i Maui, ka aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la
ia me kona mau hoa holo, a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i
pae ai ma Kapakai, haalele ihola o Keliimalolo i ka waa aole i hapai,
hele aku la ia ma kahakai a hiki i Kawaihae, a Puako, a Kaniku. Malaila
aku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu,
Keauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo
ke alanui maloko o ke kai, he wahi hulaana ia a hiki i keia la, waiho
aku la o Keliimalolo i na punako ana elua ilaila, a hoi maila.
Ma keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa
o lakou e kau ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina,
aole hoi i paa na waa i ka uhi, aole hoi i auau ke kai o ka holo ana
mai.
Ninau mai la kona poe hoa holo: “Mahea aku nei oe e Keliimalolo?” I aku
o Keliimalolo: “Maanei aku nei au, a ke awa one i loko loa, e lana ala
ka wai, he heiau ko ka puu, malaila aku a ka ulu niu i waho e ku ana, a
e ahu ana ka hoohaha paakai ana.”
Ia Keliimalolo e olelo ana, i mai kamaaina: “Kanaka wahahee oe, o
Kawaihae ke awa one, nona ka heiau iluna o ka puu o Puukohola, o
Mailekini ka inoa. Pehea la oe e hiki ai ilaila, o kau hele ana aku la
noia a hoi maila no oe i kakahiaka nui, pehea oe e hiki ai ilaila a hoi
no, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.”
“A hala ka uluniu ia’u, hele aku la au he mau alialia a hiki i ke a
uliuli, malaila aku a ke one loa e waiho ana, he loko mauka. A hala ia,
hele aku wau he a no ia wahi, a hiki aku i ke kou e ulu ana, a me ke
one maloo, malaila aku a ka lae oioi i waho, pela no ku’u hele ana a
hiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a’u hiki au he
ulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i
loko loa, alaila, nalowale ke alanui, alaila, waiho au ia’u punako
elua, a hoi maila au a hiki ihola.”
Ma keia mau olelo a pau loa, he oiaio wahi a na kamaaina o Kapakai, he
mau aina wale no ia. O ka aina aliali, o Kalahuipuaa, o ka aina a a, o
Kaniku, o ka one a me ka loko o Kiholo, o ke kou, o Mahaiula, o ke one
o Kaelehuluhulu, ka lae loa, o Keahole, o Kailua ke kou me ka niu, o
Kahaluu ka ulu niu, o Kaawaloa ke kaikuono.
Ma keia mau olelo a Keliimalolo ua ae na kamaaina he oiaio, a o ka hiki
ole o Keliimalolo ua haohao lakou me ka hoole, aole i hiki, no ka
pokole o ka manawa hele, nolaila, hoopaapaa lakou a hoole, a no ka
ikaika loa o ka hoopaapaa ana, pili ihola lakou, a mau na pili. Alaila,
holo aku la ka poe ninau ma kahi a Keliimalolo i hele ai a hiki i
Kawaihae, ae maila ko laila poe, ua ike i ke kanaka mama e hele ana ma
kahakai i ke kakahiaka nui. Pela no lakou i hele ninau ai ma na kahakai
a pau loa, a hiki i Kaawaloa, alaila, loaa na puna ko elua a
Keliimalolo i waiho ai. Alaila, maopopo ia lakou, he oiaio na olelo a
pau loa a Keliimalolo, a ua pau loa lakou i ke eo ia Keliimalolo.
O ka loihi ma keia hele ana a me ka hoi ana mai, ua hiki na mile i ke
kanaiwa mai ka hele ana a me ka hoi ana. A he wahi ino loa no hoi a
hiki i keia la, he a a loa, he kekee iluna ilalo, he aanapuu, iloko i
waho, iluna ilalo, he lae oi loa ma ke kau wahi, a he one hohonu loa ma
kau wahi, he la enaena haoa loa ma kau wahi. A ina e hele na kanaka me
ka mama maoli nei me ka ukana ole, me kona mama loa a pau, hookahi
hepekoma e hele ai a hoi. Aka, ia Keliimalolo, he aina kakahiaka wale
no ia, aohe la okoa, aohe mau la. Mahope o keia mau hana, noho ihola o
Keliimalolo me kana wahine a me kona mau kaikuahine i uka o Keolewa,
aia no ia wahi ma Kohala e pili la me ka puu o Puuhue.
Ia Keliimalolo e noho ana ilaila, a mahope, iho me ka wahine a me kona
kaikuahine i kai o Koaie i ka lawaia, hooluuluu hinalea, a ahiahi napoo
ka la, alaila, hoi i uka. Aka, he ua e hele mai ana ma nae mai, a he
mea makau ia na kana wahine a me kona kaikuahine, nolaila, lalau aku la
o Keliimalolo i ka wahine ma kekahi lima, a i ke kaikuahine ma kekahi
lima, ia wa holo o Keliimalolo me ka mama loa a komo o ka hale noho ma
Keolewa, alaila, nee ke kua ua. O ka loihi mai kahakai o Koaie a hiki i
Keolewa, elima mile.
NO KAMOEAU.
He kanaka akamai loa o Kamoeau i ke kilokilo, a me ka olelo ana, a he
kanaka ike i ke ano o ka leo o ke kanaka, o ka moa kani o ka po a me ke
ao, o ka ie kuku a ka wahine, a me ka leo o na manu.
Ina e hele o Kamoeau ma ke alaloa, a lohe oia i ka ie kuku e kani ana,
ina e kani winiwini ka ie, he wahine inoino, ina i kani papa, he wahine
kina ma ke kino, ina i kani kolea mai ka ie, he wahine maikai. Aole e
nalo na ouli kela wahine keia wahine, ma ko Kamoeau hoolohe ana, me
kona ike maka ole. Ina e kani ka moa, e hiki no ia ia ke koho i ke ano
a me ke kino o ka moa, mamuli o ka leo. Ina he moa alae, he pa ka leo a
poha wale aku, ina he uakea, he oili ka leo ahelelei ka pau ana, ina he
ulahiwa ka moa, he winiwini ka leo a halulu aku, ina he auha ka moa, he
palale ka leo a haule iho nawaliwali.
Ua hiki ia Kamoeau ke moe iloko o ka wai, mai ke kakahiaka a awakea,
alaila, ala mai, nolaila, he mea kupanaha loa ia ma ka noonoo ana iho,
a he ano akua wale no ka mana a me ka ike, ka pololei o ke koho ana,
ina he oiaio keia alaila, mai ke ’kua mai no ia mea ia Kamoeau.
NO PAHIA.
No Hilo o Pahia, he kanaka hoopono me ka pololei loa oia, aole kekee a
me ka lauwili, aole hooi a hoemi ihope elike me kekahi poe e ae. Ia ia
e noho ana i Hilo a hele ma Kohala nei, ina i hookipa ia o Pahia e ke
kamaaina, he aikane paha, he wahine hoowahine paha, he mau hoahanau
paha, he mau makua paha. Ina he puaa ka mea kalua, a i ole he moa paha,
he palahu paha, he ia paha, he paakai paha, he luau paha, he kukui
inamona paha, he limu paha, a pela aku, alaila, pela no o Pahia e hana
ai, ina he puaa kai kalua ia nana, alaila, e olelo o Pahia penei: “Aia
no io wahi a Pahia.” Eia ke ano oia olelo: he puaa kai kalua ia nana, a
he puaa no hoi ka Pahia e kalua ai nana ke hiki i ko Pahia wahi, a ina
he luau kai hanai ia ia Pahia, alaila, he luau no ka Pahia e haawi mai
ai nana ke hiki i ko Pahia wahi. A ina he kukui inamona ke haawi ia
Pahia, a he kukui no hoi ka Pahia e haawi mai ai, pela ma na mea a pau
loa.
NO KAWAAIKI.
Ua kaulana loa ia kanaka no ka mama i ka pii pali. Ua hiki ia ia ke pii
ma ka pali nihinihi loa. No Molokai o Kawaaiki, o kana pali i pii ai o
Molokai, o Pelekunu. Oia pali, he nihinihi loa, he pali kiekie loa, o
kona loihi ua hiki paha elua haneli anana kona kiekie mai lalo a luna.
A o luna o ka welau o kai pali, ua lou mai i waho me ka halehale o
loko. Aia hoi i ka welau o ka pali malalo iki iho, he kumu loulu ke ku
ana ilaila, a oia ke kumu i pii ai o Kawaaiki i luna o ua pali la.
Ma keia pii ana a Kawaaiki, ua paapu o lalo o ke kai i na waa, no ka
mea, ua pii pololei ka pali mai ke kai a luna loa. O kahi e paa ai o
Kawaaiki i ka pali, o ka auwae, o na maiuu wawae me na maiuu lima, pela
kona pii ana a hiki i ke kumu o ka loulu. Aia ma kahi o ka loulu e ulu
ana, he ana, a e noho ana ilaila kekahi kupua o ka wa kahiko, oia o
Koloea. I ka hiki ana o Kawaaiki i ka waha o ke ana, paa aku la kona
auwae i ka waha o ke ana, o ke kino a me na lima lewalewa ilalo, ia wa
lalau aela ia i ke kumu o ka loulu a pii aela iluna. A hiki ia iluna,
nana aku la ia ia Koloea, he kino manu, he poo kanaka, he mau paha,
lalau aku la ia i ka loulu a ooki ihola, a kiola ilalo. A pau ka loulu
i ke oki, hoi maila ia i lalo nei.
NO KAOHELE.
Ua kaulana loa o Kaohele i ke koa a me ka mama loa i ka holo ana, aohe
ona lua elike ai. No Molokai o Kaohele, i ka wa e noho ana o Kahekili
he ’lii no Maui, holo maila ia e kaua ia Molokai. Ma ia kaua ana, ua
pio ko Molokai alii a me na kanaka, nolaila, alualu na koa ia Kaohele a
loaa, alaila pepehi. Ia lakou e alualu ana ia Kaohele, he mea e kona
mama loa, o ka holo o ka lele, o ka holo o ka lele, nolaila, kukulu
lalani ia na kukini. Penei ke ano: hookahi i Honolulu nei, hookahi i
Kulaokahua, hookahi i Waikiki i holo keia kukini e alualu ia Kaohele, a
i loaa ole, alaila, alualu aku ana ia kukini, a pela aku no, nolaila,
keia olelo: “E kui ka mama i loaa o Kaohele.”
Ma keia holo ana a Kaohele imua o ka poe kukini e hahai ana, hiki aku
la ia ma kekahi wahi pali o Niheu, Kawa kona inoa, aia no ma Molokai a
hiki i keia la. Aia malaila he kawa auau no ka lehulehu, a he akea loa
ka honua olalo, a he kiekie no hoi ke nana aku. Ua piha olalo i na koa
o Maui a me na ’lii e noho ana me ka pololu a me ka ihe e makaukau ana
e pepehi ia Kaohele.
A hiki o Kaohele malaila, ua lele oia me ka mama loa maluna o kela kapa
a kau ma keia kapa, a holo aku la me ka launa ole aku o ka poe e hahai
aku ana mahope. Ua nui ka poe kahiko i ike i kahi a Kaohele i lele ai,
ua olelo mai lakou ua loaa kanakolukumamaono kapuai ke akea mai kela
kapa keia kapa. Nolaila, ua kaulana loa o Kaohele ma kela wahi, keia
wahi o neia mau mokupuni mai Hawaii a Niihau i ka mama a me ke koa.
NO KAHAHAWAI.
I ka wa e noho ana o Kahekili he ’lii no Maui, a o Kahahana he ’lii no
Oahu nei iloko oia kau i holo mai ai o Kahahawai me na koa e kaua ia
Oahu. Ma keia kaua ana ua hee a ua luku ia na kanaka Oahu, ma
Niuhelewai, a ua hoi ka wai i uka o ka muliwai, no ka piha i na kanaka.
A pau ke kaua ana ma Niuhelewai, hee aku nei na ’lii a me na koa a noho
iluna o ke kuahiwi o Kaala. Ua makaukau loa lakou i na mea kaua, a me
na mea e make ai ko lakou enemi, nolaila, noonoo ihola o Kahahawai i ko
lakou mea e make ai, penei: He kanaha a oi ae ko lakou nui. Olelo aku o
Kahahawai ia lakou, e hoomakaukau i mau kukui ihoiho. A makaukau keia
mau mea, pii aku la lakou i ke ahiahi a luna o kekahi puu e kokoke ana
i kahi a na enemi e noho ana, hoa aela lakou i na lamalama a lakou.
Ma keia a ana, holo aku la lakou a kekahi pali i kapa ia o Kolekole,
pee ihola, a o ke ahi a no peia a hiki i ka pio ana, manao ihola na
enemi ua pau i ka hiamoe o Kahahawai ma. Kii aku la lakou e poipu
maluna o na kanaka. Ia lakou i lele ai peia, ala maila o Kahahawai ma a
luku i na kanaka e moe ana maluna o na puu a me na kuahiwi o Kaala, a
pau loa ihola i ka make na enemi, aohe mea i pakele i ka make. A o ka
poe hoi i hahai i ke kukui, ua pio lakou aole wahi e pakele ai i ka
make a me ka luku ia e Kahahawai ma.
Nolaila, ua puni Oahu nei ia Kahekili, make o kona kanaka o Kahahawai,
a me ka maalea loa i ka mea e make ai na enemi. Pela no ka lilo ana
Oahu nei a hiki ia Kalaikupule ka Kahekili keiki, ia wa lilo ia
Kamehameha.
NO UMA.
He wahi kanaka aa uuku loa o Uma, ma kona kino ke nana aku, (elua
kupika a me ka hapa kona kiekie). He akamai loa ia i ka lua, oia kekahi
mea nui loa i ao ia ma Hawaii nei. I ka wa o Kamehameha akahi ke ’lii o
Hawaii, he nui loa ka powa ana o na kanaka oia wa, ma na wahi mehameha,
ma na awawa, a ma na ululaau loloa.
No Kohala o Uma, o Puehuehu kona aina i noho ai. Malaila aku kona hele
ana a hiki i Puuhue, he puu noia e ku la ma ka hema o Kohala, he wahi
paapu i na laau a me ka nahelehele. A hiki o Uma malaila, he wahi io
paakai kana wahi ukana e lawe ana, ia ia i hoomaka ai e komo i ka
nahelehele, loaa aku la ia ia eha kanaka e noho ana, oioi, oia hoi he
hoomaha. Elua kanaka ma ke kapa o ke alanui, hookahi mawaena, hookahi e
ku ana iluna.
Aloha aku la o Uma ia lakou, aole o lakou aloha mai, kaha aku la o Uma
hele, lalau kekahi kanaka ia ia ma kona kua. Huli maila o Uma a hoolei
i ka piko kaula, he iwilei ka loa (ekolu kapuai ka loa), a paa ihola
hookahi kanaka, lele maila kekahi me ka oo hao a hou. Lalau aku la o
Uma ma ka lauoho o ke kaua mua i paa ia ia, a ku ihola i ka oo a kela
kanaka, a make loa ihola, lele maila kekahi e hou ia Uma i ka oo hao, e
alo ae ana o Uma hala, loaa ka puu, oia kona manawa, a make ihola
ekolu, koe hookahi, holo aku la ia, a pela i pakele ai ia Uma.
Malaila aku o Uma a hiki i ka iho ana o Kapia ma Waimea e nana ala ia
Mauna Kea kuahiwi, hele aku la o Uma i ke kahawai o Manauea e inu wai.
Ia ia e inu ana, hoea maila he umi kanaka ma ke kahawai mai, a loaa
maila o Uma, aloha aku la keia, aole o lakou aloha mai, ia wa, ea aela
keia a hoi mai, lele maila kekahi kanaka e hopu, e poho lalo iho ana
keia, hemo, loaa ka puu ia ia nei, lewalewa ke lelo i waho. Lele hou o
ka lua, e peku aku ana o Uma haule i loko o ka wai, pela ka noke ana, a
pakele aku elua kanaka, no ka holo ana.
Hele aku la o Uma a hiki ma Mahiki, mawaena o Waimea a me Hamakua, loaa
he elemakule e noho ana i ke alanui, i ke oioina o Puuomoeawa. Aloha
maila ia ia Uma, aloha aku la o Uma, pupuhi ihola ua elemakule la i ka
paka, a haawi maila ia Uma. Ia Uma e puhi ana, e pahu mai ana kela
mahope o ka ipupaka, aole i komo, no ka mea, ua makaala loa o Uma maia
wahi, nolaila, aole ia i pilikia i kela poino i hanaia mai ia ia. Aka,
ua makaukau o Uma i ka paakai i ka pola o kona malo, ia wa oia i kopi i
na maka o ua kanaka ala, lilo oia ilaila e anaanai ai no ka wewela, e
waiho aku ana o Uma i ka pikoi paa ua kanaka ala, pau na lala i ka
haihai ia, alaila, hele aku la o Uma.
Ma keia hele ana o Uma a hala o Hamakua, a luna o Hilo, a hiki oia ma
Kaupakuea, mahope mai olaila, he awawa neneleau. Ia Uma i hiki ai
ilaila, loaa he kanaka nui e noho ana i ke kahawai, aloha aku la o Uma,
aole kela i aloha mai. Ma keia loaa ana o Uma, mai make oia i kela
kanaka, no kona nui a me kona akamai i ka lua. Ia Uma i kaha aku ai e
hele, lele aku la kela ma ke kua, a apo ihola i ka ai o Uma, a koali
aela iluna, nolaila, poho lalo ihola o Uma malalo, a hemo aku la mahope
o na uha, a loaa ihola na hua o ke kanaka nui, paa loa ihola ia Uma, a
hemo aela na hua, a make loa ihola, pela i pakele ai o Uma.
NO NAPUELUA.
Oia kekahi koa kaulana o Kauai, ia ia e noho ana ma kona aina hanau, o
Waiakalua ma Koolau o Kauai. Oia ka wa e noho alii ana o Kaumualii no
Kauai a i loko oia kau, ua ao oia i ke koa a me na hana a pau o ka wa
kahiko oia ka alo ihe a me ka maa, ka lua, a me na hana a pau loa.
A hala o Kaumualii i ka make, noho iho o Humehume ma ka noho aupuni o
Kauai. Ia wa kaua o Humehume me Kahalaia. Ma keia kaua ana ua hee o
Kauai, a ua pio na kanaka he nui loa i ka Hawaii, a ua kau o Kahalaia i
kana olelo paa loa maluna o ko Kauai a puni penei: “Ina e loaa kekahi
kanaka o Kauai he paele mai ka wawae a ka uha, he puni pu ia kanaka, he
pono no e pepehi a make loa, aole e hookuu i kekahi o lakou, pela i
kela mea i keia mea e loaa ai ke kanaka peia ke ano.”
I ka wa i lilo ai ka papu o Waimea ia Hawaii, ia wa, hele na Hawaii a
pau loa e imi i na pio o Kauai, e luku a e pepehi. A hiki ka poe huli o
Hawaii ma Waiakalua, e pee ana o Napuelua i loko o kekahi pupupu hale
kua o ka wahine, a komo aku la ka poe huli i loko, a hopu ihola i kona
kino, i nana iho ka hana he paele. Alaila, hoonoho ihola na papa koa
elima papa, me na pu kaupoohiwi, e ki ia Napuelua. Ia wa ku aela o
Napuelua iluna, a hoomakaukau ia ia iho. Alaila, kau maila na pu iluna
ona me ke ki mai ia ia, holo aku la o Napuelua me kona makau ole e apo
i na pu e ki mai ana ia ia, a loaa aku la ia ia eha pu, alaila, hui
aela ka poe koa, a nalo aku la o Napuelua. Holo aku la ia me ka mama
loa, a pakele akula, a nolaila mai kona inoa o Napuelua.
NO HAWAE.
Ua kaulana loa ia ma Hawaii a puni, no kona ikaika loa a me ka mana.
Nolaila, kela hua olelo, “hookahi no Hawae lauhue o Kona.” Eia ke ano;
he kanaka akamai loa i ka anaana, oia ka pule make a Hawaii nei e waiho
nei a hiki i keia la. Ia ia i noho ai ma Kona aole he kanaka ola o kona
aina, aole he mea maalo ma kona alo, he kapu loa. A o ka lauhue, oia ka
mea ulu ma kona wahi; o ka moa, o ka puaa, o ka ilio kona mau hoanoho.
NO KAHAUOLOPUA.
Ua kaulana ia no kona ikaika i ke amo ana i ka lauhala no kona hale
iluna o ka pali o Kupehau mawaena o Honokane a me Pololu, ma Kohala i
Hawaii, hookahi ana haawe lauhala, ua paa elua hale nui loa, hookahi
hale moe hookahi halau kau waa. Ia ia e haawe ana, aia iluna o kana
haawe ka wahine, a me ke keiki. O ke kumu o keia haawe ana, he pali
hulaana, o Kohewaawaa ka inoa, he poi ke kai a pa i ka pali emi aku.
Ia Kahauolopua e haawe ana, a popoi ka nalu maluna ona, alaila, koo aku
la ia i ka laau i ka pali, a emi aku la ka nalu hele aku la. Ma keia
hele ana no hoi, ua kaumaha loa kana haawe lauhala no ka pulu i ka nalu
a me ke komo i loko o ke kai, aka, he mea ole ia i kona ikaika nui loa.
A o kahi ana i amo ai i ka lauhala, ua aneane ekolu mile ka loa, aka,
he inoino loa a he pali, a me ka hulaana kai. Nolaila, ua kaulana ia
kanaka a hiki i keia la ma Kohala a puni.
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS REVISED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume V—Part III
Honolulu, H. I.
Bishop Museum Press
1919
PART III
MYTHICAL TALES. [710]
THE BONES OF PELE.
This is a prominent hill situated at Hana, Maui. It is named
Ka-iwi-o-Pele, [711] on account of a man named Namakaeha, who came from
Kahiki and met Mahinahina. On meeting her, Namakaeha spoke to her
because she was a good-looking woman. Her husband was Kapapauoa who
lived near Puuhele, Hana, Maui, the place referred to by the bards as
“The surf of Puuhele that is ridden.”
Namakaeha said to Mahinahina: “Supposing we go along together from
here, for you are familiar with this place where you are living.”
Mahinahina answered: “I would consent to your proposal, but here is the
trouble of our meeting; you are a man from a strange country, and I am
a woman of this place, also a resident of it; you may want to get me
for your wife.” Namakaeha replied to Mahinahina: “I do not desire such
between us, because I have a wife still at Kahiki; but because of my
great desire to go traveling, that is why I have come; I would have
passed right on by the main road, only happening to see you, I came
here and met you.”
Mahinahina agreed to his proposal, and so they set forth and met
Kanahaha. Mahinahina said: “There is another good-looking woman; but
because she discovered Puuhele, she died. That is her spirit sitting
there; she, however, is the oldest woman resident of this place.” They
continued on until the woman spied them, when she called out: “The
stranger and the kamaaina arrive. It is unfortunate that you do not
find me in the flesh; this is a spirit body which exists; my way of
living is not right, for I am only a spirit as you see; because I was
much ashamed of Puuhele, therefore, I died.” Namakaeha quickly spoke to
Mahinahina: “Let us proceed.” They kept on their way until they were
seen by Lehoula, who came along to a little hillock; and while Lehoula
was waving to them, the spirit woman chanted as follows:
You have arrived this day,
Looking round for an opponent
Where the wind swirls the leaves of the hau,
Perhaps calling to me to be friendly,
This is what you are searching for, ye stalwart! etc.
When she had finished chanting, Namakaeha waited a little and then sang
as follows:
I have not come to test strength;
I have come as a traveler;
If it is strength you desire,
Pass by on that side.
It would be a pity to hear the ulili saying, “you are dead,” etc.
When he had finished chanting, Lehoula spoke up and asked: “What is the
object of your travel to this place?” He replied: “I am traveling to
see the country, and when I saw you, I came right over here.” Namakaeha
said to Lehoula: “Suppose we go traveling together.” She consented, and
they went together to view the hill. But Lehoula said: “On our way, if
Pele should see us first, she wins, but if we should spy her first, we
win.” So they went along, and Namakaeha caught sight of her first and
he said to Lehoula: “There is the woman”, and he commenced to chant.
Thus did Namakaeha pray, a chant however customarily used for Pele:
An exhorting cry reaching up to high heaven,
To drop the one thing abhorred, the rain.
The rain from the east, from yon high heaven;
From heaven the rain falls quickly in a narrow stream, etc.
After his prayer, Pele looked up from where she was digging potatoes
and spoke to Namakaeha. She also saw Lehoula lying down and peeping, so
Pele chanted as follows:
Notice the woman skimming along the ground,
Facing downward; came near dying, being stripped off.
Rid her of fear for safety,
Of jealousy for safety. By the prophet art thou saved!
Pele asked: “What is the purport of the journey?” “A journey taken to
see the country,” said Namakaeha, “and also to seek out champions” (for
opponents). Pele said: “I had thought it was a journey for a good
purpose, but it is a journey with an evil design.” While they were
talking Lehoula disappeared, and went back to her place. These two
fought until Pele was weakened. The body of Pele was then taken and the
bones were stripped of flesh and taken and buried in the ground. They
were exhumed by dogs, placed in a pile and that was why this hill was
so named, because the bones of Pele were stripped off there. Perhaps
others have a different explanation, but this is what I have obtained
by questioning friends concerning this subject. This hill stands on the
east side of Maui, near Hana.
FAMOUS PLACES ON THIS HILL.
Right on top of this hill is the place where Peapea’s bones were burnt.
On the eastern side of the same hill are the holes made by the club of
Kane and Kanaloa. On the western side were the boys digging potatoes;
near that is the fishing Noio (small black bird). These are the famous
places on this hill. Perhaps there are other famous places on this
hill; you will supply them.
NAMAKAEHA CONTINUING HIS JOURNEY.
When Namakaeha continued his journey, he met Pihehe, a good-looking
woman: and when she saw him approaching, she said: “[I feel] sorry
because of the death you will receive from Wakiu; that man is always
full of anger.” He replied: “I came prepared to die if need be.” So he
went right into the fight with Wakiu. Namakaeha was killed by Wakiu.
Wakiu, however, had used his numerous bodies, and that was how he won;
had he used his single body like the other, he would not have been safe
from the champion of Kahiki. That is the story of this hill.
John Moo.
LEGEND OF THE OOPU GOD.
During times long past the oopu god was worshiped. This was done to
increase the oopus. [712] If the god was not worshiped, the oopus would
be neither fat nor numerous. This god was called Holu. This name was
derived on account of the keeper going to the beach to fish and
catching soft-shell crab (aama which had shed its shell and was
consequently soft); that was why it was called Holu. Before that there
was no name. The keepers were Kalana and Waihauakala, and from them
were born two children, Ahakeanui, a daughter, and Kaneikakalua, a son.
When the parents died, the children continued in caring for Holu. The
people continued also to come up to worship. Here were the things
brought: a black pig, a white chicken, root of the black awa, dark
coconut, and red fish. [713] It was taken and placed on a prepared
stone platform. Then was lighted the imu for the pig, the imu for the
chicken and the fish, and the awa chewed, the awa to be drunk by the
god. A child who had never cohabited was selected; when everything was
ready, the god’s [offering] was given first, and after that the
people’s.
This place had three platforms; the first platform for the women and
girls, the second platform for the men and boys, and the third platform
for the priests. Prayers for blessings on this life were offered; after
that the cup of awa was taken and given to this god to drink; he
appeared just like a man, [714] but was in reality a network, and was
wrapped in a wicker basket with the exception of the head and the
mouth. After that everything was free; the oopu was obtained; it was
then like the sand-sleeping opule; [715] when it was eaten it was
delicious.
CONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES.
The people would return rejoicing that Holu had partaken of the
sacrifice, for when that was finished [the god] would not sulk and
render the oopus lean. The people next began the construction of a ha;
[716] these were small sticks similar to house battens, which were set
close together, but without the covering of sugar-cane leaves; tied
down with cords of i-e, which was the proper vine for cords. The ha was
built along one side of the stream, walled in well by rocks; and any
kind of wood was used. But it must be wood which was known to be
durable. The posts and the sills were important timbers, more so than
the battens [which may be of any kind of wood]; the side in the water
was braced with wooden posts.
CONCERNING THE COMPLETION OF THE HA.
When the ha was completed, a pig was killed, the awa was chewed, and
when everything was ready, a prayer was offered to Holu in this manner:
“O Holu, grant the desire of your ha-constructing devotees; give them
the lehua-fed oopus of Hoopulu. Harken, thou chief of Hoopulu. Return
to partake of the drink and the food. Amen.”
After eating, the water was diverted, so that it would flow towards the
ha, by banking up the head so that the water would rise and flow over
the ha. The value of this was only for the time of a freshet, when the
oopus were taken by the water and stranded on the ha where it was
protected by the bank on either side. The owner of the ha waited until
the first fish was caught which fish was thrown aside, [717] for that
was the custom; for if it were not cast aside, that which had been
prepared would become useless, for it would be torn by the water from
the head to the rear and become good for nothing.
THE KAPUS OBSERVED ABOUT THE HA.
It was kapu for a woman having her menses to climb or walk on the ha,
because a woman in that condition was despised by Holu. It was kapu to
bathe at the head of the ha. It was kapu for a man, woman or child who
had been to a house of mourning to walk on the ha. He or she should do
this first: purify with olena-salt water—olena and water and salt mixed
together—by throwing the same on the eyes of the unclean. The owner of
the ha performed this service.
DAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS.
It was not well to dam up water where the stream was narrow; the best
place was where there was a natural division of the water—where some of
it flowed on one side and some on the other side. Then in that case the
head of one branch was dammed up and all the water was diverted into
the other. After the head was dammed up, and that side was dry, then
was the time to look for oopus. If one had an apua [718] that was
placed where there was plenty of water so that when the oopus were
being swept along, they would be caught in this. The apua was a basket
braided like the traps used in catching fish in the sea; small at the
bottom and large at the mouth like that of a bell; and was braided in
the form of a funnel.
THE KAPUS RELATING TO THIS WORK.
It was kapu for a woman, child, or a man to sit on a knoll, or walk at
the head [of this place] or to cause a shadow to fall [on this place]
or to make a noise with or in the water behind the apua. It was not
well to cook the nuukole (the red-tail mudfish) and pound it until
pulverized, and then throw it into the water. If that were done, a
freshet would come and break down the head of the dammed up division.
All these kapus belonged to Holu.
That was how the people of Honokohau observed this kapu until the days
of Haumalaue, the oopu god of Makamakaole, who fought with and was
killed by Kaneikapalua with the aid of Holu. It was he who urged
Kaneikapalua to cast his spear and strike the gill; and thus he
[Haumalaue] died. At the same time the earthly body of Waihauakala
became a large koa tree which stands even to this day, a place for
recuperating from the effects of an illness. Kalana’s soul, however,
went and lived at the source of the water, and became a large koa tree
for the pali of Kalana. Ahakeanui was carried by the water to the shore
of Kunounou. After a while Holu wanted some awa, so he changed from his
stone body and went for some; after he obtained it, he still lacked
water. So he stretched out his legs and with one foot on one side of
the precipice and the other on another side, he trod down and water
came forth. Those springs were named Waipu and Kaluaokapuhi. Holu was
carried by the water to the sea; he tore off a part of his body, and
that became the sea oopu, known as poopaa. At this time there are no
more restrictions on any of these things; the people no longer go up to
worship. No attention whatever is paid to them.
Lemuel K. N. Papa Jr.
MYTH CONCERNING MOLOKINI.
Molokini is an islet, [719] although it is counted as one of the
Hawaiian Islands; it is comparable in size to Kaula, Nihoa and Lehua,
the smallest of this Hawaiian group, and is not fit for human
habitation. The subject of this story is between Kahoolawe and Makena,
Maui, in a southeasterly direction from Lahaina. But what is wanted is
to find out the cause of its origin. I have two important matters to
present concerning the origin of this islet: 1. Relating to its having
been born by parents; 2. Its originating from Haupu, that mountain on
Molokai.
The parents of Molokini were Puuhele the father and Puuokali the
mother; they were lizards, those hills standing just beyond Kamaalaea.
[720] After they became husband and wife, Puuokali became pregnant with
their first child, and gave birth to a daughter, a lizard like
themselves, to whom was given the name Puuoinaina. This daughter of
theirs was placed on Kahoolawe; the name of Kahoolawe at that time,
however, was Kohemalamalama; it was a very sacred land at that time, no
chiefs or common people went there.
There lived here in Lahaina a chief named Hua, whose elder brother,
Namakaahua, [721] was living at Hawaii at that time. Hua lived along
until he desired to get some ua’u squabs to eat; then he sent some men
up to the mountains above Oloalu [722] to get some squabs to satisfy
his desire. He did not wish for birds from the beach. When the birds
were obtained, they were to be taken to the priest for him to ascertain
where the birds came from; if he should give out the same information
as the men had given to the chief as to the source of the birds, then
he would be safe; if he should give a contrary answer, he would be
killed. The name of this priest was Luahoomoe, and he also had
children. When the men went up, they could not find any mountain birds
at all, so they decided to get some shore birds. When they caught some,
they daubed the feathers red with dirt so that the chief would think
the birds came from the mountain. When they returned and handed the
birds to the chief, he was exceedingly glad because he thought the
birds came from the mountain. The chief told the men to take them to
the priest for his inspection. The priest perceived, however, that the
birds came from the seashore, so he told the chief that they did not
come from the mountain, but from the seashore. Then the chief said to
the priest: “You shall not live, for you have guessed wrongly. [723] I
can very well see that these are mountain birds.” Then and there an imu
was prepared in which to bake the priest.
Before he was placed in the imu, however, he said to his children: “You
two wait until the imu is lighted, and when the smoke ascends, [724]
should it break for the Oloalu mountains, that indicates the path; move
along; and where the smoke becomes stationary, that indicates where you
are to reside. Also, do not think of any other woman for a wife; let
the daughter of Puuhele and his wife be your wife. With that wife you
will live well, and your bones be cared for.” Then the priest was cast
into the oven and the opening closed up tightly. The smoke arose and
darkened the sky; for six days did the smoke darken the sky before the
fire in the imu gave out. But after the priest had been in the imu for
two days, he reappeared and sat by the edge of the imu unknown to any
one; the chief thinking all the time that he was dead; but it was not
so.
When the smoke ascended and leaned towards the Oloalu mountains, the
two sons went off in that direction; the cloud pointed towards Hanaula,
and there it stood still, so the two sons ascended to the place and
resided there.
Then the whole of Maui became dry; no rain, not even a cloud in the
sky, and people died from lack of water. The smoke that hung over
Hanaula became a cloud, and rain fell there. The two men became
planters so as to furnish their wife Puuoinaina with food.
Hua, the chief, lived on, and because of the lack of water and food he
sailed for Hawaii, the home of his elder brother; but because Hawaii
also suffered from lack of water and food he came back and lived at
Wailuku. Wailuku also did not have any water, and that caused the chief
to be crazed, so he leaned against the edge of the precipice and died,
and that was the origin of the saying “The bones of Hua [725] rattle in
the sun.”
These sons lived until their food was ripe, then they cooked it and
carried it to their parents-in-law and their wife. These sons, however,
were birds; Kaakakai was the elder and Kaanahua was the younger. A
prophet living at Kauai noticed this smoke hanging right over Hanaula,
so he sailed towards it with eight forties of pigs to be offered as a
sacrifice to these sons, so that life might be restored to the whole of
the Hawaiian Islands.
When the prophet arrived, these two flew on to the parents-in-law; when
the prophet arrived there, they flew to Kahoolawe, and from there they
returned to Hanaula, and at that place the prophet met them [and
offered his sacrifice]; and that was how the rain was restored. While
these sons lived at Hanaula, they thought a great deal of Puuoinaina,
their wife, but they did not know what she was doing. Because after
that Puuoinaina took for her the husband of Pele, Lohiau, and forgot
her own husbands.
But when Pele heard what Puuoinaina had done she became angry. She then
cursed Puuoinaina. When Puuoinaina heard this cursing from Pele she
felt so ashamed that she ran into the sea. She left her home,
Kohemalamalama, now called Kahoolawe. Pele, residing at Kahikinui,
thought so much of her husband, Lohiau, who was living at Kealia,
Kamaalaea, that she started out to meet him; but she found her way
blocked by Puuhele, so she went from there and waded through the sea.
She saw her lizard rival, Puuoinaina, stretching from Kahoolawe to
Makena, so she came along and cut the lizard in two, right in the
middle, separating the tail from the head. The tail became Puuolai at
Makena, and the head became Molokini. When the husbands heard that
their wife was dead, they looked and beheld the head of their beloved
standing in the sea, so they called the name of the islet Molokini.
That is the story of how it was born of its parents and how it obtained
this new name Molokini.
HOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI.
Here is the reason why Molokini was detached from Haupu. It was during
the battles of Kana with the chief of Haupu; the latter had taken his
mother, and Kana wanted her released to return to her husband; the
husband had felt very badly because his mate, the wife, was separated
from him; he had cast about for a way of getting her back, but found
none. So the father thought that Kana could bring her back, because he
had numerous bodies, and he was born in a queer way. But when Kana went
to get the mother, the hill started to grow upwards and nearly touched
the heaven. This was the reason for it: there were two turtles under
the mountain; so when Kana went over for his mother, the people on the
mountain called to the turtle in this manner: “O Kahakauwila, lift up
the hill;” then the mountain would rise until Kana became a dwarf
alongside of it. This was continued until Kana was hungry, because his
food had given out, so he laid down towards Uli, his grandmother, who
was residing on Hawaii. She nourished him until he grew large. When his
younger brother saw that Kana’s feet were plump he said to himself,
“Strange! here you have enough to eat and I live in hunger; I shall cut
off your feet.” So he cut off Kana’s feet. Kana said to his
grandmother: “My feet are getting cold.” The grandmother replied: “Yes,
your younger brother noticed that your feet were fat; he became peeved;
and that was why he chopped them off.”
Then Kana arose and commenced the fight with his enemy again; the
mountain started to rise because of the call from the people to do so.
But when the mountain rose up, Kana also rose up. They went up together
until the hill was lower than Kana. Kana tipped it, and when the people
[on the hill] looked up and saw Kana’s eyes glaring down at them, they
trembled with fear. Kana then trod the hill, and broke it into small
pieces; some flew over towards Koolau, Oahu; some were thrown right
near Molokai, and some flew over towards Maui. That was how Molokini
was originated; it was a part of Haupu wet with the sea.
This is all that was told me as to the origin of our subject.
Jos. K. Kahele Jr.
PA’UPA’U.
This is one of the famous hills of Lahaina of olden times, when our
ancestors lived in their pagan and ignorant ways. We know that at that
time murders, adultery, and doubtful pleasures were frequent. Listen
therefore to what your friend has collected. Let it not, however, cause
you to wonder, and your eyes to stare.
ORIGIN OF THE NAME PA’UPA’U.
This name originated from one of the descendants of Papa and Kumuhonua.
Kumuhonua took to wife Kauaohilo and begat Kaenaena; Kaenaena took
Waiukeke of Kaliuwaa and begat Lihau. It was said that he excelled in
comeliness any other handsome man of that time, and from him descended
men of this group who were good to look upon. Lihau took to wife
Kapulani and begat Ihiihi, the one whose name is—Pa’upa’u. [726]
Because the parents and servants [of Ihiihi] became wearied with
constant going down to Kahala to get water with which to bathe the
child, the parents complained and said: “There is too much labor
connected with this work [he pa’u keia hana], and too little benefit.
Therefore they named the place [727] where their child lived Pa’upa’u.
THE FAMOUS THINGS ON THIS HILL.
Right on top of this hill is a large heiau called the heiau of
Kamohomoho, one of the noted chiefs of the olden times. He was the
first one to build a heiau for the worship of a god called Moo. This
lizard [god] excelled in strength; it had a stumped tail; that is the
way the tails of the lizards of the present time appear, because of
Moo, the great and strong.
Here is another thing: On the western side of this hill is buried the
remains of a celebrated and wise man, David Malo. [728] Here is one of
his famous remarks: “If we live together and I die, do not bury me down
here at Lahaina; carry me to the top of Pa’upa’u and bury me there,
because the white man is a seeker of land.” What he prophesied has come
to pass.
Here is another thing: On the eastern side of the hill is a place of
refuge [729] where those fleeing from battle sought safety, also a hill
where those who fled [from other troubles] were assured protection.
That was probably the place to where Kahekili the great and his
soldiers fled after his battles with Kamehameha, chief of Hawaii. In
the battle fought below Kauaula where Kamehameha was victorious, they
[Kahekili and his forces] ran to the place of refuge for safety; when
the Hawaii forces commenced to climb, stones were rolled down on them;
thus Kahekili escaped from the great spear of Kamehameha; thus the Maui
forces escaped.
VEGETATION ON THIS HILL.
A great variety of plants and trees grow on this hill. Here are some of
them: the ulei, [730] the lehua, [731] the creeping akia, [732] the
small-leaved koa, [733] the fragrant maile, [734] the ever-shaded fern,
the mule-kick pala, [735] the guava, [736] the rabbit’s foot (that is
the present name; in the olden times it was called rat’s foot [737]),
and so forth. You will add what are omitted.
ANIMALS ON THIS HILL.
There are plenty of wild turkeys [738] on this hill, turkeys which are
not cared for by man, and which simply wander about. They are called
wild. There are some cattle and horses running on this hill which
belong to the teachers of this seminary; there are none for the pupils,
only for the teachers. Why is it that the pupils of this school are not
allowed to keep horses for themselves? Perhaps it is because they favor
[739] the white men; they can’t be Hawaiians, else they would recognize
their own.
THE FAMOUS WIND OF THIS HILL.
The famous wind is the Kauaula. This wind blows along the eastern side
of this hill. It is a wind made famous by the bards of the olden times;
here are a few lines of a song:
Kauaula is pretending the wind of Ulupau,
[That it is] the rain of Kaawaawa,
[Thus causing] calm at Boston, etc.
There are a number of other things not enumerated. You will supply
those.
S. P. Kanoa.
THE FLOOD IN HAWAII IN THE OLDEN TIMES.
I sought for some one who could tell me about the Flood in the olden
time here in Hawaii, and I learned some bits of information concerning
the said Flood from an old man whose number of years approaches
seventy-two, from the time of Kamehameha II to the present. [740] There
are, however, two divisions which I will explain: first, concerning the
one who brought the Flood; second, concerning the sea of Kahinalii.
It is said that Pele was the one who brought the sea of Kahinalii; she
was begotten of Kahinalii, [741] her mother; Kanehoalani [742] was her
father; Kamohoalii [743] and Kahuilaokalani [744] brothers. Pele was
born at Hapakuela. [745] It is said that this land touches the sky to
the southwestward of us. She lived with her parents until she was
married. She begat two children, Laka, [746] a daughter, and Menehune,
[747] a son. Wahieloa [748] was their father and husband to Pele. But
while living together with her husband he was enticed and snatched away
from her by Pelekumulani; [749] and because she was deprived of her
husband she was displeased. She came away because of the love of
husband.
Secondly, concerning her bringing the Flood and all else relating to
that journey. It is said that here in Hawaii in the earliest times
there was no sea; the land was exposed. There was not even fresh water,
but because she brought the sea it reached Hawaii. Because Pele was
displeased on account of her husband being enticed from her, she came
to Hawaii; her parents gave her the sea, so that when she came she
could bring her canoes. She arrived at Pakuela, and from there she came
to Kanaloa where she poured out the sea from her head, and there and
then Hawaii first received the sea. When the sea broke [on the land]
her brothers composed this chant:
The sea! O the sea!
The sea is breaking,
Breaking on Kanaloa.
At the cliffs is the grave of the sea.
Passed is the quietness of the sea:
It is breaking double,
It is breaking triple.
It is a sea carried on the back of Pele.
The sea turned around and smote the earth.
The sea is rising, rising to Kilauea,
Raising up the hand of Pele.
The sea of Pele is growing larger—
The sea nestled on the breast of Pele.
The voice of the sea is tumultuous at Papalauahi;
The sea is rising to the height of Akanikolea;
The sea is spreading to the ki at Wahinekapu.
It is the sea of Pele the goddess!
Thy compassion be on us!
When the sea broke it rose from the surface of the land until it
reached high ground. However, all the land was not covered, some places
were still exposed, such as the summits of Haleakala, Maunaloa and
Maunakea; these were not totally submerged. This sea was named after
the mother of Pele, i.e., Kahinalii, because the sea belonged to her;
Pele simply brought it, and caused it to recede to what it is which we
see today, floating calmly at Hauola.
From that time Pele and her whole family left Hapakuela for good, and
all came here to Hawaii. Pele, however, came first and her brothers
followed. When the brothers arrived at Kanaloa, Pele had arrived at
Kauai. [750] It was there the brothers chanted another song:
Pele sailed for Kauai;
Her canoes landed at Mookini.
Pele and others stood before the image.
Pele dwelt in the sea.
Pele offered sacrifices there.
Pele progressed with her retinue
And at the cape of Leleiwi
Scented the fragrance of the hala
And the lehua-flowers of Makaulele,
The lehua standing red at Puuloa.
[Saw] the large house at Kilauea,
The sleeping house at Papalauahi.
Pele arrived from heaven
[With] the thunder and the earthquake,
The severe rain and the soft rain;
Returned by Kaumeaiku,
[By] the women of the land in the clouds.
Answer thou, Pele! Prepare! Prepare!
Here we are thy numerous ministers!
Have compassion on us!
There were reasons for composing this song, because the brothers did
not know for a certainty where Pele, their sister, would make her
permanent abode, not knowing she would make it at Kilauea. They had
composed the chant before she came to live there.
Pele lived at Kauai, and when she left that place she came and lived at
Kalaupapa, [751] Molokai, at a place called Kauhako; from there she
came and lived at Puulaina; she dug there; leaving Puulaina, she went
to live at Haleakala; she also dug there. From there she went to
Kilauea. There she caused a separation of their residences. Kamohoalii
was assigned one place, and Kahuilaokalani was given a different place.
From that time forth Pele was never seen at Kamohoalii’s place, because
she had another body, the rainbow; her division of land is very sacred,
and no fire was kindled there.
This is the end of the story. There was not very much given concerning
the Flood. That was all that the one who told me knew.
[Moanauli.]
A STORY OF POO.
A certain person lived with his brother-in-law, and after some time the
latter said to him: “Let us go up to get battens for our house.” So
they prepared for the journey, and one day they went up to cut battens.
They went to a place right above Kaanapali, called Wahikuli. They went
up from Lahaina. Arriving there they cut the battens that whole day.
That night, however, was showery and it was cold, so they talked about
going back because it was night. The husband insisted on sleeping up in
the mountains, and it was so decided. Before they went to sleep,
however, they went and gathered a lot of wood which they placed all
around the cave. That cave is still at that place today.
When they did this, and lighted the fire, they went to sleep. While
sleeping and nearing midnight, the brother of the wife awoke startled,
on account of the great heat; when he awoke he found that the fire had
commenced to burn his feet, and that was really the reason for his
awakening; but the brother-in-law still slept. The fire, however, had
commenced to consume his feet; so he tried to awaken him, but without
any success; the fire burned up to the knee, and he was still trying to
awaken the brother-in-law; he kept this up until his stomach, his
breast and his shoulders were consumed. When the fire reached the neck
he ran away. He climbed a hill and when near the top he heard the head
calling: “Let us not go home now; wait until I arrive, then we will go
home together.” But he kept on running; the head meanwhile kept on
calling from behind. He passed one hill and while descending the second
hill, the head commenced to roll after him. At the same time he saw
tongues of fire shooting out from the rolling head. It called again, “O
Head! O Head! retard him so that I can catch him.” They thus raced
along until a number of valleys had been passed; and when they reached
the plains above Puulaina he realized that the head was close behind
him, so he did not go by way of Puulaina but made a short cut for the
sea by the trail heading for Keonepoko, on the western side of Mala. At
the same time, a prophet who was going to Kaanapali with some friends
saw this person running along, so he said to his friends: “If this
person running towards us is not caught by that head until he comes up
to us, he will be saved; but if he be caught above here he would be
fortunate if he lives.”
His friends were filled with fear and urged him to continue on their
journey. The prophet replied: “Let us wait; if we go on that man would
die.” He directed them to split the bambu into small pieces. It was
done at once. When the man arrived before them, the head was right at
his heels; he fainted away. The others lashed the head with the split
bambu and it died; the brother was still in a dead faint. After a
while, however, he came to and told them of their journey, and how this
trouble came to him. After that the others continued their journey,
while he went home. Arriving at the house his sister asked: “Where is
your brother-in-law?” He replied: “You question as if it were correct.
Your husband is no good. I thought he was man; I found him a god. He
came near killing me.” The other asked: “Kill you, how?” So he told
what happened from the time they went until they came by this trouble.
The sister approved of what had been done, saying: “It is well he died!
I see that he is a god.”
Soon after this conversation the prophet appeared. He had gone on until
an idea occurred to him to return, because he realized that if he did
not come back then all these people would be eaten by this god; for the
head was not dead; its spirit still lived. And when he came to where
these two were talking he said: “I have returned because I feared you
would all be consumed. Your husband is coming, but it will be when
nearing night; you will then behold your husband coming to you in the
same way he usually appeared. So, do not stay here; all of you go to
your brother’s house, and we will wait there. When he arrives then all
of you surround me so that he can not see me; do you not, however,
acquiesce in his request to come back and live with him, because if you
do you will surely die.”
Not long after that the one they were talking about appeared and urged
the wife to return and live together with him, but the wife did not
reply on account of fear. The prophet, however, chased it. That is what
I have learned.
Before the woman was taken into the house and left there the prophet
had already said to her: “If you are cold, go into the house; then
listen attentively. When you hear the first whistle, then you will
think that it is not near; at the second whistle, he has drawn nigh,
and when the whistle sounds again, he is very near; then you move
further in to the corner of the house, lie down and keep still and wait
for his arrival. You will not fail to notice his coming; when the
outside here is lighted up, he has appeared. When he arrives he will
not enter the house; his hands will be groping inside while his head
will remain outside watching other people; but when the inside is
lighted up, then he has entered the house; you will then hide yourself
well so that he will be delayed in his search for you.”
After the prophet was through talking, the woman went and stayed in the
house. All kept awake, however, and at about midnight, they heard the
sound of a whistle, and they knew that he would soon appear; when the
whistle sounded again the prophet ran over to the house where the woman
was and said to her: “Should your head of a husband ask you to give him
your son to rear, do not consent; and should he ask you to come outside
do not go outside, else you die.” The real reason for his coming up,
however, was to find out whether or not she was asleep; but when he
called, she answered. So the prophet returned to the house from which
he came. Arrived there, he heard another whistle, and still another,
and after that the head arrived at the house and called out to the
wife, “O Kaneikiawaiuli!” The other answered. The head said: “Please
come out here.” Kaneikiawaiuli replied: “I will not come out.” “Why
not?” asked the head. “It is raining for Kaala is shiny.” “There is no
rain,” answered the head.
Again the head spoke: “Then please let me have one of our children and
I will give it food; I have that which is greatly desired by our child,
the banana; it is well ripened.” “I will not give you one.” It went on
thus for a few minutes, when he rushed in and felt around, but the
woman was not found; the head finally got into the house; it was then
the prophet and others ran and blocked the doorway, and the woman ran
and got outside. The door was closed. The head called from inside:
“Say, please do not close the door on me; I wish to come outside.” But
the door was not opened, and the house was set on fire. The other kept
calling from the inside. It kept on in this manner until the house was
surrounded by fire, and the head of this god burst; after twelve
reports [were heard] the prophet then said that [the head] was dead.
This is the end of what I know, but perhaps there is more to the story.
D. Kamaha.
A STORY OF UALAKAA.
This story is familiar to this and that man, and perhaps none of us
have failed to hear the story of this potato. There are several
versions of this story, [752] one has a version, and another a
different one; this is one.
This potato was planted at Manoa, Oahu, on the northwestern slope of
Manoa. There were two potato fields, one for Kupihe and the other for
Kapanaia. Kupihe planted his potato on the side hill while Kapanaia
planted his on the flat. When they were cultivating, only one potato
was found in Kapanaia’s field, so he hilled it up. But the potato grew
large and became exposed from the hill in which it was planted; the
field of the other man, however, did not contain any potato. Afterwards
they went to their homes, and on the next day they went up again to
cultivate. Kapanaia hastened to see [his potato], but when he looked
there was no lump in the hill; he searched but could not find the
potato. He looked here and there, but he could not find it. So he went
up to Kupihe’s, the field on the hillside. When he looked, he saw this
potato causing a lump in the other’s potato hill, and Kupihe was
hilling up the soil. Kapanaia stood there and asked, “Whose potato is
this?” The other answered: “It is mine, for it is growing in my
potato-hill.” After their quarrel over the potato they returned to
their homes. That night the potato rolled down the hill and made a deep
hole where it first struck; from there it bounced and became again
attached to its parent vine. That is one version of the story. But in
the story which I heard, it is stated that the stem of this potato was
bitten by a rat and the potato rolled down until it landed in
Kapanaia’s field, and it was left there until new sprouts commenced to
grow from it. That is why new sprouts come from potatoes as we see them
now. That was why this potato at Makiki was called Ualakaa, because it
rolled [down hill]. Another name which I heard [applied to it] was
Iolekaa (rolling rat). Another has it that Kaauhelemoa pecked at the
stem of this potato and it rolled to Kapanaia’s field, because
Pupuulima chased after it.
STORY OF PUULAINA.
Concerning the origin of this hill, [753] some say that it was begotten
by two mountains, Eeke [754] and Lihau. [755] Eeke was the husband and
Lihau was the wife. They were real persons, but it will be shown later
the reason for their being changed to mountains. After they had lived
as man and wife, a child was born to them, a son, the subject of this
story which we are considering. But after some time Eeke became
entangled, for he saw a beautiful woman, Puuwaiohina from Kauaula, and
they committed adultery. Because of this, Lihau thought to choke the
child to death, so that the two of them could go and do mischief; this
caused them to quarrel. Eeke took the child to his mother,
Maunahoomaha, [756] and left him with her. After that their god,
Hinaikauluau, placed a restriction over them; they were not to live
together, nor were they to have any intercourse with others; but ten
days after this order, Eeke again committed adultery with Puuwaiohina
above referred to, who was a younger sister to Lihau. Because of this
their god punished them by making Eeke a mountain and Puuwaiohina a
mountain ridge; that is the ridge prominent at Kauaula. There is, it
seems, a hole below the highest point of this ridge. When sound issues
from this hole, that is the time the kauaula [757] wind blows a fierce
gale.
After that, Lihau was possessed with love for their child, so she asked
Maunahoomaha for permission to meet her son. That was agreeable to her
mother-in-law, and when she met her child she was glad. When she
realized what a handsome man her favorite son had grown to be, she gave
him for husband to Molokini, [758] one of the noted beauties of that
time, because she was the wife intended for him.
But at some time, a man sailed from Hawaii to Kahikinuilaniakea; his
name was Kanilolou. He possessed also an eel body. That is why an eel
is named Puhikanilolou. Arriving there, he saw that it was a land not
as fair as Hawaii (but Hawaii was not the name at that time). Therefore
he bragged, saying: “This can not compare in beauty with my country;
there are no stones for the feet to strike against.”
When Pele heard this boast, she replied: “When you return, your country
is no longer beautiful; it is covered with rocks from the mountain to
the sea.” When he returned and landed first at Kauai, he found the land
destroyed; he sailed on to Maui, it was as bad; and so it was when he
arrived at Hawaii.
However, arriving on Maui, this was one of Pele’s cruel deeds: one of
her younger sisters saw how handsome Puulaina was, so she asked
Molokini to let her have him for husband. The other refused, for she
was greatly in love with her own husband; so she was changed into a
little island, and she has remained so to this day.
When Lihau heard of this, she grieved for her daughter-in-law, so she
went to consult Pele on the matter. But Pele replied gruffly: “If that
is the case, then I say to you that you will die; also your son.” Lihau
was there and then changed into a hill where Pele resided for some
time; the son also died. But the one whose was the desire, earnestly
entreated and begged that her husband be spared. But the
red-bleary-eyed [759] did not wish it that way. That was how the son
became a hill and has remained such until this day.
After this Pele traveled until she came to Aheleakala [760] the large
mountain of Maui at the rising of the sun. That is a misnomer,
Haleakala; Aheleakala is the correct name.
CONCERNING THE ORIGIN OF THIS HILL.
Formerly there was no hill there, but after Pele arrived, this hill was
brought forth. But it was not given a name at that time; afterwards it
was called Puulaina. This was the reason for so naming it: At that time
a chief was living on the other side of the hill, and because he was
tired of seeing it standing there obstructing his view, and preventing
him from seeing the breadfruit grove of Lahaina, he ordered his men to
go and construct a ti-leaf house on its top; and the hill was called
Puulai. And because it was sightly to those viewing it from Lahaina it
was called Puulaina.
WHAT WAS DONE ON THIS HILL.
Some time after the happenings above mentioned, this chief constructed
a large heiau on the farther side of this hill, on the makai side, and
people died there frequently. When a person died, he was buried on this
side, and because the dirt slid down when graves were being dug, on
account of the great number of the dead buried there, this side was
named Puuheehee. [761] There are some graves on this hill, those of the
brothers of Kamikioi, wife of Nuhi of Auwaiawao.
What is suitable for us to reflect on is what we should preserve.
D. M. K.
A LEGEND OF MAUI.
Maui [762] was a son of Hinalauae and Hina. Their residence was at
Makaliua, [763] above Kahakuloa, and in a northerly direction from
Lahainaluna.
FIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA.
While this child was yet in the womb, and its parents realized that
there was a child, on one day when the sky was clear, the mountains
were green, and the sea no longer reverberated in its breaking, some
men went out on canoes to fish for uhu. [764] Arriving at the fishing
grounds, they saw a handsome child diving from the precipice into the
water. He was given chase; he ran and hid in the waterfall at
Makamakaole; [765] the water fell from above, but back of that was dry;
he waited there and finally came out thinking to get back to the
mother’s womb; but he was again seen and again pursued. He ran and
entered the house. Hina was making kapa.
The men entered and asked: “Where is the child who came into this
house?” “There is no child; I am alone.” Her husband saw this, so he
came with the intention of killing these men (because it was against
the law to have any man enter a house where a woman was and her husband
not present). The husband asked: “Why are you here?” “We pursued a
child. He ran and entered this house.” “There is a child, but it is in
that one’s womb. What shall be done?” asked the husband. The men went
to seek a pig, a white chicken, black coconut, red fish, red kapa and
awa root, and offered them as sacrifice to the child; [766] after which
they went off. He was named Maui; but he was not yet born.
SECONDLY: WHAT HE DID AFTER HE WAS BORN.
While Maui was living with his parents, he felt sorry for his mother
because of what she had to dry. The sun did not tarry long on its
journey; it arose and set very quickly. The idea sprung up in him to go
and snare the sun so that it would go slower. He went and at the cape
of Hamakua he saw Moemoe [767] sleeping in the cave of Kapepeenui at
Wailohi; he saw the sun rising at Hana; he climbed Haleakala [768] and
inspected it and found it satisfactory. He went back to his parents’
place; he noticed that the sun still kept on in its old ways. So he
came along to Peeloko [769] at Waihee and threw down a lot of coconuts;
he secured a plenty of husk and with it he went off to snare the sun.
Moemoe called out sarcastically, “You can not catch the sun for you are
a low down farmer.” Maui answered, “When I conquer my enemy and satisfy
my desire I shall kill you.” He came to Haleakala, and when the sun
passed directly over him he snared it with the coco-husk, and broke
some of its rays; he repeated this and broke all the strong rays of the
sun. He said: “I am killing you because you travel so fast.” The sun
requested, “Let me live; you watch how I travel.” He looked and beheld
that it traveled slower, so he desisted from going after it again. That
is why the sun goes slowly. And the name “Haleakala” given to it now is
not correct; it should be Alehela, on account of Maui’s snaring the
rays of the sun.
On his return he called at Moemoe’s place. It was absent. Maui traced
it to Kawaiopilopilo. This place is between Kekaa [770] and James’
canefield; Moemoe [771] saw him, and it went on in an irregular manner,
now towards the mountain and now towards the sea. Maui became greatly
angered, so he flew right on and caught the other above Kekaha; he
killed it; it turned, however, into a rock. That rock is still lying
along there makai of the new road. Its length is nearly seven feet.
While Maui was off on this journey his mother became pregnant with and
bore another child, an owl.
THIRDLY: CONCERNING HIS GETTING INTO TROUBLE AND HOW HE WAS SAVED.
On Maui’s return to his birthplace at Makaliua he saw that an owl was
being raised by his parents. Maui did not treat him with contempt. What
he did on his return this time was to go fishing. His favorite mode of
fishing was pole fishing at night: one night he went out and while he
was idling away a canoe came along looking for a man to be offered in
sacrifice by the king; Maui was taken prisoner and brought to the chief
at Halulukoakoa. This place is at Moalii, Maui, in a westerly direction
from Lahainaluna. He was to be placed on the altar the following day.
At this time Hina saw in a vision what was happening to Maui. So Hina
and the owl followed along and at Pohakuawahinemauna [772] Hina stayed
there. This place is between Keawaawa and Kakonamoku. The owl flew on
to where Maui was being guarded; the guards were not asleep. He saw
that Maui was tied up with coconut-husk cords. The owl waited until
early dawn, but the guard would not sleep.
Maui then spoke: “O thou Aina, [773] retard the night that it may be
prolonged!” The night was prolonged and everyone went to sleep. The owl
entered and came to him; he struck at his bonds and they fell off. They
set off; they came to where Hina was waiting. It was then daylight.
Hina hid Maui [under the stone] and she sat right outside of him. The
sun rose. She opened her sleeping garment and spread it on her lap and
looked for fleas. The owl had flown to the height of Kekaa. The
searching party appeared and asked, “Have you seen the man which was to
be offered by the chief for a sacrifice?” “No; I have just now arisen,
and because of the warmth of the sun I sought after the fleas in my
kapa.”
No sooner had the others gone when these started going mauka. The owl
led, while Maui followed and Hina came last. They went on in this way
until they arrived at home. That was how Maui escaped death.
This is the end of what was told me; the other trips were outlined to
me; how he made the circuit of Hawaii and other islands, how he rubbed
the forehead of the mudhen, [774] and so forth.
Lemuel K. N. Papa Jr.
RELATING TO KEKAA.
This is one of the famous hills on Maui; it is a noted landmark of the
kingdom of Hawaii nei. The stories concerning it are profusely written
in the Moolelo Hawaii.
Some of the ancestors of this Hawaiian race thought that Papa begat
these islands, or that Wakea made them with his own hands, while still
others held that they originated from Kumuhonua, or they simply
appeared; while yet the intelligent folk, the people of the civilized
age, say that volcanic forces raised these islands from the bottom of
the sea; so it is with Kekaa. [775] It may be that Kekaa was obtained
through one of the agencies above guessed at.
Here is another thing: Kekaa was the capital [776] of Maui when
Kaalaneo [777] was reigning over West Maui. It is said that there were
many people there. Many houses were constructed and the people
cultivated a great deal of potatoes, bananas, sugar-cane, and other
things of a like nature. From what I have been told that country from
above Kekaa to Hahakea and Wahikuli, that country now covered with
cactus in a northwesterly direction from Lahainaluna, was all
cultivated; Kekaa became a city populated by a great many; this chief
[Kaalaneo] also planted the breadfruit and kukui trees down at Lahaina.
One time this chief and his people planted breadfruit trees. While they
went ahead planting, Kaululaau [778] followed after pulling them up.
Some of these trees, southwest of the Lahaina fort, were called the
breadfruit trees of Kauheana. This Kaululaau was banished to Lanai,
where ghosts were plentiful, with the idea that he would be killed; but
it did not turn out that way. After some time a fire was seen burning
[on Lanai], therefore the chiefs wondered whether or not Kaululaau was
dead on account of this lighted fire. The important point from these
explanations is that Kekaa was the birthplace of Kaululaau, the famous
one who traveled all over Lanai fighting the numerous ghosts there and
made it a land fit to be inhabited by human beings as it is at the
present time.
Another noted thing which was done there was cooking whales [779]
during the life-time of Keokiko, a half-white. When he was living this
was one of his occupations, that is to cook whales; he gave a great
deal of his time to this work. He caught many fish, he cooked many
whales there during the years 1849–1859, if I mistake not. It was also
a place for cooking sharks’ liver. At that place is a large pot for
cooking whales, also a box for confining whales. [780] Many people went
there to see and examine that strange thing during those years.
Concerning the frequent death of all those who went alone. This was a
strange phenomenon connected with this hill. From the time I commenced
living down at Lahaina, A.D. 1859–1872, it seemed there were nine
persons who died there without any apparent cause. Keokiko was one of
the corpses buried there, and is there at this time; that is the white
thing on top of that hill.
Concerning the great amount of human bones at this place. On account of
the great number of people at this place there are numerous skeletons,
[781] as if thousands of people died there; it is there that the
Lahainaluna students go to get skeletons for them when they are
studying anatomy. The bones are plentiful there; they completely cover
the sand.
This is also a ghostly place. Some time a number of people came from
Kaanapali (from the other side) going to Lahaina during dark. When they
came to Kekaa stones rolled down from the top of the hill without any
cause. Listening to it, it seemed as if the hill was tumbling down; the
people going along were startled and they explained, “Kekaa is ghostly!
Kekaa is ghostly!” Certainly this is a strange thing for this hill to
do.
It is said that when a person dies his spirit journeys to Kekaa; if he
has a friend there who had previously died, that one would drive it
away when the spirit is nearing Kekaa. Sometimes the spirit of a person
would return and re-enter the body, and cause it to come to life [782]
again; that is what has happened to those who are living again. Many
souls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the
leaping place of the soul. Only the spirits of subjects go to Kekaa;
the souls of farmers [783] and the souls of chiefs go to the volcano
when they die. If they have friends there some of them are driven back
[whence they re-enter the body] and live again.
At Kekaa lived Maui and Moemoe; the great desire of one was to sleep;
his head on the pillow, there he would lie until Welehu [784] became
the month. This person was Moemoe. The other desired to travel. When
Moemoe slept, Maui was traveling, each according to his taste. While
Moemoe was sleeping a freshet came down and covered him with debris,
with the exception of his nostrils; a kukui nut, however, rested on his
nostrils and commenced to grow. It grew tall and at the same time
tickled the nostrils of Moemoe; so he awoke and said: “Here I am at my
favorite pastime, asleep, and yet I am awakened by this cursed kukui
tree.” So he made up his mind to give up this to which he was addicted
and to search for his friend, Maui.
A road on the northeast side of Kekaa was named after one of these men;
it is called “ke alanui kikeekee a Maui”—the zizgag pathway of Maui.
The first one who trod this pathway, however, was Eleio, the fast
runner of Kaalaneo, the excellent king of that period.
Therefore I advise all of you, friends of enlightened civilization of
this age, those who are being educated at this famous institution of
learning, not to allow your thoughts to be swayed by, nor approve of,
these things of an age of ignorance; let us not glance back and look
upon the gross darkness of Kane. The old order of things with its
wickedness has passed away; we have entered a new era and its
excellence.
January 24, 1872.
S. Kaha.
A STORY OF KAUIKI.
Kauiki [785] is a hill which stands on the eastern side of Maui, right
in front of Hana, East Maui; it is seen by those who sail on vessels
from here to Hawaii. Of this hill is the saying by some people of this
time: “Kauiki is beloved floating on the sea, as if it were a bird.”
This is a hill famous from olden to the present time. But there are two
points which I wish to explain concerning this hill of Kauiki. First:
How it originated; secondly, the famous localities near to or connected
with this hill. Let us therefore examine some of the erroneous ideas of
the olden time.
FIRST: HOW IT ORIGINATED.
Olden people differed in this respect, four accounts of its origin
being given 1. That this hill originated from the placenta of Hamoa,
[786] some claim that it originated from the parents of Pele and her
host; others, from Kaihuakala [787] and Kahaule, [788] his wife; still
others, from Kalalawalu; and these are their accounts: Pele, Hiiaka and
Puuhele were born of their parents; Kahinalii was their mother.
However, Pele and Hiiaka were born with human bodies, while Puuhele was
a bloody foetus when she was born. The elders despised this body,
because when they beheld it it was not a human body, but only a foetus
of blood; so the two conspired and said one to the other: “It were
better for us to throw away our younger sister. How can we care for it?
Of course we would care for it if it had a human body!” So they threw
away the bloody foetus without the knowledge of the parents.
From that time onward this bloody foetus kept on traveling; it met
Alenuihaha, that is the channel between Maui and Hawaii, and Alenuihaha
asked it: “A journey! whither going?” The bloody foetus replied: “Just
going to see what is ahead here; I was cast away by my elders and that
is the cause of this journeying.”
After their conversation the foetus passed on until it landed at Nuu;
[789] this place where it landed is at Kaupo; she walked on in the form
of a human being. When Nuu looked he beheld a most beautiful woman. She
kept right on until she met Puuomaiai; [790] she also was a
good-looking woman. Puuomaiai asked the stranger: “To where are you
journeying?” The other replied: “Going along to places ahead of here.”
Puuomaiai requested that they be friends, and they became such. She was
received; they ate, and after being satisfied they went along. While
they were going Manawainui [791] voiced a chant, thus:
A restlessness seizes me on account of thee, O stranger!
It is causing numbness to my feelings.
Is it an antagonist?
Or is it a traveling companion?
The foetus turned back and asked: “Why are you calling from behind?”
Manawainui replied: “Because I saw you very able in walking, that was
why I called you.” “What have you to present that you should call?”
“Because I saw that you were nothing but a bloody foetus cast away by
your elders! and yet here you are walking! You had better be named
Puuhele.” [792] After their conversation the two came along until they
arrived at Hana. Puuomaiai said to Puuhele: “I had better return; we
have come together; there is yet another time for meeting.” Puuhele
consented, at the same time saying: “I know not how prosperous this
journey is; I may see you again or I may not,” and Puuhele kissed her
friend on the nose.
She no sooner commenced on her journey again when she met Kanahaha.
Kanahaha first spied Puuhele, however, and she immediately became dead,
her limbs extended and spread apart. When Puuhele came up, she found
the other dead. This place Kanahaha is a hill from which gushes forth a
spring of water to this day. Puuhele passed right on until she met
Lehoula. Lehoula said to her: “What a beautiful woman you are!” Lehoula
wished to follow her. Coming to Wananalua, [793] Puuhele made a vow to
stay there, and she said to Lehoula: “I have a great desire for this
place; I came along looking for a good place to locate in, and I have
just located it. Therefore I will abide here until my death.” Lehoula
returned to her usual home.
Puuhele lived here. When Kaihuakala saw her he came down and met her
and spoke reprovingly. “By what right did you come here?” Puuhele
humbly replied: “I came to see the country, and seeing this beautiful
country, I vowed to stay.” Then Puuhele was killed, and buried. She
used her divine power, the hill rose high. Kaihuakala named the hill
Kauiki, and that is the name by which it is known to the present time;
that also is the cause for the song some people use, thus:
At Kauiki is the mail bag of the wind,
Being tossed about by the heavy black rain;
Facing is the surf of Anini to the windward,
Facing so as to head for the water of Punahoa.
But according to the idea of some people it was Lalawalu who brought it
from Kahiki; [794] she brought it as her foster child, but because she
was vexed at the child for constantly nipping her breast, therefore the
mother made up her mind to leave it. She brought it along to Koloa,
Kauai, and there she wanted to cast it away, but the child did not
fancy staying there. She persevered in carrying the child until they
arrived at Kaena; [795] again the child did not desire to be left
there, so it was brought along until they landed at Kawaipapa, [796]
Hana, East Maui, and it was left with him; and there it stands until
this day. That was the idea of some olden people.
SECONDLY: THE FAMOUS PLACES CONNECTED WITH THIS HILL OF KAUIKI.
On this hill are many famous places; for instance, right on top of this
hill was the house in which Peapea [797] was consumed by fire, when he
was burnt out by Liionaiwaa and others; thus the saying at the present
time, “Consumed by fire is Peapea.” A little to the south of this hill
is a famous landing place for canoes, called Kaihalulu (the roaring
sea); concerning this place is the saying now quoted: “The roaring sea
in the presence of Kauiki.” At the same place, too, are the coconuts of
Kane; right makai of this place is a large rock in the sea which is
called Mokuhano. To the east of Kauiki is Pueokahi; [798] this place
was so named on account of an owl belonging to the chief, Peapea. When
the bird saw there were plenty of people, it flew to the door of the
chief, indicating a multitude. Afterwards it was killed, and that was
why it was called Pueokahi.
To the north of Kahulili, with its foundation right under Kauiki, was
what was known as the hair of Puuhele. Kaihuakala is mauka of Kauiki.
Kaihuakala is not usually seen; when Maui is calm, then that locality
is seen. Then Papahawahawa stands forth and brags, saying, “Here I have
lived, and yet this is the first time I have beheld the calmness of
Maui; it is indeed clear, for Kaihuakala can be seen.” [One must
behold] Kaihuakala mountainward and Kauiki seaward in order to complete
one’s journey of sightseeing. Thus the saying by composers of chants:
Maui is calm, for Kaihuakala is seen;
Kaihuakala mountainward, Kauiki to seaward.
The surf breaks at Kaihalulu in the presence of Kauiki;
Kauiki is nursing Mokuhano,
Nursing the sand of Pueokahi,
Nursing the cold wind from Kailiili,
Nursing the surf of Keanini,
Including Mokumana;
A canoe from Hawaii
[Enters] the harbor of Waikaakihi.
With the water at Punahoa, the sand at Pueokahi,
[With] Honuaulu mauka, [and] Kahulili on top,
Consumed indeed is Peapea by fire.
If some people are going to Kauiki [let them see] these places which
have been mentioned. This is all of what has been told me by some one
who knows the story of Kauiki; there is much more, but this which has
been learned by heart is sufficient.
[Moanauli.]
A STORY OF PUMAIA.
Pumaia [799] was born at Koloa, Kauai. Malaihi was the father and
Kuhihewa was the mother. They lived together until the child had grown
up, and his body had acquired strength, when Pumaia said to his father,
“You will please let me go to see the club of my grandmother.” The
father gave his consent. The son went, and arriving at the house of
Kiha, his grandmother, he asked, “Where is the club?” “Here it is,”
said the grandmother. He took it. The nets of calabashes [800] were
thereby dashed to the ground and broken to pieces. He shouldered the
club and commenced his journey. He caught up with Wakaina, and the
latter inquired, “Where are you journeying to?” “Going sightseeing,”
replied Pumaia. “Please let me go with you.” Pumaia consented and they
went along.
Puukolea stood forth and called out, “Whose offspring are you?” “Our
own,” replied Pumaia. “If you excel in strength, you are saved; if your
strength is meager, I will kill you.” Then they commenced to fight.
That man, however, had a dual body, while these had the ordinary living
body. Pumaia asked Wakaina, “Which of us shall be the first one to
fight with this man?” The other replied, “It is better that I do it.”
Pumaia consented and Wakaina went to fight Puukolea. Before they
commenced fighting, however, he chanted a portion of a song, thus:
Behold! behold! the mere lehua of Puuoni,
Struggling with the clouds of the air,
Now above, now below the rain clouds.
The other spoke up and said, “Why are you delaying? You are provoking
me through your song!” Wakaina had not completed his song before they
commenced to fight. From afternoon to near midnight [did they fight].
Wakaina said to Pumaia: “You simply look on and do not come to aid me;
I am nearly dead.” Pumaia jumped in and fought with the other, while
Wakaina went to seek food for them. They kept on fighting until Pumaia
was weakened. He thought of his club; so when Wakaina came back and
inquired, “How are you?” he answered, “I am weak; go and fetch my club;
perhaps it can do something.” While they yet spoke the other man
appeared in a different body. They fought on, and before Pumaia could
reach for his club, he was killed by this man; Wakaina also was killed.
Their spirits returned to their parents and were seen by them. (The
parents of Wakaina had gone over and were living together with Pumaia’s
parents.) While they were idling away their time a chant was voiced by
the wandering spirits:
Fear is creeping over us,
Coming for us to go;
We can not; we are held by Waiauau.
Come to give us life!
Life—indeed.
When these ghosts finished their chant the parents came out
immediately, but they saw nothing. They looked here and there, but they
could not see them. Meanwhile the two had gone as spirits until they
met Pupuilima. Some people saw these two coming, but Pupuilima said:
“Those are not men; those are ghosts.” “How do you know those are
ghosts?” said the others. So they laid wagers. Pupuilima then said to
them, “I will spread an ape [801] leaf on the ground; and if it breaks,
then they are men, but if it does not, then they are spirits.” He
spread it. Meanwhile Pumaia said to Wakaina, “There is our death being
prepared.” “How shall we be saved?” Pumaia explained: “Where my feet
tread there you tread; because I was raised from my young days until I
died, and until I found you; for this process is like that done to
Pamano when by the spreading of an ape leaf he was saved.” So when they
proceeded Pumaia trod on the ape leaf and it broke through; the friend
treaded after him. They were chased by the prophet until they were
caught. That is what I have obtained.
While they were going along they were given chase. They came along
until they caught up with Pueonuiokona. [802] The owl, however, did not
catch sight of them while they were coming. When they had passed ahead
the prophet who was chasing them caught up with Pueonuiokona. The owl
asked, “What is the cause of this heavy breathing and this perspiring?”
This one answered, “That you should be asking ‘what’? Spirits! and
there they are! I am chasing them, but can not catch them; I have been
wishing to get near them so that I can kill them, for I am possessed
with great anger towards them.”
When the owl heard what the prophet said, he said to him, “You are a
prophet, and I am a prophet, still I did not see them; and now I hear
you saying that if you catch them they die.” Where they were holding
this conversation, however, was on the plain of Kamaomao. While the
others prepared to come for the spirits, Pumaia said to his friend,
“Here comes our death; but we will wait. If the new one gets ahead of
the old one then we have hope for life.”
So they sat and watched the two prophets. When Pueo distanced the
other, Pumaia said to the friend, “We are now saved; it were better
that we go to our parents. It may be that we would be found there.” The
friend consented. They came along Kealia, a large pond even to this
day. These places above mentioned, the plain of Kamaomao and Kealia are
at the eastern isthmus of Maui, connecting East and West Maui.
Let us leave the ghosts and speak of the prophets. While the prophets
were following, and because Pueonuiokona was the faster, an idea
occurred to one of them, and he said to himself, “If I catch up to that
prophet I shall kill him, for he is simply going after my enemies to
save them.” The owl went along slowly until his fellow prophet
thundered after him and gave his hand a jerk. Pueo asked, “What wrong
has a fellow committed that you should tug at the arm from behind and
thereby nearly tripping me?” The other replied with blazing eyes, “Who
told you to go after my enemies with the intention of saving them? Why
don’t you look for your own, and on them practice saving?” The owl
replied: “If you excel in strength you can obtain them, but if you are
weak you can not have them; because I, even I, am an old resident of
this plain. When spirits from the dead arrive I cause them to revive.
Also no prophet comes to this plain; this is the first time that I have
seen a prophet on this plain, and that is yourself. Because you
complained of my desire to give life to those spirits, so be it! By a
test of strength will [we know] whether you obtain them or I do.”
They immediately commenced to fight. Where they fought was at
Kalepolepo, [803] near this isthmus. The prophet was killed and his
entrails were disemboweled by Pueonuiokona and placed on the akolea.
[804] That shrub used to be plentiful at that place, but it is
destroyed now on account of numerous animals.
August 8, 1872. Kiliona.
A STORY OF PUUPEHE.
Puupehe was the child of Kapokoholua and Kapoiliili. On the island of
Kaululaau [805] lived the subject of this story, the champion of that
past age. Let us glance briefly at the occupation of the parents. While
they were living together the woman realized that she would obtain a
beautiful fruit from her womb. The husband was a fisherman who used to
go fishing for them, and he passed long periods at his occupation. One
day Kapokoholua sailed out on the ocean in a canoe to fish. When he had
gone Puupehe commenced a conversation from inside the mother’s womb.
When Puupehe spoke the mother was startled from her sleep, and she
wondered at this strange sound which she heard. She went to sleep
again; the live one called out, “Say, my dear mother, do thou awake;
father is dead.” The mother then realized that it was a human voice,
but she could see no human being. She ran quickly and stood at the door
of the house and looked round for the owner of the voice, but she could
see no one; she thought, however, that it was her husband, but she was
disappointed. She returned and sat in the house. The child voiced a
chant thus:
How I desire the moisture of the dew,
That water proudly hanging on the tree;
When the rain falls on the precipice
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.
When the child finished chanting his mother became possessed and was
greatly troubled. I had better explain shortly about his chanting and
falsely stating that his father was dead. It was not true as he
chanted. He had gone to watch his father fishing, and he had sent for a
great number of fish to come and bite the hook. He saw that his father
had caught a great many fish, but he needed the second [requisite], the
awa root. He knew his parents had none; that was why he voiced the few
lines of song above written.
Let us drop what the child did for some later time and turn and talk of
the father. While his father was fishing he became very much interested
because he caught so many. When he glanced shoreward he could not see
land, because Puupehe had covered it completely with fog. He thought to
himself, “What can this wonderful thing be? There is now no wind to
bring the fog on to the land!” He had a premonition, however,
concerning his wife, so he commenced to pull in his line. When it was
near the top his line was held by a shark. The name of this shark was
Puaiki.
Let me say a few words concerning this despicable fish. When he
realized that it was a shark holding on he jerked the line; the fish
took him to a point near the cape of Papawai here on Maui; from there
he again came outside of Manele. [806] He noticed that their house was
surrounded by a many-colored cloud. When he arrived at his old fishing
ground his line and hook were broken off. He returned and when near
shore he saw his wife standing on the seashore beckoning to him. He
said to himself, “You are unaccountable, my wife; you can see that I am
returning.” With one scoop of his paddle in the sea the bow of the
canoe landed on the sand. The wife ran to him and grasped him
tremblingly. He asked, “What is the cause of this heavy breathing?” She
replied, with tears, “Our child has acted the ghost to me.” “For what
reason?” “For this reason: soon after you were gone I went to sleep and
slept soundly. A voice called, ‘Say, my dear mother, do thou awaken;
father is dead.’ I was startled out of my sleep; I thought it was you.
Not long after that a voice chanted!”
The husband said, “Do you remember the chant?” “Yes,” said the wife.
How I desire the moisture of the dew,
The water proudly hanging on the tree;
When the rain falls on the precipice,
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.
“Those are the queer things which our child did to me while I stayed
here.”
The husband replied, “If those which you have stated are true we will
be benefited hereafter. Time will show and bring them to pass;
therefore let us wait for the future.”
They lifted the canoe; it was heavily laden inside with fish. They
returned, and reaching the house they salted the fish; the wife broiled
some and when done the two prepared to eat; they prayed to this child
as follows: “In the name of Puupehe, grant us eternal life. Amen. It is
free.”
They ate until satisfied, then made preparations for sleeping. While
they slept that night the child went to watch what one man was doing;
he was teaching his pupils the art of casting the spear, and how to fly
on to a water gourd, and so forth. He was teaching them with the idea
that when proficient they were to fight with his parents, Kapokoholua
and his wife.
When the child had gone the womb of Kapoiliili contracted, and she said
to her husband, “Where are you? Please feel my belly.” The other felt
of it: “Why, your stomach has shrunken!” “Strange!” said the wife. The
husband said, “Do not be troubled, he has gone to see the different
parts of the world.” They retired awhile for a short rest, when the
child called out: “You two, awake, light the lamp.” They awakened and
lit the lamp. “You two smoke up some tobacco for me, and chew my piece
of awa root; it is above the door.”
They were puzzled, because they did not drink awa; therefore they were
undecided as to what to do; the child spoke with heat, “Why are you two
so slow? [for I wish to] go on my business of sightseeing.” His father
hastened to obey, and when everything was ready [the child] commanded
him to pray. The father uttered the same prayer which he offered
before; the other wouldn’t have it so. “That prayer will not save when
trouble comes to you two.” The father asked, “What is the prayer which
will save?” “Thus, and you must learn it by heart:
Here is food, O Puaiki! [807]
Curse those who deal falsely,
Who are envious,
Who wish us death!
Here I am, Kapokoholua!
Life for me until I walk with a staff:
That is your life, O god!
When they had learned it by heart the father ate by himself; for it is
the father who eats; the child only made a pretense of eating; that was
what was done when he asked anything of his parents. When the father
had finished eating, the child called for the second kind of food, that
was the tobacco. After smoking the tobacco the child returned to the
womb of the mother. The womb of Kapoiliili became as large as it was
formerly. The wife said, “I think perhaps the child has returned to my
womb.” “Why so?” asked the husband. “I am swelling,” replied the wife.
“Do not wonder, because he is satisfied; he has returned to rest, and
when his fullness is lessened he will go about his business of
sightseeing.”
The wife was no longer afraid; perhaps she was a little fearful of her
husband. And when it was nearly morning the child went off again as
usual. I will leave this part until later. I wish to speak of the
[number of] months this child was in the womb of his mother, and the
cause of its going about while still in the womb. This child had been
thirteen months in the womb when it acted in a ghostly manner to his
mother, as stated heretofore. They (the parents) had wondered why the
child was not delivered, because the time for the delivery of the
child, twelve months, had passed. With their child there was no birth.
In this matter they were greatly in suspense [and were surprised],
because it walked about while still in the womb; its face was not seen;
it talked as if it were a shadow at a distance.
[UNFINISHED.]
A STORY CONCERNING THE FIRE.
This is the way the fire was obtained, according to some people. Maui
took to wife Hina and begat Mauimua, [808] Mauihope, [809] Mauikiikii
[810] and Mauiokalana; [811] they were all boys. The occupation of
these boys was fishing. This was their practice in fishing while living
at Kaupo, Maui: Mauiokalana wished to go fishing; he said to his elder
brothers: “Say, this is a calm day; shouldn’t we sail the sea? for this
is a good day, the sea is calm; this is a day when the tide is not
strong in its opposition for it is flowing in one direction.” When he
had finished speaking, Mauimua answered: “Let us not sail, for this
will be a tempestuous day; this calmness which we see is only in the
morning; when the sun rises you will see the waves rise, the wind will
increase, and in a short time we will be obliged to return. Put off
your fishing until a calm day.” Then Mauiokalana spoke again: “Why, I
thought because you are the first-born you knew the signs of the sky,
but I see you do not! Your yellow teeth signify nothing.” Then Mauimua,
displeased, answered: “Say, my younger brother, you do not realize that
I am the one acquainted with the ways of this place. This is the sign I
know about: when you sleep until near morning, and should hear the
breaking surf above the wind, then it will be calm. That is my sign,
that you may hear, my younger brother. But what of it? let us sail
according to your urging.” Mauimua ordered the canoes lifted to the
beach. The canoes were taken to the shore, and they prepared to sail
for fishing. When they arrived at the reef they saw a fire burning on
land. Then Mauiokalana said to his elder brothers: “Say, there is a
fire burning; whose fire can this be?” The others replied: “Whose
indeed? Perhaps we had better return so we can cook some food for us.”
“Pshaw! Let us first go and get some fish, then return; so that when we
get back with fish we can broil them, cook the food, and then [we can]
sleep well, being satisfied.” They went on; in no time they had caught
some fish. They then returned. As soon as they arrived at the beach
Mauimua left the canoe, and ran to where the fire was seen burning.
Kaalaehuapi [812] saw him so he and the others threw dirt on the fire
and smothered it, and flew away. Mauimua was disappointed; he returned
to their house. The others asked, “How about the fire?” “There is no
fire; it is put out; I thought it was man, but it was not; some mudhens
kindled the fire. Our bananas are being stolen.” Because they saw that
their bananas were being stolen they did not go fishing; they hoped the
fire would be kindled again, but it was not lighted. Then they went
fishing again. Whenever they went out fishing the fire would burn. Thus
were they harassed, but they could not get anything, because
Kaalaehuapi knew that Maui and Hina had four sons. When they went
fishing Kaalaehuapi counted them; when they were all present it would
light the fire.
But Maui thought of a plan and he said to his brothers, “Say, tomorrow
morning you go fishing; I will remain. You will place our calabash in
front where I sit. You will cover it with kapa. Then you will go to
sea.” The others consented and they went. Kaalaehuapi saw them and
counted Mauimua, Mauihope, Mauikiikii, Mauiokalana. He counted all
present, so the mudhens lighted the fire and roasted the bananas.
Before the bananas were cooked, Kaalaehuapi said, “Say, they’re done;
Hina’s son is swift.” It was then Maui jumped to grab and caught
Kaalaehuapi. Then he said, “I will kill you, you mudhen. You folks
indeed have the fire and you are hiding it. I will kill you, you
mudhen. Kaalaehuapi said, “If I die, the fire can not be obtained.” The
other mudhens called out, “O Kaalaehuapi, hold on to the fire; do not
tell.” Maui commenced to twist the neck of the mudhen, planning to kill
it dead there and then. The mudhen again spoke: “Grant me life, then
you will obtain the fire.” Maui asked, “Where is the fire?” “In the
stalk of the ape leaf.” So he went to rubbing, but it would not light;
he asked again, “Where is the fire?” The other directed: “In the stalk
of the taro leaf.” He again went to rubbing, but it would not light;
the stalk of the taro leaf became grooved, but no fire was produced;
that is why the stalk of the ape and the taro leaf has a groove,
because of Maui’s rubbing for fire. Again he asked, “Where is the fire
which you are hiding?” “In the green wood.” He rubbed that, but it
would not ignite. Again he asked. He kept doing this until it came to
the dry wood; there he found the fire. When he had produced fire, he
rubbed the head of the mudhen. That is why the mudhen has a red head as
we see it now. And from that time was fire obtained and has been handed
down to the present time.
Fire is used to cook food and fish. It also helps in the work of man,
because in cultivating some people use fire [to burn off rubbish]
before planting the leaves. The fire has various other uses; they can
not all be explained because the time is limited.
R. Puiki.
A STORY OF MAKAHI.
Hamau [813] was the father and Hooleia [814] was the mother. A son was
born to them; that is the subject of this story. They lived at Puako,
Hawaii. The first-born of these people was a daughter. Luukia was her
name. Sixteen years after she was born she went to Oahu. Before she
went to Oahu, however, the mother was pregnant with Makahi; but she
went off before the child was born; after a while it was reported back
that she was married, the husband’s name being Kamauoha. [815]
At the time that he married this woman tales of his prodigious strength
in casting the spear were carried all round Oahu, and he became a
famous man on Oahu. The property of very many people was won by this
strong man. He had many friends, and also great wealth. After they
lived for some time an idea occurred to Kaaiai, [816] a man of Ewa,
Oahu, who wished to test his strength. He came and stood in the
presence of Kamauoha the warrior, and spoke animatedly, thinking that
he could win. [817] Kamauoha said: “What is the main reason for coming
here?” He replied: “I came to see which of us is the stronger.” The
other asked: “How shall we test strength?” “By piercing with spears,”
replied Kaaiai. Kaaiai’s property consisted of three narrow strips of
land, six sets of scented kapa, eight dogs, fifty hogs, four houses;
those were what the man’s property consisted of. When they tried,
Kamauoha inflicted the first pain; [818] all the man’s property was
completely [819] taken over by the opponent, and he returned empty
handed to his house.
His wife asked, “And how was your journey?” “You ask how, indeed! The
properties which we accumulated thinking that they would be added to
were taken from me, and I returned stripped; the other’s strength was
known and yet I dared provoke him, hoping to benefit thereby.”
Let us leave off consideration of this brave man and this daring
fellow, and speak of the child in the womb of the mother at Hawaii.
When the child was born, a female prophet saw that this was to be a
strong child, and no one who dared him could escape. The name of this
old woman was Kolea, and she lived near the home of the child’s
parents. The child was brought up until he had attained manhood, when
the desire seized him to go sightseeing. He said to his father, “I am
desiring to go sightseeing.” The father said: “Where do you wish to
travel to?” He replied: “Along here, somewheres.” The father said: “If
you wish to go sightseeing, your sister is at an island ahead here, at
Kauai.” The son asked: “What is the name of the place where they are
living?” The father told him, “At Mana, Kauai.” He waited for some
time. Again the father said, “Should you go, and your sister does not
recognize you, tell her about us, and she will then know you.” He
agreed to do so. They lived together until the aspiring one went on his
journey of sightseeing. The father first secured the club on which
their calabashes were hanging, and gave it into the hands of the lad.
He was taught how to cast the spear, until it was seen that he was very
proficient. He then went along, carrying the club with him. He made a
circuit of Hawaii. Finding a canoe about to sail for Maui he went and
stood at the landing place. The men of the canoe saw what a handsome
man he was. The names of the owners of the canoe were Liuliu, [820]
Makaukau and Aumai. The men said to the lad, “Where are you journeying
to?” “Sailing for Maui; and I came to inquire concerning your canoe;
where is it bound?” “We are sailing for Maui,” they replied. They
sailed together and arrived at Maui. Their canoe landed at Kukui,
Kipahulu. He (the lad) came along and slept at Pelekane, Lahaina. When
he found a canoe going to Molokai, he sailed in it and was landed at
Halawa, Molokai. He went sightseeing, and because of the heat of the
sun he went in bathing. The name of the place where he bathed is
Hakawai. He left his club on the bank. A man arrived and took it
saying, “I have found something at Hakawai.” Then the lad said to the
man, “You are taking my club; mine is the next [move] when I shall kill
you.” The man had a spear. The lad followed him; when the man threw the
spear at the boy the latter caught it first at the point; in returning
it the man was struck in the pit of the stomach and the spear pierced
the back. The lad stuck the butt of the spear in the ground and impaled
the man on it. He kept on his journey. Arriving at Kaunakahakai his
spear was taken by one of the champions of the place to a cave. No
sooner had the other entered the cave than the lad also appeared and
asked for his spear; but it was not given him. He closed the mouth of
the cave; when there was a small opening left, he lighted a fire. On
account of the heat in the cave from the fire, the local champion
thrust out the point of the spear. The boy caught and jerked it, but
the tip was already burned. He went along until he found a canoe
sailing for Lanai. He boarded this canoe and met Pololu. He did not
tarry long at this place. He again boarded the canoe which brought him
from Molokai and sailed for Oahu, landing at Ewa. He stayed there for
some time, then sailed for Kauai and landed at Wailua, but kept on
until he arrived at Mana. He asked a woman whom he met, “Do you know
Kamauoha?” “Yes; this is his house by which we now stand.” He turned in
there; arriving at the door of the house he noticed that inside the
house was full of people. His sister called, not knowing that this was
her brother. She asked, “From where did you come?” He replied, “I came
from Hawaii, seeking for my sister Luukia.” The other asked who his
parents were, and he explained all from the beginning to the end. So
they began to wail. They wailed from that day to night, and all through
the night to the next day. The husband of the sister thought that this
was a lover of hers. Then he told the people to prepare food; at the
same time he instructed them: “When you have prepared food and the
finger bowl is set in the middle, I will call him to come and eat; when
he washes his hands in the basin, then I will say this: ‘You are
washing your hands; for what purpose?’ When he replies, I will turn to
you, and that will be your cue to deride him.” The food was prepared,
as well as the basin for washing the hands in. The lad was called, and
he came; and while washing his hands the brother-in-law spoke: “You are
washing your hands; for what purpose?” The lad answered, “I was called
by those in that corner and this corner to move up to the middle.” “Is
that so? Was this one called to come and eat?” asked the evil-minded
brother-in-law. “No,” replied the others. “How I am shamed!” Without
touching the food, he returned to where he had previously lain, without
saying a word to the sister.
[UNFINISHED.]
August 22, 1872. Iosia Waalani.
NA KAAO ANO KUPUA.
KA IWI O PELE.
He Puu nui keia; aia keia puu ma Hana, Maui nei; ka mea i kapaia ai ka
inoa o keia puu Ka iwi o Pele, no ka hele ana mai o kekahi kanaka, o
Namakaeha kona inoa, mai Kahiki mai keia kanaka i hele mai ai, a
halawai me Mahinahina, a i kona halawai ana me Mahinahina, pane aku o
Namakaeha iaia, nokamea, he wahine maikai ia, o kana kane oia o
Kapapauoa ua kokoke no ia ma Puuhele, ma Hana o Maui nei, oia ka mea i
olelo ia e ka poe haku mele, “O ka nalu hee o Puuhele,” a pela ’ku.
Ninau aku o Namakaeha ia Mahinahina: “E aho eu haele kaua ma nei wahi
aku, o oe hoi ke kamaaina o neia wahi au e noho nei.” Pane mai o
Mahinahina: “E ae aku ana au i kau koi mai, eia ka mea hewa, o ko kaua
hui pu ana, no ka mea he kane oe no ka aina-e, a owau nei he wahine au
no keia wahi a he kamaaina no hoi no keia wahi, malia paha o kii mai oe
ia’u i wahine nau.” Pane mai o Namakaeha ia Mahinahina: “Aole o’u
makemake e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei
ka’u, aia no i Kahiki, a no ka nui o kuu makemake e hele i ka makaikai,
nolaila au i hele mai nei; he hele loa ae nei no ma ke alaloa, o ka ike
ana mai nei ia oe nolaila, kipa mai nei maanei a loaa oe.”
Ae mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no
ia a halawai me Kanahaha. Olelo mai o Mahinahina: “Aia kela wahine
maikai la, no ka ike ana ia Puuhele make ai oia. O ka uhane nae kela e
noho mai la, o kela nae ka wahine kahiko o keia wahi.” I ko laua nei
hele ana aku, a ike e mai la ua wahine a olelo mai: “Hiki mai ka
malihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana,
o ke kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he
uhane wale no au e noho aku nei no ka nui o kuu hilahila ia Puuhele,
nolaila, make iho nei au!” Pane koke aku no o Namakaeha ia Mahinahina:
“Ina kaua,” o ko laua nei hele aku la no ia a ike e mai la o Lehoula, o
kona hele e mai la no ia a hiki ma kahi oioina; i uo o Lehoula nae e
ani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:
Hiki mai hiki mai e ka la—e,
O ka imi ana o ka ikaika la,
A loaa ka lau o ka hau i ka makani,
E-i mai ana paha ia’u i hoa nona-a,
O keia imi ia e ka ikaika, a pela aku.
A pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka
aku i kana mele penei:
Aole au i hele mai ma ke ano ikaika
I hele mai au ma ka makaikai
Ina he makemake no ka ikaika
E hele no ma ia aoao.
Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.
Apau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo
iho: “He huakai aha kau o ka hele ana mai nei o nei?” Olelo aku keia:
“He huakai makaikai ka’u i hele mai nei, a ike mai nei nae ia oe,
nolaila, hele loa mai nei maanei.” Olelo aku o Namakaeha ia Lehoula: “E
aho e hele kaua i ka makaikai,” o koi ala ae mai la no ia, o ko laua
hele aku la no ia e makaikai i ua puu nei. Ninau e mai nae o Lehoula,
“I hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua,
aka, ina na kaua ka ike mua, make ia ia kaua.” O ko laua hele au la no
ia, a ike e aku la no o Namakaeha, olelo aku ia Lehoula: “Aia ua wahine
nei la,” o ke kau aku la no ia i ka pule. Penei ka pule ana aku o ua
Namakaeha nei, o keia pule nae ua maa mau ia Pele:
Kani kahoa kaluna kiei opua,
Haule ka inaina hookahi, ka ua.
Ka ua i ku kaua i lani nei,
Ke ahalani kuku ka ua maaweau, a pela aku.
Apau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A
pane mai ia Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e
kiei mai ana, ike aku ua Pele nei a kau aku i kana pule:
He wahine auhea ke ku hanai mai nei,
I na la ilalo ke alo, mai pepehia mai holeholehia,
Oi ka ia i ka makau la i malu,
I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.
Pane mai ua Pele nei: “He huakai aha ka huakai?” “He huakai makaikai,”
wahi a Namakaeha, “ame ka imi ikaika no hoi kekahi.” Pane mai o Pele:
“Kai no he huakai no ka pono, eia ka he huakai no ka ino.” Ia manawa no
a laua nei e kamailio ana, o ka nalo aku la no ia o Lehoula, a hoi aku
la no i kona wahi. O ko laua nei hakaka iho la no ia a nawaliwali o
Pele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia na
iwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na
ilio, hoopuupuu ia iho la ka iwi a ku ke ahua, malaila mai ka mea i
kapa ia ai ka inoa o keia puu la no ka holehole ia ana o na iwi o Pele.
Malia paha he wehewehe okoa ae no ka kekahi, o ka wehewehe no nae keia
i loaa ia’u ma ka ninau ana aku i na hoa no keia mea, o kahi nae i ku
ai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.
NA WAHI PANA O KEIA PUU.
Aia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma
ka aoao hikina o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia
ma ka aoao komohana no, na keiki kilo paoo, kokoke no ma ia wahi, ka
Noio aukai oia iho la ua wahi pana o keia puu. He wahi pana okoa ae no
paha kahi, na oukou no ia e hoolawa mai.
NO KA HELE HOU ANA O NAMAKAEHA.
Aia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me
Pihehe, he wahine maikai keia, a no ka ike ana mai ia ianei e hele aku
ana, kamailio e mai kela: “Minamina ino oe i ko make mai ia Wakiu, he
keu aku kena a ke kanaka huhu.” Pane mai kela: “I hele mai no ka hoi
mamuli o ka make,” o koi nei hele aku la no ia a hakaka me Wakiu. Make
ua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka mea i make
ai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o
Kahiki. Oia iho la ka moolelo o keia puu.
John Moo.
MOOLELO NO KE AKUA OOPU.
Aia i ke au i kunewa aku la, ma ia wa i hoomana ia ai ke akua oopu. Ke
kumu o keia hana ana pela, i mea e nui ai na oopu; ina aole e hoomana
ia, momona ole na oopu, a nunui ole no hoi. O ka inoa o keia akua, o
Holu. Ua loaa mai keia inoa no ka hele ana o na mea nana e malama i
kahakai, i ka lawaia, a loaa ka papai olu (Aama ua palupalu, aohe oolea
o ka iwi), kapa ia ka inoa o Holu. Mamua aku aohe inoa; o na mea nana e
malama, o Kalama, ame Waihauakala, na lauu mai na keiki elua, o
Ahakeanui, kaikamahine, ame Kaneikakalua, keikikane.
Aia i ka wa i make ai na makua, ua noho iho na keiki me ka malama no ia
Holu. Ua pii mai no hoi na kanaka e hoomana. Eia na mea e lawe ai; puaa
hiwa, moa lawa, puawa hiwa, niu hiwa, ia ula. Lawe ia maluna o kekahi
papa pohaku i hoomakaukau ia; alaila, ho-a ka imu o ka puaa, ka imu o
ka moa, ame ka ia; mama ka awa; o ka awa e inu ai o ua akua nei, na na
keiki ula paa (keiki aole i kolohe), a pau na mea i ka lako, haawi mua
na ke akua, a pau haawi na na kanaka.
Ekolu nuu o keia wahi, nuu mua no na wahine ame na kaikamahine, nuu
alua no na kane ame na keiki kane, nuu akolu no na kahuna. Alaila pule
no ka pono o ka noho ana, apau ia lawe ia ka apu awa hoa inu ia i ua
akua nei, he kanaka maoli no i ka nanaina, he pukapuka nae, ua paa i ka
hana ia me ka aha a puni koe ke poo me ka waha. Pau ia noa ae la, kii
ka oopu, ua hele a kohu Opule moe one ka nui, ai aku, momona.
NO KA PAU ANA O KANAKA I KA HOI I KAI.
Hoi aku la na kanaka me ka olioli, no ka ai ana o Holu i ka mohai, pau
ae la, aole e huhu mai a momona ole na oopu. Hoomaka na kanaka e hana i
ka ha, he laauliilii me he aho hale la ke ano, ua hana ia a pili me he
hauna ako hale la, me kaula e paa ai, he ie ke kaula pono. Ua hoopili
ia ma kekahi aoao o kahawai, me ka nini ia a paa i ka pohaku he pono
laau no; o na laau nae e ike ia ana he paa, me na pou ame na kaola he
mau laau nui keia, aole like me ka aho, ma ka aoao mawaho he mau pou
laau.
KA PAA ANA O KA HA.
No ka paa ana o ka ha kalua ka puaa, mama ka awa, a makaukau, pule aku
ia Holu. Penei ka pule ana:
“E Holu, e hooko mai oe i ka makemake o kau poe pulapula kukulu ha, e
haawi mai i ka oopu ai lehua o Hoopulu; E hoolohe mai oe e ke alii o
Hoopulu. Hoi mai e inu, e ai. Amama.”
Ai no hoi apau, kii ka wai hoohuli mai ma kahi o ka ha e ku nei, papani
a paa olalo, pii mai ka wai maluna o ka ha. O ka waiwai o keia, no ka
wa wai nui wale no; alaila lilo mai ka oopu, kau maluna o ka ha, me ke
kaupale ia ma o a maanei noho aku ka mea nona ka ha, a loaa ka oopu mua
a hoolei aku i kahi e, no ka mea he mea mau ia, ina aole e hoolei ia e
lilo ana ka mea i hanaia i wahi holo na ka wai, mai mua ai hope; pono
ole ai.
NA KAPU O KA HA.
Aole pono i ka wahine kahe koko ke pii iluna o ka ha, no ka mea he
hookae o Holu i na wahine kahe koko. Aole no e pono ke auau mamua o ke
poo o ka ha. Aole e pono ke hele ke kanaka maluna o ka ha, a wahine, a
keiki paha, ina ua hele e uwe i ka mea ua make, a kanu pu paha. Eia ka
pono, e pikai kaiolena; he olena me ka wai ame ka paakai, alaila pi aku
i ka maka o na mea i haumia, na ka mea nana ka ha e hana i keia mea.
NO KA PANI OOPU ANA.
Aole e pono ke pani ma kahi haiki o kahawai, aia wale no ma kahi e mana
ai o ka wai ma kela ame keia aoao, alaila pono pani ma kahi aoao, huli
ka wai ma kahi aoao. Pani a pio huli ia ka oopu. Ina he mea apua, ma
kahi wai nui iki aku ka pono i holo mai ka oopu a komo iloko o ka Apua
(he mea ua nala ia me he hinai hooluuluu la, he uuku ka mole a nui ka
waha e like me ke ka pele, a he hoihoi e like ka ulana ana me he mea
ukukuhi aila ala ka puka omua ame hope).
NA KAPU O KEIA HANA.
Aole pono e pii ae ka wahine a keiki, a kanaka paha, maluna o ka ahua,
aole nohoi e hele mamua, aole ma ke hoomalumalu maluna, aole ma ke
hoohala mai i ka wai mahope o ka apua. Aole e pono ke pulehu ia ka
nuukole (oopu hiu ulaula) a kui ia a wali hoolei ia iloko o ka wai. Ina
e hoolei ia, wai kahe koke pau i ka nohaha na niho pohaku i pani ia.
Keia mau kapu apau no Holu wale no.
Pela no ka malama ana o na kanaka ma Honokohau ia kapu, a hiki i ka la
a Haumalaue ke akua oopu o Makamakaole; hakaka me Kaneikapalua, a make
o Haumalaue, ma ke kokua ana o Holu, nana i kono ia Kaneikapalua e hou
i ka ihe a ku ma ka maha, o ka make no ia. Ia manawa lilo iho la ke
kino lepo o Waihauakala i koa nui a hiki i keia manawa he wahi hoolana
mai ia. Hoihoi ko Kalana uhane a noho i ke kumu o ka wai, he koa nui ia
o ka pali o Kalana. Lilo hoi o Ahakeanui i ka wai a noho i kai o
Kunounou, noho ua Holu nei a ono i ka awa, haalele i ke kino pohaku ona
a kii i ka awa a loaa ka awa koe ka wai kii i ka wai, kikoo ma kela ame
keia aoao o ka pali na wawae a hehi, puka mai ka wai. Kapa ia ia mau
puka wai o Waipu ame Kalua o ka Puhi. Lilo o Holu i ka wai lilo i kai,
uhae ia i kahi kino ona, nona mai ka ka oopukaipoopaa kahi inoa. A i
keia manawa ua pau na kapu oia mea, aohe pii o kanaka e hoomana. Aole
no he hoomaopopo ia.
Lemuel K. N. Papa Jr.
HE MOOLELO NO MOLOKINI.
O Molokini, he wahi moku uuku loa ia, oia no hoi kekahi heluna o na
mokupuni o Hawaii nei, ua ane like kona nui me Kaula, Nihoa, Lehua, o
lakou no hoi na mokupuni liilii loa o keia pae aina Hawaii nei, aole
kupono ke kanaka ke noho malaila. O ka mea hoi nona keia moolelo, aia
oia mawaena o Kahoolawe a me Makena, ma Maui, aia hoi ma ka Hikina Hema
mai Lahaina aku. Aka, o ka mea i makemake ia, e imi i kona kumu i loaa
mai ai. He elua a’u mea nui e hoakaka aku i ke kumu i loaa mai ai keia
wahi moku: 1. No kona hanau maoli ia ana mai e kona mau makua. 2. O
kona loaa ana mai mailoko mai o Haupu, kela puu ma Molokai.
O na makua o Molokini, o Puuhele ka makuakane, o Puuokali ka makuahine,
he mau moo keia, aia kela mau puu e ku nei ma Kamaalaea oia wahi aku. I
ko laua noho ana, he kane a he wahine, hapai iho ’la o Puuokali i ka
laua makahiapo, a hanau mai la he kaikamahine moo i ku i ko laua ano, a
kapa ia’ku kona inoa, o Puuoinaina. Ua hoonoho ia ua kaikamahine nei ma
Kahoolawe, o ka inoa nae o Kahoolawe ia manawa, o Kohemalamalama, he
kapu loa no hoi kela aina ia wa, aohe alii, aohe makaainana e hele
malaila.
O kekahi alii hoi e noho ana ia wa ma Lahaina ae nei, o Hua, o kona
hanau mua, o Namakaohua, aia oia ma Hawaii ia manawa. Aka, i ka noho
ana o Hua a ono i ka manu ua’u, kena ’ku ia i na kanaka e pii i kona
ua’u mauka o Olowalu, aohe ona makemake i ka manu o kahakai, aia a loaa
ka manu, alaila, lawe aku i ke kahuna e nana mai i kahi i loaa ’i o
keia manu, ina e hai pololei mai oia e like me ka na kanaka mea i olelo
aku ai i ke ’lii, alaila, pakele, ina aole pololei, o ka make no ia. O
ka inoa o ua kahuna nei, o Luahoomoe, a he mau keiki no hoi kana. I ka
pii ana o na kanaka, aole i loaa iki ka manu o uka ia lakou, manao ae
la lakou, e kii i ka manu o kahakai, i ka loaa ana o ka manu, hamo
iho’la lakou i ka hulu a ulaula i ka lepo, i manao aku ke ’lii, no uka
ka manu. I ka hoi ana ’ku o lakou a haawi i ke ’lii, olioli loa iho ’la
ia, me ka manao no uka ka manu. Olelo aku ’la ua ’lii nei i na kanaka,
e lawe i ke kahuna e nana mai. Aka, ike iho ’la ke kahuna no kahakai ka
manu, olelo aku ’la i ke ’lii, aole no uka keia manu, no kahakai keia
manu. Ia wa, olelo aku ke ’lii i ua kahuna nei: “Aole oe e ola, oiai,
ua hala kau koho ana, ke ike nei no hoi au, no uka keia manu.” Ia wa,
hoomakaukau ia ka imu e kalua ai i ua kahuna nei.
Mamua nae o kona hookomo ia ana iloko o ka imu, olelo aku ia i kana mau
keiki: “I noho olua a i a ka imu, a i pii auanei ka uahi a moe i uka o
Olowalu, o ke ala no ia hele ana, a ina e pii ka uahi a paa i kahi
hookahi, o ko olua wahi no ia e noho ai, alaila, mai manao ae i
wahine-e ka olua, aia ka olua wahine o ke kaikamahine a Puuhele ma, o
ka wahine ia, pono ka noho ana, ola no hoi na iwi. Ia wa no hoi,
hookomo ia ’ku ’la ua kahuna nei iloko o ka imu e a nei, papani ia ’ku
la ka puka a paa, pouli aela hoi ka uahi, eono la o ka pouli ana i ka
uahi, a pau iho la ka a ana o ua imu nei. Aka, he elua la o ka noho ana
o ua kahuna nei iloko o ka imu, a puka hou ae la oia ma kae o ka imu me
ka ike ole ia ’ku; ua kuhi no hoi ke ’lii, ua make, eia ka aole. I ka
moe ana hoi o ka uahi mauka o Olowalu, o ka hele aku ’la no ia o ua mau
keiki nei malaila a hina ka uahi i luna o Hanaula, malaila, pohuhu ka
uahi i kahi hookahi, o ka pii no ia o ua mau keiki nei a laila noho.
Ia wa hoi, o Maui nei a puni, aohe ua, aohe no hoi he kau ao iki ma ka
lewa, make na kanaka i ka wai ole. O ka uahi hoi e kau nei iluna o
Hanaula, ua lilo ae la i ao, a haule iho la no ka ua ma ia wahi; he
mahiai ka hana a ua mau keiki nei, i ai na ka wahine na Puuoinaina.
Noho iho la hoi ua ’lii nei, oia o Hua, a no ka make i ka wai, pololi
no hoi, holo aku la ia i Hawaii i kahi o kona hanau mua, a no ka nele
no hoi o Hawaii i ka wai ole a me ka pololi i ka ai, hoi mai la oia a
ma Wailuku. Aohe wai o Wailuku, pilikia loa iho la ka manao o ua ’lii
nei, o ka pili wale ae la no ia ma kae o ka pali, a make, nolaila ka
mea e olelo ia nei, “Ahu wale na iwi o Hua i ka la.”
I ka noho ana hoi a ua mau keiki nei a oo ka ai a laua, kalua a mo-a, o
ka lawe no ia na na makuahonowai a me ka wahine. O keia mau keiki nae,
he mau manu laua, Kaakakai ka mua, o Kaanahua ka muli. Noho mai la hoi
ka makaula o Kauai a ike i keia uahi i ke kau pono iluna o Hanaula,
holo mai la oia me na lau puaa ewalu, i mea hahau imua o ua keiki nei,
i loaa ke ola o keia mau aina a puni o Hawaii nei.
I ka hiki ana mai o ka makaula, e lele aku ana laua nei iluna o na
makuahonowai, a hiki ka makaula ilaila, lele laua nei i Kahoolawe, a
mai laila ae, hoi hou laua nei i Hanaula, a malaila, loaa i ka makaula,
oia ka ka loaa o ka ua a hiki mai i keia wa. I ua mau keiki nei hoi e
noho ana iluna o Hanaula, me ke kau nui loa o ko laua manao ia
Puuoinaina ka laua wahine, aole hoi laua i ike aku i ka mea a ka laua
wahine e hana nei. Nokamea, ma ia hope mai, ua kii o Puuoinaina i ke
kane a Pele, oia hoi o Lohiau, ua pau aku la ka manao i kela mau kane.
Aka, i ka lohe ana o Pele i keia hana a Puuoinaina, lilo iho la ia i
mea ino loa ia Pele. Ia wa oia i hoopuka aku ai i na olelo ino loa imua
o Puuoinaina, a lohe ia i keia mau olelo ino a Pele, o ka hilahila no
ia o ua o Puuoinaina a holo iloko o ke kai, haalele aku la i kona aina
ia Kohemalamalama, o Kahoolawe hoi ka inoa i keia wa. Noho mai la hoi o
Pele i Kahikinui, a aloha i ke kane ia Lohiau e noho ana i Kealia ma
Kamaalaea, ia hele ana mai, ua paa ke alanui ia Puuhele, malaila ka iho
ana a au iloko o ke kai, ike aku la nae oia i ka moe a kona punalua
moo, oia hoi o Puuoinaina, e moe ana mai Kahoolawe a hiki aku ma
Makena, o ka hele mai la no ia o Pele a ooki iho la mawaenakonu o ua
moo nei, a kaawale ka hi-u, kaawale ke poo. O ka hi-u, oia o Puuolai ma
Makena, o ke poo hoi, oia o Molokini. Aka, i ka lohe ana o na kane ua
make ka laua wahine, nana aku la laua o ke ku mai o ke poo o ka laua
lei aloha iloko o ke kai, kapa aku la laua i ka inoa o ua wahi moku
nei, o Molokini. Oia iho la kahi moolelo no kona hanau ia ana mai e
kona mau makua, a loaa’i keia inoa hou o Molokini.
O KONA LOAA ANA MAI MAILOKO MAI O HAUPU, KELA PUU MA MOLOKAI.
Eia ke kumu o ke kaawale ana o Molokini mai Haupu mai. I ka wa a Kana i
kaua ’i me ke alii o Haupu, no ka lilo ana o kona makuahine i ua ’lii
la o Haupu, nolaila, kii aku ia e hookuu mai e hoi me kana kane, oiai,
ua uluku loa ka manao o ke kane i ke kaawale o kona koolua he wahine,
ua imi hoi i mea e hoi mai ai, aole nae he loaa. Aka, manao iho la ua
makuakane nei, o Kana ka mea e loaa ’i, ka mea kino lau, no ka mea, he
keiki ano e ia o ka hanau ana. I ke kii ana ’ku hoi i ka makuahine, e
pii ae ana ua puu nei iluna a kokoke e pili i ka lani. Eia ke kumu o ka
pii ana. He mau honu malalo o ua puu nei, i ka wa a Kana e kii aku ai i
ka makuahine, o ka wa ia a na kanaka oluna e kahea iho i ua mau honu
nei. Penei e hea ’i: “E Kahakauila-e! hapai ia ka puu!” ia wa, o ka pii
ae la no ia o ua puu nei a haahaa iho’la o Kana. Pela ka hana mau ana a
pololi o Kana i ka ai ole, e hina aku ana ua Kana nei i o Uli ’la ke
kupuna wahine e noho ana ma Hawaii, o ka hanai ia o ua o Kana a nui.
Ike iho la hoi kahi pokii oia nei i ka nelunelu o na wawae o ua o Kana,
olelo iho la ua wahi keiki nei: “Kahaha, o oe ka hoi ke ai a maona,
noho hoi au i ka pololi, e moku ana ko wawae ia’u,” o ke oki iho la no
ia o ua wahi keiki nei i ka wawae o Kana. I wa, olelo aku o Kana i ke
kupunawahine, “Huihui mai la ka hoi kuu wawae;” olelo mai la ke
kupunawahine: “Ae, noho iho la ko wahi pokii a ike iho la i ka nui o ko
wawae, hoohalahala iho la, oia ka mea i oki iho la i ko wawae.”
Ia wa, o ke ala mai la no ia o Kana, a hoomaka hou me kona enemi e
kaua, a mahope iho, o ka pii ae la no ia o ua puu nei, mamuli o ke
kahea ana a na kanaka, pii no ua puu nei pii pu no me Kana, o ka hele
ia a haule ua puu nei malalo o Kana, oi ae la keia maluna, nana ae la
hoi kanaka a ike i na maka o Kana i ka aa iho maluna, aole o kana mai
ka makau a me ka weliweli. O ka hehi iho la no ia o Kana i ua puu nei,
nahaha liilii, lele aku la kekahi mau apana ma Koolau, Oahu, o kekahi
hoi, ma Molokai iho no, a ma Maui nei no hoi kekahi. Oia ka mea i
loaa’i ke kumu o Molokini, he apana no Haupu kele i ke kai.
Oia iho ’la kahi mea i hai ia mai ia’u i ke kumu o ko kakou wahi
moolelo i loaa’i.
Jos. K. Kahele Jr.
NO PA’UPA’U.
O kekahi keia o na puu kaulana o Lahaina i ka wa kahiko, ka wa a na
kupuna o kakou e noho ana iloko o na hana uko ole o keia noho ana
naaupo. Ua ike ia ia wa, na hana pepehi kanaka, a me ka moekolohe, a me
kekahi mau lealea e ae. Nolaila, e huli mai kakou a hoolohe i ka mea a
ko oukou wahi hoa nei i imi ai, a mai lilo hoi ia i mea e nalu ai ko
oukou mau puuwai, a nana ku mai na maka.
KE KUMU I LOAA MAI AI KEIA INOA PA’UPA’U.
Ke kumu i loaa mai ai keia inoa, no kekahi keiki no ia a Papa laua me
Kumuhonua. O Kumuhonua moe ia Kauaohilo hanau mai o Kaenaena; o
Kaenaena moe ia Waiukeke o Kaliuwaa, hanau mai o Lihau. Ua oleloia he
kanaka oi o ka ui a me ke nani i ko na kanaka ui o ia wa, a mai iaia i
laha ai ka nani o na kanaka ma keia mau paemoku. O keia kanaka, ua moe
ia Kapulani a hanau mai o Ihiihi, ka mea nona keia inoa Pa’upa’u. No ka
luhi o na makua a me na kahu i ke kii pinepine i ka wai ilalo o Kahala
i wai auau no ua keiki nei, ua kaniuhu na makua a olelo iho: “He nui ka
pa’u ma keia hana, a he uuku ka pomaikai.” Nolaila kapa laua i kahi i
noho ai o ka laua keiki la o Pa’upa’u.
NA MEA KAULANA MA KEIA PUU.
Aia maluna pono o keia puu he heiau nui, i kapaia ka heiau a
Kamohomoho, kekahi alii kaulana o ka wa kahiko. A nana i kukulu mua i
ka heiau hoomanakii no kehaki akua, o Moo, kona inoa. He oi aku ka
ikaika o keia moo, kona ano he huelo muumuu, a pela e ike mau ia nei na
huelo o na moo o keia wa, mamuli o Moo ka nui a me ka ikaika.