Kaluaopalena and Mahinui, the daughter of Hina, were the father and
mother of Palila, who was born in Kamooloa, in Koloa, Kauai; but he was
brought up in the temple of Humuula. Palila at his birth was in the
form of a piece of cord [136] and was therefore thrown away in a pile
of rubbish, the parents not knowing that it was a child, and
furthermore they were disappointed upon seeing the cord. When Palila
was born, Hina [the grandmother] was living in the temple of Humuula up
in the mountains; but through her supernatural powers she saw the birth
of Palila, so she came down to Mahinui and Kaluaopalena and asked them:
“Where is the child that was born a short time ago?” Mahinui and
Kaluaopalena replied: “There was no child, it was a piece of cord; it
is lying there in that rubbish pile.” Hina went over to the place and
took up the piece of cord from amongst the rubbish and bundled it up in
a piece of white kapa and returned to her home.
After Hina arrived at her home in the temple of Humuula, away up in the
mountains in a very lonely spot, she unwrapped the bundle of Palila and
put it into another piece of white kapa. This was done at three
different times, when it began to assume human form. After the lapse of
a full period of ten days, the body of Palila was complete in its form.
Hina then built a shelf from the uluhe fern and placed the child upon
it. After the child had reached the age when it could take food, it was
given nothing but bananas.
Alanapo was another very sacred place; it was also a temple and was
located in the land of Humuula. It was the resort of spirits and a
place noted for the strength and braveness of the people brought up in
it. When Hina saw that the child was full grown she took him to the
temple of Alanapo and brought him up with the spirits, where he was
educated in the arts of warfare and in all the training proper for the
development of great strength. After the years of training his two
hands were equally developed and could deal out death to all his
enemies. In his daily life and bringing up, he had a twofold character;
that of a spirit and of a human being.
One half of Kauai at this time was under the control of Namakaokalani,
who was constantly at war with Kaluaopalena [the father of Palila, the
ruler of the other half of Kauai]. Three battles had already been
fought by the two and there remained but one more when Namakaokalani,
if victorious, would conquer the whole island of Kauai.
It was Hina’s usual custom to go down to observe the progress of the
contending parties; she did this every time there was a battle. On this
occasion Hina went down and arrived before the commencement of
hostilities; she felt [137] that Palila was coming down to see the
battle, so upon meeting Kaluaopalena she said to him: “You must be on
the watch this day. The first warrior who will come to you will be
Namakaokalani from Moloaa; don’t call him. The second will be
Lupeakawaiowainiha, who is a warrior; don’t call him. But, when a
warrior comes twirling his war club on the left, that will be Palila,
your own son, who comes from the temple of Alanapo. He will be the
warrior by whose aid you will conquer the whole of Kauai. Call him to
you; if perchance he will be pleased with you, you will live; but if he
gets angry you will be slain together with your men.”
Soon after Hina departed on her way to see the battle, Palila woke from
his sleep. When he looked about him and saw that Hina was not around,
he rose, took up his war club, Huliamahi by name, given to him by the
gods, and came out of the sacredness of Alanapo. He continued on his
way until he was outside of the limits of Humuula, and went through a
forest of tall trees until he arrived at a rise looking toward the sea.
This rise is Komoikeanu. When Palila arrived at this rise he looked
down and saw two great armies gathered at Paa. Palila knew by the
action of the men that a battle was about to be fought and against his
father Kaluaopalena. He therefore turned and proceeded along the upper
part of Hanapepe through the brush and tall trees. When Palila got into
the forest he swung his club, Huliamahi, knocking down the trees. By
reason of the falling of the trees one on top of another, they kept on
falling until the trees standing around one of the armies were also
knocked down, destroying a large portion thereof, leaving
Kaluaopalena’s intact. Those who heard Hina announce the coming of
Palila were all afraid upon seeing the forest mowed down, therefore
Namakaokalani immediately sent his messengers to ask Kaluaopalena to
call off the battle and to make peace.
When Kaluaopalena heard the message, he refused to call the battle off,
saying: “I will not call the battle off until I am victorious, for I
have laid awake nights until my head was made heavy planning for this
battle. I know that I will conquer the whole of Kauai this day.” The
reason why Kaluaopalena said this was because he had heard that Palila
was coming to meet him, and it was also this which caused the other
side to sue for peace. On whichever side Palila swung his club no trees
or shrubs remained standing, and none grow to this day.
While Palila was on his way to meet Kaluaopalena, Namakaokalani the
warrior from Moloaa, with his war club, came to meet Kaluaopalena. This
war club was so large that it required eighty men to carry it, forty at
one end and forty at the other. When Namakaokalani arrived in the
presence of Kaluaopalena, he stood up his war club, called Kawalowai,
in the presence of the people; but Kaluaopalena would not call him to
come on his side; [138] he was so ashamed that he thereupon returned to
Moloaa. After Namakaokalani came Lupeakawaiowainiha, another great
warrior. It is said that every time he urinated the land would be
flooded. He, too, came with his war club, called Kalalea. This war club
was so large that it required one hundred and twenty men to carry it.
When he arrived in the presence of Kaluaopalena, he took his war club
and twirled it over his head and then down under his chin, causing the
people to shout with admiration at his cleverness; but Kaluaopalena
would not call him and he was so ashamed that he went home to Hanalei.
Kaluaopalena, according to the instructions from Hina was patiently
waiting for Palila and consequently did not utter a word when the two
warriors stood before him.
After these two warriors came Palila. While he was yet a mile distant
from Kaluaopalena, Palila swung his war club, Huliamahi, causing all
the trees to fall with the exception of one lehua tree, it being the
supernatural body of Palila himself. The trees in falling killed many.
None escaped except Kaluaopalena’s people, who were standing away from
the trees. Those who ran and hid in the woods were killed.
When Palila arrived in the presence of Kaluaopalena, Kaluaopalena came
crawling to Palila, and when near him fell flat, face down, and called
out: “Ye heavenly offspring, hold out your club.” Palila inquired:
“Where shall it be? Toward the uplands, toward the lowlands, to the
east or downward?” Kaluaopalena answered: “At the killing of the pig
and the red fish.” Palila then pushed his war club, Huliamahi, downward
until only the point of it remained above ground. That was the land of
Waihohonu, therefore its miry condition to this day and its deep
depression. At this all the people fell down, not one daring to remain
standing for fear of death.
It was a law with Palila that whenever he laughed the kapu would end;
people could then stand up, speak, or run about. The people did not,
however, know this, so they remained lying down. While they were all in
this position Hina arrived and she stood on a little rise called Alea
[known as Maunakilika at the present time], with the robe of Palila,
called Hakaula and the malo of Palila called Ikuwa. Hina then uncovered
herself to nakedness, and rolled over the backs of the people, which
caused Palila to laugh and released the kapu, when they all arose. The
reason of this laughter was her own condition, called Lehokukuwau.
[139] She then approached Palila, circumcised [140] and bound him with
oloa kapa, [141] after which they returned up to Alanapo.
After Palila had been in Alanapo more than ten days the desire to go
and fight the chiefs of other lands and the demi-gods of the deep began
to grow in him until at last he decided to go and meet them. Before he
left Alanapo he had a premonition of meeting Kamaikaahui, a human shark
which was living in Maui.
Kamaikaahui at this time was living at Muolea, Hana, Maui. He had come
through three different forms: first, that of a rat; second, a bunch of
bananas; and third, that of a shark. It was when he was very small that
he had the form of a rat, but on climbing a banana tree he changed into
a bunch of bananas. After a while when the owner of the patch of
bananas came to pick the bunch he took the top hands only, leaving the
lower ones, when it changed into a human being having a shark’s mouth
and teeth in the back below the neck, and it thereupon began to have a
desire for human flesh.
Kamaikaahui’s occupation was that of a farmer, and to suit his taste he
had his fields near the public highway. While at his work he could see
the people on their way sea bathing or on their way to fish. As people
passed down he would ask: “What kind of bathing are you going to have?”
“We are going to leap from the rocks.” He would then say: “Your feet
will be bitten.” After the people had passed on their way to the sea,
he would then follow on behind and jump into the sea and begin to bite
off the feet of the bathers. This was carried on every time the people
went bathing and they never once suspected him. If the people were on
their way to dive for fish their heads would be bitten off and eaten by
Kamaikaahui.
It was his custom to always have a piece of kapa wrapped around his
back and he never went without it, because it was to cover up the mouth
at his back, for he did not wish to have it seen. One day during one of
the king’s working days at which Kamaikaahui was present, with the
piece of kapa on his back, the people having seen him thus covered at
all times made up their mind to see why his back was always covered. A
general order was therefore issued in which everybody was requested to
uncover their back. This was followed by everybody except Kamaikaahui.
When he was requested to uncover his back he at once attempted to
escape and ran off, threw down his clothes and jumped into the sea
where he turned into a shark. The place where he left his clothes is to
this day known as Kauhalahala, given to it because he successfully
escaped from the hands of the people.
After transforming himself into a shark he came to Waipahu in Waikele,
Oahu, where he remained. As soon as he was settled in the place he
again followed the same practice that he did in Maui. Every time he got
his opponent under him his mouth at the back would bite and eat the
man. This was done so often that the people of Ewa began to get afraid
of him, and he lived as a king over them.
On the day that Palila decided to leave home, he took up his war club,
Huliamahi, and came out of Humuula and stood on the knoll of
Komoikeanu, swung his war club, pointed it in front of him and let the
club fly. As the club flew he hung on to one end of it and he was
carried by it until he landed on the cliff of Nualolo on the top of the
hill of Kamaile, the hill from which the fire sticks [142] are thrown.
As he stood on the hill he first looked towards Kahiki, then towards
Oahu; then making up his mind to come to Oahu, he pushed his war club
ahead of him and again he was carried by it until he landed on the
Kaena point at Waianae.
After leaving Kaena he came to Kalena, then on to Pohakea, then to
Maunauna, then to Kanehoa, then to the plain of Keahumoa and looking
toward Ewa. At this place he stood and looked at the dust as it
ascended into the sky caused by the people who had gathered there; he
then pushed his war club toward Honouliuli. When the people heard
something roar like an earthquake they were afraid and they all ran to
Waikele. When Palila arrived at Waikele he saw the people gathered
there to witness the athletic games that were being given by the king
of Oahu, Ahuapau by name. His palace was situated at Kalaepohaku, close
to Wailuakio at Kapalama.
Ahuapau was a kapu chief and he was kept covered up away from the wind
and rain. On going out he was carried from place to place inclosed in a
palanquin, so high and sacred was his rank. [143] He had two very fast
runners, called Iomea and Ioloa. Every time the king traveled to
Waikele to witness the games he would climb into his palanquin and be
covered up and would only venture out in this way, whether on the way
down or on the way home. This king had a certain fear of Kamaikaahui
and because of this fear he had issued an order, that whoever was able
to chase Kamaikaahui out of Oahu, or was able to kill him, that he
would make that person the chief ruler of Oahu.
When Palila arrived at the place he remained on the outside of the
crowd and said that if Kamaikaahui would see him he would run away.
When this was carried to the king Palila was sent for and as he stood
in the presence of the king, the king addressed him, saying: “If it is
true that Kamaikaahui will run away from you this day, then you will be
the first one to enter my sacred temple.” Soon after this Palila made
himself known to Kamaikaahui. At sight of Palila, Kamaikaahui attempted
to escape by running into the sea, but Palila pushed out his club,
forcing Kamaikaahui to come back. He was then caught and uncovered and
the people saw his mouth and sets of teeth at his back; he was then
killed.
Papakolea was a farmer and his wife was Koiuiu; they lived at Leleo. It
was promised him that when his crops were ripe that the temple of
Kanelaauli, at Kahehuna, [144] just at the base of Punchbowl hill,
would be opened to the public.
When Papakolea saw Palila he said to Ahuapau, the king: “Say, here is
the young man who will conquer the whole island for you; give him your
daughters to wife.” Ahuapau had two daughters, Kaalamikioi and
Kalehuawai. Upon hearing this the priest Kahikoluamea said: “Don’t give
him your daughters yet; let us wait a while. He is not quite human as
he is partly spirit, being so by the influence of Mahinui, his mother.
He has been brought up under strict kapus in the temple of Alanapo by
the spirits and is therefore not quite human.” At this Ahuapau asked:
“What are we to do then?” Kahikoluamea replied: “Put him on the
palanquin and let your runners carry him with all haste into the
temple, where he shall be kept under a strict kapu until we have worked
over him and have transformed him into a perfect human being, when
everything will be well.” Palila was then placed in the palanquin and
he was carried off by the two runners into the temple of Kanelaauli, at
Kahehuna, without allowing a single breath of wind to strike him. The
king Ahuapau in the meantime walked on the ground for the first time
and the wind also for the first time blew on him.
After Palila was carried into the temple of Kanelaauli the priests
inquired: “What is this?” The runners answered: “It is a kapued chief
from Alanapo, Kauai. Let the railing of the temple be put up, let the
drum be beaten and the coconut rattlers rattle.” On the next day the
priests worked on Palila and he was also properly circumcised. He was
then transformed into a perfect human being. After the ceremonies
Palila was allowed to live with his wives, the daughters of Ahuapau.
Soon after this Ahuapau told Palila to make a circuit of Oahu, to which
Palila consented.
But before starting out Palila asked Ahuapau: “Are there any lawless
obstructions along the road surrounding Oahu?” “None,” said Ahuapau.
This was, however, a lie, as Ahuapau was even at this time determined
to have Palila killed. Palila then said to Ahuapau: “Yes, I am going on
my way and in case I meet some one who will attempt to harm me, I will
first kill him and then I will return and kill you and all your men.”
At this Ahuapau was frightened and told of Olomana, who was living at
Kaelepulu in Koolau and was a great warrior. Palila then said: “I will
not kill you now; but had you kept it from me you would have been
killed.”
Palila then climbed to the top of Punchbowl hill and looked around him.
From this place he walked up to the Nuuanu pali, pushed his war club
ahead of him, holding on to one end and flew to Kaelepulu, where he saw
Olomana standing.
Olomana was a very tall man, he being twelve [145] yards to the
shoulders, and thirteen in height. He was a very brave man and was much
feared. No chief or warrior dared face him. If he stood on the windward
side the other side would be a perfect calm; his height also shaded the
sun.
When Palila saw Olomana, he jumped up with his war club, Huliamahi, and
stood on the shoulders of Olomana. Olomana then turned and said to
Palila: “Where are you from, you haughty youngster? No one has ever
dared, before this day, to climb up my shoulders; and here you have
done it.” Palila then answered: “I am Palila who was brought up in
Alanapo, the temple of the gods from the very beginning of all things,
and I have come to fight you.” When Olomana heard this, he was sorely
afraid, for he knew that those who come from the temple of Alanapo are
men richly endowed with supernatural powers and very great warriors; so
Olomana begged: “Let me live, Palila.” Palila replied: “I cannot save
you; you shall indeed die, for your works have been of evil.” Palila
then struck him, cutting him in two; one portion flew toward the sea,
being Mahinui, and the other portion remained where he stood, being the
present hill of Olomana. It was because of this that the hill is so
sharp at the peak. This was how Olomana, the great soldier of Oahu, was
killed by Palila.
After Palila had completed the circuit of Oahu, he went along to the
rise at Kaimuki and then down to Waialae; from this place he proceeded
to Wailupe and then on to Maunalua where Kahului, a fisherman of that
place, was living. Upon seeing him Kahului called, so Palila went to
Kahului and they sat down and began to talk on various matters. That
afternoon the men and women came along the shore in the pools to catch
minnows for bait, for aku fishing for tomorrow. Palila again asked:
“How about us two?” “But I have no one to assist me in paddling the
canoe because I have a very large one, it being seven fathoms in
length.” Palila then said: “The two of us will paddle it in order to
make it go.” They then started out and caught some minnows which they
kept for the next day.
In the early morning when they came out they found that all the others
had gone before them; so Kahului thought they would not be able to get
their canoe into the sea; he then turned to Palila and said: “We will
not be able to get our canoe into the sea as there are no men to assist
us.” Palila replied: “You get in front and lift while I lift the after
part here; but you must not look behind.” Palila gave the canoe one
shove and it floated in the sea; he then jumped in the fore part of the
canoe and took up nine paddles while Kahului jumped into the after part
and took up his paddle. After they were ready to start Palila took up
one paddle and with one stroke broke it in two; so he took up another
paddle and that too was broken; this was kept up until all the nine
paddles were broken. Kahului then said to Palila: “Let us return for we
have no more paddles to work the canoe with.” Palila then took up his
war club and used it as a paddle; he took but one stroke and they went
skimming along beyond Kawaihoa, then on to Kolo, the great fishing
grounds.
When Kahului saw how fast they were traveling he admitted the great
strength displayed by Palila. Upon arriving at the fishing grounds
Kahului proceeded to fish, but after several trials he was unable to
catch any aku, for all his hooks were broken. After a time Palila
asked: “When are we to catch some fish?” Kahului replied: “The sea is
full of fish, but the trouble is I cannot catch any. Here I have lost
several hooks, but I have not been able to land a single fish. I have
used up all my hooks except one.” Palila then said: “You come in front
here and paddle our canoe along, and I will come and fish.” This was
done by Kahului.
Palila then took up his war club and tied the bait on to it and let it
down to the sea. The fish then gathered on to the club in great
numbers. When Palila saw this he jerked up the club and the fish
dropped into the canoe. He repeated this several times until the canoe
was loaded down deep with fish. They then returned to the landing. When
they reached the landing Palila said to Kahului: “You go on ahead and
broil me some of the fish and I will lift the canoe ashore.” Palila
then gave the canoe one shove and it landed high and dry and onto its
blocks.
After the fish was cooked they sat down to their meal. After a few days
Palila left Kahului because he was too stingy, and he again continued
on his journey along the coast until he arrived on the rise of Hanauma,
where he stood and looked at the heat as it ascended from the pili
grass at Kaunakakai, Molokai. He then pushed out his war club ahead of
him which flew through the air and he was carried to Kaluakoi. Here he
discarded a portion of his person which turned into the point of
Kalaeokalaau, which is seen to this day, so named in honor of Palila.
There was at this place a large stick of wood to which was given the
name of Hooneenuu. Because of this name, Hooneenuu, Palila took a
dislike to Molokai, so he again pushed out his war club and flew to
Kaunolu, Lanai. From this place he crossed over to Kahoolawe and from
there to Pohakueaea in Honuaula. At this place he sat down and rested.
