From the uplands where the creeping trees grow,
My husband from Kahaimano, alas!
Like unto a shark is your jealousy of me,
Quickly returning to bite at me,
My great love for you is, however, broken, alas!
Kauhi again said to her: “You shall not live, for you have allowed
yourself to be defiled by another.” Kahalaopuna answered: “I am not
defiled, and I cannot see any reason why you should beat me thus.”
Again Kauhi beat her until she was almost dead, when Kahalaopuna again
chanted:
My husband from the rising dust of Kawiliwili,
From the sunny plain of Mahinauli.
The dark spot on the skin reminds me of you.
Alas! I am anxiously waiting for the heavy rains,
And the wind from the front of Pokiikaua,
My husband in the twilight of Mana
Who accuses me unjustly.
I stood and gazed there,
Ready to weep
As the tears gathered in my eyes.
Alas! Alas, my dear companion!
At this Kauhi again prepared to strike her with the stick to kill her.
In her last faint cry she said: “My love to you. Let me kiss you, my
husband, ere I depart from this life. Tell our parents of my love for
them.” Kauhi then said: “Why do you give your orders when you are thus
about to die? I shall kill you.” With that he struck her with the stick
and killed her. Kauhi then dragged the dead body and laid it under the
lehua tree, covered it over with leaves and ferns, fixed it so that it
could not be seen and returned to his home. The spirit of Kahalaopuna
flew to the top of the lehua tree and called out in a chant:
O ye vast company that is passing by,
Go ye to my parents
And tell them that Kahalaopuna is dead;
For she lies in the uplands of Pohakea,
Beneath the lehua tree.
Kahalaopuna saw the company of people as they were passing along the
road, which was the reason why she chanted. At the close of the chant
the people stood and listened, uncertain whether it was the voice of
people, the wind, or the squeak caused by the rubbing together of
trees.
After a while Kahalaopuna chanted a second time, which made the people
know that it was the spirit of a dead person; so they continued on
their way until they arrived at Manoa, where they informed the parents
of Kahalaopuna of what they had heard. Upon hearing this the parents
arose and went to the place where their daughter had been killed. When
they arrived at Pohakea, they looked for the lehua tree where the body
was hidden. At last they found it and they took up the body and with it
they returned to Manoa, where they worked over it until she was
restored to life and assumed her former self. [188]
The news of this restoration of Kahalaopuna to life was carried to
Koolau and to the hearing of Kauhi, who came up to see for himself, to
pay her a visit and to beg to be loved again; but Kahalaopuna would not
listen to him. This is the nature of this legend.
HE KAAO NO KAHALAOPUNA.
O Manoa ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o
Kauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine
opiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he
puupaa hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a
na Kauhi, he kanaka koikoi e noho ana me Kakuhihewa, ke ’lii o Oahu
nei. No Koolau o Kauhi, no Alele.
I ka lohe ana o Kauhi he wahine o Kahalaopuna nana, malama mai la ia i
na mea a pau loa no Kahalaopuna, a hala he mau anahulu, alaila, loaa ka
hewa. Imihala kekahi poe ia Kahalaopuna i mea e make ai. Hele aku la
lakou mai Manoa aku a Koolau, a loaa o Kauhi, olelo aku la me ka epa:
“Kupanaha ko wahine o Kahalaopuna, alua po i ka hula, alua no hoi po me
ke kane hou.” A lohe o Kauhi i keia mau olelo epa a kela mau kanaka,
olelo iho o Kauhi: “Make ia wahine ia’u; ua pau ka waiwai a ko’u haku
iaia, eia ka no hai e wahi kona mai.”
Pii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e
hele i Pohakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko
laua hele ana, noonoo iho la o Kahalaopuna i ke kumu o keia hele ana.
Ma keia hele ana o laua, ma ka uka pili kanaka ole, ma uka o Pauoa a me
Waolani, malaila, a ma uka o Kalihi, pela ko laua hele ana a Manana moe
laua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i ke
kaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele
ai, no ka lima ole e hana iho ai.
A ao ae, hele aku la laua a hiki i Pohakea, pii aku la laua a hiki
malalo o kekahi kumu lehua, kahea mai o Kauhi ia Kahalaopuna: “Ea! E
Kahalaopuna, hele mai maanei.” E manao ana o Kahalaopuna i keia kahea a
Kauhi he pono la, aole ka! A hiki o Kahalaopuna, olelo o Kauhi: “Moe
aku.” Moe o Kahalaopuna, olelo iho o Kauhi: “Make oe ia’u, no ka mea,
ua pau ka waiwai a ko’u haku ia oe, eia ka! na hai oe e wahi a naha,
aole hoi oe i naha ia’u.” Olelo mai o Kahalaopuna: “E ke kane, e moe
mai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai
pepehi oe ia’u.” Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a
uhau aku la ia Kahalaopuna, elua, ekolu hahau ana, pane mai o
Kahalaopuna ma ke oli penei:
Kuu kane mai ka uka o Kahoiwai,
Mai ka uka laau hihi i ka nahele,
Kuu kane o Kahaiamano e! Auwe!
Me he mano la no ka lili ia’u,
Ka hoi koke mai no nanahu ia’u
O kuu nui aloha, ua hai iho nei e! Auwe!
I aku o Kauhi: “Aole oe e ola ia’u, no ka mea, ua naha kou mai ia hai.”
I aku o Kahalaopuna: “E moe mai oe e ke kane a i naha ka mai, pono hoi
kau pepehi ana.” Lele hou o Kauhi pepehi, a kokoke e make loa o
Kahalaopuna, ia wa kau hou mai o Kahalaopuna i ke oli:
Kuu kane mai ka ea a Kawiliwili,
Mai ke kula la i Mahinauli.
Ka uli o ka ili manao i ke hoa.
Auwe! E manao aku ana au o ka naulu,
O ka makani i ke alo o Pokiikaua,
Kuu kane liula i Mana e!
A kukui au a ka hewahewa.
Ku wau nana i laila,
Ha nana ana wau e uwe,
Haloi, haloi, kuu waimaka,
Auwe! Auwe kuu hoa e!
Ia wa, lele mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o
Kahalaopuna: “Aloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai
aku oe i na makua o kaua i kuu aloha.” Olelo iho o Kauhi: “Ka! Waiho ka
kau kauoha ia’u a mainoino oe, make oe ia’u.” Ia hahau ana a Kauhi i ka
laau, make loa o Kahalaopuna. Alako aku la o Kauhi a malalo o ke kumu
lehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a nalo, hoi
aku la i kauhale.
Lele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai
la:
E kela huakai nui e hele ae la,
E hele oukou a i o’u makua
E hai aku oukou ua make o Kahalaopuna;
Aia la i ka uka o Pohakea,
I ke kumu lehua la o lalo iho.
Ua ike o Kahalaopuna i ka huakai e hele ana ma ke alanui, nolaila, kana
oli ana, a pau ke oli ana a Kahalaopuna, ku iho la ka huakai e hoolohe,
i keia leo, he kanaka paha, he makani paha, he uwi laau paha.
Elua oli ana a Kahalaopuna, maopopo ia lakou, he uhane ua make,
nolaila, hele mai lakou a hiki ma Manoa. Olelo aku la i na makua, e
like me ke oli a Kahalaopuna, a lohe na makua, hele mai la. A hiki
lakou i Pohakea, a ke kumu lehua i waiho ai o Kahalaopuna, huai ae la,
a hoi mai la i Manoa, hana ia iho la a ola, a like me mamua.
Kui aku la ka lohe ia Kauhi ma Koolau, i ke ola o Kahalaopuna a hele
mai la e nana, e ike, e aloha, aole o Kahalaopuna maliu aku, pela ke
ano o keia kaao ana.
LEGEND OF UWEUWELEKEHAU.
Ku was the father and Hina was the mother of Uweuwelekehau, and Wailua,
Kauai, was the land [of their birth]. Olopana was the first-born, then
Ku came next, and the last of the family was Hina, [189] a girl. They
lived in Wailua as chiefs and rulers of Kauai. After a while Olopana
became displeased with Ku, so Ku set out and journeyed to Piihonua,
Hilo, Hawaii, where he made his home. In this journey Hina, the sister,
followed Ku, as she was much attached to him, and thus left Olopana in
Kauai by himself.
After they arrived at Hilo, Ku in accordance with the old custom took
Hina to be his wife, [190] as he was of too high a rank to take any
other woman to wife; and they became the king and queen of Hilo. Their
bathing place was at the pool called Waianuenue. In course of time Hina
conceived and gave birth to a male child, who was called Uweuwelekehau.
At the birth of the child a great storm swept over the land; the
thunder roared, the earth was shaken by a great earthquake, the
lightning flashed, the rivers and streams were overflowed, the wind
blew and the rain came down in torrents. [191]
After Uweuwelekehau was grown up into manhood it was seen that he was
very handsome and pleasant to look upon. He was always accompanied by
his two gods, Kane and Kanaloa. His bringing up was surrounded by many
restrictions; his house was sacred, people not being allowed to pass
near it upon pain of certain death.
In the meantime Olopana lived on in Kauai, and he too in course of time
was blessed with a child, a girl, who was called Luukia. Upon hearing
that Hina had given birth to a male child, Olopana made oath that his
daughter should marry no one except Uweuwelekehau. Olopana then
commanded the people of Kauai that Uweuwelekehau when he comes shall
come in a red canoe, having red sails, red paddles, accompanied by
large and small men in large and small canoes. When they see such a man
come with these different things, [192] then it is the sign of the
great chief.
One day near the month of October while Ku and Hina were living in
their home, they were possessed with the desire to go up the Wailuku
river for oopu and shrimps. In this expedition they took all their
servants along with them leaving Uweuwelekehau alone with his
attendants. After his parents had departed on their way up the stream
Uweuwelekehau set out for the Kalopulepule river to sail his canoe. As
he was in the river a small cloud appeared from the sea and came on up
till it stood directly above the Wailuku stream when it came down in
the form of rain, flooding the whole country and causing the stream to
flow in a rush to the ocean, carrying Uweuwelekehau along in its flood.
This carrying away of Uweuwelekehau by the flood was caused by Kane and
Kanaloa. After he was thus carried out to sea some one went up and
informed Ku of the matter and he and his company returned home and a
search was made, but the boy could not be found. The parents then
mourned for the boy.
While in the sea Uweuwelekehau was changed into a fish through the
power of Kane and Kanaloa, and by them taken to Kauai and left in a
crevice in the rocks near the shore where the fish of Luukia was
generally caught by her attendant, Papioholoholokahakai. The fish into
which Uweuwelekehau was changed was of the kind called moa, [193] a
short stubby fish.
Early the next morning when Luukia awoke from her sleep she told her
attendant, Papioholoholokahakai, to go down and catch her some fish for
breakfast, as there was none ready for her morning meal.
Papioholoholokahakai took up his net and proceeded to the beach. After
three casts of his net he found that he had caught nothing. Thinking
that his charge would get angry with him he again made another attempt,
when to his delight he caught a small stubby fish, and upon closer
inspection he saw that it was a good fish. He then took the fish and
placed it into a calabash with some water and proceeded home. When he
arrived in the presence of Luukia, he handed her the calabash which
contained the fish. Luukia looked at the fish and was made glad by the
shape of the fish and took and gave it to her servants with the order
that it be given good care.
After the lapse of one day, on the second day, while Luukia and her
attendants were asleep, the fish transformed itself into a human being,
through the power of Kane and Kanaloa. When Luukia and her attendants
woke up they saw a handsome young man coming to them and immediately
Luukia fell in love with him, for he was indeed very comely and
pleasant to look upon. Luukia called Uweuwelekehau to come closer,
whereupon they came together, though they did not know each other, for
Kane and Kanaloa disapproved of their living together at this time.
While they were living in this way, Olopana heard that Luukia was
living with a husband; so he became very angry because of the promise
he had made, that Luukia should have no one else but Uweuwelekehau for
her husband [not knowing that this very person was the man of his
choice]. Olopana then gathered all the people of Kauai and ordered them
to come before him to hear what he had to say about Luukia and her
lover, and to see for themselves who he was. As soon as the people came
together in his presence, he asked Luukia: “Which would you rather
have, the husband or your father?” “I will take my husband,” said
Luukia. Olopana then ordered his chief officer: “Take off everything
from Luukia and leave her naked; also take off everything from her
husband except his malo.” Olopana thought they were deserving of this
ill treatment because his daughter had disobeyed him. Olopana then told
the people of the whole of Kauai not to take these two into their homes
nor give them food or clothing. He also commanded that they go to Mana
and live, a place of spirits; no human beings lived there.
Luukia and Uweuwelekehau therefore left Wailua and journeyed to the
land to which they were commanded to go and live. When they reached the
plains of Lihue, Luukia began to weep and to show signs of complaint
against her father for forcing her to go naked. When Uweuwelekehau saw
this he said: “Don’t weep; have patience until we reach that hill,
where you will find a pa-u.” When they arrived at the hill, they found
several pa-u and all manner of kapas, which furnished them with all
their wants and thus covered their nakedness. After they left the place
Luukia again began weeping because she was hungry. Her husband then
said to her: “Have a little patience until we reach that hill, Kahoaea,
where we will find food and meat.” Upon arriving at the hill they found
food and meat which they ate until they were satisfied. From this place
they continued on their way until they came to Mana, where they made
their home.
Mana, as has been said, was the land where the spirits lived; no human
beings lived there; no food of any description grew in the place; the
only things that grew in the place were wild shrubs and weeds. It was
also a place avoided by people, lest they be destroyed by the spirits,
and it was for these reasons that Luukia and her husband were sent
here.
During the night, as they slept, a house was built over them, food was
provided, animals were brought to the place and all their needs were
supplied them. When they woke up the next morning Luukia was surprised
to see these different things. The two lived on in peace in the place
from this time on.
When the fishermen who were out in their canoes saw the light burning
they came ashore and were entertained by Uweuwelekehau, food and meat
were given them as well as kapas and other things. Through his great
kindness he stole the hearts of these people who came to Mana, causing
many of them to come and live there, and through their labor turned the
waste land into a rich and comfortable place. By this time these doings
were reported to Olopana who was still at Wailua. In order therefore to
see these things for himself and also to make up with his daughter and
son-in-law, for news had also come to him that this person was
Uweuwelekehau himself, because the latter had informed his wife and the
people in Mana as to his identity, Olopana set out for Mana, with the
purpose not only to make up, but to make his son-in-law and daughter
the king and queen of Kauai.
The news of Uweuwelekehau being alive and in Kauai was not by any means
confined to that island alone, but it was also carried to Hawaii and to
Ku and Hina. They therefore came to Kauai with their servants, in large
and small canoes, having red sails, red cords, red paddles, red seats,
red bailing cups and red men, and with everything needed for the
voyage.
When the people from Hawaii arrived they were met by a great host of
people at Mana and great festivities were had. That night for the first
time were the two covered by the same kapa, for Kane and Kanaloa were
pleased to remove the kapu placed over their charge.
Uweuwelekehau and Luukia were at this time declared the king and queen
of Kauai. Among their first acts to commemorate their great fortune
were the planting of the grove of coconut trees at Kaunalewa and the
building of the temple of Lolomauna.
This is the end of this legend. [194]
HE KAAO NO UWEUWELEKEHAU.
O Ku ka makuakane, o Hina ka makuahine o Uweuwelekehau, o Wailua i
Kauai, ka aina. O Olopana ka mua, o Ku, kona muli, o Hina ko laua hope,
he wahine o Hina, noho lakou i Wailua he mau alii no Kauai. A mahope,
huhu o Olopana ia Ku, nolaila, hele o Ku a noho ma Piihonua i Hilo,
Hawaii. Ma keia hele ana o Ku, ua hahai ko laua pokii wahine o Hina, ia
ia, no ke aloha, a haalele ia Olopana ma Kauai.
Moe iho la laua ma ke ano moepio, a noho iho la he kane a he wahine,
lilo ae la laua he mau alii no Hilo, o ko laua wai auau o Waianuenue.
Ma keia noho ana o laua, loaa o Uweuwelekehau; a i kona wa i hanau ai,
kui ka hekili, nei ke olai, olapa ka uwila, kahe ka wai, hele ka ua
koko me ka makani.
A nui o Uweuwelekehau, he maikai kona kino a me ka helehelena ke nana
aku, a mea ia pu no kona mau akua elua, o Kane a me Kanaloa. Ua kapu
loa kona noho ana, a me kona hale e noho ai, aohe kanaka maalo ma
laila, ina ike ia kekahi mea, alaila, o ka make kona hope ponoi.
A ia Olopana hoi e noho ana ma Kauai, ua hanau kana o Luukia, he
kaikamahine, a ua hoohiki ia na Uweuwelekehau e moe, a oia ke kane, no
kona lohe ana ua hanau o Hina he heiki kane. Eia ka Olopana olelo i mua
o Kauai a puni: “Aole e nalo ka hiki o Uweuwelekehau e hele mai ana he
waa ula, he pea ula, he hoe ula, he kanaka nui, he kanaka iki, he waa
nui, he waa iki, oia ka hele a ke ’lii.”
Noho iho la o Ku ma me Hina, a kokoke i ka malama o Ikuwa pii i ke pani
wai oopu, opae, i uka o ke kahawai o Wailuku. Ia lakou i pii ai me na
kanaka a pau loa, koe o Uweuwelekehau me kona kahu, hele aku la o
Uweuwelekehau ma ka muliwai o Kalopulepule e hooholoholo waa ai. Aia
hoi ma ka moana mai, he wahi ao e pii mai ana, o ka hele no ia a kau
pono i uka o Wailuku, o ka ua iho la no ia, a kahe mai la ka wai, a
loaa o Uweuwelekehau, lilo i ka moana. Na Kane laua o Kanaloa keia lilo
o Uweuwelekehau i ka wai, ma keia lilo ana, pii aku la kekahi a olelo
ia Ku ma, a hoi mai la e uwe ana me ka imi, aohe loaa.
I loko o ke kai, ua hoolilo ia o Uweuwelekehau i ia, e Kane a me
Kanaloa, lawe ia aku la a Kauai, loko o ke kaheka kai, kahi e lawaia ia
ai ka ia a Luukia, e Papioholoholokahakai, kona kahu ponoi. O kela ia o
ka moa, he ia opu keke ke nana iho, oia ke kino ia o Uweuwelekehau.
Moe o Luukia i ka po a ao ae, i aku i ke kahu ia Papioholoholokahakai:
“E iho oe e kuu ia na kakou no ka aina kakahiaka, aohe ia a kakou e ai
ai.” Iho aku la o Papioholoholokahakai me ka upena a hiki, lawaia iho
la; aohe ia. Ekolu hana ana pela, aohe loaa iki o ka ia; manao iho la o
huhu ia mai e ke ’lii, hele hou aku la kaee, hei ae la ua wahi ia
opukeke nei, i nana iho ka hana, he wahi ia maikai o ke kino. Lawe ae
la ia a loko o ka ipu me ka wai, a hoi aku la a hiki imua o Luukia,
haawi aku la keia i ka ipu me kahi ia, nana iho la o Luukia a makemake,
lawe ae la i ka ia nana, a kauoha aku la i ke kiai e malama. Hookahi la
i hala o ka noho ana, a i kekahi la ae, hiamoe o Luukia a me ke kahu,
oili ae la ka ia a lilo i kanaka, mamuli o ka mana o Kane laua o
Kanaloa. A ala ae la o Luukia a me ke kahu, ia wa, hele mai la o
Uweuwelekehau me ke kino maoli; ma ka nana aku o Luukia i ke kino, ua
komo kona manao no ka maikai o ke kino a me ka nani ke nana aku.
Nolaila, kahea aku o Luukia ia Uweuwelekehau, e hele mai a kokoke; ia
wa ua hui laua, aka, aole nae he moe kino, no ka mea, ua paa i ka mana
o Kane a me Kanaloa.
Ia laua e noho ana ma ia ano, lohe aku la o Olopana, ua loaa ke kane a
Luukia, aole hoi o kana kane i makemake ai o Uweuwelekehau, nolaila,
houluulu ia o Kauai a puni e hele mai ma kahi o Olopana e nana ai ia
Luukia a me Uweuwelekehau. A akoakoa mai la na mea a pau loa i mua o
Olopana, ninau aku la o Olopana ia Luukia: “O ke kane o ka makua mahea
oe?” “Ma ke kane au,” wahi a Luukia; i aku o Olopana i kona ilamuku, e
lawe ae oe i ko Luukia mau pono a pau loa, a waiho olohelohe iho ke
kino, pela ke kane, a koe ka malo. Ma keia hoomainoino ana a Olopana,
ia Luukia a me Uweuwelekehau, ua hookuu ia laua me ke olohelohe o na
kino. Ua papa o Olopana ia Kauai a puni, aohe mea e hookipa ia laua, i
ka ai, i ke kapa. A ua kipaku o Olopana ia laua e hoi i Mana e noho ai,
he moku akua ia, aohe mea noho ilaila.
Nolaila, hele aku la o Luukia me Uweuwelekehau, mai Wailua aku a hiki i
ke kula o Lihue, uwe iho la o Luukia me ke kaniuhu, no ka hele wale o
ke kino aohe kapa. I aku o Uweuwelekehau: “Mai uwe oe, e hoomanawanui a
kela puu, aia i laila ka pa-u.” A hiki laua, e ahu ana ka pa-u a me ke
kapa, i laila, pau ka hemahema i ke kapa a me ka pa-u. Uwe hou o Luukia
o ka pololi; olelo aku ke kane: “E hoomanawanui a kela puu (oia o
Kahoaea) aia i laila ka ai a me ka ia.” A hiki laua i laila, e ahu ana
ka ai a me ka ia; ai iho la laua a maona, hele aku la laua a hiki i
Mana, noho iho la.
No Mana. He aina akua o Mana, aohe kanaka o ia aina, he aina ai ole,
aohe mea ulu, he aina nahelehele, he aina mehameha; nolaila, makau na
kanaka ia aina o pau i ka ai ia e ke akua, a nolaila o Luukia me ke
kane i kiola ia ai i laila.
I ka po, moe iho la laua, ia wa, ku ana ka hale, ka ai, na holoholona,
na mea a pau loa, a ao ae, nana iho la o Luukia i keia mau mea.
Pela laua i noho ai i Mana, o ka poe hoi e holo ana ma ka waa ike mai
la i ke ahi e a ana i uka, pae mai la, hookipa o Uweuwelekehau i ka ai
a me ka ia, ke kapa, pela kona ume ana i ka naau o na mea a pau loa e
holo aku ana i Mana. A lilo iho la ia aina i aina kanaka, a me ka
waiwai, kui aku la ka lono a lohe o Olopana i Wailua, holo mai la o
Olopana e ike ia Luukia a me Uweuwelekehau. No ka mea, ua hai o
Uweuwelekehau i kona moolelo ia Luukia a me na kanaka, a ua hai no hoi
i kona inoa ponoi, o ia o Uweuwelekehau. Ma keia lohe ana o Olopana, o
kana keiki no keia kane a Luukia o ia kona kumu i hele ai e ike, a e
hoolilo i alii no Kauai.
Kui aku la ka lohe i Hawaii a lohe o Ku me Hina, a holo mai la, he waa
nui, he waa iki, ke kanaka nui, he kanaka iki, he waa ula, he pea ula,
he kaula ula, he hoe ula, he noho ana ula, he ka ula, he kanaka ula, a
me na mea a pau loa.
Akoakoa na mea a pau ma Mana, ia wa, akahi no a launa kino o
Uweuwelekehau me Luukia, no ka mea, ua kapu ia Kane a me Kanaloa.
A lilo ae la laua he mau alii no Kauai, ma ko laua noho ana i laila i
kanu ia ai ka niu o Kaunalewa, a me ka heiau o Lolomauna a pela ka hope
o keia kaao ana.
LEGEND OF KALAEPUNI AND KALAEHINA.
CHAPTER I.
RELATING TO KALAEPUNI.
Kalanipo and Kamaelekapu were the father and mother of Kalaepuni and
Kalaehina. Kalaepuni was the elder and Kalaehina was the younger. They
were born and raised in Holualoa, Kona, during the reign of
Keawenuiaumi, king of Hawaii. Regarding Kalaepuni: he was a very
mischievous boy and one who was without fear. At the age of six he was
able to whip all his playmates and his strength developed from that
time on until he reached the age of twenty years, at which time
Kalaepuni became famous [195] over the whole of Hawaii for his great
strength. At twenty he determined to kill all the young chiefs of
Hawaii, [196] those who were of very high blood as well as those of low
blood, both big and small, even the mere sucklings. In his plan to kill
all the chiefs he did not intend to kill Keawenuiaumi, because, as he
reasoned, Keawenuiaumi was already well on in years. But Keawenuiaumi
[197] was afraid of Kalaepuni and he made his plans to escape and to
get out from the presence of Kalaepuni.
Shortly after the events narrated above, Kalaepuni went out fishing
with some of Keawenuiaumi’s fishermen to the fishing grounds outside of
Kalahiki; they went out shark fishing. After some of the bait was
thrown out the sharks began to gather under the canoe, when the baited
hooks were let down and several sharks were caught and hauled into the
canoe. While Keawenuiaumi’s men were hauling the sharks up, Kalaepuni
jumped out amongst the sharks that were gathered under the canoe and
began to fight them, [198] killing them all. After killing all the
sharks, Kalaepuni began boasting, saying: “Henceforth I shall use my
hands as hooks for catching sharks and shall make all sharks as dust in
my hands.”
After they had been fishing for some time they returned and landed
their canoe at Honaunau where a large kou tree was standing. This was a
very large tree requiring three men to span its girth. Kalaepuni,
however, took hold of the tree and pulled it up by the roots [199] as
though it was but a blade of grass, so resistless was it. After pulling
up the tree he again boasted, saying: “I am going to turn my hands into
an axe for the cutting down of trees for canoes in Hilo.”
Because of these feats of great strength shown by Kalaepuni before the
king, Keawenuiaumi became more and more afraid of him and he went and
hid himself in a place back of the Hualalai mountain, between Maunaloa
and the Kona mountain. The place after this became famous because it
was here that Keawenuiaumi lived in hiding, near the Ahu-a-Umi [200] as
can be seen to this day, lying back of the Kona mountain and in the
eastern part of that district.
Before Keawenuiaumi went off to hide himself, he left word with one of
his servants, Maunaloa by name, as follows: “I am now on my way. If
Kalaepuni comes while you are here, tell him that I am dead.” [201] The
servant consented to do this. Keawenuiaumi then departed on his way to
the place mentioned above. After the departure of Keawenuiaumi,
Kalaepuni arrived at the house and asked Maunaloa as to the whereabouts
of the king. Maunaloa answered that the king was dead. Kalaepuni then
took charge of the whole island of Hawaii and he reigned as king in
place of Keawenuiaumi.
While Keawenuiaumi was in the mountain he one day said to his high
priest, [202] Mokupane: “You must invoke the gods for the death of
Kalaepuni that I may again reign as king of the whole of Hawaii.” Soon
after this request of the king was made, Mokupane the priest sent two
forties of men to Kahoolawe on canoes to dig a well [203] ten fathoms
in depth and to place large rocks around the mouth of the well. The
name of the land where they were to dig the well is known as Keanapou
and it is there to this day. After the well was dug and the rocks put
in place, an old man and his wife were placed in charge of it; they
were fisher folks.
When the two forties of men were ready to return to Hawaii, Mokupane
the priest instructed the old couple, saying: “If a very large man with
locks of hair that are as long as a bunch of olona [204] should come
while you two are here, that is the man for whom this well has been
prepared and here he must die. When he comes give him all your fish so
that after he shall have eaten the fish he will be very thirsty. When
he asks of you for some water don’t give him any, but direct him to
this well.” After these instructions were imparted by the priest, he
and the men returned to Hawaii, where the priest began to invoke of the
gods for the death of Kalaepuni.
Soon after Mokupane began on his prayers it was reported all over
Hawaii that great schools of sharks were being seen daily at Kauhola
off the coast of Kohala. When this was reported to Kalaepuni he at once
entertained a strong desire to go to Kauhola and have some sport with
the sharks, as it was his chief delight to kill them.
After Kalaepuni had arrived at Kohala and set foot at Kauhola he saw a
large number of people gathered at the place looking at the sharks.
When Kalaepuni saw them he jumped in and began to fight the sharks,
killing a good many of them. While Kalaepuni was busily engaged in his
fight with the sharks he did not notice how he was being carried away
from land by a strong current into the channel of Alanuihaha. [205]
After being in the sea for three nights and three days he landed at
Keanapou [206] in Kahoolawe. When he reached the shore he looked about
him and saw a small house, near by, to which he then went. Upon arrival
at the place he looked and saw an aged couple who greeted him, which
greeting he returned. The old people then asked him: “Did you come from
the sea?” “Yes,” said Kalaepuni. “I have been three days and nights in
the sea before I landed here.” Kalaepuni then asked the old people:
“Have you any food?” The old people said: “No, there is no food in this
place. The only food that you can get in this place is what is brought
here in canoes. When any one comes from Honuaula [207] or
Ukumehame,[207] then we get food. The only food that grows here is the
kupala.” [208]
Kalaepuni then looked up and saw a shelf with some fish being put out
to be dried and asked: “Who owns that fish?” “We do,” answered the old
people. Kalaepuni then asked them: “May I have some fish?” The old
people then gave him all the fish and Kalaepuni began to eat them until
he had finished the whole lot. Kalaepuni then asked: “Is this all the
fish you have?” The old people said: “We have two calabashes of pickled
ones left.” Kalaepuni then took the fish from the two calabashes and
devoured them all. After this Kalaepuni became very thirsty and so
asked of the old people for some water. The aged couple then said: “We
have no water. The only water we have here is the salt water. Fresh
water can only be had after a rain storm; but salt water is our only
water; it is in a well.” After this Kalaepuni went and climbed down the
well to take a drink.
While Kalaepuni was drinking the water in the well, the old people
began to roll down the rocks that were around the mouth of the well.
After the back of Kalaepuni was covered with rocks he would move and
the rocks would roll off; but the two kept on rolling the rocks until
the well was almost filled up, without killing Kalaepuni. In all this
Kalaepuni still kept on drinking and as the water was covered over with
the rocks he could get but very little.
When Kalaepuni saw that the two were bent on killing him he called out:
“I am going to kill you two.” He then began to turn and twist out of
the rocks until he had freed himself. When the old people saw that they
would get killed if Kalaepuni could get to the top, the old man ran
away. When the old woman saw this she called out: “Are you going to run
away? Is it not best to continue the fight until the enemy is killed?
Do you suppose that you could save yourself by running? You will get
killed if you run and you will get killed if you stay, for with this
great strength none will ever escape.” With all this the old man kept
on running and he never once turned back. The old woman, however, kept
on rolling down the rocks till one happened to strike Kalaepuni on the
head killing him.
CHAPTER II.
RELATING TO KALAEHINA.
We can see in the above story that Kalaepuni must have been a very
brave and fearless man and also that he was very powerful. In this
chapter we will speak of his younger brother Kalaehina.
Before the death of Kalaepuni at Keanapou, on Kahoolawe, and while he
was still king of Hawaii in place of Keawenuiaumi, he ordered the
people from one end of Kona to the other to go with Kalaehina and haul
down canoes at Kapua, a place in South Kona next to Kau. In this
expedition Kalaehina was placed in charge. There were as many canoes as
there were minor districts in Kona. When they arrived at the place
where the canoes were lying, there were six of them, there being six
minor districts in Kona, Kalaehina then said to the people: “Ye
servants of my older brother, Kalaepuni, hear me: the district that
will get its canoe down to the shore first, its people shall be the
favorites of Kalaepuni.”
Upon hearing this the people of the respective districts then began to
haul the canoes until they came to a cliff about six yards high at a
place called Nawaahookui [209] where all six canoes got stuck fast, not
one being able to get down to the beach. Therefore the people left the
canoes where they were and returned to Kalaepuni. When Kalaepuni saw
the people he asked: “Where are the canoes?” Kalaehina replied: “We
hauled them until we could not get them past a certain place by a cliff
and we have left them there all stuck fast.” When Kalaepuni heard this
he became very angry at his younger brother and said to him: “Did I not
put you over all the men? Why did you not make them carry out my
orders? You must therefore go and haul them down by yourself. The rest
of the people shall not go to assist you, and if you will not be able
to get the canoes down you shall be a sacrifice for the temple.”
When Kalaehina heard the command given him by his older brother he was
much frightened, for he believed that he was unable to get the canoes
down. He, however, began to study the matter and all that night and the
next day he spent in making plans as to how to overcome this most
difficult matter. After at last hitting on a plan he went up to the
place where the canoes were lying, took a look at them and proceeded to
Kau. When he arrived in Kau he deceived the people, saying: “Ye people
of Kau, the king, Kalaepuni has given me orders to tell you to go and
haul the canoes down to the beach.” When the people heard this they all
started for Kapua. Upon arriving at the place, the people lifted up the
canoes, carried them to a place from where they could be dragged to the
beach and placed in the sea; five of them were then paddled to Keauhou,
where Kalaepuni was stopping, while Kalaehina followed behind with the
other canoe on his back, coming by the upper road to Kainaliu. When
Kalaepuni saw this he praised his younger brother for being so strong.
When the day of celebration of Kalaepuni arrived the king displayed his
brother’s strength in the presence of all the people. Kalaehina took up
one of the six canoes and threw it into the sea as though it was a
spear, without much effort. A few days after this Kalaehina saw the
king’s chief steward chopping firewood, he picked up a stick of wood
and struck it with his head, breaking the stick into small bits, thus
making the hard ohia appear as nothing.
When Kalaepuni saw how strong Kalaehina, his brother, was, he said: “My
younger brother, we are indeed fortunate because of our great strength.
I have become king of Hawaii through my great strength, now I think it
well of you to go to Maui and kill all the offspring of the chiefs of
that island so that you can reign [210] in place of Kamalalawalu.”
Kalaehina agreed to this request of his brother. At the close of the
kapu days set apart for the sacrifices of the temple in Hawaii he set
sail for Maui.
When Kalaehina arrived at Hana, Maui, the people at the time were
engaged in games of strength and skill of the king of Maui,
Kamalalawalu, at the hill of Kauwiki. Great crowds of people were
gathered and the kapu sticks separating the king’s palace from the
people were put up. When Kalaehina saw them, he took them down [211]
and boldly entered into the place reserved for the king. When
Kamalalawalu the king saw these doings of Kalaehina he ordered the
people to jump on Kalaehina and kill him. As the people were about to
place their hands on him, he swept them off their feet as though they
were but ants, killing a large number of them. [212] At sight of this
great strength, Kamalalawalu was so afraid that he escaped to a pool of
water at Waianapanapa [213] which lies in Honokolani, Hana, and this
pool of water is there to this day.
Kalaehina then became the king [214] of Maui and he reigned in the
place of Kamalalawalu. This fact was reported from Hawaii to Niihau and
his great strength and succession as king of Maui was the one topic of
conversation.
KAAO NO KALAEPUNI A ME KALAEHINA.
MOKUNA I.
NO KALAEPUNI.
O Kalanipo ka makuakane, o Kamaelekapu ka wahine, o Kalaepuni ka mua o
Kalaehina ka muli, a o Holualoa i Kona, Hawaii, ka aina; o Keawenuiaumi
ke ’lii o Hawaii ia wa e noho ana. No Kalaepuni. He keiki kolohe loa ia
a me ka makau ole, eono ona mau makahiki, hoomaka oia e pepehi i kona
poe hoa paani; mai laila ka pii ana o kona ikaika a hiki i ka iwakalua
o kona mau makahiki. Lilo ae la o Kalaepuni i mea kaulana ma Hawaii a
puni, manao iho la ia e pepehi i na keiki alii a pau loa o Hawaii, mai
ka mea nunui a ka mea liilii loa, a ka mea e omo ana i ka waiu. A o
Keawenuiaumi hoi, aole ona manao e pepehi, no ka mea ua kokoke mai kona
wa elemakule; nolaila, waiho wale kona manao ia Keawenuiaumi. Aka, ua
komo ka makau o Keawenuiaumi ia Kalaepuni, a manao iho la e mahuka mai
na maka aku o Kalaepuni.
Mahope o laila, holo aku la o Kalaepuni me na lawaia a Keawenuiaumi, ma
waho ae o Kalahiki, he kupalupalu mano ka lakou lawaia. A makaukau na
mano a pau loa malalo o na waa o lakou, huki na lawaia a Keawenuiaumi i
ka mano i luna o na waa, lele iho la o Kalaepuni i waena o na mano, a
pepehi iho la i na mano i laka mai ma ke kupalu ana, a lanakila o
Kalaepuni maluna o na mano a pau loa. Alaila, olelo iho o Kalaepuni i
kana olelo kaena penei: “Ma keia hope aku, e hoolilo ana wau i o’u mau
lima i makau kihele mano! A e hoolilo au i na mano a pau, i lehu i loko
o kuu poho lima.”
A pau ka lawaia ana, hoi aku la lakou a pae ka waa ma Honaunau, e ku
ana he kumu kou nui i laila, o ka nui o ua kou la, ekolu kanaka e apo
me na lima, alaila, puni kona kino. Lalau iho la o Kalaepuni i ke kumu
kou a huhuki ae la, ua like me ka mauu opala ia ia, ka maunu a uaua ole
ke huhuki ae. Alaila, waiho iho la ia i kana olelo kaena, penei: “E
hoolilo ana au i o’u mau lima i ko’i kua waa no Hilo.”
A no keia mau mea a Kalaepuni i hoike ai imua o ke ’lii, o
Keawenuiaumi, makau iho la o Keawenuiaumi, a mahuka aku la a noho ma ke
kua o ka mauna o Hualalai, ma waena o Maunaloa a me ka mauna o Kona. Ua
kaulana ia wahi i noho ia e Keawenuiaumi, o ia o Ahu-a-Umi a hiki i
keia la, e waiho la ma ka mauna o Kona, ma ka Hikina o Kona.
Mamua ae o ka mahuka ana o Keawenuiaumi, waiho iho la ia i kana olelo i
kekahi kauwa ana, ia Maunaloa: “Eia wau ke hele nei, i noho oe a i hiki
mai o Kalaepuni, olelo aku oe, ua make au.” Ae aku la ke kauwa, hele
aku la o Keawenuiaumi a noho i kahi i olelo mua ia maluna ae nei. A
hele o Keawenuiaumi, hiki o Kalaepuni a ka hale, ninau ia Maunaloa,
olelo mai o Maunaloa: “Ua make.” Alaila, lawe ae la o Kalaepuni ia
Hawaii i loko o kona lima, a lilo iho la ko Keawenuiaumi noho ana alii
ia ia.
Ia Keawenuiaumi e noho ana i ka mauna, olelo aku la ia i kana kahuna,
ia Mokupane: “E anaana oe ia Kalaepuni a make, i lilo hou au i alii no
Hawaii a puni.” Mahope o keia olelo a ke ’lii i ke kahuna, hoouna aku
la o Mokupane i elua kanaha kanaka i Kahoolawe, maluna o na waa, e kohi
i punawai, he umi anana ka hohonu, a e hoopuni o luna i na pohaku nunui
loa. O ka aina i kohi ia ai ka punawai, o Keanapou i Kahoolawe, aia no
ke waiho la a hiki i keia la, hoonoho ia iho la, he elemakule me kana
wahine i ua punawai nei, he mau lawaia laua.
A makaukau ka hoi o na kanaha kanaka elua i Hawaii, olelo aku o
Mokupane, ke kahuna i na elemakule: “E i noho olua a i hiki mai he
kanaka nui, ua aki ia ka lauoho, ua like ka loihi me ka pu o ke olona,
alaila, o ke kanaka ia nona keia punawai, a maanei oia e make ai. A
hiki mai i o olua nei, haawi aku olua i ka ia a pau loa ia ia, nana ia
e ai a make i ka wai, a i noi mai ia olua i wai, mai haawi olua i ka
wai, kuhikuhi aku olua i ka wai i ka luawai nei la.” Mahope o keia
olelo ana a ke kahuna, hoi aku la lakou a hiki i Hawaii, ia wa, hoomaka
o Mokupane i kana pule anaana no Kalaepuni.
Mahope o keia pule ana a Mokupane, ua kui ae la ke kaulana o ke ku ana
o ka mano ma Kauhola i Kohala, ma na wahi o Hawaii a puni, a lohe o
Kalaepuni, kupu ae la kona manao, e hele e lealea me ka mano ma
Kauhola, no ka mea, ua olelo ia, o kana puni ka hakaka me ka mano.
A hiki ia i Kohala, a hehi i luna o Kauhola, e paapu ana na kanaka i
laila, e nana ana i ka mano, ia wa, lele o Kalaepuni i lalo a hakaka me
ka mano, nui na mano i make ia ia, ma keia hakaka ana. No ka nanea loa
o Kalaepuni i ka hakaka me ka mano, ua ike ole ia i ke ko a ke au i
Alenuihaha, ekolu po, ekolu ao, i ka moana, pae i Keanapou i Kahoolawe,
nana aku la ia, he wahi hale e ku ana, hele aku la ia a hiki ilaila.
Nana aku la o Kalaepuni, he elemakule a he luahine e noho ana, aloha
mai la laua, aloha aku la o Kalaepuni, ninau mai laua: “Ma ka moana mai
nei oe?” Ae aku o Kalaepuni: “Ae, ekolu po, ekolu ao, hiki mai la au
ianei.” “I aku o Kalaepuni, aohe ai a olua?” Hoole mai laua: “Aohe ai o
keia wahi, aia koonei ai i ka ihu o ka waa, ina e holo mai ka waa mai
Honuaula mai, a mai Ukumehame mai, alaila, ola keia wahi. He ai no
koonei, o ka ai kamaaiana no, o ke kupala.”
Alawa ae la o Kalaepuni i luna, a ike i na haka ia e kaulai ana, ninau
aku la: “Na wai kela ia?” “Na maua no,” wahi a na elemakule. Nonoi aku
la o Kalaepuni ia laua: “Na’u kekahi ia.” Ae mai la laua, noke aku ana
o Kalaepuni i ka ai i ka ia, a pau ia ia. Ninau hou o Kalaepuni: “Pau
mai la no ka ia?” I aku laua nei: “Elua ipu ia maka i koe, ua liu i ka
paakai.” Lalau aku la no o Kalaepuni, a noke aku la a pau ia mau ipu
ia. Ia wa, makewai o Kalaepuni, nonoi aku i wai i na elemakule, hoole
mai na elemakule: “Aohe o maua wai, hookahi no wai o keia wahi, o ka
wai kai. A o ka wai maoli, aia a ua ka ua naulu, alaila, loaa koonei
wai maoli, a o ka wai kai, oia koonei wai mau, i eli ia i loko o ka
lua.” Mahope o keia kamailio ana, hele aku la Kalaepuni a iho i lalo o
ka punawai i eli ia ai, e inu wai.
A inu o Kalaepuni i ka wai i lalo o ka lua, olokaa aku la na elemakule
i ka pohaku nui, a paa ke kua o Kalaepuni, oni ae la no lele ka pohaku,
olokaa no laua nei i ka pohaku a kokoke e piha ka lua, owala ae la no o
Kalaepuni lele liilii ka pohaku. Ma keia olokaa ana i ka pohaku, aole i
make o Kalaepuni, aole i paa i na pohaku, aka, aole ia i kena i ka wai
no ka paa e o ka wai i na pohaku.
Ma keia hana a na elemakule ia Kalaepuni, olelo aku o Kalaepuni: “E
make ana olua ia’u.” Oni ae la o Kalaepuni mai loko ae o na pohaku
paakiki, a hemo ae la, ike na elemakule, e make ana laua ia Kalaepuni
ke pii ae i luna, nolaila, holo aku la ka elemakule kane. Kahea aku ka
wahine: “O ka holo ka kau, kai no o ka hoomanawanui ae a make ka enemi,
alaila, pono, a holo aku oe pakele, e holo no, a e make no, e noho no a
e make no, o ka ikaika auanei keia e pakele ai ke holo aku.” Ma keia
olelo a ka wahine, aohe hoolohe mai o ke kane, o ka holo loa, aohe
maliu mai i ka olelo a ka wahine, aka, hoomanawanui no ka wahine i ke
kiola ana i ka pohaku, pa iho la ka lae o Kalaepuni i ka pohaku, a make
iho la.
MOKUNA II.
NO KALAEHINA.
Ua maopopo ia kakou ma ka nana ana i ko Kalaepuni kaao, he kanaka koa
loa ia a me ka makau ole, he kanaka ikaika loa, a ma keia kaao ana, no
kona muli iho, oia o Kalaehina. Mamua ae o ka make ana o Kalaepuni ma
Keanapou, i Kahoolawe, ia Kalaepuni e noho ana ma ko Keawenuiaumi noho
ana alii, o Hawaii. Kena aku la o Kalaepuni i na kanaka, mai kela pea a
keia pea o Kona, e hele me Kalaehina i ke kauo waa ma Kapua, aia ia
wahi ma Kona Hema, e pili ana me Kau. Ma keia hele ana, ua hoonoho ia o
Kalaehina i luna nui maluna o na mea a pau loa, e like me ka nui o na
waa a me na okana o Kona. A hiki lakou i kahi o na waa e waiho ana,
eono waa, eono okana, olelo aku o Kalaehina i kana olelo kuahaua: “E na
makaainana o kuu kaikuaana, o Kalaepuni, e hoolohe mai oukou, o ka
okana e hiki e ana kana waa i kai, alaila, e lilo ia mau kanaka i
punahele na Kalaepuni.”
Kauo aku la ka okana mua i ka lakou waa, a hiki ma kekahi kipapali, o
Nawaahookui ka inoa, eono iwilei kona kiekie, pela no ka hana a pau na
waa eono, aohe waa i hiki loa i kai. Nolaila, haalele lakou i na waa, a
hoi aku la a hiki i mua o Kalaepuni, ninau mai la o Kalaepuni: “Auhea
na waa?” Olelo aku o Kalaehina: “Ua kauo mai nei makou a kahi i haalele
aku nei, he wahi kipapali, aia i laila kahi i ili ai na waa a eono.” A
lohe o Kalaepuni, huhu loa iho la ia i kona kaikaina, olelo aku la:
“Aole anei au i hoonoho aku ia oe i luna maluna o na kanaka a pau, a no
ke aha la oe i hooponopono ole ai e like me ka’u olelo ia oe? Nolaila,
o oe hookahi ke pii e kauo mai i na waa, o na kanaka a pau e noho lakou
aole make pii, a i hiki ole na waa ia oe, alaila, kau ia oe i kanaka no
ka heiau.”
A lohe o Kalaehina i keia mau olelo a kona kaikuaana, makau loa iho la
ia, i ka hiki ole o na waa ia ia, noonoo iho la ia mai ka po a ao, mai
ke ao a po, hele aku la ia a kahi o na waa i waiho ai, nana iho la a
haalele, hele aku la ia a hiki i Kau. Malaila o Kalaehina i olelo ai me
ka hoopunipuni, penei kana mau olelo i ko Kau poe: “E na kanaka o Kau
nei, i kauoha mai nei ke ’lii, o Kalaepuni ia’u, e olelo aku ia oukou,
e hele e kauo i na waa.” A lohe na kanaka i keia olelo a Kalaehina, ia
manawa, akoakoa koke mai lakou a kahi o na waa i kau ai, oia o Kapua.
Hapai ae la na kanaka i na waa a kahi kupono e kauo ai, a lana i loko o
ke kai. Hoe ia aku la elima waa ma ka moana, a hiki i Keauhou, kahi a
Kalaepuni e noho ana, hookahi waa mahope me Kalaehina. O ia waa i koe
mahope, auamo ae la o Kalaehina a hele mai la mauka a hiki i Kainaliu,
auamo aku la o Kalaehina a hiki imua o Kalaepuni kona kaikuaana, mahalo
iho la o Kalaepuni i kona kaikaina no ka ikaika loa i ke amo waa.
A hiki mai ka la hookahakaha o ke ’lii o Kalaepuni, ia la i hoike ai o
Kalaehina i kona ikaika i mua o na mea a pau loa. Lalau iho la ia
hookahi waa o na waa eono i kauo ia mai ai, a pahee aku la i loko o ke
kai, me he ihe la, a me he mea ole la ia ia. Nana aku la o Kalaehina i
na aipuupuu a ke ’lii, e kaka wahie ana, lalau iho la ia hookahi pauku
wahie, a hahau iho la i kona poo, a okaoka liilii loa, lilo iho la ka
paa o ka ohia i mea ole.
No keia ikaika o Kalaehina, olelo mai o Kalaepuni: “E kuu kaikaina,
pomaikai kaua, i ko kaua ikaika nui. Lilo ae nei au i alii no Hawaii
nei ma kuu ikaika, e aho e holo oe i Maui e luku i na pua alii o laila,
a e noho alii ma ko Kamalalawalu wahi.” Ae aku o Kalaehina i ka olelo a
kona kaikuaana, a Kalaepuni, noho iho la ia a hala na la kapu heiau o
Hawaii, a hala ia, holo aku la ia i Maui.
A hiki o Kalaehina ma Hana i Maui, ia wa, he aha mokomoko ka ke ’lii o
Maui, a Kamalalawalu ma ka puu o Kauiki, e akoakoa ana na kanaka he
lehulehu, me ka puloulou kapu o ke ’lii, ae aku la o Kalaehina maluna o
ia kapu, lalau iho la i ka puloulou, a lilo i mea ole i loko o kona mau
lima. A ike o Kamalalawalu ke ’lii i keia mau hana a Kalaehina, kena ae
la ia i ka lehulehu, e lele maluna o Kalaehina a pepehi. A makaukau ka
lima o ka lehulehu e pepehi ia Kalaehina, ia wa o Kalaehina i pulumi ai
me kona mau lima i na kanaka, e like me na naonao liilii loa, e kuolo
ia ana, pela ka hana ana o Kalaehina ia lakou. Ma keia hana a
Kalaehina, ua makau o Kamalalawalu, a mahuka aku la a noho ma ka
punawai o Waianapanapa, aia ia wahi ma Honokolani ma Hana a hiki i keia
la.
Lilo ae la o Kalaehina i alii no Maui, ma ko Kamalalawalu noho alii
ana, kui aku la keia kaulana mai Hawaii a Niihau, i ka ikaika o
Kalaehina a me kona noho alii ana no Maui ma kahi o Kamalalawalu.
LEGEND OF KAPAKOHANA.
Kapakohana was the strongest man on Kauai [215] and because of his
great strength he, too, was reigning in place of Ola, [216] the great
king of that island. When rumors of the great strength of Kalaehina
reached him he became very anxious to meet Kalaehina. After making his
preparations he set sail from Kauai and first landed on Oahu; from Oahu
he set sail for Maui, landing at Honuaula, where he left his canoe and
walked to Kipahulu. That night he slept at a house where he was
befriended.
The people of the place asked him: “Where are you going and where are
you from?” He replied: “I am from Kauai and am on a journey of sight
seeing. I am going to Hana and from there I will make a complete
circuit of the island of Maui. After that I shall return to Kauai.” The
people then said: “What a great pity that such a good looking man [217]
like you should be killed by our ill-tempered king Kalaehina. You had
better return home.” Kapakohana said: “Will he then get angry with a
person who goes quietly along the highway?” “Yes, he will get angry. He
is the most violent tempered man and is also very powerful. He has
destroyed most all the chiefs and warriors on the island and he pays
homage to no one. Our king, Kamalalawalu, has escaped for fear of him.”
Kapakohana then questioned them further: “What has he done to show that
he is powerful?” “Here, he can pull up large trees by the roots, and he
chops his firewood with his head when the stewards act slow. On the
king’s labor days the people are not allowed [218] to talk for they all
fear him. That’s it that you may know.” Kapakohana then replied: “He is
not so very strong then, seeing that his main strength is only in the
pulling up of trees. With a few blows from my fists he will run away.”
The people with whom he was staying said: “You will not have any chance
against him for he is very strong.” Kapakohana remarked: “I would be
pleased to meet him in combat if he will say so.”
That night Kapakohana spent with his friends. On the next day he
proceeded on his way and arrived at Kaiwiopele in Hana. In this journey
the people with whom he had spent the night accompanied him, [219] for
they were anxious to see the combat.
When Kapakohana arrived in the presence of Kalaehina, Kalaehina looked
up and saw a man standing before him. He then called out in a loud
voice: “I will tear you up! [220] I will tear you up!” When Kalaehina
was making this threat, the people took pity on Kapakohana, for they
were sure that he would be killed. Kapakohana, however, fearlessly held
his ground. When he saw the people working and not a word could be
heard from them, he knew that what he had heard was indeed true.
Kalaehina then prepared himself to grapple with Kapakohana. When
Kapakohana saw that Kalaehina was about to take hold of him he called
out to the people to stop their work.
Kalaehina then grabbed hold of Kapakohana and held him. Kapakohana also
reached out and held Kalaehina fast, this being Kapakohana’s favorite
method [of fighting]. The two then began to wrestle; first one would be
on top and then the other would be on top. This was kept up until
Kapakohana was almost exhausted. While they were wrestling, Kapakohana
was at the same time studying how he could overcome his opponent; at
last he hit upon a plan, and that was to push his opponent to the cliff
of Kaihalulu, at the sea shore, near to Kapueokahi in Hana. [221] When
they were directly on the cliff, Kapakohana made one last effort and
they both rolled over the cliff and fell into the sea, both going
under. After a while Kapakohana came up with the dead body of
Kalaehina. Kapakohana then proceeded to cut out the lower jaw of
Kalaehina and showed it to the people who were gathered at the beach.
When they saw the jaw [222] of Kalaehina, they knew then that he was
indeed dead.
After the death of Kalaehina, Kamalalawalu again became the king of
Maui and took upon himself his former powers. The people of Hana urged
upon Kapakohana that he remain with them as their chief and that he
rule over them in place of Kalaehina; but he refused. [223]
A few days after the death of Kalaehina, Kapakohana returned by way of
Honuaula to the place where his canoe was moored, boarded it and he set
out for Molokai landing at the Kalaau point, where he spent the night.
Early the next day he again set out and landed at Ulukou in Waikiki;
from this place he continued on his way and by night of the same day he
landed at Pokai, in Waianae. On the next morning he again set out and
by dusk he entered the mouth of the Wailua river, in Kauai, where he
landed.
That night while he and his people were getting ready for their evening
meal the robber [224] cannibal of Hanakapiai arrived; he was on his way
to kill and devour the people of Wailua. When Kapakohana saw the
hairless cannibal he said: “What do you want coming here? Do you not
know that I am the strongest fighting man on Kauai? Why are you not
afraid of coming to this place?” The robber answered: “I don’t know who
you are, nor your strength. I did not come here to hear you talk. I
came here on a different errand.” Kapakohana then asked him: “What is
your errand?” The hairless cannibal answered: “To eat you up first and
then chew your bones until they are as fine as dust.” Kapakohana then
said: “I am ready for you then.” Kapakohana then grabbed hold of the
robber around the body and held him fast, but this was nothing to the
cannibal. They then began to wrestle until Kapakohana was held by the
cannibal and was so exhausted that he began to grow faint. Kapakohana,
realizing that he would get killed if they were to keep on with the
fight, [225] asked of the cannibal that they become friends and to come
and go to visit each other and partake of cooked taro. [226]
At this request the hairless cannibal of Hanakapiai agreed to be
friends and allowed Kapakohana to get up and to cease the combat.
Thinking that Kapakohana was honest in his intentions the robber
cannibal became careless at nights and grew less watchful. One night
while he was fast asleep, Kapakohana and two forties of his men came
and surrounded the house of the cannibal with nets and ropes and
prepared to catch him.
While the men were engaged in their work, the cannibal rose and sat up,
for he was disturbed by the sound of the voices of the men outside of
the house. He then looked out and saw the people setting their nets; he
then studied a plan as to the best means of getting out. Instead of
trying to get out by the doorway he climbed up to the roof and tore
open the top of the house and made his escape by taking hold of a
branch of the kukui tree which grew close to the house. There he sat
and listened to the talk and the orders that were being given by
Kapakohana, to make ready and set the house on fire so as to kill the
hairless cannibal. When he heard this, he said to himself: “I am going
to kill you all and eat you up, from the smallest to the largest of
you.” He then jumped down from the tree and crawled up to the men and
began killing and eating them. He kept this up until he came up to
Kapakohana. When Kapakohana saw the cannibal he jumped at him and held
him by the throat. The fight was continued from the rest of that night
and all the next day until just as the sun was sinking in the sea the
cannibal was at last made fast and held to the ground. Kapakohana then
reached out for his war club and struck the cannibal in the temple a
couple of times, depriving him of the further enjoyment of the heat of
the sun, thus killing him. [227]
Kapakohana then took out the eyes [228] of the cannibal to be used as
bait for shark fishing. He next stripped the bones clean [229] and used
them for a place to hang up his calabashes. The rest of the body was
then carried to the temple and placed on the altar as a sacrifice. Thus
was the cannibal killed by Kapakohana.
KAAO NO KAPAKOHANA.
Oia ko Kauai kanaka ikaika loa, a oia ke noho ana ma ko Ola wahi, ko
Kauai alii nui. A lohe oia i ko Kalaehina ikaika, makemake iho la oia e
holo mai e hakaka me Kalaehina. Holo mai la ia mai Kauai mai a pae ma
Oahu, mai Oahu mai a pae ma Honuaula i Maui, kau na waa i laila, hele
aku la mauka a hiki i Kipahulu, ahiahi iho la, moe malaila, i kau hale
kamaaina.
Ninau mai la kamaaina: “Mahea kau wahi hele? A mai hea mai nei oe.”
Olelo aku keia: “Mai Kauai mai nei au, e hele ana i ka makaikai a hiki
i Hana a puni o Maui nei, alaila, hoi ia Kauai.” I mai na kamaaina:
“Minamina wale ko kanaka maikai, i ka make i ke ’lii huhu o makou, ia
Kalaehina, e aho e hoi oe.” I aku o Kapakohana: “He huhu no ka ia i ka
mea hele malie ma ke alanui.” “Ae, he huhu no, he oi kela o ke kanaka
huhu a me ka ikaika, ua noke ia na ’lii a me na koa, aohe puko momona
ia ia, a ua mahuka ke ’lii o makou, o Kamalalawalu a holo, no ka
makau.” Ninau aku o Kapakohana: “Heaha na hoailona ikaika ona a oukou i
ike ai?” “Eia, e hiki ia ia e huhuki i na laau nunui e ulu ana, a e
hiki ia ia e kaka i kana wahie ma kona poo (me he koi la ka oi), ke
lohi ke kaka ana o na aipuupuu. Ina he la koele, aohe pane leo, aohe
walaau, nolaila kau ka weli i na kanaka a pau nona, oia la i lohe oe.”
I aku o Kapakohana: “Aohe hoi ha he ikaika, he ikaika huhuki laau wale
iho la no, ehia auanei au puupuu holo ia.” I mai na kamaaina: “Aole oe
e pakele, he ikaika auanei kela a kana mai.” Olelo aku o Kapakohana i
na kamaaina: “Ina e aa mai ia ia’u e hakaka maua, lealea loa au.”
Moe iho la lakou a ao ia po, hele aku la o Kapakohana a hiki ma
Kaiwiopele i Hana, ma keia hele ana o Kapakohana, hahai pu aku la na
kamaaina o kona hale i moe ai, e ike i ko laua hakaka ana.
A hiki o Kapakohana i mua o Kalaehina, nana mai la o Kalaehina a ike he
kanaka e hoea aku ana i mua ona. Kahea mai la o Kalaehina, me ka leo
nui: “E nahae auanei! E nahae auanei!” Ia manawa a Kalaehina i kahea
ai, ke aloha nei ka lehulehu ia Kapakohana i ka make ia Kalaehina. A
hiki o Kapakohana i mua o ke alo o Kalaehina a me na kanaka mahiai,
nana aku la ia, aohe pane leo, aohe walaau, no ka mea, ua kau o
Kalaehina i ke kanawai, no ka walaau. Ia wa, makaukau o Kalaehina e
hopu ia Kapakohana, a ike o Kapakohana ia anehenehe o Kalaehina, e hopu
ia ia, kahea aku la ia i na kanaka koele, ua oki ke koele.
Ia manawa, lele mai la o Kalaehina a hopu ia Kapakohana, paa iho la, e
puliki aku ana o Kapakohana ia Kalaehina paa loa, no ka mea, o ia ka
Kapakohana mea makaukau loa. Ia manawa hakoko laua me ka ikaika loa,
maluna, malalo, malalo, maluna, a aneane e pau ke aho o Kapakohana. I
loko o ko laua wa e hakoko ana, noonoo iho la o Kapakohana, hookahi mea
pono ia ia, e hooke ia Kalaehina, i ka pali kahakai o Kaihalulu e
kokoke la i Kapueokahi ma Hana. A kupono laua maluna pono o ka pali o
Kaihalulu, lele pu aku la laua a elua i ka pali, a nalo i loko o ke
kai, a mahope, ea mai la o Kapakohana, ua make o Kalaehina. Lawe pu mai
la o Kapakohana i ke a auwae o Kalaehina a hoike ae la i na kanaka o
uka, maopopo iho la, ua make o Kalaehina.
Mahope o ka make ana o Kalaehina, lilo ae la o Kamalalawalu i alii no
Maui, e like me kona ano mamua. O na kanaka o Hana, kaohi mai la lakou
ia Kapakohana e noho i alii no lakou, e like me Kalaehina, hoole aku o
Kapakohana.
Alaila, hoi aku la o Kapakohana, a loaa na waa ona ma Honuaula e kau
ana, ee aku la ia a holo i ka moana, a pae ma Molokai, i ka lae o
Kalaau, moe a ao ae, holo a pae mai ma Waikiki i Ulukou. Ia po a kau i
Pokai ma Waianae, moe a kupono ka la, holo aku la a molehulehu, komo ma
Wailua i Kauai, a pae aku la i uka.
Ia lakou e makaukau ana e paina, hiki ana ka olohe aikanaka o
Hanakapiai, e hele ana e ai i kanaka o Wailua. A ike o Kapakohana i ka
olohe, olelo aku la ia: “Ea, heaha kau o onei o ka hele ana mai, aole
oe i ike, owau ko Kauai nei kanaka ikaika i ka hakaka, a heaha kou mea
i makau ole ai i ka hele maanei?” Olelo mai ka olohe: “Aole au i ike ia
oe, a me kou ikaika aole hoi au i hele mai e hoolohe i kau olelo, he
hana okoa ko’u mea i hiki mai ai ianei.” Ninau aku o Kapakohana: “Heaha
ia hana au?” Wahi a ka olohe: “O kuu ai aku ia ia oe a pau, o kuu nau
aku i ko iwi a waliwali, a okaoka, a lehu.” I aku o Kapakohana: “Ua
makaukau wau ia mau mea au e olelo mai la.” Ia wa, lalau o Kapakohana i
ka olohe, me ka puliki a paa loa i kona kino, aka, he mea ole ia i ka
olohe. Ma keia hakoko ana, ua paa loa o Kapakohana i ka olohe, a ua pau
loa kona aho, a kokoke e nawaliwali o Kapakohana, nolaila, nonoi aku o
Kapakohana: “E hoaikane kaua, he mea kipa ka hale, he mea ai na kalo
moa.”
Ma keia olelo a Kapakohana, ua hookuu ka olohe aikanaka o Hanakapiai ia
Kapakohana, manao iho la ka olohe, he olelo oiaio keia a Kapakohana,
walewale kona manao, a hemahema kona moe ana i ka po. Ia ia e moe ana,
ala mai la o Kapakohana me kona mau kanaka elua kanaha, a hoopuni i ka
hale me ka upena, a me na kaula he nui loa a me na kanaka e makaukau
ana e hopu i ka olohe, ia lakou e makaukau ana e hoopuni i ka upena.
Ala mai la ka olohe, a noho i luna, me ka noonoo i kona moe ana, lohe
aku la ia i ka nehe o na kanaka a me ka halulu, kiei aku la ia a ike,
he upena ka mea e hana ia nei mawaho, lele ae la ia a luna o ka hale,
wawahi ae la ma kaupoku, a hemo ae la ke poo ma waho. Lele aku la ia a
kau luna o ka lala kukui, noho iho la hoolohe i ka leo a me ke kamumu,
e olelo ana o Kapakohana. “E makaukau oukou a pupuhi ae ke ahi, i pau
ka olohe aikanaka.” A lohe ka olohe i keia olelo, i iho la ia: “Make
oukou ia’u. E ai aku ana au ia oukou a pau loa, mai ka mea nui a ka mea
liilii.” Lele iho la ua olohe nei, mai luna iho a lalo, kokolo aku la
keia a kokoke, lalau aku la hookahi kanaka, pau ae la i ka ai ia, lalau
hou alua kanaka, pau hou no i ka ai ia. Pela no ka ai ana a ka olohe, a
loaa o Kapakohana lele aku ana ka olohe ai, e lele mai ana o
Kapakohana, paa i ka puu o ka olohe, pela laua i noke ai a kokoke e
napoo ka la i lalo o ke kai, paa ka olohe a hina iho la i lalo o ka
honua. Lalau aku la o Kapakohana i kana laau palau a hoomoe ma ka hono
o ka olohe, elua hana ana peia, haalele ka olohe, i ka la i ka mea
mahana, a make iho la ia.
Poalo ae la o Kapakohana i na maka o ka olohe, i mea kupalu mano, lole
ae la i na iwi i mea kau paipu, a o ke kino okoa hoi, kaumaha ia aku la
na ke ’kua i luna o ka heiau. Pela i pau ai ke kaua ana o Kapakohana me
ka olohe.
LEGEND OF KAPUNOHU.
Kukuipahu in Kohala is the place where Kapunohu was born. Kukuipahu
[230] was also the name of his brother-in-law. Kanikaa was the name of
his god and Hoomaoe was the name of his fisherman. Hoomaoe was a great
fisherman. On coming home one day after he had been out fishing and had
caught ten fish, he was met by the god named Kanikaa. [231] Kanikaa
asked of Hoomaoe: “You seem tired. You must have plenty of fish to eat.
You must have caught a good many.” Hoomaoe answered: “Indeed I have
some fish.” “How many?” asked Kanikaa. “Ten.” “Let me have some of
them?” Hoomaoe gave him some; but Kanikaa kept on asking until Hoomaoe
had given him all the ten fish. After Kanikaa had received the last
fish, he knew that Hoomaoe was a very kind-hearted man. Kanikaa then
said to Hoomaoe: “I came with the intention of eating you up; but
because of your great kindness to me, I will therefore save you and I
shall henceforth be your god.”
Sometime after this Kanikaa set out for the playground, where the game
of glancing the spear [232] was being carried on, taking with him his
spear called Kanikawi. While he was throwing his spear on the course,
Kapunohu came along and upon seeing the spear he picked it up and ran
off swiftly with it. When Kanikaa saw Kapunohu run off with his spear
he gave chase [233] with the idea of killing Kapunohu if he should
catch him. In running away with the spear, Kapunohu ran toward upper
Kawaihae with Kanikaa hot after him. Upon coming to an underground
tunnel Kapunohu entered it with Kanikaa right along behind. Kapunohu
went out at the other end and soon after Kanikaa also went out. The
chase was kept up for some time till at last they agreed to make
friends. [234] Because of this fact this place is to this day called
Kaholeiwai, meaning, that it is the place where the winds from the
southwest meet in conflict with the winds from the northeast. This,
their battle ground, is known as Kaholeiwai. One wind cannot overcome
the other and a distinct line lies at this place, [235] which has
always been famous for this fact; and both winds have continued the
fight from that day to this and it will always be kept up.
When Kanikaa and Kapunohu became friends, Kapunohu kept Kanikaa’s
spear, Kanikawi, and Kanikaa became the god of Kapunohu.
After this Kapunohu returned and lived with his sister, the wife of
Kukuipahu, the king of Kohala. On the morning after his return, while
their morning meal was being prepared, the sister told Kapunohu: “Go
and take your morning meal with your brother-in-law.” This was because
the women were not allowed to eat with the men. When Kapunohu arrived
at the eating house he took up the wash basin and washed his hands.
[236] While he was doing this Kukuipahu asked: “After your hands are
washed what are you going to eat?” Kapunohu replied: “I was called to
come.” Kukuipahu then asked of those within the house from one end to
the other, if anybody had called Kapunohu to come. The people within
the house all denied ever calling him. This was of course meant for an
insult and Kapunohu felt it deeply. [237] Kapunohu then went back to
his sister and told her of his treatment. Shortly after this Kapunohu
went off feeling bitter toward his brother-in-law.
From this place Kapunohu went on up toward the uplands until he came to
a row of wiliwili [238] trees. These trees were of large size,
resembling the kukui [239] trees, but very light and not as hard as the
wood of the kukui. Kapunohu then, with an idea of testing his strength,
threw his spear at the first tree and the spear went through them all.
It is said there were eight hundred [240] of the trees which stood in a
straight row. He made a clean hole in each tree, all in one thrust.
After this display of his strength Kapunohu continued on his way up
until he met two old men who were farming along the highway. The land
which they were cultivating is known as Nahuluaina. Kapunohu then said
to them: “Say, old men, I want you to each take a flag and run with all
your might away from each other and where you stop, that shall be the
boundary [241] of your lands.” The names of the old men were Pioholowai
and Kukuikiikii. They each took up a flag and ran with all their might.
In their effort to cover as much ground as possible, Pioholowai did not
go very far before he became exhausted and so planted his flag; because
of this his land was short and the name of that land is Pioholowai to
this day, after his name. Kukuikiikii, on the other hand, ran and
covered much more ground before he planted his flag, consequently his
land was much larger, and the name of the land is Kukuikiikii to this
day, after the old man who owned it. Because of the mode of the
division of these two lands all the following pieces of lands are cut
off short and do not run clear up to the mountains: Hualoa 1, Hualoa 2,
Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1,
Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1,
Puakea 2, Puakea 3, and Kamilo. Those lands are bounded today as they
were made at the time this story relates. They do not run clear to the
mountains like the other lands in the district of Kohala.
Kapunohu continued on his way until he arrived at Waioopu in Halaula,
where a woman by the name of Halaula was living and with whom he lived
for three days. From this place he continued on his way until he came
to Puaiole, in Aamakao where a woman by the name of Aamakao was living
and he stayed here two days. From this last place he continued on his
way until he arrived at Niulii, where the chief of that section of
Kohala was living, a man by the same name, Niulii. This chief had under
him all the lands included in between the heights of Awini and the
Wainaia gulch; and from the Wainaia gulch to Kahua, Kukuipahu was the
ruler. Kukuipahu had the larger part of Kohala, while Niulii had the
smaller portion. [242] Because of this fact the two were constantly at
war with each other, therefore Kapunohu journeyed and cast his lot with
Niulii, so as to have a chance to meet and kill Kukuipahu who had
insulted him.
Before Kapunohu arrived at the king’s place it grew quite dark. He went
down the Opuowao gulch, which is next to Makapala and climbed the next
rise, called Kohepalapala, next to Niulii and then down a little hollow
called Kaha. When Kapunohu arrived at this place he saw the daughters
of Niulii bathing. The first was named Neue and the younger one was
called Keawehala. Kapunohu looked at the two girls and they looked at
him. Kapunohu was a handsome man and his whole body was without
blemish. So the girls, too, were beautiful to look upon.
The two girls then asked: “Where are you from?” “I came along this
way.” “There is no man like you in these parts. Where are you from?” “I
have come from the other end, from the ilima [243] district.” “Yes,
that is the truth. But when you say you are from these parts, that is
not the truth. Where are you going to?” “I am going sight seeing along
the way.” “Yes, and where are you to spend the night?” “At the place
where sleep will overcome me; there I will sleep.” The girls then said:
“And why not sleep here with our people?” “If you wish me to, I will.”
“Yes, we wish it.” They then proceeded on to the house. When they
arrived at the house they found Niulii and his wife Kawaikapu sitting
by the doorway. Kawaikapu was also a very beautiful woman and very
pleasant to look upon.
At sight of the young man, Niulii inquired: “Who is the third person?”
The daughters replied: “A stranger that belongs to us. We were bathing
when he came along, and being late we brought him home for the night
and he can resume his journey tomorrow.” Niulii then said: “You should
take him as your husband, you two women,” so Kapunohu took the two
girls as his wives and made his home with the king, Niulii. A few days
after this Niulii prepared for battle, and Kapunohu was made the
general of all the forces of Niulii.
The men were then sent to the front and the enemy was met with on their
side of the Wainaia gulch at a place called Piauwai. Here the forces of
Kukuipahu, commanded by a man named Kaluakanaka were met and the battle
commenced. In this battle the forces under Kaluakanaka were beaten back
by the forces of Kapunohu. The war was then carried over the Wainaia
gulch and into Iole; then into Ainakea directly above Hinakahua at
Kapaau, where Kukuipahu with the rest of his army was stationed. At
this place the battle became very fierce and the spears went darting
back and forth. It was at this place that Kapunohu threw his spear,
Kanikawi (whereby the sugar-cane leaves rustled, the blades of grass
grated, clouds of dust arose [244]), and by its force killed 3200 men
[245] and the slaughter was very great. Kapunohu took all the feather
helmets and cloaks and Kukuipahu was killed [246] together with a large
number of his men; the rest of his army retreated to Lamakee in
Kaauhuhu, where they were overtaken by Kapunohu and the battle was
again resumed.
In this battle Paopele, a great warrior, came out to meet Kapunohu; his
war club, Keolewa by name, had six rounds on it. It was so long that
when it was stood up its point would be wet with the mist in the
heaven, and when laid down it would extend over the whole length of an
ahupuaa [247] from the sea to the mountain; when held up it would hide
the sun and it could also hold back the east wind. It required 4000 men
[248] to carry it. When this man came out on the battle field at
Lamakee fear entered the breast of Kapunohu, for the body of Paopele
was very large and powerful; but his god Kanikaa said: “Don’t be afraid
of the loud-voiced thunder in the heaven for it has no strength; you
thrust him with your spear, Kanikawi, and I will bite him.” Soon after
this instruction was given by Kanikaa, he bit the back of Paopele.
While Paopele was considering the nature of this thing on his back,
Kapunohu threw his spear at Paopele, which hit him squarely, passed
through him and killed him instantly. Lamakee from that day to this
became famous, for it was here that the great warrior Paopele was
killed by Kapunohu. The remnant of the army of Kukuipahu was again
routed and they retreated to Kaluawilinau, at Puuepa, and from there
they retreated to Upolu, then Puakea, then on to Kamilo and up to the
place where the old men planted their flags. Because of this fact the
ahupuaa of Kukuipahu is one of the largest in the district of Kohala to
this day. The whole of Kohala thus came under the charge of Niulii and
he was acknowledged the king of the whole district.
After the battle, Kapunohu and his god Kanikaa set out for Oahu, taking
his spear Kanikawi along with him, for a visit to his sister, the wife
of Olopana. Kapunohu went aboard of a canoe at Kohala and landed at
Keanapou, in Kahoolawe, where he spent the night; from this place he
again set sail and landed at Kahalepalaoa in Lanai; then from this last
place he set out and landed at Kaluakoi in Molokai; then from this
place he again set out and landed at Makapuu Point, in Kailua, Koolau,
where his sister Konahuanui [249] was living. When she saw Kapunohu
they wept together, after which she said: “We have no food ready. You
must be hungry. There is food growing out there in the patches. Your
brother-in-law, Olopana is out with the men, working.” Kapunohu said to
the sister: “Let us go out so that you can show me the patches.” When
they came to the place she pointed out eight patches of large taro and
returned home.
Kapunohu then set to work and pulled up all the taro in the eight
patches, tied the taro into bundles and carried the whole lot in his
two arms to the house, each arm holding the taro of four patches. When
Kapunohu arrived at the house with the taro his sister looked on and
said: “What an idea! I should think you would pull up but one patch,
but here you have pulled up all the patches.” Kapunohu replied: “This
will give us plenty of food; we will not be required to get it in small
quantities.” Kapunohu then picked up his spear, Kanikawi, broke off the
point and started the fire. When the fire lit, he took some of the taro
and cut it up and threw the pieces into the fire and in this way used
the taro for firewood. Because of this action of Kapunohu, the saying,
“the hard taro of Waiahole,” is known from Hawaii to Niihau.
When Olopana saw what Kapunohu had done, he began to scheme, that with
the use of Kapunohu he would be able to conquer the whole of Oahu, as
he and Kakuhihewa, the king of the Kona side of Oahu, were on bad
terms. Through the advice of his priest, Olopana was made doubly sure
that Kapunohu was a very strong and brave man and was fearless and
willing to meet all comers. Therefore Olopana made Kapunohu the
commander-in-chief of his forces and urged upon him to go and fight
Kakuhihewa. In this battle Kakuhihewa was slain by Kapunohu and the
whole of Oahu came under the rule of Olopana.
After the death of Olopana, Kapunohu left Oahu and journeyed to Kauai.
Boarding his canoe he set sail and first landed at Poki, in Waimea;
from this place he continued on to Wahiawa and then on to Lawai in
Koloa where he settled down. There lived at this place a great warrior,
by the name of Kemamo, who was noted for his great strength and skill
in the use of the sling; he was without equal in its practice; his left
hand was considered better than his right, and he could throw a stone
for a distance of six miles and in the seventh mile its force ceased.
No person in Kauai was found who could face him, not from amongst the
chiefs or soldiers. Because of this man people were afraid to travel
between Koloa and Nawiliwili; those on the Koolau side could not pass
over to Nawiliwili and those from the Kona side were afraid to travel
toward the Koloa side, for the reason that Kemamo and his wife
Waialeale [250] lived between Koloa and Nawiliwili.
When Kapunohu arrived at Lawai he was entertained that night by some of
the people of the place, and on the next day he prepared to continue on
his journey. When he was ready to start, the people said: “You must not
go by this way or you will get killed by our great warrior.” Kapunohu
then asked: “Who is this warrior?” “Kemamo.” “In what is his strength?”
“He is very skilful in the use of the sling. He never misses a shot,
and the strength of his flying stone will go over five miles. Therefore
you must not go for you will get killed.” Kapunohu said: “Then he is
not strong. The sling is only a plaything for the boys of our place and
it is not considered of any consequence.” These remarks made by
Kapunohu were carried around until they reached Kemamo; so Kemamo made
the remark: “Yes, this is the first time that my strength in the use of
the sling has been denied. Well and good; if he desires to come and
test as which of us is the stronger, let him come on.” When Kapunohu
heard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo
asked: “Are you the man that has said that I have no strength in the
use of the sling?” Kapunohu replied: “Yes, I am the man. It is because
these people said that you are very skilful in the use of the sling, so
I said, that it is the plaything with the small boys at our place.”
When Kemamo heard this he became very angry toward Kapunohu and said:
“What will the stranger bet on the proposition?” Kapunohu replied: “My
life will be my stake.” “Yes,” said Kemamo, “and what else?” Kapunohu
replied: “That is all a traveler takes with him. If you beat me my life
shall be forfeited, and if I should beat you your life shall be
forfeited.” Kemamo agreed to this and the bet was declared made. Kemamo
then said: “The course over which we shall compete in throwing the
stone with the sling, shall be from Koloa to Moloaa in Koolau. We must
make our throws over these points and toward Moloaa; whoever throws the
greatest distance beyond Moloaa wins.” Kapunohu replied: “Yes, I will
agree to that, but I am going to use my spear while you use your
sling.” Kemamo agreed to this. Kemamo then asked: “Who shall take the
first chance? Shall it be the stranger, or shall it be the native son?”
Kapunohu answered: “Let the native son take the first chance and the
stranger the last.”
Kemamo then took up his sling and threw his stone, which went six miles
and over, and it only fell and rolled after it had entered into the
seventh mile, stopping at Anahola, where it was picked up by the best
runner of Kauai, a man by the name of Kawaikuauhoe. Kapunohu then threw
his spear, darting along from Koloa and over Niumalu, and as it
shielded the sun from the coconut trees at this place the land was
given the name of Niumalu, [251] as known to this day; then it went on
and into the water in upper Wailua, giving the place the name of
Kawelowai as well as the land next to it which is called Waiehu; from
this place it again took an upward flight flying along till it pierced
through a ridge at Anahola, which is called Kalaea, leaving a hole
through it, which can be seen to this day; from this place it went on
past Moloaa, then past Waiakalua, then into Kalihikai, where it grew
weaker and finally stopped at Hanalei.
Kemamo was therefore beaten and the conditions of their bet were
carried out. Kapunohu became thereby king of Kauai.
HE KAAO NO KAPUNOHU.
No Kukuipahu i Kohala o Kapunohu, o Kukuipahu ke kaikoeke, o Kanikaa ke
’kua, o Hoomaoe ka lawaia. He kanaka lawaia o Hoomaoe, ia ia e iho ai i
ka lawaia a hoi mai me na ia he umi, halawai laua me ke ’kua, o Kanikaa
ka inoa. Ninau aku o Kanikaa ia Hoomaoe: “Kani ka hoe? Ai wale i ka ia,
loaa aku la ka ia.” I aku o Hoomaoe: “He ia no.” “Ehia ia?” Wahi a
Kanikaa. “He umi ia.” “Na’u kekahi ia.” Haawi mai la o Hoomaoe. Pela no
ke noi ana a Kanikaa a pau na ia he umi. Ma keia nonoi ana a Kanikaa ia
Hoomaoe, ua maopopo ia ia he kanaka lokomaikai o Hoomaoe, nolaila,
olelo aku o Kanikaa ia ia: “I kii mai nei au ia oe e ai, a no ko
lokomaikai launa ole ia’u, nolaila, ola oe ia’u, a lilo no hoi au i
akua nou.”
Mahope o laila, hele aku la o Kanikaa i ka pahee me kana ihe o
Kanikawi. Ia ia e pahee ana, a holo ka ihe i ke kahua pahee, ia wa o
Kapunohu i lalau ai i ka ihe a holo, me ka mama loa. A ike o Kanikaa ua
lilo kana ihe ia Kapunohu, alualu aku la ia me ka manao e pepehi a make
o Kapunohu, ma keia hahai ana ia Kapunohu, hiki laua i Kawaihae uka, a
komo o Kapunohu i loko o ka lua, komo o Kanikaa i loko o ka lua, puka o
Kapunohu i waho, pela ko laua hana ana a hoaikane laua. Nolaila, ma
keia hana ana pela, ua kapaia ia wahi o Kaholeiwai a hiki i keia la.
Eia ke ano; he wahi hakaka o ka makani maoli me ka naulu, e hiki i ka
makani hikina ke pa mai a hiki i laila, aole e hiki ke lele ma ke
komohana o Kaholeiwai, a pa aku, pela hoi ka naulu, aole e hiki ia ia
ke nee ma ka hikina o Kaholeiwai. Nolaila, ua kaulana ia wahi mai
kahiko loa mai a hiki i keia la, a ke mau nei no ko laua hakaka ana a
hiki i keia la, a mau loa aku no.
Ma keia launa ana o Kanikaa me Kapunohu, ua lilo ia Kapunohu ka ihe a
Kanikaa, o Kanikawi, a ua lilo no hoi o Kanikaa he ’kua no Kapunohu.
Hoi aku la o Kapunohu a noho me kona kaikuahine, ka wahine a Kukuipahu,
ke ’lii o Kohala, noho iho la, a hiki i ka wa ai o ke kakahiaka, i mai
la ke kaikuahine o Kapunohu, o hele mamua e ai me ko kaikoeke, no ka
mea he ai kapu. A hiki o Kapunohu i mua, lalau aku la ia i ke poi wai
holoi a holoi iho la i na lima. Ia Kapunohu e holoi ana i na lima,
ninau aku la o Kukuipahu: “Holoi ka lima, heaha koalaala o ka ai ana?”
I aku o Kapunohu: “I hea ia ae nei hoi.” Ia wa, ninau ae la o Kukuipahu
ia loko o ka hale, mai kela aoao a keia aoao: “E! Kela kala, o keia
kala, e kahuwai, i kahea ia aku nei anei oinei e hele mai e ai?” Hoole
mai la o loko o ka hale: “Aole, hilahila wale.” Pa iho la keia olelo ia
Kapunohu, hilahila loa, hoi aku la o Kapunohu a ke kaikuahine olelo, a
pau ia, hele aku la o Kapunohu me ka huhu a manao ino i ke kaikoeke.
Pii aku la o Kapunohu a hiki i uka o ia aina, e ku ana ka lalani
wiliwili, he laau nunui ia me he kukui la kona kino, ke nui ame ke
kiekie, he laau oluolu no nae, aole paakiki loa e like me ke kukui. Ia
wa, hoao o Kapunohu i kona ikaika i ka hou ihe, holoholo aku la ia me
kana ihe a pahu aku la, komo aku la kana ihe i loko o na wiliwili a pau
loa, ua olelo ia, elua lau wiliwili e ku ana ma ka lalani ana i pahu
ai, a o ia mau wiliwili kai pukapuka ia Kapunohu, i ka pahu kookahi ana
i ka ihe.
A pau keia hana a Kapunohu, pii aku la ia a loaa elua mau elemakule e
mahiai ana i ke alanui, o Nahuluaina ko laua aina e mahiai ana. Olelo
aku o Kapunohu ia laua: “E na elemakule, e holo olua me na lepa elua,
me ko olua mama loa, a kahi a olua e kukulu ai, o ka palena ia o ko
olua aina.” O na inoa o ua mau elemakule nei, o Pioholowai kekahi, a o
Kukuikiikii kekahi, hopu iho la laua i na lepa, a holo aku la me ka
mama loa. Ma keia holo ana o laua, pau e ko Pioholowai aho, a kukulu
koke i kana lepa, nolaila pokole kona wahi, a kapaia ka mokuna o ia
aina, o Pioholowai a hiki i keia la, mamuli o kona inoa. O Kukuikiikii,
kela loa kona mama i mua, a nui kona aina, kukulu ia iho la kana lepa,
a ua kapa ia ia wahi o Kukuikiikii a hiki i keia la, mamuli o ka inoa o
ka elemakule ahai lepa. Nolaila, ua waiho mumuku na aina o Hualoa 1,
Hualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2,
Kokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu,
Puakea 1, Puakea 2, Puakea 3, Kamilo. Pela ke ano o kela mau aina a
hiki i keia la, aole i hiki loa i ke kuahiwi, e like me na aina e ae o
Kohala.
Hele aku la o Kapunohu a hiki i Waiaoopu ma Halaula, he wahine ia, noho
iho la me ia ekolu la, malaila aku, a hiki i Puaiole ma Aamakao, he
wahine ia, elua la me ia, malaila aku a hiki i Niulii, he ’lii ia no ia
aoao o Kohala, mai ka pali o Awini a ka pali o Wainaia, kona wahi, a
mai Wainaia, a Kahua ko Kukuipahu wahi ia, oia ko laila alii. Ua nui
kahi o Kohala ia Kukuipahu, a uuku hoi kahi ia Niulii. Nolaila, he kaua
iwaena o laua i na la a pau loa, a o ia ke kumu o Kapunohu i hele ai a
ma ko Niulii aoao, i make o Kukuipahu ia ia, no ka ukiuki i ka
hoohilahila ana ia ia.
A hiki aku la o Kapunohu i ka wa ahiahi koena liula, iho aku la ia ma
Opuowao, e pili la me Makapala, a pii aku o Kohepalapala ia kahawai, e
pili la me Niulii, he wahi oawa o Kaha, ka inoa. Hiki aku la o Kapunohu
i laila, e auau ana na kaikamahine a Niulii i laila. O Neue ka mua, o
Keawehala ka muli, nana aku la o Kapunohu ia laua, nana mai la laua ia
Kapunohu, he kanaka maikai o Kapunohu ma kona kino a puni, aohe kina, a
pela no hoi na wahine.
Nolaila, ninau mai la na wahine: “Mahea mai oe?” “Maanei mai nei no.”
“Aole o onei kanaka elike me oe, mahea mai oe?” “Mawaho mai nei au ma
na ilima mai.” “Ae, he oiaio ia, a o ko olelo maanei mai nei, aole. A e
hele ana oe o hea?” “E hele ana au e makaikai maanei aku.” “Ae, hele oe
a hea moe?” “A kahi no e make hiamoe ai na maka, alaila, hiamoe.” Wahi
a na kaikamahine: “Aole e piapia ko maka ianei e moe ai.” “I ke aha
hoi, ina ua pono ia i ko olua noonoo ana.” “Ua pono no, e hoi kakou.” A
hiki lakou i ka hale, e noho ana o Niulii me kana wahine o Kawaikapu,
he wahine maikai ia ma ka nana aku.
Ninau mai la o Niulii: “Owai ko oukou kolu?” I aku na kaikamahine: “He
malihini na maua, e auau ana maua, ku ana keia, a no ka poeleele,
hoihoi mai nei maua ia ia i ka hale nei e moe ai a ao hele aku.” I mai
o Niulii: “O ka olua kane ia, o olua na wahine.” Moe iho la lakou a ao
ae, hoonoho iho la o Niulii i ke kaua. Lilo ae la o Kapunohu i
alihikaua no na koa a pau o Niulii. Hele mai la ke kaua a hiki i
Wainaia maluna aku, o Piauwai ia wahi, loaa ko Kukuipahu alihikaua o
Kaluakanaka ka inoa, i laila hoouka ke kaua, ma keia hoouka ana, hee ko
Kaluakanaka aoao ia Kapunohu. Nee hope mai la ke kaua, a hala ka pali o
Wainaia, a Iole, Ainakea, kupono i Hinakahua, ma Kapaau, i laila o
Kukuipahu me ka poe o ke kaua. Alaila, o o na ihe, hou aku a hou mai, i
laila o Kapunohu i hou ai i ka ihe ana o Kanikawi, nehe ka lau o ke ko,
owe ka lau o ka manienie, ku ke ehu o ka lepo i luna, hookahi no pahu
ana i ka ihe, ewalu lau kanaka i ku a make, mahope o laila ua
nawaliwali ka ihe, ahulau iho la na kanaka i ka make. Lawe ae la o
Kapunohu i ka ahuula a me ka mahiole, make iho la o Kukuipahu, a me na
kanaka he lehulehu, o ke koena, hee aku la a hiki i Lamakee ma
Kaauhuhu, loaa aku la ia Kapunohu i laila, hoouka hou.
I laila la oili mai o Paopele, he koa ikaika ia, eono puali o kana laau
palau, o Keolewa ka inoa, pulu ka welau o luna i ka ua awa, pau ka loa
o ke ahupuaa mai ke kuahiwi a ke kai, ke hoomoe ia ma ka loa, paa ke
kukuna o ka la, lulu ka makani o ka hikina, he umi lau kanaka nana e
amo, alaila hiki. Iaia e ku ana i ke kahua o Lamakee, komo mai ka makau
ia Kapunohu, no ka nui o ko Paopele kino ke nana aku, nolaila, pane iho
o Kanikaa ke ’kua ia o Kapunohu: “Mai makau oe i ka hekili nui i ka
lani, aohe ikaika. O kau ka pahu i ka ihe ia Kanikawi, o ka’u ke nahu.”
Mahope o keia olelo ana a Kanikaa, e nahu iho ana o Kanikaa ma ke kua o
Paopele, lilo o Paopele i laila, e pahu iho ana o Kapunohu i ka ihe, ku
o Paopele, halulu ana i lalo a make iho la. Nolaila, kaulana o Lamakee
a hiki i keia la, no ka make ana o Paopele ke kanaka koa ia Kapunohu,
nolaila, hee aku la ke kaua a hiki i Kaluaowilinau ma Puuepa, pela a
hiki i Upolu, a Puakea, a Kamilo, koe, kahi a na elemakule i kukulu
lepa ai. Nolaila, o Kukuipahu kekahi o na ahupuaa nui o Kohala, a hiki
i keia la, mamuli o ka hana a kela mau elemakule. Puni ae la ka aina o
Kohala ia Niulii, a oia wale no ke ’lii o Kohala puni ia wa.
A pau ke kaua ana, holo mai la o Kapunohu, me ke ’kua ona o Kanikaa, a
me kana laau palau o Kanikawi, i Oahu nei i kona kaikuahine, oia ka
wahine a Olopana. Kau mai la ia ma ka waa mai Kohala mai a kau i
Keanapou i Kahoolawe, moe a ao, holo mai la a pae ma Kahalepalaoa, i
Lanai, mai laila mai a Kaluakoi i Molokai pae, a hala ia, ma laila mai
a pae ma ka lae o Makapuu, Kailua, Koolau. E noho ana ke kaikuahine i
laila, o Konahuanui ka inoa, ike mai la ia Kapunohu, uwe iho la laua a
pau, i aku ke kaikuahine: “Aohe ai moa, he pololi, he ai no aia i
waena. A o ko kaikoeke hoi o Olopana, aia no i ka mahiai me na kanaka.”
I aku o Kapunohu: “E hele kaua e kuhikuhi oe ia’u i ka mala ai.” Hele
aku la laua a hiki, kuhikuhi mai la ke kaikuahine, ewalu loi kalo nui,
a hoi aku la ke kaikuahine.
Noke aku la o Kapunohu i ka huhuki a pau na loi ai ewalu, ku ae la ke
ahu o ka ai ma kapa, noke aku ana o Kapunohu i ka huhui a paa, hoo i ka
ai i na lima, ma o a ma o, o ka aumaka iho la no ia o ke amo ana a hiki
i ka hale, ua like me aha loi ai ma kela lima keia lima. A hiki o
Kapunohu i ka hale me ka ai, nana mai la ke kaikuahine a olelo mai la:
“Ka haha! Kupanaha oe! Kai no o ka huhuki ae nei kau hookahi loi, eia
ka o ka huhuki no kau a pau loa.” I aku o Kapunohu: “Nui hoi paha ka
ai, aole e kii liilii.” Lalau aku la o Kapunohu i kana ihe ia Kanikawi,
a hahaki ae la i ka maka, a hoa iho la i ke ahi, a a ke ahi, lalau aku
la i ke kalo a kolikoli, kiola aku la i loko o ke ahi, a mai la ke ahi,
pela no kana hana mau ana, a lilo iho la ke kalo i wahie no ke ahi.
Nolaila, ma keia hana ana a Kapunohu, ua kapaia “kalo paa o Waiahole,”
he olelo kaulana loa ia mai Hawaii a Niihau. A ike o Olopana i keia mau
hana a Kapunohu, noonoo iho la ia, oia, ke kanaka e puni ai o Oahu nei
ia ia, no ka mea, e noho kue ana laua o Kakuhihewa ke ’lii o Kona nei.
Maopopo iho la ia Olopana ma kona lohe i ka olelo a kana kahuna, he
kanaka koa ikaika loa o Kapunohu, he kanaka makau ole, he kanaka aa i
mua o ka lehulehu. Nolaila, hoolilo aku la o Olopana ia Kapunohu i
alihikaua nona, e hele e kaua me Kakuhihewa, ma keia kaua ana, ua make
o Kakuhihewa ia Kapunohu, a lilo o Oahu nei a puni ia Olopana.
A make o Olopana, haalele iho la o Kapunohu ia Oahu nei, holo aku la ia
ma ka waa a pae ma Poki i Waimea, Kauai, hele aku la ia malaila aku, a
hiki i Wahiawa, malaila aku a Lawai i Koloa noho. I laila o Kemamo kahi
i noho ai, he koa ia, he kanaka ikaika i ka maa ala, aohe ona lua ma ia
hana o ka lima hema kona oi loa, e hiki ia ia ke maa i ka ala hookahi,
i na mile eono, a i ka hiku o ka mile, pio ka ikaika o ka ala. Aole he
kanaka aa o Kauai, e hakaka me Kemamo aole alii, aole koa. Nolaila, ua
makau loa ia ka hele ana mai Koloa aku a Nawiliwili, aole hiki i ko
Koolau ke hele mai maanei o Nawiliwili a pela ko Kona nei, aole hiki ke
hele aku ma o o Koloa. No ka mea, e noho ana o Kemamo ma waena o Koloa
a me Nawiliwili, me kana wahine o Waialeale.
A hiki o Kapunohu i laila, moe iho la ia a ao ae, i kau hale kamaaina,
hoeu ae la o Kapunohu e hele, olelo mai kamaaina: “Mai hele oe, o make
auanei oe i ke koa o makou nei.” Ninau aku o Kapunohu: “Owai ia koa?”
“O Kemamo.” “Pehea kona ikaika?” “He maa ala kona ikaika, aole e hala
ka ala ke lele mai, aole hoi e nawaliwali i na mile elima, nolaila mai
hele oe, o make auanei.” I aku o Kapunohu: “Aole hoi ha he ikaika, he
mea paani ka maa ala, na ko makou kamalii mai lewalewa, a he mea ikaika
ole no.” No keia olelo a Kapunohu, kaulana aku la ia a lohe o Kemamo, i
iho o Kemamo: “Ae, akahi mea nana i hoole kuu maa, oia, ina he manao
kona e hele mai e hoike i na ikaika o maua, e hele mai no.” A lohe o
Kapunohu, hele aku la ia a hiki, i mai la o Kemamo: “Ea! O oe ke kanaka
nana i hoole kuu ala?” I aku o Kapunohu: “Ae, owau no, no ka olelo mai
a lakou nei, he ikaika oe i ka maa i ka ala. Nolaila, olelo aku au, he
mea paani ia na ko makou kamalii mai lewalewa.”
A lohe o Kemamo, huhu iho la ia ia Kapunohu, a olelo mai la: “E! Heaha
kau pili, e ka malihini?” I aku o Kapunohu: “O na iwi ka’u pili.” Ae
mai o Kemamo: “Ae, a heaha hou ae?” I aku keia: “O ka waiwai iho la no
ia a kamahele o na iwi, ina wau e eo, alaila make au, a ina hoi oe e
eo, make oe ia’u.” Ae mai la o Kemamo: “Ae ua mau ia pili ana.” Olelo
aku o Kemamo: “O ka pahu a kaua, e ku ai a maa, mai Koloa a Moloaa i
Koolau ka pahu ia ma waena o laila ka kaua hana, a i puka ma o o Moloaa
eo kekahi o kaua.” Ae aku la o Kapunohu. I aku nae o Kapunohu: “O ka’u
hana i ike o ka pahee, malaila no wau, o kau hana hoi i ike o ka maa,
malaila no oe.” Ae mai la o Kemamo. I aku o Kemamo: “Ia wai mua, i
kamaaina paha, i ka malihini paha?” I aku o Kemamo: “I kamaaina ka mua,
he hope ka ka malihini.”
Ia wa, maa o Kemamo a pau eono maila, a i ka hiku nawaliwali, pela ka
nawe hele ana a hiki i Anahola waiho, ilaila loaa i ke kukini mama o
Kauai, o Kawaikuauhoe kona inoa. Pahee o Kapunohu i kana ihe, holo aku
la kana ihe mai Koloa aku a Niumalu, o ka malu o ka la i ka ihe a
Kapunohu, kapaia ia aina o Niumalu a hiki i keia la. Mailaila aku ka
holo ana, a hiki i Kawelowai mauka o Wailua, nolaila kela inoa, e pili
la, o Kawelowai, a me Waiehu, no ke komo ana o ka ihe i loko o ka wai,
a lele hou, mailaila aku a Kalalea i Anahola, o ia kela puka e hamama
ala a hiki i keia la, malaila aku a hiki i Moloaa, malaila aku a
Waiakalua a Kalihikai maalili ka ihe, a Hanalei pau ka holo o ka ihe. A
eo ae la o Kemamo hooko ia ka laua pili, a lilo ae la o Kapunohu i alii
no Kauai.
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume V—Part II
Honolulu, H. I.
Bishop Museum Press
1919
LEGEND OF HALEMANO.
CHAPTER I.
Halemano, Love-sick Through a Dream-infatuation, Dies.—Is Restored
to Life by His Sister Laenihi.—She Visits Puna in Search of
Halemano’s Ideal.—Meets Her and Reveals Her Errand.—With Tokens She
Returns Home.—Halemano Instructed, Sets Out to Win
Kamalalawalu.—Abducts Her and Returns to Oahu.—Hookupu in
Kamalalawalu’s Honor.
Wahiawa [252] and Kukaniloko[252] were the father and mother of
Halemano.[252] Kaukaalii was the mother of Kukaniloko, [253] and the
land of Halemano, [254] which is next to Lihue in Waianae, is the place
where Halemano was born. Through the married life of Wahiawa and
Kukaniloko, his wife, six children were born to them, four males and
two females. The names of the children were as follows: Maeaea, the
first, was a male; Kaiaka, the second, was also a male; Anahulu, the
third, was another male; Halemano, the youngest of the children, was
another male; Pulee was a female; Laenihi was a female with
supernatural powers.
Laenihi was the eldest, and Halemano, the youngest [of the family], and
the hero of this story. He was nurtured in Kaau until he grew up, and
became a very handsome man, perfect in form, without pimples or
deformity, with straight back and open countenance. [255] While
Halemano was living with his grandmother, Kaukaalii, at Kaau, in
Waianae, he was subject to dreams.
Concerning Kamalalawalu: she was the daughter of Hanakaulua and Haehae
of Kapoho, Puna, Hawaii. The parents of Kamalalawalu were chiefs of the
land of Kapoho. She was a very beautiful woman to behold, far superior
to all the women of Puna and Hilo, a virgin, brought up under very
strict kapu; no person was allowed to see her and she had no companion
other than her own brother, Kumukahi. These two had eight hundred dogs
for their companions. [256]
At this time Huaa was the king of Puna, and Kulukulua was the king of
Hilo. Both of these kings were courting Kamalalawalu, giving her large
quantities of properties from Puna and Hilo, with the idea that in time
one of them would win her hand and take her to wife.
In Halemano’s first dream, he dreamed that he met Kamalalawalu in Kaau.
After that he met her in his dreams frequently, and this happened so
often that he fell deeply in love with the object of his dreams.
Because of this great love, Halemano refused to take food and meat, and
he denied himself everything; his whole mind was centered on
Kamalalawalu, both night and day. And because of this he became very
ill and finally died.
Laenihi, who was the elder of Halemano, in the meantime was traveling
from place to place in search of a wife for Halemano her brother. In
her search she went until near Puna, when she was recalled upon hearing
of the death of Halemano which forced her to return to Kaau in Waianae,
Oahu. Because of this she failed to meet Kamalalawalu. When Laenihi
arrived at Kaau, through her power to restore the dead to life,
Halemano was again brought back to life.
Shortly after Halemano was restored to life, Laenihi asked him: “What
was the cause of your death?” Halemano replied: “It is because of a
woman. This is the manner of her appearance [in my dreams]: she is very
beautiful; her eyes and body are perfect; she has long, straight, black
hair; is tall, dignified, and seems to be of very high rank like a
chiefess.” Laenihi again asked him: “What is the nature of her outward
dress?” “Her dress seems to be scented with pele and mahuna [257] of
Kauai, and her pa-u is made of some very light material dyed red. She
wears a hala [258] wreath and a lehua [259] wreath on her head and
around her neck.” Laenihi then said: “It is in Puna and Hilo that the
lehua blossoms are found. It is in Puna that the ouholowai [260] of Laa
and the pukohukohu [261] are found; therefore, your lover must be a
woman of Puna; she is not of the west. If it is Kamalalawalu, the woman
I heard so much of while in Puna, then she must be very beautiful
indeed.” Laenihi then again asked: “How do you meet her?” Halemano
replied: “When I fall asleep we meet very soon after, and you could
hear us talk if you should listen; even now you could hear us if I fall
asleep.” Laenihi then said: “Yes, you may go to sleep now. If you
should meet your lover, ask her to give you her name and the name of
the land in which she lives.”
After Halemano had received these instructions he fell asleep and again
met Kamalalawalu. In this dream Halemano asked Kamalalawalu: “What is
the name of the land of your birth and what is your name?” “Kapoho in
Puna, Hawaii, is the land of my birth; it is where the sun rises, and
not in the west. My name is Kamalalawalu.” Shortly after this Halemano
awoke from his sleep, and he told Laenihi of his dream. When Laenihi
heard this she said: “You must partake of some food and I will go and
bring you your lover from Hawaii.” Halemano then consented and took
some food.
Before Laenihi set out for Hawaii to bring Kamalalawalu, she told of
the signs of her going so as to make known to those behind of her
arrival and coming home, whereby they could tell whether her mission
was a success or not. The signs were as follows: “If it rains, then I
am at Molokai. If the lightning flashes, then I am at Maui. If it
thunders, I am at Kohala. If you feel an earthquake, I am at Hamakua.
If the red water flows, I am at Puna. If the signs show that I am at
Puna, then you can be sure that I will be able to get your lover. You
must consider these things I am telling you, else you will forget.”
Soon after this Laenihi went off in the form of a fish; and the fish
that is called laenihi [262] is named after her. This is the name of
this fish to this day.
It was in the evening that Laenihi set out and when she was off the
coast of Haleolono in Palaau, Molokai, it began to rain [in Oahu].
Those with whom she had left the instructions were surprised at the
speed she was traveling. From this place she next passed off Hanakaieie
at Kahikinui in Honuaula, Maui, and the lightning flashed. The people
were again greatly amazed at her great speed. From Maui she next passed
off Umiwai in Kohala, Hawaii, when the people heard the roar of the
thunder; then when she was off the coast of Pololikamanu outside of
Mahiki, Hamakua, the people felt an earthquake. Next she passed Hilo
and then off the coast of Panaewa, then off Kukulu, directly outside of
Puna, when the red water flowed. At sight of this the last sign the
people knew that Laenihi had reached Kamalalawalu.
When Laenihi arrived at Kapoho in Puna, Hawaii, she began to devise a
way by which she would be able to meet Kamalalawalu, as she was then
within the confines of her kapued place. At last Laenihi hit upon a
plan. She, through her power, first caused the wind from the sea to
blow, called the unuloa, which caused the sea to be aroused from its
calm repose and the surf off Kaimu began to roll in. It is here that
the people at all times go in surf riding. Early that morning the surf
began to roll in. When the people rose from their sleep and saw the
surf, they all began to shout and yell. While the people were shouting,
Kumukahi, the brother of Kamalalawalu heard it and he came out to see
the cause, and saw that it was the surf; so he returned and told
Kamalalawalu of the matter. On hearing this she rose and prepared to go
out [surf riding].
A few words in relation to Kumukahi the brother of Kamalalawalu.
Kumukahi was a great favorite with his sister, not a single request
would be refused by his sister that she could comply with, from the
greatest to the smallest.
When Kamalalawalu saw the surf rolling in at Kaimu she started out for
the beach. Upon arriving at the place she stood on the sand and watched
for a chance to swim out. She allowed the first roller, known as the
kakala, to come in until it reached the shore; then the second, known
as the pakaiea; then the third, the opuu; as soon as this roller
reached the shore, she plunged in and swam out to the place where the
rollers began to curve up. When she arrived at this place she took the
first roller that came along and rode in on it. This she repeated three
times, when the surf began to grow smaller till after a short while
there was none to be seen. She then waited with the hope of again
seeing the surf grow larger; but after waiting until she was almost
stiff with the cold not a single surf could be seen; so she concluded
to return to the shore.
At about this time, Laenihi caused the surf to rise again and it began
to roll in. When Kamalalawalu saw this she again returned and took the
first surf and rode in, but before she reached the shore it ceased and
the surf again disappeared. Just as she reached the shallow water she
saw a fish and Kumukahi at the same time called out to her:
“Kamalalawalu, take up my favorite, the fish.” This fish was Laenihi
herself. Kamalalawalu could not refuse the request of her brother; so
she took up the fish and returned home. After arriving at the house the
fish was put into a calabash of salt water and it became a plaything
for Kumukahi.
That night after everybody had fallen asleep, Laenihi transformed
herself from a fish into a rooster; it then flew onto the roosting
place outside and began to crow. The crowing was kept up until the dawn
began to break. The rooster then proceeded down to the seashore where
it transformed itself into a woman. Laenihi then returned to the house
where Kamalalawalu was living. When she arrived at the house
Kamalalawalu asked her: “Where are you from?” “I am from near here.”
“There is no woman like you near here, and even if you belonged to any
place near, you would not come, because they all know that people are
forbidden from coming here on pain of death.” Laenihi then said: “I
come from shoreward.” “If that is so you are telling me the truth.”
Laenihi then proceeded to speak of her errand: “Have you ever met a man
in your dreams?” “No,” said Kamalalawalu. Laenihi again asked: “Have
you no wreath that you have worn until withered?” “I have a wreath, but
I am not going to give it to you, for you may cause my death [263] with
it.” Laenihi replied: “All right, you give it to me and in case you
should become ill, come for me and I will come and cure you. I am
living at Kaimu; my name is Nawahinemakaakai.” [264] Laenihi took the
wreath and then asked for the pa-u of Kamalalawalu which was also given
up.
After Laenihi had received these things she returned from Hawaii to
Waialua and from there on to where Halemano was living. Laenihi then
showed him the wreath and the pa-u. Upon seeing these things Halemano
hastily prepared himself to go to Hawaii; but Laenihi rebuked him,
saying: “You will not be able to get her in that way. Here is the way
to get her: You must first make some playthings for the favorite
brother of Kamalalawalu, Kumukahi by name; because I have seen that
whatever things he desires his sister would always do; she will deny
nothing that her brother requests of her.”
Laenihi then instructed the people from Waialua to Waianae that wooden
idols be hewed out and that they be painted red and black. Orders were
also issued that wooden chickens be made to ride on the surf, also
koieie [265] floaters, and kites to fly above; also that a red canoe be
prepared and red men be had to paddle the canoe. The men should be
provided with red paddles and the canoe must be rigged with red cords,
[266] and that a large and a small canoe be provided. After these
different things were ready they set out for Puna, Hawaii. Upon their
arrival off of Makuu and Popoki, two small pieces of lands next to
Puna, the kite was put up. When the people on the shore saw this flying
object they all shouted with joy.
While the people were shouting Kumukahi, the brother of Kamalalawalu,
heard it and he came out to see the cause of the shouting. When he saw
the kite he ran to the beach and called out to the men in the canoe:
“Let me have the thing that flies.” Laenihi said to Halemano: “Let the
boy have the kite,” and it was then given to Kumukahi. The small canoe
was then let down and as it floated through the surf the people ashore
again shouted with joy. Kumukahi turned back and called out to those in
the canoe, saying: “Let me have that small canoe.” Laenihi gave her
consent. He then requested all the things exhibited by the people until
the idols were the only things left. Laenihi then ordered that the
idols be made to stand up in all the canoes. When Kumukahi saw the
idols he asked that they all be given to him.
At this Laenihi and Halemano said: “Are you a favorite with your
sister?” “Yes,” answered Kumukahi, “she will do anything I ask of her.”
“Call for her then.” Kumukahi then called out: “Kamalalawalu, come
here. I cannot get these playthings unless you come.” Upon the arrival
of Kamalalawalu another request was made of Kumukahi: “Are you a
favorite with your sister, and would she mind if you asked her to turn
her back this way?” “Yes.” Kamalalawalu then turned her back toward the
canoes. The people then looked at her and saw that she was neither
humped back nor deformed in any way. After inspecting her they said to
the brother: “Are you a favorite with your sister, and would she obey
you if you request of her to turn her face this way?” “Yes.”
Kamalalawalu then faced toward the canoes.
Soon after this Kamalalawalu went aboard one of the canoes; whereupon
Halemano gave orders to the paddlers that they start on their return,
and the two were thus carried off to Oahu. The people of Puna and Hilo
pursued them but could not come near them, as by the power of Halemano
and Laenihi they were soon left far to the rear.
In this flight to Oahu, one canoe, the one in which was Kumukahi,
landed at Hauula, Koolauloa. There was at this place an image standing,
Malaekahana by name; upon seeing this image, Kumukahi took such a fancy
to it that he remained there. Halemano and the others, together with
Kamalalawalu, continued on their way and landed at Ukoa at Waialua. As
soon as the canoe in which Kamalalawalu was a passenger landed, a crier
[267] was sent out to make a circuit of Waialua and Waianae with orders
to the people to come and give presents [268] to Kamalalawalu.
About three days after the hookupu, Kamalalawalu for the first time
missed Kumukahi, so she asked of Halemano and Laenihi: “Where is
Kumukahi?” “He is at Hauula where he is enraptured by an image that is
there.” Kamalalawalu then said: “Go and bring him here.” When Kumukahi
arrived, Kamalalawalu said to him: “You had better return to Hawaii
with the presents to our parents and to our people, else some of them
will feel troubled over us.” Kumukahi in obedience to his sister
returned to Hawaii.
CHAPTER II.
Aikanaka, King of Oahu, Hearing of Kamalalawalu’s Beauty, Sends for
Her.—Refusing to Comply with the Mandate, Aikanaka Sends an Army
Against Halemano.—With Wife and Grandmother They Flee to Molokai,
Thence to Kaupo, Kohala, and Hilo.—Kamalalawalu Taken by
Huaa.—Halemano Returns to Kohala.—His Wife Follows.
Kamalalawalu lived with Halemano as husband and wife, and the fame of
the beauty of Kamalalawalu was soon spread all over Oahu until it came
to the ears of Aikanaka, the king of Oahu, who was living at Ulukou in
Waikiki. Upon hearing this, Aikanaka sent messengers to go and bring
Kamalalawalu to him in order that he may see her for himself. When the
messengers arrived [and presented the king’s request], Kamalalawalu
refused to obey. On the return of the messengers to Aikanaka without
Kamalalawalu, other messengers were sent but she still refused. This
was kept up until ten delegations had been sent and Kamalalawalu as
often had refused to come. The premier was then sent, but he too
returned without any better success. Finally Aikanaka got so angry that
he declared war against Halemano and his parents.
When the army of Aikanaka arrived at Pooamoho in Halemano, Halemano saw
it coming early in the morning; so he said to his wife: “Here comes the
army of Aikanaka. We are going to be killed. I told you to go in
obedience to the king’s command, [269] but you would not listen to me.
Now death is sure to come. You two go your way [270] and I will go
mine.”
Soon after this Halemano and his wife together with the grandmother
left their home and traveled to the Kolekole stream; from this place
they proceeded to Waialua; then to Laiewai; then to Hauula and from
there on to Kualoa, Kahaluu and Moelana. At this place there was a
large awa field growing; Kaaealii, the grandmother of Halemano, then
broke some of the awa leaves and hid themselves under them.
In the meantime Aikanaka had issued an order over the whole of Oahu,
that Halemano should be killed on sight. The people of all Koolau
therefore gathered and made a search, even to the awa field at Moelana;
but they could not be found, though they looked for them everywhere,
for the leaves picked by Kaaealii concealed all three of them.
After the searchers had gone, they remained in hiding until dark, when
they came out and proceeded to Kukui, on this side of Makapuu, where
Halemano had some relatives. Here they went in and made themselves
known; a pig was then killed for them and they partook of a hearty
meal, after which Halemano said to the people of the place: “Will some
of you take us to Molokai?” At midnight they boarded a canoe and set
out, landing at Kaunakakai in Molokai. Here they remained for some time
farming, and when their crops were almost ripe they set out for Lele,
[271] Maui, where they sojourned for a time. While living in Lele, they
saw the top of Haleakala as though floating above the clouds; Halemano
became so enraptured at sight of the top of the mountain that he wished
to move to Haleakala and live in Kaupo, Maui.
After that they returned to Molokai and again set out for Maui, landing
at Lele, this time to make their residence in Kaupo. From Lele they
journeyed to Kula, then to Ulupalakua, and from there on down to Kaupo,
where they had decided to live. After tilling the soil and planting
their crops they remained here until the crops were almost ripe, when
they set out and sailed for Hawaii, landing in Umiwai, in Kohala.
Upon their arrival at Umiwai in Kohala, they remained here as
castaways. Kapuaokeonaona, the daughter of Kukuipahu the king of
Kohala, then found them, and when she saw how handsome Halemano looked
and how beautiful Kamalalawalu was, she invited them to come and live
with her. When they arrived at the house a pig was killed and food was
prepared for them. Here they lived for about six months. At the end of
this time Halemano said to Kamalalawalu: “Let us leave our grandmother
here while you and I go on to your place.” His wife consented to this.
They went from Kohala to Waimea where they spent the night; from this
place they continued to Hamakua and spent the night at Kaumoali; from
this place they proceeded on to Uluomalama in Waiakea, Hilohanakahi,
where they stayed. After living in this place for twenty days, Huaa the
king of Puna, heard that Kamalalawalu was in Hilo, so he sent a
messenger to Kamalalawalu and she was taken to the king of Puna. [272]
When she was being taken by the messenger of Huaa, she instructed her
brother Kumukahi to take good care of Halemano, which he promised to
do.
Halemano and his brother-in-law, Kumukahi, then lived together, after
Kamalalawalu had left them, for over eighty days, during which time
Kamalalawalu never once met them, so the thought of returning to Kohala
sprung up in Halemano’s mind. While on his way back [to Kohala], as he
passed through the shrubbery at Keakui he saw the maile [273] as it
grew on the ohia trees, so he sat down to make himself a maile wreath.
As he was thus busily stripping, [274] Kamalalawalu stood behind him
and took hold of one corner of Halemano’s mantle while tears welled up
in her eyes. [275] Halemano then turned around and saw it was his wife,
at which he wept and said: “You, my wife, of the parched plains of
Kumanomano and of the waterless wastes of Lihue! How strange of you! I
thought that when I came with you [to your home] that you would be true
to me; but I see you are not.”
After their weeping, they again took up their journey and continued as
far as Uluomalama at Waiakea, where they stayed for twenty days. Then
from this place they continued on to Kukuipahu in Kohala, where they
made their residence and took up farming. The place where Halemano did
his farming is at Ihuanu, the height looking down on Kauhola point and
the surf of Maliu. [276] This field where Halemano cultivated is famous
to this day, for it is said that the covering of Ihuanu was palaholo
[277] and the watchman of the field was Kekuaualo.
CHAPTER III.
Kamalalawalu Enticed Away.—Death of Halemano.—Is Brought to Life
Again by Laenihi, His Supernatural Sister.
While they were living in Kohala they could hear the surf of Kauhola,
the famous surf of Maliu, for it was at this place that the kings and
chiefs went for their surf riding, even in the time of Kamehameha I.
When Kamalalawalu saw the surf she got up and went down to the beach.
At sight of her the people were amazed at her great beauty and admired
her. Shortly after this Kumoho came down to ride the surf, but before
he went in he saw Kamalalawalu; so he sat down and also admired her
beauty. After a while he sent his sister to go and bring Kamalalawalu
to him, for he wished her to become his wife. Upon being requested to
come to Kumoho, Kamalalawalu rose and came and she was then taken by
Kumoho as his wife, and they lived below at Halelua.
When Kamalalawalu became the wife of a new husband, Halemano was at the
time sick, and upon receiving the news that his wife had again proved
unfaithful to him he grieved for love of her, so he sent Kaaealii to go
to Halelua and bring Kamalalawalu back home; but she refused, and
declined five appeals to return. Halemano therefore wasted away, for he
refused to take any food and in a few days died.
After this death of Halemano his grandmother made an oath that: “If you
should ever come to life again, Halemano, you shall never go back to
Kamalalawalu, as long as I live.”
In the early part of this story we saw that it was Laenihi, the
supernatural sister of Halemano that saved him, and so when he died
this time she came and again brought him back to life. [While Aikanaka
and his army were marching toward Lihue for the purpose of destroying
Halemano], the parents of Halemano as well as the older brothers and
sisters of Halemano all escaped from Oahu and went to Wailua, Kauai, to
live. Laenihi also went along with the others to Kauai. Laenihi and her
older sister Pulee stayed at Wailua, for they were very fond of surf
riding. In their daily life in Wailua they often went in at Makaiwa to
ride the surf; this place was directly on the lee side of Kewa.
One day while she was surf riding she had a premonition of some
disaster. When she looked up she saw the spirit of Halemano sitting in
the blue sky. Upon seeing this she wept, for she greatly loved her
brother Halemano. She then turned to Pulee and said: “Halemano is
dead.”
When the parents, brothers and sisters heard of the death of Halemano,
they all wailed, but Laenihi stopped them saying: “You must not weep
now. Let me first pray to the gods, and if the gods take compassion on
us Halemano will come to life again; but in case they are unmerciful,
Halemano is indeed dead; you must therefore look on calmly and
patiently.”
CHAPTER IV.
How Halemano Was Restored to Life.—Halemano Seeks to Win His Wife
Back.—Engaging in a Kilu Contest is Victorious.—Kamalalawalu Is
Supplanted by Kikekaala.
In this chapter we shall see the power of Laenihi and the coming to
life again of Halemano. When Laenihi stopped the people from weeping
over the death of Halemano, she immediately began her prayer, facing
the blue sky, where she saw the spirit of Halemano. Following is the
prayer:
I am indeed sitting and weeping for my brother,
My brother of the thick groves.
Perchance it is your spirit that is in death’s shade,
Sitting there in the eyes of those pointed clouds.
Hidden by the blue skies is my guide.
Alas, I weep for you my beloved one!
Thou art my guide of the eight seas. [278]
Here am I, your companion. Come back to life,
Eat of the food, gird on your loin cloth, for you are restored.
In this prayer recited by Laenihi, life was restored to the body of
Halemano in Kohala, Hawaii. At the close of the prayer Laenihi plunged
into the sea and swam, in her fish form as it is to this day. It did
not take her very long to swim to Kohala, for in a very short time she
went ashore at Kauhola and from there started for the home of Halemano.
When she arrived she fell on her brother and wept; she remained with
him for ten days.
One day Halemano said to Kaaealii and Laenihi: “I am going to learn how
to be a fisherman and how to be a farmer, so that my wife will come
back to me.” Kaaealii then said to him: “Your wife will never come back
to you if you take up those arts.” Halemano then spoke of some other
arts and still he was advised not to take them up as means of getting
his wife back; finally he chose the art of singing and chanting. At
this Laenihi and Kaaealii said: “That will be the art that will restore
your wife to you.” Kaaealii then chanted the name of Halemano, which is
as follows:
Thou art indeed the women dwellers of the surf line,
Sitting on the sunny shore of Ulalana,
Looking at the good things of the upper lands,
The rain and the cold wind
As they fold tightly the covering of ti-leaf.
The lovers dwell in the calm of Kioi,
For there is no truth in dreams
When it confesses what it has heard.
For we two have been here and there,
For it is your name, Halemano.
Answer the call; yes, answer it.
Halemano then began the study of the art of singing and chanting,
taking Laamaikahiki as his teacher. After he concluded his education,
the usual ceremonies, such as the killing of the pig, was gone through
and he was duly declared passed as an expert. Shortly after this the
fame of Halemano as a singer and a chanter was carried all around
Kohala.
While Halemano was chanting one day, he looked up and saw the top of
Haleakala in Maui as it appeared amongst the clouds, like a pointed
cloud in the evening, as the other clouds drifted above it. This made
him think of the places where he and his wife, Kamalalawalu, had
traveled. He was then moved to chant the following lines:
Kaupo, the land where one is pulled up,
Pulled up like unto Kahikinui.
I was once thought a good deal of, O my love!
My companion of the shady trees.
For we two once lived on the food from the long speared grass [279]
of the wilderness.
Alas, O my love!
My love from the [land of the] Kaumuku wind,
As it comes gliding over the ocean,
As it covers the waves of Papawai,
For it was the canoe that brought us here.
Alas, O my love!
My love of the home where we were friendless,
Our only friend being our love for one another.
It is hooked and it bites to the very inside of the bones.
O my love, speak to me!
While Halemano was chanting, Kamalalawalu arrived and she looked in at
Halemano. When she saw him, she once more longed to return to him, for
he looked very handsome and his chanting was something fine. Halemano
too was at this time courting Kikekaala, the daughter of Nunulu. He was
one of the high chiefs of the district of Kohala, under Wahilani, who
was the king of this portion of Kohala.
A few days after this Kikekaala issued an order which was carried from
one end of Kohala to the other, inviting everybody to come to the game
of kilu, [280] at Lolehale, the most famous place at the time for
exhibitions of this kind. This place is situated on a hill looking to
the west, close to Puuonale and Hokukekii. After everybody had come,
Halemano was then sent for. Upon his arrival, Kikekaala said to him: “I
will make a wager with you. If I beat you in the kilu throwing then you
shall belong to me. And if you should beat me, I shall belong to you.”
Halemano then said: “The wager is satisfactory.”
As soon as the wager was settled Kikekaala began by throwing the kilu
at the mark; but it missed and Halemano picked it up. As he looked and
saw Kamalalawalu sitting there in all her beauty and grace, his mind
went back to the days when he and his wife lived in Puna; so he chanted
a few lines to Kamalalawalu as follows:
A kapu is placed over the roads of Puna by the fire of Laka, [281]
For I see its reflection in my eyes.
It is like the breadfruit in the lowlands of Kookoolau;
I am almost tempted to pick it;
Being repelled by shame, I touch it not.
Alas, my love!
My love from the big sea of Puna
Whose waves beat on the sea cliffs.
You forget your lover while you went astray in Kaimu, [282]
Your mouth was closed, refusing to call.
My love of the home where we were friendless,
That home to which we had no claim, though I made no complaint,
Where I drew warmth from the sun at Maliu.
Take heed to my supplications
My own, my love!
At the close of the chant of Halemano, he threw the kilu and it hit the
mark, whereat the gamekeeper said: “Alas, alas, we count one down!”
Halemano again picked up the kilu and held it in his hand; then looked
at his wife, whom he saw was not like the other women, being far
superior in looks, therefore his eyes were filled with tears, and a
great love for his wife came over him as he remembered their walks
amidst the hala trees of Puna, and their surf riding at Kaimu; he
therefore chanted the following lines:
The sea is cutting down the hala trees of Puna, [283]
They stand up like people,
Like a multitude in the lowlands of Hilo.
The sea is rising by steps to flood Mokuola. [284]
Life is once more alive within me for love of you,
For anger is a helper to man.
As I roamed over the highways friendless,
That way and this way, what of me my love?
Alas, my own dear love!
My companion of the low hanging breadfruit of Kalapana,
Of the cold sun that rises at Kumukahi. [285]
The love of a wife is indeed above all else,
For my temples are burning,
And my middle is cold because of your love,
And my body is under bonds to her.
Come back to me, for this is a Koolau [286] sphere,
My love, come back.
Come back and let us warm each other with love,
The only friend of a land that is friendless.
At the close of this chant by Halemano, he again threw the kilu and it
hit the mark, giving him two points. Halemano then took up the kilu and
held it in his hand. He then looked at his wife, and when he saw the
tears in her eyes his love for her again welled up within him as he
remembered how they had lived at Uluomalama in Waiakea, Hilo; so he
chanted, while he wiped away the tears with his hand, as follows:
We once lived in Hilo, in our own home,
Our home that was in Panaewa.
For we had suffered in the home that was not ours,
For I had but one friend, myself.
The streams of Hilo are innumerable,
The high cliffs was the home where we lived.
Alas, my love of the lehua blossoms of Mokupane!
The lehua blossoms were braided with the hala blossoms,
For our love for one another was all we had.
The rain only fell at Leleiwi,
As it came creeping over the hala trees at Pomaikai,
At the place where I was punished through love.
Alas, O my love!
My love from the leaping cliffs of Piikea;
From the waters of Wailuku where the people are carried under,
Which we had to go through to get to the many cliffs [287] of Hilo,
Those solemn cliffs that are bare of people,
Peopled by you and I alone, my love,
You, my own love!
At the close of this chant, Halemano again threw the kilu at the mark
and hit it, counting him three. He then again picked up the kilu and
held it in his hand. Halemano then looked at Kikekaala and noted the
difference between her and Kamalalawalu, who was by far more beautiful
than all the other women that had gathered there to witness the
contest, for the old saying was indeed true that “East Maui is
prominent.” Halemano therefore could not help but admire Kamalalawalu,
and so he chanted the following lines in her honor:
I am cold and chilly,
Let me lie in your bosom, love.
We have roamed over Kalena in the uplands of Haleauau,
In the cold thickets at Wahiawa.
It was during the days of the heavy fog at Kaala,
For the cold was brought forth by the dew
Together with the fragrance of the kupukupu of Lihue.
The false cold is uncovered at Waikoloa
For my love was exposed by the tears,
As we met at Kalena in Haleauau. [288]
O my love, come back to me!
The thick groves at Kumanomano
Are being trampled by the summer sun;
It lingers for the sun of Kaelo and Ikiiki,
And for the bunches of awa of Makalii.
Love is like a chief, it is prized highly,
For it is the screen by night and by day.
O my love, come back,
For love is like food that cannot be taken!
At the end of this chant Halemano threw the kilu and it hit the mark,
counting him four. He then picked up the kilu and held it in his hand
as he chanted the following lines:
My lover from the Kalihi rain, where the clothes are bundled up,
Where the back is the only sheltered spot;
It is being pressed by the Waahila [rain],
The rain of my land where women are led away secretly.
Search is made to the top of Kaala,
The lower end of Pokai [289] is plainly seen.
Love looks in from Honouliuli, [290]
The dew comes creeping, it is like the wind of Lihue,
Like a false gleaming of the sun at Kaena,
For it is being destroyed by the Unulau wind from below,
Causing coldness within, made so by love of thee,
For I love thee, my companion of that parched plain.
Halemano here ceased chanting and threw the kilu again hitting the mark
and thus counting five. He took the kilu up and held it in his hand as
he chanted the following lines:
As I reported to Kahewahewa,
I stood and gazed, then
Tears filled my eyes causing me to weep.
How beautiful are the hala, native trees of Kahuku,
As they are being fanned by the Mikioi wind.
I have come from Kuahea.
When am I to be contented, O my love?
My love, O come back!
For love has again entered my heart,
For it pains me in my effort to withhold it,
My love, O my love, come back!
At this stage Halemano grasped the kilu more firmly as he looked at his
wife. Upon seeing her tears, the love within him grew stronger as he
was reminded of the calm of Waialua and of the cold dews of Kaala,
where they had roamed in days gone by; so he continued with these
lines:
When the sea rises at Waialua,
One doubles up in sleep at Kalena in Haleauau.
There her love comes swimming to me,
When I can no more see Lihue, that land that looks to heaven,
Believing that over yonder is the sea.
O my own love!
Kaala stands up majestic;
It is a cold head covered with dew,
For it is the cold wind that brings fragrance;
It is being wafted here by the Waikoloa wind,
For Pulee [291] is searching for me.
Alas, O my love!
Halemano then threw the kilu and it again hit the mark, counting him
six. He then took up the kilu and held it in his hand as he chanted the
following lines:
It is the flowers at Halemano that I long for,
Partly pecked [292] by the birds,
As their fragrance is brought along,
Its beauty is there at Malama.
For within me I am enlightened, as I sit
The secrets within me are seen through love.
I am the lover, be compassionate.
Alas, O my love!
My lover from the cliffs of Koolau,
Where the cliffs are above and below the pathway,
And love is made a pathway for the tears.
O my love, come back!
Halemano then threw the kilu and it again hit the mark, counting him
seven. Halemano again took up the kilu and held it in his hand; then he
looked at Kikekaala and from her to Kamalalawalu. He then bent forward
and wiped away the tears from his face, for his mind went back to the
time when they lived in the forests of Moelana in Kakele, Koolaupoko,
Oahu; he therefore chanted the following lines:
Koolau is made hot by the children who cry against the cold,
My native land, where the sea beats at the back
Of my companion who now dwells in the calm,
Enjoying the Kanikoo rain of Heeia,
That rain that makes the awa leaves of Moelana glitter
Like a fatherless child in its playfulness,
For it is affecting my body,
By its speechless messenger, love.
My love, O come, come back!
Halemano continued chanting and throwing the kilu until he had the
required number, fifteen, sufficient to win the contest; so Kikekaala
lost to Halemano and she became his. [293] The contest was then ended
and they prepared to retire, according to the wager. As they were
leaving the kilu house, Kamalalawalu stepped in between Kikekaala and
Halemano, [294] ready to ask to be forgiven, but Kikekaala pulled
Halemano away, saying to Kamalalawalu: “You deserted him and here you
are coming after him again. He shall not return to you.” As Kikekaala
and Halemano departed, Kamalalawalu stood there weeping; she placed her
hands at her back and as the tears flowed down her face, she chanted
the following lines:
Koolau is burning with fire,
Koolau is burning with the fire of the goddess;
It is raging in the uplands of Hamakua,
It is being cut up by the wind,
Causing anger and hatred,
Ill feeling and bad thoughts.
In these lines Kamalalawalu was chanting of her rival Kikekaala, for
she had an unbecoming face to look at. The closing lines are in
reference to her. Kamalalawalu then continued:
Alas, thou art my bosom companion, my love!
My companion of the cold watery home of Hilo.
I am from Hilo, from the calabash of Kulukulua, [295]
From the arched sands at Waiolama,
From the rain that pelts the leaves of the breadfruit of Piihonua;
For we live at the breadfruit trees of Malama.
Love is shown by the tears,
Love is the friend of my companion,
My companion of the thick forests of Panaewa,
Where you and I have trod without a third party;
Our only fellow traveler was my love,
The only right we had for living in the uplands of Laa,
For my body is sacred to thee, my love.
Alas, O my companion, my love!
My love of the cold, watery home of Hilo,
That friendless home where you and I lived.
When Kamalalawalu ceased chanting, she turned and looked at Halemano.
When she did, she saw Kikekaala biting Halemano in the side, so she
chanted the following lines:
The bite of a native is a sign of treachery;
The stranger laughs, for it is a sign of evil;
For you are then surrounded by fine rain from the goddess.
I must be your wife and you my husband,
My husband of the Kanikani rain of the lehua trees of Makaulele.
It is being broken in large pieces at Kumukahi Point,
For love has come for the first time this day.
Like the mouth of the Ohele stream, it is changeable,
For the clouds are gathering in the uplands of Piihonua,
O my love of the cold, watery home of Hilo!
At the close of the chant, Kamalalawalu was removed by force by the
officers of Kikekaala to some other place. As she was being led away
she chanted these lines:
The wind is blowing, it is the Koolauwahine.
You will surely see Haili,
Haili the plain of lehua entwined by the birds;
They are carrying away the awa of Puna that grow on trees,
The sweet sounding oo [296] of the forest,
Whose sweet notes can be heard at eventide.
My companion of the cold, watery home of Hilo,
That cold wet home where you and I lived,
O my own beloved husband! [297]
At the end of this chant by Kamalalawalu, Kikekaala said to her: “You
have no husband because you are a woman who has deserted her husband. I
see that you have come back to him, but he will not go back to you.”
CHAPTER V.
Halemano Returns to Oahu, Thence to Kauai.—Kamalalawalu Follows
Him.—She Leaves and Settles on Oahu.—Huaa and the King of Hilo Send
an Army to Secure Her.—After a Slaughter of Oahu Forces She Is
Taken to Hawaii.