Noho iho la lakou a hala ekolu la, hoomoe o Kepakailiula i ka hale a

pau i ka hiamoe. Ala ae la ia a hele i waho, a hiki i ke one maloo e

kau ana he wahi waa i laila. Lawe aku la ia a loko o ke kai, holo aku

la i Maui, a pae aku la ma Kapueokahi i Hana. Pae aku la ia a uka, hele

aku la a hiki i kahi o Kakaalaneo ke ’lii. I nana aku ka hana, ua ona i

ka awa, e kahea ana i ka wahine: “E Makolea e, e Makolea e, e lawe aku

oe i na hua moena o kaua a mawaho o ka aleo, haliilii iho, a pau ko

haliilii ana, kii mai oe ia’u a kaualupe aku i waho.” A pau ka olelo

ana, hele mai la o Makolea me na wahine a ka aleo, haliilii iho la. A

pau ka haliilii ana, kii aku la e kaualupe mai ia Kakaalaneo. Ia lakou

i kii ai e kaualupe mai, hele aku la o Kepakailiula a ka moena a lakou

i haliilii ai, kikio iho la, a mimi iho la, a holo ae la e pee ma kahi

e ae. A hiki aku la o Kakaalaneo i luna o ka hua moena, pakika aku la i

ke kukae a me ka mimi. Huhu mai la ia Makolea a me na wahine, a mahope,

kahea hou e lawe i ka moena a mahope o na waa. A hana aku la o Makolea

peia, a moe iho la laua mahope o na waa. Ia wa pauhia loa o Kakaalaneo

i ka ona o ka awa, a hiamoe loa iho la. Lalau iho la o Kepakailiula ia

Makolea a lawe ae la a ka nahelehele moe laua ilaila. Uwe mai o Makolea

ia Kepakailiula, i ka make ia Kakaalaneo. Ninau aku o Kepakailiula:

“Heaha keia au e uwe mai nei?” Wahi a Makolea: “E uwe aku ana au ia oe

no kuu minamina i ka make i kuu kane, ia Kakaalaneo, aole e hala kana

ihe, i ka pua mauu, i ka naonao, i ka uku lele, aole hoi ou he aka nui

kou.” I aku o Kepakailiula i kana olelo kaena, a hooio, penei:

He hua kona, he hua ko’u,

He laho kona, he laho ko’u,

He kane ia, he kane au,

Aole i ike ia na ai a maua,

Nana paha na’u paha.

Momoe iho la laua, a kani ka moa mua. Olelo aku o Kepakailiula i ka

wahine. “Ke hoi nei au a Hawaii, noho a hala ekolu la, alaila, hiki hou

mai au. Nolaila, e kukulu oe i lepa nou, a o kau poe e aloha ai e lawe

mai oe maloko o ka lepa.”

Hoi aku la o Kepakailiula a pae i Kohala. Komo aku la i loko o ka hale

a moe iho la, a ao ae la lakou paina a pau loa.

A pau ka paina ana, olelo aku la ia i kahi wahine uuku ana, ia

Kapuaokeonaona. “Ea! he wahi olelo ka’u ia oe, o kaua wale no. He

punahele no anei oe i ko makuakane?” “Ae, he punahele au. O ka’u mea e

olelo aku ai, o kana ia e hana ai.” “Ae, e olelo aku oe i ko makuakane,

e hoakoakoa i na waa a pau loa o Kohala nei, a me na kanaka a pau loa,

aohe mea a noho aku. Mai ka mea liilii a ka mea nui, e holo me a’u i

kuu huakai makaikai i Maui, a hoi mai.” Ia wa lohe aku la o Kukuipahu.

Holo aku la na luna, ma o, maanei o Kohala a puni, mai ke kahi a hiki i

ke kolu o ka la, ua makaukau na mea a pau loa. I ka ha o ka la, holo

mai la lakou i Maui. Ma keia holo ana, ua pani ia ka moana o Alenuihaha

e na waa. Ua olelo ia, mai ka lae o Upolu a ka lae o Kauwiki, ka paa i

na waa. Ma keia holo ana, komo aku la na waa mua i Hana ma Maui, i

laila o Kakaalaneo kahi i noho ai me na ’lii, a me na kanaka.

A kokoke e lele i uka, olelo mai o Kepakailiula i na mea a pau loa: “E,

i kai no oukou e lana ai. Owau ke lele ae iuka, i nana ae oukou ia’u a

i make au, o ke ala no nei hoi ia Hawaii. Aka, i ola au, lele ae i

uka.” Lele aku la o Kepakailiula me kana laau palau, a hele aku la i ke

one maka, a ke one maloo, a hala ia a ka pohuehue, ka alaalapuloa. Ku

ana o Kakaalaneo me na ihe elua. Hookahi o ka lima hema, hookahi o ka

lima akau. Mai ka lele ana aku a Kepakailiula, a kona ku ana me

Kakaalaneo, uwa na kanaka o uka, i ke kanaka maikai o Kepakailiula. A o

kekahi poe hoi, uwe lakou no ka make ia Kakaalaneo.

MOKUNA III.

KE KAUA ANA.

Olelo mai o Kakaalaneo me ka hookano ia Kepakailiula: “I keia la, ai

kuu ihe i ko io, no ka mea, aole e hala ana kau ihe. I ka pua mauu, i

ka naonao, i ka uku lele.” Pane mai o Kakaalaneo: “Ia wai mua, i ke

kamaaina paha, i ka malihini paha?” I aku o Kepakailiula: “I ke

kamaaina mua, he hope ka ka malihini. Pahu mai la o Kakaalaneo i ka ihe

ma ka lima akau ia Kepakailiula. A kokoke wehe ae la o Kepakailiula i

ka poaeae, a komo aku la ka ihe mawaena, a puliki ae la ka lima, paa ka

ihe ma waena konu o ke kino. He oi ka ikaika o ka makani o ka ihe, a me

ke kolili o ka maka i ka lele ana mai.

Ma keia lele ana o ka ihe, paha mai o Kakaalaneo me ka manao ua ku o

Kepakailiula, penei:

Aole no paha oe e pakele i kuu ihe, no ka mea

Ua ku ka’u ihe i ka pua mauu, i ka naonao, i ka uku lele,

A pehea hoi oe e pakele ai he aka nui.

Ma keia paa ana o Kepakailiula i ka ihe, a maalili, kuu aku la ia i

kiona, kahi hooleina moka.

A ike o Kakaalaneo, olelo mai la: “Heaha la ka mea i loli ai ka maka o

kuu ihe, he pa paha na ke Kona, ka makani kulai hale, he loaa paha i ka

makani lau awa o Hana, nolaila oni ka maka o kuu ihe. Hala ae la oe i

ka ihe a kuu lima akau, o ka ihe koe a kuu lima hema, loaa aku oe ai

kuu ihe i ko io.” Pahu mai la o Kakaalaneo i ka ihe ma ka lima hema, a

hiki ia Kepakailiula. Wehe ae la ia i ka poaeae hema, a komo mai la ka

ihe malaila, a maalili iho la ka ikaika o ka ihe, kuu aku la o

Kepakailiula i kiona e like me ka ihe mua. Olelo mai o Kakaalaneo: “U!

ua noho ae nei au a he make koe i ka aina, aohe hala o ka’u ihe, a ia

oe ae nei hala kuu ihe kuku.”

A pau ka olelo ana, eu aku o Kakaalaneo e holo. Kahea aku o

Kepakailiula mahope. “E holo ana ka hoi ua koa i ke aha?” Ia wa,

hualepo o Kepakailiula i kana laau palau. Mai ka lepo ka pii ana ae a

loaa o Kakaalaneo, mai ka miona lemu, a ke poo ka nahae. Hookahi a

Kakaalaneo huaolelo i pane ae a make loa, penei. “E na ’lii o Maui. O

ka nana make no ka ka oukou ia’u, make au!” Ia wa, lele na ’lii, me na

kanaka e pepehi ia Kepakailiula, me ko lakou manao e lanakila maluna

ona, a e make o Kepakailiula. Ia manawa, lalau o Kepakailiula i na

kanaka, a haihai, e like me ka lala laau liilii imua o ke kanaka. E

uuina ana, a e paapaaina ana ke loaa aku i ka lima. Hookahi kanaka,

hookahi lima, a pela kahi lima, o ka mea holo aku ka mea pakele. O ka

mea ku mai e hakaka, pau loa i ka make.

A ike o Kiinoho a me Kiihele ia Kepakailiula, e kaua ana me ka

lehulehu. Lele aku la laua, a haihai pu i na kanaka me Kepakailiula,

hui akolu lakou.

A ike o Kukuipahu ka makuahunowai, i ka pau loa o na kanaka o ka aina i

ka make. Lalau oia ia Kapuaokeonaona, kahi wahine uuku a Kepakailiula,

a holo-kiki aku la a mamua o Kepakailiula, kukulu.

A hiki o Kepakailiula i kahi a Kapuaokeonaona e ku ana, lalau aku la ia

i ka wahine a amo ae la, a hoi mai la i na waa, pela i pau ai ka luku

ana. Haawi aku la o Kepakailiula i ka aina no Kukuipahu, oia ke ’lii

nui o Maui, ma ko Kakaalaneo wahi.

Ma keia make ana o Kakaalaneo ia Kepakailiula, ua kaulana aku la ia mea

a lohe o Kakuhihewa ke ’lii o Oahu. Nolaila, makau iho la o Kakuhihewa,

ia Kepakailiula. Hoouna aku la o Kakuhihewa i kona mau waa ponoi, a me

na kahu i Maui, e kii ia Kepakailiula i keiki nana, a lawe mai e komo i

ka aina o Oahu nei. Holo aku la na waa, mai Oahu aku a pae i Kaunolu,

no ka ikaika o ka makani welau aa. A ahiahi ae la, akakuu iho la ka

makani, holo aku la a pae ma Keanapou i Kahoolawe. Mai laila aku a pae

ma Kapueokahi i Hana, Maui, i laila o Kepakailiula i noho ai. Pae aku

la na waa a uka, hele aku la lakou a kauhale kamaaina. Ninau aku la,

auhea ko Kepakailiula hale? Aia i ka puu o Kauiki, ma ka hikina e ku la

ka hale. A hiki lakou i laila, aloha mai la o Kepakailiula, aloha aku

la lakou. A kuu iho la ko lakou nae, olelo aku la ia Kepakailiula: “I

kii mai nei makou ia oe, e holo i Oahu, i kauoha mai ko makuakane o

Kakuhihewa ia oe, e holo oe e komo i ka aina, eia na waa, o oe a kau

iho, holo ae kakou.” Ae mai la o Kepakailiula, ia wa, holo mai la meia,

o Kiinoho me Kiihele, me ka laua wahine, o Makolea a me Kapuaokeonaona.

A kau lakou i luna o na waa, holo mai la.

Ma keia holo ana, punia lakou e ka ino, a haule malalo hikina o

Mokuhooniki, i Molokai. Malaila aku a Kalaupapa, moe iho la a owakawaka

ke kakahiaka nui. Holo mai la a pae i Waikiki ma Oahu, i laila o

Kakuhihewa kahi i noho ai.

Haawi mai la o Kakuhihewa ia Oahu a puni, no Kepakailiula. Haawi ae la

o Kepakailiula i na makuakane, ia Kiinoho a me Kiihele ia Oahu nei. A

lilo iho la laua he mau alii no Oahu a puni, noho mai la o Kakuhihewa

malalo o laua.

Ekolu la i hala ia lakou i ka noho ana ma Waikiki, he mea mau no laila,

ka heenalu ana i na la a pau loa. O Makolea kekahi ma keia heenalu ana.

I ka ha o ka la, hele aku la o Makolea e heenalu ma waho aku o

Kalehuawehe. Oia kekahi nalu kaulana o Waikiki a hiki i keia la. Ia ia

e heenalu ana, hiki mai la he mau elele na ke ’lii o Kauai, o Keaumiki

a me Keauka. He mau kahu laua no Kaikipaananea ko Kauai alii e hele ana

laua e imi wahine na ka laua hanai, na Kaikipaananea. Ia laua i holo

mai ai ma waho o Leahi, a pili ana i ka nuku o Mamala. Ike mai la laua

ia Makolea e heenalu ana, hoomau mai la laua i ka nana ia Makolea. A

kokoke ike pono aku la laua, he wahine maikai loa ia, aohe ona lua.

Nolaila, lalau aku la laua ia ia, a lawe aku la i Kauai, i wahine na

Kaikipaananea.

Ma keia lilo ana o Makolea i Kauai, kupu ae la ko Kepakailiula manao, e

holo e imi i kana wahine i Kauai. Nolaila, nonoi aku la ia ia

Kakuhihewa i waa nona e holo ai. Haawi mai la o Kakuhihewa i ka waa me

ke kanaka. Hoole aku o Kepakailiula: “Aole o’u manao e hele ma ke ano

alii, no ka mea, ua kii aihue ia mai ka’u wahine, a pela wau e hele

aihue aku ai, nolaila, e haawi mai oe i wahi waa uuku no’u.” Haawi mai

la o Kakuhihewa i kahi waa. Holo aku la o Kepakailiula, a po a ao ae ku

ma Waimea i Kauai. Pae aku la ia a uka, wawahi iho la i ka waa a

okaoka, hele aku la a hiki i kekahi hale, e noho ana kekahi alii o

Kauai, o Kaunalewa ka inoa, he ’lii waiwai a hanohano loa. Ike mai la i

ke kanaka maikai o Kepakailiula, kahea maila, a hiki aku la o

Kepakailiula i mua ona, olelo mai la: “He makemake au e lilo oe i

aikane na’u, o kau mau mea e olelo mai ai ia’u, o ka’u ia e hoolohe aku

ai.”

Noho iho la laua a hala ekolu la, lohe ia aku la ka hauwawa o ka leo o

na kanaka a me ke ’lii, nolaila, ninau aku la o Kepakailiula i ke

aikane ana ia Kaunalewa: “Heaha keia hauwawa o uka?” I mai o Kaunalewa:

“O ko makou alii o Kaikipaananea, e honuhonu ana, e mokomoko ana, e kui

ana, a hina iho la kekahi, uwa ae la.” I aku o Kepakailiula: “Aole e

pii ia aku ia wahi?” I mai ke aikane: “I ke aha hoi.” Pii aku la laua a

hiki i mua o Kaikipaananea, e paapu ana na kanaka, a me na mea a pau

loa. Ike mai la na mea a pau ia Kepakailiula, uwa mai la i ke kanaka

maikai, a minamina iho la no ka make ia Kaikipaananea.

MOKUNA IV.

NO KAIKIPAANANEA.

Oia ko Kauai alii a puni, he ’lii ikaika loa ia i ka hakaka, a me ke

kui. Aole ona mea e hina ai, oia ka oi o Kauai a puni, aohe alii, aohe

koa oi ae mamua ona, nana wale no ka hina a me ke eo. Nolaila, alua

alii makau ia, e na ’lii mai Hawaii a Niihau. O Kakaalaneo ko Maui, o

Kaikipaananea ko Kauai. Nolaila, haawi wale na kaikamahine alii a me ka

aina no keia mau alii, no ka makau o make.

Ike mai la o Kaikipaananea ia Kepakailiula, kahea mai la: “E! maanei ka

malihini e papa wahi lealea ai me kamaaina, eia no hoi na lealea o

anei. He honuhonu, he mokomoko, he kui no hoi.” I aku o Kepakailiula:

“Aole au i ike i ka honuhonu,” wahi a Kaikipaananea, “ole ae la oe ia,

i ka mokomoko hoi.” “Aole no wau i ike ia.” “I ke kui hoi.” “Ae, e aho

au ia, ua ao iki, aole nae i ai lolo, aka, e hoao no me ke kamaaina.”

No ka honuhonu: Eia ke ano o ia, he noho i lalo, a hookomo ka wawae

maloko o kekahi wawae, a hoopili i ka uha. Pela na wawae a elua, ua

kapa ia ia, he honuhonu.

Ku ae la laua i luna. Olelo mai o Kaikipaananea: “Ia wai mua, i

kamaaina i ka malihini.” I aku o Kepakailiula: “I kamaaina mua, he hope

ka ka malihini.” Mahope o keia olelo ana, kui mai la o Kaikipaananea ia

Kepakailiula, a kunewa, ona iho la, me ka aneane e haule ilalo. Aole

nae i hina, aka, ua poniuniu ma keia kui ana o Kepakailiula. Nolaila

kupono ae la ia i luna a pololei, pohala ae la kona poniuniu. Waiho aku

la o Kepakailiula i kana puupuu, ku o Kaikipaananea, waiho i lalo.

Helelei ka mimi, hu ka lepo, lele kukae ma kuu, kolili na wawae, moa ka

umu, moa ka umu. Mahope o laila, ala mai o Kaikipaananea a olelo kaena:

“Ka akahi ka ka walea, lealea, eia ka o oe ka mea e mikomiko iho ai

keia kino!”

Eia nae, i ka wa i hina ai o Kaikipaananea ia Kepakailiula, uwa ka aha,

a mahalo mai ia Kepakailiula i ka ikaika. Wahi a lakou: “Aohe kanaka

ikaika e hina ai o Kaikipaananea, a ia oe ae nei hina.”

Mahope o laila, hoi aku la o Kepakailiula me ke aikane, me Kaunalewa, a

hiki hou i kekahi la. Pii aku la laua, hakoko no, haina lima o

Kaikipaananea. Pela no ka hana ana a hala ekolu la, hoouna o

Kaikipaananea i kona kanaka ia Kukaea, e hele e kukala i na mea a pau

loa, e hui ma kahi hookahi e koho i ka nane a ke ’lii.

MOKUNA V.

NO KUKAEA.

Oia ko Kaikipaananea kanaka ponoi, o kana ai, o ka hana lepo o

Kaikipaananea, a me kona hana wai, ka Kukaea ai. A nolaila, mai kona

inoa o Kukaea, o kana ai no ia, a hiki i ka la i hele ai e kukala ma

Kauai a puni.

Penei kana olelo kukala: “E hele na mea a pau ma kahi o ke ’lii e koho

i ka nane. Ina loaa, pakele i ka umu, ina loaa ole, make i ka umu. Aohe

kane e noho, aohe wahine, aohe keiki, aohe palupalu. O ka mea o aku a

amo ole na maka, oia ke noho. Ina e noho kekahi ia la, pau kona hale i

ke ahi, kau ka hoopai, mai ka makua a ke keiki, a ka ohana, a ka pili

mai, a ke aikane. A pela ka hoopai o ka mea noho ia la.”

Ma keia hele ana a Kukaea, a hiki i kahi a Kepakailiula e noho ana, me

ke kahea i ka leo a nui. I aku o Kepakailiula i ke aikane: “Owai keia

kanaka e kahea nei?” Olelo mai ke aikane: “O Kukaea, ke kanaka ponoi o

Kaikipaananea. E hele ana e kukala i na mea a pau, e hele ma kahi o ke

’lii e koho ai i ka nane. Ina loaa, pakele ia i ka enaena o ka umu, ina

loaa ole make ia i ka umu.”

A lohe o Kepakailiula i keia olelo, i aku ia i ke aikane: “Hea ia aku

hoi ha, e hele mai maanei?” “Ka he kanaka ino, he pilo, no ka mea, he

kukae kana ai.” Wahi a Kepakailiula: “E kahea aku oe, he makemake au e

ike ia ia.” No keia olelo a Kepakailiula, kahea aku la o Kaunalewa ia

ia. “Hele mai maanei.” Hele mai la o Kukaea a kokoke, i mai la: “Aole

au e pono ke hele aku i laila, he ino au e ku aku la, he pilo, no ka

mea, he kukae ka’u ai a hiki i keia la.” Kahea mai o Kepakailiula:

“Hele mai, mai makau oe, a hopohopo.” A hiki o Kukaea, i aku o

Kepakailiula: “E hamama ko waha.” A hamama ka waha o Kukaea a ninini

iho la o Kepakailiula i ka wai, maloko a ma waho o ke kino, a pau iho

la ke pilo o kona kino. Hoaahu iho la o Kepakailiula i ke kapa, a

hoohume i ka malo, hanai iho la i ka ai a me ka ia, a maona. I aku o

Kukaea ia Kepakailiula: “I aha la auanei ka’u uku ia oe? No ka mea, ua

noho ae nei au a hiki i keia la, me ko’u alii, a ua hele ae nei no hoi

a puni o Kauai, aole o’u mea nana i hanai i ka ai. Eia ka he mea ono ka

ai a me ka ia. Nolaila, eia ka’u uku ia oe. E hai aku au ia oe i ka

nane a ke ’lii. No ka mea, owau wale no ka mea i loaa ai o ka nane. Eia

ua nane la, elua nane, elua haina.”

Kai a puni,

Kai a lalo,

Koe koena.

O kanaka i ku,

O kanaka i moe,

O kanaka i pelupelu ia.

Eia ka haina o ka nane mua.

“He hale. Ako ia a puni o luna me lalo, a koe ka puka. Eia ka lua o ka

haina o ka nane. He hale no. He laau ka mea ku, he aho ka mea moe, he

mauu a me ke kaula ka mea i pelupelu ia. Oia ka loaa o na nane a ke

’lii. Eia nae, a hiki ia la, hele ae oe, a mua o ke anaina. Nana ae oe

i ka enaena o ka umu, no ka mea na’u no e kahu ka umu. A ike oe ua

enaena, hai ae oe i ka loaa o ka nane mua. A ulu ka umu, a pau ke a i

luna, hai ae oe i ka lua o ka nane. A pau ka hai ana, alaila, lalau aku

au ia Kaikipaananea a kiola i loko o ka umu.” I aku o Kepakailiula: “E

hoi oe a i pololi, iho mai ianei e ai ai.” A hiki i ka ha o ka la,

akoakoa na mea a pau loa ma kahi o ke ’lii, ia manawa, hiki o

Kepakailiula ma kahi o Kaikipaananea.

Ike mai la o Kaikipaananea, kahea mai la: “E ka malihini, maanei e

walea ai. Eia ka lealea o keia la, he nanenane. Ina e loaa a’u nane i

ka mea e loaa ai, pakele ia i ka umu e a ana, aka, ina loaa ole, pau ia

i ka umu, kalua ia.”

I aku o Kepakailiula: “E hai mai no ke ’lii i lohe ia kana mau nane.

Ina i loaa, a ina i loaa ole. Ua maopopo no ka hoopai, he kalua i ka

umu. Eia a’u nane. Nane akahi:

Kai a puni,

Kai a lalo,

A koe koena.

“Eia ka lua o kuu nane.

Kanaka i ku,

Kanaka i moe,

Kanaka i pelupelu ia.

Nana aku la o Kepakailiula i ka enaena o ka umu. A enaena. Hai aku la

ia i ka nane mua. “He hale. Ako ia ka hale a puni, a koe koena, he

puka.” Nana hou o Kepakailiula, o ka ulu o ka umu. A makaukau ka ulu o

ka umu, olelo aku o Kepakailiula. “He hale no. Kukulu ia ka hale a ku,

hoaho ia ka aho, ako ia ka mauu a pelupelu me ke kaula pu.” I mai o

Kaikipaananea: “I loaa la ia oe ia wai?” Iaia e olelo ana, o kona

manawa ia i noho ai i loko o ka umu, ia Kukaea. Ia noho ana o

Kaikipaananea i loko o ka umu. Kahea ae la ia i na ’lii a me na koa o

Kauai. “Ea! o ka nana maka no ka ka oukou ia’u. Make au.” Lele iho la

na ’lii o Kauai a me na koa i luna o Kepakailiula e pepehi. Ia manawa o

Kepakailiula i haihai ai i na kanaka, me he laau liilii la ka papaaina,

i na lima. Lele o Kukaea haihai pu i na kanaka, pela no hoi o Kaunalewa

ke aikane a Kepakailiula, akolu lakou.

Ma keia pepehi ana, aohe alii koe, aohe kanaka pakele i ka make. O ka

poe wale no i holo ke pakele.

Loaa aku la o Makolea, lawe mai la o Kepakailiula a noho iho la i kahi

o ke aikane o Kaunalewa. Olelo aku la o Kepakailiula ia Kaunalewa: “O

oe ke ’lii o Kauai a puni, o oe maluna a ma lalo, mauka, a makai, ka

moa a me ka maka. O ka noho alii wale no kau maluna o ka aina. A o

Kukaea, malalo mai ia ou, o oe maluna.”

A pau ae la ke kauoha a Kepakailiula, hoi mai laua i Oahu nei me

Makolea.

STORIES FROM THE LEGEND OF LAIEIKAWAI.

CHAPTER I.

RELATING TO AIOHIKUPUA.—TO HAUNAKA.

Aiohikupua [535] was a very strong man, both in boxing and wrestling.

When he set sail from Maui and landed at Kauhola, in Kohala, he found

the people gathered at Hinakahua, where they were holding their

customary games of boxing, wrestling and other manly exhibitions of

strength. At this place he met Ihuanu, a very expert and strong boxer

who belonged to that district, Kohala.

When Aiohikupua and his companions came ashore in Kohala they proceeded

up to see the wrestling. When they arrived at the grounds, Ihuanu came

out and challenged: “Who is to come from that side and meet me,

wrestling?” No one was seen to come and accept the challenge because

they were all afraid of him. After this Ihuanu turned to Aiohikupua and

said: “Say, stranger, you had better join in the fun.” When Aiohikupua

heard the invitation he went up to Ihuanu and said: “Say, son of the

soil, you have asked me to join you in the fun, and this is what I wish

to say to you: Get two others beside yourself on your side, making

three of you. With that number the stranger will feel it worth while to

join you.” When Ihuanu heard this from Aiohikupua, he made reply: “You

are a very conceited man. I am the best man among all the people of

Kohala, and here you have asked that there must be three of us on one

side to meet you alone on your side. You are the most conceited [536]

man that I have ever seen. What are you to me?”

Aiohikupua then boasted, saying to Ihuanu: “I am not going to stand up

and box with you unless you have three on your side. And what do I care

for you and the people that have gathered here? I can turn this crowd

into nothing with my left hand.” Because of these words of Aiohikupua,

one of the strong men in Kohala who had come to witness the games came

up behind Aiohikupua and said to him: “Say, don’t get Ihuanu angry, for

he is the strongest man in Kohala; there is nothing kept away from him

when he asks.” At this Aiohikupua pushed him to one side [537] whereby

the man was killed. Upon seeing this, one of the warriors came up

behind Ihuanu and said to him: “Say, Ihuanu, we see that our side will

not be victorious this day. I am sure the stranger will win out,

because one of our companions is killed by just receiving a mere push.

Therefore I beg of you that the crowd be dispersed and the games

brought to an end and you withdraw your challenge and meet the stranger

in a kindly way and shake hands, and in that way save yourself.” [538]

By these words the hot anger in Ihuanu was rekindled, and so he

replied: “Say, my men, don’t be afraid because of the death of that man

from the push he received. Did I not do the very same thing some few

days ago? Then why should you all be afraid? But if you are afraid,

then go and hide your faces in the sky; and if you should hear that

Ihuanu is victorious, remember it was by the blow known as Kanikapihe,

[539] the blow the teacher has not instructed you of, for I see he will

not be able to overcome me, for I hear the end of my loin cloth snap

[540] behind me.” His companions then said to him: “We have nothing

more to say to you, we have done our part. Stand up then and face your

opponent; perhaps you will be saved by means of the blow your teacher

has not instructed us of, and perhaps the end of your loin cloth did

tell you the truth.” [541] With this the companions of Ihuanu retired

to the outer edge of the crowd.

While Ihuanu was boasting before the people, Aiohikupua came out of the

crowd and stood in the presence of Ihuanu, then clapped his arms around

his body and said to Ihuanu: “Say, Ihuanu, strike sixteen blows at my

middle.” When Ihuanu heard this from Aiohikupua he turned and surveyed

the crowd that was around them and when he saw a small boy, who was

being held in the arms of a certain person, he called out: “Let that

small boy come and strike Aiohikupua.” Continuing, Ihuanu said

boastingly: “Let this small boy strike you.” [542] When Aiohikupua

heard this from Ihuanu, his anger welled up within him until his very

hair stood on end; he then turned to the people and said: “What man is

willing to face the boy from Kauai? I will therefore at this time say,

that my god is able to give me the victory over your strong man this

day and to make his head a plaything for my canoe men.” After making

the above remarks, he prayed to his god as follows:

Lanipipili, Lanioaka,

Lanikahuliomealani.

Say, Hekilikaakaa,

Say, Nakolowailani,

Recognize your offspring,

Look at your child

And present me with the head of Ihuanu,

That the multitude might see

That I am the conqueror.

It is ended, the kapu is released. [543]

At the close of the prayer, Aiohikupua asked his opponent: “Are you

ready, Ihuanu, to strike at me?” Ihuanu replied: “I will not strike

you. I want you to strike at me.” When the boxing teacher of Ihuanu

heard what his pupil had answered he came up to his side and said to

him: “If he should again ask you to strike him do it, [544] because

this is the proper time.” Shortly after this Aiohikupua again requested

of Ihuanu to strike him. At this request, Ihuanu let drive at his

opponent but did not hit him, for Aiohikupua was on his guard and

dodged. After dodging this blow from Ihuanu, Aiohikupua struck at his

opponent, hitting him just below the chest so strong that the fist of

Aiohikupua went clear through and came out at the back. Aiohikupua then

raised up his arm, with the body of Ihuanu on it, twirled the body

around over his head and then threw it outside of the rows of people

that were standing around. At sight of this great strength a mighty

shout came from the people and after this they began to disperse. After

this Aiohikupua went over to the place where the body of Ihuanu was

lying and cut off his head and took it to his canoe men [545], and they

all returned to their double canoe, which they boarded and set sail for

Hamakua, landing at Paauhau.

RELATING TO HAUNAKA.

Haunaka was the strongest man, in boxing and wrestling, in the whole of

Paauhau and he was at this time very famous. In fact his fame had

traversed over the whole district of Hamakua.

When the canoe of Aiohikupua touched at the landing at Paauhau, he

jumped ashore and asked of the people of the place, saying: “What is

that shouting in the uplands?” One of the men said: “The people are

gathered there to witness the champion wrestler, Haunaka, the strongest

man in the district.” When Aiohikupua heard this he proceeded to the

place where the games were being held. As soon as he arrived, Haunaka

called out to him: “Come here.” When Aiohikupua came in the presence of

Haunaka, he said: “You will never be able to hurt the boy from Kauai

for he is like the branch of a tree that stands on the side of a

cliff.” While Aiohikupua was saying this one of the men who had seen

him in Kohala came up and said to Haunaka: “Say, Haunaka and the

company gathered here, this is the very man who struck Ihuanu, in

Kohala, and killed him. This man’s blow is sharp like the point of a

spear; you people will therefore have no chance against him.” When

Haunaka heard this he came up to Aiohikupua and extended his greetings.

[546] At the conclusion of the games Aiohikupua returned to his canoe

and set sail for Hilo, on his way in search of his lover, Laieikawai.

CHAPTER II.

RELATING TO KIHANUILULUMOKU.—ULILI AND AIKEEHIALE.

Kihanuilulumoku [547] was the god of Kahalaomapuana and her sisters,

who were living in Paliuli. This god had a very large and wide mouth.

When opened the upper lip would touch the heaven while the lower lip

touched the ground. This god was very powerful and nothing could

overcome him. He was also very brave and he was placed as the watchman

at Paliuli, where Laieikawai was residing.

While the sisters of Aiohikupua, Kahalaomapuana and her sisters, were

acting as the guards of Laieikawai in Paliuli, Aiohikupua arrived in

Puna and landed at Keaau.

The number of canoes on this expedition under the command of

Aiohikupua, was twenty double canoes, eighty single canoes and forty

large war canoes, besides several single ones carrying the servants.

[548] Aiohikupua had a large army with him on this expedition and with

him were several chiefs. These warriors were all well armed and

Aiohikupua had with him his man-eating dog, called Kalahumoku.

After the army had disembarked from the canoes at Keaau, Aiohikupua

with his chief adviser went up to Paliuli to see Laieikawai. When they

arrived at Paliuli, they saw the sisters of Aiohikupua guarding

Laieikawai. When the sisters saw their brother, they said to him: “Say,

Aiohikupua, you must go back at once for a kapu has been placed over

this place.” Aiohikupua would not listen to this order, but insisted on

staying. Kahalaomapuana [549] then said to him: “If you insist on

remaining here you will be killed.” When Aiohikupua heard this he

turned and went back, filled with bitter anger. When he reached Keaau

he ordered ten men to go up and put his sisters to death. [550]

While Aiohikupua was giving his orders to the men, Waka, the

grandmother of Laieikawai, by her supernatural powers, was aware of

what Aiohikupua was up to, so she told the facts to Kahalaomapuana, the

chief adviser of Laieikawai. When she heard this she prayed to

Kihanuilulumoku as follows:

Say, Kihanuilulumoku,

Our all powerful god;

Watch for the enemy,

The mischievous people of the land,

And put them to death

Sparing none.

Be watchful however of Kalahumoku,

The man-eating dog of Aiohikupua.

If you are careless we are lost;

Let all your strength be at your command.

It is ended, the kapu is removed.

By early dawn of the next morning, the ten warriors, with the chief

adviser of Aiohikupua, arrived at Paliuli. After their arrival the

trees were heard to be rustling and the wind began to moan, caused by

the tongue of Kihanuilulumoku. After they had advanced along the way

they got further and further into the middle of the mouth of the lizard

[god, Kihanuilulumoku], the upper jaw then came down and the men were

shut up in the mouth and were swallowed; no one escaped to carry the

tidings to Aiohikupua.

After waiting for two days for the return of his men, Aiohikupua again

sent up more men, twenty of the best of his warriors, and orders were

given them to go and put his sisters to death. When the men reached

Paliuli the lizard caught and ate them all. [551]

The chief waited until the expiration of one day, when he again sent up

more men, forty warriors, and on their arrival at Paliuli, the lizard

killed these also. Because of the continued absence of his men the

thought entered Aiohikupua to dispatch his fleetest messengers to find

out the cause of the non-return of his men.

ULILI AND AIKEEHIALE.

Ulili and Aikeehiale were the fleetest of Aiohikupua’s messengers.

[552] While they were going along the road they met a man who inquired:

“Where are you two going?” They replied: “We are going up to see about

our people, for they have not returned.” The man said: “They have been

killed by the man-eating lizard who lives up here, called

Kihanuilulumoku.” At the conclusion of this conversation, the two

messengers continued on their way up. Not very long after this they

heard the rustling of the leaves and the low murmuring of the wind,

which reminded them of the conversation they just had with the man. The

two messengers then changed themselves into the form of birds and flew

up. When they reached a good ways up they looked about them and saw

that the rays of the sun were hidden, and in looking to see the cause

of this they saw it was the upper jaw of the mouth of the lizard. At

sight of this they continued flying until they reached a point above

the jaw. From this position they looked down and saw the trees and

earth uprooted as though a large oo [553] was tearing up the ground,

causing them to tremble because of its terribleness. By what they saw

they made sure that all their men had been killed by the lizard. The

two then returned to Aiohikupua and related what they had seen. When

Aiohikupua heard this he sent for Kalahumoku, his man-eating dog.

CHAPTER III.

RELATING TO KALAHUMOKU.—BATTLE BETWEEN THE DOG AND LIZARD.

Kalahumoku [554] was a man-eating dog from Kahiki. He had two natures,

that of a god and that of a human being. As a dog he had supernatural

powers and was possessed of very great strength in fighting.

When the dog came into his presence Aiohikupua said: “You go up and

kill the lizard, and after that go and kill all my sisters.” After

Aiohikupua had issued these orders the dog then turned and addressed

the chiefs and all the men as follows:

You must all keep looking to the uplands,

And if you should see the fog go straight up

And then lean over toward the lee side,

Know that I have met Kihanuilulumoku,

And you can be assured that we have become friends.

But if the fog should lean toward the windward

Know that we are being engaged in battle;

Then you must pray to the god Lanipipili. [555]

After that look again and if you should see the fog lean toward the

sea, here,

Know that the lizard has won out.

But if, however, the fog should lean toward the mountain

Know that I have defeated the lizard,

And I have conquered over it.

Therefore, you must continue praying for me.

THE BATTLE BETWEEN THE DOG AND LIZARD.

When Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he

continued on up leaving the lizard behind him and after some time he

came to the place where the guards were stationed.

Shortly after this the lizard, Kihanuilulumoku, smelt the dog and so it

awoke from its sleep and followed on after Kalahumoku until they met.

Kihanuilulumoku then opened wide its mouth to bite, when Kalahumoku

showed its sharp teeth. The two then jumped at each other and a

terrible battle was fought, biting one another. Not very long after

this the lizard conquered over Kalahumoku; his ears were cut off and

his tail was bitten off short.

While the two were engaged in this conflict, Aiohikupua and his men

watched the fog. They saw it rise up straight, and after it had reached

some distance in the sky, it leaned toward the sea, which caused

Aiohikupua to think that Kalahumoku was defeated.

Sometime after this the dog arrived and when they looked at it they saw

that its ears were cut off and the tail was cut off short. This ended

the desire of Aiohikupua to stay in Puna and he and his men boarded

their canoes and returned to Kauai, without obtaining Laieikawai. Thus

was the plan of Aiohikupua to kill his sisters defeated. [556]

NA MOOLELO MAI KA KAAO NO LAIEIKAWAI.

MOKUNA I.

NO AIOHIKUPUA.—NO HAUNAKA.

He kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo

ai mai Maui aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua.

Kahi o na kanaka a pau e piha ana. Ilaila o Ihuanu, he kanaka ikaika no

Kohala i ke kui.

A pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A

hiki lakou, oili mai la o Ihuanu, a kahea mai la: “Owai mai ma kela

aoao e mokomoko mai me a’u,” aohe kanaka aa mai, ua makau ia o Ihuanu e

na mea a pau loa. A pau ka olelo ana a Ihuanu, huli ae la ia a olelo

mai ia Aiohikupua: “E ka malihini, e pono paha ke lealea.” A lohe o

Aiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku

la: “E ke kamaaina! ua noi mai oe ia’u, e lealea kaua. A eia hoi ka’u

ia oe. I elua ma kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e

aho ia mikomiko iho ka malihini.” A lohe o Ihuanu i keia olelo a

Aiohikupua, olelo mai la ia: “He oi oe o ke kanaka olelo hookano. Owau

no ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei oe i

ekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka

wahahee, heaha la oe i kuu manao.”

I aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: “Aole au e ku aku

ana e kui me oe, ke ku ole mai oukou ekolu i mua o’u. A heaha la oe a

me ka lehulehu ia’u? e hiki ia’u ke hoolilo i keia aha i mea ole, i

loko o kuu lima hema.” A no keia olelo a Aiohikupua, hele mai la kekahi

koa ikaika a ma ke kua o Aiohikupua. Olelo mai la: “E! mai olelo aku oe

ia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.” Ia wa, huli

ae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala.

Hele mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: “E

Ihuanu, ke ike nei makou, aole e lanakila ana ko kakou aoao i keia la.

Ma kuu manao paa, o ka malihini ke lanakila ana. No ka mea, ua make ko

kakou kanaka, i pale wale ia mai nei no, o ka make ia. Nolaila, ke noi

aku nei au e hui ka aha, e pau ka mokomoko ana, a me kou aa ana i ka

malihini, a e aloha olua me ka lulu lima ana, alaila oe ola.” Ma keia

olelo, ua hoaa ia ko Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu:

“E ko’u poe kanaka, mai hopohopo, ma ka make ana o kela kanaka o kakou,

ma ke pale ana o ka lima. Aole anei au i hana pela, mamua aku nei, a

heaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou, alaila, e

huna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua

lanakila o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a

ke kumu i koe ia oukou, aole i ao ia. No ka mea, ke ike nei au aole e

lanakila mai oia maluna o’u, no ka mea, ua kani ka pola o kuu malo i ka

hope.” I aku na hoa mokomoko ia Ihuanu: “Ua pau ka makou olelo ia oe,

aohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka ai a ko

kumu i koe ia makou, a pela no hoi ka pola o ko malo.” Alaila, nee aku

la na hoa ma waho o ka aha mokomoko.

Ia Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a

ma ke alo o Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia

Ihuanu: “E Ihuanu, kui ia i kuu piko a pololei, i eha kauna kui.” (Ua

like me umikumamaono puupuu.) A lohe o Ihuanu i keia olelo a

Aiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike aku la i

kekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e

kui ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: “Na keia keiki

opiopio oe e kui.” A lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la

kona huhu a ke poo o kalakala. Huli aku la o Aiohikupua a olelo i ka

aha kanaka. “Owai ke kanaka i aa mai i ko Kauai keiki nei, nolaila, ke

olelo nei au. He hiki i kuu akua ke haawi mai ia’u e lanakila maluna o

ko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili

na kuu poe hoewaa.” A mahope o keia mau olelo a Aiohikupua, pule iho la

ia i kona mau akua, penei:

Lanipipili, Lanioaka,

Lanikahuliomealani,

E Hekilikaakaa,

E Nakolowailani,

E ike i ka oukou pulapula,

E nana i ka oukou Kama,

E haawi mai ke poo o Ihuanu

I ike keia aha apau loa,

Owau ka lanakila maluna,

Amama, ua noa.

A pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e

kui mai ia’u? Olelo mai o Ihuanu: “Aole au e kui ia oe, nau e kui mai

ia’u.” A lohe ke kumu kui a Ihuanu, hele mai la a ma ka aoao. I mai la:

“E! i olelo hou mai e kui oe, kui ia, no ka mea, o ka manawa iho la no

ia.” Mahope o laila, ninau hou o Aiohikupua ia Ihuanu, e waiho mai ana

o Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, no ka

mea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu,

e poho lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula

ma ke kua. Ia wa kaikai o Aiohikupua ia Ihuanu me ke koali i ka lima, a

kiola aku la ma waho o ka aha. Uwa ae la ka pihe, hui ka aha. Lalau iho

la o Aiohikupua i ke poo o Ihuanu a lawe ae la na na hoewaa, a hoi aku

la i na waa, a holo aku la a pae ma Paauhau i Hamakua.

NO HAUNAKA.

O ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika

loa ma ia hana. A ua laha ae kona kaulana a puni o Hamakua.

Ia lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka.

Ninau aku la i ke kamaaina: “Heaha keia uwa o uka?” I mai la ke

kamaaina: “He mokomoko na Haunaka, koonei mokomoko nui.” Pii aku la o

Aiohikupua a hiki. Kahea mai la o Haunaka: “Hele mai.” A hiki o

Aiohikupua i mua o Haunaka, olelo aku la o Aiohikupua. “Aole e eha ke

keiki o Kauai ia oe. He lala kamahele no ka laau ku pali.” Ia

Aiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i

Kohala nei, a kahea ae la ia Haunaka. “E Haunaka a me ka aha. O ke

kanaka no nei nana i kui mai nei o Ihuanu, i Kohala, a make loa. O kai

nei puupuu, ua like me ka pololu ka oi, nolaila, aole oukou e ola.” A

lohe o Haunaka, hele mai la ia a aloha ia Aiohikupua, a pau ae la ka

mokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine ia

Laieikawai.

MOKUNA II.

NO KIHANUILULUMOKU.—ULILI A ME AIKEEHIALE.

O Kihanuilulumoku, he ’kua ia no Kahalaomapuana ma, i Paliuli kahi i

noho ai. He oi kona waha i ka nui a me ke akea, e pa ka lehelehe luna i

ka lani, a o ka lehelehe lalo i ka honua. A he ikaika loa ia mamua o na

mea a pau loa, a he koa, a he kiai no Paliuli kahi o Laieikawai e noho

ana. I ka wa e noho ana na kaikuahine o Aiohikupua i Paliuli, oia o

Kahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai o

Keaau i Puna.

O ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua,

elua kanaha kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka

nui. A he nui hoi na kanaka koa ma keia holo ana a Aiohikupua, a me na

lii. Na mea kaua a pau loa, a me ka ilio aikanaka a Aiohikupua, o

Kalahumoku ka inoa.

A mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me

kona kuhina i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona

kuhina i Paliuli, e noho ana na kaikuahine o Aiohikupua, he mau kiai no

Laieikawai.

Olelo mai la lakou: “E Aiohikupua, e hoi oe ano, he kapu o uka nei.”

Hoopaa aku o Aiohikupua. I mai o Kahalaomapuana: “Ina oe e paa loa mai,

make oe ano.” A lohe o Aiohikupua, a hoi mai la me ka huhu wela loa. A

hiki i Keaau, kena aku la he umi kanaka, e pii e pepehi i na kaikuahine

a make.

Ia Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke

kupunawahine o Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka

ia Kahalaomapuana, ko Laieikawai kuhina nui, a lohe ia, pule aku la ia

ia Kihanuilulumoku, penei:

E Kihanuilulumoku,

Ko makou akua mana,

Nana ia ke kupu,

Ka eu o ka aina nei la,

Pepehi ia a make,

A holo ke olohelohe,

E ao nae oe ia Kalahumoku,

I ka ilio aikanaka a Aiohikupua,

Hemahema oe pau kakou,

Kulia ko ikaika a pau i luna,

Amama, ua noa, lele wale.

Ia po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua.

Mahope o ko lakou hiki ana i Paliuli, nehe ana ka laau a me ka makani i

ke alelo o Kihanuilulumoku. Ia lakou e hoomau ana i ka hele, kaa loa

lakou i waena o ka waha o ua moo nei. Ia wa, maluna ke a luna, he poi

ana iho na luna, pau loa lakou nei i loko, aohe ahailono i koe aku, e

lohe ai o Aiohikupua.

Elua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe,

nolaila, hoouna aku la ia he iwakalua poe koa loa ona, e pii e pepehi i

na kaikuahine. Pii aku la, lakou a hiki, hamo mai la no ka moo pau i ka

ai ia.

Kakali hou ke ’lii, a hala hou he la, hoouna hou i na koa he kanaha ka

nui, a hiki no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o

na koa, kupu ae la ko Aiohikupua manao e hoouna i kana mau elele mama

loa, i maopopo ke kumu o ka hoi ole ana mai i kai nei.

ULILI A ME AIKEEHIALE.

O laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui,

halawai mai la he kanaka, a ninau mai la: “E pii ana olua i hea?” “E

pii ana maua e nana i ko makou poe, aohe hoi ae nei.” Olelo mai la

kela: “Ua make aku la i ka moo aikanaka o uka nei, oia o

Kihanuilulumoku.” A pau ke kamailio ana, pii aku la laua, nehe mai ana

ka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho

la laua i ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino

manu. I nana ae ka hana, malu ana maluna. A ike laua o ke a luna, e oni

ae ana laua i luna loa a pakele aku la i ka moo. A hala laua maluna o

ke a luna, o ka moo, i nana iho ka hana, hele ana ka laau o lalo, me he

oo palau la ka owe o ka honua, a he mea weliweli loa ia laua ke nana

iho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka

moo, nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike

ai. Ia wa, kii o Kalahumoku, ka ilio ai kanaka a Aiohikupua.

MOKUNA III.

NO KALAHUMOKU.—KE KAUA ANA O KA ILIO ME KA MOO.

He ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he ’kua, he

kanaka. He ilio mana, he ilio ikaika loa ma ka hakaka ana.

I aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe

i o’u mau kaikuahine a pau i ka make. A pau ka Aiohikupua olelo, hai

aku ka ilio i kona manao, i na ’lii a me na kanaka a pau loa, penei:

E nana oukou i uka,

I pii ka ohu a pololei i luna,

A hina ka ohu ma ka lulu,

Ua halawai au me Kihanuilulumoku,

Manao ae oukou ua hoaikane maua,

A i hina ka ohu i ka makani,

Ua hakaka maua,

Alaila, pule oukou i ke ’kua ia Lanipipili.

Nana ae oukou a i hina ka ohu i kai nei,

Ua lanakila ka moo,

Aka hoi i pii ka ohu a moe i ke kuahiwi,

Ua hee ka moo ia’u,

A ua lanakila au maluna,

Nolaila, e hoomau oukou i ka pule no’u.

KE KAUA ANA O KA ILIO ME KA MOO.

A hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka

moo mahope nei, kaa loa ka ilio i kahi o na kiai e noho ana.

A no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la,

hanu aku la a loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona

waha e nahu, ia wa, hoike o Kalahumoku i kona mau niho oi loa. Ia wa

laua i lele ai me ka weliweli loa, e nahu ana kekahi i kekahi, aole i

liuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na pepeiao a

mumuku, moku ka huelo.

Ia laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu.

Pii ae la ka ohu a pololei i luna, moe i kai, manao iho la no o

Aiohikupua, ua pio o Kalahumoku.

Mahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua

mumuku na pepeiao, ua poomoku ka huelo. Pau ae la ka manao i ka noho,

nolaila, hoi mai la lakou ma na waa i Kauai, me ka loaa ole o

Laieikawai. Pela iho la ka make hewa o ko Aiohikupua manao pepehi i

kona mau kaikuahine.

BRIEF STORIES OF GHOSTS AND CUNNING.

RELATING TO WAKAINA.

Wakaina was noted for his great cunning and deceitfulness, and for his

ability to fly. Wakaina was a ghost; he did not possess a real human

body, but he could be very cunning and use words of deception in

whispers. The sound of his voice was like that of a person whose tongue

was twisted. It was in Waiapuka, in North Kohala, a place adjoining

Niulii, where Wakaina sang and deceived the people.

Early one morning just as the sun was coming up, Wakaina flew up and

began singing, using these words: “One can sing beautifully when one

has a feather cloak.”

The people who heard this brought out their feather cloaks and gave

them to the ghost. The ghost then sang, saying: “One can sing

beautifully when one has a feather helmet.”

The people again brought out their feather helmets and gave them to the

ghost. Again the ghost sang: “One can sing beautifully when one has a

bambu flute.”

The people also gave their bambu flutes. The ghost then said: “One can

sing beautifully when one has a pa-u (skirt).” The women gave the ghost

their skirts.

This was continued until everything had been given to Wakaina, who then

hopped up and down dancing with delight. When the people saw this they

were amused and laughed. When Wakaina saw the people laughing he flew

away saying: “I will now fly away and you people will be ashamed [557]

of yourselves.”

RELATING TO KAPUNOHU.

Kapunohu was a very smart man in the giving and solving of riddles.

[558] It was said that he made several trips around Hawaii competing

with others and many were the victories he gained.

Because he was so taken up with this profession he traveled until he

came to Kau, in Hawaii, where he met two young men whom he had beaten

in former contests and from whom he had won several wagers. Therefore,

against the time Kapunohu should meet them, they prepared an oven of

hot stones and had baked some potatoes over the fire. After the

potatoes were cooked the oven was covered. Some time after this was

done, they saw Kapunohu on his way to call on them. Upon seeing

Kapunohu the older brother said to his younger brother: “Here comes

Kapunohu,” and they began to remove the covering from the oven and

again recovered it, making believe that it was just being covered up

for the first time. While they were doing this, Kapunohu entered the

house. When they saw that Kapunohu had entered the house, they took up

the potatoes that had been baked over the fire and began eating. While

they were eating, the older brother addressed the younger brother,

saying: “I believe the food in our oven is cooked.” The younger brother

replied: “Yes.” The two then made preparations to uncover the oven.

When Kapunohu saw them doing this, he remarked: “How can that be

possible?” The two replied: “It is cooked, let us uncover the oven.”

Kapunohu grew very stubborn and said: “The food is not cooked, because

you had just completed covering it when I entered. How can it be

cooked? You two are indeed deceitful.” Because Kapunohu was so

stubborn, a wager was proposed and accepted, and the oven was

uncovered. As soon as this was done, it was found that the food was

indeed cooked, and Kapunohu was for the first time beaten by the two

young men.

Some time after this, the two young men prepared something else. This

time they procured a chicken and cooked it in an oven. They next took

some eggs and used the shells for a plaiting on the outside of a [fish

or] meat calabash. After the egg-shell calabash was completed, they

took the cooked chicken and placed it in it, and then put the thing

away to await the coming of Kapunohu. Not very long after this Kapunohu

was seen coming to make another call on them. When they saw him coming

they took the egg-shell calabash and made as though they were going to

prepare a meal. When Kapunohu came in and saw that they were about to

begin a meal, he asked them: “Here you two are ready for your meal, but

where is your meat?” The two made reply: “We have chicken for meat and

chicken for a calabash.” Kapunohu denied this, saying: “You two are

deceiving yourselves. Who has ever said that you can have chicken for

meat and at the same time have chicken for a calabash. You two are

indeed deceitful.” This debate was kept up until finally wagers were

made and after this was settled, the two brothers proceeded to uncover

the egg-shell calabash, in which the cooked chicken was kept. After

these different things had been shown to Kapunohu, he admitted that he

was beaten, so the two brothers took the wagers. This was the second

time that Kapunohu was beaten by the brothers.

After Kapunohu had departed, the two brothers made plans for another

contest, whereby Kapunohu would be again beaten. After studying for a

time the older brother said to the younger brother: “Say, if Kapunohu

makes us another visit, we will then dip our fingers into the gravy of

the fish-bowl, reach out for the food and eat.” The younger brother

assented to this.

Some time after this Kapunohu again visited the two brothers. When they

saw him coming, they took up their calabashes and uncovered them and

then began their meal, dipping their fingers into the gravy, licking

their fingers and taking some poi. When Kapunohu saw this he said:

“Here you are eating your food, but where is your fish?” The two

replied: “We are eating the food and the fish is human flesh.” Kapunohu

replied: “You two are deceiving yourselves. How can you make out that

you are eating human flesh?” The two, however, insisted that what they

said was indeed the truth. After much discussion wagers were made, and

when this was settled one of the brothers said: “The food is of course

plain enough; but the fish is our fingers, for we are dipping our

fingers into the gravy without fish, therefore, the fish is human

flesh.” Kapunohu admitted that he was indeed beaten, saying: “You two

have won.”

WAAWAAIKINAAUPO AND WAAWAAIKINAAUAO.

Waawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They

were born of the same father and mother. Their occupation was the

snaring of birds.

Once upon a time, just prior to their going up to the woods to snare

birds, the older brother addressed the younger brother, saying: “When

we get up into the woods today to snare birds and you should catch any

of them having holes in their beaks, those are my birds; do not take

them. You must give me those birds and the birds without holes in the

beak are yours to keep for yourself.” [559] The younger brother

assented to this.

Soon after this the two set out, going up into the woods. Every time

the younger brother caught birds he would examine their beak and

finding the holes he would turn them over to his brother. This was kept

up for the whole day, and not being able to catch any birds without

holes in the beak, the younger brother, Waawaaikinaaupo, had to come

home without any birds, while the unkind brother had them all.

Therefore these names were given these boys as a result of their

practices. Waawaaikinaauao meaning Waawaaiki-the-smart-one, and

Waawaaiki-naaupo meaning the foolish one.

RELATING TO LEPE.

Lepe was a very deceiving fellow who once successfully deceived the

ghosts. He was very quick-witted and cunning. Lepe belonged to Waiakea,

Hilo.

One day he walked down to a stream of water and while he was drinking a

ghost came to the cliff above the place where he was taking his drink

and looked down at Lepe. This ghost happened to be baldheaded. When

Lepe looked up and saw the baldheaded ghost, he called out: “As the

drum was beating, up came a baldhead; had there only been two, what a

beautiful sight it would be.” The ghost replied: “If that is what you

want, Lepe, you can have two.” At this up came another baldheaded

ghost. Lepe then repeated what he had said, adding another ghost, until

ten baldheaded ghosts stood on the cliff. With this number, Lepe

addressed them saying: “Say, you must be hungry?” “Yes, we are hungry.”

Lepe again said: “Then wait here while I go home and bring the remnants

of my last meal.” Lepe then returned to the house, took up the calabash

and excreted into it, then he urinated into the calabash and stirred up

the mixture with a stick. He then took up the coconut shell dish

containing some salt and went back to the place where the ghosts were

waiting for him, carrying the calabash and the salt dish. When Lepe

came up to the ghosts, they took the calabash and stuck their fingers

into it and ate the food, and said: “Oh, my, how bad this food does

smell and how awfully bitter it is!” Lepe replied: “You see I am all

alone by myself, and being alone, I eat my food from the time it is

fresh and sweet until it turns sour on me, before I finish it. If I had

such a large company as you are with me, why the food would be finished

while it is still fresh, and it would not turn sour in the calabash.”

With this the ghosts continued on eating until the whole mixture in the

calabash was finished. After the mixture had been consumed, Lepe called

out: “Serve you right, you have all eaten the dung of Lepe.” When the

ghosts heard this, they all became angry with Lepe, and said: “We are

going to kill you for this.” Lepe replied: “If you should kill me you

will not have anybody to play with.”

[Some time after this] Lepe again conspired against the ghosts and upon

meeting them said: “You fellows cover up your eyes while I go and hide

something.” The ghosts assented to this, and Lepe proceeded to the

sand, and after excreting on the sand he covered it up making a small

hill of sand; then he led ten arms from the hill, after which he called

to the ghosts, saying: “It is hidden.” The ghosts then all came and

Lepe said to them: “The game is this: here are ten different arms

leading to that hill; each of you take an arm and dig with all your

might towards that hill; whoever gets there first, wins.” The ghosts

began digging and when they reached the hill their hands were all

besmeared with the filth. This made the ghosts more angry with Lepe and

they all spoke of killing him. Again Lepe told them that if they were

to put him to death they would be without a playmate.

After this the ghosts conspired amongst themselves as to how to kill

Lepe. After some time they decided that they would kill a pig and give

a feast, as a means of tempting Lepe to come to their house, where they

would kill him. As soon as this was decided on, they immediately

proceeded to carry out their plans.

While they were preparing the pig for the umu, Lepe saw them in their

preparations and knew that a feast was about to be given; he therefore

began to evolve a plan whereby he would be able to eat some of the

pork. After hitting on a plan he went to work to carry it out and so

procured some charcoal and began to blacken one side of his body from

top to bottom, leaving one side. When this was completed he went up to

the house where the ghosts made their home. As he was drawing near the

house, one of the ghosts said: “Say, that fellow looks like Lepe, only

this fellow is black on one side.” Another ghost said: “That fellow is

not Lepe for he is black on one side, Lepe is different.” When Lepe

arrived, the ghosts asked him: “Are you the only one who has come?”

Lepe replied: “No, there are ten of us black fellows. I am the tenth,

and the other nine fellows have not come yet, but they are coming later

on, however; they will be here directly.”

After the pig was cooked, they all sat down to eat, Lepe included.

After the meal, Lepe got up and went away, and when he was at some

distance from the house, he called out: “I have fooled you. Lepe has

eaten of your pig. I am Lepe.” One of the ghosts then said to the

others: “We have been deceived by Lepe. Here it turns out that this

black man is Lepe after all.” The ghosts then began chasing Lepe with

the idea of killing him because they were very angry. While they were

chasing, Lepe ran to his house and began calling out in a loud voice:

“Say, you people who are sleeping, you must wake up for here are some

people coming who wish to kill us.” With this he reached and took hold

of the end of a cord and pulled on it. To this cord several rattlers

were fastened and when he gave a pull the rattlers made quite an

uproar. When the ghosts heard this queer noise they all ran away

calling out to themselves: “Say, we will be killed. Here, Lepe’s house

is full of people all the time and we did not know it. What a narrow

escape we have had. Let us get away from him.” And they kept on

running.

RELATING TO MAIAUHAALENALENAUPENA.

Maiauhaalenalenaupena was a very great deceiver and often deceived the

peddlers [560] and appropriated their goods without giving anything in

return. The way he did this was as follows: In the winter, when the sea

was very rough and the wind and rain lasted for months at a time, upon

seeing the people from the uplands coming down to the beach with food,

sugar-cane, bananas, gourds and other things, he would take up his fish

nets and paddle and place them in his canoe, then push out the canoe,

into the sea, and would then return and proceed to dry out the nets,

making believe that he had just returned from fishing. This was how he

came by the name of Maiauhaalenalenaupena. [561]

When the peddlers arrived they would see that he was to all appearances

a fisherman and they would then give him the food and all the other

things on credit, fully believing that they would get some fish in

return some day in the future, but they never received anything in

return, for he was not a fisherman. In this way the peddlers lost all

their goods.

RELATING TO KUAUAMOA.

Kuauamoa too was a very great deceiver, in fact he was the greatest of

them all. Kuauamoa belonged to Kawaihae, in Kohala, Hawaii. While he

was living on the beach at Kawaihae, he came in contact with some white

men such as Isaac Davis and John Young, and in this way learned how to

use certain English words.

One day Kuauamoa went up into the uplands of Kawaihae and when he

arrived on the plains of Alawawai, he met a couple of men from the

interior of Kohala, who were carrying some rope to the beach, to be

disposed of to the white men, Isaac Davis and John Young. Upon meeting

the men Kuauamoa asked them: “What are you going to do with the rope?”

“We are going to sell it to the white men.” Kuauamoa then asked them:

“Do you know how to speak English so that you will be able to make good

bargains?” “No.” “Well, I will teach you a few words of their language

so that you will be able to effect a satisfactory sale. [562] When you

come to the place of the white men, [563] Isaac and All Hands, [564]

and they should ask you what the rope is for, you tell them, ‘Ko kame

alaki, ko kahele ia paka.’ [565] If they should ask you another

question, say to them, ‘Kaukau ikeke i keke mea ai!’ [566] These are

the words to effect a ready sale of the rope of you two if offered;

keep them fast in mind lest you forget and suffer loss.”

When the two men came to the white men, Isaac Davis asked them:

“Kanaka, what do you want for the rope?” The men replied: “Ko kami

alaki, ko kahele ia paka.” The white men not understanding the language

used, again asked: “What are you selling the rope for?” The men

replied: “Kaukau ikeke i keke mea ai.” When the white men heard this

each took up a stick and chased the men with the intention of giving

them a beating. Upon seeing this, the men dropped the rope and ran away

for they were sore afraid, until they reached Kohala, leaving their

rope behind which was appropriated by the white men.

RELATING TO HANAAUMOE.

Hanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His

duties consisted in the watching all the sea coast for the coming of

canoes to Oahu.

While he was on duty one day, Kahaookamoku, a chief of Kauai, was seen

off shore with several canoes and men. When they arrived off Mamala,

where Hanaaumoe was on the watch, he called out: “Where are your canoes

sailing to?” Holoholopinaau, the prophet or seer, answered: “We are

sailing to Hawaii on a trip of sightseeing.” Hanaaumoe said: “You must

not go to Hawaii for that island is inhabited by ghosts.

Hawaii has ghosts, it is inhabited by Kanikaa.

Maui has ghosts, it is inhabited by Kaahualii.

Lanai has ghosts, it is inhabited by Pahulu.

Molokai has ghosts, it is inhabited by Kahiole.

“This is the only island that is without ghosts, the island of Halalii.

Come ashore, we have food ashore, we have houses, we have fresh water

to bathe in and we also have women. The canoe men can have as many as

two or three, while your chief, Kahaookamoku shall have five, therefore

you must come ashore.” The chief Kahaookamoku gave his consent, and he

and his men came ashore.

RELATING TO HALALII.

Halalii was at this time the king of Oahu, but he was a ghost and all

the inhabitants of the island at that time were ghosts. Hanaaumoe was

also a ghost and because of this fact no human beings lived on the

island because of the fear of Halalii and his followers. Those who knew

of the conditions existing on this island could never be induced to

come to it for they knew that no living person could live after

landing, for the reason that Halalii and those under him would kill and

eat them up. As the conditions relating to this island became better

known less people came to it, and because of this fact Hanaaumoe was

stationed on the coast, and with his cunning words he was to entice

travelers ashore and in that way procure the ghosts their favorite

food.

After the Kauai people made a landing, the canoes were hauled up on the

beach and the men all entered a long shed built by the ghosts, and all

being tired out on account of the long sea voyage, laid down to rest,

fully believing what Hanaaumoe had told them and they all waited for

his return. Very late that evening when darkness was upon the land,

Hanaaumoe came up to the house and called out:

Say, Halahalakau;

Say, Halahalakau,

Are you people asleep?

Kaneopa, a lame fellow, answered: “We are not yet asleep; we are still

waiting for the food, the fish and for the women you promised us; the

canoe men for their share of one, two and three, and for the five you

promised our chief, Kahaookamoku.” To this Hanaaumoe replied: “They are

coming on up; Ewa is a long ways off, Nuuanu is quite a steep climb,

and Kulaokahua is a long dry plain, but they will be arriving soon.”

After Hanaaumoe had departed, Kaneopa began to entertain a belief that

there was something wrong and that there were chances of their being

killed, for he was almost sure that Hanaaumoe was deceiving them.

Just after midnight, Hanaaumoe again arrived and called out as at

first, and again Kaneopa gave the same answer and the same reply was

repeated by Hanaaumoe. With this last call Kaneopa made sure that they

would be killed, so he thought of a way to save himself. After spending

some time in study he hit upon the plan of concealing himself under the

threshold, so he proceeded to dig a hole right under the door and after

it was deep enough he got down into it and hid himself.

When it was almost time for the crowing of the first cock, Hanaaumoe

again came up to the house and called out:

Say, Halahalakau;

Say, Halahalakau,

Are you people asleep?

There was no reply, not a sound was heard. Hanaaumoe then said to

himself:

So we have you at last.

Here you have come to Oahu to do your sleeping.

Why didn’t you sleep in Kauai?

You have brought yourselves here and are sleeping on the island of

the ghosts.

You shall all be killed by Halalii; none shall escape.

The flesh will be consumed, the bones will be consumed, nothing

will be left.

After making these remarks, Hanaaumoe returned to the king, Halalii,

and the rest of the ghosts. When Hanaaumoe arrived, Halalii asked him:

“What about the people, are they asleep?” Hanaaumoe answered that they

were. With this all the ghosts came to the beach house where

Kahaookamoku and his followers were all sound asleep. The ghosts then

entered the house while Halalii sat down on the threshold, under which

Kaneopa was hiding. Kaneopa had guessed that the king would sit on this

very spot which was the reason why he had decided to make his hiding

place there and was the means of his escape from the ghosts, later.

As soon as the ghosts entered the house, they began killing and eating

the sleeping men. After eating all that had been killed, a search was

made of the house to see that none had been overlooked. Every corner

was searched and the house was almost turned up side down, but as the

king was sitting on the threshold that place was not searched.

At daylight the next day, the ghosts all returned to the uplands and

Kaneopa crawled out of the house to the canoes, pushed one out into the

sea, got into it and set out for Kauai. When Hanaaumoe saw him, he

called out: “Say, Kaneopa, come ashore.” Kaneopa refused to do this.

When Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at

this place, who was the friend of Kahaookamoku, and he proceeded to

tell him of how they had gotten into trouble. When the king heard this

he expressed much regret at the death of Kahaookamoku, his friend.

After a time he turned to his chief priest, Namalokama by name, and

asked him: “How are we to go about and accomplish the destruction of

these ghosts?” Namalokama replied: “We surely have a way. You give your

order to the people of the whole of Kauai, to hew out images, a large

number of them, so many that they could not be counted, and also to hew

out canoes. After these things are ready, we will set sail for Oahu and

we will then be able to kill them all.”

At the command of the king, the people of Kauai to a man proceeded to

carry out the orders and in time the images and canoes were completed

and the start for Oahu was made.

RELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS.

When the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he

did on all such occasions and invited them to come and share the

hospitality of the island of Oahu. The canoes made for the shore and

the people landed; by the time the people got into the shed it became

quite dark.

While the Kauai people were in the shed, Namalokama, the priest, said

to the king: “Let us dig up the inside of the house then place the

images, some on the ground and some under.” The king assented to this

and the people proceeded to dig up the inside of the house and to

deposit the images as ordered. After this was done, they all returned

to their canoes and waited for the coming of the ghosts. While they

were waiting they heard Hanaaumoe calling at the door of the shed,

saying:

Say, Halahalakau; Say, Halahalakau!

Are you people asleep?

There being no reply from within, he again called out, and not

receiving any response, Hanaaumoe said to himself:

So here you are. Why didn’t you sleep at Kauai?

Here you have come to sleep on the island of Halalii.

You shall all die, nothing will save you.

Hanaaumoe then returned to their home and reported to Halalii and the

ghosts: “They are all asleep, let us go down and eat them up.” When

Halalii heard this, he and all the ghosts proceeded to the shed and all

entered it while Halalii as was his custom sat down on the threshold.

The ghosts then took up the images and began chewing on them, but found

them very hard. One of the ghosts said to the others: “What a tough

fellow this is that I have picked up.” Another said: “So is mine, it is

awfully hard.”

It was customary at feasts of this kind for the common ghosts to

reserve the choice portions of the different people they killed and

present them to their king, and this was the rule at this feast. When

the king was presented with a choice portion, he too made a remark

relative to the toughness of the meat, saying: “These fellows are

awfully tough and hard.”

While the ghosts were busy eating the images, the people from Kauai

rose and set the building on fire. They first surrounded the shed and

then applied fire to it. In this way all the ghosts were killed, not

one escaped.

RELATING TO ELEIO.

Eleio was universally noted for his great speed. He was the messenger

of the great king of Maui, called Kakaalaneo. It was said that when

Kakaalaneo was ready for his morning meal he would order Eleio to go to

Hana, in East Maui, and bring him some awa. The king at this time lived

in Lahaina. As soon as the order was given, Eleio would run off with

great speed, all the way from Lahaina to Hana. The distance between

these two places is about forty miles. It is said in the legend that

Eleio could beat the wind in speed.

In one of his trips to Hana, he met Kaahualii, a ghost, who lived in

the wilderness of Oopuola. When the ghost met him, he asked that he be

given some of the awa, but Eleio insulted him by telling him to take

the hairs of his body and use it for his awa.

When Kaahualii heard this, he gave chase, believing that he could catch

Eleio; but he was unable to catch him who ran much faster.

When Eleio came to Kakaalaneo, he saw that the meal, the awa for which

he was sent, was being served. On his return from Hana Eleio while

running was preparing the awa at the same time, so when he entered the

house, he placed the awa in the cup, strained it and placed the cup to

the mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink his awa

before he began on his meal.

Because of this Eleio was noted for his great speed and the people of

the present generation think the story to be true.

RELATING TO KANAIAHUEA.

Kanaiahuea was noted for being a very strong man and also for being a

very thoughtless fellow, and his acts were known to the people in all

the islands. Kanaiahuea made his home in Kona, Hawaii, was married and

lived with his wife’s parents.

One evening, he prepared a couple of large baskets of potatoes, and

placed them in his canoe, which made quite a load. That same evening

Kanaiahuea boarded his canoe and set out, all by himself. When the

parents of his wife saw the great strength displayed by their

son-in-law they were made quite happy.

After pushing away in his canoe, he said: “Paddle for Kaupo,

Kanaiahuea.” With this he headed for the point of land directly

opposite the house and bumped into the rocks. He then turned about and

after a time he again bumped into the rocks on that side. In this way

the bow as well as the stern of his canoe were smashed. At daylight the

next day, when the people woke up they saw that the canoe of Kanaiahuea

was floating not very far from the landing, and the people made up

their mind that it could not have reached its destination. Therefore

Kanaiahuea’s fame has descended to the present time for not knowing how

to paddle a canoe.

MOOLELO POKOLE NO NA UHANE LAPU AME NA HANA MAALEA.

NO WAKAINA.

Ua kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana.

He ’kua o Wakaina, aohe kino maoli, a he olelo nahenahe loa kana mau

olelo. Me he kanaka alelo pelu la, ke kamailio ana. O Waiapuka i Kohala

Akau e pili la me Niulii, kahi a Wakaina i hula ai, a i hoopunipuni ai

i ko laila poe.

I ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina

i luna me ka hulahula me kana mau olelo mele ma ka waha, penei: “I lea

no ka hula i ka ahuula,” hookupu keia poe i ka ahuula.

“I lea no ka hula i ka mahiole,” hookupu keia poe i ka mahiole.

“I lea no ka hula i ka hulili,” hookupu keia poe i ka hulili.

“I lea no ka hula i ka pa-u,” hookupu keia poe i ka pa-u.

Pela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila,

hoolelele ae la ia me ka hula. Nana ae la na mea a pau loa a akaaka iho

la. Ia wa, lele loa o Wakaina a pane iho i nei huaolelo. “A lele au la,

hokahoka wale iho.”

NO KAPUNOHU.

He kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni

hele ia ia Hawaii a puni, a ua nui ka poe i eo ia ia.

A no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho

ana elua keiki, ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo

ana ia Kapunohu. Nolaila, mamua ae o ko Kapunohu hiki ana i ko laua

wahi. Kahumu iho la laua i ka umu, a kau iho la i ka pulehu, a moa ka

pulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho la laua i ka

umu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku

ke kaikuaana i ke kaikaina: “Ei ae o Kapunohu.” Alaila, ohi ae la laua

i ke kauwawe o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la

laua me he umu hou la. Ia wa komo ana o Kapunohu. A ike laua ua komo o

Kapunohu i loko o ka hale, lalau aku la laua i ka pulehu a ai iho la. I

loko o ia wa e ai ana, i aku ke kaikuaana i ke kaikaina: “Ua moa ka umu

a kaua.” Ae mai ke kaikaina, “Ae.” Lalau aku la laua i ke kauwawe, ohi

mai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. “Emoole ka

moa o ka umu.” I mai laua ala: “Ua moa, e huai ae.” Hoole paakiki aku o

Kapunohu: “Aole i moa, no ka mea, o ka’u komo ana mai nei no ia e

kauwawe ana no olua, pehea e moa ai? He oi olua o na keiki wahahee.” A

no keia hoole paakiki o Kapunohu, pili iho la lakou, a pau ka pili ana,

huai ae la ka umu. I huai ae ka hana ua moa ka ai. Eo ae la o Kapunohu

i keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau hou iho

la ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he

hua moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka

ipukai, a pela no hoi ke poi o luna, ua hana ia a hulilau, penei ke

ano. A ua hooia he io moa i loko o ka ipukai iwi hua moa. A malama iho

la laua no ka hiki mai o Kapunohu. A mahope, hiki mai la o Kapunohu, a

olelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu, wehe

ae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. “Ai olua,

heaha ka olua ia o ka ai ana?” I aku laua nei: “He moa ka ia, he moa ka

ipukai e waiho ai.” Hoole mai o Kapunohu: “Wahahee olua, nawai i olelo

he moa ka ia, a he moa ka ipukai, he oi olua o na keiki wahahee.” Pela

ka hoopaapaa ana, a pili okoa, ia pili ana a pau. Kii laua nei i ka

ipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu, ae

aku la i kona eo, alua eo o Kapunohu i na keiki.

Hoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i

kekahi mea. I aku ke kaikuaana i ke kaikaina: “E! I noho kaua a pii hou

mai o Kapunohu, alaila, penu kaua i na lima o kaua i loko o ke kai o ka

ipukai, a lalau ka ai, a ai kaua.” Ae mai ke kaikaina. “Ae.”

A hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i

ka ipukai me ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o

ka ipukai. I mai la o Kapunohu: “A, ai ka ai, auhea ka ia.” I aku laua

nei: “O ka ai no ka ai, he io kanaka ka ia.” I mai o Kapunohu, “Wahahee

olua, nawai i olelo o ka io o ke kanaka ka ia.” Pela ko lakou hoopaapaa

ana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia

Kapunohu: “He ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei

i ke kai, aole ka ia. Nolaila he io kanaka ia.” Ae mai la o Kapunohu:

“Ae, ua eo ia olua.”

WAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO.

O ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua

makuakane, hookahi makuahine. O ka laua hana o ke kawili manu.

Mamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke

kaikaina, penei:

“Ina kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka

ihu, o ka’u manu ia, mai lawe oe. Hoihoi mai oe na’u ia, o ka manu i

puka ole ka ihu, o kau ia.” Ae aku ke kaikaina.

Ia manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu,

haawi no i ke kaikuaana. Pela no ko laua hana mau ana, a nele loa o

Waawaaikinaaupo i ka manu, pau loa i kona kaikuaana lokoino, aloha ole.

A nolaila, ua kapa ia ko laua inoa mamuli o ka laua hana ana.

NO LEPE.

He kanaka akamai o Lepe i ka hoopunipuni i ke ’kua, a he maalea loa ma

ka olelo ana. No Hilo, Waiakea, o Lepe.

Iho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka

wai a inu iho la.

Ku ana ke ’kua i luna o ka pali, he ’kua ohule o ke poo.

Ea ae la o Lepe i luna a kahea aku la me ka leo nui. “Kani ana ua pahu,

ku ana ua ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai

nui wale.” I mai ke ’kua: “Ina no o kou makemake ia e Lepe, elua no.”

Ku ana alua akua ohule. E like me na olelo mua a Lepe, pela no ma keia

wahi. A hiki na akua ohule i ka umi, i aku o Lepe: “Ea! pololi paha

oukou.” “Ae, he pololi ko makou.” I aku o Lepe: “A pela nui iho e kali

ai ia’u, e kii ae au i kuu wahi kahina ai.” Hoi aku la o Lepe a ka

hale, lalau aku la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho

la, a koali ae la i ka laau. Lalau aku i kahi kilu paakai, a holo aku

la i kahi a ke ’kua e kali ana ia ia. A hiki o Lepe, lalau mai la ke

’kua, a miki ae la i ka ai, olelo iho la penei: “Uhuhu! pilopilo awaawa

hoi neia wahi ai au e Lepe.” I aku o Lepe: “No ko’u hookahi no hoi

paha, oi ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka

umeke. Ina e like me oukou ka nui, pau no ka ai i ka wa huihui o ka ai.

Aole e awaawa i loko o ka umeke.” Nolaila, ai iho la ke ’kua a pau ka

ai, i aku o Lepe: “Akola oukou o ai i ka lepo o Lepe.” A lohe ke ’kua,

huhu iho la ia Lepe: “I aku, e make ana oe ia makou.” I mai o Lepe.

“Ina wau e make ia oukou, aole oukou hoa paani.”

I aku o Lepe: “E pee oukou, e huna wau.” Ae mai la ke ’kua. Nolaila,

hele aku la o Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one,

a hana aku la he mau awe he umi, a pau i ka hanaia. Alaila, kahea aku

la ia: “Ua nalo.” Hoi mai la ke ’kua a pau loa. I aku o Lepe: “E! Eia

ka olelo, o ka mea ikaika i ke kohi ana, i kana awe a hiki i ka puu

one, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one,

pilopilo iho la na lima. Nolaila, huhu ke ’kua ia Lepe, a olelo e

pepehi a make. Hoole aku o Lepe, ina wau e make ia oukou, aole oukou

hoa paani.

Nolaila, ohumu iho la ke ’kua, me ka manao e imi i mea e make ai o

Lepe. A noonoo iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e

hiki ai i ko lakou hale, a make ia lakou, a hana iho la lakou peia.

Ia lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o

Lepe i mea nona e ai ai i ka puaa a ke ’kua, a maopopo, ia ia. Paele

iho la ia i kekahi aoao ona i ka nanahu, a koe kekahi aoao ona. Hele

aku la ia i ka hale o ke ’kua, a kokoke. Olelo aku la kekahi akua i

kekahi akua: “E! like no hoi keia me Lepe, a o ko ia nei paele hoi o

kekahi aoao, like ole.” I mai kekahi: “Aole ia o Lepe, he paele keia o

kekahi aoao, aole pela o Lepe.” A hiki mai la o Lepe, ninau aku la

lakou. “O oe wale mai la no.” I aku o Lepe: “Aole, he umi makou poe

paele, owau mai nei ka umi, koe aku nei eiwa. Ei ae no nae mahope mai

lakou, he hiki mai koe.”

A moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o

Lepe a mamao mai kahi mai o ke ’kua. Kahea aku la o Lepe: “Akola! pau

ka puaa a oukou ia Lepe. O Lepe no wau.” I aku kekahi akua, i kekahi

akua. “Puni kakou ia Lepe. Eia ka o Lepe no keia paele i hele mai nei.”

Ia wa, alualu lakou ia Lepe e pepehi no ka ukiuki. Ia lakou e alualu

ana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo nui

penei: “E lakou nei e moe nei, ala ae oukou, eia ka make o kakou.” Ia

wa, lalau aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia

ke ulili ipu liilii, a paa i ke kaula. Ia huki ana, nakeke ae la ke

ulili a walaau me he leo kanaka ala, a lohe ke ’kua, holo aku la. I aku

kekahi akua i kekahi akua. “E! make kakou. Eia ka ua piha kahi o Lepe i

kanaka, pakele kakou. E holo kakou,” a holo aku la lakou.

NO MAIAUHAALENALENAUPENA.

O keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana

he hana wahahee loa me ka lawe wale i ka hai. O kana hana penei no ia,

i ka wa hooilo, e kaikoo ana ke kai, e loku ana ka ua me ka makani. Ike

aku la ia i ka poe maauauwa o uka e iho mai ana me ka ai, ke ko, ka

maia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka waa, a me ka

upena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o

ke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai

keia inoa o Maiauhaalenalenaupena.

A ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka

ia, na mea a pau loa, a hoaie aku la, me ka manao e loaa mai ka ia

mahope. Aole nae he loaa, no ka mea, aole i ike i ka lawaia, a poho iho

la ka maauauwa.

NO KUAUAMOA.

Oia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a

pau loa. No Kawaihae i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i

Kawaihae kai, ua maa ia i ka olelo a na haole, a Aikake me Olohana.

A pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai.

Loaa ia ia elua kanaka no Kohala loko, e hele aku ana me na aumaka

kaula elua. E iho ana i kai o Kawaihae, e kuai me na haole, me Aikake

laua o Olohana. A hiki laua i Alawawai, halawai laua me Kuauamoa. I mai

o Kuauamoa: “He kaula aha keia a olua?” “He kaula kuai me na haole.” I

aku o Kuauamoa: “Ua loaa no ia olua ka olelo haole, e make pono ai ka

olua kuai ana?” “Aole.” “Ae, e ao aku au ia olua i ka olelo haole, e

make pono ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole,

o Aikake a me Olohana, a i ninau i ke kaula. He kaula aha keia? Olelo

aku olua: ‘Ko kami alaiki, ko kahele ia paka.’ A i ninau hou, olelo aku

olua, ‘Kaukau i heke i keke mea ai.’ Oia na olelo e makepono ai ke

kaula a olua ke kuai aku, e hoopaa nae olua a paa loa, i ole e poina, o

poho olua.”

A hiki laua i mua o na haole. Ninau mai la o Aikake. “Kanaka, pehea

kuai ke kaula?” I aku laua nei. “Ko kami alaiki, ko kahele ia paka.”

Ninau hou ka haole. “Pehea kuai ke kaula.” I hou aku laua nei. “Kaukau

i heke i keke mea ai.”

A lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau.

Ia wa, haalele na kanaka i ke kaula, a holo aku la no ka makau, a hiki

i Kohala, me ka haalele loa i ke kaula. A lilo aku la i ka haole.

NO HANAAUMOE.

No Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana

ke kiai i na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia

ia e kiai ana, holo mai la o Kahaookamoku he ’lii no Kauai mai, me kona

mau waa he lehulehu loa, a me na kanaka he nui loa. A hiki lakou ma

waho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku la ia: “E holo

ana i hea ko oukou mau waa.” Olelo mai o Holoholopinaau, he kilo ia, a

he kuhikuhi puu one. “E holo ana makou i Hawaii i ka makaikai.” I aku o

Hanaaumoe: “Mai holo i Hawaii, he moku akua ia.

Akua Hawaii. Akua ia Kanikaa.

Akua Maui. Akua ia Kaahualii.

Akua Lanai. Akua ia Pahulu.

Akua Molokai. Akua ia Kahiole.

“Eia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he

ai no o uka, he hale no, he wai auau no, he mau wahine no. Elua, ekolu

a oukou a na hoewaa, elima wahine a ke ’lii o oukou a Kahaookamoku.

Nolaila, e pae i uka. Ae mai la ke ’lii o Kahaookamoku, a pae iho la

lakou.”

NO HALALII.

He alii o Halalii no Oahu nei i loko o ia wa, he ’kua nae, a he ’kua

wale no kanaka e noho ana ia wa. A he ’kua hoi o Hanaaumoe, nolaila,

aohe kanaka ola ke pae mai ianei, pau i ka ai ia e Halalii ma. Nolaila,

i noho ai o Hanaaumoe ma na Lae kahakai a pau o Oahu nei, e nana i

kanaka ai na lakou.

Ma keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke

’kua, a waiho a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou

manao no nae i na mea a Hanaaumoe i olelo aku ai.

A ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E!

Halahalakau e!

Halahalakau e!

Ua moe oukou?

I aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei

makou i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa,

palima hoi ka ke ’lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke

pii mai nei no, he loihi o Ewa, he pali o Nuuanu, he kula o Kulaokahua,

nolaila, he hiki koe.

A hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He

hoopunipuni o Hanaaumoe. A aumoe, a huli ke kau o ka po, hiki hou mai

la o Hanaaumoe, a olelo hou e like me mamua. Alaila, maopopo loa ia

Kaneopa, e pau ana lakou i ka make. Nolaila, imi iho la i wahi nona e

pakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a loaa

kona lua ma laila, pee iho la ia.

A kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei:

Halahala kau e!

Halahala kau e!

Ua moe oukou?

Aohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe:

A haha!

Lawe ia mai ka moe a Oahu nei,

I hea la ka moe, moe aku i Kauai,

Lawe ia mai ka ka moe a ka moku akua,

Make a o e ola ia Halalii.

Pau ka io, pau ka iwi, a o e koe.

A pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a

me na akua a pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea

ua moe? Ae mai la o Hanaaumoe. Ia wa, hele mai la lakou a hiki i ka

hale o Kahaookamoku ma e moe ana. Ua pauhia loa lakou i ka hiamoe. Noho

iho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa e pee

ana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke ’lii e noho ai, a

nolaila, manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e

huli ana.

Ia wa, pau loa o Kahaookamoku ma i ka ai ia e ke ’kua. A huli ia o loko

o ka hale, a koe ka paepae o ka puka, kahi a Kaneopa e pee ana.

A ao ae la, hoi aku la ke ’kua i ko lakou wahi, nolaila, nee aku la o

Kaneopa a ka waa, panee aku la a lana i loko o ke kai, holo aku la. A

ike o Hanaaumoe, kahea aku la: “E Kaneopa, e pae.” Hoole mai o Kaneopa.

A hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke ’lii o Kauai,

ke aikane a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau

loa, a lohe ke ’lii, minamina iho la ia no ke aikane. Nolaila, ninau

aku la ia i ke kahuna, ia Namalokama: “Pehea la e make ai ke ’kua.”

Olelo mai o Namalokama: “Ua make. E olelo oe i na kanaka o Kauai nei a

puni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i

na waa, alaila, holo i Oahu, a pela e make ai ke ’kua.”

A hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau

loa. Holo mai la lakou.

NO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA.

A pae mai la ke ’lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like

me kana mau hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku

ke kahuna o Namalokama i ke ’lii, e kohi ka hale a puni, e waiho i

kekahi kii i lalo, a i luna kekahi kii e ahu ai. Ae mai la ke ’lii.

A pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la.

Ia lakou e moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei:

Halahala kau e!

Ua moe oukou, ea?

Aohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no

he walaau hou mai, alaila, pane iho o Hanaaumoe, penei:

Ahaha I hea la ka moe i Kauai,

Lawe ia mai ka ka moe a ka moku o Halalii,

Make, aohe wahi e ola ai.

Hoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua

a pau loa: “Ua pau i ka hiamoe, e hele kakou e ai.” A lohe o Halalii,

hele mai la lakou a pau loa. Komo aku la na akua, a o ke ’lii hoi o

Halalii, noho iho la i ka paepae o ka puka. Lalau aku la kela akua keia

akua i ke kii, a nau iho la. “Oolea ana.” I aku kekahi akua i kekahi

akua: “E! akahi ka hoi ke oolea o ka’u wahi kanaka.” I mai kekahi:

“Pela no hoi ka’u, he oolea no hoi.”

He mea mau i ke ’lii, o ke ka o na kanaka ka ke ’lii e ai, a pela ua

poe kii nei. I ka lawe ana aku i mua o Halalii, olelo mai o Halalii,

oolea hoi keia mau kanaka. Ia lakou e ai ana, ala mai la na mea a pau e

puhi i ka hale i ke ahi. Hoopuni ae la lakou a puni, a pupuhi ae la i

ke ahi. A ma ia puhi ana, pau loa iho la ke ’kua i ka make ia wa

hookahi, aohe mea i koe.

NO ELEIO.

Ua kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke ’lii

nui o Maui, na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka

aina kakahiaka. Olelo aku la o Kakaalaneo ia Eleio e holo i awa i Hana,

ma Maui hikina, mai Lahaina aku e holo ai. A hoi mai ai ke ’lii. Alaila

holo aku la o Eleio me ka mama loa, mai Lahaina aku a hiki i Hana. Ma

ka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina a me

Hana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani

ia Eleio.

Ma keia holo ana, ua loaa ia ia o Kaahualii, he ’kua ia, i loko o ka

nahele o Oopuola. Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio,

eia iho no ko huluhulu pili mai, o ka awa ia.

A lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka

mama loa, aole nae he loaa o Eleio no kona mama loa.

A hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa

holo o Eleio i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka

hale, hoka iho la, a pau ka hoka ana, inu iho la o Kakaalaneo, a pau ai

iho la.

Nolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a

pela no hoi ma kahi i laha kona kaao ana.

KANAIAHUEA.

Ua kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i

keia la. A ua laha kona moolelo ma na wahi a pau loa o keia mau

mokupuni. Ma Kona i Hawaii kahi i noho ai o Kanaiahuea, he wahine kana,

a he mau makuahunowai.

I ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi

he mau kihene nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la.

Holo aku la o Kanaiahuea maluna o ka waa, oia wale no. Ua komo i ka

ukana, nolaila, akena iho la na makuahunowai i ka ikaika o ka hunona. O

Kanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei kana olelo:

“Hoe! Kaupo, Kanaiahuea!!”

Holo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka

lae, kuia no. Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A

ao ae la, i nana aku ka hana e lana mai ana no o Kanaiahuea ma waho

koke iho no, aole i hiki i ke kaha, nolaila, kaulana o Kanaiahuea a

hiki keia la, no ka hoe hewa.

LEGEND OF PUPUKEA.

CHAPTER I.

Of Pupukea and Makakuikalani.—Kamalalawalu and Lonoikamakahiki

Surf-Riding.—Pupukea’s Promptness.—Dialogue Between Makakuikalani

and Pupukea.

Pupukea was the younger brother of Lonoikamakahiki, [567] the renowned

king of Hawaii, who was of royal ancestry, consequently Pupukea was

indeed a high chief of Hawaii. His body was stout, yet wiry and

muscular. Notwithstanding, however, he was a very celebrated warrior.

Because of his bravery and strength in battles, therefore he was famous

from Hawaii to Niihau.

On account of Pupukea’s boldness, Lonoikamakahiki entrusted the whole

of Hawaii into Pupukea’s hand. [568] It was his to dispossess or to

reinstate the chiefs, and to do with as he pleased; and as to

Lonoikamakahiki, his was only to exercise royal authority.

When Lonoikamakahiki and Pupukea sailed and arrived at Lele, which is

Lahaina, on Maui, Kamalalawalu, [569] the great king of Maui, was

living at Keawaiki, in Lele, with his younger brother Makakuikalani.

OF MAKAKUIKALANI.

Makakuikalani [570] was the younger brother of Kamalalawalu, the famous

king of Maui, and Makakuikalani was, moreover, a chief throughout Maui.

He was a very courageous soldier and a most distinguished warrior of

all Maui. Owing to his dauntless spirit and his strength, Kamalalawalu

assigned all of Maui to his control. It was his to disfavor and to

award according to his desire; and concerning Kamalalawalu, he simply

held kingly sway over Maui.

KAMALALAWALU WITH LONOIKAMAKAHIKI SURF-RIDING.

They slept until the night was passed, when Kamalalawalu said to

Lonoikamakahiki: “Let us swim out for surf-riding.” Lonoikamakahiki

consented. They swam out and, reaching outside of Keawaiki, they

commenced to surf; and when the sun was directly overhead (which is the

middle of the day) they returned to land, bathed in [fresh] water, then

spread out the wet loin cloth to dry, and repaired to the house, and

there remained.

During this retirement, Kamalalawalu’s stewards prepared food, meat,

awa, and a water basin. [571] Wherefore, Lonoikamakahiki [572] asked

Pupukea: “Where is our food and fish; and where is our awa?” Pupukea

answered: “They are near by. The meat is chicken, but it is not yet

cooked. And as to the awa, it has not been masticated.”

Whereat, Lonoikamakahiki, infuriated by Pupukea, sprang forward and

slapped his cheek. Pupukea then took the awa and chewed it. Again

Lonoikamakahiki sprang forward and struck Pupukea’s cheek. Pupukea said

to Lonoikamakahiki: “What! is the striking first? Why not first speak,

and when the narrow openings of the ear hear the charge, then it will

be just to slap?”

PUPUKEA’S PROMPTNESS IN THE PREPARATION OF LONOIKAMAKAHIKI’S FOOD.

While Pupukea was chewing the awa in his mouth, he reached forth one of

his hands and seized the chicken (one that belonged to Lonoikamakahiki

from Oahu [573] here). He tore the leg apart, salted it, and placed it

over a charcoal fire, as also the other leg of the chicken and the

entire body. Pupukea baked the chicken with the feathers which had not

been pulled off, [574] but, when turned over the feathers were consumed

by the fire. With the mastication of four mouthfuls of awa, the chicken

was cooked. Pupukea squeezed out the awa juice into the awa cup and

placed it before Lonoikamakahiki who drank it. Having finished

drinking, he ate the chicken; [575] and having completed the meal,

Lonoikamakahiki was intoxicated and slept.

At these wonderful performances of Pupukea, an appreciation and strong

desire entered Kamalalawalu’s mind, because of the skill and promptness

of Pupukea in the preparation of the food, and because of the very

short time required by the meal; therefore, Kamalalawalu entreated of

the king of Hawaii as follows: “O Kalani! King of Hawaii, it is better

that I have our [576] steward, for I highly value his efficiency and

promptness.” Lonoikamakahiki replied: “You can not be favored, inasmuch

as he is my property-holder of Hawaii. It is his to dispossess, to

retain, and to favor the chiefs and the men; to withhold; to fight or

not to fight. My part is simply to reign on Hawaii. He is the one that

governs the land.”

THE BANTER BETWEEN MAKAKUIKALANI AND PUPUKEA.

Following Lonoikamakahiki’s answer to Kamalalawalu, Makakuikalani

remarked regarding Pupukea, as follows: “A low shelf is reached by the

rat.” [577] Pupukea answered Makakuikalani, saying: [578]

The short mature [one] is the sphere

Who shall sweep the plain entirely;

The resistant white sugar-cane of Kohala,

That injures your mouth when eaten.

After these words, Lonoikamakahiki inquired of Kamalalawalu: “Where is

your land administrator?” Kamalalawalu responded: “There he is,

Makakuikalani, the tall man standing yonder.” And when Kamalalawalu had

finished speaking to Lonoikamakahiki, relative to his young brother,

Makakuikalani, Pupukea answered his taunting words, as follows: [579]

A spider, struck by the kona wind, overturns;

A banana bunch, attacked by a wind gust, falls.

By this speech of Pupukea’s, Makakuikalani retorted with his boasting

words, as follows:

A shrivelled banana of Kaea,

Which ripens not in ten days.

In this dialogue of theirs, one was claiming that he was the more

powerful; as also the other. Furthermore, in this banter between them,

the words were planted in their minds until the period wherein

Kamalalawalu fought against Lonoikamakahiki at Waimea, on Hawaii. There

the words of Makakuikalani and Pupukea were carried into effect.

At this point, let us discontinue their narrative and touch upon

Kauhiakama, Kamalalawalu’s son, the one that was dispatched to Hawaii

to spy.

CHAPTER II.

Of Kauhiakama.—Kamalalawalu-Lonoikamakahiki War.—Kumaikeau and

Kumakaia.—Hill of Hokuula.—Numbers of Men.—Pupukea-Makakuikalani

Combat.

After Lonoikamakahiki and Pupukea had departed for Hawaii, Kamalalawalu

and his son, Kauhiakama, remained for some time. Said Kamalalawalu to

Kauhiakama: “You sail to Hawaii and make observations of the land, of

the people, and the government thereof.” Upon finishing speaking,

Kauhiakama set sail with his canoes and disembarked at Kawaihae.

Prior to the landing, Kauhiakama voyaged and had touched at Puako, at

Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou

and Kaawaloa. At Kaawaloa, the route of travel was lost, [580] because

the slanting cliff and the crags barred them in the front. Wherefore,

Kauhiakama had retraced his course and arrived at Kawaihae.

In this voyaging of Kauhiakama, it had occupied but a short period; and

on account of his quick traveling, he sailed and returned that

self-same day without a night intervening. Tarrying two days at

Kawaihae, they departed for Maui, and landed at Keawaiki, which was

Lele, and which, at present, is Lahaina. There were Kamalalawalu and

Makakuikalani.

After Kauhiakama had disembarked at Lele, Kamalalawalu questioned him:

“How is Hawaii?” Kauhiakama gave his reply, boasting and misleading:

Beautiful [581] Kohala! The people’s height is to the nose.

There are no men on the whole of Hawaii. [582]

I have voyaged from Kawaihae,

To Kaawaloa, in Kona.

There are no men; the houses stand empty.

On account of these words of Kauhiakama, Kamalalawalu was deceived; and

therefore, he made preparations to sail away and fight with

Lonoikamakahiki.

Let us briefly comment on Kauhiakama. He was an exceedingly careless

man regarding his proceedings, and was very ignorant. It seemed as if

his stomach [583] and head belonged to others that he could not be more

thoughtless. While he had been cruising from Kawaihae to Kaawaloa, the

seashore borders were completely covered with standing houses. Since he

had approached in the early morning, the dwellers had ascended to the

uplands to till the soil, while others had gone fishing, therefore,

they were not found in the houses. It was at Kohala, the place he had

seen that there were many men and numerous houses, and which was the

only place, he thought, that was populated.

KAMALALAWALU AND MAKAKUIKALANI’S VOYAGE TO HAWAII TO BATTLE WITH

LONOIKAMAKAHIKI AND PUPUKEA.

On this journey of Kamalalawalu’s with his Maui men to Hawaii to fight,

there were very many canoes. [584] (It is said that the Alenuihaha

channel was so covered from Maui to Kohala and Kawaihae that the waves

and the sea were invisible.)

When they landed at Kawaihae, the seashores were blockaded by the

canoes from the promontory of Kanamee, Upolu, to Kohala, and thence to

Kaelehuluhulu, in Kona, and whose extent approximated thirty miles. The

chief of Waimea and Kawaihae at that time was Kanaloauo. He gave battle

to Kamalalawalu, and Kanaloauo was defeated by him. Kamalalawalu then

went forth to slay him.

At that time, two men, Kumaikeau and Kumakaia, were abiding there. They

were men related to Lonoikamakahiki and Kanaloauo. Both cunningly

addressed Kamalalawalu, saying: “He is conquered; [585] it is not wise

to kill, but let a veil conceal his face.” At this behest, Kanaloauo

was covered with the veil until completely hidden, whereupon he was

released.

RELATING TO KUMAIKEAU AND KUMAKAIA.

These were unsurpassed and very crafty men [586] of that period, and

both were active in devising a plan that would lead to the defeat of

Kamalalawalu and the entire Maui forces. At this capture of Kanaloauo

by Kamalalawalu, Kumaikeau and Kumakaia went into the presence of

Kamalalawalu and lamented as follows:

O! [587] At last the eyes may close.

Just now the food is desired,

For the oppressor [588] is captured.

The food, the fish, remained not,

Nor pig, nor raiment, nor skirt,

Nor land, nor house wherein to dwell.

Lo! The house is discovered [589] to be fit to live in.

By your coming, [590] O Kamalalawalu,

Sleep we in the house with the wife;

Welcome is the food and the fish.

The kapas are worn with warmth.

You indeed are the one to deliver us;

You indeed shall secrete these bones. [591]

O Kalani! We are defeated! [592]

We cannot be saved by you; we are defeated!

When they had finished their lament, both said to Kamalalawalu:

O Kalani! Destroy [593] all the canoes,

Sever the cord and the canoe rope,

Chop the cross-piece and the out-rigger;

Cut the canoe’s stern and bow till shortened;

Lest when we give battle

And shall defeat Lonoikamakahiki and men

They will flee hither to the sea,

Beholding the canoes afloat, will board them;

Will flee to the ocean

And land on Kahoolawe and Maui,

Where the vanquished will be safe!

Because of these words of Kumaikeau and Kumakaia, the proposition was

warmly welcomed by Kamalalawalu’s mind. (He thought it was the truth,

but it was not so.) The men again said to Kamalalawalu:

“Lonoikamakahiki is your sure prey. There is the place he may be killed

by you; that hill upland of Waimea, Hokuula by name. [594] Once you

stand thereon with your warriors, your duty will be simply to roll the

rocks from above.”

RELATING TO THE HILL OF HOKUULA.

That hill is located in Waimea until this day, being on the south of

North Kohala. It is a very famous eminence because of the battle fought

by Kamalalawalu and his distinguished warrior Makakuikalani thereon. On

that hill, there are no stones, nor trees, but grass and soil are

thereon. Notwithstanding, however, according to the statement by

Kumaikeau and Kumakaia, there were stones on the top.

In their report to Kamalalawalu, it was a refuge where he might be

unmolested, and that his was the conquest. The stones, the javelins,

and the men from below could not reach thereon; because, it was a very

high bluff, about a half of a mile in height from the ground below to

the very summit.

Kamalalawalu, upon arrival thereon, found on reconnoitering that there

were neither stones nor trees, but only dirt. While they were engaged

in a conversation with Kumaikeau together with Kumakaia, at that time

the messengers were sent to summon [595] Lonoikamakahiki and Pupukea.

At Kealakekua, in Kona, was the place where Lonoikamakahiki lived. When

the messenger appeared before him, he said to Lonoikamakahiki:

“Kamalalawalu and Makakuikalani have come to give battle to you both;

and have contended with Kanaloauo, who is a captive of Kamalalawalu.”

When Lonoikamakahiki heard these things, he questioned the messenger:

“Where is the battle to take place?” The messenger replied: “There, at

Waimea, on top of that hill, Hokuula, where Kamalalawalu and all Maui

are stationed.” Upon Lonoikamakahiki hearing this, instantly the

overseers went forth to muster all the men of Kona. It is said that

there were 32,000 men [596] of Kona at that time. From thence the

messenger traveled till he arrived at Kapapala, in Kau, where Pupukea

was residing. When he heard [the tidings], he gathered together Kau,

and marched forth between Maunakea and Hualalai. The herald journeyed

on and touched at Puna, at Hilo, and Hamakua, to gather the people

together at Kohala, and hearing, they came. At this sallying forth,

there were very many men, the paths being overcrowded and the dust

rising on account of the tread of the soldiers.

THE NUMBERS [597] OF MEN AND ROUTES.

First route: From Kaniku. (Kona’s.) Two lau mano men. (Equivalent to

32,000 men.)

Second route: From Ohaikea, between Maunakea and Hualalai. Totaled

112,000 men. That was of Kau alone.

Third route: From Mahiki, aggregated 160,000 men. There were three

districts: Puna, Hilo and Hamakua.

Fourth route: From Kaholeiwai and extending to Momoualoa; totaled

96,000 men. Of Kohala only.

While Kamalalawalu was on the hill of Hokuula, in Waimea, he beheld the

dust rising above the stones of Kaniku, the stones being gradually

reddened by the dirt. On account of the many men the darkness of the

stones was covered by the dust. And when Kamalalawalu saw the men of

Kaniku advancing, he inquired of Kauhiakama: [598] “Where have you

traveled on Hawaii that you failed to observe the people?” Kauhiakama

answered: “From Kawaihae to Kaawaloa, in Kona, were the places I

visited, but I encountered no person.” Kamalalawalu said to Kauhiakama:

“Did you not see houses standing?” “There were houses indeed, but there

were no occupants. There were pigs running about, and there were

chickens crowing.” Whereupon, Kumaikeau and Kumakaia remarked: “You

could not find the occupants at home, for they had gone upland to till

the ground because it was morning, and they had gone out fishing. If it

were in the afternoon you went there, you would have met the men at

home.”

Kamalalawalu, on hearing this, said to Kauhiakama: “We shall perish; we

can not be saved. I thought your report was true, but it is not so.

[599] By whom have you been taught that the house is a thing that

stands without dwellers. Why! The house is erected, the men live

therein. Woe betide us that we perish by your report. Alas! How great

is the love of the wife and the children who will fail to see this

corpse, or that [I] see them not.”

While Kamalalawalu was speaking, Lonoikamakahiki and all of Kona

arrived. From the south of Puako to above Waimea, the men were so

compact that the dirt, stones, the trees could not be detected because

they were obscured by the men. Simultaneously, Pupukea appeared with

the Kau, Mahiki, and Kohala contingents, and so completely blocked up

Waimea as to allow no space. When Kamalalawalu met with

Lonoikamakahiki, [600] they resolved that Makakuikalani and Pupukea

stand first to fight. Should Pupukea be vanquished by Makakuikalani,

then Hawaii was conquered; but should Makakuikalani be defeated by

Pupukea, then Maui was subdued. These words of theirs were agreed to by

Makakuikalani and Pupukea. [601]

THE COMBAT BETWEEN PUPUKEA AND MAKAKUIKALANI.

Immediately Makakuikalani and Pupukea went forward with their long

spears. While they were standing, Pupukea’s instructor [602] called

out: “O Kalani! Strike low the stick.” Pupukea replied: “Whilst in the

house, the tutor’s instruction is finished.” [603] Thereafter, Pupukea

struck with his long spear, falling on and knocking the teacher down.

After a while, the instructor arose and said to Pupukea: “You are safe!

Had I been killed, you would have perished. It is not so; I have been

spared so you are saved. Wherefore, let the stick stir the dust.”

While Pupukea was conversing with the tutor, Makakuikalani delivered a

blow with his long spear on the neck (which is the vital spot), and

Pupukea fell down on the ground and remained inert. [604] Said one to

Makakuikalani: “Your opponent is not dead. Strike once more.”

Makakuikalani answered: “He is dead, for it is a blow of the powerful.”

Makakuikalani implored of Kamalalawalu: “My ration of food, you give me

for my breast is pierced.” [605] Makakuikalani ate until satisfied, and

the taro food in the calabash was exhausted. Then he reached for the

container and covered it on his head. [606]

It is proper to speak here about Makakuikalani. Concerning this

container Makakuikalani had donned on his head, it was a wooden

calabash, and here is his boastful remark: “I am wearing a wooden

receptacle; a long spear may be his; but let the two clash together as

wood.”

When Makakuikalani appeared before Pupukea, Pupukea arose. While both

were standing, Pupukea grabbed his long spear and vehemently struck

[607] at Makakuikalani. At the delivery of this blow, Makakuikalani

sank down. Said the instructor to Pupukea: “Lay again your spear on the

antagonist so as to kill.” Answered Pupukea: [608] “He is dead, for it

was a blow of the stalwart. The dark spot [609] of Pupukea is

confirmed.”

Upon the death of Makakuikalani by Pupukea, instantly, Hawaii

slaughtered Maui, [610] whereupon, the Mauiites retreated towards the

landing, but there were no canoes wherein to return to Maui. Therefore

they boarded on Kepoiamalau [611] and were all swamped and captured. In

that predicament, they were slaughtered until all the Maui men were

killed.

In this battle, Kamalalawalu and Makakuikalani were slain by

Lonoikamakahiki and Pupukea, and Hawaii was victorious in this strife.

KAAO NO PUPUKEA.

MOKUNA I.

No Pupukea-Makakuikalani.—Kamalalawalu-Lonoikamakahiki Heenalu

ana.—Ko Pupukea Hikiwawe.—Olelo Kike ana a Makakuikalani me

Pupukea.

He Kaikaina o Pupukea no Lonoikamakahiki, ke ’lii nui o Hawaii, a he

’lii nohoi mai na makua mai. A pela nohoi o Pupukea, he ’lii no, no

Hawaii. He kino poupou ko Pupukea, he puipui nae, aka, he koa kaulana

loa ia. No kona koa ame kona ikaika ma ka hoouka kaua ana, nolaila, ua

kaulana loa ia mai Hawaii a Niihau.

No ke koa o Pupukea, haawi aku la o Lonoikamakahiki ia Hawaii a puni i

loko o ko Pupukea lima. Iaia ka lilo, ka haawi i na ’lii, ka hana e

like me kona makemake, a o Lonoikamakahiki, he noho alii wale iho no

kana.

Ia Lonoikamakahiki i holo mai ai me Pupukea a hiki i Lele ma Maui, oia

o Lahaina, e noho ana o Kamalalawalu, ke ’lii nui o Maui ma Keawaiki ma

Lele me kona kaikaina o Makakuikalani.

NO MAKAKUIKALANI.

He kaikaina o Makakuikalani no Kamalalawalu, ke ’lii nui o Maui, a he

’lii nohoi o Makakuikalani no Maui a puni. He kanaka koa loa o

Makakuikalani, a he koa kaulana loa no Maui a puni. A no kona koa ame

kona ikaika, haawi aku la o Kamalalawalu ia Maui a puni i loko o kona

lima. Iaia ka lilo ame ka haawi e like me kona makemake; a o ka

Kamalalawalu, o ka noho alii wale no maluna o Maui.

KA HEENALU ANA O KAMALALAWALU ME LONOIKAMAKAHIKI.

Moe iho la lakou a ao ia po, olelo aku o Kamalalawalu ia Lonoikamahiki:

“E au kakou i ka heenalu.” Ae mai la o Lonoikamakahiki. Au aku la lakou

a ma waho o Keawaiki, heenalu iho la, a kupono ka la i ka lolo (oia ka

ainaawakea), hoi aku la lakou i uka, auau ka wai a pau, kaulai ka malo

pulu, hoi aku la a ka hale, noho iho la.

Ma keia noho ana, ua makaukau ka Kamalalawalu mau aipuupuu i ka ai, i

ka i’a, i ka awa, ame ke po’i wai holoi. Nolaila, ninau aku o

Lonoikamakahiki ia Pupukea: “Auhea ka kaua ai a me ka i’a; a auhea ko

kaua awa?” I aku o Pupukea: “Ei ae no. He moa ka ia, aohe nae i moa. A

o ka awa nohoi, aole i mama ia a wali.”

Nolaila, huhu o Lonoikamakahiki ia Pupukea, lele aku la papai i ka

papalina o Pupukea. Lalau iho la o Pupukea i ka awa a mama iho la. Lele

hou aku o Lonoikamakahiki papai i ka papalina o Pupukea. Olelo mai o

Pupukea ia Lonoikamakahiki: “Ka! o ka papai ka mamua? Kai no o ka olelo

mai, a lohe na puka haiki o ka pepeiao, alaila, pono hoi ke pai ana.”

KA HIKIWAWAE LOA O PUPUKEA MA KA LAWELAWE ANA I KA MEA AI A

LONOIKAMAKAHIKI.

Ia Pupukea e mama ana i ka awa i kona waha, lalau aku la kekahi lima

ona i ka moa. (Oia moa, na Lonoikamakahiki no, no Oahu aku nei no.) A

uhae ae la i ka uha, a kopi iho la i ka paakai, a kau aku la i luna o

ke ahi nanahu, pela nohoi kekahi uha o ka moa a me ke kino a pau loa.

Ma keia hana ana a Pupukea i ka moa, me ka hulu no aole i hukihuki ia,

aka, huli ae la no ua pau ka hulu i ke ahi. A wali na mana awa eha, moa

nohoi ka moa. Hoka iho la o Pupukea i ka awa a loko o ka apu awa. Waiho

aku la i mua o Lonoikamakahiki, inu iho la ia. A pau ka inu ana, ai iho

la i ka moa, a pau ka ai ana, ona aku la o Lonoikamakahiki a moe iho

la.

Ma keia mau hana eleu a Pupukea, ua komo ka makemake a me ka iini i ko

Kamalalawalu naau. No ka eleu ame ka hikiwawe loa o Pupukea ma ka hana

ana i ka mea ai, no ka wa pokole loa o ka ai ana. Nolaila, nonoi aku o

Kamalalawalu i ke ’lii o Hawaii penei: “E Kalani! e ke ’lii o Hawaii, e

aho na’u ka kaua aipuupuu, akahi kuu makemake i ka eleu ame ka

hikiwawe.” I aku o Lonoikamakahiki: “Aole e loaa ia oe, o ko’u hooilina

aina no ia o Hawaii. Iaia ka lilo, ke koe, ka haawi i na ’lii ame ke

kanaka, ka aua, ke kaua ame ke kaua ole, o ka noho alii wale iho no

ka’u no Hawaii, o ka mea ia nona ka aina.”

NA OLELO KIKE A MAKAKUIKALANI ME PUPUKEA.

Mahope iho o ka Lonoikamakahiki olelo ana ia Kamalalawalu, olelo mai o

Makakuikalani no Pupukea, penei: “Haahaa, haka pau i ka iole.”

I aku o Pupukea ia Makakuikalani, penei:

O ka iki makua ia o ka ulu,

Nana e kaa ke kahua e pau ai;

He paa kokea no Kohala,

E kole ai ko waha ke ai.

Mahope o keia mau olelo, ninau aku o Lonoikamakahiki ia Kamalalawalu:

“Auhea hoi kou kaulana aina?” I mai o Kamalalawalu: “Ei aku no hoi; ke

kanaka loihi e ku mai la, o Makakuikalani.” A pau ka olelo ana a

Kamalalawalu ia Lonoikamakahiki, no kona kaikaina, no Makakuikalani. I

mai o Pupukea i kana olelo kaena, penei:

Lanalana, paia e ke kona, huli pu;

He pumaia, loaa i ke kikio, hina.

Ma keia olelo a Pupukea, pane mai o Makakuikalani i kana olelo kaena,

penei:

He lila maia no Kaea,

Aole e pala i ke anahulu.

Ma keia mau olelo kike a laua, e paha ana kekahi oia ka ikaika, a pela

no hoi kekahi. Aka, maloko o keia mau olelo a laua, ua waiho ia ma ko

laua naau, a hiki i ka wa i kaua ai o Kamalalawalu me Lonoikamakahiki

ma Waimea, i Hawaii. Ilaila i hooko ia ai na olelo a Makakuikalani me

Pupukea.

Ma keia wahi, e waiho i ka olelo no lakou, a e kamailio no Kauhiakama,

ke keiki a Kamalalawalu, ka mea i hoouna ia i Hawaii e kiu ai.

MOKUNA II.

No Kauhiakama.—Kamalalawalu-Lonoikamakahiki Kaua ana.—Kumaikeau me

Kumakaia.—Puu o Hokuula.—Ka nui o na Kanaka.—Ko

Pupukea-Makakuikalani Kaua ana.

A hala aku o Lonoikamakahiki me Pupukea i Hawaii, noho iho la o

Kamalalawalu me kana keiki o Kauhiakama, a liuliu. Olelo aku o

Kamalalawalu ia Kauhiakama: “E holo oe i Hawaii e nana ai i ka aina, i

ke kanaka, a me ko laila noho ana.” A pau ka olelo ana, holo aku la o

Kauhiakama me kona mau waa a pae i Kawaihae.

Mamua ae o ka pae ana, hele aku la o Kauhiakama a hiki i Puako, a

Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou,

Kaawaloa. A Kaawaloa, nalowale ke alanui, nokamea, ua pani ia mai i ka

hulaana, a me ke ana mamua. Nolaila, huli hoi mai la o Kauhiakama a

hiki i Kawaihae.

Ma keia hele ana a Kauhiakama, ua mama loa, a no kona mama, ua hele no

ia hookahi la, a hoi no ia la hookahi me ka po ole. Elua la ka noho ana

ma Kawaihae, hoi mai la lakou i Maui, a pae ma Keawaiki, oia no o Lele,

a i keia wa o Lahaina. Malaila no o Kamalalawalu me Makakuikalani.

Mahope o ka pae ana o Kauhiakama i Lele, ninau aku o Kamalalawalu:

“Pehea o Hawaii?” I aku o Kauhiakama, i kana olelo hooio, a hoole.

Lei Kohala; eia i ka nuku na kanaka.

Aohe kanaka o Hawaii a puni,

Ua hele au mai Kawaihae,

A hiki i Kaawaloa ma Kona,

Aohe kanaka, o ke ku hale wale no.

Ma keia mau olelo a Kauhiakama, ua puni o Kamalalawalu, a nolaila,

hoomakaukau iho la ia e holo e kaua me Lonoikamakahiki.

E kamailio iki no Kauhiakama. He keu o Kauhiakama a ke kanaka manao ole

ma ka nana i kana mau hana, a he kanaka hupo loa. Me he mea ala no hai

kona opu ame ke poo i noonoo ole iho ai.

Iaia e holo ana mai Kawaihae aku a Kaawaloa, ua paapu loa na kapa

kahakai i na hale e ku ana, a no kona holo ana i ke kakahiaka nui, ua

pau loa kanaka i ka pii i uka e mahiai ai, a ua holo kekahi i ka

lawaia, nolaila, loaa ole i na hale. A ma Kohala, oia kahi ana i ike he

nui na kanaka a he nui na hale, a oia wale no kahi kanaka i kona manao.

KA HOLO ANA O KAMALALAWALU I HAWAII ME MAKAKUIKALANI E KAUA ME

LONOIKAMAKAHIKI AME PUPUKEA.