After resting for some time he pushed out his spear and flew to Kaula
in Hamakua, Hawaii, the dividing line separating the districts of Hilo
and Hamakua. From this place he continued on until he found Lupea, a
sister of Hina, who was living above Kaawalii; she was one of Palila’s
attendants. Lupea is a hau tree to this day, and wherever the malo of
Palila was spread out to dry no hau [146] tree has grown even to this
day. This was caused by the god Ku, the god of Palila, a god of
supernatural power. There was at Hilo a temple also called Humuula,
like the one on Kauai, which was also sacred, and furthermore it was
also under the control of the spirits and was just as powerful.
The king of Hilo at this time was Kulukulua, and Wanua was the king of
Hamakua. The two were at war with each other. The greatest warrior of
Hamakua was Moanonuikalehua and his war club was called Koholalele.
[147] This war club was so large that it required four hundred men to
carry it. The next in greatness was Kumunuiaiake, a warrior of note.
His spear was made from the mamane [148] wood of Kawaihae; it was ten
fathoms in length and he could throw this spear over a distance greater
than the length of an ahupuaa. Puupuukaamai was another great warrior.
His long pololu spear was made from the koaie [149] wood, a very hard
wood growing in the mountains. This spear was so long that it could be
served as a wind break, and it could also be used to dam a stream; it
could kill twelve hundred men at one stroke. All these three warriors
were fighting on the side of Wanua, the king of Hamakua.
When Palila arrived at Kaula he took up the game of rolling the
calabash which was played on the highway. He never once left the place
and was known by everybody that passed along the highway as a man who
did nothing else. In the battles that were being fought, a great many
of the men of the army of Hamakua were being killed that no one could
account for. This was carried on for many days and still no one could
tell who was doing the killing. In the conflict, however, some of the
men often heard a voice calling out:
Slain by me, Palila,
By the offspring of Walewale,
By the ward of Lupea,
By the oo bird that sings in the forest,
By the mighty god Ku.
The call was the only thing the men could hear; they were not able to
see the person for he traveled at such great speed. The people had a
suspicion, however, that it was Palila himself; but when the matter was
discussed a good many said that it could not be Palila for he does not
go to battle; all he did was to roll the calabash on the highway; he
does not appear to be a soldier and he has not been seen going from
place to place. At the battle that was fought at Kukaiau in Hamakua,
Palila at last showed himself before the people and the chiefs of the
two contesting armies, and also before the three great warriors
Moanonuikalehua, Kumunuiaiake and Puupuukaamai.
In the conflict it was seen that the soldiers in the Hamakua army were
stronger than those in the Hilo army and a great many Hilo soldiers
fell before the men of Hamakua. In the din and uproar the voices of the
three great warriors were often heard boasting and calling out: “What
great soldier will fight for the Hilo side?”
When Palila heard this boastful challenge from the three great
warriors, he requested of Kulukulua, the Hilo king, to order that the
general conflict be stopped and to put up the two best men from the two
sides and let them fight, the side putting up the best man to win and
in this way decide the battle. When this was agreed on by the two
kings, the soldiers were lined up on the two sides, leaving a clear
field in the middle for the contestants.
As soon as the field was cleared off Moanonuikalehua came forward with
his war club, Koholalele, and began twirling it on the right and on the
left; on each occasion Palila did not make a move, but as
Moanonuikalehua kept on twirling, Palila held out his war club,
Huliamahi, which struck the club of Moanonuikalehua, sending it flying
to Waipio. At the same time Palila brought his club down and then up,
catching the three warriors and killing them all. Palila then proceeded
to cut out their lower jaws. After this was done he began the slaughter
of the Hamakua men and allowed none to escape him. This victory made
Kulukulua, the king of Hilo, master of Wanua, the king of Hamakua.
After the battle Palila and the king returned to Kaula and from there
to a rise above where a large lehua [150] tree was standing. He then
hung up the jaws of all the men killed by him, and the tree was named
Kahakaauwae, the hanging place of the jaws. Palila after this became
the king of Hilo, while Kulukulua served under him. Palila was king
until his death.
HE KAAO NO PALILA.
O Kaluaopalena ka makuakane, o Mahinui ka makuahine, o Palila ke keiki,
o Hina, ka makuahine o Mahinui. O Kamooloa, i Koloa, Kauai, ka aina
hanau o Palila, o Humuula, heiau kahi o Palila i hanai ia ai. He pauku
kaula o Palila i kona hanau ana. A hemo ia mai ka opu ae o Mahinui,
kiola ia aku la i ka puu opala, me ko laua manao ole he keiki, no ka
mea, ua hoowahawaha laua no ka hanau ana he kaula.
Ma keia hanau ana o Palila, aia no o Hina i ke kuahiwi, i loko o
Humuula kahi i noho ai. Ua kau aku ia Hina ka halialia o ka hanau ana o
Palila, nolaila iho mai la o Hina a hiki i mua o Mahinui a me
Kaluaopalena, ninau aku la: “Auhea ke keiki i hanau iho nei?” Olelo mai
o Mahinui a me Kaluaopalena: “Aohe keiki, he kaula koko, ei aku i ka
puu opala kahi i waiho ai,” hele aku la o Hina a laila, ohi ae la i ke
koko me ka opala, a laulau ae la i loko o ka oloa, a hoi aku la.
Noho iho la o Hina i loko o Humuula, i loko o ke kuahiwi mehameha loa
me ke kanaka ole, a liuliu, kii aku la i ka wahi o Palila, wehe ae la,
a wahi hou i ka oloa. Ekolu hana ana a Hina pela, alaila hoomaka mai
ana o Palila e kino, a hala ke anahulu okoa, ua maopopo loa ke kino o
Palila. Alaila, hana o Hina i holopapa uluhe, a kau aku ia Palila i
luna o laila; a nui o Palila, aohe ai i ka ai, he maia kana ai.
No Alanapo: He wahi kapu loa ia, he heiau, aia i loko o Humuula, he
wahi noho no ke ’kua, a he wahi kaulana loa, no ka ikaika a me ke koa o
ko laila kanaka ke noho. A ike o Hina ua nui o Palila, hoihoi aku la i
loko o Alanapo e noho ai me ke ’kua, a malaila o Palila i ao ia ai i ka
hana o ke koa a me ka ikaika, a ua loaa ia ia ka ikaika nui loa. Ua
makaukau loa kona mau lima elua, e lawe i ka make a me ke kaua i waena
o ka lehulehu ke kue mai ia ia. Ma keia noho ana o Palila, elua ano, he
’kua, he kanaka.
Namakaokalani, oia ke ’lii ma kekahi aoao o Kauai, e noho ana laua me
ke kaua me Kaluaopalena, ekolu kaua i hala, a hookahi kaua i koe, a
puni loa ka aina ia Namakaokalani.
He mea mau ia Hina ka iho e nana i ke kaua o na aoao elua, i na kaua
ana a pau loa, ma keia iho ana a Hina, ua kau aku ia ia ka halialia o
Palila. Nolaila, olelo mua aku o Hina ia Kaluaopalena: “E, nana oe ma
keia la, ina i hele mai ke koa mua, o Namakaokalani ia, no Moloaa, mai
hea oe; i hele mai o Lupeakawaiowainiha, he koa ia, mai hea oe; aka, i
hele mai ke koa e hookaa ana ka laau ma ka hema, o Palila ia, ko keiki
ia, mai loko mai o Alanapo, o ke koa ia puni o Kauai nei ia oe. Kahea
ia, i oluolu ola oe, i huhu make oe a me na kanaka.”
A hala mai o Hina, puoho ae la o Palila mai ka hiamoe ae, a nana ae la
aole o Hina, ala ae la ia, a lalau i kana laau palau a ke ’kua i haawi
mai ai ia ia, o Huliamahi ka inoa. Hele mai la ia mai loko mai o ke
kapu o Alanapo, a kaa ma waho o Humuula; a ma waho o Humuula; he moku
laau loloa, maloko o laila e hele mai ai, a puka i waho, he kiekiena ia
e nana ai makai, a ma o a ma o. O Komoikeanu ka inoa o ia kiekiena. A
hiki o Palila i laila nana aku la i na kanaka o kai o Paa e piha ana,
manao iho la o Palila, he kaua no paha kela i kuu makuakane ia
Kaluaopalena, huli aku la keia hele mauka o Hanapepe he nahelehele me
ka laau loloa ko keia wahi. Ma keia hele ana a Palila, e waiho aku ana
ia i ka laau palau ana ia Huliamahi, pau ka laau i ka hina, o ia hele o
ka hina o ka laau a loaa ke kaua, pau loa na kanaka i ka make o kekahi
aoao, koe ko Kaluaopalena aoao. Aka, o ka poe i lohe i ka olelo kukala
a Hina no ka hiki mai o Palila, ua makau lakou, nolaila, hoouna ke ’lii
o Namakaokalani i na elele, e olelo aku ia Kaluaopalena e pau ke kaua,
a e noho like me ke kuikahi.
A lohe o Kaluaopalena i keia mau olelo a na elele, hoole aku: “Aole e
pau ke kaua a lanakila au, no ka mea, o ka’u hana ke kaua a lolo nui ke
poo, nolaila, o ka la keia puni o Kauai nei ia’u.” O ke kumu o keia
olelo a Kaluaopalena pela, no kona lohe ana ia Palila, e iho mai ana e
halawai me ia, a o ke kumu no hoi ia i makau ai kekahi aoao. Ma kahi a
Palila i uhau ai i ka laau palu ana, aohe laau ulu, aohe nahelehele, a
hiki i keia la.
Ia Palila e iho mai ana e halawai me Kaluaopalena, hele mai o
Namakaokalani, he koa ia no Moloaa, e halawai me Kaluaopalena, me kana
laau palau, elua kanaha kanaka nana e amo, hookahi mamua, hookahi
mahope o ka laau ma waena. A hiki o Namakaokalani i mua o Kaluaopalena,
lalau iho la i kana laau palau, o Kawelowai ka inoa, a kukulu ae la i
mua o ka lehulehu, aole nae he kahea mai o Kaluaopalena, nolaila,
hilahila o Namakaokalani a hoi aku la i Moloaa. Ku mai o
Lupeakawaiowainiha, he koa ia, ina e mimi, aohe koe aina i ka lilo i ka
wai, me kana laau palau, o Kalalea ka inoa, ekolu kanaka nana e amo. A
hiki i mua o Kaluaopalena, lalau iho la i ka laau a oniu ae la i luna
ke alo, kaa ka laau i ke poo, i ka auwae, uwa ka aha i ke akamai, aole
nae i kahea aku o Kaluaopalena, nolaila, hilahila a hoi aku la i
Hanalei. No ka mea, ua kapu loa ka leo o Kaluaopalena a noa ia Palila,
e like me ka olelo a Hina.
Mahope o laua, hiki mai o Palila hookahi mile paha ke kaawale ma waena
o Palila a me Kaluaopalena, e hili akau mai ana o Palila i kana laau
palau, ia Huliamahi, pau loa na laau i ka hina, a koe ke kumu lehua
nui, o ke kino lehua ia o Palila. Ua pau loa na kanaka i ka luku ia e
na laau ma ka hina ana, aohe kanaka pakele o ko Kaluaopalena poe, o ka
poe ma kahi laau ole kai pakele, o ka poe pee a holo aku i loko o na
laau, ua make.
A hiki o Palila i mua o Kaluaopalena, hele mai la o Kaluaopalena me ke
kokolo a mua o Palila, moe iho la i lalo ke alo, a kahea ae la: “E
Kalani e! hou ia ko laau.” Ninau mai o Palila: “I hea au, i uka, i kai,
i nae, i lalo?” I aku o Kaluaopalena: “I ka ihu o ka puaa a me ka ia
ula oe.” Hou iho ana o Palila i ka laau palau ana, ia Huliamahi, i
lalo, a koe ka welau i luna, oia kela aina o Waihohonu, nolaila, kona
nakele a hiki i keia la, a nolaila kona hohonu. O na kanaka a pau loa,
pau i ka moe i lalo, aohe kanaka a ala ae i luna, ala no make.
A he kanawai hoi ko Palila, o ka a-ka, aia a a-ka o Palila, alaila noa,
walaau, ku a hele, holoholo, eia nae, aole lakou i ike ia kanawai,
nolaila, ua pilihua loa lakou. Ia lakou e moe ana, hiki mai la o Hina a
ku i luna o Alea, o Maunakilika i keia wa me ke kapa o Palila, o
Hakaula ka inoa, me ka malo o Palila, o Ikuwa ka inoa. Wehe ae la o
Hina i kona kapa a olohelohe, kaa mai la maluna o na kanaka, ma keia
kaa ana o Hina, ua a-ka o Palila, o ke kumu o ka aka ana, no ka
leholeho o ka mai o Hina, oia o Lehokukuwau. Noa ae la ke kanawai o
Palila, ala ae la na kanaka a pau i luna, hele mai la o Hina, a ka mai
a Palila, kahe, a paa i ka oloa, a hoi aku la i uka o Alanapo.
A hala ke anahulu o ka noho ana o Palila i loko o Alanapo, ikaika loa
kona manao e hele e hakaka, e kaua me na kupu, a me na ’lii. Iaia e
noho ana i loko o Alanapo, ua hiki aku ia ia ka halialia o Kamaikaahui,
he mano kanaka ia no Maui.
No Kamaikaahui: O Muolea ma Hana, i Maui ka aina o Kamaikaahui i noho
ai; ekolu ona kino, o ka mua ka iole, o ka lua ka maia, o ke kolu ka
mano. He iole ke kino mua i ka wa uuku, a pii i luna o ka maia me ke
kino iole, lilo he ahui maia. I ka wa o ka mea maia i kii aku ai i ka
maia, lalau iho la i na eka o luna a lawe mai la, koe o lalo iho. Ia wa
lilo ka waha ma ke kua a me na niho, a lilo ae la he kino kanaka maoli,
ma ke kua nae na niho mano, o kana hana o ka ai i ke kanaka.
O ka Kamaikaahui hana, o ka mahiai ai i ke alanui i na la a pau loa. Ia
ia e mahiai ana, iho mai la ka poe auau kai, a poe lawaia hooluuluu.
Ninau aku la o Kamaikaahui: “Heaha ka oukou auau kai?” “He lele kawa.”
“E pau wawae auanei.” A iho lakou la, mahope keia a loko o ke kai, ai
mai la ma na wawae a pau, pela kai nei hana mau ana, ina he hooluuluu
ka lawaia, pau poo ia ia nei.
He mea mau i keia kanaka ka paa mau ana o kona kihei i na la a pau loa,
aole e hemo iki, no ka huna i ka waha ma ke kua, o ike ia. Nolaila, he
la koele na ko Maui alii, o Kamaikaahui kekahi i laila, ua uluhua na
mea a pau loa i ka paa mau o ke kihei o Kamaikaahui, nolaila, olelo ia
e wehe ke kapa o na mea a pau loa. Wehe na mea a pau loa i ko lakou
kapa, o Kamaikaahui, holo aku la ia me ke alualu ia e na kanaka a lele
i loko o ke kai, haalele i kona kapa, a lilo aku la i mano. O ka aina
ana i wehe ai a haalele i ke kapa, a lele ai i loko o ke kai, o
Kauhalahala ka inoa o ia aina a hiki i keia la, no kona hala wale ana i
ko na kanaka lima.
A ma ke kino mano ia i hele mai ai a noho i Waipahu ma Waikele i Ewa. A
noho o Kamaikaahui i laila, e like me kana hana i Maui, pela no i Ewa,
ina e hakaka a kaa ka hoapaio malalo, nanahu iho la no na niho ma ke
kua, a moku. Pela no kana hana mau ana, a lilo iho la ia i mea makau ia
na Ewa, a noho iho la ia he ’lii maoli maluna o na kanaka.
No Palila: Lalau iho la o Palila i kana laau palau ia Huliamahi, a ku
iho la i luna o ke ahua o Komoikeanu ma waho mai o Humuula, oniu i ka
laau ana, ia oniu ana a pahu, hue mai la ka laau mamua, paa mai la o
Palila ma ka elau, a ku ana i luna o Nualolo, i ka puu o ahi o Kamaile.
Nana keia o Kahiki, a pau, huli nana ia Oahu nei, a paa ka manao ma
Oahu nei, e pahu mai ana keia ia Huliamahi, kau ana i ka lae o Kaena
keia, ma Waianae.
Haalele keia ia Kaena, hele mai la a Kalena, a Pohakea, Maunauna,
Kanehoa, a ke kula o Keahumoa, nana ia Ewa. Ku keia i laila nana i ke
ku a ka ea o ka lepo i na kanaka, e pahu aku ana keia i ka laau palau
aia nei i kai o Honouliuli, ku ka ea o ka lepo, nu lalo o ka honua, me
he olai la, makau na kanaka holo a hiki i Waikele. A hiki o Palila i
laila, e paapu ana na kanaka i ka nana lealea a ke ’lii o Oahu nei, oia
o Ahuapau, o kona hale noho, o Kalaepohaku e pili la me Wailuakio i
Kapalama.
No Ahuapau: He ’lii kapu loa ia i ka makani a me ka ua, he ’lii kapu i
ka nana aku, a no kona kapu, ua paa i loko o ka manele a me ka
puloulou, ke hele i waho o ke alanui. Elua hoi ona mau kukini mama loa,
o Iomea, o Ioloa. Ina e iho ke ’lii ilalo o Waikele e lealea ai,
alaila, komo i ka manele, a pio ke kikiao makani a hoolai, alaila amo,
aole e pa ke kikiao makani a komo i ka hale, pela ke hele a ke hoi. A
ua olelo hoi ua ’lii la i kana olelo, ina o ke kanaka e holo ai, a e
make ai o Kamaikaahui, e lilo ia i alii nui no Oahu nei.
O Palila hoi, mawaho ia o ka aha e kalewa nei me kana olelo i mua o ka
lehulehu, “ina e ike o Kamaikaahui ia ia, alaila holo.” A lohe ke ’lii
i keia mau olelo a Palila, olelo mai ke ’lii: “Ina he oiaio e holo o
Kamaikaahui i keia la ia oe, alaila nau e komo kuu heiau kapu.” Mahope
o keia olelo ana, hoike o Palila ia Kamaikaahui, holo o Kamaikaahui i
loko o ke kai, e hoomoe aku ana o Palila i ka laau palau, hoi hou i
uka, waihowale ke kino, ike ia ka waha a me ka niho me ke kua, a make
iho la.
O Papakolea, he kanaka mahiai ia, o Koiuiu kana wahine, o Leleo ka
aina, aia a oo ka ai ana, alaila, komo ka heiau o Kanelaauli ma
Kahehuna, ma ke alo o Puowaina. I aku o Papakolea i ke ’lii, ia
Ahuapau: “E! ke keiki e puni ai ko aina, hoomoe ia au kaikamahine.”
Elua kaikamahine a Ahuapau, o Kaalamikioi, o Kalehuawai. I mai ke
kahuna, o Kahikoluamea: “Alia e hoomoe i ka wahine, he ’kua kela ma ka
aoao o Mahinui, ka makuahine, ua hanai kapu ia i loko o Alanapo e ke
’kua. Nolaila, aole i lilo i kanaka.” I aku o Ahuapau: “Pehea ka pono?”
I aku o Kahikoluamea: “E hookomo i loko o ka manele, a e amo au kukini
me ka mama loa, a komo i ka heiau, malaila e kapu ai a pau ka hana, a
lilo i kanaka, alaila, pono.” Ia wa komo o Palila i ka manele, a amo
mai la na kukini a komo i loko o Kanelaauli ma Kahehuna, me ka pa ole o
ka makani. A o ke ’lii hoi o Ahuapau, akahi no a hele ma ka wakae, a me
ka lepo, akahi hoi a pa ia e ka makani.
A komo o Palila iloko o ka heiau o Kanelaauli, ninau mai na kahuna:
“Heaha keia?” I aku na kukini: “He ’lii kapu no Alanapo i Kauai; e kau
ka pae humu o ka heiau, a e hookani ka pahu me ka puniu.” A ao ka po,
hana iho la na kahuna ia Palila, kahe pono ia ka mai, a pau ia, noa iho
la kona kino a lilo iho la i kino kanaka maoli. Launa o Palila me na
wahine, na kaikamahine a Ahuapau, alaila, olelo aku o Ahuapau ia
Palila, e hele e kaapuni ia Oahu nei, ae mai o Palila.
Ninau aku o Palila: “Aohe kupu, a alai o ke alanui a puni Oahu nei?”
“Aole,” pela mai o Ahuapau; he manao huna ko Ahuapau ia Palila, e ake
ana no e make o Palila. Olelo aku o Palila: “Ae, i hele au, a i halawai
me ke kolohe, alaila, pepehi au a make, hoi mai au pepehi ia oe a me
kou mau kanaka a pau loa.” Ma keia olelo a Palila, makau o Ahuapau, hai
aku la ia Olomana, aia i Kaelepulu i Koolau, he koa ia. I mai o Palila:
“Ola oe ia’u, e huna oe, ina ua make.”
Pii aku la o Palila a luna o Puowaina, nana ma o a ma o, hele aku la a
hiki i Nuuanu, hoomoe i ka laau palau ana, paa aku la o Palila mahope,
holo aku la a hiki i Kaelepulu, ilaila o Olomana kahi i ku ai.
No Olomana: He kanaka loihi ia ke nana aku, he umikumamalua kahaku o ke
kua, he umikumamakolu o ke alo, he kanaka koa a me ka makau ia; aole
alii, aole koa aa aku ia ia, lulu ka makani ia ia ke ku ma ka hikina,
malu no hoi ka la no kona kiekie.
A ike o Palila ia Olomana, lele pu ae la o Palila i luna me ka laau
palau ana me Huliamahi, a kau i ka poohiwi o Olomana. Huli ae la o
Olomana a olelo ae la ia Palila: “Nohea oe e nei keiki hookano o ka
hele ana mai nei? Aole he mea nana i pii ko’u poohiwi a hiki i keia la,
o oe ae nei ka ka mea nana e pii.” I aku o Palila: “Owau nei o Palila i
hanai ia i loko o Alanapo, ka heiau a ke ’kua mai ka pouli mai, i hele
mai e hakaka me oe.” A lohe o Olomana, makau iho la ia i ka lohe ana no
Alanapo, no ka mea, ua kaulana ia heiau no ka mana o ke ’kua a me ke
koa o ke kanaka e noho ilaila; nolaila, nonoi aku la o Olomana: “E ola
au e Palila.” Olelo aku o Palila: “Aole oe e ola ia’u, e make ana oe,
no ka mea, aohe pono o kau hana.” E pai aku ana o Palila, lele kekahi
aoao o Olomana, me ka papalina a ku ana i kai, oia o Mahinui, o kekahi
aoao hoi, oia ka puu o Olomana e ku nei. O ke kumu hoi i lipilipi ai no
ka lele ana o kekahi aoao. Pela i make ai o Olomana ke koa kiekie o
Oahu nei ia Palila.
A puni Oahu nei ia Palila, hele aku la ia a ka piina o Kaimuki, a iho
aku la i Waialae, malaila aku a Wailupe, a Maunalua, e noho ana o
Kahului, he lawaia no laila. Kahea mai la o Kahului ia ia nei, hele aku
la keia a kokoke, noho iho la laua a ahiahi, hele mai ana na kanaka, na
wahine, i kapa kahakai e hopuhopu iao, hi aku. Ninau aku la o Palila ia
Kahului: “Heaha keia kanaka e paapu nei o ke kai?” “He kaee iao, i mea
hi aku, no ka la apopo.” I aku o Palila: “A pehea la hoi kaua?” “Ka,
aohe o’u lua e hiki ai ka waa ke hoe, no ka mea, he waa nui, ehiku
anana ka loa.” Olelo aku no o Palila: “O kaua no hoi paha ke hoe i ka
waa i hiki.” Alaila, hele aku la laua i ka iao a loaa, waiho iho la a
ao ae holo i ka hi aku.
Eia nae, i ke kakahiaka nui, ua pau loa na kanaka i ka holo i kai i ka
lawaia, aohe kanaka nana e hapai ka waa; nolaila, olelo aku o Kahului
ia Palila: “Aole e hiki ana ka waa i ka hapai, aohe kanaka e hiki ai.”
I aku o Palila: “Mamua oe e hapai ai, mahope aku nei au, mai nana mai
oe i hope nei.” Ia pahu ana no a Palila, lana i loko o ke kai, ka waa.
Mamua o Palila o ka waa me na hoe eiwa, mahope o Kahului me kana hoe.
Lalau aku la o Palila i ka hoe, a hou iho i lalo, a kai ae, ua haki,
pela a pau na hoe eiwa, olelo mai o Kahului: “Aole e hiki ka waa o
kaua, aohe hoe, e hoi kaua.” Lalau iho la o Palila i ka laau palau ana,
a hoe iho la, hookahi mapuna hoe, hele ana laua nei ma lalo o Kawaihoa,
hiki i Kolo, he ko’a ia.
Ma keia holo ana, ua mahalo o Kahului i ka ikaika o Palila, lawaia iho
la o Kahului, aohe loaa o ke aku, no ka pau o ka makau i ka mokumoku. I
aku o Palila: “Ahea loaa ka kaua ia?” I mai o Kahului: “He ia ke kai, o
ka lou ole ka hewa i ka makau. O ka makau ia e mokumoku nei, aohe make
ae o ka ia, ua pau loa na makau, a koe no hookahi i koe.” Olelo aku o
Palila: “E hoi mai oe mamua nei e hoe ai i ka waa o kaua, owau ke hoi
aku e lawaia.” Ae mai la o Kahului.
Lalau iho la o Palila i ka laau palau ana ia Huliamahi, a mali iho la i
ka iao a waiho aku la o lalo, lele mai la ke aku e ai, ka ae la keia i
luna o ka waa i ke aku, pela no ka hana ana a komo ka waa o laua i ka
ia. Hoi aku la laua a pae i uka, olelo aku la o Palila ia Kahului: “E
hoi oe e pulehu ia, na’u e hapai ka waa o kaua.” Hookahi no panee ana
kau ka waa i ke aki.
Moa ae la ka ia, ai iho la laua. Noho iho la laua a hala he mau la,
haalele o Palila ia Kahului no ke pi. Hele aku la ia a luna o Hanauma,
nana aku la i ka enaena o ke pili o Kaunakahakai, i Molokai, pahu aku
la ia i kana laau palau, a maluna o laila ia i hiki ai a Kaluakoi.
Ilaila, waiho ia i kekahi aoao o kona mai, oia o Kalaeokalaau a hiki i
keia la, mamuli o ka mai o Palila ia inoa.
Aia i laila, he laau nui, o Hooneenuu kona inoa. No keia inoa o ka laau
o Hooneenuu, hoowahawaha o Palila ia Molokai, ma kona manao, he kiona
keia laau, nolaila, haalele iho la o Palila ia Molokai, a holo aku la.
Pahu aku la ia i kana laau palau mamua, mahope o Palila, a pae laua ma
Kaunolu i Lanai, malaila aku a Kahoolawe, malaila aku a Pohakueaea i
Honuaula.
Alaila, noho iho la i laila hoomaha, pahu hou i ka ihe ana, hiki i
Kaula ma Hamakua i Hawaii, ka mokuna o Hilo me Hamakua. Hele aku la a
loaa ko Hina muli o Lupea, noho ana i Kaawalii, maluna mai, he kahu
hanai no ia no Palila. A he hau o Lupea a hiki i keia la, a ma kahi i
kaulai ia ai ka malo o Palila, aole e ulu ka hau malaila a hiki i keia
la, no ka mea, he hana na ke ’kua. O Ku ka inoa o ko Palila akua, he
akua mana a me ka ikaika loa. A he heiau no hoi ko Hilo o Humuula, e
like me ko Kauai heiau o Humuula, a he kapu no, a he ’kua no, a he mana
no, ua like a like.
O ke ’lii o Hilo ia wa, o Kulukulua, o Wanua ko Hamakua alii, e noho
ana laua me ke kaua. O na koa kaulana o Hamakua, o Moanonuikalehua, o
kana laau palau o Koholalele, hookahi lau kanaka e amo ai, eha haneri
ma ka helu hou. O Kumunuiaiake, he koa ia, o kana ihe, he mamane o
Kawaihae, he umi anana ka loa, aole e maalili kana ihe ke o i ke
ahupuaa hookahi. O Puupuukaamai, he koa ia, o kana laau he pololu, he
koaie makua no ke kuahiwi, lulu ka makani, hoi ka wai o ke kahawai, pau
na lau kanaka ekolu i ka pahu hookahi ana. O neia mau koa ekolu, mahope
o Wanua ke ’lii o Hamakua.
O ka Palila hana i ka pali o Kaula, o ka olokaa ipu i ke alanui, me ka
hele ole ma o a ma o, me ka ike o na mea a pau o ke alanui kona wahi
noho. Iloko o ka wa kaua, ua nui ka make o na kanaka o Hamakua, aole
nae i ike ia ka mea nana e luku nei, pela a nui na la i hala mahope,
aohe ike ia. Aka, ua lohe kekahi poe ma ka leo, i loko o ka hoouka poe
ana o ke kaua, penei:
A make na’u na Palila,
Na kama a ka Walewale,
Na ka hanai a Lupea,
Na ka oo kani i ke kuahiwi nei la,
Na ke ’kua ikaika na Ku.
O ka leo wale no ke lohe ia, aole ke kino, no ka mama loa o Palila ma
ka holo ana, nolaila, aole mea i ike ia ia, aka, ua nui ka noonoo o na
kanaka nona, no ka pau loa i ka make. A o ka olelo a kekahi poe aole
ana hele e kaua, he olokaa ipu wale no kana hana i ke alanui, aohe ano
koa, aohe hele ma o, a ma o. I ka hoouka kaua ana ma Kukaiau i Hamakua,
i laila o Palila i hoike kino ai ia ia iho imua o ka lehulehu, a me na
’lii o na aoao elua, a me na koa kaulana ekolu, oia o Moanonuikalehua,
o Kumunuiaiake, o Puupuukaamai.
I ka hoouka ana o ke kaua, ua oi ka ikaika o na koa o Hamakua i ko
Hilo, a ua nui ka make o Hilo i ko Hamakua. Ma keia hoouka ana ua lohe
ia ka leo kaena a ua mau koa nei, e olelo ana: “Owai ko Hilo koa ikaika
e ku mai e kaua.”
A lohe o Palila i keia alelo kaena a ua poe koa nei, alaila, nonoi aku
ia i ke ’lii o Hilo, ia Kulukulua, e waiho ke kaua aluka a me ka poe, a
e ku pakahi. Ina i make ke koa o kekahi aoao, alaila, make kona alii a
lilo i pio na kekahi aoao, a pela no hoi kekahi aoao. A hooholo ia ia
mea e na ’lii, ku kaawale ae la na koa, a kaawale ke kahua kaua.
Ku mai la o Moanonuikalehua me kana laau palau o Koholalele, a hookaa
akau, aohe kupono ia Palila, hookaa hema, aohe kupono ia Palila, ia ia
e hookaa ana, kaupale aku o Palila i kana laau o Huliamahi, loaa i ka
Moanonuikalehua laau, lele i luna a haule i Waipio. Ia wa, hualepo o
Palila i ka laau ana, make na koa ekolu, lilo ka auwae ia ianei, noke
aku ana keia i ke kaa hema i ka laau ana ia Huliamahi, aohe koe kanaka
o Hamakua, halulu ka honua a nei i ka laau a Palila, nolaila aohe
kanaka koa i mua ona ia wa e aa mai, aohe alii. Pela i lanakila ai o
Kulukulua, ko Hilo alii, maluna o Wanua ko Hamakua alii.
A pau ke kaua, hoi aku la o Palila me ke ’lii a hiki i Kaula maluna
aku, i laila he kumu ohia nui, o Kahakaauwae kona inoa, i laila na
auwae a pau o na kanaka i make ia Palila ma na kaua mamua aku, o kahi
ia e kau ai. Nolaila, lilo o Palila i alii no Hilo, a malalo o
Kulukulua ona, pela i noho ai o Palila a hiki i ka make ana.
LEGEND OF PUNIAKAIA.
Nuupia was the father and Halekou the mother of Puniakaia. [151] The
land of his birth was Kaneohe. The parents of Puniakaia were of the
royal blood of Koolauloa and Koolaupoko. Puniakaia was a very handsome
man and had not a single blemish from the top of his head to the bottom
of his feet. He was erect, front and back, and so on the sides. While
Puniakaia was living with his parents, a desire to go fishing came upon
him, so he accompanied his mother to the beach and they went fishing.
The kind of fish caught by them was the kind called pauhuuhu, [152] but
only one. This fish was brought home alive and was saved by Puniakaia;
being fed and taken care of until it grew to be a very large fish; and
to it was given the name of Uhumakaikai. [153] This fish was the parent
of all the fishes. After Puniakaia had brought up Uhumakaikai until it
was full grown, he turned it into the ocean, free from all confinement.
Some time after this a proclamation was issued calling everybody to go
out fishing, and amongst those who obeyed the call was Puniakaia. When
the fishermen arrived at the fishing place, Puniakaia called upon
Uhumakaikai in the following manner:
Say, Uhumakaikai,
Crawl this way, crawl this way,
Draw along this way, draw along this way;
For here am I, Puniakaia;
Send the fish in large numbers
Until the beach here is stenched;
The pigs will eat until they reject them,
And the dogs will eat until they waste them.
As soon as Puniakaia ceased calling, Uhumakaikai was seen to be driving
all the fish to Puniakaia; the fish reached from way down deep in the
sea to the surface, and they were driven clear up onto the sand. Upon
seeing this the people began taking up the fish; some were salted, some
given away to the people, and so on, from the Makapuu point to the
Kaoio point at Kualoa. With all this great number of people taking the
fish, still there was a large number left, there being so many; and the
people had to leave a great many behind and the pigs and dogs ate of
them. Rumors of this great catch were soon carried to the hearing of
Kaalaea, [154] a very beautiful woman, who had no equal in all the land
of Koolau; she was just like Puniakaia [very pleasant] to look upon.
RELATING TO KAALAEA.
When the news of the great catch of fish came to Kaalaea, she and her
ten brothers boarded their canoes, each taking one, making eleven
canoes, and went to the place where the fish were being collected. When
these canoes landed, Kaalaea went up on the sand and sat down and did
not go about from place to place; but just looked on as the men and
women helped themselves to the fish.
While she was sitting there Puniakaia saw her and was captivated by her
beauty and quiet demeanor, not at all like the other women; so he said
to his mother, Halekou, [155] “Say, Halekou, I am going to secure that
woman for my own, because she is very beautiful, without blemish, and
in all respects my equal.” Halekou gave her consent, saying: “Yes, she
shall be your wife, for you two are alike in looks and behavior,
therefore you go and ask her.”
When Puniakaia came to the presence of Kaalaea, he asked the woman that
she become his wife. Kaalaea gave her consent to this. Puniakaia then
said to her: “When we get to my mother, don’t be backward but go and
sit on her lap.” When the two came to Halekou, Kaalaea went and sat on
the lap of her future mother-in-law. After a little while Halekou
ordered the men to load the ten canoes with fish, and this was done;
not only the ten canoes but several others also were filled, and this
property was distributed as gifts to the people. Halekou began to
contribute gifts to Kaalaea, as was the custom [156] of those days.
Nuupia then did likewise, and then Puniakaia; those three brought
offerings to Kaalaea. In giving the various gifts, great heaps of them,
Kaalaea on her part gave only herself, still it exceeded that of all
three. After the giving of gifts, Kaalaea returned to her place with
her brothers and her parents.
Sometime after this Puniakaia asked of his mother that he go and live
with his wife. His mother replied: “My son, listen to what I have to
say: You are going to the home of your wife to live, but you will be
insulted and you will return here in a very short time.” After this
Puniakaia went to the home of Kaalaea his wife, where they lived as
husband and wife. At meal times it was customary with the
brothers-in-law of Puniakaia to prepare the meal, then send for
Puniakaia and make him sit on their lap while they fed him. This was
carried on for some time; all Puniakaia did was to eat and sleep and
never left his wife.
One day while the two were in bed, an aunt of Kaalaea’s, together with
several others, came into the house where the two were sleeping. These
people were on their way to catch crabs. While in the house, the aunt
said: “Wake up, Puniakaia, and let us go crabbing. What do you do, any
way? Just sleep, and when you get up clean your eyes and catch flies
and eat?” While the aunt was speaking, Puniakaia was listening through
the soft mantle that covered them; the aunt did not know this, however,
for she thought he was asleep.
This angered Puniakaia and he was sore displeased; and when his
brothers-in-law came home he would not speak to them nor go to eat food
with them as before. Because of this action of their brother-in-law
they were very sad and pondered as to the reason of such action.
Puniakaia, on the other hand, did nothing else but sleep day and night
for over twenty days. Thinking that the matter would terminate
seriously, the brothers-in-law of Puniakaia called the people together,
men, women and children, and asked each and every one of them, who it
was that had insulted their brother-in-law; but no one could answer the
question. Failing in this Puniakaia was requested to tell them the
person who had insulted him. Puniakaia then revealed the person’s name,
saying: “The person who insulted me is the aunt of my wife, and not my
wife. One day while we were in bed, the aunt with several others came
into our house and said: ‘Say, Puniakaia, get up and let us go
crabbing, for what can you get by sleeping? Only to get up, clean your
eyes, catch flies and eat?’ While she was speaking, I was lying down,
but I could see and hear through our thin mantle. This is the reason
why I am sad and unhappy.”
