| A Story of Kawelo. | He Moolelo no Kawelo. |
| CHAPTER I. Kawelo a Timid Youth.—Learns Swimming, Fishing and Dancing.—Covets the Wives of Aikanaka. | MOKUNA I. Kawelo, he Keiki Makau Wale.—A’o i ka au, Lawaia, a me ka Hula ana.—Makahehi i na Wahine a Aikanaka. |
| Kawelo was born at Pupulimu,[1] in Waimea, Kauai. Heulu was the father, and Haiamu was the mother, of whom the child, Kawelo, was begotten. During Kawelo’s childhood he was a timid stripling whenever his companions or others challenged him to fight. His elder brother was Kauahoa,[2] who was born of the same parents. Kauahoa had been previously adopted by Haulili,[3] the great one of Hanalei. The purpose for which his elder brother had been taken away was because he was found to be very strong, and, therefore, was feared lest he should kill his younger brother. | Ua Hanau ia o Kawelo ma Pupulimu i Waimea, Kauai. O Heulu ka makuakane, a o Haiamu ka makuahine, na laua mai keia keiki o Kawelo. Aia i ko Kawelo wa kamalii, he keiki makau wale ke hakaka mai kekahi mau keiki, a mea e ae paha. O ko ia nei mua o Kauahoa no ia, na ka makua hookahi. Ua lawe mua ia o Kauahoa na Haulili, ka mea nui o Hanalei. O ka hana a kona kaikuaana i lawe ia ai, no ka ike ia no ka nui o kona ikaika, a manao ia no hoi o make kona pokii iaia. |
| Let us turn aside and glance at Kawelo. While Kawelo dwelt peacefully with his parents a desire entered his mind to go sea bathing, which was his favorite pastime from his infancy up to the time of his death. In his eighteenth year a secret longing prompted Kawelo to seek the wives of his half-brother, Aikanaka, the king of Kauai. Said he to Heulu, his father: “How amazing is the greatness of my desire for the wives of my lord brother! By what means may they be obtained?” Whereupon the father asked: “Do you really wish the wives of your lord to be yours?” “Yes,” Kawelo replied. “Here is the means whereby they may be won: let me teach you how to fish.” | E huli ae kakou a nana aku ia Kawelo. Aia ia Kawelo e hoonanea ana me kona mau makua, kupu mai la ka manao iloko o ua Kawelo nei e hele i ka auau kai, a o kana puni no hoi ia mai kona wa uuku mai a hiki wale i kona make ana. I ka umikumamawalu o kona mau makahiki, kupu mai la ka manao iloko o ua o Kawelo nei e kii i na wahine a kona kaikuaana hanauna, o Aikanaka, ke alii o Kauai. Pane aku i ka makuakane ia Heulu: “Nani mai la ka hoi ka nui o ko’u makemake i na wahine a ko’u kaikuaana haku. Pehea la auanei e loaa ai?” Ia manawa, ninau mai ka makuakane: “He makemake nae kou e lilo na wahine a ko haku ia oe?” “Ae,” wahi a ua o Kawelo nei. “Eia ka mea e lilo ai, e a’o aku ia oe i ka lawaia.” |
| So they entered upon the task of learning, and not very long after the instruction was begun Kawelo became proficient. Wherefore he immediately went out to fish. In a short period of fishing a great heap of fish was caught. He patiently waited for, but failed to secure the women; so he said to the father: “I can not in the least obtain the wives of my elder brother.” “Then go farming,” answered the father. He went to till the soil, and the things that he planted thrived. He waited, but could not secure [them]; then he meditated: “Indeed! It appeared as though my father’s instructions to me were the wise policy whereby those women may be mine; but lo! they are not.” | O ko laua nei a’o iho la no ia, aole no hoi i emo ia a’o ana iho, o ka makaukau no ia o ua Kawelo nei. O ko ianei hele aku la no ia i ka lawaia. Aole no i emo ia lawaia ana, ku ka paila o ua mea he i’a. Oi kali wale aku keia, aohe no he loaa iki o ua mau wahine nei iaia, ninau aku keia i ka makuakane: “Aohe loaa iki o na wahine a kuu kaikuaana haku ia’u.” “O hele i ka mahiai,” wahi a ka makuakane, hele keia i ka mahiai, a hewahewa ua mea he ai aia nei o ke kanu ana. Oi kali aku keia, aohe no he loaa iki, komo ka manao iloko oia nei: “Ka! kainoa no paha he hana pono ka kuu makuakane e a’o nei ia’u i mea e loaa ai la hoi kela mau wahine ia’u; eia ka aole.” |
| Thereafter, he began to learn dancing. In educating himself to dance, and becoming proficient therein, he immediately held a dancing exhibit before a large gathering. When he went to dance Kawelo was arrayed in a feather cape. The women saw that Kawelo was very skillful in dancing, so they fell upon him and kissed him. [[696]]At that moment he mused, “At last here is the means whereby I have secured both, which is dancing.” When he had finished dancing, and when night had come, the women went and met Kawelo; whereupon they lived as husband and wives. Let us leave the narrative of Kawelo with his wives and turn to Aikanaka. | A mahope iho, hoomaka keia e a’o i ka hula. I ko ianei a’o ana i ka hula a makaukau, hoomaka keia e hula iwaena o ke anaina. I ko ianei hele ana e hula, ua kakua ia ua o Kawelo nei i ke kapa ahuula. Ike mai la ua mau wahine nei i ka lea maoli o Kawelo i ka hula, o ko laua lele mai la no ia e honi. Ia manawa, komo mai la ka [[697]]manao iloko o ianei: “Eia ka ka mea o olua e loaa ai ia’u, o ka hula.” A pau ka hula ana a ainei; aia ma ka po ana iho, o ka hele mai la no ia o ua mau wahine nei a hui pu me Kawelo. O ko lakou nei noho iho la no ia, noho a kane a wahine. E waiho kakou no ke kamailio ana no Kawelo me na wahine ana, a e huli ae kakou no Aikanaka. |
| CHAPTER II. Aikanaka Plans to Be Avenged.—Kawelo Moves to Oahu.—Joins Makuakeke and Captures a Famous Fish.—Obtains a New Wife and is Taught the Arts of Warfare. | MOKUNA II. Imi o Aikanaka i Wahi e Lanakila ai.—Holo o Kawelo i Oahu.—Hui me Makuakeke a hei ka i’a Kaulana.—Loaa he Wahine hou a a’o ia ma na mea kaua. |
| While Aikanaka was brooding with love for his wives the thought occurred to him to seek the death of his younger brother[4] Kawelo. Soon afterwards all the people of Kauai assembled and consulted with their great king Aikanaka.[5] The task of spear practice was begun, and the men became highly dexterous in that service. They spent much time in its exercise, and, very long afterwards, a longing took hold of Kawelo to go sightseeing in circuiting Oahu; hence, he said to the father: “How great is my desire to sail and tour all of Oahu!” The father answered: “Go as your desire dictates.” | Aia ia Aikanaka e noho ana me ke aloha i na wahine ana, kupu mai la ka manao iloko ona e kii e pepehi i ka pokii ona, oia o Kawelo. Mahope iho, hui na kanaka a pau o Kauai a kuka pu me ke alii nui o lakou, oia o Aikanaka. Hoomaka ia e a’o i na ihe, a ua nui loa ke akamai o na kanaka ma ia hana. Loihi ko lakou a’o ana ia mea, a liuliu loa, kupu mai la ka manao iloko o Kawelo e hele e makaikai ia Oahu a puni, a pane aku i ka makuakane: “Lealea mai la ka hoi au i ka holo e makaikai ia Oahu a puni!” Pane mai ka makuakane: “O hele, e like me kou makemake.” |
| Upon which he set out; but while he was traveling along the road, young Kamalama[6] approached and inquired of Kawelo: “Whither are you bound for?” Kawelo replied, “I am going to sail and tour Oahu and then return.” Whereupon the former said, “It is well then that I, too, shall accompany you.” The latter gave his consent and boarded the canoe. This canoe, on which they embarked, belonged to Kaulukauloko and Kaulukauwaho.[7] | O ko ianei hele mai la no ia. Iaia, nei nae e hele ana ma ke alanui, ku ana o Kamalamaikipokii, a ninau ana ia Kawelo: “E hele ana kau huakai mahea?” Olelo mai o Kawelo, “E holo ana au e makaikai ia Oahu, a hoi mai.” O ko ianei olelo aku la no ia, “E aho la hoi owau kekahi e hele pu me oe.” Ae mai kela a kau maluna o ka waa, o keia waa a laua i kau ai no Kaulukauloko ame Kaulukauwaho. |
| Soon they all sailed out for and landed at Oahu. Kou,[8] a beautiful woman of Puuloa, Oahu, met him. In due time he started out to call on the celebrated fisherman of Oahu here at that time, who was Makuakeke. Kawelo immediately asked of Makuakeke: “Are the fish of this locality famed for their not being entrapped by the net, caught?” The latter replied: “One has been captured, but the other one is still at large.” “What of it? Let us go out to entrap it; perhaps we may capture it.” So they paddled out until they arrived off the point of Kaena.[9] Just as they approached the spot, Makuakeke bent his head down to make observations and saw the fish swimming about. “Here is that fish,” said the fisherman. Let us leave these two awhile and speak relative to the parents. | O ko lakou holo mai la no ia a hiki ma Oahu. Halawai mai la meia nei o Kou, no Puuloa, Oahu, he wahine maikai. A liuliu iki, hoomaka keia e hele e halawai me ka lawaia nui o Oahu nei ia wa, oia o Makuakeke. Ia wa, olelo aku o Kawelo ia Makuakeke: “Ua make anei na i’a kaulana onei no ka hei ole i ka upena?” Olelo mai kela: “Ua make hookahi, a koe hookahi i’a e noho nei la.” “Heaha la hoi! e kii kaua e lawaia iaia, malia o make mai ia kaua.” O ko laua nei hoe aku la no ia, a hiki ma ka lae o Kaena. I ko laua nei hiki ana aku, kulou iho la o Makuakeke ilalo e nana ai, a ike i ua i’a nei e holo ana. “Eia no ua i’a nei la,” wahi a ka lawaia. E waiho iki iho kakou no laua nei, a e kamailio ae kakou no na makua. |
| As the parents were residing on Kauai, every one in their neighborhood, including themselves, were attacked. Moreover, the parents were driven away, and they retired to a very distant place. [[698]] | Aia i na makua e noho ana ma Kauai, luku ia aku la ka poe a pau e pili aku ana i ua mau makua nei, a me ua mau makua nei no hoi kekahi. Kipaku ia aku la nae ua mau makua nei a noho kaawale aku la ma kahi kaawale loa. [[699]] |
| While Kawelo and companion were busily engaged in watching the fish and also in casting their net, the fish could not be caught. The name of the fish was Uhumakaikai.[10] They toiled on, but it could not be entrapped; for which reason they came back. As they were paddling back Kawelo observed a large gathering of men and women and questioned the fisherman: “What is that assembly for?” “It is a surf-riding crowd. But there is only one who is unparalleled; it is a young woman. She is never wet by the surf.” The first asked, “What is the name?” The latter replied, “Kanewahineikiaoha.”[11] And when he had memorized the name of the young woman they paddled for and disembarked at the landing where the friend, Kamalama, then stood in waiting. Said he to his friend: “Let us attend the surf-riding sport of the crowd.” To which the latter consented. | Ia Kawelo ma nae e nanea ana i ka nana i ua i’a nei, me ka hookuu pu no hoi i ka laua upena, aole no hoi he wahi mea a make iki o ua i’a nei. O ka inoa nae o ua i’a nei o Uhumakaikai. Oi hana aku laua nei, aohe no he wahi mea a komo iki. O ko laua nei hoi mai la no ia. Ia laua nei no e hoe ana, ike aku la keia i ka paapu mai o na kane, na wahine, ninau aku la i ka lawaia: “He piha aha kela?” “He piha heenalu. Hookahi nae mea oi la, he kaikamahine. Aole e auau kona kai.” Olelo aku keia: “Owai ka inoa?” Hai mai kela, “O Kanewahineikiaoha.” A paanaau iaia nei ka inoa o ua kaikamahine nei, o ko laua nei hoe mai la no ia a pae i ke awa, ku ana no o Kamalama, ke aikane a ianei. O ka hoi aku la no ia o ka lawaia a ianei, koe iho la laua nei. Pane aku keia i ke aikane: “E hele kaua i ka nana heenalu a na kanaka.” O koi ala ae mai la no ia. |
| And when they had arrived there Kawelo inquired of his friend, “You are perhaps acquainted with Kanewahineikiaoha?” “Yes,” the other replied. At which the one in question came surfing in with the breakers; one, two, and on the third breaking of the surf she landed, snatched up her board and her dress, donned it, and was soon on her way homeward. Then Kawelo said to his friend, “You follow her.” Kamalama immediately followed and hid himself. As he lay in concealment he saw the javelins of her brothers hurled in great numbers at her; therefore, he returned and stood before his friend, who asked: “How fares it?” “Say! You are asking me; there is nothing in that performance but death. When I journeyed thither and hid myself, I observed the one in whom we have been interested resting. I saw her brothers thrusting their spears.” | A hiki laua nei malaila, ninau aku o Kawelo i ke aikane: “Ua ike nae paha oe ia Kanewahineikiaoha?” “Ae,” wahi aiala. O ko iaia hee mai la no ia i ka nalu; a kahi nalu, alua, i ke kolu o ka nalu, o ka hii mai la no ia i ka papa, hopu no i ka lole, komo, a o ka pea mai la no ia hoi. Ia wa, olelo iho la o Kawelo i ke aikane: “E hahai oe mahope oiala,” o ka hahai aku la no ia o Kamalama, a pee keia. Iaia nei nae e pee ana, ike aku la keia i ka lele makawalu mai o ka laau a na kaikunane, o ko ia nei huli hoi mai la no ia, a ku ana ma ke alo o ke aikane, pane mai kela: “Pehea mai la?” “Ka! Pehea mai ka kau he hana auanei kela he hana make. Ia’u i pii aku nei, a pee no hoi au, nana aku au, e moe ana ua mea nei a kaua i makakiu iho nei, ike aku au i na kaikunane e hou ana i na laau.” |
| Whereupon Kawelo made up his mind to go up and reconnoiter; so he said to his friend, “It is best that we both go up to investigate. What is there to repent should fortune be against us?” To which the other consented. As they journeyed upward and reached the house, the woman had just finished bathing;[12] but the javelins of the brothers were her bath water. When they espied the young woman, Kawelo called forth in a chant as follows: | O ke kupu ae la no ia o ka manao iloko o Kawelo, e pii e hoa’o e nana, a pane aku i ke aikane: “E aho e pii kaua e nana. Heaha la auanei ka hewa ke make kaua.” O ko iaia ae mai la no hoi ia. Ia laua nei e pii ana a hiki ma ka hale, ua pau ae ka auau ana a ua wahine nei. O ka wai auau iho la no nae ia o ka ihe a na kaikunane. Ia laua nei i ike aku ai i ua kaikamahine nei o ke kau aku la no ia o ua Kawelo nei i ke mele, penei: |
| There is my lehua at Luluupali Which is wafted by the cold wind. I am beseeching you, O antagonist,[13] To accept me as your friend. | Aia la o a’u lehua i Luluupali, Ke paialewa ia ala e ka makani moae. E nana aku ana ia oe e ke hoapaio I hoa-aloha au nou e! |
| At the end of the recital of his chant an invitation was shouted back by the young woman; whereupon they both proceeded and entered the house. The father of the young woman said: “What is the cause that brings you two hither?” He replied, giving his answer precisely, “Both of us have come here to investigate into your performance; that is the cause for which I journeyed hither.” Immediately they were taught, and they attained skill in that branch. They remained under instruction until the use of all weapons had been taught them, when fear dawned on the instructor lest [[700]]they should all be defeated by Kawelo; so he withheld a certain method[14] which he did not impart to Kawelo—this was warfare with stones. | A pau ka ia nei kau ana aku i kana mele, o ka pa mai la no ia o ke kahea a ua kaikamahine nei. O ko laua nei hele aku la no ia a komo ana iloko o ka hale. Pane mai la ka makua o ke kaikamahine: “Heaha ke kuleana o ka hiki ana mai nei o olua ia nei?” Hai aku keia, me ka hai pololei aku no: “I pii mai nei maua no ka ike ana i kau hana—oia ke kumu o kuu pii ana mai nei.” Ia manawa, o ka hoomaka koke ia iho la no ia o ke a’o ia o laua nei a makaukau ma ia mea. Oi a’o aku no hoi laua nei a pau [[701]]na mea i ke a’o ia ia laua nei, manao ka makua o make lakou ia Kawelo, huna oia i kekahi aole i haawi ia Kawelo o pau lakou i ka make iaia, oia hoi ke kaua pohaku. |
| They settled down, and, in due time, he (Kawelo) married Kanewahineikiaoha, the daughter of the instructor. A thought seized Kawelo to go again after the fish which he and Makuakeke had attempted to catch, so he said to the wife: “I am going out fishing.” Now, the place they were then residing was at Waiawa, Oahu. He immediately set out to join his fishing companion, and both sailed out and arrived at the place where they had formerly floated. They lowered the net, but the fish became shy and kept away from the net. Kawelo remarked: “We shall not be able to catch the fish. If we can secure an uhu, then, we can have a bait that will tempt[15] it.” This is a fact that has found expression among the composers of chants, in this manner: “The fish are tamed by the tempting bait,” etc. | Oi noho aku lakou nei a liuliu wale, o ko ianei mare ae la no ia me Kanewahineikiaoha ke kaikamahine a ua kanaka nei. Kupu mai ka manao iloko o Kawelo e kii hou no i ua i’a nei a laua i lawaia mua ai me Makuakeke, a olelo aku i ka wahine: “E hele ana au i ka lawaia.” O kahi nae a lakou e noho nei, aia no ma Waiawa, Oahu. O ko ianei hele aku la no ia e halawai me ka lawaia a ianei, a o ko laua nei holo aku la no ia, a hiki no ma kahi a laua nei i lana mua ai. O ko laua nei kuu iho la no ia i ka upena, ahiu aku la ua i’a nei aohe kokoke mai i ka upena. Pane aku o Kawelo: “Aole e loaa ana ka i’a ia kaua. Ina e loaa kekahi uhu okoa ia kaua, alaila, loaa ka pakali nana e hoowalewale.” Oia kekahi mea i olelo ia e ka poe haku-mele, penei: “I laka no ka i’a i ka pakali,” a pela aku. |
| Let us leave the two and go back to the parents of Kawelo, on Kauai. Whilst Kawelo’s parents remained in constant dread, some men journeyed here to Oahu to summon Kawelo. Their food on this voyage consisted of a few balls of popolo and a few fours of fleas. When they had arrived at the house of Kamalama, he asked: “What brings you two here?” “We came to fetch Kawelo. His father has been driven away[16] by Aikanaka. That is why we came.” | E waiho kakou no laua nei, a e kii ae kakou no na makua o Kawelo i Kauai. Aia i na makua o Kawelo e noho ana me ka pilikia, holo mai la kekahi mau kanaka e kii mai ia Kawelo i Oahu nei. O ka laua i’a o ka holo ana mai, he mau wahi pikao popolo, a me na kauna uku. A hiki ma ka hale o Kamalama ma, ninau aku o Kamalama, “Heaha mai nei ka olua?” “I holo mai nei maua e kii ia Kawelo. O ka makuakane ona, ua kipaku ia e Aikanaka. Oia ko maua hiki ana mai nei.” |
| CHAPTER III. Kawelo Is Called Back to Kauai to Aid His Parents.—Aikanaka’s Forces Engage Him and Are Defeated.—Kills His Brother Kauahoa. | MOKUNA III. Kii ia o Kawelo e hoi i Kauai e Kokua i na Makua.—Ku Paio na Koa o Aikanaka Iaia a Hee.—Pepehi i Kona Kaikuaana ia Kauahoa. |
| Kamalama thereupon prepared his canoe to go after Kawelo; he set out but was still at a great distance when he commenced to call out: “O Kawelo! Your parents are in trouble. They have been ousted by Aikanaka.” Whence the friend returned, thinking that he would be overtaken and defeated by Kawelo. Kawelo heard the call, but paid no attention to it, for he wanted to capture his prey. When the fish was caught the fisherman said to him: “You are being called.” Whereto Kawelo turned around and commanded: “Sit firmly.” No sooner had Makuakeke taken a firm seat than he heard the breath drawn in, Kawelo being sure to overtake Kamalama. Six strokes of the paddle by the superhuman one brought them to the landing. As to the fisherman, however, he was constantly rocked about on the canoe; and the stem of the canoe pointed to this and that direction. His friend’s canoe was then being lifted. The stern had not yet reached the shore when Kawelo’s canoe shot in, and he said to his friend: “Why did you call me?” “You were called; our parents are approaching death. For that reason I went forth to summon you.” | O ko Kamalama liuliu iho la no ia i kona waa e kii ia Kawelo; o ka holo aku la no ia aole i lihi launa aku, pa e no kahea a ua Kamalama nei: “E Kawelo e! Ua pilikia ou mau makua. Ua kipaku ia e Aikanaka.” A huli hoi mai la no ua aikane nei a ianei, me ka manao o loaa koke mai no a make ia Kawelo. A lohe o Kawelo i keia leo kahea, aohe nae he manao mai, e ake no o ka make o ka enemi. A hei ua i’a nei, olelo iho ua lawaia nei: “Ke kahea ia mai la oe.” O ka huli ae la no ia o Kawelo, a olelo aku: “Noho pono iho.” I lawa no a noho pono o Makuakeke, he lohe ana kana i ke umi o ka hanu, me kona manao no e loaa mai o Kamalama iaia. Eono no mapuna hoe a ua kamaeu nei, lihi launa i ke awa. O ua lawaia nei nae, ke holea mau ia aia iluna o ka waa; aia hoi ke hookui ia ala ke poo o ka waa i o ia nei. Hapai no hoi ko ke aikane waa. Aole i kaa aku ka hope i uka, kamumu ana ko Kawelo waa, a olelo aku la oia i ke aikane: “Heaha kau o ke kahea ana ae nei?” “I kahea ia aku nei hoi paha oe, o na makua o kaua ua kokoke e make. Nolaila au i kii aku nei ia oe.” |
| At once Kawelo made preparations, with his wife, friend and ulus,[17] ten in number. [[702]]Here are their names: the two ulus that had come together from Kauai, who were Kaulukauloko and Kaulukauwaho; Kauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula and Aiwohi. They immediately set to work, but Kawelo was fashioned so as to resemble a roll of mat[18] and deposited squarely on the canoe. Then they sailed out and appeared outside of Wailua, on Kauai. | O ka liuliu iho la no ia o ua Kawelo nei me ka wahine, me ke aikane, me na [[703]]ulu a ia nei, he umi. Eia na inoa: o na ulu elua i holo pu mai ai mai Kauai mai, oia o Kaulukauloko ame Kaulukauwaho, Kauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula, ame Aiwohi. O ko lakou nei liuliu iho la no ia, hana ia iho la nae o Kawelo a kohu ope moena, a kau ia iho la iluna pono o ka waa. O ko lakou nei holo aku la no ia a kaalo ana mawaho o Wailua, i Kauai. |
| At this moment, Aikanaka had an instinctive knowledge that a canoe was then floating and called to his messenger: “Say, Haweo!” “What is it?” Haweo replied. “You run out and inquire regarding that canoe, whether it be a war canoe, or, if not, a sightseeing one.” The latter hurried off and soon stood above the landing and inquired of the men on the canoe: “What is the nature of the canoe?” Kamalama made reply: “A canoe to carry on war.” “Shall that one canoe enable you to make a sweeping conquest of Wailua here?” At which the messenger returned and stood in the presence of the king. The king said: “What is the nature of the canoe?” “A war canoe.” Immediately some warriors were sent out; Walaheeikio was their chief and skilled in various wars. His (Kawelo’s) ulus saw him; and Kamalama said: “There he is, a man with warriors.” Kawelo informed [them]: “That is Walaheeikio. You disengage me.”[19] At which he was taken out, and he stood on the platform[20] of their canoe. The warrior of Aikanaka called forth a challenge: “Who is your champion of that canoe?” Kawelo then replied: “Myself.” The warrior remarked: “There is not the slightest doubt that this javelin will spare you. My javelin has not even missed the blade of grass and the grasshopper, but lo! with yonder hut,[21] my javelin shall never fail to hit the mark.” Kawelo thereupon recited this chant: | Ia wa ike e mai la no o Aikanaka ke ’lii nui he waa keia e lana aku nei, a o ke kahea aku la no ia i kahi elele ana: “E Haweo e!” “E-o,” wahi a Haweo. “E holo oe e nana i kela waa, he waa kaua paha, a i ole ia, he waa makaikai paha?” O ko ianei holo mai la no ia a ku ana ma uka o ke awa, a ninau ana i na kanaka o luna o ka waa: “He waa aha ka waa?” Pane mai o Kamalama: “He waa kaua.” “O kena waa hookahi wale no la e pau iho no o Wailua nei ia oukou?” O ka hoi aku la no ia o ua elele nei a ku ana i mua o ke alo o ke alii. Pane mai ke alii: “He waa aha ka waa?” “He waa kaua.” O ka hookuu ia mai la no ia o kekahi poe kaua, o Walaheeikio ko lakou mea nui, ua akamai i kela kaua keia kaua. Ike aku la na ulu a ianei, o ka pane iho la no ia o Kamalama, “Aia la he kanaka me na koa.” Hai ae o Kawelo: “O Walaheeikio kena. E wehe ae oukou ia’u.” O ka wehe ia ae la no ia a ku ana i waena o kuaiako o ka waa o lakou nei. A olelo aenei ua koa nei a Aikanaka: “Owai ke kanaka koa o luna o kena waa.” Pane ae la no o ua Kawelo nei: “Owau no.” Olelo aku ua koa nei: “Aohe paha he mea e kanalua iho ai o keia ihe ia oe. Aohe ka hoi he hala o ka’u ihe i ka pua o ka mauu, i ka uhini, aiwa aku ka hoi o kena papai hale la, o ka mea auanei ia e hala ai o ka’u ihe.” E kau mai ana o Kawelo i keia mele: |
| O Walaheeikio! O Walaheeikio! When you thrust your javelin It is warded[22] off with the end of the loin-cloth— Won’t the degradation be a pain to you! | Walaheeikio e! Walaheeikio e! Pahu ana oe i kau ihe; A pekua ae i ka pola o ka malo— He mea mai nui nou ka hilahila ea! |
| “This javelin would not, perhaps, miss you.” The warrior planted himself erect but on thrusting, his spear was warded off with the end of the loin-cloth. Kawelo was at the same moment thrusting, his javelin—the name of Kawelo’s javelin was Koihelaumeki—and the warrior was laid low. With that one thrust the weapon made a clean cut from his head and lodged in his detested spot. Kawelo’s ulus were vigorously conducting the war, the informant being the one to escape. Said Aikanaka, “How fared your[23] battle?” “Lo, you question! We have all met with disastrous defeat, and I am the only[24] one spared. Maybe I have escaped by a hair’s breath from falling into their power; and furthermore, I admit that our leader, who was sent [[704]]thither, received no brutal treatment; he was told to thrust his javelin, but it was warded off with the end of the loin-cloth. Then the other sent his javelin home, and he was pierced from the head clear down.” | “Aole paha e hala keia ihe ia oe.” Oia ku no ko ua koa nei a pololei, i pahu aku ka hana, pekua ia oia i ka pola o ka malo. E pahu mai ana o Kawelo i kana ihe—o ka inoa o ka Kawelo ihe oia o Koihelaumeki—e hamo ia iho ana ua koa nei. Hookahi no ia pahu ana, mai ka piko o ke poo a makau ka laau a ia nei i kahi ino ona. E luku aku ana na ulu o ua Kawelo nei a koe aku la no kahi ahailono. Pane mai o Aikanaka: “Pehea mai la ke kaua a oukou?” “Pehea mai ka hoi kau. O makou, ua pau loa, a owau wale no koe. He ola mahunehune mai nei paha ko’u i ko lakou la lima; hoi iho no paha ka’u, o ko makou alii koa i iho aku nei, aole i hanaino ia mai, i [[705]]olelo ia mai no e pahu aku ka ihe, e pekua ae ana i ka pola o ka malo. Hana ia iho i ka iala ihe a mokupu mai ke poo a hala ilalo.” |
| Soon another leader, who was Maumauikio, and his men were sent for. On the arrival of Maumauikio and his warriors, Aikanaka inquired: “How is it; can you overcome Kawelo today?” The other replied: “He shall be defeated by me, because that warrior of ours was not skillful enough. I am the one who has a wide experience in this art.” Upon this, he went down with the soldiers and soon appeared at the landing. Then the warrior called forth in a chant as follows: | O ka hoouna hou ia ae la no ia o kekahi mea hou me kona mau koa, oia o Maumauikio. I ka hiki ana mai o Maumauikio me kona mau koa, olelo aku o Aikanaka: “Pehea? E make no anei o Kawelo ia oe i keia la?” Olelo aku keia: “E make ana no ia’u, nokamea, o kela koa no o makou, aole no i makaukau. Owau ka mea i makaukau ma keia hana.” O ko ia nei iho aku la no ia me na koa, a ku ana keia ma ke awa. O ke kau aku la no ia o ua koa nei i ke mele, penei: |
| I bewail the broad expanse of Kapaa,[25] That is being traversed by the naulu[26] wind, Which is challenging the wai-pa oa [wind]; That is perhaps considering me a bunch of bananas. | O ka laula Kapaa ka’u minamina, Ke paialewa ia ala e ka makani naulu, E hoohaehae ana i ka wai paoa, E i mai ana paha ia’u he pumaia—e! |
| And when the warrior had finished, Kawelo then responded with his chant: | A pau ke mele ana a ua koa nei, o ke kau aku la no ia o Kawelo i kana mele: |
| Turn around! Observe Kawaikini-a-Kane That is exceedingly permeated with the chill of Waialeale.[27] Yes, that is the gift of Maunahina! At Maunahina descended the ends of the koolau[28] wind. To return is the safety, O combatant. Woe betide you! | Huli, haliu Kawaikini-a-Kane Hakai lua nei i ke anu o Waialeale O ke kupu no ia o Maunahina—e! A Maunahina huki na pea a ke koolau O ka hoi ka pakele e ke hoapaio Aloha oe—e! |
| Whereto the warrior replied: “I came not to delay; this javelin, perhaps, shall not spare you. Walaheeikio possessed no knowledge; it is well that he was vanquished. But I—my javelin shall never miss you.” At this Kawelo recited his chant, as follows: | O ka pane aku la no ia o ua koa nei: “Aole paha au i hele mai nei e hoolohi; aole paha e hala keia ihe ia oe. Aole no he ike o Walaheeikio, ua hiki no kona make ana, aka, owau, aole e hala kuu ihe ia oe.” Kau mai no o Kawelo i kana mele, penei: |
| O Maumauikio! O Maumauikio! When you thrust your javelin It is warded off with the end of the loin-cloth— Won’t it be a shame that will pain you greatly! | Maumauikio—e! Maumauikio—e! Pahu ana oe i kau ihe A pekua ae i ka pola o ka malo, He mea mai nui nou ka hilahila, ea! |
| As the warrior thrust his javelin it was held fast by Kamalama. Kamalama then made a thrust and the fighter was killed. The soldiers fled, but were annihilated by the ulus of Kawelo, and the individual that had been spared before was left; his back was, however, injured from having been scratched. Kawelo started to slay all the soldiers. In the meanwhile a desire came into Aikanaka who commanded the messenger, saying: “It is perhaps well that you summon Kauahoa[29] to come hither and combat with his younger brother. We have no hope left; we have been made powerless—utterly hopeless and despairing.” | E pahu iho ana ua koa nei i kana ihe, paa ia mai e Kamalama ka ihe a ua koa nei. E pahu ia mai ana e Kamalama a make ua koa nei. Auhee aku la na koa; e alualu aku ana na ulu a Kawelo a koe no ua wahi kanaka nei i hookoe ia ai mamua, poholehole nae ke kua i ka ualu ia aku. Oi noke o Kawelo i na koa a pau i ka make. Ia wa kupu mai ka manao iloko o Aikanaka; a kauoha iho i ka elele: “E aho paha e kii oe ia Kauahoa e hele mai e kaua me ka pokii ona. Aohe o kakou wahi i koe, ua pau kakou i ka make.” |
| Soon the messenger stood on the bank of the stream of Hanalei and called out. When he looked ahead, behold! Kauahoa was lying in deep slumber—the water returned to the upland; the gobies decayed in the lowland![30] Then he called: “Say, [[706]]Kauahoa! Your older brother is in trouble. They have been placed in a dangerous position by your younger brother, Kawelo.” At that moment he awoke and said: “Return and I will follow.” He immediately bestirred himself and as his weapon, Kahihikolo, which was sacred to Kumakaohuohu, his superior younger brother, stood near at hand, the sacredness was ignored; he uprooted it, trunk and leaves, and went down and stood at the landing. His younger brother saw and recited his chant, as follows: | Pupuu a hoolei loa ku ana ua wahi elele nei i ke kahawai o Hanalei a kahea ana. I nana aku auanei ka hia e moe ana no ua Kauahoa nei, hoi ka wai i uka, pilau ka [[707]]oopu o kai! Kahea iho la keia: “E Kauahoa—e! Ua pilikia ko kaikuaana haku. Ua pau i ka make i ko pokii ia Kawelo.” Ia wa puoho ae la keia a olelo aku: “O hoi a mahope aku au.” O ko ianei ala ae la no ia, o ke ku no ua laau nei a ia nei, oia o Kahihikolo, he laau kapu keia na Kumakaohuohu, o ka pokii haku hoi; he ole ia kapu, o ka uhuki mai la no ia, o ka kumu, o ka lau, a o iho mai la no ia o Kauahoa a ku ana i ke awa. Ike mai la ke kaikaina hoahanau a kau mai ana kela i kana mele, penei: |
| Awake,[31] O Kauahoa, The champion of Hanalei! Strikingly strange is his slumber during the noonday. Postpone the battle, O companion-in-birth;[32] Spare me who is your kinsman. | E ala e Kauahoa! Ke kamaeu o Hanalei, Huhua kana moe i ke awakea, Kapae ke kaua e ka hoahanau— waiho ia’u i kou hanauna. |
| Kauahoa replied: “Perhaps my weapon will not be fully satisfied with you. Let us string flowers; my garland is completed, whereas yours is not. Let us urinate. I urinate for a length of time; you, a short time. Why, then, will this weapon spare you?”[33] Kauahoa struck but [the blow] fell harmlessly on the back of Kawelo, who urged his ulus forward: “O Kaulukauloko, Kaulukauwaho, etc., strike vehemently; and hold the weapon down fast.” When Kauahoa tried to withdraw [the weapon] it moved not. Kawelo ran his spear, Kuikaa, from head to foot, and Kauahoa was killed. | Olelo aku o Kauahoa: “Aole paha e na iho kuu laau ia oe. Kui lei no kaua: lawa no ko’u lei, lawa ole no kou. Mimi no kaua: loihi no ko’u mimi, loihi ole kou. Aole paha e waiho iho keia laau ia oe.” E uhau iho ana o ua Kauahoa nei, pa nolu iho la i ke kua o Kawelo, e kauoha ae ana kela i na ulu a ia nei: “E Kaulukauloko, Kaulukauwaho, a pela aku, nai kai a oukou, kohia ka lala o ka laau.” I hoeu ae ka hana o ua Kauahoa nei aohe eu ae. E hamo iho ana o Kawelo i ka ihe a ia nei, oia o Kuikaa, mai ke poo a hiki i ka wawae, a make o Kauahoa. |
| CHAPTER IV. Kawelo Loses His Wife to Aikanaka.—Plot to Kill Kawelo and His Ulus.—Kamalama, the Last Defender, Falls as He Calls Kawelo From Surfing.—Kawelo Buries His Friend.—Is Stoned to Supposed Death.—His Half-Sister Appointed Caretaker of the Body. | MOKUNA IV. Lawe ia ka Kawelo Wahine e Aikanaka.—Kuko e Make o Kawelo me na Ulu.—Make o Kamalama, ka mea Paio Hope, oiai Oia e Kahea ana ia Kawelo mai ka Hee-nalu.—Kanu o Kawelo i Kana Aikane.—Hailuku ia me ka Pohaku a Kuhihewa ia ua Make.—Hoonoho ia ke Kaikuahine Hanauna e kiai i ke Kino. |
| Kawelo dwelt peacefully with no one to contend with in war, but, after living together with his wife she was taken[34] by the ruling chief, Aikanaka. At this, Kawelo was left without a wife. Because Kawelo grieved very much for his wife, a thought came to him to seek a way whereby his older brother might be thwarted. | Aia ia Kawelo e hoonanea ana me ka loaa ole o ka mea nana e hoonioni i ke kaua, aka, mahope nae o ko laua noho pu ana me kana wahine, o ke kii ia mai la no ia o ka wahine a ianei e ka haku alii, oia hoi o Aikanaka. Hoaa iho la ua Kawelo nei i ka wahine ole. A no ka nui minamina loa o ua Kawelo nei i ka wahine ana, kupu mai la ka manao iloko ona i mea e make ai ke kaikuaana haku ona. |
| He dwelt alone, but meditated within himself: “What shall I do to him? Either death, perhaps, or life?” And when he had spent some time in musing, all at once he noticed the crowd assembled on the lowland for surf-riding, which always drew a gathering from morning to evening, and great was the desire of Kawelo; consequently he forgot his wife and engaged in his favorite pastime of surf-riding. Let us now depart from the narrative of Kawelo and speak about the beloved friend of the marvelous one and his ulu followers. | Noho wale iho no keia me ka mine ana iho iloko ona: “Heaha la ka’u e hana aku ai iaia.” “O ka make paha, o ke ola paha.” A liuliu wale kona nune ana, ia manawa, ike aku la keia i ka piha mau o kai i ka heenalu, o ka piha mau iho la no ia mai ke kakahiaka a po, a nui loa ka makemake iloko o Kawelo. O ko ianei manao ole ae la no ia he wahine, lilo aku la keia i ka puni a ianei o ka heenalu. E waiho ae kakou no ke kamailio ana no Kawelo, a e kamailio ae kakou no ke aikane aloha a ua kupueu nei a me na ulu a ianei. |
| Whilst they were engaged with comparative comfort in their special calling, spear practice, thereafter an idea occurred to the king, Aikanaka, to destroy[35] them [[708]]all; and he said to the wife of his younger brother whom he had brought: “Say, you woman whom I have taken by my own hands!” “What is it?” the wife answered. “How is it; is it possible for me to defeat Kawelo and his ulu adherents?” She replied: “If you want to kill my husband and his ulus, here is the only way to insure death: Should you wish the death of the ulus first, then proclaim that all the people gather together to perform the Friday[36] tasks; and no man shall stay away during that time you have so decreed, and he who defaults will suffer death. Thereby the ulus will be killed,[37] and afterwards my husband. Furthermore, however, I have instructed my husband: all things were taught him, except one, and that is fighting with stones, which art I[38] did not teach him. But if he should come out unscathed from that death-dealing method, what a great pity would it then be that our bones should be allowed to bleach in the sun.” The other remarked: “Does he know what he has in store?” Soon after this, Aikanaka summoned all the men to assemble; no man should stay back, and if any was absent from the king’s call, death would be the penalty. Let us leave the proclamation of the king and turn aside to the ulus of Kawelo. What are they doing now? | Aia ia lakou e noho ana me ka hoonanea i ka lakou hana, oia hoi ka oo ihe, a mahope oia wa a lakou e hana nei, kupu mai la ka manao iloko o ke ’lii, o Aikanaka e [[709]]pepehi ia lakou nei a pau i ka make; a pane aku i ka wahine a ke kaikaina i lawe ia mai ai eia: “E! e ka wahine i lawe ia e a’u mamuli o kuu mau lima.” “Heaha?” wahi a ka wahine. “Pehea, e make ana no anei ia’u o Kawelo a me na ulu ana?” Hai mai ka wahine: “Ina he makemake kou e make kuu kane a me na ulu ana, eia wale no ke kumu e make ai, ina he makemake, e make mua na ulu, alaila, e kuahaua oe i na kanaka a pau e poalima, aohe he kanaka noho aku iloko oia wa au e olelo ai; noho no make. Ilaila ka hoi e make ai na ulu, a mahope aku kuu kane. Eia nae la, ua a’o au i kuu kane: ua pau na mea a pau i ke a’o ia, a koe hookahi mea i koe, aia ke kaua pohaku, aole i a’o ia e a’u. Ina nae e ola mai kela mai loko mai o ia make, alaila, ehia mea aloha o ko kaua mau iwi i ke kaulai ia ae i ka la.” Olelo aku no keia: “Ua ike ia aku la auanei kaua?” Ia manawa mahope mai o ke kuahaua aku la no ia o ua Aikanaka nei i na kanaka, aohe kanaka noho, noho no make i ke kauoha a ke ’lii. E waiho ae kakou no ke kauoha a ke ’lii a e huli ae kakou no na ulu a Kawelo, e aha ana la ua poe ulu nei. |
| While the ulus were making preparation to attend and ascertain the object of the king’s proclamation, young Kamalama[39] first cautioned the most of the ulus: “Should we ascend, and should the labor day approach, do not one of you go off; we must remain in one place together; maybe this is a summons[40] wherein our death is planned.” | Aia i ka wa a ua poe ulu nei e hoomakaukau ana e pii i ka makaikai i ke kuahaua a ke ’lii, olelo mua aku o Kamalamaikipokii i ka nui ulu o lakou: “I pii auanei kakou a i hiki i ka poalima, mai lalau kekahi o kakou, e noho pu no kakou ma kahi hookahi, malia he kuahaua hana make keia no kakou.” |
| The ulus readily assented. They therefore went up and approached the place that had been set apart for the work. To their surprise, they noticed the majority of the men held diggers in their hands. But Kamalama had brought his javelin, Hawae, along. Said he to the ulus: “In the event of our remaining here, and the king commands us to ascend to perform the labor, then go up in a body. Here it is: Doom appears to lurk before me—we are going to be killed, and no survivor will remain.” Kaulukauloko remarked: “Decidedly so; if we are defeated by them, that is all to it; but wait until the trial takes place.” | Ae mai la no hoi na ulu, ko lakou nei pii aku la no ia a hiki i kahi i hoomakaukau ia no ka hana. I nana aku auanei ka hana o lakou nei, me na oo wale no ka nui o na kanaka e paa ana i ka lima. Ua paa mai la no nae ua Kamalama nei i kana wahi ihe, oia hoi o Hawae. Olelo aku la keia i na ulu: “I noho auanei kakou a i kahea ia mai e ke ’lii e pii i ka hana ea; alaila, e pii like kakou. Eia la ke kau wale mai nei no ia’u ke ano kaumaha, e make ana kakou, aohe ahailono o kakou e koe ana.” Olelo mai o Kaulukauloko: “E nalo no hoi e make ana ia lakou, oia iho la no hoi; aia no la hoi i na hana ana.” |
| However, before an attack was commenced against them, eight piles of stones had been prepared by the men and the king on a hill, the name of which was Hulili. Immediately the ulus were surrounded, and they were trapped in the center. He (Kamalama) heard the king command that the diggers be thrust; that the stones be thrown. Kamalama said to the ulus: “There is no hope left! Seek your strength in order to escape.” The ulus began to press forward. They all fought on furiously from early morning until the sun had passed the zenith; two ulus still survived, and nine were killed. The names of the remaining ulus were Kauluikapapaakea and the friend of Kawelo, Kamalama. Nevertheless, the greater part of the men had been [[710]]killed by Kamalama; and had the men been less in number they would all have been slain by Kamalama. They moved towards the sea, with a hope of securing aid should his friend[41] notice [them]. The greater force pushed the battle on until Kauluikapapaakea had been killed, leaving Kamalama alone. | Mamua nae o ka hoomaka ia ana e pepehi ia lakou nei, ua hoomakaukau mua ia e na kanaka ame ke ’lii he mau puu pohaku nui ewalu maluna o ka puu, o ka inoa o ua puu nei, oia o Hulili. Ia manawa, o ke kaapuni ia ae la no ia o ua poe ulu nei, a paa lakou nei i waenakonu. Lohe aku la keia i ka o ia mai a ke ’lii e hou i na oo, e hailuku i na pohaku. Pane aku o Kamalama i na ulu: “Aohe pono i koe! Imi ia ka ikaika i pakele.” E hao aku ana ua poe ulu nei. Oi nononoke aku no hoi lakou nei mai kakahiaka nui a hiki i ka aui ana o ka la, koe mai la elua ulu i koe a ua make eiwa. O ka inoa o ka ulu i koe o Kauluikapapaakea ame ke aikane a Kawelo, o Kamalama. Ua pau no nae ka hapanui o na kanaka i ka make ia Kamalama; ina no nae he wahi [[711]]hapa kanaka ae, pau no la i ka make ia Kamalama. Nee aku la laua i kai me ka manao e pakele laua ke ike mai ke aikane a ianei. Noke mai la no ka nui o na kanaka, a make o Kauluikapapaakea, koe hookahi ua Kamalama nei. |
| Kamalama was much worn by the struggle, for he had, singlehanded, assisted the ulus until they were all killed. As to his javelin, it was broken short, and only the handle was left. At this moment Kawelo beheld this great horde of men, and Kawelo was still in the lowland surf-riding, as it was his favorite sport. Fear crept into him, and when Kamalama saw his friend, since he was powerless to resist and his strength well spent and his javelin all splintered, he straightway raised their chant, as follows: | Ua luhi loa ua Kamalama nei i ke kaua, nokamea, nana wale no i kokua i na ulu a pau lakou i ka make. O ka ihe nae a ia nei ua poomuku, a koe o kahi wale no e paa ana i ka lima. Ia manawa, ike mai la o Kawelo i keia puulu kanaka nui, aia no nae o Kawelo i kai i ka heenalu, nokamea, o kana puni ia, haupu mai la ia. A ike aku la o Kamalama, i ke aikane, nokamea, aohe hiki iaia ke hana aku aohe ona ikaika i koe, ua pau ka ihe ana i ka hakihaki, o ko ianei kau aku la no ia i ke mele a laua, penei: |
| There is my lehua[42] at Makanoni! That is being surrounded with the chill[43] of the koolau [wind] Within me is heavily bearing your love: Perhaps you may see, or perhaps not, eh! O farewell to you! | Aia la o a’u lehua i Makanoni! Ke punia mai la e ke anu o ke koolau. Ke hakoi lua nei loko i ko aloha: E ike ana paha oe aole paha—e! E aloha oe—e! |
| When he had finished chanting, Kawelo then looked carefully, and seeing the sand particles rising up, he concluded that his friend was ill-fated; wherefore he commenced to conjure up a surf for himself.[44] This is the manner in which he called: | A pau ka ia nei mele ana, o ka nana pono mai la no ia o ua Kawelo nei a ike i ka puehu liilii o ke one, manao keia ua make ke aikane, o ko ianei kahea aku la no ia i nalu no ia nei. Penei ke kahea ana: |
| Arise! Arise, the great surf from Kahiki! Come, break, deep blue sea, the long heavy surf! | Ku mai! Ku mai! Ka nalu nui mai Kahiki, Mai popoi kai uli, kaikoo loa. |
| He caught a hurried view of a very high-sounding surf coming dancing in, and he was immediately brought to shore. Just as he reached the sand the head of Kamalama received a blow from the digger of Ohiakuikalaka. The friend came forward and, raising him up, observed the blood trickling from the head of his bosom companion. He kissed the nose,[45] and took him for burial. However, he looked back and saw the men closing in behind him who had come to secure his death. He buried and covered up his friend; then turned around and beheld the many men on the hill, and observed the bodies of his ulus lying scattered about, and secretly commented on the haste of them in wandering away to broader destruction. Whereupon Kawelo recited these lines of chant: | O ka nalu kui lua ka ianei ike ana aku i ka haa mai, o ko ianei pae mai la no ia. Kau no hoi keia i ke one, ku no hoi ke poo o Kamalama i ka oo a Ohiakuikalaka. Pae mai la no hoi ke aikane a ike i ke kahe o ke koko ma ke poo o ke aikane, honi iho la keia i ka ihu a lawe ia aku la e kanu. Nana ae la nae keia mahope, a ike aku la ia i na kanaka e hahai mai ana mahope oia nei, i kii mai no nae e make keia. Kanu keia a nalo ke aikane a ianei, huli mai la a ike i ka nui o na kanaka maluna o ka puu: a nana iho la keia i ka waiho mokaki o na kino o na ulu a ia nei, me ka olelo pu iho i ka wikiwiki o ua poe nei i ka hele e a laa ka make. Ia wa i kau iho ai ua Kawelo nei i keia mau lalani mele: |
| It has risen above Nihoa, From the foundation of Lehua,[46] The rain falls, the stream is fed; My lehua[47] is softened by the makoa rain. | Ea mai ana ma Nihoa, Ma ka mole mai o Lehua, Ua iho la e ka ua pulu kahawai Pulu a’u lehua i ka makoa. |
| Soon he was pursuing the men who, whenever captured by him, were crushed. He kept on, but there was no place of meeting;[48] the men fled hastily towards, and occupied the top of the hill and very calmly began to pelt stones at him. [[712]] | O ko ianei alualu aku la no ia i na kanaka, loaa aku la no iaia nei, haki ae ana. Oi noke aku no hoi keia, aohe no he wahi a launa aku. Puhee aku la nae na kanaka a noho mai iluna o ka puu, me ka nounou malie mai i ka pohaku iaia nei. [[713]] |
| While he was making ascent he saw his wife standing together with her husband; and because of the men that ran about on the hill he addressed these lines of chant: | Ia manawa a ia nei i pii aku ai, ike aku la keia i ka wahine a ia nei, e ku pu ana no me ke kane; a o ka naholo mai a na kanaka iluna o ka puu, kau aku la keia i keia mau lalani mele: |
| The children are growing mischievous;[49] The surf-riding boards are ever increasing. The surfs break! Kamalama! | Kolohe iho la ua poe kamalii nei, Ke lehulehu mai la ka papa hee i ka nalu, Kakala—e! Kamalama! |
| Persistently he climbed up; they were pelting stones at him. He was struck, but he still pressed upward. When he was covered over with stones he shook and they all fell [off]. Still he ascended. Reaching the summit, there were only two piles of stones left, when he was held down by the many stones on top of him, and he lay back quite dead.[50] Kawelo was then picked up, conveyed to and placed on a structure[51] already prepared. Then the king asked for one to act as guard until the bones were loosened, whence they would be stripped.[52] At this moment the half-sister of Kawelo heard [it] and said to the king: “It is well that I be caretaker,” to which the king assented, and they all returned feeling assured there was no mischiefmaker left to cause trouble again, that the tyrant had been killed, and the comparative ease of living had come and slumber was undisturbed during the night. | O ko ianei pii aku la no ia, e nee mai ana lakou ’la i ka hailuku iaia nei i ka pohaku. Pa mai la no keia, pii no nae. A paa keia i ka pohaku, ue ae la no keia, pau i ka helelei. Pii no hoi keia. Oi pii aku keia, ua koe nae elua puu pohaku i koe, paa keia i ka nui o ka pohaku maluna ona, waiho a make aku la keia. Kii ia mai la ua Kawelo nei a lawe ia aku la a waiho ana i luna o kahi i hoomakaukau ia. Olelo iho la ke alii i mea nana e malama a hiki i ka wa e helelei ai na iwi, alaila holehole ia a pau. Ia manawa lohe ke kaikuahine hanauna o ua Kawelo a olelo mai i ke ’lii: “E aho na’u e malama.” O ka ae mai la no ia o ke ’lii, a pau aku la i ka hoi me ka akena nui ana iho aohe kupueu nana e pepehi hou, ua make aku la no ka ino, a ua oluolu ka noho ana, lealea ka hiamoe o ka po. |
| CHAPTER V. Body of Kawelo Placed on the Structure for Decomposition.—Kawelo Revives and Is Aided by His Caretakers.—They Agree to Resist the King’s Emissaries. | MOKUNA V. Kau ia ko Kawelo Kino Iluna o ka Haka a Hiki i ka Ino Ana.—Ola hou o Kawelo a Kokua ia e na Kiai.—Ae Laua e kue i na Kanaka a ke ’Lii. |
| When Kawelo had been placed on the frame[53] of the structure, those who were to keep watch over the corpse of Kawelo retired and rested a few days, because they were much exhausted from the previous encounter. But before Kawelo had been placed on the platform of the structure, he was wrapped up. The manner of its preparation was like the rolling up of a tobacco bundle, though not exactly, for he was laid out at full length and placed on top.[54] The rope with which it was fastened was wauke rope. The king, Aikanaka, had previously instructed the guards, who were the sister and the brother-in-law of Kawelo, saying: “Whilst he remains on the platform of the structure, this is my behest to you two: Take good care of the corpse of the deceased until two ten-day[55] periods have gone by, when I will know that the body of the chief has become decayed. I shall dispatch a messenger hither to make inquiries concerning the body of Kawelo, and you will inform him.” “It is agreed,” the guards said. The king then withdrew with his men and the companion of Kawelo during his early childhood. [[714]] | Aia ia Kawelo i kau ia ai iluna o kaupoku o ka hale, hoi aku la ua mau mea nei nana e malama ke kino kupapau o ua Kawelo nei a hooluolu iho la, nokamea, ua nui ka luhi no ke kaua mua ana iho, a hala kekahi mau la. Mamua ae nae o ke kau ia ana o Kawelo i kaupoku o ka hale, ua hana opeope ia ua Kawelo nei. O ke ano o ka hana ia ana, ua like me ke kukaa ia ana o ke ope paka, aole nae e like loa me ia, ua hoomoe loihi ia no keia a kau ia iluna. O ke kaula nae o ke kau ia ana, he kaula wauke. Ua kauoha mua mai nae ke ’lii, o Aikanaka, i ua mau kiai nei, oia hoi ke kaikuahine o ua Kawelo nei a me ke kaikoeke: “I ko ianei wa e kau ia ai iluna o kaupoku o ka hale, eia ka’u kauoha ia olua: e malama malie olua i ke kino kupapau o ka mea make, a hala na anahulu elua, alaila, manao ae au, ua palahe ke kino o ke ’lii. Hoouna mai au i kekahi kanaka e ninau i ke kino o Kawelo, a na olua ia e hai ae.” “Ae,” wahi a ua mau kiai nei. Huli hoi aku la ua ’lii nei me na kanaka a me ke aikane a me ke aikane a Kawelo i ka wa pokeo wale, oia hoi ka wa liilii. [[715]] |
| CONCERNING THE REMAINING OF THE GUARDS TO KEEP WATCH OVER THE CORPSE. | NO KA NOHO ANA O NA KIAI E NANA I KE KINO KUPAPAU. |
| Whilst they were residing and keeping vigil over the deceased, when four days had elapsed since the placing of Kawelo on high, and who had begun to decompose,[56] as the skin of the man was seen to burst open, they started to light a fire, because they were short of fish. They had, however, plenty of vegetable food. As to the fire they had kindled, it was obtained from one of the woods, since fire was not then commonly known. Their fire having been lighted and the kukui-nut[57] having been cooked, they sat down to eat; after which they laid down to sleep. They heard the thump of the bundle, and though they thought that its occupant was dead, yet it was still living. The wife said to the husband: “Go over and examine your brother-in-law; perhaps the rope has given way.” The husband replied, “Maybe it is a ghost; I am afraid.” The wife spoke: “You just simply go and peep, and then come back.” “All right,” the husband answered. | Aia ia laua nei e noho ana e nana ana no laua nei i ke kino o ka mea make. A hala na la eha o ke kau ana o ua Kawelo nei iluna, molehulehu iho la, e ike ia ana no nae ka ili o kanaka ke puka ae, hoomaka iho la laua nei e ho-a i wahi ahi, nokamea aohe a laua i’a. O ka ai ka laua mea nui. O ka laua nei ahi no hoi i ho-a ai noloko mai no o kekahi o na laau, nokamea, aole i laha loa ke ahi ia manawa. A a ke ahi a laua nei a mo-a ka akimona, hoomakaukau iho la laua nei e kamau ai, alaila la, hooluolu aku e moe. Lohe no laua nei ke pahu ana mai o ua opeope nei, me ko laua nei manao la ua make, e ola mai ana no. Pane aku ka wahine i ke kane: “E hele aku oe e nana i ko kaikoeke, malia paha ua moku mai la ke kaula.” Olelo aku ke kane: “Malia paha ua lapu, he makau wau.” I mai ka wahine: “O ko hele wale aku no hoi e kiei la a hoi mai.” “Ae,” wahi a ke kane. |
| Whereupon the husband ventured, trembling on account of fear, and peeped in. But to his amazement, the corpse was shaking about in the covering, and the husband exclaimed to his wife: “Say, he is a ghost, for he is here shaking!” The wife ran over and, noticing it tremble, said to the husband: “Disengage him, you who have strong hands, and examine his injuries.” The husband unfastened it, but the wife had withdrawn, and he saw the body of Kawelo trembling. If the brother-in-law had perhaps then killed him, Kawelo would then have been forever done with! Not so! Pity possessed him, and [he] called to his wife: “Say, you! Come hither and let us give him treatment. He is alive.” The other responded and both massaged[58] him. | O ka hele aku la no ia o ke kane me ka haalulu no ka makau a kiei. I kona nana aku ana nae ka hana e haalulu mai ana ke kino kupapau iloko o ka opeope a pane aku i ka wahine: “E! lapu oia nei, eia la ke haalulu nei.” Holo mai ka wahine a ike i ka haalulu, olelo iho i ke kane: “E wehe ae oe ka lima ikaika, a e nana iho i kona kino.” Wehe ae la ua kane nei, hoi aku la nae ua wahine nei, a ike keia i ke kino o Kawelo e haalulu ana. E pepehi ia iho no paha e ua kaikoeke nei, ina la ua make loa o Kawelo! Aole! Komo no ke aloha iloko ona, a kahea aku i ka wahine. “E iala, hele mai kaua e lomi iaia nei. Ua ola oia nei.” Hele mai la kela a lomi pu iho la. |
| But when they observed the skin was of different colors, being black and red. Perhaps the reason for the blackness was because of the continuous bruisings by the stones. Nevertheless, Kawelo was lifted and conveyed to the place they had started the fire, massaged and also warmed up near the fire; and they were up until midnight. Then the body of Kawelo gradually came out of that state of syncope, and he saw the others. He was assisted and sat up, though he was very feeble; he saluted and the others did likewise. After they had spent a sleepless night, and somewhere between daybreak and the approach of daylight, they noticed that the body of Kawelo was slowly recovering. It was not like that before in excessive darkness of color. He had resumed his usual appearance. | I ko laua nei nana iho nae, ua ano okoa ka ili: he eleele, a he ulaula. O ka kumu paha o ka eleele, no ka pa mau i ka pohaku. Kaikai ia aku la nae ua Kawelo nei a hiki ma kahi o ke ahi a laua nei i ho-a ai, lomilomi laua me ka hoopumehana pu ana i ke ahi. A hiki wale i ke aumoe ko laua nei ala ana. A pohala ae la ke kino o ua Kawelo nei mai loko mai oia make a ike ae la keia ia laua nei. Hoala ia ae la keia a noho iluna me ke ano nawaliwali no nae; aloha mai la kela, aloha aku la no hoi laua. A liuliu wale, a aneane i ke kau wahi o ke ao, a hiki wale i ke ao ana, me ko laua nei moe ole, ike aku la laua nei i ke ano maikai o ke kino o Kawelo; aole pela mamua ka eleele ino, ua hoi keia a ke kino mau. |
| Kawelo said: “You two are perhaps the only ones up here to guard me. Is there no one else?” The woman replied: “Yes, we are alone. I never thought of watching over you, but it became necessary since I saw that you were of my blood, because the older brother of my father[59] is your father. Therefore, my pity for you welled up, and I besought the king that I keep watch until you decomposed, when you were to be sent for and your bones stripped.” Kawelo spoke on: “Was there no [[716]]other instruction of the king to you?” The former answered: “There was instruction indeed. This is his behest; that we should watch over you until two ten-day periods elapsed, when he would send a man hither who was to be informed by us of your state, and he was to return and report to the king, who would then come up and strip all your bones.” | Olelo aku o ua Kawelo: “O olua wale no nae paha kai luna nei e kiai ai ia’u. Aohe he mea e?” Hai mai ka wahine: “Ae, o maua wale no. He manao ole no ko’u e kiai ia oe, aole hoi e hihi o kuu ike ana he mea ponoi oe no’u, nokamea o ke kaikuaana o ko’u makuakane, oia kou makuakane. Nolaila i kupu mai ai ko’u aloha nou, a olelo aku au i ke ’lii na’u e malama a hiki i ko wa e helelei ai, alaila kii ia mai oe a holehole ia ko mau iwi.” Olelo mai o Kawelo: “Aohe kauoha hou ae a ke ’lii ia oe?” [[717]]Hai aku keia: “He kauoha no. Eia kana kauoha: e kiai maua ia oe a hala na anahulu elua, nana no e hoouna mai i kanaka na maua e hai aku i ko ino, a nana e hoi aku e olelo i ke ’lii a na ke ’lii e pii e holehole ia oe, a pau ko mau iwi.” |
| Kawelo said: “How many anahulus are yet left,[60] when some one of them shall come to inquire?” “There are only four days more,[61] when they will come up.” Then he instructed his brother-in-law to draw up the ladder, because it was the place where the body had been placed. It was on a hill, all the points of which were unscalable[62] by men, because it was steep on all sides, and only by way of this ladder could those who desired to inspect this hill reach it. Immediately the ladder was drawn up and placed on the top; Kawelo said: “Listen! If in the course of staying, one from below should be sent hither, and should call out to let down the ladder, do not consent. Instead, say to him that only with strength can the top be reached.” “It is agreed,” the brother-in-law replied. | Olelo aku o Kawelo: “Ehia anahulu i koe, alaila pii mai kekahi o lakou e nana?” “Eha no la i koe, alaila pii mai.” Olelo iho keia i ke kaikoeke e huki mai ke alahaka iluna, nokamea, o kahi ia i waiho ia ai ke kino o Kawelo. He puu no ia, a ma na wahi e ae o ka puu aole e hiki ke pii mai ke kanaka, nokamea, he pali wale no, a ma kahi wale no o ka alahaka e hiki ai ka poe makemake e pii e ike i keia puu. O ka huki ia mai la no ia o ua alahaka nei a kau iluna. Olelo aku o Kawelo: “I noho auanei a hoouna ia mai kekahi o lalo ea, a i olelo mai auanei e hookuu aku i ke alahaka, mai ae aku oe e hookuu, olelo aku oe aia a me ka ikaika hiki iluna nei.” “Ae,” wahi a ke kaikoeke. |
| They lived on and four days passed by. On the fifth day Kawelo, however, being asleep, the brother-in-law espied the man who had come up and began to weep. When the wife heard the wailing of the husband, she said: “What are these tears for?” The other answered: “Why question you regarding these tears; they are for death. Ill-fate will soon come.” Not very long afterwards, the one that had been sent to inquire after the corpse of the deceased called out: “Lower the ladder that I may ascend to examine the body of the dead one.” The other replied with fear: “The ladder will not be lowered for you. Only with the greatest strength can the top be inspected.” The man replied: “Whence, indeed, is that power of resistance of yours? I supposed you were stationed to care for the corpse, but lo! you two are placed to resist. What of it, anyhow? I am going back and report this action of yours to the king; I will explain that the corpse of Kawelo cannot be obtained, except only with force shall it be secured.” | Ko lakou nei noho iho la no ia a hala na la eha. I ka lima o ka la ua hiamoe aku la nae ua Kawelo nei, ike aku la ke kaikoekoe i ke kanaka o ka pii ana mai, o ko ianei uwe iho la no ia. A lohe ka wahine i ka uwe a ke kane, olelo mai la ka wahine: “He waimaka aha keia?” Pane aku keia: “He waimaka aha mai ka hoi kau, he waimaka make. Ei aku ka make la a hiki mai.” Aole i liuliu iho, kahea ana ua kanaka nei i hoouna ia mai ai e pii e nana i ke kino kupapau o ka mea make: “Hookuu ia mai ke ala i pii aku au e nana i ke kino o ka mea make.” Olelo aku keia me ka makau: “Aole e hookuu ia aku ke alahaka nou. Aia a nui ka ikaika, alaila, ike ia luna nei.” Olelo mai ua kanaka nei: “Nohea mai nei hoi kena ikaika ou! Kai no hoi i hoonoho ia oe e nana i ke kino kupapau, eia ka! i hoonoho ia olua e kipi. Heaha la auanei; e hoi ana au a hai aku i ke ’lii no keia hana au. E hoi au a olelo aku, aole e loaa aku ke kino kupapau o Kawelo, aia a me ke ikaika, alaila loaa.” |
| CHAPTER VI. The King, Advised of the Refusal to Permit Inspection, Sends a Guard to Slay the Caretakers.—Kawelo Assumes Defence of the Hill and Hurls Rocks Upon the Guards Till One Only Is Left to Tell the King of Their Destruction. | MOKUNA VI. No ka Hoole ia ana o ike ia ke Kupapau, Hoouna ke ’Lii i Kekahi mau Kanaka e Pepehi i na Kiai.—Ku Paio o Kawelo a Hailuku i na Kanaka me ka Pohaku a Koe Kahi Ahailono i ke ’Lii. |
| As the man returned and reached the house of the king, who exclaimed: “Say, how quick is the mission thither!” The other said: “Was it a successful ascent? Indeed, as I set out thither and arrived at the foot of the hill, I called out for the ladder to be lowered, but the others did not let it down. Instead, he asserted that it would not be lowered, and that only with force can we reach thereon. That is what [[718]]he told me.” The king spoke up: “Go and muster the men together to capture and beat them until dead, then drag them hither.” “All right,” said the man. He then ran out merrily and approached before the men, who said: “Wherefore came you here?” “The king has commanded me that we go and slay those who kept watch over the corpse of Kawelo, and who have rebelled.” They immediately prepared and were well equipped. | Aia i ua kanaka nei e hoi ana, a hiki i ka hale o ke ’lii a “mama” ana no ke ’lii: “E! mama no ka huakai o ka pii ana aku nei.” Olelo aku keia: “He pii pono auanei. Kai no hoi paha ia’u i pii aku nei a hiki malalo o ka puu a kahea aku no hoi au e hookuu mai i ke alahaka, aohe nae o laua ’la hookuu mai. Hai mai nae kela i kana huaolelo: aole e hookuu aku, aia a me ka ikaika, alaila hiki iluna. Oia kana i olelo mai nei la.” Olelo aku ke ’lii: “O hoi a kuahaua aku i na kanaka e kii e pepehi ia laua, [[719]]a make, alaila, kauo hele mai.” “Ae,” wahi a kahi kanaka. Holo aku la ua wahi kanaka nei me ka olioli a hiki ana i na kanaka, pane mai na kanaka: “Heaha mai nei kau?” “I kauoha mai nei ke ’lii ia’u e kii kakou e pepehi i na mea nana i malama ke kino kupapau o Kawelo, a ua kipi mai nei.” Liuliu iho la ua poe kanaka nei a makaukau. |
| Previous, however, to the readiness of the men to make the ascent, the wife, Kanewahineikiaoha, remarked to Aikanaka: “We will never escape; we shall all be defeated by Kawelo. I told you frequently that if my husband should survive from this death, then we would perish.” The husband said: “Will he that is dead come to life? maybe his flesh has become soft; perhaps it has reduced to nothingness.”[63] “It may be so,” the wife answered; “it is not clear.” In due time the man urged that they go up and kill those two persons. However, the friend,[64] who was the bosom companion of his early childhood, preceded the band. | Mamua nae o ka makaukau ana o na kanaka e pii, olelo aku ka wahine, o Kanewahineikiaoha, ia Aikanaka: “Aole kakou e pakele; e pau ana kakou i ka make ia Kawelo. Ua hai mua au ia oe, ina e ola mai kuu kane mai loko mai o keia make, alaila, e make ana kakou.” Olelo aku ke kane: “E ola hoi ka mea i make: palahe aku la paha kona io; ua lilo aku la paha i mea ole.” “Pela paha,” wahi a ka wahine. “Aole i akaka.” A liuliu wale, o ka hoeu aku la no ia o na kanaka e pii lakou e pepehi i ua mau mea elua nei. O ke aikane no nae mamua o ka huakai, oia hoi ke aikane o ka wa liilii. |
| As they were about to ascend, the brother-in-law espied this large company coming up, and he bent down and commenced to weep. And when Kawelo saw it he asked: “Wherefore is this weeping?” The other answered: “It is a death wailing. The company is on its way to capture me.” “You retire then to the rear, and let me move forward.” The brother-in-law retired to the rear; Kawelo gradually moved towards, and had just gained the edge of the hill, when the company stood directly below it, and his friend called out: “Lower the ladder that we may be able to ascend.” The former whispered to the brother-in-law, “Say, let the ladder down!” It was nothing; so the ladder was dropped to the ground. Immediately his friend with his warriors began to climb up. He looked, and, catching sight of the friend, his tears rolled down; he recited that chant which they had once before composed: | Ia lakou nae e hoomaka ana e pii, ike mai la ua kaikoeke nei i keia huakai nui e pii aku ana, a kulou iho la oia ilalo a hoomaka e uwe. A ike mai o Kawelo, ninau mai la oia: “He uwe aha hoi keia?” Hai aku keia: “He uwe make. Ei ae ka huakai la ke kii mai nei ia’u.” “Hoi ae hoi ha oe mahope e nee aku au mamua.” Hoi ae la ua kaikoeke nei mahope, neenee aku la o Kawelo a hiki imua o ka pali, ku ana ka huakai malalo pono o ka puu. A kahea no ke aikane a ia nei: “Hookuu ia mai ke alahaka i hiki aku makou.” Ui ae la keia i ke kaikoeke, “E! hookuu ia ae hoi ke alahaka.” He mea ole ia, ku ana ke alahaka ilalo. O ka hoomaka mai la no ia o ke aikane a ia nei e pii me kona mau koa. Nana aku la keia a ike i ke aikane, kulu ko ianei waimaka, a hoomaka oia e kau aku i ke mele a laua i haku mua ai: |
| I love the blossom of the lehua Which is being wilted by the sun And which espies Huliamahi. The flesh is just trembling. Farewell to you! Farewell to our companionship! Farewell to the surf of Wailua! We two were fondled together by the same parent. | O ka pua o ka lehua ka’u aloha Ke hoomae ia mai la e ka la Ike mai la ia Huliamahi Ke lia wale ’la no ka io E aloha oe! Aloha ko kaua holoholo pu ana, Aloha ka nalu hee o Wailua, Elua kaua i ka ai hookahi a ka makua. |
| And when he had ended his chant, the friend then looked carefully and fully caught sight of Kawelo turning slightly toward him. He shrank back, thinking perhaps that he would escape. The soldiers said: “Why the drawing back, for what?” “Why not ascend and capture and drag yonder quiet fellow hither?” Their leader answered: “We shall not escape; we will all be vanquished. That is Kawelo sleeping over there. What a great pity it would be that my intestines be allowed to trail down from the tree; while you are simply slain, and your entrails are not taken out.”[65] The men [[720]]said: “Who is indeed the Kawelo that should survive from an everlasting death? Maybe you mistook the man for Kawelo.” “No, that is Kawelo, indeed.” | A pau ka ia nei mele ana, nana pono mai la ua aikane nei a ike pono ia Kawelo e huli papu aku ana. Kuemi hope aku la keia, me ka manao paha e pakele. Pane mai na koa: “E kuemi hope ana ka hoi i ke aha? Kai no hoi o ka pii aku a make aku kena wahi kanaka hoonana a kauo ia mai.” Olelo aku ko lakou mea nui: “Aole kakou e pakele. E pau ana kakou i ka make. O Kawelo kela e moe mai la. Ehia auanei mea aloha, o kuu naau a kauhihi ia ae i ka laau; o oukou, he pepehi wale ia iho no, aohe hue ia o ko oukou naau.” Olelo mai na kanaka: “Owai hoi ia Kawelo [[721]]ola ae iloko o ka make nui, malia paha ua kuhihewa aku la oe i ua wahi kanaka ala o Kawelo.” “Aole, o Kawelo no kela.” |
| At this moment, the brother-in-law of Kawelo advanced and said triumphantly: “There is only one way you will be spared by me[66]—that you return. But if you persist on coming up here, you will all be killed and no informant shall escape to the king.”[67] The men were very much irritated. As they were coming up, he took hold of a boulder and began to roll it. As the boulder rolled down ten were swept away. Then the man ran and crouched behind Kawelo. Kawelo stood forth with unequalled strength and started to sweep them down, when they all fled away. Kawelo began to slay them except one who hied to the presence of the king. “What brings you hither?” the king demanded. “You are justified in asking. We are all vanquished by Kawelo, and I only am left. Perhaps I was allowed to escape to inform you. The majority are all destroyed.” [INCOMPLETE.] D. Kamakea. [[695]] | Ia manawa ku aku ua wahi kaikoeke nei o Kawelo a olelo haanui aku: “Hookahi wale no o oukou pakele ia’u, he hoi aku no oukou. Aka, paakiki mai oukou e pii mai iluna nei, pau oukou ia’u i ka make aohe ahailono e hiki i ke ’lii.” Nui loa iho la ka ukiuki o na kanaka. Ia lakou nei e pii mai ana hopu iho la keia hookahi pohaku nui, a hoomaka e olokaa. I ke kaa ana aku o ua pohaku nei, pau aku la he umi. Holo aku la ua wahi kanaka nei a pili mahope o Kawelo. Ku mai la o Kawelo me ka ikaika lua ole, a hoomaka e pulumi ia lakou, a pau iho la lakou i ka holo. E nee aku ana o Kawelo i ka pepehi a koe hookahi, a ku ana i ke alo o Aikanaka. “Heaha mai nei kau?” wahi a ke ’lii. “Heaha mai ka hoi kau. O makou ua pau i ka make ia Kawelo, a owau wale no koe. I hookuu ia mai nei paha wau i mea e hai aku ia oe. O ka nui ua pau.” [AOLE I PAU.] D. Kamakea. [[i]] |
| [1] This brief version of Kawelo differs in many respects from that shown as No. 1 in this second volume series. At the outset, the parents, birthplace on Kauai, and family vary materially. This gives him but one brother; the other, three brothers and a sister. The main points, however, retain a similarity. [↑] [2] The other story shows Kauahoa, as also Aikanaka, of same age with Kawelo and brought up together as companions, but unrelated. [↑] [3] Adoption of children in infancy by relatives, or near friends, was common practice, but oftener at birth than at the development of character traits as here presented. [↑] [4] Kawelo as a younger brother of Aikanaka here, and a half-brother in the preceding chapter; the terms would also apply to them as cousins. [↑] [5] This is the same name of Kamapuaa’s antagonist at Koolau that fled to Kauai and was king there when he again met and vanquished him. [↑] [6] Kamalama, lit., the moon, in the other version is spoken of as his brother. [↑] [7] These are two of those later referred to as Kawelo’s ulus; their names literally signify The-breadfruit-placed-within, and The-breadfruit-placed-without. [↑] [8] Kou, the ancient name of Honolulu harbor, is taken as the attractive name of Puuloa, presented as a beautiful woman; a common practice in Hawaiian story. [↑] [9] Kaena, the northwest point of Oahu. [↑] [10] Uhumakaikai, literally, the wandering or sightseeing uhu (Parrot-fish). [↑] [11] She who became the wife, and led to Kawelo’s instruction in warfare. [↑] [12] The javelin exercise with her brothers was as enjoyable as a bath, wai auau, and is referred to as bath-water. [↑] [13] Hoapaio, rendered here as antagonist, is of mental rather than physical contention. [↑] [14] Tradition abounds with instances of this reserve of one feature of skill in warfare instruction; the master holding one power in reserve lest his pupil should gain the mastery over him. [↑] [15] This has reference to the practice of taming uhus for use as decoys in catching their kind. [↑] [16] Wreaking vengeance for Kawelo’s winning away of Aikanaka’s wives, as instructed by the father. [↑] [17] The application of the term ulus to this company of ten, but four of whom are so entitled, likely arises from the expectation that as a body fighting together they would prove the ulu (bowls) that would sweep down their opponents. The other version has a larger number, but they are not referred to as ulus. [↑] [18] A familiar way of old-time stowaways, or the secreting of important persons on eventful occasions, in canoe voyaging. [↑] [19] Kawelo, aware of the opportune time to impress the foe, wishes to be released. [↑] [20] Waena, middle; kuaiako, the back or shoulders of the curved sticks connecting with the outrigger if a single canoe, or which joins another if a double canoe, as is likely in this case; hence, the platform between them, the natural place of command. [↑] [21] The expression papai hale, a shelter hut, shows an old-time construction on some double canoes as a shield from sun or rain. It is in its shade that Kawelo stands, which draws the boast of the expert spearsman who could spear even a blade of grass, as Kakaalaneo also ranked. [↑] [22] Pekua, warded off as with a kick; to be done so with the flap of one’s malo may be understood as the acme of disdain. [↑] [23] Aikanaka does not accept the battle as his, clearly inquiring of it as yours—a oukou—though it was at his direction and on his behalf. [↑] [24] “I only am left,” follows down the centuries. This was Aikanaka’s experience with Kamapuaa. [↑] [25] Kapaa, a section of eastern Kauai, between Kealia and Waipouli. [↑] [26] Naulu, name of the sea-breeze at Waimea. The waipaoa is also a wind of that locality. [↑] [27] Waialeale, the summit of Kauai’s central mountain. [↑] [28] The koolau is the northerly wind of Kauai. [↑] [29] Aikanaka seeks to benefit by the estrangement existing between the two brothers. [↑] [30] A side remark indicating that Kauahoa was oblivious to all about him. [↑] [31] A call to a realization of his situation. [↑] [32] An attempt to win over his brother whom he designates as hoahanau, companion-in-birth. [↑] [33] Taunting in riddles. Hawaiians were much given to such. [↑] [34] Aikanaka serves Kawelo with his same medicine, who in turn seeks vengeance. [↑] [35] The spear practice is convincing to the king that he is in danger unless he can accomplish the death of them all: e pepehi ia lakou apau i ka make. [↑] [36] The poalima (Friday) was the right of king or chiefs to the fifth day of the week, of his people for any work or service he might wish performed. These were known originally as konohiki days. To disregard the law by non-attendance of any tenant on poalima days met with severe penalties. E kuahaua was to proclaim, to herald abroad. [↑] [37] This assumes that the ulus will ignore the proclamation. [↑] [38] The other version of Kawelo makes his father-in-law as his warrior-tutor in all except one club-stroke, which he reserved in self-defense. [↑] [39] Kamalamaikipokii, of the original, signifies “the little youngest Kamalama.” [↑] [40] Premonition of threatened danger puts them on their guard for concerted action. [↑] [41] The reference here is to Kawelo. [↑] [42] Lehua, brave soldier, Kamalama. [↑] [43] Chill of the koolau, the north wind, is the overpowering army which surrounds him. [↑] [44] For surf aid to speed him shoreward. [↑] [45] The Hawaiian mode of kissing was to touch or rub noses together. [↑] [46] Nihoa and Lehua, westernmost islets of the Hawaiian group. [↑] [47] My lehua (soldier) is softened (overcome) by the makoa rain, overwhelming soldiers. [↑] [48] No place of meeting, i.e., his opponents made no stand; they were on the run. [↑] [49] Rather widely figurative situation. [↑] [50] Dead to all appearances. [↑] [51] The platform of a heiau in preparation for a temple sacrifice. [↑] [52] The loosening of flesh from the bones was sometimes hastened by fire. [↑] [53] The term kaupoku (commonly kaupaku) o ka hale, ridge-pole of the house, would require suspension of the body therefrom, which would be quite unusual and not in keeping with the context, calling for placement from which Kawelo arises at the opportune moment. [↑] [54] Placed on top, i.e., on a platform or shelf of the structure (hale) already prepared, which conforms to the temple (heiau) provision for the placement of sacrifices. [↑] [55] Two anahulus, ten-day periods, a term only referring to number of days, never to other counting. [↑] [56] The term molehulehu (appearance) puka ae (bursting) conveys the idea of decomposition having set in, quite natural at the end of four days, yet not borne out by subsequent events. [↑] [57] Cooked kukui-nut called akimona, is usually the pounded kernels, though sometimes eaten without such preparation. [↑] [58] Lomi, or lomilomi, a massage treatment for bruised or tired body in which Hawaiians are acknowledged experts. [↑] [59] The caretaker of the body of Kawelo, stated as his sister, is here shown to be his cousin. [↑] [60] Kawelo’s inquiry must have had reference to the number of days of the two anahulus remaining. [↑] [61] This is coincident that indications of Kawelo’s decomposition should be noted on the fourth day, and that he should revive when but four days remained of the period of royal decree. [↑] [62] Locating heiaus on hill tops was not uncommon, several of which were inaccessible save through great effort. [↑] [63] The “wish father to the thought”, that Kawelo was so weakened by his stone-bruises and three weeks’ fast that he would be an easy prey. [↑] [64] Not shown who this may be unless Huliamahi, not heretofore mentioned. [↑] [65] This evidently has reference to a customary treatment of defeated warriors, in disemboweling the leader and treating the others with ignominy. [↑] [66] A fair warning as to the result if they insist in their ascent. [↑] [67] Kawelo’s return to life and standing defiant was expected to strike dismay into the ranks which would make them easy victims. Here again is a resemblance to Kamapuaa, in the incident at the heiau of Kawa’ewa’e, Koolau, in coming to life at the temple and killing Olopana and his warriors. [↑] |
INDEX
Abridged from an exhaustive analysis prepared by Thos. G. Thrum
Aalii (Dodonaea viscosa), forest tree, [346], [586], [680].
oo, or digger, made from, [586].
Aama, rock crab (Grapsus sp.), [16];
soft shell crab, [510].
Aamakao, [216].
Acacia koa (Koa), Hawaiian mahogany, [630].
koaia (Koaie), a hard wood, [150].
Acanthurus unicornis (Kala), [298].
Acrostichum micradenium, Ekaha fern, [654].