will be of some use now since here comes a man who is acquainted with
this place and we will not be letting down our nets in the wrong
place.” They then called out [to Punia]: “Come here.” When Punia heard
this call he went up to the ghosts. They then asked him: “What are you
crying about?” Punia replied: “I am crying because of my father; this
is the place where we used to fish. When I saw the lava rocks, I
thought of him.” The ghosts then said to Punia: “Well and good, you
shall show us how and where to cast the nets and we will work under
you.” Punia assented to this saying: “All right, if you carry out my
instructions and do as I tell you we will catch all the fish you want.
This is what I want you to do: Two of you must swim out with me while
the rest shall stay ashore here; and when I call to some of you to swim
out to us then come. When I stick up two fingers, that will mean that I
want two to come; and if I stick up one finger, then I want one to
come. That is the way the fish of this place are caught, because the
bottom is all open and there are several places where the nets must be
let down.” The ghosts all heard the instructions of Punia. Punia after
this swam out with two of the ghosts, and after some little time he
called out to the two ghosts to open out the nets and said: “When I
give you the order to dive, then you must dive down and don’t come up
again until I pull on the nets, for I see there is a large school of
them here.” When the ghosts dove down Punia dove in after them and
twisted the nets tangling up the ghosts and killing them. After these
two were killed Punia came up to the surface and called out to those
ashore holding up two fingers. Two more came swimming and again they
were killed. He next called out and held up one finger and that one was
also killed. Punia continued this deceit until there were but very few
of the ghosts left alive. When the ghosts saw that Punia was the only
one to be seen in the sea they called out to Punia: “Where are the rest
of our companions?” “They are here,” replied Punia. “They are twisting
up the kala, the uhu, the nenue, [357] the palani and the transient
fish of these waters.” The ghosts that were left then said one to
another: “They are not killed.” Punia then held up one finger, calling
for only one. One came out. Punia called for two and two swam out.
Punia continued to do this until all but one of the ghosts were killed.
KAAO NO PUNIA.
Ike Punia oiai ma ka Lua Ula i ka Moe o na Mano.—Me ke Akamai Make
Umi Iaia.—Koe o Kaialeale ke ’Lii Mano.—Olelo Maalea Punia i wahi e
Komo ai i ka Opu.—I ka Hamama ana, Hoa Oia ia Loko me ke Ahi.—Oweli
ka Mano a Ohule o Punia.—Hui Punia me na Uhane Lapu.—Alakai Ia i ko
Lakou Make iloko O ka Wai, koe Hookahi.
O ka aina i noho ai o Punia, o Kohala i Hawaii, make ka makuakane, ola
o Punia me ka makuahine me Hina, o ka laua hana ka mahi i uala, a loaa
ka ai, aohe ia.
KA LUA ULA.
I aku o Punia ia Hina: “E iho au i ka luu ula na kaua i ka lua ula a
kuu makuakane.” Olelo mai o Hina: “Aole, o na lua ula, aohe kanaka ola.
Iho aku no ke kanaka e luu pau no i ka mano.”
No Kaialeale. He mano ia, oia ke ’lii o na mano e ae, e noho ana i ka
lua ula. He umi mano malalo ona, oia ka umikumamakahi.
I ka lua o ka olelo ana a Punia i ka makuahine, iho keia a maluna pono
o ka lua ula, e moe ana o Kaialeale a me na mano e ae. Kahea iho la
keia: “Ke moe nei no paha ua mano nui nei, o Kaialeale ka inoa. Kuu luu
aku no auanei ia a ma kela lae la, ea ae, loaa no na ula elua, ola no
wau me kuu makuahine, hoi aku no me na uala ola no ka noho ana o uka.”
Ia Punia e olelo ana, ala na mano a pau loa a me Kaialeale. I aku o
Kaialeale i ka nui mano: “E nana pono kakou i kahi a Punia e luu ai,
alaila, luu aku kakou.” Aia ma ko Punia lima he pohaku. Nou aku la ia
ma ka lae ana i olelo mua ai i na mano, a haule ka pohaku i lalo o ke
kai. Popoi aku la na mano ma ia wahi, hakahaka ka lua ula. Luu iho la o
Punia a loaa elua ula, ea ae la a kau i luna, olelo aku i na mano.
“A-ha-ha! luu iho nei no o Punia loaa na ula elua, ola.” “Ola no maua
me kuu makuahine, na ke kahi o ka mano, na ka lua, na ke kolu, na ka
ha, na ka lima, na ke ono, na ka hiku, na ka walu, na ka iwa, na ka
umi, na ka umikumamakahi o ka mano au i hai mai nei. Na ka mano hiu
wiwi, nana au i hai mai nei.” Lohe o Kaialeale i keia olelo a Punia,
kahea i na mano a pau e moe pono. Helu keia a pau he umi. Nana ma ka
hiu a loaa hookahi mano hiu wiwi. I aku o Kaialeale: “Nau ka i hai aku
nei o Punia, make oe.” A make ia mano, kahea mai o Punia. “A-ha-ha!
make no ia oukou hoa ia!”
Hoi o Punia ai me ka makuahine a pau keia mau ula, make hou i ka ia,
olelo aku no o Punia: “E iho hou e luu ula na laua i ka lua ula.” I mai
ka makuahine: “O ko iho ana paha ia i ola ai oe. Keia iho ana paha make
oe. Mai iho oe.” Ku ae la o Punia a iho, a hiki i ka lua ula, kahea
iho. Ala o Kaialeale a me na mano a pau: Nou keia i ka pohaku ma kekahi
aoao, lilo na mano i laila. Luu iho la keia loaa elua ula. Ea ae la i
luna a kahea aku i na mano, e like me na olelo mua, hai aku keia, na
kekahi o ka mano, na ka lua o ka mano, pela a hiki i ka umi o ka mano,
nana au i hai mai nei. Na ka mano opunui. Helu hou o Kaialeale i na
mano, a loaa ka mano opunui, pepehi ia iho la make ia mano. Olelo hou
aku no o Punia e like me na olelo mua i hala.
Pela no ka Punia hoopunipuni ana a pau na mano i ka make, a koe o
Kaialeale hookahi. Kalai o Punia, elua ku laau, he iwilei ka loa, he
aunaki me ka aulima, he nanahu me ka pulupulu, he ai, he paakai, he
opihi, he pahoa, a loko o ke eke.
Iho o Punia a maluna pono o ka lua a Kaialeale e moe nei, kahea iho o
Punia: “Ke moe nei no paha ua mano nui nei o Kaialeale! Ina i luu au, a
i nahu o Kaialeale ia’u, a make au, puai i kuu koko i luna, ike kuu
makuahine, ola hou wau. Aka, i luu au a hamama o Kaialeale a hele ku au
i loko, make au, aole au e ola.”
Ia Punia e olelo ana, ke hoolohe nei o Kaialeale. I iho o Kaialeale:
“Aole au e nahu ia oe, e ola oe, e hamama ana au a akea kuu waha, a
hele oe i loko, eia ka ko mea e make ai oe ia’u. Make oe, aole ou wahi
e ola ai.” Luu aku la o Punia me ke eke ana, hamama mai ana ka waha o
Kaialeale.
Hele ku keia i loko, popoi ka waha, kukulu keia i na koo laau ana elua,
akea o loko a hakahaka, hia ke ahi a a, hoa ka nanahu, wa’u keia i ka
io o ka mano me ka opihi, pulehu, o ka ai, noho no keia ai, ka ka mano
ahai no i ka moana. Ua nui loa ka eha o ka mano i keia mau hana a Punia
i loko o ka opu. Nolaila, ahai ka mano ia ia nei a anahulu i ka moana,
nawaliwali ka mano, hoi a pae i Alula, aia i Kona ia wahi e kupono la i
Hiiakanoholae. O Punia hoi, ua helelei ka lauoho i ka noho i loko o ka
opu, ka hana a ka eu.
A lohe o Punia i ka owe o ka nalu i ke kohola, olelo ae: “Ina he
kunanalu keia, ola au, aka, ina e lawe ia au a ke poi ana o ke kai make
au.”
Lohe o Kaialeale, olelo iho: “E lawe ana au ia oe a hiki i laila, aia
ka kou wahi e make ai ia’u. Make oe, aole ou wahi e ola ai.” A hiki
laua nei i laila, olelo hou iho o Punia: “Ina o ke poi ana keia o ka
nalu, ola no wau, aka, ina e lawe ia au a ke one maloo, e pili ana me
ka nahelehele, make au, aole e ola.” Lawe hou o Kaialeale a hiki i
laila, i hoi mai ka hana paa i ke one maloo.
Ike mai la na kanaka i keia mea nui, hele mai la e nana, a lohe o
Punia, kahea ae: “E akahele iho i ke kanaka o pepehi iho.” Hele mai la
na kanaka me ka pahoa, kakaha i ka opu o ka mano. Puka ae la o Punia
aohe lauoho, ua hulu ole.
No ku ’kua. O kahi kanaka iho la no ia, he ’kua wale mai no ma Keaukaha
a me uka ae.
Hele mai la o Punia ma ia wahi mai, a ike mai la i keia poe akua e
hikii pohaku upena kuu ana i ka lae kahakai. Pea ae la na lima o Punia
i ke kua, a uwe helu mai la i kahi a laua e lawaia ai me ka makuakane.
He hoopunipuni keia hana a Punia i ke ’kua, i pakele ia i ka make.
Auwe no hoi kuu makuakane o keia kaha e!
Elua wale no maua lawaia o keia wahi.
Owau no o ko’u makuakane,
E hoowili aku ai maua i ka ia o ianei.
O kala, o ka uhu, o ka palani,
O ka ia ku o ua wahi nei la,
Ua hele wale ia no e maua keia kai la!
Pau na kuuna, na lua, na puka ia.
Make ko’u makuakane, koe au.
I loko o keia hana a Punia, lohe kekahi mau akua, a olelo aku i ka nui
o ke ’kua: “He leo hoi keia e uwe nei, eia la ke helu mai nei i kahi a
laua e noho ai me ka makuakane.” Olelo aku kekahi akua: “He wi makani
paha, a i ole ia, he keu pueo.” Olelo mai kekahi: “E hoolohe hou kakou
i ka leo,” ia lakou akua e hoopaapaa ana, e hoolohe ana keia, na lakou
la ka hoolai, uwe hou keia.
Auwe no hoi kuu makuakane o keia kaha e!
Elua wale no maua lawaia o keia wahi,
Owau no o ko’u makuakane,
E hoowili aku ai maua i ka ia o ianei,
O kala, o ka uhu, o ka palani,
O ka ia ku o ua wahi nei la,
Ua hele wale ia no e maua keia kai la,
Pau na kuuna, na lua, na puka ia,
Make ko’u makuakane koe au.
A hooki o Punia i ka uwe ana, i aku kekahi akua i kekahi akua: “Pono ka
upena a kakou ua loaa ke kamaaina, aole e lalau ke kuu ana o ka upena.”
Kahea lakou nei: “Hele mai!” A lohe o Punia, hele mai la a hiki. Ninau
aku lakou nei: “E uwe ana oe i ke aha?” I mai o Punia: “E uwe ana au i
ko’u makuakane i ka maua kaha e lawaia ai, i ke ano wale mai no o ka
pahoehoe, a, me he mea ala, oia okoa no.” I aku ke akua ia Punia:
“Heaha la hoi, o oe ko makou kamaaina nana e kuhikuhi. I mau lawaia
makou malalo ou.” “Ae,” mai o Punia. “Ae, ina oukou e hoolohe i ka’u
olelo loaa ka ia a kakou, penei: Elua o oukou e au me a’u, o ka nui e
noho, a kahea mai au e au ae, alaila au ae. E oku mai ana auanei au
elua manamana lima, elua mea e au ae. Pela e loaa ai ka ia o keia wahi,
no ka mea, he naele, he nui na kuuna.” Lohe pono aku la na akua a pau i
keia olelo a Punia, au aku la o Punia me na akua elua, a liuliu. Kahea
aku o Punia, e wehe ka upena a kaawale na kihi: “I olelo aku au ia olua
e luu, alaila, luu mai, mai ea ae i luna o lilo ka ia, eia la he naho
okoa no.” A luu na akua, luu aku la o Punia e wili i ka upena a hihia
iho la a make. Ea ae la o Punia i luna a hea aku i uka, oku ae la. I
elua la. Au mai la elua, make no, i hookahi la. Pela no ka hana maalea
ana a Punia a koe uuku ke akua. “Auhea iho la ka nui o makou!” “Eia
no,” wahi a Punia, “ke wili nei i kala, i ka uhu, i ka nenue, i ka
palani, i ka ia ku o ua aina nei la.” “Aole hoi ha i make,” pela ke
’kua. Oku hou o Punia i ka lima, i hookahi la. Au mai ana, elua la, au
mai ana. Pela ka hana ana a pau ke akua i ka make, pakele aku hookahi.
LEGEND OF PAMANO.
CHAPTER I.
Pamano Becomes a Famed Chanter.—King Kaiuli Adopts Him and Places
His Daughter Keaka in His Care.—Passing Her House He Is Invited to
Enter.—Koolau, His Companion, Informs the King.—Decree of Death by
Awa Is Passed on Pamano.—While Surf-Riding Is Bid to the Awa
Feast.—Is Suspicious of Its Portent.—His Spirit-Sisters Remove the
Awa’s Intoxicant for a Time, But Eventually He Is Overcome.
Kahikinui, in Maui, is the land in which Pamano was born; in the
village of Kaipolohua. Lono was the father of Pamano and Kanaio was the
mother. The brother of Kanaio was Waipu. Pamano had two sisters who
were born before him, but they both died in their infancy and Pamano
was the only one that was successfully brought up by the parents. [358]
When Pamano was full grown he began to study the arts of the hula and
the oli (or chanting) of meles.