When the brothers-in-law heard this, they ordered that the aunt be put
to death. [157] After this order was carried out, Puniakaia returned to
his own home. When he came in his mother’s presence, she asked him as
to the reason of his return; he then told her everything relating to
the treatment received by him while living with his wife. When Halekou
heard this, she wept and said: “It is even as I said to you, that you
were to be insulted in the home of your wife, and now you have seen it
for yourself.”
After living with his mother for a few days, Puniakaia decided to go to
Kauai to make a visit; so he started out until he came to the Kaena
point, at Waianae, where he met some men who were lashing their canoe
for a trip to Kauai. Puniakaia upon coming up to these men, asked them:
“Where are you going with this canoe?” “To Kauai.” “Can I go with you?”
“And why not? The canoe is yours.” [158] The reason why these people
allowed Puniakaia to go to Kauai with them was because he was such a
handsome looking man.
On coming to Kauai they landed at Wailua, where a high chiefess was
living. When she saw that Puniakaia was such a handsome looking man she
began to give him presents of great value and after a while she even
proposed that she become his wife. All this time, however, she had a
husband already, [159] who was then living at some distance on the
other side of Kauai.
Some time after Puniakaia had been living with this woman, he went down
one day to the beach accompanied by the woman and there saw two men
preparing to go out fishing. Upon coming up to the fishermen, Puniakaia
asked them: “What kind of fishing are you two going out for?” The two
replied: “Oio [160] fishing; but the most we will ever catch will be
about eight, not very many.” Puniakaia said: “Yes, I will be the one
who will get you all you want, from the ocean to the land, from the
bottom of the sea to the top and the people will not be able to carry
away all the fish; they will salt some and the pigs and dogs will eat
their full and a lot will be wasted.” The two men then said: “You are
deceiving us. We have lived here all our lives and have never seen so
much fish.”
In this discussion the husband of the woman, who had accompanied
Puniakaia to the beach heard it and so said: “Make a wager against
him.” Wagers were then made; but Puniakaia said: “Say, I am not going
to wager my bones against worthless articles. If I must wager my bones
I want to wager them against four large pieces of land; one for my
back; one for my front; and two for my sides.” This was acceptable, and
fifteen days were allowed Puniakaia in which time he must catch the
amount of fish boasted by him.
After the agreement was made, Puniakaia lived on for eleven days
without once making a move about catching any fish. On the eleventh
day, however, he saw a canoe being prepared to sail for Oahu, manned by
men from different districts of Oahu; some were from Waianae and some
were from Kaumakapili. When Puniakaia saw this he said to the men:
“When you get to Waianae, those who belong to that place remain there;
then I wish you two who are going to Kaumakapili to go up Nuuanu and
when you get there look down to Kaneohe. You will see my house with the
door open. Go down to it and when you find my mother, Halekou, tell her
that her son, Puniakaia, has sent her word to go and call his fish
Uhumakaikai to urge forward the fish to Kauai, because in three days
the time allowed him to catch a certain amount of fish would expire;
and failing to get this fish he will be killed by being cooked in an
umu.”
After Puniakaia had made this request the canoe set out and on the
evening of the same day the canoe reached the harbor of Kou. On this
voyage the friends of Puniakaia, Keaumiki and Keauka, [161] assisted
the canoe, hence its quick arrival. Also, the men who belonged to
Waianae, knowing that the request was urgent, decided to continue on
instead of stopping at their destination.
When they arrived at Kou, [162] they left the canoe there and proceeded
up Nuuanu, where they looked down toward Kaneohe and they saw the house
with its open doorway as described by Puniakaia. The men then proceeded
on down to the house and found Halekou the mother of Puniakaia sitting
on some mats. The men extended their greetings and Halekou returned the
same. Halekou then asked the men: “What has brought you here?” The men
replied: “We have come on the request of a boy by the name of
Puniakaia.” When Halekou heard this, she wept as well as the chiefs and
common people, and said: “We thought that Puniakaia was dead; but we
see now that he is still alive. What has he requested you to do?” “He
told us that we come and tell you that you go and call for his fish,
Uhumakaikai, and request that it drive some fish to Kauai; because
Puniakaia made a wager with the king of Kauai, that in fifteen days he
could catch a certain amount of fish, and that if this amount of fish
was not caught within this given time, Puniakaia would be killed. Now
this is the twelfth day and we have only three days left if Puniakaia
is to be saved.” When Halekou heard this, she said: “I am afraid the
fish will not obey my call; for he is the only one that could make the
fish do his bidding; but I shall go and try.”
Because of this kind deed performed by these people, Halekou gave unto
them a large piece of land, together with one house full of kapas, one
house to eat in, one house for fish, and one house for them to sleep
in. Upon receiving these gifts the men decided to live there and to
abandon their old homes and at the same time they vowed that they would
live and die serving Puniakaia.
Halekou after this went out accompanied by the chiefs, until they came
to the pool where Uhumakaikai made its home. This pool is at Nuupia to
this day. Halekou then called out: “Draw along, draw along, draw along
the fish, Uhumakaikai; from Kona and Koolau to Kauai where your master
Puniakaia now is. Don’t be slow, don’t wait, else your master will be
cooked in the umu.” At the close of this call, the sea was seen to be
disturbed and Uhumakaikai passed below Halekou. She then took up the
fish, kissed it and allowed it to go again. Halekou then said: “Make
haste, else your master will die.”
This was the fourteenth day and there was yet left but one day, when
Puniakaia would be killed, for the umu, the wood, the stones and the
covering were ready. On the approach of daylight the next day, the fish
were seen coming to Kauai by way of Kona and by way of Koolau, until
both schools met at Wailua. Puniakaia on this last day went down to the
beach accompanied by the Kauai woman; and they went and sat on the
seashore to wait for the arrival of Uhumakaikai.
During the night, however, Puniakaia dreamed a dream in which he heard
the remark: “Uhumakaikai is coming. Why did you leave me behind and go
alone to a strange land? You do not love me. If I did not hear of your
trouble, you would have been killed?” After he woke up he found that he
had been dreaming so he became sleepless, wondering what the dream
meant. After studying for some time a feeling of affection came upon
him for Uhumakaikai.
After the night was spent and the dawn of the new day began to break,
Puniakaia came out of the house and looked toward the sea, when he saw
the surface as well as the lower portion of the sea brown with fish.
Shortly after this Uhumakaikai passed below him; he then reached down,
took it up and hugged and kissed it. Then he said: “Yes, I did not
intend to leave you behind; I came with the idea of making a tour of
sightseeing around Oahu, and then go back to you; but instead I came to
Kauai and came near not being able to see you again. Had you failed me
I would have been killed.”
Puniakaia then released Uhumakaikai and the fish began to come ashore
at Wailua. The fish covered the sand and extended some distance into
the sea. The people of Wailua and the king who made the wager saw the
fish and they agreed that Puniakaia had won. Puniakaia then gave the
whole of Kauai to the owner of the canoe that had brought him to Kauai,
who then became the king. Puniakaia and his Kauai queen then returned
to Oahu.
HE KAAO NO PUNIAKAIA.
O Nuupia ka makuakane, o Halekou ka makuahine, o Puniakaia ke keiki, o
Kaneohe ka aina; he mau alii na makua o Puniakaia, no Koolauloa, a me
Koolaupoko. He kanaka maikai loa o Puniakaia ke nana aku, aohe puu,
aohe kee, he pali ke kua a me ke alo, pela na aoao.
Ia Puniakaia e noho ana me kona mau makua, makemake iho la ia e hele i
kahakai e lawaia ai; ia ia i hele ai me kona makuahine me Halekou i ka
lawaia, loaa iho la he pauhuuhu ka ia. O keia ia i loaa, hanai iho la o
Puniakaia ia ia i ka wa uuku, a hiki i kona wa nui, a ua kapaia kona
inoa o Uhumakaikai. Oia ka makua o na ia a pau loa. Ma keia hanai ana a
Puniakaia ia Uhumakaikai, a nui, alaila, hookuu hou ia i ka moana e
noho ai.
A mahope, kukala ia na mea a pau e hele i ka lawaia, a ma keia hele
ana, o Puniakaia kekahi i hele, a hiki lakou i kahi e lawaia ai, ilaila
o Puniakaia i kahea ai ia Uhumakaikai; penei ke kahea ana:
E Uhumakaikai,
E kolo mai, e kolo mai;
E kolokolo mai; e kolokolo mai;
Eia au la o Puniakaia!
O ka ia no a nui loa,
A ku ka pilau i uka nei!
A ai ka puaa a haalele,
Ai ka ilio a hoomaunauna.
A hooki o Puniakaia i ke kahea ana i ka ia, ia wa o Uhumakaikai i a mai
ai i na ia a pau loa, mai lalo ka ia a luna o ka ilikai, o ia hele o ka
ia a hiki i uka, a pae i kaha one. Ia manawa na kanaka i ohi ai i ka ia
a kopi, a haawi, a pela aku, o na kanaka a pau loa mai ka lae o Makapuu
a ka lae o Kaoio, ma Kualoa. Ma keia hele nui ana o na kanaka e ohi i
ka ia, aole i pau no ka nui loa, a haalele okoa lakou i ka ia, a ai ka
puaa me ka ilio.
A ma keia lawaia ana, ua kui aku la ke kaulana a lohe o Kaalaea, he
wahine maikai loa ia, aole ona lua ma Koolau a puni, ua like laua me
Puniakaia, ke nana aku.
NO KAALAEA.
Holo aku la o Kaalaea, me kona mau kaikunane he umi, he umi lakou he
umi waa, o ko Kaalaea waa, he umikumamakahi waa; a hiki lakou ma kahi o
ka ia i pae ai, pae aku la na waa o lakou a uka, kau iho la, noho iho
la o Kaalaea ma ka ae one maloo, me ka hele ole ma o a ma o, me ka noho
malie e nana ana i na kanaka i ka ohi i ka ia, a me na wahine.
Ia ia e noho ana ma laila, ike mai la o Puniakaia i ka wahine maikai o
Kaalaea, i ka noho malie, i ka like ole me na wahine e ae, alaila,
olelo aku la o Puniakaia i kona makuahine ia Halekou: “E Halekou e, e
kii ana au i kela wahine na’u, no ka mea, he wahine maikai loa, aohe
puu, aohe kee, ua like kona maikai me ko’u.” Ae mai o Halekou: “Ae, o
kau wahine ia, ua like olua a elua, ua like na kino, na maikai, na
nani, nolaila, e kii oe i wahine nau.”
A hiki o Puniakaia i mua o Kaalaea, olelo aku la i wahine nana, ae mai
la no o Kaalaea; i aku no nae o Puniakaia ia Kaalaea: “E, i hele kaua a
hiki i mua o ka makuahine o kaua, mai hilahila oe, hele no oe a noho i
luna o na uha.” Hele aku la laua a hiki i mua o Halekou, noho iho la o
Kaalaea i luna o na uha o Halekou, a liuliu iki, kena ae la o Halekou i
na kanaka, e hooili i ka ia i na waa he umi, a pela na waa e ae; piha i
ka waiwai, o keia waiwai, he waiwai hookupu na na mea a pau. Hookupu o
Halekou i kana waiwai na Kaalaea, pela o Nuupia, hookupu i kana waiwai
ia Kaalaea, a pela o Puniakaia, akolu lakou i hookupu ia Kaalaea,
hookahi no o Kaalaea o ka hookupu ana, ua oi kana waiwai i mua o ka na
mea ekolu. A pau ka hookupu ana, hoi aku la o Kaalaea i kona wahi me
kona mau kaikunane a me kona mau makua.
A hala lakou, nonoi aku o Puniakaia ia Halekou, e hoi me ka wahine me
Kaalaea e noho ai. I mai o Halekou: “E kuu keiki, e hoolohe mai oe, e
hele ana oe i ka hale o ko wahine e noho ai, e mainoino ana nae oe, a e
hoi koke mai ana oe i anei, aole oe e liuliu aku.” A pau ka Halekou
olelo ana, hele aku la ia i ko Kaalaea wahi, a noho pu iho la laua, he
kane a he wahine. I ka wa ai, he mea mau i na kaikoeke o Puniakaia ka
hoomakaukau i na mea ai, a me ka noho ana o Puniakaia i luna o ka uha o
kona mau kaikoeke, a na lakou e hanai i ka wa e ai ai. Pela ka hana mau
ana o na kaikoeke ia Puniakaia, a hala ka wa loihi, hookahi no hana a
Puniakaia o ka hiamoe i na la a pau loa, me ka wahine me Kaalaea.
I kekahi la, ia laua e moe ana, hele mai la, kekahi makuahine o
Kaalaea, a me kekahi poe e ae, a hiki i kahi a laua nei e moe ana, e
hele ana i ka lawaia papai. I mai la ka makuahine: “E Kaalaea, e ala e
hele kakou i ka lawaia papai; o ke aha kau hana, o ka moe wale iho la
no, a ala ae wae i ka piapia o na maka, popoi i ka nalo a ai ae.” Ia ia
e olelo ana, e nana mai ana no o Puniakaia maloko o ke kihei kalukalu
nahenahe, me ke ala mai no, a hoolohe; aka, o ka makuahine nana i
olelo, aole ona manao e ala ana, ua manao no ia, e hiamoe ana o
Puniakaia.
Aka, ua huhu loa o Puniakaia i keia lohe ana, nolaila, hookananuha loa
iho la ia i kona mau kaikoeke, aole ekemu, aole hele pu e ai e like me
mamua; nolaila, noonoo iho la na kaikoeke i ke kumu o keia hookananuha
ana o ko lakou kaikoeke. O Puniakaia hoi, he mea mau ka hiamoe i ka la
a me ka po a hala elua anahulu. Nolaila, hoakoakoa ia na mea a pau loa
ma kahi hookahi, na kane, na wahine, na keiki, na mea a pau loa,
alaila, ninau na kaikoeke i kela mea i keia mea o lakou, i ka mea nana
i olelo ino ko lakou kaikoeke o Puniakaia. Aole nae he mea o lakou i
hai mai; alaila, ninau ia o Puniakaia i ka mea nana i olelo ino ia ia.
Hai aku la oia: “O ka makuahine no o kakou, oia ka mea nana keia mau
olelo ino, aole na kuu wahine. I kekahi la, e moe ana maua, hele mai la
lakou a hiki, pane mai la no o iala, penei, ‘e Kaalaea, e ala ae a hele
kakou i ka papai; o ke aha ka loaa o ka hiamoe, o ke ala ae a wae i ka
piapia o na maka, o ke poi i ka nalo a ai ae.’ Ia ia la e olelo ana, e
moe ana wau, e hoaiki ana no nae ko’u mau maka maloko o ke kihei
kalukalu; nolaila, nonohua loa au.”
A lohe na kaikoeke, kena ae la e pepehi i ka makuahine, a make iho la
ia, ia wa, o Puniakaia i hoi ai i kona wahi. A hiki aku la ia i mua o
Halekou ka makuahine, ninau mai la o Halekou ia Puniakaia, hai aku la o
Puniakaia i na mea a pau i hana ia nona i ka hale o ka wahine o
Kaalaea. A lohe o Halekou, uwe iho la ia, a olelo aku: “He oiaio, ua
olelo aku au ia oe, e mainoino ana oe i ka hale o ko wahine, a ike pono
iho la oe.”
He mau la i hala o ka noho ana, holo o Puniakaia i Kauai e makaikai ai,
hele aku la ia a hiki i ka lae o Kaena ma Waianae, e noho ana keia poe
e hoa i na waa, a e holo i Kauai. Ninau aku la o Puniakaia: “E holo ana
ko oukou waa i hea?” “I Kauai.” “Aole la hoi e pono owau kekahi e holo
pu me oukou?” “I ke aha hoi! O ka waa no paha ia.” O ke kumu o keia ae
ana e holo pu i Kauai, o ka nana mai o lakou la a ike i ke kanaka
maikai o Puniakaia.
Ma keia holo ana, pae aku la lakou ma Wailua i Kauai, e noho ana i
laila he wahine alii; makemake mai la i ke kanaka maikai o Puniakaia,
hookuli mai la i ka waiwai, kii mai la i kane hoao maoli. Eia nae, he
kane no ka ua wahine nei, he hanapilo, ma kekahi aoao no o Kauai kahi i
noho ai.
Mahope o keia noho ana, iho aku la o Puniakaia i kahakai me ka wahine,
aia hoi, e hoomakaukau ana kekahi mau kanaka e holo i ka lawaia. Ninau
aku la o Puniakaia: “He aha ka olua lawaia?” Hai mai laua ala: “He
lawaia oio, elua no nae kauna ke loaa mai, aohe mahuahua loa.” I aku o
Puniakaia: “Ae, owau no ka mea e loaa ai ka ia, mai ka moana a ka
honua, mai lalo a luna o ke kai, o ka ia, ohi ke kanaka a haalele, kopi
a pilau, ai ka puaa me ka ilio, a e hoomaunauna.” Olelo mai na kanaka:
“Wahahee oe; noho wale ae nei no makou i nei wahi aohe ia pela ke ku
ana.”
Ma keia hoopaapaa o lakou, lohe aku la ke kane a ka wahine a ia nei,
olelo mai la ia: “Pili ia aku.” Alaila, pili iho la lakou, olelo aku o
Puniakaia: “E, aole e pili ana ko’u mau iwi i na waiwai lapuwale, eia
wale no, he mau ahupuaa nunui eha, hookahi o kuu kua, hookahi o kuu
alo, elua o na aoao.” Hooholo iho la lakou, he umikumamalima la, ina i
ike ole ia ka ia i loko o ia mau la, alaila, eo o Puniakaia, ina hoi i
ikeia, alaila, eo lakou la.
Ma keia noho ana o Puniakaia, a hala he umikumamakahi la, eha la i koe,
alaila eo. Ia wa, e makaukau ana kekahi waa e holo i Oahu nei, no
Waianae kekahi mau mea, a no Kaumakapili kekahi. Olelo aku o Puniakaia:
“E holo oukou a hiki i Waianae, a noho iho ko Waianae mau mea, hoi aku
olua a hiki i Kaumakapili, pii aku olua a hiki i Nuuanu, nana aku olua
i kai o Kaneohe, e hamama mai ana ka puka o kuu hale, hele aku olua a
hiki, e noho ana kuu makuahine o Halekou. Olelo aku olua, i olelo mai
nei ke keiki a olua ia maua, o Puniakaia ka inoa, ‘e hele oe a kahea i
ka ia ana ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai, no ka mea,
ekolu la i koe o ka pili ana, alaila, pau na la he umikumamalima, a i
hiki ole ka ia i loko o ia mau la, alaila, make o Puniakaia i loko o ka
umu.’”
A pau ka olelo ana a Puniakaia, holo mai la ka waa o ua poe nei ia la,
a ahiahi pae i Kou, ma keia holo ana, o Keaumiki a me Keauka, na hoa o
Puniakaia kekahi i kokua i ka waa, ma keia holo ana mai, o ia ke kumu i
pae koke ai i Oahu nei. A ko Waianae mau mea hoi, haalele laua i ka
manao i ko laua aina, no ka mea, ua oi ko laua manao i ka Puniakaia
olelo, a me ka makemake i kona kino, pela lakou a eha.
A pae lakou ma Kou, haalele i ka waa malaila, a pii aku la a hiki i
Nuuanu, nana aku la i kai o Kaneohe, e hamama mai ana ka waha o ka hale
o Puniakaia. Iho aku la lakou a hala o Kekele mahope, a hiki i Kaneohe
hiki aku la lakou a ka hale, e noho mai ana o Halekou ka makuahine o
Puniakaia, i luna o ka hua moena.
Aloha aku la lakou, aloha mai la o Halekou. Ninau mai la o Halekou:
“Heaha ka oukou o ka hiki ana mai?” I mai la lakou: “He kauoha na ko
keiki, o Puniakaia ka inoa, oia ko makou mea i hele mai la e olelo aku
ia oe.” A lohe o Halekou, uwe iho la ia a me na ’lii a pau loa, na
makaainana, a olelo mai la: “Ka, Ua manao makou ua make o Puniakaia,
aole ka! A heaha kana olelo ia oukou?” “Eia kana olelo ia makou, e hele
mai makou a olelo ia oe, e hele oe e kahea i ka ia ana, ia Uhumakaikai,
e kolo aku i ka ia a hiki i Kauai. No ka mea, ua pili o Puniakaia me ke
’lii o Kauai, he umikumamalima la, ina ike ole ia ka ia maloko o ia mau
la, make o Puniakaia, ina i ikeia ola o Puniakaia; nolaila, o ka
umikumamalua keia o ka la, ekolu la i koe make o Puniakaia.” A lohe o
Halekou i keia olelo, i mai la ia: “Aole paha auanei e lohe ka ia ana
ia’u, ia ia wale no paha e lohe ai; aka, e hele aku au e hoao.”
Haawi aku la o Halekou i ua poe nei, hookahi ahupuaa, hookahi hale
kapa, hookahi hale ai, hookahi hale ia, hookahi hale moe, a loaa keia
mau mea ia lakou, noho loa iho la lakou ilaila, me ka manao ole e hoi i
ko lakou hale; hoohiki iho la lakou mamuli o Puniakaia a make lakou, me
ko lakou haalele ole ia ia.
Hele aku la o Halekou me na ’lii a pau loa, a hiki i kahi o Uhumakaikai
i hooholo ia ai, he kaheka ia, aia ma Nuupia e waiho nei a hiki i keia
la. Kahea aku la o Halekou: “E kolo mai! E kolo mai! E kolo mai i ka ia
e Uhumakaikai; ma Kona ma Koolau, a hiki i Kauai i kahi o ko kahu o
Puniakaia. Mai lohi, mai kali, o make ko kahu i loko o ka umu.” A pau
ke kahea ana a Halekou, ia wa, api ana ke kai i ka ia, lana ana o
Uhumakaikai malalo o Halekou, lalau iho la a hu ae la, honi iho la a
hookuu aku la, olelo iho la o Halekou: “E wiki oe o make ko kahu.”
O ka umikumamaha keia o na la; hookahi la i koe pau na la he
umikumamalima, alaila, make o Puniakaia, no ka mea, ua makaukau ka umu,
ka wahie, ke a, ke kauwawe. Ia po a ao ae, iho aku la ka ia, ma Kona o
Kauai, iho ma Koolau a hui i Wailua. O Puniakaia, ua hoi aku la ia me
ka wahine o Kauai, a noho i ka lae kahakai, e kiai ana i kana ia, ia
Uhumakaikai.
Ia laua i moe ai ia po, loaa ia Puniakaia ka moeuhane, e olelo mai ana
penei: “Eia au o Uhumakaikai a hiki aku; no ke aha no la oe i haalele
ai ia’u, a hele hookahi oe i ka aina malihini; aloha ole oe ia’u, ina
aole au e lohe, make oe?” A pau ka moe ana, puoho ae la ia a hiaa iho
la, me ka noonoo i ke ano o ka moe, mahope o keia noonoo ana, kau mai
la ka halialia aloha ia ia o Uhumakaikai.
A hala ae la ka po, hiki mai la ka wehe ana o ka pawa o ke ao, oili ae
la ia a waho o ka hale, nana aku la ia i ke kai, ua hele a ehu i ka ia,
mai luna, a lalo. Ia wa, holo ana o Uhumakaikai malalo ona, lalau iho
la ia a hii ae la, honi iho la, a kaukau iho: “U; aole au i manao e
haalele ia oe, i hele mai au me kuu manao e makaikai ia Oahu a puni,
alaila, hoi aku ia oe, eia ka au e hala ana i Kauai nei, nolaila, mai
ike ole oe i ko’u puumake, e hiki ole mai nei oe, make au.”
Hookuu aku la o Puniakaia ia Uhumakaikai, ia wa, hiki mai la ka ia a ku
i uka o Wailua, mai ke kai a ke one maloo, ka piha i ka ia, ia wa ike
na mea a pau loa o Wailua, a me ke ’lii nana ka pili, a hooholo ae la
ua eo ia Puniakaia. Haawi ae la o Puniakaia ia Kauai a puni, i ka mea
nona ka waa ana i holo aku ai mai Oahu aku nei, a noho alii iho la ia,
a hoi mai la o Puniakaia i Oahu nei me ka wahine o Kauai.
LEGEND OF MANINIHOLOKUAUA AND KELIIMALOLO.
Maniniholokuaua was a man noted for his great strength and fleetness of
foot; he lived in Molokai. He was without equal in the carrying of
great heavy objects such as canoes and other things. Keliimalolo on the
other hand was the greatest runner on the island of Oahu, he being able
to make five complete circuits of Oahu in one day; he had no equal on
that island as a runner.
Maniniholokuaua lived at Kaunakakai in Molokai, while his lizard
grandmother lived in the uplands at a place called Kalamaula, in a
large cave which served her as a dwelling place. It was
Maniniholokuaua’s custom to steal and carry away to the cave all the
canoes and other valuables from the strangers who landed at Kaunakakai.
Keliimalolo of Oahu once upon a time, desiring to visit Molokai, set
out in his best canoe taking with him his nets, plenty of food and all
other things necessary for the visit, and landed at Kaunakakai,
Molokai. As he landed the people of the place called out to him: “Say,
Keliimalolo, bring your canoe and leave it in the canoe shed, otherwise
it will be stolen by Maniniholokuaua, the boy who steals and carries
away canoes.” Keliimalolo then replied: “How can he get away with my
canoe, is he a fast runner?” With these words Keliimalolo went to a
pool of water, disrobed, left his clothes on the edge of the pool and
jumped in for a wash.
Soon after this Maniniholokuaua arrived and approached the canoe. He
then patted the sides of the canoe and said: “My canoe, my canoe. I
will own this canoe, I will own this canoe.” Keliimalolo answered:
“Leave my canoe alone; don’t take it. Leave my canoe alone; don’t take
it.” While Keliimalolo was talking, Maniniholokuaua lifted the canoe on
his back with everything it contained and ran off at great speed.
Keliimalolo upon seeing this came out of the water and chased after the
thief; but he was not able to catch up with Maniniholokuaua. As soon as
Maniniholokuaua arrived at the cave, he called out: “Open up, O cave.”
The cave opened and Maniniholokuaua entered with the canoe. As soon as
he was within, he again called: “Close up, O cave,” and the mouth of
the cave was closed. No sooner than this was done when Keliimalolo
arrived on the outside of the cave and began feeling for an opening;
but after hunting in vain he returned heavy hearted.
Because of this loss of his canoe, he immediately returned to Oahu and
soon after set out for Kauai, in search of some one who would be able
to return him his canoe. He wished to get a good runner. On this trip
to Kauai he first landed at Mana; after he landed he carried his canoe
ashore and went for a swim. Upon coming to the pool he disrobed and
jumped in. Just as he got into the water, Kamaakamikioi and
Kamaakauluohia arrived from Niihau. They were the sons of Halulu. These
two men were noted for their fleetness and could make ten circuits of
Kauai in one day. Being very swift they could run on land and sea and
from the earth to the skies. They were greater runners than either
Keliimalolo or Maniniholokuaua. As soon as they arrived at the pool
they picked up the malo of Keliimalolo and ran away with it.
Keliimalolo got out of the pool and started to chase the two to try and
recover his malo; but he could not catch up with them. The two ran out
onto the sea, on the surface, and when at some distance from the shore
they stood and looked at Keliimalolo. Keliimalolo then called out to
them, saying: “You two come ashore and let us be friends.” After the
two had come ashore Keliimalolo said to them: “You two will be the
means of restoring to me what I have lost.” He then related to them his
trip to Molokai and how his canoe was stolen by Maniniholokuaua. After
the two had listened to the narrative, they said to Keliimalolo: “You
return to Oahu and in the nights of Kane, we will come. When you see
two narrow pointed clouds hanging in the horizon make sure that the
clouds are ourselves and we will come soon after that.” The two then
asked Keliimalolo: “Let us all make a circuit of Kauai in one day.”
This was consented to by Keliimalolo.
Early the next morning they set out on their trip around Kauai.
Kamaakamikioi and Kamaakauluohia soon made their first round and
overtook Keliimalolo who was still in the course of finishing the first
ahupuaa. The two made another round and again overtook Keliimalolo, who
was in the second ahupuaa. They made ten rounds of the island of Kauai
by evening of the same day; but Keliimalolo was not able to make one
round. They were indeed great runners, having no equal. That night they
retired together, and on the next morning Keliimalolo set out on his
return to Oahu, where he awaited the arrival of his two friends.
On the approach of the nights of Kane, Keliimalolo saw two pointed
clouds hanging in the horizon; and very soon after this Kamaakamikioi
and Kamaakauluohia arrived. They then boarded a double canoe and set
out for Molokai. At dawn of that morning they arrived at Kaunakakai and
carried their canoe ashore; at the place where Keliimalolo left his
canoe on his previous visit. They then set out for the pool to take a
bath. While the canoe was still in mid-ocean, Maniniholokuaua looked
and saw a canoe approaching; so said to his grandmother, Kalamaula:
“There is my canoe, there is my canoe.” Kalamaula replied: “You must
not attempt to steal that canoe as I have a premonition that the sons
of Halulu of Niihau are on that canoe. If they are on that canoe we
will be killed. I have no regrets for myself for I am old; but I am
sorry for you, for you are yet young.”
Maniniholokuaua then set out for the landing. When he got to the place
where the canoe was lying, he patted the sides and said: “My canoe, my
canoe.” Keliimalolo upon seeing Maniniholokuaua said to his friends:
“There is the boy.” Keliimalolo then called out: “Leave my canoe alone;
you must not take it.” Heedless of the call, Maniniholokuaua took up
the canoe, placed it on his back and ran off at the top of his speed.
Kamaakamikioi then said: “I am going after that fellow. If you see a
fire burning, it is a sign that I have killed him; you may then come
up.” As Maniniholokuaua was almost up to the cave, Kamaakamikioi caught
up with him. Maniniholokuaua then called out: “Open up, O cave,” and
Kamaakamikioi thereupon called out: “Close up, O cave.” No sooner than
the cave was opened it immediately closed again catching
Maniniholokuaua and the canoe in its jaws, killing Maniniholokuaua.
Kamaakamikioi then called out: “Open up, O cave.” The cave opened and
he entered in. He found Kalamaula and she was killed. When he looked
about the cave he saw that it was filled with canoes of every
description and many things of great value. He then went out of the
cave to light the fire, and when the people saw it they all came up to
the cave and carried away the valuables; but the people of the whole of
Molokai were unable to carry away all of the things in the cave.
HE KAAO NO MANINIHOLOKUAUA A ME KELIIMALOLO.
He kanaka kaulana o Maniniholokuaua, i ka ikaika a me ka mama, no
Molokai; aohe ona lua i ke amo i na ukana kaumaha loa, oia ka waa a me
na mea e ae. He kukini mama loa hoi o Keliimalolo no Oahu nei, elima
puni o Oahu nei ia ia i loko o ka la hookahi ke holo, aohe ona lua ma
ia hana o ke kukini. O kahi noho o Maniniholokuaua, o Kaunakahakai i
Molokai, aia i uka kona wahi me ke kupunawahine (moo), o Kalamaula ka
inoa, he ana nui ko laua hale e noho ai. O kana hana, o ka auamo i ka
waa i uka o Kaunakahakai, ke pae mai, me na mea a pau loa.
O Keliimalolo, no Oahu nei ia, holo aku ia me kona waa maikai me ka
upena, a me ka ai, na pono a pau loa, a pae ma Kaunakahakai i Molokai.
Kahea mai na kamaaina: “E Keliimalolo, hapai ia mai ka waa a loko nei o
ka halau waiho, e lilo auanei ia Maniniholokuaua, ke keiki amo waa o
uka nei.” I aku o Keliimalolo: “Heaha ka mea e lilo ai ko’u waa ia ia,
he mama no ia?” Hele aku la o Keliimalolo e auau i ka wai, a wehe ae la
i kahi malo a me ke kapa, a waiho ma kapa, lele iho auau i ka wai.
Ku ana o Maniniholokuaua i ka waa, paipai ana i ka aoao o ka waa: “Ko’u
waa! Ko’u waa! A make ko’u waa! A make ko’u waa!” I aku o Keliimalolo:
“Uoki kuu waa, mai lawe oe, ea! Uoki kuu waa, mai lawe oe.” Ia
Keliimalolo e olelo ana, hapai ae la o Maniniholokuaua i ka waa me na
pono a pau loa o luna, a amo ae la, a holo aku la me ka mama loa. Hahai
o Keliimalolo mahope me kona mama a pau loa, aohe launa aku mahope o
Maniniholokuaua. A hiki ia i ke ana, kahea aku la: “E ana, huaina!” a
komo o Maniniholokuaua me ka waa i loko o ke ana. “E ana! poia.” Poia
loa iho la ka waha o ke ana. Ia wa, hamo ana o Keliimalolo mawaho o ke
ana, oi imi wale i puka, aohe loaa iki, hoi aku la me ke kaumaha.
No keia lilo ana o ka waa, hoi mai la i Oahu a holo ma Kauai, e imi ana
i makaia, nana e kii ka waa. Eia ke ano o ia huaolelo, makaia, he
kanaka mama loa i ka holo. Holo aku la keia a pae ma Mana i Kauai,
hapai aku la i na waa a kau i uka, hele aku la e auau, wehe ae la i
kahi malo a kapae ma kapa, lele iho la auau i loko o ka wai. Ku ana o
Kamaakamikioi me Kamaakauluohia, mai Niihau mai laua, he mau keiki laua
na Halulu. He mau kanaka mama laua ma ka hele ana, he umi puni o Kauai
i ka la hookahi; no ko laua mama loa, ua hiki ia laua ke holo mai ka
aina a ke kai, mai ka honua a i ka lewa, he oi ko laua mama mamua o
Keliimalolo a me Maniniholokuaua. Lalau iho la laua i ka malo o
Keliimalolo, a holo aku la, alualu aku la o Keliimalolo mahope, aohe
launa aku, holo aku la laua la a loko o ke kai ku mai. Kahea aku o
Keliimalolo: “Hoi mai olua i uka nei i mau aikane olua na’u.” A hiki
mai la laua, i aku o Keliimalolo: “O olua ka ka mea e ku ai kuu
makaia.” Hai aku la oia i kona holo ana i Molokai, a me ka lilo ana o
ka waa ia Maniniholokuaua.
A lohe laua la. Olelo mai o Kamaakamikioi a me Kamaakauluohia: “Ae, e
hoi oe i Oahu, a na po i o Kane hiki aku maua; e kau ana auanei elua
opua la o maua ia.” Eia nae, i aku laua ia Keliimalolo: “E kaapuni
kakou ia Kauai nei i hookahi la.” Ae mai o Keliimalolo.
I ke kakahiaka, hoomaka lakou e hele i ke kaapuni ia Kauai; hookahi
puni o Kauai ia laua nei a hoi aku, e hele ana no o Keliimalolo i ke
ahupuaa hookahi, hele hou laua nei a puni o Kauai, hoi hou aku, e hele
ana o Keliimalolo i ka lua o ke Ahupuaa. Umi puni o Kauai ia laua nei,
ahiahi o ua la nei, aole i puni o Kauai ia Keliimalolo, he kaulele o ka
mama o na mama, aole e loaa ka lua. Hoi aku la lakou moe, a ao ae hoi
mai la o Keliimalolo i Oahu nei, noho iho la kakali i na aikane.
A hiki i na po o Kane, kau ana elua opua i ka lewa, ku ana o
Kamaakamikioi me Kamaakauluohia. Kau aku la lakou ma na waa a holo aku
la, a owakawaka o ke kakahiaka nui komo i Kaunakahakai, komo lakou nei
a pae i ke awa, kau iho la no ka waa i kahi i kau mua ai ka waa o
Keliimalolo, kaha aku la hele e auau i ka wai.
Ia lakou nei i ka moana, nana mai la o Maniniholokuaua i ka waa a ike,
olelo aku i ke kupunawahine ia Kalamaula: “Ko’u waa, ko’u waa.” I aku o
Kalamaula: “Ea! Mai kii oe i ka waa, ke kau mai nei ia’u ka haili o na
keiki a Halulu o Niihau; ina oia kela waa, make kaua, aole ou, he heana
maikai, owau ka hoi o ka heana ino.”
Iho mai la o Maniniholokuaua a hiki i ka waa, paipai ana ma ka aoao:
“Ko’u waa, ko’u waa.” I aku o Keliimalolo i na aikane: “Aia ua keiki
nei.” Kahea mai o Keliimalolo: “Uoki kuu waa, mai lawe oe.” Ko ianei
auamo ae la no ia i ka waa a holo me ka mama loa, i aku o
Kamaakamikioi: “E! Ke pii nei au a hiki i uka, i a mai ke ahi, ua make
ia’u, pii ae oukou.” Kokoke kela i ke ana me ka waa, ku ana keia
mahope; kahea kela: “E ana, huaina.” E kahea aku ana keia: “E ana,
poia.” Paa pu o Maniniholokuaua me ka waa i ke ana a make iho la. Kahea
keia: “E ana, wehe ia.” Komo keia i loko, loaa o Kalamaula, make ia ia
nei; i nana aku ka hana ua piha ke ana i ka waa a me na waiwai he nui
loa. Oili ae la keia a waho, puku i ke ahi, a a, pii aku la o kai nei;
o na waiwai a pau loa o ke ana ka Molokai i amo ai a puni, aole i pau.
LEGEND OF OPELEMOEMOE.
Kalauao in Ewa was where Opelemoemoe [163] made his home. This man
performed some very extraordinary things, things the like of which had
not been seen before him nor since. He could keep asleep from the first
day of the month to the end of the month; but if a thunder storm
occurred he would then wake up; otherwise he would keep on sleeping for
a whole year. If he should be walking along the road and should become
sleepy, he would then sleep without once getting up, until it
thundered, when he would get up and would stay awake for days and
nights at a time, in summer and in winter. So would it be if he was out
in the ocean; if he fell asleep, he would sleep in the sea until it
thundered, when he would wake up. He was without equal in his
extraordinary behavior.
Once upon a time Opelemoemoe set out from Kalauao for Puukapolei, where
he fell asleep. He slept for a period of nearly ten days; it perhaps
lacked two days, when a couple of men arrived from Kauai, who were on
their way in search of a human sacrifice for the temple of Lolomauna,
at Pokii, Kauai. These men upon seeing Opelemoemoe tried to wake him
up, but in this they were unsuccessful. They then carried him on their
backs to Pokai, [164] at which place their canoes were moored, placed
him in the canoe and carried him off to Kauai. After landing they again
carried Opelemoemoe and placed him on the altar in the temple of
Lolomauna, together with a pig, some bananas, some coconuts and some
awa. During all this time Opelemoemoe never once awoke from his sleep.
It was noticed that his body did not decay like the rest of the things
that were placed on the altar; for the bananas, the pig, the fish and
the awa all rotted. Opelemoemoe was then left on the altar until one
day it thundered, when he awoke and found himself tied hand and foot.
He then untied himself and got down from the altar.
From the temple he went off until he came to Waimea, where he married
and settled down. One day he asked his wife for a piece of land to farm
on; so the wife pointed out to him certain patches; at sight of the
land Opelemoemoe asked that he be given some larger farm lands so that
he could cultivate them. Upon getting the lands from his wife he began
tilling both day and night until the lands were all cleared and
planted.
One day Opelemoemoe felt sleepy, and said to his wife, Kalikookalauae:
“I am falling off to sleep, so don’t attempt to wake me up. If our
friends should come don’t disturb me; if fortune should come do not
awaken me; if you should be in danger, don’t arouse me; and don’t ever
complain, but just leave me alone and don’t wake me up, for I have
placed a kapu over it.” Opelemoemoe then fell off to sleep. This sleep
was continued for ten days, [165] and still another ten days. At this
extraordinary length of time taken up in his sleep, Kalikookalauae said
to herself: “How strange this is! I had no idea of the length of time
you were going to sleep, but I see you sleep like a dead person.” She
then tried to wake him up; she shook him, poured water in his eyes,
made some noise and still he slept on. She then called for her
brothers, Popoloau and Kawaikoi, and her servants Poo and Mahamaha, to
come in. When they arrived she said: “The chief is dead; let us wrap
him up and carry him off and cast him into the sea.” The brothers and
men then did as they were told, and cast him into the sea. Opelemoemoe
slept on as though he was on land, never once moving. In this sleep the
fish came around and ate his skin.
After some months had lapsed, during which time Opelemoemoe slept on at
the bottom of the sea, a thunder storm came up and Opelemoemoe awoke.
When he looked about him, he saw that he was at the bottom of the sea,
all wrapped up and bound with cords. He then sat up and began to untie
himself, and after he was free from the cords he came to the surface
and swam ashore. He had no skin, he was covered with sores and was
unable to walk; so he crawled to a pig pen where he sat down; from this
place he crawled to another house where a priest was living who gave
him some medicine and treated him until he was well. He then went back
to his wife and they lived on as formerly. After the lapse of certain
periods of tens of days, his wife conceived a child.
At about this time Opelemoemoe said to his wife: “I am returning to
Oahu and I want you to keep this my word. If you should give birth to a
boy, give him the name of Kalelealuaka; and if after he grows up he
expresses the desire to come in search of me let have this token, [166]
a spear.” The wife lived on by herself until she gave birth to a boy to
whom she gave the name of Kalelealuaka. She brought him up until he was
big. He was a great mischief-maker and would often urinate in the
calabash of food and such other mischievous acts. Because of this, his
step-father often punished him; when Kalelealuaka would run off to his
mother crying and would demand of her that she tell him of his father.
The mother would then tell him that he had no other father than the one
who was living with them. As this was continued for some time the
mother at last told him, saying: “Yes, you have a different father; he
is in Kalauao, Oahu, in the district of Ewa, in the village of Kahuoi;
his name is Opelemoemoe.” Kalikookalauae then handed Kalelealuaka the
spear left by Opelemoemoe as the token by which he was to recognize his
son.
Kalelealuaka then left Kauai and set sail, first landing at Pokai, in
Waianae, and from there proceeded overland to Kalauao, Ewa, and then to
Kahuoi. When he came to the house which had been pointed to him as the
home of Opelemoemoe, he found that he had gone out farming, so he
continued on to the taro patches where he found Opelemoemoe planting
taro. Kalelealuaka then stood on the edge of the patch and called out:
“Say, your rows of taro are crooked.” Opelemoemoe then began to
straighten out the rows, row after row; but the boy would call out the
same thing. Finally Opelemoemoe said: “How strange this is! Here I have
been doing this right along and my rows were never crooked, but today,
they seem to have all gone crooked.” He thereupon quit working and went
to the edge of the patch where Kalelealuaka was standing; when he got
to the edge of the patch he said: “Whose offspring art thou?” “Your
own.” “Mine by whom?” “Yours with Kalikookalauae. I am Kalelealuaka,
your son of Kauai.” They thereupon returned to the house.
HE KAAO NO OPELEMOEMOE.
O Kalauao i Ewa, kahi noho o Opelemoemoe. He kanaka hana kupanaha loa
ia, aohe ona lua mamua aku ona, a mahope mai ona a hiki i keia mau la
hope. E hiki ia ia ke moe mai ka la mua o ka malama a ka la hope, a,
ina nae e kui ka hekili, alaila ala; a i ole e kui ka hekili, aole oia
e ala a hala ka makahiki. Ina e hele oia ma ke alanui, a maka hiamoe, o
ka moe iho la no ia me ke ala ole, aia no a kui ka hekili, alaila ala,
i ka po, i ke ao, i ke kau ame hooilo; pela ke holo i ka moana, ina
maka hiamoe, moe no i lalo o ke kai a kui ka hekili, ala. Aohe lua o ka
hana a keia eueu.
Hele aku la o Opelemoemoe mai Kalauao aku a Puuokapolei, oioi iho la,
moe iho la ia i laila, kokoke e hala ke anahulu okoa, elua nae paha po
i koe anahulu. Ia ia e moe ana, hiki mai la keia mau kanaka mai Kauai
mai, e hele ana laua e imi i kanaka kau no ka heiau o Lolomauna i
Pokii, Kauai. Hoala iho la laua ia Opelemoemoe, aohe ala, auamo ae la
laua a hiki i Pokai, i laila na waa, kau aku la ma ka waa a hoi i
Kauai. Lawe aku la laua ia Opelemoemoe a hiki i ka heiau o Lolomauna,
kau aku la laua ia Opelemoemoe i luna o ka heiau, o ka puaa, o ka maia,
o ka niu, o ka awa hookahi ke kau ana i luna o ka heiau. Ma keia kau
ana i luna o ka heiau, aole i ala o Opelemoemoe, aohe pala o ke kino a
helelei; o ka maia, ka puaa, ka ia, ka awa, o lakou kai helelei i lalo.
Pela no ke kau ana o Opelemoemoe, a hiki i ke kui ana o ka hekili, ala
ae la ia, ua paa i ka nakii ia na wawae a me na lima; kalakala ae la ia
a hemo, hoi mai la i lalo.
Hele aku la ia a Waimea, moe wahine, noho iho la i laila, nonoi aku la
i ka wahine i aina mahiai, haawi mai la ka wahine he mau kihapai; i aku
o Opelemoemoe, haawi mai a nui ka aina i mahiai aku wau. Mahiai aku la
o Opelemoemoe, he ao he po, pau ka aina i ka mahi, paa i ka ai.
Moe iho la o Opelemoemoe, i aku i ka wahine ia Kalikookalauae: “Ke moe
nei au, mai hoala oe i kuu hiamoe. I hiki mai ka makamaka o kaua, mai
hoala oe; i hiki mai ka waiwai, mai hoala oe; i pilikia oe, mai hoala
oe, mai noho oe a kaniuhu, hoala oe ia’u; he kapu kuu hiamoe.” Moe o
Opelemoemoe a hala he anahulu, a hala hou he anahulu, olelo iho o
Kalikookalauae: “Ka! Kupanaha! Kai no paha o ka moe a e nei kau a moe,
aole ka! O ka moe a make no kau.” Kii aku la keia hoala, hooluliluli,
ninini i ka wai i na maka, hoohalululu, aohe ala ae. Kahea aku keia i
na kaikunane, ia Popoloau a me Kawaikoi, i na kanaka, ia Poo a me
Mahamaha, e hele mai. A hiki lakou, olelo aku keia, ua make ke ’lii, e
owili a paa, lawe i loko o ke kai e waiho ai. Lawe a ku la lakou a loko
o ke kai, moku, a waiho i lalo o ka moana; ke moe nei no o Opelemoemoe,
aole i ala. Ia ia i lalo o ke kai e moe ana, ua pau loa kona ili i ka
ai ia e ka ia.
Ua hala he mau malama ka moe ana o Opelemoemoe ilalo o ke kai, me ka
make ole. Kui ka hekili, ala o Opelemoemoe i nana ae ka hana eia i lalo
o ke kai kahi i moe ai, ua paa i ka opeope ia a me ke kaula, ua nakii
ia a paa. Ala ae la ia, wehe i na kaula i paa ai, a pau i ka hemo, hoi
aku la i uka e noho ai; aohe ili, ua pau i ka pukapuka, kokolo aku la
ia a ka hale puaa noho, mai laila aku a kekahi hale e aku, e noho ana
he kahuna lapaau ilaila, hana ia iho la keia a ola. Hele aku la keia a
hiki i ka wahine, noho iho la laua, a hala he mau anahulu, hapai ka
wahine i ke keiki.
I loko o keia wa, olelo aku o Opelemoemoe: “E, ke hoi nei au i Oahu;
eia ka’u kauoha ia oe, i hanau ae he keiki kane, kapa oe i kona inoa, o
Kalelealuaka, a i manao e imi ae ia’u, eia ka maka la, he ihe.” Noho
aku la ka wahine o Kalikookalauae, a hanau he keiki kane, kapa iho la i
ka inoa o Kalelealuaka, hanai iho la a nui. He keu ke kolohe a me ka
eu; mimi iho la kela i ka umeke a me ka ipukai, pela ka hana mau ana.
Nolaila, lele aku ka makuakane kolea papai ia Kalelealuaka, uwe kela a
olelo aku ia Kalikookalauae ka makuahine: “Ea! E kuu makuahine, e hai
mai oe i ko’u makuakane;” hoole aku ka makuahine, aole ou makuakane e
ae, o kou makuakane iho la no ia. No ke koi pinepine o Kalelealuaka i
ka makuahine, e hai mai i kona makuakane. Hai aku o Kalikookalauae ia
Kalelealuaka: “Ae, he makuakane kou, o Opelemoemoe ka inoa. Aia i Oahu
i Kalauao, i Ewa ka aina, o Kahuoi nae ke kulanahale.” Haawi mai la o
Kalikookalauae i ka ihe ia Kalelealuaka, o ia ka maka a Opelemoemoe i
waiho ai mahope no ke keiki.
Haalele aku la o Kalelealuaka ia Kauai, holo mai la a pae ma Pokai, i
Waianae, hele mai la mauka a Ewa, a Kalauao, hiki i Kahuoi. Ua hele o
Opelemoemoe i ka mahiai, aole o ka hale, hele aku la o Kalelealuaka a
ku ma kuauna loi, kahea aku la: “E! kekee ka lalani kalo.” Hooponopono
hou mai la o Opelemoemoe, pela aku no ia lalani, o ia ana no. Olelo iho
o Opelemoemoe: “Ka! Kupanaha! O ka’u hana no ia e mahiai nei, aohe
kekee o ka lalani, i keia la hoi, aohe kekee a koe.” Nolaila, haalele i
ka mahiai a hoi aku la ma kuauna. I aku o Opelemoemoe ia Kalelealuaka:
“Nawai ke kupu o oe?” “Nau no.” “Na’u na wai?” “Nau no me
Kalikookalauae, o Kalelealuaka wau ko keiki o Kauai.” Ia wa hoi aku la
laua i ka hale.
LEGEND OF KULEPE.
Kulepe was a great deceiver and in all he said he showed great cunning.
He was also a great thinker. Kulepe was of Oahu and lived in the time
when Peleioholani was king. Halakii was the wife of Peleioholani, and
Kaneaiai was the name given to the king’s double canoe. Kulepe once
upon a time set out from Oahu and landed at Kalaupapa in Molokai and
proceeded to the first house seen by him, where he found the people
eating with their heads bowed down, and who never looked up to see who
the stranger was. Kulepe was hungry and this was the reason why he
called at this house. After standing by the door for some time he
looked in and then remarked:
How fondly I now remember the food
Of our king, Peleioholani,
Of which I could greedily partake
As I sat on the canoe, Kaneaiai,
With my wife Halakii.
At this the people without raising their heads said: “Is Peleioholani
then your king?” “Yes,” answered Kulepe, and continuing he said: “He is
the king and we are his soldiers.”
After a while Kulepe again called out: (He did this with the hope of
being able to get the people to invite him to sit down with them and
take some food, without asking outright for the food.)
Say, Molokai, raise up your paddles.
When you look down, the darkness you see is pili grass,
And the black things, the heads of the people.
These words of Kulepe were meant for themselves, on account of the way
they gormandized the food and fish; of the fingers dipping the poi and
raising them aloft, while the dishes were loaded with fish, that only
the dark color of the hair was manifest as their heads were bowed, and
of their eating and then whistling. These were his words of comparison:
As I stepped out I stood on the wet sand,
While they stood on the dry sand.
As I stood on the dry sand,
They stood on the pohuehue vines.
While in youth there is no fear,
I have, however, felt it in youth,
That the forehead will tell of a sour temper,
That the nose will tell of a dry temper,
That the end of most things is usually made of the hau. [167]
As he poked into it
I tore it off into strips like a pandanus leaf.
The sound traveled to heaven like thunder,
It shook the earth like an earthquake,
It flew and hit a wave
Like a flying-fish in its flight.
I was thus seen by Kamanuiki,
Eating in full disregard of the kapu like Keakahiwa.
Beware there, within, for it is Kulepe,
The man without fear,
The one like unto Puhali in strength.
By my name alone those in the uplands are fearful.
At the end of this begging chant [168] by Kulepe, those within invited
him to enter; so he went in and took some food. The fellow, however,
had never lived with Peleioholani, neither was he a soldier. He had not
even lived anywhere near the king; but through his great cunning he
pretended that he had so as to get something to eat. He was indeed
artful. Very few people in these islands can compare with him.
HE KAAO NO KULEPE.
He kanaka akamai loa o Kulepe i ka hoopunipuni me na olelo maalea,
kanaka noonoo ma ka olelo ana. No Oahu nei o Kulepe, o Peleioholani ke
’lii ia wa, o Halakii ka wahine a Peleioholani, o Kaneaiai na waa o
Peleioholani. Holo aku la o Kulepe mai Oahu aku nei a pae ma Kalaupapa
i Molokai, hele aku la ia a hiki i ka hale, e ai ana kanaka me ke kulou
o na poo i lalo, aohe ea i luna. He pololi ko Kulepe e hele nei, ku iho
la keia ma ka puka, kiei aku la i loko o ka hale, a olelo iho la:
Aloha mai la ka hoi ka mea ai
A ko makou alii o Peleioholani,
E hoonuuu, e nuu, e nuunuu iho ai,
E noho iho ai i luna o na waa o Kaneaiai,
Me kuu wahine o Halakii.
I aku na kanaka o ka hale: “O kou alii ka o Peleioholani?” Ae aku o
Kulepe: “Ae, oia ke ’lii o makou na koa.”
Kahea hou o Kulepe, oia wale iho no keia olelo nei, e ake ana o ke
kahea ia mai e ai.
E Molokai e, i luna ka hoe,
Nana iho, ehuehu he pili ia,
Uliuli iho he poo ia no ke kanaka.
O keia mau olelo a Kulepe, no lakou la, i ka hoonuu i ka ai me ka ia, i
ka miki o na lima i luna e wala ai i ka poi, i ka kuaehu o na pa i ka
ia, i ka uliuli o na poo i ke kulou i lalo, i ka ai a hoe iho, pela kai
nei mau olelo hoopilipili:
Oili iho la au, ku ana i ka one maka,
Ku ana lakou la i ke one maloo,
A ke one maloo wau,
Ku ana lakou la i ka pohuehue,
A oi hopo kela ui,
Ike no wau i ka ane o,
He mea aaka ka, ka lae,
He mea mimino ka ihu,
He mea hau ka piko.
E o iho ana kela,
E koe lauhala ae ana au.
Nu aku ana i ka lani me he hekili la,
Nei aku la i ka honua me he olai la,
Lele aku la a pa i ka puukai,
Me he malolo la ka oili.
Ikea mai la au e Kamanuiki,
Ainoa a Keakahiwa.
E ao o loko, o Kulepe na,
He kanaka koa,
O ka waihona laau na a Puhali.
I kuu inoa no makau o uka.
Ma keia olelo pahapaha a Kulepe, kahea mai o loko o ka hale e ai, komo
aku la o Kulepe ai iho la. Aole keia kanaka i noho pu me Peleioholani,
aole no he koa, aole no i pilipili alii aku, aka, ua lawe mai oia ma
kana mau olelo maalea, i mea e loaa ai ka ai iaia, loaa io no hoi,
noonoo maoli. Kakaikahi ka poe e like me ia o keia mau mokupuni.
LEGEND OF KIHAPIILANI.
Kihapiilani was one time king of Maui. It was he who caused the road
from Kawaipapa to Kahalaoaka to be paved with smooth rocks, even to the
forests of Oopuloa in Koolau, Maui. He also was the one who built the
road of shells on Molokai. Lonoapii, a boy was the first-born; then
came Piikea, a girl; then Kihawahine, another girl (who is now spoken
of as the lizard god Kihawahine); then came Kihapiilani, the youngest,
a boy; there being two boys and two girls. [169] At the time of this
narrative Lonoapii was the king of the whole of Maui; and Piikea was
the wife of Umi, the king of Hawaii.
Kihapiilani lived with his brother, Lonoapii, in Waihee. One day two
calabashes of salted nehu [170] were brought to Lonoapii, which he gave
out to everybody except Kihapiilani. That being the only fish to be
had, Kihapiilani reached over and took some out of the calabash. This
action displeased Lonoapii so much that he took up the calabash and
threw the fish and brine into the face of Kihapiilani. At this
Kihapiilani rose up and went away from the place, accompanied only by
his immediate attendant, until they came to Kula, where they made their
home. They took to farming and planted eight large fields of potatoes,
using but one load of tops to cover the whole area.
After a time Kihapiilani journeyed to the place where a priest named
Apuna was living, and said to him: “I have been insulted; [171] a dish
of brine has been thrown into my face. Will you tell me the proper
thing to do?” The priest replied: “I cannot do anything for you; but go
you to Koolau, at Keanae, and there Kahoko will tell you what to do in
the matter; tell him your story.” The priest then asked that, in case
the insult were avenged he be given the land of Kula. Kihapiilani
replied: “Yes, it shall be yours.”
When Kihapiilani arrived in the presence of Kahoko at Keanae, he said
to him: “Say, I have been insulted; a dish of brine was thrown into my
face. Tell me what to do in the matter.” Kahoko replied: “I cannot do
anything for you; but I will advise you what to do. Go on your way
until you reach Kauwiki, where you will find Lanakila, who will
instruct you what to do.” Kahoko asked that in case he should gain his
object that he be given the land of Koolau. Kihapiilani replied: “It
shall be yours.”
When Kihapiilani arrived at Kauwiki, he found Lanakila, to whom he told
just what he had told the other priests. Lanakila then said: “I am not
able to carry out your desire; but I will advise you what to do in the
matter. Here is a canoe; here are the men; there is Hawaii where the
clouds are hanging over like a mantle; take that dark object as your
guide and follow it.” Lanakila then in turn asked for the land of Hana.
Kihapiilani replied: “Yes, it shall be yours.”
Kihapiilani then left Kauwiki and set sail for Hawaii, landing at
Umiwai in Kohala, where he slept, and the next day set forth on his
way, a large number of people following him, for he was a very handsome
man and was therefore taken by some of them for a friend. From this
last place he continued on his way as far as Lamakee, in Kaauhuhu,
where he rested; from this place he went on to Laaumama, in Ohanaula,
where he was taken in by a chief of that place, Kapuaikahi by name.
After partaking of a well served meal he continued on to Waiaoopu in
Halaula, where he took a drink, thence to Puaiole, in Aamakao, where he
went in bathing; from this place he journeyed to Waikuaala, at which
place he took another drink, then continued on to the cliffs of
Kaenaokamakaohua, and on down the Pololu valley, pushing on to Honokane
and to the cliffs of Kuukuunaakaiole, at which place his friends were
afraid of the sharks; but Kihapiilani plunged into the sea, forcing his
friends to follow, and together they swam around the inaccessible
cliffs at this place. In swimming around these cliffs, Kihapiilani was
but following the instructions given him by the priest Lanakila, to
follow the dark object which he saw at sea.
After passing the cliffs at this point they swam on to Kakaauki, then
to Elelu; and from this place on to Laupahoehoe, where they spent the
night. On the next day they pushed on to Waipio and from there to
Kapulena, in Hamakua, where they spent the night; from this place they
continued on to Kaumoali, to Kaala, to Kaula and on to Laupahoehoe in
Hilo, where they slept that night. He discovered that Umi and his wife
Piikea were living here; arriving at the house he went in, and being
unable to contain himself he wept copious tears. Upon seeing this Umi
asked him: “Which one of us is related to you? Is it I, or is it her?”
Kihapiilani replied: “It is your wife.” At this Piikea said: “I don’t
understand you.” Kihapiilani said: “Lonoapii was the first, then came
Piikea, then Kihawahine and then Kihapiilani. I am Kihapiilani, your
youngest brother.” Piikea then fell upon him and wept, after which she
ordered Umi to prepare food and meat and set them before his
brother-in-law. He and his friends then sat down and ate till they were
satisfied.
Umi asked him: “What is the object of this journey that brings you
here?” Kihapiilani replied: “I am seeking for some one to avenge me,
for Lonoapii threw brine into my face. This is the cause of my coming
here.” Umi then turned to Piikea and asked: “What are we to do
regarding this request of the chief?” Piikea replied: “Fulfill it,
since he has crossed the seas.” Umi then sent out his messengers to
carry his orders around the island of Hawaii, that canoes be hewed out.
After a number of ten-day periods, the work was finished and his army
set sail for Maui. This voyage was known as the sailing of the
numberless canoes. The sea from Kohala to Kauwiki was covered with
canoes. When the first canoe reached Kauwiki the last canoe was still
at Kohala. The canoes were then fastened together in twos and in this
way the men walked instead of sailing for Maui, the canoes being a
regular road.
In the army of Umi was a man by the name of Piimaiwaa who was a friend
of Umi’s, as well as Omaokamau another friend, and also Koi an adopted
son. These three men were Umi’s greatest warriors.
Hoolae, a chief who had charge of the fort on the top of the hill
called Kauwiki, had a great wooden image hewed out, Kawalakii by name,
and placed it at the top of the ladder leading to the top of the hill.
In the day time his men fought from the top of the hill, and at night
the wooden man was made to stand up. This wooden man was a huge thing
and in appearance looked just like a man. He held a large war club in
one hand. One night, as this image was stood in place, Omaokamau with a
number of men under him climbed the hill; but when they came in sight
of the wooden man they were frightened. This occurred perhaps three
nights.
By means of this big wooden man those on top of the hill were for a
time secured from attack, as the soldiers of Umi were afraid to climb
the hill in the night. Piimaiwaa therefore questioned Omaokamau as
follows: “How does the man stand? Does he turn around? Does he change
his war club to the left hand?” “No,” said Omaokamau. “He faces but one
way and holds his war club in the same hand always. He does not at all
twirl his war club.”
That night Piimaiwaa took up his war club and proceeded on his way to
the hill. After climbing it he at last came to the big man, Kawalakii.
There the man stood right above him, but Piimaiwaa fearlessly climbed
the ladder, and when he was within a few fathoms of the big man, he
twirled his war club, Heleleikukaemakuu, first above, then sideways,
then downwards and at last made a swinging motion. In all these motions
the big man stood in one position and made no attempt to swing his war
club. By this Piimaiwaa made sure it was but a wooden man. He therefore
approached it and tapped it with his club, and sure enough it sounded
like wood. Piimaiwaa then understood the reason why the wooden man was
put at the head of the ladder at night; it was to secure peace and
safety on the hill of Kauwiki during the night.
On this night the chiefs and the soldiers of Hoolae, the officer in
charge of this fort, were slain, but some of them fled. Piimaiwaa
followed Hoolae until he caught him on the eastern side of the mountain
of Haleakala where he was killed. War was carried on in general all
over Maui until finally Lonoapii was captured at Waihee and killed by
the men of Umi.
After the battle and the conquest of Maui, Umi, being the conqueror,
gave the island over to Kihapiilani, his brother-in-law, and
Kihapiilani took possession and became the king of Maui. It was in his
reign that the roadway from Kawaipapa to the forests of Oopuloa was
made and paved with smooth rocks. It was also in his reign that the
road on Molokai was made and paved with shells instead of rocks. The
name of Kihapiilani has therefore been made famous by these roads he
built.
After the settlement of all the lands under Kihapiilani was
accomplished, Umi returned to Hawaii. The expedition by Umi was termed
the expedition of numberless canoes, and is now known as one of the
foremost events of ancient Hawaiian history.
This story gives an idea of the benefits that come to one who travels
along patiently like Kihapiilani, and the evils that will surely follow
the footsteps of those who act like Lonoapii.
HE KAAO NO KIHAPIILANI.
He ’lii o Kihapiilani, nana i hana kela alanui kipapa pohaku, mai
Kawaipapa a Kahalaoaka, a ka nahele o Oopuloa ma Koolau o Maui, nana
kela alanui pupu i Molokai. O Lonoapii ka mua, he kane ia, o Piikea
kona muli, he wahine ia, o Kihawahine kona muli iho, he wahine ia (oia
ke ’kua moo e olelo ia nei i keia wa, o Kihawahine). O Kihapiilani kona
muli iho, he kane ia. Alua kane, alua wahine, o Lonoapii ke ’lii o Maui
ia wa a puni, o Piikea hoi, o Umi kana kane o ke ’lii o Hawaii.
Noho pu iho la o Kihapiilani me kona kaikuaana me Lonoapii i Waihee, a
mahope, lawe ia mai la elua ipu nehu maka me ke kai, a mua o ke alo o
Lonoapii, haawi aku la o Lonoapii i na mea a pau loa a koe o
Kihapiilani. Lalau aku o Kihapiilani i ka ipu, e nini mai ana o
Lonoapii i ka nehu me ke kai paakai i na maka o Kihapiilani. Ku ae la o
Kihapiilani hele me kona wahi kahu a noho i Kula, mahiai iho la ia,
ewalu kihapai uala, hookahi apana lau ua paa.
Iho aku la o Kihapiilani i kahi o ke kahuna o Apuna hai aku la: “E! He
makaia ko’u, ua ninini ia kuu maka i ke kai paakai, e hai mai oe i ka
mea e pono ai.” I mai ke kahuna: “Aole e pono ia’u, e hele nae oe a
Koolau i Keanae, i o Kahoko la, aia ia ia ko alanui e hele ai, nana oe
e hai aku.” Nonoi mai o Apuna ke kahuna: “O Kula ko’u aina.” Ae aku o
Kihapiilani: “Nou ia, ua lilo ia oe.”
A hiki o Kihapiilani i mua o Kahoko ma Keanae, i aku: “E! He makaia
ko’u ua kopi ia kuu maka i ke kai paakai, e hai mai oe i ka mea pono.”
I aku o Kahoko: “A o e pono ia’u ko makaia, e kuhikuhi aku wau ia oe, e
hele oe a Kauwiki, aia i laila o Lanakila, nana oe e olelo mai.” Nonoi
mai o Kahoko: “O Koolau ko’u aina.” Ae aku o Kihapiilani: “Nou ia.”
A hiki o Kihapiilani ma Kauwiki, loaa o Lanakila, hai aku la keia e
like me na olelo mua i kela mau kahuna. I mai o Lanakila: “A o e ku ko
makaia ia’u, e kuhikuhi aku wau ia oe i ko alanui e hele ai. Eia ka
waa, eia ke kanaka, aia o Hawaii ke kipu mai la ke ao, o ka punohu kou
maka e hele ai.” Nonoi aku keia: “O Hana nei na’u e ai.” Ae mai o
Kihapiilani: “Ae, nou ia.”
Haalele o Kihapiilani ia Kauwiki, holo aku la a pae ma Umiwai i Kohala,
moe iho la a ao ae hele. Hahai mai la na kanaka ia Kihapiilani no ke
kanaka maikai, a lilo ae la i mau aikane. Malaila aku a Lamakee i
Kaauhuhu noho iho la hoomaha; mai laila aku a Laaumama i Ohanaula,
hookipa ia e ko laila konohiki, o Kapuaikahi ka inoa, a pau ka ai ana,
hele aku la a Waiaoopu i Halaula, inu wai. Mailaila aku a Puaiole i
Aamakao auau i ka wai; mailaila aku a Waikuaala, inu wai; a ka pali o
Kaenaokamakaohua, iho i Pololu, a Honokane, hiki i ka hulaana o
Kuukuunaakaiole; makau na aikane i ka mano, au no o Kihapiilani,
hookahi ka au ana me na aikane. Ma keia au ana a lakou ma ka hulaana,
mau no ke ku o ka punohu i ke kai, e like me ka olelo a ke kahuna a
Lanakila.
A hala keia hulaana, au aku o Kakaauki, o Elelu, pela lakou i hele ai a
Laupahoehoe, moe; ao ae, hele a Waipio, mai laila aku a Kapulena i
Hamakua, moe. Mai laila aku a Kaumoali, a Kaala, a Kaula, a Laupahoehoe
i Hilo, moe. Ilaila o Umi, me ka wahine o Piikea, hiki ana keia a ka
hale, uwe ana keia me ke kulu o ka waimaka. I mai la o Umi: “Owai la o
maua kai pili ia oe, owau paha, oia nei paha?” I aku o Kihapiilani: “O
ko wahine.” I mai o Piikea: “Aohe maopopo ia’u?” I aku o Kihapiilani:
“O Lonoapii ka mua, o Piikea aku, o Kihawahine, o Kihapiilani aku. Owau
no o Kihapiilani ko oukou pokii.” Lele mai la o Piikea uwe, kena aku la
ia Umi, i ai, ia na ko kaikoeke, ai iho la keia me na aikane a maona.
Ninau mai o Umi: “Heaha ka huakai o ka hiki ana mai?” I aku o
Kihapiilani: “He makaia, i kapi ia kuu maka i ke kai paakai e Lonoapii.
Oia kuu mea i holo mai nei.” Ninau aku o Umi ia Piikea: “Pehea la keia
olelo a ke ’lii?” I mai o Piikea: “E hooko aku no hoi paha, ua au mai
la ka hoi keia i ke kai.” Kena ae la o Umi i na luna, e hele e olelo ma
Hawaii a puni, e kalai ka waa, he mau anahulu i hala, oki ka waa. Holo
i Maui, kapa ia keia holo ana o ka waa nui. Mai Kohala a Kauwiki i Maui
ka moe a na waa, o ka maka mua o na waa i Kauwiki o ka hope i Kohala.
Hoomoe palua ia na waa, maluna o laila na kanaka e hele ai, aohe holo,
he alanui maoli iho la no ka waa.
Aia me Umi, o Piimaiwaa he koa, he aikane na Umi, o Omaokamau alua
aikane, o Koi, he keiki na Umi, he mau koa lakou no Umi.
O Hoolae ke ’lii i luna o ka puu o Kauwiki, nana ke kii o Kawalakii; i
ke ao kaua na koa maoli i luna o ka puu o Kauwiki, a po kukulu ua kii
nei o Kawalakii ma ka aoao o ka puu, kahi e pii mai ai o lalo. He kii
nui o Kawalakii, me he kanaka maoli la ke ano, me ka laau palau i ka
lima, i ka wa e kukulu ia ai o ua kii nei i ka po, pii aku o Omaokamau
me na koa i ka po, i nana aku ka hana e ku mai ana neia kanaka nui,
makau no hoi, ekolu paha po i hana ai peia.
O ua kii nei ke kumu pakele o luna o ka puu o Kauwiki, no ka manao ia
he kanaka keia mea nui, ke ku mai i ka po, nolaila ka pii ole o na koa
o Umi i ka po i luna. Nolaila, ninau aku o Piimaiwaa ia Omaokamau ma:
“Pehea ua kanaka la ke ku mai, he huli no, he hoololi no i ka laau ma
ka hema?” “Aole,” wahi a Omaokamau, “hookahi no aoao e ku ai me ka laau
palau, ao’e hookaa.”
Ia po iho, pii aku la o Piimaiwaa me kana laau palau a kokoke i ke kii,
ia Kawalakii, e ku mai ana kela maluna mai e pii aku ana keia ma lalo
aku nei me ka ia nei laau. He mau anana ke kowa ma waena o laua, hookaa
o Piimaiwaa i kana laau, ia Heleleikukaemakuu, a pau ia, hookaa aoao a
hualepo, oniu. Aohe oniu mai o ua kii nei i kana laau, nolaila, maopopo
ia ia nei, he kii keia kanaka e ku nei, nolaila, hele aku la ia a
hookoele i kana laau, a koele ua kii nei. Ia wa, maopopo he kii
hoopunipuni keia, i maluhia ka puu o Kauwiki i ka po.
O ka wa no ia i hee ai ka puu a me na ’lii, na koa, a holo aku la o
Hoolae ke ’lii me ka mama loa, hahai aku la o Piimaiwaa, a loaa i ke
kuahiwi o Haleakala, ma ka huli hikina o Maui, pepehi ia iho la a make.
Hele aku la ke kaua ma Maui a puni, a loaa o Lonoapii i Waihee, kaua
iho la a make ia Umi ma.
Ma keia kaua ana a Umi, a hee ai o Maui, haawi ae la o Umi i ka aina ia
Kihapiilani kona kaikoeke, a noho iho la o Kihapiilani he ’lii no Maui
ia wa. Nolaila, hana iho la ia i ke alanui mai Kawaipapa aku a komo i
ka nahele o Oopuloa, me ke kipapa i ka pohaku. Pela no hoi ke ala i
Molokai, he pupu ka pohaku o ia ala, kela mea liilii o loko o ke kai, e
hana ia nei, nolaila, kaulana o Kihapiilani ma keia mau hana ana o ke
alanui.
A pono na aina a pau loa malalo o Kihapiilani, hoi aku la o Umi i
Hawaii. Ua kapa ia keia holo ana a Umi o ka waa nui oia ka helu mua i
olelo ia ma ke kuauhau o na mea kahiko o Hawaii nei.
Pela iho la ka pomaikai o ka noho pio ana o Kihapiilani i kona wa
ilihune a me ka poino i ili aku maluna o Lonoapii.
LEGEND OF HIKU AND KAWELU.
Keahuolu was the father and Lanihau was the mother of Hiku, a boy.
These people once lived in Kaumalumalu in the district of Kona, island
of Hawaii. Hiku lived with his parents in the uplands of Kaumalumalu
until he was grown up. He was of very handsome appearance and was very
pleasant to look upon. After he was grown into manhood he left home one
day and started down towards the lowlands with his sugar-cane arrow
called Pua-ne. While he was engaged in the game of arrow-shooting with
the boys he sent his arrow flying in the air and it went buzzing over
the head of a bald-headed man, then over a sore-eyed man and then over
a lame man, passing over three ahupuaa [172] in its flight, until it
dropped at the place where a young girl, by the name of Kawelu, was
living. When the arrow struck the ground, Kawelu was sitting outside
the house, so she ordered one of her attendants to bring the arrow to
her; after she looked at it she hid it.
Kawelu was a young girl and was very beautiful. She was without
blemish, and was of very high rank, being the daughter of a high chief
who lived at some distance away. She was at this time living with her
attendants.
Hiku in his desire to find his arrow arrived at this place and asked of
Kawelu if she had seen his arrow which he thought had fallen somewhere
near her. “No,” said Kawelu. Hiku said: “I saw my arrow drop here.” “We
have not seen your arrow,” replied Kawelu. Hiku then said: “If I call
for my arrow by its name it would make answer.” “Please do so,”
continued Kawelu. “Pua-ne, Pua-ne,” called out Hiku. “Yes,” answered
the arrow. “There you are, you two have hidden my arrow.” Kawelu then
called out to Hiku: “Come and get your arrow.” As Hiku reached for the
arrow, Kawelu grabbed his hand and pulled him into the house. As Hiku
entered, Kawelu ordered her attendant out, after which they plighted
their vows. This was kept up for five days, when Hiku became very
hungry, for Kawelu went and took her meals by herself without asking
Hiku. On the sixth day, as Kawelu went out to the eating house to take
some food, Hiku rose and went up to his home at Kaumalumalu.
When Kawelu came back after her meal she discovered that Hiku was not
in the house, so she went out to look for him; as she came out of the
house she saw him climbing the heights of Puukuakahi. Kawelu then
started after him, calling her husband to come back; but Hiku refused
to come back saying: “I will not return, for I was made to feel hungry
in your house; go back.” When Kawelu reached the top of Puukuakahi,
Hiku had reached the top of the heights of Puukuakolu, and this
distance between them was maintained until Hiku had reached the heights
of Puukuaumi and Kawelu on the heights of Puukuaiwa. At this place Hiku
called out for the maile vines, the ie vines, the ohia trees and all
the different kinds of vegetation to creep over and to grow up in the
pathway behind him, thus closing the way to Kawelu. She, however, upon
coming to the place where the different vines had tangled up her way,
struggled on, tearing her pau and other garments and receiving
scratches all over her body. At this Kawelu chanted her love to Hiku in
the following lines:
Hiku is climbing the heights,
As the branches of the trees are hindering my way.
It is being pressed down by the rain,
The flowers have fallen down below,
The flowers rejected by Kanaloa.
Let me have some of the flowers that I may string me a wreath,
The flowers that we two have indulged in;
For you have indulged, Hiku, in the love of a sister.
Kawelu wept bitter tears upon finding herself thus abandoned, and after
a while again chanted:
Kawelu shall henceforth live in Hanakaumalu,
Kawelu shall henceforth live in Hanakaumalu,
Where the koolau winds waft there below,
Stringing the blossoms of the kou, [173]
For my companion hath now become my idol to be carried standing and
at my breast, [174]
For I shall henceforth belong there below.
In this chant of Kawelu she voiced her intention of giving up the idea
of again looking for Hiku, her lover, and of going home and strangling
herself, and thereby go down to dwell with Milu [175] in the under
world, as in the last line of her plaint.
Hiku continued on his way until he arrived at his parents’, where he
again lived with them. His love for the vanished twilight of Kona,
[176] Kawelu, however, kept growing stronger and ever stronger, until
it was more than he could bear. He finally decided to return to Kawelu
as soon as he could forget her ill treatment of him.
Kawelu after voicing her intent returned home and said to her
attendants: “I am going to sleep and I don’t want you to wake me up,
nor to hear any disturbances. I shall awaken when I feel like it.” Upon
entering the house she laid down as though to sleep and strangled
herself to death. After a day and a night had gone by, the people began
to grow restless about Kawelu, so they opened the door and entered the
house. Upon looking at Kawelu they saw her tongue hanging out; she was
quite dead.
The people mourned for her many days, the people of Kona joining in,
for they all loved Kawelu. After the time of mourning was ended the
people went up to the mountains for timbers, for the purpose of
building a house in which to place her corpse. While on this mission
some of the people went up as far as the place where the parents of
Hiku were living, and they were asked as to the object of their
mission. They replied: “We have come for house timbers for our young
chiefess, who is dead.” “What is her name?” “Kawelu.”
The men then returned; while Hiku, who was lying down, rose and came to
ask his parents, saying: “What were you talking about out there with
those men?” “Kawelu is dead, and they came up here for timbers to build
a house in which to place her dead body. That is what the men said.”
When Hiku heard this he wept sorely, for he loved Kawelu. After a while
Hiku asked his parents if he could go and get Kawelu; the parents
replied: “Go to the priest and tell him your wish.” Hiku then rose and
went to the priest and told him of his intention of going in search of
Kawelu. To this the priest replied: “Go and get much kowali vine, then
go out to mid-ocean and let down one end of the vine into the sea, for
your wife is now in the possession of Milu. It is possible the spirits
may all have a desire to take a ride on the swing, then you will be
able to get Kawelu; but you must first rub yourself all over with old
decayed kukui nut.” [177]
Hiku did as he was instructed by the priest, and after collecting all
the kowali vines he could get, he took a double canoe and paddled out
to mid-ocean; he then lowered one of the kowali vines into the sea, and
taking another vine he lowered himself down. Just as he was going over
the side of the canoe he told the men: “When you feel a jerky motion,
haul up the vine.” Hiku then lowered himself down and when he reached
the lower world he began to swing himself on his vine. [178] When the
people of the lower world saw Hiku swinging himself back and forth,
they all wanted to have a ride. Kawelu was by the side of Milu. The
spirits then called out: “Say, you ill-smelling spirit,” but Hiku paid
them no attention. The spirits were all anxious for a ride on the swing
and were also taken with the chant Hiku was singing:
I have a swing,
While the rest of you children have none;
When you fall, it is only to sit on your behind.
By these actions of Hiku they all jumped on the vine and began swinging
back and forth. Milu could not keep himself away, so he too took a
ride, leaving Kawelu all by herself. Hiku on seeing this invited Kawelu
saying: “Here is our swing, come and ride with me.” “I will not ride
with you for you smell bad.” Hiku replied: “I will cover myself over
with my mantle and you can sit on me.” At this Kawelu consented and she
jumped and sat on Hiku, and they began to swing back and forth. While
Kawelu was enjoying herself, Hiku pulled on the vine, so those on the
canoe began to haul it up. Just as they were about to reach the surface
Hiku held on to Kawelu very tightly and held her so until they got into
the canoe, and from there on to the house.
When they reached the house where the dead body of Kawelu was lying,
Hiku pushed the spirit of Kawelu into the body from the feet. After the
spirit had gone as far as the knees, it came back as it was afraid of
the body for it was decaying. Hiku, however, kept on urging the spirit
up into the body, and he did this for some days until it finally
entered the body, then on to the breast, then to the throat and at last
Kawelu crowed like a rooster. After this she was taken up and warmed
until Kawelu was restored to life [179] and was again herself.
The two from this time on again took up their thread of life where they
had left it and lived on as husband and wife.
HE KAAO NO HIKU A ME KAWELU.
O Keahuolu ka makuakane, o Lanihau ka makuahine, o Hiku ke keiki, o
Kaumalumalu ka aina, o Kona ka moku, o Hawaii ka Mokupuni. Noho o Hiku
i uka o Kaumalumalu me kona mau makua a hiki i ka wa nui, he keiki nani
loa ia ke nana aku, he helehelena maikai loa kona, a mahope iho oia i
kai e ka pua ai me kana pua o Pua-ne. Ia ia e ka pua ana me na kamalii,
lele aku la kana pua a he ohule, ne iho la, a he makole, ne iho la, he
oopa, ne iho la; ekolu ahupuaa i hala i ka lele ana o kana pua, hiki i
ko Kawelu wahi e noho ana. Mawaho o ko Kawelu wahi kahi i haule ai o ka
pua, kena aku la o Kawelu i kona kahu e kii i ka pua a lawe mai, a loaa
mai la ka pua ia Kawelu, huna iho la ia.
He wahine opiopio puupaa maikai loa o Kawelu ke nana aku, aohe ona
kina, he ’lii, e noho ana ia me kona kahu, o kona mau makua ma kahi e
aku.
Hiki mai la o Hiku a ma waho o ka hale, ninau aku la: “E na ’lii e,
aole anei olua i ike i kuu pua i lele mai nei a haule iho nei maanei
iho nei?” “Aole,” wahi a Kawelu. I aku o Hiku: “Ua ike pono mai nei au
i ka haule ana o kuu pua maanei.” “Aole maua i ike i kau pua,” pela mai
o Kawelu. Wahi a Hiku: “Ina no wau i kahea aku i ka inoa o ka’u pua, e
o mai no.” “O i ana,” pela mai o Kawelu. “Pua-ne, Pua-ne.” “O.” “A aia
hoi paha la, ua huna olua i kuu pua.” Kahea mai o Kawelu ia Hiku:
“Kiina mai ko pua.” Ia Hiku i kii ai i ka pua, lalau mai la o Kawelu a
huki aku la ma ka lima. A komo o Hiku i loko o ka hale, kipaku o Kawelu
i ke kahu e hele i waho, a hele ke kahu, ia wa laua i umeume ai i na
kaula maawe a ka manao, he hana io. Noho iho la laua i loko o ka hale i
ke ao a me ka po, a hala elima la ia laua, ma keia mau la a laua i noho
ai, ua pololi o Hiku i ka ai, no ka mea, ala ae la no o Kawelu, hele e
ai, me ka olelo ole ia Hiku. I ke ono o ka la, hele o Kawelu e ai, ia
wa i hoi ai o Hiku i kona wahi i uka o Kaumalumalu.
Ma keia hoi ana o Hiku, hele o Kawelu e ai a hoi mai, i nana aku ka
hana aole o Hiku o loko o ka hale, huli ae la ia a nana i uka, e pii
ana o Hiku i Puukuakahi. Hahai aku la o Kawelu mahope i ke kane, e
kahea ana e hoi mai, hoole mai o Hiku: “Aole au e hoi aku, no ka mea,
ua pololi au i kou hale, o hoi.” A hiki o Kawelu i Puukuakahi, a
Puukuakolu o Hiku, pela laua i pii ai a hiki o Hiku i Puukuaumi, hiki o
Kawelu i Puukuaiwa. Kahea o Hiku i ka maile, ke ie, ka ohia, ka
nahelehele. Ia wa, hihi o mua a paa ke alanui, aohe alanui e hiki aku
ai o Kawelu, a ua pau ka pa-u a me ke kapa, ka ili i ka poholehole. Ia
wa kau aku o Kawelu i kona aloha ia Hiku, penei:
Pii ana Hiku i ke kualono,
E ka lala e kau kolo nei,
Ua keekeehia e ka ua,
Ua helelei ka pua i lalo,
Ka pua malau a Kanaloa,
Homai ana kekahi pua e kui ae i ko’u lei,
Ka pua i walea ai maua;
Ua walea oe e Hiku i ka ipo kuahine.
Uwe iho la o Kawelu me na waimaka e helelei ana, a hopu iho la i ka upe
a ka ae la, kau hou aku la ia:
Noho ana Kawelu i Hanakaumalu,
Noho ana Kawelu i Hanakaumalu,
Aheahe koolau wahine o lalo,
Kui ana i ka pua o ke kou
Ko’u hoa, ua lilo i hiiku i hiialo,
No lalo ka hoi oe e ke hoa.
Ma keia mele hope a Kawelu, ua pau kona manao uhai ia Hiku, eia ka mea
i holo i kona manao, o ka hoi a kaawe, a iho i lalo me Milu e noho ai,
e like me ka lalani hope o ke mele ana.
Hoi aku la o Hiku a hiki i na makua, noho iho la me ke aloha i ka liula
koili o Kona, oia o Kawelu, e manao ana a pau kona huhu hoi me Kawelu.
Hoi aku la o Kawelu a hiki i ka hale, olelo aku la i na mea a pau: “E
hiamoe ana au, mai hoala oukou i kuu hiamoe; mai komo mai kekahi ma
ko’u wahi moe; mai hoohalulu, na’u no wau e ala ae.” Ma keia moe ana o
Kawelu, ua kaawe oia a make iho la. A hala ka la a me ka po, nauki loa
na mea a pau i ka moe loa o Kawelu, kii aku la wehe i ka puka, i nana
aku ka hana, e lewalewa mai ana ke elelo, ua make loa.
Uwe iho la lakou me ka kanikau i na la he nui; makena iho la na
makaainana o Kona ia Kawelu, a hala ia, pii na kanaka i laau hale e
waiho ai ke kino kupapau o Kawelu. Ma keia pii ana, hiki loa aku la
kekahi kanaka ma kahi a na makua o Hiku e noho ana, ninau mai la: “E
pii ana oe i hea?” “I pii mai nei makou i laau hale no ke ’lii wahine o
makou ua make.” “Owai ka inoa?” “O Kawelu.”
Hoi aku la ua kanaka ala, ala mai o Hiku a ninau mai i na makua: “Ea!
Heaha ka oukou olelo ma waho nei me ke kanaka?” “Ua make o Kawelu, o ia
kona kumu i pii mai nei i laau hale e waiho ai ke kino kupapau. Oia ka
olelo a ua kanaka ala.”
A lohe o Hiku, uwe iho la ia me ka waimaka, no ke aloha ia Kawelu. Ia
wa, ninau aku la o Hiku i na makua, no ka pono o ke kii ana ia Kawelu.
Olelo mai na makua: “E hele oe a ke kahuna olelo aku.” Hele aku la o
Hiku a hiki i ke kahuna, hai aku la i na mea a pau loa e pili ana no
Kawelu. I mai ke kahuna: “E imi oe i kowali a nui, alaila, holo a ka
moana, hookuu iho i lalo, no ka mea, ua lilo ko wahine ia Milu; malama
o lealea na akua a pau i ke kowali, alaila loaa o Kawelu, a e hamo hoi
oe ia oe i ke kukui pilau.”
Hana aku la o Hiku e like me na olelo a ke kahuna. Holo aku la me na
waa a ka moana, hookuu i na kowali i lalo a pau loa, a o Hiku hoi ma
kekahi kowali, lele ana i lalo, olelo aku o Hiku i ka poe o luna o na
waa: “Ina i umeume au i ke kowali, alaila huki oukou.” Iho aku la o
Hiku me na kowali a hiki i lalo, lele ana, ike mai la na mea a pau loa
i ka lele o Hiku, lealea mai la; e noho ana o Kawelu me Milu. Kahea mai
la na mea a pau loa: “Kahi akua pilau, kahi akua pilau.” Aka, ua
makemake loa na mea a pau i ka lele o Hiku i ke kowali, a me kona
olioli mele ana, penei:
Ko’u kowali,
Kamaliilii kowali ole,
Haule iho i lalo papaakea ka okole.
Ma keia mau hana a Hiku, kau mai la na mea a pau i ke kowali a me Milu
kekahi, a lele aku la, a koe o Kawelu aohe ona kowali e lele ai. Kahea
aku o Hiku: “Eia ko kaua kowali e lele ai.” Hoole mai o Kawelu: “Aole
au e lele me oe, he pilau oe.” I aku Hiku: “Pale ae no hoi paha wau i
kahi kapa, a kau iho no hoi oe maluna o’u.” Ma keia olelo a Hiku, lele
mai la o Kawelu a kau pu me Hiku i luna o ke kowali hookahi a lele aku
la. A nanea o Kawelu i ka lele o ke kowali, ia wa umeume o Hiku i ke
kowali, alaila huki o luna, a kokoke i luna loa, puliki o Hiku ia
Kawelu a paa, a puka loa laua i luna a kau i na waa, a hoi aku la i ka
hale.
A hiki i kahi i waiho ai ke kino kupapau o Kawelu, hoo aku la o Hiku i
ka uhane o Kawelu ma na wawae, komo aku la a na kuli, hoi hou, no ka
makau i ka pilau o ke kino. Pela o Hiku i hana ai a hala he mau la,
komo ka uhane a loko o ke kino, a ka umauma, a ka puu, o o moa ae la o
Kawelu.
Mahope o laila, puholoholo iho la a ola ae la o Kawelu, a hoi no e like
me mamua, a noho iho la laua he kane a he wahine.
LEGEND OF KAHALAOPUNA.
Manoa in Oahu is the land in which Kahalaopuna was born; and Kahoiwai
is the place on which the house stood. Kauakuahine [180] was the father
and Kahoiamano was the mother. Kahalaopuna was a young and beautiful
girl, a virgin; she was good to look upon and was a favorite with her
people. Some time before, her parents had promised her to Kauhi, a man
of note who was at this time living with Kakuhihewa, the king of Oahu.
Kauhi belonged to Koolau and he lived at a place called Alele.
When Kauhi heard that the parents of Kahalaopuna had given their
consent to their engagement, he began to collect and to send her all
manner of good things. After the lapse of certain ten-day periods
(anahulu) he, however, found something against her, and it came about
in this way. Some people who were desirous of seeing Kahalaopuna put to
death, while on their way from Manoa to Koolau, upon meeting Kauhi made
up a slanderous story [181] against her in the following manner: “How
strange indeed was the behavior of your intended wife, Kahalaopuna! She
went dancing two nights now, and on each night had a separate lover.”
When Kauhi heard this from these men, he said to himself: “I shall
indeed kill her for she has taken all the good things from my lord
which I gave her. She has now gone and defiled herself.”
Kauhi then came up to Manoa and found Kahalaopuna, and asked her to go
with him to Pohakea, a place above Ewa lying close to the Kaala
mountain. While on their way, she meditated within herself as to the
probable cause of this journey. In going they took the upper road where
people seldom passed, passing along Pauoa [182] and Waolani, [183] then
along upper Kalihi and so on to Manana, [184] where they spent the
night. In all this traveling the hands of Kahalaopuna were bound with a
cord by Kauhi and consequently her skirt (pa-u) became unfastened and
trailed on behind, she being unable to fasten it properly as her hands
were bound.
On the next day they resumed their way until they came to Pohakea,
[185] then on up to a large lehua [186] tree, where Kauhi called
Kahalaopuna to come near to him. Thinking that the call boded no evil
she went up to him, but no. As she stood in front of Kauhi, he said:
“Lie down.” Kahalaopuna obeyed. Kauhi again said: “I am going to kill
you for you have taken the property of my lord, which I gave you, and
have allowed yourself to be defiled.” Kahalaopuna answered: “My
husband, for you are indeed my husband, I am not defiled; you must not
kill me.” [187] Kauhi then broke off a lehua branch and struck
Kahalaopuna with it; two and three times he struck her, when
Kahalaopuna chanted the following lines: