huli, a loko o ka ohia, o ka mea mua nae a lakou e hana ai, o ka waele
mua i ka akolea a maikai, apau ka huli i ke kanu, alaila kii i na lau
akolea a uhi ma kela mala i kanu ia ai ka ai i mea e mau ai ka wai, a
mau ka ma-u o ka mala ai a puni; aole e ulu ka nahelehele, a kokoke i
ke oo ana o ke kalo me ka malama no nae i na rula a ka poe kahiko o ka
mawehe mau ana i na huli, a i kou nana ana aku i ke kalo i ka wa i oo
ai, he keu ka nunui, i oi ae mamua o ke kalo o ka aina kula, a ua pau
kekahi hapa o kanaka o ko’u wahi, i ka hoi iloko o ka ohia e mahiai ai
i keia manawa, a ua nui ka ai. O ka pau keia o na mea a’u i ike ai i
ko’u mau kupuna a me na mea e pili ana i ka lakou hana ana.
Eia ka mea hope loa. No ke kanu ana i ke kalo ma ka aina wai, a me na
mea e pili ana i ka lakou hana ana. O ko’u manao ma keia mea, he
makehewa ia’u ke wehewehe aku i na mea e pili ana, a me ke ano o ka
hana i ka loi i keia wa, ame ke ano o ke kanu ana, nokamea, ua kamaaina
kakou pakahi i ka hana ana i na loi, i kela la keia la, a he mea
makehewa wale aku no hoi ka’u wahi wehewehe ana imua o oukou i keia
manawa, o na rula nae o ka wa kahiko, oia no ka kakou e malama nei, ka
mawehe ana, ka onou ana iho ilalo i ka huli a me na mea e pili ana.
Nolaila, ua maopopo ia kakou ka like ole o na hoohelu o keia mau
hakina, a like hoi na mahele, nolaila oia ka nui ame ka lawa o ko’u
manao no ka moolelo i haawi ia ia kakou na’u e imi.
January 25, 1872. Samuel K. Kainoa.
HE WAHI MOOLELO NO KAMEHAMEHA.
Ua manao ia, o na makuakane o Kamehameha nana i imi a loaa, o Kahekili,
o Haalou, a me Kaleiopuu, nokamea, he moe aku a moe mai ia wa, aole
maopopo ke kane hookahi a me ka wahine hookahi, nolaila ua manao ia,
mai kekahi mai o keia poe ekolu i puka mai ai o Kamehameha. Pela no
hoi, aole i hai ia mai ia’u kona makuahine.
Ua hanau ia keia ma Kailua, ma ka aoao komohana o Hawaii. O kana mau
hana i kona wa liilii a hiki i kona wa i nui ai, aole i hai nui ia mai.
NO KA HOLO ANA I MOLOKAI.
I ka noho ana a kanaka makua, holo aku la oia a me na kanaka he nui,
maluna o na waa hookahi haneri. O ke ano o ka pea, he lauhala i ulana
ia a palahalaha poepoe maikai. Ua hiki aku lakou ma Kaunakahakai, a
malaila lakou i noho ai. O ke kumu nae o keia holo ana, no ka lealea o
ke ’lii i ka maika; oia hoi, he olokaa i ka pohaku i hana ia a poepoe,
a palahalaha na aoao.
I ka wa e noho ana ma Kaunakahakai, aohe ana mea e lealea’i ia wa;
hoouna ’ku la ia i kana aikane o Kikane ka inoa, e kii i na ulu ia
Kahekili e noho ana ma Oahu. I ka holo ana o ua kanaka hookahi nei wale
no. A hiki keia imua o Kahekili, uwe iho la a pau; ninau mai kela:
“Heaha ka makemake o ke ’lii i hoouna mai nei ia oe io’u nei?”
Olelo aku ’la keia: “I kii mai nei au i ka ulu i mea lealea na ko
keiki; ua holo mai maua a aia i Kaunakahakai i Molokai aenei kahi i
noho ai, hoouna mai nei kela ia’u e holo mai iou nei.”
Ninau hou mai kela: “I aha la ka ulu?” Olelo aku hoi keia: “Aia ka o ka
ulu i ka pua o ka malo.” O ke ano o keia, he ulu alii, he ulu i malama
ia i ka poli. Mai kuhihewa e na hoa, o ka ulu maoli nei, he pohaku e
like me ka mea i hoakaka iki ia mamua ’e nei, ua kapa ’ku lakou ia he
ulu. Haawi maila no hoi o Kahekili me ka olelo pu mai: “O ka ulu Hiupa
auanei, aole e hoolei ma ka aoao makani, o puhi ia a olepelepe ka lele
ana, oiai, he mama ia ulu, ma ka aoao pohu ia e kiola ’i. O Kaikimakua
hoi, ma ka aoao makani e kiola’i, oiai, he kaumaha ia ulu; o ka inoa ia
o keia mau ulu, o Hiupa ame Kaikimakua.”
O ka Kamehameha makana i haawi aku ai na Kahekili, he ipu hulu manu. A
pau ke kuhikuhi ana a ke ’lii i ua kanaka nei, lalau iho la ia i ka ipu
hulu a wehe ae la, i ka ike ana iho, aole o kana mai o ka uwe; a puana
ae la ia i keia mau lalani mele, penei:
Lihau mauna i ka noe,
Kalae ahu i ka malie
Me he pua lele io ia ’la
Ke aka ka uahi i ka makani
O kuu makani kilioopu
O a’u wai eha
I hui ia me ka ia iki
Me ke kaahaaha ka ele loli.
A pau ke mele ana, olelo mai kela ia Kikane: “E hoi oe a ke ’lii, olelo
aku e hoi i Hawaii, alaila nana mai ia’u, a uhi kapa eleele, a kau hoi
ka puaa i ka nuku, alaila, kii mai i ka aina;” me he mea la, he olelo
hoohuakeeo keia, o ke ano oia, aia a make kii aku i ka aina. O ka huli
hoi mai la no ia o Kikane a hiki imua o Kamehameha. Ninau aku ke ’lii:
“Aohe huaolelo a Kahekili ia oe?” “He huaolelo no,” wahi a ke aikane.
“Pehea?” Hai aku la no hoi keia e like me ka mea i olelo ia mai iaia.
NO KA HOI ANA O KE ’LII I HAWAII.
A lohe ke ’lii i keia mau olelo, manao iho la ia e kipi ana o Kahekili
iaia. Aole nae keia i maika i ua mau pohaku nei, a o ka hoi e no keia.
Makaukau na waa aohe mea koe, kau iho la na kanaka he nui a me ke ’lii
pu kekahi, a holo aku la a hiki ma Kawaihae; aia kela wahi ma Kohala,
ma ke komohana akau o Hawaii. Noho ke ’lii ilaila; o ka hoomaka ana ia
e oki ka waa nunui i kapaia he peleleu. Ia wa, hai ae la ke ’lii i kona
kanawai he Mamalahoa, o ke ano oia, aohe alii, aohe makaainana e hele
ma ko lakou manao iho i ka lakou hana; o ka mea hoolohe ole i keia, he
make kona; aia wale no ma ka ke ’lii hana e hana ai. O kekahi alii o
Keoua ka inoa, aole ia i hoolohe, ua hele ia ma kona manao iho a luku
aku i na kanaka o Waimea, aole nae i hooko koke o Kamehameha i ke
kanawai maluna ona.
I ke oki ana i ka waa a me ka hana ana a maikai, ekolu makahiki pau
eono lau waa, ua like ia me elua haneri a me kanaha. Pau keia, hoi ke
’lii i Hilo, malaila ooki hou i na lau waa he eono iloko o na makahiki
ekolu, hui ia me kela mau waa mamua 480 iloko o na makahiki eono. Pau
ia, hoi hou ke ’lii i Kawaihae, oki hou i na lau waa he eono i na
makahiki ekolu, hui ia me kela mau waa, 720 iloko o na makahiki eiwa.
Pau ia, hoi hou ke ’lii i Hilo e oki hou i mau waa eono lau i na
makahiki ekolu, hui ia me kela mau waa mamua, 960, iloko o na makahiki
he umikumamalua; alaila ua lawa ka makemake o ke ’lii.
Pau ka hana ana i na waa peleleu, hoouna ’ku ’la ke ’lii elua mau
kanaka, o Kameeiamoku ame Kamanawa, e kii ia Keoua. A hiki keia mau
elele imua o Keoua, ninau mai kela: “Heaha ka olua i hele mai nei i o’u
nei?” Pane aku laua nei: “I hoouna mai nei ke ’lii e kii mai maua ia
oe.” Olelo aku o Keoua: “Ina he make ka ke ’lii ia’u ano ka wa pono o
olua e hai mai.” Olelo aku o Kamanawa ma: “Aohe make a ko keiki, he
aloha ko keiki ia oe, nolaila, ko maua mea i hoouna ia mai nei.” Pane
mai na kahu o Keoua: “E ke ’lii, o kela mau olelo i hai ia mai la, he
alapahi, oia hoi, he wahahee, aohe oiaio, eia nae ka maua, mauka nei
kakou e hele ai, ina mauka nei, alaila, he make ia Kamehameha a he make
no hoi ia kakou.”
Aka, mamuli o ka paakiki ame ka maalea o na olelo a Kameeiamoku, ua
puni ke ’lii, a o ka ae no ia e holo maluna o na wa a. I ka holo ana o
lakou nei a hiki ma Kawaihae, ike aku la lakou, aole o kana mai ua mea
he kanaka e kuku mai ana mauka. O ke ’lii o Keoua hoi, ua ike e ia e
make ana oia, lalau aku la oia i ke kaula a hikii iho la i ka ma-i a
paa. Eia hoi ka olelo a na kanaka a Kamehameha i hoouna ’ku ai: “Ke
hikii la ka hoi oe e hikii ai i ko ma-i, e make ana hoi paha oe he hana
aloha ole i kanaka, he kipi, he hoolohe ole i ke kanawai o ke ’lii.” Ia
wa, uwe ae la o Keoua me ka leo nui a me na kahu pu kekahi. O ka hopu
aku la no ia o Kamanawa a me Kameeiamoku ia Keoua, a lumai iho la iloko
o ke kai a make, lawe ia ’ku la a kalua ia i ka imu. A make o Keoua,
nonoi aku la kekahi kahu ona ia Kamehameha, oia hoi o Kaoleioku: “E ka
lani-e! i kanawai no’u e ola ’i.” Haawi aku o Kamehameha i ka papa he
kanawai ia, hoole mai kela, aole au e ola ia kanawai. Haawi hou o
Kamehameha i ka wai o Ahukini, aia no paha ia wai ma Kawaihae a hiki i
keia la, hoole no kela, aole au e ola ia kanawai. Haawi aku o
Kamehameha i ke kanawai he Mamalahoa me ka olelo aku: “Aohe makaainana,
aohe alii e kii a lawe ae i kou ola, ua lanakila oe.” Hoole mai hoi na
’lii, i mamalalaau kanawai, o ke ano oia, he kanawai e make ai, aole
nae he ae aku o Kamehameha, ua hai kela i ka olelo paa mamua. Ia wa,
uwe iho la kekahi wahi kahu o Keoua, o Wailama ka inoa, penei:
Kuu haku i ka ua haao
Ke lele mauka o Auaulele
Lele ka ua, lele pu me ka makani,
Lele poo a na ka wai o ka ha
Kuu haku mai ka wai haule poo.
Mahope iho, hoouna ku ’la o Kamehameha i kekahi mau waa e holo e mamua
i Oahu, a pae aku la ua mau waa nei i Haneoo ma Hana. Ua holo mai hoi o
Kahekili mai Oahu mai, a lohe ia ae la he manao kaua kona ia
Kamehameha. Kii ia ku la o Kamehameha ma Hawaii, a hiki mai la, o ka
hoomaka no ia o ke kaua a hee o Kahekili. Hoi aku la o Kahekili i Oahu,
a hoi no hoi o Kamehameha i Hawaii. Kukulu iho la nae o Kamehameha i ke
kii o Kawalakii ka inoa, a hoaahu ia i ka ahuula a hoopapale ia i ka
mahiole, a hookau ia iho la ka ihe, laau pololu o Kona, ua hoomalu ia
na Malio. No ka ike aku o ke koa kaulana o Kahekili, oia o Keawepuahiki
i ka oni ole, o kona kii no ia a hili me ka laau a haihai liilii iho
la. Hoouna hou mai o Kahekili i kekahi koa kaulana, o Kapakahili ka
inoa, e holo e kaua me Kamehameha, a ma Maui nei no kahi i kaua ai a
hee o Kapakahili. O ka hoi no ia o Kamehameha a Hawaii; a lohe i ka
make o Kahekili, o ke kii no ia i ka aina, a kipi mai hoi o Kaiana,
aole nae i lanakila maluna o Kamehameha.
O ka hoomaka ana ia o Kamehameha e mahi ia Ualakaa; ekolu makahiki o ke
’lii i Oahu hoi mai a Lahaina, he niaukani ia wa, oia hoi he niau me ka
laau palahalaha maikai e komo pono ana i ka waha, a he lauhala paha a
pela aku; ekolu makahiki maanei o ka huli hoi no ia i Hawaii.
[Keakaloloa.]
A STORY OF KAWELO.
CHAPTER I.
Kawelo a Timid Youth.—Learns Swimming, Fishing and Dancing.—Covets
the Wives of Aikanaka.
Kawelo was born at Pupulimu, [1114] in Waimea, Kauai. Heulu was the
father, and Haiamu was the mother, of whom the child, Kawelo, was
begotten. During Kawelo’s childhood he was a timid stripling whenever
his companions or others challenged him to fight. His elder brother was
Kauahoa, [1115] who was born of the same parents. Kauahoa had been
previously adopted by Haulili, [1116] the great one of Hanalei. The
purpose for which his elder brother had been taken away was because he
was found to be very strong, and, therefore, was feared lest he should
kill his younger brother.
Let us turn aside and glance at Kawelo. While Kawelo dwelt peacefully
with his parents a desire entered his mind to go sea bathing, which was
his favorite pastime from his infancy up to the time of his death. In
his eighteenth year a secret longing prompted Kawelo to seek the wives
of his half-brother, Aikanaka, the king of Kauai. Said he to Heulu, his
father: “How amazing is the greatness of my desire for the wives of my
lord brother! By what means may they be obtained?” Whereupon the father
asked: “Do you really wish the wives of your lord to be yours?” “Yes,”
Kawelo replied. “Here is the means whereby they may be won: let me
teach you how to fish.”
So they entered upon the task of learning, and not very long after the
instruction was begun Kawelo became proficient. Wherefore he
immediately went out to fish. In a short period of fishing a great heap
of fish was caught. He patiently waited for, but failed to secure the
women; so he said to the father: “I can not in the least obtain the
wives of my elder brother.” “Then go farming,” answered the father. He
went to till the soil, and the things that he planted thrived. He
waited, but could not secure [them]; then he meditated: “Indeed! It
appeared as though my father’s instructions to me were the wise policy
whereby those women may be mine; but lo! they are not.”
Thereafter, he began to learn dancing. In educating himself to dance,
and becoming proficient therein, he immediately held a dancing exhibit
before a large gathering. When he went to dance Kawelo was arrayed in a
feather cape. The women saw that Kawelo was very skillful in dancing,
so they fell upon him and kissed him. At that moment he mused, “At last
here is the means whereby I have secured both, which is dancing.” When
he had finished dancing, and when night had come, the women went and
met Kawelo; whereupon they lived as husband and wives. Let us leave the
narrative of Kawelo with his wives and turn to Aikanaka.
CHAPTER II.
Aikanaka Plans to Be Avenged.—Kawelo Moves to Oahu.—Joins Makuakeke
and Captures a Famous Fish.—Obtains a New Wife and is Taught the
Arts of Warfare.
While Aikanaka was brooding with love for his wives the thought
occurred to him to seek the death of his younger brother [1117] Kawelo.
Soon afterwards all the people of Kauai assembled and consulted with
their great king Aikanaka. [1118] The task of spear practice was begun,
and the men became highly dexterous in that service. They spent much
time in its exercise, and, very long afterwards, a longing took hold of
Kawelo to go sightseeing in circuiting Oahu; hence, he said to the
father: “How great is my desire to sail and tour all of Oahu!” The
father answered: “Go as your desire dictates.”
Upon which he set out; but while he was traveling along the road, young
Kamalama [1119] approached and inquired of Kawelo: “Whither are you
bound for?” Kawelo replied, “I am going to sail and tour Oahu and then
return.” Whereupon the former said, “It is well then that I, too, shall
accompany you.” The latter gave his consent and boarded the canoe. This
canoe, on which they embarked, belonged to Kaulukauloko and
Kaulukauwaho. [1120]
Soon they all sailed out for and landed at Oahu. Kou, [1121] a
beautiful woman of Puuloa, Oahu, met him. In due time he started out to
call on the celebrated fisherman of Oahu here at that time, who was
Makuakeke. Kawelo immediately asked of Makuakeke: “Are the fish of this
locality famed for their not being entrapped by the net, caught?” The
latter replied: “One has been captured, but the other one is still at
large.” “What of it? Let us go out to entrap it; perhaps we may capture
it.” So they paddled out until they arrived off the point of Kaena.
[1122] Just as they approached the spot, Makuakeke bent his head down
to make observations and saw the fish swimming about. “Here is that
fish,” said the fisherman. Let us leave these two awhile and speak
relative to the parents.
As the parents were residing on Kauai, every one in their neighborhood,
including themselves, were attacked. Moreover, the parents were driven
away, and they retired to a very distant place.
While Kawelo and companion were busily engaged in watching the fish and
also in casting their net, the fish could not be caught. The name of
the fish was Uhumakaikai. [1123] They toiled on, but it could not be
entrapped; for which reason they came back. As they were paddling back
Kawelo observed a large gathering of men and women and questioned the
fisherman: “What is that assembly for?” “It is a surf-riding crowd. But
there is only one who is unparalleled; it is a young woman. She is
never wet by the surf.” The first asked, “What is the name?” The latter
replied, “Kanewahineikiaoha.” [1124] And when he had memorized the name
of the young woman they paddled for and disembarked at the landing
where the friend, Kamalama, then stood in waiting. Said he to his
friend: “Let us attend the surf-riding sport of the crowd.” To which
the latter consented.
And when they had arrived there Kawelo inquired of his friend, “You are
perhaps acquainted with Kanewahineikiaoha?” “Yes,” the other replied.
At which the one in question came surfing in with the breakers; one,
two, and on the third breaking of the surf she landed, snatched up her
board and her dress, donned it, and was soon on her way homeward. Then
Kawelo said to his friend, “You follow her.” Kamalama immediately
followed and hid himself. As he lay in concealment he saw the javelins
of her brothers hurled in great numbers at her; therefore, he returned
and stood before his friend, who asked: “How fares it?” “Say! You are
asking me; there is nothing in that performance but death. When I
journeyed thither and hid myself, I observed the one in whom we have
been interested resting. I saw her brothers thrusting their spears.”
Whereupon Kawelo made up his mind to go up and reconnoiter; so he said
to his friend, “It is best that we both go up to investigate. What is
there to repent should fortune be against us?” To which the other
consented. As they journeyed upward and reached the house, the woman
had just finished bathing; [1125] but the javelins of the brothers were
her bath water. When they espied the young woman, Kawelo called forth
in a chant as follows:
There is my lehua at Luluupali
Which is wafted by the cold wind.
I am beseeching you, O antagonist, [1126]
To accept me as your friend.
At the end of the recital of his chant an invitation was shouted back
by the young woman; whereupon they both proceeded and entered the
house. The father of the young woman said: “What is the cause that
brings you two hither?” He replied, giving his answer precisely, “Both
of us have come here to investigate into your performance; that is the
cause for which I journeyed hither.” Immediately they were taught, and
they attained skill in that branch. They remained under instruction
until the use of all weapons had been taught them, when fear dawned on
the instructor lest they should all be defeated by Kawelo; so he
withheld a certain method [1127] which he did not impart to Kawelo—this
was warfare with stones.
They settled down, and, in due time, he (Kawelo) married
Kanewahineikiaoha, the daughter of the instructor. A thought seized
Kawelo to go again after the fish which he and Makuakeke had attempted
to catch, so he said to the wife: “I am going out fishing.” Now, the
place they were then residing was at Waiawa, Oahu. He immediately set
out to join his fishing companion, and both sailed out and arrived at
the place where they had formerly floated. They lowered the net, but
the fish became shy and kept away from the net. Kawelo remarked: “We
shall not be able to catch the fish. If we can secure an uhu, then, we
can have a bait that will tempt [1128] it.” This is a fact that has
found expression among the composers of chants, in this manner: “The
fish are tamed by the tempting bait,” etc.
Let us leave the two and go back to the parents of Kawelo, on Kauai.
Whilst Kawelo’s parents remained in constant dread, some men journeyed
here to Oahu to summon Kawelo. Their food on this voyage consisted of a
few balls of popolo and a few fours of fleas. When they had arrived at
the house of Kamalama, he asked: “What brings you two here?” “We came
to fetch Kawelo. His father has been driven away [1129] by Aikanaka.
That is why we came.”
CHAPTER III.
Kawelo Is Called Back to Kauai to Aid His Parents.—Aikanaka’s
Forces Engage Him and Are Defeated.—Kills His Brother Kauahoa.
Kamalama thereupon prepared his canoe to go after Kawelo; he set out
but was still at a great distance when he commenced to call out: “O
Kawelo! Your parents are in trouble. They have been ousted by
Aikanaka.” Whence the friend returned, thinking that he would be
overtaken and defeated by Kawelo. Kawelo heard the call, but paid no
attention to it, for he wanted to capture his prey. When the fish was
caught the fisherman said to him: “You are being called.” Whereto
Kawelo turned around and commanded: “Sit firmly.” No sooner had
Makuakeke taken a firm seat than he heard the breath drawn in, Kawelo
being sure to overtake Kamalama. Six strokes of the paddle by the
superhuman one brought them to the landing. As to the fisherman,
however, he was constantly rocked about on the canoe; and the stem of
the canoe pointed to this and that direction. His friend’s canoe was
then being lifted. The stern had not yet reached the shore when
Kawelo’s canoe shot in, and he said to his friend: “Why did you call
me?” “You were called; our parents are approaching death. For that
reason I went forth to summon you.”
At once Kawelo made preparations, with his wife, friend and ulus,
[1130] ten in number. Here are their names: the two ulus that had come
together from Kauai, who were Kaulukauloko and Kaulukauwaho;
Kauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili,
Hanaula and Aiwohi. They immediately set to work, but Kawelo was
fashioned so as to resemble a roll of mat [1131] and deposited squarely
on the canoe. Then they sailed out and appeared outside of Wailua, on
Kauai.
At this moment, Aikanaka had an instinctive knowledge that a canoe was
then floating and called to his messenger: “Say, Haweo!” “What is it?”
Haweo replied. “You run out and inquire regarding that canoe, whether
it be a war canoe, or, if not, a sightseeing one.” The latter hurried
off and soon stood above the landing and inquired of the men on the
canoe: “What is the nature of the canoe?” Kamalama made reply: “A canoe
to carry on war.” “Shall that one canoe enable you to make a sweeping
conquest of Wailua here?” At which the messenger returned and stood in
the presence of the king. The king said: “What is the nature of the
canoe?” “A war canoe.” Immediately some warriors were sent out;
Walaheeikio was their chief and skilled in various wars. His (Kawelo’s)
ulus saw him; and Kamalama said: “There he is, a man with warriors.”
Kawelo informed [them]: “That is Walaheeikio. You disengage me.” [1132]
At which he was taken out, and he stood on the platform [1133] of their
canoe. The warrior of Aikanaka called forth a challenge: “Who is your
champion of that canoe?” Kawelo then replied: “Myself.” The warrior
remarked: “There is not the slightest doubt that this javelin will
spare you. My javelin has not even missed the blade of grass and the
grasshopper, but lo! with yonder hut, [1134] my javelin shall never
fail to hit the mark.” Kawelo thereupon recited this chant:
O Walaheeikio! O Walaheeikio!
When you thrust your javelin
It is warded [1135] off with the end of the loin-cloth—
Won’t the degradation be a pain to you!
“This javelin would not, perhaps, miss you.” The warrior planted
himself erect but on thrusting, his spear was warded off with the end
of the loin-cloth. Kawelo was at the same moment thrusting, his
javelin—the name of Kawelo’s javelin was Koihelaumeki—and the warrior
was laid low. With that one thrust the weapon made a clean cut from his
head and lodged in his detested spot. Kawelo’s ulus were vigorously
conducting the war, the informant being the one to escape. Said
Aikanaka, “How fared your [1136] battle?” “Lo, you question! We have
all met with disastrous defeat, and I am the only [1137] one spared.
Maybe I have escaped by a hair’s breath from falling into their power;
and furthermore, I admit that our leader, who was sent thither,
received no brutal treatment; he was told to thrust his javelin, but it
was warded off with the end of the loin-cloth. Then the other sent his
javelin home, and he was pierced from the head clear down.”
Soon another leader, who was Maumauikio, and his men were sent for. On
the arrival of Maumauikio and his warriors, Aikanaka inquired: “How is
it; can you overcome Kawelo today?” The other replied: “He shall be
defeated by me, because that warrior of ours was not skillful enough. I
am the one who has a wide experience in this art.” Upon this, he went
down with the soldiers and soon appeared at the landing. Then the
warrior called forth in a chant as follows:
I bewail the broad expanse of Kapaa, [1138]
That is being traversed by the naulu [1139] wind,
Which is challenging the wai-pa oa [wind];
That is perhaps considering me a bunch of bananas.
And when the warrior had finished, Kawelo then responded with his
chant:
Turn around! Observe Kawaikini-a-Kane
That is exceedingly permeated with the chill of Waialeale. [1140]
Yes, that is the gift of Maunahina!
At Maunahina descended the ends of the koolau [1141] wind.
To return is the safety, O combatant.
Woe betide you!
Whereto the warrior replied: “I came not to delay; this javelin,
perhaps, shall not spare you. Walaheeikio possessed no knowledge; it is
well that he was vanquished. But I—my javelin shall never miss you.” At
this Kawelo recited his chant, as follows:
O Maumauikio! O Maumauikio!
When you thrust your javelin
It is warded off with the end of the loin-cloth—
Won’t it be a shame that will pain you greatly!
As the warrior thrust his javelin it was held fast by Kamalama.
Kamalama then made a thrust and the fighter was killed. The soldiers
fled, but were annihilated by the ulus of Kawelo, and the individual
that had been spared before was left; his back was, however, injured
from having been scratched. Kawelo started to slay all the soldiers. In
the meanwhile a desire came into Aikanaka who commanded the messenger,
saying: “It is perhaps well that you summon Kauahoa [1142] to come
hither and combat with his younger brother. We have no hope left; we
have been made powerless—utterly hopeless and despairing.”
Soon the messenger stood on the bank of the stream of Hanalei and
called out. When he looked ahead, behold! Kauahoa was lying in deep
slumber—the water returned to the upland; the gobies decayed in the
lowland! [1143] Then he called: “Say, Kauahoa! Your older brother is in
trouble. They have been placed in a dangerous position by your younger
brother, Kawelo.” At that moment he awoke and said: “Return and I will
follow.” He immediately bestirred himself and as his weapon,
Kahihikolo, which was sacred to Kumakaohuohu, his superior younger
brother, stood near at hand, the sacredness was ignored; he uprooted
it, trunk and leaves, and went down and stood at the landing. His
younger brother saw and recited his chant, as follows:
Awake, [1144] O Kauahoa,
The champion of Hanalei!
Strikingly strange is his slumber during the noonday.
Postpone the battle, O companion-in-birth; [1145]
Spare me who is your kinsman.
Kauahoa replied: “Perhaps my weapon will not be fully satisfied with
you. Let us string flowers; my garland is completed, whereas yours is
not. Let us urinate. I urinate for a length of time; you, a short time.
Why, then, will this weapon spare you?” [1146] Kauahoa struck but [the
blow] fell harmlessly on the back of Kawelo, who urged his ulus
forward: “O Kaulukauloko, Kaulukauwaho, etc., strike vehemently; and
hold the weapon down fast.” When Kauahoa tried to withdraw [the weapon]
it moved not. Kawelo ran his spear, Kuikaa, from head to foot, and
Kauahoa was killed.
CHAPTER IV.
Kawelo Loses His Wife to Aikanaka.—Plot to Kill Kawelo and His
Ulus.—Kamalama, the Last Defender, Falls as He Calls Kawelo From
Surfing.—Kawelo Buries His Friend.—Is Stoned to Supposed Death.—His
Half-Sister Appointed Caretaker of the Body.
Kawelo dwelt peacefully with no one to contend with in war, but, after
living together with his wife she was taken [1147] by the ruling chief,
Aikanaka. At this, Kawelo was left without a wife. Because Kawelo
grieved very much for his wife, a thought came to him to seek a way
whereby his older brother might be thwarted.
He dwelt alone, but meditated within himself: “What shall I do to him?
Either death, perhaps, or life?” And when he had spent some time in
musing, all at once he noticed the crowd assembled on the lowland for
surf-riding, which always drew a gathering from morning to evening, and
great was the desire of Kawelo; consequently he forgot his wife and
engaged in his favorite pastime of surf-riding. Let us now depart from
the narrative of Kawelo and speak about the beloved friend of the
marvelous one and his ulu followers.
Whilst they were engaged with comparative comfort in their special
calling, spear practice, thereafter an idea occurred to the king,
Aikanaka, to destroy [1148] them all; and he said to the wife of his
younger brother whom he had brought: “Say, you woman whom I have taken
by my own hands!” “What is it?” the wife answered. “How is it; is it
possible for me to defeat Kawelo and his ulu adherents?” She replied:
“If you want to kill my husband and his ulus, here is the only way to
insure death: Should you wish the death of the ulus first, then
proclaim that all the people gather together to perform the Friday
[1149] tasks; and no man shall stay away during that time you have so
decreed, and he who defaults will suffer death. Thereby the ulus will
be killed, [1150] and afterwards my husband. Furthermore, however, I
have instructed my husband: all things were taught him, except one, and
that is fighting with stones, which art I [1151] did not teach him. But
if he should come out unscathed from that death-dealing method, what a
great pity would it then be that our bones should be allowed to bleach
in the sun.” The other remarked: “Does he know what he has in store?”
Soon after this, Aikanaka summoned all the men to assemble; no man
should stay back, and if any was absent from the king’s call, death
would be the penalty. Let us leave the proclamation of the king and
turn aside to the ulus of Kawelo. What are they doing now?
While the ulus were making preparation to attend and ascertain the
object of the king’s proclamation, young Kamalama [1152] first
cautioned the most of the ulus: “Should we ascend, and should the labor
day approach, do not one of you go off; we must remain in one place
together; maybe this is a summons [1153] wherein our death is planned.”
The ulus readily assented. They therefore went up and approached the
place that had been set apart for the work. To their surprise, they
noticed the majority of the men held diggers in their hands. But
Kamalama had brought his javelin, Hawae, along. Said he to the ulus:
“In the event of our remaining here, and the king commands us to ascend
to perform the labor, then go up in a body. Here it is: Doom appears to
lurk before me—we are going to be killed, and no survivor will remain.”
Kaulukauloko remarked: “Decidedly so; if we are defeated by them, that
is all to it; but wait until the trial takes place.”
However, before an attack was commenced against them, eight piles of
stones had been prepared by the men and the king on a hill, the name of
which was Hulili. Immediately the ulus were surrounded, and they were
trapped in the center. He (Kamalama) heard the king command that the
diggers be thrust; that the stones be thrown. Kamalama said to the
ulus: “There is no hope left! Seek your strength in order to escape.”
The ulus began to press forward. They all fought on furiously from
early morning until the sun had passed the zenith; two ulus still
survived, and nine were killed. The names of the remaining ulus were
Kauluikapapaakea and the friend of Kawelo, Kamalama. Nevertheless, the
greater part of the men had been killed by Kamalama; and had the men
been less in number they would all have been slain by Kamalama. They
moved towards the sea, with a hope of securing aid should his friend
[1154] notice [them]. The greater force pushed the battle on until
Kauluikapapaakea had been killed, leaving Kamalama alone.
Kamalama was much worn by the struggle, for he had, singlehanded,
assisted the ulus until they were all killed. As to his javelin, it was
broken short, and only the handle was left. At this moment Kawelo
beheld this great horde of men, and Kawelo was still in the lowland
surf-riding, as it was his favorite sport. Fear crept into him, and
when Kamalama saw his friend, since he was powerless to resist and his
strength well spent and his javelin all splintered, he straightway
raised their chant, as follows:
There is my lehua [1155] at Makanoni!
That is being surrounded with the chill [1156] of the koolau [wind]
Within me is heavily bearing your love:
Perhaps you may see, or perhaps not, eh!
O farewell to you!
When he had finished chanting, Kawelo then looked carefully, and seeing
the sand particles rising up, he concluded that his friend was
ill-fated; wherefore he commenced to conjure up a surf for himself.
[1157] This is the manner in which he called:
Arise! Arise, the great surf from Kahiki!
Come, break, deep blue sea, the long heavy surf!
He caught a hurried view of a very high-sounding surf coming dancing
in, and he was immediately brought to shore. Just as he reached the
sand the head of Kamalama received a blow from the digger of
Ohiakuikalaka. The friend came forward and, raising him up, observed
the blood trickling from the head of his bosom companion. He kissed the
nose, [1158] and took him for burial. However, he looked back and saw
the men closing in behind him who had come to secure his death. He
buried and covered up his friend; then turned around and beheld the
many men on the hill, and observed the bodies of his ulus lying
scattered about, and secretly commented on the haste of them in
wandering away to broader destruction. Whereupon Kawelo recited these
lines of chant:
It has risen above Nihoa,
From the foundation of Lehua, [1159]
The rain falls, the stream is fed;
My lehua [1160] is softened by the makoa rain.
Soon he was pursuing the men who, whenever captured by him, were
crushed. He kept on, but there was no place of meeting; [1161] the men
fled hastily towards, and occupied the top of the hill and very calmly
began to pelt stones at him.
While he was making ascent he saw his wife standing together with her
husband; and because of the men that ran about on the hill he addressed
these lines of chant:
The children are growing mischievous; [1162]
The surf-riding boards are ever increasing.
The surfs break! Kamalama!
Persistently he climbed up; they were pelting stones at him. He was
struck, but he still pressed upward. When he was covered over with
stones he shook and they all fell [off]. Still he ascended. Reaching
the summit, there were only two piles of stones left, when he was held
down by the many stones on top of him, and he lay back quite dead.
[1163] Kawelo was then picked up, conveyed to and placed on a structure
[1164] already prepared. Then the king asked for one to act as guard
until the bones were loosened, whence they would be stripped. [1165] At
this moment the half-sister of Kawelo heard [it] and said to the king:
“It is well that I be caretaker,” to which the king assented, and they
all returned feeling assured there was no mischiefmaker left to cause
trouble again, that the tyrant had been killed, and the comparative
ease of living had come and slumber was undisturbed during the night.
CHAPTER V.
Body of Kawelo Placed on the Structure for Decomposition.—Kawelo
Revives and Is Aided by His Caretakers.—They Agree to Resist the
King’s Emissaries.
When Kawelo had been placed on the frame [1166] of the structure, those
who were to keep watch over the corpse of Kawelo retired and rested a
few days, because they were much exhausted from the previous encounter.
But before Kawelo had been placed on the platform of the structure, he
was wrapped up. The manner of its preparation was like the rolling up
of a tobacco bundle, though not exactly, for he was laid out at full
length and placed on top. [1167] The rope with which it was fastened
was wauke rope. The king, Aikanaka, had previously instructed the
guards, who were the sister and the brother-in-law of Kawelo, saying:
“Whilst he remains on the platform of the structure, this is my behest
to you two: Take good care of the corpse of the deceased until two
ten-day [1168] periods have gone by, when I will know that the body of
the chief has become decayed. I shall dispatch a messenger hither to
make inquiries concerning the body of Kawelo, and you will inform him.”
“It is agreed,” the guards said. The king then withdrew with his men
and the companion of Kawelo during his early childhood.
CONCERNING THE REMAINING OF THE GUARDS TO KEEP WATCH OVER THE CORPSE.
Whilst they were residing and keeping vigil over the deceased, when
four days had elapsed since the placing of Kawelo on high, and who had
begun to decompose, [1169] as the skin of the man was seen to burst
open, they started to light a fire, because they were short of fish.
They had, however, plenty of vegetable food. As to the fire they had
kindled, it was obtained from one of the woods, since fire was not then
commonly known. Their fire having been lighted and the kukui-nut [1170]
having been cooked, they sat down to eat; after which they laid down to
sleep. They heard the thump of the bundle, and though they thought that
its occupant was dead, yet it was still living. The wife said to the
husband: “Go over and examine your brother-in-law; perhaps the rope has
given way.” The husband replied, “Maybe it is a ghost; I am afraid.”
The wife spoke: “You just simply go and peep, and then come back.” “All
right,” the husband answered.
Whereupon the husband ventured, trembling on account of fear, and
peeped in. But to his amazement, the corpse was shaking about in the
covering, and the husband exclaimed to his wife: “Say, he is a ghost,
for he is here shaking!” The wife ran over and, noticing it tremble,
said to the husband: “Disengage him, you who have strong hands, and
examine his injuries.” The husband unfastened it, but the wife had
withdrawn, and he saw the body of Kawelo trembling. If the
brother-in-law had perhaps then killed him, Kawelo would then have been
forever done with! Not so! Pity possessed him, and [he] called to his
wife: “Say, you! Come hither and let us give him treatment. He is
alive.” The other responded and both massaged [1171] him.
But when they observed the skin was of different colors, being black
and red. Perhaps the reason for the blackness was because of the
continuous bruisings by the stones. Nevertheless, Kawelo was lifted and
conveyed to the place they had started the fire, massaged and also
warmed up near the fire; and they were up until midnight. Then the body
of Kawelo gradually came out of that state of syncope, and he saw the
others. He was assisted and sat up, though he was very feeble; he
saluted and the others did likewise. After they had spent a sleepless
night, and somewhere between daybreak and the approach of daylight,
they noticed that the body of Kawelo was slowly recovering. It was not
like that before in excessive darkness of color. He had resumed his
usual appearance.
Kawelo said: “You two are perhaps the only ones up here to guard me. Is
there no one else?” The woman replied: “Yes, we are alone. I never
thought of watching over you, but it became necessary since I saw that
you were of my blood, because the older brother of my father [1172] is
your father. Therefore, my pity for you welled up, and I besought the
king that I keep watch until you decomposed, when you were to be sent
for and your bones stripped.” Kawelo spoke on: “Was there no other
instruction of the king to you?” The former answered: “There was
instruction indeed. This is his behest; that we should watch over you
until two ten-day periods elapsed, when he would send a man hither who
was to be informed by us of your state, and he was to return and report
to the king, who would then come up and strip all your bones.”
Kawelo said: “How many anahulus are yet left, [1173] when some one of
them shall come to inquire?” “There are only four days more, [1174]
when they will come up.” Then he instructed his brother-in-law to draw
up the ladder, because it was the place where the body had been placed.
It was on a hill, all the points of which were unscalable [1175] by
men, because it was steep on all sides, and only by way of this ladder
could those who desired to inspect this hill reach it. Immediately the
ladder was drawn up and placed on the top; Kawelo said: “Listen! If in
the course of staying, one from below should be sent hither, and should
call out to let down the ladder, do not consent. Instead, say to him
that only with strength can the top be reached.” “It is agreed,” the
brother-in-law replied.
They lived on and four days passed by. On the fifth day Kawelo,
however, being asleep, the brother-in-law espied the man who had come
up and began to weep. When the wife heard the wailing of the husband,
she said: “What are these tears for?” The other answered: “Why question
you regarding these tears; they are for death. Ill-fate will soon
come.” Not very long afterwards, the one that had been sent to inquire
after the corpse of the deceased called out: “Lower the ladder that I
may ascend to examine the body of the dead one.” The other replied with
fear: “The ladder will not be lowered for you. Only with the greatest
strength can the top be inspected.” The man replied: “Whence, indeed,
is that power of resistance of yours? I supposed you were stationed to
care for the corpse, but lo! you two are placed to resist. What of it,
anyhow? I am going back and report this action of yours to the king; I
will explain that the corpse of Kawelo cannot be obtained, except only
with force shall it be secured.”
CHAPTER VI.
The King, Advised of the Refusal to Permit Inspection, Sends a
Guard to Slay the Caretakers.—Kawelo Assumes Defence of the Hill
and Hurls Rocks Upon the Guards Till One Only Is Left to Tell the
King of Their Destruction.
As the man returned and reached the house of the king, who exclaimed:
“Say, how quick is the mission thither!” The other said: “Was it a
successful ascent? Indeed, as I set out thither and arrived at the foot
of the hill, I called out for the ladder to be lowered, but the others
did not let it down. Instead, he asserted that it would not be lowered,
and that only with force can we reach thereon. That is what he told
me.” The king spoke up: “Go and muster the men together to capture and
beat them until dead, then drag them hither.” “All right,” said the
man. He then ran out merrily and approached before the men, who said:
“Wherefore came you here?” “The king has commanded me that we go and
slay those who kept watch over the corpse of Kawelo, and who have
rebelled.” They immediately prepared and were well equipped.
Previous, however, to the readiness of the men to make the ascent, the
wife, Kanewahineikiaoha, remarked to Aikanaka: “We will never escape;
we shall all be defeated by Kawelo. I told you frequently that if my
husband should survive from this death, then we would perish.” The
husband said: “Will he that is dead come to life? maybe his flesh has
become soft; perhaps it has reduced to nothingness.” [1176] “It may be
so,” the wife answered; “it is not clear.” In due time the man urged
that they go up and kill those two persons. However, the friend, [1177]
who was the bosom companion of his early childhood, preceded the band.
As they were about to ascend, the brother-in-law espied this large
company coming up, and he bent down and commenced to weep. And when
Kawelo saw it he asked: “Wherefore is this weeping?” The other
answered: “It is a death wailing. The company is on its way to capture
me.” “You retire then to the rear, and let me move forward.” The
brother-in-law retired to the rear; Kawelo gradually moved towards, and
had just gained the edge of the hill, when the company stood directly
below it, and his friend called out: “Lower the ladder that we may be
able to ascend.” The former whispered to the brother-in-law, “Say, let
the ladder down!” It was nothing; so the ladder was dropped to the
ground. Immediately his friend with his warriors began to climb up. He
looked, and, catching sight of the friend, his tears rolled down; he
recited that chant which they had once before composed:
I love the blossom of the lehua
Which is being wilted by the sun
And which espies Huliamahi.
The flesh is just trembling.
Farewell to you!
Farewell to our companionship!
Farewell to the surf of Wailua!
We two were fondled together by the same parent.
And when he had ended his chant, the friend then looked carefully and
fully caught sight of Kawelo turning slightly toward him. He shrank
back, thinking perhaps that he would escape. The soldiers said: “Why
the drawing back, for what?” “Why not ascend and capture and drag
yonder quiet fellow hither?” Their leader answered: “We shall not
escape; we will all be vanquished. That is Kawelo sleeping over there.
What a great pity it would be that my intestines be allowed to trail
down from the tree; while you are simply slain, and your entrails are
not taken out.” [1178] The men said: “Who is indeed the Kawelo that
should survive from an everlasting death? Maybe you mistook the man for
Kawelo.” “No, that is Kawelo, indeed.”
At this moment, the brother-in-law of Kawelo advanced and said
triumphantly: “There is only one way you will be spared by me
[1179]—that you return. But if you persist on coming up here, you will
all be killed and no informant shall escape to the king.” [1180] The
men were very much irritated. As they were coming up, he took hold of a
boulder and began to roll it. As the boulder rolled down ten were swept
away. Then the man ran and crouched behind Kawelo. Kawelo stood forth
with unequalled strength and started to sweep them down, when they all
fled away. Kawelo began to slay them except one who hied to the
presence of the king. “What brings you hither?” the king demanded. “You
are justified in asking. We are all vanquished by Kawelo, and I only am
left. Perhaps I was allowed to escape to inform you. The majority are
all destroyed.”
[INCOMPLETE.] D. Kamakea.
HE MOOLELO NO KAWELO.
MOKUNA I.
Kawelo, he Keiki Makau Wale.—A’o i ka au, Lawaia, a me ka Hula
ana.—Makahehi i na Wahine a Aikanaka.
Ua Hanau ia o Kawelo ma Pupulimu i Waimea, Kauai. O Heulu ka makuakane,
a o Haiamu ka makuahine, na laua mai keia keiki o Kawelo. Aia i ko
Kawelo wa kamalii, he keiki makau wale ke hakaka mai kekahi mau keiki,
a mea e ae paha. O ko ia nei mua o Kauahoa no ia, na ka makua hookahi.
Ua lawe mua ia o Kauahoa na Haulili, ka mea nui o Hanalei. O ka hana a
kona kaikuaana i lawe ia ai, no ka ike ia no ka nui o kona ikaika, a
manao ia no hoi o make kona pokii iaia.
E huli ae kakou a nana aku ia Kawelo. Aia ia Kawelo e hoonanea ana me
kona mau makua, kupu mai la ka manao iloko o ua Kawelo nei e hele i ka
auau kai, a o kana puni no hoi ia mai kona wa uuku mai a hiki wale i
kona make ana. I ka umikumamawalu o kona mau makahiki, kupu mai la ka
manao iloko o ua o Kawelo nei e kii i na wahine a kona kaikuaana
hanauna, o Aikanaka, ke alii o Kauai. Pane aku i ka makuakane ia Heulu:
“Nani mai la ka hoi ka nui o ko’u makemake i na wahine a ko’u kaikuaana
haku. Pehea la auanei e loaa ai?” Ia manawa, ninau mai ka makuakane:
“He makemake nae kou e lilo na wahine a ko haku ia oe?” “Ae,” wahi a ua
o Kawelo nei. “Eia ka mea e lilo ai, e a’o aku ia oe i ka lawaia.”
O ko laua nei a’o iho la no ia, aole no hoi i emo ia a’o ana iho, o ka
makaukau no ia o ua Kawelo nei. O ko ianei hele aku la no ia i ka
lawaia. Aole no i emo ia lawaia ana, ku ka paila o ua mea he i’a. Oi
kali wale aku keia, aohe no he loaa iki o ua mau wahine nei iaia, ninau
aku keia i ka makuakane: “Aohe loaa iki o na wahine a kuu kaikuaana
haku ia’u.” “O hele i ka mahiai,” wahi a ka makuakane, hele keia i ka
mahiai, a hewahewa ua mea he ai aia nei o ke kanu ana. Oi kali aku
keia, aohe no he loaa iki, komo ka manao iloko oia nei: “Ka! kainoa no
paha he hana pono ka kuu makuakane e a’o nei ia’u i mea e loaa ai la
hoi kela mau wahine ia’u; eia ka aole.”
A mahope iho, hoomaka keia e a’o i ka hula. I ko ianei a’o ana i ka
hula a makaukau, hoomaka keia e hula iwaena o ke anaina. I ko ianei
hele ana e hula, ua kakua ia ua o Kawelo nei i ke kapa ahuula. Ike mai
la ua mau wahine nei i ka lea maoli o Kawelo i ka hula, o ko laua lele
mai la no ia e honi. Ia manawa, komo mai la ka manao iloko o ianei:
“Eia ka ka mea o olua e loaa ai ia’u, o ka hula.” A pau ka hula ana a
ainei; aia ma ka po ana iho, o ka hele mai la no ia o ua mau wahine nei
a hui pu me Kawelo. O ko lakou nei noho iho la no ia, noho a kane a
wahine. E waiho kakou no ke kamailio ana no Kawelo me na wahine ana, a
e huli ae kakou no Aikanaka.
MOKUNA II.
Imi o Aikanaka i Wahi e Lanakila ai.—Holo o Kawelo i Oahu.—Hui me
Makuakeke a hei ka i’a Kaulana.—Loaa he Wahine hou a a’o ia ma na
mea kaua.
Aia ia Aikanaka e noho ana me ke aloha i na wahine ana, kupu mai la ka
manao iloko ona e kii e pepehi i ka pokii ona, oia o Kawelo. Mahope
iho, hui na kanaka a pau o Kauai a kuka pu me ke alii nui o lakou, oia
o Aikanaka. Hoomaka ia e a’o i na ihe, a ua nui loa ke akamai o na
kanaka ma ia hana. Loihi ko lakou a’o ana ia mea, a liuliu loa, kupu
mai la ka manao iloko o Kawelo e hele e makaikai ia Oahu a puni, a pane
aku i ka makuakane: “Lealea mai la ka hoi au i ka holo e makaikai ia
Oahu a puni!” Pane mai ka makuakane: “O hele, e like me kou makemake.”
O ko ianei hele mai la no ia. Iaia, nei nae e hele ana ma ke alanui, ku
ana o Kamalamaikipokii, a ninau ana ia Kawelo: “E hele ana kau huakai
mahea?” Olelo mai o Kawelo, “E holo ana au e makaikai ia Oahu, a hoi
mai.” O ko ianei olelo aku la no ia, “E aho la hoi owau kekahi e hele
pu me oe.” Ae mai kela a kau maluna o ka waa, o keia waa a laua i kau
ai no Kaulukauloko ame Kaulukauwaho.
O ko lakou holo mai la no ia a hiki ma Oahu. Halawai mai la meia nei o
Kou, no Puuloa, Oahu, he wahine maikai. A liuliu iki, hoomaka keia e
hele e halawai me ka lawaia nui o Oahu nei ia wa, oia o Makuakeke. Ia
wa, olelo aku o Kawelo ia Makuakeke: “Ua make anei na i’a kaulana onei
no ka hei ole i ka upena?” Olelo mai kela: “Ua make hookahi, a koe
hookahi i’a e noho nei la.” “Heaha la hoi! e kii kaua e lawaia iaia,
malia o make mai ia kaua.” O ko laua nei hoe aku la no ia, a hiki ma ka
lae o Kaena. I ko laua nei hiki ana aku, kulou iho la o Makuakeke ilalo
e nana ai, a ike i ua i’a nei e holo ana. “Eia no ua i’a nei la,” wahi
a ka lawaia. E waiho iki iho kakou no laua nei, a e kamailio ae kakou
no na makua.
Aia i na makua e noho ana ma Kauai, luku ia aku la ka poe a pau e pili
aku ana i ua mau makua nei, a me ua mau makua nei no hoi kekahi. Kipaku
ia aku la nae ua mau makua nei a noho kaawale aku la ma kahi kaawale
loa.
Ia Kawelo ma nae e nanea ana i ka nana i ua i’a nei, me ka hookuu pu no
hoi i ka laua upena, aole no hoi he wahi mea a make iki o ua i’a nei. O
ka inoa nae o ua i’a nei o Uhumakaikai. Oi hana aku laua nei, aohe no
he wahi mea a komo iki. O ko laua nei hoi mai la no ia. Ia laua nei no
e hoe ana, ike aku la keia i ka paapu mai o na kane, na wahine, ninau
aku la i ka lawaia: “He piha aha kela?” “He piha heenalu. Hookahi nae
mea oi la, he kaikamahine. Aole e auau kona kai.” Olelo aku keia: “Owai
ka inoa?” Hai mai kela, “O Kanewahineikiaoha.” A paanaau iaia nei ka
inoa o ua kaikamahine nei, o ko laua nei hoe mai la no ia a pae i ke
awa, ku ana no o Kamalama, ke aikane a ianei. O ka hoi aku la no ia o
ka lawaia a ianei, koe iho la laua nei. Pane aku keia i ke aikane: “E
hele kaua i ka nana heenalu a na kanaka.” O koi ala ae mai la no ia.
A hiki laua nei malaila, ninau aku o Kawelo i ke aikane: “Ua ike nae
paha oe ia Kanewahineikiaoha?” “Ae,” wahi aiala. O ko iaia hee mai la
no ia i ka nalu; a kahi nalu, alua, i ke kolu o ka nalu, o ka hii mai
la no ia i ka papa, hopu no i ka lole, komo, a o ka pea mai la no ia
hoi. Ia wa, olelo iho la o Kawelo i ke aikane: “E hahai oe mahope
oiala,” o ka hahai aku la no ia o Kamalama, a pee keia. Iaia nei nae e
pee ana, ike aku la keia i ka lele makawalu mai o ka laau a na
kaikunane, o ko ia nei huli hoi mai la no ia, a ku ana ma ke alo o ke
aikane, pane mai kela: “Pehea mai la?” “Ka! Pehea mai ka kau he hana
auanei kela he hana make. Ia’u i pii aku nei, a pee no hoi au, nana aku
au, e moe ana ua mea nei a kaua i makakiu iho nei, ike aku au i na
kaikunane e hou ana i na laau.”
O ke kupu ae la no ia o ka manao iloko o Kawelo, e pii e hoa’o e nana,
a pane aku i ke aikane: “E aho e pii kaua e nana. Heaha la auanei ka
hewa ke make kaua.” O ko iaia ae mai la no hoi ia. Ia laua nei e pii
ana a hiki ma ka hale, ua pau ae ka auau ana a ua wahine nei. O ka wai
auau iho la no nae ia o ka ihe a na kaikunane. Ia laua nei i ike aku ai
i ua kaikamahine nei o ke kau aku la no ia o ua Kawelo nei i ke mele,
penei:
Aia la o a’u lehua i Luluupali,
Ke paialewa ia ala e ka makani moae.
E nana aku ana ia oe e ke hoapaio
I hoa-aloha au nou e!
A pau ka ia nei kau ana aku i kana mele, o ka pa mai la no ia o ke
kahea a ua kaikamahine nei. O ko laua nei hele aku la no ia a komo ana
iloko o ka hale. Pane mai la ka makua o ke kaikamahine: “Heaha ke
kuleana o ka hiki ana mai nei o olua ia nei?” Hai aku keia, me ka hai
pololei aku no: “I pii mai nei maua no ka ike ana i kau hana—oia ke
kumu o kuu pii ana mai nei.” Ia manawa, o ka hoomaka koke ia iho la no
ia o ke a’o ia o laua nei a makaukau ma ia mea. Oi a’o aku no hoi laua
nei a pau na mea i ke a’o ia ia laua nei, manao ka makua o make lakou
ia Kawelo, huna oia i kekahi aole i haawi ia Kawelo o pau lakou i ka
make iaia, oia hoi ke kaua pohaku.
Oi noho aku lakou nei a liuliu wale, o ko ianei mare ae la no ia me
Kanewahineikiaoha ke kaikamahine a ua kanaka nei. Kupu mai ka manao
iloko o Kawelo e kii hou no i ua i’a nei a laua i lawaia mua ai me
Makuakeke, a olelo aku i ka wahine: “E hele ana au i ka lawaia.” O kahi
nae a lakou e noho nei, aia no ma Waiawa, Oahu. O ko ianei hele aku la
no ia e halawai me ka lawaia a ianei, a o ko laua nei holo aku la no
ia, a hiki no ma kahi a laua nei i lana mua ai. O ko laua nei kuu iho
la no ia i ka upena, ahiu aku la ua i’a nei aohe kokoke mai i ka upena.
Pane aku o Kawelo: “Aole e loaa ana ka i’a ia kaua. Ina e loaa kekahi
uhu okoa ia kaua, alaila, loaa ka pakali nana e hoowalewale.” Oia
kekahi mea i olelo ia e ka poe haku-mele, penei: “I laka no ka i’a i ka
pakali,” a pela aku.
E waiho kakou no laua nei, a e kii ae kakou no na makua o Kawelo i
Kauai. Aia i na makua o Kawelo e noho ana me ka pilikia, holo mai la
kekahi mau kanaka e kii mai ia Kawelo i Oahu nei. O ka laua i’a o ka
holo ana mai, he mau wahi pikao popolo, a me na kauna uku. A hiki ma ka
hale o Kamalama ma, ninau aku o Kamalama, “Heaha mai nei ka olua?” “I
holo mai nei maua e kii ia Kawelo. O ka makuakane ona, ua kipaku ia e
Aikanaka. Oia ko maua hiki ana mai nei.”
MOKUNA III.
Kii ia o Kawelo e hoi i Kauai e Kokua i na Makua.—Ku Paio na Koa o
Aikanaka Iaia a Hee.—Pepehi i Kona Kaikuaana ia Kauahoa.
O ko Kamalama liuliu iho la no ia i kona waa e kii ia Kawelo; o ka holo
aku la no ia aole i lihi launa aku, pa e no kahea a ua Kamalama nei: “E
Kawelo e! Ua pilikia ou mau makua. Ua kipaku ia e Aikanaka.” A huli hoi
mai la no ua aikane nei a ianei, me ka manao o loaa koke mai no a make
ia Kawelo. A lohe o Kawelo i keia leo kahea, aohe nae he manao mai, e
ake no o ka make o ka enemi. A hei ua i’a nei, olelo iho ua lawaia nei:
“Ke kahea ia mai la oe.” O ka huli ae la no ia o Kawelo, a olelo aku:
“Noho pono iho.” I lawa no a noho pono o Makuakeke, he lohe ana kana i
ke umi o ka hanu, me kona manao no e loaa mai o Kamalama iaia. Eono no
mapuna hoe a ua kamaeu nei, lihi launa i ke awa. O ua lawaia nei nae,
ke holea mau ia aia iluna o ka waa; aia hoi ke hookui ia ala ke poo o
ka waa i o ia nei. Hapai no hoi ko ke aikane waa. Aole i kaa aku ka
hope i uka, kamumu ana ko Kawelo waa, a olelo aku la oia i ke aikane:
“Heaha kau o ke kahea ana ae nei?” “I kahea ia aku nei hoi paha oe, o
na makua o kaua ua kokoke e make. Nolaila au i kii aku nei ia oe.”
O ka liuliu iho la no ia o ua Kawelo nei me ka wahine, me ke aikane, me
na ulu a ia nei, he umi. Eia na inoa: o na ulu elua i holo pu mai ai
mai Kauai mai, oia o Kaulukauloko ame Kaulukauwaho, Kauluikapapaakea,
Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula, ame Aiwohi.
O ko lakou nei liuliu iho la no ia, hana ia iho la nae o Kawelo a kohu
ope moena, a kau ia iho la iluna pono o ka waa. O ko lakou nei holo aku
la no ia a kaalo ana mawaho o Wailua, i Kauai.
Ia wa ike e mai la no o Aikanaka ke ’lii nui he waa keia e lana aku
nei, a o ke kahea aku la no ia i kahi elele ana: “E Haweo e!” “E-o,”
wahi a Haweo. “E holo oe e nana i kela waa, he waa kaua paha, a i ole
ia, he waa makaikai paha?” O ko ianei holo mai la no ia a ku ana ma uka
o ke awa, a ninau ana i na kanaka o luna o ka waa: “He waa aha ka waa?”
Pane mai o Kamalama: “He waa kaua.” “O kena waa hookahi wale no la e
pau iho no o Wailua nei ia oukou?” O ka hoi aku la no ia o ua elele nei
a ku ana i mua o ke alo o ke alii. Pane mai ke alii: “He waa aha ka
waa?” “He waa kaua.”
O ka hookuu ia mai la no ia o kekahi poe kaua, o Walaheeikio ko lakou
mea nui, ua akamai i kela kaua keia kaua. Ike aku la na ulu a ianei, o
ka pane iho la no ia o Kamalama, “Aia la he kanaka me na koa.” Hai ae o
Kawelo: “O Walaheeikio kena. E wehe ae oukou ia’u.” O ka wehe ia ae la
no ia a ku ana i waena o kuaiako o ka waa o lakou nei. A olelo aenei ua
koa nei a Aikanaka: “Owai ke kanaka koa o luna o kena waa.” Pane ae la
no o ua Kawelo nei: “Owau no.” Olelo aku ua koa nei: “Aohe paha he mea
e kanalua iho ai o keia ihe ia oe. Aohe ka hoi he hala o ka’u ihe i ka
pua o ka mauu, i ka uhini, aiwa aku ka hoi o kena papai hale la, o ka
mea auanei ia e hala ai o ka’u ihe.” E kau mai ana o Kawelo i keia
mele:
Walaheeikio e! Walaheeikio e!
Pahu ana oe i kau ihe;
A pekua ae i ka pola o ka malo—
He mea mai nui nou ka hilahila ea!
“Aole paha e hala keia ihe ia oe.” Oia ku no ko ua koa nei a pololei, i
pahu aku ka hana, pekua ia oia i ka pola o ka malo. E pahu mai ana o
Kawelo i kana ihe—o ka inoa o ka Kawelo ihe oia o Koihelaumeki—e hamo
ia iho ana ua koa nei. Hookahi no ia pahu ana, mai ka piko o ke poo a
makau ka laau a ia nei i kahi ino ona. E luku aku ana na ulu o ua
Kawelo nei a koe aku la no kahi ahailono. Pane mai o Aikanaka: “Pehea
mai la ke kaua a oukou?” “Pehea mai ka hoi kau. O makou, ua pau loa, a
owau wale no koe. He ola mahunehune mai nei paha ko’u i ko lakou la
lima; hoi iho no paha ka’u, o ko makou alii koa i iho aku nei, aole i
hanaino ia mai, i olelo ia mai no e pahu aku ka ihe, e pekua ae ana i
ka pola o ka malo. Hana ia iho i ka iala ihe a mokupu mai ke poo a hala
ilalo.”
O ka hoouna hou ia ae la no ia o kekahi mea hou me kona mau koa, oia o
Maumauikio. I ka hiki ana mai o Maumauikio me kona mau koa, olelo aku o
Aikanaka: “Pehea? E make no anei o Kawelo ia oe i keia la?” Olelo aku
keia: “E make ana no ia’u, nokamea, o kela koa no o makou, aole no i
makaukau. Owau ka mea i makaukau ma keia hana.” O ko ia nei iho aku la
no ia me na koa, a ku ana keia ma ke awa. O ke kau aku la no ia o ua
koa nei i ke mele, penei:
O ka laula Kapaa ka’u minamina,
Ke paialewa ia ala e ka makani naulu,
E hoohaehae ana i ka wai paoa,
E i mai ana paha ia’u he pumaia—e!
A pau ke mele ana a ua koa nei, o ke kau aku la no ia o Kawelo i kana
mele:
Huli, haliu Kawaikini-a-Kane
Hakai lua nei i ke anu o Waialeale
O ke kupu no ia o Maunahina—e!
A Maunahina huki na pea a ke koolau
O ka hoi ka pakele e ke hoapaio
Aloha oe—e!
O ka pane aku la no ia o ua koa nei: “Aole paha au i hele mai nei e
hoolohi; aole paha e hala keia ihe ia oe. Aole no he ike o Walaheeikio,
ua hiki no kona make ana, aka, owau, aole e hala kuu ihe ia oe.” Kau
mai no o Kawelo i kana mele, penei:
Maumauikio—e! Maumauikio—e!
Pahu ana oe i kau ihe
A pekua ae i ka pola o ka malo,
He mea mai nui nou ka hilahila, ea!
E pahu iho ana ua koa nei i kana ihe, paa ia mai e Kamalama ka ihe a ua
koa nei. E pahu ia mai ana e Kamalama a make ua koa nei. Auhee aku la
na koa; e alualu aku ana na ulu a Kawelo a koe no ua wahi kanaka nei i
hookoe ia ai mamua, poholehole nae ke kua i ka ualu ia aku. Oi noke o
Kawelo i na koa a pau i ka make. Ia wa kupu mai ka manao iloko o
Aikanaka; a kauoha iho i ka elele: “E aho paha e kii oe ia Kauahoa e
hele mai e kaua me ka pokii ona. Aohe o kakou wahi i koe, ua pau kakou
i ka make.”
Pupuu a hoolei loa ku ana ua wahi elele nei i ke kahawai o Hanalei a
kahea ana. I nana aku auanei ka hia e moe ana no ua Kauahoa nei, hoi ka
wai i uka, pilau ka oopu o kai! Kahea iho la keia: “E Kauahoa—e! Ua
pilikia ko kaikuaana haku. Ua pau i ka make i ko pokii ia Kawelo.” Ia
wa puoho ae la keia a olelo aku: “O hoi a mahope aku au.” O ko ianei
ala ae la no ia, o ke ku no ua laau nei a ia nei, oia o Kahihikolo, he
laau kapu keia na Kumakaohuohu, o ka pokii haku hoi; he ole ia kapu, o
ka uhuki mai la no ia, o ka kumu, o ka lau, a o iho mai la no ia o
Kauahoa a ku ana i ke awa. Ike mai la ke kaikaina hoahanau a kau mai
ana kela i kana mele, penei:
E ala e Kauahoa!
Ke kamaeu o Hanalei,
Huhua kana moe i ke awakea,
Kapae ke kaua e ka hoahanau—
waiho ia’u i kou hanauna.
Olelo aku o Kauahoa: “Aole paha e na iho kuu laau ia oe. Kui lei no
kaua: lawa no ko’u lei, lawa ole no kou. Mimi no kaua: loihi no ko’u
mimi, loihi ole kou. Aole paha e waiho iho keia laau ia oe.” E uhau iho
ana o ua Kauahoa nei, pa nolu iho la i ke kua o Kawelo, e kauoha ae ana
kela i na ulu a ia nei: “E Kaulukauloko, Kaulukauwaho, a pela aku, nai
kai a oukou, kohia ka lala o ka laau.” I hoeu ae ka hana o ua Kauahoa
nei aohe eu ae. E hamo iho ana o Kawelo i ka ihe a ia nei, oia o
Kuikaa, mai ke poo a hiki i ka wawae, a make o Kauahoa.
MOKUNA IV.
Lawe ia ka Kawelo Wahine e Aikanaka.—Kuko e Make o Kawelo me na
Ulu.—Make o Kamalama, ka mea Paio Hope, oiai Oia e Kahea ana ia
Kawelo mai ka Hee-nalu.—Kanu o Kawelo i Kana Aikane.—Hailuku ia me
ka Pohaku a Kuhihewa ia ua Make.—Hoonoho ia ke Kaikuahine Hanauna e
kiai i ke Kino.
Aia ia Kawelo e hoonanea ana me ka loaa ole o ka mea nana e hoonioni i
ke kaua, aka, mahope nae o ko laua noho pu ana me kana wahine, o ke kii
ia mai la no ia o ka wahine a ianei e ka haku alii, oia hoi o Aikanaka.
Hoaa iho la ua Kawelo nei i ka wahine ole. A no ka nui minamina loa o
ua Kawelo nei i ka wahine ana, kupu mai la ka manao iloko ona i mea e
make ai ke kaikuaana haku ona.
Noho wale iho no keia me ka mine ana iho iloko ona: “Heaha la ka’u e
hana aku ai iaia.” “O ka make paha, o ke ola paha.” A liuliu wale kona
nune ana, ia manawa, ike aku la keia i ka piha mau o kai i ka heenalu,
o ka piha mau iho la no ia mai ke kakahiaka a po, a nui loa ka makemake
iloko o Kawelo. O ko ianei manao ole ae la no ia he wahine, lilo aku la
keia i ka puni a ianei o ka heenalu. E waiho ae kakou no ke kamailio
ana no Kawelo, a e kamailio ae kakou no ke aikane aloha a ua kupueu nei
a me na ulu a ianei.
Aia ia lakou e noho ana me ka hoonanea i ka lakou hana, oia hoi ka oo
ihe, a mahope oia wa a lakou e hana nei, kupu mai la ka manao iloko o
ke ’lii, o Aikanaka e pepehi ia lakou nei a pau i ka make; a pane aku i
ka wahine a ke kaikaina i lawe ia mai ai eia: “E! e ka wahine i lawe ia
e a’u mamuli o kuu mau lima.” “Heaha?” wahi a ka wahine. “Pehea, e make
ana no anei ia’u o Kawelo a me na ulu ana?” Hai mai ka wahine: “Ina he
makemake kou e make kuu kane a me na ulu ana, eia wale no ke kumu e
make ai, ina he makemake, e make mua na ulu, alaila, e kuahaua oe i na
kanaka a pau e poalima, aohe he kanaka noho aku iloko oia wa au e olelo
ai; noho no make. Ilaila ka hoi e make ai na ulu, a mahope aku kuu
kane. Eia nae la, ua a’o au i kuu kane: ua pau na mea a pau i ke a’o
ia, a koe hookahi mea i koe, aia ke kaua pohaku, aole i a’o ia e a’u.
Ina nae e ola mai kela mai loko mai o ia make, alaila, ehia mea aloha o
ko kaua mau iwi i ke kaulai ia ae i ka la.” Olelo aku no keia: “Ua ike
ia aku la auanei kaua?” Ia manawa mahope mai o ke kuahaua aku la no ia
o ua Aikanaka nei i na kanaka, aohe kanaka noho, noho no make i ke
kauoha a ke ’lii. E waiho ae kakou no ke kauoha a ke ’lii a e huli ae
kakou no na ulu a Kawelo, e aha ana la ua poe ulu nei.
Aia i ka wa a ua poe ulu nei e hoomakaukau ana e pii i ka makaikai i ke
kuahaua a ke ’lii, olelo mua aku o Kamalamaikipokii i ka nui ulu o
lakou: “I pii auanei kakou a i hiki i ka poalima, mai lalau kekahi o
kakou, e noho pu no kakou ma kahi hookahi, malia he kuahaua hana make
keia no kakou.”
Ae mai la no hoi na ulu, ko lakou nei pii aku la no ia a hiki i kahi i
hoomakaukau ia no ka hana. I nana aku auanei ka hana o lakou nei, me na
oo wale no ka nui o na kanaka e paa ana i ka lima. Ua paa mai la no nae
ua Kamalama nei i kana wahi ihe, oia hoi o Hawae. Olelo aku la keia i
na ulu: “I noho auanei kakou a i kahea ia mai e ke ’lii e pii i ka hana
ea; alaila, e pii like kakou. Eia la ke kau wale mai nei no ia’u ke ano
kaumaha, e make ana kakou, aohe ahailono o kakou e koe ana.” Olelo mai
o Kaulukauloko: “E nalo no hoi e make ana ia lakou, oia iho la no hoi;
aia no la hoi i na hana ana.”
Mamua nae o ka hoomaka ia ana e pepehi ia lakou nei, ua hoomakaukau mua
ia e na kanaka ame ke ’lii he mau puu pohaku nui ewalu maluna o ka puu,
o ka inoa o ua puu nei, oia o Hulili. Ia manawa, o ke kaapuni ia ae la
no ia o ua poe ulu nei, a paa lakou nei i waenakonu. Lohe aku la keia i
ka o ia mai a ke ’lii e hou i na oo, e hailuku i na pohaku. Pane aku o
Kamalama i na ulu: “Aohe pono i koe! Imi ia ka ikaika i pakele.” E hao
aku ana ua poe ulu nei. Oi nononoke aku no hoi lakou nei mai kakahiaka
nui a hiki i ka aui ana o ka la, koe mai la elua ulu i koe a ua make
eiwa. O ka inoa o ka ulu i koe o Kauluikapapaakea ame ke aikane a
Kawelo, o Kamalama. Ua pau no nae ka hapanui o na kanaka i ka make ia
Kamalama; ina no nae he wahi hapa kanaka ae, pau no la i ka make ia
Kamalama. Nee aku la laua i kai me ka manao e pakele laua ke ike mai ke
aikane a ianei. Noke mai la no ka nui o na kanaka, a make o
Kauluikapapaakea, koe hookahi ua Kamalama nei.
Ua luhi loa ua Kamalama nei i ke kaua, nokamea, nana wale no i kokua i
na ulu a pau lakou i ka make. O ka ihe nae a ia nei ua poomuku, a koe o
kahi wale no e paa ana i ka lima. Ia manawa, ike mai la o Kawelo i keia
puulu kanaka nui, aia no nae o Kawelo i kai i ka heenalu, nokamea, o
kana puni ia, haupu mai la ia. A ike aku la o Kamalama, i ke aikane,
nokamea, aohe hiki iaia ke hana aku aohe ona ikaika i koe, ua pau ka
ihe ana i ka hakihaki, o ko ianei kau aku la no ia i ke mele a laua,
penei:
Aia la o a’u lehua i Makanoni!
Ke punia mai la e ke anu o ke koolau.
Ke hakoi lua nei loko i ko aloha:
E ike ana paha oe aole paha—e!
E aloha oe—e!
A pau ka ia nei mele ana, o ka nana pono mai la no ia o ua Kawelo nei a
ike i ka puehu liilii o ke one, manao keia ua make ke aikane, o ko
ianei kahea aku la no ia i nalu no ia nei. Penei ke kahea ana:
Ku mai! Ku mai! Ka nalu nui mai Kahiki,
Mai popoi kai uli, kaikoo loa.
O ka nalu kui lua ka ianei ike ana aku i ka haa mai, o ko ianei pae mai
la no ia. Kau no hoi keia i ke one, ku no hoi ke poo o Kamalama i ka oo
a Ohiakuikalaka. Pae mai la no hoi ke aikane a ike i ke kahe o ke koko
ma ke poo o ke aikane, honi iho la keia i ka ihu a lawe ia aku la e
kanu. Nana ae la nae keia mahope, a ike aku la ia i na kanaka e hahai
mai ana mahope oia nei, i kii mai no nae e make keia. Kanu keia a nalo
ke aikane a ianei, huli mai la a ike i ka nui o na kanaka maluna o ka
puu: a nana iho la keia i ka waiho mokaki o na kino o na ulu a ia nei,
me ka olelo pu iho i ka wikiwiki o ua poe nei i ka hele e a laa ka
make. Ia wa i kau iho ai ua Kawelo nei i keia mau lalani mele:
Ea mai ana ma Nihoa,
Ma ka mole mai o Lehua,
Ua iho la e ka ua pulu kahawai
Pulu a’u lehua i ka makoa.
O ko ianei alualu aku la no ia i na kanaka, loaa aku la no iaia nei,
haki ae ana. Oi noke aku no hoi keia, aohe no he wahi a launa aku.
Puhee aku la nae na kanaka a noho mai iluna o ka puu, me ka nounou
malie mai i ka pohaku iaia nei.
Ia manawa a ia nei i pii aku ai, ike aku la keia i ka wahine a ia nei,
e ku pu ana no me ke kane; a o ka naholo mai a na kanaka iluna o ka
puu, kau aku la keia i keia mau lalani mele:
Kolohe iho la ua poe kamalii nei,
Ke lehulehu mai la ka papa hee i ka nalu,
Kakala—e! Kamalama!
O ko ianei pii aku la no ia, e nee mai ana lakou ’la i ka hailuku iaia
nei i ka pohaku. Pa mai la no keia, pii no nae. A paa keia i ka pohaku,
ue ae la no keia, pau i ka helelei. Pii no hoi keia. Oi pii aku keia,
ua koe nae elua puu pohaku i koe, paa keia i ka nui o ka pohaku maluna
ona, waiho a make aku la keia. Kii ia mai la ua Kawelo nei a lawe ia
aku la a waiho ana i luna o kahi i hoomakaukau ia. Olelo iho la ke alii
i mea nana e malama a hiki i ka wa e helelei ai na iwi, alaila holehole
ia a pau. Ia manawa lohe ke kaikuahine hanauna o ua Kawelo a olelo mai
i ke ’lii: “E aho na’u e malama.” O ka ae mai la no ia o ke ’lii, a pau
aku la i ka hoi me ka akena nui ana iho aohe kupueu nana e pepehi hou,
ua make aku la no ka ino, a ua oluolu ka noho ana, lealea ka hiamoe o
ka po.
MOKUNA V.
Kau ia ko Kawelo Kino Iluna o ka Haka a Hiki i ka Ino Ana.—Ola hou
o Kawelo a Kokua ia e na Kiai.—Ae Laua e kue i na Kanaka a ke ’Lii.
Aia ia Kawelo i kau ia ai iluna o kaupoku o ka hale, hoi aku la ua mau
mea nei nana e malama ke kino kupapau o ua Kawelo nei a hooluolu iho
la, nokamea, ua nui ka luhi no ke kaua mua ana iho, a hala kekahi mau
la. Mamua ae nae o ke kau ia ana o Kawelo i kaupoku o ka hale, ua hana
opeope ia ua Kawelo nei. O ke ano o ka hana ia ana, ua like me ke kukaa
ia ana o ke ope paka, aole nae e like loa me ia, ua hoomoe loihi ia no
keia a kau ia iluna. O ke kaula nae o ke kau ia ana, he kaula wauke. Ua
kauoha mua mai nae ke ’lii, o Aikanaka, i ua mau kiai nei, oia hoi ke
kaikuahine o ua Kawelo nei a me ke kaikoeke: “I ko ianei wa e kau ia ai
iluna o kaupoku o ka hale, eia ka’u kauoha ia olua: e malama malie olua
i ke kino kupapau o ka mea make, a hala na anahulu elua, alaila, manao
ae au, ua palahe ke kino o ke ’lii. Hoouna mai au i kekahi kanaka e
ninau i ke kino o Kawelo, a na olua ia e hai ae.” “Ae,” wahi a ua mau
kiai nei. Huli hoi aku la ua ’lii nei me na kanaka a me ke aikane a me
ke aikane a Kawelo i ka wa pokeo wale, oia hoi ka wa liilii.
NO KA NOHO ANA O NA KIAI E NANA I KE KINO KUPAPAU.
Aia ia laua nei e noho ana e nana ana no laua nei i ke kino o ka mea
make. A hala na la eha o ke kau ana o ua Kawelo nei iluna, molehulehu
iho la, e ike ia ana no nae ka ili o kanaka ke puka ae, hoomaka iho la
laua nei e ho-a i wahi ahi, nokamea aohe a laua i’a. O ka ai ka laua
mea nui. O ka laua nei ahi no hoi i ho-a ai noloko mai no o kekahi o na
laau, nokamea, aole i laha loa ke ahi ia manawa. A a ke ahi a laua nei
a mo-a ka akimona, hoomakaukau iho la laua nei e kamau ai, alaila la,
hooluolu aku e moe. Lohe no laua nei ke pahu ana mai o ua opeope nei,
me ko laua nei manao la ua make, e ola mai ana no. Pane aku ka wahine i
ke kane: “E hele aku oe e nana i ko kaikoeke, malia paha ua moku mai la
ke kaula.” Olelo aku ke kane: “Malia paha ua lapu, he makau wau.” I mai
ka wahine: “O ko hele wale aku no hoi e kiei la a hoi mai.” “Ae,” wahi
a ke kane.
O ka hele aku la no ia o ke kane me ka haalulu no ka makau a kiei. I
kona nana aku ana nae ka hana e haalulu mai ana ke kino kupapau iloko o
ka opeope a pane aku i ka wahine: “E! lapu oia nei, eia la ke haalulu
nei.” Holo mai ka wahine a ike i ka haalulu, olelo iho i ke kane: “E
wehe ae oe ka lima ikaika, a e nana iho i kona kino.” Wehe ae la ua
kane nei, hoi aku la nae ua wahine nei, a ike keia i ke kino o Kawelo e
haalulu ana. E pepehi ia iho no paha e ua kaikoeke nei, ina la ua make
loa o Kawelo! Aole! Komo no ke aloha iloko ona, a kahea aku i ka
wahine. “E iala, hele mai kaua e lomi iaia nei. Ua ola oia nei.” Hele
mai la kela a lomi pu iho la.
I ko laua nei nana iho nae, ua ano okoa ka ili: he eleele, a he ulaula.
O ka kumu paha o ka eleele, no ka pa mau i ka pohaku. Kaikai ia aku la
nae ua Kawelo nei a hiki ma kahi o ke ahi a laua nei i ho-a ai,
lomilomi laua me ka hoopumehana pu ana i ke ahi. A hiki wale i ke aumoe
ko laua nei ala ana. A pohala ae la ke kino o ua Kawelo nei mai loko
mai oia make a ike ae la keia ia laua nei. Hoala ia ae la keia a noho
iluna me ke ano nawaliwali no nae; aloha mai la kela, aloha aku la no
hoi laua. A liuliu wale, a aneane i ke kau wahi o ke ao, a hiki wale i
ke ao ana, me ko laua nei moe ole, ike aku la laua nei i ke ano maikai
o ke kino o Kawelo; aole pela mamua ka eleele ino, ua hoi keia a ke
kino mau.
Olelo aku o ua Kawelo: “O olua wale no nae paha kai luna nei e kiai ai
ia’u. Aohe he mea e?” Hai mai ka wahine: “Ae, o maua wale no. He manao
ole no ko’u e kiai ia oe, aole hoi e hihi o kuu ike ana he mea ponoi oe
no’u, nokamea o ke kaikuaana o ko’u makuakane, oia kou makuakane.
Nolaila i kupu mai ai ko’u aloha nou, a olelo aku au i ke ’lii na’u e
malama a hiki i ko wa e helelei ai, alaila kii ia mai oe a holehole ia
ko mau iwi.” Olelo mai o Kawelo: “Aohe kauoha hou ae a ke ’lii ia oe?”
Hai aku keia: “He kauoha no. Eia kana kauoha: e kiai maua ia oe a hala
na anahulu elua, nana no e hoouna mai i kanaka na maua e hai aku i ko
ino, a nana e hoi aku e olelo i ke ’lii a na ke ’lii e pii e holehole
ia oe, a pau ko mau iwi.”
Olelo aku o Kawelo: “Ehia anahulu i koe, alaila pii mai kekahi o lakou
e nana?” “Eha no la i koe, alaila pii mai.” Olelo iho keia i ke
kaikoeke e huki mai ke alahaka iluna, nokamea, o kahi ia i waiho ia ai
ke kino o Kawelo. He puu no ia, a ma na wahi e ae o ka puu aole e hiki
ke pii mai ke kanaka, nokamea, he pali wale no, a ma kahi wale no o ka
alahaka e hiki ai ka poe makemake e pii e ike i keia puu. O ka huki ia
mai la no ia o ua alahaka nei a kau iluna. Olelo aku o Kawelo: “I noho
auanei a hoouna ia mai kekahi o lalo ea, a i olelo mai auanei e hookuu
aku i ke alahaka, mai ae aku oe e hookuu, olelo aku oe aia a me ka
ikaika hiki iluna nei.” “Ae,” wahi a ke kaikoeke.
Ko lakou nei noho iho la no ia a hala na la eha. I ka lima o ka la ua
hiamoe aku la nae ua Kawelo nei, ike aku la ke kaikoekoe i ke kanaka o
ka pii ana mai, o ko ianei uwe iho la no ia. A lohe ka wahine i ka uwe
a ke kane, olelo mai la ka wahine: “He waimaka aha keia?” Pane aku
keia: “He waimaka aha mai ka hoi kau, he waimaka make. Ei aku ka make
la a hiki mai.” Aole i liuliu iho, kahea ana ua kanaka nei i hoouna ia
mai ai e pii e nana i ke kino kupapau o ka mea make: “Hookuu ia mai ke
ala i pii aku au e nana i ke kino o ka mea make.” Olelo aku keia me ka
makau: “Aole e hookuu ia aku ke alahaka nou. Aia a nui ka ikaika,
alaila, ike ia luna nei.” Olelo mai ua kanaka nei: “Nohea mai nei hoi
kena ikaika ou! Kai no hoi i hoonoho ia oe e nana i ke kino kupapau,
eia ka! i hoonoho ia olua e kipi. Heaha la auanei; e hoi ana au a hai
aku i ke ’lii no keia hana au. E hoi au a olelo aku, aole e loaa aku ke
kino kupapau o Kawelo, aia a me ke ikaika, alaila loaa.”
MOKUNA VI.
No ka Hoole ia ana o ike ia ke Kupapau, Hoouna ke ’Lii i Kekahi mau
Kanaka e Pepehi i na Kiai.—Ku Paio o Kawelo a Hailuku i na Kanaka
me ka Pohaku a Koe Kahi Ahailono i ke ’Lii.
Aia i ua kanaka nei e hoi ana, a hiki i ka hale o ke ’lii a “mama” ana
no ke ’lii: “E! mama no ka huakai o ka pii ana aku nei.” Olelo aku
keia: “He pii pono auanei. Kai no hoi paha ia’u i pii aku nei a hiki
malalo o ka puu a kahea aku no hoi au e hookuu mai i ke alahaka, aohe
nae o laua ’la hookuu mai. Hai mai nae kela i kana huaolelo: aole e
hookuu aku, aia a me ka ikaika, alaila hiki iluna. Oia kana i olelo mai
nei la.” Olelo aku ke ’lii: “O hoi a kuahaua aku i na kanaka e kii e
pepehi ia laua, a make, alaila, kauo hele mai.” “Ae,” wahi a kahi
kanaka. Holo aku la ua wahi kanaka nei me ka olioli a hiki ana i na
kanaka, pane mai na kanaka: “Heaha mai nei kau?” “I kauoha mai nei ke
’lii ia’u e kii kakou e pepehi i na mea nana i malama ke kino kupapau o
Kawelo, a ua kipi mai nei.” Liuliu iho la ua poe kanaka nei a makaukau.
Mamua nae o ka makaukau ana o na kanaka e pii, olelo aku ka wahine, o
Kanewahineikiaoha, ia Aikanaka: “Aole kakou e pakele; e pau ana kakou i
ka make ia Kawelo. Ua hai mua au ia oe, ina e ola mai kuu kane mai loko
mai o keia make, alaila, e make ana kakou.” Olelo aku ke kane: “E ola
hoi ka mea i make: palahe aku la paha kona io; ua lilo aku la paha i
mea ole.” “Pela paha,” wahi a ka wahine. “Aole i akaka.” A liuliu wale,
o ka hoeu aku la no ia o na kanaka e pii lakou e pepehi i ua mau mea
elua nei. O ke aikane no nae mamua o ka huakai, oia hoi ke aikane o ka
wa liilii.
Ia lakou nae e hoomaka ana e pii, ike mai la ua kaikoeke nei i keia
huakai nui e pii aku ana, a kulou iho la oia ilalo a hoomaka e uwe. A
ike mai o Kawelo, ninau mai la oia: “He uwe aha hoi keia?” Hai aku
keia: “He uwe make. Ei ae ka huakai la ke kii mai nei ia’u.” “Hoi ae
hoi ha oe mahope e nee aku au mamua.” Hoi ae la ua kaikoeke nei mahope,
neenee aku la o Kawelo a hiki imua o ka pali, ku ana ka huakai malalo
pono o ka puu. A kahea no ke aikane a ia nei: “Hookuu ia mai ke alahaka
i hiki aku makou.” Ui ae la keia i ke kaikoeke, “E! hookuu ia ae hoi ke
alahaka.” He mea ole ia, ku ana ke alahaka ilalo. O ka hoomaka mai la
no ia o ke aikane a ia nei e pii me kona mau koa. Nana aku la keia a
ike i ke aikane, kulu ko ianei waimaka, a hoomaka oia e kau aku i ke
mele a laua i haku mua ai:
O ka pua o ka lehua ka’u aloha
Ke hoomae ia mai la e ka la
Ike mai la ia Huliamahi
Ke lia wale ’la no ka io
E aloha oe!
Aloha ko kaua holoholo pu ana,
Aloha ka nalu hee o Wailua,
Elua kaua i ka ai hookahi a ka makua.
A pau ka ia nei mele ana, nana pono mai la ua aikane nei a ike pono ia
Kawelo e huli papu aku ana. Kuemi hope aku la keia, me ka manao paha e
pakele. Pane mai na koa: “E kuemi hope ana ka hoi i ke aha? Kai no hoi
o ka pii aku a make aku kena wahi kanaka hoonana a kauo ia mai.” Olelo
aku ko lakou mea nui: “Aole kakou e pakele. E pau ana kakou i ka make.
O Kawelo kela e moe mai la. Ehia auanei mea aloha, o kuu naau a kauhihi
ia ae i ka laau; o oukou, he pepehi wale ia iho no, aohe hue ia o ko
oukou naau.” Olelo mai na kanaka: “Owai hoi ia Kawelo ola ae iloko o ka
make nui, malia paha ua kuhihewa aku la oe i ua wahi kanaka ala o
Kawelo.” “Aole, o Kawelo no kela.”
Ia manawa ku aku ua wahi kaikoeke nei o Kawelo a olelo haanui aku:
“Hookahi wale no o oukou pakele ia’u, he hoi aku no oukou. Aka, paakiki
mai oukou e pii mai iluna nei, pau oukou ia’u i ka make aohe ahailono e
hiki i ke ’lii.” Nui loa iho la ka ukiuki o na kanaka. Ia lakou nei e
pii mai ana hopu iho la keia hookahi pohaku nui, a hoomaka e olokaa. I
ke kaa ana aku o ua pohaku nei, pau aku la he umi. Holo aku la ua wahi
kanaka nei a pili mahope o Kawelo. Ku mai la o Kawelo me ka ikaika lua
ole, a hoomaka e pulumi ia lakou, a pau iho la lakou i ka holo. E nee
aku ana o Kawelo i ka pepehi a koe hookahi, a ku ana i ke alo o
Aikanaka. “Heaha mai nei kau?” wahi a ke ’lii. “Heaha mai ka hoi kau. O
makou ua pau i ka make ia Kawelo, a owau wale no koe. I hookuu ia mai
nei paha wau i mea e hai aku ia oe. O ka nui ua pau.”
[AOLE I PAU.] D. Kamakea.
NOTES
[1] Hanamaulu, an important part of the Lihue section.
[2] These three were related, and destined to affect each other
seriously in after years.
[3] Early indication of a dominating character.
[4] An incident that affected their course toward each other later.
[5] Kalehuawehe, near the present Seaside Hotel location, Waikiki.
[6] The usual course with Hawaiian sport contests, awakening interest
by curiosity.
[7] He ua, an expression which in this case is more likely to imply,
“Ready, go!”
[8] A boastful taunt in reply.
[9] “Io-e,” Yes, in response.
[10] Mamala, the channel entrance of Honolulu harbor.
[11] Puuloa, Pearl Harbor.
[12] The oily nature of these nuts used in this way made them very
effective.
[13] This is the name of Puniakaia’s pet uhu that came to his rescue,
but it is also that of Kauai’s evil shark, or fish-god, that swamps
canoes.
[14] Uhu, the parrot-fish.
[15] A generous appetite requiring eighty calabashes of poi and a like
amount of pork to a meal.
[16] Seeking auguries of future events.
[17] Son of Wakea of ancient fame.
[18] The name of one of Kawelo’s brothers, but later shown as an uncle.
[19] Ohiki, the sand crab (Ocypode sp.).
[20] Aama, the rock crab (Grapsus sp.).
[21] Paiea, the soft shell crab.
[22] Opule (Anampsis evermanni); more probably opelu (Decapterus
pinnulatus).
[23] Halahala, a reddish fish of the Uhu family, probably one of the
Scaridae family.
[24] These varied yet similar names must be significant, indicating
small, large, outward, inward, without food, wind-break, etc.
[25] As wai auau (bath water) to him; something he could revel in;
enjoy.
[26] Like the wardings for thrusts in sword practice so were the points
in the use of the war club. Kawelo had been taught its use in all
defense strokes but one; this he now required.
[27] A premonition of an unfriendly reception of his message.
[28] Not a complimentary picture presented as his estimate of his
son-in-law, Kawelo.
[29] The pandanus tree (hala), banyan like, has aerial roots, nature’s
support for its heavy crown of leaves and fruit.
[30] Aalii (Dodonaea viscosa), a rather common tree in high elevations,
of hard grained dark wood.
[31] Across the island, but more than its width in distance.
[32] Names of the four strokes of the war club.
[33] Treatment for a game cock to insure its success in a contest.
[34] This chant takes a taunting form for the failure to respond to his
petition as the other god had done.
[35] Keolewa, the morning star.
[36] Very considerate antagonists.
[37] Perhaps it is the flood.
[38] Isle of lelua trees, figurative of numerous soldiers.
[39] Onionikaua, one of Aikanaka’s generals; lit., Let us contest.
[40] Wounded soldiers.
[41] This chant of Kawelo’s, highly figurative throughout, is a mixture
of hopes and fears through the false reports that had been received of
the conflict then raging.
[42] Kuahulu, another of Aikanaka’s generals.
[43] Proposed division of Kauai between Kawelo’s three generals, if
success crowns their effort.
[44] In ridicule.
[45] Daring.
[46] More sarcasm.
[47] These several hakas are plays on the name Kahakaloa; lit., the
long shelf.
[48] Shades of Milu, the under world.
[49] Thus modifying his glory, or fame.
[50] Boastingly confident.
[51] Puhola, to cook in ti leaves in a calabash with hot stones.
[52] Alina, injured or maimed.
[53] Cutting off of a pig’s ear marked it a royal reserve.
[54] If Kawelo had to have a giant opponent, he may as well have one
worthy of the name.
[55] Referring to Kauahoa in flattering vein to win him over from
antagonism.
[56] Of these five named celebrities, champions of their respective
districts, Kawelo’s claim hails from recognition of his success at
Waikiki over Kakuhihewa’s strong man.
[57] Perhaps realizing the tensity of the situation he is willing to
wait for a later opportunity to announce his power.
[58] Recalling youthful cooperative acts for the pleasure of another.
[59] Wife of Kawelo, whose aid he invokes.
[60] Pikoi, an entangling weapon of oval shaped ball of hard wood, or
stone, fastened to a small rope or cord.
[61] Kawelo’s courage revives at recall of first incident of their
differences.
[62] Lama (Maba sandwicensis), a sacred wood of the temple; and
Wiliwili (Erythrina monosperma), a very light wood, the tree flowering
in spring before developing new season’s leaves.
[63] For joint-ruling; a magnanimous concession in a victor.
[64] Aikanaka disposed to admit his wrongful possession is encouraged
by his priests, etc., to claim superiority and belittle his opponent.
[65] From the sudden humiliating shock.
[66] Ashamed on his wife’s account.
[67] Kawelo silences his enemies and they flee, leaving him conqueror.
[68] The prearranged signal of victory.
[69] According to custom “to the victors belong the spoils,” the new
ruler divides the conquered lands among his brave warriors.
[70] Adjacent to Wailua, the principal township of old-time Kauai.
[71] Hanapepe, on nearly the opposite side of the island, not far from
Waimea.
[72] In accordance with ancient custom the hospitality of a house to
distinguished guests included rights of companionship with its fair
sex.
[73] Pahapaha, a variety of seaweed.
[74] Polihale, at northern end of Mana, where a famous ancient temple
of same name stands in ruins, a terraced structure unlike any other met
with.
[75] “Once king, always king.” It was a recognized custom among the
people that rank was not lost in an alii, though he lost all his
possessions.
[76] A rebellion.
[77] This statement of having a large following is hardly in keeping
with his extreme poverty conditions previously stated.
[78] To go and ascertain, rather than “come and see.”
[79] With Aikanaka’s residence at Hanapepe he seems to have made Koloa
his place for temple service and sacrifice.
[80] Special virtue or power was doubtless supposed to prevail in
dedicating a new temple with the sacrifice of a distinguished foe, else
there were several established heiaus at Wahiawa, where the battle
occurred that would have been more convenient.
[81] Kawelo probably expected a fear and consternation of guilt to
possess his enemies at his resurrection.
[82] He first deals with his adopted son, the arch traitor and cause of
the conflict.
[83] Aikanaka at last meets his deserts, and Kawelo becomes the
undisputed ruler of the island of his forefathers.
[84] Keawenuiaumi, one of the sons of King Umi, by Kapukini, his wife.
[85] Kanoa was the name of the bowl or receptacle for the preparation
of awa at the chewing and straining process, ready for distribution by
the cups.
[86] Laamaomao, the Hawaiian Æolus, or god of the winds.
[87] Ku-a-Pakaa, Ku the son of Pakaa becomes the leading character in
the story and life of his father, as in the case of Aiai-a-Kuula, and
other Hawaiian stories.
[88] Kaula is the small islet to the southwest of Kauai, the most
distant of the group proper.
[89] The names of these successors to Pakaa may be significant of their
scheming characters, Hookele meaning a steerer; a director of a
vessel’s course; one, Hookeleihilo being toward Hilo and the other
Hookeleipuna being toward Puna, as if, possibly, to wean the king from
his natural leanings toward Kona, his birthplace, as it was that of
Pakaa also.
[90] The Ku days of the month were from the third to the sixth day,
inclusive, of the moon, though the days in which the Ku kapu prevailed
were the first three of the moon.
[91] Uhu, parrot-fish (Calotomus sandwichensis).
[92] This transfer of Lapakahoe, the favorite steering paddle of Pakaa,
to his son may be taken as assignment of authority.
[93] Uhu, the parrot-fish (Calotomus sandwichensis).
[94] Kaili, the god of his father Umi, a feather covered image of
supposed great power which became in time the war god of Kamehameha.
[95] An evident recognized signal indicating desired communication.
[96] Iwikuamoo, literally lizard backbone; a near attendant, one
executing the orders of a high chief. Kuamoo, ancient name of the
mountain paths, which usually followed the ridges, hence the lizard
back term.
[97] Kakele was an ointment composed of coconut oil, or pounded
kukui-nuts and fragrant herbs, with which to anoint the body.
[98] Kuapakaa seems to have been advised of the peculiarities of each
of these appointed, rather than hereditary, chiefs, and treats them and
their districts with sarcasm in his several chants of greeting as they
pass him in successive order.
[99] This chief of Puna, “Sun of the East,” is given the proverbial
term for the district where the sun rises—Hawaii’s eastern section.
[100] This name first appears as king of Hilo at the time Umi came to
power and is said to have been the first king and district conquered by
Umi, in retaliation for ill treatment while on a visit incognito. This
chief could not have been that conquered king.
[101] Pakaa had taken his brother’s name for his paddle of authority,
one meaning of which is, “paddle alacrity.”
[102] The first chant may be likened to a greeting, while the second is
clearly that of a warning.
[103] Oopu, the fresh water fish, goby (Eleotris fusca).
[104] Lauloa, one of the varieties of taro.
[105] A gentle hint of the only probable way they would get back to
Hawaii.
[106] A rather characteristic reply to denote superiority of intellect.
[107] Kahikiokamoku, an epithet probably of Pakaa’s for his efficient
stewardship.
[108] The brother Lapakahoe detects traces suggestive of Pakaa that
leads him to assume authority over the sailing masters, in hopes of
further light on the object of their search.
[109] Here begin the local winds, by name, peculiar to the various
districts of the different islands.
[110] Paha oli, chanting.
[111] No month by this name now appears in the various calendars of the
different islands.
[112] Iwa, the man-o’-war bird (Fregata Aquila).
[113] Moi, a fine fish (Polydactylus sexfilis).
[114] Ina and wana, sea-eggs.
[115] Manini, surgeon-fish (Teuthis sandwichensis).
[116] Kahala, amber-fish (Seriola sp.).
[117] This successive order of months points it to the Hawaii calendar
rather than to Molokai’s.
[118] A literal rendering of the names of this double crew is as
follows: Look forward, Look backward, Rumor ahead, Rumor behind, Tumble
out, Tumble in, Stand, Bail, Back cliff, Front cliff, The mist, The
haze, Haughtiness, Windy day, Coral hill, Of the sea, Long koa, Short
koa, Diligence, Satisfaction, Haste, Readiness, Stumbled, Hooked, Steer
to Hilo, Steer to Puna.
[119] Pakaa’s successors, the canoe steerers.
[120] A rather remarkable presumption.
[121] This move of Pakaa’s was to gain time by keeping the others out.
[122] Laa appears to have been the ancient name of the locality in Puna
now known as Olaa, changed likely through the reference to it on
account of its famed kapas and fragrant herbs, as “o (of) Laa,” as
shown in various traditions. In this same way Hawaii was first made
known to the world as “Owyhee.”
[123] Wailau, a variety of kapa now unknown.
[124] Hinalea, a choice fish of the Coris family.
[125] This was the way of preserving food for use in times of war or on
long ocean voyages.
[126] These months would range from mid November to March, according to
Alexander.
[127] Olana, or Nana, translated as April, would be the March–April of
the Hawaii calendar, but July of Molokai’s.
[128] Not identified as the morning star by this name.
[129] Braid or cluster the leaves of the ki plant to fringe the seines
for certain kinds of fish.
[130] Usually the king commands; his wish is law; but here is a decided
departure from custom.
[131] The Oahu-Kauai channel.
[132] Palm leaves have been recognized as peace offerings by hostile
tribes, but in this case they become equally effective with the
elements.
[133] Wager our shares. A share of fish, a kaao, was forty.
[134] “Put not your trust in princes,” or kings, is now Pakaa’s policy.
[135] Practically the control of the king’s interests, relieving him of
its cares and responsibilities.
[136] Cord for braiding calabash or other nets for carrying burdens,
from which it takes the name koko. Cord for fish nets is aha, and for
fish lines aho. Some doubt prevails as to the kaula koko referred to,
whether literally a “blood rope” or cord, or a piece of cord as used in
making a calabash net, also called koko.
[137] Halialia, the rising of a fond recollection of a person is in
this case a premonition.
[138] It is not clear why opposing warriors should expect to be called,
as if in consultation, on reaching the battle field, and take it as a
matter of shame or disgrace if they are not.
[139] This seems rather ambiguous.
[140] An unusual time and place for circumcision. Customarily it was a
ceremony attended with a strict ritual temple service.
[141] Oloa kapa, name of small white kapas formerly put over the gods
during prayers; also a gift to a child at time of birth. (Andrews’
dict.)
[142] These northern cliffs of Kauai, in olden time were famed as the
scene of Hawaiian pyrotechnics on festive occasions, which consisted of
firebrands of auhau or other very light wood being thrown from their
heights to descend slowly ablaze to the sea at their base; the
lightness of the wood and upward current of wind rendering a slowness
of descent at times as to entirely consume the firebrand in mid air.
This was particularly a sport of Kauai folk, and has occasional
practice in recent years.
[143] The bards evidently liked to picture their alii as of such high
and sacred rank that the sun should not smite them, nor the rain or
wind touch them.
[144] Kahehuna is that portion of Honolulu about the head of Emma
street, where the present Royal School is located.
[145] Nothing small, evidently, about a Hawaiian giant, any more than
there was in the famous clubs of their heroes.
[146] Hau (Paritium tiliaceum).
[147] Koholalele is the name of one of the principal landings on the
Hamakua coast of Hawaii.
[148] Mamane (Sophora chrysophylla), a hard and most durable wood.
[149] Koaie (Acacia koaia), a species of koa, much harder, and a choice
wood for spears, paddles, etc. As a furniture wood it is susceptible of
high polish and takes high rank.
[150] Lehua, one of the varieties of ohia (Metrosideros polymorpha)
whose tassel blossoms in their season afford nectar for the birds and
lei decorations for man and beast.
[151] Puniakaia, coveting fish, or given to fishing proclivities.
[152] Perhaps, Panuhunuhu (Callyodon ahula).
[153] Uhu (Parrot-fish) makaikai, sight-seeing; indicating a roving,
sight-seeing uhu.
[154] Kaalaea, name also of a portion of the Koolau district.
[155] It is quite customary for children to address their parents or
other relatives by name, rather than relationship.
[156] This probably has reference to hookupu, though that custom of
giving gifts had a broader application.
[157] Rather summary punishment for a relative’s insult.
[158] Evidently “yours to command.”
[159] Described as “he hanapilo;” an uncomplimentary term, signifying
putrid or bad-smelling.
[160] Oio, Bone-fish (Albula vulpes).
[161] Keaumiki and Keauka, favoring gods of the wind and tide.
[162] Kou, ancient name for the harbor of Honolulu.
[163] Sleeping Opele.
[164] Pokai (pronounced ko-ka-ee), a place in Waianae.
[165] Anahulu, a ten day period, as we speak of a dozen for twelve.
[166] Another deserting father’s token of identity.
[167] This line is ambiguous.
[168] Olelo pahapaha, the term for this chant is used here in more than
the usual sense of boastful speech, for under such a color is the
cunning plea for food.
[169] While the parents are not mentioned, a rare omission in Hawaiian
story, this family of boys and girls belonged to Piilani and
Laieloheikawai, already given in the story of Umi, Vol. IV, p. 242.
[170] Salted nehu (small fish) is to be understood as pickled, not the
usually dried article.
[171] Makaia, rendered here as insulted, may also be given as having a
grudge, in this case for an injury, which calls for vengeance.
[172] Ahupuaa, a division of land sometimes embodying several ili or
smaller tracts.
[173] Kou (Cordia subcordata), a tree, now rare, furnishing a furniture
wood of high grade from which calabashes and other food utensils were
made.
[174] Hiialo conveys the impression of carrying one in a fondling
manner, as a child in the arms of its mother. Hee, to lift up; alo, the
front, or breast, hence, to carry in the arms and on the bosom.
(Andrews’ Dictionary.)
[175] Milu, god of Hades who dwelt beneath the sea; an ancient chief
noted for his wickedness while on earth. Hawaiian mythology has placed
him lord of the lower regions to whose dominions departed spirits go.
The realm of Milu is generally assigned to the west. (Andrews’
Dictionary.)
[176] Liula koili o Kona; literally, setting twilight of Kona, may be
taken as a complimentary phrase to his lost love of Kona.
[177] To produce the corpse-like odor.
[178] The Hawaiian swing, as throughout Polynesia, was a single rope,
or vine cord, on which was affixed the crosspiece for a seat, not the
loop swing of modern introduction.
[179] The term by which this restoration to life was known by Hawaiians
was kupaku, and several legends are cited as evidence of their belief
therein, notably Eleio, Lohiau, Maluae, Mokulehua, Halemano and others.
[180] Name of the Manoa rain.
[181] Olelo epa; false, deceitful speech.
[182] The valley back of Honolulu, adjoining Nuuanu.
[183] The small valley in Nuuanu back of the Country Club grounds.
[184] Upper Ewa, above Pearl City.
[185] Between Ewa and Waianae; one of the resting places of Lohiau and
Hiiaka on their journey from Kauai to meet Pele.
[186] Lehua, or ohia lehua (Metrosideros polymorpha).
[187] A more literal rendering of this appeal would be: “My husband,
lie with me and if I have been deflowered my death will be a just
penalty, but unless I am found defiled, don’t you kill me.”
[188] This brief version of one of Oahu’s popular legends omits much
attending Kahalaopuna’s recovery and subsequent events wherein judgment
was meted out to her slanderers.
[189] Another Hina story, and the popularity of the name finds its
transmission from mother to daughter, an uncommon practice.
[190] The union of brother and sister for the maintenance of rank was a
recognized custom, being above the law, for it is not shown as
practiced among the common people.
[191] These were all accepted as proofs of recognition by the gods of
the high kapu rank of birth, an alii pio being the highest but one of
the ten grades or ranks of chiefs.
[192] A royal progress in olden time was known by its predominating red
insignia.
[193] Moa, trunk-fish (Ostracion camurum).
[194] The recurrence of the names Olopana and Luukia, and the flood
incident, prominent in the history of Moikeha (Vol. IV, page 156 of
these Memoirs), again illustrates the free use by the bards of popular
characters and plots for repetition in their stories.
[195] Strength, especially if combined with skill, ever called forth
Hawaiian admiration.
[196] Gaining fame fed Kalaepuni’s ambitions for ruling power so that
he sought to remove all likely opponents.
[197] This successor of Umi seems to have lost all his father’s power
and strength of character.
[198] This act, showing courage and skill, has its counterpart in
various traditions. In this case it materially aided his game of bluff.
[199] A story indicative of his great strength, aimed to advance his
fame and interests, and intimidate the king.
[200] This memorial pile of king Umi, on the plateau of central Hawaii
at an elevation of some 5000 feet, is remarkable in several features.
It not only is the sole structure of the kind, of hewn stone, but
isolated from habitations, the purpose or object of which is not fully
known.
[201] A falsehood that Kalaepuni quickly took advantage of, as his
successor.
[202] Evidently a period of quiet meditation induced sober second
thought that called for priestly aid to strengthen the throne.
[203] Well digging was unusual among Hawaiians. Probably the only
instance known up to the dawn of civilization in these islands, was the
attempt by Kamehameha to sink a well near the south point of Hawaii.
[204] Olona, a shrub (Touchardia latifolia) that was cultivated for its
highly prized fiber for twine and fish-nets.
[205] The channel between Maui and Hawaii.
[206] Fate seems to be coming the priest’s way, that should land the
object of his prayers at the place designed for his demise.
[207] Productive valleys near Lahaina, Maui.
[208] Kupala, a vegetable root eaten only in times of great scarcity of
food.
[209] The name indicates the incident, “canoes stuck fast.”
[210] Kalaehina, recognized as possessing great strength, is designated
an aspirant for the kingship of Maui.
[211] A defiant act, desecrating any premises indicated as kapu, or
sacred.
[212] Intimidating his opponents by feats of strength.
[213] Waianapanapa, dazzling water.
[214] Kalaehina becomes king of Maui, as his brother became king of
Hawaii, through the hiding in fear of the rightful rulers.
[215] Kauai was noted for her celebrities, and the fame of her
traditional strong men, her swift runners, her skilled astrologers and
prophets, etc., form the theme of many chants and stories.
[216] King Ola was a ruler of Kauai remembered for his beneficent deeds
for the good of his people, in roads, ditches, etc., and is said to
have built the temple of Hauola in the Waiawa valley to commemorate his
recognition as of royal lineage, for, like Umi of Hawaii, he had to
prove his claim.
[217] It is noticeable in these writings how the sympathies are drawn
on for beauty of face and form.
[218] Kalaehina, in self conceit, evidently rules by might, without
thought of winning his subjects by a considerate course.
[219] The visitor naturally has the sympathy and well wishes of the
residents, whose cause against an overbearing king he voluntarily
espoused.
[220] “Brag is a good dog,” but the bluff to frighten his opponent
failed.
[221] Kapakohana’s success in this close-matched struggle was in being
able to drown his man without himself losing his grip under water. He
perhaps had a diver’s experience, otherwise he took equal chances in
going over the cliff together.
[222] This seems an unusual accepted certificate of death; but
resembles Palila’s act of taking the jawbones of his three warrior
antagonists as his trophies.
[223] Such modesty was deserving of some public recognition by
Kamalalawalu, the restored king.
[224] An olohe was a robber skilled in the lua, able to break one’s
bones in wrestling. They were said to be hairless, and to oil their
bodies to lessen the chances of an opponent’s grip upon them. This one
had the added faculty of cannibalism to his profession.
[225] A case of “discretion” being “the better part of valor.”
[226] To “break bread” with one was said to be a seal of friendship
with some people; it may have been the impression intended in this
case.
[227] Fancy the physical endurance for a fight of eighteen or more
hours continuous, and to be dispatched with a war club in the end!
[228] Eyes were sacrificial offerings rather than shark bait, usually,
and the departure seems strange in this case, seeing the body was
carried to the temple for such purpose.
[229] To turn one’s bones into fish-hooks or other purposes was the
most dreaded insult.
[230] Readers will have noticed in many cases, as in this story, the
name of a person and a place to be the same. Kukuipahu figures in story
as a king of Kohala and proves so in this case.
[231] Kanikaa, Kapunohu’s god in human form.
[232] Game of pahee, glancing a javelin kind of spear over a level
course or track.
[233] The human passions predominate over his claimed god-like powers.
[234] Making the best of a bad defeat. This seems to be the usual
course with not a few legendary contestants.
[235] Weaving nature’s phenomena into local tradition.
[236] A natural act, especially considering the prevailing custom of
all dipping their fingers in the same poi bowl.
[237] Proverbial Hawaiian hospitality seems to have its limitations and
observance of etiquette.
[238] Wiliwili (Erythrina monosperma), a tree of very light, soft wood.
[239] Kukui (Aleurites moluccana), the candle-nut tree, hence its name.
[240] Nothing small about the feats of Hawaiian heroes.
[241] This method of defining a land section, ili aina, has its
counterpart in the story of Umi.
[242] Residents of Kohala speak of the divisions of their district as
inside, the eastern, and outside, the western portion.
[243] Ilima district, probably so called from its drier section
favoring the growth of this popular plant of the Sida genus, with its
orange-yellow blossoms.
[244] This is one way of illustrating the force of air current from a
spear’s flight.
[245] Rather a large number of scalps for one warrior’s belt.
[246] A severe penalty for the breakfast table insult; see application
of note 8.
[247] Ahupuaa, a division or tract of land within a district which
might embrace several ili.
[248] It is difficult to understand the writer’s viewpoint to reconcile
the statement of his hero’s ability to handle a club which required
4000 men to carry it.
[249] Name of the highest mountain peak of the Koolau range.
[250] Kauai’s loftiest mountain.
[251] Niumalu, shaded coconuts would be one definition.
[252] These persons’ names are those of well-known localities in the
Waialua district of Oahu, eastward of the Leilehua plain, at the base
of the Waianae range.
[253] Kukaniloko was the name of the place set apart from the time of
Kapawa as sacred, having special powers or virtues as the birthplace of
the highest kapu chiefs.
[254] Halemano is famed through tradition as the headquarters of a
cannibal chief of ancient time who, with a robber band, waylaid
travelers to feast thereon, and ruled in terror for a season till he
was sought and killed in a struggle by one in revenge for his wanton
deed upon a relative.
[255] Expressions signifying the Hawaiian ideal of physical perfection.
[256] A very liberal supply of favorites, as the dog was to a Hawaiian.
[257] Pele and mahuna were choice scented kapas of Kauai.
[258] Pandanus blossoms, a creamy white.
[259] The blossoms of the lehua are feathery, and make a showy, bright
red garland; a white species also exists. The lehua is Hawaii’s floral
emblem, as the ilima is that of Oahu.
[260] The ouholowai was one of the famed scented kapas of Puna, and
various legends identify it with Laa, now Olaa, as the special product
of that locality. Its two sides were dyed differently.
[261] Pukohukohu was a noni dyed red kapa.
[262] Laenihi, a species of Iniistius.
[263] Dreading the sorcerer priest’s supposed power on possessing the
mauna of a party.
[264] Nawahinemakaikai; literally, sight seeing women.
[265] Koieie, a plaything for floating in the rapids.
[266] Red, to indicate a chief’s distinction.
[267] A crier, kukala, one who proclaimed the orders of the chief; the
ancient method of promulgating royal decrees.
[268] The recognized custom of hookupu.
[269] In accordance with the belief that the king’s demands were to be
complied with in all cases.
[270] Addressing his wife and grandmother, implying they must care for
themselves individually.
[271] Lele, ancient name of Lahaina, Maui.
[272] No refusal to the royal command in this case, as at Oahu.
[273] Maile (Alyxia olivaeformis), a fragrant vine with glossy leaves,
in great favor throughout the islands.
[274] Uu maile, the bruising of the vine to rid it of woodiness and
render it pliant for entwining into strands for wreaths, etc.
[275] Returning to her first love.
[276] The favorite surfing place of the whole district.
[277] Palaholo, an unrecognized plant, probably a running fern.
[278] A favorite poetic expression referring to the various channels
between the islands of the group.
[279] Lauoho, not known as a vegetable, or article of food.
[280] The game of kilu was an evening entertainment in which the
players, men and women equally divided, on two sides, throw an oblong
cut gourd toward a goal for a certain number or prize, striking which
gave the winner the right to choose any one of the opposite in the
assembly as his (or her) companion, or other prior defined wager.
[281] Laka, god of the hula, generally, but here assigned to the
volcano.
[282] Referring to her desertion of him in favor of Hua-a, the king of
Puna.
[283] A section of submerged coast of Puna has a number of its trees
growing in the water.
[284] Mokuola, Coconut Island, fronting the town of Hilo.
[285] Kumukahi, place of sunrise; literally, first foundation.
[286] Implying we are in a strange land, etc.; cold and friendless.
[287] Character of the northern portion of Hilo district.
[288] Recalling incidents of their first home life.
[289] A shore section of Waianae.
[290] That section of Ewa bordering on the western lock of Pearl
Harbor.
[291] Pulee, his eldest sister.
[292] Nahu a kipepa ia, eaten sideways or on the edges.
[293] A game of “heads I win, tails you lose.”
[294] With all Halemano’s pleadings for the return of his lost love he
was unable to secure it when offered.
[295] Or from the table of the king.
[296] Oo (Moho nobilis), the much-prized bird for its feathers for
cloak work and kahilis of the ancient high chiefs.
[297] Kamalalawalu’s reminiscences indicate a warmth of affection hard
to reconcile with her desertion of Halemano, now recalled with self
condemnation as she realizes he is won against his will by a rival
claimant.
[298] Making the most of his freedom by putting a safe distance between
him and his captor.
[299] If this was a concerted step it seems strange they should miss
each other in all their journeyings until reaching Kauai.
[300] The experiences each had undergone had unfitted them for the
mutual love they once enjoyed, which was now only a memory.
[301] A formidable fleet to prepare in less than two months.
[302] Known also as Keawe-kekahi-alii-o-ka-moku;
Kea-we-a-certain-chief-of-the-island.
[303] Keliiokaloa, the son of Umi who succeeded him as ruler of Hawaii.
[304] Known also as Kalapana, a son of Kanipahu.
[305] Konane, the game resembling checkers.
[306] Taking rivals one at a time till but one of eight hundred
remained, without arousing suspicions, must have called for cunning
strategy.
[307] Realizing the selfish, short-sighted policy in the wholesale
slaughter of chiefs he had committed.
[308] Hina-moon-eater.
[309] Kahiki-honua-kele, foreign submerged foundation.
[310] Kaiuli, blue sea.
[311] Kaikea, white sea.
[312] Paoo, a small fish (species of Salarias).
[313] Hina-luai-koa, coral vomiting Hina.
[314] Ulua, a fish of the Carangus species.
[315] Kipapa-lau-ulu. Literally, “paving with breadfruit leaves.”
[316] Iwikuamoo, lit., lizard backbone.
[317] The wauke plant (Broussonetia papyrifera) was cultivated for the
good qualities of its bark for producing the finest kapas.
[318] Kahala, the amber fish, a species of the Seriola.
[319] Mahimahi, dolphin (Coryphaena hippurus).
[320] Aholehole (Kuhlia malo).
[321] Kaneaukai, a popular god of fisher-folk.
[322] A mystic, moving, foreign cloud-land. To the Hawaiian mind, to go
beyond the horizon was to sail into the clouds, lani; lewa, moving;
kahiki, foreign.
[323] Lihue, the uplands of the Waianae side of Wahiawa, Oahu; a name
rarely applied thereto of late years.
[324] Keahumoa was the plain before reaching the Kipapa gulch.
[325] Eyes of the paoo (a small fish of the Salarias species).
[326] The expression of head of a fish, or a pig, or a dog, etc., as
commonly used, implied possession of the whole.
[327] Ulua, Cavalla (Carangus latus).
[328] Referring to his name.
[329] This party is referred to later as Namakaokalani, father of
Namakaokaia.
[330] This outclasses any long-distance throwing of present day
athletes.
[331] Given at the outset as Kauluakahai, the breadfruit of Kahai.
[332] Hanauma Bay, on the eastern side of Coco Head, was a favorite
royal fishing resort.
[333] All localities had a special name for the various winds peculiar
to each.
[334] The momoa of a canoe is the under part of the rear covered
section.
[335] Experts in the lua, or wrestling, by a sudden strangle hold on
their opponent were said to be able to break their bones in mid-air,
ere throwing them to the ground.
[336] The cowrie shells of greatest value to Hawaiians in squid fishing
were those of dark reddish hue, containing the attractive fire, as they
called it, necessary for baiting the octopus.
[337] Old time Hawaiians had nothing they could hold as their own;
everything they possessed was liable to seizure by one or another of
rank above them.
[338] The frequent mention in tradition of these kapas of Olaa indicate
them as treasurable products of high value. The Ouholowai kapa was made
from the bark of the mamaki (Pipturus albidus), dyed differently on its
two sides. The eleuli is described as a perfumed kapa, rarely met with.
[339] Even in ancient Hawaii the principle of setting a thief to catch
a thief was understood and observed.
[340] Lying evidently came easy to this noted thief.
[341] This is considerably over twice the record depth by expert divers
of the present day.
[342] The alleged “honor among thieves” was not a governing principle
in this boy’s character.
[343] An ingenious way of guarding a sacred article, one safeguarding
the other and both insuring protection.
[344] The reason of this strict kapu upon the axe of Umi is not shown,
and is difficult to understand in connection with its limitations,
whether as a weapon or a utensil.
[345] The crier of old time was called kuhaua; another term was kukala,
which, by the former custom of auctions being announced by aid of a red
flag and hand bell, became identified therewith.
[346] Pakaalana was one of the temples made famous in island history as
a place of refuge for windward Hawaii. It was built before the time of
Umi’s grandfather Kiha, and was destroyed by Kaeokulani, king of Kauai,
in 1791.
[347] When it was a recognized right of the king to take whatever he
desired of his subjects’ possessions, there would seem to be little
need for expert thieves in his service, yet even Kamehameha, with all
his good qualities, is said to have had one Kaikioewa as superintendent
of this particular work, at the formation of his government.
[348] Rough treatment for napping after a successful raid.
[349] Many are the shark stories among Hawaiians. All the islands
claimed one or more as the king of their waters, and the more
notoriously ferocious it was, the higher it was esteemed as a god.
[350] Kaialeale, restless sea; sea in great commotion.
[351] The two sticks required to produce fire by friction were the
aunaki that is rubbed into, of soft wood, and aulima, the one held in
the hand. The process, or act of producing fire, was called hia.
[352] Opihi, a limpet (Neritina granosa).
[353] Pahoa, rendered here as wooden knives, was a dagger instrument;
some were of stone.
[354] Kala, surgeon-fish (Acanthurus unicornis).
[355] Uhu, wrasse-fish (Callyodon lineatus).
[356] Palani, surgeon-fish, a species of Hepatus.
[357] Nenue, rudder-fish, a species of Kyphosus.