The reputation of Pamano as a singer and a chanter, after a time,
spread over the land of his birth and at last it reached Koolau, [359]
in the uplands of Mokulau, located in the middle of Kaupo. When Pamano
arrived at that place he was seen by Kaiuli, the king of Maui, and
Pamano being a handsome fellow, he was adopted by the king as a son,
[360] and in this way he became known as the brother of Keaka, the only
daughter of Kaiuli. By being adopted Pamano was virtually made king of
Maui. The first command given Pamano by Kaiuli was this: After calling
for Pamano and his daughter Keaka to come to him, he said: “Where are
you, my two children? I want you to listen to what I have to say. I
want you, Pamano, to be good and not to touch your sister; and I want
you, Keaka, to be good and not to touch your brother. If you two wish
to go surf riding, each of you can go down and have your surf riding
and then return straight home. Pamano must not enter the house of Keaka
or you will die; and so with Keaka.”
It was Pamano’s custom to go down surf riding at Mokulau every day.
Keaka on the other hand had moved to Mokulau and she was at this time
living there with her guardian, a man by the name of Koolau, a close
friend of Pamano’s. In these daily trips down to enjoy the surf
something happened one day which led to difficulties. This day, after
Pamano and Koolau had finished bathing, they started on their return,
and while on their way, in passing by the house of Keaka, she called
out to them: “Come and get some fish for you two.” Upon hearing the
call the two stood and looked at her. Keaka continued calling and
beckoning them to come to her. The two therefore approached the wall
surrounding the house and called out to Keaka: “Give us our fish.” She
replied: “The fish have no legs. You two who have legs must come and
get the fish yourselves.” The two then entered the yard. Keaka,
however, went into the house and held up the fish, at the same time
calling for one of them to come in and get them. The two stood there
hesitating, not knowing what to do. She called again, whereupon Pamano
reached and seized the fish, but Keaka jumped and held Pamano and then
closed the door and fastened it. Koolau stood on the outside at the end
of the house.
Long before this Keaka had a longing desire to make advances on Pamano,
for she was in love with him and, too, she thought that he would make
her a good husband; besides, he was such a handsome fellow. At last her
chance came and all her hopes were realized. At first they argued,
[361] but did not lie together, for Pamano said to Keaka: “I have vowed
with Koolau that before I take a wife he must first have her; and this
promise also holds good with him; before he takes a wife, I must first
be favored; therefore we must call him in to fulfill the vow.” “No;
[said she] why should we leave the matter to him, for who is he? Didn’t
I bring up the shameless little thing? I will not call him in.”
While the two were talking, Koolau awaited for the opening of the door
and for the call for him to enter, for it was raining at the time.
After waiting for some time, he chanted the following lines:
How beautiful art thou Hilo, bedecked with lehua,
Standing there on the sands of Waiolama!
How beautiful is the body of that tree, that tree!
For he has indeed forgotten me,
Thus finding a fault for war, for strife,
For you two are quarreling.
To this chant Pamano replied: “Yes, that is just what I am saying, but
she will not consent.”
Koolau then again chanted, after hearing the reply of Pamano:
The wind that doubly sweeps by, the moae,
Which leaps from the jumping off cliff of Kaumaea,
For the love of women is indeed pleasant,
For the rope which Kukii hung is broken by the storm
That has passed over Naunau.
Had it been Naue thou wouldst have obeyed. [362]
Pamano then made answer the second time: “That is just what I am
saying, but she will not give her consent.” At this reply Koolau faced
about and returned to their house and slept. At the first cock crow,
Pamano returned and went to sleep with Koolau.
At daylight that morning Pamano awoke and turned his face downward
still lying and looked down at Koolau. Koolau from his place looked at
Pamano and saw that the sides of Pamano were blackened, just below the
arm pits, bitten by Keaka. When Koolau saw this he chanted these words:
As the wind gently sweeps over Waiakea, Hilo,
So sweeps the naenae.
My hala grove is becalmed,
My hala grove that hides behind the wall in the lowlands of Waiuli.
Why are your sides blackened, as though bitten?
For you are attempting to conceal it from me.
Pamano then made reply: “You know, it was Keaka. After you came away we
passed the evening together.” At the reply Koolau arose and went up to
inform Kaiuli thereof. While he was on his way up, however, Kaiuli
looked at him but was unable to recognize him; so he turned to his
companions and asked: “Who is that coming up here?” Some one replied:
“It is Koolau.” “No, that is some one else,” said another. This was
kept up until Koolau was almost up to them, when their doubts were
entirely removed, for they could plainly see that it was he. As he
stood in their presence, Kaiuli asked him: “What has brought you up
here so early?” “Yes, I came early because I have something to say. The
chief and chiefess who live in the lowlands have sinned. [363] Pamano
has gone and slept with Keaka. That is the reason why I came up, that
you should hear.” Kaiuli then asked of Waipu: “How about your nephew?
Shall he live or die?” Waipu replied: “He shall die.” “What fault have
you to cause his death?” asked Kaiuli. “There is a fault. When he
becomes king of Maui, and the bundles of kapued kapas and loin cloth
are brought out, I will get the covering for my kapa and the binding
will be my loin cloth. [364] Therefore he shall die.” Kaiuli then asked
him: “By what means shall he be killed?” “By the use of the awa,”
replied Waipu, “for he is very fond of awa.” The preparations of the
awa were then commenced. The calabashes were filled, the water gourds
were filled, the fish calabashes were filled, and when all the awa was
prepared Kaiuli asked of Waipu: “Who will go and bring Pamano?” “I
will,” said Waipu.
RELATING TO PAMANO.
We will here speak of Pamano and what he did after Koolau came up to
inform Kaiuli of what he had done.
After Koolau left for the uplands, Pamano rose, took up his surf board
and started down to the beach to enjoy the surf. He continued surfing
until the sun passed the meridian, and while he was about to take his
last surf and return ashore, Waipu arrived on the beach and called out:
“Say, Pamano, come home and drink your favorite drink, the awa, while
it is yet warm; and eat of the food prepared before it gets cold.”
Pamano was startled by the call, but when he looked about he saw that
it was his uncle. At sight of him he had a premonition of coming
disaster and death; he was, however, at this time riding on the outside
edge of a surf and his skin was entirely dry, and so he chanted these
words:
The awa leaf wind of Hana
As it sweeps unconquered by the line of hala trees,
By the sea of Nanualele
For my heart throbs with strong emotions.
Waipu replied: “Come home and drink your favorite drink, the awa, or
else it will get cold.”
Pamano ceased riding the body of the surf and skimmed along in the foam
and he again chanted, saying:
My uncle from the surf-riding time of Poloa,
From the twilight of Papio, turn,
Turn to me, for here I am; forget your day of anger,
Your day of passion; let us be friends.
Waipu replied: “Your journey is perhaps not of death. I have come for
you to go and drink your favorite awa.” Pamano then came ashore, bathed
himself in fresh water, again girded on his wet loin cloth and started
on up. When the two arrived on the heights of Mahinui, a high knoll,
overlooking Mokulau, Pamano stood and looked toward the sea, and when
he saw the white sands shining there at Huleia, he chanted the
following words:
As I stand on the heights of Mahinui,
And my eyes gaze seaward,
Like a white cloth that is spread out,
Is the sand there below at Huleia.
I have taken it up as a song
A gift of words for her.
The two after this continued on up, when the spirit sisters of Pamano,
Nakinowailua and Hokiolele were heard chanting as follows:
The sun always comes up from the back of Mahiki,
At the shores of Kualakaina.
You are being led to the ahupuaa,
For you have stolen, although you pretend to be innocent;
No is fastened to your lips, that is for you.
At this Pamano turned and said: “Yes, here I am going up and if I
return alive, I will kill both of you.” [365]
From this place the two continued on up until they arrived at the
house. Pamano then looked at the house and saw that it looked as though
deserted, no one being around; it appeared different from what it used
to be, so he chanted as follows:
The coconut pole is erected, though scarred and cut up,
For there is a gathering here, the voices are heard;
It is the gathering of death; the hands are fastened at the back.
[366]
My younger brother, O my younger brother! [367]
He was then called: “Come in and take your favorite drink, the awa.” He
entered the house and saw that there was not a single dry spot in the
house; all was drenched with water. He entered, however, sat down, then
took up the containers and drank the awa, while his sisters took away
its intoxicating power. When he became thirsty, he took up the water
gourds, but they contained awa. He became hungry and opened the
calabashes for food and fish, but they contained awa. The sisters kept
on taking the intoxicating portions of the awa until they were unable
to take any more; and they became wearied, and so Pamano at last became
intoxicated and in time was completely overcome. Pamano then rolled
himself up in a cloak and laid down, and from the inside of the cloak
he looked out watching to see what was to be done to him.
When Waipu saw that Pamano was under the influence of the awa he
reached for the stone axe and began to bind on the handle with cords.
CHAPTER II.
Waipu Prepares the Axe for Pamano’s Death.—He Is Buried in a Pile
of Cane-Trash.—His Spirit-Sisters Remove the Body and Restore It to
Life.—They Meet a Prophet Who Tests His Ghost Character by an Ape
Leaf.—Keaka and Koolau.—At Kilu Attended by Pamano and Others,
Keaka Recognizes Him by His Chant.—He Declines Relations While
Kaiuli, Waipu and Koolau are Alive.—All Three Are Killed and Put
Into the Oven.
This axe that Waipu was binding together was for the purpose of cutting
Pamano and killing him. While Waipu was binding the handle to the axe,
Pamano chanted these words:
The uplands of Kanehoa are scented with kupukupu. [368]
Bind on, the hands of the waikoloa wind are binding,
The waikoloa wind is the cold wind of Lihue,
Withering the branches in the uplands of Waiopua,
My flower I said I would string into garlands. If you have it,
You would have worn it.
Waipu then stood up and began to chop Pamano with the axe, but try as
he would he was unable to cut him, for his spirit-sisters Nakinowailua
and Hokiolele had dulled the edge of the axe. [369] Pamano then
chanted:
The pilipili is made red by the sun,
Made red by love.
Give me a kiss ere I go.
This chant of Pamano’s was a request to Koolau and Waipu to kiss him
before he died, [370] for his sisters were going to take his life with
them, for fear that their brother’s body would get disfigured, for they
knew that the axe of Waipu would in time do its work and Pamano would
be cut into pieces.
After Pamano was dead he was carried off to be buried in a pile of
sugar-cane trash, and that night the place was guarded by watchmen. In
the meantime the spirit sisters of Pamano, Nakinowailua and Hokiolele
consulted together to go and get the body of their brother and remove
it from the place in which it was buried. That night they proceeded to
carry out their intention, but in coming to the place they found that
it was being guarded, and that the guards were all awake. When they saw
this, Nakinowailua showed herself in a form plainly seen by the people,
whereat the watchers, in fear, all deserted the place and ran to the
house. The two sisters then took up the body and departed from the
place. After they had arrived at a secluded spot they worked upon the
dead body of Pamano and in time brought it to life again; [371]
completely restoring him to his former self. Shortly after this Pamano
proceeded on a tour of sightseeing. In their travels in other lands,
Pamano and his sisters, met a prophet who said that Pamano possessed
the body of a ghost. And because of a violent dispute between the
prophet and some of the people he procured an ape leaf and spread it
out on the roadway and said to the people: “If after I spread the ape
leaf on the road and he should step on it and does not tear it then the
body is that of a ghost; but if it tears, then he has a human body.” In
all this Pamano was aware of the test. After spreading out the ape leaf
the prophet said to the people: “Now watch him.” Pamano upon coming to
the ape leaf [372] stepped on it and rubbed it with his feet tearing
the leaf. When the people saw that the ape leaf was torn, they turned
to the prophet and told him that he was trying to deceive them. After
this the prophet followed Pamano. When the sisters of Pamano saw that
the prophet was following their brother, they allowed an evil spirit to
enter the prophet and he became a mad man.
RELATING TO KEAKA AND KOOLAU.
Some time after this the two were to have a kilu night; so people from
all parts began to come to the royal dancing hall to witness the kilu
games of the chiefs.
Upon the approach of the night when the kilu was to take place, Pamano
and several others came to the dancing hall. Pamano on getting into the
hall went and sat within the cloak of a man who had on a very large
cloak or wrapper, and there he hid himself. [373]
When the time for the commencement of the game approached Keaka came
out and chanted the very meles composed and sung by Pamano. Then
followed a recess. Pamano after awhile chanted from within his hiding
place, the chants recited by him to Koolau while he and Keaka were in
the house. While Pamano was chanting, Keaka began to make a search for
the chanter, weeping at the same time, for she was aware that none knew
these chants save Pamano and herself. After a time she found him.
Pamano then said to her: “I will never be your husband as long as
Kaiuli, Waipu and Koolau are alive. After they are dead I will live
with you.” When Keaka heard this she ordered some men to start an oven;
and after it was heated, the three, Kaiuli, Waipu and Koolau were all
killed and put into the oven. After this Pamano took Keaka to be his
wife.
KAAO NO PAMANO.
MOKUNA I.
Lilo Pamano i Mea Mele Kaulana.—Lawe Hanai ke Alii Kaiuli Iaia a
Haawi i Kana Kaikamahine ia Keaka.—Kaalo ma Kona Hale, Kahea ia Oia
e komo.—Hai o Koolau, Kona Hoa, i ke ’Lii.—Kau ka Olelo Make ma ka
Awa Maluna o Pamano.—Oiai e Heenalu Ana; Kono Ia i ka Inu
Awa.—Hoohuoi i Kona Ano.—Ia Wa Lawe Kona mau Kaikuahine-uhane i ka
Ona o ka Awa, Hoomalule ia nae Oia Mahope Mai.
O Kahikinui ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka
makuakane o Pamano, o Kanaio ka makuahine, o Waipu ke kaikunane o
Kanaio. Hanau na mua o Pamano, he mau wahine a make. O Pamano aku, oia
kai ola, a nui o Pamano, ao i ka hula a me ke oli.
