| Story of Piimaiwaa. Piimaiwaa, a Famous Warrior.—Sails for Maui.—Kawalakii Image Guard of Kauiki.—Piimaiwaa Climbs the Hill, Overthrows the Image and Is Victor Over Maui’s Forces.—Of Imaikalani the Blind Warrior.—Omaokamao and Koi Engage the Sightless Chief.—Omaokamao Learns the Source of Imaikalani’s Strength and Slays Him. | Kaao no Piimaiwaa. Piimaiwaa, he Koa Kaulana.—Holo i Maui.—Kawalakii ke kii Kiai o Kauiki.—Pii Piimaiwaa i ka Puu, Lawe Pio i ke Kii a Lanakila Maluna o Maui.—Imaikalani, ke Koa Makapo.—Pai o Omaokamao me Koi i ka ’Lii Makapo.—Loaa ia Omaokamao ke Kumu o ko Imaikalani Ikaika a Pepehi Iaia. |
| Piimaiwaa was one of the most famous of the warriors of Keawenuiaumi,[1] not only in strength but as a fearless man also, and his fame has come down to the present generation and he is remembered by the people of Hawaii and Maui, where he fought his battles. | He koa kaulana ia no Keawenuiaumi, i ka ikaika a me ke koa, a he koa kaulana a hiki i keia la, ma Hawaii, a me Maui, kahi ana i hoouka kaua ai. Ia Kihapiilani i manawa ino ai mai Maui aku a Hawaii, i kona kaikoeke ia Keawenuiaumi, ke kane a kona kaikuahine a Piikea. |
| Kihapiilani, after being insulted by his brother, took it into his mind to leave Maui and go to Hawaii to see his brother-in-law, Keawenuiaumi, who was the husband of Piikea, his sister. The cause of the battle that was fought sometime after this was because the salt water from a dish of fish was thrown into the eyes of Kihapiilani by his older brother, the king who was then reigning over Maui. When Kihapiilani arrived on Hawaii, Keawenuiaumi asked him: “What is the cause of this journey?” “I am after some one to be my avenger. My older brother has thrown the salt water from a dish of fish into my eyes.” Shortly after this the officers were sent out to make a circuit of Hawaii with the order to call the people to come together, hew out canoes, make spears, the long and the short ones, and to go in search of shark’s teeth.[2] At the end of about six months everything was in readiness. | O ke kumu o keia kaua ana, o ka miko ana o na maka o Kihapiilani i ke kai paakai a kona kaikuaana, ke ’lii ia ia o Maui. A hiki o Kihapiilani i Hawaii, ninau mai o Keawenuiaumi: “Heaha kau huakai?” “He makaia no’u. Ua kapi ia kuu maka e kuu kaikuaana i ke kai o ka paakai.” Ia wa, holo na luna e kala ma Hawaii a puni, e kalai ka waa, e kalai ka ihe, ka pololu, ka elau, e imi ka niho mano. Eono mahina makaukau na mea a pau loa. |
| After the preparations were completed they set sail for Maui. The canoes on this expedition were so many that it covered the ocean from Hawaii to Maui and the people used them as a road to cross over on. It is said in Hawaiian history that the number of canoes used in this expedition was the greatest known. | Mahope o laila, holo mai la na waa he nui loa, mai Hawaii a Maui. Ua paa ka moana i na waa, a ua lilo i alanui hele, no na kanaka. A ua kapaia ma ka moolelo o Hawaii nei, oia ka waa nui o ka helu mua ia. |
| When the army arrived at Kauiki, Maui, it was found that the king had moved and was living or encamped with his warriors on the hill itself. In the daytime regular battles were fought, but at night a large image was stood up at the top end of the ladder used for climbing up and down the hill; it was the only way by which one could get to Kapueokahi.[3] | A hiki lakou i Kauiki ma Maui, i luna o laila ke ’lii kahi i noho ai me kona poe koa, i ke ao kaua maoli, i ka po, he kii ke ku mai i ka ulili, e iho mai ai i lalo o Kapueokahi. |
| KAWALAKII. | KAWALAKII. |
| Kawalakii[4] was the name given to the image which was in the shape of a very large man. In the evening, just about dusk, the image would be brought up and made [[378]]to stand at the top end of the ladder. This ladder was the only means of getting up this hill.[5] The image was then made to stand with a war club in hand. On the first night, some of the warriors of Keawenuiaumi,[6] Omaukamau and others, tried to get up the hill, but when they came in sight of something standing at the top end of the ladder, believing it to be a real person, they became afraid and returned. This attempt to get to the top of the hill was kept up for three nights. | O ia ka inoa o ua kii la; he kii nui, i ke ahiahi poeleele, lawe ia mai la a ku i ka puka e pii aku ai, a e iho mai ai mai ka puu o Kauiki mai. Alaila, ku ua kii nei me ka [[379]]laau palau. I ka po, pii aku na koa o Keawenuiaumi, o Omaukamau ma. A ike i ke ku a keia mea, kuhi no he kanaka, makau no, hoi i lalo, pela no a hala he mau po ekolu. |
| HOW PIIMAIWAA WITH HIS WAR CLUB CLIMBED THE HILL. | PII O PIIMAIWAA ME KANA LAAU PALAU. |
| At last Piimaiwaa decided to make an attempt to see this big man for himself. When he came near the man he took his war club and began twirling it, but the man refused to respond. Piimaiwaa then took the club in his left hand and again twirled it, but the man would not so much as move his club. | A kokoke o Piimaiwaa, halalo aku la ia me ka hookaa i kana laau palau, aole o iala hookaa, hoi keia ma ke hema hookaa, aole o iala hookaa. |
| Because of this failure to get his opponent to respond to his challenge, Piimaiwaa climbed the ladder so as to get nearer the man. At last he reached a position where he could touch him with his club, so he tapped the man a light blow and he heard the sound as of wood. At this he was made certain that this was a wooden man put up there to deceive them. He then took the image and threw it down the cliff and he climbed up to the top of the hill, where he met and killed all the people with the exception of the king[7] who managed to escape. | Nolaila, hele keia a kokoke, hoopa keia i ka laau palau koele ana. Maopopo ia ia nei he kii hoopunipuni, nolaila, kulai keia a hina, pii i luna o ka puu o Kauiki, a pau loa iho la na kanaka i ka make. A pakele aku ke ’lii no ka mahuka ana, a holo. |
| This victory gave Maui completely into the hands of Kihapiilani and he became its king. It was by him that the famous roadway, which is seen going through the forest of Oopuola, was built, as well as the shell road which was built around Molokai, traces of which can be seen to this day. | Nolaila, puni o Maui ia Kihapiilani, a noho alii iho la, a nana i hana kela alanui kaulana maloko o ka nahele o Oopuola, a me ke alanui pupu i Molokai, a hiki i keia la. |
| RELATING TO IMAIKALANI. | NO IMAIKALANI. |
| Imaikalani was a blind chief; he was without sight, but he had other men to serve him and to act as his eyes. He also had some birds who helped see things for him. He was a chief who was very skillful in the use of all weapons of warfare and particularly so in the use of the war club. | Imaikalani, he ’lii makapo ia, aohe ona mau maka, aka, he kanaka kona maka, a he manu, aka he ’lii akamai loa ma ke kaua ana, a ma ke kaka laau ana me ka hoapaio. |
| When the capture of the hill was completed, Umi ordered Omaokamau to go and fight Imaikalani. When Omaokamau heard this he proceeded to the home of Imaikalani. When Omaokamau was drawing near the home of Imaikalani the birds sounded a note. At this note of warning from the birds Imaikalani said to his men: “Say, there is a man.” The men said: “There is nobody.” Imaikalani remarked: “Watch out.” While the two men were watching, Omaokamau soon after appeared. The men then said to Imaikalani: “Yes, there is a man, he is coming, and he carries a war club in his hand.” Imaikalani said: “That is Omaokamau, one of the warriors of Umi; he is well versed in the art of throwing the spear; his main strength is in his right arm, his left is weak; watch him and see when he twirls his war club.” When Omaokamau came up to the men he stood and twirled his war club. When the two men saw this, they said to Imaikalani: “Say, the man is twirling his club.” [[380]]When Imaikalani heard the report of his two men, he stood up and began twirling his club. The two men kept on twirling their clubs all the time until they struck at each other. Omaokamau struck his club to his right, but somehow Imaikalani warded off the blow by the use of his club and the first blow aimed by Omaokamau missed. They again twirled their clubs and after a time Omaokamau struck to his left, but again his blow was warded off and he again missed Imaikalani. After this second miss Omaokamau turned around and returned to Umi. When he came up to Umi, Umi asked him: “How was your trip to the home of Imaikalani?” Omaokamau replied: “I don’t know what to say. The eyes of Imaikalani are both sightless but his thinking powers are faultless. I fought him for a time, but he warded off my blows so skilfully that I was afraid of him and so I came back.” | Kena aku la o Umi ia Omaokamau, e hele e kaua me Imaikalani, a lohe o Omaokamau, hele aku la ia a hiki i kahi o Imaikalani. Ia Omaokamau nae e kokoke aku ana e hiki i kahi o Imaikalani, kani e ae la na manu, ma keia kani ana a na manu, olelo aku o Imaikalani i kona mau kanaka: “E! he kanaka.” Hoole aku na kanaka: “Aohe kanaka.” I aku o Imaikalani: “Nana ia aku.” Ia laua e nana ana, hiki mai la o Omaokamau, alaila, olelo aku la laua ia Imaikalani: “Ae, he kanaka, ei ae la, ke hele mai nei me ka laau palau i ka lima.” I aku o Imaikalani: “O Omaokamau na, he koa no Umi, he kanaka akamai i ka pana laau, he ikaika nae ka pana akau, a ma ka hema he nawaliwali, nana ia aku nae ke kaa mai i ka laau palau ana.” A hiki o Omaokamau, ku iho la ia a o kaa ae la i kana laau palau, a ike na kanaka, olelo aku la laua ia Imaikalani: “E! kaa ua kanaka nei i ka laau ana.” Ia lohe ana o Imaikalani i ka olelo a na wahi kanaka [[381]]ku ae la ia i luna, a olokaa i kana laau palau. Kaa iho la na laau a laua a elua a hiki i ka hahau ana, hahau iho la o Omaokamau i kana laau palau, ma ka akau ona, e ohiu ae ana o Imaikalani i kana laau, hala ka laau a Omaokamau; aole ia i pa. Olokaa hou laua a hahau hou o Omaokamau ma ka hema, i kana laau palau, aole no i pa o Imaikalani. Alaila, hoi aku la o Omaokamau, a hiki i mua o ke ’lii o Umi, ninau mai la o Umi: “Pehea kau hele ana aku nei i kahi o Imaikalani?” I aku o Omaokamau: “Pehea auanei kau, he makapo na maka o Imaikalani, aka, o ka noonoo he pololei, hana mai nei maua, a no koiala akamai, makau mai nei au a hoi mai la.” |
| While Omaokamau was reporting to Umi, Koi spoke up: “Of course you could not kill Imaikalani; you were not counted of any consequence while we were in Hawaii any way. I am the one that is of consequence.” Koi then started off and went as far as the place where the birds were stationed. When he heard the birds give the note of warning, which was also heard by Imaikalani, he was puzzled to know what this meant. When Imaikalani heard the notes of the birds he sent his two men to go and see who it was. When the men came out they saw a man, so they reported to Imaikalani: “It is a large man with dark skin and the hair on his head is curly.” Imaikalani replied: “That is Koi; he is also very skillful in the use of the war club, but he is strong in the left arm and weak in the right; he is just like Omaokamau.” | Ia Omaokamau e olelo ana ia Umi, pane mai la o Koi: “Aole no paha e make o Imaikalani ia oe, no ka mea, aole oe i helu ia mai Hawaii mai nei a kakou i holo mai nei. Owau no ka i helu ia.” Alaila, hele aku la o Koi a kahi a na manu e kau ana, kani ae la na manu, lohe no o Imaikalani, kena aku la i na kanaka e nana aku, a ike laua. Olelo aku la laua ia Imaikalani: “He kanaka nui, ili kou, he piipii ka lauoho o ke poo.” I aku o Imaikalani: “O Koi na, he kanaka akamai no i ka pana laau, he ikaika hema kona, a he nawaliwali ka akau. Ua like no laua me Omaokamau.” |
| When Koi came up to his opponents he began twirling his war club and as he came within striking distance he raised his club and let it come down with all his might on Imaikalani, but it was warded off by Imaikalani as though it was nothing. Again Koi raised his club and let it come down on his left, but again he was foiled. When Koi saw that he could not get the best of Imaikalani, he turned around and returned to Umi. When he came in the presence of Umi, Umi asked him: “How did you get along with your trip to Imaikalani?” Koi replied: “No warrior can stand before Imaikalani, for I have seen him with my own eyes. What Omaokamau has said and all the things which we have heard are perfectly true, and I must therefore give the same report. After I had twirled my club once on the second time I struck at Imaikalani, but from what I could see it was as nothing to him. After the first blow I gave him another one but that, too, was as nothing to Imaikalani. I therefore became afraid and returned.” While Koi was giving his account of the encounter, Piimaiwaa spoke up to Koi: “The bones of a youngster like you could not be old enough; here are the bones that are well matured.” Piimaiwaa then stood up, took up his club and started off. When he came up with Imaikalani, he heard the birds. His appearance was then reported by the men to Imaikalani, that another warrior was coming. As Piimaiwaa stood in the presence of Imaikalani, Imaikalani stood up ready to defend himself. After trying his skill against Imaikalani Piimaiwaa saw that he was unable to best his opponent, so he too returned to the king and told him of what he had done, which was the same thing reported by Omaokamau and Koi. | A hiki o Koi, kaa ae la ia i kana laau palau. Ku ae la no hoi o Imaikalani, a kaa i kana laau. Hahau iho la o Koi i kana laau palau me ka ikaika loa, he mea ole ia ia Imaikalani, a pela no hoi ma ka akau. Mahope o laila, hoi aku la o Koi a hiki i mua o Umi, ninau mai o Umi: “Pehea kau hele ana aku nei i o Imaikalani la?” I aku o Koi: “Aohe koa e hele aku i mua o Imaikalani, ua ike pono aku nei au, ua like no me ka Omaokamau olelo a kakou i lohe ai, pela no ka’u ike ana aku nei. Hookahi a’u kaa laau ana, i ka lua, hahau au ia Imaikalani, he mea ole ia i ka’u ike aku. A pau ia, hoi hou no wau, he mea ole no ia Imaikalani. Nolaila, makau au a hoi mai la.” Ia Koi e olelo ana, pane mai la o Piimaiwaa ia Koi: “Aole no paha i oo ka iwi o kamalii, eia mai na iwi i oo.” Alaila, ku ae la o Piimaiwaa, a hele me kana laau palau, a hiki. O ka Imaikalani hana no ka olelo e like me mamua. Ku o Piimaiwaa me kana laau palau, ku o Imaikalani, i ko laua hana ana, aohe make o Imaikalani, ia Piimaiwaa, alaila, hoi aku la ia a hiki i ke ’lii la, hai aku la i kana mau olelo a pau loa. Ua like no ka Piimaiwaa olelo me ka Omaokamau ma. |
| On account of the failure on the part of Umi to kill Imaikalani, Imaikalani was greatly feared and they all but decided to abandon the fight and leave Imaikalani alone. [[382]] | Ma keia mau mea a pau loa a lakou i hana ai, ua makau loa ia o Imaikalani, a ua manao lakou e haalele i ke kaua ana ia ia. [[383]] |
| After the lapse of some tens of days, after the incidents recorded above, Omaokamau met a man who was born and raised on the place, who asked him: “Why is it that Imaikalani has not been slain by your people?” Omaokamau answered: “I don’t know why.” The man said: “He can be slain, it can be done easily. It will not take much of an exertion.” Omaokamau then asked him: “Will you tell me how it can be done?” The man then said to Omaokamau: “Say, if you obey what I will tell you, then I will do what you want.” Omaokamau then again asked him: “What do you want me to do?” The man said: “Don’t speak a word about me and never repeat to any one that I told you how to get the best of Imaikalani, because I am his own immediate servant, a backbone; I am one of his kahili bearers.” Omaokamau then gave his promise, that he would not tell any one, not to the king, not to his own brothers nor to any other person. “If you should hear or know that I have broken my promise, then my life shall be forfeited,” continued Omaokamau. Because of this promise made by Omaokamau, the man said: “The birds which sit on the outside are his eyes, and it is by them that he is warned of the approach of any person. On hearing this warning he prepared himself for the conflict. The men with him are also his eyes; they are the ones who tell him when the enemy is near and this gives him a chance to use his wits and to defend himself. But if the birds and the men are first killed then Imaikalani can be slain, he will not escape.” | He mau anahulu i hala ma keia noho ana, launa aku la o Omaokamau me kekahi kanaka kamaaina. I mai la ke kamaaina: “Heaha ka mea e make ole nei o Imaikalani ia oukou?” I aku o Omaokamau: “Heaha hoi.” I mai kela: “Ua make, he wahi iki wale no, aole i mahuahua.” Alaila, nonoi aku la o Omaokamau ia ia: “E hai mai i kahi e make ai, o Imaikalani,” a ae mai la kela. Olelo mai ke kamaaina ia Omaokamau: “E! auhea oe, ina oe e hoolohe i ka’u olelo, alaila, hoolohe au i kau.” I aku o Omaokamau: “Pehea kau olelo?” “Penei ka’u olelo ia oe. Mai olelo iki oe ia’u, na’u oe i hai aku i kahi e make ai o Imaikalani, no ka mea, owau nei la, he iwikuamoo ponoi au nona, he paa kahili.” Alaila, ae aku la o Omaokamau, a hoohiki aku la, aole ia e olelo ia hai, aole hoi i ke ’lii, aole hoi i kona mau hoahanau ponoi, aole i kekahi mea e ae. Wahi a Omaokamau: “Ina e lohe ia, a e ike ia keia mea, alaila o kona ola ke pani.” Ma keia mau olelo a Omaokamau, hai aku la ke kamaaina. “O na manu e kau la mawaho, oia kona mau maka, oia hoi ka mea e maopopo ai ia he kanaka ke hiki aku ana, a oia kona mea e makaukau mua ai no ke kaua, a pela e noonoo ai o Imaikalani; aka, ina e make na manu, alaila, make o Imaikalani, aole e ola.” |
| When Omaokamau heard this from the man, he stood up and started off to carry out the advice given him. When he came up to the place where the birds generally sat he crept up cautiously and struck them with his club, killing them. But before Omaokamau had the chance to kill the birds, they gave their warning note and Imaikalani heard it; so he asked his men to look and see if a man was coming. The men then looked and saw that it was Omaokamau. When Omaokamau came up to the guards, they thought he had come to do battle with Imaikalani, and that he would come to the battle ground and there make his stand, when Imaikalani would get ready to fight him; but in this they were mistaken, for Omaokamau did not go to the battle ground but came right along fearlessly with his war club in his hand. As soon as he came up to the two men he struck them with his war club, killing them. He then turned to Imaikalani and poked him in the stomach with the point of his club, killing him. | A lohe o Omaokamau i keia mau olelo a ke kamaaina, ku ae ia a hele, a hiki i kahi e kau ana na manu, hili ae la ia i na manu i kana laau palau, a haule iho la i lalo, a make iho la na manu. Eia nae, ia Omaokamau i hili ai i na manu, mamua o kona hili ana, kani ae la na manu, a lohe aku la no o Imaikalani. Nolaila, hoolale aku la ia i na kanaka kiai, i nana aku ka hana, o Omaokamau ke hele mai ana. Ma keia hele ana a Omaokamau, e manao ana na wahi kanaka kiai, e hele la o Omaokamau a ke kahua kaua, alaila, la ku. Makaukau o Imaikalani, aka, aole nae o Omaokamau i hana pela. I ka wa a na kanaka kiai e nana pono mai ana ia Omaokamau, ia wa no o Omaokamau i hele aku ai me ka wiwo ole, a me ke ano koa loa, me ka laau palau i kona lima. A launa aku la ia me na wahi kanaka, hahau aku la ia i kana laau palau i luna o laua, a make iho la. Pela no hoi o Imaikalani, hou aku la ia i ka welau o kana laau palau i ka opu o Imaikalani, a make iho la ia. |
| Omaokamau then returned to Umi, the king, and told him of the death of Imaikalani, slain by his hands. When Umi and the rest of the people heard this, they asked him how he was able to kill the great and famous Imaikalani. Omaokamau then said to them: “This is how I was able to slay Imaikalani: Yesterday on going down to the stream of Mauoni for a bath, I met a Maui man who asked me: ‘Have you people killed Imaikalani?’ I said, ‘No.’ Then he said to me: ‘Yes, it is only a small thing to kill him.’ When I heard this, I asked him to tell me how it could be done, while I promised him at the same time that I would keep his name and identity a secret. He then told me how I was to do it; said he, ‘Here is the way to kill Imaikalani: You must first kill the birds and the two watchmen, who are Imaikalani’s guards and who give him warning of the approach of any person. Kill the birds and the men, then you will be able to kill Imaikalani.’ That is how I was able to kill him.” [[377]] | Hoi aku la o Omaokamau a hiki i mau o ke ’lii o Umi, olelo aku la i ka make ana o Imaikalani ia ia, a lohe o Umi a me na mea a pau loa, ninau mai la lakou i ke kumu o ka make ana. Hai aku o Omaokamau ia lakou: “Penei ke kumu o ka make ana o Imaikalani ia’u. I nehinei, hele aku la au i ka auau ma ka wai o Mauoni, i laila, loaa ia’u he kamaaina no Maui nei. Ninau mai la ia ia’u, ‘Ua make iho nei o Imaikalani ia oukou?’ Hoole aku wau ‘aole.’ Alaila, olelo mai kela: ‘Ae, he uuku wale no kahi e make ai.’ A lohe au i keia olelo ana, nonoi aku la au ia ia e hai, me kuu hoohiki pu, ae mai la kela. Eia ka mea e make ai o Imaikalani: ‘E pepehi i na manu a make loa, no ka mea, oia ko Imaikalani leo;’ a oia ke kumu i make ai ia’u.” [[384]] |
| [1] This is wide of tradition. Umi is the chief intended, not his son, both as to his connection with Piikea and battle in behalf of Kihapiilani. [↑] [2] Sharks’ teeth were for war weapons, of which there were several kinds or shapes and lengths. [↑] [3] This and the two following stories are versions of brief extracts from Umi, given in Vol. I, p. 178, et seq. [↑] [4] This was the famed giant image watchman of Kauiki fortress; name also of the god decorated by Kamehameha upon his victory over Kahekili of Maui. [↑] [5] Kauiki hill at Hana, Maui. [↑] [6] Umi is the party intended, as shown in Vol. I, page 248. [↑] [7] The history of Umi and of Kihapiilani differs from this story. [↑] |
| Legend of Kepakailiula. | Kaao no Kepakailiula. |
| CHAPTER I. Search for a Suitable Wife. | MOKUNA I. Huli no ka Wahine Kupono. |
| Kepakailiula was one of the strongest of the sons of Hawaii, who traveled and conquered all those who opposed him on Hawaii, Maui, Oahu and Kauai. He was so fearless and strong that he fought against multitudes who opposed him and won out in all his battles. Kepakailiula[1] was from a hen’s egg. The land of his birth was Keaau, Puna, Hawaii. The father was Ku and the mother Hina. Kiinoho and Kiihele[2] were the adopted parents of Kepakailiula and he was brought up in the land of Paliuli.[3] | Oia kekahi o na keiki ikaika o Hawaii nei, nana i hele mai Hawaii, Maui, Oahu, Kauai. E hiki ia ia ke ku i mua o ka lehulehu a hakaka, a pepehi, a lanakila maluna o kona poe enemi. He huamoa o Kepakailiula, o Keaau i Puna, Hawaii, ka aina hanau. O Ku, ka makuakane, o Hina, ka makuahine, o Kiinoho a me Kiihele na kahu hanai o Kepakailiula. O Paliuli ka aina i hanai ia ai o Kepakailiula, a nui. |
| When Kepakailiula reached the age of twenty years, it was seen that he was very handsome and pleasant to look upon. He was without blemish; he was perfect from the soles of his feet to the crown of his head. Because of this great beauty, Kiinoho sent Kiihele to travel around Hawaii in search of a wife for Kepakailiula. | A hiki kona mau makahiki i ka iwakalua, he kanaka maikai loa o Kepakailiula ma kona kino. Aohe ona kina mai ka manea o kona wawae a kona piko poo. A no kona kanaka maikai loa, kena aku o Kiinoho ia Kiihele, e hele ma Hawaii a puni, e imi i wahine na Kepakailiula. |
| Kiihele was a very fast runner and could make three complete circuits of the island of Hawaii in one day. Starting from Paliuli he went first through the district of Hilo, where he found Kukuilauania, a very beautiful woman, but her eyes bulged out, so he left her and continued on his way to Hamakua; then on to Waimea and then to Kohala. From this point he retraced his steps and returned to Paliuli in Puna. When he arrived home his older brother, Kiinoho, asked him: “How was your journey? Have you not found a wife in all your journey?” “No, not one,” said Kiihele. Kiinoho then said to him: “You go toward the rising of the sun, toward Puna.” Kiihele assented to this and started out. All this was on the same day. | He kanaka mama loa o Kiihele, ekolu puni o Hawaii i ka la hookahi ia ia, holo mai la ia mai Paliuli mai a Hilo, loaa o Kukuilauania he wahine maikai, hookahi kina o ka puu o na maka, haalele o Kiihele. Haalele aku la o Kiihele ia Hilo, hele mai la ia a hiki i Hamakua. Malaila mai a Waimea, a Kohala, hoi hou a hiki i Paliuli, ma Puna. Ninau mai kona kaikuaana o Kiinoho: “Pehea aku la kau huakai?” “Aohe loaa o kau wahine i imi aku nei?” “Aole,” wahi a Kiihele. I mai o Kiinoho: “E hele oe e imi i wahine ma ka hikina a ka la, ma Puna aku nei.” Ae mai la o Kiihele. O keia hele ana, eia no i ka la hookahi. |
| On his journey through Puna, he met a very beautiful woman, Kahala by name. She was indeed beautiful; her eyes were beautiful and her form was beautiful to look upon; but she had one fault, her posterior was covered with large lumps, like the kind of hala seeds seen today. Kiihele left Puna and entered into the district of Kau where he found Manienie, another beautiful woman; but her one defect was that her hips were deformed so that she crawled about on her hands and feet, like the manienie [grass] that is now growing. Kiihele then left Kau and entered into Kona, where he found Makolea, a very beautiful woman and very pleasant to look upon. She was without blemish and was so beautiful that she was like the full moon.[4] | Hiki aku la o Kiihele i Puna e noho ana i laila, he wahine maikai o Kahala ka inoa. He nani no, he onaona na maka, a he maikai ka oiwi, hookahi hewa, o ka puupuu o ka lemu, e like me ke ano o ka hala a hiki i keia la. Haalele ia ia Puna, hiki aku la i Kau, e noho ana o Manienie, he wahine maikai, a hookahi hewa o ka panainai o ke kikala, he nee i lalo e like me ke ano o ka manienie e ulu nei i keia wa. Haalele ia ia Kau, hele mai la a hiki i Kona. Loaa o Makolea, he wahine maikai loa ke nana aku, aohe puu, aohe kee, pali ke kua, mahina ke alo. |
| Makolea was living with her parents, who were the ruling chiefs of the whole district of Kona. The father’s name was Keauhou and the mother was Kahaluu.[5] Makolea [[386]]was engaged to marry Kakaalaneo, the king of Maui, because Kakaalaneo was greatly feared by all the chiefs in those days, he being a very powerful man and was very skilful in the use of the spear. | He mau makua ko Makolea. O Keauhou, ka makuakane, o Kahaluu ka makuahine, [[387]]he mau alii laua no Kona a puni. Ua palama ia o Makolea, na Kakaalaneo ke ’lii o Maui, no ka mea, ua makau ia o Kakaalaneo, no kona ikaika loa ma ka oo ihe, a no kona akamai loa. |
| CHAPTER II. RELATING TO KAKAALANEO. | MOKUNA II. No Kakaalaneo. |
| Kakaalaneo[6] was the king of Maui and was acknowledged as the most skilful man in the use of the spear. He was never known to miss the large things or the small things. | Oia ke ’lii oi o Maui, i ke akamai loa ma ka oo ihe ana, aole e hala kana ihe i ka mea nui a me ka mea liilii. |
| He could hit a blade of grass with his spear, He could hit a flea with a spear, He could hit an ant with his spear. | Ku kana ihe i ka puamauu, Ku kana ihe i ka uku-lele, Ku kana ihe i ka naonao. |
| That was the reason Makolea was engaged to become the wife of Kakaalaneo, through her parents’[7] fear of his spear thrusts. It was because of Makolea that Kepakailiula and Kakaalaneo shortly after this fought each other. Kepakailiula,[8] also because of her, had to fight Kaikipaananea, the king of Kauai. | A oia ke kumu i palama ia ai o Makolea na Kakaalaneo, no ka makau o na makua i ke kuku o kana ihe. A o ke kumu no hoi ia i kaua ai mahope, o Kepakailiula me Kakaalaneo, a me Kaikipaananea, ko Kauai alii. |
| When Kiihele arrived at the home of Makolea, Makolea asked him: “Where are you from?” Kiihele replied: “I came along this way.” “What is the object of the journey that has brought you here?” “It is a journey in search of a wife.” “For whom is the wife to be?” “For our adopted son.” Makolea again asked: “How good looking is your son, is he like yourself?” Kiihele said “No, I am but as the skin under his feet.[9] He is not to be compared with me.” When Makolea heard this, she said to Kiihele: “You go home and bring the husband.”[10] Kiihele assented to this. Makolea again asked: “What day are you to arrive?” Kiihele answered: “I am going home and shall be gone about two days, on the third day I will arrive with your husband.” Makolea agreed to this. | A hiki o Kiihele i kahi o Makolea e noho ana, ninau mai la o Makolea: “Mahea mai oe?” I aku o Kiihele: “Maanei mai nei no.” “Heaha kau huakai, o ka hiki ana mai ia nei?” “He huakai imi wahine.” “Nawai ia wahine?” “Na ka maua keiki no.” I mai o Makolea: “Pehea ka maikai o ka olua keiki, me oe no?” Hoole aku o Kiihele: “Aole, he paepae wawae ko’u ili no kona kapuai wawae. He keu ae ia mamua o’u.” A lohe o Makolea i keia olelo a Kiihele, i aku la ia: “E hoi oe a lawe mai i kau kane.” Ae aku o Kiihele. Ninau hou mai o Makolea i ka la e hiki mai ai. Olelo aku o Kiihele: “E hoi au a hala elua la, a i ke kolu hiki mai au me ko kane.” Ae aku o Makolea. |
| Kiihele then returned to Paliuli and on his arrival he was asked by Kiinoho: “What success have you had on your journey?” Kiihele answered: “I have found a wife.” “Who is she?” “Makolea.” “Yes,” said Kiinoho, “she is a good woman; she is, however, engaged to marry Kakaalaneo, the king of Maui, because of the great fear entertained of him, as he is very skilful in the use of the spear. It is said that he is so skilful that he never misses a grass blade, a flea or an ant.” They remained at home until the next morning when they wept[11] and wailed because of their great love for Paliuli. They wept for the trees, the plants they raised and everything they labored for. After the weeping they dedicated the land to their god and the land has been in his keeping to this day. | Hoi aku la o Kiihele a hiki ma Paliuli. Ninau mai la o Kiinoho: “Pehea kau huakai?” I aku o Kiihele: “Ua loaa ka wahine.” “Owai ia wahine?” “O Makolea.” “Ae,” pela mai o Kiinoho, “he wahine maikai ia. Ua palama ia nae a na Kakaalaneo ke ’lii o Maui, no ka makau ia, i ke kuku o ka ihe, i ka puamauu, i ka ukulele, i ka naonao.” Moe laua a ao ae, uwe laua ia Paliuli, i na laau, i na mea kanu, a pau ke kanikau ana, hoihoi i ka aina o Paliuli i ke ’kua, a hiki i keia la. |
| They then left their home and journeyed to Kona. When Makolea saw how handsome [[388]]Kepakailiula was she was made very happy and took him into her home. As Kepakailiula was entering the house he said to his two foster fathers, Kiinoho and Kiihele: “Here, take her maid for your[12] wife; for you two, one wife. You may go wherever you wish. If you should hear that I am dead, then arise and continue on your way.” After his two foster parents had departed, Kepakailiula and Makolea lived on together as husband and wife. | Hele mai la lakou a hiki i Kona, ike mai la o Makolea i ke kanaka maikai o [[389]]Kepakailiula, lele mai la, huki aku la iloko o ka hale. A komo o Kepakailiula i loko o ka hale, olelo aku ia i na makuakane ia Kiinoho a me Kiihele: “Eia ka olua wahine o ke kahu o ia nei, i elua olua, i hookahi wahine. Hele aku a kahi e noho ai, i hoolohe mai olua ia’u a i make au, o ke ala no ia hele aku.” |
| After they had been living together for about six days and while they were fast asleep, late on the morning of the last of the six days, Keauhou and Kahaluu, the parents of Makolea came to the house where Makolea was living and found her sleeping with a husband. This angered the parents so much that they took up Makolea and placed her in a canoe and took her to Kakaalaneo, the king of Maui. | A hala na makua, noho iho la o Kepakailiula me Makolea, eono la i moe ai laua. Ia laua i pauhia ai i ka moe hiki mai la o Keauhou a me Kahaluu. I nana iho ka hana e moe ana o Makolea me ke kane, nolaila, huhu iho la na makua o Makolea. Lalau iho la laua ia Makolea, a lawe ae la, a hoouka i na waa, a lawe i Maui i o Kakaalaneo la ke ’lii. |
| After Makolea had departed on the canoe for Maui, Kepakailiula woke up and went in search of his foster fathers,[13] Kiinoho and Kiihele. After he had found them they started on their way by land to Kohala, and after a time they arrived at Kamilo, a land adjoining Puakea, where they resided. The canoe [containing Makolea], however, continued on to Maui. | A hala o Makolea i Maui, ma na waa, ala ae la o Kepakailiula, a hele aku la a kahi o na makuakane, o Kiinoho a me Kiihele. Hele mai la lakou mauka a hiki i Kohala ma Kamilo e pili la me Puakea, noho iho la. Lele loa ka waa ma ka moana a hiki i Maui. |
| When Kukuipahu, the king of Kohala at that time, saw the handsome appearance[14] of Kepakailiula, he took him into his home and asked him that he become his adopted son, and at the same time engaged his daughter, Kapuaokeonaona,[15] to become his wife. | Ike mai la o Kukuipahu, ke ’lii o Kohala ia wa, i ke kanaka maikai o Kepakailiula. Hookipa mai la, a olelo mai la i keiki hookama nana, a hoowahine mai la i kana kaikamahine, ia Kapuaokeonaona. |
| After living with the people of the house for about three days, he made them all retire the next evening very early, and after they were fast asleep he arose and went out. When he came to the beach he found a small canoe lying on the dry sand; he took and dragged it to the sea and set out for Maui[16] making a landing at Kapueokahi, in Hana. When he stepped ashore he went in search of the king’s house. As he came up to it behold there he saw Kakaalaneo under the influence of awa, and he also heard him calling for his wife: “Say, Makolea. Say, Makolea, take our mats and spread them outside of the out house, and after you have done that come and help me to the place.” After he had given this order, Makolea and her maids came to the outside of the out house with the mats and spread them out. After this was done the women went in to get Kakaalaneo. After they were gone on their errand Kepakailiula went up to the place where the mats were spread and excremented and urinated on the mats and then went and hid himself. When Kakaalaneo was brought to the mats he stepped on the filth and fell, making him very angry with Makolea and the women. He then called out to move the mats over to the stern of the canoes. Makolea did as she was told and had the mats moved to the stern of the canoes, where they went and slept for the night. After a time Kakaalaneo became so overcome with the influence of awa that he fell asleep. Kepakailiula then came and took Makolea into some bushes and spent the night there together. After sleeping for some time, Makolea awoke and began to weep, believing that Kepakailiula would be killed by Kakaalaneo. Kepakailiula upon hearing Makolea [[390]]weeping asked her: “Why are you weeping?” Makolea replied: “I am weeping for you, for I am afraid my husband will kill you. His spear is never known to miss. He can hit a blade of grass, an ant or a flea. How can he miss you, your shadow being much larger?” Kepakailiula then said boastingly: | Noho iho la lakou a hala ekolu la, hoomoe o Kepakailiula i ka hale a pau i ka hiamoe. Ala ae la ia a hele i waho, a hiki i ke one maloo e kau ana he wahi waa i laila. Lawe aku la ia a loko o ke kai, holo aku la i Maui, a pae aku la ma Kapueokahi i Hana. Pae aku la ia a uka, hele aku la a hiki i kahi o Kakaalaneo ke ’lii. I nana aku ka hana, ua ona i ka awa, e kahea ana i ka wahine: “E Makolea e, e Makolea e, e lawe aku oe i na hua moena o kaua a mawaho o ka aleo, haliilii iho, a pau ko haliilii ana, kii mai oe ia’u a kaualupe aku i waho.” A pau ka olelo ana, hele mai la o Makolea me na wahine a ka aleo, haliilii iho la. A pau ka haliilii ana, kii aku la e kaualupe mai ia Kakaalaneo. Ia lakou i kii ai e kaualupe mai, hele aku la o Kepakailiula a ka moena a lakou i haliilii ai, kikio iho la, a mimi iho la, a holo ae la e pee ma kahi e ae. A hiki aku la o Kakaalaneo i luna o ka hua moena, pakika aku la i ke kukae a me ka mimi. Huhu mai la ia Makolea a me na wahine, a mahope, kahea hou e lawe i ka moena a mahope o na waa. A hana aku la o Makolea peia, a moe iho la laua mahope o na waa. Ia wa pauhia loa o Kakaalaneo i ka ona o ka awa, a hiamoe loa iho la. Lalau iho la o Kepakailiula ia Makolea a lawe ae la a ka nahelehele moe laua ilaila. Uwe mai o Makolea ia Kepakailiula, i ka make ia Kakaalaneo. Ninau aku o Kepakailiula: “Heaha keia au e uwe mai nei?” [[391]]Wahi a Makolea: “E uwe aku ana au ia oe no kuu minamina i ka make i kuu kane, ia Kakaalaneo, aole e hala kana ihe, i ka pua mauu, i ka naonao, i ka uku lele, aole hoi ou he aka nui kou.” I aku o Kepakailiula i kana olelo kaena, a hooio, penei: |
| He has fruit, I have fruit, He has testes, I have testes, He is a male person, I am a male person. No one can tell of the outcome, Whether he will win or I will win. | He hua kona, he hua ko’u, He laho kona, he laho ko’u, He kane ia, he kane au, Aole i ike ia na ai a maua, Nana paha na’u paha. |
| After this they again fell asleep. At the first crow of the cock, Kepakailiula said to Makolea: “I am returning to Hawaii and at the end of three days I will come again. I want you, therefore, to stand a flag wherever you are and within its sacred precincts gather all whom you love and wish to be saved.” | Momoe iho la laua, a kani ka moa mua. Olelo aku o Kepakailiula i ka wahine. “Ke hoi nei au a Hawaii, noho a hala ekolu la, alaila, hiki hou mai au. Nolaila, e kukulu oe i lepa nou, a o kau poe e aloha ai e lawe mai oe maloko o ka lepa.” |
| Early that morning Kepakailiula boarded his canoe and set out on his journey back to Kohala, where he arrived in good time and went to sleep. | Hoi aku la o Kepakailiula a pae i Kohala. Komo aku la i loko o ka hale a moe iho la, a ao ae la lakou paina a pau loa. |
| At daylight the next day they came together and had their morning meal. At the end of the meal he said to his young wife, Kapuaokeonaona: “Say, I have a word for you and it must be between ourselves only. Are you a favorite with your father?” “Yes,” said she. “I am a favorite. Everything I will ask he will do.” “Yes? Then tell your father to bring all the canoes of Kohala together, gather all the people, leaving no one behind, from the largest to the smallest, and then let the people accompany me to Maui on a journey of sightseeing, after which we will return.” When Kukuipahu heard the wish of his daughter, the officers and runners were sent out all over Kohala, from one end to the other carrying the orders of the king. On the third day everything was ready. On the fourth day, the whole army set out for Maui. | A pau ka paina ana, olelo aku la ia i kahi wahine uuku ana, ia Kapuaokeonaona. “Ea! he wahi olelo ka’u ia oe, o kaua wale no. He punahele no anei oe i ko makuakane?” “Ae, he punahele au. O ka’u mea e olelo aku ai, o kana ia e hana ai.” “Ae, e olelo aku oe i ko makuakane, e hoakoakoa i na waa a pau loa o Kohala nei, a me na kanaka a pau loa, aohe mea a noho aku. Mai ka mea liilii a ka mea nui, e holo me a’u i kuu huakai makaikai i Maui, a hoi mai.” Ia wa lohe aku la o Kukuipahu. Holo aku la na luna, ma o, maanei o Kohala a puni, mai ke kahi a hiki i ke kolu o ka la, ua makaukau na mea a pau loa. I ka ha o ka la, holo mai la lakou i Maui. Ma keia holo ana, ua pani ia ka moana o Alenuihaha e na waa. Ua olelo ia, mai ka lae o Upolu a ka lae o Kauwiki, ka paa i na waa. Ma keia holo ana, komo aku la na waa mua i Hana ma Maui, i laila o Kakaalaneo kahi i noho ai me na ’lii, a me na kanaka. |
| On this voyage the whole channel of Alanuihaha was covered with canoes, there being so many. It was said that they covered the whole distance from the Upolu point to the point of Kauiki. On the trip across the canoes headed for the harbor of Hana where the king, Kakaalaneo, was then living with the chiefs and people. When the canoes came close to land, Kepakailiula said to his followers: “Say, I want you all to float here out at sea and I will go ashore alone. If you look and see that I am killed, you can turn around where you are and return to Hawaii. But if I should live, then come ashore.” Kepakailiula then went ashore taking his war club along with him. When he landed he stepped first over the wet sand, then the dry sand, then over the pohuehue vines and then over the alaalapuloa.[17] Kakaalaneo came out to meet him, carrying two small spears, one in his right hand and one in his left. From the time Kepakailiula came ashore until he was met by Kakaalaneo, the people kept on shouting in admiration of the good looks of Kepakailiula. Some of the people pitied him so much, for fear that he would be killed by Kakaalaneo that they wept. [[392]] | A kokoke e lele i uka, olelo mai o Kepakailiula i na mea a pau loa: “E, i kai no oukou e lana ai. Owau ke lele ae iuka, i nana ae oukou ia’u a i make au, o ke ala no nei hoi ia Hawaii. Aka, i ola au, lele ae i uka.” Lele aku la o Kepakailiula me kana laau palau, a hele aku la i ke one maka, a ke one maloo, a hala ia a ka pohuehue, ka alaalapuloa. Ku ana o Kakaalaneo me na ihe elua. Hookahi o ka lima hema, hookahi o ka lima akau. Mai ka lele ana aku a Kepakailiula, a kona ku ana me Kakaalaneo, uwa na kanaka o uka, i ke kanaka maikai o Kepakailiula. A o kekahi poe hoi, uwe lakou no ka make ia Kakaalaneo. [[393]] |
| CHAPTER III. THE BATTLE. | MOKUNA III. KE KAUA ANA. |
| When Kakaalaneo was almost up to Kepakailiula, he said in a haughty and insulting manner: “My spear shall eat of your flesh this day, for my spear never misses a grass blade, an ant or a flea.” After this Kakaalaneo asked: “Who shall have the first chance? Shall it be the son of the soil or the stranger?” Kepakailiula replied: “Let the son of the soil take the first chance and the stranger the last.” Kakaalaneo then threw the spear that was in his right hand at Kepakailiula. When the spear came near Kepakailiula, he opened out his elbow and allowed the spear to enter in between the arm and the body, and when it was half way through he brought his arm to his body and held the spear. The spear came at such speed that when it was held it quivered for some time. | Olelo mai o Kakaalaneo me ka hookano ia Kepakailiula: “I keia la, ai kuu ihe i ko io, no ka mea, aole e hala ana kau ihe. I ka pua mauu, i ka naonao, i ka uku lele.” Pane mai o Kakaalaneo: “Ia wai mua, i ke kamaaina paha, i ka malihini paha?” I aku o Kepakailiula: “I ke kamaaina mua, he hope ka ka malihini. Pahu mai la o Kakaalaneo i ka ihe ma ka lima akau ia Kepakailiula. A kokoke wehe ae la o Kepakailiula i ka poaeae, a komo aku la ka ihe mawaena, a puliki ae la ka lima, paa ka ihe ma waena konu o ke kino. He oi ka ikaika o ka makani o ka ihe, a me ke kolili o ka maka i ka lele ana mai. |
| After the spear had left his hand, Kakaalaneo, thinking that Kepakailiula had been struck, chanted these words: | Ma keia lele ana o ka ihe, paha mai o Kakaalaneo me ka manao ua ku o Kepakailiula, penei: |
| You will not escape my spear, because My spear can pierce a blade of grass, an ant, a flea. How can you escape, you having a large shadow? | Aole no paha oe e pakele i kuu ihe, no ka mea Ua ku ka’u ihe i ka pua mauu, i ka naonao, i ka uku lele, A pehea hoi oe e pakele ai he aka nui. |
| After Kepakailiula had held the spear until its quivering had ceased, he took it and threw it to the dung heap. | Ma keia paa ana o Kepakailiula i ka ihe, a maalili, kuu aku la ia i kiona, kahi hooleina moka. |
| When Kakaalaneo saw this, he said: “What is it that has caused the point of my spear to depart from the spot aimed at? Was it because of the south wind, the wind that blows down houses? Or was it the awa leaf wind of Hana? for my spear has indeed missed its mark. That spear from my right hand has missed; there yet remains the spear in my left; it will pierce you and will yet eat your flesh.” Kakaalaneo then threw the spear that was in his left hand, and as it came flying toward Kepakailiula, he opened out the left elbow a little bit causing the spear to enter between the arm and body, and when it was half way through, he closed in his arm and held the spear there quivering, after which he took and threw it on the dung heap like the other one. Kakaalaneo then said: “Yes, here I have lived on the land and am now well on in years and my spear has never missed before this: but here you have caused them to miss the mark.” | A ike o Kakaalaneo, olelo mai la: “Heaha la ka mea i loli ai ka maka o kuu ihe, he pa paha na ke Kona, ka makani kulai hale, he loaa paha i ka makani lau awa o Hana, nolaila oni ka maka o kuu ihe. Hala ae la oe i ka ihe a kuu lima akau, o ka ihe koe a kuu lima hema, loaa aku oe ai kuu ihe i ko io.” Pahu mai la o Kakaalaneo i ka ihe ma ka lima hema, a hiki ia Kepakailiula. Wehe ae la ia i ka poaeae hema, a komo mai la ka ihe malaila, a maalili iho la ka ikaika o ka ihe, kuu aku la o Kepakailiula i kiona e like me ka ihe mua. Olelo mai o Kakaalaneo: “U! ua noho ae nei au a he make koe i ka aina, aohe hala o ka’u ihe, a ia oe ae nei hala kuu ihe kuku.” |
| At the close of these remarks, Kakaalaneo attempted to run away. Kepakailiula then called out to him: “Why is the great soldier running away?” Before he could get very far, however, Kepakailiula caught up with him and swung his war club up from the ground,[18] catching Kakaalaneo between the legs, splitting him clear to the head. Kakaalaneo made but one appeal before he died, saying: “Say, chiefs of Maui, are you then to look on unconcernedly at my death?” At this appeal the chiefs and the people jumped on Kepakailiula with the intention of killing him in payment for the death of their king, believing that they would be able to conquer Kepakailiula, but in this they were mistaken, for Kepakailiula took those who came within his reach and broke them up like [[394]]small twigs before the people. This breaking of the bodies was heard at considerable distance away. He took up his opponents in his hands[19] as though they were nothing to him. Those who faced him were killed outright and those who ran away were the only ones spared. | A pau ka olelo ana, eu aku o Kakaalaneo e holo. Kahea aku o Kepakailiula mahope. “E holo ana ka hoi ua koa i ke aha?” Ia wa, hualepo o Kepakailiula i kana laau palau. Mai ka lepo ka pii ana ae a loaa o Kakaalaneo, mai ka miona lemu, a ke poo ka nahae. Hookahi a Kakaalaneo huaolelo i pane ae a make loa, penei. “E na ’lii o Maui. O ka nana make no ka ka oukou ia’u, make au!” Ia wa, lele na ’lii, me na kanaka e pepehi ia Kepakailiula, me ko lakou manao e lanakila maluna ona, a e make o Kepakailiula. Ia manawa, lalau o Kepakailiula i na kanaka, a haihai, e like me ka lala laau liilii imua o ke [[395]]kanaka. E uuina ana, a e paapaaina ana ke loaa aku i ka lima. Hookahi kanaka, hookahi lima, a pela kahi lima, o ka mea holo aku ka mea pakele. O ka mea ku mai e hakaka, pau loa i ka make. |
| When Kiinoho and Kiihele saw that Kepakailiula was fighting the vast multitude they came ashore and joined in the slaughter of the enemy, helping their foster son Kepakailiula, thus making three on their side. | A ike o Kiinoho a me Kiihele ia Kepakailiula, e kaua ana me ka lehulehu. Lele aku la laua, a haihai pu i na kanaka me Kepakailiula, hui akolu lakou. |
| When Kukuipahu, the father-in-law, saw the great destruction of the people,[20] which meant the depopulation of the land, he took up Kapuaokeonaona, the girl wife of Kepakailiula and went ashore, then ran with all his might and stood her up in front of Kepakailiula. When Kepakailiula came up to the place where Kapuaokeonaona was standing,[21] he took her up and carried her on his shoulders and returned to the canoes. This ended the slaughter. Kepakailiula gave the island of Maui[22] to Kukuipahu, and made him king in place of Kakaalaneo. | A ike o Kukuipahu ka makuahunowai, i ka pau loa o na kanaka o ka aina i ka make. Lalau oia ia Kapuaokeonaona, kahi wahine uuku a Kepakailiula, a holo-kiki aku la a mamua o Kepakailiula, kukulu. A hiki o Kepakailiula i kahi a Kapuaokeonaona e ku ana, lalau aku la ia i ka wahine a amo ae la, a hoi mai la i na waa, pela i pau ai ka luku ana. Haawi aku la o Kepakailiula i ka aina no Kukuipahu, oia ke ’lii nui o Maui, ma ko Kakaalaneo wahi. |
| The news of the death of Kakaalaneo by Kepakailiula was in time carried to the hearing of Kakuhihewa, the king of Oahu, and he began to entertain fears of Kepakailiula, and in order to avoid any conflict he thought he would send his own canoes in charge of his own personal servants to Maui, to invite Kepakailiula to come to Oahu, and also to adopt him as his son and to offer to him the possession of the island of Oahu.[23] In time the canoes set out from Oahu on their way to Maui. On account of contrary winds and a storm that came up soon after they set out, they landed at Kaunolu.[24] That same evening, however, the wind subsided and the canoes were once more launched and they got as far as Keanapou in Kahoolawe, where they landed and spent the night. From this last place they again set sail, landing at Kapueokahi in Hana, Maui, where Kepakailiula was staying. As soon as the canoes effected a landing the voyagers went in search and inquired as to the whereabouts of Kepakailiula; they were told that his house was on the east side of the Kauiki hill. When the people from Oahu arrived at the house, they met Kepakailiula, who greeted them and they in turn extended theirs. After resting awhile they told Kepakailiula the object of their mission, saying: “We have come for you to sail for Oahu. Your father, Kakuhihewa, requests you go to Oahu and take possession of that island. The canoes are here; all you have to do is to board them and we will set sail.” Kepakailiula assented[25] to this; whereupon he and his company, consisting of his foster fathers, Kiihele and Kiinoho, with their wife, and Makolea and Kapuaokeonaona, the wives of Kepakailiula, boarded the canoes and set sail for Oahu. | Ma keia make ana o Kakaalaneo ia Kepakailiula, ua kaulana aku la ia mea a lohe o Kakuhihewa ke ’lii o Oahu. Nolaila, makau iho la o Kakuhihewa, ia Kepakailiula. Hoouna aku la o Kakuhihewa i kona mau waa ponoi, a me na kahu i Maui, e kii ia Kepakailiula i keiki nana, a lawe mai e komo i ka aina o Oahu nei. Holo aku la na waa, mai Oahu aku a pae i Kaunolu, no ka ikaika o ka makani welau aa. A ahiahi ae la, akakuu iho la ka makani, holo aku la a pae ma Keanapou i Kahoolawe. Mai laila aku a pae ma Kapueokahi i Hana, Maui, i laila o Kepakailiula i noho ai. Pae aku la na waa a uka, hele aku la lakou a kauhale kamaaina. Ninau aku la, auhea ko Kepakailiula hale? Aia i ka puu o Kauiki, ma ka hikina e ku la ka hale. A hiki lakou i laila, aloha mai la o Kepakailiula, aloha aku la lakou. A kuu iho la ko lakou nae, olelo aku la ia Kepakailiula: “I kii mai nei makou ia oe, e holo i Oahu, i kauoha mai ko makuakane o Kakuhihewa ia oe, e holo oe e komo i ka aina, eia na waa, o oe a kau iho, holo ae kakou.” Ae mai la o Kepakailiula, ia wa, holo mai la meia, o Kiinoho me Kiihele, me ka laua wahine, o Makolea a me Kapuaokeonaona. A kau lakou i luna o na waa, holo mai la. |
| On this voyage to Oahu they were overtaken by a terrible storm and their canoes were forced to the east of Molokai, off the land known as Mokuhooniki. After a while [[396]]they managed to make Kalaupapa, where they rested until dawn of the next morning, when they continued on their way and in due time landed at Waikiki, Oahu. | Ma keia holo ana, punia lakou e ka ino, a haule malalo hikina o Mokuhooniki, i [[397]]Molokai. Malaila aku a Kalaupapa, moe iho la a owakawaka ke kakahiaka nui. Holo mai la a pae i Waikiki ma Oahu, i laila o Kakuhihewa kahi i noho ai. |
| Upon meeting Kakuhihewa gave Kepakailiula the whole of the island of Oahu to be disposed of as he saw fit. Kepakailiula then in turn gave the island over to his foster parents, Kiinoho and Kiihele; and the two became the joint rulers of Oahu, Kakuhihewa serving under them.[26] | Haawi mai la o Kakuhihewa ia Oahu a puni, no Kepakailiula. Haawi ae la o Kepakailiula i na makuakane, ia Kiinoho a me Kiihele ia Oahu nei. A lilo iho la laua he mau alii no Oahu a puni, noho mai la o Kakuhihewa malalo o laua. |
| After they had been in Waikiki for about three days, they joined in with the people of the place, it being their customary pastime to go out every day surf riding. During these days Makolea also joined in the sport and went out to enjoy the surf. On the fourth day Makolea went in again, but went beyond the usual place and took the surf at Kalehuawehe. The surf at this place was the most noted in those days and it is so to this day. While she was surfing, a couple of messengers from the king of Kauai arrived; they were Keaumiki and Keauka.[27] These two were the body or personal servants of Kaikipaananea, the king of Kauai, who were on a search for a wife for their foster son, Kaikipaananea. While they were coming past Leahi, just adjoining the Mamala channel, they saw Makolea surf riding. When they first saw her they were so attracted by her good looks that they could not keep their eyes from her; on coming nearer they saw that she was indeed beautiful, having no equal. Therefore they came and took her off to Kauai to be the wife of Kaikipaananea. | Ekolu la i hala ia lakou i ka noho ana ma Waikiki, he mea mau no laila, ka heenalu ana i na la a pau loa. O Makolea kekahi ma keia heenalu ana. I ka ha o ka la, hele aku la o Makolea e heenalu ma waho aku o Kalehuawehe. Oia kekahi nalu kaulana o Waikiki a hiki i keia la. Ia ia e heenalu ana, hiki mai la he mau elele na ke ’lii o Kauai, o Keaumiki a me Keauka. He mau kahu laua no Kaikipaananea ko Kauai alii e hele ana laua e imi wahine na ka laua hanai, na Kaikipaananea. Ia laua i holo mai ai ma waho o Leahi, a pili ana i ka nuku o Mamala. Ike mai la laua ia Makolea e heenalu ana, hoomau mai la laua i ka nana ia Makolea. A kokoke ike pono aku la laua, he wahine maikai loa ia, aohe ona lua. Nolaila, lalau aku la laua ia ia, a lawe aku la i Kauai, i wahine na Kaikipaananea. |
| After Makolea was taken to Kauai, Kepakailiula desired to go to Kauai in search of his wife. He therefore requested[28] of Kakuhihewa that he be given a canoe to make the voyage. Upon hearing the wish of Kepakailiula, Kakuhihewa gave him a double canoe and some men; but Kepakailiula refused to take the men, saying: “I do not want to travel in state, for my wife has been taken away from me secretly, so I want to travel in secret. All I want from you is a small canoe.” Kakuhihewa therefore gave him a small canoe, as requested. Kepakailiula then set sail for Kauai, and on the morning of the next day he reached Waimea. As soon as he landed he took his canoe and broke it into pieces, then after this was done he went to the first house he saw, where lived one of the chiefs of Kauai, Kaunalewa by name, a very rich and honored man. When Kaunalewa saw the goodly appearance of Kepakailiula he called him, and when he arrived before him he urged that they become friends, saying: “I want you to become my friend and whatever you request of me I will grant it.” | Ma keia lilo ana o Makolea i Kauai, kupu ae la ko Kepakailiula manao, e holo e imi i kana wahine i Kauai. Nolaila, nonoi aku la ia ia Kakuhihewa i waa nona e holo ai. Haawi mai la o Kakuhihewa i ka waa me ke kanaka. Hoole aku o Kepakailiula: “Aole o’u manao e hele ma ke ano alii, no ka mea, ua kii aihue ia mai ka’u wahine, a pela wau e hele aihue aku ai, nolaila, e haawi mai oe i wahi waa uuku no’u.” Haawi mai la o Kakuhihewa i kahi waa. Holo aku la o Kepakailiula, a po a ao ae ku ma Waimea i Kauai. Pae aku la ia a uka, wawahi iho la i ka waa a okaoka, hele aku la a hiki i kekahi hale, e noho ana kekahi alii o Kauai, o Kaunalewa ka inoa, he ’lii waiwai a hanohano loa. Ike mai la i ke kanaka maikai o Kepakailiula, kahea maila, a hiki aku la o Kepakailiula i mua ona, olelo mai la: “He makemake au e lilo oe i aikane na’u, o kau mau mea e olelo mai ai ia’u, o ka’u ia e hoolohe aku ai.” |
| After they had been living together for about three days, the voices of the people and the king were heard shouting and yelling. Kepakailiula therefore asked his friend Kaunalewa: “What is this shouting up above here?” Kaunalewa replied: “It is our King Kaikipaananea playing honuhonu,[29] also wrestling, boxing and such other games. Some one must have been thrown, hence the shouting.” Kepakailiula then said: “Can’t the place be visited?” The friend answered: “And why not?” They then went up to the place and to the very presence of Kaikipaananea surrounded by a vast multitude. When [[398]]the people saw Kepakailiula they all shouted their admiration, for he was such a handsome looking fellow. After the shouting the people began to take pity on him for they were sure he would be killed by Kaikipaananea. | Noho iho la laua a hala ekolu la, lohe ia aku la ka hauwawa o ka leo o na kanaka a me ke ’lii, nolaila, ninau aku la o Kepakailiula i ke aikane ana ia Kaunalewa: “Heaha keia hauwawa o uka?” I mai o Kaunalewa: “O ko makou alii o Kaikipaananea, e honuhonu ana, e mokomoko ana, e kui ana, a hina iho la kekahi, uwa ae la.” I aku o Kepakailiula: “Aole e pii ia aku ia wahi?” I mai ke aikane: “I ke aha hoi.” Pii aku la laua [[399]]a hiki i mua o Kaikipaananea, e paapu ana na kanaka, a me na mea a pau loa. Ike mai la na mea a pau ia Kepakailiula, uwa mai la i ke kanaka maikai, a minamina iho la no ka make ia Kaikipaananea. |
| CHAPTER IV. Relating to Kaikipaananea. | MOKUNA IV. No Kaikipaananea. |
| He was the king of the whole island of Kauai, and was considered the strongest[30] man in his day, and he was especially noted for his great skill in boxing. No one on the whole Island of Kauai was found who could knock him down; no chief or common warrior was found who could beat him, and in all the contests that were held he always won. Because of this fact Kaikipaananea was known as the champion of Kauai and was classed with Kakaalaneo, the king of Maui. These two kings were the most feared by the people from Hawaii to Niihau in those days, and because of this fact, chiefs and kings submissively gave their daughters[31] to these two kings, for they feared death. | Oia ko Kauai alii a puni, he ’lii ikaika loa ia i ka hakaka, a me ke kui. Aole ona mea e hina ai, oia ka oi o Kauai a puni, aohe alii, aohe koa oi ae mamua ona, nana wale no ka hina a me ke eo. Nolaila, alua alii makau ia, e na ’lii mai Hawaii a Niihau. O Kakaalaneo ko Maui, o Kaikipaananea ko Kauai. Nolaila, haawi wale na kaikamahine alii a me ka aina no keia mau alii, no ka makau o make. |
| When Kaikipaananea saw Kepakailiula, he called out to him: “Say, stranger, come this way and join in the games with the sons of the soil; the honuhonu, the mokomoko, wrestling and boxing.” Kepakailiula replied: “I don’t know anything about the game of honuhonu.” Kaikipaananea said: “Not knowing that game, let it be the game of wrestling then.” “I don’t know that game even.” “Let it be boxing then.” “Yes, I believe that I can do a little of that, for I have acquired a little learning in that game, but I never was declared an expert at it. I am willing to try conclusions with the son of the soil in that game, however.” | Ike mai la o Kaikipaananea ia Kepakailiula, kahea mai la: “E! maanei ka malihini e papa wahi lealea ai me kamaaina, eia no hoi na lealea o anei. He honuhonu, he mokomoko, he kui no hoi.” I aku o Kepakailiula: “Aole au i ike i ka honuhonu,” wahi a Kaikipaananea, “ole ae la oe ia, i ka mokomoko hoi.” “Aole no wau i ike ia.” “I ke kui hoi.” “Ae, e aho au ia, ua ao iki, aole nae i ai lolo, aka, e hoao no me ke kamaaina.” |
| The game of honuhonu is played by the different contestants sitting down, each facing the other, the feet are then locked and they try to throw each other over. That is called honuhonu. | No ka honuhonu: Eia ke ano o ia, he noho i lalo, a hookomo ka wawae maloko o kekahi wawae, a hoopili i ka uha. Pela na wawae a elua, ua kapa ia ia, he honuhonu. |
| At the acceptance of the challenge to box, they both stood up facing each other. Kaikipaananea then asked of his opponent: “Who shall have the first chance? Shall it be the son of the soil or the stranger?” Kepakailiula answered: “Let the son of the soil have the first chance and the stranger the last.” As soon as this point was settled, Kaikipaananea struck at Kepakailiula, hitting him and causing him to stagger from dizziness and he almost fell to the ground. With the exception of the staggering Kepakailiula was otherwise unaffected. He then with one great effort braced himself up and in a moment he was himself again. He then struck at Kaikipaananea, hitting him and knocking him down, causing him to make water, to twist his feet and to become unconscious for a period of time sufficient for the cooking of two umus.[32] After lying down for this length of time, Kaikipaananea came to and said boastingly: “Say, but it was fine fun! Here you have made it worth while at last.” [[400]] | Ku ae la laua i luna. Olelo mai o Kaikipaananea: “Ia wai mua, i kamaaina i ka malihini.” I aku o Kepakailiula: “I kamaaina mua, he hope ka ka malihini.” Mahope o keia olelo ana, kui mai la o Kaikipaananea ia Kepakailiula, a kunewa, ona iho la, me ka aneane e haule ilalo. Aole nae i hina, aka, ua poniuniu ma keia kui ana o Kepakailiula. Nolaila kupono ae la ia i luna a pololei, pohala ae la kona poniuniu. Waiho aku la o Kepakailiula i kana puupuu, ku o Kaikipaananea, waiho i lalo. Helelei ka mimi, hu ka lepo, lele kukae ma kuu, kolili na wawae, moa ka umu, moa ka umu. Mahope o laila, ala mai o Kaikipaananea a olelo kaena: “Ka akahi ka ka walea, lealea, eia ka o oe ka mea e mikomiko iho ai keia kino!” [[401]] |
| When Kaikipaananea was knocked down, however, the people shouted and yelled of the great strength exhibited by Kepakailiula, and all said: “No man was ever found strong enough to knock Kaikipaananea down and here you have gone and done it.” | Eia nae, i ka wa i hina ai o Kaikipaananea ia Kepakailiula, uwa ka aha, a mahalo mai ia Kepakailiula i ka ikaika. Wahi a lakou: “Aohe kanaka ikaika e hina ai o Kaikipaananea, a ia oe ae nei hina.” |
| After this Kepakailiula and his friend, Kaunalewa, proceeded home. On the next day the two again went up to the grounds where the games were being held, and this time they had a wrestling match in which both arms of Kaikipaananea[33] were broken. Three days after this encounter, Kaikipaananea sent out his servant Kukaea, to go and notify everybody to come together at the king’s palace to find the king’s riddle. | Mahope o laila, hoi aku la o Kepakailiula me ke aikane, me Kaunalewa, a hiki hou i kekahi la. Pii aku la laua, hakoko no, haina lima o Kaikipaananea. Pela no ka hana ana a hala ekolu la, hoouna o Kaikipaananea i kona kanaka ia Kukaea, e hele e kukala i na mea a pau loa, e hui ma kahi hookahi e koho i ka nane a ke ’lii. |
| CHAPTER V. Relating to Kukaea. | MOKUNA V. No Kukaea. |
| Kukaea was the personal servant of Kaikipaananea; his food was the excrement of Kaikipaananea and the water he drank was the king’s urine. Because of his living on these things he was called Kukaea. This was the only food he ever tasted from his birth until the day when he was sent out to make a circuit of Kauai, to make known the king’s decree. | Oia ko Kaikipaananea kanaka ponoi, o kana ai, o ka hana lepo o Kaikipaananea, a me kona hana wai, ka Kukaea ai. A nolaila, mai kona inoa o Kukaea, o kana ai no ia, a hiki i ka la i hele ai e kukala ma Kauai a puni. |
| The proclamation was called out in the following manner: “All the people are commanded to come to the king’s palace and solve the king’s riddle. If it is found he will be saved from the oven of hot stones; if it is not found he will be thrown to his death into the oven. No man, woman, child or those weak from old age shall remain at home; only those who do not wink when you poke your finger at their eyes.[34] If any one remains at home on that day, his house shall be burned down and the king’s punishment shall be meted out to him, from the parents to the children, relations, and to the last connection and even to a friend.[35] This will be the punishment meted out to any person who remains at home this day.” In the course of the journey taken by Kukaea, to issue the king’s decree, he came to the house where Kepakailiula was living, still calling out the king’s proclamation at the top of his voice. When Kepakailiula heard the call he asked his friend: “Who is this man that is making that call?” The friend replied: “It is Kukaea, the personal servant of Kaikipaananea. He is on his way calling everybody to come to the king’s palace to solve the king’s riddle. If a person gives the right answer he will be saved, but if he makes a mistake he will be thrown to his death into the oven of hot stones.” | Penei kana olelo kukala: “E hele na mea a pau ma kahi o ke ’lii e koho i ka nane. Ina loaa, pakele i ka umu, ina loaa ole, make i ka umu. Aohe kane e noho, aohe wahine, aohe keiki, aohe palupalu. O ka mea o aku a amo ole na maka, oia ke noho. Ina e noho kekahi ia la, pau kona hale i ke ahi, kau ka hoopai, mai ka makua a ke keiki, a ka ohana, a ka pili mai, a ke aikane. A pela ka hoopai o ka mea noho ia la.” Ma keia hele ana a Kukaea, a hiki i kahi a Kepakailiula e noho ana, me ke kahea i ka leo a nui. I aku o Kepakailiula i ke aikane: “Owai keia kanaka e kahea nei?” Olelo mai ke aikane: “O Kukaea, ke kanaka ponoi o Kaikipaananea. E hele ana e kukala i na mea a pau, e hele ma kahi o ke ’lii e koho ai i ka nane. Ina loaa, pakele ia i ka enaena o ka umu, ina loaa ole make ia i ka umu.” |
| When Kepakailiula heard this, he said to his friend: “Then call him to come this way.” “But he is unfit to be seen; he smells bad, for he eats nothing but the king’s excrement.” Kepakailiula, however, insisted, telling his friend: “You call him to come here, for I wish to see him.” Because of this wish Kaunalewa called out to Kukaea to come. Kukaea then turned toward them and when at some distance away, he said: “It [[402]]is not proper for me to come any nearer, for I am not fit for your company;[36] I smell bad, for I have had nothing else for food except the king’s excrement, to this day.” Kepakailiula, however, called out to him: “Come here, don’t be afraid or have any fear.” When Kukaea came up Kepakailiula asked him: “Open your mouth?” Kukaea then opened his mouth and Kepakailiula poured water into his mouth and on his body and told him to wash himself and be rid of the foul odor of his body. Kepakailiula then gave him some kapas and a loin cloth, and set food and meat before him. Kukaea then sat down and ate until he was satisfied. When he finished his meal, he turned and said to Kepakailiula: “What shall I give you as payment for this great kindness? Here I have lived from my birth to this day with my king and have just completed the circuit of Kauai, but no one has ever given me food to eat. I have at last found that food and meat are indeed pleasant to the taste. Therefore here is what I shall give you in return for your kindness. I will give you the answer to the king’s riddle, for I am the only person that knows the answer. The riddle is this: it is divided into two parts and therefore has two answers: | A lohe o Kepakailiula i keia olelo, i aku ia i ke aikane: “Hea ia aku hoi ha, e hele mai maanei?” “Ka he kanaka ino, he pilo, no ka mea, he kukae kana ai.” Wahi a Kepakailiula: “E kahea aku oe, he makemake au e ike ia ia.” No keia olelo a Kepakailiula, kahea aku la o Kaunalewa ia ia. “Hele mai maanei.” Hele mai la o Kukaea a kokoke, [[403]]i mai la: “Aole au e pono ke hele aku i laila, he ino au e ku aku la, he pilo, no ka mea, he kukae ka’u ai a hiki i keia la.” Kahea mai o Kepakailiula: “Hele mai, mai makau oe, a hopohopo.” A hiki o Kukaea, i aku o Kepakailiula: “E hamama ko waha.” A hamama ka waha o Kukaea a ninini iho la o Kepakailiula i ka wai, maloko a ma waho o ke kino, a pau iho la ke pilo o kona kino. Hoaahu iho la o Kepakailiula i ke kapa, a hoohume i ka malo, hanai iho la i ka ai a me ka ia, a maona. I aku o Kukaea ia Kepakailiula: “I aha la auanei ka’u uku ia oe? No ka mea, ua noho ae nei au a hiki i keia la, me ko’u alii, a ua hele ae nei no hoi a puni o Kauai, aole o’u mea nana i hanai i ka ai. Eia ka he mea ono ka ai a me ka ia. Nolaila, eia ka’u uku ia oe. E hai aku au ia oe i ka nane a ke ’lii. No ka mea, owau wale no ka mea i loaa ai o ka nane. Eia ua nane la, elua nane, elua haina.” |
| Plaited all around, Plaited to the bottom, Leaving an opening. The men that stand, The men that lie down, The men that are folded. | Kai a puni, Kai a lalo, Koe koena. O kanaka i ku, O kanaka i moe, O kanaka i pelupelu ia. |
| “The answer to the first part is ‘house.’ The house is plaited all around and from top to bottom and an opening is left, the door. The answer to the second half is also ‘house.’ The sticks are made to stand, the battens are laid down and the grass and cords are folded. This is the answer to the king’s riddle. On the approach of that day, however, you come and stand in the presence of the people and when you see that the oven is sufficiently heated, for I shall be the one who shall attend to it, when you see that it is well heated, you give the answer to the first half. And when you see that the stones are being flattened out and some are taken out and placed on the edge, you give the answer to the second half, and then you take hold of Kaikipaananea and throw him into the oven.” Kepakailiula then said to the man: “You go home now, and when you get hungry come down here and have something to eat.” On the fourth day after the incidents related above, the people all gathered together at the king’s palace, when Kepakailiula also came. | Eia ka haina o ka nane mua. “He hale. Ako ia a puni o luna me lalo, a koe ka puka. Eia ka lua o ka haina o ka nane. He hale no. He laau ka mea ku, he aho ka mea moe, he mauu a me ke kaula ka mea i pelupelu ia. Oia ka loaa o na nane a ke ’lii. Eia nae, a hiki ia la, hele ae oe, a mua o ke anaina. Nana ae oe i ka enaena o ka umu, no ka mea na’u no e kahu ka umu. A ike oe ua enaena, hai ae oe i ka loaa o ka nane mua. A ulu ka umu, a pau ke a i luna, hai ae oe i ka lua o ka nane. A pau ka hai ana, alaila, lalau aku au ia Kaikipaananea a kiola i loko o ka umu.” I aku o Kepakailiula: “E hoi oe a i pololi, iho mai ianei e ai ai.” A hiki i ka ha o ka la, akoakoa na mea a pau loa ma kahi o ke ’lii, ia manawa, hiki o Kepakailiula ma kahi o Kaikipaananea. |
| When Kaikipaananea saw Kepakailiula, he called out to him, saying: “Say, stranger, come here and join the contest. The sport today consists in the giving and answering of riddles. Whoever shall find my riddle shall be spared from the oven of heated stones; but if the answer shall be wrong, he shall be thrown to his death into the oven.” Kepakailiula then said: “Let the king give his riddle so that the people will know what [[404]]it is. If it is not answered correctly the punishment is already known, that is, it will be death in the oven.” The king then answered: “Here is the first half of my riddle: | Ike mai la o Kaikipaananea, kahea mai la: “E ka malihini, maanei e walea ai. Eia ka lealea o keia la, he nanenane. Ina e loaa a’u nane i ka mea e loaa ai, pakele ia i ka umu e a ana, aka, ina loaa ole, pau ia i ka umu, kalua ia.” [[405]] I aku o Kepakailiula: “E hai mai no ke ’lii i lohe ia kana mau nane. Ina i loaa, a ina i loaa ole. Ua maopopo no ka hoopai, he kalua i ka umu. Eia a’u nane. Nane akahi: |
| Plaited all around, Plaited to the bottom, Leaving an opening. | Kai a puni, Kai a lalo, A koe koena. |
| “The second half is this: | “Eia ka lua o kuu nane. |
| The men that stand, The men that He down, The men that are folded. | Kanaka i ku, Kanaka i moe, Kanaka i pelupelu ia. |
| All this time Kepakailiula had his eye on the oven and when he saw that it was sufficiently heated, he gave the answer to the first half, saying: “It is a ‘house.’ The house is plaited all around from top to bottom and an opening is left for the door.” Kepakailiula again looked at the oven, and when he saw that the stones were being placed on the edge, he gave the answer to the second half, saying: “The answer to the second half is also ‘house.’ The posts of a house are first made to stand up, then the battens are laid down and then the grass and cords are folded and fastened down.” At this Kaikipaananea asked him: “Who has informed you of the answer to my riddle?” While he was asking the question, he was caught and thrown into the oven and Kukaea held him down. While he was being held in the umu, he called out to the chiefs and warriors of Kauai, saying: “Say, are you then to look on unconcernedly while I am being put to death?” The chiefs and warriors of Kauai then jumped on Kepakailiula and attempted to kill him, Kepakailiula then took them as they came and broke them like twigs. Kukaea and Kaunalewa also jumped in and helped Kepakailiula, thus making three on their side. | Nana aku la o Kepakailiula i ka enaena o ka umu. A enaena. Hai aku la ia i ka nane mua. “He hale. Ako ia ka hale a puni, a koe koena, he puka.” Nana hou o Kepakailiula, o ka ulu o ka umu. A makaukau ka ulu o ka umu, olelo aku o Kepakailiula. “He hale no. Kukulu ia ka hale a ku, hoaho ia ka aho, ako ia ka mauu a pelupelu me ke kaula pu.” I mai o Kaikipaananea: “I loaa la ia oe ia wai?” Iaia e olelo ana, o kona manawa ia i noho ai i loko o ka umu, ia Kukaea. Ia noho ana o Kaikipaananea i loko o ka umu. Kahea ae la ia i na ’lii a me na koa o Kauai. “Ea! o ka nana maka no ka ka oukou ia’u. Make au.” Lele iho la na ’lii o Kauai a me na koa i luna o Kepakailiula e pepehi. Ia manawa o Kepakailiula i haihai ai i na kanaka, me he laau liilii la ka papaaina, i na lima. Lele o Kukaea haihai pu i na kanaka, pela no hoi o Kaunalewa ke aikane a Kepakailiula, akolu lakou. |
| In this slaughter not a single chief or warrior who opposed the three was spared; all were killed. Those who ran away were the only ones who escaped. | Ma keia pepehi ana, aohe alii koe, aohe kanaka pakele i ka make. O ka poe wale no i holo ke pakele. |
| After the fight Makolea was found and Kepakailiula took her to the home of his friend. Kepakailiula then said to his friend, Kaunalewa: “You shall be the king of the whole of Kauai. You shall be the king of the things above it and the things below it, the things in the uplands and the lowlands, the things that are cooked and uncooked. You shall be the ruler of the land and Kukaea shall rule under you.” | Loaa aku la o Makolea, lawe mai la o Kepakailiula a noho iho la i kahi o ke aikane o Kaunalewa. Olelo aku la o Kepakailiula ia Kaunalewa: “O oe ke ’lii o Kauai a puni, o oe maluna a ma lalo, mauka, a makai, ka moa a me ka maka. O ka noho alii wale no kau maluna o ka aina. A o Kukaea, malalo mai ia ou, o oe maluna.” |
| After giving these orders, Kepakailiula and Makolea returned to Oahu. [[385]] | A pau ae la ke kauoha a Kepakailiula, hoi mai laua i Oahu nei me Makolea. [[406]] |
| [1] This celebrity begins with peculiar birth, whose parents, Ku and Hina, figure prominently in Hawaiian story. [↑] [2] These two names indicate opposite characters or dispositions, quiet and restless, or stay-at-home and wandering, reared by foster parents as per custom. [↑] [3] Paliuli, the Hawaiian paradise. [↑] [4] Circuiting districts, or even islands, for a wife without blemish forms the plot of many popular traditions, hence the well-known proverb, “Aohe puu, aohe kee, pali ke kua, mahina ke alo,” indicative of perfect form and open countenance. [↑] [5] These names of the parents of Makolea, the discovered beauty of all Hawaii, are those of two lands and villages on the Kona coast of that island. [↑] [6] Kakaalaneo, evidently a favorite subject of tradition. See the longer version in Vol. I, pp. 482–508. [↑] [7] The pledging of a daughter was customary, but induced by various causes, fear, fame, political influence or personal benefit. [↑] [8] Hawaiian chiefs fought for love of their chosen one as did the knights of old. [↑] [9] The expression used here is to indicate the excellence and superiority of his ward. [↑] [10] The girl makes her own choice, despite her parents’ plans. [↑] [11] Weeping at the separation of home ties may be unusual when the object is to secure the most beautiful woman in the realm, but it is to be borne in mind they were leaving paradise. [↑] [12] This pairing off of the guardian and foster parents is the apparent next step, as they were relieved of the care of their wards. [↑] [13] When troubles come even the uncivilized seeks parental aid. [↑] [14] Good looks gain him royal favor and offer of his daughter. [↑] [15] Name indicating a beautiful fragrant flower. [↑] [16] He was not to be thwarted in his plans to find his first love. [↑] [17] Alaalapuloa, a low shrub. [↑] [18] This appears to have been a favorite and successful stroke in attacks with the war club, a number of noted warriors having been slain in the same way. [↑] [19] Kepakailiula was doubtless trained in all the arts of war, his successful spear-catching and bone-breaking by the lua method indicate this. [↑] [20] This sympathy is for the innocent sufferers, the principal offenders having been disposed of, the introduction of the Kohala fiance was to change the mind of Kepakailiula from slaughter to peaceful consideration. [↑] [21] It is said to have been a custom for the wife, daughter, or even granddaughter of the alii, or near female relative to step between contending forces to stay the conflict. Natural feminine sympathy and influence is thus shown to rule the savage breast. [↑] [22] As conqueror he puts it under the rule of the king of Kohala. [↑] [23] This move through fear of the growing power and fame of Kukuipahu may be likened to the treaties of nations today. [↑] [24] The Kaunolu, Lanai, stay was on the up trip, next touching at Kahoolawe on the way. [↑] [25] Realizes his star is in the ascendant, and accepts the situation. [↑] [26] The king of Oahu takes a very subordinate place, as a penalty for his abject fear. [↑] [27] The two tides, ebb and flow, are here likened to messengers of the king of Kauai, the current evidently running that way. [↑] [28] This request reveals the status of Kakuhihewa under his abdication. He was still recognized with authority that would naturally be supposed belonged now to Kiinoho and Kiihele. [↑] [29] Honuhonu was a wrestling game on all fours, not now understood. [↑] [30] It is remarkable the fame accorded Kauai for its champions of strength, athletes, diviners, etc. [↑] [31] This custom prevailed also in other than court circles. Famed as a warrior, husbandman, fisherman, this Beau Brummel was recognized as a desirable son-in-law. [↑] [32] Implying a long spell of unconsciousness, which in the original gave indications of near death. [↑] [33] Repeating an earlier contest between Aukele and his brethren. [↑] [34] Exempting practically only those who are stone blind. [↑] [35] Illustrating the abject power of ruler over subjects in ancient times. [↑] [36] This story robs itself of the likelihood of any basis. To have been so offensive as to be an outcast from all the people would have been none the less so to the king in laying plans for his riddle contests, or other orders. [↑] |
| Stories from the Legend of Laieikawai. | Na Moolelo mai ka Kaao no Laieikawai. |
| CHAPTER I. Relating to Aiohikupua.—To Haunaka. | MOKUNA I. No Aiohikupua.—No Haunaka. |
| Aiohikupua[1] was a very strong man, both in boxing and wrestling. When he set sail from Maui and landed at Kauhola, in Kohala, he found the people gathered at Hinakahua, where they were holding their customary games of boxing, wrestling and other manly exhibitions of strength. At this place he met Ihuanu, a very expert and strong boxer who belonged to that district, Kohala. | He kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo ai mai Maui aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua. Kahi o na kanaka a pau e piha ana. Ilaila o Ihuanu, he kanaka ikaika no Kohala i ke kui. |
| When Aiohikupua and his companions came ashore in Kohala they proceeded up to see the wrestling. When they arrived at the grounds, Ihuanu came out and challenged: “Who is to come from that side and meet me, wrestling?” No one was seen to come and accept the challenge because they were all afraid of him. After this Ihuanu turned to Aiohikupua and said: “Say, stranger, you had better join in the fun.” When Aiohikupua heard the invitation he went up to Ihuanu and said: “Say, son of the soil, you have asked me to join you in the fun, and this is what I wish to say to you: Get two others beside yourself on your side, making three of you. With that number the stranger will feel it worth while to join you.” When Ihuanu heard this from Aiohikupua, he made reply: “You are a very conceited man. I am the best man among all the people of Kohala, and here you have asked that there must be three of us on one side to meet you alone on your side. You are the most conceited[2] man that I have ever seen. What are you to me?” | A pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A hiki lakou, oili mai la o Ihuanu, a kahea mai la: “Owai mai ma kela aoao e mokomoko mai me a’u,” aohe kanaka aa mai, ua makau ia o Ihuanu e na mea a pau loa. A pau ka olelo ana a Ihuanu, huli ae la ia a olelo mai ia Aiohikupua: “E ka malihini, e pono paha ke lealea.” A lohe o Aiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku la: “E ke kamaaina! ua noi mai oe ia’u, e lealea kaua. A eia hoi ka’u ia oe. I elua ma kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e aho ia mikomiko iho ka malihini.” A lohe o Ihuanu i keia olelo a Aiohikupua, olelo mai la ia: “He oi oe o ke kanaka olelo hookano. Owau no ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei oe i ekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka wahahee, heaha la oe i kuu manao.” |
| Aiohikupua then boasted, saying to Ihuanu: “I am not going to stand up and box with you unless you have three on your side. And what do I care for you and the people that have gathered here? I can turn this crowd into nothing with my left hand.” Because of these words of Aiohikupua, one of the strong men in Kohala who had come to witness the games came up behind Aiohikupua and said to him: “Say, don’t get Ihuanu angry, for he is the strongest man in Kohala; there is nothing kept away from him when he asks.” At this Aiohikupua pushed him to one side[3] whereby the man was killed. Upon seeing this, one of the warriors came up behind Ihuanu and said to him: “Say, Ihuanu, we see that our side will not be victorious this day. I am sure the stranger will win out, because one of our companions is killed by just receiving a mere push. Therefore I beg of you that the crowd be dispersed and the games brought to an end and you withdraw your challenge and meet the stranger in a kindly way and shake hands, and in that way save yourself.”[4] By these words the hot anger in Ihuanu was [[408]]rekindled, and so he replied: “Say, my men, don’t be afraid because of the death of that man from the push he received. Did I not do the very same thing some few days ago? Then why should you all be afraid? But if you are afraid, then go and hide your faces in the sky; and if you should hear that Ihuanu is victorious, remember it was by the blow known as Kanikapihe,[5] the blow the teacher has not instructed you of, for I see he will not be able to overcome me, for I hear the end of my loin cloth snap[6] behind me.” His companions then said to him: “We have nothing more to say to you, we have done our part. Stand up then and face your opponent; perhaps you will be saved by means of the blow your teacher has not instructed us of, and perhaps the end of your loin cloth did tell you the truth.”[7] With this the companions of Ihuanu retired to the outer edge of the crowd. | I aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: “Aole au e ku aku ana e kui me oe, ke ku ole mai oukou ekolu i mua o’u. A heaha la oe a me ka lehulehu ia’u? e hiki ia’u ke hoolilo i keia aha i mea ole, i loko o kuu lima hema.” A no keia olelo a Aiohikupua, hele mai la kekahi koa ikaika a ma ke kua o Aiohikupua. Olelo mai la: “E! mai olelo aku oe ia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.” Ia wa, huli ae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala. Hele mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: “E Ihuanu, ke ike nei makou, aole e lanakila ana ko kakou aoao i keia la. Ma kuu manao paa, o ka malihini ke lanakila ana. No ka mea, ua make ko kakou kanaka, i pale wale ia mai nei no, o ka make ia. Nolaila, ke noi aku nei au e hui ka aha, e pau ka mokomoko ana, a me kou aa ana i ka malihini, a e aloha olua me ka lulu lima ana, alaila oe ola.” Ma keia olelo, ua hoaa ia ko [[409]]Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu: “E ko’u poe kanaka, mai hopohopo, ma ka make ana o kela kanaka o kakou, ma ke pale ana o ka lima. Aole anei au i hana pela, mamua aku nei, a heaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou, alaila, e huna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua lanakila o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a ke kumu i koe ia oukou, aole i ao ia. No ka mea, ke ike nei au aole e lanakila mai oia maluna o’u, no ka mea, ua kani ka pola o kuu malo i ka hope.” I aku na hoa mokomoko ia Ihuanu: “Ua pau ka makou olelo ia oe, aohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka ai a ko kumu i koe ia makou, a pela no hoi ka pola o ko malo.” Alaila, nee aku la na hoa ma waho o ka aha mokomoko. |
| While Ihuanu was boasting before the people, Aiohikupua came out of the crowd and stood in the presence of Ihuanu, then clapped his arms around his body and said to Ihuanu: “Say, Ihuanu, strike sixteen blows at my middle.” When Ihuanu heard this from Aiohikupua he turned and surveyed the crowd that was around them and when he saw a small boy, who was being held in the arms of a certain person, he called out: “Let that small boy come and strike Aiohikupua.” Continuing, Ihuanu said boastingly: “Let this small boy strike you.”[8] When Aiohikupua heard this from Ihuanu, his anger welled up within him until his very hair stood on end; he then turned to the people and said: “What man is willing to face the boy from Kauai? I will therefore at this time say, that my god is able to give me the victory over your strong man this day and to make his head a plaything for my canoe men.” After making the above remarks, he prayed to his god as follows: | Ia Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a ma ke alo o Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia Ihuanu: “E Ihuanu, kui ia i kuu piko a pololei, i eha kauna kui.” (Ua like me umikumamaono puupuu.) A lohe o Ihuanu i keia olelo a Aiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike aku la i kekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e kui ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: “Na keia keiki opiopio oe e kui.” A lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la kona huhu a ke poo o kalakala. Huli aku la o Aiohikupua a olelo i ka aha kanaka. “Owai ke kanaka i aa mai i ko Kauai keiki nei, nolaila, ke olelo nei au. He hiki i kuu akua ke haawi mai ia’u e lanakila maluna o ko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili na kuu poe hoewaa.” A mahope o keia mau olelo a Aiohikupua, pule iho la ia i kona mau akua, penei: |
| Lanipipili, Lanioaka, Lanikahuliomealani. Say, Hekilikaakaa, Say, Nakolowailani, Recognize your offspring, Look at your child And present me with the head of Ihuanu, That the multitude might see That I am the conqueror. It is ended, the kapu is released.[9] | Lanipipili, Lanioaka, Lanikahuliomealani, E Hekilikaakaa, E Nakolowailani, E ike i ka oukou pulapula, E nana i ka oukou Kama, E haawi mai ke poo o Ihuanu I ike keia aha apau loa, Owau ka lanakila maluna, Amama, ua noa. |
| At the close of the prayer, Aiohikupua asked his opponent: “Are you ready, Ihuanu, to strike at me?” Ihuanu replied: “I will not strike you. I want you to strike at me.” When the boxing teacher of Ihuanu heard what his pupil had answered he came up to his side and said to him: “If he should again ask you to strike him do it,[10] because this is the proper time.” Shortly after this Aiohikupua again requested of Ihuanu to strike him. At this request, Ihuanu let drive at his opponent but did not hit him, for [[410]]Aiohikupua was on his guard and dodged. After dodging this blow from Ihuanu, Aiohikupua struck at his opponent, hitting him just below the chest so strong that the fist of Aiohikupua went clear through and came out at the back. Aiohikupua then raised up his arm, with the body of Ihuanu on it, twirled the body around over his head and then threw it outside of the rows of people that were standing around. At sight of this great strength a mighty shout came from the people and after this they began to disperse. After this Aiohikupua went over to the place where the body of Ihuanu was lying and cut off his head and took it to his canoe men[11], and they all returned to their double canoe, which they boarded and set sail for Hamakua, landing at Paauhau. | A pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e kui mai ia’u? Olelo mai o Ihuanu: “Aole au e kui ia oe, nau e kui mai ia’u.” A lohe ke kumu kui a Ihuanu, hele mai la a ma ka aoao. I mai la: “E! i olelo hou mai e kui oe, kui ia, no ka mea, o ka manawa iho la no ia.” Mahope o laila, ninau hou o Aiohikupua ia Ihuanu, e waiho mai ana o Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, [[411]]no ka mea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu, e poho lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula ma ke kua. Ia wa kaikai o Aiohikupua ia Ihuanu me ke koali i ka lima, a kiola aku la ma waho o ka aha. Uwa ae la ka pihe, hui ka aha. Lalau iho la o Aiohikupua i ke poo o Ihuanu a lawe ae la na na hoewaa, a hoi aku la i na waa, a holo aku la a pae ma Paauhau i Hamakua. |
| RELATING TO HAUNAKA. | NO HAUNAKA. |
| Haunaka was the strongest man, in boxing and wrestling, in the whole of Paauhau and he was at this time very famous. In fact his fame had traversed over the whole district of Hamakua. | O ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika loa ma ia hana. A ua laha ae kona kaulana a puni o Hamakua. |
| When the canoe of Aiohikupua touched at the landing at Paauhau, he jumped ashore and asked of the people of the place, saying: “What is that shouting in the uplands?” One of the men said: “The people are gathered there to witness the champion wrestler, Haunaka, the strongest man in the district.” When Aiohikupua heard this he proceeded to the place where the games were being held. As soon as he arrived, Haunaka called out to him: “Come here.” When Aiohikupua came in the presence of Haunaka, he said: “You will never be able to hurt the boy from Kauai for he is like the branch of a tree that stands on the side of a cliff.” While Aiohikupua was saying this one of the men who had seen him in Kohala came up and said to Haunaka: “Say, Haunaka and the company gathered here, this is the very man who struck Ihuanu, in Kohala, and killed him. This man’s blow is sharp like the point of a spear; you people will therefore have no chance against him.” When Haunaka heard this he came up to Aiohikupua and extended his greetings.[12] At the conclusion of the games Aiohikupua returned to his canoe and set sail for Hilo, on his way in search of his lover, Laieikawai. | Ia lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka. Ninau aku la i ke kamaaina: “Heaha keia uwa o uka?” I mai la ke kamaaina: “He mokomoko na Haunaka, koonei mokomoko nui.” Pii aku la o Aiohikupua a hiki. Kahea mai la o Haunaka: “Hele mai.” A hiki o Aiohikupua i mua o Haunaka, olelo aku la o Aiohikupua. “Aole e eha ke keiki o Kauai ia oe. He lala kamahele no ka laau ku pali.” Ia Aiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i Kohala nei, a kahea ae la ia Haunaka. “E Haunaka a me ka aha. O ke kanaka no nei nana i kui mai nei o Ihuanu, i Kohala, a make loa. O kai nei puupuu, ua like me ka pololu ka oi, nolaila, aole oukou e ola.” A lohe o Haunaka, hele mai la ia a aloha ia Aiohikupua, a pau ae la ka mokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine ia Laieikawai. |
| CHAPTER II. Relating to Kihanuilulumoku.—Ulili and Aikeehiale. | MOKUNA II. No Kihanuilulumoku.—Ulili a me Aikeehiale. |
| Kihanuilulumoku[13] was the god of Kahalaomapuana and her sisters, who were living in Paliuli. This god had a very large and wide mouth. When opened the upper lip would touch the heaven while the lower lip touched the ground. This god was very powerful and nothing could overcome him. He was also very brave and he was placed as the watchman at Paliuli, where Laieikawai was residing. | O Kihanuilulumoku, he ’kua ia no Kahalaomapuana ma, i Paliuli kahi i noho ai. He oi kona waha i ka nui a me ke akea, e pa ka lehelehe luna i ka lani, a o ka lehelehe lalo i ka honua. A he ikaika loa ia mamua o na mea a pau loa, a he koa, a he kiai no Paliuli kahi o Laieikawai e noho ana. I ka wa e noho ana na kaikuahine o Aiohikupua i Paliuli, oia o Kahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai o Keaau i Puna. |
| While the sisters of Aiohikupua, Kahalaomapuana and her sisters, were acting as the guards of Laieikawai in Paliuli, Aiohikupua arrived in Puna and landed at Keaau. | O ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua, elua kanaha [[413]]kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka nui. A he nui hoi na kanaka koa ma keia holo ana a Aiohikupua, a me na lii. Na mea kaua a pau loa, a me ka ilio aikanaka a Aiohikupua, o Kalahumoku ka inoa. |
| The number of canoes on this expedition under the command of Aiohikupua, was [[412]]twenty double canoes, eighty single canoes and forty large war canoes, besides several single ones carrying the servants.[14] Aiohikupua had a large army with him on this expedition and with him were several chiefs. These warriors were all well armed and Aiohikupua had with him his man-eating dog, called Kalahumoku. | A mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me kona kuhina i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona kuhina i Paliuli, e noho ana na kaikuahine o Aiohikupua, he mau kiai no Laieikawai. |
| After the army had disembarked from the canoes at Keaau, Aiohikupua with his chief adviser went up to Paliuli to see Laieikawai. When they arrived at Paliuli, they saw the sisters of Aiohikupua guarding Laieikawai. When the sisters saw their brother, they said to him: “Say, Aiohikupua, you must go back at once for a kapu has been placed over this place.” Aiohikupua would not listen to this order, but insisted on staying. Kahalaomapuana[15] then said to him: “If you insist on remaining here you will be killed.” When Aiohikupua heard this he turned and went back, filled with bitter anger. When he reached Keaau he ordered ten men to go up and put his sisters to death.[16] | Olelo mai la lakou: “E Aiohikupua, e hoi oe ano, he kapu o uka nei.” Hoopaa aku o Aiohikupua. I mai o Kahalaomapuana: “Ina oe e paa loa mai, make oe ano.” A lohe o Aiohikupua, a hoi mai la me ka huhu wela loa. A hiki i Keaau, kena aku la he umi kanaka, e pii e pepehi i na kaikuahine a make. |
| While Aiohikupua was giving his orders to the men, Waka, the grandmother of Laieikawai, by her supernatural powers, was aware of what Aiohikupua was up to, so she told the facts to Kahalaomapuana, the chief adviser of Laieikawai. When she heard this she prayed to Kihanuilulumoku as follows: | Ia Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke kupunawahine o Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka ia Kahalaomapuana, ko Laieikawai kuhina nui, a lohe ia, pule aku la ia ia Kihanuilulumoku, penei: |
| Say, Kihanuilulumoku, Our all powerful god; Watch for the enemy, The mischievous people of the land, And put them to death Sparing none. Be watchful however of Kalahumoku, The man-eating dog of Aiohikupua. If you are careless we are lost; Let all your strength be at your command. It is ended, the kapu is removed. | E Kihanuilulumoku, Ko makou akua mana, Nana ia ke kupu, Ka eu o ka aina nei la, Pepehi ia a make, A holo ke olohelohe, E ao nae oe ia Kalahumoku, I ka ilio aikanaka a Aiohikupua, Hemahema oe pau kakou, Kulia ko ikaika a pau i luna, Amama, ua noa, lele wale. |
| By early dawn of the next morning, the ten warriors, with the chief adviser of Aiohikupua, arrived at Paliuli. After their arrival the trees were heard to be rustling and the wind began to moan, caused by the tongue of Kihanuilulumoku. After they had advanced along the way they got further and further into the middle of the mouth of the lizard [god, Kihanuilulumoku], the upper jaw then came down and the men were shut up in the mouth and were swallowed; no one escaped to carry the tidings to Aiohikupua. | Ia po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua. Mahope o ko lakou hiki ana i Paliuli, nehe ana ka laau a me ka makani i ke alelo o Kihanuilulumoku. Ia lakou e hoomau ana i ka hele, kaa loa lakou i waena o ka waha o ua moo nei. Ia wa, maluna ke a luna, he poi ana iho na luna, pau loa lakou nei i loko, aohe ahailono i koe aku, e lohe ai o Aiohikupua. |
| After waiting for two days for the return of his men, Aiohikupua again sent up more men, twenty of the best of his warriors, and orders were given them to go and put his sisters to death. When the men reached Paliuli the lizard caught and ate them all.[17] | Elua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe, nolaila, hoouna aku la ia he iwakalua poe koa loa ona, e pii e pepehi i na kaikuahine. Pii aku la, lakou a hiki, hamo mai la no ka moo pau i ka ai ia. |
| The chief waited until the expiration of one day, when he again sent up more men, forty warriors, and on their arrival at Paliuli, the lizard killed these also. Because [[414]]of the continued absence of his men the thought entered Aiohikupua to dispatch his fleetest messengers to find out the cause of the non-return of his men. | Kakali hou ke ’lii, a hala hou he la, hoouna hou i na koa he kanaha ka nui, a hiki no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o na koa, kupu ae la ko Aiohikupua [[415]]manao e hoouna i kana mau elele mama loa, i maopopo ke kumu o ka hoi ole ana mai i kai nei. |
| ULILI AND AIKEEHIALE. | ULILI A ME AIKEEHIALE. |
| Ulili and Aikeehiale were the fleetest of Aiohikupua’s messengers.[18] While they were going along the road they met a man who inquired: “Where are you two going?” They replied: “We are going up to see about our people, for they have not returned.” The man said: “They have been killed by the man-eating lizard who lives up here, called Kihanuilulumoku.” At the conclusion of this conversation, the two messengers continued on their way up. Not very long after this they heard the rustling of the leaves and the low murmuring of the wind, which reminded them of the conversation they just had with the man. The two messengers then changed themselves into the form of birds and flew up. When they reached a good ways up they looked about them and saw that the rays of the sun were hidden, and in looking to see the cause of this they saw it was the upper jaw of the mouth of the lizard. At sight of this they continued flying until they reached a point above the jaw. From this position they looked down and saw the trees and earth uprooted as though a large oo[19] was tearing up the ground, causing them to tremble because of its terribleness. By what they saw they made sure that all their men had been killed by the lizard. The two then returned to Aiohikupua and related what they had seen. When Aiohikupua heard this he sent for Kalahumoku, his man-eating dog. | O laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui, halawai mai la he kanaka, a ninau mai la: “E pii ana olua i hea?” “E pii ana maua e nana i ko makou poe, aohe hoi ae nei.” Olelo mai la kela: “Ua make aku la i ka moo aikanaka o uka nei, oia o Kihanuilulumoku.” A pau ke kamailio ana, pii aku la laua, nehe mai ana ka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho la laua i ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino manu. I nana ae ka hana, malu ana maluna. A ike laua o ke a luna, e oni ae ana laua i luna loa a pakele aku la i ka moo. A hala laua maluna o ke a luna, o ka moo, i nana iho ka hana, hele ana ka laau o lalo, me he oo palau la ka owe o ka honua, a he mea weliweli loa ia laua ke nana iho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka moo, nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike ai. Ia wa, kii o Kalahumoku, ka ilio ai kanaka a Aiohikupua. |
| CHAPTER III. Relating to Kalahumoku.—Battle Between the Dog and Lizard. | MOKUNA III. No Kalahumoku.—Ke Kaua Ana o ka Ilio me ka Moo. |
| Kalahumoku[20] was a man-eating dog from Kahiki. He had two natures, that of a god and that of a human being. As a dog he had supernatural powers and was possessed of very great strength in fighting. | He ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he ’kua, he kanaka. He ilio mana, he ilio ikaika loa ma ka hakaka ana. |
| When the dog came into his presence Aiohikupua said: “You go up and kill the lizard, and after that go and kill all my sisters.” After Aiohikupua had issued these orders the dog then turned and addressed the chiefs and all the men as follows: | I aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe i o’u mau kaikuahine a pau i ka make. A pau ka Aiohikupua olelo, hai aku ka ilio i kona manao, i na ’lii a me na kanaka a pau loa, penei: |
| You must all keep looking to the uplands, And if you should see the fog go straight up And then lean over toward the lee side, Know that I have met Kihanuilulumoku, And you can be assured that we have become friends. But if the fog should lean toward the windward Know that we are being engaged in battle; Then you must pray to the god Lanipipili.[21] After that look again and if you should see the fog lean toward the sea, here, [[416]] Know that the lizard has won out. But if, however, the fog should lean toward the mountain Know that I have defeated the lizard, And I have conquered over it. Therefore, you must continue praying for me. | E nana oukou i uka, I pii ka ohu a pololei i luna, A hina ka ohu ma ka lulu, Ua halawai au me Kihanuilulumoku, Manao ae oukou ua hoaikane maua, A i hina ka ohu i ka makani, Ua hakaka maua, Alaila, pule oukou i ke ’kua ia Lanipipili. Nana ae oukou a i hina ka ohu i kai nei, [[417]] Ua lanakila ka moo, Aka hoi i pii ka ohu a moe i ke kuahiwi, Ua hee ka moo ia’u, A ua lanakila au maluna, Nolaila, e hoomau oukou i ka pule no’u. |
| THE BATTLE BETWEEN THE DOG AND LIZARD. | KE KAUA ANA O KA ILIO ME KA MOO. |
| When Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he continued on up leaving the lizard behind him and after some time he came to the place where the guards were stationed. | A hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka moo mahope nei, kaa loa ka ilio i kahi o na kiai e noho ana. |
| Shortly after this the lizard, Kihanuilulumoku, smelt the dog and so it awoke from its sleep and followed on after Kalahumoku until they met. Kihanuilulumoku then opened wide its mouth to bite, when Kalahumoku showed its sharp teeth. The two then jumped at each other and a terrible battle was fought, biting one another. Not very long after this the lizard conquered over Kalahumoku; his ears were cut off and his tail was bitten off short. | A no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la, hanu aku la a loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona waha e nahu, ia wa, hoike o Kalahumoku i kona mau niho oi loa. Ia wa laua i lele ai me ka weliweli loa, e nahu ana kekahi i kekahi, aole i liuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na pepeiao a mumuku, moku ka huelo. |
| While the two were engaged in this conflict, Aiohikupua and his men watched the fog. They saw it rise up straight, and after it had reached some distance in the sky, it leaned toward the sea, which caused Aiohikupua to think that Kalahumoku was defeated. | Ia laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu. Pii ae la ka ohu a pololei i luna, moe i kai, manao iho la no o Aiohikupua, ua pio o Kalahumoku. |
| Sometime after this the dog arrived and when they looked at it they saw that its ears were cut off and the tail was cut off short. This ended the desire of Aiohikupua to stay in Puna and he and his men boarded their canoes and returned to Kauai, without obtaining Laieikawai. Thus was the plan of Aiohikupua to kill his sisters defeated.[22] [[407]] | Mahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua mumuku na pepeiao, ua poomoku ka huelo. Pau ae la ka manao i ka noho, nolaila, hoi mai la lakou ma na waa i Kauai, me ka loaa ole o Laieikawai. Pela iho la ka make hewa o ko Aiohikupua manao pepehi i kona mau kaikuahine. [[418]] |
| [1] This was the champion athlete of Kauai, known to some as Aiwohikupua, a high chief, who was on his way to Puna to win the affections of Laieikawai, at Paliuli. [↑] [2] Kanaka wahahee, rendered literally would be “deceitful” man, but “conceited” is the truer term in its use here, i.e., representing himself other than his true self. [↑] [3] A summary act for, possibly, an intended friendly caution. [↑] [4] This is very Hawaiian-like, and at its repetition with his next antagonist the advice is followed. [↑] [5] Kani-ka-pihe, ringing the voice of sorrow. Used also as an exultant term. [↑] [6] This expression, made use of in several stories, would seem to indicate it as an accepted premonition of sure victory. [↑] [7] Leaving the boaster, sarcastically, to his own conceit. [↑] [8] Belittling each other in taunting fashion. [↑] [9] Petitioning his gods for the double purpose of strengthening his own side and intimidating his opponent. [↑] [10] His teacher discerns signs of fear, or waning confidence, and bids him to seize his opportunity. [↑] [11] In accordance with his prayer. [↑] [12] Aiohikupua’s skill has quicker recognition than at Kohala, seeing his fame had preceded him. [↑] [13] Kihanuilulumoku, the dragon-god defender of Paliuli and protector of Laieikawai. [↑] [14] Quite a fleet for the enforcement of a lover’s suit. [↑] [15] Kahalaomapuana was the youngest of the Aiohikupua sisters who had been appointed guards of Laieikawai, of which she was the chief superintendent, hence the authoritative one to deal with all intruders. [↑] [16] Chagrined at being thus thwarted in his plans he seeks to be avenged upon his sisters. [↑] [17] This moo, or lizard-god, must have been of dragon character to have swallowed warriors by the score. The question naturally arises where the idea of mammoth lizard of Hawaiian tradition originates, seeing the only varieties of lizard known to the islands are of the skink and gecko species, neither of which exceed six inches to the tip of the tail. [↑] [18] These messengers had the supernatural power of changing to the form of birds. Ulili is the Wandering Tattler; the other is not identified. [↑] [19] Oo, the Hawaiian gardening implement of spade character. [↑] [20] Kalahumoku, Aiohikupua’s supernatural dog-man defender. [↑] [21] Lanipipili, one of the gods appealed to in the Kohala contest. [↑] [22] Make hewa, rendered “defeated,” has in its use here the sense of uselessness of the attempt. [↑] |
| Brief Stories of Ghosts and Cunning. | Moolelo Pokole no na Uhane Lapu ame na Hana Maalea. |
| Relating to Wakaina. | No Wakaina. |
| Wakaina was noted for his great cunning and deceitfulness, and for his ability to fly. Wakaina was a ghost; he did not possess a real human body, but he could be very cunning and use words of deception in whispers. The sound of his voice was like that of a person whose tongue was twisted. It was in Waiapuka, in North Kohala, a place adjoining Niulii, where Wakaina sang and deceived the people. | Ua kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana. He ’kua o Wakaina, aohe kino maoli, a he olelo nahenahe loa kana mau olelo. Me he kanaka alelo pelu la, ke kamailio ana. O Waiapuka i Kohala Akau e pili la me Niulii, kahi a Wakaina i hula ai, a i hoopunipuni ai i ko laila poe. |
| Early one morning just as the sun was coming up, Wakaina flew up and began singing, using these words: “One can sing beautifully when one has a feather cloak.” | I ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina i luna me ka hulahula me kana mau olelo mele ma ka waha, penei: “I lea no ka hula i ka ahuula,” hookupu keia poe i ka ahuula. |
| The people who heard this brought out their feather cloaks and gave them to the ghost. The ghost then sang, saying: “One can sing beautifully when one has a feather helmet.” | “I lea no ka hula i ka mahiole,” hookupu keia poe i ka mahiole. |
| The people again brought out their feather helmets and gave them to the ghost. Again the ghost sang: “One can sing beautifully when one has a bambu flute.” | “I lea no ka hula i ka hulili,” hookupu keia poe i ka hulili. |
| The people also gave their bambu flutes. The ghost then said: “One can sing beautifully when one has a pa-u (skirt).” The women gave the ghost their skirts. | “I lea no ka hula i ka pa-u,” hookupu keia poe i ka pa-u. |
| This was continued until everything had been given to Wakaina, who then hopped up and down dancing with delight. When the people saw this they were amused and laughed. When Wakaina saw the people laughing he flew away saying: “I will now fly away and you people will be ashamed[1] of yourselves.” | Pela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila, hoolelele ae la ia me ka hula. Nana ae la na mea a pau loa a akaaka iho la. Ia wa, lele loa o Wakaina a pane iho i nei huaolelo. “A lele au la, hokahoka wale iho.” |
| RELATING TO KAPUNOHU. | NO KAPUNOHU. |
| Kapunohu was a very smart man in the giving and solving of riddles.[2] It was said that he made several trips around Hawaii competing with others and many were the victories he gained. | He kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni hele ia ia Hawaii a puni, a ua nui ka poe i eo ia ia. |
| Because he was so taken up with this profession he traveled until he came to Kau, in Hawaii, where he met two young men whom he had beaten in former contests and from whom he had won several wagers. Therefore, against the time Kapunohu should meet them, they prepared an oven of hot stones and had baked some potatoes over the fire. After the potatoes were cooked the oven was covered. Some time after this was done, they saw Kapunohu on his way to call on them. Upon seeing Kapunohu the older brother said to his younger brother: “Here comes Kapunohu,” and they began to remove the covering from the oven and again recovered it, making believe that it was just being covered up for the first time. While they were doing this, Kapunohu entered the house. When they saw that Kapunohu had entered the house, they took up the potatoes that had been baked over the fire and began eating. While they were eating, the older brother [[420]]addressed the younger brother, saying: “I believe the food in our oven is cooked.” The younger brother replied: “Yes.” The two then made preparations to uncover the oven. When Kapunohu saw them doing this, he remarked: “How can that be possible?” The two replied: “It is cooked, let us uncover the oven.” Kapunohu grew very stubborn and said: “The food is not cooked, because you had just completed covering it when I entered. How can it be cooked? You two are indeed deceitful.” Because Kapunohu was so stubborn, a wager was proposed and accepted, and the oven was uncovered. As soon as this was done, it was found that the food was indeed cooked, and Kapunohu was for the first time beaten by the two young men. Some time after this, the two young men prepared something else. This time they procured a chicken and cooked it in an oven. They next took some eggs and used the shells for a plaiting on the outside of a [fish or] meat calabash. After the egg-shell calabash was completed, they took the cooked chicken and placed it in it, and then put the thing away to await the coming of Kapunohu. Not very long after this Kapunohu was seen coming to make another call on them. When they saw him coming they took the egg-shell calabash and made as though they were going to prepare a meal. When Kapunohu came in and saw that they were about to begin a meal, he asked them: “Here you two are ready for your meal, but where is your meat?” The two made reply: “We have chicken for meat and chicken for a calabash.” Kapunohu denied this, saying: “You two are deceiving yourselves. Who has ever said that you can have chicken for meat and at the same time have chicken for a calabash. You two are indeed deceitful.” This debate was kept up until finally wagers were made and after this was settled, the two brothers proceeded to uncover the egg-shell calabash, in which the cooked chicken was kept. After these different things had been shown to Kapunohu, he admitted that he was beaten, so the two brothers took the wagers. This was the second time that Kapunohu was beaten by the brothers. | A no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho ana elua keiki, ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo ana ia Kapunohu. Nolaila, mamua ae o ko Kapunohu hiki ana i ko laua wahi. Kahumu iho la laua i ka umu, a kau iho la i ka pulehu, a moa ka pulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho la laua i ka umu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku ke kaikuaana i ke kaikaina: “Ei ae o Kapunohu.” Alaila, ohi ae la laua i ke kauwawe o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la laua me he umu hou la. Ia wa komo ana o Kapunohu. A ike laua ua komo o Kapunohu i loko o ka hale, lalau aku la laua i ka pulehu a ai iho la. I loko o ia wa e ai ana, i aku ke kaikuaana i ke [[421]]kaikaina: “Ua moa ka umu a kaua.” Ae mai ke kaikaina, “Ae.” Lalau aku la laua i ke kauwawe, ohi mai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. “Emoole ka moa o ka umu.” I mai laua ala: “Ua moa, e huai ae.” Hoole paakiki aku o Kapunohu: “Aole i moa, no ka mea, o ka’u komo ana mai nei no ia e kauwawe ana no olua, pehea e moa ai? He oi olua o na keiki wahahee.” A no keia hoole paakiki o Kapunohu, pili iho la lakou, a pau ka pili ana, huai ae la ka umu. I huai ae ka hana ua moa ka ai. Eo ae la o Kapunohu i keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau hou iho la ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he hua moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka ipukai, a pela no hoi ke poi o luna, ua hana ia a hulilau, penei ke ano. A ua hooia he io moa i loko o ka ipukai iwi hua moa. A malama iho la laua no ka hiki mai o Kapunohu. A mahope, hiki mai la o Kapunohu, a olelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu, wehe ae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. “Ai olua, heaha ka olua ia o ka ai ana?” I aku laua nei: “He moa ka ia, he moa ka ipukai e waiho ai.” Hoole mai o Kapunohu: “Wahahee olua, nawai i olelo he moa ka ia, a he moa ka ipukai, he oi olua o na keiki wahahee.” Pela ka hoopaapaa ana, a pili okoa, ia pili ana a pau. Kii laua nei i ka ipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu, ae aku la i kona eo, alua eo o Kapunohu i na keiki. |
| After Kapunohu had departed, the two brothers made plans for another contest, whereby Kapunohu would be again beaten. After studying for a time the older brother said to the younger brother: “Say, if Kapunohu makes us another visit, we will then dip our fingers into the gravy of the fish-bowl, reach out for the food and eat.” The younger brother assented to this. | Hoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i kekahi mea. I aku ke kaikuaana i ke kaikaina: “E! I noho kaua a pii hou mai o Kapunohu, alaila, penu kaua i na lima o kaua i loko o ke kai o ka ipukai, a lalau ka ai, a ai kaua.” Ae mai ke kaikaina. “Ae.” |
| Some time after this Kapunohu again visited the two brothers. When they saw him coming, they took up their calabashes and uncovered them and then began their meal, dipping their fingers into the gravy, licking their fingers and taking some poi. When Kapunohu saw this he said: “Here you are eating your food, but where is your fish?” The two replied: “We are eating the food and the fish is human flesh.” Kapunohu replied: “You two are deceiving yourselves. How can you make out that you are eating human flesh?” The two, however, insisted that what they said was indeed the truth. After much discussion wagers were made, and when this was settled one of the brothers said: “The food is of course plain enough; but the fish is our fingers, for we are dipping our fingers into the gravy without fish, therefore, the fish is human flesh.” Kapunohu admitted that he was indeed beaten, saying: “You two have won.” [[422]] | A hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i ka ipukai me ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o ka ipukai. I mai la o Kapunohu: “A, ai ka ai, auhea ka ia.” I aku laua nei: “O ka ai no ka ai, he io kanaka ka ia.” I mai o Kapunohu, “Wahahee olua, nawai i olelo o ka io o ke kanaka ka ia.” Pela ko lakou hoopaapaa ana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia Kapunohu: “He ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei i ke kai, aole ka ia. Nolaila he io kanaka ia.” Ae mai la o Kapunohu: “Ae, ua eo ia olua.” [[423]] |
| WAAWAAIKINAAUPO AND WAAWAAIKINAAUAO. | WAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO. |
| Waawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They were born of the same father and mother. Their occupation was the snaring of birds. | O ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua makuakane, hookahi makuahine. O ka laua hana o ke kawili manu. |
| Once upon a time, just prior to their going up to the woods to snare birds, the older brother addressed the younger brother, saying: “When we get up into the woods today to snare birds and you should catch any of them having holes in their beaks, those are my birds; do not take them. You must give me those birds and the birds without holes in the beak are yours to keep for yourself.”[3] The younger brother assented to this. | Mamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke kaikaina, penei: “Ina kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka ihu, o ka’u manu ia, mai lawe oe. Hoihoi mai oe na’u ia, o ka manu i puka ole ka ihu, o kau ia.” Ae aku ke kaikaina. |
| Soon after this the two set out, going up into the woods. Every time the younger brother caught birds he would examine their beak and finding the holes he would turn them over to his brother. This was kept up for the whole day, and not being able to catch any birds without holes in the beak, the younger brother, Waawaaikinaaupo, had to come home without any birds, while the unkind brother had them all. Therefore these names were given these boys as a result of their practices. Waawaaikinaauao meaning Waawaaiki-the-smart-one, and Waawaaiki-naaupo meaning the foolish one. | Ia manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu, haawi no i ke kaikuaana. Pela no ko laua hana mau ana, a nele loa o Waawaaikinaaupo i ka manu, pau loa i kona kaikuaana lokoino, aloha ole. A nolaila, ua kapa ia ko laua inoa mamuli o ka laua hana ana. |
| RELATING TO LEPE. | NO LEPE. |
| Lepe was a very deceiving fellow who once successfully deceived the ghosts. He was very quick-witted and cunning. Lepe belonged to Waiakea, Hilo. | He kanaka akamai o Lepe i ka hoopunipuni i ke ’kua, a he maalea loa ma ka olelo ana. No Hilo, Waiakea, o Lepe. |
| One day he walked down to a stream of water and while he was drinking a ghost came to the cliff above the place where he was taking his drink and looked down at Lepe. This ghost happened to be baldheaded. When Lepe looked up and saw the baldheaded ghost, he called out: “As the drum was beating, up came a baldhead; had there only been two, what a beautiful sight it would be.” The ghost replied: “If that is what you want, Lepe, you can have two.” At this up came another baldheaded ghost. Lepe then repeated what he had said, adding another ghost, until ten baldheaded ghosts stood on the cliff. With this number, Lepe addressed them saying: “Say, you must be hungry?” “Yes, we are hungry.” Lepe again said: “Then wait here while I go home and bring the remnants of my last meal.” Lepe then returned to the house, took up the calabash and excreted into it, then he urinated into the calabash and stirred up the mixture with a stick. He then took up the coconut shell dish containing some salt and went back to the place where the ghosts were waiting for him, carrying the calabash and the salt dish. When Lepe came up to the ghosts, they took the calabash and stuck their fingers into it and ate the food, and said: “Oh, my, how bad this food does smell and how awfully bitter it is!” Lepe replied: “You see I am all alone by myself, and being alone, I eat my food from the time it is fresh and sweet until it turns sour on me, before I finish it. If I had such a large company as you are with me, why the food would be finished while it is still fresh, and it would not turn sour in the calabash.” With this the ghosts continued on eating until the whole mixture in the calabash was finished. After the mixture had been consumed, Lepe called out: “Serve you right, you have all eaten the dung of Lepe.” When the ghosts heard this, they all became angry with Lepe, and said: “We are going [[424]]to kill you for this.” Lepe replied: “If you should kill me you will not have anybody to play with.” | Iho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka wai a inu iho la. Ku ana ke ’kua i luna o ka pali, he ’kua ohule o ke poo. Ea ae la o Lepe i luna a kahea aku la me ka leo nui. “Kani ana ua pahu, ku ana ua ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai nui wale.” I mai ke ’kua: “Ina no o kou makemake ia e Lepe, elua no.” Ku ana alua akua ohule. E like me na olelo mua a Lepe, pela no ma keia wahi. A hiki na akua ohule i ka umi, i aku o Lepe: “Ea! pololi paha oukou.” “Ae, he pololi ko makou.” I aku o Lepe: “A pela nui iho e kali ai ia’u, e kii ae au i kuu wahi kahina ai.” Hoi aku la o Lepe a ka hale, lalau aku la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho la, a koali ae la i ka laau. Lalau aku i kahi kilu paakai, a holo aku la i kahi a ke ’kua e kali ana ia ia. A hiki o Lepe, lalau mai la ke ’kua, a miki ae la i ka ai, olelo iho la penei: “Uhuhu! pilopilo awaawa hoi neia wahi ai au e Lepe.” I aku o Lepe: “No ko’u hookahi no hoi paha, oi ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka umeke. Ina e like me oukou ka nui, pau no ka ai i ka wa huihui o ka ai. Aole e awaawa i loko o ka umeke.” Nolaila, ai iho la ke ’kua a pau ka ai, i aku o Lepe: “Akola oukou o ai i ka lepo o Lepe.” A lohe ke [[425]]’kua, huhu iho la ia Lepe: “I aku, e make ana oe ia makou.” I mai o Lepe. “Ina wau e make ia oukou, aole oukou hoa paani.” |
| [Some time after this] Lepe again conspired against the ghosts and upon meeting them said: “You fellows cover up your eyes while I go and hide something.” The ghosts assented to this, and Lepe proceeded to the sand, and after excreting on the sand he covered it up making a small hill of sand; then he led ten arms from the hill, after which he called to the ghosts, saying: “It is hidden.” The ghosts then all came and Lepe said to them: “The game is this: here are ten different arms leading to that hill; each of you take an arm and dig with all your might towards that hill; whoever gets there first, wins.” The ghosts began digging and when they reached the hill their hands were all besmeared with the filth. This made the ghosts more angry with Lepe and they all spoke of killing him. Again Lepe told them that if they were to put him to death they would be without a playmate. | I aku o Lepe: “E pee oukou, e huna wau.” Ae mai la ke ’kua. Nolaila, hele aku la o Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one, a hana aku la he mau awe he umi, a pau i ka hanaia. Alaila, kahea aku la ia: “Ua nalo.” Hoi mai la ke ’kua a pau loa. I aku o Lepe: “E! Eia ka olelo, o ka mea ikaika i ke kohi ana, i kana awe a hiki i ka puu one, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one, pilopilo iho la na lima. Nolaila, huhu ke ’kua ia Lepe, a olelo e pepehi a make. Hoole aku o Lepe, ina wau e make ia oukou, aole oukou hoa paani. |
| After this the ghosts conspired amongst themselves as to how to kill Lepe. After some time they decided that they would kill a pig and give a feast, as a means of tempting Lepe to come to their house, where they would kill him. As soon as this was decided on, they immediately proceeded to carry out their plans. | Nolaila, ohumu iho la ke ’kua, me ka manao e imi i mea e make ai o Lepe. A noonoo iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e hiki ai i ko lakou hale, a make ia lakou, a hana iho la lakou peia. |
| While they were preparing the pig for the umu, Lepe saw them in their preparations and knew that a feast was about to be given; he therefore began to evolve a plan whereby he would be able to eat some of the pork. After hitting on a plan he went to work to carry it out and so procured some charcoal and began to blacken one side of his body from top to bottom, leaving one side. When this was completed he went up to the house where the ghosts made their home. As he was drawing near the house, one of the ghosts said: “Say, that fellow looks like Lepe, only this fellow is black on one side.” Another ghost said: “That fellow is not Lepe for he is black on one side, Lepe is different.” When Lepe arrived, the ghosts asked him: “Are you the only one who has come?” Lepe replied: “No, there are ten of us black fellows. I am the tenth, and the other nine fellows have not come yet, but they are coming later on, however; they will be here directly.” | Ia lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o Lepe i mea nona e ai ai i ka puaa a ke ’kua, a maopopo, ia ia. Paele iho la ia i kekahi aoao ona i ka nanahu, a koe kekahi aoao ona. Hele aku la ia i ka hale o ke ’kua, a kokoke. Olelo aku la kekahi akua i kekahi akua: “E! like no hoi keia me Lepe, a o ko ia nei paele hoi o kekahi aoao, like ole.” I mai kekahi: “Aole ia o Lepe, he paele keia o kekahi aoao, aole pela o Lepe.” A hiki mai la o Lepe, ninau aku la lakou. “O oe wale mai la no.” I aku o Lepe: “Aole, he umi makou poe paele, owau mai nei ka umi, koe aku nei eiwa. Ei ae no nae mahope mai lakou, he hiki mai koe.” |
| After the pig was cooked, they all sat down to eat, Lepe included. After the meal, Lepe got up and went away, and when he was at some distance from the house, he called out: “I have fooled you. Lepe has eaten of your pig. I am Lepe.” One of the ghosts then said to the others: “We have been deceived by Lepe. Here it turns out that this black man is Lepe after all.” The ghosts then began chasing Lepe with the idea of killing him because they were very angry. While they were chasing, Lepe ran to his house and began calling out in a loud voice: “Say, you people who are sleeping, you must wake up for here are some people coming who wish to kill us.” With this he reached and took hold of the end of a cord and pulled on it. To this cord several rattlers were fastened and when he gave a pull the rattlers made quite an uproar. When the ghosts heard this queer noise they all ran away calling out to themselves: “Say, we will be killed. Here, Lepe’s house is full of people all the time and we did not know it. What a narrow escape we have had. Let us get away from him.” And they kept on running. [[426]] | A moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o Lepe a mamao mai kahi mai o ke ’kua. Kahea aku la o Lepe: “Akola! pau ka puaa a oukou ia Lepe. O Lepe no wau.” I aku kekahi akua, i kekahi akua. “Puni kakou ia Lepe. Eia ka o Lepe no keia paele i hele mai nei.” Ia wa, alualu lakou ia Lepe e pepehi no ka ukiuki. Ia lakou e alualu ana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo nui penei: “E lakou nei e moe nei, ala ae oukou, eia ka make o kakou.” Ia wa, lalau aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia ke ulili ipu liilii, a paa i ke kaula. Ia huki ana, nakeke ae la ke ulili a walaau me he leo kanaka ala, a lohe ke ’kua, holo aku la. I aku kekahi akua i kekahi akua. “E! make kakou. Eia ka ua piha kahi o Lepe i kanaka, pakele kakou. E holo kakou,” a holo aku la lakou. [[427]] |
| RELATING TO MAIAUHAALENALENAUPENA. | NO MAIAUHAALENALENAUPENA. |
| Maiauhaalenalenaupena was a very great deceiver and often deceived the peddlers[4] and appropriated their goods without giving anything in return. The way he did this was as follows: In the winter, when the sea was very rough and the wind and rain lasted for months at a time, upon seeing the people from the uplands coming down to the beach with food, sugar-cane, bananas, gourds and other things, he would take up his fish nets and paddle and place them in his canoe, then push out the canoe, into the sea, and would then return and proceed to dry out the nets, making believe that he had just returned from fishing. This was how he came by the name of Maiauhaalenalenaupena.[5] | O keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana he hana wahahee loa me ka lawe wale i ka hai. O kana hana penei no ia, i ka wa hooilo, e kaikoo ana ke kai, e loku ana ka ua me ka makani. Ike aku la ia i ka poe maauauwa o uka e iho mai ana me ka ai, ke ko, ka maia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka waa, a me ka upena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o ke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai keia inoa o Maiauhaalenalenaupena. |
| When the peddlers arrived they would see that he was to all appearances a fisherman and they would then give him the food and all the other things on credit, fully believing that they would get some fish in return some day in the future, but they never received anything in return, for he was not a fisherman. In this way the peddlers lost all their goods. | A ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka ia, na mea a pau loa, a hoaie aku la, me ka manao e loaa mai ka ia mahope. Aole nae he loaa, no ka mea, aole i ike i ka lawaia, a poho iho la ka maauauwa. |
| RELATING TO KUAUAMOA. | NO KUAUAMOA. |
| Kuauamoa too was a very great deceiver, in fact he was the greatest of them all. Kuauamoa belonged to Kawaihae, in Kohala, Hawaii. While he was living on the beach at Kawaihae, he came in contact with some white men such as Isaac Davis and John Young, and in this way learned how to use certain English words. | Oia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a pau loa. No Kawaihae i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i Kawaihae kai, ua maa ia i ka olelo a na haole, a Aikake me Olohana. |
| One day Kuauamoa went up into the uplands of Kawaihae and when he arrived on the plains of Alawawai, he met a couple of men from the interior of Kohala, who were carrying some rope to the beach, to be disposed of to the white men, Isaac Davis and John Young. Upon meeting the men Kuauamoa asked them: “What are you going to do with the rope?” “We are going to sell it to the white men.” Kuauamoa then asked them: “Do you know how to speak English so that you will be able to make good bargains?” “No.” “Well, I will teach you a few words of their language so that you will be able to effect a satisfactory sale.[6] When you come to the place of the white men,[7] Isaac and All Hands,[8] and they should ask you what the rope is for, you tell them, ‘Ko kame alaki, ko kahele ia paka.’[9] If they should ask you another question, say to them, ‘Kaukau ikeke i keke mea ai!’[10] These are the words to effect a ready sale of the rope of you two if offered; keep them fast in mind lest you forget and suffer loss.” | A pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai. Loaa ia ia elua kanaka no Kohala loko, e hele aku ana me na aumaka kaula elua. E iho ana i kai o Kawaihae, e kuai me na haole, me Aikake laua o Olohana. A hiki laua i Alawawai, halawai laua me Kuauamoa. I mai o Kuauamoa: “He kaula aha keia a olua?” “He kaula kuai me na haole.” I aku o Kuauamoa: “Ua loaa no ia olua ka olelo haole, e make pono ai ka olua kuai ana?” “Aole.” “Ae, e ao aku au ia olua i ka olelo haole, e make pono ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole, o Aikake a me Olohana, a i ninau i ke kaula. He kaula aha keia? Olelo aku olua: ‘Ko kami alaiki, ko kahele ia paka.’ A i ninau hou, olelo aku olua, ‘Kaukau i heke i keke mea ai.’ Oia na olelo e makepono ai ke kaula a olua ke kuai aku, e hoopaa nae olua a paa loa, i ole e poina, o poho olua.” |
| When the two men came to the white men, Isaac Davis asked them: “Kanaka, what do you want for the rope?” The men replied: “Ko kami alaki, ko kahele ia paka.” The white men not understanding the language used, again asked: “What are you selling the rope for?” The men replied: “Kaukau ikeke i keke mea ai.” When the white [[428]]men heard this each took up a stick and chased the men with the intention of giving them a beating. Upon seeing this, the men dropped the rope and ran away for they were sore afraid, until they reached Kohala, leaving their rope behind which was appropriated by the white men. | A hiki laua i mua o na haole. Ninau mai la o Aikake. “Kanaka, pehea kuai ke kaula?” I aku laua nei. “Ko kami alaiki, ko kahele ia paka.” Ninau hou ka haole. “Pehea kuai ke kaula.” I hou aku laua nei. “Kaukau i heke i keke mea ai.” [[429]] A lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau. Ia wa, haalele na kanaka i ke kaula, a holo aku la no ka makau, a hiki i Kohala, me ka haalele loa i ke kaula. A lilo aku la i ka haole. |
| RELATING TO HANAAUMOE. | NO HANAAUMOE. |
| Hanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His duties consisted in the watching all the sea coast for the coming of canoes to Oahu. While he was on duty one day, Kahaookamoku, a chief of Kauai, was seen off shore with several canoes and men. When they arrived off Mamala, where Hanaaumoe was on the watch, he called out: “Where are your canoes sailing to?” Holoholopinaau, the prophet or seer, answered: “We are sailing to Hawaii on a trip of sightseeing.” Hanaaumoe said: “You must not go to Hawaii for that island is inhabited by ghosts. | No Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana ke kiai i na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia ia e kiai ana, holo mai la o Kahaookamoku he ’lii no Kauai mai, me kona mau waa he lehulehu loa, a me na kanaka he nui loa. A hiki lakou ma waho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku la ia: “E holo ana i hea ko oukou mau waa.” Olelo mai o Holoholopinaau, he kilo ia, a he kuhikuhi puu one. “E holo ana makou i Hawaii i ka makaikai.” I aku o Hanaaumoe: “Mai holo i Hawaii, he moku akua ia. |
| Hawaii has ghosts, it is inhabited by Kanikaa. Maui has ghosts, it is inhabited by Kaahualii. Lanai has ghosts, it is inhabited by Pahulu. Molokai has ghosts, it is inhabited by Kahiole. | Akua Hawaii. Akua ia Kanikaa. Akua Maui. Akua ia Kaahualii. Akua Lanai. Akua ia Pahulu. Akua Molokai. Akua ia Kahiole. |
| “This is the only island that is without ghosts, the island of Halalii. Come ashore, we have food ashore, we have houses, we have fresh water to bathe in and we also have women. The canoe men can have as many as two or three, while your chief, Kahaookamoku shall have five, therefore you must come ashore.” The chief Kahaookamoku gave his consent, and he and his men came ashore. | “Eia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he ai no o uka, he hale no, he wai auau no, he mau wahine no. Elua, ekolu a oukou a na hoewaa, elima wahine a ke ’lii o oukou a Kahaookamoku. Nolaila, e pae i uka. Ae mai la ke ’lii o Kahaookamoku, a pae iho la lakou.” |
| RELATING TO HALALII. | NO HALALII. |
| Halalii was at this time the king of Oahu, but he was a ghost and all the inhabitants of the island at that time were ghosts. Hanaaumoe was also a ghost and because of this fact no human beings lived on the island because of the fear of Halalii and his followers. Those who knew of the conditions existing on this island could never be induced to come to it for they knew that no living person could live after landing, for the reason that Halalii and those under him would kill and eat them up. As the conditions relating to this island became better known less people came to it, and because of this fact Hanaaumoe was stationed on the coast, and with his cunning words he was to entice travelers ashore and in that way procure the ghosts their favorite food. | He alii o Halalii no Oahu nei i loko o ia wa, he ’kua nae, a he ’kua wale no kanaka e noho ana ia wa. A he ’kua hoi o Hanaaumoe, nolaila, aohe kanaka ola ke pae mai ianei, pau i ka ai ia e Halalii ma. Nolaila, i noho ai o Hanaaumoe ma na Lae kahakai a pau o Oahu nei, e nana i kanaka ai na lakou. |
| After the Kauai people made a landing, the canoes were hauled up on the beach and the men all entered a long shed built by the ghosts, and all being tired out on account of the long sea voyage, laid down to rest, fully believing what Hanaaumoe had told them and they all waited for his return. Very late that evening when darkness was upon the land, Hanaaumoe came up to the house and called out: | Ma keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke ’kua, a waiho a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou manao no nae i na mea a Hanaaumoe i olelo aku ai. A ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E! |
| Say, Halahalakau; Say, Halahalakau, Are you people asleep? | Halahalakau e! Halahalakau e! Ua moe oukou? |
| Kaneopa, a lame fellow, answered: “We are not yet asleep; we are still waiting [[430]]for the food, the fish and for the women you promised us; the canoe men for their share of one, two and three, and for the five you promised our chief, Kahaookamoku.” To this Hanaaumoe replied: “They are coming on up; Ewa is a long ways off, Nuuanu is quite a steep climb, and Kulaokahua is a long dry plain, but they will be arriving soon.” After Hanaaumoe had departed, Kaneopa began to entertain a belief that there was something wrong and that there were chances of their being killed, for he was almost sure that Hanaaumoe was deceiving them. | I aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei makou [[431]]i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa, palima hoi ka ke ’lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke pii mai nei no, he loihi o Ewa, he pali o Nuuanu, he kula o Kulaokahua, nolaila, he hiki koe. |
| Just after midnight, Hanaaumoe again arrived and called out as at first, and again Kaneopa gave the same answer and the same reply was repeated by Hanaaumoe. With this last call Kaneopa made sure that they would be killed, so he thought of a way to save himself. After spending some time in study he hit upon the plan of concealing himself under the threshold, so he proceeded to dig a hole right under the door and after it was deep enough he got down into it and hid himself. | A hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He hoopunipuni o Hanaaumoe. A aumoe, a huli ke kau o ka po, hiki hou mai la o Hanaaumoe, a olelo hou e like me mamua. Alaila, maopopo loa ia Kaneopa, e pau ana lakou i ka make. Nolaila, imi iho la i wahi nona e pakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a loaa kona lua ma laila, pee iho la ia. |
| When it was almost time for the crowing of the first cock, Hanaaumoe again came up to the house and called out: | A kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei: |
| Say, Halahalakau; Say, Halahalakau, Are you people asleep? | Halahala kau e! Halahala kau e! Ua moe oukou? |
| There was no reply, not a sound was heard. Hanaaumoe then said to himself: | Aohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe: |
| So we have you at last. Here you have come to Oahu to do your sleeping. Why didn’t you sleep in Kauai? You have brought yourselves here and are sleeping on the island of the ghosts. You shall all be killed by Halalii; none shall escape. The flesh will be consumed, the bones will be consumed, nothing will be left. | A haha! Lawe ia mai ka moe a Oahu nei, I hea la ka moe, moe aku i Kauai, Lawe ia mai ka ka moe a ka moku akua, Make a o e ola ia Halalii. Pau ka io, pau ka iwi, a o e koe. |
| After making these remarks, Hanaaumoe returned to the king, Halalii, and the rest of the ghosts. When Hanaaumoe arrived, Halalii asked him: “What about the people, are they asleep?” Hanaaumoe answered that they were. With this all the ghosts came to the beach house where Kahaookamoku and his followers were all sound asleep. The ghosts then entered the house while Halalii sat down on the threshold, under which Kaneopa was hiding. Kaneopa had guessed that the king would sit on this very spot which was the reason why he had decided to make his hiding place there and was the means of his escape from the ghosts, later. | A pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a me na akua a pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea ua moe? Ae mai la o Hanaaumoe. Ia wa, hele mai la lakou a hiki i ka hale o Kahaookamoku ma e moe ana. Ua pauhia loa lakou i ka hiamoe. Noho iho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa e pee ana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke ’lii e noho ai, a nolaila, manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e huli ana. |
| As soon as the ghosts entered the house, they began killing and eating the sleeping men. After eating all that had been killed, a search was made of the house to see that none had been overlooked. Every corner was searched and the house was almost turned up side down, but as the king was sitting on the threshold that place was not searched. | Ia wa, pau loa o Kahaookamoku ma i ka ai ia e ke ’kua. A huli ia o loko o ka hale, a koe ka paepae o ka puka, kahi a Kaneopa e pee ana. |
| At daylight the next day, the ghosts all returned to the uplands and Kaneopa crawled out of the house to the canoes, pushed one out into the sea, got into it and set [[432]]out for Kauai. When Hanaaumoe saw him, he called out: “Say, Kaneopa, come ashore.” Kaneopa refused to do this. | A ao ae la, hoi aku la ke ’kua i ko lakou wahi, nolaila, nee aku la o Kaneopa a ka [[433]]waa, panee aku la a lana i loko o ke kai, holo aku la. A ike o Hanaaumoe, kahea aku la: “E Kaneopa, e pae.” Hoole mai o Kaneopa. |
| When Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at this place, who was the friend of Kahaookamoku, and he proceeded to tell him of how they had gotten into trouble. When the king heard this he expressed much regret at the death of Kahaookamoku, his friend. After a time he turned to his chief priest, Namalokama by name, and asked him: “How are we to go about and accomplish the destruction of these ghosts?” Namalokama replied: “We surely have a way. You give your order to the people of the whole of Kauai, to hew out images, a large number of them, so many that they could not be counted, and also to hew out canoes. After these things are ready, we will set sail for Oahu and we will then be able to kill them all.” | A hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke ’lii o Kauai, ke aikane a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau loa, a lohe ke ’lii, minamina iho la ia no ke aikane. Nolaila, ninau aku la ia i ke kahuna, ia Namalokama: “Pehea la e make ai ke ’kua.” Olelo mai o Namalokama: “Ua make. E olelo oe i na kanaka o Kauai nei a puni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i na waa, alaila, holo i Oahu, a pela e make ai ke ’kua.” |
| At the command of the king, the people of Kauai to a man proceeded to carry out the orders and in time the images and canoes were completed and the start for Oahu was made. | A hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau loa. Holo mai la lakou. |
| RELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS. | NO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA. |
| When the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he did on all such occasions and invited them to come and share the hospitality of the island of Oahu. The canoes made for the shore and the people landed; by the time the people got into the shed it became quite dark. | A pae mai la ke ’lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like me kana mau hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku ke kahuna o Namalokama i ke ’lii, e kohi ka hale a puni, e waiho i kekahi kii i lalo, a i luna kekahi kii e ahu ai. Ae mai la ke ’lii. |
| While the Kauai people were in the shed, Namalokama, the priest, said to the king: “Let us dig up the inside of the house then place the images, some on the ground and some under.” The king assented to this and the people proceeded to dig up the inside of the house and to deposit the images as ordered. After this was done, they all returned to their canoes and waited for the coming of the ghosts. While they were waiting they heard Hanaaumoe calling at the door of the shed, saying: | A pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la. Ia lakou e moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei: |
| Say, Halahalakau; Say, Halahalakau! Are you people asleep? | Halahala kau e! Ua moe oukou, ea? |
| There being no reply from within, he again called out, and not receiving any response, Hanaaumoe said to himself: | Aohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no he walaau hou mai, alaila, pane iho o Hanaaumoe, penei: |
| So here you are. Why didn’t you sleep at Kauai? Here you have come to sleep on the island of Halalii. You shall all die, nothing will save you. | Ahaha I hea la ka moe i Kauai, Lawe ia mai ka ka moe a ka moku o Halalii, Make, aohe wahi e ola ai. |
| Hanaaumoe then returned to their home and reported to Halalii and the ghosts: “They are all asleep, let us go down and eat them up.” When Halalii heard this, he and all the ghosts proceeded to the shed and all entered it while Halalii as was his custom sat down on the threshold. The ghosts then took up the images and began chewing on them, but found them very hard. One of the ghosts said to the others: “What a tough fellow this is that I have picked up.” Another said: “So is mine, it is awfully hard.” | Hoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua a pau loa: “Ua pau i ka hiamoe, e hele kakou e ai.” A lohe o Halalii, hele mai la lakou a pau loa. Komo aku la na akua, a o ke ’lii hoi o Halalii, noho iho la i ka paepae o ka puka. Lalau aku la kela akua keia akua i ke kii, a nau iho la. “Oolea ana.” I aku kekahi akua i kekahi akua: “E! akahi ka hoi ke oolea o ka’u wahi kanaka.” I mai kekahi: “Pela no hoi ka’u, he oolea no hoi.” |
| It was customary at feasts of this kind for the common ghosts to reserve the choice portions of the different people they killed and present them to their king, and [[434]]this was the rule at this feast. When the king was presented with a choice portion, he too made a remark relative to the toughness of the meat, saying: “These fellows are awfully tough and hard.” While the ghosts were busy eating the images, the people from Kauai rose and set the building on fire. They first surrounded the shed and then applied fire to it. In this way all the ghosts were killed, not one escaped. | He mea mau i ke ’lii, o ke ka o na kanaka ka ke ’lii e ai, a pela ua poe kii nei. I [[435]]ka lawe ana aku i mua o Halalii, olelo mai o Halalii, oolea hoi keia mau kanaka. Ia lakou e ai ana, ala mai la na mea a pau e puhi i ka hale i ke ahi. Hoopuni ae la lakou a puni, a pupuhi ae la i ke ahi. A ma ia puhi ana, pau loa iho la ke ’kua i ka make ia wa hookahi, aohe mea i koe. |
| RELATING TO ELEIO. | NO ELEIO. |
| Eleio was universally noted for his great speed. He was the messenger of the great king of Maui, called Kakaalaneo. It was said that when Kakaalaneo was ready for his morning meal he would order Eleio to go to Hana, in East Maui, and bring him some awa. The king at this time lived in Lahaina. As soon as the order was given, Eleio would run off with great speed, all the way from Lahaina to Hana. The distance between these two places is about forty miles. It is said in the legend that Eleio could beat the wind in speed. | Ua kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke ’lii nui o Maui, na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka aina kakahiaka. Olelo aku la o Kakaalaneo ia Eleio e holo i awa i Hana, ma Maui hikina, mai Lahaina aku e holo ai. A hoi mai ai ke ’lii. Alaila holo aku la o Eleio me ka mama loa, mai Lahaina aku a hiki i Hana. Ma ka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina a me Hana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani ia Eleio. |
| In one of his trips to Hana, he met Kaahualii, a ghost, who lived in the wilderness of Oopuola. When the ghost met him, he asked that he be given some of the awa, but Eleio insulted him by telling him to take the hairs of his body and use it for his awa. | Ma keia holo ana, ua loaa ia ia o Kaahualii, he ’kua ia, i loko o ka nahele o Oopuola. Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio, eia iho no ko huluhulu pili mai, o ka awa ia. |
| When Kaahualii heard this, he gave chase, believing that he could catch Eleio; but he was unable to catch him who ran much faster. | A lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka mama loa, aole nae he loaa o Eleio no kona mama loa. |
| When Eleio came to Kakaalaneo, he saw that the meal, the awa for which he was sent, was being served. On his return from Hana Eleio while running was preparing the awa at the same time, so when he entered the house, he placed the awa in the cup, strained it and placed the cup to the mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink his awa before he began on his meal. | A hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa holo o Eleio i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka hale, hoka iho la, a pau ka hoka ana, inu iho la o Kakaalaneo, a pau ai iho la. |
| Because of this Eleio was noted for his great speed and the people of the present generation think the story to be true. | Nolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a pela no hoi ma kahi i laha kona kaao ana. |
| RELATING TO KANAIAHUEA. | KANAIAHUEA. |
| Kanaiahuea was noted for being a very strong man and also for being a very thoughtless fellow, and his acts were known to the people in all the islands. Kanaiahuea made his home in Kona, Hawaii, was married and lived with his wife’s parents. | Ua kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i keia la. A ua laha kona moolelo ma na wahi a pau loa o keia mau mokupuni. Ma Kona i Hawaii kahi i noho ai o Kanaiahuea, he wahine kana, a he mau makuahunowai. |
| One evening, he prepared a couple of large baskets of potatoes, and placed them in his canoe, which made quite a load. That same evening Kanaiahuea boarded his canoe and set out, all by himself. When the parents of his wife saw the great strength displayed by their son-in-law they were made quite happy. | I ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi he mau kihene nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la. Holo aku la o Kanaiahuea maluna o ka waa, oia wale no. Ua komo i ka ukana, nolaila, akena iho la na makuahunowai i ka ikaika o ka hunona. O Kanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei kana olelo: “Hoe! Kaupo, Kanaiahuea!!” |
| After pushing away in his canoe, he said: “Paddle for Kaupo, Kanaiahuea.” With this he headed for the point of land directly opposite the house and bumped into the rocks. He then turned about and after a time he again bumped into the rocks on that side. In this way the bow as well as the stern of his canoe were smashed. At daylight the next day, when the people woke up they saw that the canoe of Kanaiahuea was floating not very far from the landing, and the people made up their mind that it could not have reached its destination. Therefore Kanaiahuea’s fame has descended to the present time for not knowing how to paddle a canoe. [[419]] | Holo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka lae, kuia no. Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A ao ae la, i nana aku ka hana e lana mai ana no o Kanaiahuea ma waho koke iho no, aole i hiki i ke kaha, nolaila, kaulana o Kanaiahuea a hiki keia la, no ka hoe hewa. [[436]] |
| [1] Hokahoka, rendered here as ashamed, carries with it the sense of chagrin and meanness at having been fooled. [↑] [2] Riddle and guessing contests of olden time were pastimes of much popularity and competition, and occasion of much betting on the outcome at the meeting of champions. [↑] [3] A case of “heads I win, tails you lose.” [↑] [4] Maauauwa, while peddler, in a sense as here given, is more a barterer of his own products. [↑] [5] Mai-a-uhaa-lenalena-upena, literally, “Come, barter, the net is spread to-day.” [↑] [6] Kuai make pono, literally, is to effect cheap or bargain sales, whereas the object in mind was for a ready, satisfactory sale. [↑] [7] Isaac Davis, the companion of John Young, was known as Aikake, their nearest pronunciation of Isaac. [↑] [8] John Young was universally known among Hawaiians as Olohana, the nearest they could get to “All Hands,” a nickname they applied to him from his boatswain’s call of “all hands,” for duties required of them, as on shipboard. [↑] [9] “Cuss” phrases, the last meaning “Go to hell, you bugger.” [↑] [10] Not near enough to the pretended English for recognition. [↑] |
| Legend of Pupukea. | Kaao no Pupukea. |
| CHAPTER I. Of Pupukea and Makakuikalani.—Kamalalawalu and Lonoikamakahiki Surf-Riding.—Pupukea’s Promptness.—Dialogue Between Makakuikalani and Pupukea. | MOKUNA I. No Pupukea-Makakuikalani.—Kamalalawalu-Lonoikamakahiki Heenalu ana.—Ko Pupukea Hikiwawe.—Olelo Kike ana a Makakuikalani me Pupukea. |
| Pupukea was the younger brother of Lonoikamakahiki,[1] the renowned king of Hawaii, who was of royal ancestry, consequently Pupukea was indeed a high chief of Hawaii. His body was stout, yet wiry and muscular. Notwithstanding, however, he was a very celebrated warrior. Because of his bravery and strength in battles, therefore he was famous from Hawaii to Niihau. | He Kaikaina o Pupukea no Lonoikamakahiki, ke ’lii nui o Hawaii, a he ’lii nohoi mai na makua mai. A pela nohoi o Pupukea, he ’lii no, no Hawaii. He kino poupou ko Pupukea, he puipui nae, aka, he koa kaulana loa ia. No kona koa ame kona ikaika ma ka hoouka kaua ana, nolaila, ua kaulana loa ia mai Hawaii a Niihau. |
| On account of Pupukea’s boldness, Lonoikamakahiki entrusted the whole of Hawaii into Pupukea’s hand.[2] It was his to dispossess or to reinstate the chiefs, and to do with as he pleased; and as to Lonoikamakahiki, his was only to exercise royal authority. | No ke koa o Pupukea, haawi aku la o Lonoikamakahiki ia Hawaii a puni i loko o ko Pupukea lima. Iaia ka lilo, ka haawi i na ’lii, ka hana e like me kona makemake, a o Lonoikamakahiki, he noho alii wale iho no kana. |
| When Lonoikamakahiki and Pupukea sailed and arrived at Lele, which is Lahaina, on Maui, Kamalalawalu,[3] the great king of Maui, was living at Keawaiki, in Lele, with his younger brother Makakuikalani. | Ia Lonoikamakahiki i holo mai ai me Pupukea a hiki i Lele ma Maui, oia o Lahaina, e noho ana o Kamalalawalu, ke ’lii nui o Maui ma Keawaiki ma Lele me kona kaikaina o Makakuikalani. |
| OF MAKAKUIKALANI. | NO MAKAKUIKALANI. |
| Makakuikalani[4] was the younger brother of Kamalalawalu, the famous king of Maui, and Makakuikalani was, moreover, a chief throughout Maui. He was a very courageous soldier and a most distinguished warrior of all Maui. Owing to his dauntless spirit and his strength, Kamalalawalu assigned all of Maui to his control. It was his to disfavor and to award according to his desire; and concerning Kamalalawalu, he simply held kingly sway over Maui. | He kaikaina o Makakuikalani no Kamalalawalu, ke ’lii nui o Maui, a he ’lii nohoi o Makakuikalani no Maui a puni. He kanaka koa loa o Makakuikalani, a he koa kaulana loa no Maui a puni. A no kona koa ame kona ikaika, haawi aku la o Kamalalawalu ia Maui a puni i loko o kona lima. Iaia ka lilo ame ka haawi e like me kona makemake; a o ka Kamalalawalu, o ka noho alii wale no maluna o Maui. |
| KAMALALAWALU WITH LONOIKAMAKAHIKI SURF-RIDING. | KA HEENALU ANA O KAMALALAWALU ME LONOIKAMAKAHIKI. |
| They slept until the night was passed, when Kamalalawalu said to Lonoikamakahiki: “Let us swim out for surf-riding.” Lonoikamakahiki consented. They swam out and, reaching outside of Keawaiki, they commenced to surf; and when the sun was directly overhead (which is the middle of the day) they returned to land, bathed in [fresh] water, then spread out the wet loin cloth to dry, and repaired to the house, and there remained. [[438]] | Moe iho la lakou a ao ia po, olelo aku o Kamalalawalu ia Lonoikamahiki: “E au kakou i ka heenalu.” Ae mai la o Lonoikamakahiki. Au aku la lakou a ma waho o Keawaiki, heenalu iho la, a kupono ka la i ka lolo (oia ka ainaawakea), hoi aku la lakou i uka, auau ka wai a pau, kaulai ka malo pulu, hoi aku la a ka hale, noho iho la. [[439]] |
| During this retirement, Kamalalawalu’s stewards prepared food, meat, awa, and a water basin.[5] Wherefore, Lonoikamakahiki[6] asked Pupukea: “Where is our food and fish; and where is our awa?” Pupukea answered: “They are near by. The meat is chicken, but it is not yet cooked. And as to the awa, it has not been masticated.” | Ma keia noho ana, ua makaukau ka Kamalalawalu mau aipuupuu i ka ai, i ka i’a, i ka awa, ame ke po’i wai holoi. Nolaila, ninau aku o Lonoikamakahiki ia Pupukea: “Auhea ka kaua ai a me ka i’a; a auhea ko kaua awa?” I aku o Pupukea: “Ei ae no. He moa ka ia, aohe nae i moa. A o ka awa nohoi, aole i mama ia a wali.” |
| Whereat, Lonoikamakahiki, infuriated by Pupukea, sprang forward and slapped his cheek. Pupukea then took the awa and chewed it. Again Lonoikamakahiki sprang forward and struck Pupukea’s cheek. Pupukea said to Lonoikamakahiki: “What! is the striking first? Why not first speak, and when the narrow openings of the ear hear the charge, then it will be just to slap?” | Nolaila, huhu o Lonoikamakahiki ia Pupukea, lele aku la papai i ka papalina o Pupukea. Lalau iho la o Pupukea i ka awa a mama iho la. Lele hou aku o Lonoikamakahiki papai i ka papalina o Pupukea. Olelo mai o Pupukea ia Lonoikamakahiki: “Ka! o ka papai ka mamua? Kai no o ka olelo mai, a lohe na puka haiki o ka pepeiao, alaila, pono hoi ke pai ana.” |
| PUPUKEA’S PROMPTNESS IN THE PREPARATION OF LONOIKAMAKAHIKI’S FOOD. | KA HIKIWAWAE LOA O PUPUKEA MA KA LAWELAWE ANA I KA MEA AI A LONOIKAMAKAHIKI. |
| While Pupukea was chewing the awa in his mouth, he reached forth one of his hands and seized the chicken (one that belonged to Lonoikamakahiki from Oahu[7] here). He tore the leg apart, salted it, and placed it over a charcoal fire, as also the other leg of the chicken and the entire body. Pupukea baked the chicken with the feathers which had not been pulled off,[8] but, when turned over the feathers were consumed by the fire. With the mastication of four mouthfuls of awa, the chicken was cooked. Pupukea squeezed out the awa juice into the awa cup and placed it before Lonoikamakahiki who drank it. Having finished drinking, he ate the chicken;[9] and having completed the meal, Lonoikamakahiki was intoxicated and slept. | Ia Pupukea e mama ana i ka awa i kona waha, lalau aku la kekahi lima ona i ka moa. (Oia moa, na Lonoikamakahiki no, no Oahu aku nei no.) A uhae ae la i ka uha, a kopi iho la i ka paakai, a kau aku la i luna o ke ahi nanahu, pela nohoi kekahi uha o ka moa a me ke kino a pau loa. Ma keia hana ana a Pupukea i ka moa, me ka hulu no aole i hukihuki ia, aka, huli ae la no ua pau ka hulu i ke ahi. A wali na mana awa eha, moa nohoi ka moa. Hoka iho la o Pupukea i ka awa a loko o ka apu awa. Waiho aku la i mua o Lonoikamakahiki, inu iho la ia. A pau ka inu ana, ai iho la i ka moa, a pau ka ai ana, ona aku la o Lonoikamakahiki a moe iho la. |
| At these wonderful performances of Pupukea, an appreciation and strong desire entered Kamalalawalu’s mind, because of the skill and promptness of Pupukea in the preparation of the food, and because of the very short time required by the meal; therefore, Kamalalawalu entreated of the king of Hawaii as follows: “O Kalani! King of Hawaii, it is better that I have our[10] steward, for I highly value his efficiency and promptness.” Lonoikamakahiki replied: “You can not be favored, inasmuch as he is my property-holder of Hawaii. It is his to dispossess, to retain, and to favor the chiefs and the men; to withhold; to fight or not to fight. My part is simply to reign on Hawaii. He is the one that governs the land.” | Ma keia mau hana eleu a Pupukea, ua komo ka makemake a me ka iini i ko Kamalalawalu naau. No ka eleu ame ka hikiwawe loa o Pupukea ma ka hana ana i ka mea ai, no ka wa pokole loa o ka ai ana. Nolaila, nonoi aku o Kamalalawalu i ke ’lii o Hawaii penei: “E Kalani! e ke ’lii o Hawaii, e aho na’u ka kaua aipuupuu, akahi kuu makemake i ka eleu ame ka hikiwawe.” I aku o Lonoikamakahiki: “Aole e loaa ia oe, o ko’u hooilina aina no ia o Hawaii. Iaia ka lilo, ke koe, ka haawi i na ’lii ame ke kanaka, ka aua, ke kaua ame ke kaua ole, o ka noho alii wale iho no ka’u no Hawaii, o ka mea ia nona ka aina.” |
| THE BANTER BETWEEN MAKAKUIKALANI AND PUPUKEA. | NA OLELO KIKE A MAKAKUIKALANI ME PUPUKEA. |
| Following Lonoikamakahiki’s answer to Kamalalawalu, Makakuikalani remarked regarding Pupukea, as follows: “A low shelf is reached by the rat.”[11] Pupukea answered Makakuikalani, saying:[12] [[440]] | Mahope iho o ka Lonoikamakahiki olelo ana ia Kamalalawalu, olelo mai o Makakuikalani no Pupukea, penei: “Haahaa, haka pau i ka iole.” I aku o Pupukea ia Makakuikalani, penei: [[441]] |
| The short mature [one] is the sphere Who shall sweep the plain entirely; The resistant white sugar-cane of Kohala, That injures your mouth when eaten. | O ka iki makua ia o ka ulu, Nana e kaa ke kahua e pau ai; He paa kokea no Kohala, E kole ai ko waha ke ai. |
| After these words, Lonoikamakahiki inquired of Kamalalawalu: “Where is your land administrator?” Kamalalawalu responded: “There he is, Makakuikalani, the tall man standing yonder.” And when Kamalalawalu had finished speaking to Lonoikamakahiki, relative to his young brother, Makakuikalani, Pupukea answered his taunting words, as follows:[13] | Mahope o keia mau olelo, ninau aku o Lonoikamakahiki ia Kamalalawalu: “Auhea hoi kou kaulana aina?” I mai o Kamalalawalu: “Ei aku no hoi; ke kanaka loihi e ku mai la, o Makakuikalani.” A pau ka olelo ana a Kamalalawalu ia Lonoikamakahiki, no kona kaikaina, no Makakuikalani. I mai o Pupukea i kana olelo kaena, penei: |
| A spider, struck by the kona wind, overturns; A banana bunch, attacked by a wind gust, falls. | Lanalana, paia e ke kona, huli pu; He pumaia, loaa i ke kikio, hina. |
| By this speech of Pupukea’s, Makakuikalani retorted with his boasting words, as follows: | Ma keia olelo a Pupukea, pane mai o Makakuikalani i kana olelo kaena, penei: |
| A shrivelled banana of Kaea, Which ripens not in ten days. | He lila maia no Kaea, Aole e pala i ke anahulu. |
| In this dialogue of theirs, one was claiming that he was the more powerful; as also the other. Furthermore, in this banter between them, the words were planted in their minds until the period wherein Kamalalawalu fought against Lonoikamakahiki at Waimea, on Hawaii. There the words of Makakuikalani and Pupukea were carried into effect. | Ma keia mau olelo kike a laua, e paha ana kekahi oia ka ikaika, a pela no hoi kekahi. Aka, maloko o keia mau olelo a laua, ua waiho ia ma ko laua naau, a hiki i ka wa i kaua ai o Kamalalawalu me Lonoikamakahiki ma Waimea, i Hawaii. Ilaila i hooko ia ai na olelo a Makakuikalani me Pupukea. |
| At this point, let us discontinue their narrative and touch upon Kauhiakama, Kamalalawalu’s son, the one that was dispatched to Hawaii to spy. | Ma keia wahi, e waiho i ka olelo no lakou, a e kamailio no Kauhiakama, ke keiki a Kamalalawalu, ka mea i hoouna ia i Hawaii e kiu ai. |
| CHAPTER II. Of Kauhiakama.—Kamalalawalu-Lonoikamakahiki War.—Kumaikeau and Kumakaia.—Hill of Hokuula.—Numbers of Men.—Pupukea-Makakuikalani Combat. | MOKUNA II. No Kauhiakama.—Kamalalawalu-Lonoikamakahiki Kaua ana.—Kumaikeau me Kumakaia.—Puu o Hokuula.—Ka nui o na Kanaka.—Ko Pupukea-Makakuikalani Kaua ana. |
| After Lonoikamakahiki and Pupukea had departed for Hawaii, Kamalalawalu and his son, Kauhiakama, remained for some time. Said Kamalalawalu to Kauhiakama: “You sail to Hawaii and make observations of the land, of the people, and the government thereof.” Upon finishing speaking, Kauhiakama set sail with his canoes and disembarked at Kawaihae. | A hala aku o Lonoikamakahiki me Pupukea i Hawaii, noho iho la o Kamalalawalu me kana keiki o Kauhiakama, a liuliu. Olelo aku o Kamalalawalu ia Kauhiakama: “E holo oe i Hawaii e nana ai i ka aina, i ke kanaka, a me ko laila noho ana.” A pau ka olelo ana, holo aku la o Kauhiakama me kona mau waa a pae i Kawaihae. |
| Prior to the landing, Kauhiakama voyaged and had touched at Puako, at Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou and Kaawaloa. At Kaawaloa, the route of travel was lost,[14] because the slanting cliff and the crags barred them in the front. Wherefore, Kauhiakama had retraced his course and arrived at Kawaihae. | Mamua ae o ka pae ana, hele aku la o Kauhiakama a hiki i Puako, a Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, nokamea, ua pani ia mai i ka hulaana, a me ke ana mamua. Nolaila, huli hoi mai la o Kauhiakama a hiki i Kawaihae. |
| In this voyaging of Kauhiakama, it had occupied but a short period; and on account [[442]]of his quick traveling, he sailed and returned that self-same day without a night intervening. Tarrying two days at Kawaihae, they departed for Maui, and landed at Keawaiki, which was Lele, and which, at present, is Lahaina. There were Kamalalawalu and Makakuikalani. | Ma keia hele ana a Kauhiakama, ua mama loa, a no kona mama, ua hele no ia [[443]]hookahi la, a hoi no ia la hookahi me ka po ole. Elua la ka noho ana ma Kawaihae, hoi mai la lakou i Maui, a pae ma Keawaiki, oia no o Lele, a i keia wa o Lahaina. Malaila no o Kamalalawalu me Makakuikalani. |
| After Kauhiakama had disembarked at Lele, Kamalalawalu questioned him: “How is Hawaii?” Kauhiakama gave his reply, boasting and misleading: | Mahope o ka pae ana o Kauhiakama i Lele, ninau aku o Kamalalawalu: “Pehea o Hawaii?” I aku o Kauhiakama, i kana olelo hooio, a hoole. |
| Beautiful[15] Kohala! The people’s height is to the nose. There are no men on the whole of Hawaii.[16] I have voyaged from Kawaihae, To Kaawaloa, in Kona. There are no men; the houses stand empty. | Lei Kohala; eia i ka nuku na kanaka. Aohe kanaka o Hawaii a puni, Ua hele au mai Kawaihae, A hiki i Kaawaloa ma Kona, Aohe kanaka, o ke ku hale wale no. |
| On account of these words of Kauhiakama, Kamalalawalu was deceived; and therefore, he made preparations to sail away and fight with Lonoikamakahiki. | Ma keia mau olelo a Kauhiakama, ua puni o Kamalalawalu, a nolaila, hoomakaukau iho la ia e holo e kaua me Lonoikamakahiki. |
| Let us briefly comment on Kauhiakama. He was an exceedingly careless man regarding his proceedings, and was very ignorant. It seemed as if his stomach[17] and head belonged to others that he could not be more thoughtless. While he had been cruising from Kawaihae to Kaawaloa, the seashore borders were completely covered with standing houses. Since he had approached in the early morning, the dwellers had ascended to the uplands to till the soil, while others had gone fishing, therefore, they were not found in the houses. It was at Kohala, the place he had seen that there were many men and numerous houses, and which was the only place, he thought, that was populated. | E kamailio iki no Kauhiakama. He keu o Kauhiakama a ke kanaka manao ole ma ka nana i kana mau hana, a he kanaka hupo loa. Me he mea ala no hai kona opu ame ke poo i noonoo ole iho ai. Iaia e holo ana mai Kawaihae aku a Kaawaloa, ua paapu loa na kapa kahakai i na hale e ku ana, a no kona holo ana i ke kakahiaka nui, ua pau loa kanaka i ka pii i uka e mahiai ai, a ua holo kekahi i ka lawaia, nolaila, loaa ole i na hale. A ma Kohala, oia kahi ana i ike he nui na kanaka a he nui na hale, a oia wale no kahi kanaka i kona manao. |
| KAMALALAWALU AND MAKAKUIKALANI’S VOYAGE TO HAWAII TO BATTLE WITH LONOIKAMAKAHIKI AND PUPUKEA. | KA HOLO ANA O KAMALALAWALU I HAWAII ME MAKAKUIKALANI E KAUA ME LONOIKAMAKAHIKI AME PUPUKEA. |
| On this journey of Kamalalawalu’s with his Maui men to Hawaii to fight, there were very many canoes.[18] (It is said that the Alenuihaha channel was so covered from Maui to Kohala and Kawaihae that the waves and the sea were invisible.) | Ma keia holo ana a Kamalalawalu me na kanaka o Maui i Hawaii e kaua ai, ua nui loa na waa. Ua olelo ia, ua paa ke kai o Alenuihaha, mai Maui aku a Kohala a Kawaihae, aole ike ia ka ale ame ke kai. |
| When they landed at Kawaihae, the seashores were blockaded by the canoes from the promontory of Kanamee, Upolu, to Kohala, and thence to Kaelehuluhulu, in Kona, and whose extent approximated thirty miles. The chief of Waimea and Kawaihae at that time was Kanaloauo. He gave battle to Kamalalawalu, and Kanaloauo was defeated by him. Kamalalawalu then went forth to slay him. | A pae lakou i Kawaihae, papani ia na kahakai e na waa mai ka lae o Kanamee, ma Upolu, i Kohala, a hiki ma Kaelehuluhulu i Kona. Kona loihi, ua like ia me na mile he kanakolu. O ke ’lii o Waimea ame Kawaihae ia wa, o Kanaloauo. Kaua mai la ia ia Kamalalawalu, a hee aku la o Kanaloauo ia Kamalalawalu. Kii aku o Kamalalawalu e pepehi. |
| At that time, two men, Kumaikeau and Kumakaia, were abiding there. They were men related to Lonoikamakahiki and Kanaloauo. Both cunningly addressed Kamalalawalu, saying: “He is conquered;[19] it is not wise to kill, but let a veil conceal his [[444]]face.” At this behest, Kanaloauo was covered with the veil until completely hidden, whereupon he was released. | Ia wa, e noho ana malaila elua kanaka, o Kumaikeau, o Kumakaia. He mau kanaka laua ua pili ia Lonoikamakahiki ame Kanaloauo. Olelo pahele aku laua ia Kamalalawalu, [[445]]penei. “Ua make. Aole make pepehi, e kakau ka papalina i ka uhi.” No keia olelo, kakau ia iho la o Kanaloauo i ka uhi, a paele, kuu ia aku la. |
| RELATING TO KUMAIKEAU AND KUMAKAIA. | NO KUMAIKEAU AME KUMAKAIA. |
| These were unsurpassed and very crafty men[20] of that period, and both were active in devising a plan that would lead to the defeat of Kamalalawalu and the entire Maui forces. At this capture of Kanaloauo by Kamalalawalu, Kumaikeau and Kumakaia went into the presence of Kamalalawalu and lamented as follows: | He keu keia o na kanaka maalea loa i loko oia kau, a he keu nohoi laua o ka noonoo i mea e make ai o Kamalalawalu ame na koa o Maui a puni. Ma keia pio ana o Kanaloauo ia Kamalalawalu, hele aku la o Kumaikeau ame Kumakaia a ke alo o Kamalalawalu, uwe aku la, penei: |
| O![21] At last the eyes may close. Just now the food is desired, For the oppressor[22] is captured. The food, the fish, remained not, Nor pig, nor raiment, nor skirt, Nor land, nor house wherein to dwell. Lo! The house is discovered[23] to be fit to live in. By your coming,[24] O Kamalalawalu, Sleep we in the house with the wife; Welcome is the food and the fish. The kapas are worn with warmth. You indeed are the one to deliver us; You indeed shall secrete these bones.[25] O Kalani! We are defeated![26] We cannot be saved by you; we are defeated! | Auwe! Akahi no a pili ka maka. Akahi no a ono ka ai, Ua pio ke kolohe, A oe koe ka ai, ka i’a, Ka puaa, ke kapa, ka pa-u, Ka aina, ka hale e noho ai, He mea noho ia iho no ka ka hale la! Ia oe ae nei e Kamalalawalu, Moe ia ka hale me ka wahine, Ono ka ai me ka ia, Aahu ia ke kapa me ka mahana, O oe ka ko maua mea e ola ai, Nau ka e huna keia mau iwi, E Kalani e! Ua make! Aole e ola ia oe, ua make! |
| When they had finished their lament, both said to Kamalalawalu: | A pau ka laua uwe ana, olelo aku la laua ia Kamalalawalu: |
| O Kalani! Destroy[27] all the canoes, Sever the cord and the canoe rope, Chop the cross-piece and the out-rigger; Cut the canoe’s stern and bow till shortened; Lest when we give battle And shall defeat Lonoikamakahiki and men They will flee hither to the sea, Beholding the canoes afloat, will board them; Will flee to the ocean And land on Kahoolawe and Maui, Where the vanquished will be safe! | E Kalani! E wawahi na waa a pau loa, E okioki ka aha me ka lanalana, E poke ka iako me ke ama, E oki o mua me hope o ka waa a pahupu, O kaua auanei kakou, A hee o Lonoikamakahiki ma, Holo mai auanei a kai nei, O ke kau a na waa, Ee maluna, a holo i ka moana, A pae aku i Kahoolawe me Maui— Ola ke pio. |
| Because of these words of Kumaikeau and Kumakaia, the proposition was [[446]]warmly welcomed by Kamalalawalu’s mind. (He thought it was the truth, but it was not so.) The men again said to Kamalalawalu: “Lonoikamakahiki is your sure prey. There is the place he may be killed by you; that hill upland of Waimea, Hokuula by name.[28] Once you stand thereon with your warriors, your duty will be simply to roll the rocks from above.” | Ma keia mau olelo a Kumaikeau a me Kumakaia, he mea oluolu loa ia i ko Kamalalawalu manao. (E kuhi ana ia he oiaio, aole ka uanei.) I hou aku ua mau kanaka [[447]]nei ia Kamalalawalu: “Ua make ia oe o Lonoikamakahiki. Aia kona wahi e make ai ia oe, o kela puu i uka o Waimea, o Hokuula ka inoa. I luna oe o laila me kou mau koa, hookahi au hana he olokaa i ka pohaku maluna iho.” |
| RELATING TO THE HILL OF HOKUULA. | NO KA PUU O HOKUULA. |
| That hill is located in Waimea until this day, being on the south of North Kohala. It is a very famous eminence because of the battle fought by Kamalalawalu and his distinguished warrior Makakuikalani thereon. On that hill, there are no stones, nor trees, but grass and soil are thereon. Notwithstanding, however, according to the statement by Kumaikeau and Kumakaia, there were stones on the top. | Aia no ia puu ma Waimea a hiki i keia la, ma ka hema o Kohala Akau. He puu kaulana loa ia, no ka hoouka kaua ana a Kamalalawalu maluna o laila, me kona koa kaulana o Makakuikalani. Maluna oia puu, aohe pohaku, aohe laau, he mauu ame ka lepo ko luna, aka, ma ka olelo a Kumaikeau ame Kumakaia he pohaku ko luna. |
| In their report to Kamalalawalu, it was a refuge where he might be unmolested, and that his was the conquest. The stones, the javelins, and the men from below could not reach thereon; because, it was a very high bluff, about a half of a mile in height from the ground below to the very summit. | Ma ko laua olelo ana ia Kamalalawalu, oia kona puuhonua e ola ai, nana ka make. Aole e hiki i ka pohaku, ame ka ihe o lalo ke pii ae i luna, ame ke kanaka, nokamea, he puu kiekie loa, he hapalua mile paha kona kiekie mai ka ili o lalo a ka piko o luna loa. |
| Kamalalawalu, upon arrival thereon, found on reconnoitering that there were neither stones nor trees, but only dirt. While they were engaged in a conversation with Kumaikeau together with Kumakaia, at that time the messengers were sent to summon[29] Lonoikamakahiki and Pupukea. At Kealakekua, in Kona, was the place where Lonoikamakahiki lived. When the messenger appeared before him, he said to Lonoikamakahiki: “Kamalalawalu and Makakuikalani have come to give battle to you both; and have contended with Kanaloauo, who is a captive of Kamalalawalu.” | A hiki o Kamalalawalu i luna o laila, i nana iho ka hana, aohe pohaku, aohe laau, he lepo wale no. Ia lakou e noho ana, me Kumaikeau laua o Kumakaia, kamailio, ia wa i hoouna ia ai na elele e kii ia Lonoikamakahiki ame Pupukea. O Lonoikamakahiki, ma Kealakekua, i Kona, kona wahi i noho ai. A hiki ka elele i mua ona, hai aku la ia ia Lonoikamakahiki: “Ua hiki mai o Kamalalawalu me Makakuikalani, e kaua ia olua; a ua kaua mai nei me Kanaloauo, a ua pio ia Kamalalawalu.” |
| When Lonoikamakahiki heard these things, he questioned the messenger: “Where is the battle to take place?” The messenger replied: “There, at Waimea, on top of that hill, Hokuula, where Kamalalawalu and all Maui are stationed.” Upon Lonoikamakahiki hearing this, instantly the overseers went forth to muster all the men of Kona. It is said that there were 32,000 men[30] of Kona at that time. From thence the messenger traveled till he arrived at Kapapala, in Kau, where Pupukea was residing. When he heard [the tidings], he gathered together Kau, and marched forth between Maunakea and Hualalai. The herald journeyed on and touched at Puna, at Hilo, and Hamakua, to gather the people together at Kohala, and hearing, they came. At this sallying forth, there were very many men, the paths being overcrowded and the dust rising on account of the tread of the soldiers. | A lohe o Lonoikamakahiki, ninau mai la ia i ka elele: “Aia i hea e kaua ai?” I aku ka elele: “Aia i Waimea, i luna o kela puu o Hokuula, aia malaila o Kamalalawalu e noho la, me Maui a puni.” Ma keia lohe ana o Lonoikamakahiki, ia wa na luna i hele ai e houluulu i na kanaka o Kona a pau loa. Ua olelo ia, elua lau mano kanaka o Kona ia wa. Mai laila aku ka elele, a hiki i Kapapala ma Kau, i laila o Pupukea kahi i noho ai. A lohe ia, houluulu ae la ia ia Kau, a hele mai la ma waena o Maunakea ame Hualalai. Holo aku la ka elele, a hiki i Puna, me Hilo, Hamakua, hele mai la lakou ma Kohala, a lohe hele mai la lakou. Ma keia hele ana, ua nui loa na kanaka, ua piha na alanui, ku ka ea o ka lepo i ka wawae o na kanaka. |
| THE NUMBERS[31] OF MEN AND ROUTES. | KA NUI O NA KANAKA AME NA ALANUI. |
| First route: From Kaniku. (Kona’s.) Two lau mano men. (Equivalent to 32,000 men.) [[448]] | Alanui Akahi. Ma Kaniku mai. (Oia ko Kona.) Elua lau mano kanaka. (Ua like me 32,000 tausani kanaka.) [[449]] |
| Second route: From Ohaikea, between Maunakea and Hualalai. Totaled 112,000 men. That was of Kau alone. | Alanui Alua. Ma Ohaikea mai, mawaena o Maunakea ame Hualalai. Ehiku lau mano kanaka ka nui. O Kau wale no ia. |
| Third route: From Mahiki, aggregated 160,000 men. There were three districts: Puna, Hilo and Hamakua. | Alanui Akolu. Ma Mahiki. He umi lau mano kanaka ka nui. Ekolu Moku, o Puna, o Hilo, o Hamakua. |
| Fourth route: From Kaholeiwai and extending to Momoualoa; totaled 96,000 men. Of Kohala only. | Alanui Aha. Ma Kaholeiwai a hiki i Momoualoa. Eono lau mano kanaka ka nui. O Kohala wale no ia. |
| While Kamalalawalu was on the hill of Hokuula, in Waimea, he beheld the dust rising above the stones of Kaniku, the stones being gradually reddened by the dirt. On account of the many men the darkness of the stones was covered by the dust. And when Kamalalawalu saw the men of Kaniku advancing, he inquired of Kauhiakama:[32] “Where have you traveled on Hawaii that you failed to observe the people?” Kauhiakama answered: “From Kawaihae to Kaawaloa, in Kona, were the places I visited, but I encountered no person.” Kamalalawalu said to Kauhiakama: “Did you not see houses standing?” “There were houses indeed, but there were no occupants. There were pigs running about, and there were chickens crowing.” Whereupon, Kumaikeau and Kumakaia remarked: “You could not find the occupants at home, for they had gone upland to till the ground because it was morning, and they had gone out fishing. If it were in the afternoon you went there, you would have met the men at home.” | Ia Kamalalawalu maluna o ka puu o Hokuula, ma Waimea, ike aku la ia i ka ea o ka lepo i ke a o Kaniku, e hele mai ana a ula ke a i ka lepo. No ka nui loa o na kanaka, ua nalowale ka uliuli o ke a i ka lepo. A ike o Kamalalawalu i na kanaka o Kaniku e hele mai ana, ninau aku la ia ia Kauhiakama: “Mahea kau wahi i hele ai o Hawaii, i ike ole ai oe i ke kanaka?” I aku o Kauhiakama: “Mai Kawaihae, a Kaawaloa i Kona, ka’u wahi i hele ai, aole nae he kanaka i loaa ia’u.” I aku o Kamalalawalu ia Kauhiakama: “Aohe au hale i ike ai e ku ana?” “He hale no, aole nae he kanaka, he puaa e holo ana, he moa e kani ana.” Ia wa, olelo mai o Kumaikeau me Kumakaia: “Aole e loaa ia oe kanaka i ka hale, ua pii i uka i ka mahiai, he wa kakahiaka, ua holo i ka lawaia. Ina he aui la kau manawa i hele ai, loaa ia oe na kanaka i ka hale.” |
| Kamalalawalu, on hearing this, said to Kauhiakama: “We shall perish; we can not be saved. I thought your report was true, but it is not so.[33] By whom have you been taught that the house is a thing that stands without dwellers. Why! The house is erected, the men live therein. Woe betide us that we perish by your report. Alas! How great is the love of the wife and the children who will fail to see this corpse, or that [I] see them not.” | Ma keia lohe ana o Kamalalawalu, olelo mai la ia Kauhiakama: “Make kaua, aole e ola. E kuhi ana au i kau olelo he oiaio, aole ka! I ike no la oe ia wai, he mea ku wale ka hale aohe kanaka. Kai no o ka hale ku o ke kanaka noho. Aloha kaua i ka make mamuli o kau olelo, ehia ka mea aloha o ka wahine me na keiki, i ka ike ole mai i keia puu make, a i ka ike ole aku ia lakou.” |
| While Kamalalawalu was speaking, Lonoikamakahiki and all of Kona arrived. From the south of Puako to above Waimea, the men were so compact that the dirt, stones, the trees could not be detected because they were obscured by the men. Simultaneously, Pupukea appeared with the Kau, Mahiki, and Kohala contingents, and so completely blocked up Waimea as to allow no space. When Kamalalawalu met with Lonoikamakahiki,[34] they resolved that Makakuikalani and Pupukea stand first to fight. Should Pupukea be vanquished by Makakuikalani, then Hawaii was conquered; but should Makakuikalani be defeated by Pupukea, then Maui was subdued. These words of theirs were agreed to by Makakuikalani and Pupukea.[35] | Ia Kamalalawalu e kamailio ana, hiki mai la o Lonoikamakahiki me Kona a pau loa. Makai o Puako a uka o Waimea ka paa i na kanaka, aole i ike ia ka lepo, ka pohaku, a me ka laau, no ka paa i na kanaka. I loko no oia wa, hiki mai la o Pupukea me ko Kau poe kanaka, ko Mahiki, ko Kohala; Pania iho no o Waimea paa, aole wahi kaawale. A hui o Kamalalawalu me Lonoikamakahiki, olelo iho la laua o Makakuikalani me Pupukea ke ku mamua e kaua. Ina i make o Pupukea ia Makakuikalani, alaila, pio o Hawaii; a ina hoi o Makakuikalani ke make ia Pupukea, alaila, pio o Maui. Ua hooholo ia keia mau olelo a laua e Makakuikalani ame Pupukea. |
| THE COMBAT BETWEEN PUPUKEA AND MAKAKUIKALANI. | KE KAUA ANA O PUPUKEA ME MAKAKUIKALANI. |
| Immediately Makakuikalani and Pupukea went forward with their long spears. While they were standing, Pupukea’s instructor[36] called out: “O Kalani! [[450]]Strike low the stick.” Pupukea replied: “Whilst in the house, the tutor’s instruction is finished.”[37] Thereafter, Pupukea struck with his long spear, falling on and knocking the teacher down. After a while, the instructor arose and said to Pupukea: “You are safe! Had I been killed, you would have perished. It is not so; I have been spared so you are saved. Wherefore, let the stick stir the dust.” | Ia wa ku o Makakuikalani me Pupukea me ka laua mau laau palau. Ia laua e ku ana, pane mai ke kumu a Pupukea, penei: “E Kalani! Haahaa ka laau.” I mai o [[451]]Pupukea: “Io i ka hale, pau ke a’o ana a ke kumu.” Mahope o laila, hahau o Pupukea i kana laau palau, pa i ke kumu, waiho i lalo. A liuliu, ala mai la ke kumu a olelo mai ia Pupukea: “Pakele oe! E make au, make oe. Aole, ola ae nei au, ola oe. Nolaila e hue lepo ka laau.” |
| While Pupukea was conversing with the tutor, Makakuikalani delivered a blow with his long spear on the neck (which is the vital spot), and Pupukea fell down on the ground and remained inert.[38] Said one to Makakuikalani: “Your opponent is not dead. Strike once more.” Makakuikalani answered: “He is dead, for it is a blow of the powerful.” Makakuikalani implored of Kamalalawalu: “My ration of food, you give me for my breast is pierced.”[39] Makakuikalani ate until satisfied, and the taro food in the calabash was exhausted. Then he reached for the container and covered it on his head.[40] | Ia Pupukea e olelo ana me ke kumu, hahau o Makakuikalani i kana laau palau i luna o ka ai o Pupukea (oia ka aa) a haule iho la o Pupukea i lalo o ka honua, a waiho iho la. Olelo mai kekahi ia Makakuikalani: “A oi make ko hoapaio, hahau hou ia iho.” I aku o Makakuikalani: “Ua make, he laau na’u na ka ui.” Nonoi aku o Makakuikalani ia Kamalalawalu: “O kuu wahi ai e haawi mai oe he umauma naha ko’u.” Ai iho la o Makakuikalani a maona, pau ae la ka ai o ka umeke. Lalau iho la ia i ke po’i a papale i ke poo. |
| It is proper to speak here about Makakuikalani. Concerning this container Makakuikalani had donned on his head, it was a wooden calabash, and here is his boastful remark: “I am wearing a wooden receptacle; a long spear may be his; but let the two clash together as wood.” | E pono e olelo maanei no Makakuikalani. O keia po’i a Makakuikalani i papale ai i kona poo, he po’i ipu laau. E ia kana olelo kaena: “He po’i laau ka’u e papale nei, he laau palau auanei kana na laua ia e kike laau.” |
| When Makakuikalani appeared before Pupukea, Pupukea arose. While both were standing, Pupukea grabbed his long spear and vehemently struck[41] at Makakuikalani. At the delivery of this blow, Makakuikalani sank down. Said the instructor to Pupukea: “Lay again your spear on the antagonist so as to kill.” Answered Pupukea:[42] “He is dead, for it was a blow of the stalwart. The dark spot[43] of Pupukea is confirmed.” | A hiki o Makakuikalani i mua o Pupukea, ala ae la o Pupukea i luna. Ia laua e ku ana, lalau iho la o Pupukea i kana laau palau a hahau hualepo ae la ia Makakuikalani. Ma keia hahau ana, waiho o Makakuikalani i lalo. I aku ke kumu ia Pupukea: “E hoomoe hou ko laau palau i luna o ka hoapaio i make.” I aku o Pupukea: “Ua make, he laau na ka ui. Ke hele nei a kukai ka ila o Pupukea.” |
| Upon the death of Makakuikalani by Pupukea, instantly, Hawaii slaughtered Maui,[44] whereupon, the Mauiites retreated towards the landing, but there were no canoes wherein to return to Maui. Therefore they boarded on Kepoiamalau[45] and were all swamped and captured. In that predicament, they were slaughtered until all the Maui men were killed. | A make o Makakuikalani ia Pupukea, ia wa, luku o Hawaii ia Maui. Nolaila, hee mai la o Maui a ke awa, aohe waa e hoi ai i Maui. Nolaila kau aku la lakou maluna o Kepoiamalau a pau iho la i ke piho, a make iho la. Nolaila, luku iho la lakou a pau loa na kane o Maui i ka make. |
| In this battle, Kamalalawalu and Makakuikalani were slain by Lonoikamakahiki and Pupukea, and Hawaii was victorious in this strife. [[437]] | Ma keia kaua ana, ua make o Kamalalawalu ame Makakuikalani ia Lonoikamakahiki ame Pupukea, a ua lanakila o Hawaii ma keia kaua ana. [[452]] |
| [1] This is the famous Lono of Hawaiian tradition, originator of the Makahiki or New Year’s sports and processional tax-gathering festivities. [↑] [2] The King’s deputy, to act for him in all governmental administration; not as a premier (Kuhina-nui) to confirm royal acts, or edicts, a position originating with Kamehameha I. He is given in the legend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as Pupuakea. [↑] [3] Referred to frequently as Kama, “Maui a Kama,” an apt phrase; contemporary also with Kakuhihewa of Oahu. [↑] [4] It is coincident that two younger brothers of ruling kings should be alike famous as warriors, and qualified to administer their governments, contemporaneously. [↑] [5] The natural preparations by regular servants of a royal household. [↑] [6] Lono was evidently supposed to have provided himself with customary qualified attendants to administer to his needs. His anger at Pupukea, according to another version, was for not having the awa ready and food cooked as ordered, a duty in which he had had no experience; hence the unpreparedness. [↑] [7] The narrator is relating an incident on Lono’s return trip from Oahu. [↑] [8] This illustrates Pupukea’s inexperience as a cook. Nevertheless, his prompt actions in serving the king won him the admiration of Kama. [↑] [9] The chicken accompaniment to awa was as a relish, counteracting the bitterness of the drink. [↑] [10] Our, instead of your, is the complimentary Hawaiian form indicating mutual or joint interest. [↑] [11] A proverb implying insignificance. [↑] [12] This mele of return sarcasm likens stubby, mature Pupukea to the spherical breadfruit (ulu), first used in the game of maika (now stone) rolling, whence its name, that was capable of covering or clearing the length of the course, a prepared way on gently sloping land. Hence a dangerous opponent. Also, as the prickly leaved sugar-cane of Kohala that would hurt the mouth if eaten, so would Pupukea prove to be. [↑] [13] More sarcastic banter between the deputies, which seems more likely than between the principals, as given in preceding volume, page 334. [↑] [14] Lost his bearing; the Kona coast line was unfamiliar; the cliff caves of Kaawaloa disconcerted him, therefore he retraced his course northward to Kawaihae. [↑] [15] Lei, wreathed or bedecked; synonymous with nani, beautiful Kohala; hence unprepared for warfare, and designating the men as but dwarfs (i-ka nuku), was further evidence of weakness in a contest. [↑] [16] Judgment on the whole is given from a wrong impression of the two misjudged districts hastily crossed, as shown in the narrative. [↑] [17] Opu ame ke poo; head and stomach; no hai, belonged to others. The seat of thought with Hawaiians was the stomach; and to be so misled indicated that some one else possessed his mind. [↑] [18] This large canoe fleet resembles that of Umi in his invasion of Maui, and allowing for exaggeration in both cases, it indicates the largeness of war fleets in those days. [↑] [19] Ua make, in the sense used here is more likely stunned, or injured, or feigning death rather than dead, as shown in the context. The word make has many definitions, and the anxiety of his relatives to have him covered instead of killed shows hope of possible rescue or release. [↑] [20] Keu, exceeding; over and above; to excel, maalea loa, very cunning, sly, crafty, artful; gives the character of these relatives as having espoused the cause of Maui’s king to thwart his designs. [↑] [21] Auwe, commonly an expression of grief or sadness, is here used as an exclamation of surprise, as at a sudden discovery; akahi no, etc., as though relieved from anxiety, the eyelids close, and the appetite returns. [↑] [22] Ua pio, extinguished is the kolohe; mischief or trouble maker, under whose oppression destitution prevailed. [↑] [23] The house is discovered, no ka, expression of surprise, as a fit dwelling place. [↑] [24] Ia oe ae nei; flattering Kamalalawalu that the beneficent change is through his presence, hence the comforts of life and assurance of care for the future, as set forth. [↑] [25] Secretion of one’s bones at death was the subject of greatest solicitude with Hawaiians, especially the aliis, lest an enemy secure them and disgrace his memory by using them for spear-points or fish-hooks. [↑] [26] This sudden reversal of conditions is as though the speakers had a vision of a disastrous conflict, unless certain precautions were taken. [↑] [27] Here, under pretext of preventing a means of escape of Lono’s army, pictured as fleeing wildly, they plot for Kamalalawalu’s utter defeat. [↑] [28] Another trap for unsuspecting Kama, whose overconfidence rendered him an “easy mark” by designing men, directing him to a place the conditions of which were just the opposite to what was represented. [↑] [29] Hawaiian custom in warfare was a prearranged affair, not a surprise attack; even the place of battle was usually mutually agreed upon. The summoning of Lono, was the declaration of war, probably his first rude awakening of the Maui king having broken the peace pact entered into on Oahu in his recent tour; otherwise he would not have been so far distant at the landing of Maui’s forces. [↑] [30] Elua (two) lau (four hundred) mano (4,000), if this is to be taken literally is, twice four hundred four thousands, equal to 3,200,000, which is not at all likely, but may be two wings or bodies of 400 each, the mano having reference to that number in multitude. The writer mentions 32,000, but as shown above, the figures don’t agree. [↑] [31] The aggregate of these four divisions makes an army of 400,000. No wonder the marching of such a body of men should raise dust clouds, and that the sight of them should make Kama’s heart sink with fear for the result to him of the conflict. [↑] [32] In his surprise he turns to Kauhiakama to account for this wide variance from his report. [↑] [33] Realizing the situation he has been led into by incorrect reports through misjudgment, he lays the responsibility of defeat, which he foresees, upon his brother. [↑] [34] The kings meet in conference for mutual arrangement of the battle. [↑] [35] The two generals, as champions of the contending armies, in assuming to settle the war question between themselves, had the compact been kept, would avoid slaughter through the wide difference in their numbers. [↑] [36] In other stories, as here, the instructor accompanies his pupil in contests, as director or prompter in the engagement. [↑] [37] Pupukea resents his tutor’s dictation in a forceful manner. [↑] [38] A waiho iho la; he simply lay there, apparently lifeless. Some did not think him dead (a oi make; a oi, for aole or aohe), but boastful Makakuikalani considered him done for. [↑] [39] Umauma naha ko’u; means extreme hunger is mine, therefore he calls for his portion of food. [↑] [40] An act of self-laudation; his remarks imply it also as protective in case of attack, as if he had a premonition of such a possibility, though he considered his opponent dead. [↑] [41] The possible happens, and the wooden calabash on the head as a helmet proves his death-trap, for, according to another version, Pupukea’s blow drove the bowl down over his opponent’s eyes, after which he was easy prey. [↑] [42] Again Pupukea resents his tutor’s instruction in the boastful reply. [↑] [43] Ila, a dark skin spot, may in this case refer to Pupukea’s brown spear whose repeated (kukai) success is giving him (ke hele nei) fame. [↑] [44] The contest between the generals then was but preliminary to the battle which was entered upon savagely, so that the Maui forces fled to the shore for a means of escape. But the dismantling of their canoes forced them to board them “as is,” only to be sunk and drowned or killed. [↑] [45] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying the dismantled canoes under cover of coconut leaves, or mats; “broken reeds.” [↑] |