Kui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e
waiho la i waena konu o Kaupo. A hiki o Pamano i laila, ike mai la o
Kaiuli, ke ’lii o Maui i ka maikai o Pamano, lawe ae la i keiki
hookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli kaikamahine
ponoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano.
“Auhea olua e a’u keiki, e hoolohe mai olua. E noho malie oe e Pamano,
pela oe e Keaka. Ina i makemake olua e heenalu, e iho pololei no a hiki
i ka nalu auau a hoi mai, mai komo oe e Pamano i ko Keaka hale, o make
oe, pela o Keaka.”
He mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A
aia hoi i laila ko Keaka wahi i noho ai me kona kiai, o Koolau, he
aikane ia na Pamano. I keia iho ana a laua i ka heenalu, loaa ka moo
hihia, pau ka auau ana, kaha o Pamano ma pii me Koolau. Kahea mai o
Keaka: “Kiina mai ka ia a olua.”
Na iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi.
Hele laua nei a mawaho o ka pa, kahea aku: “Ho mai ka maua ia.” I mai
kela: “Aohe wawae o ka ia. O olua no o na mea wawae ke kii mai,” komo
laua nei a maloko o ka pa. Lekei aku o Keaka me ka ia a noho i loko o
ka hale, hoolewalewa mai i ka ia, me ke kahea mai e komo aku. Hookunana
laua nei me ka manao e hoi. Kahea hou kela. Lalau o Pamano loaa ka ia.
Lele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku o
Koolau mawaho ma ke kala o ka hale.
Mamua ae, ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a
me ka ui, a i keia hana ana pau loa kona mau iini i ka hooko ia. Ia wa
kupapa laua me na kino, aole nae he moe. I aku o Pamano ia Keaka: “Ua
hoohiki maua me Koolau, Ina i loaa mua ka wahine ia’u, nana e moe
mamua. A pela hoi ia. Nolaila e moe e olua a noa ae, alaila, launa aku
kaua.” “Ka-ha-ha! Oia wahi keiki mai lewalewa no ka a’u i malama aku
nei la, o kau no ia e hoomoe mai ai ia’u, aole paha o ko’u moe aku.” I
keia wa a laua ala e kamailio nei, ke kali aku nei o Koolau o ka wehe
ia mai o ka puka, alaila, komo aku. No ka mea, he ua liilii ia wa. Ia
wa kau aku la o Koolau:
Nani ka oiwi o Hilo i ka lehua
Ke ku la i ke one i Waiolama
Nani ke kino o ia laau e! he laau,
Hoolaau mai ana ka ia ia’u,
I loaa ka hala, kaua, paio,
A paio olua e!
I mai o Pamano: “Ae, o ka’u ia e olelo ae nei, aohe ae mai.”
Kau hou mai o Koolau mahope o ka Pamano olelo ana:
Ka makani pipio lua i ka moae,
Lele aku i ke kawa lele o Kaumaea,
Maea ka lalo o ka wahine,
A ua moku ka lelewa o Kukii i ka ino,
Ke hala aku la maluna o Naunau,
O Naue la hoi o maliu mai oe!
Pane mai o Pamano, o ka lua: “O ka’u ia e olelo nei aohe ae ia mai.”
Ia wa huli aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka
moa mua, hoi aku la o Pamano a me Koolau moe. A ao, papio iho la o
Pamano i lalo ke alo a huli papu aku la. Nana mai la o Koolau i ka uli
o ka aoao o Pamano, i ke nahu ia e Keaka. (I ka poaeae la ma lalo iho.)
Oli mai la.
A pa malanai Hilo Waiakea,
I pa ia e ka naenae,
Lulu au hala,
Kuu hala pee pa kai o Waiuli,
Nawai ka uli ke nahu o kou ili,
Oe e huna nei ia’u la.
I aku o Pamano: “Ua ike no oe, na Keaka. Ia oe i hala mai ai, moe aku
maua.”
Ia wa, pii o Koolau e hai ia Kaiuli. Ia ia nae e pii aku ana i ke
alanui, nana mai o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe:
“Owai la keia e pii mai nei?” “O Koolau, aole ia, he mea e,” pela lakou
e olelo nei. A kokoke loa o Koolau i mua o lakou, pau ko lakou haohao,
ike pono mai la. Ninau mai o Kaiuli: “He kakahiaka hoi kou o ka pii ana
mai.” “Ae, he manao ko’u i pii mai la, o na ’lii o kai ua hewa, ua
lalau o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou.”
Pane ae o Kaiuli ia Waipu: “Pehea ko keiki, e ola e make?” I aku o
Waipu: “E make.” “Heaha ka hala e make ai?” Pela aku o Kaiuli. “He
hala, lilo ae ia i alii no Maui nei, lawe ia mai ka opeope kapa kapu,
ka malo. O ka wahi o waho, o ko’u wahi kapa ia, o ka hikii, o ko’u wahi
malo ia, nolaila, ua make.” Ninau mai o Kaiuli: “Heaha ka mea e make
ai?” “He awa,” (pela aku o Waipu) “no ka mea o kana puni ia.” Mama ka
awa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau
aku o Kaiuli ia Waipu: “Nawai e kii o Pamano?” “Nau,” Pela o Waipu.
NO PAMANO.
Maanei e kamailio iki kakou no Pamano, no kana hana mahope o ko Koolau
pii ana e hai ia Kaiuli ma.
A hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka
heenalu i kai o Mokulau. I laila ia i heenalu ai a kaha ka la makai,
kokoke e hoi i uka. Ku ana o Waipu mauka, pae ana ka leo: “E Pamano e!
e hoi e inu i ko puni o ka awa oi wela. E ai i ka pupu o ka awa o
maalili.” Lele ae la ka hauli o Pamano, i nana ae ka hana o kahi
makuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana
nae keia i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i
ka la. Ia ia e hee ana i ka nalu, oli mai la:
Ka makani lau awa o Hana,
Ku a lanakila ka pae hala,
I ke kai o Nanualele la,
Kuu oili ke lele wale nei.
Pane aku o Waipu: “Hoi mai e inu i ko puni o ka awa, koekoe mai
auanei.”
Pau ka holo ana a Pamano i ka lala, hoi i ka hua. Oli hou mai la o
Pamano:
Kuu makuakane mai ka la hee nalu o Poloa,
Mai ke koena ahiahi o Papio huli e!
E huli mai! eia au la haalele ia ko la huhu,
Me ko la inaina, e ike kaua!
I mai o Waipu: “Aole paha ka’u he huakai make, i kii mai nei paha au ia
oe, e hoi e inu i ko puni o ka awa.” Pae o Pamano, auau i ka wai, hume
ae la no i ka malo wai, kaha aku la no pii. A hiki laua i luna o
Mahinui, he oioina ia, e huli la nana ia Mokulau. Ku o Pamano a nana i
kai, i ke aiai mai o ke one o Huleia, oli aku la ia:
A luna au o Mahinui,
Nana kuu maka i kai,
Me he kapa kea la i hola ia la,
Ke one i kai o Huleia,
I lawe hoi au i hula,
I makana olelo hoi na iala.
Kaha aku la laua nei pii, oli ana na kaikuahine unihipili, o
Nakinowailua, o Hokiolele:
Kupono mau ka la i ke kua o Mahiki,
Aia ma ke kaha o Kualakaina,
I alakai ’na oe i ke ahupuaa,
Ua hue oe au e hoole nei,
Paa ka ole i ko waha nau ia.
Huli ae o Pamano a olelo aku: “U! no’u paha ka pii a ola mai au, make
olua ia’u.” Kaha aku la laua nei pii a hiki i ka hale, nana aku o
Pamano i ke ano o ka hale a me kanaka. Aole e like me ke ano mua,
nolaila, oli aku la ia:
Kukulu ka pahu niu a ke alina ka maewaewa.
He pihe aha ko luna nei e wa nei la?
He pihe make, hikii mai na lima paa i ke kua,
Kuu pokii e! Kuu pokii!
“Komo mai, e inu i ko puni o ka awa.” Komo aku la keia, aole wahi maloo
o ka hale, ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu
i ka awa, lawe na kaikuahine i ka ona, ono i ka wai. I inu aku ka hana
i ka huawai, he awa, ono ka ia, i ka ai, i wehe aku ka hana i ka umeke
a me ka ipukai, he awa. Oi lawe na kaikuahine i ka ona o ka awa, a ana
laua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la o
Pamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka
ahu.
A ike o Waipu ua ona o Pamano i ka awa, lalau aku la ia i ke koi a hoa.
(Ke ano o ia, he hikii i ka koi me ka laau i hana au kekee ia me ke
kaula i hilo ia e like me ke aho.)
MOKUNA II.
Hoomakaukau Waipu I ke Koi no ko Pamano Make.—Kanu ia Oia iloko o
ka Puu Aina-ko.—Lawe a Hoola Hou na Kaikuahine-uhane i ke Kino.—Hui
Lakou me ke Makaula a Hoa’o ia i ke Ano o Kona Uhane ma ka Lau
Ape.—Keaka ame Koolau.—I ke Kilu me Pamano ame na Poe e Ae, Ike o
Keaka Iaia ma kona Mele.—Hoole i ka Pili Ana oiai e Ola Ana o
Kaiuli, Waipu ame Koolau.—Pau Lakou Ekolu i ke Kiola Ia Iloko o ka
Imu.
O keia koi a Waipu e hoa nei, he koi ooki no Pamano. Ia Waipu e hoa ana
i ke koi, kau mai o Pamano i ke oli:
Aala kupukupu ka uka o Kanehoa la!
Hoa! Hoa na lima o ka makani Waikoloa,
He Waikoloa ka makani anu, o Lihue,
Weli no loha ka uka o Waiopua la,
Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala.
Ia wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli
ia ka oi o ke koi e ka mana o na kaikuahine unihipili. Oia o
Nakinowailua, o Hokiolele. Oli hou a Pamano:
Ka pilipili ula i ka la,
I ula i ke aloha,
Homai ka ihu a hele ae au.
O keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e
honi. No ka mea, ua manao na kaikuahine e lawe i ke ola o Pamano, o ino
ke kino ke loihi ke ola ana, o weluwelu i ke koi a Waipu.
A make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e
na kanaka i ka po ana iho. O na kaikuahine o Pamano, oia o
Nakinowailua, o Hokiolele. Olelo aku kekahi i kekahi e kii i ke kino o
Pamano, ae mai kekahi. Ia po kii laua e lawe mai i ke kino o Pamano, a
no ke ala mai o na kiai, aole i moe. Ia wa kuu o Nakinowailua, i ke ku
aua ikaika loa, makau na kiai holo i ka hale.
Lalau laua nei i ke kino a lawe aku, hana laua nei a ola hou o Pamano,
hoi no a like me mamua, ia wa hele o Pamano i ka makaikai. Hele o
Pamano me na kaikuahine a hiki i ke kau wahi aku. (Loaa he Kaula
kilokilo. Olelo ua kaula nei, he kino akua ko Pamano.) A no ka nui o ka
poe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau ape a hoomoe i
ke alanui. Olelo ke Kaula. “I hoomoe au i ka lau ape i ke alanui, a i
nahae ole, he akua. Aka, i nahae he kanaka.” Ma keia mau hana a ke
Kaula ua ike o Pamano. I aku ke Kaula i na kanaka: “E nana oukou.” Hele
aku la o Pamano a hiki i ka lau ape, papale ae la na wawae, a nahae iho
la ka lau ape. A ike na kanaka ua nahae ka lau ape, hoole la i ke Kaula
me ka olelo aku, he hoopunipuni. Ia wa hahai ke Kaula ia Pamano, a ike
na kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka uhane ino
maluna o ke Kaula, lilo i pupule.
NO KEAKA A ME KOOLAU.
Aia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana
i ke kilu ana a na ’lii. A kokoke mai ka po e kilu ai, hiki aku la o
Pamano me na kanaka i kahi kilu. No Pamano, komo aku la o Pamano i loko
o kekahi kanaka me ka aahu kapa nui. A ma laila ia i huna ai ia ia iho.
I ka wa kilu, oli mai la o Keaka i na oli a Pamano, a pau ia, hoomaha
ka aha.
Oli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e
noho ana me Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano,
huli o Keaka me ka uwe ia Pamano. No ka mea, aohe mea i ike ia mele, o
laua wale no. Pela no ka imi ana a loaa o Pamano.
I aku o Pamano ia Keaka: “Aole au e launa me oe ke ola o Kaiuli, o
Koolau, o Waipu, aia a pau lakou i ka make, alaila, launa kaua.” Ia
lohe ana o Keaka, hoouna ia na kanaka e hoa i umu, a-a, alaila kalua ia
lakou a pau, o Kaiuli, o Koolau, o Waipu, a make lakou. Hui o Pamano me
ka wahine me Keaka.
TRADITION OF KAMAPUAA.
CHAPTER I.
Kamapuaa’s Exploits in Koolau.—Escape from Olopana at
Kaliuwaa.—Capture at Waianae.—The Deposed Priest Lonoaohi Aids in
Overthrow of Olopana.
Kamapuaa had two forms, that of a human being and that of a hog. [374]
His home was at Kaliuwaa, [375] in Kaluanui, Koolauloa. Olopana [376]
was the king of Oahu at this time. It was Kamapuaa’s custom to go and
steal the chickens from Olopana’s lands at Kapaka, at Punaluu, and at
Kahana. In one night all the chickens in these different places would
be taken. On one of these expeditions, just before daylight while on
his way home he met Kawauhelemoa, [377] a supernatural being who had
the form of a chicken, who enticed him on until he was discovered by
the guards of Olopana. When Olopana heard that it was Kamapuaa that was
robbing the hen roosts he sent word to all the people from Kahana to
Kaluanui to go after Kamapuaa and bring him on their backs to his
presence. The people who were sent on this mission numbered about eight
hundred. When they came to Kamapuaa, they took him and bound him with
ropes, then placed him on a pole [378] and carried him to Punaluu. When
his grandmother, Kamaunuaniho, saw this, she called out in a chant
composed in honor of Kamapuaa, [379] as follows:
Be on the watch, be on the watch
When you give birth, O Hina,
The eyes of the hog,
They glance to the heaven,
And glance to the mountain.
The son of Hina is a hog with eight [380] eyes.
By Hina art thou,
By Kahikiula, [381]
By Kahikilei.[381]
Thou art Lonoiki,
Thou art Lononui. [382]
My eyes, [383] my love, O Lono.
Follow until thou liest on the altar of Olopana, [384]
The altar of our king.
This is your name, make answer.
At the close of the chant Kamapuaa grunted [like a hog] although he was
still on the back of the men. When the company arrived at Kahana, the
tusks of Kamapuaa went down on either side and the whole company of men
were killed, with the exception of Makalii, [385] who was spared to
carry the tidings to Olopana. This fellow ran to the presence of
Olopana and told him how all the men had been destroyed excepting
himself. Olopana then ordered the men from Kahana to the point of
Kaoio, numbering about twelve hundred, to get ready to go and make war
on Kamapuaa. When these men came to Kamapuaa he was again bound and
placed on sticks and carried [to Olopana]. When Kamaunuaniho saw this
she again chanted the name of Kamapuaa, saying:
Thou art Hiwahiwa, [386]
And that is Hamohamo, [387]
The eye of the god
That glances to heaven,
Of Haki, One,
Of Ane, the sun,
The season of fruits, the heavenly season,
When the heavens are covered with black clouds,
Thou art the man
That was born in the uplands of Kaliuwaa,
Having eight feet,
Having forty toes.
The leaf of the Hiwa, [388]
The ki, [389] the white ki;
The white weakling,
The white that is plump. [390]
Kakalanuhea, Kakalauela,
The red, the blue,
The black, the white face.
The kukui, [391] Kamaumau, Kahalauhaloa,
The matured shoot, the hard rock,
The large foreigner [392] with the bright eyes,
Thou Kama of hog excrement;
The cloud-shaped hog in the heaven.
The hog bodies of Kama in the bush.
Thou art Haunuu, Haulani,
Kaalokuloku,
The shark, the large fish.
Make a move, it is your name, respond.
At this chant the hog gave a grunt up there on the packing sticks,
whereupon the ropes became loosened. He then started and ate up all the
men, with the exception of Makalii. Makalii then ran until he met
Olopana and told him what the hog had done. When Olopana heard this he
ordered all the people from Kaluanui to Kahuku to go and bring Kamapuaa
to his presence. When the people came to Kamapuaa, they took him and
bound him with ropes, put him on the packing sticks and proceeded on
their way to Punaluu.
When the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as
follows:
Thou art Kanaiahuea,
The god with the piercing eyes, [393]
The eyes that look to heaven,
Watching over the island here,
For the appearance of the rain from heaven,
The place of hearing, way up above.
Thou art Hiiaka at Puuokapolei. [394]
Thou art the god of Haia, [395]
Thou art Haia, your name, respond.
At this Kamapuaa again arose and began eating the men, all with the
exception of Makalii, who ran to Olopana and told him all the things
that had transpired. Upon hearing this Olopana again ordered all the
men from Kahuku to Keahuopuaa, to go for Kamapuaa. When the men came up
to Kamapuaa, they did the same as the others had done, tied him up and
carried him this time as far as Kapaka, when Kamaunuaniho again chanted
forth:
The heaven belongs to Mumu,
To Muahaaha,
The maggot that crawls.
To Niniole,
The great seed.
The tidings came by day,
By the powers of the hog,
By its tusks were they chewed,
Made soft and fine
By Haapekupeku.
The hog that roots up the land,
Standing on the island of Kauai,
On Oahu, making him appear as two.
That is your name, make answer.
At the close of this chanting by Kamaunuaniho, Kamapuaa again destroyed
all the men, with the exception of Makalii, who again ran to Olopana
and reported to him all the things which Kamapuaa had done to them. At
this, Olopana ordered all the men of the whole island of Oahu, the
chiefs under him, the warriors, the common people, no one to remain
behind, all were ordered to be armed for the battle, with their long
spears, short spears, darts, clubs, shark’s teeth and wooden daggers;
all to be dressed in their feather cloaks and feather helmets and go
and make war on Kamapuaa.
While Olopana was making his preparations, word was carried ahead to
Kamapuaa at Kaluanui. Upon hearing this Kamapuaa also made his
preparations, and before the arrival of Olopana he was ready.
RELATING TO KALIUWAA.
Kaliuwaa is a very high cliff to look at. It is a cliff impossible to
climb up, or to come down; there is no way up or down this cliff and it
is very high, being about two-thirds of a mile in height from its base
to the highest point; but it was against this cliff that Kamapuaa
leaned to provide a way of escape for his parents, as also his older
brothers, his grandmother and their servants with all their things.
After everybody had reached the top of the cliff of Kaliuwaa, there was
left behind Kamaunuaniho, the grandmother, for she disliked to climb up
the back of her grandson, Kamapuaa; therefore he turned his back to the
cliff and the grandmother climbed up along the teats of Kamapuaa until
she reached the top of Kaliuwaa. In this way Kamaunuaniho got to the
top of the cliff and was saved from the wrath of Olopana.
RELATING TO OLOPANA.
When Olopana and his men arrived at Kaluanui, Kamapuaa was not to be
found. Olopana then came searching for him along the cliffs of Koolau
until he arrived at Kailua; and from this place to Maunalua, Wailupe,
Waikiki, Ewa, and Waianae, where Olopana stayed, for Kamapuaa was
living at this place. After getting to the top of the cliff, Kamapuaa
had come to Wahiawa and at this place he started farming.
Olopana and his men settled at Waianae. In this stay of Olopana [396]
he could not proceed to the capture of Kamapuaa, because he had no
advisory priest with him to direct him, to insure a victory over
Kamapuaa, for Lonoaohi, who had been his priest since he became king of
Oahu, was fastened with ropes and imprisoned until his death for some
transgression before him, therefore he had been removed from his
position as high priest.
RELATING TO MALAE.
Malae was [the name of] the high priest who was summoned by Olopana; he
belonged to Kauai. When he arrived at Waianae and met Olopana in his
capacity as priest he said to Olopana: “My lord and king, your opponent
Kamapuaa has the character of a god; you will never be able to overcome
him; and you will not live if you fight him in a regular battle. There
is but one way for you to deal with your opponent whereby you will
overcome him, and it is this: Get a pig, a piece of awa, a chicken, a
fish, a man and a banana all having the word or letters lau, [397]
l-a-u; then take these things and lay them before Kamapuaa. These
things if offered him as a sacrifice will remove his strength and he
will become as one very weak.”
Olopana then followed out the instructions of Malae and prepared all
the different things ordered by the priest. After the things were ready
Olopana and his men proceeded to the place where Kamapuaa was living.
When Olopana found Kamapuaa the things were laid at the feet of
Kamapuaa as directed by the priest. Upon doing this it was seen that
the strength of Kamapuaa left him and he became weak and feeble. The
men then took hold of Kamapuaa and dragged him to Pahoa, a place in
Waianae, and it is known by this name to this day. When they arrived at
this place Olopana became very tired from the excitement and hard work
and returned to his house, leaving his men to bring Kamapuaa along.
CHAPTER II.
Relating to Lonoaohi the Priest.
Lonoaohi was bound and fastened to a post in the center of a certain
house. Before this Olopana had expressed his intention to sacrifice him
with Kamapuaa on the altar of the temple.
Being gifted with all the power to tell the future and so on, the high
priest Lonoaohi was able to know the intention of the men who had
Kamapuaa in charge, which was this: When the men and Kamapuaa arrived
at Pahoa [and Olopana had departed for home], the men sought
instruments with which to cut the pig [Kamapuaa] open, and let the
insides be taken out so as to make the carrying much easier. Lonoaohi
knew that if Kamapuaa was killed he would be killed also. He therefore
directed his sons, Kapuaaolomea and Kapuaahiwa, [398] to go to the
assistance of Kamapuaa, saying: “You two go to the men and tell them
that the king has sent word by you not to cut the hog open. Let it be
as it is till reaching the altar, or the king’s victim will be spoiled.
There will be all the rest of this day and night until tomorrow; by
that time the sacrifice of the king will surely get spoiled.
Furthermore, the king has said, that the hog must not be dragged, for
his skin will get cut and injured. It must be carried on the sticks and
when the men get tired put the hog on the ground that the men may rest.
Tell them that this is the wish of the king. This will be the only way
of saving your master. If he lives we will all live; but if he dies we
will all die.”
When the two came up to the men at Pahoa, [399] they found them
sharpening their wooden daggers and getting ready to cut Kamapuaa open.
The sons of Lonoaohi then spoke to the men using the words told them by
their father. When the men heard this they gave up their daggers. It
was because of this fact that this place was called Pahoa and it is so
known to this day. The men therefore carefully carried Kamapuaa and
placed him in the temple.
That night Lonoaohi slept at the post to which he was tied, his sons
with him, while the guards kept watch around the house; and Kamapuaa
slept in the temple, with his guards. Late that night when the Milky
Way could be plainly seen, Lonoaohi was awakened by his god. Lonoaohi
then on bended knees invoked his divine help and at the close of his
prayer the ropes which held him fell from his body and he rose and
walked out of the house, where he found the guards all asleep. When he
arrived at the place where Kamapuaa was held bound, he found that his
guards had also fallen asleep and no one was watching. Lonoaohi then
placed his hand along the nostrils of Kamapuaa and found that he was
still breathing; he was not dead. Lonoaohi then said: “Saved. I thought
that you were dead, but I see that you are not. These bones will now be
cared for.” After a while he again said to Kamapuaa: “Say, I want the
wai lands of Oahu.” Kamapuaa answered: “Hu.” The meaning of the request
was this: that Lonoaohi was to get the lands containing the word or
letters w-a-i, such as, Waianae, Waialua and so on. Lonoaohi was aware,
through his great powers, that Olopana was to be killed in the contest
that was yet to come, and that Kamapuaa would come in possession of
Oahu. This was the reason he made this request. After this meeting
between Lonoaohi and Kamapuaa, the priest returned to his place and sat
down and for the rest of the night confined himself to praying to his
god, for at daylight the next morning he was to be placed on the altar
with Kamapuaa.
When the crowing of the cocks became general, that early morning,
Olopana and the priest Malae came to begin the ceremonies generally
performed before human sacrifices were to be offered; this was, to
prepare for the offering of the two prisoners. While the two were
approaching the steps leading to the altar, Kamapuaa was unwound and
placed on the anuu. [400] Behold he was above Olopana and the priest.
At this particular time, as the two were facing each other, both naked,
reciting the prayer, and while in the midst of it, Kamapuaa opened his
eyes wide, when he was seen by Malae and Olopana, standing above them.
At sight of him they became possessed of a great fear, so much so that
they could not run. Kamapuaa then, while on the platform, prayed,
invoking his several supernatural bodies and all his gods to come to
his aid. At the close of the prayer the outside of the temple was
filled with the gods and hogs. Kamapuaa then called out to the priest,
Lonoaohi, saying:
Say, Lonoaohi,
Place the rocks on the side of the umu,
Place them here and there.
At this call Lonoaohi came out of the house where he was held, and
stood up a flag; a sign that those who came under its protection would
be saved from death. Shortly after this the slaughter began and
everybody was killed by Kamapuaa, excepting Makalii, who ran and got in
between the legs of Kamaunuaniho. This was how Olopana was killed by
Kamapuaa, and how Oahu came into his possession.
CHAPTER III.
Relating to the Battle Between Kamapuaa and Lonokaeho.—The Second
Battle.—Battle Between Kamapuaa and Kuilioloa.
Kahiki [401] was the land in which Lonokaeho lived, and he was king of
one side of the island while Kowea was the king on the other. These two
kings were at war with each other all the time and battles were fought
every day. Kowea was the father-in-law of Kamapuaa, for Kamapuaa, upon
his arrival in Kahiki, took the daughters of Kowea to be his wives. One
day Kamapuaa said to Kowea: “I am going to meet Lonokaeho in battle and
I want you to watch the fire when it is lit. If the smoke rises and
leans toward the sea, [402] I have killed Lonokaeho; but if the smoke
should lean toward the upland, then I have been killed by him.” That
night Kamapuaa slept till daylight the next morning, when he arose and
proceeded to the place where Lonokaeho was living. He arrived before
Lonokaeho was up, so he called out:
Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, awake, [403]
Ye Kahiki, awake,
Gird on the loin cloth,
Partake of the food,
Let the hand seize the club,
Strike the head [404] shedding many tears,
Give the land,
The isle shall be possessed by Kowea, [405]
The whole of Kahiki, yes, the whole.
When Lonokaeho heard the call of Kamapuaa, he made reply: “Is the
giving away of my land any of your rights? Where are you from? Why
don’t you come and meet me face to face and then let us fight? If I am
killed then my land shall be taken away from me.” Kamapuaa consented to
this, saying: “Yes.” Kamapuaa then approached nearer to Lonokaeho and
when he was up to him, Lonokaeho showed Kamapuaa his method of attack.
THE FOREHEADS OF LONOKAEHO.
Lonokaeho had eight foreheads which were very sharp and could come down
like so many axes. These foreheads were up in the heaven called
Kuanuenue and Leleianaha. Lonokaeho had entertained the idea that at
sight of his foreheads Kamapuaa would be frightened away, but instead
of showing fear Kamapuaa called out to his gods by their names, as
follows:
The small god is mine,
The large god is mine,
The long god is mine,
The short god is mine,
The god that smacks the lips is mine,
The god that whispers is mine,
Kookoona is ahead,
The awa drinker of Kanaloa is ahead,
Here is Opuaanuenue, [406]
Whose sound reaches heaven,
It is carried here and there,
Along the lehua grove.
Dig it up, fence it up.
O that sky, O this sky,
The sky up above,
The sky in the heaven.
The folding of it is his,
The wide leaf is sacred,
Roll it up,
Dry it out.
The small night,
The large night,
The long night,
The short night,
The night with the sun that has passed.
The small cloud is here,
The large cloud is here,
The long cloud is here,
The short cloud is here.
The cloud stands close to heaven.
The assembly of gods, [407]
Make offerings to the god,
Of Kahaka, of Keluea,
Of Kulia who is at war,
Lonomakaihe,
Kanaiahuea,
Kepolohaina.
The god with the piercing eyes,
Ohumuhumu,
Hawanawana,
Kanikawi,
Kanikawa [408]
The gods with the body,
Of the head,
Hoeu, Hoomalana, [409]
The piece of the head, the head scalped. [410]
Of the ear,
The ear wax, [affects] the hearing,
Lonoikiaweawealoha. [411]
Of the grinders,
The yellow grinders,
The unclean grinders.
Of the buttocks.
Of palala, [412]
Pipikauanana.
Of the knee.
Out of joint, misstep.
The back, the feet,
For fleetness.
There were the forty thousand gods,
The abode of the gods,
The creaking,
The cracking,
Kumahumahukole, [413]
Of kole the laughter.
When Kamapuaa ceased calling for his gods, he and Lonokaeho began a
hand to hand fight. Lonokaeho then let his eight foreheads [414] fall
on Kamapuaa, thinking they would chop him to death. When Kamapuaa saw
the foreheads coming down to strike him, he called out to his gods,
Kuliaikekaua and others, to turn the foreheads of Lonokaeho [from him]
and let them strike on the lava rocks, which call was obeyed and the
foreheads came down on the lava rocks where they kept striking until
they were made dull; furthermore, after a time the foreheads were
unable to get up again to resume their former place, because they were
held down by the power of Kuliaikekaua and the others. At this time
Kamapuaa requested of his supernatural bodies to grow over the
foreheads of Lonokaeho, and at once the puaakukui, puaauhaloa and
puaamaumau, [415] began to grow all over the eight foreheads, thus
removing all the power and strength from Lonokaeho. After this the two
fought with their human forms, until Kamapuaa requested of his hog
forms to eat up Lonokaeho and all his men. In this way was Lonokaeho
killed by Kamapuaa.
THE THIRD BATTLE, BETWEEN KAMAPUAA AND KUILIOLOA.
After the conquest of Kahiki by Kamapuaa, he left his father-in-law,
Kowea, in charge of the country, while he went on his way to meet
Kuilioloa.
Kuilioloa was a dog [416] which had a human body and had also
supernatural powers. He was a great soldier and a famous warrior. He
was the strongest man in his country and no one was found who would
face him.
Before Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it
was by these women that Kamapuaa was informed of their husband being a
dog, and how they feared Kuilioloa. Because of their fear they
requested of Kamapuaa to kill their husband and in that way free them
from him; and for this service the two were willing to become the wives
of Kamapuaa should he succeed in killing Kuilioloa.
After this conversation between them, Kuilioloa came home, and upon
seeing Kamapuaa his countenance became changed, his hair stood up, his
upper jaw went up and his lower jaw came down and his teeth were
exposed. When Kamapuaa saw the features of Kuilioloa, he chanted the
following mele:
Bristling up, yes,
Bristling up.
He seems mad, yes,
He seems mad.
The toes are scratching,
The tail is twisting,
The eyes are threatening,
The teeth are exposed,
Ready to bite.
I am bitten,
I am bitten.
That is from you the dog,
Death is from me the hog.
After this Kamapuaa called for his supernatural hog bodies, the weeds,
[417] kukui, the amaumau, the uhaloa, to hold open the mouth of
Kuilioloa, that it could not bite. The hogs then entered the mouth of
Kuilioloa and ate his inwards until he was killed.
CHAPTER IV.
The Fourth Battle, Between Kamapuaa and Pele.
Kamapuaa sailed for Hawaii and in due course of time landed in Puna;
then he proceeded to Kilauea, where Pele [418] and her sisters and
brothers were living. When Kamapuaa arrived at Kilauea he went and
stood on a point of land called Akanikolea, looking down into the pit,
a place kapued by Pele for her own use. It was on this point that
Kamapuaa made his stand and looked down into the pit, where he saw the
Hiiakas. They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele,
the sisters of Pele, sitting there below on the floor of the pit of
Kilauea stringing leis. When Kamapuaa saw them, he chanted these words:
On the heights of Puuonioni
The company of women sat,
On the heights of Wahinekapu
On the peak of Kilauea.
Where sat Papalauahi,
For Pele throws her flames in Puna.
For the lowlands at Malama are covered with sands,
Keeping watch over them. Aloha.
When Kamapuaa was thus chanting Pele heard it all, but she pretended
otherwise. She then rolled herself in a cloak made of mats and laid
down by the edge of the fire. She knew all the time that it was
Kamapuaa that was chanting up there on Akanikolea. Kamapuaa after a
pause chanted again:
It is from Puna that I have come
And I have seen the women gathering [419] noni,
Scratching noni,
Pounding noni,
Marking with noni, [420]
Kapunaiki the long man,
It was a long way for him to travel,
He was lame,
He was stiff.
Arise. My greetings to you.
Pele then made answer from the bottom of Halemaumau: “I would get up if
you were a man; but being a hog I will not get up.” The reason why Pele
made this reply was because Kamapuaa had teased her as the woman who
was pounding noni. The real meaning being that Pele had red eyes. This
was the real meaning of the chant of Kamapuaa.
After this chant Kamapuaa asked of his gods: “Say, didn’t she recognize
me, for she said that I was a hog?” The gods replied: “Chant again.”
Kamapuaa then chanted:
By Makalii [421] the leaves of Puna were made bitter,
The waters went by above Kapapala.
The heavy rains fell at Hilo,
In Hilo and Puna the rains fell.
O Pele, let us make our abode there,
And string the lehua at Hopoe. [422]
You shall string them, I shall wear them.
Arise. My greetings to you.
The sisters of Pele, Hiiaka and the others, said to her: “Wake up, why
keep on lying down, and look at that handsome man standing there on the
heights of Akanikolea. Take a look at him, for you can tell on sight
whether it is a big man, a small man, a long man, a short man, a good
man or a sinful man.” Pele made reply: “That hog that you are mistaking
for a man is not a man; that is Kamapuaa the hog grandson of
Kamaunuaniho, the son of Kahikiula and Hina.” The sisters again said:
“That handsome man standing there on Akanikolea, that you say is a hog?
You are an adept in lying. We have seen hogs in the lowlands of Puna,
having the body of a hog, feet of a hog, head of a hog, eyes of a hog,
ears of a hog, snout of a hog and everything else that belongs to a
hog; but nothing like that fellow with a human form standing there.”
Pele replied: “That is a hog; that is not a human being which you see
standing there on Akanikolea.”
Kamapuaa said to his gods: “Say, I believe I am recognized by those
people.” The gods replied, trying to deceive him: “No, they have not
recognized you.” Kamapuaa then again chanted:
You do not know that I am Kama.
Perchance it is Kama of the mountains that you know,
On the top of the mountain,
In the forest,
In the kindling wood,
At the trunk of the tree.
Perchance that is the Kama you know. [423]
Pele then replied: “I know you, for you have just come from Kahiki. You
have fought Lonokaeho and have killed him, and Kowea became your
father-in-law. You have lived with his daughter; you two have a child.
When my fire reached out and pinched your eyes you left and came here.
That is the reason you have come; to put my fire out and to fight me.”
Pele then chanted:
Thou art indeed Kama
The man of the high cliffs,
Of the low lying cliffs,
Of the steep cliffs,
Of the cliffs of the rolling stones,
Where the kalokalo [424] birds roam,
Making it cold in the uplands of Kaliuwaa,
For Hiwa is thine
And thou art Kama
The hog-son of Hina and her husband,
The hog-grandson of Kamaunuaniho.
Of your pen, Lelepa,
Of your belly, a passenger belly, [425]
Of the cord on your nose, Haleaha. [426]
Thou art Kamapuaa,
The buttocks that drop without effort,
The nose that is pierced by a cord,
The private that joins the belly,
The tail that wags behind.
Answer, Kama, to your name.
When Pele ended her chanting, Kamapuaa began to chant back a reply. It
was by these chants back and forth that the two were led on to do
battle.
Sore eyed, sore eyed number one, [427]
Who go to the lowlands at Piheka.
What food does she eat?
That which has been left by the ghosts,
The ghosts, the ghosts.
Ghosts, are the chiefs of Kona,
At Paieie, at Mokuhia,
Who goes as far as Panaewa.
It is warm, it is warm,
It is the warmth that wakes one from sleep.
You must wake up, why sleep so long?
For the sun is at Ouli.
The lowlands are black, are black,
With the small fine rain of Hopoe.
Strike her, let the woman fly
To the lowlands of Makuakeke.
Some of the gods are displeased,
Some of the gods are deceiving.
The swine-eating god has its nose corded.
Pele is the goddess that eats swine.
Pele grunts and groans.
Say, Pele, keep on chiding!
Say, Pele, keep on chiding!
THE BATTLE BEGINS.
With this chant of Kamapuaa Pele became furious and she ordered her
sisters and brothers to start the fire. Pele next ordered her brothers
that one of them climb above Kamapuaa, the one called Hiiakaluna and
the other, Hiiakalalo, [428] to get under Kamapuaa. When the two were
getting near Kamapuaa, in obedience to the command of Pele, Kamapuaa
asked of his gods: “Who are these, coming?” “They are the brothers of
Pele, Hiiakaluna and Hiiakalalo. If they ever come together we will be
killed.” Upon hearing this reply from the gods, Kamapuaa sent his love
making god, Lonoikiaweawealoha, to go and make love with the brothers
of Pele. [429] When this god met the brothers of Pele he cunningly made
love to them and they immediately forgot the orders of Pele. The two
proceeded to the lowlands of Puna, in Malamanui, and lived there. When
the brothers decided to do this Pele was aware of their action, so she
ordered Lonomakua to start the fire. When Kamapuaa saw the fire
burning, he chanted these words:
The fire by Lonomakua [430]
Of the woman, Pele.
It is burning in the uplands of Puna,
By the white snow of Maunakea,
The smoke darkens the heaven,
Caused by the loud voiced woman [431] at Pohakea. [432]
It meets there in the heaven,
It is a goddess of many forms,
Of changeable forms.
The eyes are of Lono,
Like unto me the body.
Hawaii is coming for me,
The prophet with many tears.
The forehead of stones is falling,
The sound of the round stones is heard. [433]
The axe with the red binding is striking, [434]
The cry of the birds is heard,
The voice of many tears [435] of Hilo.
Kilauea is consumed by fire,
The sand takes on heat,
It ignites and flies upward,
By the devastation of the goddess.
Puna is darkened by the bitter rain, [436]
Stifling is the smoke from the pit,
The strong offensive smoke of Pele.
My greetings, woman of the pit.
Pele made reply: “Yes, that would have been all right, had you come in
peace, then I would have treated you peaceably; but since you have come
otherwise, it is only by strength that you can get Pele.” Pele then
ordered Lonomakua to keep up with the fire; she also ordered the
Hiiakas, the Kahoaliis, her uncles and all the gods to keep the fire
going. Molten rocks then flew up to heaven; the heaven was as though in
flames; the sun looked red and the sky was cloudless. The heat from the
fire reached the breast of Kamapuaa and his whole body was encompassed
by the fire of Pele; but Kamapuaa was surrounded by his gods,
Kuliaikekaua and others, so he was protected and was not consumed by
the fire of Pele. The sun was, however, darkened by the smoke of the
woman, and Kilauea was entirely lost from view through the great heat;
and this heat extended to the other islands of the group.
Therefore Pele thought that Kamapuaa must be dead, so she caused the
fire to be put out, and the fire in Kilauea ceased burning; nothing
remained but a few burning spots in the bottom of Halemaumau.
When at last Pele looked, there stood Kamapuaa on Akanikolea, still
alive. Again Pele ordered that the fire be rekindled. As soon as
Kamapuaa saw the fire was again burning, he called out for his sister,
Keliiomakahanaloa, who came up in the form of a small cloud from the
south, and when it was directly over the pit of Kilauea, a heavy rain
fell which filled the pit until it overflowed, putting out the fire of
Pele; and the only things that were saved were the fire making sticks.
The hog forms of Kama [437] then descended into the pit of Kilauea
until the whole place was overrun with hogs. Kamapuaa then changed
himself into the form of a hog, opened wide its mouth, showing its
tusks, and swallowed Halemaumau, taking in Pele, her sisters and
brothers, and they were kept within his stomach until Pele and the
others were almost dead. But when Lonoikiawewaealoha, the fickle god,
the love making and unstable god, saw this he put compassion in the
heart of Kamapuaa and his gods and Pele and the others were saved,
otherwise Pele would have been killed. Shortly after this, Kamapuaa
left Halemaumau, whereupon Pele ordered Lonomakua to again start the
fire. Lonomakua then took up the two pieces of wood and began rubbing
them together [438] and in time the fire was started and the kindling
wood was put on, and after a while the pit of Kilauea was again filled.
The fire came up until it reached Kamapuaa, who was standing on
Akanikolea. He then called for his different supernatural bodies, such
as the trees, olomea, hala, the uhaloa and amaumau, and these different
things began to grow, shutting off the fire. This battle was maintained
for some time, no one gaining a single advantage. After the battle had
been maintained for some days Pele and Kamapuaa lived as husband and
wife. During this union the two made a compact, dividing Hawaii into
two parts; Pele taking three districts, Puna, Kau and Kona, the
districts having the most lava rocks; while Kohala, Hamakua and Hilo
went to Kamapuaa; these districts being the ones free of rocks. This
ended the war between the two.
CHAPTER V.
The Fifth Battle, Between Kamapuaa and Makalii.
After the battle between Pele and Kamapuaa had been fought he sailed
from Hawaii for Maui; then to Molokai and from there to Oahu. After a
short stay in Oahu he continued his journey to Kauai and landed at
Kipu. On his way inland he met Limaloa who was proceeding to the home
of Kaneiki, a chief and ruler of one of the districts of Kauai, he
having in charge several of the ahupuaas of that island. The reason of
Limaloa’s visit to the home of Kaneiki was to court his two daughters.
In this journey Kamapuaa had changed himself back to his human form,
handsome and pleasant to look upon. Therefore Limaloa adopted him in
reciprocal friendship. While on their way Limaloa said to Kamapuaa:
“With your efforts I shall win the two girls as my wives, for I have
given them all my possessions, but still I have not been able to win
them.”
On this journey the two reached Kemano, a spring of good drinking
water, and there found a woman sitting over the spring covering it up.
Kamapuaa asked for a chance to get a drink, but the woman refused,
saying there was no water. At this Kamapuaa took up the woman and threw
her over the cliff [439] and the two then quenched their thirst. From
this place they continued on until they arrived at Kilohana. Just below
this place was a valley overgrown with kukui trees and in this valley
two girls were gathering kukui nuts; these were the Limaloa girls.
Kamapuaa said to his companion: “Say, Limaloa, are not those girls your
sweethearts?” “Yes,” answered Limaloa. Kamapuaa then chanted this mele:
Kipu is quite a little cliff, that is being traveled,
The distance to Makuaiki has not been spanned,
And I have not yet trodden its length,
Nor have I walked its width.
It is a double cliff, high and lofty,
To Mauea that is at the top.
The voice of man is at the top,
The voice of Kaiwikui is at the bottom.
Where it is pleading to the cliff of Mahukona,
For such is Kona.
Kona the small, Kona the large.
For such is man when in love,
He is overcome with love, he is ill at ease,
Ill at ease, as the women by the cliff,
Kukuiahinahina together with Kukuiahalua.
The red bosom and the white bosom,
The daughters of Kaneiki,
What are the two doing here?
Whiling away time in the uplands,
Making love. Our greetings to you two.
The two girls replied: “How can there be any love when we have not
lived together?” The two, however, invited Kamapuaa and Limaloa to come
and sit with them. Shortly after this the two girls sent a man to tell
Kaneiki of their wish to make this man [Kamapuaa] their husband.
When Kaneiki heard the wish of his daughters, he said to the man: “You
go back and tell the young chiefesses that their brother has made an
oath that they shall marry no other husband except Kamapuaa. If,
however, this man is Kamapuaa himself then they can marry him.”
Continuing, Kaneiki said to the man: “You go back to where they are and
bring them all here that they may partake of food.” After the man had
gone on his way, Kaneiki prepared food and meat for the strangers. When
Kamapuaa and Limaloa arrived, they were invited to sit down and partake
of some food. Limaloa ate as any other human being, but Kamapuaa ate
like a hog. After these events they lived together for several days.
Kaneiki at this time was at war with Makalii [440] and on setting out
to battle one day, he was defeated. Kaneiki went forth the second time
to war but he was again beaten by the forces of Makalii. At these
repeated defeats of their father, the two girls of Kamapuaa wept at the
prospect of their coming death by Makalii. Kamapuaa, however, did
nothing but sleep in the house; he never went about anywhere, nor did
any work; all he did was sleep.
RELATING TO MAKALII.
This Makalii was none other than the Makalii who escaped from Oahu and
ran to Kauai, during the battle between Olopana and Kamapuaa, that took
place at Waianae, as already spoken of. Upon the arrival of Makalii on
Kauai, he became the king of that island and all the people of Kauai
served under him.
When Kamapuaa awoke from his sleep, the girls said to him: “How
strangely you behave! Here you do nothing but sleep while our father
and ourselves were almost slain today, and you would not have known of
it.” Kamapuaa replied: “Let me go out and fight this Makalii, while you
people remain at home. You must not follow me.” Kaneiki answered: “Yes,
you can go.” Kamapuaa then asked of Kaneiki: “Have you seen a large
stick of wood anywhere, or heard of the whereabouts of one?” Kaneiki
replied: “There is a large stick, it is in the uplands of Kahikikolo.”
Several men were then sent to cut and bring the log home. As soon as it
was brought home, Kamapuaa took it up and went off to do battle with
Makalii, while Kaneiki and Limaloa followed behind. When Kamapuaa
arrived on the heights of Kahoaea, he met Ahuli, one of Makalii’s
warriors. Upon meeting this man, Kamapuaa challenged him to strike.
Ahuli then lifted his war club and aimed a blow at Kamapuaa, but
Kamapuaa warded off the blow with the point of his log, Kahikikolo,
sending the club of Ahuli flying from his hands. When Ahuli saw that he
was without his club, he turned and started to run off; but Kamapuaa
struck at him with his club and killed him.
After the death of Ahuli, Kanakea stood up, also a great warrior. He
came on up and struck at Kamapuaa with his war club; but before the
club struck Kamapuaa, Kamapuaa warded it off with the butt end of the
log, sending the club of his opponent flying from his hands. At this
Kanakea ran to hide under the aalii. [441] Kamapuaa then took up his
club and struck at Kanakea, killing him on the spot.
After his death, Omaumaukioe and Owalawalaheekio came up. Both of these
men were skillful in the art of throwing the spear. Kamapuaa challenged
them saying: “Throw your spears at me.” The two then threw their spears
at Kamapuaa, who dodged, both spears missing their mark. The two then
started to run off and before Kamapuaa could get at them they were out
of sight.
After these two, Makalii came. When Kamapuaa saw him coming, he said to
Kaneiki and Limaloa: “This fellow Makalii will simply run away.”
Kaneiki and Limaloa replied: “Makalii is a brave soldier and will not
run away.” Kamapuaa repeated: “He will run away. Just by my chant alone
he will run.” Kamapuaa then chanted:
How beautiful is the face of the cliff!
Looking as though hewed into ridges,
The cliff of Kualele
Flies, [442] perchance it will fly.
Makalii then chanted back, stating that he was a warrior of Kauai and
that he did not know Kamapuaa, saying:
I am Makaliikuakawaiea, [443]
The possessor of this land.
I have the uplands, I have the lowlands.
I have the lands within, I have the lands below.
As I strut as a warrior,
The small men follow
When I journey, the great soldier
Of Kauai.
What is your name?
Does it compare with mine?
Kamapuaa chanted back his reply to Makalii:
The turtle jumps to the sea below,
And holds onto the face of the rock,
In the sea it listens.
The native son of Kaena,
Perchance he will run. My greetings to you.
Makalii replied to Kamapuaa: “How handsomely you do chant my name! If I
kill Kaneiki this day, I will save you.” At these words Kamapuaa was
made very angry, so he chanted of the several opponents met by him in
battle, at the same time giving their names.
Thou at Naipuni in the calm
Of Owela the isle.
The land was willed to the parents,
To the father,
To the mother,
To the older brother,
To the grandmother,
To the priest Lonoaohi.
He went all alone in the going,
Who followed after Kapomailele,
He traveled along the border of Kahiki.
The battle at Ahuku was won,
The battle at Ahumoe was routed.
The battle in which Olopana was defeated,
The battle in which Pohuehue was routed.
The battle in which Mahiki was defeated,
The battle in which Popoki was routed.
The battle in which Ohiki was defeated,
The battle in which Aleale was routed.
The battle in which Pipipi was defeated,
The battle in which Aoa was routed.
The battle in which Lepokolea was defeated,
The battle in which Palahalaha was routed.
The battle in which Akiaki was defeated,
The battle in which Loloa was routed.
The battle in which Paoolakei was defeated,
The battle in which Paookauwila was routed.
The battle in which Alamihi was defeated,
The battle in which Aama was routed.
The battle in which Kuapaa was defeated,
The battle in which Naka was routed.
The battle in which Opihi was defeated,
The battle in which Heepali was routed.
The battle in which Lipoa was defeated,
The battle in which Limukohu was routed.
The battle in which Ina was defeated,
The battle in which Haukeuke was routed.
The battle in which Olali was defeated,
The battle in which Oopukai was routed.
The battle in which Hinalea was defeated,
The battle in which Weke was routed.
The battle in which Opule was defeated,
The battle in which Uhu was routed.
The battle in which Mano was defeated,
The battle in which Malolo was routed.
The battle in which Piopio was defeated,
The battle in which Lelepo was routed.
The battle in which Auau was defeated,
The battle in which Kauleinaha was routed.
The battle in which Honunui was defeated,
The battle in which Honuiki was routed.
The battle in which Kumunuiaiake was defeated,
The battle in which Niuloaihiki was routed.
The battle in which Moanonuikalehua was defeated,
The battle in which Kaeohoku was routed.
The battle in which Kaeholalo was defeated,
The battle in which Nalukua was routed.
The battle in which Nalualo was defeated,
The battle in which Alei was routed.
The battle in which Alemoe was defeated,
The battle in which Keaumiki was routed.
The battle in which Keauka was defeated,
The battle in which Ahuikukanaloa was routed.
The battle in which Laumaiakewili was defeated,
The battle in which Laumaiakenahae was routed.
The battle in which Kupalii was defeated,
The battle in which Kanaunaumamaawa was routed.
The battle in which Mokumokupoo was defeated,
The battle in which Namakaokahai was routed.
The battle in which Kuilioloa was defeated,
The battle in which Koea was routed.
The battle in which Lonokaeho was defeated,
Kahikiku became mine.
I married the daughter of Kowea,
Kekaihaakuloulani,
Within Puokooko.
Koo of Wainanauli.
There was the sleeping house.
My father-in-law constrained me
To stay and enjoy the result of our labor.
You cannot restrain the hog
For I am going to put out
The fire from the time unknown (darkness);
You cannot quench the fire,
It is the fire of the goddess,
Pele the great creator of isles. [444]
Traveling to Kauanahunahu is quite a distance.
By the fire, the hair of the hog was consumed.
The fetor of which reaches the group,
Smoke and heat covered the land,
Vanquished were the Oahu chiefs by me.
Olopana was hit by the rays of the small sun;
Olopana was killed by the great sun.
He was food for the pebbles,
He was food for the moi (fish),
He was food for the nananuu, [445]
The sacred images in front were partakers;
Possession of Oahu was mine.
The younger brother died from self-destruction;
He was placed on the shelf of Keluea.
The land was taken away
By Iouli, by Iomea,
By the family of Paikaua,
Of Pueonuiokona,
Of Kahonunuimaeaea,
Of Kahonuikipooiki,
Of Kapaemahu from Wakea.
The parents were sent away, they fled to Kauai,
A province belonging to Kama,
A leap [446] from Oahu.
Such art thou, Makaliinuikuakawaiea,
Be careful, my lehua flower, Makalii. [447]
I am ascending, going up.
I am picking it, picking it.
I am passing them round, dividing them,
Take of my white lehua, O Makalii.
I am descending, going down.
I am selecting [the choice ones], selecting.
I am plucking them [from the stem], plucking them.
I am biting them [with the teeth], biting them.
I am braiding [them], braiding them.
I am stringing [them], stringing [them].
I am completing it, completing it.
I have finished it, finished it.
I am wearing it, wearing it.
I am off with it, off with it.
I have snatched it, snatched it.
The sea is despoiling the sands of Akelekele.
The sea of Hanalei has become tempestuous, tempestuous,
The sea of Haena is shallow,
The sea of Kalalau breaks over,
The sea of Milolii is very quiet.
The spray of the sea flies up,
Revealing the side of the blue rock,
The wave which places the stone.
Then will my wind-form appear,
Kukeaoiki, Kukeaonui,
Kukeaoloa, Kukeaopoko,
Kukeaonuimihamihaikalani. [448]
The heaven is raging, the heaven is furious,
The heaven is furious because of thee,
Makaliinuikuakawaiea.
Your land is routed in the morning,
Makaliinuikuakawaiea,
The whole of Kauai has become mine, the whole.
When Makalii heard this chant by Kamapuaa, he repented within him,
because of his coming fate. He was made certain now that this person
was none other than Kamapuaa; so he humbly questioned Kamapuaa in a
chant, saying:
Are you then, Haunuu,
Haulani, the great shark,
Kaalokuloku, a question?
Is this your name? Make answer.
Kamapuaa then replied: “Yes, it is I, Kama.”
Makalii said to Kamapuaa: “Defeated, there is no way of escape; no
place in the uplands, no place in the lowlands, no place toward the
east, no place underneath, not even a bunch of grass for me to hide in.
I am your captive, Kama.” Kama made answer: “You will not be killed if
you are able to chant one of the meles in my honor.” The reason why
Kama requested a mele was because he was angry at Makalii on account of
the haughty expression used: “How handsomely you chant my name! If I
kill Kaneiki this day, I will save you.”
Makalii replied: “It is when a person is still in his mother’s womb
that he should know how to chant a mele.” Kamapuaa said with some heat:
“Can’t you think of one?”
Because of this persistency, Lonoikiaweawealoha (one of Kamapuaa’s
deities) took compassion on Makalii and taught him one of the chants in
honor of Kamapuaa. After learning the mele, Makalii chanted it to
Kamapuaa, and at the conclusion Makalii asked: “What of me?” Kamapuaa
replied: “You shall not be saved because of this one mele; you must
chant another one.” Makalii again chanted, giving all the meles of
Kamapuaa, at the conclusion of which Makalii was spared by Kamapuaa. By
this release of Makalii he requested of Kamapuaa that he be given a
piece of land for himself and his people. Kamapuaa then said to him:
“You must go to Kahiki and live with Koea.” Makalii replied, saying:
“No, I will never live there, for I will have to cross so many seas.”
“Go to Hawaii then and live with Pele.” “I will not be able to live
with her.” “Go to Oahu and live with Kekeleiaiku and Kamaunuaniho.” “I
will never be able to live there.” “Go up to the mountains then and
live where the ti, the pala, the mau, and hapuu are plentiful.” Makalii
then replied: “Yes.” He then proceeded to the mountains and there he
made his home and lived with all his people.
CHAPTER VI.
Relating to Kahikiula and Kahikihonuakele.
After Makalii had departed from the presence of Kamapuaa, up came
Kahikiula, [449] the father of Kamapuaa, a great warrior. When Kamapuaa
saw his father his love for him began to well up within him and so he
said to Kaneiki: “There is your man.” Kaneiki replied: “He is a
powerful man and a great warrior.” Kamapuaa said: “If he is such a
great warrior he would have retained possession of his own land, Oahu,
and some one else would not have acquired it.”
Kahikiula then faced Kaneiki and without so much as a warning Kaneiki
fell on Kahikiula with his war club and struck him to the ground. As he
fell Kaneiki jumped on him to make sure of his death, but Kamapuaa
spoke up: “Let me finish him, you go on forward.” Kamapuaa then said to
Kahikiula: [450] “Say, you are almost dead.” “Yes, I am almost dead;
the young man struck me but once and I am laid low.” Kamapuaa again
said: “You look as though you were my father and that I was your son.”
Kahikiula replied: “I have no other child, [451] but one, that is
Kahikihonuakele.” [452] Kamapuaa said to him: “Crawl from here until
you meet Makalii and the others in the mountains and there make your
home.”
After the departure of Kahikiula, up came Kahikihonuakele, the oldest
brother of Kamapuaa. At sight of the new arrival, Kamapuaa said to
Limaloa: “There is your man.” Limaloa replied: “I shall be killed for
he is a young man.” Kamapuaa replied: “It is because I know he is not
strong is the reason why I ask that you take him.” Limaloa then stood
up facing Kahikihonuakele and struck him with his club, felling him to
the ground. Limaloa then jumped on his opponent to make sure that he
was dead, but Kamapuaa spoke up: “Go on forward, I will finish him.”
After Limaloa had departed, Kamapuaa took hold of Kahikihonuakele and
worked over him [453] until he was restored to consciousness, when
Kamapuaa said to him: “You are helpless; one stroke of the young man’s
club laid you low. You look as though you were my older brother, and I
your younger brother.” Kahikihonuakele replied: “I have no other
younger brother. My two younger brothers [454] are dead. One was killed
by Pele and the other hung himself.” Kamapuaa said to Kahikihonuakele:
“Crawl from here until you find Makalii and the others.”
After this Kaneiki and Limaloa returned, when Kamapuaa said to them:
“There is one great conflict yet to be had; it will be against a woman,
so we must therefore run away and save ourselves.” The woman spoken of
by Kamapuaa was Hina, their own mother. [455] Kaneiki and Limaloa then
started to run off. The reason why Kamapuaa ordered these two to run
was because he took pity on his mother, Hina.
Because Kamapuaa made use of the stick of wood called Kahikikolo as his
war club, he was named “Kaneiki’s-son-in-law-with-the-great-club.”
Some time after this Kamapuaa left his wives and his father-in-law,
Kaneiki, and set out to Kalalau to pay his parents a visit, for at this
time Kahikiula and Hina were the recognized rulers of the whole island
of Kauai. Fish had been caught at Kalalau; Wailinuu was their head
fisherman. When Kamapuaa was nearing his parents’ place of abode, he
tarried at a woman’s home. While living there, news of plentiful fish
reached him.
CHAPTER VII.
How the Parents Failed to Recognize Kamapuaa, Which Action Almost
Cost Them Their Lives.
When Kamapuaa arrived where Wailinuu, his parents’ fisherman was with
the canoe of fish, he leaned on the edge of the canoe and asked: “Give
me some fish? If you withhold it you will be killed. Death shall be
your portion today and maggots tomorrow.” Wailinuu made reply: “You are
asking for two things: the request for some fish and my death.”
Kamapuaa again asked: “Give me some fish.” Wailinuu replied: “Why don’t
you dive down into the sea for some.” Kamapuaa then ordered one of his
companions to proceed to Hina and say: “Here comes your son. He has
come for some fish for himself.” When Hina heard this from the
messenger, she refused, saying: “I have no other son. One was killed by
Pele, one hung himself and Kahikihonuakele is the only one that is
left. I don’t know where that fellow comes from. Perhaps it is some one
who has heard that we have caught a large quantity of fish and has come
[456] with deception to get him some fish.” The messenger was sent back
to Hina by Kamapuaa five different times and the messenger returned
empty handed to Kamapuaa as many times. Kamapuaa then came to Hina, and
when she saw him she turned away her face. Kamapuaa, upon seeing this,
said to Hina: “Is your back then to be the one to converse with me?”
Kamapuaa then chanted to Hina as follows:
How contented was I while living in the uplands of Waiahulu,
Where the rumor reached me of the great catch of fish here in the
lowlands;
I then questioned,
To whom does the fish belong, there in the lowlands?
To Hina, to Kahikiula.
All that fish shall be mine, were I to get there.
Say, Hina, let me have some fish?
Say, Hina, don’t be hard hearted.
Kahikimauolina dwells in happiness,
The sands that face the Isles.
He faced about to come in search,
In search of the parents.
The mother was without feeling,
The father was mean,
The older brother was unkind.
They pointed to the sea for fish.
In the long feeding grounds, in the short feeding grounds.
In the feeding grounds where the fish dwell,
In the feeding grounds known to Hina.
Say, Hina, I have come for some fish for myself.
Say, Hina, don’t be unkind, for I greet you.
The top of the ridge was seen to appear on Waiawaawa.
It was my hog form.
I thought that when I came
The parents would remember.
Say, Hina, don’t be hard hearted.
The wives of Kahikihonuakele upon hearing this chant said to Hina:
“Say, Hina, perchance this is your son?” Hina made reply: “I have no
other son on Kauai. If you two wish to give him some fish you may do
so.” When the two girls heard this from Hina, they gave Kamapuaa some
of the fish. Kamapuaa then ordered his companions to take and carry
away the fish.
Shortly after this Kamapuaa again chanted to Hina; and in the chant he
informed her of his connection from the very first.
It was by way of Kona that I came.
I saw the bunch of bananas
That was eaten and pecked by the birds;
The first hand of the bunch
Was directly under the leaf.
In the path that leads up, Hina,
In the path where one searches for the water of Kekelani;
The water of Waialamihi
On the heights of Kaula,
That water for which I long.
Say, Hina, give me some fish.
Say, Hina, don’t be unkind,
For it was by way of Kona that I came.
I have seen the light
At the bottom of a valley.
Waawaaiki is foolish.
The inside is rolling like a raging sea.
Where is thy sympathy?
I am from Kohala,
For the cold wind, the Apaa is of Kohala.
The mouth is covered, it is the sign of refusal.
Say, Hina, give me some fish.
Say, my older brother,
My older brother of the cliff that is held to the bosom,
The double cliff of Kaliuwaa,
The cliff that fed us, the cliff where we roamed,
The cliff that is carried at the back,
That appears as though carried on the back when one’s back is
turned toward it.
O, let us weep. Here is my greeting.
Say, Hina, give me some of the fish,
Say, Hina, don’t be unkind.
Thou art from Kalihi. I am from Kalihi.
The woman that fished for crabs was from Kalihi.
The rope was pulled and broken,
The covering floated away with the calabash.
The woman went in pursuit of the calabash.
The sea of Kalihi that breaks the strings of the calabash.
Kalihi is immovable.
Say, Hina, give me some fish.
Say, Hina, make answer. Give me some of the fish.
By this chant recited by Kamapuaa, Hina began to think that this must
be Kamapuaa himself, and so she became afraid, because it was she who
went to Kalihi and there lost her calabash of crabs.
When she realized this she broke through the back end of the house with
the idea of escaping, for Kamapuaa was standing in the doorway
preventing her from going out that way. After Hina had made her escape
from the house, she ran and told Kahikiula and Kahikihonuakele, [457]
who were preparing awa in another house, and said to them: “Say,
Kamapuaa is coming; he has arrived.” At this they all went out to greet
and to humble themselves before him. Hina then chanted a mele that was
composed in his honor, in order to please him:
In the top of the kukui on Hanunanuna,
On the shores of Waimalu,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
For there is but the insufficient heavens,
For the tears are coming down as rain.
It is raining; I am wet;
My body is wet with the rain,
My son of the cliffs carried on the bosom.
Hina then approached Kamapuaa and laid down at his feet, and Kamapuaa
sat on her. Kahikiula then chanted a mele in honor of Kamapuaa, saying:
In the top of the kukui on Hanunanuna,
On the shores of Waimea,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
The only gift is my tears.
It is raining; I am wet.
Kahikiula then approached Kamapuaa and laid down at his feet like Hina.
Kahikihonuakele then chanted his mele in honor of Kamapuaa, saying:
Your son was born a bundle.
This is indeed your name,
The fragrant skin [458] of the cold dew of Kaala,
Your skin that is become scaly [459] from awa
Which grew in the uplands of Kaliupeapea,
The fine rain [460] of Keke,
The hala and the lehua were in the uplands,
Which sprouted in the uplands of Kaliuwaa.
This is your name; make answer.
At the conclusion of the chant by Kahikihonuakele, he approached
Kamapuaa and laid in his presence. [461] Kamapuaa then stood up and
stepped on them all and proceeded on his way, for he was very angry
with them all. At this Hina began to chant all the meles composed in
honor of Kamapuaa, trying to please him and in that way save
themselves; but all her meles and pleadings were in vain, for Kamapuaa
would not listen. When Hina saw that all her efforts to appease the
anger of Kamapuaa were in vain, she disrobed and went naked, [462]
following him. When Kamapuaa saw Hina following after him, entirely
nude, he turned and abandoned his angry feelings, and said: “Your
fisherman shall die, however, because of the words he spoke to me, that
I must dive down into the sea to get my fish.” To this request Hina
gave her consent. The hog then started in and in a very short time the
fisherman was completely consumed. [463] Kamapuaa then said to his
parents: “Why did you two not recognize me?” The parents replied:
“Because we knew that you had the form of a hog and did not have the
form of a human being.” At this Kamapuaa showed them all his different
forms; and after this he returned to Kahiki with Koea.
KAAO NO KAMAPUAA.
MOKUNA I.
Kamapuaa ma Koolau.—Mahuka mai a Olopana i Kaliuwaa.—Pio i
Waianae.—Kokua ke Kahuna Lonoaohi i ke Kipi Ana ia Olopana.
Elua ona ano, he kanaka, he puaa. O Kaliuwaa kona wahi noho i Kaluanui,
ma Koolauloa. O Olopana ke ’lii o ia wa, e noho ana ma Oahu nei. Kii o
Kamapuaa i ka moa o na aina o Olopana, o Kapaka, o Punaluu, o Kahana,
hookahi po ua pau loa ko laila mau moa. Kokoke e ao, loaa o
Kawauhelemoa ia Kamapuaa. He moa kupua ia. Nana i hoowalewale, loaa o
Kamapuaa i na kiai a Olopana. Lohe o Olopana o Kamapuaa ka mea i pau ai
o ka moa, kuahaua ia na kanaka mai Kahana a Kaluanui, e kii ia
Kamapuaa, e auamo mai i mua o Olopana. (Elua lau kanaka paha.) A hiki
lakou i mua o Kamapuaa, lalau aku la ia ia hikiikii iho la a paa, kau i
luna o ka manele, a auamo aku la, a hiki i Punaluu. Kahea mai o
Kamaunuaniho ke kupunawahine, ma ka inoa o Kamapuaa:
He miki, he miki,
A i hanau mai oe e Hina,
Ka maka o ka puaa,
E lele ana i ke lani,
E lele ana i ke kuahiwi,
Ewalu maka o ke keiki puaa a Hina,
Na Hina oe,
Na Kahikiula,
Na Kahikilei,
O Lonoiki oe,
O Lono nui oe,
O kuu maka, o kuu aloha, e Lono e,
Haina a moe i kuahu a Olopana;
A ko kakou alii,
Kou inoa, e o mai.
Ia wa nu o Kamapuaa i luna o ka auamo, hiki aku la lakou i Kahana, iho
iho la na niho o Kamapuaa ma o a maanei, pau loa na kanaka. A koe o
Makalii, i ahai lono e lohe ai o Olopana. Holo aku la ia a mua o
Olopana, hai aku la i ka make o na kanaka ia Kamapuaa, a koe ia. Kena
mai la o Olopana i na kanaka mai Kahana a ka lae o Kaoio, aneane ekolu
lau kanaka ka nui, me ka makaukau no ke kaua me Kamapuaa. A hiki lakou,
auamo ia Kamapuaa e like me mamua. Kahea hou o Kamaunuaniho, i ka inoa
o Kamapuaa:
O Hiwahiwa oe.
O Hamohamo na,
Ka maka o ke akua
Lele oili i ka lani,
O Haki—one,
O Ane—ka la,
Kau hua, kau lani,
Hookokohi ka lani,
O ke kanaka oe,
I hanau i uka o Kaliuwaa,
Ewalu ka wawae,
He kanaha ka manea,
O ka lau o ka hiwa,
O ke ki o ki kea,
O ka nana kea,
O ka ha hei kea,
Kakalanuhea, Kakalauela,
E ka ehu, e ka uli,
E ka hiwa, e ka mahakea,
Ke kukui, Kamaumau, Kahalauhaloa,
Ke ao oo, kea piwai,
Ka haole nui maka alohilohi,
E Kama lepo puaa,
Ke ao puaa i ka lani,
Na kino puaa o Kama i ka nahelehele,
O Haunuu oe, o Haulani,
O Kaalokuloku,
Ka mano o ka ia nui,
E ui, o ko inoa ia, e o mai.
Ia wa, hu ua puaa nei i luna o ka manele, a pau iho la kaula i ka
hemohemo. Ka ai aku la no ia i na kanaka a pau loa, a koe no o Makalii.
Holo hou no o Makalii a loaa o Olopana, hai aku la i ka hana a ka puaa
ia lakou. A lohe o Olopana kena ae la ia, o na kanaka a pau loa mai
Kaluanui a Kahuku, e kii ia Kamapuaa e amo mai a hiki i mua o Olopana.
A hiki na kanaka i mua o Kamapuaa, hikii iho la a paa, kau i luna o ka
manele auamo aku la a Punaluu.
Mele hou o Kamaunuaniho ke kupunawahine o Kamapuaa:
O Kanaiahuea oe,
O ke ’kua maka oioi,
Nana ka maka i ka lani,
E kilo ana i ka moku nei,
I ka hiki ua lani,
Ka puu e lono i ka haiuiu,
O Hiiaka oe i Puuokapolei,
Ke ’kua oe o Haia,
O Haia oe, kou inoa ia e o mai.
Ala hou o Kamapuaa, a ai i na kanaka, a koe no o Makalii. Holo aku la
ia a hiki i mua o Olopana, hai aku la i keia mau mea a pau loa. Kena
hou o Olopana i na kanaka mai Kahuku a Keahuopuaa. A hiki lakou i mua o
Kamapuaa, hana no e like me kela poe mamua. Auamo aku la a hiki i
Kapaka, kau hou o Kamaunuaniho i ke mele:
Na Mumu ka lani,
Na Muahaaha,
Na ilo eu,
Na Niniole,
Na ka hua nui,
O ke lono i ke ao,
Na ka mana o ka puaa,
Na kui, na nau,
Na wali, na oka,
Na Haapekupeku.
Na ka puaa eku aina,
E ku nei i ka moku o Kauai,
Oahu alua ia nei la,
Kou inoa ia e o mai.
A pau keia mele ana o Kamaunuaniho, ai hou o Kamapuaa e like me mamua i
na kanaka a pau loa, a koe no o Makalii. Hele aku la ia a lohe o
Olopana i keia mau mea a Kamapuaa. Alaila, kuahaua ae la ia i na kanaka
a pau loa o Oahu nei. Na ’lii malalo ona, na koa, na makaainana, aohe
kanaka e noho. Hele me ka makaukau, no ke kaua. Ka pololu, ka elau, ka
ihe, ka newa, ka nihomano, ka pahoa, ka ahuula, ka mahiole, na mea make
a pau loa.
Ia Olopana e hoomakaukau ana i keia mau mea, hiki mua aku la ka lohe ia
Kamapuaa ma Kaluanui. Nolaila, makaukau e iho la ia mamua o ko Olopana
hiki ana.
NO KALIUWAA.
He pali kiekie loa o Kaliuwaa ke nana aku, he pali hiki ole ke pii aku
i luna, a ke iho mai i lalo, aohe alanui e hiki ai, a he pali loihi no
hoi ke nana aku, elua hapakolu o ka mile paha kona kiekie mai ka honua
o lalo a hiki i ka welau o luna. A ma ia pali nihinihi o Kamapuaa i moe
ai mai lalo ae a luna, i alanui e pakele ai na makua, na kaikuaana, ke
kupunawahine, na ohua a me na ukana o lakou.
A pau loa na mea a pau i ka hiki i luna o ka pali o Kaliuwaa. Koe iho
la o Kamaunuaniho, ke kupunawahine i lalo, no ka mea, ua hookae ia i ka
pii maluna o ka moopuna o Kamapuaa. Nolaila, huli ae la ke alo o
Kamapuaa i luna, a ma ka waiu kona pii ana a hiki i luna o Kaliuwaa.
Pela i hiki ai o Kamaunuaniho i luna a pakele i ka make a Olopana.
NO OLOPANA.
A hiki o Olopana me kona poe kanaka ma Kaluanui, aohe o Kamapuaa.
Nolaila, huli mai la o Olopana ma na pali Koolau a hiki i Kailua. A
malaila ae a Maunalua, a Wailupe, a Waikiki, a Ewa, a Waianae, noho iho
la o Olopana i laila, no ka mea, aia i laila o Kamapuaa. Hele mai la o
Kamapuaa a Wahiawa noho i laila, mahiai.
O Olopana hoi a me na kanaka ma Waianae kahi i noho ai. Ma keia noho
ana a Olopana, aole hiki ia ia ke kii ia Kamapuaa no ke kahuna ole nana
e hoakaka mai iaia i ka pono o ke kii ana a me ka lanakila maluna o
Kamapuaa. No ka mea, ua paa o Lonoaohi i ke kaula a hiki i kona make
ana, oia ka Olopana kahuna i kona wa e noho alii ana no Oahu nei. A no
kekahi hewa i loaa ia Lonoaohi i mua o Olopana, nolaila, ua pau kona
noho kahuna ana.
NO MALAE.
Oia ke kahuna i kii ia ai ma ke kauoha a Olopana i Kauai. I kona hiki
ana i Waianae a launa me Olopana, olelo aku ia ia Olopana ma kona ano
kahuna: “E kuu haku, e ke ’lii e! O ko hoa paio o Kamapuaa, he ’kua ke
ano, aole e make ia oe, aole hoi oe e ola ke hele aku e kaua maoli. Eia
ka pono ia oe e hana aku ai i ko hoa paio, a pela oe e lanakila ai. I
puaa lau, i awa lau, i moa lau, i ia lau, i kanaka lau, i maia lau. O
keia mau mea a pau loa e hana oe peia, alaila, lawe aku a mua ona hahau
aku. O kona nawaliwali no ia, alaila, pau ka ikaika.”
Ma keia olelo a Malae ke kahuna, i hooko iho ai o Olopana. A makaukau
keia mau mea, pii aku la ia me na kanaka a loaa o Kamapuaa, hahau aku
la o Olopana i na mea a ke kahuna i olelo ai.
Mahope o ka hahau ana a Olopana, nawaliwali loa o Kamapuaa a palupalu
loa iho la. Ia wa, alako ia o Kamapuaa e na kanaka a hiki i Pahoa (he
aina iai ma Waianae a hiki i keia la). Ilaila, maluhiluhi o Olopana a
haalele ia Kamapuaa, a hoi aku la i ka hale. Koe iho la o na kanaka e
kauo ana ia Kamapuaa.
MOKUNA II.
No Lonoaohi ke Kahuna.
Ua paa o Lonoaohi i ka pou a manu. (He pou no i waena o ka hale.) Ua
paa hoi ko Olopana manao e kau pu me Kamapuaa i luna o ka heiau.
Ua ike o Lonoaohi ma kona aoao kahuna, i ko na kanaka manao e hana aku
ai ia Kamapuaa, oia keia. I ka hiki ana o na kanaka a me Kamapuaa i
Pahoa, hele aku la na kanaka e imi i pahoa, i mea kaha i ka opu o ka
puaa, i pau ka naau a me ka loko, alaila mama ke amo ia Kamapuaa. Manao
o Lonoaohi, o make o Kamapuaa, a o make no hoi lakou. Nolaila, hoouna i
na keiki ana, ia Kapuaaolomea, a me Kapuaahiwa, e hele e olelo aku i na
kanaka. Wahi a Lonoaohi i na keiki: “E hele olua a na kanaka, olelo aku
olua penei: E! i mai nei ke ’lii aole make kaha ka opu o ka puaa. Pela
no a hiki i ka lele, e ino auanei ka heana a ke ’lii. He mau keia la, a
po, o ka po auanei a ao, inoino loa ka heana a ke ’lii. Eia hoi kekahi,
ua olelo mai nei ke ’lii, aohe make alako i lalo, o poholehole a inoino
ka ili i ke alako ia. E auamo i luna o ka manele, a kaumaha, alaila,
kuu i lalo, hoomaha, pela mai nei ke ’lii. No ka mea, pela e ola ai ko
olua haku. Ina ola ia, ola kakou, ina make ia, make kakou.”
A hiki laua i mua o na kanaka ma Pahoa, e hookala ana na pahoa, e
makaukau ana e kaha i ka opu o Kamapuaa. Hai aku la laua i na olelo a
Lonoaohi i na kanaka a pau loa, a lohe lakou, haalele i na pahoa.
(Nolaila, ka inoa o ia aina a hiki i keia la o Pahoa.) Lawe maikai ia
aku la o Kamapuaa a hiki i ka heiau e kau ai.
Ia po ana iho, moe iho la o Lonoaohi ma kona wahi me na keiki, me ka
paa o waho i ke kiai ia. O Kamapuaa hoi me kona kiai ia. I ke kau o ke
aumoe, i ka huli ana o ka ia, puoho o Lonoaohi ma ka hoala o kona akua.
Kukuli aku la me ka hoomana i ke ’kua, a pau ka hoomana ana, hemo aku
la ke kaula mai kona kino aku, ala ae la ia a hele aku la, ua moe na
kiai. A hiki aku la ia ma ko Kamapuaa wahi e paa nei, ua moe no hoi na
kiai, aohe ala. Halalo iho la o Lonoaohi ma ka ihu o Kamapuaa, e hanu
ana no, aole i make. I iho la o Lonoaohi, “Ola! Ua kuhi au ua make loa
oe, aole ka! Akahi a ola keia mau iwi.” Olelo iho o Lonoaohi ia
Kamapuaa: “E! ona wai ko’u o Oahu nei.” Hu ae o Kamapuaa: “Hu.” Eia ke
ano o ia huaolelo. O na aina i pili ka inoa ika wai, e like me neia.
Waianae, Waialua, a pela aku. Ua maopopo ia Lonoaohi ma kona ike e make
ana o Olopana, a e lilo ana o Oahu nei no Kamapuaa, oia ke kumu o
Lonoaohi i noi ai. A pau ka launa ana o Lonoaohi me Kamapuaa, hoi aku
la o Lonoaohi a kona wahi noho iho la. Hookahi ana hana o ka pule i
kona akua. No ka mea, a ao ae kau laua i ka lele me Kamapuaa.
A olowalu ka moa o ke kakahiaka nui, hele mai la o Olopana me ka kahuna
o Malae, e kai ka aha a maikai, no ke kau ana o ke kanaka i ka lele ke
ao ae. Ia laua e hele mai ana e hiki i ka anuu o ka lele, oili aku la o
Kamapuaa a kau i luna o ka anuu. Nana iho la, maluna iho ia Olopana ma
me ke kahuna. Ia Olopana me ke kahuna e huli alo ana, me ke olohelohe o
ke kino, e kai ana, a e pule ana, aole i amama, ia wa hoaa o Kamapuaa i
na maka. Ike o Malae a me Olopana ia Kamapuaa e ku ana i luna, puni
laua i ka makau a me ke eehia nui, aole hiki ke holo. Alaila, pule o
Kamapuaa i luna o ka anuu, e kahea ana i na kino a pau loa ona, a me na
akua a pau. Alaila puni o waho i na ’kua me na puaa. Kahea aku o
Kamapuaa i ke kahuna ia Lonoaohi:
E Lonoaohi e!
Kaupale ka imu,
Ohi aku ohi mai.
Ia wa, oili ae la o Lonoaohi a waho kukulu i ka lepa. O ka poe i komo
maloko o ka lepa, pakele i ka make. Mahope o laila, aohe ahailono
hookahi i pakele aku ia Kamapuaa, o Makalii. No kona komo ana maloko o
na uha o Kamaunuaniho. Pela ka make ana o Olopana ia Kamapuaa, a pela
no hoi i lilo ai o Oahu nei ia Kamapuaa.
MOKUNA III.
No ka Hoouka Kaua ana o Kamapuaa me Lonokaeho, o ka Lua keia.—Kaua
o Kamapuaa me Kuilioloa.
O Kahiki ka aina o Lonokaeho, ke ’lii ma kekahi aoao, a o Kowea ma
kekahi aoao. He mau alii paonioni laua o ka noho ana, he kaua ma waena
o laua i na la a pau loa. O Kowea hoi ko Kamapuaa makuahunowai, nana ka
Kamapuaa wahine i kona hiki ana i laila. I aku o Kamapuaa ia Kowea: “Ke
hele nei au e kaua me Lonokaeho. E nana oe i ke ahi ke a. I pii ka
uwahi i luna a moe i kai, ua make o Lonokaeho ia’u. Aka i pii ka uwahi
a moe i uka ua make au ia Lonokaeho.” Ia po, moe iho la o Kamapuaa a
ao, hele aku la ia a hiki i kahi o Lonokaeho e noho ana. Aole i ala ka
hiamoe, kahea iho o Kamapuaa:
E moe e Kahiki e!
E moe e Kahiki e!
E moe e Kahiki e!
E ala e Kahiki e,
E ala e Kahiki e,
E hume ka malo,
E ai ka ai,
E hopu ka lima i ka laau
Haua a pa i ke poo waimaka nui
Haawi ka aina,
Lilo ka moku ia Kowea
Puni o Kahiki e! puni.
A lohe o Lonokaeho i keia leo o Kamapuaa, olelo mai la ia: “Ia oe ka
haawi o ko’u aina e na kanaka? Nohea oe? Kai no o ka hele mai a kokoke,
he alo he alo, hakaka ana a make au, alaila lilo ka aina.” Ae aku o
Kamapuaa: “Ae.” Hele aku la o Kamapuaa a kokoke i o Lonokaeho la. Ia
wa, hoike mai o Lonokaeho i kana make ia Kamapuaa.
NA LAE O LONOKAEHO.
Ewalu lae o Lonokaeho, he mau lae oi ke ooki iho, aia i luna i ka lani.
O Kuanuenue, o Leleianaha. Oia ka inoa o na lae, e manao ana e makau o
Kamapuaa. Mahope iho o ka hoike ana o Lonokaeho i na lae ona ia
Kamapuaa, helu aku o Kamapuaa i na inoa o na akua ona. Penei: