MEMOIRS
OF THE
BERNICE PAUAHI BISHOP MUSEUM
OF
POLYNESIAN ETHNOLOGY AND NATURAL HISTORY
VOLUME IV
HONOLULU, H. I.
Bishop Museum Press
1916–1917
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
FIRST SERIES
Memoirs of the Bernice Pauahi Bishop Museum
Volume IV
HONOLULU, H. I.
Bishop Museum Press
1916–1917
CONTENTS
PART I.
Preface.
Story of Islands’ Formation and Origin of Race.
CHAPTER PAGE
I. Prefatory Remarks 2
II. Birth of the Islands 6
III. About Wakea 12
IV. Genealogy of the Islands of Hawaii 16
V. Story of Opuukahonua 20
VI. Genealogy of Opuukahonua 24
VII. First Sight of Foreigners 28
Legend of Aukelenuiaiku.
I. Aukele and His Unkind Brethren 32
II. How Aukele Fell into the Pit of Kamooinanea and
Profited Thereby 38
III. Return of Aukele and the Benefits He Received in
Facing Death 42
IV. How Aukele Sailed with His Brothers in Search of Land 46
V. Battle Fought by the Brothers of Aukele and Their
Death 52
VI. How Aukele Got Out of Trouble and Was Rewarded 56
VII. How Aukele Became the Husband of Namakaokahai 62
VIII. How Aukele was Carried off to the Cliff by Halulu 64
IX. How Aukele and Namakaokahai Showed Their Useful Things 68
X. How the Brothers-in-law of Aukele Taught Him to Fly 72
XI. How Namakaokahai Gave Everything to Aukele, and the
Battle Between Kuwahailo and Aukele 74
XII. Relating to Kaumaiilunaoholaniku 80
XIII. How Aukele Went in Search of the Water of Life of Kane 82
XIV. How Aukele Brought Back to Life His Nephew and
Brothers 96
XV. How Namakaokahai Quarreled With Her Cousins Pele and
Hiiaka 102
XVI. Aukele’s Trip to Kuaihelani 108
History of Moikeha.
I. Moikeha, After a Sojourn in Tahiti, Returns to Hawaii 112
II. Moikeha’s Residence on Kauai 118
III. Prophecy in the Presence of Kila, and How
Laamaikahiki Could Be Found 126
IV. Reign of Kila and Jealousy of His Brothers 128
V. How Kila Was Left at Waipio and His Life There 132
VI. Kaialea’s Trip to Waipio and His Meeting with Kila 136
VII. Meeting Between Kaialea and Messengers from His
Mother Hooipoikamalanai 142
VIII. Kila Makes Himself Known to His Relatives 148
IX. Hooipoikamalanai and Sister at Waipio and Their
Return to Kauai 152
X. Story of Olopana and His Wife 154
Legend of Kila.
The Moikeha Family—Kila, the Youngest Son, Favored—Is Sent
to Tahiti to Slay Moikeha’s Enemies—Meets Them and Avenges
His Father’s Wrongs—Succumbs to Luukia 160
PART II.
Story of Umi.
I. Ancestry of Umi 178
II. Birth of Umi 180
III. How Umi Lived in Humble Circumstances 186
IV. Relating to Nunu and Kakohe 190
V. How Umi Became King of Hawaii 204
VI. Relating to the Trip of Umi and His Chiefs Around
Hawaii 210
VII. How Umi and Piikea, the Daughter of Piilani of Maui,
Became United 214
VIII. Succession of Umi 218
IX. Battle Between Umi and the Chiefs of Hilo—His Victory
and the Joining of Hilo 222
X. Umi Conquers Other Districts 226
XI. The Family of Umi—His Beneficent Reign 228
XII. Death of Umi—His Body Taken and Secreted by Koi 232
Kihapiilani.
I. The Piilani Family—Chant of the Maui Chiefs 236
II. Relating to Kihapiilani 242
III. How Umi Made War on Piilani, King of Maui 246
IV. Umi’s Generals, Omaokamau, Koi, Piimaiwaa 248
Story of Lonoikamakahiki.
I. His Early Training 256
II. How Lonoikamakahiki Searched into the Most Useful
Things 262
III. When Lono. First Took Charge of the Government 268
IV. Sailing of Lono. to Oahu—Arrival of Ohaikawiliula—
Lono.’s Contest with Kakuhihewa 274
V. Wager Made by Kakuhihewa Against Lono. 280
VI. Second to Fifth Contests and Arrival of Kaikilani 290
VII. Dispute Between Kakuhihewa and Lono. About Hauna 308
VIII. How Lono Revealed the Bones of Chiefs Slain by
Keawenuiaumi 314
IX. The Battles of Lono. 322
X. Defeat of Kanaloakuakawaiea and Rebels: Lono.’s
Victory 326
XI. Departure of Lono. for Maui to Visit Kamalalawalu 330
XII. Return of Kauhipaewa to Hawaii—Kamalalawalu Sails for
Hawaii 338
XIII. Battle at Waimea—Conquest by Lono.—Defeat and Death
of Kamalalawalu 342
XIV. Reformation of Government—Lono. Sails for Kauai and
Is Deserted 350
XV. Kapaihiahilina Appointed Premier—Intrigue for His
Downfall—His Affectionate Farewell 354
XVI. Departure of Kapaihiahilina—Lono. Seeks, Finds and
Reinstates Him—Destruction of Conspirators 358
History of Kualii.
I. Kualii’s Character and Doings 364
II. Song of Kualii, the Chant as Repeated by Kapaahulani 370
Supplementary Chant for Kualii 394
III. Kapaahulani and His Brother Kamakaaulani 402
IV. Genealogical Tree of Kualii from Kane to Wakea 404
V. Battles of Kualii and the Battle Grounds 406
VI. Relating to Kualii’s Trip to Hawaii 416
VII. Kualii’s Return to Oahu from Molokai 422
VIII. Battle Fought by Kualii at Kalakoa 426
IX. Supplementary 432
PART III.
Legend of Kana and Niheu 436
Kaumaielieli, Double Canoe of Kana 438
Dream of Moi, the Priest 442
Niheu and the Haupu Hill 446
Story of Pikoiakaalala 450
Legend of Kalelealuaka and Keinohoomanawanui 464
How they were sent for and taken to King Kakuhihewa 466
Legend of Pumaia 470
Legend of Hanaaumoe 476
Legend of Eleio 482
Relating to Kaululaau 486
Legend of Nihooleki 488
Legend of Kepakailiula 498
Legend of Wahanui 516
Legend of Kaulu 522
Legend of Hoamakeikikula 532
Legend of Kapuaokaoheloai 540
Legend of Kalanimanuia 548
Legend of Kawaunuiaola 552
Legend of Aiai 554
Legend of Pupualenalena 558
Legend of Kaulanapokii 560
Legend of Pupuhuluena 570
Legend of Kaipalaoa, the Hoopapa Youngster 574
Commencement of Contest of Wits 576
Legend of Laukiamanuikahiki 596
PREFACE.
After many years of collecting the antiquarian and traditional lore of
the Polynesian Race in general, with the object of identifying the
origin and migrations of the Hawaiians in particular, which formed the
basis of his scholarly work on that subject, Abraham Fornander, with a
corps of native helpers of known ability (notably S. M. Kamakau, the
historian; J. Kepilino, and S. N. Haleole), gathered from among the
people throughout the group a most valuable collection of material
covering Hawaiian mythology, traditions, meles and genealogies.
Following his death in 1887, after a residence in the land of his
adoption of forty-five years, this collection of manuscripts was
purchased from his estate for preservation by the late Charles R.
Bishop, and later was turned over by him to the Trustees of the Bernice
P. Bishop Museum.
Upon examination and translation of the various papers comprising the
collection, the Trustees decided to share this treasure with the
reading public by issuing it, in several series, among the Memoirs of
the Museum. Most of the translation was completed under the late Dr. W.
D. Alexander’s supervision. Following his death it devolves upon
another to carry out the desires of the Trustees in its revision and
editing for publication. In doing so several amendments and extensions
are embodied, but only such changes as the collector himself would
doubtless have made had its preparation for the press passed through
his experienced and painstaking hands, with the view of preserving it
as “The Fornander Collection” of antiquities, traditions, legends,
genealogies and meles of Hawaii. The order in which they were designed
by him is observed, except in the enlargement of this first series to
embrace the historic traditional papers in relatively chronological
order. The rest of the series comprises the legendary, antiquarian and
miscellaneous papers and meles.
This collection of Hawaiian folk-lore was gathered, as stated, some
forty or more years ago. Several of the papers have been published in
the native press, and a few, from translations which have appeared,
will be found familiar to English readers, but by far the largest part
comes to the reading public, Hawaiians and foreigners, for the first
time; issued as Hawaiian literature, simply, irrespective of variance
in writers, or inaccuracy in historic narrations. Although some of
these papers are lengthy, yet if any demerit is to be ascribed to the
collection, it likely would be due to incompleteness, or brevity,
rather than to undue extension—a fault that has of late years come into
vogue in Hawaiian story-writing. Nor could these tales be secured from
original sources today. The bards, or haku mele, and chanters have
passed away, and even those capable of interpreting the mele and
antiquarian subjects are few. Therefore, the preservation by
publication of this collection in the vernacular, with translations
thereof, will increase not only its literary interest, but will add to
its scientific value, while the notes accompanying the English version
will aid the reader in the interpretation of ancient Hawaiian thought
and customs.
Thos. G. Thrum, Editor.
STORY OF THE FORMATION OF THESE ISLANDS AND ORIGIN OF THIS RACE.
CHAPTER I.
PREFATORY REMARKS.
There are twelve islands in this group and they are situated in the
Pacific Ocean to the north of the Equator and between latitude 18° 54′
and 22° 17′, in west longitude 154° 54′. The wise people are not all
agreed as to the origin of these islands, and some have thought that
they appeared or grew up from the sea. But according to the history of
Hawaii, the ideas of the learned historians were entirely different
from that theory. According to the traditions of Wakea [1] and his wife
Papa, these islands were the real children of this pair, being born of
Papa and having Wakea for their father. Hawaii was the first child of
Papa and Wakea, and some time afterwards Maui was born, and in this
manner there were successive births of eleven islands. But Kahoolawe
was not born of Papa and Wakea, but according to the tradition or
legend of Haumea, Hina [2] was the one who gave birth to this island
and it was called Kahoolawe.
In the tradition of Opuukahonua [3] it is therein claimed that the
island of Hawaii was found by a fisherman, and that Opuukahonua was the
progenitor of this race; and this is the story as told by the historian
named Kahakuikamoana, one of the famous men belonging to the order of
priesthood. It is handed down in mele or poetic form:
Then arose Hawaiinuiakea, 1
Arose from inside, from the inner darkness.
Then appeared the island, the land,
The row of islands of Nuumea,
The group of islands on the borders of Tahiti.
Maui was born an island, a land, 2
A dwelling place for the children of Kamalalawalu.
Kuluwaiea of Haumea as the husband, 3
Of Hinanuiakalana as the wife
Was born Molokai, a god, a priest,
The first morning light [4] from Nuumea.
Here stands the king, the heavenly one, [5] 4
The life-giving water-drops, from Tahiti.
Lanai was found, an adopted child.
It was Keaukanai who had married, 5
Had married with Walinuu from Holani,
The sacred albino [6] of Uluhina.
Kahoolawe was born, a foundling. [7]
Uluhina then was called upon, 6
The navel of the little one was cut,
The afterbirth of the child that was thrown
Into the folds of the rolling surf,
The froth of the heaving sea,
Then was found the loin cloth for the child.
Molokini the island
Is the navel string, the island is the navel string.
Now stands forth Ahukinialaa, 7
A chief from the foreign land,
From the gills of the fish,
From the overwhelming billows of Halehalekalani.
Then was born Oahu, a wohi, [8]
A wohi through Ahukinialaa.
From Laakapu, who was the man, 8
From Laamealaakona a woman
Who sickened of the child conception,
Who sickened carrying the chief Nuupoki,
At the sacred temple of Nonea
During the lightning in the sacred night of Makalii. [9]
Then was born Kauai, a chief, a prince, a kingly scion
Of the chiefly cluster belonging to Hawaii;
Hawaii the foremost head of the islands
That was spread out by Kalani. [10] 9
The ships sailed freely to Holani,
To the sacred precincts of freedom.
Stand firm for the land of Kane Kanaloa,
The barbed spear from Polapola,
That pricked and uplifted Wanalia.
Wanalia was the man 10
And Hanalaa was the woman,
Of them was born Niihau, a land, an island,
A land at the roots, [11] the stem of the land.
There were three children among them,
Born in the same day,
Niihau, Kaula, ending with Nihoa.
The mother then conceived no more,
No island appeared afterwards.
It is Kalani who consecrates the islands, 11
Exalted in Nuumea
Among the royal cluster of Kaialea.
It is the conqueror [12] who governs the islands.
The thirds were joined together by Kalani; [13]
Hilo, and Puna, and Kau were thrown in.
Kalani stands forth with the priest
And inspected Maui of Kama. [14]
It was not long when he circuited the island
Through the support given by Kalanimakahakona,
The young brave that was foremost and highest,
The great soldier of victories,
The one who conquered Oahu,
And the islands heard to their ends
To the relief of Kauai through peace.
All the islands were circled by Kalani,
By Kalanialonoapii, [15]
From the royal stem of Haloa.
Then Hawaii the island became prominent;
Became prominent and victorious.
[NOT FINISHED [16]]
According to this song (or mele) composed by Kahakuikamoana the
historical legend of the derivation of these islands is explained, and
it seems it was from Tahiti that the first people of this race came,
but it is not made plain by the lines of this song how the race spread
throughout the group. It is only the birth of the islands that is
referred to and made plain by this history, tradition or recital of
events, and it is well to look at the genealogy of the islands and see
how they (the islands) became land according to the setting of
historical events shown in the following chapter.
CHAPTER II.
According to this tradition Hawaii just rose up from the ocean,
together with the group of islands of Tahiti, and it would seem the
Tahitian Islands were the first group in this Pacific Ocean, and Hawaii
was of a later appearance, as shown by the lines in the mele composed
by Kahakuikamoana running thus:
“Now cometh forth Hawaiinuiakea,
Appeareth out of darkness.
An island, a land is born,
The row of islands from Nuumea;
The group of islands at the borders of Tahiti.”
According to these lines of the song the origin of Hawaii is made clear
and it would seem it arose from the ocean, which theory would agree
with that of some of the scientific discoveries of the present day, and
such is the belief of travelers.
In looking to ascertain the origin of Maui it would seem that it was
the same as Hawaii’s, just appearing from out of the sea, and here are
some of the lines of the mele composed by Kahakuikamoana before
mentioned in Chapter I touching on that subject:
“Maui was born an island, a land,
A dwelling place for the children of Kamalalawalu.”
As for Molokai the birth of that island is referred to in the lines of
the same song in this wise:
“It was Kuluwaiea of Haumea who was husband,
It was Hinanuialana the wife,
Then was born Molokai, a god, a priest,
A yellow flower [17] from Nuumea.”
It would seem that Kuluwaiea was a husband of Haumea, [18] but went
after Hinanuialana who conceived Molokai, a god and priest.
As to the tradition in regard to Lanai, it is not stated where it
appeared from, but it is told in the tradition that Lanai was a foster
child. That is clearly shown in the mele of Kahakuikamoana in the
fourth verse reading thus:
“Here stands the king, the heavenly one,
The life-giving water-drops, from Tahiti.
Lanai was found an adopted child.”
But in the tradition regarding Kahoolawe its origin is assured, it was
born a foundling. Because Keaukanai was the man, he married with
Walinuu, a woman from Holani, and Kahoolawe was the offspring of that
union. And this is the way the mele runs in the fifth verse:
“Keaukanai is the one who married,
Married with Walinuu from Holani,
The sacred semen [19] of Uluhina.
Kahoolawe was born a foundling.”
This is the strange thing in the tradition of Kahoolawe, it would seem
Keaukanai belonged to Hawaii nei, and Walinuu came from Holani. In the
traditions of Molokini it is said, it was from the loin cloth of
Uluhina, a very high chief. He was a chief who cut the navel of new
born babes. And this is the legend concerning Molokini: “When Walinuu
gave birth to Kahoolawe Uluhina was called upon to come and cut the
navel of the child Kahoolawe, and when he came and had cut the navel he
took the placenta and girt it on as a loin cloth. He then threw it into
the sea and Molokini arose formed from the afterbirth of Kahoolawe and
the loin cloth of Uluhina,” the very name Molokini being a contraction
of the words malo and Uluhina and should read this way in the song,
verse 6:
“Uluhina then was called upon,
The navel of the little one was cut,
The afterbirth of the child that was thrown
Into the folds of the rolling surf;
The froth of the heaving sea,
Then was found the loin cloth for the child.
Molokini the island
Is the navel string,
The island is a navel string.”
In the tradition of Oahu, it is said Oahu was a very high chief, a
prince of the blood, born of Ahukini-a-Laa and Laamea-laakona, and this
is how it reads in verse 7:
“Now stands forth Ahukini-a-Laa,
A chief from the foreign land;
From the gills [20] of the fish;
From the overwhelming billows of Halehalekalani.
Then was born Oahu, a wohi,
A wohi through Ahukinialaa
By Laamealaakona, the wife.”
In the tradition of Kauai, it is said Oahu and Kauai had one mother and
had different fathers. Because Ahukinialaa lived with Laamealaakona and
Oahu was born a wohi, then Laakapu lived with Laamealaakona and Kauai
was born and this is how the legend runs: When Laamealaakona first had
the child-sickness when conceiving Kauai, she was in the sacred house
in the enclosure of the heiau (temple) of Nonea, and on a day of the
month of Makalii, the day in which the lightnings flashed around this
heiau, that was the day Kauai was born, and this is the king who united
with the royal line of Hawaii. And this is how the legend runs in the
part concerning Kauai in the mele commencing with verse 8:
“From Laakapu who was a man,
From Laamealaakona a woman
Who sickened of the child conception,
Who sickened carrying the chief Nuupoki
At the sacred temple of Nonea
During the lightning on the sacred night of Makalii.
Then was born Kauai, a chief, a prince, a kingly scion,
Of the chiefly cluster belonging to Hawaii;
The foremost head of all the islands.”
So in looking over the histories of Oahu and Kauai, it is true, it
seems as if they had one mother, for the voice indicates the
resemblance.
In the traditions of Niihau, Kaula and Nihoa, they had the same
parents, because Wanalia was the husband who lived with Hanalaa, a
woman, and to them was born Niihau, Kaula and Nihoa. They were
triplets, and with them the mother became barren. No islands were born
afterwards. And the mele composed by Kahakuikamoana should read like
this, in verse 10:
“Wanalia was the man
And Hanalaa was the woman;
Of them was born Niihau, a land, an island.
There were three children of them
Born in the same day;
Niihau, Kaula, ending with Nihoa.
The mother then conceived no more,
No other island appeared afterwards.”
In looking for stories of these islands it is shown in that mele
composed by the great historian, one of the chiefs’ most renowned
historians of Hawaii nei. But we cannot certify to the absolute truth
of the story; there are several other stories very much like these, but
which one is the real truth it is hard to tell. In the story or
tradition of Wakea the origin of these islands is plainly told, and
there are also meles reciting the doings of Wakea with regard to the
peopling of these islands. One of the songs was composed by Pakui, [21]
a historian and a famous composer of songs, and he was classed among
the high priests of the order of priesthood.
In the tradition of Opuukahonua it is told in that story that they were
the progenitors of Hawaii nei. There were twenty-four generations
before Wakea, and as there were seventy-five generations from the time
of Wakea would make ninety-nine generations from Opuukahonua to that of
Kamehameha, therefore, till the reign of Kamehameha IV makes one
hundred and one generations.
CHAPTER III.
ABOUT WAKEA.
In the tradition of Wakea it has been generally stated that they were
the first parents of these lands, and that it was by them that the
people were propagated, and that they were the ancestors of the chiefs
of these islands. It is told in the history of Wakea and his wife Papa
that these islands were born from them. And some of the historians
believed that these islands were really made and put together by the
hands of Wakea. But one of the priests, called Pakui, who was a great
historian of Kamehameha’s time and a lineal descendant of historians
from the very darkest ages, says “these islands were really born.” And
this is how he composed his mele reciting the events which gave birth
to these islands:
THE SONG OF PAKUI.
Wakea Kahiko Luamea, [22]
Papa that gives birth to islands was the wife,
Tahiti of the rising and Tahiti of the setting sun was born, [23]
Was born the foundation stones,
Was born the heavenly stones, 5
Was born Hawaii;
The first-born island,
Their first-born child
Of Wakea together with Kane
And Papa of Walinuu the wife. 10
Papa conceived an island,
Was sick of child-sickness with Maui.
Then was born Mauiloa, an island;
Was born with a heavenly front.
A heavenly beauty, heavenly beauty, 15
Was caught in the kapa of waving leaves. [24]
Mololani was a great one to Ku, to Lono,
To Kane, and also to Kanaloa.
Was born during the sacred pains. [25]
Papa was prostrated with Kanaloa, an island, 20
Who was born as a birdling; [26] as a porpoise;
A child that Papa gave birth to,
Then Papa left and went back to Tahiti,
Went back to Tahiti at Kapakapakaua.
Wakea then slept with Kaula wahine 25
And Lanai Kaula was born,
The first-born child of that wife.
Then Wakea turned around and found Hina,
Hina was found as a wife for Wakea,
Hina conceived Molokai, an island; 30
Hina’s Molokai is an island child.
The plover Laukaula told the tale
That Wakea had slept with a woman.
Fierce and fiery was the anger of Papa.
Papa came back from within Tahiti; 35
Was angry and jealous of her rivals;
Was wild and bad-tempered toward her husband, Wakea,
And slept with Lua for a new husband.
Oahu-a-Lua was born,
Oahu-a-Lua, an island child; 40
A child of Lua’s leaf-opening days. [27]
Went back and lived with Wakea.
Papa was restless with child-sickness,
Papa conceived the island of Kauai
And gave birth to Kamawaelualanimoku. [28] 45
Niihau is the last droppings;
Lehua was a border,
And Kaula the closing one
For the low coral islands;
The low white-marked isles of Lono, 50
The Lord Lono of Kapumaeolani. [29]
The rain dispelling conch [30] of Holani,
The big-rain dispelling conch of Kahaimakana.
It was the second lordly child, Kaponianai,
From the I, the sacred I [31] of Kaponialamea. 55
The dark dye, blue dye, the black dye, [32]
The anointed; the anointed destined to war;
That is Papa-a. Papa-a.
Hoohokukalani,
The high chiefess, Hoohokukalani, [33] 60
The chiefess of the loud voice,
Reverberating, crackling, sharpened.
That is modified and pared down
As leaves which are worn to thinness.
Wakea was the resemblance, 65
It was Haloa [34] that was theirs,
It was Piimai, Wailoa, and Kakaihili [35]
That was settled by the royal owl,
The owl of the still eyes [36]
That sails on the beach and to windward 70
As a kite of the sacred chief
That was folded and united in the same wohi
That was Ahukaiolaa and was Laa- -a-.
Laamaikahiki was the chief.
Then Ahukinialaa, 75
Kukonaalaa,
And the parent Laulialaa;
The triplets of Laamaikahiki
The sacred first-born of Laa
Who were born on the same day. 80
The birth-water broke, gushed forth with the birth showing.
The navel is Ahulumai,
The royal navel,
The very innermost royal heated navel. [37]
The offspring of Kalani, the heavenly one, 85
Was Puaakahuoi,
Kamalea and Makahiko of Piliwale,
Kamaiolena, Kahaloalena,
Halolenaula, Kalanimanuia,
The highly praised one of Manuia. 90
The yellow dog that was reddened
To beget full friendship,
That is Kaunui of Kanehoalani.
This is the water-gourd of Hoalani,
It is Kaeho Kumanawa 95
At the liver near the chest bone,
The changing thought [38]
That controls the muscles of the eye
Which is uncovered and unties the knot.
The floating flower on the royal platform. 100
I am Kapuakahi [39] Kuaana from Kane,
The wife who lived with Iwikauikaua [40]
Who begat Kaneikauauwilani,
The crest-breaking surf
That breaks double; [41] 105
The high-combing wave that broke over the royal foam,
The broken waves that suck and draw towards the deep,
That twisted and absorbed Liloa,
The one of the royal belt:
Liloa of Paakaalana, the adept in heavenly lore. 110
The royal offspring was Hakau.
The message that was shot outside was
The sounding conch that disputes the claims of Umi,
Which was a bravado of Umi’s at the royal precincts. [42]
The great precinct of Mako 115
Of Makakaualii, the heavenly chief;
The rift in the heavenly depths,
The white thunder clap of Kapaikauanalulu.
The water-stone of Hina of the sounding drops,
The very topmost sprouting leaves of the heavenly bud. 120
From thence sprang Kuauwa, [43] a chiefly branch,
Kamehameha that stands alone at Kawaluna.
The lower step, the highest step at Hakawili
That is heavy and burdened by the kapus.
The sacred sweat from Maheha, [44] 125
The black lips that Hakau hung up on Hawaii.
These lines seem to explain how these islands were sprung from Wakea
and Papa, according to the knowledge or belief held by Pakui, the
composer of these songs. He was a priest and a historian belonging to
the board of historians and genealogist of the order of the priesthood.
But in looking at Chapter I of this story the ideas of the historian
are very similar in regard to the birth or appearance of these islands.
Also in the song composed by Pakui in his capacity as a prophet and
historian, as seen in this chapter, but it will be well to note the
setting of the genealogy from the time of Wakea, as shown in the
following chapter.
CHAPTER IV.
THE SETTING OF THE GENEALOGY OF THE ISLANDS OF HAWAII NEI FROM THE TIME
OF WAKEA.
In this chapter it seems it was the heavens that was first created and
the earth afterwards, and thus read the lines of the song composed by
Pakui in Chapter III:
“Wakea was the old one of Luamea, and Papa giving birth to islands
was the wife.
Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was
born,
The foundation stones were born
And also the stones of heaven.” [45]
Therefore these were the first products of the union of Wakea and Papa;
Hawaii was born afterwards, as told here below:
“Wakea lived with Papa and five children were born to them:
First, Tahiti-ku (standing or rising Tahiti);
Second, Tahiti-moe (setting or lying down Tahiti);
Third, the foundation stones;
Fourth, the stones of heaven;
Fifth, Hawaii.
Wakea was the husband, Papa the wife, } of Maui.
Kane was the husband, Walinuu the wife, }
Wakea lived with Papa; offsprings were Kane and Kanaloa.”
After the birth of these different children Papa went back to Tahiti
and Wakea lived wifeless. Therefore Wakea took unto himself Kaulawahine
who as a result gave birth to Lanai Kaula. Lanai was afterwards
adopted. And thus runs the genealogy:
HUSBAND. WIFE. CHILD.
Wakea the husband of Kaulawahine, Lanai was the child.
Wakea the husband of Hina, Molokai was the child.
Thus Wakea had two island children with his new wives. On Papa’s return
from Tahiti she heard of Wakea’s escapades with the new wives and got
jealous of them and was also angry at her husband, Wakea. Therefore
Papa took Lua for a husband and they had for a child Oahu, known as
Oahualua. Papa went back to her first husband Wakea, and gave birth to
Kamawaelualanimoku, Niihau, Kaula, and also Lehua. They had four
children after their reconciliation, and the genealogy reads as
follows, according to Pakui’s chant, Chapter III:
“Papa left and went back to Tahiti,
Went back to Tahiti at Kapakapakaua.
Wakea then slept with Kaulawahine,
Lanaiakaula was born,
A first-born child of that wife.
Wakea then turned around and found Hina,
Molokai an island was born,
Hina’s Molokai is an island child,
The plover Laukaula told the tale
That Wakea had slept with a woman,
Fierce and fiery was the anger of Papa.
Papa came back from within Tahiti;
Was angry and jealous of her rivals;
Was wild and displeased towards her husband, Wakea,
And slept with Lua for a new husband.
Oahualua was born, an island,
A child of Lua’s leaf-opening days.
Papa then went back and lived with Wakea,
Papa was restless with child sickness,
Papa conceived the island of Kauai,
And gave birth to Kamawaelualanimoku.
Niihau was only the droppings,
Lehua was a border,
And Kaula the closing one.”
And this is the way the genealogy should be set of the children Papa
had with Wakea after the reconciliation: Wakea lived again with Papa,
and was born to them Kauai, Kamawaelualanimoku, Niihau, Lehua, and
Kaula. With these children Papa ceased giving birth to islands
according to the previous historian; but according to the accounts of
Kamahualele, another great prophet and historian, he gives the
following version: Moikeha left Tahiti and came here on account of
Luukia, his concubine, becoming crazy on account of Mua’s false tale of
Moikeha’s unfaithfulness. When Moikeha heard that wrong had been done
him he left Tahiti and sailed to Hawaii, and as his canoes approached
the beach at Hilo Kamahualele stood up on the cross-boards of the canoe
and chanted the following mele in honor of his chief:
Here is Hawaii, an island, a man,
Hawaii is a man,
A man is Hawaii,
A child of Tahiti,
A royal flower from Kapaahu.
From Moaulanuiakea Kanaloa,
A grandchild of Kahiko and Kapulanakehau.
It was Papa who begat him,
The daughter of Kukalauiehu and Kahakauakoko.
The scattered islands are in a row;
Placed evenly from east to west;
Spread evenly is the land in a row,
And joined on to Holani.
Kaialea the seer went round the land,
Separated Nuuhiwa, [46] landed on Polapola. [47]
Kahiko is the root of the land
Who divided and separated the islands.
Broken is the fish-line of Kahai,
That was cut by Kukanaloa.
Broken into pieces were the lands, the islands,
Cut by the sacred knife of Kanaloa
Of Haumea, bird of Kahikele.
Moikeha is the chief who is to reside;
My chief will reside on Hawaii.
Life, life, O buoyant life!
The chief and the priest shall live;
Dwell on Hawaii and be at rest,
And attain to old age on Kauai.
Kauai is the island,
Moikeha is the chief.
According to this chant of Kamahualele, Wakea and his wife were not the
original progenitors of Hawaii nei, and here is this also: it seems
from this account that the people came from Tahiti to people these
islands as stated in the mele chanted by Kamahualele from the
cross-board of the canoe recited above.
CHAPTER V.
THE STORY OF OPUUKAHONUA.
It is told in the genealogy of Opuukahonua that they were the royal
parents or ancestors of these islands, and that there were ninety-five
generations from him to Kamehameha the Great. And they were found or
obtained by the fishing of Kapuheeuanui, and thus runs the tale: When
Kapuheeuanui let down his fishing line into the sea from Kapaahu his
line caught something that he thought was a fish and drew the line onto
the canoe when, behold, it was a piece of coral. The priest
Laulialamakua came along as Kapuheeuanui was disentangling his line
from the coral and preparing to throw it away. Then the priest spoke to
him, “Eh! Don’t throw away that piece of coral, for that is a chief, a
foreteller of events. Go thou and look for a pig and appease the god,
and after prayer call its name Hawaiiloa, then throw it back into the
sea, and it will grow up into an island.” Kapuheeuanui obeyed the
instructions of the priest. The next day Kapuheeuanui went fishing
again and his line was again caught by a coral. This time he bethought
himself of what the priest had said and took the coral to him, and the
priest said to him, “That is a man, a chief; call his name Mauiloa.” He
did so and then threw the coral back into the sea. On the third day of
Kapuheeuanui’s fishing his line was again entangled on a coral, making
the third piece of coral brought to the surface by his line, and, as he
had done before after freeing it from his line, took it to the priest.
The latter on beholding this coral exclaimed, “That is a man, a wohi, a
chief from the sacred air; call his name Oahunuialaa.” [48]
Kapuheeuanui continued fishing and always took to the priest the corals
he caught on his line, who named them and ordered him to go through the
same process of deifying them, or rather offering sacrifices to them,
until all the islands now comprising the group were successively raised
as corals. And thus, according to this tale, the islands of this group
grew up from pieces of coral. But then, this is only a tale, and this
is how one can ascertain the truth that these islands of Hawaii nei
really did grow from corals.
This is how the song runs that Makuakaumana [49] chanted at Tahiti,
when he and Paao went to get a new chief for Hawaii nei, because all
the old chiefs of Hawaii had sinned, Kapawa [50] being the king of
Hawaii at that time, he being of the fortieth generation from the time
of Opuukahonua. When Makuakaumana and company were nearing the beach in
the harbor of Moaulanuiakea [51] then Makuakaumana chanted to
Lonokaeho, the priest of that place:
O Lono, O Lono, listen, O Lonokaeho!
Lonokulani, [52] chief of Kauluonana, [53]
Here are the canoes, get on board,
Come along and dwell in Hawaii-with-the-green-back, [54]
A land that was found in the ocean,
That was thrown up from the sea,
From the very depths of Kanaloa,
The white coral in the watery caves
That was caught on the hook of the fisherman;
The great fisherman of Kapaahu,
The great fisherman Kapuheeuanui.
The canoes touch the shore, come on board,
Sail to Hawaii, an island,
An island is Hawaii;
An island is Hawaii for Lonokaeho to dwell on.
When the canoes were beached, Paao told Lonokaeho he was wanted to go
to Hawaii to be its ruler. When Lonokaeho heard this from Paao he said
to him, “I will not go there, but I will send Pili and he shall eat of
Hawaii. He shall be the chief to go together with you, and you must be
the priest.” And that is how Pili came to come here. It is so told in
the history of Paao. But we must also examine the genealogy of chiefs
from Opuukahonua to Wakea as is set forth in Chapter VI.
CHAPTER VI.
In the genealogical tree of Opuukahonua it is not stated who his
parents were, but, it is stated in the genealogy of Kualii, that
Opuukahonua came from Tahiti to live in Hawaii when these islands were
inhabited by human beings. Opuukahonua came with his two younger
brothers Lolomu and Mihi and one woman, Lana, and they became the
progenitors of the people of Hawaii nei, and this is how they
increased:
THE GENEALOGY OF OPUUKAHONUA.
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Opuukahonua. } { Kanananuikumamao (k).
Lolomu. } Lana. { Ohikimakaloa (w).
Mihi. } { Hekilikaaka (k).
{ Nakolowailani (k).
Hekilikaaka. Ohikimakaloa. { Ahulukaaala (w).
Mihi. Ahulukaaala. Kapuaululana.
Kapuaululana. Holani. Kekamaluahaku.
Kekamaluahaku. Laamea. Lanipipili.
Lanipipili. {Laakeakapu. Lanioaka.
{Hinaimanau. Laakealaakona.
Laakealaakona. Kamaleilani. Haulanuiakea.
Haulanuiakea. Manau. Kahaloalena.
Kahaloalena. Laumaewa. Kahaloalenaula.
Laakealaakona. Laumaewa. Kamaiolena.
{Kanehoalani. Kaiwilaniolua.
Kahalolenaula. {Hinakului. Kapumaweolani.
{Kaihikapualamea. Kukonalaa.
Kaiwilaniolua. Kanehoalani. Kalaniwahine.
Kapumaweolani. Haweaoku. Manuiakane.
Kukonalaa. Kaenakulani. Kalanipaumako.
Pili. } { Kamakahiwa.
Kalaniwahine. } Malela. { Makakaile.
} { Makakailenuiaola.
Kamakahiwa. Loe. Kikenuiaewa.
Makakaile. Paweo. Kalanimanuia.
Makakailenuiaola. } { Kahiko.
Kikenuiaewa. } Ewa. { Kupulanakehau (w).
Kalanimanuia. } { Kukalaniehu.
} { Kahakauakoko.
Kahiko. Kapulanakehau. Wakea.
Kukalaniehu. Kahakauakoko. Papa (w).
Wakea. {Papa. Hoohokukalani.
{Hoohokukalani. Haloa.
Haloa. Hinamanouluae. Waia.
Waia. Huhune. Hinanalo.
Hinanalo. Haumu. Nanakehili.
Nanakehili. Haulani. Wailoa.
Wailoa. Hikawaopuaianea. Kio.
Kio. Kamole. Ole.
Ole. Hai. Pupue.
Pupue. Kamahele. Manaku.
Manaku. Hikohaale. Kahiko.
Kahiko. Kaae. Luanui.
Luanui. Kawaamaukele. Kii.
Kii. Hinakoula. { Ulu.
{ Nanaulu.
Nanaulu. Ulukou. Nanamea.
{ Nana.
Ulu. Kapunui. { Kapulani.
{ Nanaiea.
Nanaiea. Kahaumokuleia. Nanailani.
Nanailani. Hinakinau. Waikulani.
Waikulani. Kekauilani. Kuheleimoana.
Kuheleimoana. Mapunaiaala. Konohiki.
Konohiki. Hikaululena. Wawena.
Wawena. Hinamahuia. Akalana.
{ Mauimua.
Akalana. Hinakawea. { Mauihope.
{ Mauikiikii.
{ Mauiakalana.
Mauiakalana. Hinakealohaila. Nanamaoa.
Nanamaoa. Hinaikapaekua. Nanakulei.
Nanakulei. Kahaukuhonua. Nanakaoko.
Nanakaoko. Kohikohiokalani. Heleipawa.
Heleipawa. Kookookumaikalani. Hulumalailani.
Hulumalailani. Hinamaikalani. Aikane.
Aikane. Hinahanaiakamalama. { Puna.
{ Hema.
Puna. Hainalau. Ua.
Hema. Ulamahahoa. Kahai.
Kahai. Hinauluohia. Wahieloa.
Wahieloa. Koolaukahili. Laka.
Laka. Hikawaolena. Luanuu.
Luanuu. Kapokulaiula. Kamea.
Kamea. Popomaili. Pohukaina.
Pohukaina. Huahuakapalei. Hua.
Hua. Hikimolulolea. Pau.
Pau. Kapohaakia. Huanuiikalalailai.
Huanuiikalalailai. { Kapoea. Paumakua.
{ Molehai. Kuhelani.
Paumakua. Manokalililani. Haho.
Haho. Kauilaianapa. Palena.
Palena. Hikawainui. { Hanalaanui.
{ Hanalaaiki.
Hanalaanui. Mahuia. Lanaakawai.
Lanaakawai. Kalohialiiokawai. Laau.
Laau. Kukamolimolialoha. Pili.
Pili. Hinaauaku. Koa.
Koa. Hinaaumai. Ole.
Ole. Hinamailelii. Kukohu.
Kukohu. Hinakeuki. Kaniuhi.
Kaniuhi. Hiliamakani. Kanipahu.
{ Hualani. Kalahumoku.
Kanipahu. { Alaikaaukoko. Kalapana.
Kalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou.
Kahiamoeleaikaaikupou. Kapohakauluhailaa. Kalaunuiohua.
Kalaunuiohua. Kaheka. Kuaiwa.
{ Kahoukapu.
Kuaiwa. Kumuleilani. { Hukulani.
{ Manauea.
Kahoukapu. Laakapu. Kauholanuimahu.
Kauholanuimahu. Neula. Kiha.
Kiha. Waoilea. Liloa.
{ Pinea. Hakau.
Liloa. { Akahiakuleana. Umi.
{ Kulamea. Kapunanahuanuiaumi.
{ Makaalua. Nohowaaumi.
{ { Kealiiokalaloa.
Umi. { Kapukini. { Kapulani.
{ { Keawenuiaumi.
{
{ Piikea. { Aihakoko.
{ { Kumalae.
Kealiiokalaloa. Makuahineopalaka. Kukailani.
Kukailani. Kaohukiokalani. { Kaikilani.
{ Makakaualii.
Makakaualii. Kapukamola. Iwikauikaua.
Keawenuiaumi. Koihalawai. Kanaloakuaana.
{ Kealiiokalani.
Kanaloakuaana. Kaikilani. { Keakealanikane.
{ Kalanioumi.
Keakealanikane. Keliiokalani. Keakamahana.
Iwikauikaua. Keakamahana. Keakealani.
Kanaloakapulehu. Keakealani. Keawe.
Kaneikauaiwilani. Keakealani. Kalanikauleleiaiwi.
Keawe. Kalanikauleleiaiwi. { Keeumoku.
{ Kekela.
Keeumoku. Kamakaimoku. Kalanikupuapaikalaninui.
Kekela. Haae. Kekuapoiwa.
Kalanikupuapaikalaninui. Kekuapoiwa. Kamehameha.
According to the genealogical table or tree from the time of
Opuukahonua to Kamehameha there are ninety-nine generations, and that
is the royal line of this race. But there were many chiefly branches
from this royal line and many descendants, but no attention can now be
paid to them in a genealogical order.
ACCORDING TO TIME OR EPOCHS.
It is well to divide those times into periods from the time of
Opuukahonua until the reign of Kamehameha, and to credit each reign
with the works or happenings during its time as the story associates
each king or chief with them.
The Earliest Times. From Opuukahonua to Kukonalaa, elder brother of
Kapawa, was sixteen generations. That was when Pili arrived from Tahiti
and Kapawa was the reigning sovereign, and there were several battles
as a consequence.
Second Epoch. From Pili’s time to Kahiko there were eight generations,
and there were several great undertakings during that period, and
Pili’s was a time of peace and prosperity, for he was wise.
Third Epoch. From Wakea to Waia there were four generations. There were
also several important works during that time.
Fourth Epoch. From Waia to Liloa were fifty-seven generations. There
were several happenings during this interval and many wars.
Fifth Epoch. From Liloa to Kamehameha were fourteen generations. These
divisions of time are not supposed to be strictly correct as there had
been no one to definitely define the limits of each epoch. But it is
settled on in this manner. These several divisions of time were known
to later generations by the legends and tales referring to them, and
made plainer by the prayer of Kukailani, a great priest who lived and
was of the seventy-ninth generation from the time of Opuukahonua.
On the day when Iwikauikaua was taken by Kanaloapulehu to be sacrificed
on the altar of the temple, because Iwikauikaua had done wrong in
promoting rebellion amongst the subordinate chiefs under him to rebel
against Kanaloakuaana, a king of Maui, then when Iwikauikaua stood on
the steps of the altar he looked to the priest, Kukailani and appealed
to him: “O prayer of the priest, stand thou before the deity that he
may look towards me, if thou art indeed my priest.” When Kukailani
heard this call he answered: “Yes, I will stand and pray, but if my
prayer is not propitious you will die; but if my prayer is
uninterrupted to the Amen you will not die today.”
O thou Ku, and Uli, and Kama, it is flown. 1
Kalani the languishing chief of Kaiwa.
Iwikauikaua in straight line from the depths;
From the Tahitian stem of the earth’s foundation,
Whose royal lineage is so old and well established
From the sacred ancestry of Kukonalaa.
The kapu was put on Makalii.
This is the first prayer; it is flown.
The kapu of the island has flown. 2
The kapus of the islands are in a row;
The kapus of the islands are enjoined,
The kapu of the island has come forth,
It has rested on the sacredness of the island,
Pili was the one that enjoyed that sanctity;
The island of Hawaii-of-the-green-back.
This is the second prayer. It has flown;
The kapu has flown backwards to Wakea.
Wakea was the priest, the chief 3
Who was born loaded and covered deep with kapu;
It was Wakea who broke the kapu of the island.
The kapu was divided to surround the islands,
The kapu flew backwards to Waia [55] the king.
This is the fourth, the fourth resting of the kapu; [56]
It was Liloa who enjoyed that kapu.
The island is kapued for Liloa, 4
The kapu had grown and flourished in Tahiti,
By Liloa of Umi was the kapu broken,
The powers of the kapu were divided;
It is Iwiaulana Iwikauikaua.
A kamahele branch that is inclining downwards, [57]
That is weighed down by the kapus of Iwikauikaua.
Let the bones pay [58] for the kapus of the island;
Iwikauikaua was the wrong one;
The one who sulked in the waters of Haunaka.
This is the prayer that is referred to in the genealogy of
Kamalalawalu. And it is shown by the construction of this poetical
prayer that time should be divided into epochs. Because it is only on
the reigning kings that the kapu of the islands are conferred, and it
would seem time and epochs were divided as shown by the division of the
chant referred to above.
CHAPTER VII.
AN ACCOUNT OF THE FIRST SIGHT OF FOREIGNERS.
It is told in the history of Hawaii that was printed at Lahainaluna,
and also in the history revised by Pogue of Lahainaluna, that a vessel
of some kind had arrived at Hawaii long ago, and that was the first
knowledge the people of this race had of foreigners; but in the history
of Kualii, one of the former kings of Hawaii nei and a famous one for
his strength and valor in battle, it is said that he was the first one
to visit Tahiti, and that he was the one that first knew or met
foreigners in the olden times. This is how that is recognized by his
prayer in the middle of his history as recited below:
O Hawaii of the lofty mountains;
Pointed to heaven is Kauwiki;
Below is the cluster of islands floating on the sea;
Clasping Kauwiki the trembling mountain;
Hewing Kauwiki till it fell.
And now Kauai, Kauai great and peaceful,
That is under the lee of Waianae.
Kaena is a cape, Kahuku is a pandanus.
Kaala is a mountain ridge covered with dew,
And Waialua is situated below, O Waialua.
Mokuleia is the calabash, the helo,
The eight-finned shark; [59]
The tail of the white shark is Kaena,
The shark stretching away toward Kauai.
Below is Kauai, my land,
O great Kauai, island (filled) with lehua, [60]
Island stretching out towards Tahiti.
Away down is Tahiti.
Wakea controlled the sun creeping along;
Arising from beneath Kumuhonua;
Shaking is the foundations of broad Hawaii,
Pointing to the rising rays of the sun.
Kona stands forth to sight;
The sun stands over Kona, Kohala is in darkness.
O Tahiti, land of the far-reaching ocean,
Land where Olopana dwelt.
Within is the land, outside is the sun;
Indistinct is the land when approaching.
Perhaps you have seen it?
I have surely seen Tahiti,
A land with a strange language is Tahiti.
The people of this place ascended up
To the very backbone of heaven;
They trampled and looked down below.
Kanakas (men of our race) are not in Tahiti.
One kind of men is in Tahiti—the haole; [61]
He is like a god,
I am like a man,
Ku is a god.
It is made plain by the song or mele that Kualii had met the foreigners
at that time, because his knowledge of them is proved nowadays and
foreigners are living here in these days. And here is the stanza of the
song on that subject:
“I have surely seen Tahiti,
A land with a strange language is Tahiti.”
It is true the languages and voices of the foreigners are strange and
are not like ours, and on this account it seems plain that Kualii had
met and had knowledge of the foreigners at that time.
KA MOOLELO O KA AINA ANA MA KEIA MAU MOKUPUNI A ME KA LAHA ANA O KEIA
LAHUIKANAKA.
MOKUNA I.
HE MAU OLELO MUA.
He umikumamalua ka nui o keia mau Mokupuni, aia lakou e ku ana ma ka
moana Pakifika nei ma ka akau o ka Poaiwaena ma waena o ka latitu 18°
54′ a hiki aku i ka 22° 17′; ma ka lonitu komohana 154° 54′. Aole he
akaka loa o ka manao o ka poe naauao, i loaa ai keia mau Mokupuni, ua
manao kekahi poe, ua puka mai keia mau aina mai loko mai o ka moana.
Aka ma ka moolelo o Hawaii nei, he okoa loa ka manao o na kakaolelo
akamai no keia mau Mokupuni. Ma ka moolelo nae o Wakea laua me kana
wahine me Papa, i hanau maoliia mai keia mau aina mai loko mai o laua.
O Hawaii ke keiki mua a Papa laua me Wakea, a mahope hanau mai o Maui,
a pela i hanau ai a he umikumamakahi moku, a o Kahoolawe ka moku aole i
pili i loko o Wakea laua me Papa. Aka, ma ka moolelo hoi o Haumea, ua
oleloia na Hina i hanau aku o Kahoolawe, loaa ai he moku o Kahoolawe.
Ma ka moolelo hoi o Opuukahonua, ua oleloia, i loaa o Hawaii nei i
lawaia ia, a o Opuukahonua ke kupuna mua o ka laha ana o keia lahui. A
penei ka olelo a kekahi kanaka kakaolelo o Kahakuikamoana kona inoa,
kekahi kanaka kaulana o loko o ka papa kahuna o ka oihanakahuna. Ua
hakuia ma ke mele:
Ea mai Hawaiinuiakea, 1
Ea mai loko, mai loko mai o ka po.
Puka mai ka moku, ka aina,
Ka lalani aina o Nuumea,
Ka pae aina o i kukulu o Tahiti.
Hanau o Maui he moku, he aina, 2
Na kama o Kamalalawalu e noho.
Na Kuluwaiea o Haumea he kane, 3
Na Hinanuialana he wahine
Loaa Molokai, ke akua, he kahuna,
He pualena no Nuumea,
Ku mai ke alii ka lani. 4
Ka haluku wai ea o Tahiti.
Loaa Lanai he keiki hookama.
Na Keaukanai i moe aku, 5
Moe ia Walinuu o Holani,
He kekea kapu no Uluhina,
Hanau Kahoolawe, he lopa.
Kiina aku Uluhina 6
Moku ka piko o ke kamaiki,
Ka iewe o ke keiki i lele
I komo i loko o ka ape nalu,
Ka apeape kai aleale,
Loaa ka malo o ke kama,
O Molokini ka moku
He iewe ia-a. He iewe ka moku.
Ku mai Ahukinialaa, 7
He alii mai ka nanamu,
Mai ka api o ka ia,
Mai ka ale poi pu o Halehalekalani.
Loaa Oahu, he wohi,
He wohi na Ahukinialaa.
Na Laakapu he kane ia, 8
Na Laamealaakona he wahine.
Hookauhua, hoiloli i ka Nuupoki alii,
Ka heiau kapu a Nonea
I kauila i ka po kapu o Makalii.
Hanau Kauai he alii, he kama, he pua alii,
He huhui alii, a Hawaii,
Na ke poo kelakela o na moku.
I paholaia e Kalani. 9
Holo wale na moku i Holani,
I ka wewehi kapu a ka lanakila.
Kulia i ka moku a Kanekanaloa,
Ka ihe laumaki i Polapola.
Nana i mahiki Wanalia.
O Wanalia ke kane, 10
O Hanalaa ka wahine,
Hanau Niihau he aina, he moku,
He aina i ke aa i ka mole o ka aina.
Ekolu lakou keiki,
I hanau i ka la kahi,
O Niihau, o Kaula, Nihoa pau mai,
Pa ka makuwahine,
Oili moku ole mai mahope.
Na Kalani e hoolaa na moku, 11
Kau iluna o Nuumea
I ka ahui alii o Kaialea.
Na ka lanakila e au na moku.
I huia na kolu e Kalani;
O Hilo, O Puna, o Kau, lele wale.
Ku mai Kalani me ke kahuna,
Kilohi mai ia Maui a Kama.
Aole e u aku puni ka aina
Ke kalele a Kalanimakahakona,
A ka uiaa i kilakila,
Ke koa nui o lanakila,
Nana i keehi Oahu.
Nakolo na moku i ka pea
I ka maha o Kauai, malia.
Puni na aina ia Kalani,
Ia Kalanialonoapii,
Ke kumu alii o Haloa.
Ha mai Hawaii ka moku;
Ea pu me ka lanakila-la.
(AOLE I PAU)
Ma keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhau o ka
loaa ana o keia mau aina. A mehe mea la no loko mai o Tahiti ka hoomaka
ana e loaa na kanaka ma keia mau mokupuni, aka, aole i maopopo ma keia
mau lalani mele ka laha ana o na kanaka ma keia Pae Aina. O ka hanau
wale ana no o na Mokupuni ka mea i hoomaopopo ia ma keia mookuauhau, a
he pono ke nana i ka moolelo o ka aina ana ma keia mau aina e like me
ka hoonohonoho ana ma ka Mokuna II malalo iho.
MOKUNA II.
Ma keia moolelo o keia mokuna, ua hoea wale mai o Hawaii mai ka moana
mai, i huipuia me ka lalani aina o Tahiti, a mehe mea la o ka Pae Aina
o Tahiti ka mua o na aina ma ka Pakifika nei, a he hope o Hawaii e like
me kela lalani mele a Kahakuikamoana, penei:
“Ea mai Hawaiinuiakea,
Ea mai loko mai o ka po.
Puka ka moku, ka aina.
Ka lalani aina o Nuumea;
Ka pae aina i kukulu o Tahiti.”
Ma keia mau lalani mele, ua maopopo kahi i puka mai ai o Hawaii, mehe
mea mai ka moana mai e like me ka manao o kekahi poe naauao imi aina o
ka honua nei, aka pela io no ka manao o ka poe makaikai honua.
Ma ka nana ana i kahi i puka mai ai o Maui, ua like ko laua loaa ana me
Hawaii, i puka wale mai no loko mai o ka moana, a penei ke ano o ka
heluhelu ana o kekahi mau lalani mele o ua mele la a Kahakuikamoana i
hoike ia ma ka Mokuna I.
“Hanau o Maui he moku, he aina,
Na kama o Kamalalawalu e noho.”
A o ka moolelo o ka loaa ana o Molokai i aina ai, ma ka nana iho i kona
mau lalani mele e pili ana ia Molokai penei:
“Na Kuluwaiea o Haumea he kane,
Na Hinanuialana he wahine,
Loaa Molokai he akua, he kahuna,
He pualena no Nuumea.”
Mehe mea la o Kuluwaiea he kane ia na Haumea nae, alaila moe aku, moe
ia Hinanuialana, hanau o Molokai, he akua, a he kahuna.
Ma ka moolelo hoi o Lanai, aole i haiia mai kona wahi i puka mai ai,
aka, ua ikeia ma kona moolelo he keiki hookama o Lanai; pela e maopopo
ai ma ke mele a Kahakuikamoana ma ka pauku 4 o ua mele la, a penei ka
heluhelu ana:
“Ku mai ke alii, ka lani,
Ka haluku wai ea o Tahiti.
Loaa o Lanai he keiki hookama.”
Ma ka moolelo hoi o Kahoolawe ua maopopo kahi i puka mai ai o
Kahoolawe, ua hanau lopaia mai oia. No ka mea, o Keaukanai ke kane, moe
aku ia Walinuu, ka wahine, no Holani mai, hanau o Kahoolawe. A penei e
heluhelu ai i ke mele ma ka pauku 5:
“Na Keaukanai i moe aku,
Moe ia Walinuu o Holani,
He keakea kapu no Uluhina,
Hanau Kahoolawe, he lopa.”
O ka mea kupanaha keia i ka nana ana i ka moolelo no Kahoolawe, mehe
mea la no Hawaii nei o Keaukanai, a no Holani mai o Walinuu. O ka
moolelo hoi no Molokini, ua oleloia, he malo no Uluhina, he alii nui,
he alii oki piko no na keiki hanau hou. A penei ke kaao ana no
Molokini. I ka manawa i hanau ae ai o Walinuu ia Kahoolawe, kiiia aku o
Uluhina e hele mai e oki i ka piko o Kahoolawe, a hiki mai la ua o
Uluhina, a oki ae la i ka piko o Kahoolawe, alaila hume ae la o Uluhina
i ka iewe, a kiola aku la i loko o ke kai loaa ai o Molokini, he iewe,
a o ka inoa o Molokini, ua kapaia i ka malo o Uluhina; a penei e
heluhelu ai ma ke mele, pauku 6.
“Kiina aku Uluhina,
Moku ka piko o ke kamaiki,
Ka iewe o ke keiki i lele
I komo i loko o ka ape nalu;
Ka apeape kai aleale,
Loaa ka malo o ke kama.
O Molokini ka moku
He iewe ia -a-,
He iewe ka moku.”
Ma ka moolelo hoi o Oahu, ua oleloia, he alii nui o Oahu, he wohi na
Ahukinialaa, na laua o Laamealaakona, a penei ka heluhelu ana ma ka
pauku 7.
“Ku mai Ahukinialaa,
He alii mai ka nanamu;
Mai ka ape o ka ia;
Mai ka ale poi pu o Halehalekalani,
Loaa o Oahu, he wohi,
He wohi na Ahukinialaa
Na Laamealaakona he wahine.”
Ma ka moolelo hoi o Kauai, ua oleloia, hookahi makuawahine o Oahu me
Kauai, a ua okoa na makuakane; no ka mea, o Ahukinialaa kai noho aku ia
Laamealaakona, hanau Oahu he wohi; a noho aku hoi o Laakapu ia
Laamealaakona, hanau o Kauai. A penei ke kaao ana no Kauai. I ka manawa
i hookauhua ai o Laamealaakona ia Kauai, i loko no o ka hale kapu kahi
i hookauhua ai, maloko o ka heiau a Nonea, a i ka la i ka malama o
Makalii, i ka la i kauwila ai ua heiau la, oia ka la i hanau ai o
Kauai; a o keia ke alii i huipuia me ka mooalii o Hawaii. A penei e
heluhelu ai i ka moolelo no Kauai ma ke mele e hoomaka ana ma ka pauku
8:
“Na Laakapu he kane ia,
Na Laamealaakona he wahine
Hookauhua hoiloli,
I ka Nuupoki alii,
Ka heiau kapu a Nonea
I kauwila i ka po kapu o Makalii,
Hanau Kauai he alii, he kama, he pua alii.
He huhui alii na Hawaii,
Na ke poo kelakela o na moku.”
Ma ka nana aku i ka moolelo o Oahu me Kauai, he oiaio, me he mea la
hookahi io no makuawahine o laua, no ka mea, ma ke ano o ka leo ka like
ana.
Ma ka moolelo o Niihau, o Kaula, ame Nihoa, hookahi no o lakou mau
makua. No ka mea, o Wanalia ke kane, noho aku ia Hanalaa, he wahine ia,
hanau mai o Niihau, o Kaula, a me Nihoa, he mau mahoe pakolu lakou, ia
lakou no pa ka makuawahine, aole i hanau moku mahope mai. A penei e
heluhelu ai i ke mele a Kahakuikamoana ma ka pauku io.
“O Wanalia ke kane,
O Hanalaa ka wahine.
Hanau Niihau he aina, he moku,
Ekolu lakou keiki
I hanau i ka la kahi.
O Niihau, o Kaula, Nihoa pau mai.
Pa ka makuawahine,
Oili moku ole mai mahope.”
Ma ka nana ana i ka moolelo o keia mau aina, ua hoomaopopoia ma kela
mele a kela kakaolelo nui, kekahi o ko ke alii mau kakaolelo kaulana o
Hawaii nei. Aka aole nae e hiki ke hooiaio a hoohiki no ka pololei o ka
moolelo, no ka mea, he nui na moolelo e ae e like ana me keia, a owai
la o na mea pololei oia mau moolelo. Ma ka moolelo hoi o Wakea, ua hai
maopopoia mai kahi i puka mai ai keia mau moku, a he mau mele no e
hoomaopopo ana i ka moolelo o Wakea, no ka laha ana o keia mau moku. Ua
hakuia kekahi mele e Pakui, kekahi kakaolelo, he haku mele kaulana, ua
helu puia oia ma ka mookahuna o na kahuna nui o ka oihanakahuna.
Ma ka moolelo hoi o Opuukahonua, ua oleloia i loko oia moolelo, oia na
kupuna mua o Hawaii nei, he iwakalua-kumamaha hanauna mamua aku o
Wakea, alaila huipu mai me ko Wakea hanauna he kanahiku-kumamalima, a i
ka hui ana, he kanaiwakumamaiwa hanauna mai a Opuukahonua a hiki ia
Kamehameha, alaila e hui mai mai laila mai a hiki ia Kamehameha IV he
haneri kumamakahi hanauna.
MOKUNA III.
NO WAKEA.
Ma ka moolelo o Wakea, ua olelo nui ia, oia na kupuna mua o keia mau
aina, a ma o laua la i laha mai ai na kanaka, a o laua na kupuna alii o
keia noho ana. Ua oleloia ma ko Wakea mookuaahau laua a me kana wahine
o Papa, ua hanau mai keia mau moku mai loko mai o laua. A manao hoi o
kekahi poe kakaolelo, ua hana maoli ia me na lima o Wakea keia mau
moku. Aka o ka manao o kekahi kahuna, o Pakui kona inoa, he kakaolelo
nui no Kamehameha, kumu kakaolelo mai ka po mai, ua hanau maoliia keia
mau moku. A penei kana haku ana i ke mele, no ka loaa ana mai o keia
mau aina.
KA MELE A PAKUI.
O Wakea Kahiko Luamea,
O Papa, o Papahanaumoku ka wahine,
Hanau Tahiti-ku, Tahiti-moe,
Hanau Keapapanui,
Hanau Keapapalani, 5
Hanau Hawaii;
Ka moku makahiapo,
Keiki makahiapo a laua.
O Wakea laua o Kane,
O Papa o Walinuu ka wahine. 10
Hookauhua Papa i ka moku,
Hoiloli ia Maui,
Hanau Mauiloa he moku;
I hanauia he alo lani,
He Uilani-uilani, 15
Hei kapa lau maewa.
He nui Mololani no Ku, no Lono,
No Kane ma laua o Kanaloa.
Hanau kapu ke kuakoko,
Kaahea Papa ia Kanaloa, he moku, 20
I hanauia he punua he naia,
He keiki ia na Papa i hanau,
Haalele Papa hoi i Tahiti,
Hoi a Tahiti Kapakapakaua.
Moe o Wakea moe ia Kaulawahine 25
Hanau o Lanai Kaula.
He makahiapo na ia wahine.
Hoi ae o Wakea loaa Hina,
Loaa Hina he wahine moe na Wakea,
Hapai Hina ia Molokai, he moku, 30
O Molokai a Hina he keiki moku.
Haina e ke kolea o Laukaula
Ua moe o Wakea i ka wahine.
O ena kalani kukahaulili o Papa.
Hoi mai Papa mai loko o Tahiti; 35
Inaina lili i ka punalua;
Hae, manawaino i ke kane, o Wakea,
Moe ia Lua he kane hou ia.
Hanau Oahu-a-Lua,
Oahu-a-Lua, ke keiki moku, 40
He keiki makana lau na Lua.
Hoi hou aku no moe me Wakea.
Naku Papa i ka iloli,
Hoohapuu Papa i ka moku o Kauai
Hanau Kamawaelualanimoku, 45
He eweewe Niihau;
He palena o Lehua,
He panina Kaula.
O ka Mokupapapa.
Na papa kahakuakea o Lono, 50
O Kahakulono o Kapumaeolani.
O Kapuheeua o Holani.
Kapuheeuanui o Kahaimakana,
Na Kekamaluahaku, Kaponianai,
I ka I, kapu I o Kaponialamea 55
Ponihiwa, Poniuli, Poniele,
Kaponi, Kaponi, Kaponiponikaua;
O Papa-a-, O Papa-a-.
O Hoohokukalani.
Ka lani, o Hoohokukalani, 60
He lani hoowawa,
Wawa, wawaka, nihoniho.
I nihia i kolia.
I pipaia ka lau a lahilahi.
O Wakea ka maka, 65
O Haloa ka hiona.
O Piimai, o Wailoa, o Kakaihili.
Nononoho kau e ka pueo alii,
Ka pueo makalulu
I loha i ke kaha i ka pea 70
I ka lupe o na lani kapu
I Apikina, i huia lakou a ka wohi kahi,
Ahukaiolaa-a, O Laa-a-
Laamaikahiki ke alii.
O Ahukinialaa, 75
O Kukonalaa,
O Laulialaamakua,
O na pukolu a Laamaikahiki.
He mau hiapo kapu a Laa
Hookahi no ka la i hanau ai. 80
Naha mai ka nalu, ke ewe, ka inaina.
O Ahulumai ka piko,
Ka piko alii,
Ka pikopiko iloko, ka enaena alii.
Ke ewe o Kalani, ka lani, 85
O Puaakahuoi.
O Kamalea-Makahiko o Piliwale.
Kamaiolena, Kahaloalena,
Halolenaula, o Kalanimanuia.
O Kaihikapu a Manuia. 90
O ka ilio hulu ii i ula ia
I mahamahaoo,
O Kaunui a Kanehoalani kena.
O Ipuwai a Hoalani keia,
O Kaehokumanawa. 95
I ka pilina ake i ke kea manawa,
Naau manawa kee.
I na io hoiimo maka.
I huaina i wehea ka naki
Kapuaululana awai alii. 100
Kapuakahi kuaana aua Kane,
Wahine a Iwikauikaua i noho
Loaa hoi o Kaneikauaiwilani.
Na nalu haki kakala
Haki kualua; 105
I halehale i popoi i na hua alii,
I na hua haki lumilumi i ka hohonu,
Lumilumi ka a Liloa,
I ke Kaailani:
O Liloa ka ike lani i Pakaalana. 110
Ka oha lani o Hakau
Ka puakea i waho
O ka pa kani nana i ka wai a Umi,
He keha ia no Umi, i ka lohelohe lani,
Ka lohelohe makomako o Mako, 115
O Makakaualii alii lani;
O Kamawaelualani,
O Kauinakea, o Kapaikauanalulu,
O Kaalawai, o Hinakuluina,
O ka olikoliko muo lau o Kalani 120
Loaa mai Kuauwa ka au alii,
Kamehameha, ku kohai i Kawaluna.
Kaniope, Kaniopinana i Hakawili,
I luluu kaumaha i ke kapu.
Kahoukapu o Maheha, 125
Na Nukuilimahi i Hakau i haka i luna o Hawaii.
Ma keia mele e hoomaopopo ai i ka laha ana o keia mau aina e Wakea laua
me Papa, e like me ka ike a Pakui ka mea nana i haku i keia mele, he
kahuna ia, he kakaolelo no loko mai o ka papa mookuauhau o na kahuna
nui o ka oihanakahuna. Aka ma ka nana ana i ka Mokuna I o keia moolelo,
ua aneane like ka manao o na kakaolelo ma ka loaa ana o keia mau aina.
A ma ke mele i hakuia e Pakui ma kona ano kaula a kakaolelo hoi e like
me ka hoike ana ma keia mokuna o keia moolelo; aka e pono e nana i ka
hoonoho ana o ka mookuauhau mai a Wakea mai e like me ka hoike ana ma
ka mokuna malalo iho.
MOKUNA IV.
KA HOONOHO ANA O KA MOOKUAUHAU O KA AINA ANA MA HAWAII NEI MAI A WAKEA
MAI.
Ma keia mokuna, ua manaoia ma ka hoomaopopo ana, mehe mea la o ka lewa
ka mua, o ka lani, alaila o ka honua mai, a penei ka heluhelu ana i na
lalani mua o ke mele i hakuia e Pakui ma ka Mokuna III.
“O Wakea Kahiko Luamea, o Papa hanau moku ka wahine.
Hanau Tahiti-ku, Tahiti-moe,
Hanau Keapapanui.
Hanau Keapapalani.”
A nolaila o na mea mua keia i loaa i loko o ko Wakea mau la laua o
Papa, a mahope o Hawaii ka hanau ana e like me malalo iho.
“O Wakea ka i noho aku ia Papa hanau elima keiki:
O Tahiti-ku, Tahiti-moe,
Keapapanui, Keapapalani,
Hawaii.
O Wakea ke kane a Papa (w) } o Maui.
O Kane ke kane a Walinuu (w) }
O Wakea kai noho ia Papa; hanau o Kane, o Kanaloa.”
Mahope iho o ko Papa hanau ana i keia mau keiki, hoi aku la o Papa i
Tahiti, noho wahine ole o Wakea. Nolaila, lawe ae o Wakea ia
Kaulawahine, hanau o Lanai Kaula, a mahope laweia ua o Lanai i keiki
hookama. A penei ka hoonohonoho ana o ka mookuauhau.
KANE. WAHINE. KEIKI.
O Wakea ke kane o Kaulawahine, o Lanai.
O Wakea ke kane o Hina, o Molokai.
Alua mau keiki moku a Wakea me na wahine hou. Hoi mai o Papa mai Tahiti
mai, lohe ua lilo o Wakea ia Kaulawahine laua me Hina; a nolaila huhu o
Papa i na punalua, a huhu pu no hoi i kana kane ia Wakea. Nolaila, lawe
ae o Papa ia Lua i kane nana, loaa ka laua keiki o Oahu (Oahualua). Hoi
hou aku o Papa me kane mua me Wakea, hanau o Kamawaelualanimoku, o
Niihau, o Kaula, o Lehua. Aha mau keiki a laua ma ko laua manawa i hoi
hou ae ai. A penei hoi e heluhelu ai i ka moolelo ma ke mele i hakuia e
Pakui i hoikeia ma ka Mokuna III.
“Haalele o Papa hoi i Tahiti,
Hoi a Kahiki Kapakapakaua
Moe Wakea moe ia Kaulawahine,
Hanau Lanai a Kaula,
He makahiapo na ia wahine.
Hoi ae o Wakea loaa o Hina,
Hanau Molokai he moku,
O Molokai a Hina he keiki moku,
Haina e ke kolea Laukaula
Ua moe Wakea i ka wahine,
Ena ka lani, ku kahaulili o Papa.
Hoi mai o Papa mai loko o Tahiti;
Inaina lili i ka punalua;
Hai manawa ino i ke kane, o Wakea,
Moe ia Lua he kane hou ia,
Hanau Oahualua, he moku ia,
He keiki makanalau na Lua.
Hoi hou aku no noho me Wakea,
Naku Papa i ka iloli,
Hoohapuu Papa i ka moku o Kauai
Hanau Kamawaelualanimoku.
He eweewe Niihau,
He palena o Lehua,
He panina o Kaula.”
A penei hoi ka hoonohonoho ana o ka moolelo o ka hanau ana o Papa i na
keiki muli ia laua i hoi ae ai me Wakea. Noho hou o Wakea ia Papa, o
Kauai, Kamawaelualanimoku, Niihau, Lehua, Kaula. O keia mau keiki a
Papa, pau kana hanau moku ana. Aka hoi ma ka ike o kekahi kaula nui, he
kakaolelo, o Kamahualele kona inoa: I ka manawa i holo mai ai o Moikeha
mai Tahiti mai, mamuli o ka hoaaia i kana wahine manuahi ia Luukia, no
ko Mua olelo hoopunipuni ana ia Luukia no ka hewa i hana oleia e
Moikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia,
nolaila, haalele oia ia Tahiti, holo mai oia i Hawaii nei, a i ka
hookokoke ana mai o na waa e pae i Hilo, ia manawa, ku mai o
Kamahualele i luna o ka pola o na waa, a kahea mai:
Eia Hawaii, he moku, he kanaka,
He Kanaka Hawaii-e.
He Kanaka Hawaii,
He Kama na Tahiti,
He Pua Alii mai Kapaahu.
Mai Moaulanuiakea Kanaloa,
He Moopuna na Kahiko laua o Kapulanakehau.
Na Papa i hanau,
Na ke Kama wahine a Kukalaniehu laua me Kahakauakoko.
Na pulapula aina i paekahi,
I nonoho like i ka hikina, komohana,
Pae like ka moku i lalani,
I hui aku hui mai me Holani.
Puni ka moku o Kaialea ke kilo,
Naha Nuuhiwa lele i Polapola:
O Kahiko ke kumu aina,
Nana i mahele kaawale na moku,
Moku ke aho lawaia a Kahai,
I okia e Kukanaloa,
Pauku na aina, na moku,
Moku i ka ohe kapu a Kanaloa.
O Haumea manu kahikele,
O Moikeha ka lani nana e noho.
Noho kuu lani ia Hawaii -a-
Ola! Ola! O Kalanaola.
Ola ke alii, ke kahuna.
Ola ke kilo, ke kauwa;
Noho ia Hawaii a lulana,
A kani moopuna i Kauai.
O Kauai ka moku -a-
Moikeha ke alii.”
Aia i loko o keia mele a Kamahualele, aole o Wakea a me kana wahine na
kumu mua o Hawaii nei. A eia kekahi; ma ka nana ana a me ka hoomaopopo
ana, no Tahiti mai na kanaka i laha ai keia mau moku, e like me ke mele
a Kamahualele i hea mai ai i luna o ka pola o na waa, e like me ke mele
maluna ae.
MOKUNA V.
KA MOOLELO O OPUUKAHONUA.
Ua oleloia ma ka moolelo o Opuukahonua o laua na kupuna alii o keia mau
aina, he kanaiwakumamaiwa hanauna mai laila mai a hiki ia Kamehameha. A
o ka loaa ana o keia mau aina, i lawaia ia e Kapuheeuanui. A penei ke
kaao ana: I ka wa i kuu aku ai o Kapuheeuanui i kana aho i loko o ke
kai mai Kapaahu mai, ia manawa, mau ana kana aho lawaia, a manao ae la
oia he ia keia mea e mau nei, alaila, huki ae la oia i kana aho, a i ke
kau ana ae i ka waa, eia ka he akoakoa. Ia manawa hele mai ke kahuna o
Laulialaamakua, e hoomakaukau ana o Kapuheeuanui e wehe ae i ke akoakoa
a kiola aku, ia manawa, olelo aku ke kahuna. “E! Mai kiola oe i na
akoakoa, he alii na, he hai kanaka, hulia i puaa, a hoomalielie i ke
akua, alaila pule a pau, alaila kapa aku oe i kona inoa o Hawaiiloa,
alaila kiola aku oe i loko o ke kai, e ulu mai auanei na he moku.”
Alaila, hoolohe aku la o Kapuheeuanui e like me ka olelo a ke kahuna. I
kekahi la ae lawaia hou no o Kapuheeuanui, hei hou no ke akoakoa,
alaila hoomanao ua lawaia nei i ke kahuna, lawe hou aku no i ke
akoakoa, i mai ke kahuna, “He kanaka, he alii, e kapa aku oe i ka inoa
o Mauiloa,” alaila kiola aku la ua lawaia nei i ka moana. I ka ekolu o
ka la lawaia o Kapuheeuanui, hei hou no he akoakoa, o ke kolu ia o ka
akoakoa; e like me ka hana mau a ua lawaia nei, a pela no oia i hana
aku ai. A ike mai la ke hahuna i keia koa: “He kanaka keia he wohi, he
alii no ka ea kapu, e kapa aku i kona inoa o Oahunuialaa.” Pela mau ka
hana mau a ua o Kapuheeuanui, a pela no hoi ka ke kahuna olelo i ua
lawaia nei. Ua kapaia na inoa o keia mau aina mamuli o ka olelo a ke
kahuna. A ma keia kaao no Hawaii nei, he akoakoa keia mau mokupuni, ua
ulu mai loko ae o ke kai; aka, he kaao wale no ia. A penei hoi ka
hoomaopopo ana i ka oiaio ana, he akoakoa io o Hawaii nei.
Penei ke mele a Makuakaumana i oli aku ai i Tahiti, ia laua me Paao i
holo ai i alii hou no Hawaii, no ka mea, ua pau na alii mua o Hawaii
nei i ka hewa, o Kapawa ke alii o Hawaii nei ia manawa, i ke kanaha o
na hanauna alii mai a Opuukahonua mai a ia Kapawa. A ia Makuakaumana ma
i aneane aku ai e kau i ke awa o Moaulanuiakea ia manawa i oli aku ai o
Makuakaumana ia Lonokaeho ke kahuna:
E Lono, e Lono - e-! E Lonokaeho!
Lonokulani alii o Kauluonana.
Eia na waa kau mai,
E hoi e noho ia Hawaiikuauli,
He aina loaa i ka moana,
I hoea mai loko o ka ale;
I ka halehale poi pu a Kanaloa;
He koakea i halelo i ka wai,
I lou i ka makau a ka lawaia,
A ka lawaia nui o Kapaahu
A ka lawaia nui o Kapuheeuanui - la
A pae na waa, kau mai,
E holo ai i Hawaii, he moku;
He moku Hawaii,
He moku Hawaii na Lonokaeho e noho.
A pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no
Hawaii. A lohe o Lonokaeho i keia olelo a Paao, alaila, olelo aku la o
Lonokaeho ia Paao, “Aole wau e holo, aka, e hoouna aku wau ia Pili nana
e ai o Hawaii, oia ke alii e holo pu me olua; a o oe no ke kahuna.” A
nolaila oia ka hiki o Pili ia Hawaii nei. (Pela i oleloia ma ka moolelo
o Paao). Aka, e pono ke nana i ka hoonohonoho ana o ka mookuauhau alii
mai a Opuukahonua mai a hiki ia Wakea, e like me ka hoonohonoho ana ma
kela aoao Mokuna VI.
MOKUNA VI.
Ma ka hoonohonoho ana i ka mookuauhau mai a Opuukahonua mai, aole i
ikeia ko Opuukahonua mau makua, aka, o ka mea i oleloia i loko o ka
moolelo o Kualii, mai Tahiti mai o Opuukahonua o ka hele ana mai a noho
i Hawaii nei, i ka manawa, aole he kanaka ma keia mau aina. Holo mai o
Opuukahonua me kona mau kaikaina elua, o Lolomu a me Mihi, hookahi
wahine o Lana, a o lakou na kupuna mua o Hawaii nei. A penei ka laha
ana:
[SEE THE GENEALOGY OF OPUUKAHONUA IN THE ENGLISH TRANSLATION.]
Ma ka papa kuauhau i hoonohonohoia mai a Opuukahonua mai a hiki ia
Kamehameha, he kanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii
o keia lahui. Aka, ua puka mai he mau lala ohana alii ma keia
mookuauhau, a ua ulu a lehulehu lakou, aka, aole e hiki ke hoomaopopo i
ka hoonohonoho ana o na lala ohana alii e ae, ma na lalani like e like
me ka hoonohonoho ana i hoikeia ma ka papa kuauhau mai a Opuukahonua
mai.
NO NA WA.
He mea pono ke maheleia i mau wa mai a Opuukahonua a hiki ia Kamehameha
e like me ka noho aupuni ana, a e hoakaka pololei ia ka hana i loko o
na wa a me na hana ano nui a keia alii keia alii i loko o ko lakou kaao
ana.
Wa Mua. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, he
umikumamaono ia hanauna, ia manawa hiki mai o Pili mai Tahiti mai, oia
ke alii o Hawaii nei ia manawa, aka, he mau hoouka kaua ma ia manawa.
Wa Elua. Mai ia Pili a hiki ia Kahiko, ewalu ia hanauna, he wa maikai
ia, a he mau hana naauao no ka Pili ia manawa.
Wa Ekolu. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana nui
i loko oia manawa.
Wa Eha. Mai a Waia a hiki ia Liloa he kanalimakumamahiku hanauna, he
nui na ano oia wa, a me na hoouka kaua ia wa.
Wa Elima. Mai ia Liloa a hiki ia Kamehameha, he umikumamaha hanauna. Ma
keia mahele ana i na wa, aole ma ka pololei maoli, aole no he mea nana
i hoomaopopo mai ka mahele ana i na wa. Aka, penei nae: Aia iloko o
keia mau wa i maheleia, ua akaka ma ko lakou kaao ana, a ua akaka ma ka
pule ana a kekahi kahuna, o Kukailani kona inoa, oia paha ke
kanahikukumamaiwa o ka hanauna mai a Opuukahonua mai.
No ka mea, i ka wa i kiiia mai ai o Iwikauikaua e Kanaloapulehu e kau i
ka lele, no ka hewa ana o Iwikauikaua no ke kipi ana i na ’lii malalo
ona, a kipi aku ia Kanaloakuaana kekahi alii o Maui, a nolaila, ia
Iwikauikaua i ku ai iluna o ka anuu, nana ae la o Iwikauikaua i ke
kahuna ia Kukailani, a kahea aku la: “E, ka pule a ke kahuna, kulia i
mua o ke akua, na na mai ia’u ina he kahuna oe na’u.” A lohe o
Kukailani i keia mea: “Ae, e ku wau i kuu pule a i ino kuu pule make
oe, aka i hololea kuu pule a hiki i ka amama ana; aole oe e kau i ka
lele i keia la.” A penei ka pule ana:
E Ku, e Uli, e Kama, lele wale. 1
O Kalani ke ’lii kaahea o Kaiwa.
Iwikauikaua haulili mai lalo;
Mai kumu kahiki ka honua ua kele,
Ua nao ua pela i ke kapu alii
I ka pela alii kapu o Kukonalaa.
Ua kau ke kapu i Makalii.
Akahi -a- aha; lele wale.
Lele mai ke kapu o ka moku. 2
Lalani ke kapu o ka moku;
Kui mai ke kapu o ka moku,
Pii mai ke kapu o ka moku,
Ili aku, kau aku ke kapu o ka moku,
Na Pili e noho ia kapu,
Ka moku i Hawaiikuauli.
Alua-a aha, lele wale;
Lele aku ke kapu ia Wakea.
O Wakea ke kahuna, ke alii, 3
Ke alii i kumu, i nua, i makolu i ke kapu;
Ia Wakea naha ke kapu o ka moku,
Mahae ke kapu i kiope na moku,
Lele aku ke kapu o Waia ke alii.
Aha -aha- ka ilina o ke kapu,
Na Liloa e noho ia kapu.
Ua kapu ka moku ia Liloa, 4
Ua kapu kawao i Tahiti,
Liloa o Umi ke kapu i nahae,
Nahae na mana o ke kapu,
O Iwiaulana Iwikauikaua.
Lola kamahele i kikiwi,
I pipio i ke kapu o Iwikauikaua.
Na ka iwi e pani ke kapu o ka moku;
Iwikauikaua ke kalohe;
Ka hoololohe wai i Haunaka.
O keia ka pule i oleloia i loko o ka molelo o Kamalalawalu. A ma keia
mele pule i maopopo ai he pono ke mahele i mau wa. No ka mea, aia wale
no ma na ’lii aimoku e ili ai ke kapu moku. A mehe mea la, ua
hoomaopopoia na wa ma ia mau ano e like me na pauku mele pule maluna
ae.
MOKUNA VII.
NO KA IKE MUA ANA I NA HAOLE.
Ua oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka
moolelo i hooponopono hou ia e Mr. Pokuea o Lahainaluna, ua ku mua mai
kekahi moku ma Hawaii nei i ka wa kahiko, a oia ka hoomaka mua ana o
keia lahui e ike i na haole. Aka hoi, ma ka moolelo o Kualii kekahi
alii kahiko o Hawaii nei, ke alii kaulana no ka ikaika i ke kaua; ua
oleloia, nana i ike mua o Tahiti, a oia ka mea i ike mua i na haole i
ka wa kahiko, a penei ka hoomaopopo ana ma kona pule, ma ka hapa waena
o kona moolelo e like me malalo iho:
O Hawaii mauna kiekie;
Hoho i ka lani Kauwiki;
I lalo ka hono o na moku, i ke kai e hopu ana;
Kauwiki i ka mauna i ke opaipai;
E kalai a hina Kauwiki-e.
O Kauai, O Kauai nui kuapapa,
Noho i ka lulu o Waianae.
He lae Kaena, he hala Kahuku.
He kuamauna hono i ke hau Kaala,
Noho mai ana Waialua i lalo e, O Waialua.
O Mokuleia ka ipu, ka helo
Ka ia mano lala walu,
Hiu lala kea o Kaena,
Mano hele lalo o Kauai.
O lalo o Kauai, kuu aina,
O Kauai nui mokulehua,
Moku panee lua ana Tahiti.
I lalo Tahiti.
Ia Wakea ka la kolohia;
Hooulu i lalo o Kumuhonua;
Nakeke ka papa i Hawaiiakea,
O Kuhia i ka muo o ka la.
Kau mai ana Kona i ka maka;
Ke kau la Kona, ke moe la Kohala.
O Tahiti, moku kai a loa.
Aina a Olopana i noho ai.
I loko ka moku, I waho ka la;
Ke aloalo o ka la ke hiki mai.
Ane ua ike oe?
Ua ike hoi wau ia Tahiti,
He aina leo pahaohao wale Tahiti.
Noonei kanaka i pii a luna.
A kuamoo o ka lani;
Keehi iho, nana iho ia lalo.
Aole o Tahiti kanaka.
Hookahi o Tahiti kanaka, he haole;
Me a’u la he akua,
Me ia la he kanaka,
He akua o Ku-e.
Ma keia mele, ua maopopo ko Kualii ike ana i ka haole i keia manawa, no
ka mea, ua hooko ia kana ike ana i na haole i keia manawa, a ke noho
nei na haole i keia manawa. A penei kekahi lalani mele:
Ua ike hoi au ia Tahiti.
He aina leo pahaohao wale Tahiti.
He oiaio ua pahaohao ka olelo a me ka leo, ua like ole na olelo, ma ia
mau kumu ka hoomaopopo ana ua ike muaia na haole e Kualii i keia
manawa.
THE LEGEND OF AUKELENUIAIKU.
CHAPTER I.
AUKELE AND HIS UNKIND BRETHREN.
This legend of Aukelenuiaiku [62] is one of the most noted of all the
legends of Hawaii nei, having its origin in the land of Kuaihelani.
[63] Iku was the father, a great chief, and Kapapaiakea was the mother,
from whom twelve children were born. Kuaihelani was the country in
which they lived. The names of the children [64] were:
Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku,
Lonoheaiku, Naaiku, Noiaiku, Ikumailani and Aukelenuiaiku, all males;
and Kaomeaaiku, a female. This legend deals with Aukelenuiaiku.
From the first-born child to the one just ahead of Aukelenuiaiku, Iku
never took them up in his arms, never spoke of leaving the kingdom to
any of them, nor did he make much of any of them. But at the birth of
Aukelenuiaiku, Iku took the greatest interest in him, took care of him,
took him up in his arms, and to him he willed all his honor and glory
and the kingdom. Because of this show of favoritism on their father’s
part toward Aukelenuiaiku, his brothers and sister hated him and they
tried to devise some way of getting rid of him. Said the oldest of the
children, Kamakahinuiaiku: [65] “Yes, our father is indeed strange;
although I am the first-born, still our father did not promise to leave
me his honor and glory, and not even the kingdom, but here with the
last son he has promised to leave these things to him.”
The main pastime indulged in by the brothers of Aukelenuiaiku was
wrestling, boxing and other manly games that were known at that time.
In these games they became famous in all the land of Kuaihelani as
being the strongest, and furthermore, these boys went around the whole
country without being beaten. On one of the trips around Kuaihelani the
fame and the strength of Kealohikikaupea, a strong man of Kauai,
reached these boys. The main deed of strength participated in by this
man which made him famous was the great ease he had in breaking a man
in two. [66] When the boys from Kuaihelani arrived in Kauai, one of
them met this strong man and with one blow laid him low. They then made
a complete circuit of Kauai without meeting any challenger. While they
were in Kauai word came to them of three strong men on Oahu. Their
names were, Kaikipaananea, Kupukupukehaikalani and Kupukupukehaiiaku.
There were none stronger than these three men. Upon the arrival of the
champions of Kuaihelani on Oahu they met in contest, and with one blow
the said men of Oahu were defeated, after which the Kuaihelani
champions left Oahu and went to Maui. Kakaalaneo was the king of Maui
at this time, and in a contest he was vanquished by them.
While the Kuaihelani champions were making a circuit of Maui the fame
of Kepakailiula for his great strength and daring came to them. It was
said that he could break [in pieces] any man who opposed him, and he
was the greatest warrior of the whole island of Hawaii. When the
Kuaihelani champions heard of the feats of strength performed by
Kepakailiula, they became afraid and returned to Kuaihelani. Upon their
arrival at their home in Kuaihelani they gave exhibitions of all the
sporting games known to them, such as wrestling, boxing, to wrestle on
all fours, to hide a pebble under piles of kapas, to dance, to roll the
stone disk, to jump from high cliffs into the water, to make the spear
glide, and various other games. In getting up these games they were
instigated by the desire of drawing their youngest brother to them,
when they would kill him, for Aukelenuiaiku was kept under Iku’s
fostering care all the time, and was accorded all the honors due to a
king, and was jealously guarded.
While Aukelenuiaiku was thus guarded, he one day heard the yells and
shouts of the people who were gathered at the games being held by his
brothers, so Aukelenuiaiku asked of Iku his father: “What is the cause
of the shouting down below?” The father replied: “They are holding some
wrestling matches.” “How is that game played?” “It is played by two
persons. They stand up facing each other and each one tries to throw
the other one down to the ground. When one is thrown the people would
shout, expressing their joy. That is the cause of the shouting that you
hear.” Aukelenuiaiku then said: “How I wish to see it!” He therefore
questioned his father relating to the various games. After hearing how
they were played, he asked that he be allowed to go down and look on,
but his father refused, saying: “You cannot go down.” Aukelenuiaiku
then asked him: “Why not?” The father replied: “You will be killed by
your brothers, for they hate you.” Aukelenuiaiku then further asked his
father: “What is the cause of the hatred?” The father replied: “There
is a reason. It is because I have given you all the honors and the
kingdom. Therefore you must not go down, for if you do you will be
killed by your brothers.”
After ten days had gone by the shouting and yelling at the games were
again heard, but Aukelenuiaiku did not let his father know of the
renewal of the games. He then got up and secretly went down to look at
the games, without the knowledge of his father. In going Aukelenuiaiku
took an arrow with him. When Aukelenuiaiku arrived near the house where
his brothers were holding the games, he shot the arrow into the
building. On the arrow entering the building, the brothers took it up
and said: “How strange! our arrows are in joints, but this one is
twisted!” While they were discussing the matter one of them took it and
after looking it over said: “This is not a stranger’s arrow; this is
the arrow belonging to our brother Aukelenuiaiku.” While this brother
was saying this, Kekamakahinuiaiku, he of the bad temper, took it and
broke it into pieces. Shortly after this Aukelenuiaiku approached the
building and stood on the outside of the wall which surrounded the
building. While Aukelenuiaiku was standing there, all the brothers
looked at him. They marveled at his handsome appearance: his skin was
like the ripe banana and his eyeballs were like the bud of a banana at
its first appearance; his body was straight and faultless, and he was
without equal.
When the people who were gathered there saw Aukelenuiaiku, they
expressed words of praise at his great comeliness. While the people
were praising Aukelenuiaiku, the oldest brother became very angry and
his face changed. He then sent out one of his younger brothers to go
and ask Aukelenuiaiku the reason of his coming. The name of the brother
that was sent was Kuaiku. When he had come into the presence of
Aukelenuiaiku, he asked him: “What has brought you here?” Aukelenuiaiku
answered: “To enjoy the games.” Kuaiku returned to their angry brother
and told him. When he heard this, he again sent Kuaiku, saying: “Go and
strike him once.” When Kuaiku came up to Aukelenuiaiku, he struck at
him, but he did not knock him down nor did he hurt him. On the first
blow he broke his own right arm, then he tried his left and that too
was broken. When Kuaiku saw that his two arms were broken he turned to
proceed back to the house. At this Aukelenuiaiku reached out and took
hold of his brother by the arms, bundled him up, and threw him to the
edge [67] of the sea. When the people saw the great strength of
Aukelenuiaiku, they gave a mighty shout, and said: “That is the only
man that has been able to throw and break the arms of Kuaiku.” After
this another of the brothers came out with the intention of killing
Aukelenuiaiku. This brother was the greatest wrestler and could break a
man in arms; but when he met Aukelenuiaiku, he was unable to throw him
down or hurt him. When he found that he was unable to throw
Aukelenuiaiku, he turned with the intention of going back to the house,
but Aukelenuiaiku reached out, held him up and threw him into the sea.
This made the people shout again.
Aukelenuiaiku thus met each brother, beating them all until there
remained but the oldest brother, the one with the bad temper. When this
brother saw that all his younger brothers had been defeated by
Aukelenuiaiku he went up full of anger, bent on throwing Aukelenuiaiku
into the sea, but in this he proved a failure, for his youngest brother
overmatched him. While they were fighting and pushing each other,
Aukelenuiaiku held his ground so well that the oldest brother became
exhausted, and in time gave up all idea of fighting, and he left
Aukelenuiaiku and turned with the intention of going back to the house.
At this Aukelenuiaiku reached out, took hold of him, and threw him
bodily into the sea. When he dropped into the sea his desire of killing
Aukelenuiaiku vanished and he began to show signs of regret and
pretended to be friendly. When he came up to Aukelenuiaiku he said:
“Let us cease the conflict and all hatred and let us be friends, since
this is only a fight between brothers.” He then invited Aukelenuiaiku
to go to the house, which invitation was accepted by Aukelenuiaiku,
believing it to be sincere. When they entered the house the oldest
brother uncovered the deep pit of Kamooinanea, and took hold of
Aukelenuiaiku and threw him down into it, where the brothers thought
Aukelenuiaiku would die.
CHAPTER II.
HOW AUKELENUIAIKU FELL INTO THE PIT OF KAMOOINANEA, AND HOW HE PROFITED
BY IT.
We will here see how Aukelenuiaiku got into trouble and how he escaped
the terrible death intended for him by his cruel and merciless
brothers. As Aukelenuiaiku was falling down the pit, the angry brother
called out: “Say, Kamooinanea, here is your food; eat him up.” While he
was calling, one of his younger brothers, a kind one, came up running
and called down the pit, saying: “Say, Kamooinanea, don’t eat him up,
for he is your own grandson, Aukelenuiaiku, that is being thrown down.”
After Aukelenuiaiku had fallen into the pit his older brothers were
much pleased, believing that they had now gotten rid of him; that he
was really dead; and their father’s promise on him would be
unfulfilled, and become utterly void.
When Aukelenuiaiku reached the bottom of the pit, he found two men
already there, having been thrown into the pit but a short time before
this, by the cruel brothers of Aukelenuiaiku. When the two men saw
Aukelenuiaiku, they took pity on him because he was so handsome and
pleasant to look upon, having a perfect physique, and being without
blemish. While the two were talking together, Aukelenuiaiku heard them
and so he asked them: “What are you two talking about?” They answered:
“We are expressing our regrets because we pity you.” When Aukelenuiaiku
heard this he asked them: “And why?” The men replied: “Because of the
death by the great lizard, Kamooinanea.” Aukelenuiaiku again asked:
“When will the lizard come forth?” The men replied: “When the tide
rises and falls, then rises and falls again, and when it comes up the
third time, then the lizard comes up with it; then we will all be
killed.”
Some time after this conversation, the lizard, Kamooinanea, made its
appearance, and called out: “Say, Aukelenuiaiku, let me have one of the
men for food.” Aukelenuiaiku said: “If I were to give you one of these
men, who will attend to my wants in this lonely place?” The lizard then
disappeared from their sight. When they saw the lizard and how terrible
it looked they were sore afraid, and the two men began to show signs of
uneasiness. After the lizard had disappeared from their sight, the men
said to Aukelenuiaiku: “How wonderful! here this lizard is acquainted
with your name. This is the first time that the lizard has not come and
devoured its prey outright. We were told that immediately the lizard
made its appearance, it would come and devour its victims; but here we
see that we are safe for a time. Should it disappear altogether, we
will escape death.”
While the men were still conversing the lizard again made its
appearance and called out: “Say, Aukelenuiaiku, let me have one of the
men.” Aukelenuiaiku again refused, saying: “No, you cannot have one of
them.” When the lizard heard this it said: “You must give me one of the
men. What are you going to pay me for coming here? Because you have
been given to me to be killed and that I should devour you, but since I
have found out that you are one of those that have gone out of my own
body, I cannot eat you up.” When the lizard concluded, Aukelenuiaiku
gave his consent, for he thought within himself that the request of his
lizard grandmother, Kamooinanea, should be granted. He then gave one of
the men to the lizard. As soon as the man was offered, he was swallowed
whole. After this first man was consumed the lizard again asked that
the second man be given her. Aukelenuiaiku again gave the second man,
and he too was swallowed whole. After the second man was consumed there
was left only Aukelenuiaiku. The lizard then came out of the sea and
laid on the dry sand.
The lizard then said to Aukelenuiaiku: “Go and bring me two ape [68]
leaves.” When Aukelenuiaiku returned with the ape leaves he placed them
in front of the lizard. The lizard then vomited onto the two leaves
until they were covered over, and then it said to Aukelenuiaiku: “My
grandson, look on these two leaves.” Aukelenuiaiku obeyed and looked
on. The lizard then continued: “Here are two lands on these two ape
leaves, a large land and a small land; a warm and hot land, and a cold
land. These two lands, [69] however, Holaniku and Holanimoe, are very
beautiful lands and they possess everything necessary for the comfort
of mankind; they possess food, fish, sugar-cane, potatoes, bananas,
awa, breadfruit and all other things good to eat. Where I direct you
there you must go.”
At the close of the remarks the lizard said to Aukelenuiaiku: “Now lie
down.” Aukelenuiaiku obeyed and laid down. The lizard then held her
grandson by the waist and said: “My grandson, you will yet be the cause
of the death of your older brothers, and shall be king over them all;
because they have ill-treated you.” The lizard then continued, saying:
“This land, however,” pointing to one, “during six months is lighted
and during six months it is in darkness; don’t go there, for you will
be killed: because, before you come to this land you will have to cross
a green sea; after that is passed, you will come to a red sea; don’t go
there, for you will get killed; because in the days before I was
married I traveled over this land, and now I am old, yet I have not
completed its entire circuit. The name of this land is Kalakeenuiakane
(Asia, [70] according to the foreigners). The mountains are so high
that the stars appear on them, and there are very few people living on
it. The owner of the land is Namakaokahai, a chiefess, and she has four
brothers: Kanemoe, Kaneikaapua, Leapua and Kahaumana. She has two
servants, Upoho and Haapuainanea. Those who guard and watch over the
land are Moela, a dog, and three birds, Manuea, Kiwaha and Halulu.
These are all the people who live on the land; there are not many,
because the people are devoured by the ghosts.”
At the end of the remarks of the lizard to Aukelenuiaiku, she made a
box to hold the god of Aukelenuiaiku. After the box was built she put
the god into it, who was Lonoikoualii, [71] and said to Aukelenuiaiku:
“With this god you will conquer and become possessed of the land that I
have just described. Here is your food and meat; it is a laukahi. This
leaf is wholesome; as soon as you touch it to your lips your hunger is
satisfied; and when satisfied you can go without eating for a period of
four months.” The grandmother then took up an axe and a knife and put
them into the box. The lizard next cut off its tail and gave it to the
grandson, saying: “This is my real body, which you must take with you.
Here are also my pau of feathers and my feather kahili which shall act
as your preserver when you meet your cousin. With these things in your
possession—that is, by wearing the pau and holding this kahili you will
cause your enemies to fall and turn into ashes.” The lizard then
explained the uses of all the different things to her grandson, and she
also taught him how to preserve these things of magic; but she did not
tell him the name of the cousin. She was Namakaokahai.
When Aukelenuiaiku disappeared their father showed great grief for him
and he mourned for his son for many days. Because of his great grief he
refused to take food. After suffering for days he expressed a wish to
die. But the mother of Aukelenuiaiku did not think that her son was
dead, and she refused to listen to her husband, to fast and to mourn
for their son. She was certain that Aukelenuiaiku was not dead, and
that her lizard mother, Kamooinanea, had not devoured him. In
discussing with her husband as to the prospects of their son being
eaten up by the lizard she said: “If she has eaten him, who is my own
issue, then she should have eaten me up first, and after that, my son.
I tell you now that Aukelenuiaiku is there down below being educated by
his grandmother in all things, and he is not dead. He will yet return
to us here above.” These words of the wife all came true.
CHAPTER III.
THE RETURN OF AUKELENUIAIKU AND THE BENEFITS RECEIVED BY HIM IN FACING
DEATH.
After all the various things had been mastered by Aukelenuiaiku he then
climbed onto the back of the lizard and was lifted up out of the pit;
and the lizard again disappeared down the pit. Aukelenuiaiku then took
up the box that contained his god together with his club and carried
them as he returned to the house. When Aukelenuiaiku reached the house
his father and all the chiefs wept for joy.
We will here see how correct were the predictions of Kapapaiakea to her
husband Iku, relating to Aukelenuiaiku’s preservation by the lizard.
While Aukelenuiaiku was weeping with his parents, his brothers, who
were out surf riding, heard the wailing and so asked: “For whom is this
wailing going on?” “It is Aukelenuiaiku.” When the brothers heard that
the wailing was because of the return of Aukelenuiaiku they were so
ashamed that they concluded they would build them a ship and go to some
foreign land. They then rode in on the surf and proceeded direct to the
forest. After they had been in the forest for over two months,
Aukelenuiaiku one day went up into the forest to catch him some birds.
After he had caught and cleaned several birds he started a fire and
then put them on the coals to roast. After the birds were cooked he sat
down to his meal, and, while he was eating, his brothers came upon him
and took away all the birds, leaving him nothing. After this the oldest
brother, he with the violent temper, ordered Aukelenuiaiku to go and
bring them some water. While Aukelenuiaiku was on his way for water he
got up and followed him. While Aukelenuiaiku was busy filling the
calabash with water the angry brother arrived and replaced the rock on
the mouth of the water hole, shutting in Aukelenuiaiku and left him
there to die.
After Aukelenuiaiku’s disappearance the brother returned to where the
others were. When the brother who entertained some love for
Aukelenuiaiku saw their oldest brother coming back, he asked: “Where is
our brother?” The oldest brother replied: “I have not seen him, and he
was not at the place where I went to.” After this the brother who
wished to save Aukelenuiaiku got up and went out in search of him. In
this search he went to their home, where he learned that Aukelenuiaiku
had not returned. He then took up the loin cloth of his brother, and
wore it round his neck [72] and wept. While he was weeping their father
Iku heard it, and so he inquired: “Who is this weeping?” “I,
Ikumailani.” “What are you weeping for?” “I am weeping for
Aukelenuiaiku; he is dead.” When their father heard this he also wept.
After this weeping Ikumailani again proceeded up the forest in search
of his brother. Before starting upon his mission their father said to
him: “In case you should find your brother, bring him home here.”
Before Ikumailani set out he said to their father: “I am going up; if
you look and see a fire, remember I have found your son; but in case
you don’t see a fire, then I have not found him.” After saying this,
Ikumailani started out on his search. When he came up to the water hole
he looked and saw that the mouth had been covered with a large rock. He
then rolled away the rock and looked down into the hole, and saw
Aukelenuiaiku standing there, thin and weak, having only enough
strength left to be able to stand. Ikumailani then reached down for his
brother and lifted him up; they then kissed each other and wept. After
their weeping, Ikumailani started a fire, which was seen by their
father, and he knew that Aukelenuiaiku had been found and that he was
not dead.
After Aukelenuiaiku was found he was brought home to their father who
fell on his son and wept for joy, as did all the others, for he had
been lost for about eight days. Before Aukelenuiaiku was found, the
ship of the brothers was completed and preparations were made for
departure, as it had been launched. When the oldest brother saw that
Aukelenuiaiku was again back safe and well, and that the wailing that
he had heard was because of the return of Aukelenuiaiku, he immediately
gave orders that the final preparations be completed; that the food be
cooked, and after that everybody was to go aboard.
CHAPTER IV.
HOW AUKELENUIAIKU SAILED WITH HIS BROTHERS IN SEARCH OF LAND FOR THEM
TO CONQUER.
After all the preparations for the sailing had been completed,
Aukelenuiaiku asked of Ikumailani, the brother who had shown him some
love: “Where is your ship sailing for?” “In search of land.”
Aukelenuiaiku again asked: “And what is the matter with this land?”
Ikumailani replied: “Our oldest brother is ashamed, because of your
return. That is the reason why the ship is about to sail off in search
of some land. After a [new] land is conquered through our strength,
that will be our place to dwell.”
When Aukelenuiaiku heard the object of the sailing of the ship, he
begged that he too be allowed to sail with them. His brother Ikumailani
then said to him: “You cannot go with us, because we have no other
reason of going away except on your own account. If you had died we
would not be leaving Kuaihelani.” By this refusal on the part of his
brother, Aukelenuiaiku said in kindly reply: “Say, don’t you know that
it is a sad thing to go off to some strange land and die there. Your
bones will be put away by a stranger, perhaps even by a friend, but not
by a younger brother, one who has been born with you and who was from
the same womb. I therefore beg of you that I too be allowed to sail
with you, so that in case you my older brothers should die, then I will
die with you. Then our names will come back in fame in the saying,
‘So-and-so have died with their younger brother.’ Then your names will
not be spoken in disrespect.”
By these remarks we see how determined Aukelenuiaiku was in trying to
follow his brothers, when he knew that all his troubles had come from
these same men. With all this he still wished and insisted on going
with them. If this is so, then we cannot blame the older brothers if
they should kill him. In this request, that he be allowed to accompany
them, however, we will see how he for a time managed to save his
brothers from death, and how he came to have all the benefits foretold
him by his lizard grandmother; and how all the advice she gave
Aukelenuiaiku was faithfully kept to his salvation.
After Aukelenuiaiku had spoken to his kind brother, Ikumailani, this
brother said to him: “You cannot gain your point from me. You must go
to our nephew and tell him of your wish. If he gives his consent, then
you will be able to go.” Aukelenuiaiku then asked him: “How am I to get
him to listen to me?” “You go and call him by his name in this way:
‘Say, Kaumailunaoholaniku, ask me to come up on the ship with you so
that we may play together. You cannot enjoy yourself with those old
men. I am the proper companion that will be suited to you, because you
are young and so am I.’” After these instructions had been imparted by
his older brother, their father who was listening said: “My boy, don’t
go with them, for you will be killed. When you are not safe living with
me, what chance will you have when you accompany them? If you insist on
going you will surely get killed, and your mother and I will not see
you again.” Aukelenuiaiku answered: “I will not remain with you two. I
am going sightseeing and to visit other lands in the sea; therefore I
am going.”
After the above conversation, Aukelenuiaiku proceeded to the ship with
Ikumailani his brother. When they arrived at the ship, his brother went
aboard, leaving Aukelenuiaiku below on the landing. Aukelenuiaiku then
called out to his nephew, and after telling him what he wanted, he was
invited by the nephew to come aboard in the following words: “My uncle,
come aboard of the vessel.” Upon receiving this invitation,
Aukelenuiaiku climbed aboard, while his older brothers looked on, for
they dared not deny their nephew his wish. The boy was their great
favorite; whatever he said was law with them, and all the uncles obeyed
his every word. This boy was raised under a very strict kapu; and if he
ordered that a person be killed, that person is killed; if he ordered
that a person be allowed to go free, that person goes off free.
Therefore this boy’s person was sacred, and whatever he said was law;
nothing was denied him, and no one dared say nay to him. They all
obeyed him.
After Aukelenuiaiku had climbed aboard, he asked the boy to send
someone for his club and box. When the boy heard this, he sent a couple
of men after these things. After the men had returned with these
things, the ship started off on its voyage from Kuaihelani. In the
first four months of the voyage their food, meat and water, were
exhausted and the men began to die of hunger and thirst, and the
brothers were in great distress. When the brothers found that all their
food was exhausted, they went down into the body of the ship and stayed
there, while Aukelenuiaiku and the boy stayed above. After several days
had gone by, the boy began to wonder at the disappearance of his father
and uncles, so he went down into the ship to look for them. When he got
to the bottom of the vessel he found his father and uncles lying weak
from hunger. The boy then climbed onto the breast of his father,
Kekamakahinuiaiku, the one with the violent temper, and who hated
Aukelenuiaiku most of all. As the boy sat on his father’s chest, the
father looked up and when he saw his son he said: “Yes, how pitiful! I
have no regrets as far as we are concerned, for we have spent many days
in this world; but it is you that I pity, for all the food, the meat
and water are gone, and all that is left is two joints of sugar-cane.”
The boy replied: “I am not distressed, for I am not in need of food,
for my uncle has a certain leaf which we touch to our lips and our
hunger is satisfied, and we stay without wanting any food for four
months.” After talking with his father for a while, he returned to his
uncle, Aukelenuiaiku, with tears in his eyes. When the uncle saw that
the boy was crying, he asked him: “What are you weeping for? Why these
tears that you are shedding?” The boy replied: “I am weeping for my
father, Kekamakahinuiaiku, who is almost dead of hunger. When I reached
him he was gasping for breath.”
Aukelenuiaiku then said to the boy: “My boy, you too would have died
with your father and uncles in this ocean if I had not come along with
you. I am hated by your father as his most bitter enemy, but according
to our birth by our parents, I will not act as they have toward me.
Therefore, my boy, here is the food, the meat, and the water in this
club of ours (the name of this club was Kaiwakaapu); take it and open
one end of the club, and the food, the meat, the kapa and everything
else will come out of their own accord.” The boy then followed the
direction of his uncle, Aukelenuiaiku, and all the things necessary for
their comfort were furnished them. The father and uncles and those of
the ship ate and were saved. Their faintness from hunger disappeared as
well as their weakness.
After they were saved from death, the ship sailed on for another four
months; but the food and water were so plentiful that they wasted a
lot. But other things were also furnished them by the club of
Aukelenuiaiku. At the end of the second four months and they had
entered into the first day of the fifth month, Aukelenuiaiku told his
older brothers as well as to the other men on board the ship, saying:
“Tomorrow we will see land and shall go ashore the same day. The name
of the land is Holaniku. The land contains many things that are good to
eat: food, awa, sugar cane, bananas, coconuts and various other
things.”
At the end of the first day and on the approach of the second, the day
on which he had said they were going to arrive at Holaniku, very early
that morning they first saw the peaks of the mountains, and by noon of
that same day they reached the land. As soon as the ship touched land
the men went ashore where they found food, water, meat, awa and various
other things. They stayed on the land for four days and four nights,
when they again boarded their ship and set sail. After sailing for four
months, Aukelenuiaiku said to his brothers: “Tomorrow we will reach
land.” When his brothers heard this, they said: “You are deceiving us.”
But there was none of them who could deny the fact, for Aukelenuiaiku
showed that he knew what he was talking about; so the sailing masters
all admitted that Aukelenuiaiku was correct. But the brothers being
bitter against Aukelenuiaiku, refused to believe him.
On the approach of the next day, the day Aukelenuiaiku had predicted
they would see land, the voyagers saw land, the land of
Kalakeenuiakane; and it took all that day and night until the morning
of the next day before they reached shore. The land was ruled by a
queen, called Namakaokahai.
When they touched land Aukelenuiaiku said to his brothers: “Let me have
charge of the ship?” The brothers said: “Why don’t you build yourself a
ship, then you can have all the say.” Aukelenuiaiku replied: “If I have
charge of the ship we will all be saved, but if you insist on taking
charge of it yourself we will all be killed, none will be saved.” The
brothers replied to Aukelenuiaiku, saying: “Where did you learn to be
strong and brave, so that you could have the right to tell us to hold
our peace while you take charge of everything.” Aukelenuiaiku replied:
“It would be quite right if it were to be a hand to hand fight, where
you could meet your enemy face to face. There would be no doubt then,
for you would surely win, but if the fight is to be otherwise, you will
not win. This is the reason why I said that we will all be killed.” The
brothers said: “You have nothing to say in the matter, anyhow. It is
going to be as we wish it, and you must keep quiet.” When the brothers
said this, Aukelenuiaiku did not make any reply.
As they were nearing the land, the queen, Namakaokahai, looked and saw
a ship approaching the harbor. She then sent her brothers, the four
birds, to fly to the ship and inquire the object of its coming. The
names of these brothers of Namakaokahai, were Kanemoe, Kaneapua, Leapua
and Kahaumana. The brothers then flew in their bird form and lit on the
yards and asked: “What is the object of this ship coming here?” The
brothers answered: “It is a ship to make war.” When the birds heard
this they returned to Namakaokahai. When they arrived they were asked:
“What is that ship here for?” “It is a ship to make war.” When
Namakaokahai heard this, she came and stood on the outside of the
house, and girded on her war pau while she held her war kahili in her
hand.
Before Namakaokahai received her brothers’ report, Aukelenuiaiku said
to them: “Say, where are you all? The birds are coming back and will
again inquire of the object of our coming. When they arrive, you tell
them that the ship is only on a voyage of sightseeing, and not a ship
to make war.” While Aukelenuiaiku was still talking the birds arrived
on the ship and again asked: “What is the object of the coming of this
ship?” The brothers of Aukelenuiaiku replied: “It is a ship to make
war.”
CHAPTER V.
THE BATTLE FOUGHT BY THE BROTHERS OF AUKELENUIAIKU AND THEIR DEATH.
As soon as the brothers of Namakaokahai left the ship, Aukelenuiaiku
took up his wooden box and threw it into the sea, for he knew that his
brothers and the ship would be destroyed by Namakaokahai. As the box
struck the water, Aukelenuiaiku jumped in after it and taking hold of
it he swam away from the ship. While Aukelenuiaiku was swimming the
nephew called out after him, but Aukelenuiaiku replied: “You cannot
follow me, you had better remain where you are.” While he was speaking
to his nephew, Namakaokahai arrived at the seashore, took hold of her
war [73] pau and turned it to her rear, then she next took up her
kahili and shook it in the air. No sooner than this was done, the ship
together with the brothers of Aukelenuiaiku were turned into ashes.
When Aukelenuiaiku looked behind him after swimming for some distance,
he saw that the ship had disappeared, so he turned and swam with his
box toward land.
In the above events we have seen how the words spoken by the lizard, in
the bottom of the pit have come true. And in the coming conflict we
will see how Aukelenuiaiku and his god fought their battle, and how
Namakaokahai became the wife of Aukelenuiaiku.
When Aukelenuiaiku reached the shore, he dragged his box up and left it
on the sand. He then crawled under an ekoko [74] tree and slept, for he
was completely used up by his efforts to reach the shore. While
Aukelenuiaiku was sleeping, Moela arrived, the dog who had the watching
of all the land, and when he smelled the blood of the stranger he began
to bark. While the dog was barking, Namakaokahai came out of the house
and called out to her four bird brothers. When they came before her,
she said: “You must go in search of this thing that the dog is barking
at; it is possible that one of the men from the ship has come ashore. I
cannot make out what the dog is barking at.” The brothers replied:
“Send your two maid servants.” At this the queen was satisfied; so she
called for her two maid servants, Upoho and Haapuainanea. When they
came in the presence of the queen, she said to them: “I want you to go
in search of the thing the dog is barking at. If you two should find
it, kill it.”
When they left to make their search, Lonoikoualii, the god of
Aukelenuiaiku, said to him: “Here comes our death, they are coming in
search of you, therefore you must get up.” Aukelenuiaiku then woke up
and put on his war dress of ashes. As soon as this was done,
Lonoikoualii began to direct him what to do in the following words:
“When the two women arrive, who are very comely, although they will be
in the form of a lizard and a rat, Upoho being the rat and Haapuainanea
the lizard, you must greet them in the following manner: ‘My greetings
to you, Upoho; and my greetings to you, Haapuainanea.’ That will shame
them, because you have been able to discover their names; then you will
be saved.”
At the close of these instructions from the god Lonoikoualii, Upoho and
Haapuainanea arrived. While they were approaching the place,
Aukelenuiaiku greeted them, saying: “My greetings to you, Upoho; and my
greetings to you, Haapuainanea.” [75] When the two women heard the
greeting from Aukelenuiaiku, they were ashamed, because their names
were known to this stranger. Upoho then asked of Haapuainanea: “What
must we give in payment to this person who has called us by our right
names?” The other replied: “Let us be friends.” Upoho assented to this,
and they came and sat on either side of Aukelenuiaiku.
CHAPTER VI.
HOW AUKELENUIAIKU GOT OUT OF TROUBLE AND HOW HE WAS REWARDED.
After the three had become friends, the two women and Aukelenuiaiku,
they began to converse of various matters and after a while a game of
konane was proposed and played. Aukelenuiaiku then said to the women:
[76]
“This my turn; now it is your turn.
Now we pause, the blacks cannot move,
And the whites have won.
The small canoes are as but dust,
To the boy from Kuaihelani.”
After playing for a while, the women said to Aukelenuiaiku: “We have
been sent to kill you, for you were discovered by the dog of our queen,
Moela; but we are going back and report that we have failed to find the
person the dog was barking at, and it will be for her to send some
other officers.”
When they arrived in the presence of the queen, Namakaokahai, she asked
them: “Where is the person for whom you were sent out to search?” The
women replied: “We did not find him. We went to the top of the cliff,
and on the top of the trees, and we were unable to discover anybody. We
went to the uplands and shorewards, but again we failed to find
anyone.” The women then continued: “Perhaps the dog was mistaken and
had smelled the blood of those that were slain; and because of that he
barked.” While the two were making their report the queen again
released her dog, Moela. As soon as this was done the dog began to bark
again and he continued to do this for some time. When the queen saw
this she sent for her four bird brothers, Kanemoe, Kaneapua, Leapua and
Kahaumana to come to her. When they came in the presence of the queen,
she said to them: “I want you to go in search for the person that Moela
is barking at. It may be a man, may be not; what is it?” As soon as she
had issued her orders, the four birds flew away. When the birds were
getting ready to make their flight, Lonoikoualii said to Aukelenuiaiku:
“Say, Aukelenuiaiku, here comes our death. There are four birds coming
to meet us. You must greet them in the same way that you greeted the
two women.”
When the birds arrived in the presence of Aukelenuiaiku, he greeted
them one by one saying: “My greetings to you, Kanemoe. My greetings to
you, Kaneapua. My greetings to you, Leapua. My greetings to you,
Kahaumana.” At this they all returned the greeting, saying: “Our
greetings to you.” After greeting Aukelenuiaiku, they fell to
conversing in low tones between themselves, wondering how it was
possible that their names were known. After a while Kanemoe said: “How
wonderful! How did he come to know our names? And what are we going to
give him for this?” One of the others replied: “We have but one thing
worthy of giving him, let our sister be given to him for a wife, and he
will then be our brother-in-law.” The others all agreed to this, so the
proposition was referred to Aukelenuiaiku who was of course much
pleased with the idea.
After the thing was settled the four birds started ahead for the house,
while Aukelenuiaiku followed on behind. When the birds arrived,
Namakaokahai asked: “Where is the person that you went in search of?”
The brothers replied: “He is coming later. We have offered you to him
as his wife so that we will have him for a brother-in-law; for he is a
handsome looking man, and is perfect from top to bottom; and he is just
like you. We therefore made up our mind that it would be proper that
you take him as your husband.” When the sister heard this she was
perfectly satisfied, and she expressed her pleasure in accepting the
man.
We will now go back to Aukelenuiaiku and his god Lonoikoualii. When the
four brothers of Namakaokahai returned to their sister, after their
offer was accepted by Aukelenuiaiku, his god Lonoikoualii said to him:
“These evils and death we have so far been able to overcome; the evils
and death that are yet to come which are worse than these are the ones
we must be careful about. When we get to the queen, your intended
wife’s home, don’t enter the house at once, for it will mean your
death; but you must stand outside by the door and you will see for
yourself what they intend to do to you. The first person whom you will
encounter will be the two women who met us first. If they take
compassion on you, then you will be safe. After that the dog will be
released, and if you will overcome him, the brothers will be sent out.
After these things, they will try to get rid of you by poisoning the
food. So you must remember. If they offer you food in the calabash,
don’t eat of it, for therein is your death. What you can eat are the
melons that are still on the vines, and you must expect this to be your
food, meat and water.” The god of Aukelenuiaiku, Lonoikoualii,
explained all these things to him in detail and warned him.
After imparting these instructions, Lonoikoualii allowed Aukelenuiaiku
to go on his way to the home of Namakaokahai. When Aukelenuiaiku
arrived at the house, he remained standing by the doorway, where he was
greeted by those within. After the greeting they invited Aukelenuiaiku
to come inside; but he did not enter; he remained there. By these
different things we will see how Aukelenuiaiku’s god was all-powerful,
and we will also see how Aukelenuiaiku obeyed all the instructions that
were given him.
While Aukelenuiaiku was standing by the doorway of Namakaokahai’s
house, the two women, Upoho and Haapuainanea, were sent for to come to
their queen, and when they arrived, Namakaokahai ordered them saying;
“Use your power and slay him.” At this command, the two women turned
and looked at Aukelenuiaiku. When they saw that it was the young man
they had befriended when they were sent out to look for the person the
dog was barking at, they were so ashamed that they ran off. Upoho, the
one with the form of a rat ran into a hole; Haapuainanea, the lizard
woman ran up a tree, and Aukelenuiaiku was saved. After these two,
Moela, the watch-dog of the land was sent for, but when it came near to
Aukelenuiaiku, he opened his mouth wide showing his teeth and then
jumped at Aukelenuiaiku with the intention of tearing him to pieces,
but when he touched Aukelenuiaiku he was killed, reduced to ashes. When
the queen saw that her favorite dog was killed, she regretted his death
so much that she bowed her head in grief and wept. After the death of
her dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and
Kahaumana, and commanded them: “Use your power and kill this fellow.
Take him and eat him up.” When Aukelenuiaiku heard this he entered the
house. Upon seeing Aukelenuiaiku, the four brothers of Namakaokahai
changed their forms; Kanemoe changed into a rock and he laid at the
doorway: Kaneapua changed into a log of wood and laid there: Leapua
changed into a coral rock: Kahaumana changed into a hard blue rock.
These four brothers did this because they were ashamed of Aukelenuiaiku
and they wished to hide themselves. After this Aukelenuiaiku came to
where the calabash vine was growing with several green calabashes on
the vine; he then took one up and opened it and sat down to have his
meal, finding food, meat and water in the green calabash. While
Aukelenuiaiku was eating, the brothers of Namakaokahai said to
themselves: “How wonderfully all-seeing is that man. He is eating our
food. Who has told him where to find it? Food has been placed before
him but he would not touch it.” After Aukelenuiaiku had satisfied his
hunger and had seen all the things placed before him, the brothers of
Namakaokahai stood up in their human forms.
After Aukelenuiaiku had successfully passed through all these trials,
he made up his mind to act cunningly. The first thing he did was to
make believe that Namakaokahai and her brothers were his gods and
therefore prayed to them in a loud voice as follows:
“Ye gods of the night, ye gods of the day;
Namakaokahai, Kanemoe,
Kaneapua, Leapua,
Kahaumana, Upoho,
Haapuainanea, Moela,
Give me life, ye trampers of the mountain,
Ye climbers of the mountain;
Give life to your offspring,
Preserve me a man from the lowlands.
Here is the food,
It is ended; [77] it is released.”
When Aukelenuiaiku was offering prayers to the several gods, calling
them by their respective names in a loud voice, they all laughed and
were surprised at hearing all this; they said to themselves: “He knows
all our names, and it does seem that we are his gods.” Being much
surprised at the action of Aukelenuiaiku, they asked him: “Are the gods
that you have just mentioned your gods?” “Yes, they are my gods handed
down from my ancestors to my parents, and from them to me.” When they
heard these words, they asked him that he offer them the same prayers
again. Aukelenuiaiku then replied: “If it was a story it would be all
right to repeat it, but being a prayer to the gods it would not do to
repeat it, because, so far it is only from my side that offerings have
been made:
“Men have been killed and placed on the altar.
Pigs have been killed and placed on the altar.
Dogs and chickens have been killed and placed on the altar.
Bananas and awa have been placed on the altar,
Coconuts and red fish have been placed on the altar.
“All these things have I placed on the altar as offerings to my gods,
whose names I have just enumerated, but so far I have not received
anything in return from them. If these things had been given to some
human being, my bones [78] would have been cared for.”
By these cunning words Aukelenuiaiku received certain benefits, and in
time was saved from certain death prepared by Namakaokahai. When the
brothers of Namakaokahai heard these words spoken by Aukelenuiaiku,
they replied: “Today you will receive your proper dues from the gods in
payment for all the good you have faithfully done them, and you shall
be paid in full.”
CHAPTER VII.
HOW AUKELENUIAIKU BECAME THE HUSBAND OF NAMAKAOKAHAI.
The brothers of Namakaokahai then said to Aukelenuiaiku: “Where are
you? Listen to these instructions. In case your wife should call you to
come to her, don’t do it, for it will mean your death. If she should
ask that you come to the door, don’t go, for that too will mean death
to you. If she should ask you to come onto the lounge made of mats,
don’t go up, for that too means your death. You must, therefore, go and
sit by the doorway, and when she finds that you will not respond to her
call, she will come to you at the door. If she should ask you to sleep
with her, don’t give your consent, for you will get killed; but you sit
on her breast and give a sigh, and when she asks of you why you sighed,
tell her that you are hungry for something to eat; and if she should
order you to come and get something to eat, obey her, for your wife is
a goddess and not a human being.” These admonitions were satisfactory
to Aukelenuiaiku. In all these things we know that Aukelenuiaiku after
all received some good in return for the offerings he pretended to have
made to the gods, for in the end he won Namakaokahai and she became his
wife.
In course of time it was known to them that Namakaokahai was to become
a mother. While she was with child, one day Aukelenuiaiku and his wife
went in bathing, and while they were bathing Aukelenuiaiku went over to
where his box was left, as was his custom, to see his god. As he was
approaching the place he heard his god Lonoikoualii calling to him:
“Say, Aukelenuiaiku, we are going to be killed. Here comes Halulu, the
man-eating bird from heaven.” When Aukelenuiaiku heard the call he
turned and looked up to heaven.
CHAPTER VIII.
HOW AUKELENUIAIKU WAS CARRIED OFF TO THE CLIFF BY HALULU.
Aukelenuiaiku saw that the light of the sun was hidden by the wings of
the bird Halulu. After looking at the bird for some time he reached
down and picked up his box which contained his god Lonoikoualii. While
in the act of picking up the box, and his hands had just come in
contact with it, his head was caught in the mouth of the bird Halulu
and he was carried up to the cliff. In the side of this cliff was a
cave which was the home of the bird. Aukelenuiaiku was carried up and
left there. In the cave at this time were four men who had been carried
there by the bird to serve as food. When Aukelenuiaiku was left at the
cave they greeted him and took pity on him, for they knew that he would
be killed by the bird Halulu. While the men were talking by themselves,
Aukelenuiaiku asked them: “What are you talking about?” “We are
expressing our regrets—for you are such a handsome fellow—for you will
be killed and eaten up by the bird.” Aukelenuiaiku then asked the men:
“How does the bird come to get its victims?” “The right wing comes in
first and reaches out for two men, and after they are devoured the left
wing will come in and take up two more men, then the beak will come
down and devour them.” “Which two men will the bird come for first?”
Two of the men replied: “We will be the first.” “Is the cave very
deep?” “Yes, it is quite deep.” Aukelenuiaiku then instructed the men,
saying: “You two go in as far as you can and remain there, so that when
the wing reaches in for you two, I will cut it off here at the mouth of
the cave, while these two will start the fire.”
While they were talking about killing the bird, in came the right wing
of the bird and it began stretching further and further into the cave
until it reached the two men, then it grabbed them. When the wing was
about to be drawn to the body with the two men, they called out to
Aukelenuiaiku: “Here we are on the wing of the bird.” When
Aukelenuiaiku heard this he opened his box, took out the axe and began
cutting the wing of the bird until it was severed. As soon as the right
wing was cut the left wing reached into the cave, when Aukelenuiaiku
cut that wing off also, and the men took it up and threw it into the
fire. After the two wings had been cut off, the beak reached into the
cave and that too was cut off, clean from the body.
After the bird Halulu was killed, he pulled a few feathers out of the
bird’s head and threw them to the ground away from the cliff. These
feathers that were pulled by Aukelenuiaiku flew until they fell in the
very presence of Namakaokahai, where they were seen by her and
recognized as the head feathers of the bird Halulu.
We will now take up the relationship between the bird and Namakaokahai,
for they were connected. The bird Halulu was a cousin to Namakaokahai,
the queen of the land of Kalakeenuiakane. When Namakaokahai saw that
her cousin Halulu was dead she called for her brothers, Kanemoe,
Leapua, Kahaumana and Kaneapua. When they came to her she said to them:
“Here are Hinawaikoli, the feathers from the forehead of Halulu, who is
dead. He has been killed.” When the brothers heard this, they said to
Namakaokahai: “It is quite right that the bird should be killed,
because he is an evil thing, he eats men.”
After the bird was killed, Aukelenuiaiku and the men cut it up and
roasted some of the meat on the coals, and after the meat was cooked
they sat down and had their meal. After their meal was finished, they
began to study how to get down from the cliff. At this time there was
another bird in the cave, the mate of Halulu, by the name of Kiwaha.
This bird gave Aukelenuiaiku the means of getting down the cliff, by
giving him a short-ended rainbow, [79] one with only three colors,
yellow, red and green. By means of this rainbow they reached the bottom
of the cliff. In thus getting away successfully, the four men were
thankful to Aukelenuiaiku, for they knew that they were rescued from a
terrible death, and so they were very grateful for the kindness shown
them.
THE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN.
When Aukelenuiaiku and the men reached the bottom [of the cliff],
Kiwaha again took up the rainbow and placed it on the cliff. After this
Aukelenuiaiku asked the men: “What do you want?” They each answered: “I
want a piece of sugar-cane.” “I want a potato.” “I want a banana.” “I
want a taro.” Aukelenuiaiku then said to them: “The sugar-cane is
kapued for my son. If any one eats it he will die. So are the potatoes,
the bananas and the taro. So I will advise each of you not to touch
these things as we go on our way, else you will all die.” After giving
them this advice they all started out. On the way, however, the men did
not adhere to the advice given them by Aukelenuiaiku, for he who wanted
the sugar-cane took a piece and ate it, so he died; the other three men
also took up the things they craved for and they also died. Thus did
the four men die, for not keeping the advice given them by
Aukelenuiaiku.
After the death of the four men, Aukelenuiaiku continued on by himself
until he reached the house. When the wife and the brothers-in-law saw
Aukelenuiaiku, they all wept for joy and he was welcomed home. After
this, Aukelenuiaiku and his wife lived on happily, each determined to
love each other more and more. The wife had no other thoughts but of
the comfort of her husband. They continued living this way for some
time. Because of this great love for her husband, Namakaokahai gave
over the kingdom to her husband, as well as everything else at her
command; and she even gave him the command and the use of her
supernatural bodies.
One day when Aukelenuiaiku entered the eating house, to have something
to eat, while so doing, Namakaokahai secretly opened the box containing
the god of Aukelenuiaiku. Looking in she saw the axe and the knife. She
then took up the axe and ran her fingers over the edge, cutting her
fingers so they bled. Namakaokahai then said: “How strange! here my
husband has some very good things which he is hiding from me!” After
looking over these things she closed the box and put it away. When
Aukelenuiaiku finished his meal he returned and sat down. Namakaokahai
then asked him, pretending not to have seen what was in the box,
saying: “Say, what useful things did you bring with you when you came?”
Aukelenuiaiku then picked up the box and opening it, he took out the
axe and knife and gave them over to his wife, saying: “These two things
which I have brought with me from the land of Kuaihelani are very good
and useful. These two things together with my god are the three things
of the greatest value.” The wife then asked him: “What are these things
good for?” “The axe will cut a log of wood in two. The knife is also
useful, for it can cut any tough thing you have.” When Namakaokahai
heard this she said to her husband: “Say, your valuable things together
with mine we will leave with our child.”
Further on in our story we will see the supernatural powers of
Namakaokahai, and how it was impossible to kill her, although she was
cut up with the axe; by which acts we will know that she was not human.
After talking about the axe and knife, Namakaokahai said to her
husband: “You proceed and cut me into pieces with the axe.”
Aukelenuiaiku said: “How strange of you to ask me to do such a thing as
to cut you up, my own wife! How can I do such a thing, for it will mean
your death? Rather let me cut up some other person with this axe, or my
opponent in some fight, not you, my own flesh.” The wife replied: “You
might give this axe to someone else and thus deprive our child of such
a useful thing. Therefore I want you to try it on me.” And because
Namakaokahai insisted on it, the husband finally gave in, whereat she
was much pleased. When this consent was given Namakaokahai stretched
out her legs and Aukelenuiaiku severed them with the axe.
CHAPTER IX.
HOW AUKELENUIAIKU AND NAMAKAOKAHAI SHOWED THEIR USEFUL THINGS.
In the preceding chapter of this story we were told of the axe and the
knife, the two useful things belonging to Aukelenuiaiku. In this
chapter we will speak of the cutting up of Namakaokahai by
Aukelenuiaiku by the use of the axe. When Aukelenuiaiku began to cut up
Namakaokahai with the axe, the feet were the first things that were cut
off, and as this was done, Namakaokahai expressed great joy, for it was
fun to her. Namakaokahai then said to Aukelenuiaiku: “Yes, you have a
very useful thing indeed; cut off another portion.” When Aukelenuiaiku
heard this he proceeded and cut off the calves of the legs, and this
cutting was kept on until the head was also cut off from the body. In
this cutting, the several portions of the body of Namakaokahai were
completely severed and separated from each other, but the mouth never
ceased speaking.
After the body of Namakaokahai had been cut up into several pieces, the
head asked of Aukelenuiaiku: “Are these all the useful things my
husband brought with him?” “Yes, these are all; and I am surprised at
you, for when a person is cut up in this manner, death is certain.”
Namakaokahai then replied: “If these are all the useful things you
have, I will now show you what I have.” Saying this, the pieces began
to get together of their own accord, and in a short space of time the
body was again complete and restored as before. She then called for her
four brothers, Kaneapua, Kanemoe, Leapua and Kahaumana. Upon their
arrival the sister asked them: “What shall I change myself into? Shall
it be into a cliff?” Her brothers then answered: “Yes, change yourself
into a cliff.” At that very moment a great, high cliff stood before
them, smooth and straight up and down, where the koae [80] was seen
flying. Aukelenuiaiku looked at it and touched its smooth sides with
his hands with fear and great excitement. He next saw Namakaokahai, his
wife, standing on the very top of the cliff; then he saw her looking
down at him, and she called: “What are you doing?” The husband replied:
“I am admiring your supernatural powers. Your useful things together
with mine will be a great inheritance for our child.” In making this
reply, Aukelenuiaiku made believe that he was not afraid; but in fact
he was almost overcome with fear.
While Namakaokahai was standing there on the cliff, she called out to
her four brothers and said: “What shall I change myself into now? Shall
it be into an ocean?” The brothers replied: “Yes, change yourself into
a vast ocean.” At that very moment the whole cliff dissolved and turned
into a great ocean, with its surface covered with mighty waves, so
completely that nothing else could be seen. Aukelenuiaiku was at this
time being engulfed by the water and he was sore afraid, but at the
appearance of Namakaokahai and questioned by her, “What are you doing?”
he replied: “I am admiring your great powers.”
After the ocean, Namakaokahai changed herself into a terrible fire and
the land was enveloped in flame, covering the whole surface as far as
the eye could see. Aukelenuiaiku was entirely surrounded by the fire,
in the midst of which he saw his wife and heard her asking him, saying:
“What are you doing, Aukelenuiaiku?” He replied: “I am still admiring
your great powers and the fire.”
These three things, the cliff, the ocean and the fire were the three
supernatural bodies of Namakaokahai, and she gave to her husband the
power to change himself into these three different things. She,
however, did not reveal her fourth form and power, the power to fly
through space. The reason why she did not reveal this fourth power to
her husband and did not wish him to possess it, was because she was
afraid that he might take it into his mind to fly away and deprive her
of him, so she thought she would keep this power to herself. [81] The
brothers, however, did not approve of this, and decided to teach their
brother-in-law secretly how to acquire this power. [82]
CHAPTER X.
HOW THE BROTHERS-IN-LAW OF AUKELENUIAIKU SECRETLY TAUGHT HIM TO FLY.
We will here see how the four brothers-in-law of Aukelenuiaiku gave him
the power to fly, in payment for the offerings made by him to the gods.
Some time after this his brothers-in-law said to him: “Today you will
realize the blessings of the deity.” After a while he was asked: “Say,
has your wife given you the power to change yourself into different
forms?” Aukelenuiaiku replied: “Yes.” “What different forms did she
give you?” “The power to change into a cliff, into an ocean, and into
fire.” The brothers-in-law replied: “Then she has not given you all her
powers. She has kept to herself the power to fly.” “Yes, my wife has
reserved that; she did not give it to me.” The brothers-in-law
continued, saying: “It is because your wife thought you might fly off
and never come back again. That is the reason why she has kept this
power from you.” After this the brothers-in-law said to Aukelenuiaiku:
“Let us teach you how to get this flying power of your wife, so that
you may be able to possess it. But you must not tell your wife of
this.”
That night, after Namakaokahai had retired to their sleeping house,
Aukelenuiaiku and his brothers-in-law went into another house and there
he was given his lessons in the art of flying. They first taught him
how to jump and how to fly to certain places; then they asked him to
jump to the top of a shelf. After he was successful in this he was
requested to jump to the top roof batten of the house. Aukelenuiaiku
then jumped and held it for a while, then fell to the floor. In this
falling, Namakaokahai heard it, and she got up and came to her
brothers’ house, and asked them: “What are you doing?” “We are learning
how to box.” “What is that?” “It is played this way. Kanemoe stands up
like this on this side, and Kaneapua stands up on that side; then they
strike at each other, and the one who gets hit real hard falls to the
floor. That was the noise you heard.” When Namakaokahai heard this she
said: “I see that my husband has some good thing hidden that he has not
shown me. How mysterious you are!” After this Namakaokahai returned to
her own house. After she disappeared, Aukelenuiaiku again made another
attempt to reach the top batten, but again he was unsuccessful and he
fell to the floor. Namakaokahai again heard this and she came to her
brothers’ house and asked them: “I believe you are teaching my husband
how to fly.” “No, we are wrestling.” “How is that done?” “One stands up
on this side, and one on the other side; they then take ahold of one
another and each tries to throw the other down. The one who is thrown
down made the noise you heard.” Because of this satisfactory reply
Namakaokahai again retired to their house. After she was gone,
Aukelenuiaiku again made another attempt and this time he was
successful. He next came out and flew to the top of the house, and in
this he was again successful. From the roof Aukelenuiaiku flew up into
the sky, and he went so high that his brothers-in-law were unable to
see him. After a while Aukelenuiaiku returned to the ground and his
brothers-in-law said to him: “Yes, you know how to fly now.”
When Aukelenuiaiku found that he was able to fly he was then in
possession of all the powers held by his wife. After this the two lived
on in peace and they never went out of sight of each other; they were
indeed a loving couple. It also became apparent that Namakaokahai, his
god-wife, was with child. Before its birth, however, Namakaokahai made
known to her husband the name of the child: it was
Kauwilanuimakehaikalani [83] (the lightning which we see in a
rain-storm). Aukelenuiaiku, however, wished to have the child called
after the name of his god Lonoikoualii.
Because Namakaokahai loved her husband so much, she would not allow him
to go out of her sight. They were together constantly, at all seasons
and times, in dry and wet weather, in times of famine and of plenty, in
the daytime and at night, in fact they were together all the time.
Namakaokahai also gave all her possessions to Aukelenuiaiku; from the
things that were above to the things below; from the things in the
uplands to the things in the lowlands; great things and small things;
the things that were within to the things that were without. All were
given to her husband.
CHAPTER XI.
HOW NAMAKAOKAHAI GAVE EVERYTHING TO AUKELENUIAIKU, HER HUSBAND, AND THE
BATTLE THAT WAS FOUGHT BETWEEN KUWAHAILO AND AUKELENUIAIKU IN THE
HEAVEN.
When Namakaokahai was ready to give everything she possessed to her
husband, Aukelenuiaiku, she called her brothers, Kanemoe, Kaneapua,
Leapua and Kahaumana. As they stood in her presence, she said to them:
“You go up to my uncle and cousin, Kuwahailo and Makalii, and inform
them that I have given unto my husband all my possessions. The things
above, below, in the uplands, in the lowlands, the drift iron, the iron
[84] that stands in the earth, the whale’s tooth, the (ea) turtle
shell, the things that grow in the land, and the cluster of stars.
Also, tell my uncle and cousin that all these things are now in my
husband’s possession; and I also want you to take my husband to them so
that they may become acquainted with each other.” All these words of
Namakaokahai were pleasing to them.
We must bear in mind that this trip to be undertaken by the brothers of
Namakaokahai and Aukelenuiaiku was to heaven.
After Namakaokahai had delivered her orders to her brothers, they began
their flight, going as far as the top of the mountains where they
rested. In this first flight Aukelenuiaiku went on to heaven, reaching
his wife’s place, a most sacred sphere, not accessible to anyone.
Although they flew at the same time with Aukelenuiaiku, he got ahead of
his brothers-in-law and arrived in heaven first. While Aukelenuiaiku
was standing in the sacred place of Namakaokahai, he was seen by
Kuwahailo, who said to himself: “Alas! I am afraid my niece is dead;
that is why a wizard has arrived, for no one can get up here unless
those below are dead.”
In this flight to heaven, Aukelenuiaiku did not think that he was going
to meet anyone who would oppose him, and consequently he went along
unguarded; but through the powers of his god Lonoikoualii he was warned
in time, for the god called out to him: “Say, Aukelenuiaiku, watch or
else we will be killed, for I see that we are going to be attacked. Put
on your garment of ashes and cover yourself from head to feet; don’t be
slow or we will be killed.” By this warning Aukelenuiaiku knew that a
conflict was about to begin, and he immediately put on his war pau. As
soon as his god finished giving the warning a bolt of fire was sent out
from the hand of Kuwahailo and the land began to be in flames. The name
of this bolt of fire was Kukuena. After which a large black rock was
sent out, called Ikuwa, the thunder. When these things came in contact
with the robe of ashes of Aukelenuiaiku, they became as nothing, like
chaff and were blown away by the wind.
In this story it was said that when the thunderbolt came in contact
with the garment of Aukelenuiaiku it caused the roaring and rumbling of
the thunder which is heard to this day. After the bolt of fire was
extinguished and the rock became as nothing, Kuwahailo looked at
Aukelenuiaiku and lo, he was still in the place where he saw him, still
alive. This grieved Kuwahailo heavily: it bode dire trouble that his
enemy, the defiant [85] of Kuaihelani, should stand alive before him.
After a time he sent another bolt of fire, called Mahuia, and another
rock, called Welehu, the second strongest bolt of thunder. The roar was
deafening, the heaven rocked, the foundations of the earth were shaken,
the waves of the ocean rose high as mountains, large rocks were
loosened from the cliffs, the cliffs were opened up and the birds on
the mountain heights were alarmed. When these came in contact with the
robe of ashes of Aukelenuiaiku they became as nothing, like a gust of
wind.
After these death aims of Kuwahailo he again looked and saw
Aukelenuiaiku standing in the same place, and still alive. Kuwahailo
then said to himself: “Here I have exhausted all my death-dealing
weapons and still that man is not killed yet. This is the first man
that has been able to withstand all this.”
We will here leave Aukelenuiaiku and Kuwahailo for a time while we take
up the brothers of Namakaokahai. In making their flight from the earth
to heaven, they saw that Aukelenuiaiku was going much faster than they
were. The length of time they took on this voyage was five days and
five nights, while Aukelenuiaiku covered the distance in only one day
and one night: hence, when Kuwahailo was pouring out his death-dealing
bolts, the brothers were still on their way. When they were approaching
heaven, and saw from a distance the fire-bolt called Kukuena, and the
black rock Ikuwa being hurled at Aukelenuiaiku, they all cried out in
alarm, for they thought their brother-in-law would be killed. They then
flew to a rocky valley and there laid down; after the fire and the roar
of the thunder had gone by they came out, and when they looked they saw
Aukelenuiaiku still standing. They then called to him to come and hide
himself between the rocks in the valley, for they knew that other
death-dealing bolts were yet to come; but Aukelenuiaiku answered them:
“You stay there where you are while I remain here until I shall kill
Kuwahailo.” As soon as the last death-bolt had passed by, the nephews
of Kuwahailo came out and stood in the presence of their uncle. He then
asked them: “How is your sister?” “She is at home.” “And whence comes
this wizard?” “That is your nephew, the husband of Namakaokahai.” When
Kuwahailo heard this from his nephews, he stood there in fear and
trembling, and wondered what he was to do to his nephew Aukelenuiaiku,
the hero [86] of Kuaihelani. After a pause of some time he said to
Aukelenuiaiku: “My nephew, I have indeed sinned against you, for I have
this day treated you unkindly. I will therefore make an offering before
you of eight hundred men.” When Kuwahailo returned with his eight
hundred men, and they stood before Aukelenuiaiku, Aukelenuiaiku turned
to Kuwahailo and asked him: “What are these men for?” His uncle
replied: “They are my offerings to you.” Aukelenuiaiku replied: “Leave
the men for your grandnephew and as people for the land.”
After this the brothers-in-law of Aukelenuiaiku delivered their
message, saying: “We have been sent by your niece to bring you a
message.” Kuwahailo then asked: “What is the message?” “She told us to
tell you, ‘that the things above, below, in the uplands, in the
lowlands, are your [new] relative’s: you will live under him:
everything has been given to this man,’ her husband.” This was
agreeable to Kuwahailo. After this, they all sat down and held a
council. In the council, Makalii came and met Aukelenuiaiku. In coming
to meet Aukelenuiaiku, Makalii also brought his wife, Malanaikuaheahea.
We will here speak a few words about the wife of Makalii. This woman,
Malanaikuaheahea, was a very beautiful woman. Her skin, to look upon
her, was red as fire. On coming out of her house, her beauty
overshadowed the rays of the sun, so that darkness covered the land,
and the red rain would be seen approaching; the fog would also come,
and after these things had been seen the fine rain would come, then the
red waters would flow and the lightning would play in the heavens.
After these things, then the form of Malanaikuaheahea would be seen
coming along over the tips of the fingers of her servants, in all her
beauty. [87] Makalii thought a good deal of his wife and he made much
of her. The sun was eclipsed by her, and the rainbow was her footstool.
When Aukelenuiaiku saw these different things and then the wife of
Makalii, he grew faint and dizzy, and could hardly control himself, so
he made up his mind to come back to earth.
CHAPTER XII.
RELATING TO KAUMAIILUNAOHOLANIKU.
When Aukelenuiaiku arrived in the presence of his wife and their child,
after an absence of several days, he remained with her for about two
months. One day on taking a nap at noontime he fell into a deep sleep
and he dreamed a dream in which he saw the spirit of his nephew,
Kaumaiilunaoholaniku. [88] This boy was the son of his oldest brother,
the boy who accompanied them on the voyage from Kuaihelani, the son of
Kekamakahinuiaiku, the brother who had a violent temper. At sight of
the spirit of his nephew, Aukelenuiaiku wept in his sleep, and when he
awoke he was still crying. Upon waking from his sleep he could not get
the effects off his mind and he remembered his nephew and brothers, so
he wept aloud. While Aukelenuiaiku was weeping his wife asked him:
“What are you crying about?” “I am crying for the love of my child.”
“Have you a child, then?” “Not mine, the son of my oldest brother. He
died with my brothers on the day our ship arrived here. In my dream I
saw his spirit coming up from the bottom of the sea, followed by the
spirits of his father and uncles.”
When his wife heard this, she said to her husband: “Your nephew can be
saved.” Aukelenuiaiku asked: “How can I bring him back to life?” The
wife replied: “Only when you obey my instructions; then, and only then,
will your nephew come back to life.” “What is it you wish me to do?”
“Take some food and meat with you out of doors and there have your
meal. Perchance your nephew’s spirit will see you eating and will come
to you. If the spirit does come to you, don’t attempt to catch it, [89]
not even if it comes and stands at your back; but if it comes and sits
on your lap, then catch it and your nephew and brothers will be
restored to life again. Their spirits were on their way to the
mountains to gather food.” [90]
As soon as these instructions were given him Aukelenuiaiku did as he
was told by his wife. While he was eating, the spirit of his nephew
came to him. The wife then said to Aukelenuiaiku: “Be quick with your
meal so that the spirit of your nephew will remain with you longer.”
While Aukelenuiaiku was eating very fast, the spirit kept on going
around him at his back and in front of him. As the spirit came nearer
and got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch
it; when he did this it disappeared. At this his wife said: “You will
not be able to save your nephew now, because you acted too hastily. Had
you obeyed my instructions, he would have been brought to life again.
Now the spirit of your nephew is dead.” When Aukelenuiaiku heard this
from his wife, he became down-hearted and believed what his wife told
him, that the spirit of his nephew was now beyond recovery.
Aukelenuiaiku therefore refused to take food for five days and five
nights; he would not touch either food or water, and he denied himself
everything, for he was so sorry for his nephew. When Namakaokahai saw
her husband refuse to take food she asked him: “Why have you refused to
take food?” Her husband replied: “You know quite well why I have
refused food, my wife; that is, the spirit of my nephew. I will not
take food until my days of grief are over; then I will again take
food.”
Because of this reply made by her husband, sadness entered the heart of
Namakaokahai for him; so she said to her husband: “If you have great
strength and courage, then your nephew and brothers will have some
chance of coming back to life again; but if your courage fails you,
then they will never be restored to life again.” Aukelenuiaiku then
asked his wife: “What is it that I must do with my strength and
courage?” “In trying to procure the water of everlasting life of Kane.
[91] If you are able to procure this, then your nephew and brothers
will live.” When Aukelenuiaiku heard this from his wife he took food
and meat; the reason of this was because he heard that it was possible
to save his nephew and brothers. After he had taken food, Aukelenuiaiku
said to his wife: “Where is the road that will lead me to the water of
everlasting life of Kane?” His wife replied: “I will show you the way.
From this place where we are standing you must go straight to the
rising sun, where you will obtain the water of everlasting life of
Kane.”
CHAPTER XIII.
HOW AUKELENUIAIKU WENT IN SEARCH OF THE WATER OF LIFE OF KANE.
We will here see the power and courage of Aukelenuiaiku on his mission
in a strange land in search of the water of life of Kane. The wife then
said to her husband: “On this direct line you must go without once
departing from it. You must not go towards the right, for you will then
be wandering in the sky and die. You must not go to the left of this
line, for you will then fall into space and you will be lost. All these
instructions you must keep in your mind.” As soon as his wife concluded
with her instructions, Aukelenuiaiku took up the box which contained
his god Lonoikoualii, put it under his arm and then put on his robe of
ashes. When Aukelenuiaiku was ready to proceed on his journey, he fell
on his wife’s neck and they kissed each other, and then made his flight
toward the rising sun.
After Aukelenuiaiku had been gone about a month, Namakaokahai came out
of her dwelling-house and looked about. At the end of another month she
again went out and looked, and there she saw her husband still flying.
She then remained for another month, at the end of which time she again
looked for her husband, but after looking in all directions she was
unable to see him. After looking for some time without seeing him, she
began to have fears that he must be dead for having gone outside of the
straight limits directed him, and therefore he must have fallen into
space. [92] She began to weep and wail for her husband, for she loved
him much. When her brothers heard the weeping they came to find out the
cause. When they came in her presence, they asked her: “Why are you
weeping?” “Your brother-in-law is dead.”
We will here say a few words relating to the relatives of Namakaokahai
and how they all mourned for Aukelenuiaiku.
After the brothers came to Namakaokahai, she sent them all to get all
from above and bring those who were there to mourn for Aukelenuiaiku.
These were, the night, the day, the sun, the stars, the thunder, the
rainbow, the lightning, the water-spout, the fog, the fine rain, the
moon, Kaukihikamalama, [93] the grandfather of Namakaokahai. “Bring
them all down,” she said. “If they refuse to come to weep for my
husband, I will kill them all.” After ordering her brothers to do this
they proceeded on their way, and in course of a very short time
everybody came, for they feared death by Namakaokahai.
After the arrival of all these people, Namakaokahai again sent out her
brothers to go and bring those who were in heaven. They were,
Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa and
Welehu. “Tell all these people to come down and weep for my husband. If
they refuse to come in obedience to my commands, I will kill them all.
I also want you to tell my cousin Makalii, that his wife must cease
coming on the hands of the people; [94] if he disregards this, I will
kill him this day.”
In a very short time this message was delivered and the people all came
together and joined in weeping for Aukelenuiaiku, the husband of their
queen.
We will now take up again the flight of Aukelenuiaiku.
In this flight, Aukelenuiaiku did not fly within the straight limits
given him, so he fell into space and he grew weaker and weaker until he
was almost dead. In this long flight, the arm under which the box
containing the god was held, became so tired that he changed the box
under the other arm; in doing this the god Lonoikoualii saw for the
first time that they had departed from the direct line shown them by
Namakaokahai. Lonoikoualii then said to Aukelenuiaiku: “We are flying
outside of the limits given us and not on the line. The fire is burning
there on the earth and I see everybody has gone down below except one
person.” Aukelenuiaiku asked: “Who is it that is still up here?”
Lonoikoualii, his god, replied: “That thing stationed up there; fly for
it and hold it fast, and then we will be saved.”
The object which the god Lonoikoualii referred to was the grandfather
of Namakaokahai, Kaukihikamalama, the moon. The reason why he was later
than the others in obeying the summons of his granddaughter was because
he was delayed in preparation of food for him on the way to the earth.
But before he was ready to come he was held by Aukelenuiaiku, and
because of this fact we now see the moon not quite as bright as it used
to be. It was because Aukelenuiaiku held it so tightly. Anyway, that is
the reason given in this story.
When Aukelenuiaiku and Lonoikoualii landed on the moon, the moon in
disgust asked of Aukelenuiaiku: “Whose conceited child are you? My back
has never been climbed by my own grandchild, Namakaokahai, and here you
have done it.” “I am your own child.” “Mine by whom?” Aukelenuiaiku
replied: “Yours. I am the child of Kapapaiakea with Iku.”
Kaukihikamalama then said: “Are you the ward of Kapoino and
Kamooinanea?” “Yes, I am he.” The moon replied: “You came near being
killed, my lord.” This conversation, in the heaven between
Aukelenuiaiku and Kaukihikamalama, was overheard by Namakaokahai, who
then knew for the first time that her husband was no other person than
Aukelenuiaiku, because the name by which she knew him was Kanakaokai.
Therefore she said to her father and brothers: “How strange this is! I
thought that this person was somebody else altogether, but I now see it
is Aukelenuiaiku, the son of Kapapaiakea with Iku, and the ward of
Kapoino [95] and Kamooinanea.”
After this, Namakaokahai called out to Kaukihikamalama to come to her
with his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to
the earth, Namakaokahai commanded that all the different lights return
to their respective stations in the heaven so as to give Aukelenuiaiku
light by which to return to earth; these being the sun, the daylight,
the lightning and the fire. When Aukelenuiaiku again reached the earth
the people all cried for joy. After the weeping, Kuwahailo, Makalii,
Kamalanaikuaheahea, Kaukihikamalama and the others prepared to return
to heaven.
After the return of their friends, Aukelenuiaiku and Namakaokahai for a
long time remained by themselves, as husband and wife. After this,
however, Namakaokahai said to her husband: “You must make another
search for the water of everlasting life of Kane.” Aukelenuiaiku agreed
to this. Namakaokahai then said to him: “I want you to watch the course
you are to go by. From the door of our house in a straight line to the
rising sun, and I want you to remember this: that you must go over this
course from one end to the other, and you must not go outside of these
limits, for if you do you will die.” At the close of the instructions,
Aukelenuiaiku again began his second flight toward heaven. At the end
of the long flight he stood on the edge of a hole, in the bottom of
which was kept the water of everlasting life of Kane. The journey was
only completed, however, after a flight of six months.
As Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the
guard who was placed there by Kamohoalii to keep away all intruders.
When Aukelenuiaiku saw him he flew and lit on the back of the guard.
While Aukelenuiaiku was perched on his back, he asked in anger and
hatred: “Say, you are awfully conceited! Whose conceited child are you?
My back has never been climbed by my grandchild Kamohoalii, and here
you have come and done it.” Aukelenuiaiku replied: “Your own.” “Mine by
whom?” “I am the child of Kapapaiakea and Iku.” “Are you the grandchild
of Kapoino and Kamooinanea?” “Yes,” said Aukelenuiaiku.
When the guard heard these words from Aukelenuiaiku, he greeted him,
saying: “My greetings to you, my lord. What has brought you here?”
Aukelenuiaiku replied: “I have come for the water of everlasting life
of Kane, for my nephew and my brothers.” Kanenaiau then asked: “Isn’t
it all gone?” Aukelenuiaiku replied: “No, it is not all gone.”
Kanenaiau said: “Look at my middle.” While Aukelenuiaiku was looking at
the middle of Kanenaiau, he was instructed as to the course by which he
was to fly, as follows: “Where art thou, don’t fly on this side, for
you will strike the bamboo growing in this place; if you strike the
bamboo, the sound will reach the ears of your cousin, and the water
will be covered up and you will not get it. You must therefore fly on
this side and you will be able to get the water of everlasting life of
Kane.”
At the end of these instructions Aukelenuiaiku continued on his flight.
After flying for some time he saw and lit on Hawewe, when the same
questions were asked relating to Aukelenuiaiku’s connections to him.
Hawewe asked: “My lord, what is your object in coming here?” “I have
come in search of the water of life of Kane.” Hawewe then answered:
“You must not fly on the left side, else you will strike the lama
trees, and the sound will reach the ears of your cousin below, and you
will never be able to get the water of life of Kane. You must therefore
fly on this side, then you will get what you wish.” These two men were
the granduncles of Aukelenuiaiku on the side of his mother,
Kapapaiakea. The time consumed by Aukelenuiaiku in his flight from the
first man to the second man was two months.
After the conversation which was held between him and Hawewe,
Aukelenuiaiku flew until he lit on Kanenaenae. At the end of the
questions and answers relating to the parents of Aukelenuiaiku,
Kanenaenae then knew that he was connected to Aukelenuiaiku, and he
therefore fell on him and wept. At the end of the weeping he asked
Aukelenuiaiku: “What has brought my lord here?” Aukelenuiaiku answered:
“I have come for the water of everlasting life of Kane, for my nephew
and brothers.” Kanenaenae then asked: “Is it not all gone?” “No, it is
not all gone.” “Yes, you shall have it. Look straight at my middle.”
[96] While Aukelenuiaiku was looking, Kanenaenae said: “You must not
fly on this side, for you will strike the loulu palm leaves and the
sound will travel to your cousin there below, and the water of life of
Kane will be closed and you will not be able to get it. You must
therefore fly along this way. In this flight downward you will meet
your grandfather who will direct you how to get to this water of life.”
After receiving these instructions, Aukelenuiaiku continued on his
flight and flew along until he lit on Kuemanu. After the several
questions had been asked and the usual answers given, Aukelenuiaiku
said: “I am your own offspring.” The guard then asked: “Mine by whom?”
“I am the child of Kapapaiakea and Iku.” When Kuemanu heard this he
wept over Aukelenuiaiku and then asked: “Are you the grandson of
Kapoino and Kamooinanea?” Aukelenuiaiku assented, saying: “Yes, I am
their grandchild.” Kuemanu then asked: “What thing of such importance
is it that has brought you here?” Aukelenuiaiku replied: “I have come
in search of the water of everlasting life of Kane, for my nephew and
brothers.” “Yes, you shall get it. You must go down to your grandaunt,
who is down there at the base of the cliff, Luahinekaikapu, who is
blind. When you come to her, you will find her roasting bananas, four
in number. When she reaches out to take one up, you also reach and take
one; do this until the last ones are taken. Then when she reaches out
for the others and fails to find them and asks, ‘What mischievous
fellow is this that has come?’ and receives no reply, she will take up
the ashes and sprinkle them to her right; you must then run over to her
left side. And when she sprinkles the ashes on her left side, you must
run to her right side. After this you want to watch her as she takes up
the ashes and smells of it. If she should do this, then she will
discover you; then be very careful or the old woman will kill you. Look
out for another attack, for she will then take up one of her clubs
which is used for beating kapas and strike at you with it, when you
must run to her left side; and when she strikes to her left, run to her
right. After you have overcome all these things, then you must run and
climb on to her back and sit there.”
We will not take up the meeting of Aukelenuiaiku and his grandaunt, and
how he overcame all her attacks by strictly following the advice of his
granduncle, but we will speak of what took place after Aukelenuiaiku
won over the old woman.
After the old woman had exhausted all her attempts to dispose of her
opponent, Aukelenuiaiku then climbed on to her lap, when she asked:
“Whose conceited child art thou?” Aukelenuiaiku replied: “Your own.”
“Mine by whom?” “I am the child of Kapapaiakea and Iku.” When the
grandaunt heard this, she again asked of Aukelenuiaiku: “Are you, then,
the grandchild of Kapoino and Kamooinanea?” Aukelenuiaiku assented to
this, saying: “Yes.” The grandaunt then asked: “What has brought my
lord here?” “I have come for the water of everlasting life of Kane, for
my nephew and brothers.” The grandaunt then asked him: “Is it not all
gone?” “No.” She then said: “My grandchild, look at me. I have no eyes;
I am blind; I cannot see. I may not be able to give you the water of
everlasting life of Kane.” By these words of his grandaunt,
Aukelenuiaiku began to be doubtful about getting what he wished, and
for a moment he did not know what to do. At last he said to his
grandaunt: “Let us go outside.” When she heard this she assented and
she was led out by Aukelenuiaiku and was made to lie down under a
coconut tree. Aukelenuiaiku then climbed up the coconut tree and picked
off two young shoots of the coconut, and then called to his grandaunt:
“Say, Luahinekaikapu, turn your face toward the sky.” When the old
woman heard this she turned her face up as directed. Aukelenuiaiku then
threw with much force the two young shoots at the eyes of
Luahinekaikapu.
When these struck her in the eyes, she jumped up and cried with a loud
voice: “Oh! I am killed.” Aukelenuiaiku then called out to her: “Don’t
cry, be quiet; rub your eyes, they may open up and you will then be
able to see.” When the old woman heard this call from her grandchild,
she began rubbing her eyes. After doing this her sight was restored and
she was able to see as before. Aukelenuiaiku then called out to her:
“How are your eyes?” “I can see now.” After this Aukelenuiaiku climbed
down the tree.
Luahinekaikapu then said to Aukelenuiaiku: “I want you to go and bring
me some pohuehue and akoko.” Aukelenuiaiku procured these things and
brought them to his grandaunt. She then took and pounded them together
with some charcoal, kukui nut and dirt, until the whole mess became
soft. The old woman then said to her grandchild: “We will now proceed
to fix you up.” By this the old woman meant that she was to paint or
rub the stuff prepared by her on the hands of Aukelenuiaiku so as to
make them look like the hands of Kamohoalii.
After these things the hands of Aukelenuiaiku were painted black so
that they looked like the hands of Kamohoalii, for the guards who had
the keeping of the water of life of Kane knew that the hands of
Kamohoalii were black. The water of life of Kane was being watched by
certain men, and any hands that reached down that were not black would
not be able to receive the water.
After the hands of Aukelenuiaiku had been blackened the grandaunt said
to him: “We will sit here until the preparation of the awa is finished,
when you must approach the opening. When you get to the opening, reach
in with your hands. The first gourd they will give you contains the
bitter water; throw that away and reach in again, and when they hand
you the second gourd, that one contains the water of life of Kane;
bring that with you.” Aukelenuiaiku then followed these instructions
and approached the opening of the place in which the water of life of
Kane was kept. After waiting for a moment Aukelenuiaiku reached in with
his hands. When the guards saw these hands reaching in they were
surprised, for they had never seen such a thing before. Being
surprised, they hesitated for a while to study what they should do. The
guards then took up some food and placed it into the hands of
Aukelenuiaiku, but the hands dropped the food; they then placed some
fish in the hands, and still the fish was dropped. The guards then
wondered what the hand was reaching for. Finally one of the guards
said: “Perhaps the hands are after the water of life of Kane.” One of
the other guards thought that this was possible, so the gourd called
Huawaiakaula, which held the water of life of Kane, was taken up and
placed into the hands of Aukelenuiaiku.
When the gourd was given to Aukelenuiaiku, he came up with it; then he
broke off the neck and poured the water into his own gourd; then he
proceeded and broke the network of strings that held the gourd. This
network was called Paleaikaahalanalana. [97] After doing all this,
Aukelenuiaiku began on his flight out of the hole, flying in a
direction away from his grandaunt, Luahinekaikapu. But the grandaunt
saw all this, and so she wept for her sister, Kamooinanea and her
brother Lonoikoualii. She then recited the following mele, one of love
for her sister:
“I thought it was at Napili,
On the road by which Kanemakua came,
The lord, the crown [98] of Kuliliikaua.
Lono is human indeed,
For he has at times caught Ulaula, the fire,
And has fought against Kuluheiua,
Killed the heavy rain
And routed the rain drops,
The fine rain,
The continuous rain
That fell constantly at Kamakalana,
Adjoining the forest belt [99] of Maui,
Headwaters [100] of Ikumailani.
There is a season, a season of endearment,
A season, a season when they become parted.
Cut the navel and its cord is severed.
Art thou the one? Awake, O Lono!
The earth above here is thine, O Kane,
Where the waters are drawn up from the ocean,
And are again sprinkled by Lonowaimakua.
O ye rains! O ye rains!!
How I grieve for you two as you drift by,
How I long for the wind that blows the fine rain of Kuaihelani.”
While she was weeping and chanting the mele, Aukelenuiaiku was still
flying. On this return flight he got tangled in the lama trees and the
sound of the broken lama was carried below to the ears of Kamohoalii.
When Kamohoalii heard the sound he woke up from his sleep and listened,
trying to ascertain the cause of the sound, but after listening for two
months no further sound reached him there below. Aukelenuiaiku on the
other hand continued on with his flight until he again got tangled up
with the loulu palm leaves, and again the sound was carried down below
to Kamohoalii. After getting out of the loulu grove he continued on
with his flight until he got into the bamboo grove, and the sound of
the breaking of the bamboo was carried down to Kamohoalii. By this time
Aukelenuiaiku had reached the top of the hole.
We will here pause for a moment in speaking of Aukelenuiaiku and let us
take up Kamohoalii. When Aukelenuiaiku entered the lama grove and he
became entangled with the trees, the sound of the breaking lama was
carried to the ears of Kamohoalii, but not being certain as to the
direction from which the sound came, he listened for two months. At the
end of the two months he heard the sound of the breaking of the loulu
palm leaves, so Kamohoalii knew that the person who had entered these
groves was traveling from the bottom of the hole upwards. This he was
quite sure, because the sound of the loulu palm leaves was like the
sound of thunder; the lama was like the sound of a shell, and the sound
of the bamboo was like the beating of the waves against a cliff. By
these different sounds and the rotation in which they sounded,
Kamohoalii was able to know that the person was on his way out of the
hole. Therefore he enquired of those who were guarding the water-gourd,
Huawaiakaula: “Where is the water-gourd and the net outside of the
gourd?” The guard replied: “You came and took it some time ago.”
Kamohoalii then said to them: “I did not come for it.”
After this Kamohoalii flew up until he met Kuemanu, one of the guards
on the way up, and asked him: “Have you seen the mischievous man?”
Kuemanu replied: “I saw him coming up from below; he is your cousin
Aukelenuiaiku, who came for the water of life of Kane for his nephew
and older brothers.” When Kamohoalii heard this, he said: “He is a
wicked fellow. That is not the proper thing for a cousin to do; he
should have come and seen me on the matter, and not steal it. I don’t
blame him for taking the water of life, but he has ill-used our
grandmother, Huawaiakaula, and our grandfather Paleaikalanalana.” This
was because Aukelenuiaiku had broken off the neck of the water gourd,
and also pulled to pieces the network of strings that served as the
covering.
At the end of the conversation with Kuemanu, Kamohoalii used his
greatest efforts in flying, with the idea of overtaking Aukelenuiaiku,
when he would fight him. When Kamohoalii reached the top of the hole,
he asked of the guard, Kanenaiau: “Have you seen the man that came up
from below?” “I have seen him, and it was Aukelenuiaiku, your cousin.”
“How long ago since he passed here?” “One year and six months.” When
Kamohoalii heard this he seized Kekuaokalani’s stick, Hoolehelehekii,
and returned to the bottom of the hole.
CHAPTER XIV.
HOW AUKELENUIAIKU BROUGHT BACK TO LIFE HIS NEPHEW AND OLDER BROTHERS.
When Aukelenuiaiku arrived at that part of the ocean where his nephew
and older brothers were destroyed, he poured out the water of life into
the sea until it was almost all gone, leaving only about half of the
water. While Aukelenuiaiku was pouring out the water of life,
Namakaokahai saw her husband doing this, and she knew that the
restoration of the nephew and brothers was not succeeding. She
therefore called out: “Say, Aukelenuiaiku, come home.” When
Aukelenuiaiku arrived in the presence of his wife, she said: “You are
very foolish, [101] my husband. It was for you to go in search of the
water, and when you had found it I would use it, and in so doing bring
back to life your nephew and older brothers. But instead of this, you
have come back and acted ignorantly. Had you poured out all the water,
your nephew and older brothers could never have been restored to life.”
Soon after this they entered the house, and Namakaokahai was confined
and a child was born to them, and he was named Kauilanuimakaehaikalani.
This child had two natures, the nature of a god and of a human being.
The appearance of the child at the back was like a rock, that is, from
the head to the feet; but in front it had the appearance of a human
being.
After the confinement Namakaokahai said to her husband: “Let me bring
back your nephew and older brothers to life again.” Aukelenuiaiku gave
his consent to this, and they set out to that part of the ocean where
the brothers and nephew of Aukelenuiaiku had been destroyed and there
they stopped. Namakaokahai then said to her husband: “Pour out some of
the water of life in the hollow of your hand, and I will sprinkle it
into the sea.” Aukelenuiaiku did as he was requested. Namakaokahai then
dipped the end of her finger into the water and sprinkled it into the
sea. After this they returned to the shore without looking back. On
reaching land they turned and looked back and, lo and behold! there
stood the ship; and they saw the men climbing up the masts folding the
sails and coiling the ropes.
After Aukelenuiaiku and the others had landed, Aukelenuiaiku said to
his son, Kauilanuimakaehaikalani: “When your uncles and cousin come
ashore and you should have a quarrel with your cousin, don’t use bad
words, because he is a boy whose very words are sacred; he is a great
favorite, and his very words are to be obeyed, even to death and the
offering on the altar. My older brothers themselves are very touchy
upon hearing words not altogether proper; so I want you to be very
quiet; don’t answer back, but be at peace with one another. This will
also be the course of your parents.” Upon hearing these words from his
father, the boy promised to do as he was told.
While Aukelenuiaiku was cautioning his son, the older brothers and
nephew came ashore where they all met and wept over each other, and
after their greeting they went to the house and settled down. The
length of time from their death until the bringing back to life of
these people was three years.
After they had lived together for some time, Aukelenuiaiku gave all his
lands to his brothers, and furthermore he also gave them his wife,
Namakaokahai, and they virtually had all the say about her, and they
slept with her, traveled with her and lived with her. The brothers took
turns with the wife in this way: first one brother would have her for a
day and a night, then the next brother would have her for a day and a
night, and so on down; but the older brother, Kekamakahainuiaiku, the
one who hated Aukelenuiaiku, had a double portion; that is, he took
their wife for two days and two nights at a time.
From the time in which this legend deals until today, who can be
compared with Aukelenuiaiku for his great liberal nature in giving away
his own possessions and even his wife to others? There is none like
him.
In thus giving away his wife and lands, Aukelenuiaiku reserved nothing
for himself, and he therefore became like a dependent. While living in
this humble way his one occupation was to go down to the seashore daily
with a rod and spend his time fishing, and in time he became an expert.
In his daily trips out rod fishing he often met Pele and Hiiaka,
cousins of Namakaokahai. In their meetings Aukelenuiaiku began to
admire the two girls, and he spent more of his time with them than he
did at fishing. In time Aukelenuiaiku could do but very little fishing,
for the desire to see the two girls, Pele and Hiiaka, was his greatest
pleasure, and after a time he became infatuated with them and thought
of very little else but the features of Pele and Hiiaka, and he found
himself oftener with them than anywhere else.
We have seen that Namakaokahai had altogether become the property of
his brothers, and that Aukelenuiaiku was without a wife; but
Namakaokahai never forgot Aukelenuiaiku; she loved him still and held
him as dear to her as before.
At nights while at home, Aukelenuiaiku thought of nothing else but his
two companions, and so each morning he would take up his line, hook and
rod, and pretend to be very busy with them as though they needed
overhauling. In doing this Aukelenuiaiku wanted to make his wife,
Namakaokahai, believe that he was really very much taken up with his
pastime, that of fishing, and in that way keep his wife from suspecting
him. Aukelenuiaiku was absent once for three whole days on one of his
fishing trips, and the wife began to suspect that something was wrong.
Before this it was his usual custom to go out early in the morning, and
after dark would come home; but this time he forgot to dry out his
fish-line as before. When his wife saw this she became suspicious, and
knowing that his wife knew his neglect about drying out his fish-line,
he was very much depressed.
The day after this Aukelenuiaiku as usual took up his rod and proceeded
to the seashore; and toward evening he returned home. Before he started
home, however, he soaked his fish-line and hook into the water so as to
make his wife believe that he had really been fishing. When
Aukelenuiaiku arrived at the house, he began to arrange his hook and
line, and as he was at it for some time, his wife said: “It would be
all right to be constantly occupied with your hook and line if you
caught any fish; then those at home would get some. Here you do nothing
else but work on your hook and line, and yet you never bring any fish
home. What a waste of time!” The husband replied: “Do you think, my
wife, that the fish is something you can catch with your hands in the
sea so that I could bring them home all the time? Don’t you know that
the line and hook are all I have in the matter, and not the bringing of
the fish? That is entirely with the fish whether to bite at my hook or
not.” Shortly after this conversation Aukelenuiaiku again started out
fishing, and late that evening he returned with two small fish called
aloiloi. [102] The wife then said to him: “How strange of you to go all
day and return at night, and these are all the fish you bring home!”
On his next trip Aukelenuiaiku met with a queer [103] experience. His
body was bitten all over, while his neck was all scratched up, and in
places it was cut. On this evening he again came home with two more
small fish. On reaching the house Namakaokahai looked at her husband’s
body and neck and saw that he was all scratched. She then spoke in
parables saying: “Yes, there are two kinds of fish in the sea that
bite: the shark and the eel.” Then she continued: “Strange, that your
skin is all bitten and your neck scratched, but you don’t return with
any sharks and eels.”
Aukelenuiaiku then said with great cunning: “I met with a queer
experience today. When I arrived at the seashore I tied the bait to my
hook and cast it into the sea. After I had let the line down it got
caught in the coral down below, and so I dived down and after getting
the line loose I came up. I was not at all hurt at this time. But on
casting my line the second time it again got tangled and I dived the
second time. After this it was caught the third time and again I went
down, but before I had gone very far I got the cramps and I was carried
by the current away down to the bottom where I was rubbed against the
coral until my back was all cut up. After this I recovered myself and
swam up, and this time I was caught in an eel hole, and there I was
rolled about by the surf until I was almost out of breath. Had I been a
boy from the backwoods I would have been killed, and you would not have
known how, and how pitiful that would have been.”
To those who may be reading this story, it is plain to all the fair sex
[104] that Aukelenuiaiku was a deceiver, and that his scratches and
bites came from another source altogether. The trait, however, will be
found in his descendants in these latter days. And here we see that his
wife was not to be deceived by him.
CHAPTER XV.
HOW NAMAKAOKAHAI QUARRELED WITH HER COUSINS PELE AND HIIAKA.
With all Aukelenuiaiku’s smooth words, his wife did not believe him.
She then said to him: “Say, cunning, do you think I am a fool, and am
not aware of your doings and your deceit? I know that you have a woman
whom you go down every day to see. So here is what I wish to say to
you: The outside of your body is free to others, but your skin and
flesh are my property, and I do not want to have you scratched and
ill-treated.”
With all this advice from his wife, still Aukelenuiaiku did not take
heed; they were as nothing to him, for he kept on going down to fish.
When Aukelenuiaiku came back from his next trip his body was scratched
and bitten all over and his neck was cut in several places. When
Namakaokahai saw how her husband was all cut up, and how he had
disregarded her words of advice, she grew less angry of him and
transferred all her anger to her cousins, Pele and Hiiaka.
We will here see how Namakaokahai ill-treated her own cousins, her own
flesh and blood. When Namakaokahai’s anger was aroused she seized her
cousins and gave them a severe beating. When the brothers saw this they
jumped in to help the girls, but this interference was of no avail, for
Namakaokahai gave her brothers some of the beating, and she gave them
so much that they all had a hard time to save themselves. Because of
this the cousins rose and departed to some other place to dwell; but
Namakaokahai followed them and again drove them away. The cousins in
the meantime thought that she would forget the cause of her anger, but
she followed after them and drove them away from their new home. At
this persistency on their cousin’s part, they vowed that they would
never again turn back, nor ever again live in the same land with their
cousin. At this expulsion, the two sisters studied where they would
move to, and after considering several places they decided on Kauai and
there make their future home. In this journey, when they reached Kauai,
[105] where they made their home, they had an idea that their cousin
would leave them in peace and not follow them up. The place where Pele
and Hiiaka took up as their first home on Kauai was at Puukapele, a
place to the east of Mana. When they settled at this place they started
a fire whose glare was seen from the high peaks in the land of
Nuumealani, where Namakaokahai was stationed on the lookout for her
cousins. The height of these peaks was probably as high as that of
Kaala mountain.
When Namakaokahai saw the glare of the fire on Kauai, she knew that
Pele and Hiiaka were there, so she followed on to Kauai where she met
her cousins and another fight was had. In this fight Pele and Hiiaka
almost overcame their cousin, but being possessed of great strength
Namakaokahai was enabled to overcome her cousins. Therefore, being
driven from their Kauai home, they journeyed on to Oahu where they
settled. Because of the fight that took place on Kauai, the land in
which it occurred was called Puukapele, and it is so to this day.
Upon their arrival on Oahu, Pele and Hiiaka took up their abode in
Kealiapaakai, at Moanalua, where they dug down into the ground and made
a home. On coming from Kauai they brought some red dirt and some salt
with them and deposited these things in their new home. Because of this
fact these places were given the names of Kealiapaakai and Kealiamanu.
Upon finding that the place was too shallow they went to settle at
Leahi. While living at Leahi they tried digging down into the place,
but again found it too shallow. The two then moved on to Molokai and
settled down at Kalaupapa. After a time they began digging and were
again disappointed in striking water; so they left Molokai. The hole
they dug was called Kauhako. From Molokai they journeyed to Haleakala
in Maui. Upon their arrival at this place they began digging a pit
which they left open on the top of the mountain. The rocks [106] in
Hanakaieie, at Kahikinui, are those that were dug up by Pele and
Hiiaka.
We will now take up Namakaokahai. After Pele and Hiiaka had been driven
away from Kauai, through the terrible fight that took place,
Namakaokahai returned to Nuumealani, and proceeded to the highest peak
where she could see Maui. While Namakaokahai was living on Nuumealani,
she again saw Pele and Hiiaka starting a fire on the mountain on Maui,
so she left Nuumealani and came to Maui where another battle was fought
in which Pele was killed. Namakaokahai then returned to the peaks on
Nuumealani. After a time she looked towards Hawaii and saw Pele’s fire
burning on Mauna Loa. But Namakaokahai discontinued her warfare against
Pele and Hiiaka.
We will now speak of Pele. Pele was indeed really killed in the battle
that was fought on Maui with her cousin, but she traveled in spirit to
Hawaii, at which place she again came back to life. It was Pele and
Hiiaka that dug that pit at Kilauea, on the slope of the Mauna Loa
mountain, and this place has become their own to this day, and no one
will dare dispute their claim. [107] After the death of Pele,
Namakaokahai returned to her own land in Kalakeenuiakane [108] where
she lived with her husbands and son and nephew.
After the lapse of some considerable time, the two boys, the son of
Aukelenuiaiku and the son of the oldest brother got into a fight. The
cause of the quarrel was this: The forehead of Kauilanuimakaehaikalani
was cuffed by his cousin, the son of of the oldest brother of
Aukelenuiaiku, the one whose every word was sacred. A few words in
explanation regarding the two boys. One of these boys was human and the
other, Kauilanuimakaehaikalani, was god-like. In their fight
Kauilanuimakaehaikalani said to his cousin:
“You are a lot that for a time were dead,
You were food for the maggots;
You are a lot whose bones were whitened.
It was my parents that brought you back to life,
You were a lot that were asleep in the bottom of the sea
With eyes all rotted.”
When the uncles heard these words they became very angry, and all
decided to return to Kuaihelani, their own land. When their youngest
brother and wife saw that the brothers were about to depart, they
entreated them not to leave them, but the brothers would not listen.
After they were ready for their journey they boarded their ship and set
sail for Kuaihelani; but in mid-ocean they encountered disaster and all
sunk to the bottom of the sea.
Here ends their story for they are all dead. Continuing that of
Namakaokahai and Aukelenuiaiku. After they had lived on in peace and
happiness for some time, Aukelenuiaiku said to his wife: “My wife, we
have lived together now for many days, and I have become old and about
to die in this strange land. I would therefore request of you that you
grant me leave to go and see our parents.”
CHAPTER XVI.
AUKELENUIAIKU’S TRIP TO KUAIHELANI.
After Namakaokahai had given her consent for her husband to return to
his native land, Aukelenuiaiku proceeded to see his brothers-in-law
Kanemoe, Kaneapua, Leapua and Kahaumana, and told them of his
intentions. He said: “I am going to the land of Kuaihelani to see my
parents.” When the brothers of Namakaokahai heard this they all gave
their consent, and Kanemoe, the oldest, expressed a desire to accompany
Aukelenuiaiku to Kuaihelani.
We will here speak of Kanemoe, to prevent confusion. It is said in this
legend that in order to accomplish his desire he had to resort to
cunning and deceived his sister. Namakaokahai was feared by her
brothers; therefore, in order to be able to answer the calls, Kanemoe
planned to take out his spirit from his body and give it another body,
and then to leave the one containing his spirit behind as a substitute
to make the replies to the sister’s calls. No sooner than he hit upon
this plan he proceeded to the making of the new body for his spirit.
After the body was completed Kanemoe took out his spirit and put it
into the new body, which resembled him in all details. In order not to
make any mistakes in reference to the sound of the voice he thought he
would make a test, so he called out, imitating his sister: “Kanemoe,
Kaneapua, Leapua, Kahaumana?” They all answered, the three real bodies
and the spirit. The voice sounded just like his, except that it was
rather weak. Because of this weakness in the voice of his substitute,
he prevailed upon Aukelenuiaiku to delay their trip for a while until
the voice of his substitute grew stronger. This request was granted and
the trip was postponed for a while.
When Kanemoe saw that the voice of his substitute was strong enough for
the purpose, they set out and journeyed to Kuaihelani. The trip took up
two nights and two days. Upon their arrival at Kuaihelani, they looked
over the land but failed to see any of the people; they heard no sound
of any kind; there was nothing good growing on the land, for the land
was overgrown with weeds.
When they saw that the place was deserted, they continued to the hole
where the great lizard, Kamooinanea, the grandmother of Aukelenuiaiku,
spoken of in the earlier chapters of this legend, lived. When they came
to the mouth of the hole, Aukelenuiaiku called: “Kamooinanea,” but no
response was heard, so they thought that she must be dead.
The reason why Kamooinanea did not hear the call was because the coral
on her forehead and the coral of the floor of the sea had grown
together and she was entirely covered over, so she was unable to hear
the call of her grandson Aukelenuiaiku.
After calling, Aukelenuiaiku stood up and stamped his feet down on the
coral with all his might, breaking it into pieces, and at the same time
exposing the body of his grandmother. When Aukelenuiaiku looked at her
body, he saw that it was thin and reduced to almost nothing.
Aukelenuiaiku then called her, saying: “Kamooinanea.”
Kamooinanea answered, “Yes.” Then she looked up and she saw that it was
her grandson, Aukelenuiaiku. She then greeted him, saying: “My
greetings to you.”
The grandmother then inquired: “What has brought you here?”
“I came to see you all.” Aukelenuiaiku asked of Kamooinanea: “Where is
Iku and the others?”
Kamooinanea answered: “They are living in Kauai. The reason they left
was because of the anguish for you boys, for you had all left them.
When your father, Iku, arrived at Kauai he got into a fight with
Kukoae, the king of Kauai, but he was victorious and became the king of
Kauai. After a time another battle was fought because of your sister,
who is very pretty, and your father was defeated by Makukoae. [109]”
This is the end of this legend.
HE MOOLELO NO AUKELENUIAIKU.
MOKUNA I.
AUKELE ME KONA MAU KAIKUAANA LOKO INO.
O keia moolelo o Aukelenuiaiku, oia kekahi o na moolelo kaulanaloa ma
Hawaii nei, o Kuaihelani ka aina, o Iku ke kane, he ’lii. O Kapapaiakea
ka wahine, na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma
Kuaihelani. Eia na inoa o na keiki: Kekamakahinuiaiku, Kuaiku,
Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku,
Ikumailani me Aukelenuiaiku, he mau kane, ame Kaomeaaiku, he wahine. O
Aukelenuiaiku ka mea nona keia moolelo.
Mai ka hiapo a ka mua ponoi o Aukelenuiaiku, aole o Iku i hii, aole i
lawelawe, aole hoi i hooili i ka aina no kekahi o lakou, aole no hoi i
hoopunahele. A ia Aukelenuiaiku, malama o Iku, lawelawe a hii, a hooili
i kona kapu a me ka aina nona. A no keia punahele o Aukelenuiaiku i ko
lakou makuakane, ua huhu kona mau hoahanau ia ia, a ua imi lakou i mea
nona e make ai. Wahi a ko lakou kaikuaana loa, a Kamakahinuiaiku:
“Kupanaha ko kakou makuakane, ia’u hoi i ke keiki mua, aole i hooili
mai i kona kapu a me ka aina, a i ke keiki hope loa, ia ia ka e hooili
ai.”
O ka hana nui a na kaikuaana o Aukelenuiaiku, o ka mokomoko, o ka
hakoko, ke kuikui, a me na mea ikaika e ae, a ma keia mea, ua lilo
lakou he poe kaulana no Kuaihelani ma keia hana, a o lakou ka oi o ka
ikaika ma ia hana. A ua hele lakou e kaapuni ma ka aina a puni, aole
mea aa mai ia lakou. Ia lakou e kaapuni ana i ka aina o Kuaihelani,
kaulana aku la ka ikaika o Kealohikikaupea, no Kauai ia kanaka. O kona
ikaika, he uhaki wale no i ke kanaka a hiki lakou nei i laila, hookahi
no puupuu waiho ana i lalo. Kaapuui lakou a puni o Kauai, aohe mea aa
mai ia lakou. Ia lakou nei ma Kauai, kui aku la ka lohe, ekolu o Oahu
kanaka ikaika loa. O ko lakou mau inoa, o Kaikipaananea, o
Kupukupukehaikalani, o Kupukupukehaiiaku. Aohe puko momona o Oahu nei
ia lakou. A hiki lakou i Oahu nei, hakoko iho la lakou, hookahi no
puupuu, waiho ana ua mau kanaka ala o Oahu nei i lalo, a haalele iho la
lakou. Hele lakou a Maui, e noho ana o Kakaalaneo ke ’lii o Maui,
hakoko no make no ia lakou nei.
Ia lakou ma Maui e kaapuni ana, kaulana mai la o Kepakailiula i ka
ikaika a me ke koa, e hiki ia ia e haihai i ke kanaka, a oia ka oi o
Hawaii a puni. A lohe lakou i kona kaulana i ka ikaika, makau iho la
lakou a hoi mai la i Kuaihelani. A hiki lakou i Kuaihelani, kukulu iho
la lakou i na hana lealea a pau loa, ka hakoko, ka mokomoko, ke kuikui,
ka honuhonu, ka puhenehene, ka hula, ka olohu, ka lele kawa, ka pahee,
a me na hana e ae. Ma keia mau hana lealea a lakou a pau loa, ua hooulu
lakou i mea e hele mai ai ko lakou kaikaina o Aukelenuiaiku, alaila,
pepehi lakou ia ia a make. No ka mea, o Aukelenuiaiku, ua paa loa ia i
ka palama ia i ko lakou makuakane e Iku, ma ke ano kapu alii, a me ka
punahele loa.
Ma keia noho kapu ana o Aukelenuiaiku, ua lohe ia aku la ka pihe uwa a
na kaikuaana ona, e lealea ana, alaila, ninau aku la o Aukelenuiaiku ia
Iku, ko lakou makuakane: “He pihe aha keia o kai e uwa nei?” Hai aku ka
makuakane: “He hakoko.” “Pehea ia mea?” “Elua kanaka, ku i luna, kulai
kekahi i kekahi, a hina kekahi, alaila, uwa ka aha. Oia kela pihe au e
lohe la i ka uwauwa mai.” Alaila, i aku o Aukelenuiaiku: “Makemake
wale.” Pela no o Aukelenuiaiku i ninaninau mau ai i ko lakou makuakane.
Alaila nonoi aku la ia e iho e nana. Hoole mai ko lakou makuakane:
“Aole oe e iho.” I aku o Aukelenuiaiku: “No ke aha hoi?” I mai ka
makuakane: “Mamuli oe make i ou mau kaikuaana, no ka mea, ua hoomauhala
ou kaikuaana ia oe e noho nei.” Ninau aku la o Aukelenuiaiku: “Heaha ka
hala i hoomau ai?” I aku ka makuakane: “He hala, oia kuu hooili ana i
ke kapu nou a me ke aupuni; nolaila mai iho oe, o make auanei i ou mau
kaikuaana.”
A hala he anahulu, alaila, lohe hou ia mai la ka pihe uwa hou, aole o
Aukelenuiaiku i hai aku i ko lakou makuakane, no keia leo uwa hou. Ku
ae la ia a iho malu i kai e nana ai, me ka ike ole o ko lakou
makuakane. Aia ma ka lima o Aukelenuiaiku, he pua e paa ana. A hiki o
Aukelenuiaiku i ka hale o na kaikuaana, kaka iho la oia i ka pua, lele
aku la ka pua a komo i ka hale o kona poe kaikuaana. A komo ka pua a
Aukelenuiaiku i loko o ka hale, lalau iho la na kaikuaana a olelo iho
la: “Kupanaha! o ka kakou pua he pauku, o keia pua hoi he owili.” Ia
lakou e olelo ana, lalau mai la kekahi kaikuaana o Aukelenuiaiku i ka
pua, a olelo mai la: “Aole keia he pua e; o ka pua no keia a ko kakou
kaikaina a Aukelenuiaiku.” Ia ia e olelo ana, lalau mai la o
Kekamakahinuiaiku, ke kaikuaana huhu o lakou, a haihai iho la i ka pua
a hakihaki loa. Mahope o ko lakou ike ana i ka pua, hiki mai la o
Aukelenuiaiku i mua o lakou, a ku iho la ma waho o ka pa o ka hale. Ia
Aukelenuiaiku e ku ana malaila, nana aku la kona mau kaikuaana a pau ia
ia, he mea e ke kanaka maikai. Ua like kona ili me ka maia pala memele,
a o kona mau onohi maka me he opuu maia la o ka hua ana o ka wa hou, a
he pololei hoi kona kino, aohe puu, aohe kee, aohe ona mea e like ai.
O ka lehulehu e piha ana, mahalo aku la lakou i ke kino o Aukelenuiaiku
i ka maikai launa ole. Ia lakou e mahalo ana, ua hoopiha loa ia ko
lakou kaikuaana mua loa i ka huhu no Aukelenuiaiku, a ano e ae la kona
mau helehelena. Alaila, kena aku la ia i kekahi o kona mau muli iho, e
hele aku e ninau ia Aukelenuiaiku i ke kumu o kona iho ana mai. O ka
inoa o ia mea o Kuaiku. A hiki ia i mua o Aukelenuiaiku, ninau aku la:
“Heaha kau huakai o ka iho ana mai?” I aku o Aukelenuiaiku: “I ka
lealea.” Hoi aku la o Kuaiku, a i ke kaikuaana huhu o lakou hai aku la.
A lohe ia, hoouna aku la ia Kuaiku, e hele a e kui aku i hookahi puupuu
ia Aukelenuiaiku. Ia ia i hele ai a kui ia Aukelenuiaiku, aole i hina,
aole hoi i eha o Aukelenuiaiku, aka, o kona lima ka i haki, kui hou
kekahi lima, haki hou no, pau loa na lima elua. A pau ke kui ana ia
Aukelenuiaiku, kaha aku la hoi: ia wa o Aukelenuiaiku i hopu aku ai a
paa i na lima, popo ae la ia a kiola aku la i ka ae kai. A ike na mea a
pau loa i ka ikaika o Aukelenuiaiku, uwa ae lakou a haalele, a olelo
iho la: “Akahi wale no mea i hina ai, a i hai ai na lima o Kuaiku.” A
mahope o keia, puka hou mai kekahi kaikuaana ona me ka manao e pepehi
ia Aukelenuiaiku. He oi ia ma ka hakoko ana, i luna no hai ke kanaka; a
ia Aukelenuiaiku, aohe hina, aohe eha. A ike iho la ia aohe hina o
Aukelenuiaiku, hoi aku la, ia wa o Aukelenuiaiku i lalau ai a kiola i
loko o ke kai. Uwa ae la na kanaka.
Pela no o Aukelenuiaiku i hakaka ai me kona poe kaikuaana a pau loa.
Nana wale no ka eha, a koe ke kaikuaana huhu ona. A ike ua kaikuaana
huhu la o Aukelenuiaiku, ua pau loa na kaikaina i ka eha, hele mai la
ia me kona huhu loa ia Aukelenuiaiku, me kona manao e lalau a kiola i
loko o ke kai, aka, i kona hana ana pela i kona pokii aole i ko. Ia
laua i hakaka ai me Aukelenuiaiku, me ka ikaika loa, aohe hina o
Aukelenuiaiku. Ma keia hakaka ana o laua, ua paupauaho loa kona
kaikuaana. Nolaila haalele iho la kona kaikuaana i ka manao hakaka, a
hoi aku la. Ia ia e hoi ana, lalau aku la o Aukelenuiaiku ia ia, hopu
aku la a kiola i loko o ke kai. Ma keia haule ana i loko o ke kai, pau
ae la kona manao hana ino ia Aukelenuiaiku, hoi mai la ua kaikuaana
huhu la, a hoomalimali ia Aukelenuiaiku. I aku la ia ia Aukelenuiaiku:
“Pau ka hakaka, ka huhu, e noho aloha, he hakaka a hoahanau, he
kaikuaana, he kaikaina.” Kono mai la ua kaikuaana la ia Aukelenuiaiku,
e hoi i ka hale; ae aku la ia, e manao ana he oiaio. A komo laua i loko
o ka hale, ia wa, i wehe ai ua kaikuaana ala i ke pani o ka waha o ka
lua o Kamooinanea. Lalau mai la ua kaikuaana la ia Aukelenuiaiku, a
kiola aku la i lalo o ka lua, malaila lakou i manao ai e make o
Aukelenuiaiku.
MOKUNA II.
KA HAULE ANA O AUKELENUIAIKU I LOKO O KA LUA O KAMOOINANEA, A ME KA
LOAA ANA O KA PONO IA IA MALAILA.
Maanei e ike ai kakou i ka poino o Aukelenuiaiku, a me kona pakele ana
i ka make a kona kaikuaana kuhu, aloha ole. A haule o Aukelenuiaiku i
loko o ka lua, kahea iho ua kaikuaana huhu la, penei: “E, Kamooinanea
e, eia mai ko ai la, ai ia mai.” Ia ia e kahea ana, holo mai la kekahi
kaikuaana o Aukelenuiaiku (he kaikuaana aloha ia ia), kahea iho la ma
ka waha o ka lua: “E, Kamooinanea e! mai ai mai oe, o ko moopuna mai na
o Aukelenuiaiku e lele aku la.” Ma keia haule ana o Aukelenuiaiku, ua
olioli loa kona poe kaikuaana huhu ia ia, no kona make ana, e manao ana
lako ua make io no o Aukelenuiaiku. Ma keia haule ana o Aukelenuiaiku,
manao lakou, ua lilo kona kapu i mea ole, a ua nele ka olelo hooilina a
ko lakou makuakane maluna ona, a ua lilo i mea ole loa.
A haule o Aukelenuiaiku i lalo o ka lua, aia hoi, elua kanaka e noho
ana. Mamua o ko Aukelenuiaiku haule ana, ko laua haule ana i lalo o ka
lua. Na ua poe kaikuaana la no o Aukelenuiaiku i kiola. Ike mai la ua
mau kanaka ala ia Aukelenuiaiku, minamina iho la laua, no ka maikai o
na helehelena o Aukelenuiaiku, ke nana aku, no ka maikai a me ke kina
ole o kona ano i mua o laua. Ia laua e kamailio ana, lohe aku la o
Aukelenuiaiku, ninau aku la ia: “Heaha ka olua e kamailio nei?” I mai
laua: “E minamina ana maua ia oe.” A lohe o Aukelenuiaiku, ninau aku la
ia: “I ke aha hoi?” Wahi a ua mau kanaka nei: “I ka make i ka moo, ia
Kamooinanea.” I aku o Aukelenuiaiku: “Ahea puka mai ka moo?” I mai ua
mau kanaka nei: “Aia a pii mai ke kai, a emi aku, pii hou mai a emi
aku, alaila, hoea hou mai ke kai, alaila, pii pu mai me ka moo, o ka
make ka hoi ia o kakou.”
A pau ka olelo ana a laua ia Aukelenuiaiku, mahope o laila, pii mai la
ua moo nei o Kamooinanea, a kahea mai la: “E, Aukelenuiaiku e! homai oe
i kekahi kanaka i mea ai na’u.” I aku o Aukelenuiaiku: “Haawi aku
auanei au ia oe, i aha hoi ko’u hoanoho o keia wahi mehameha?” Alaila,
nalowale aku la ua moo nei mai ko lakou mau maka aku. Ma ko lakou ike
ana aku i ka helehelena o ka moo, he mea e ka weliweli a me ka makau
launa ole, a he mea kaumaha loa ia i ka manao o ua mau kanaka nei. A
nalo ka moo mai ko lakou maka aku, i mai la ua mau kanaka nei ia
Aukelenuiaiku: “Kupanaha! eia ka ua loaa kou inoa i ka moo; akahi wale
no hana ana i pakele ai; ina e hoea mai ua moo nei, o ka manawa ia e
pau ai i ka ai ia, aka, ano ke ike nei maua, ua pakele i keia wa, a ina
e nalowale loa, pakele maua i ka make.”
Ia lakou e kamailio ana, hoea hou mai la ua moo nei, a kahea mai la:
“E, Aukelenuiaiku e, e haawi mai oe i kekahi kanaka na’u.” Hoole aku o
Aukelenuiaiku: “Aole e loaa aku ia oe ke kanaka.” A lohe ua moo nei i
keia olelo a Aukelenuiaiku, i mai la ia: “E haawi mai oe ia’u i hookahi
kanaka, i aha kau uku o ka hiki ana mai i anei? no ka mea, ua haawi ia
mai oe he kanaka make, e ai aku wau ia oe, aka, nana ae nei au ia oe, a
o ka mea i puka pono aku mai loko o’u, nolaila, aole au e ai aku ia
oe.” Ma keia olelo a ua moo la, ua ae aku o Aukelenuiaiku, a ua manao
iho la ia e hooko i ka olelo a kona kupunawahine moo, a Kamooinanea. Ia
wa, haawi aku o Aukelenuiaiku i hookahi kanaka i ua moo nei, i ka
manawa i loaa ai ia ia, oia kona manawa i ike ia ai, ua nalo koke i
loko o ka opu. A pau ia kanaka, nonoi hou mai la ua moo nei ia
Aukelenuiaiku i ka lua o ke kanaka. Haawi aku la no o Aukelenuiaiku ia
kanaka, a pau no ia ia i ka ai ia. A pau na kanaka elua, koe iho la o
Aukelenuiaiku, ia wa, hoi mai la ua moo nei a noho i luna.
Olelo mai la ua moo nei ia Aukelenuiaiku: “E kii oe i elua lau ape.” A
loaa na lau ape ia Aukelenuiaiku, lawe aku la ia i mua o ua moo nei, a
luai iho la ua moo nei i luna o na lau ape elua, a piha ae la. I aku la
ia ia Aukelenuiaiku: “E ka moopuna, e nana oe.” Nana iho la o
Aukelenuiaiku. Alaila, i mai la ua moo nei: “He mau aina keia e ku nei
i loko o ka lau ape, he aina nui, he aina uuku, he aina mahana, he aina
wela, he aina anu. O keia mau aina nae elua, o Holaniku, o Holanimoe,
he mau aina maikai loa keia, he nui na pono o ke kanaka e noho ai, he
ai, he ia, he ko, he uala, he maia, he awa, he ulu, a me na mea ai
kupono a pau loa. Mai keia wahi a’u e olelo nei ia oe, malaila oe e
hele ai.”
A pau nei mau olelo a ua moo la ia Aukelenuiaiku, i aku la ia: “E moe i
lalo.” Moe iho la o Aukelenuiaiku i lalo, paa aku la ua moo nei ma ka
puhaka o ka moopuna: “E kuu moopuna, ou kaikuaana, e pau ana lakou i ka
make ia oe, a e lilo ana oe i alii maluna o lakou, no ka mea, ua hana
ino lakou ia oe.” Hai hou aku la no ua moo nei, i kana moopuna ia
Aukelenuiaiku: “O keia aina nae, eono malama e malamalama ai, a eono
malama e pouli ai; mai hele oe malaila o make oe, no ka mea, mamua aku
o keia wahi, he kai omaomao, a hala ia, he kai ulaula aku, mai hele oe
malaila o make oe. No ka mea, mai ko’u wa kane ole ko’u hele ana ma
keia aina, a hiki i ko’u wa luahine, aole i puni ia’u. O ka inoa o ua
aina la o Kalakeenuiakane, o Asia ma ka olelo haole. A o ke kuahiwi, ua
kau na hoku i luna, a o na kanaka he uuku loa. A o ka mea nona ua aina
la, o Namakaokahai, he ’lii wahine, a he mau kaikunane kona eha, o
Kanemoe, o Kaneikaapua, o Leapua, a me Kahaumana. Elua kauwa, o Upoho,
a me Haapuainanea. O ke kiai o ka aina, o Moela, he ilio. Ekolu manu, o
Manuea, o Kiwaha, a me Halulu. Oia na kanaka o ia aina, aohe nui, no ka
mea, he pau i ka ai ia e ke ’kua.”
A pau ka olelo ana a ka moo ia Aukelenuiaiku, alaila, kapili iho la ia
i pahu no ke ’kua o Aukelenuiaiku, a paa ka pahu, hoo iho la ia i ke
’kua i loko, oia o Lonoikoualii. A olelo mai la ia Aukelenuiaiku: “O ko
akua no nei puni ko aina ia oe; eia ko ai a me ko ia, o Laukahi. He lau
maona, pa no i ka lehelehe maona; o ka manawa e maona ai, eha malama e
noho ai, alaila, ai hou.” Lalau iho la ua kupunawahine nei i ke koi, a
me ka pahi, a hahao iho la i loko o ka pahu, a ooki iho la i kona
huelo, a haawi aku la i ka moopuna, i aku la: “O kuu kino maoli keia,
oia ka ia oe, a o kuu pau ai kaua, a me kuu kahili ai kaua no ko
kaikuahine ia. O ke ano o keia, ina e pau i kuu pau, a kahili i kuu
kahili ai kaua, haule i lalo, lilo na kanaka i lehu.” Ma keia mau mea a
pau loa, ua hai aku ua moo nei ia Aukelenuiaiku, a ua ao aku i na mea
mana a pau loa, a koe nae ka inoa o ke kaikuahine o Aukelenuiaiku, aole
i hai aku ua moo la. Eia ka auanei o Namakaokahai no.
Ma keia nalowale ana o Aukelenuiaiku, ua nui ke aloha o ko lakou
makuakane nona, a ua kanikau ia me ke aloha i na la a pau loa, a ua
hookeai a ua hoohiki iho oia aole e ai i ka ai a make ia, no ka
minamina ia Aukelenuiaiku. Aka, o ka makuahine o Aukelenuiaiku, aole
ona manao ua make, aole ona ae i ka olelo a kana kane, e hookeai, a e
kanikau, no ka mea, ua ike no ia, aole i make, aole no hoi i ai kona
makuahine moo, oia o Kamooinanea. Ma kana olelo i mua o kana kane: “Ina
hoi ha ia e ai i ka’u ponoi, alaila, mamua ia e ai mai ai ia’u, a
mahope i ka’u ponoi. Ke olelo aku nei au ia oe, aia no o Aukelenuiaiku
i lalo kahi i ao ai me ke kupunawahine i na mea a pau loa, aole i make,
he hoi mai koe i luna nei.” Ma keia mau olelo a ka wahine, ua ko no.
MOKUNA III.
NO KA HOI ANA O AUKELENUIAIKU, A ME KA POMAIKAI I LOAA IA IA MA KEIA
HELE ANA I LOKO O KA MAKE.
A pau na mea a pau loa i ka loaa ia Aukelenuiaiku, ia wa, kau ae la o
Aukelenuiaiku i luna o ka moo, hapai ae la ia ia Aukelenuiaiku a kau i
luna o ka lua, a hoi aku la ka moo i lalo o ka lua. A hoi aku la o
Aukelenuiaiku, lalau iho la ia i ka pahu o ke ’kua ona, a me ka laau, a
hii ae la, a hoi aku la i ka hale. Ia Aukelenuiaiku i hiki ai i ka
hale, uwe mai la kona makuakane a me na ’lii a pau loa.
Maanei e ike ai kakou ua pololei na olelo a Kapapaiakea i kana kane ia
Iku, no ka make ole o Aukelenuiaiku i ka moo. Ia Aukelenuiaiku e uwe
ana me na makua, lohe aku la na kaikuaana o Aukelenuiaiku e heenalu
ana, i keia pihe e uwe ana, ninau ae la: “Nowai la keia pihe e uwe
nei?” “No Aukelenuiaiku.” A lohe na kaikuaana no Aukelenuiaiku keia
pihe e uwe nei, hilahila loa lakou, i ke ola hou ana o ko lakou pokii,
o Aukelenuiaiku. A no ko lakou hilahila, manao iho la lakou e hana i
moku a holo i ka aina e. Pae aku la lakou mai ka heenalu aku a uka, pii
aku la i ke kuahiwi. Ma keia noho ana a lakou i ke kuahiwi, elua mahina
i hala. Mahope o laila, pii aku la o Aukelenuiaiku. O ke kumu o
Aukelenuiaiku o ka pii ana, o ke kapili manu. A loaa ka manu ia ia,
pulehu iho la ia a moa; a ia ia e ai ana, hiki mai la kona mau
kaikuaana, hao ae la i ka manu, a pau ia lakou, nele iho la o
Aukelenuiaiku. Iloko o ia wa, kena aku la ke kaikuaana huhu ia
Aukelenuiaiku, e hele i wai. Ia Aukelenuiaiku i hele ai, ku ae la ua
kaikuaana huhu nei a hahai mahope o Aukelenuiaiku. Ia Aukelenuiaiku e
ukuhi ana i ka wai, hiki aku la ua kaikuaana huhu la, a papani iho la i
ka waha o ka punawai, a paa iho la o Aukelenuiaiku i lalo o ka lua wai,
a make iho la.
A make o Aukelenuiaiku, hoi aku la ua kaikuaana la, a hiki i kahi a na
kaikaina e noho ana. Ninau mai la ke kaikuaana aloha ia ia: “Auhea ko
kakou pokii?” I aku la ia: “Aole au i ike ia ia, aole i launa, aole no
hoi ma ka’u wahi i hele aku nei.” Mahope o ia olelo ana, ku ae la ke
kaikuaana aloha o Aukelenuiaiku, a huli aku la. Ma keia huli ana, hiki
aku la ia i ka hale, aole i hoi o Aukelenuiaiku. Lalau aku la ia i ka
malo a lei ae la i kona ai, a uwe iho la. Ia ia e uwe ana, lohe aku la
ko lakou makuakane o Iku, ninau ae la: “Owai keia e uwe nei?” “Owau no,
o Ikumailani.” “E uwe ana oe i ke aha?” “E uwe ana au ia Aukelenuiaiku,
ua make.” A lohe ka makuakane, uwe iho la ia.
A mahope o keia uwe ana, pii aku la o Ikumailani e huli. Mamua ae o
kona pii ana, olelo aku ko lakou makuakane ia ia: “I pii oe a loaa ko
kaikaina, e hoihoi mai oe a hiki i ka hale nei.” Mamua ae o ka pii ana
o Ikumailani, olelo aku ia i ko lakou makuakane: “E! ke pii nei au, i
nana ae oe a i a ke ahi, ua loaa ko keiki, a i a ole mai, aole i loaa
ia’u.” A pau kana kamailio ana, pii aku la o Ikumailani e huli. A hiki
ia i ka punawai, nana iho la ia, ua paa o luna i ke pani ia i ka
pohaku. Wehe ae la ia i ka pohaku, a nana iho la i lalo o ka punawai, e
ku ana o Aukelenuiaiku, ua hele a wiwi, a ua koe iki kahi hanu. Lalau
iho la o Ikumailani, a huki ae la i luna, honi iho la laua, a uwe iho
la. A pau ko laua uwe ana, ho-a ae la o Ikumailani i ke ahi, a ike mai
la ko lakou makuakane, manao iho la ia, ua loaa o Aukelenuiaiku, aole i
make.
A loaa o Aukelenuiaiku, hoi mai la laua a hiki i ka hale kahi o ko laua
makuakane e noho ana, lele mai la ko laua makuakane uwe, a me na mea a
pau loa. O ka nui o na la o keia kaawale ana ewalu la. Mamua ae o ka
loaa ana o Aukelenuiaiku, ua paa ka moku o na kaikuaana i ke kapili, a
ua makaukau e holo, ua lana i loko o ke kai. Ma keia ola hou ana o
Aukelenuiaiku, ua lohe ua kaikuaana huhu lokoino nei, ua hoi mai o
Aukelenuiaiku, a nona keia makena e uwe ia mai nei. Nolaila, kena ae la
ia e hoomakaukau ka holo, e kahu ke o, a e ee i luna o ka moku.
MOKUNA IV.
KA HOLO ANA O AUKELENUIAIKU ME KONA POE KAIKUAANA MALUNA O KA MOKU E
IMI I AINA MA KO LAKOU IKAIKA.
A makaukau ka holo o ka moku, ninau aku la o Aukelenuiaiku i kona
kaikuaana oluolu ia Ikumailani: “E holo ana ko oukou moku i hea?” “I ka
imi aina.” Wahi a Aukelenuiaiku: “A i aha ia no ka hoi keia aina?” I
mai o Ikumailani: “Ua hilahila ke kaikuaana o kakou i ko ola hou ana
mai nei, nolaila keia holo o ka moku e imi aina. A loaa ka aina ia
makou, maloko o ka ikaika, alaila, o ko makou aina ia e noho ai.”
A lohe o Aukelenuiaiku i ko lakou holo, nonoi aku la ia; “Owau kekahi e
holo me oukou.” Olelo mai kona kaikuaana o Ikumailani: “Aole oe e holo
me makou, no ka mea, aohe o makou kumu e ae o ka holo, o oe wale no.
Ina oe e make aku nei, aole makou e haalele ia Kuaihelani nei.” Ma keia
olelo hoole a kona kaikuaana, hoopuka aku o Aukelenuiaiku i kana mau
olelo aloha: “E, powa wale ka hele aku a ko hai aina make. Moe ia ka
iwi aoao e ke kanaka e, e ke aikane, aole hoi o ka pokii, o ka hoa i
hanau pu ia mai ai, mai loko mai o ka aa hookahi. Nolaila, ke nonoi aku
nei au, owau kekahi e holo me oukou, i make oukou ko’u poe kaikuaana,
alaila, make pu aku wau. Alaila, kaulana ka inoa i hope nei, ‘O mea ma,
make pu no me ko lakou pokii.’ Nolaila, aole e waia ka inoa mahope
nei.”
Ma keia mau olelo a kakou e lohe nei, he mea e ko Aukelenuiaiku imi
hala, a, hilahila ole no hoi, me kona ike pono iho no, na kona mau
kaikuaana kona pilikia. O ka mea aiwa loa aku ka ia i ka hahai e
hoomano ai. Nolaila, ina he oiaio na ko Aukelenuiaiku waha ponoi keia,
ua ae ia kona mau poino, a ua pono no ia ke make. Aka, ma keia koi ana
a Aukelenuiaiku, ua loaa i kona poe kaikuaana ka pono a me ke ola, a ua
loaa hoi ka pomaikai i olelo ia e ke kupunawahine moo ia Aukelenuiaiku.
A ua hooko ia hoi kana mau olelo wanana no Aukelenuiaiku, ma keia holo
ana o ka moku.
A pau ka Aukelenuiaiku olelo ana, i mai kona kaikuaana oluolu, o
Ikumailani: “Aole oe e holo ia’u, aka, e hele oe a ke keiki a kakou
olelo aku, a i ae mai, alaila oe holo.” I aku o Aukelenuiaiku: “Pehea
auanei au e olelo aku ai e hoolohe mai ai kela ia’u?” “E hele oe a
kahea aku ma kona inoa ponoi, penei: ‘E Kaumailunaoh olaniku e! e kahea
mai oe ia’u e pii aku kaua i luna o ka moku, e lealea ai kaua, e paani
ai, aole oe e kohu me keia poe elemakule, owau kou hoa e kohu ai, he
kamalii, he kamalii.’” A pau ke aoao ana a kona kaikuaana ia ia, olelo
mai ko lakou makuakane ia ia: “E kuu keiki, mai hele oe, o make hou oe.
No ka mea, aole oe i pakele i ko kakou wa e noho pu nei? Aiwa loa aku
oe a hele, o kou make ana no ia aole maua e ike ia oe.” I aku o
Aukelenuiaiku: “Aole au e noho me olua, e hele ana au e makaikai, a e
nana i na aina o loko o ke kai; nolaila, e hele ana au.”
Mahope o keia olelo ana, iho aku la o Aukelenuiaiku, me kona kaikuaana
me Ikumailani, a hiki i ka moku, pii aku la kona kaikuaana i luna o ka
moku, noho iho la o Aukelenuiaiku i lalo, maluna o ka uwapo. Alaila,
kahea aku la o Aukelenuiaiku i ke keiki. A pau ke kahea ana a
Aukelenuiaiku, kahea mai la ke keiki: “Pii mai e kuu makuakane i luna
nei o ka moku.” Ma keia kahea ana o ke keiki, pii aku la o
Aukelenuiaiku i luna o ka moku, a o na kaikuaana ona, aohe a lakou
olelo no Aukelenuiaiku, no ka mea, o ke keiki, oia ka lakou mea nui, ma
kana mea e olelo ai, malaila na makua ona a pau loa. No ke keiki, he
kapu ikaika loa kona, ina e olelo e make, make no, ina olelo e moe, moe
no, ina olelo e hele, hele no. Nolaila, he kapu kona kino a me kana
olelo, aole e hoole, aole hoi he leo hiki mamua ona. Oia wale no ka leo
oi.
Ia Aukelenuiaiku i luna o ka moku, olelo aku la ia i ke keiki, e kii i
ka laau a laua. A lohe ke keiki, kena ae la ia i na kanaka, e kii i ka
laau a laua. A hiki mai la ka laau a laua i luna o ka moku, ia manawa,
holo ka moku mai ka aina aku o Kuaihelani. Ma keia holo ana, eha o
lakou malama i ka moana, pau ka ai, ka ia, ka wai, pau na kanaka i ka
make i ka pololi, a pilikia loa iho la na makuakane i ka pololi. A loaa
na makuakane i ka pololi, noho iho la lakou i lalo o ka moku. O
Aukelenuiaiku a me ke keiki i luna, a loihi na la i hala, haohao iho la
ke keiki, iho aku la ia i lalo e nana ai. Aia hoi, e waiho ana kona mau
makua i ka pololi a me ka nawaliwali, no ka ai ole. Pii ae la ua keiki
la a luna o ka umauma o Kekamakahinuiaiku, kona makuakane ponoi, ke
kaikuaana inoino huhu o Aukelenuiaiku. Nana ae la kona mau maka i ke
keiki, a olelo ae la: “U, aloha! Aole o makou, ua nui na la i hala o ka
noho ana i ke ao, o oe ka hoi; ua pau ka ai a me ka ia, ka wai, a koe
elua puna ko wale no.” I aku ke keiki: “Aohe o’u pilikia i ka ai, no ka
mea, he ai no ka kuu makuakane, he lau, hoopa wale mai no i ka
lehelehe, o ka maona no ia, eha malama e noho ai me ka maona.” A pau ka
laua olelo ana, hoi aku la ia me na waimaka e helelei ana a hiki i mua
o Aukelenuiaiku. Ninau mai la kona makuakane: “E uwe ana oe i ke aha, a
he waimaka aha nei e helelei mai nei?” I aku ke keiki: “E uwe ana au no
Kekamakahinuiaiku, ua kokoke e make i ka pololi, hele aku nei au e
mauliawa ana.” Olelo aku o Aukelenuiaiku: “E kuu keiki, a, mai make oe
a me ou makuakane i ka moana nei, ina aole au e holo pu mai me oukou,
no ka mea, he enemi au no ko makuakane, aka, ma ka hanau ana mai a na
makua, aole au e hana e like me ko lakou manao ino ia’u. Nolaila, e kuu
keiki, eia ka ai a me ka ia, i loko o ka laau a kaua.” O ka inoa o ua
laau nei, o Kaiwakaapu. “E kii oe a hemo, na ka ai, na ka ia, na ke
kapa, a me na mea a pau loa, e hele mai i waho nei.” A hana aku la ua
keiki la e like me na olelo a Aukelenuiaiku, loaa iho la na mea a pau
loa. Ai iho la na makuakane a pau, na ohua ee moku a me ka poe
lawelawe, a ola ae la, pau aku la ka poniuniu pololi, a me ka
nawaliwali ana. A ola lakou i keia make ana i ka pololi, holo hou lakou
eha malama hou i ka moana, uhauha lakou i ka ai a me ka ia, ka wai, a
me na pono a pau loa, i loaa ia lakou mai loko mai o ka laau mana a
Aukelenuiaiku.
A pau na malama eha ma keia holo ana i ka moana, hoomaka ka la mua o ka
lima o ka malama. Ia wa, hai aku o Aukelenuiaiku i kona ike i na
kaikuaana, a me na kanaka a pau o luna o ka moku: “Apopo ike kakou i ka
aina, a ku no ia la, o ka inoa o ua aina ala o Holaniku. He nui na me
ai o ia aina, ka ai, ka awa, ke ko, ka maia, ka niu, a me na mea a pau
loa.”
A hala ka la ana i hoakaka ai, hiki mai ka lua o ka la, o ia kana la i
olelo ai e ku i ka aina o Holaniku. I ke kakahiaka nui, ike mua ia mai
la ke kuahiwi o ka aina, a awakea, ku lakou i ka aina. Ma keia ku ana,
lele aku la na kanaka i uka, loaa ka ai, ka wai, ka ia, ka awa a me na
mea e ae, o ka nui o ko lakou manawa i laila, eha po, eha ao. Kau lakou
i ka moku a holo aku la.
Ma keia holo ana, eha o lakou malama i ka moana, a pau ia mau malama
eha, hai aku o Aukelenuiaiku ia lakou: “Apopo kakou ku i ka aina.” A
lohe na kaikuaana, olelo mai lakou, “wahahee oe;” aka, aohe mea nana e
hoole mai o Aukelenuiaiku ma kona mau ano ike a me ke akamai, ua ae no
ka poe holo moku a pau loa, a o na kaikuaana wale no ka poe hoole, no
ko lakou opu inoino ia Aukelenuiaiku.
A kokoke mai la ka la a Aukelenuiaiku i olelo ai, ike aku la lakou i ka
aina o Kalakeenuiakane. Ma ia la a po, a ao, a kakahiaka ku lakou i ka
aina. O ke ’lii o ua aina ala he wahine, o Namakaokahai ka inoa.
I aku o Aukelenuiaiku i na kaikuaana: “Ia’u ka olelo o ka moku o
kakou.” I mai na kaikuaana: “Aole no hoi e kapili i moku nou, alaila no
hoi olelo.” I aku o Aukelenuiaiku: “Ina ia’u ka olelo o ka moku, ola
kakou, ina ia oukou, make kakou, aole e ola.” Olelo mai na kaikuaana ia
Aukelenuiaiku: “Ihea la kau ao ana i neia mea he ikaika a me ke koa, i
olelo ai oe maluna o makou e noho malie, a o oe ka waha olelo.” “He
oiaio ia, ina he kaua ma ka lima, a ma ke alo, alaila, na oukou ka eha
a me ka make; aka, ina he kaua poipu, aole e loaa ia oukou, nolaila au
i olelo ai, e make ana kakou.” I mai na kaikuaana: “Aole no au olelo no
keia mau mea a pau loa, aia no i ko makou manao, e noho malie no oe.”
Ma kea mau olelo a kona mau kaikuaana, noho malie iho la o
Aukelenuiaiku, aohe olelo aku.
A kokoke lakou i ka aina, nana mai la ke ’lii wahine, o Namakaokahai, a
ike i ka moku e ku ana i ke awa, kena ae la ia i kona mau kaikunane
manu eha, e lele e ninau i ka moku i ka hana i holo mai ai. O ka inoa o
na kaikunane o Namakaokahai, o Kanemoe, Kaneapua, Leapua, Kahaumana.
Lele aku la lakou ma na kino manu, a kau i luna o na ia o ka moku,
ninau iho la lakou: “Heaha ka hana a ka moku o ka holo ana mai ianei?”
I aku na kaikuaana, “He moku kaua.” A lohe ua mau manu la, hoi aku la
lakou a hiki i o Namakaokahai, ninau mai la: “He moku aha kela moku?”
“He moku kaua.” A lohe o Namakaokahai, puka mai la a ku i waho, me ka
pau ai kaua, a me ke kahili kaua ona.
Aka, mamua ae o ka lohe ana o Namakaokahai i na kaikunane manu ona,
olelo aku o Aukelenuiaiku i na kaikuaana ona: “E! auhea oukou, i hele
hou mai na manu e ninau i ka moku nei, e hai aku oukou, he moku
makaikai keia, aohe moku kaua.” Ia Aukelenuiaiku e olelo ana, hiki mai
la na manu i ka moku, a ninau hou mai la: “Heaha ka hana a keia moku o
ka holo ana mai i anei?” I aku na kaikuaana o Aukelenuiaiku: “He moku
kaua.”
MOKUNA V.
KE KAUA ANA O NA KAIKUAANA O AUKELENUIAIKU ME NAMAKAOKAHAI: KO LAKOU
MAKE ANA.
A hoi na kaikunane manu o Namakaokahai mai ka moku aku, alaila, lalau
iho la o Aukelenuiaiku i ka pahu laau ana, a kiola i loko o ke kai, no
ka mea, ua maopopo ia ia, e make ana na kaikuaana a me ka moku ia
Namakaokahai. A haule ka laau i loko o ke kai, lele aku la o
Aukelenuiaiku mahope, a au aku la i loko o ke kai. Ia Aukelenuiaiku e
au ana, kahea aku ke keiki, mahope; olelo aku o Aukelenuiaiku: “Aole oe
e pono ke au mai, noho no peia.”
Ia ia e olelo ana i ke keiki, ku mai la o Namakaokahai i ke kahakai,
lalau iho la i kona pau ai kaua, a pau ae la mahope, lalau iho la i ke
kahili a kuehu ae la i ka lewa. Ia wa, lilo ae la ka moku a me na
kaikuaana o Aukelenuiaiku i lehu, nana aku la o Aukelenuiaiku, aohe ku
mai o ka moku, huli aku la no ia au me kana laau o Kaiwakaapu.
Ma keia mau pauku i kakau ia, ua hooko ia na olelo a ka moo ia
Aukelenuiaiku, ia ia e noho ana i lalo o ka lua. A ma keia kakau hou
ana, e ike kakou i ko Aukelenuiaiku hana ana me kona akua, a me ka lilo
ana o Namakaokahai i wahine nana.
A pae aku la o Aukelenuiaiku i uka, kauo aku la ia i ka pauku laau, a
waiho i ka ae one, hele aku la ia a malalo o ka ekoko, moe iho la no ka
luhi i ke kai. Ia Aukelenuiaiku e moe ana, hiki mai la o Moela, he ilio
kiai ia no ka aina, honi aku la ia i ka hauhauna kanaka, a hae aku la,
ia ia e hae ana, oili ae la o Namakaokahai i waho, a kahea aku la i na
kaikunane manu ona eha, a hiki mai la lakou. I aku la o Namakaokahai:
“E imi ae oukou i keia mea a ka ilio e hae nei, he kanaka paha no luna
o ka moku, ua pae ae nei paha i uka, akahi ka hae o ka ilio.” I aku na
kaikunane: “Hoouna ia aku au kauwa wahine elua.” Ua maikai ia olelo i
ka manao o ke ’lii wahine, a kahea aku la o Namakaokahai i na kauwa
wahine elua, ia Upoho a me Haapuainanea. A hiki mai la laua i mua o ke
’lii wahine, olelo aku la ke ’lii ia laua: “E imi olua i ka mea a ka
ilio e hae nei, ina i loaa ia olua, e pepehi olua a make.”
Ia laua e hele ana e imi, olelo iho la o Lonoikoualii, ke ’kua o
Aukelenuiaiku: “E! eia ka make o kaua, ke hele mai nei e imi ia oe, e
ala oe.” Ala ae la o Aukelenuiaiku, a aahu iho la i ke kapa lehu ona.
Mahope o keia ala ana o Aukelenuiaiku, aoao aku o Lonoikoualii ia ia,
penei: “Ina i hiki mai na wahine elua, he mau wahine maikai, o ko laua
mau ano nae, he moo, he iole, o Upoho ka iole, o Haapuainanea ka moo. A
hiki mai laua, e waiho aku oe i mua o laua i ke aloha o keia aina,
penei: ‘E walina hoi ia oe e Upoho, e walina hoi ia oe e Haapuainanea,’
na laua ia e hilahila ia oe, i ka loaa mua o ko laua inoa, alaila, ola
oe.”
A pau ka olelo ana a Lonoikoualii ia Aukelenuiaiku, hiki mai la o
Upoho, a me Haapuainanea. Ia laua e hele mai ana, waiho mua aku o
Aukelenuiaiku i ke aloha ia laua: “E walina ia oe e Upoho, e walina ia
oe e Haapuainanea.” A lohe laua i ka leo aloha o Aukelenuiaiku,
hilahila iho la laua, no ka loaa o ko laua inoa ia ia. I aku o Upoho ia
Haapuainanea: “I aha la auanei ka kaua uku i ka mea nana i kahea mai i
ko kaua mau inoa.” I aku kekahi: “E hookane kaua.” “Ae,” aku la kekahi,
“ae;” hele aku la laua a noho ma a kaoao o Aukelenuiaiku.
MOKUNA VI.
KO AUKELENUIAIKU NOHO ANA I LOKO O KA POPILIKIA A ME KA POMAIKAI ANA.
A launa ae la lakou nei ekolu, elua wahine, hookahi kane, o
Aukelenuiaiku, a pau ka lakou mau olelo hoinainau, haule iho la lakou
konane. Olelo aku o Aukelenuiaiku i na wahine:
“O ke kui keia, o ka holo kela,
Moe kawa, hapala ka ele,
Na ke kea ka ai,
Ku ka ehu o na waa liilii,
I ke keiki o Kuaihelani.”
A pau ka nanea ana, olelo aku na wahine ia Aukelenuiaiku: “I hoouna ia
mai nei maua e make oe, no ka mea, ua ike ia oe e ka ilio a ke ’lii
wahine o makou, e Moela; aka, e hoi ana maua a hoole aku, aole i loaa
ia maua, a nana ia e hoouna mai i luna hou.”
A hiki laua i mua o ke ’lii wahine, o Namakaokahai, ninau mai la ia:
“Auhea ka olua mea i huli aku nei?” I aku na wahine: “Aole i loaa ia
maua, a luna maua o ka pali a me ka laau, aohe loaa iki, a uka maua, a
kai maua, aohe loaa iki.” Wahi a laua ia Namakaokahai: “Ua kuhihewa
paha ka ilio, i ka hohono o ke koko i luna o ka mea ae kai, he kanaka,
nolaila, hae.”
Ia laua e olelo ana, kuu hou ae la ke ’lii wahine i ka ilio ana, ia
Moela. Aohe hae a koe aku, hamama ka waha, kaawale o luna me lalo. Ia
Moela e hana ana, kahea aku la o Namakaokahai i na kaikunane manu ona
eha e hele mai, oia o, Kanemoe, Kaneapua, Leapua, Kahaumana. A hiki
lakou i mua o ke ’lii wahine, olelo aku la ia: “E imi oukou i keia mea
a Moela e hae nei, he kanaka paha, aole paha, heaha la?”
A pau ka olelo ana, ia wa, lele lakou. Ia lakou e makaukau ana e lele,
olelo aku o Lonoikoualii ia Aukelenuiaiku: “E Aukelenuiaiku! eia keia
make o kaua, ke lele mai nei; a hiki mai lakou eha, e aloha aku oe ia
lakou, e like me ko aloha i na wahine.”
A hiki lakou i mua o Aukelenuiaiku, kahea mai la o Aukelenuiaiku me ka
leo aloha, penei: “E walina ia oe e Kanemoe; e walina ia oe e Kaneapua;
E walina ia oe e Leapua; e walina ia oe e Kahaumana.” Aloha mai la no
hoi lakou ia Aukelenuiaiku: “E walina hoi oe.” Mahope o ke aloha ana
mai a Aukelenuiaiku ia lakou, kamailio malu iho la lakou no ka loaa o
ko lakou inoa, olelo ae la o Kanemoe: “Kupanaha! i hea la kahi i loaa
ai o ko kakou inoa ia ia, a i aha la auanei ka kakou uku ia ia.” I mai
la kekahi: “Hookahi no a kakou uku ia ia, o ke kaikuahine o kakou, i
wahine nana, alaila, o ko kakou kaikoeke keia.” Ae mai la ko lakou nui,
alaila, olelo aku la lakou i keia mau olelo ia Aukelenuiaiku, a he mea
oluolu loa ia i ko Aukelenuiaiku manao.
A pau ke kamailio ana me Aukelenuiaiku, hoi aku la lakou i ka hale, a
hiki lakou, ninau mai la o Namakaokahai: “Auhea ka oukou mea i huli aku
nei?” I aku na kaikunane: “Eia’e mahope, ua hookane aku nei makou nau,
i loaa ona kaikoeke no makou, no ka mea, he kanaka maikai, aole kina
mai luna a lalo, ua like no me oe, nolaila, ua pono no oe ke lawe o kau
kane ia.” Ma keia mau olelo a kona mau kaikunane, he mea oluolu loa ia
i ka manao o ke ’lii wahine, o Namakaokahai.
Maanei e olelo iki kakou no ka olelo a ke ’kua o Aukelenuiaiku ia ia, a
Lonoikoualii. I aku o Lonoikoualii ia Aukelenuiaiku: “Ua hala keia mau
make o kaua mahope, o ka make koe mamua o kaua, o ka make ia mainoino
kaua. I hele kaua a hiki i ka hale o ke ’lii wahine, mai komo oe i loko
o make oe, ku no oe ma waho o ka puka, no ka mea, e hoike mai ana na
mea make i mua ou. O na mea mua e kuu ia mai i mua ou, na wahine i hele
mua ae ai, a i aloha mai laua ia oe, pakele oe (oia keia aloha walina);
a hala ia make ou, alaila, kuu ia mai ka ilio; a hala ia make, o na
kaikunane mai. A hala ia mau make ia oe, alaila, o na mea ai no kekahi
mea e make ai oe. Nolaila, e hoolohe mai oe, ina i hanai ia mai oe i ka
ai i loko o ka umeke, mai ai oe, aia i loko o laila ko make. Eia kau ai
e ai ai oe, o ka ipu e ulu ana me ke ka a me ka lau, aia i laila ka ai,
ka ia, ka wai.” O keia mau mea a pau loa ka ke akua o Aukelenuiaiku i
olelo mai ai ia ia, a Lonoikoualii.
A pau ka laua olelo ana, alaila, hele aku la o Aukelenuiaiku i kahi o
Namakaokahai, a hiki o Aukelenuiaiku i kahi o Namakaokahai, ku iho la
ia ma ka puka o ka hale, aloha mai la na mea a pau ia ia. Mahope o ke
aloha ana, kahea mai la lakou ia Aukelenuiaiku, e komo maloko o ka
hale, aole keia i komo i loko, ku iho la no o Aukelenuiaiku ma laila.
Maanei e ike ai kakou i ke ko ana o na olelo a ke ’kua o Aukelenuiaiku,
a i ka mana no hoi o Aukelenuiaiku.
Ia Aukelenuiaiku e ku ana ma ka puka o ka hale o Namakaokahai, kuu ia
mai la na wahine elua, oia o Upoho, Haapuainanea. Kena aku la o
Namakaokahai: “E Upoho a me Haapuainanea, ka olua make hoi.” Ia wa,
huli ua mau wahine nei nana ia Aukelenuiaiku, a ike, o ke keiki i loaa
mua ai ia laua, hilahila iho la laua, a holo aku la. Holo o Upoho he
wahine iole, a noho i ka poopoo, holo o Haapuainanea, he wahine moo, a
pili i ka laau, hala keia make o Aukelenuiaiku.
Mahope o laua, kuu ia mai o Moela, he ilio kiai no ka aina. I ke kokoke
ana ia Aukelenuiaiku, hamama ka waha, keke na niho, wehe ke a luna a me
ke a lalo, lele mai nanahu ia Aukelenuiaiku. Aole i moku o
Aukelenuiaiku, pili e ka ilio i ke kapa lehu o Aukelenuiaiku, a make
iho la, lilo iho la ka ilio i lehu. A ike ke ’lii wahine ua make kana
ilio, minamina iho la ia me ke aloha, a kulou iho la i lalo e uwe ana i
ke aloha.
A make kana ilio, kena ae la ia i kona mau kaikunane eha, ia Kanemoe,
Kaneapua, Leapua, Kahaumana, i aku o Namakaokahai: “Ka oukou make hoi
paha, e lalau iho oukou ia ia nei a lawe aku i mua e ai ai.” A lohe o
Aukelenuiaiku i keia olelo, komo aku la ia i loko o ka hale. A ike mai
la na kaikunane eha o Namakaokahai, moe a leho iho la lakou. O Kanemoe,
kuapohaku ae la ia, a moe iho la ma ka puka o ka hale; o Kaneapua, lilo
ae la ia i pauku laau, a waiho iho la; o Leapua, lilo ae la ia i puna;
Kahaumana, lilo ae la i ala. O keia mau mea a pau loa, ua hilahila ia
Aukelenuiaiku, nolaila, ua pee lakou a pau.
A hala keia mau mea mahope ia Aukelenuiaiku, hiki aku la ia i kahi e
ulu ana o ka ipu me ke kulana, a me ka lau, lalau aku la ia i ka umeke
a wehe ae la, noho iho la ai, pela ka ia, ka wai. Ia Aukelenuiaiku e ai
ana, olelo iho la na kaikunane o Namakaokahai: “Kupanaha keia kanaka o
ka mana! ke ai mai nei i ka kakou ai, owai la kona mea i ike ai? No ka
mea, ua waiho ia aku nei na mea ai, imua ona, aohe ona ai.”
A pau keia mau mea i ka ike ia e Aukelenuiaiku, alaila, ku mai la na
kaikunane o Namakaokahai i luna, me ko lakou mau kino kanaka. Mahope o
ko lakou hoao ana ia Aukelenuiaiku, noonoo iho la o Aukelenuiaiku me ka
maalea. Kaumaha aku la ia ma ke ano o ke akua, e hoolilo ana ia
Namakaokahai a me na kaikunane i akua nona, penei: Kahea ae la o
Aukelenuiaiku me ka leo nui:
“E na aumakua o ka po, na aumakua o ke ao;
Namakaokahai, Kanemoe,
Kaneapua, Leapua,
Kahaumana, Upoho,
Haapuainanea, Moela,
E ola ia’u e ka pii kuahiwi,
E ka ae kuahiwi,
E ola i ka oukou pulapula,
E ola ia’u i kanaka o kai,
Eia mai ka ai la,
Amama, ua noa.”
Ia Aukelenuiaiku e kaumaha ana i ko lakou mau inoa, he mea akaaka loa
ia na lakou, a he mea haohao no hoi i ko lakou lohe ana. Wahi a lakou:
“Ua pau loa ko kakou mau inoa i ka loaa ia ia, o kakou iho la no ka
paha kona mau akua.” No keia haohao o lakou i keia mau hana maalea a
Aukelenuiaiku, ninau aku la lakou: “O kou mau akua iho la no ia?” “Ae,
o ko’u mau akua no ia mai ko’u man kupuna mai, a ko’u mau makua, a loaa
mai au.” A lohe lakou i keia mau olelo a Aukelenuiaiku, kena mai la: “E
hana hou mai ana oe?” I aku o Aukelenuiaiku: “He kaao auanei o hoi hou
aku, hookahi no kaumaha ana o ke ’kua o ka pono, no ka mea, o ka’u wale
no ia e pau nei i ke ’kua:
“Make ke kanaka, kau i luna o ka lele,
Make ka puaa, kau i luna o ka lele,
Make ka ilio, ka moa, kau i luna o ka lele,
Ka maia, ka awa, kau i luna o ka lele,
Ka niu, ka ia ula, kau i luna o ka lele.
O keia mau mea a pau loa, he kau wale no i luna o ka lele na ke ’kua,
aole au i ike i ka pomaikai a ke ’kua ia’u, ina paha he hanai i kekahi
kanaka, ina ua ola na iwi.”
Ma keia mau olelo maalea a Aukelenuiaiku, ua loaa mai ia ia ka pomaikai
a me ka pono, a ua pakele oia i ka make a Namakaokahai.
I ka lohe ana o ua poe kaikunane nei o Namakaokahai i keia mau olelo
maalea a Aukelenuiaiku, olelo mai la lakou: “I keia la e ike ai oe i ka
pono a ke ’kua, a e uku ia ai kau malama ana, a e hoi ai kou mau lilo a
pau loa.”
MOKUNA VII.
KA LILO ANA O AUKELENUIAIKU I KANE NA NAMAKAOKAHAI.
Alaila, olelo mai la na kaikunane o Namakaokahai ia Aukelenuiaiku: “E!
auhea oe, e hoolohe mai oe i keia mau olelo. I kahea mai ko wahine ia
oe e hele aku oe ma laila, mai hele oe, o make oe; i kahea mai e hele
aku oe a ma ka puka, mai hele no oe, o make oe; i kahea mai e pii aku
oe i luna o ka huamoena, mai pii oe, o make no oe. Nolaila, e hele no
oe a ma ka puka noho, nana auanei ia e kahea mai ia oe, a o ko hiki ole
aku, alaila, hele mai a loaa oe ma ka puka. Ina i olelo mai ko wahine
ia oe, e moe olua, mai ae aku oe, o make oe, aka, e pii ae nae oe a
luna o ka umauma, noho iho oe, alaila, kani iho ko uhu, a i ninau kela
ia oe no keia kani uhu au, hai aku oe, he ono i ka ai. A ina kela i
olelo mai ia oe, e hoi mai ianei e ai ai, alaila, pono, no ka mea, o ko
wahine he ’kua, aohe kanaka.” Ma keia mau olelo a na kaikunane o
Namakaokahai, he mea oluolu loa ia ia Aukelenuiaiku. Ma keia mau mea a
pau, ua hooko ia ka olelo a Aukelenuiaiku i kaumaha ai i na akua a ua
kokua ia mai oia. Noho iho la Aukelenuiaiku me Namakaokahai, he kane a
he wahine.
A ma keia noho ana o laua, ua loaa ka laua keiki, aole nae i hanau, e
hapai ana no, alaila, hele aku la o Aukelenuiaiku i ka auau me kana
wahine. Ia laua e auau ana, he mea mau ia Aukelenuiaiku, ka hele e nana
i ka pahu o ke ’kua ona, o Lonoikoualii, e waiho ana ma ka ae one. A
kokoke o Aukelenuiaiku i kahi o ka pahu e waiho ana, lohe aku la ia i
ka leo o kona akua, o Lonoikoualii e kahea mai ana: “E, Aukelenuiaiku
e! make kaua, eia o Halulu ka manu ai kanaka mai ka lani mai.” A lohe o
Aukelenuiaiku, huli ae la ia a nana i ka lani.
MOKUNA VIII.
KA LILO ANA O AUKELENUIAIKU IA HALULU I KA PALI.
Ua paapu ka malamalama o ka la i na eheu o Halulu. A pau ka
Aukelenuiaiku nana ana i luna, lalau aku la ia i ka pahu o kona akua, o
Lonoikoualii. Ia ia e lalau ana a paa aku ka lima i ka pahu, ia wa loaa
ke poo o Aukelenuiaiku ia Halulu, a komo i kona waha, a lawe ia aku la
i luna o ka pali. Aia hoi ma ka pali he ana, kahi o ua manu nei o
Halulu e noho ai, lawe ia aku la o Aukelenuiaiku, alaila hoonoho. Aia
maloko o ke ana eha kanaka e noho ana, he mea ai no na ua manu la. Ia
Aukelenuiaiku i hiki ai i laila, aloha mai la lakou, a minamina loa mai
la ia Aukelenuiaiku, no ka make i ka manu ia Halulu.
Ia lakou e kamailio ana, ninau aku o Aukelenuiaiku: “Heaha ka oukou e
kamailio nei?” “E minamina ana makou ia oe, i ko kanaka maikai, i ka
pau i ka ai ia e ka manu.” Ninau aku o Aukelenuiaiku i ua poe kanaka
aia: “Pehea e kii mai ai ua manu la?” “O ka eheu akau mua e kii mai ai,
pau elua kanaka i ka ai ia, a hala ia, iho mai ka eheu hema, a loaa
elua kanaka, iho mai ka nuku mahope.”
Ninau hou aku o Aukelenuiaiku: “Owai na kanaka o oukou e kii e ia mai
ana?” “O maua,” pela ka olelo a ia mau kanaka. “He hohonu no anei ke
ana i loko lilo?” “Ae, he hohonu no.” I aku o Aukelenuiaiku: “E nee loa
olua a loko lilo noho mai, na ka eheu ia e kikoo aku, alaila ooki au ma
ka puka nei, o ka laua nei o ka hoa i ke ahi.”
Ia lakou e kamailio ana no na mea e pili ana i ka make o ua manu nei,
komo ana ka eheu akau o ua manu nei, kokolo aku la a loaa ua mau kanaka
nei i loko lilo o ke ana, umii mai la ka eheu a paa ua mau kanaka nei.
A makaukau ka eheu e lawe mai ia laua, kahea mai laua ia Aukelenuiaiku:
“Eia maua i luna o ka eheu kahi i kau ai.” A lohe o Aukelenuiaiku, wehe
ae la ia i ka pahu, lalau iho la i ke koi, a ooki iho la i ka eheu o ua
manu nei, a moku iho la. A moku ka eheu akau, iho mai la ka eheu hema,
ooki iho la no o Aukelenuiaiku, moku, kiola no keia mau kanaka i loko o
ke ahi; mahope o ka moku ana o na eheu, iho mai la ka nuku, ooki aku
ana o Aukelenuiaiku, kaawale ke poo me ke kino.
A make ua manu nei o Halulu, huhuki ae la ia i na hulu ma ke poo o ua
manu la, a kiola mai la i lalo. O keia hulu i huhuki ia ai e
Aukelenuiaiku, lele mai la ia a ma ke alo o Namakaokahai, ike iho la
ia, o na hulu i ke poo o ka manu, o Halulu.
Maanei, e kamailio uuku kakou no ka manu a me Namakaokahai, i ko laua
pili ana ma ke kumu. He kaikunane o Halulu manu, no Namakaokahai, ke
’lii wahine o ka aina o Kalakeenuiakane. A ike o Namakaokahai ua make o
Halulu, kona kaikunane, kahea aku la ia i kona mau kaikunane, ia
Kanemoe, Leapua, Kahaumana, Kaneapua. I aku o Namakaokahai ia lakou:
“Eia o Hinawaikolii, na hulu i ka lae o Halulu, ua make, ua pepehi ia.”
A lohe na kaikunane, olelo aku la ia Namakaokahai: “Ua pono no ia ke
make, no ka mea, he hana ino kana, he ai i ke kanaka.”
Ma keia make ana o ua manu nei ia Aukelenuiaiku, okioki iho la lakou i
ka io, a koala aku la i luna o ke ahi, a ai iho la lakou. Mahope o
laila, imi iho la lakou i alanui e hoi ai i lalo nei, aka, e noho ana
ia wa, ko Halulu lua, he manu no, o Kiwaha ka inoa. Haawi mai la ia ia
Aukelenuiaiku i alanui. Oia ke anuenue poomuku, ekolu ano, he lenalena,
he ula, he omaomao. A malaila lakou i hoi ai a hiki i lalo.
Ma keia mau hana o pau a Aukelenuiaiku, ua mahalo na kanaka eha ia ia,
no kona malama ana ia lakou i loko o ka make, a me ke alanui kahi o
lakou i hoi ai i lalo, a ua aloha lakou ia ia.
KA HOI ANA O AUKELENUIAIKU I LALO, ME NA KANAKA.
A hiki o Aukelenuiaiku i lalo me na kanaka, lawe ae la o Kiwaha i ke
alanui anuenue i ka pali, mahope o laila, ninau aku o Aukelenuiaiku i
na kanaka: “Heaha ka oukou mau mea ono?” I mai lakou: “He ko ka’u, he
uwala ka’u, he maia ka’u, he kalo ka’u.” Olelo aku o Aukelenuiaiku ia
lakou: “He kapu ke ko na kuu keiki, ina e ai, o kona manawa ia e make
ai, pela ka uala, ka maia, ke kalo, nolaila, mai noho oukou a lalau i
keia mau mea a pau loa ke hele kakou ma ke alanui, o make oukou.” A pau
ke ao ana o Aukelenuiaiku ia lakou, alaila, hele aku la lakou. Ma keia
hele ana aole lakou i malama i na olelo a Aukelenuiaiku. O ke kanaka
puni ko, lalau aku la ia i ka puna o ke ko, a make iho la ia; pela
lakou a pau loa eha, ua make lakou, mamuli o ka lakou mau mea i ono ai,
a papale i na olelo ao a Aukelenuiaiku.
A pau lakou i ka lilo i ka make, koe iho la o Aukelenuiaiku, hoi aku la
ia a hiki i ka hale, ike mai la ka wahine me na kaikoeke, uwe mai la, a
halawai ae la lakou me ka oluolu aloha. Mahope o keia halawai ana, noho
pu iho la laua, he kane a he wahine, ma keia noho ana ua uhi ia ko laua
mau manao i ke aloha a me ke manao, a hala ka wa loihi o keia noho ana.
Ua uhi ia ka manao o ke ’lii wahine no kana kane, a ua pau kona manao
maluna o Aukelenuiaiku. Nolaila, haawi mai la o Namakaokahai, kana
wahine i ka ea o ka aina, a me na mea a pau loa i loko o ko
Aukelenuiaiku lima, a me kona mau kino ano akua kekahi.
I kekahi la, komo aku la o Aukelenuiaiku i loko o ka hale e ai ai, ia
ia e ai ana’ wehe malu ae la o Namakaokahai i ka pahu o ke ’kua o
Aukelenuiaiku, a nana iho la i loko, e waiho ana ke koi a me ka pahi i
loko, lalau iho la ia ma ka oi o ke koi a hamo iho la, moku ae la ka
lima, a kahe ke koko, nolaila, pane iho la o Namakaokahai: “Kupanaha!
he mea maikai no ka hoi ka kuu kane e huna nei;” a pau kona nana ana,
huna iho la ia. A pau ka ai ana o Aukelenuiaiku, hoi mai la ia a noho.
Hoomaoe aku la o Namakaokahai iaia: “Ea! heaha kau mau mea maikai o ka
hele ana mai?” Lalau iho la o Aukelenuiaiku i ka pahu a wehe ae la,
lalau iho la i ke koi a me ka pahi, a haawi aku la ia Namakaokahai, me
ka olelo aku: “O keia mau mea elua, na mea maikai a’u i lawe mai ai mai
ka aina o Kuaihelani mai, a oia mau mea elua a me kuu akua, akolu mea
maikai loa.” Ninau mai kana wahine: “Heaha ka waiwai a me ka hana a
keia mau mea?” “He oki i ka laau a moku, a pela ka pahi, he mea okioki
no na mea uaua a pau loa.” A lohe o Namakaokahai i keia mau olelo a
Aukelenuiaiku, olelo aku la ia i kana kane: “E! o kau mea maikai, o
ka’u mea maikai, hooili na ka kaua keiki.”
Ma keia wahi aku, e ike kakou i ka mana o Namakaokahai, a me kona make
ole i nei mea oi o ke koi, a e maopopo no auanei ia kakou he ano aku no
kona. A pau ko laua kamailio ana no ke koi a me ka pahi, olelo aku o
Namakaokahai i kana kane ia Aukelenuiaiku: “E oki mai oe ia’u i ke
koi.” I aku o Aukelenuiaiku: “Kupanaha oe! o oe no ka’u wahine ponoi, a
pehea la wau e ooki aku ai ia oe, a make iho; e aho, i ke kanaka e au e
ooki ai i ke koi a moku, a i ole ia he hoa hakaka, aole o oe o ko’u io
ponoi.” I mai ka wahine: “Kahaha! e haawi hoi paha auanei oe i ke koi
ia hai, lilo hoi ka mea maikai a ka kaua keiki, nolaila, e hoao mai no
oe ia’u.” A no ko Namakaokahai paakiki loa, ae aku kana kane; ma keia
ae ana o kana kane, ua lilo ia i mea oluolu loa ia Namakaokahai. Mahope
o keia ae ana o Aukelenuiaiku e ooki aku ia Namakaokahai i ke koi,
hoolei loa aku la na wawae o Namakaokahai a pololei, ooki iho la o
Aukelenuiaiku i ke koi.
MOKUNA IX.
KA HOIKE ANA O NA WAIWAI A AUKELENUIAIKU ME KA NAMAKAOKAHAI.
Ua olelo ia ma ka mokuna mua iho o keia moolelo, o ke koi, a me ka
pahi, ka Aukelenuiaiku mau waiwai, a ma keia kakau ana, e olelo ia ana
ke oki ana o Aukelenuiaiku i kana wahine i ke koi. Ia Aukelenuiaiku i
ooki ai ia Namakaokahai i ke koi, moku ae la kona mau wawae a kaawale
loa, a ma keia moku ana o kona mau wawae, he mea lealea iho la ia i ko
Namakaokahai manao. I aku o Namakaokahai ia Aukelenuiaiku: “U! akahi ka
ka mea maikai nui wale au, e oki hou mai ana oe”; a lohe o
Aukelenuiaiku, ooki aku la ia i ke koi, a moku na oloolo wawae, pela no
ka Aukelenuiaiku ooki ana a hiki i ke poo. Mahope o keia okioki ana, ua
kaawale loa kela wahi keia wahi o ke kino o Namakaokahai, aka, aole nae
he pau o ka olelo ma kona waha.
A pau loa ke kino o Namakaokahai i ka moku i ke koi a Aukelenuiaiku,
ninau ae la ke poo o Namakaokahai ia Aukelenuiaiku: “Ea! pau ae la kau
mea maikai e ke kane?” “Ae, ua pau loa ae la, no ka mea, a moku keia
mea he kanaka, he make kona hope.” Mahope o keia olelo a Aukelenuiaiku,
pane mai o Namakaokahai: “Ae, pau ae la kau mea maikai, o ka’u mea
maikai koe.” Ma keia olelo a Namakaokahai, hoi ae la kona kino a hui ma
kahi mua, pela na wahi a pau loa i kaawale, a ola ae la ia e like me
mamua.
Kahea aku la ia i kona mau kaikunane eha, oia o Kaneapua, Kanemoe,
Leapua, Kahaumana. A hiki mai la na kaikunane i mua o ko lakou
kaikuahine, o Namakaokahai, i aku la ia: “E aha la wau, e pali paha
wau?” Ae aku la na kaikunane, “ae, e pali oe.” Ia wa, ku ana ua pali,
lele koae, laumania, nanao, nihinihi; hamo ae la o Aukelenuiaiku me ka
makau a me ka hopohopo. Alaila, oili ae la o Namakaokahai a ku ana
maluna o ka welau o ka pali, a nana iho i ke kane me ka ninau iho: “E
aha ana oe?” I aku ke kane: “E mahalo iho ana au, o kau mea maikai, o
ka’u mea maikai, na ka kaua keiki ia.” Ma keia olelo a Aukelenuiaiku,
he kanaaho wale ae no, he makau kona e noho ana.
Ia Namakaokahai e ku ana i luna o ka pali, kahea iho la i na kaikunane
ona eha: “E aha la wau, e kai paha?” Ae aku na kaikunane, “ae, e kai
oe.” Lilo ae la ka aina i kai, he nalu ma na wahi a pau loa, aohe wahi
kaawale i koe, a o Aukelenuiaiku, i loko o ka manawa e poi nei ka nalu,
oili ae la o Namakaokahai, a ninau mai la i ke kane: “E Aukelenuiaiku,
e aha ana oe?” I aku ke kane: “E mahalo ae ana au i keia mea maikai
au.”
A mahope o ke kai, kuu iho la o Namakaokahai i ke kino ahi ona, pau ae
la ka aina i ke ahi a puni, aohe wahi i koe. A o ke kane hoi o
Aukelenuiaiku, aia i loko o ka lapalapa o ke ahi kahi i noho ai.
Alaila, ninau iho ka wahine: “E aha ana oe e Aukelenuiaiku?” “E mahalo
ae ana au i keia mea maikai au o ke ahi.”
O keia mau mea ekolu, o ka pali, o ke kai, o ke ahi he mau kino lakou
no Namakaokahai, ma kona ano akua, koe nae ke kino lele ona, ua haawi
aku ia i kana kane. A o ke kino lele o Namakaokahai, ua aua ia i kana
kane, aole i haawi aku, no kona manao, o lele auanei, nele ia i ke kane
ole, nolaila, aua ia. Aka, o na kaikunane ona, ua manao lakou e hoike
malu i ko lakou kaikoeke ia kino.
MOKUNA X.
NO KA HAAWI MALU ANA O NA KAIKOEKE O AUKELENUIAIKU, IAIA I KE KINO
LELE.
Maanei, e hoolohe kakou i na olelo ninau a na kaikoeke o Aukelenuiaiku
eha, a e nana kakou i ko lakou aloha i ko lakou kaikoeke, a e hoomanao
iho i na olelo mua i hala, penei: “I keia la e ike ai oe i ka pono o ke
’kua.” Ninau mai la na kaikoeke o Aukelenuiaiku: “Ea! ua haawi mai anei
ko wahine ia oe i na kino ona a pau loa?” “Ae,” pela o Aukelenuiaiku.
“Na kino hea ka mea a ko wahine i haawi mai ai ia oe?” “O ke kino pali,
o ke kino kai, o ke kino ahi.” I aku na kaikoeke: “Aole i pau loa mai
la na kino o ko wahine, koe aku la ke kino lele ia oe.” “Ae, ua aua kuu
wahine ia mea, aole i haawi mai ia’u.” I aku na kaikoeke: “No ka manao
o ko wahine, o lele loa oe a nalowale, aole e hoi hou mai, nolaila, aua
kela.” Mahope o keia mau olelo i aku na kaikoeke: “E ao kakou ia oe, i
ke kino lele o ko wahine, i ike oe, eia nae, mai olelo oe i ko wahine.”
I ka po, moe iho la o Namakaokahai i ko laua wahi, o Aukelenuiaiku hoi
a me na kaikoeke he hale e aku, a ma ia hale, ma laila lakou i ao ai ia
Aukelenuiaiku i ka lele. I aku lakou ia Aukelenuiaiku: “E lele oe a
luna o ka ipu kau;” lele ae la o Aukelenuiaiku a kau ana i luna o ka
ipu. “E lele hou oe a kau i luna o ka lohelau o ka hale.” Lele ae la no
o Aukelenuiaiku a kau ana i luna o laila, a mai laila iho, haule hou
ana i lalo.
Ma keia haule ana o Aukelenuiaiku, ua lohe o Namakaokahai, ala mai la a
kahi a na kaikunane e ao ana ia Aukelenuiaiku, ninau mai la: “E aha ana
oukou?” “E kui ana makou.” “Pehea ia mea?” “Penei: O Kanemoe ma o mai e
ku ai kui mai, a o Kaneapua maanei aku e kui ai, a hina iho nei o
Kaneapua, oia ka halulu au i lohe aku la.” A lohe o Namakaokahai, i mai
la ia: “U! Eia no ka hoi he mea maikai aku no koe a kuu kane, o ka huna
mai nei ka ia ia’u, aohe hai mai; hoehaa no hoi oe e ke kane la.”
Mahope o laila, hoi aku la o Namakaokahai i ko laua hale e moe ai. A
hoi keia, lele hou ae la o Aukelenuiaiku i luna o ka lohelau aohe kau,
haule iho la i lalo, pahu ana, lohe hou o Namakaokahai i ka halulu,
hele mai la ia a hiki, olelo mai la i na kaikunane: “E o’u poe
kaikunane, e ao ana paha oukou i kuu kane i ka lele i luna?” “Aole, e
hakoko ana makou.” “Pehea ia mea?” “Penei: Ma o mai kekahi maanei aku
kekahi apo na lima, alaila kulai, a o ka mea e hina ana, oia ka halulu
au e lohe la.”
Ma keia mau olelo hoi aku la no o Namakaokahai moe i ko laua hale. Lele
hou ae la o Aukelenuiaiku, maloko ae o ka hale, a hoea maluna o
kaupoku, a puka i waho o ka hale. Ma keia puka ana, lele no o
Aukelenuiaiku a nalowale i ka lewa kiekie loa, aole hiki i na kaikoeke
ke ike ae. Mahope o keia lele ana, hoi iho la o Aukelenuiaiku, a hiki i
lalo, i aku na kaikoeke, “ua ike oe i ka lele.” A loaa ke kino lele ia
Aukelenuiaiku, aohe mea i koe me kana wahine me Namakaokahai, ua pau
loa i ke kane.
Ia laua e noho pu ana, he kane a he wahine, ua aaki ke aloha me ka
hoopaa i ko laua mau kino, a ua akaka loa ka hapai keiki o kana wahine
akua, o Namakaokahai. Eia nae, aole i hanau, e hapai ana no i loko o ka
opu, ua kapa o Namakaokahai i ka inoa ke hanau ae, o
Kauilanuimakehaikalani, oia kela uwila a kakou e ike nei i loko o ka wa
ua. A o ka Aukelenuiaiku inoa hoi i kapa iho ai no ua keiki nei, o ka
inoa o ke ’kua ona, o Lonoikoualii.
A no ka nui loa o ko Namakaokahai aloha i ke kane, ia Aukelenuiaiku,
nolaila, pili paa loa laua, i ke kau a me ka hooili, i ka la a me ka
ua, i ka wa wi a me ka wa maona, i ka po a me ke ao, i na la a pau loa.
Nolaila, ua hooili aku o Namakaokahai i kona waiwai a pau loa, mai luna
a lalo, mai uka a kai, mai ka mea uuku a ka mea nui, mai loko a waho,
maluna o kana kane.
MOKUNA XI.
KA HOOILI ANA O NAMAKAOKAHAI I NA MEA A PAU MALUNA O AUKELENUIAIKU KANA
KANE; KE KAUA ANA O KUWAHAILO ME AUKELENUIAIKU I KA LANI.
Ia Aukelenuiaiku e noho pu ana me kana wahine, me Namakaokahai, ua
makaukau ko ka wahine manao e hooili i na mea a pau maluna o
Aukelenuiaiku. Nolaila, kahea aku la o Namakaokahai i na kaikunane ona
ia, Kanemoe, Kaneapua, Leapua, Kahaumama.
A hiki mai la lakou, olelo aku ko lakou kaikuahine, i aku la ia lakou:
“E pii oukou i luna a olelo aku i kuu makuakane a me kuu kaikunane, o
Kuwahailo, ka makuakane, o Makalii, ke kaikunane, e olelo aku oukou. Ua
hooili au i na mea a pau no kuu kane. O luna, o lalo, o uka, o kai, o
ka hao pae, o ke meki ku i ka honua, o ka palaoa, o ka ea makaulii, o
ka maulele i ka aina, o ka huhui hoku. A e olelo aku no hoi oukou i kuu
makuakane a me kuu kaikunane, ua pau loa keia mau mea a pau maluna o
kuu kane, i ka hooili ia, a e lawe pu aku oukou i kuu kane i ike mai
laua.” Ma keia mau olelo a Namakaokahai, he mea oluolu loa ia ia lakou.
Ma keia wahi a kakou e hoolohe nei, e noonoo iho kakou me ka manao
oiaio, i luna o ka lani, keia lele ana o Aukelenuiaiku me na kaikoeke.
Mahope o ko Namakaokahai olelo ana mai ia lakou, lele aku la lakou a ke
kua, hiwi hoomaha, ma ia lele hookahi ana, ua hala aku o Aukelenuiaiku
i ka lani. Ma keia lele ana o Aukelenuiaiku, hiki mua aku la ia i kahi
o kana wahine, o Namakaokahai, he wahi kapu loa ia, aohe mea hele ma
laila. Ia Aukelenuiaiku e ku ana ma kahi kapu o Namakaokahai, nana aku
la o Kuwahailo, a olelo iho i loko ona: “Auwe! make kuu kaikamahine, ke
hiki nei ke kupu i luna nei, no ka mea, aohe kanaka nana e pii mai o
luna nei, hiki no ke kanaka, ua make o lalo.”
Ma keia lele ana o Aukelenuiaiku i luna i ka lani, aole ona manao he
kaua, a he hakaka, ua lele oia me ka nanea walewale. Aka, maloko o ka
olelo a kona akua ia ia, a Lonoikoualii, he kaua, penei na olelo: “E
Aukelenuiaiku e! make kaua, eia la he kaua ko luna nei. E aahu oe i ko
kapa lehu mai ko poo a ko manea wawae, mai lohi oe o make auanei.” Ma
keia mau olelo a ke ’kua ia Aukelenuiaiku, ma laila i maopopo ai he
kaua ko luna.
Mahope o ka olelo a ke ’kua ia Aukelenuiaiku, oili mai la ka momoku ahi
mai loko mai o ka lima o Kuwahailo a a ana i ka honua. O ka inoa o ua
momoku ahi la, o Kukuena, a mahope ona kuu ia mai la ka pohaku o Ikuwa,
he pohaku koeleele, oia ka hekili. A pa keia mau mea i ke kapa lehu o
Aukelenuiaiku, he mea ole laua, he opala, he mea uhauha na ka makani.
Ma keia moolelo, ua olelo ia, i ka wa i pa ai ka hekili i ke kapa lehu
o Aukelenuiaiku, nolaila mai ka nakeke o ka hekili a hiki i keia la.
A mao ae la ka momoku ahi a me ka pohaku, nana aku la o Kuwahailo ia
Aukelenuiaiku, e ku mai ana no, aole i make. He mea kaumaha loa ia i ko
Kuwahailo manao ana, a he mea inoino loa i kona ike ana aku e oia mai
ana kona enemi, ke ahikanana o Kuaihelani. Ia wa, kuu hou o Kuwahailo i
ka lua o ka momoku ahi, oia o Mahuia, a kuu hou i ka lua o ka pohaku,
oia o Welehu, o ka lua ia o na hekili ikaika loa, nakeke, opaipai ka
lani, naueue na kukulu o ka honua, haki kaikoo o ka moana, nakaka na
pohaku, kahako ka pali, lele ke koae. I ka pa ana i ke kapa lehu o
Aukelenuiaiku, ua lilo ia i mea ole, heaha la kona ano, he puahiohio
paha.
A hala keia make a Kuwahailo, i nana aku ka hana i ka oioi o
Kuaihelani, e ku mai ana no, aole i make, i iho o Kuwahailo: “Ka! akahi
no ka make ole o nei kanaka, no ka mea, o ka pau no keia o na mea make,
aohe make iho.”
Maanei e hoomaha iki kakou i ka hoolohe ana no Kuwahailo, a me
Aukelenuiaiku, a e kamailio kakou no na kaikunane o Namakaokahai, na
kaikoeke o Aukelenuiaiku. Ma keia lele ana o lakou mai ka honua ae a ka
lani, ua pakeu aku ko Aukelenuiaiku lele i ko na kaikoeke. No ka mea,
hookahi la, hookahi po o ka lele ana, o Aukelenuiaiku mai ka honua ae a
ka lani; elima la, elima po o ka lele ana o na kaikoeke, hiki i ka
lani. Maloko o ka manawa lele o na kaikoeke, ko Kuwahailo manawa i kaua
ai me Aukelenuiaiku i ka lani. A hiki na kaikoeke i luna ma kahi
kaawale i ko Kuwahailo wahi, ike mua ia mai la ka momoku ahi o Kukuena,
a me ka pohaku koeleele o Ikuwa e lele mai ana i mua o lakou. Uwe iho
la lakou i ko lakou kaikoeke i ka make, holo aku la lakou a moe leho i
ke kahawai ala, a pau ka lele ana mai o ke ahi a me ka hekili, mao ae
la, ike aku la lakou ia Aukelenuiaiku e ku mai ana. Ia lakou e nana ana
ia Aukelenuiaiku, kahea aku la lakou e hele mai a moe a leho pu iho me
lakou ma ke kowa o ka ala, no ka mea, hookahi make i koe, oia kela ahi
hope a me ka hekili a Kuwahailo. I aku o Aukelenuiaiku ia lakou: “Moe
ia no oukou ma laila, maanei no wau e ku ai, a pepehi aku ia
Kuwahailo.” A hala na make a Kuwahailo i hope, oili aku la na keiki a
ku ana i mua o Kuwahailo. Ninau mai ko lakou makuakane: “Pehea ko oukou
kaikuahine?” “Aia no ke noho la.” “A nohea hoi nei kanaka kupua?” “O ko
hunona ia o ke kane ia a Namakaokahai.” A lohe o Kuwahailo i keia olelo
a na keiki, ku iho la ia me ka makau a me ka haalulu, a noonoo iho la
ia i kana mea e hana aku ai ia Aukelenuiaiku, ka ihu kaeaea o
Kuaihelani. I aku la ia i kana hunona: “E, i mua ou wau i hana aku ai i
ka hewa, a me ka pono ole, a nolaila, ke waiho aku nei au i ka mohai i
mua ou, elua lau kanaka (ewalu haneri ia).” A hiki o Kuwahailo me na
lau kanaka elua i mua o Aukelenuiaiku, ninau mai o Aukelenuiaiku: “He
kanaka aha keia?” Olelo mai kona makuahunowai: “He mohai ia oe.” I aku
o Aukelenuiaiku: “Ua oki ke kanaka no ka moopuna, a no ka aina no hoi.”
Mahope o laila, hai aku la na keiki ia Kuwahailo: “He olelo ka makou i
hoouna ia mai nei e ko kaikamahine e hai aku ia oe.” Ninau aku o
Kuwahailo: “Heaha kana olelo ia oukou?” Eia kana olelo ia makou: “O
luna, o lalo, o uka, o kai, maluna ko hunona, malalo aku oe e noho ai,
a me na mea a pau loa.” Ma keia mau olelo a na keike he mea oluolu loa
ia i ko Kuwahailo manao, ae mahope o keia olelo ana, ahaolelo iho la
lakou. Ma keia ahaolelo ana, hele mai la o Makalii e halawai me
Aukelenuiaiku. Ma keia hele ana mai o Makalii, hele pu mai la me kana
wahine me Malanaikuaheahea.
Maanei e kamailio uuku no ka wahine a Makalii. O keia wahine o
Malanaikuaheahea, he wahine maikai a me ka nani loa, o kona kino ke
nana aku, ua like me ka ula o ke ahi ka ula. I kona ku ana a hele mai
kona hale noho mai, ua paku ia ka malamalama o ka la, a pouli, nee mai
la ka uakoko, uhi mai la ka ohu, kokolo mai la ka noe, halii mai la ke
awa, kahe mai la ka wai ula, olapa ka uila. Mahope o keia mau mea, ike
ia mai la ke kino o Malanaikuaheahea, e hele mai ana ma luna o ka
welelau o ka lima o na kanaka, ua nani loa me ka hiwahiwa ua wahine la
ke nana aku, nokamea, ua hoohinuhinu loa o Makalii i kana wahine, a ua
nani loa. O ka la, ua pau ia ma hope ona, o ke anuenue malalo o kona
mau wawae. A ike o Aukelenuiaiku i keia mau mea a pau i mua ona, a me
ka wahine a Makalii, ua maule kona manao, ua poniuniu kona lunaikehala,
a ua maule kona noonoo kanaka, nolaila, olelo o Aukelenuiaiku, e hoi i
lalo nei.
MOKUNA XII.
NO KAUMAIILUNAOHOLANIKU.
A hiki o Aukelenuiaiku i mua o kana wahine a me ka laua keiki noho iho
la laua he kane a he wahine, a hala elua malama. Ia wa, moe iho la o
Aukelenuiaiku i ke awakea, a i loko o keia moe ana, ike aku la ia ma ka
moe uhane i ka uhane o kana keiki, o Kaumaiilunaoholaniku. O keia keiki
a Aukelenuiaiku, oia no kela keiki a lakou i holo pu mai ai mai
Kuaihelani mai, a kela kaikuaana huhu o Aukelenuiaiku, a
Kekamakahinuiaiku. A ike o Aukelenuiaiku i ka uhane o ua keiki la, uwe
iho la ia i loko o kona wa hiamoe, a puoho ae la me ia uwe no.
Ma keia ala ana, kau mai la ka halialia ia Aukelenuiaiku, no ke keiki a
me na kaikuaana, nolaila, uwe hamama ae la ia. Ia Aukelenuiaiku e uwe
hamama ana, ninau aku la kana wahine o Namakaokahai: “Heaha hoi kau e
uwe nei?” “E uwe ana au i ke aloha i kuu keiki.” “Ua loaa keiki no ka
oe?” “Aohe na’u, na ko’u kaikuaana, i ka la a makou i ku mai ai ianei
ka make ana. A maloko o kuu moe uhane, ike aku nei au i kona uhane, e
pii mai ana mai loko mai o ke kai, oia ka maka mua o na uhane a pau
loa.”
A lohe kana wahine i keia mau olelo a kana kane, i mai la ia: “Ua ola
ko keiki.” I aku o Aukelenuiaiku: “Pehea e ola ai?” I mai kana wahine:
“Aia a hoolohe oe i ka’u olelo, alaila, ola ko keiki.” “Pehea au e
hoolohe ai?” “E lawe oe i ka ai a me ka ia a waho, i laila oe e ai ai,
malama o ike mai ka uhane o ko keiki i ko ai aku, hele mai. A i hiki
mai ka uhane o ko keiki i ko alo, mai hopu oe, a i hele a ku ma ko kua
mai hopu no oe, aka, i hele mai a noho i luna o ko uha, alaila oe hopu
ae, ola ko keiki a me ou kaikuaana, aole e make, no ka mea, e pii ana
ka uhane i ke kuahiwi, i ka ai pioia.”
Mahope o keia mau olelo, hana aku la o Aukelenuiaiku e like me na olelo
a kana wahine, ia ia e ai ana launa mai la ka uhane o ke keiki. I aku
ka wahine ia Aukelenuiaiku: “E wikiwiki kau ai ana i noho paa mai ka
uhane o ko keiki.” Ia Aukelenuiaiku e ai wikiwiki ana, poai mai la ka
uhane o ke keiki ma kona mau aoao a pau loa, ma ke kua a ma ke alo. No
keia kokoke loa o ka uhane o ua keiki la, hopu aku la o Aukelenuiaiku,
ia wa, nalowale ka uhane o ke keiki. I aku ka wahine: “Aole e loaa ko
keiki, ua wikiwiki oe i ka hopu, ina oe i hoolohe i ka’u olelo, ina ua
ola ko keiki. Ua make loa aku la ka uhane o ko keiki.”
Ma keia olelo a kana wahine, he mea kaumaha loa ia i ko Aukelenuiaiku
manao, a ua hoomaopopo loa iho la ia e like me na olelo a kana wahine,
e make io ana no ka uhane o ke keiki. Nolaila, hooke ai iho la o
Aukelenuiaiku, maloko o na la elima, a me na po elima, aohe ai i ka ai,
aohe inu i ka wai, pela no a pau na mea e ae, no ka nui o ke aloha i ke
keiki.
A ike o Namakaokahai i ko Aukelenuiaiku hooke ai, i aku ia i kana kane:
“Heaha kou mea i haalele ai i ka ai?” I aku ke kane: “Ua ike no oe e ka
wahine i ke kumu o ko’u hooke ai ana, oia no ka uhane o kuu keiki;
nolaila, aia a pau ae kuu kaumaha, alaila, ai aku no wau i ka ai.”
No keia mea, komo mai la ke aloha i loko o ka wahine no kana kane,
nolaila, olelo aku la ia i ke kane: “Aia a nui ko ikaika, ola ko keiki,
a me ou kaikuaana, aka, i emi ko ikaika, aole e ola ko keiki a me ou
kaikuaana.” I aku o Aukelenuiaiku i ka wahine: “Heaha ia mea a’u e hana
aku ai me ka ikaika?” “O ka wai ola loa a Kane. Ina i loaa ia oe, ola
ko keiki a me ou kaikuaana.” Ma keia olelo a kana wahine, lalau iho la
o Aukelenuiaiku i ka ai a me ka ia, a ai iho la, o ke kumu o ka ai ana,
o ka lohe ana i ka mea e loaa ai o ka uhane o ke keiki, a me na
kaikuaana ona. Mahope o ka ai ana, ninau aku o Aukelenuiaiku i ka
wahine: “Mahea ko’u alanui e kii ai i ka wai ola loa a Kane?” I aku ka
wahine: “Eia ko alanui e hele ai; mai ke alo o kaua a ka hikina a ka la
malaila oe e hele ai, loaa ka wai ola a Kane.”
MOKUNA XIII.
NO KA IMI ANA O AUKELENUIAIKU I KA WAI OLA LOA A KANE.
Maanei e ike ai kakou i ko Aukelenuiaiku mana a me kona hele ana i ka
aina malihini e huli i ka wai ola a Kane. Olelo aku ka wahine i kana
kane: “Maluna o keia kaha pololei oe e hele ai, malaila oe e lele
pololei ai, mai lele oe ma ka hema o ke kaha, o hala oe i ka lewa, make
oe. A mai lele oe ma ka akau o ke kaha o haule oe i ka nenelu make oe,
aole oe e ola. O keia mau olelo a pau loa, e hoopaa oe ma ko naau.” A
pau na olelo a ka wahine i kana kane, lalau aku la o Aukelenuiaiku i ka
pahu o kona akua o Lonoikoualii, hookomo ae la maloko o kona poaeae,
aahu iho la i ke kapa lehu mawaho ona. A makaukau ko Aukelenuiaiku
hele, lele aku la ia a aloha i ka wahine, honi iho la laua, a pau ke
aloha ana o Aukelenuiaiku me kana wahine o Namakaokahai, lele aku la ia
ma ka hikina a ka la.
A hala ka mahina hookahi o ko Aukelenuiaiku lele ana, hemo ae la o
Namakaokahai a waho o ka hale, nana ae la. Mahope o keia nana ana, noho
iho la o Namakaokahai hookahi mahina hou, alua mahina, hemo ae la a
waho nana, i nana ae ka hana, e lele ana no ke kane. Noho hou iho la ia
kakali, hookahi mahina hou, a hala ia mahina, nana hou ae la ia, aohe
ike ia o Aukelenuiaiku. Ma keia nalo ana o Aukelenuiaiku mai ko
Namakaokahai maka aku, manao iho la ia ua make kana kane, no ka lele
ana ma waho o ke kaha pololei. Ma kona noonoo, ua haule o Aukelenuiaiku
i ka nenelu o ka lewa nuu a me ka lewa lani. Mahope o keia, uwe hamama
ae la o Namakaokahai i ke aloha i ke kane. Ma keia uwe ana, lohe aku la
na kaikunane i keia leo uwe, hele mai la lakou e ike, ninau mai la:
“Heaha kau e uwe nei?” “O ke kaikoeke o oukou ua make.” Ma keia wahi, e
kamailio iki kakou no na mea a pau loa, i ko lakou uwe ana a me ke
kanikau ana no Aukelenuiaiku.
A hiki na kaikunane i mua o Namakaokahai, kena aku la ia: “E kii i na
mea a pau o luna, e iho mai e kanikau no Aukelenuiaiku, oia ka po, ke
ao, ka la, ka hoku, ka hekili, ke anuenue, ka uwila, ka waipuilani, ka
ohu, ka ua noe, ka mahina oia o Kaukihikamalama, he kupunakane no
Namakaokahai. O lakou a pau loa, ina aole lakou e hiki mai e uwe i kuu
kane, pau loa lakou i ka make ia’u.” Mahope o keia olelo ana, ua kiina
na mea a pau loa, a ua akoakoa mai lakou i loko o ka wa pokole loa, no
ka makau o make ia Namakaokahai.
A hiki mai keia poe, kena hou aku la o Namakaokahai: “E kii i ko ka
lani poe, oia keia, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena,
Mahuia, Ikuwa, Welehu. O keia poe a pau loa, e iho mai lakou i lalo nei
e uwe kanikau ai kuu kane, ina aole lakou e hiki mai i ka’u kauoha pau
lakou i ka make ia’u. A e olelo aku oukou i kuu kaikunane ia Makalii,
pau ka hele ana mai o ka wahine maluna o ka lima o na kanaka, ina ia e
hoole i keia, make ia ia’u i keia la.”
Mahope o keia mau olelo, ua makaukau na mea a pau loa, a ua akoakoa i
loko o ka wa pokole. O ka hana a keia poe a pau loa, o ke kanikau i ke
kane a ke ’lii wahine, oia no o Aukelenuiaiku. Ma keia kamailio ana, e
hoi hou kakou e olelo no ka lele ana o Aukelenuiaiku.
Ma keia lele ana o Aukelenuiaiku, aole oia i lele pono maluna o ke au o
ke kaha pololei, nolaila, ua haule loa kona lele ana ma ka nenelu o ka
lewa, a kokoke loa e make. A ma keia lele ana hoi, ua lolohi loa ko
Aukelenuiaiku lima i ka paa i ka pahu o kona akua, o Lonoikoualii,
nolaila, hoololi ae la ia ma kekahi aoao, ma keia hoololi ana, ike iho
la o Lonoikoualii ke ’kua, ua haalele laua i ke au o ke kaha, kahi a
Namakaokahai i olelo mai ai. Nolaila, olelo ae la o Lonoikoualii ia
Aukelenuiaiku: “Ke lele nei kaua ma kahi e, aole maluna o ke au o ka
aina, aia ke a mai la ke ahi i ka honua, ua pau na mea a pau loa i
lalo, a, hookahi wale no mea i koe i luna nei.” Ninau aku o
Aukelenuiaiku: “Owai ka mea i koe i luna nei?” I aku o Lonoikoualii,
kona akua: “O kela mea e kau mai la, e lele pono oe a laila, puliki oe
a paa loa, alaila, ola kaua.” E pono e olelo uuku kakou no kela mea a
ke ’kua o Aukelenuiaiku e kuhikuhi nei, i maopopo. O ke kupunakane ia o
Namakaokahai, o Kaukihikamalama (he mahina). O kona mea i lohi ai i
lima, a ike ia ai e Lonoikoualii, o ka hoomakaukau ana i o nona e lele
ai mai luna mai a ka honua. Aka, mamua o kona makaukau ana e lele, ua
paa i ka hopu ia e Aukelenuiaiku, a ma keia hopu ana a Aukelenuiaiku,
ua puahilohilo ka mahina ke nana aku. O ke kumu i puahilohilo ai o ka
mahina, o ka puliki ana o Aukelenuiaiku, pela ka mea i olelo ia maloko
o keia moolelo.
A kau o Aukelenuiaiku a me Lonoikoualii i luna o ka mahina, ninau ae la
ka mahina me ka hookae ia Aukelenuiaiku: “Nawai ke kupu o oe e na
kanaka hookano? Aole i pii ia ko’u kua e ka’u moopuna ponoi, e
Namakaokahai, a ia oe, pii ia ana ko’u kua.” “Nau no ke kupu, owau nei
la.” “Na’u na wai?” I aku o Aukelenuiaiku: “Nau no.” Olelo ae o
Kaukihikamalama: “Oi ana kahi o ka pili ana?” “Owau ke keiki a
Kapapaiakea laua o Iku.” I mai o Kaukihikamalama: “O ka hanai no oe a
Kapoino laua o Kamooinanea?” “Ae, owau no.” I aku ka mahina: “Mai make
e kuu haku.” Ma keia kamailio ana a Aukelenuiaiku me Kaukihikamalama i
ka lani, ua lohe o Namakaokahai i lalo nei i ko laua olelo ana. Ia wa,
akahi no a maopopo ia ia o Aukelenuiaiku keia, no ka mea, o ka inoa o
Aukelenuiaiku ia lakou, o Kanakaokai. Nolaila, olelo ae la o
Namakaokahai i kona makuakane, a me kona mau kaikunane: “Kupanaha! kai
no he kanaka e keia, aole ka; eia no ka o Aukelenuiaiku, ke keiki a
Kapapaiakea laua o Iku, ka hanai a Kapoino laua o Kamooinanea.”
Mahope o laila, kahea ae la o Namakaokahai ia Kaukihikamalama e lele
mai, me ka moopuna, oia o Aukelenuiaiku. A hoi mai la o Aukelenuiaiku i
ka honua, kena ae la o Namakaokahai i na mea hoomalamalama a pau loa e
lele i luna o ka lani, i malamalama o Aukelenuiaiku ke hoi mai, oia ka
la, ke ao, ka uwila, ke ahi.
A hiki o Aukelenuiaiku i lalo nei, uwe iho la lakou, a pau ka uwe ana,
makaukau o Kuwahailo, Makalii, Malanaikuaheahea, Kaukihikamalama, e
hoi. A pau lakou i ka hoi i luna o ka lani, noho iho la o Aukelenuiaiku
me Namakaokahai he manawa loihi loa, ma ke ano o ke kane a me ka
wahine; a mahope o laila olelo aku o Namakaokahai i ke kane: “E imi hou
ae oe i ka wai ola loa a Kane.” Ae aku o Aukelenuiaiku i keia olelo a
kana wahine, alaila, olelo aku o Namakaokahai: “Ke hoomoe nei au i keia
auhau, mai ka puka o ka hale o kaua a ka hikina a ka la, nolaila, e
nana pono oe me ka malama loa. Maanei oe e hele ai, mai keia kihi a
kela kihi, maluna pono o ke au o ka aina a me ke kaha pololei loa, mai
lele oe ma keia aoao, a ma kela aoao, o make oe.”
A pau ke kamailio ana a Namakaokahai ia Aukelenuiaiku, lele aku la ia i
ka lani, a ku ma ke kae o ka lua, aia i lalo o ia lua ka wai ola loa a
Kane. O ka loihi nae, o ka manawa o ka lele ana, eono mahina. Ma keia
ku ana o Aukelenuiaiku i luna o ke kae o ka lua, lele aku la ia a kau
ana i luna o Kanenaiau, he kiai ia i hoonoho ia malaila e nana a pepehi
aku i ke kupu hiki ma laila, na Kamohoalii i hoonoho aku i laila. Ia
Aukelenuiaiku e ku ana ma kona kua, ninau ae la ia me ka huhu hookae:
“E! hookano wale oe? nawai ke kupu o oe? Aole i pii ia ko’u kua e ka’u
moopuna e Kamohoalii, a ia oe ka hoi pii ia ko’u kua.” I iho o
Aukelenuiaiku: “Nau no.” “Na’u na wai?” “O ke keiki au a Kapapaiakea
laua o Iku.” “O ka moopuna oe a Kapoino laua me Kamooinanea?” “Ae,” aku
o Aukelenuiaiku, “ae.”
A lohe kela i keia mau olelo a Aukelenuiaiku, aloha mai la ia: “E
walina hoi ia oe e kuu haku. Heaha kau huakai o ka hiki ana mai?” Olelo
aku o Aukelenuiaiku: “I kii mai nei au i ka wai ola loa a Kane, no kuu
keiki a me o’u kaikuaana.” Ninau mai o Kanenaiau: “Ua pau loa nae
paha?” I aku o Aukelenuiaiku: “Aole i pau.” I mai la kela: “Nana ia i
kuu piko.” Ia Aukelenuiaiku e nana ana i ka piko, kuhikuhi mai la kela
i ke ala e lele ai. “Auhea oe, mai lele ma keia aoao o pa oe i ka ohe,
no ka mea, ina e pa ka ohe, o ka halulu no ia o ka ohe, a lohe ko
kaikuaana, paa ka wai, aole e loaa mai ia oe. Nolaila, maanei oe e lele
ai, alaila, loaa ia oe ka wai ola loa a Kane.”
A pau ka olelo ana ia Aukelenuiaiku, mahope o laila, lele aku la o
Aukelenuiaiku a kau ana i luna o Hawewe. E like me na olelo i kela mau
mea i hala aku, pela no ka olelo ana maanei. I mai o Hawewe: “E kuu
haku, heaha kau huakai o ka hiki ana mai?” “I hele mai au e imi i ka
wai ola a Kane.” Ia wa, olelo mai o Hawewe: “Mai lele oe ma ka aoao
hema, o pa auanei ka lama ia oe, halulu, o ia halulu a lohe ko
kaikuaana i lalo, loaa ole ka wai ola a Kane ia oe. Nolaila, maanei oe
e lele ai, alaila, loaa ia oe ka wai ola a Kane.” O keia mau kanaka
elua, he mau kupunakane no Aukelenuiaiku, ma ka aoao o kona
makuawahine, o Kapapaiakea. O ka nui a me ka loihi o ka manawa o
Aukelenuiaiku i lele ai, mai ke kanaka mua a keia kanaka hope elua
mahina o ka lele ana.
A haalele o Aukelenaiaiku i ke kamailio ana me Hawewe, lele hou mai la
o Aukelenuiaiku a kau i luna o Kanenaenae. A pau ka Aukelenuiaiku olelo
ana nona a me kona mau makua, komo aku la ia olelo ma ko Kanenaenae
pepeiao, maopopo ua pili loa o Aukelenuiaiku ia ia. Alaila, uwe iho la
ia ia Aukelenuiaiku; a pau ka uwe ana, ninau aku la ia: “Heaha ka
huakai a kuu haku o ka hiki ana mai?” I aku o Aukelenuiaiku: “I kii mai
au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau mai
o Kanenaenae: “Ua pau loa nae paha?” “Aole i pau loa.” “Ae, ua loaa;
nana ia i kuu piko i pololei.” Ia Aukelenuiaiku e nana ana, i mai la
kela: “Mai lele auanei oe ma keia aoao la, o pa oe i ka loulu, halulu.
O ia halulu a lohe ko kaikuaana i lalo, paa ka wai ola a Kane, aole e
loaa mai ia oe, nolaila, maanei oe e lele ai. Ma keia lele ana au a
hiki oe i lalo i ko kupunakane, a nana oe e olelo mai, alaila, loaa ka
wai ola ia oe.”
Mahope o keia olelo ana a laua, lele mai la o Aukelenuiaiku a kau ana i
luna o Kuemanu. Olelo iho o Aukelenuiaiku: “Nau no ke kupu owau.” Ninau
mai kela: “Na’u na wai?” “O ke keiki au a Kapapaiakea laua o Iku.” A
lohe o Kuemanu i keia mau olelo, uwe iho la ia ia Aukelenuiaiku, a
ninau ae la: “O ka moopuna no oe a Kapoino laua o Kamooinanea?” “Ae,”
aku o Aukelenuiaiku, “ae, owau no ka laua moopuna.” Alaila, ninau mai
la o Kuemanu: “Heaha kau huakai nui o ka hiki ana mai?” I aku o
Aukelenuiaiku: “I hele mai au e imi i ka wai ola loa a Kane, no kuu
keiki a me o’u kaikuaana.” “Ae, ua loaa; o iho i lalo i ko
kupunawahine, aia i lalo kahi i noho ai i ke kumu o ka pali, oia o
Luahinekaikapu, ua makapo nae. A hiki oe, e pulehu maia ana kela,
hookahi kauna maia, i lalau auanei kela hookahi, lalau oe hookahi, pela
a pau na maia eha. Alaila, nana ia e lalau iho a nele, olelo iho,
penei: ‘Nohea la hoi keia kalohe i hiki mai nei?’ Alaila, lalau kela i
ka lehu a lu ma ka aoao akau, holo oe ma ka aoao hema e ku ai, a pau
ia, lu hou kela ma ka aoao hema, holo oe ma ka aoao akau e ku ai.
Mahope o laila, nana aku oe i ka lalau i ka lehu a honi i ka ihu, a i
kihe kela ma keia nana ana, ua honi i ka hohono kanaka, alaila, malama
oe ia oe iho, o make oe i ka luahine. Nana aku oe, hookahi make i koe;
lalau kela i ka ie hohoa a hili ia oe, holo oe ma ka hema, a huli ma ka
hema e hili ai, holo oe ma ka akau. A hala keia mau mea, alaila, holo
oe a pii i luna o ke kua e noho ai.”
Maanei, e waiho kakou i na olelo o ka launa ana o Aukelenuiaiku me ke
kupunawahine, a kona kupunakane i aoao mai ai, a e olelo kakou no ka
pau ana o na mea make a ka luahine ia Aukelenuiaiku, a me na olelo
hope.
A pau na mea make a ke kupunawahine, alaila, pii ae la o Aukelenuiaiku
a noho iho la i luna o ka uha, ninau ae la ke kupunawahine: “Na wai ke
kupu o oe?” I aku o Aukelenuiaiku: “Nau no.” “Na’u na wai?” “Owau no ke
keiki a Kapapaiakea a me Iku.” A lohe ke kupunawahine, olelo ae la ia
ia Aukelenuiaiku: “O ka moopuna no oe a Kapoino laua o Kamooinanea?”
“Ae,” aku o Aukelenuiaiku, “ae.” Ia wa ninau mai la kona kupunawahine:
“Heaha ka huakai nui a kuu haku o ka hiki ana mai ianei?” “I kii mai
nei au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau
aku ke kupunawahine ia Aukelenuiaiku, “ua pau loa nae paha?” “Aole.” “E
ka moopuna, e nana mai oe ia’u, aohe maka, ua makapo, aohe ike aku,
aole paha auanei e loaa ka wai ola loa a Kane.”
Ma keia mau olelo a kona kupunawahine, ua komo mai ke kanalua ia
Aukelenuiaiku no ka hooko ole ia o kona makemake. Nolaila, noonoo iho
la o Aukelenuiaiku a maopopo ia ia, i aku la ia i ke kupunawahine: “E
hele kaua i waho”, a lohe ke kupunawahine, ae mai la ia. Alakai aku la
o Aukelenuiaiku a hiki i waho, hoomoe iho la i ke kupunawahine malalo o
ke kumu niu, pii ae la o Aukelenuiaiku i luna o ka niu, a loaa elua muo
hou o ka niu. Mahope o ka hahaki ana a Aukelenuiaiku i na muo niu elua,
kahea iho la ia i ke kupunawahine: “E Luahinekaikapu e! nana ae ko maka
i luna i ka lewa.” Ia Luahinekaikapu e huli ana ke alo a nana i ka
lani, ia manawa i kiola ai o Aukelenuiaiku me ka ikaika loa, i na muo
niu elua i na maka o Luahinekaikapu, alaila, puoho ae la ia a uwe iho
la me ka leo nui: “Auwe kuu make!!” Kahea iho o Aukelenuiaiku: “Mai uwe
oe, hamau, anaanai ia ko maka, malama o mohala ae ike ko maka.”
A lohe ke kupunawahine i ka olelo a kana moopuna, a Aukelenuiaiku, anai
koke ae la ia i na maka. Ma keia anai ana, ua loaa mai ka ike i kona
mau maka e like me mamua. Kahea iho la o Aukelenuiaiku: “Pehea ko
maka?” “Ua ike au.” Mahope o laila iho iho la o Aukelenuiaiku mai luna
iho o ka niu, a hiki i lalo.
Olelo aku o Luahinekaikapu ia ia: “E kii oe i ka pohuehue a me ka
akoko,” a loaa mai la ia mau mea i mua o ke alo o kona kupunawahine,
kui iho la ia me ka nanahu, ke kukui, ka lepo, a wali; a pau loa keia
mau mea i ka akoakoa. I aku ke kupunawahine i ka moopuna: “Akahi no
kaua a hana ia oe.” Maanei e maopopo ai keia mau mea i hana ia, eia ke
ano, he mea hamo i ka lima o Aukelenuiaiku i like me ko Kamohoalii
lima.
Mahope o keia mau mea, pena iho la o Luahinekaikapu i ka lima o
Aukelenuiaiku a eleele loa, i like me ko Kamohoalii lima ka eleele; no
ka mea, o ka poe nana i kiai ka wai ola a Kane, ua maa lakou i ka
eleele o ka lima, no ka mea, o ka wai ua paa i ka pulama ia me na kiai,
a o ka lima i paele ole ia a lalau, aole e loaa mai ka wai.
Mahope o ka paele ana i na lima o Aukelenuiaiku, olelo aku ke
kupunawahine i ka moopuna: “Maanei kaua e noho ai, a pau ka hana ana
mai o ka awa, alaila, hele aku oe a ka puka. A hiki oe ma ka puka,
alaila haawi mai ka wai ia oe, he wai aumiki ia, hoolei aku no oe,
nanao hou aku no ko lima, a i haawi hou mai auanei ia oe i ka wai i
loko o ka huewai, alaila, o ka wai ola ka hoi ia a Kane, lawe mai oe.”
Ma keia mau olelo a ke kupunawahine i olelo ai i kana moopuna, hana aku
la no ia e like me ia mau olelo kuhikuhi. A hiki o Aukelenuiaiku ma ka
puka o ka wai ola, noho iho la ia a liuliu, nanao aku la na lima ona, i
loko, ma keia nanao ana, ua haohao loa ka poe e noho ana e kiai i loko
o ka puka, no ka mea, aole lakou i ike ia mea mamua.
Ma keia haohao o lakou, noonoo iho la i ka mea e pono ai, nolaila,
lalau lakou i ka ai a kau mai la i luna o na lima; kiola ae la ka lima
o ia nei i ka ai. Haawi mai la lakou i ka ai, a kau i ka lima o ia nei,
kiola ae la no ka lima o ia nei, haule i lalo; nolaila, noonoo iho la
lakou i ke ano o keia lima paele e nanao nei. I mai kekahi kiai:
“Malama paha no ka wai ola a Kane keia lima e nanao nei.” “Ae,” mai la
kekahi, “ae.” Ia wa lalau aku la lakou ia Huewaiakaula, kahi i waiho ai
o ka wai ola a Kane, a haawi iho la i ka lima o Aukelenuiaiku.
A loaa ka huewai ia Aukelenuiaiku lawe ae la ia a luna, hahaki ae la ia
i ka nuku o ka huewai, ninini iho la i ka wai i loko o kona huewai, a
mokumoku ae la i ka aha, o ka huewai oia o Paleaikaahalanalana.
Mahope o keia mau mea a pau loa, lele ae la o Aukelenuiaiku i luna ma
kahi e, aole hoi i lele aku ma kahi o kona kupunawahine, o
Luahinekaikapu. Aka, ua ike no nae kona kupunawahine i keia lele ana,
nolaila, uwe iho la ia i ke aloha i kona kaikaina o Kamooinanea, a me
Lonoikoualii, ko laua kaikunane.
Nolaila, haku iho la ia i mele aloha no kona kaikaina. Penei ua mele
la:
“Kuhi aku au i Napili,
I ke ala a Kanemakua i hele mai ai,
Ka haku, ka lauoho o Kuliliikaua,
He kanaka no o Lono e!
He hopu manawa no Ulaula i ke ahi,
He kaua ia Kuluheiua,
Make ai ua loku,
Hee ai na paka,
O ka ua kilikili ka,
O ka ua hoomau
Hoomau ka ua i Kamakalana,
Pili i ka hulu o Maui,
Poowai o Ikumailani.
He kau he kau hoowiliwili,
He kau he kau hookookoo,
O oki ka piko moku ka ewe.
O oe ka ia, e ala e Lono,
Ka honua au i luna nei e Kane e,
Ka omo wai o na piliwai,
Ke lu ia ae la e Lonowaimakua.
E ka ua, e ka ua,
Aloha olua e lele la e,
Aloha ka makani kehau noe o Kuaihelani.”
Ia ia e uwe ana me keia mele, e lele ana no o Aukelenuiaiku. Ma keia le
le ana ua komo ia i loko o ka lama, a ua pa kona kino i ka lama,
nolaila, ua o ka lama a hiki i lalo i o Kamohoalii la. Alaila, ala ae
la o Kamohoalii a hoolono o ka hiki aku, a hala elua mahina, aohe hoea
aku i lalo. Lele hou aku la no o Aukelenuiaiku a koma i loke o ka
loulu, halulu ana, o ka hele no ia o ka halulu o ka loulu a lohe o
Kamohoalii i lalo. Lele hou no o Aukelenuiaiku a komo i ka ohe, owe a
me ka halulu, lohe hou no o Kamohoalii, aka, ua puka loa o
Aukelenuiaiku i luna o ka lua.
Maanei, e hoomaha uuku iho kakou i ka olelo a me ka hoolohe no
Aukelenuiaiku, a e hoolohe kakou no Kamohoalii. Ia Aukelenuiaiku i hiki
ai i kahi o ka lama e ku ana, ua hiki aku ke o ana o ka lama i na
pepeiao o Kamohoalii, aka, ua kakali oia no ka hiki aku a hala elua
mahina. Mahope o keia mau malama elua, ua lohe hou ia ka halulu o ka
loulu, nolaila, noonoo iho la o Kamohoalii malalo mai keia kalohe, aole
maluna aku nei. No ka mea, o ka halulu o ka loulu, ua like ia me ka
hekili, o ke o o ka lama, ua like me ke kani o ka pu, o ka owe o ka
ohe, me ke kai e poi ana i ka pali; ma ke ano okoa o ke kani o keia mau
mea, malaila i maopopo ai malalo mai keia kalohe. Nolaila, ninau aku la
ia i ka poe nana i malama o Huewaiakaula: “Auhea ka huewai a me ke koko
aha o ka hue?” I mai na kiai: “Ua kii mai oe a lawe aku, aole e kala
wale.” I aku o Kamohoalii ia lakou: “Aole au i kii aku.”
Mahope o keia olelo ana, lele aku la o Kamohoalii a loaa o Kuemanu, ke
kiai o ka lewa, ninau aku la ia: “Aole anei oe i ike i ke kanaka
kalohe?” I mai la o Kuemanu: “Ua ike au malalo mai nei, o ko kaikaina o
Aukelenuiaiku, i kii mai nei i wai ola no ke keiki a me na kaikuaana.”
A lohe o Kamohoalii, olelo aku la ia: “He kanaka hana ino ia. Aole ia o
ka hana pono ana a ke kaikaina; o ka hele mai a launa, he alo he alo,
kamailio pono ana, eia ka kana ke kii aihue. Aole au ahewa no kona lawe
ana i ka wai ola, eia wale no, no ka hana ino ana ona i ke kupunawahine
o maua ia Huewaiakaula, a me ke kupunakane o maua o
Paleaikaahalanalana.” Eia ke ano, o ka hahahi i ka nuku o ka huewai, o
ka mokumoku ana i ka aha o waho e paa ai.
A pau kana kamailio ana me Kuemanu, ia wa o Kamohoalii i hao ai i kona
mana ma ka lele, aole o kana mai o ka lele, me ko Kamohoalii manao e
loaa o Aukelenuiaiku, alaila, hana ma ka aoao keiki kane. A hiki o
Kamohoalii ma ke kae o ka lua, ninau aku la ia i ke kiai ia Kanenaiau:
“Aole anei oe i ike i ke kanaka malalo mai nei?” “Ua ike au o ko
kaikaina, o Aukelenuiaiku.” “Pehea ka loihi o ka manawa o ka lele ana
aku mai anei aku?” “Hookahi makahiki me na mahina eono.” A lohe o
Kamohoalii i keia olelo, lalau aku la i ka laau a Kekuaokalani, o
Hoolehelehekii, a hoi aku la i lalo o ka lua.
MOKUNA XIV.
NO KA HOOLA ANA O AUKELENUIAIKU I KE KEIKI, A ME NA KAIKUAANA.
A hiki o Aukelenuiaiku i ka moana i make ai ke keiki, me na kaikuaana,
nini iho la ia i ka wai ola i loko o ke kai a kokoke e pau ka wai, he
hapalua paha ke koe. Ia Aukelenuiaiku e nini ana, ike aku la o
Namakaokahai i ke kane e nini ana i luna o ke kai, aole nae he ola o ke
keiki a me na kaikuaana. Kahea aku la ka wahine: “E Aukelenuiaiku e,
hoi mai.” A hiki mai la o Aukelenuiaiku, olelo aku ka wahine: “Halaoa
oe e ke kane.” Ke ano o ia, mahaoi oe e ke kane. Wahi a ka wahine: “Kai
no o ka imi kau a loaa na’u e hana aku, alaila, ola ko keiki me ou
kaikuaana. Aole ka! O ka hoi mai no kau a hana naaupo; e pau loa aku la
ka wai, aole e ola ko keiki a me ou kaikuaana.”
Eia ka mea hou, ia Aukelenuiaiku i hiki ai ma ka hale, a launa me ka
mea aloha he wahine, mahope olaila, hanau ka laua keiki, oia o
Kauilanuimakaehaikalani. Elua ano o ke keiki, he ano akua, a he ano
kanaka. Ma ke ano o ua keiki la, he pohaku mai luna o ke poo a lalo o
na wawae, a ma ke alo hoi, he kanaka mai luna a lalo o ke kino.
I aku o Namakaokahai i ke kane: “Ho mai na’u e hoola ko keiki, a me ou
mau kaikuaana.” Ae mai la o Aukelenuiaiku. Holo aku la lakou a ka moana
i make nui ai, lana iho la lakou i laila. Olelo aku ka wahine i ke
kane: “E ninini iho oe i ka wai ola a ka poho o ko lima, na’u ia e
lalau a kapi aku i luna o ke kai.” Mahope o keia olelo, hooko iho la o
Aukelenuiaiku. Lalau aku la o Namakaokahai me ka manamana o kona lima a
kapi ae la, a pau ke kapi ana, hoi mai la lakou me ka nana ole i hope,
a pae i uka. Alaila, huli aku la lakou a nana i hope, aia hoi e ku mai
ana ka moku ia manawa, a e pii ana na kanaka i luna o na kia, e
lawelawe ana i ke kaula me na pea.
Mahope nae o ka pae ana o Aukelenuiaiku ma i uka, olelo aku o
Aukelenuiaiku i ka laua keiki ponoi me Namakaokahai, oia o
Kauilanuimakaehaikalani: “E! i pae mai ou makuakane me ko kaikuaana, a
i hakaka olua ea, mai olelo ino oe, no ka mea, he keiki leo kapu, he
keike punahele, pane ka leo, make ke kanaka, kau i ka lele, no ka mea,
o’u kaikuaana la, he manene wale ke lohe i na olelo pono ole, nolaila,
e noho malie loa oe, mai pane iki, o ka noho oluolu ko olua pono, pela
hoi makou, ko olua mau makua.” Ma keia mau olelo a ka makuakane, he ae
wale no ka ke keiki.
Ia Aukelenuiaiku e olelo ana no ke keiki, pae mai la na kaikuaana a me
ke keiki i uka o ka aina. Uwe iho la lakou a pau me ke aloha, hoi aku
la a ka hale noho iho la. Mai ka make ana, a ke ola hou ana, ekolu
makahiki ka loihi. Mahope o ko lakou hui ana, haawi aku o Aukelenuiaiku
i ka aina a pau i na kaikuaana.
Eia ka lua, o ka wahine o Namakaokahai, haawi aku la ia i kona mau
kaikuaana, o lakou ka mea mana maluna o ka wahine, me lakou ka moe ana,
ka hele ana, ka noho ana. Penei ke ano o ka wahine i na kaikuaana;
hookahi po, hookahi ao, e moe ai me kekahi kaikuaana, pela a pau like
lakou, aka, o ko lakou mua loa, oia o Kekamakahinuiaiku ke kaikuaana
huhu o Aukelenuiaiku, elua ona po, elua ao e moe ai me ka wahine a
lakou, alaila pau.
Mai ka hoomaka ana o keia moolelo e malama ia a hiki i keia la, owai la
ka mea like me ka mea hala ole me Aukelenuiaiku ka haawi wale aku i
kona punawai momona no hai? Aole he mea like.
Maloko o keia mau olelo haawi a Aukelenuiaiku i ka aina a me ka wahine,
aohe ona kuleana pono i koe, ua lilo ia i kuewa hoopili wale. Ia ia e
noho haahaa ana, hookahi ana hana, he kamakoi ma na lae kahakai i na
manawa a pau loa, a ua lilo loa ia i mea makaukau ia hana. Ia ia e hana
mau ana i ke kamakoi, ua halawai mai o Pele laua o Hiiaka me ia, he mau
kaikaina laua no Namakaokahai. Ia lakou e halawai ana ma kahi o
Aukelenuiaiku e kamakoi ana, ua hoalualu loa ia ko Aukelenuiaiku manao
e ko laua mau helehelena kino, oia o Pele a me Hiiaka. A he mea poina
ole i ko Aukelenuiaiku manao ko Pele helehelena a me ko Hiiaka; ua lilo
ia mea he mea hana ino i ka manao, a he mea hiaa loa i ka noho ana ma
ka hale.
Ma ka olelo mua a kakou i olelo ae nei, ua lilo loa o Namakaokahai i na
kaikuaana, a ua nele o Aukelenuiaiku i ka wahine ole, aka, o ko
Namakaokahai manao, aole i pau kona aloha ia Aukelenuiaiku, e mau ana
no e like me mamua. Ia Aukelenuiaiku ma ka hale i ka po, aole ana mea e
ae e manao lana ai, a e noonoo mau ai, o na mea palupalu mau wale no a
kela mau kaikamahine puu kuolo. Nolaila, hoolalau ka Aukelenuiaiku hana
i ke aho, ka makau, ke kamakoi, e hamo ai me ka lohi au, a me ka apa.
Ma keia mau hana a Aukelenuiaiku, he mau hana hoonalonalo i kana wahine
ia Namakaokahai, i ike ole ia mai kona manao huna o loko. Ekolu la o ko
Aukelenuiaiku hele ana i ka lawaia, alaila, komo mai la ka noonoo i
kana wahine no keia mau hana ana. He mea mau ia ia ka hele ana e lawaia
i ka wa kakahiaka nui o ka la, a hiki i ka wa poeleele o ke ahiahi, hoi
mai. Ma keia hele ana a Aukelenuiaiku, ua poina ia ia ke kaulai ana i
kana aho, aole i hana e like me mamua ke kaulai i ke aho a maloo. A no
ka maloo ole o ke aho, ua lilo ia i mea na kana wahine e noonoo ai. No
keia mea ua lilo ia i mea kaumaha no Aukelenuiaiku.
A hala keia la, hiki hou mai kekahi la, he mea mau no ko Aukelenuiaiku
iho ana i ka makoikoi i kai, a hiki i ke ahiahi, hoi aku la me ka
wahine. Mamua ae nae o kona hoi ana me ka wahine, hou iho la i ke aho a
me ka makau i loko o ka wai, i mea e manao mai ai ka wahine i ka
lawaia. A hiki o Aukelenuiaiku i ka hale, hookahi ana hana o ka milikaa
i ke aho me ka makau, no kona hana mau ia mea he milimili, i aku ka
wahine, penei: “Aia no hoi ka mili a ke kane i ke aho, a he loaa ka ia,
e hele nei, ola la hoi ke kiai hale; o kau hana no ka milikaa i ke aho
me ka makau, aole nae he ia ke hoi mai. Poho ka la ia oe.” I aku ke
kane: “Ua manao anei oe e ka wahine, he mea hopuhopu wale ka ia o ka
moana, o kii aku a lawe mai? Kai no o ke aho, ka makau, o ko’u kuleana
no ia, aohe o ke kii aku a lawe mai, aia i ko ka ia manao ka ai ae i
ka’u a me ka ole.” A mahope o keia kamailio, hele hou no o
Aukelenuiaiku e lawaia, a ahiahia poeleele, hoi mai la, elua no wahi
ia, he mau wahi aloiloi. I aku ka wahine: “Kupanaha oe, po ka la ke
hele, o na wahi ia iho la no ia.”
A hele hou o Aukelenuiaiku i ka lawaia, loaa hou ia ia ka apiki ma keia
hele ana. Ua pau loa kona kino i ke nahu ia, a o kona ai, ua uwau ia a
weluwelu, a ahiahi, hoi mai la me na wahi ia elua. A hiki i ka hale,
nana aku la o Namakaokahai i ke kino a me ka ai, ua pau loa i ka uwau
ia. Olelo nanenane aku la: “Ae, elua no ia nanahu o kai, he mano, he
puhi. E ke kane, kupanaha ka pau o kou ili i ke nahu ia, a me kou ai i
ka uwau ia. Aole hoi au mano me ka puhi e hoi mai nei.” Alaila, olelo
mai o Aukelenuiaiku me ka maalea loa: “He mea kupanaha, ia’u i hiki ai
i kai, hana iho la au i ka makau a paa i ka maunu, kuu aku la i loko o
ke kai. Ma keia kuu ana, ua mau i ke akoakoa o lalo, e luu aku ana au a
hiki i lalo, a ea i luna, aole au i eha i keia luu ana, hoi au a luna,
kuu hou i ka makau, e mau hou iho ana. Ma keia mau ana o kuu makau, luu
hou no wau, o ka lua ia, a mahope, mau hou no, o ke kolu ia o ka mau
ana. Ma keia luu ana, loaa mai ia’u ka eha; ia’u i hoomaka ai e luu, e
mio aku ana ke kai ia’u a hala i lalo loa, loaa au i ke akoakoa, kuolo
ia kuu kua a weluwelu. A pau ke kuolo ana, pii ae la au a komo i keia
halehale pupuhi, i laila, kuolo ia au e ka nalu i o i anei a pau kuu
aho. Ina owau a he keiki no ka uka lae laau, ina ua make, aole la oe e
ike i ko’u make ana. Ehia ka hoi mea aloha o ko kaua noho ana o ke ao.”
Ma keia kamailio ana, ua maopopo loa i na Anekelope maka palupalu a pau
loa, e nana ana i keia moolelo, he kalohe io no o Aukelenuiaiku. A ua
pili mai no ia hana mua i ka poe o neia mau la e hooipoipo ana, a
nolaila he hana no ia a ke keiki Aukelenuiaiku e loaa ana i kona mau
hooilina o keia mau la hope nei. A maanei no hoi e ike ai kakou i ko ka
wahine puni ole.
MOKUNA XV.
KA HAKAKA ANA O NAMAKAOKAHAI ME NA KAIKAINA, OIA O PELE A ME HIIAKA.
Ma keia mau olelo a Aukelenuiaiku, aohe nalowale i kana wahine, ia
Namakaokahai. I aku ka wahine: “E maalea, kuhi ana anei oe he naaupo
au, i kau mau hana, a me kau mau olelo hoopunipuni? Ua maopopo ia’u, he
wahine kau o kai e iho mau nei oe i na la a pau loa. Nolaila, eia ko’u
manao ia oe: “E noa ko kino ia hai, mawaho, a o ka ili a me ka io, na’u
ia na ka mea waiwai, aole o’u makemake e uwau, a e hana ino ia oe.”
Ma keia mau olelo a ka wahine, heaha la ia ia Aukelenuiaiku, he mea
ole. Hoomau aku la no ia i ka iho i ke kamakoi, a ma keia iho hou ana a
Aukelenuiaiku, a hoi mai aohe kino i koe i ka uwau a me ke nahu ia, a
pela me ka ai i ka uwau ia. A ike ka wahine, o Namakaokahai, i ka pau
loa o ka ili o ke kane i ka uwau ia, a me ka hoolohe ole no hoi o ke
kane ia ia, ke ao aku, nolaila, haalehe ia i ka huhu i ke kane, a lilo
kona huhu i na kaikaina, ia Pele a me Hiiaka.
Maanei, e nana pono kakou i ka huhu aloha ole o Namakaokahai i kona mau
hoahanau o ka pupuu hookahi, a me ka lewalewa. A hoomaka o Namakaokahai
i ka huhu, lalau aku la ia i na kaikaina a pepehi. Ma keia pepehi ana o
Namakaokahai, lele mai na kaikunane kokua i na kaikaina, pau pu i ka
eha. Lele liilii na kaikunane me na kaikaina ia Namakaokahai, a ua
lanakila loa ia maluna o lakou. Nolaila, makau na kaikaina a hele aku
ma kahi e e noho ai. Ma keia noho ana ma laila, kii aku la no o
Namakaokahai hookuke i na kaikaina. Ma ka manao o na kaikaina, ua pau
ae la no ka huhu o ko laua kaikuaana o Namakaokahai. No ka huhu ino loa
o ko laua kaikuaana, nolaila, hoohiki iho la laua, aole e hoi hou i
hope, aole hoi e noho i ka aina hookahi me ko laua kaikuaana, no ka
makau i ka huhu. Nolaila, ma keia kipaku ana, noonoo iho la laua i kahi
e hele ai a noho, a ua loaa no ia laua, o Kauai.
Ma keia hele ana a laua, hiki laua ma ka aina o Kauai a noho iho la, me
ko laua manao e haalele ko laua kaikuaana i ka hahai ia laua. O kahi a
Pele laua o Hiiaka i noho mua ai o Kauai, o Puukapele, aia ma ka hikina
o Mana. Ia laua e noho ana i laila, hoa ae la laua i ke ahi ma laila;
ma keia a ana o ke ahi, ua holo aku kona malamalama i kahi kiekie o
Nuumealani, oia kahi a Namakaokahai e noho ana nana i na kaikaina. Ua
like paha ke kiekie o ia aina me ke kuahiwi o Kaala.
Ia Pele ma e ho-a ana i ke ahi a ike o Namakaokahai, ia wa no o
Namakaokahai i hiki ai i Kauai a hakaka me na kaikaina; ma keia hakaka
ana kokoke e lanakila o Pele ma laua o Hiiaka, aka, no ka nui loa o ko
Namakaokahai ikaika, ua pio laua ia la. Nolaila, kipaku ia mai laua mai
Kauai mai, a hele a noho i Oahu. No keia hakaka ana ua kapa ia kela
aina o Puukapele a hiki i keia la.
Mahope o keia haalele ana ia Kauai, hele mai la o Pele laua o Hiiaka a
noho i Kealiapaakai ma Moanalua, Oahu, malaila laua i eli iho ai a kaka
i ka lepo, a noho iho la ma laila. Ua lawe pu mai laua i ka manu a me
ka paakai, a ma laila i haule ai keia mau mea, o ka paakai a me ka
manu. Nolaila, kapa ia keia mau inoa elua, o Kealiamanu, a me
Kealiapaakai.
Haalele laua ia Aliapaakai no ka papau, hele aku la laua a noho i
Leahi. Ia laua e noho ana ma Leahi, hoao iho la laua i ke kohi i ka
lepo a no ka papau, haalele laua a hele hou aku la, mai Leahi aku a
hiki i Molokai, ma Kalaupapa, noho iho la laua i laila.
Ma keia noho ana i laila, kohi iho la laua i ka lepo, a loaa ke kai o
lalo, haalele iho la laua ia Molokai. Ua kapa ia nae ia lua a laua i
kohi ai o Kauhako. Malaila aku laua i hele ai a noho ma Haleakala ma
Maui. Kohi iho la laua i ka lua a hamama i luna o ke kuahiwi. Na Pele
laua me Hiiaka, ke a o Hanakaieie ma Kahikinui.
Maanei kakou e olelo ai no Namakaokahai. Ia Pele laua o Hiiaka ma
Kauai, ia wa lakou i hakaka ai me ka ikaika loa, a pio o Pele laua o
Hiiaka, hookuke ia mai laua. Ia laua e hele ana ma ka hookuke a
Namakaokahai, hoi aku la o Namakaokahai a noho i Nuumealani. Oia ka
aina kiekie e nana ana ia Maui. Ia Namakaokahai e noho ana i
Nuumealani, ike mai la ia ia Pele laua o Hiiaka, e hoa ana i ke ahi i
luna o ke kuahiwi o Maui. Alaila, haalele o Namakaokahai ia Nuumealani,
hele mai la a hiki i Maui. Hakaka iho la lakou, a make loa o Pele, hoi
aku la o Namakaokahai a noho i luna o Nuumealani. Mahope o laila, nana
hou mai la oia i Hawaii; ma keia nana ana, e a hou aku ana ke ahi a
Pele i Mauna Loa, nolaila, haalele o Namakaokahai i kona manao pepehi
ia Pele laua o Hiiaka.
Maanei, e olelo uuku ia ko Pele ano. Ua make loa o Pele ma keia pepehi
ana a ko laua kaikuaana, aka, ua hele uhane aku o Pele a hiki i Hawaii,
a ma laila oia i ola hou ai. A na Pele laua o Hiiaka i kohi kela lua o
Kilauea, e pili la ma ke kuahiwi o Mauna Loa. A ua lilo ia wahi i
kuleana alokio no Pele a hiki i keia la, aole mea nana e hoole. Ma keia
hoi ana o Namakaokahai mai kona pepehi ana ia Pele a make loa, hoi aku
la ia a hiki i kona aina ponoi, o Kalakeenuiakane, noho iho la me na
kane a me na keiki.
A hala ka wa loihi, hakaka na keiki a elua. O ke kumu o ka hakaka ana,
i pai ia ka lae o Kauilanuimakaehaikalani e kona kaikuaana, ke keiki a
ka mua loa o Aukelenuiaiku, oia kela keiki leo kapu loa. Olelo hoakaka:
o keia mau keiki a elua, hookahi keiki kanaka, hookahi keiki akua, o ke
keiki akua, o Kauilanuimakaehaikalani. Ia laua e hakaka ana, olelo aku
o Kauilanuimakaehaikalani, penei:
“Ka poe make iki,
He poe ai oukou na ka ilo,
He poe iwi kuakea,
Na ko’u mau makua oukou i hoola,
He poe oukou a moe ana i lalo o ke kai;
Ua popo na maka.”
Ma keia mau olelo a ua keiki la, ua huhu loa na makua. Nolaila, hehu
mai la na makua i ka hoi i Kuaihelani ko lakou aina, a ike ko lakou
kaikaina a me ka wahine e hoi ana, kaohi mai laua e noho aole make e
hoi, aka, he mea ole ia i ko lakou manao. A makaukau lakou e hoi, hoi
mai la lakou a ka moana, loohia lakou i ka poino a me ka make, nolaila,
ua pale hou lakou i lalo o ka moana a make iho la. A maanei, ua pau loa
ka olelo no lakou, ua make aku la, a e olelo kakou no na mea i koe, no
Namakaokahai, a me Aukelenuiaiku.
A liuliu ko laua noho ana, he kane a he wahine, a mahope o keia noho
oluolu ana, nonoi aku o Aukelenuiaiku i kana wahine o Namakaokahai,
penei: “E kuu wahine, ua nui na la i hala ia kaua o ka noho pu ana, a
ua kokoke e make ma keia aina malihini; nolaila, ke nonoi aku nei au ia
oe, e ae mai oe ia’u e holo au e ike i na makua o kaua.”
MOKUNA XVI.
KA HOLO ANA O AUKELENUIAIKU I KUAIHELANI.
Mahope o ko Namakaokahai ae ana ia Aukelenuiaiku e holo i Kuaihelani,
hele aku la o Aukelenuiaiku e hai aku i na kaikoeke i kona hele, oia o
Kanemoe, Kaneapua, Leapua, Kahaumana. I aku o Aukelenuiaiku i na
kaikoeke: “E hele ana au i ka aina o Kuaihelani e ike ai i na makua o
kakou.” A lohe na kaikoeke, ae mai la; a o Kanemoe, o ka mua loa, oia
kai olelo mai e holo pu me Aukelenuiaiku, i Kuaihelani.
E pono nae e olelo kakou no Kanemoe mamua, i ole oukou e haohao e ka
poe e heluhelu ana. Ua olelo ia maloko o keia moolelo, ua hana o
Kanemoe ma kona maalea. He mea makau loa ia ko Namakaokahai leo e kona
mau kaikunane, a no ka makau o Kanemoe ia Namakaokahai, nolaila, noonoo
iho la ia penei, e hiki ia ia ke hana i kona uhane i kino okoa, i pani
nona e noho ai mahope i ka wa e hea mai ai o Namakaokahai. Nolaila, ua
hana ia ko Kanemoe uhane maanei i kino maoli, nolaila, e hoolohe kakou
i ka moolelo.
Unuhi ae la o Kanemoe i kona uhane, a noho iho la me he kino kanaka
ala, Kahea aku la o Kanemoe e like me ka Namakaokahai kahea ana penei:
“Kanemoe, Kaneapua, Leapua, Kahaumana.” O like mai la lakou a pau loa,
o na kino maoli ekolu, o ke kino uhane hookahi, ua like no na leo o
lakou aole nae i ikaika loa, nolaila, noho hou laua mamuli o ka Kanemoe
olelo, e olelo ana, “a ikaika ka leo o ka uhane, alaila, holo kaua
Kuaihelani.”
A pau keia mau mea ia laua, holo aku la laua a noho i Kuaihelani. Elua
po, elua ao, hiki laua i Kuaihelani. Ma ko laua hiki ana i Kuaihelani,
nana aku la laua, aohe ku mai o na hale, aohe kanaka maalo mai, aohe
mea kani, aohe maikai o ka aina, he nahelehele wale no. A ike laua i ke
kanaka ole, iho aku la laua i lalo i ka lua o ka moo e noho ana, oia o
Kamooinanea, kela kupunawahine o Aukelenuiaiku, a kakou i olelo mua ai
ma ka hoomaka ana o keia moolelo.
A hiki laua i ka lua, kahea iho la o Aukelenuiaiku: “E Kamooinanea e!”
Aole he leo i olelo mai, nolaila, manao laua ua make. O ke kumu nae o
keia lohe ole o Kamooinanea, ua hookui ke koa o ka honua me ke koa o
kona lae, nolaila, lohe ole i ka leo kahea o ka moopuna o
Aukelenuiaiku. Ia wa ku ae la o Aukelenuiaiku a hehi iho la me kona
ikaika loa i luna o ke koa e pili ana i ka honua a me ka lae o kona
kupunawahine, a haihai iho la, a waiho wale ke kino o ke kupunawahine o
Kamooinanea.
A ike ia ke kino o Kamooinanea, ua hele a wiwi, aohe kino, kahea iho la
o Aukelenuiaiku: “E Kamooinanea e!”
“O”, ae la o Kamooinanea, “O”. Nana ae la ia, o kana moopuna o
Aukelenuiaiku, aloha ae la ia: “E walina oe.”
Olelo ae ke kupunawahine: “Heaha ka huakai i hiki mai ai?”
“I hoi mai e ike ia oukou.” Ninau hou aku o Aukelenuiaiku: “Auhea o Iku
ma?”
I mai o Kamooinanea: “Aia i Kauai kahi i noho ai. O ke kumu o ka hele,
o ka naauauwa ia oukou i na keiki, no ka pau loa i ka hele. I ka hiki
ana aku nei o ko makuakane o Iku, i Kauai, kaua iho la laua me ko Kauai
alii, me Kukoae, a lanakila o Iku, noho iho la ia he ’lii no Kauai. A
mahope o keia noho ana, ua kaua hou laua no ko kaikuahine, i ka wahine
maikai, a ua pio ko makuakane o Iku ia Makukoae.”
Oia ka pau ana o keia moolelo.
THE HISTORY OF MOIKEHA.
CHAPTER I.
It is commonly spoken of in the history of Moikeha that he came from
the land known as Moaulanuiakea, and that he was a great chief; that he
had lived with Kapo, from whom a child was born to whom he gave the
name of Laamaikahiki. That upon the arrival of Olopana and his wife
Luukia in Tahiti from Hawaii, Moikeha became infatuated with Luukia and
soon after took her as his paramour. Olopana, the husband of Luukia,
harbored no ill feeling at this action of Moikeha, but looked on
without showing his disapproval, and was, in fact, of one mind with his
friend.
Some time after this Olopana became the prime minister of all the lands
of Tahiti. At about this time Mua, a Tahitian Prince, also became
infatuated with Luukia, but his approaches were not approved, or,
rather, were not encouraged by Luukia, although he, upon several
occasions, pressed his suit with great vigor. When he saw that although
his suit was being rejected, that of Moikeha’s was being accepted, he
thereupon made up his mind to sow discord between her and her lover,
and in that way persuade Luukia to be separated from Moikeha.
Moikeha was a chief who was very fond of athletic sports and often
joined in the games of pahee, [110] olohu, [111] and various other
games. It was often the case at these places where the games were held
for people to gather and to cheer the winners. In the course of these
games the cheering and commotion were often heard by Luukia.
One day Mua, in order to carry out his designs to sow discord between
Moikeha and Luukia, happened to be in the presence of Luukia when the
cheering at the games was heard, and, believing that the opportune
moment was come, asked Luukia: “Say, Luukia, do you hear the cheering
at the king’s games?” Luukia answered: “Yes, I hear the cheering.” Mua
then remarked to Luukia: “You must not for one moment think that that
cheering at all means well for you. No, Moikeha is publicly defaming
you. That cheering is not intended for your good.”
Upon hearing these words of falsehood, Luukia took them to heart and
believed them to be true, so she grew angry at Moikeha and made up her
mind not even to live with him as in days gone by. Luukia thereupon
ordered her immediate attendants to lash herself in such a way as to
bar herself against his approaches. Luukia was then corded with a fine
rope from her waist to the middle of her thighs, and the ends of the
rope were then fixed in such a way as to make them almost impossible to
be found. This cording, spoken of as the “pau of Luukia”, [112] is used
as a covering for water-gourds, and it is also used in the lashing of
the single as well as of the double canoe, and is spoken of as such
even at this present generation.
After Moikeha had enjoyed himself in the games, he came home without at
all thinking that anything wrong had taken place in his domestic
affairs; but in this he was disappointed. Upon Moikeha’s arrival at
home he met Luukia, and although there was some small change in his
reception, still on the whole he was treated in the usual manner,
Luukia entering into conversation with him. It was only after Moikeha
had discovered that Luukia had been lashed that she ceased speaking to
him. Immediately upon arriving at the palace, Moikeha saw that there
was something wrong by Luukia’s countenance, and he at once began to
ponder within himself as to the probable cause of the trouble.
That night, while in their preparation to retire, Moikeha was surprised
at seeing Luukia retiring with her pau still on, something entirely
unusual with her, she not having done anything of the kind during their
peaceful days. Moikeha, however, did not show his surprise by any
utterance, but bided his own time for four nights with the
determination if possible to find out the cause of this extraordinary
behavior on the part of Luukia. On the fourth night Moikeha saw no
change, Luukia still wore the pau on retiring. The next night, Moikeha,
with a desire to ascertain the cause of this queer behavior, undertook
to unfasten the pau, and after it was unfastened he saw that Luukia had
been corded from her waist to the middle of her thighs. Upon making
this discovery, Moikeha asked Luukia why she had done this, but she
made no reply. From evening until midnight Moikeha urged her to tell
him the cause of this lashing, but she utterly refused to even say one
word. All through the rest of the night Moikeha pondered over this
recent change that came over Luukia and said to himself: “Your actions
are indeed strange. Here we have been living right along in peace, and
now you will not even speak to me. What fault have I committed that you
should cause yourself to be lashed in this manner? Very well then, I am
going to absent myself from you and shall go to some other land, and
thus give you a chance to have your wish fulfilled.”
Thereupon, Moikeha directed his foster-son to make ready the double
canoe in the following words: “Let us sail for Hawaii, because I am so
agonized for love of this woman (Luukia). When the ridge-pole of my
house, Lanikeha, disappears below the horizon, then I shall cease to
think of Tahiti.” Kamahualele then directed the paddlers to get the
double canoe ready. As soon as this was done Moikeha took his sisters,
Makapuu and Makaaoa, his two younger brothers, Kumukahi and Haehae. He
also took his priest Mookini [113] and the chief men who wait on him,
such as his navigators and sailing masters, his immediate attendants
and favorites, and also his spies who were to spy out the land.
One early morning at dawn, just at the rise of the star Sirius, Moikeha
boarded his double canoe, taking with him all his attendants and
followers, and set out from Tahiti. From that morn until sunrise when
they first beheld Hilo all went well, whereupon Kamahualele stood up
and prayed [114] by way of a mele their voyage hither. Upon their
arrival at Hilo, Kumukahi and Haehae became charmed with Hilo, and so
expressed to Moikeha their desire to remain there, whereupon Moikeha
allowed them to take up their residence at Hilo.
Moikeha soon after set sail from Hilo, sailing along the north coast of
Hawaii until they arrived at Kohala, when Mookini and Kaluawilinau
expressed their desire to take up their residence at Kohala. Moikeha
therefore landed them there. On leaving Kohala they sailed along the
eastern coast of Maui until they reached Hana, when one of his men,
Honuaula, expressed his desire of making this his place of residence,
so he too was allowed to remain behind. From this last place they
sailed on until they were between Lanai and Molokai. When directly
opposite Kawela, Kamahualele spied a canoe directly out from the Kalaau
Point, when their course was changed and the canoe was steered towards
this canoe by Kamahualele. Upon their arrival at the place where the
canoe was floating, they found it was Kakakauhanui. This man’s usual
occupation was fishing, and it was his daily custom to come to this
place for this purpose.
When Moikeha saw this man who was large and well built, and had the
appearance of being a powerful and fearless man, Moikeha took him to be
his friend, and upon leaving him gave the following instructions: “I am
going to leave you here, while I continue on to look for a place for us
to reside in, when I shall send some one to bring you to me.” After
giving the above instructions, Moikeha and his people left Kalaau Point
and continued on their journey. Upon arriving at Oahu, Moikeha’s
sisters expressed their wish to remain in Oahu and make their homes
here, so Makapuu and Makaaoa requested Moikeha to allow them to remain,
saying: “We wish to make this our place of residence, where we can see
the cloud drifts of Tahiti.” Because of this desire on the part of the
two sisters, Makapuu and Makaaoa, they were allowed to remain on Oahu,
thus leaving Moikeha, his foster-son Kamahualele, the two paddlers
Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his companion, and the
two spies Kaukaukamunolea and his companion, to continue on the
journey.
They then set sail from Oahu and continued on their way until they
arrived at Wailua. This was late in the evening, being dark when they
arrived, so they did not land, but moored their double canoe all that
night until the next day. Early in the morning the people saw this
double canoe floating in the sea with the kapu sticks of a chief
aboard. About this time the canoes made for the landing and were lifted
up and deposited on the shore. When the travelers landed, the people
were gathering in great numbers to go surf-riding at the surf of
Kamakaiwa. In this gathering of people were the two daughters of the
king of Kauai, who were on their way to ride the surf; they were
Hooipoikamalanai and Hinauu. Upon seeing the people on their way to
ride the surf, Moikeha and his companions also followed along to take
part in this morning exercise. Moikeha was a goodly man to look upon,
he had dark reddish hair and a tall commanding figure.
When Hooipoikamalanai and her sister saw Moikeha they immediately fell
in love with him, and they then and there made up their minds to take
him to be their husband. Moikeha in the meantime was also struck with
the beauty and grace of the two sisters, and he, too, fell in love with
them and decided to take one of the girls to be his wife. After
enjoying the surf for a time, Hooipoikamalanai and her sister returned
home and informed their father of what they had seen, and said: “We
wish to take that young chief as a husband for one of us.”
Upon hearing the wish of his daughters, the father decided to send for
Moikeha, so orders were issued that he be brought to the house of the
two princesses. Moikeha and his company were thereupon sent for and
were brought in the presence of the king. The love on the part of the
young people being mutual, Hooipoikamalanai and Hinauu took Moikeha to
be their husband. So Moikeha thus became king of Kauai after the death
of his father-in-law.
CHAPTER II.
MOIKEHA’S RESIDENCE ON KAUAI AND HIS DOINGS.
After Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he
became the king of Kauai, after the death of his father-in-law. Moikeha
had five children with his two wives, all boys. Following is the
genealogy of that generation:
HUSBAND. WIFE. CHILD.
{ Umalehu.
{ Hooipoikamalanai. { Kaialea.
Moikeha. { { Kila.
{
{ Hinauu. { Kekaihawewe.
{ Laukapalala.
In this genealogy of Moikeha his issue is seen to have continued until
the reign of Manookalanipo, who became the ancestor of the chiefs of
Kauai and Niihau. But none of those who know anything of this genealogy
can produce a direct line with any degree of accuracy.
After the events stated above, Moikeha assigned himself to the task of
making his wives and children happy, giving his undivided attention to
the bringing up of his boys, and in this way Moikeha thought no more of
Luukia. Some time after this, Moikeha’s thoughts were carried back to
his son Laamaikahiki, his child with Kapo, and he began to have a
yearning desire to see Laamaikahiki. So at a given time he called his
five sons together and said to them: “I am thinking of sending one of
you boys to go to your elder brother and bring him to Hawaii.” Upon
hearing the wish of their father, the boys became greatly excited and
they all spoke out: “Let me go! Let me go!!” and so on. This was
carried on for some time.
When Moikeha saw that his sons were excited and were so worked up that
there was much contention among them, he devised a way of giving them a
test at something, to determine who should go to Tahiti. Upon deciding
what the nature of the test was to be, he called his sons to him and
said: “I have decided to give you a test, and the boy who shall excel
over the others, he shall be the one to go and bring your brother.” He
then took the boys to the river in the order of their birth. But before
this he told his sons: “Let each of you bring his ti-leaf canoe [115]
and sail it across the river, each one to have but one trial, and under
no condition are you to have a second trial. The one whose canoe shall
come between my thighs, that boy shall be the one to go and bring your
brother.”
After giving them these instructions he proceeded to the opposite bank
of the river and sat down at the edge of the water directly facing the
wind. The boys in the meantime proceeded to the windward at a point
right opposite their father. The oldest boy then set his canoe down in
the water and steered it for the desired point, but it missed the mark,
as it sailed off in another direction. The second boy then set his
canoe down in the water and it, too, missed the mark. The third and
fourth boys also took their turns and they too failed to hit the
desired mark. Then Kila, the youngest son of Moikeha, took his canoe
and set it down in the water and it sailed directly to his father and
passed between his thighs. When his brothers saw that their youngest
brother had won they became very angry and from then on they tried to
devise some way of killing him.
Some time after this his older brothers enticed him to go and play at
shooting arrows, [116] but as their parents were aware of the fact that
they had no love for their youngest brother, their father did not allow
Kila to accompany them. The older brothers then coaxed him and
pretended to be kind to him in every way possible, but their father,
Moikeha, would not allow him to go along with them.
At last, when it was almost time for Kila to undertake his trip to
Tahiti, to bring Laamaikahiki, Moikeha then thought of giving him the
desired permission to accompany his older brothers. Upon deciding that
he would do this Moikeha told Kila: “My son, I am not going to keep you
away from your brothers any longer. You can now accompany them. It is
possible that the journey you are to undertake may take you away from
them altogether, so you may now accompany them wherever they go. After
the kapu days of the temple are ended, in the following days you shall
then sail for Tahiti.” Kila then replied: “You must not permit me to
accompany my brothers for I might get killed. I think you ought to
provide them with a god so that they will fear the god and in that way
prevent them from killing me. Then I think it will be safe for me to
accompany my brothers.” When Moikeha saw that the boy had used good
judgment in the matter, he called his sons together and told them that
they must now have a god. Upon hearing this the boys would not consent
to such a proposition. At this Moikeha approved of Kila’s discretion
and therefore refused to allow him to accompany his brothers in their
excursions.
Shortly after this Moikeha proceeded to get everything in readiness for
Kila’s voyage to Tahiti as was formerly planned by him. Before he set
out for Tahiti, Moikeha advised him as follows: “When you sail from
here, go by way of Oahu, and don’t fail to call on your aunts; they are
living on the side of Oahu facing Molokai. If you call they will not
mistake you for a stranger.”
After imparting these words of advice, Moikeha picked out the men who
were to accompany Kila on this voyage. Kamahualele was selected as his
companion, he being Moikeha’s foster-son. Kapahi and Moanaikaiaiwa,
were selected as the paddlers. Kipunuiaiakamau and his companion were
selected as the navigators and sailing masters. In case the canoe was
likely to run aground, Kamahualele would call out: “Kipunuiaiakamau,
hold on!” Then he and his companion would back water and the canoe
would go backwards. This is the reason why these two men were named
Kipunuiaiakamau. Kaukaukamunolea and his companion, two of them, were
selected as pilots. These were the men that were selected to accompany
Kila on his voyage to Tahiti.
When he was about ready to set sail, some of the Kauai people expressed
their desire to accompany him on his voyage, Hooholoku and his
companion. And upon the expressed wish of Kamahualele he was permitted
to take Kuaiwilu and Kauineno, making about nine in this company
together with the chief, making it ten all told.
When the men who were to accompany Kila were ready, Moikeha took the
priests who were versed in the study of the heavens and ordered them to
see if the chief’s journey would be undertaken in safety. After
studying the heavens, the priests announced that the chief could take
the journey in safety. But not wishing to take any risk, Wanahili, one
of the priests, was selected to accompany him, thus making eleven in
the company all told.
In the dawn of the day advised by the priests as the proper time to
undertake the voyage, just as the star Sirius was rising, Kila set sail
for Oahu. Upon arriving off the shore of the place directed by his
father as the place where his aunts were living he laid to in his canoe
and called out: “My greetings to you, Makapuu and Makaaoa.”
Makapuu and Makaaoa. “Who are you?” “I am Kila of the uplands, Kila of
the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.”
Makapuu and Makaaoa. “Is Moikeha then still living?” “He is still
living.”
Makapuu and sister. “What is he doing?” “He is dwelling in ease in
Kauai where the sun rises and sets; where the surf of Makaiwa curves
and bends; where the kukui blossoms of Puna change; where the waters of
Wailua stretch out. He will live and die in Kauai.”
Makapuu and sister. “What journey is this that brings the chief to us?”
“It is a journey in search of a chief.”
Makapuu and sister. “In search of what chief?” “Of Laamaikahiki.”
After this, they left Oahu and sailed for Kalaau Point where Moikeha’s
friend Kakakauhanui was living. Kila again called out as he did to his
aunts. This calling was kept up until all the people left by Moikeha
from Oahu to Hawaii had been heard from, when they proceeded on their
way to Tahiti.
On this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a
human rat, was living, one of Moikeha’s uncles. They called at
Kupohihi’s because they were without food. Again Kila called out to his
granduncle in the same manner as when he called on his aunts, and they
were supplied with food. Upon their arrival at Moaulanuiakeaiki, they
saw Lanikeha, the palace of Moikeha which was located on
Moaulanuiakeanui. After staying in this place for a few days, they
again set sail for Moaulanuiakeanui. Upon running the canoe on the
beach, Kila and Kamahualele set out to call on Luukia. When Kila
arrived at the place where Luukia was living, he called out: “My
greetings to you, Luukia.”
Luukia. “Who are you?” “I am Kila of the uplands, Kila of the lowlands,
Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.”
Luukia. “Is Moikeha then still living?” “He is still living.”
Luukia. “What is he doing?” “He is indulging in ease in Kauai where the
sun rises and sets; where the surf of Makaiwa curves and bends; where
the kukui blossoms of Puna change; where the waters of Wailua stretch
out. He will live and die in Kauai.”
Luukia. “What journey is this that brings the chief to me?” “It is a
journey in search of a chief.”
Luukia. “In search of what chief?” “Of Laamaikahiki.”
Luukia. “Your brother is in the mountain of Kapaahu; he is hidden; we
have not seen him.”
At the close of this conversation between Kila and Luukia, Kila retired
to Lanikeha to Moikeha’s residence, the palace at Moaulanuiakea. Some
time after this Kamahualele and Kila started off for the place where
Laamaikahiki was being hidden, but they were not able to find him at
this time. After looking for Laamaikahiki for several days they were
still unable to find him, so Kila gave up looking for him and rested
for a few days.
On the first day prior to the kapu nights, Kila spoke to Kamahualele.
“You had better get our double canoe ready and let us return, because I
have about decided to give up the search for the chief. It is best that
we return and tell Moikeha of our inability to find him, so as to give
Moikeha a chance to send some others.”
Kamahualele then proceeded to carry out the orders of Kila, although he
was not at all willing to give up the search. After pondering the
matter over, Kamahualele started off to find Kuhelepolani an aged
sorceress, a priestess of Olopana, and bring her in the presence of
Kila. Kamahualele then spoke to Kila: “Let us delay undertaking our
voyage home for a while, for I believe it best to do so, and in the
meantime let us see if the old woman cannot find the chief for us. She
is a priestess to Olopana. It may be possible for her to direct us to
the place where your brother is now living.”
Although such a thing was altogether new to Kila, still he was made
glad by the mere prospects of again trying to locate the object of
their search. So, in order to understand the matter more clearly he
questioned Kamahualele: “What is a priestess? What does she do?” Upon
hearing these questions put by Kila, Kamahualele described the
character and duties of a priestess to him. After Kamahualele had
explained what the priestess could do, Kila asked the priestess to
begin her duties so as to enable him to see Laamaikahiki.
CHAPTER III.
THE PROPHECY OF THE OLD WOMAN IN THE PRESENCE OF KILA AND HER DIRECTION
AS TO HOW LAAMAIKAHIKI COULD BE FOUND.
As Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook
to explain to him what he should do in order to find Laamaikahiki. “In
one day from now you shall find Laamaikahiki in the mountain of
Kapaahu. When we hear the beating of the drum, Hawea, the drum which
belongs to your father, Moikeha, then you must take a human being and
sacrifice him on the altar at Lanikeha, your father’s temple; then you
will be able to see your brother, for it is a sign of sacrifice when
that drum is beaten during the kapu nights. Tomorrow night is the night
when the kapu is most strict of all nights, and it has always been so
from your father’s time.”
On the evening of the following day, or the day after the instructions
were given by the old woman, the notes of the drum of Laamaikahiki were
heard. Upon hearing the notes of the drum Kamahualele was ordered to
procure a person for the sacrifice and place it on the altar according
to the instructions of the aged priestess. During this night, at the
time the notes of the drum were heard, Kuhelepolani came to Kila and
asked him: “Did you hear the notes of the drum? The time has come when
you will see your brother. You must now follow me. Wherever you see me
go you must follow directly behind me.”
All that night Kila followed the aged priestess, and this was continued
from the morning of the next day until evening, when they arrived near
the place where Laamaikahiki was living. Kuhelepolani then told him:
“Let us remain here until we again hear the notes of the drum, when you
will enter into the mua, [117] the house where the people worship. When
we get to the door of the mua, then you must go right in and conceal
yourself in one of the inside corners. You must then remain in your
hiding place until your brother enters the house, then be watchful; the
one who approaches and strikes the drum is Laamaikahiki; but wait until
the priests get in line and begin the chanting, then call him.”
After these instructions, they remained where they were until they
heard the beating of the drum. Late that evening, after the sun had
set, they approached the door of the mua and Kila went in and hid
himself where Kuhelepolani had instructed him. As soon as he entered
the mua, Kuhelepolani rose and walked away from the mua, as it was the
law that women should keep away from such places. Women were forbidden
to be near the kapu houses. Not very long after Kila had entered the
mua, Laamaikahiki came in and went and stood near the drum, where he
remained awaiting for the arrival of the priests before the prayer was
to be recited. Shortly after this the priests who were to join in the
recital of the prayer with the chief entered. As soon as the priests
entered, one of them offered a prayer, at the close of which they made
their preparation for the recital.
At this moment Kila came forth calling out: “My greetings to you,
Laamaikahiki.”
Laamaikahiki. “Who are you?” “I am Kila of the uplands, Kila of the
lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.”
Laamaikahiki. “Is Moikeha then still living?” “He is still living.”
Laamaikahiki. “What is he doing?” “He is indulging in ease in Kauai
where the sun rises and sets; where the surf of Makaiwa curves and
bends: where the kukui blossoms of Puna change; where the waters of
Wailua stretch out. He will live and die in Kauai.”
Because of the answers given by Kila, Laamaikahiki again asked: “What
is the purpose of this journey that has brought you here?” Kila
replied: “I have been sent by our father to come and take you to him as
he is very anxious to see all his children together. The journey was
taken under his orders. Upon my arrival here I was unable to find you;
but just as I was about to give up the search and had ordered my men to
get things ready for our return, an old woman came to me and advised me
how to find you.”
Upon hearing the words from Kila, Laamaikahiki immediately prepared to
accompany his brother to Hawaii in obedience to the wish of Moikeha. As
soon as Laamaikahiki decided to do this, he took his priests, his god
Lonoikaoualii, and the men that came with Kila and set sail for Hawaii.
When they were approaching near Kauai, Laamaikahiki began beating his
drum. No sooner was this done than Moikeha heard the tone of his drum
which informed him that Laamaikahiki was about to arrive with his
brother. Moikeha then ordered to have everything in readiness, the land
as well as the house, for the reception of the chief Laamaikahiki.
Upon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by
the hand by the high priest of Kauai, Poloahilani, to the temple
together with his god Lonoikaoualii. It is said that Laamaikahiki was
the first person who brought idols to Hawaii.
Laamaikahiki lived in Kauai for a time, when he moved over to Kahikinui
in Maui. This place was named in honor of Laamaikahiki. As the place
was too windy, Laamaikahiki left it and sailed for the west coast of
the island of Kahoolawe, where he lived until he finally left for
Tahiti. It is said that because Laamaikahiki lived on Kahoolawe, and
set sail from that island, was the reason why the ocean to the west of
Kahoolawe is called “the road to Tahiti”.
After Laamaikahiki had lived on Kahoolawe for a time, his priests
became dissatisfied with the place, so Laamaikahiki left Kahoolawe and
returned to Kauai. Upon the death of Moikeha the land descended to
Kila, and Laamaikahiki returned to Tahiti.
CHAPTER IV.
THE REIGN OF KILA AND THE JEALOUSY OF HIS BROTHERS.
After the death of Moikeha, his dead body was taken to the cliffs of
Haena where it was deposited until a convenient time for Kila to remove
it to Tahiti. Soon after this Kila began to assume the reins of
government and ruled in place of Moikeha, according to the wish of his
late father, his mother and aunt, and his mother’s father.
When he became king of Kauai and had taken charge of things just as his
father had done before him, he saw that his reign was not going to be
as peaceable as he would like to have it, as his brothers were jealous
of his being made the king of Kauai. This jealousy on the part of the
brothers, coupled with their hatred of him for having been sent to
Tahiti, made them feel all the more bitter against him. However, with
all this bitter feeling entertained by his brothers, all his commands
during any of the large undertakings were always obeyed, they not
having the courage to refuse to obey the orders of the king. But with
all this obedience on their part, Kila’s reign was not altogether
satisfactory. The older brothers often met secretly to consult one
another as to the best way of concealing their hatred and bitter
feelings from their brother. At one of these meetings they adopted a
certain course and decided to draw Kila into consenting to do a certain
thing, although it was several days after the proposition was matured,
in the following way:
Upon coming to him, one of the brothers said: “Say, Kila, we believe it
best that we all go and bring back the bones of our father for you to
remove them to Tahiti.” Upon hearing the request of his brothers, which
he thought quite proper, he immediately consented to the proposition.
He was, however, actuated to readily accede to this request because he
had on another occasion already talked with his mother and aunt on the
matter. When the brothers heard that he was willing to carry out their
request, they proceeded to get the canoe ready for their journey to
Haena for the purpose, as has been said, of removing the bones of their
father to their home before the same were to be taken by Kila to
Tahiti.
When the mothers, Hooipoikamalanai and Hinauu, saw the boys preparing
the double canoe, they approached them and asked them: “What journey is
this that you are going to undertake with the canoe you are preparing?”
The boys replied: “We are going after the bones of our father and bring
them here, for Kila to remove them later on to Tahiti.” The mothers
again asked: “How many of you are going?” The boys replied: “All of us,
including our brother.”
When Hooipoikamalanai and Hinauu heard these remarks they replied: “If
you are going with your brother, then we too will accompany you.”
The boys remarked: “Why should you two go, to take up that much room of
the canoe? Do you think we would not be able to bring the bones by
ourselves?”
The mothers replied: “We are not going to allow your brother to
accompany you, for we know you do not respect him and you do not treat
him as you should. We are not sure that you will take good care of
him.” When the boys heard their mothers make these remarks they were
afraid lest their scheme would fall through, so they swore in the name
of their god that no harm would come to the king. When Hooipoikamalanai
and her sister saw that the boys had sworn to take good care of the
king, they allowed him to accompany his brothers.
Very early in the morning, after everything was made ready, the
brothers took Kila and set sail for Oahu. The winds from Kauai during
the night being very favorable, they soon were in sight of Molokai.
Kila all this time was on the covered platform. As the paddlers were
robust and strong they soon arrived off the coast of Kauwiki, at Hana;
about midnight they arrived at Waipio, Hawaii. Immediately upon their
arrival, while Kila was still asleep, they took him off the canoe and
left him on the beach at Waipio, he in the meantime not knowing his
brothers’ actions. The brothers then proceeded to kidnap a young man
from Waipio whose skin was similar to Kila’s and returned to Kauai.
When they reached Puuloa on their way home, Umalehu, Moikeha’s eldest
son slew the boy they had brought from Waipio, then cut off his hands
and took them to their mothers for the purpose of showing them all that
was left of Kila, with the report that he had been eaten by a shark.
Upon their arrival home, they went to their mothers with the dead boy’s
hands, and with their hair cut in the shape of a war helmet to show
their grief [118] for Kila. When they saw their mothers they fell down
before them weeping and wailing. By the language used in their wailing,
Hooipoikamalanai made out that their brother either was dead, or they
were wailing for their father. So in order to be sure Hooipoikamalanai
and her sister asked them: “Which one of you is it that has been
injured?” The sons replied: “Kila has been eaten up by a shark. Upon
arriving at the place where our father’s bones were laid, we prepared
them, took them on to the canoe and we started on our return. When we
reached the steep cliffs, where one has to swim to get around them, our
canoe got turned over and Kila was attacked by a shark and all we could
save of him were his hands which you now see.”
When the mothers heard this account of the death of Kila,
Hoopoikamalanai and her sister Hinauu wailed and expressed a desire to
take their own lives, their grief for their son was so great.
Hooipoikamalanai and her sister then inquired of their sons: “Where,
then, are the bones of your father?” The sons replied: “We lost them in
the ocean. When our canoe was overturned we all went to the rescue of
Kila, and therefore the bones of our father were neglected and they
disappeared.” After this Hinauu and her sister traveled around Kauai
mourning for Kila, in which the common people also joined with them.
CHAPTER V.
HOW KILA WAS LEFT AT WAIPIO AND HIS LIFE THERE.
When Kila and his brothers arrived at Waipio, Hawaii, and his brothers
saw that he was fast asleep, Umalehu ordered his younger brothers
Kaialea, Kekaihawewe and Luakapalala, to launch the canoe. This order
the younger brothers obeyed. After the canoe was launched the paddlers
jumped aboard, first followed by the young chiefs.
While this was going on Kila heard the bumping of the canoe, so he sat
up and saw that the canoe was floating in the sea. Believing that his
brothers would come for him later on, he did not watch them very
closely. But when he looked again he saw that the canoe was outside of
the line of breakers. He then called out to them: “How about me? How
about me?” Umalehu then answered back: “Wait awhile until we come back
for you.” But he saw that they were to disappear beyond the point of
the cliff of Maluo, and a few moments later they disappeared
altogether. Kila therefore remained on the sand of Waipio.
Kila was spared through the intervention of Kaialea, Kekaihawewe and
Laukapalala, who also insisted that he be left at Waipio, as it was
Umalehu’s intention to kill him while they were on mid-ocean; but
Kaialea and Laukapalala prevailed on their brother to take Kila to
Waipio and leave him there.
After the brothers had gone, Kila remained the rest of the night in
meditation, trying to comprehend the object of his brothers’ actions.
Toward morning he fell into a deep sleep after sitting up most of the
night. While he was asleep and the sun was rising higher and higher, he
was seen by the people, who came to admire this handsome young man who
was fast asleep on the sand. At last the people woke him up and asked
him where he had come from and the circumstances of his arrival at this
place. He then told them the whole history of his treatment by his
brothers. He was then taken to the home of one of the men.
During the first part of Kila’s life in Waipio he lived under the
people as a servant, doing everything he was told to do. His constant
labors consisted of farming and the cooking and the preparation of the
food for his masters. He lived in this lowly life for a period of about
three years. At times he was told by the people with whom he was living
to bring firewood from the top of the cliff, when he would climb to the
top of Puaahuku. During one of his climbs to the top of this cliff, he
was seen by a priest who was living in the temple of Pakaalana, by
means of the constant appearance of a rainbow [119] that hung over this
cliff. Upon seeing this sign, the priest determined to find out if this
sign was indeed the sign of a high chief. But he was not able to see
the sign every day, however, as Kila did not always go to the top of
the cliff, only doing this at certain times, when he was in quest of
firewood.
Shortly after this Kila was accused by his masters of breaking certain
kapus. It was reported to his masters that he had eaten certain food
that was kapued, being reserved for the gods. But Kila was entirely
innocent of the charge, so in order to save himself he ran and entered
the place of refuge within the temple of Pakaalana, [120] a place where
the violators of any kapu could be saved from punishment. As he entered
the temple the priest again noticed the sign he saw on the cliff of
Puaahuku. Upon seeing this the priest spoke to Kunaka, who was king of
Waipio at this time and who had reigned ever since Olopana sailed for
Tahiti, saying: “You must take that boy as our son. That boy is no
commoner, he is a high chief.” In accordance with the words of the
priest, the king obeyed and he took Kila to be his son, and gave him
the name of Lena.
After he had become Kunaka’s son he was given charge of the whole of
Waipio, both as to the regulations of land matters and the people,
whereupon he issued a proclamation ordering the people to be engaged in
farming. (It was he who started the system of working so many days for
the landlords out of every month, and this system has been kept up ever
since, even up to the present day.) Kunaka grew very fond of his son
for his industrious qualities.
Shortly after this, during the time of Hua, when the saying, “The bones
of Hua are bleached in the sun” was realized, during a spell of great
drought, when a great famine was experienced over all the lands from
Hawaii to Kauai, all the wet lands were parched and the crops were
dried up on account of the drought, so that nothing even remained in
the mountains. Waipio was the only land where the water had not dried
up, and it was the only land where food was in abundance; and the
people from all parts of Hawaii and as far as Maui came to this place
for food. Because of this drought all the lands from Hawaii to Kauai
were without food and the people were forced to subsist on mosses and
other such things. But all through the drought and famine Waipio never
went without food. During this famine the people from Hawaii, Maui and
other islands came to get food at Waipio.
When Kila’s brothers heard that there was food at Waipio, their
grandfather and mothers made up their minds to send the boys to Waipio
for food; but none of the boys were willing to go, because it was at
this place that they had abandoned Kila to his fate; so they were very
reluctant about going, for fear that he might see them and there would
be trouble. As often as their mothers urged them to go they as often
refused, and finally they told their mothers that on no condition would
they think of going. Upon meeting this persistent refusal on the part
of their sons, the mothers determined to ask them one by one, to see if
there was not a chance to persuade one of them to go, but every one of
them refused. The mothers would not have no for an answer, and kept on
urging the sons till finally one of the boys, Kaialea, consented to go
to Waipio to get them some food.
CHAPTER VI.
KAIALEA’S TRIP TO WAIPIO AND HIS MEETING WITH KILA.
In due course of time after setting sail for Waipio, Kaialea and his
men arrived at their destination. Just prior to their arrival, however,
Kila issued an order throughout the length and breadth of the land,
that no one should give any food away upon pain of death. If a landlord
gave away food the land would be taken away from him, and so on down
the line. As Kaialea and his men were approaching land Kila recognized
his double canoe and immediately made up his mind that his brothers
must be on it. When the canoe was beached, Kila saw his brother. In
order, therefore, to make sure that the crime committed against him was
really intentional, he ordered his officers to confiscate the canoe of
Kaialea.
The day on which Kaialea arrived was one of the kapu days, when no
canoes were allowed to be seen at sea, so when the people came and
seized his canoe, Kaialea, took it for granted that it was because of
his great crime in breaking the kapu, and he immediately remembered his
mother’s as well as his brothers’ orders about not remaining too long
on Hawaii, so he wondered how he was to fulfill their wish, for his
canoe had been confiscated, which left him without means of getting
back to Kauai. He also thought of the needs of the people at home and
of their disappointment about his not coming back in the time allowed
him.
After the canoe was taken over by the officers, Kaialea and his
paddlers went along with some of the people of the place. While they
were at the homes of the people who befriended them they heard that the
food had been kapued by the order of Kila. This was not the name by
which he was known in Waipio, however. On the next day some men were
sent by Kila to come for Kaialea and take him to the king’s strong
house. When Kaialea arrived in the presence of the king, he thought he
recognized Kila, which made him think of death, because he reasoned
within him: “I am going to be killed because we brought him here and
deserted him.” But on being told that this person’s name was Lena he
was greatly relieved.
While he was being held in the presence of the king, he was asked:
“Where did you come from and what is your business here?” Kaialea
replied: “I am from Kauai, and because of the famine brought about by
the drought I was sent to come to Hawaii and get us some food. This is
the only reason that has brought me here. I did not know that the canoe
was to be confiscated.” Then Kila, otherwise known as Lena, asked:
“Didn’t you come to this place some time ago?” Kaialea thought he would
not tell the truth in answering this question for fear if he should
answer that he had come to Hawaii before, he would be killed, because
of the boy whom they had kidnapped and killed; so he decided to answer
the question in the negative, saying: “I have not been to Hawaii before
this.”
Before they thought of placing Kaialea in confinement, Kila had a talk
with one of his friends and instructed him in the following manner:
“When Kaialea is brought here I will proceed to question him, and in
case he does not answer my questions properly then I will turn him over
to you and you must then make a further examination of him.” So when
Kaialea denied ever coming to Hawaii before this, Kila told his friend:
“Say, you must attend to this fellow and question him further on this.”
The friend after looking at Kaialea asked him: “Didn’t you come to
Hawaii before this? Didn’t you take a boy from Waipio with you on that
occasion?”
Upon hearing these questions put to him by Kila’s friend, Kaialea did
not wish to speak of the deed committed by them, for he knew very well
of the consequences of such deeds if known, so he denied having any
knowledge of the thing, saying: “We have not been to this place before;
this is the first time I have seen Waipio.” Because of this answer Kila
came out with the question: “Who are your parents?” Again Kaialea
resorted to falsehood and did not give the right names of his parents,
for he knew by the questions put to him that if he told the truth he
would be killed.
When Kila heard Kaialea give other than the true names to his parents
he gave his officers the following orders: “Keep this man in
confinement until tomorrow, then put him on the altar and sacrifice
him. This is the very man that killed Kila and left their brother in
mid-ocean. Don’t bind him with ropes, however, but let him have free
access to the house until such time when I shall give further orders as
to his death, when he shall indeed die.” In accordance with the king’s
orders, Kaialea was taken to the kapu house and there placed in
confinement, receiving good treatment and being supplied with all the
food he wanted. But with all this good treatment he was not able to eat
any of the food placed before him, being overcome with grief at the
idea of his being put to death. It was not Kila’s wish, however, to
sacrifice him, but rather to make Kaialea realize the gravity of the
evil deed which they had committed against their own brother.
On the next day, the day when he was to be sacrificed, early that
morning, while the prayers were being said, the note of a mud-hen was
heard, when the priests all remarked: “Something is wrong; the man is
saved, because something has happened to interrupt our recital of the
prayer. It is too bad; we were almost at the end when everything would
have been well.” During the morning the priests proceeded to inform the
king of the interruption in the recital of their prayer, when Kila
replied: “If the recital of your prayer has been interrupted, then the
man must live; he shall not die today.” He then sent for his
executioner and said: “Don’t put this man on the altar, but take him
and place him in one of the other houses and take good care of him
until such other time when I shall issue further orders as to his
death.” So Kaialea was taken to one of the other outhouses of the king.
But he did not give up the idea of being killed, because he had heard
that he was to be sacrificed some day.
While Kaialea was in confinement, this time, Kila often came to ask him
questions touching upon their evil deed. But Kaialea was very stubborn,
so he was ordered to do all kinds of labor. A few days after this, Kila
thought of his mother and aunt and the possibility of their meeting
death through hunger, so he gave orders to some of his men to proceed
to Kauai with food. But when these men started out they did not get as
far as Kauai, they only went as far as Kaunakakai, Molokai, and there
squandered all the food in adulterous living. After they had squandered
all the food, they returned to Waipio and reported to Kila that they
had delivered the food to his people in Kauai. Several trips were made
by these same men with the purpose of going to Kauai, but they never
once got that far, only going as far as Molokai in each case.
In the meantime the people on Kauai awaited Kaialea’s return. But after
a long wait without hearing anything of him, Hooipoikamalanai and her
sister sent a party of men to come and institute a search for him. On
this voyage, the party arrived at Waipio, Hawaii. Upon their arrival
they were asked why they had come, so they replied that they were in
search of a chief, Kaialea by name. On learning the mission of the
strangers, the Waipio people informed them that he had been condemned
to be put to death. They further told the strangers that Kaialea was
now in confinement in the temple, and it had been reported that he was
to be sacrificed, but so far no one had seen him sacrificed, but it was
possible that he had been put to death secretly. On the other hand he
might have been thrown in a deep pit. [121]
When the searching party heard the word death repeated, they became
anxious to see the paddlers who accompanied Kaialea. Upon being told
where these men were living, the searching party immediately set out
for the place and met them. This meeting greatly relieved Kaialea’s
companions and they once more entertained hopes of again setting eyes
on their people at Kauai.
When they came together the circumstances of their treatment were told
the late comers in the following manner: “Kaialea is dead; he is in the
temple of Pakaalana. The only time we saw him was when we landed. The
canoe was at that time confiscated and he was taken away from us. We
have remained in this way ever since, through the charity of the people
here. We have not seen the chief since our arrival. We are now
relieved, however, for you have come. But the food of Waipio has been
kapued.”
When Kila heard that a canoe had arrived from Kauai, he sent some of
his men to bring them to him; this was done. As soon as they came into
his presence they were asked: “Where did you come from?” They replied:
“We have come from Kauai.” “What is the object of your voyage here?”
asked Kila. They replied: “We have come in search of our chief,
Kaialea. His mother and aunt have waited for a long time for his
return, and because he has overstayed the time allowed him to come, we
were ordered to come and look for him. Upon our arrival here we were
told that he is dead, so we are going home and tell his people that the
chief is dead.”
In order to make sure of this, Kila ordered his officers to arrest the
men and take them to the temple of Pakaalana. So they were taken by the
officers as real prisoners and were placed in confinement in the same
place where Kaialea was being kept. While this was being done, there
was one man left, the man in charge of the canoe. When he heard what
had happened to his companions, and that they had been carried off to
be killed in the temple of Pakaalana, he hid himself in the house where
they were being entertained. A short time after this he met Kaialea’s
men and they decided to return secretly to Kauai. When they were ready
to leave, Kaialea’s paddlers told the people who had befriended them
about their going home to Kauai. Their friends, who really thought a
great deal of them, asked them: “Why should you people go home?” The
Kauai people answered: “We cannot stay. If we remain here we would be
killed, for the king does not think kindly of us.” Their friends knew
that that what they had said was quite true, so they gave their
consent, being afraid of the troubles that might follow. On this same
day the Waipio people pulled up some taro and loaded them uncooked onto
the canoe that night, and the Kauai people set out on their return
journey.
CHAPTER VII.
OF THE MEETING BETWEEN KAIALEA AND THE MEN THAT WERE SENT OUT BY HIS
MOTHER, HOOIPOIKAMALANAI.
When the men who came in search of Kaialea were being taken to be
placed in confinement, in the same place where he was being held, they
began to have all kinds of speculation as to their probable fate. Upon
arriving at the temple they were placed at a little distance from
Kaialea. When he saw them his eyes were filled with tears, while he
tried to control his feelings.
When the king’s officers saw him weep they went and told Kila of what
they had seen; so he came to the place where Kaialea was confined and
proceeded to question him: “Are you weeping?” Kaialea replied: “Yes.”
Kila again asked him: What are you weeping for?” Kaialea replied: “I am
weeping because I saw the people from my home.” Kila then went over to
where the others were being confined and after a while he came back to
Kaialea, without having spoken to the others, and again asked Kaialea:
“Are you not Moikeha’s son?” Kaialea replied: “No, I am not his son. He
is a chief and I am a common man.” Kila then remarked: “You shall not
be released from this place until you tell me who your parents are.
When you have done that, I will then allow you to return to your home.
If you tell me the truth to all the questions that I shall put to you,
you shall be released this very day.”
When Kaialea saw that a chance was given him to get out of his
difficulties, he then told the truth. In the course of Kila’s
questions, he asked him: “How many are there of you from your parents?”
Kaialea replied: “There are three of us by Hooipoikamalanai and
Moikeha. There is one older than myself, my mother’s first-born, then
myself and the one following me, Kila by name, making three by the same
mother. Our father and our mother’s younger sister have two,
Kekaihawewe the first-born, and Laukapalala the younger, making five of
us altogether, all boys. The youngest of the lot is Kila.”
By these answers Kila saw that Kaialea had told the truth, so he
proceeded to question him further: “Where is your youngest brother?”
Kaialea replied: “He has gone to Tahiti; he was taken by an older
brother, Laamaikahiki.” When Kila heard this he immediately gave his
executive officer the following orders: “Take him and keep him in
confinement in the temple of Pakaalana, because he has not spoken the
truth; he says his youngest brother is in Tahiti.” In obedience to the
orders of the chief, Kaialea was taken into the temple of Pakaalana.
After he had been in confinement for a while, Kila again entered the
temple and went and stood at the base of the altar where he could see
Kaialea and said: “Keep him in confinement here until the day when the
sacrifices are to be offered in this temple, when you must take him and
offer him as a sacrifice on the altar.” It was not the intention to
sacrifice Kaialea, but said in order to frighten him, which would
probably cause him to tell the truth. Kila then gave orders to release
the other men who had been confined and they returned to the home of
the people who had entertained them before their arrest.
In the meantime those men who had returned secretly to Kauai, Kaialea’s
paddlers and the man who had charge of the canoe, arrived there and
were questioned by Hooipoikamalanai: “Where are the rest of you?” They
replied: “Don’t think that our return means well; no, there is nothing
to rejoice over. Kaialea is in confinement in the temple of Pakaalana,
as well as some of the people that came later. They are all in
confinement. We cannot speak of their fate. If they have been put to
death, then they are dead by this time. If they are still living, then
they live through the mercy of God.”
When Hooipoikamalanai and Hinauu heard this they were greatly
distressed, and said: “This is indeed strange; evil has somehow
followed close upon us. Is it possible that we are to lose a second
son? It is far better for us to cross the ocean in our old age, if by
doing so it would be possible for us to look on the place where the
bones of our son are laid, and then die there and be laid with him. Why
should we not go, then, and die there with him, since we have enjoyed
life so long?”
As Hooipoikamalanai was thus determined to go to Hawaii, she and her
sister took several companions along on their journey to die with
Kaialea. The heads of the people who were to accompany on this journey,
as well as the heads of Hooipoikamalanai and her sister, were then
shaved as a sign of their grief.
Upon reaching Waipio they were informed this was the day when
sacrifices were to be offered in the temple, and the day when Kaialea
was to be sacrificed. As they were approaching land the people from
shore saw a double canoe with its platform [122] covered, which was a
sign that a chief was aboard. At this same time Kila saw his mother and
aunt and his brothers. So he gave orders that the houses be made ready
to receive them. After they had landed Hooipoikamalanai and Hinauu were
sent for and they were brought to the palace of Kunaka, which was near
the temple of Pakaalana, while the brothers of Kila were taken to the
other houses apart from their mothers.
Kila, upon seeing his mother and aunt, endeavored to conceal his
feelings and went to the stream and pretended to take a swim, although
it was only to hide his weeping. Hooipoikamalanai and her sister did
not, however, recognize him, for he was somewhat changed and was now a
full-grown man.
After Kila had had his weeping in the stream, he returned home to meet
his mother and aunt, at the same time keeping himself unknown to them.
Hooipoikamalanai and her sister then spoke to Kila: “We would like to
have our sons brought here so that we may live together in this same
place, as we do not want to have them live away from us.” The brothers
were then sent for and they came and lived with their mothers in the
same house. While they were all together Kila asked his mother and
aunt: “Have you any children?” Hooipoikamalanai answered: “Yes, we have
children. There are two of us mothers and one father. We have five
children; I have three with our husband. This one, which is Umalehu, is
the first-born; then his brother, Kaialea, who is now in confinement;
and then the youngest, Kila, who is now dead. He was eaten up by a
shark, while on an expedition to Haena with his brothers for the
purpose of bringing back the bones of their father which were to be
taken to Tahiti later on. I am still keeping the hands of my dead son.
Hinauu here has two sons with our husband. These two whom you see here:
their names are Kekaihawewe and Laukapalala. When word was brought to
us that Kaialea was to be killed, we decided to come and die with him.
But if you will give your consent that we die in Kaialea’s stead, let
him live.”
Kila replied: “Your son will surely die; he is to be sacrificed
tomorrow. I have nothing more to say in the matter. I have left his
life and death in the hands of the executioner.”
Shortly after the above conversation took place, Kila asked his
brothers: “Where is your brother Kila?” One of the boys answered: “He
was eaten up by a shark, just as our mother has told you.” Upon hearing
this reply the officers were ordered to arrest them and place them in
confinement in the temple where Kaialea was being kept. When this was
done Hooipoikamalanai and her sister were greatly troubled because all
their sons were now placed in confinement. They then said to
themselves: “How much better it would have been for us had we remained
at Kauai, for then all our sons would not have gotten into this
trouble. It is best that we all die together now.”
On the next day Kila sent out men to call all the people of Waipio
together to come and see Kaialea and his brothers placed on the altar
for sacrifice. The order given was as follows: “Come together to see
the sacrifice.” It was not Kila’s intention, however, to do this, but
he was preparing to make himself known to his brothers, mother and
aunt, and he was also preparing to reveal the great crime his brothers
had committed against him, their brother. Furthermore, he was unable to
continue being a stranger to his mother any longer, for his grief was
more than he could bear.
CHAPTER VIII.
HOW KILA MADE HIMSELF KNOWN TO HIS MOTHER, AUNT AND BROTHERS.
On the night following the day when the proclamation was issued calling
the people together, the night before the day when the sacrifices were
to be offered in the temple, the king and his chief priests and the
people connected with the chief priests came to recite their prayers in
the mua house. From the beginning of the recital of the prayers until
midnight everything went off smoothly without a single hitch. After
midnight and along the hours before dawn, Kunaka, Kila and the chief
priest entered the kapu house and joined in the recital of the prayer
called Oneoneohonua. [123] Toward morning the note of a mud-hen was
heard, when the chief priest immediately informed the king and Kila:
“Our prayer has been interrupted. Here we are with daylight almost upon
us, when the recital of the prayer would end and everything would be
satisfactory. Therefore there will be no sacrifice for the altar
today.” Kila, on the other hand, had known that there would be some
interruption in the recital of the prayers that night, because he did
not think Kaialea would be killed.
On this same morning Kila and Kunaka went out of the temple and Kila
proceeded to the house where his mother and aunt were living and
brought them into the temple. Just as the sun was coming up Kaialea and
his brothers were brought in, all being held by the king’s officers,
and were led up to the base of the altar, when Kila came and stood by
the anuu [124] and faced his brothers. His mother and aunt, the chiefs
and all the people were gathered there.
While Kila was standing before the people, his mother stood up and
spoke for herself and sister as follows: “As four of our sons are to
die today, let there be eight of our people killed with them [125] and
the two of us, making ten.” Kila did not pay any attention to these
words from his mother, as he knew that his brothers were not going to
be killed. Standing on the steps of the altar, he turned and faced his
brothers and said:
“I am Kila of the uplands, Kila of the lowlands,
Kila-pa-Wahineikamalanai, the offspring of Moikeha. I had thought that
your evil designs against me were ended, but I see you still think evil
of me. You brought me and left me here while you went home secretly. I
called after you, but you would not turn back. After you had gone I
lived as a slave under some of the Waipio people just for the sake of
my living. I obeyed all the orders given me and went out to labor in
the fields, did the cooking, prepared the food and brought firewood
from those cliffs, the cliffs of Puaahuku. In this way did I labor
patiently until I found a father in this person, Kunaka, when my labor
for my living ended and I received my reward. I received the blessing
you see me enjoying today only through my patience. All would have been
well if this was the only crime committed by you. But no; you kidnapped
a favorite son from this place; you killed him and took his hands and
gave them to my mother and aunt and told them that they were my hands,
and that I had been eaten up by a shark. As far as your treatment of me
is concerned, I am able to overlook that, but your treatment of one of
the favorite sons of Waipio is an act from the consequences of which I
am unable to protect you, your life and death being entirely at the
disposal of the parents of the boy whom you murdered.”
While Kila was making himself known, the people with whom he had
labored for his living began to realize that he was a very high chief,
and they repented of their actions.
After Kila had made himself known to his mother and aunt and to all the
people, Hooipoikamalanai and her sister for the first time discovered
the great crime committed by their sons. They then immediately ordered
that their sons be forthwith placed on the altar which had been made
ready for them, and that death be meted out to them as their just dues.
Upon hearing these orders Kila deferred putting his brothers to death
until the next day, while he studied a way of saving them, for he well
knew they would not be killed. During that night he spoke to his mother
and aunt as follows: “Let Umalehu and the rest of them be saved,
because by their leaving me here in Waipio you are all saved from dying
of hunger. Had they thrown me into the ocean you would not have had any
food. I think they ought to be saved.” When his mother and aunt heard
Kila’s intentions they would not entertain them, for they had made up
their mind that their sons should die.
When Kila saw that his mother and aunt were bent on seeing their sons
punished, they being overcome with anger, he decided to keep the matter
of saving them to himself, and that he would wait until his brothers
were led to the altar, when he would make the last attempt and save
them. At the time that Umalehu and his brothers were about to be
killed, Kila also went inside of the place of their expected death and
said: “Let me die first, and my brothers after me.” When his mother and
aunt saw that Kila loved his brothers more than he did himself, they
gave up their determination to have their sons killed.
CHAPTER IX.
HOW HOOIPOIKAMALANAI AND HER SISTER LIVED IN WAIPIO AND THEIR RETURN TO
KAUAI.
Hooipoikamalanai and her sister lived with their sons in Waipio many
days after this; but when the food began to show itself above the
ground in all the lands, then they returned to Kauai where Kila, his
brothers and mother and aunt, made new regulations and adjustments of
the land and its government. Hooipoikamalanai and her sister desired
and insisted that Kila take charge and act as king of Kauai according
to the wish of Moikeha. In this desire of Hooipoikamalanai and her
sister they were disappointed, as Kila did not wish it to be so, but
insisted that his mother and aunt should be at the head of the
government, their sons to live with them as advisers, while he himself
was to be independent; for, as he expressed it, he was satisfied with
his own land, Waipio. When his mother and aunt saw they could not
prevail on Kila to think as they did, Hooipoikamalanai and her sister
acted as the rulers of Kauai until their death, while Kila returned to
Waipio with Kunaka, his adopted father.
At the death of Hooipoikamalanai and Hinauu, their sons lived on after
them as the joint heirs and successors of the land in the place of
their mothers. At about this time Keoloewa, one of the chiefs of Kauai,
rose in revolt against the sons of Moikeha, in which he became
victorious, and the sons of Moikeha were thus deprived of their lands;
for Keoloewa, by reason of his conquest, took all the lands to himself.
Shortly after this Keoloewa set sail for Waipio, Hawaii, to urge upon
Kila to come back to Kauai to be its king. Upon explaining his mission,
Kunaka accepted the offer made in behalf of his adopted son, and Kila
returned with Keoloewa to Kauai and assumed the position as king of
Kauai with Keoloewa as his prime minister. Shortly after Kila had
assumed the position of chief ruler of Kauai, Laamaikahiki arrived from
Tahiti, this being his second visit to Hawaii.
LAAMAIKAHIKI’S SECOND VISIT.
After Laamaikahiki arrived at Tahiti upon his return from his first
visit to Hawaii, he heard through Hawena that Moikeha had died; so he
decided to come for the bones of Moikeha his father. Laamaikahiki soon
after set sail for Hawaii and first appeared off the Kau coast, and by
evening of the same day had his canoe moored on the beach at Kailikii.
The following story is told of his arrival at Kau.
Late in the evening the people of Kau heard the beating of a drum
together with the notes of a kaeke [126] flute, which startled them and
they rushed out to see where these sounds came from. When they got
outside they saw that these sounds came from aboard of a double canoe.
Upon seeing this the people remarked: “It is the canoe of the god
Kupulupulu. These sounds came from that canoe.” When the people heard
that it was Kupulupulu’s canoe they prepared food and swine as
offerings to the god. As soon as it was daylight the next day the canoe
and the people on it were seen, and the people ashore cried out: “Ye
makers of the sounds, here is food and swine; they are offerings for
the god.”
Laamakahiki, however, did not make a long stay at Kailikii, when he
again set sail, coming along the Kona coast. On this passage from Kau
to Kona, Laamakahiki continued to beat the drum and play on the flute,
and he was accorded the same treatment by the Kona people as was given
him by the people of Kau. It was on this visit that hula dancing,
accompanied by the drum, is said to have been introduced in Hawaii by
Laamaikahiki.
Laamaikahiki, after receiving food and swine from the Kona people,
continued on his journey to Kauai where he met his brother [127] Kila
and made arrangements as to the taking of the bones of Moikeha to
Tahiti. Soon after these arrangements were made the bones of Moikeha
were brought from Haena. On this occasion Laamaikahiki made a long
visit on Kauai and occupied his time in teaching the people the art of
dancing. From Kauai Laamaikahiki visited all the other islands of this
group for the purpose of teaching the people the drum dance.
Soon after Laamaikahiki’s return to Kauai from his tour of the other
islands, he made ready for his return to Tahiti, taking with him his
brother Kila and the bones of their father [128] which were to be
deposited in the mountain of Kapaahu, Moikeha’s own inheritance, where
Laamaikahiki and Kila also lived until their death. Nothing more was
heard of these two since that time.
CHAPTER X.
THE STORY OF OLOPANA AND HIS WIFE.
It is said that Olopana was once the king of the island of Hawaii, who
made his permanent home in Waipio, where he lived with his wife Luukia.
There are, however, three Olopanas spoken of amongst certain people:
The Olopana mentioned in the story of Kamapuaa, the Olopana said to be
of Tahiti, and the Olopana mentioned in this story. But the Olopana of
this story was the Olopana who first went to Tahiti with his wife
Luukia, the same as mentioned in the legend of Moikeha. The genealogy
of Olopana cannot be recounted here, as it is not known. The only
things known of Olopana are the events of his reign on Hawaii and his
arrival at Tahiti, which are as follows.
Once upon a time Olopana and his wife Luukia were the rulers of the
island of Hawaii, and all the people were under them. During their
reign a great flood swept down the valley of Waipio and carried away
the people and their houses into the ocean. It is said that in this
flood Olopana and his wife were carried out to sea, which was the means
of their reaching Tahiti. When Moikeha came to Hawaii and spoke of
Olopana as being in Tahiti, the story was then made up that when they
were carried out to sea in the flood, they must have actually swam all
the way to Tahiti, as nothing had been heard of Olopana and his wife
from the time of the flood until the arrival of Moikeha. According to
some of the old people, however, it is said and believed that the
passage to Tahiti was made in a canoe.
When the news was first brought here about Olopana being in Tahiti, the
people of Hawaii were so divided in the belief that he was actually
alive and in Tahiti that it was decided, as a means of settling these
differences, to send Ulu, the king of Kau, in a canoe made of
bulrushes. [129] After Ulu set out nothing more was heard of him, not
even if he had reached Tahiti. After some time had elapsed a certain
priest was sent in search of Ulu, but while in mid-ocean the priest
discovered that Ulu had died, so he returned. Shortly after the return
of the priest, Kapukini, a chief of Puna, was made king of Hawaii,
there being no king over the island of Hawaii at this time.
Olopana in the meantime was living in Tahiti with his wife Luukia.
Moikeha and his wife Kapo were the king and queen of Tahiti at this
time. When Moikeha saw that Luukia was pleasant to look upon he took
her to wife, as already spoken of in Chapter I. After Moikeha left
Tahiti and came to Hawaii, Olopana, through his kind and considerate
treatment of the people, became the king of Tahiti. But when Kupohihi,
an uncle of Moikeha, heard that Tahiti had become independent with
Olopana as its king, he came and sent Olopana away. Olopana therefore
set sail for Hawaii with his wife Luukia.
Olopana is said to have so treated the people of Tahiti that he and his
wife were thought much of, and when he set out for Hawaii a large
number of people accompanied him. Upon the arrival of Olopana and his
companions, the people of Hawaii saw that their hands and arms were
tatued. The people became so infatuated with the idea that they too had
their arms and hands tatued. It is said that this was the first time
that tatuing was introduced into these islands.
As soon as Olopana and his people arrived from Tahiti, he caused some
of his men to reside on Maui, some on Molokai, and some on Oahu and
Kauai. It is said that is the reason why the people of these islands
speak differently from those of Hawaii.
On their return Olopana and his wife again took up their residence in
Waipio, except at times when Luukia was isolated to other places where
she was kept and well treated. These times of isolation came only at
Luukia’s monthly periods, when she was removed to Puukawaiwai, a place
located between Kawaihae and Waimea. Here a house was built for her
surrounded by a wall. This particular spot has always been known as the
wall of Luukia and is so called to this day.
HOW LUUKIA LIVED AT PUUKAWAIWAI.
It was customary for Luukia to retire to this house of separation at
the approach of her periods of infirmity. During one of her trips to
this house of separation, while on her way from Waipio, Luukia met a
man by the name of Waiauwia, a person of some note who was living at
Waimea. This man became so enamoured of her that he followed her to her
house of separation and there made advances on her, to which Luukia
replied: “We cannot do such a thing, as I am defiled.” Upon receiving
this reply from Luukia, Waiauwia was puzzled to know the meaning of
such a thing; he insisted that she grant his request. At this
determination on his part, Luukia told Waiauwia: “Don’t come in unto
me, for I have my period of infirmity. This is the reason why I am
separated from Olopana the king.”
This was the first time that Waiauwia ever heard of such a thing, that
men were prohibited from living with women during their monthly
periods. Waiauwia was therefore forced to return to Waimea, and there
informed his wife that it was against the wish of the gods to have men
live with their wives during their periods of infirmity. Some time
after this first meeting between Waiauwia and Luukia at Puukawaiwai,
Waiauwia again visited Luukia at her house of separation, after one of
her periods of infirmity, and this time his desire was at last
satisfied and Luukia fell in wrong-doing with Waiauwia.
It is said that Olopana brought the tabu system to these islands.
Shortly after this the tabu system was inaugurated throughout the whole
group.
ANOTHER STORY ABOUT OLOPANA.
There are several versions of Olopana, as told by the old historians,
and there seems to be several Olopanas; but it is said that the Olopana
who was the husband of Luukia was the Olopana who was known as the
younger brother of Moikeha and that he was a Tahitian, being born and
raised there; and that it was in Tahiti that he first met and lived
with Luukia; and that Luukia was also a Tahitian. But this version is
very rarely spoken of. What are commonly known, however, are these:
that Olopana is mentioned in the chant of Kualii, and the Hawaiian
people are still using the skirt or pau of Luukia.
KA MOOLELO O MOIKEHA.
MOKUNA I.
Ua olelo nui ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha
no ka aina i oleloia o Moaulanuiakea, a he alii nui oia no Tahiti, a ua
hoao oia me Kapo, a ua hanau he keiki na laua, a kapa aku la i ka inoa
o ka laua keiki o Laamaikahiki. Aka, i ka manawa i hiki aku ai o
Olopana me kana wahine me Luukia i Tahiti mai Hawaii aku nei, i ka
manawa i makemake ai o Moikeha ia Luukia, nolaila lawe ae la o Moikeha
i wahine moekolohe nana. Aka, aole i manao ino o Olopana no ia hana
ana, a he like wale no ka manao o Olopana me kana punalua Moikeha.
Mahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na
aina apau o Tahiti. I kekahi manawa, hiki ae la ke kuko ino ia Mua no
Luukia, no ka mea, ua ake nui o Mua e launa haumia aku me Luukia, aka,
aole nae he manawa e hui ai laua. A no ka lilo mau ana o Luukia i ke
alii ia Moikeha, nolaila, imihala ae la o Mua i mea e kaawale ai o
Luukia mai a Moikeha aku.
I kekahi manawa, he alii puni lealea o Moikeha, hele aku la oia maloko
o na aha lealea pahee, olohu, a me kekahi mau lealea e ae. A i ke
anaina lealea e akoakoa ana ma ka aha, he mea mau, o ka mea i oi ke
akamai ma ka pahee, oia ka mea e uwa nui ai ka aha. I ke anaina lealea
e uwauwa ana, ua hiki aku nae ia leo uwa i ko Luukia mau pepeiao.
A i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o Mua,
a i mua o Luukia, olelo aku, me ka ninau aku nae: “E Luukia, ua lohe ae
nei anei oe i keia leo uwa o ka aha lealea a ke alii?” (Moikeha). I mai
o Luukia: “Ae, ua lohe aku nei wau.” I hou aku o Mua ia Luukia: “He
pono auanei kahi oia uwa a oukou e lohe ae la; aole. E olelo
hoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha kela piha
uwa a ke alii he pono.”
A no keia mea, lilo iho la keia olelo hoopunipuni a Mua i mea oiaio ia
Luukia. Nolaila, kupu ae la ka manao huhu o Luukia, aole e launa hou me
Moikeha, aole hoi e haawi aku i kona wahi huna ia ia e like me mamua.
Ia manawa, kauoha ae la o Luukia i kona mau kahu, e huna loa ia kona
wahi huna. A no ia manaopaa o Luukia, hoaha ia iho la o Luukia i ke
kaula mai ka puhaka a hiki i na kumu uha, hunaia ka piko o ke kaula.
Oia ka mea i kapaia ai ka aha o ka huewai, a me ka aha o na waa,
kaukahi a kaulua paha, “Pau o Luukia” mamuli o ka ho-aha ia ana o
Luukia, a ke mau nei ia olelo a hiki i keia hanauna.
Ia Moikeha i ka lealea a hoi mai, me ka manao ua pono ka noho ana, aole
ka.
Hoi mai la o Moikeha, a launa iho la me ka wahine me Luukia; aka, aole
nae i hooki o Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa
e hoohuoi ai o Moikeha no ka huna paa loa ia ana o ko Luukia wahi huna,
ia manawa e hoopau ai o Luukia i kona pane ana ia Moikeha. A hiki o
Moikeha ma ko lakou hale alii, ia manawa koke no, ike aku la o Moikeha
i ke ano e ana o ko Luukia mau helehelena, aka, ua haohao koke no o
Moikeha, aka, aole nae i ninau koke aku o Moikeha i ke kumu oia ano e
ana.
A ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia
Moikeha i ka moe pu ana me kona pau, aole hoi i ikeia ia mea mamua i
loko o ko laua mau la oluolu. E like me kona (Moikeha) ike ana i ka
hana a kela wahine ana, pela no oia i kali ai me ka nana ana i loko o
na po eha, aia nae, e mau ana no ka paa mau o ka pau o Luukia; a no ia
mea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua iho ma ko
laua kuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me
kana wahine, alaila, wehe ae la o Moikeha i ka pau o Luukia, a hemo, i
nana aku ka hana o ke kane, ua hoahaia o Luukia i ka aha a paa loa, mai
ka puhaka a na kumu uha. Nolaila, ninau aku la o Moikeha ia Luukia, i
ke kumu o keia hana a ka wahine, aka, aole nae e hiki ia Luukia ke hai
aku. Koi aku la o Moikeha ia Luukia mai ke ahiahi a aumoe, e hai mai i
ke kumu o keia hana ana, aka, aole nae i haawiia mai hookahi huaolelo.
A no keia mea, ano e ae la ko Moikeha manao, a olelo iho la oia oia
wale, me ka i iho: “Kupanaha keia hana au e ka wahine, i ka noho iho
nei no ka i ka pono a o ke oki mai nei no ka ia o ka leo; o ke aha la
ko’u hewa i kamaahaia iho nei ka’u wahi i manao ai. A heaha la hoi
kana, eia hoi wau ke hele nei a huna na maka i kahi e, i ku hoi kuu
makaia.”
Ia manawa, hoolale koke ae la o Moikeha i kana keiki hookama, e
hoomakaukau na waa, me ka olelo aku o Moikeha i ua keiki la: “E holo
kaua i Hawaii, no ka mea, e naauaua ana wau i ke aloha o ka wahine
Luukia, a nalo kaupaku o kuu hale Lanikeha nei la, alaila pau ka manao
ana ia Tahiti.” Ia manawa, hoolale koke ae la o Kamahualele i na
i-hoewaa, a makaukau, alaila, lawe ae la o Moikeha i na kaikuahine ona
ia Makapuu laua o Makaaoa, a lawe ae la i na kaikaina ia Kumukahi laua
o Haehae, a lawe pu ae la i kona kahuna ia Mookini, a me na kanaka
koikoi o ko Moikeha alo, oia o na hookele a me na kahuna punahele, a me
na kiu nana e nana ka aina.
Ma ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha
maluna o na waa ona, a kau pu aku la no hoi me kona mau hoa holo. Mai
ia wanaao a puka ka la, ike mua lakou ia Hilo, ua pono ka holo ana, ia
wa ku mai ai o Kamahualele a pule aku la ma ke ano mele e like me ka
mea i oleloia ma mua ae. A hiki mai la lakou i Hilo, makemake ae la o
Kumukahi laua me Haehae e noho i Hilo, a hoonoho ae la o Moikeha ia
laua malaila.
Ia manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao
akau o Hawaii, a hiki ma Kohala, makemake ae la o Mookini me
Kaluawilinau e noho ma Kohala, nolaila, hoonoho ae la o Moikeha ia laua
malaila. Haalele ia Kohala, holo mai la ma ka aoao hikina o Maui a hiki
i Hana, makemake ae la kekahi kanaka e noho i Hana, nolaila hoonoho iho
la ia Honuaula i laila, mai laila mai hiki lakou mawaena o Lanai me
Molokai, mawaho pono o Kawela. Ia manawa ike aku la o Kamahualele i
kekahi waa nui e lana ana mawaho o ka lae o Kalaau, nolaila, hookele
pono aku la o Kamahualele i na waa ma kahi o ka waa e lana mai ana. A
ia lakou i hiki aku ai, aia nae o Kakakauhanui ka mea nona ka waa. O
kana hana mau o ka lawaia, a he mea mau no ia ia ka holo ma ia wahi i
na la a pau i ka lawaia.
Nana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he
kanaka ikaika a ano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i
aikane nana, me ke kauoha iho nae: “E noho oe i anei, e holo ae wau a
loaa ia’u kahi kupono o makou e noho ai; aia a hiki mai kekahi hoouna i
ou nei alaila hele ae oe.”
A pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku
la a hiki i Oahu, a no ka makemake o na kaikuahine e noho ma Oahu,
nolaila nonoi aku la o Makapuu laua o Makaaoa ia Moikeha e noho i Oahu,
me ka i aku: “Ua makemake ae nei maua e noho maanei, i ike aku ai i ke
ao o ka aina, Tahiti.” A no ia mea, mamuli o ka makemake o kona mau
kaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa ma Oahu. A koe aku
la o Moikeha, o kana keiki hookama o Kamahualele, o na hoewaa elua, o
Kapahi o Moanaikaiaiwa, a o Kipunuiaiakamau ma, elua laua, a o na kiu o
Kaukaukamunolea ma, elua laua.
Haalele iho la lakou ia Oahu, holo aku la a hiki ma Wailua; ia manawa,
ua ahiahi poeleele ko lakou hiki ana aku, nolaila, aole lakou i pae
iuka, hekau iho la na waa i ke kai a po a ao; ma ke kakahiaka nui nana
aku la na kanaka i keia kaulua e lana ana iloko o ke kai, me ka
puloulou alii i luna. Ia manawa pae aku la na waa, hapai ia aku la a
kau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na
kanaka i ka heenalu ma ka nalu o Kamakaiwa, a elua mau kaikamahine alii
i hele mai i ka heenalu ia manawa, o Hooipoikamalanai a me Hinauu.
Hele aku la o Moikeha ma i kahi e heenalu ia ana; he alii maikai o
Moikeha, he ehu kumuuli, he kanaka loihi no hoi. A o Hooipoikamalanai
ma hoi, makemake ae la laua ia Moikeha, a manao ae la laua e lawe ia
Moikeha i kane na laua. A o Moikeha hoi, ua komo pu no hoi i loko ona
ka makemake ia Hooipoikamalanai ma, me ka manao no hoi e lawe i kekahi
o laua i wahine hoao nana. A i ka pau ana ae o ka Hooipoikamalanai ma
heenalu ana, hoi aku la a hai aku la i ko laua makuakane, me ka i aku:
“Ua makemake maua e lawe i kela keiki alii i kane hoao na kekahi o
maua.”
A mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko
laua makuakane, e kiiia o Moikeha a e laweia mai ma ka hale o na
kaikamahine alii; alaila kiiia aku la o Moikeha, a me kona mau hoa, a
laweia mai la. Ia manawa lawe ae la o Hooipoikamalanai a me Hinauu ia
Moikeha i kane hoao na laua, a lilo iho la o Moikeha i alii nui no
Kauai mahope iho o ka make ana o kona makuahunowai kane.
MOKUNA II.
KA NOHO ANA O MOIKEHA I KAUAI, A ME KANA MAU HANA.
Mahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu,
lilo ae la o Moikeha i alii nui mamuli o ka make ana o kona
makuahunowai kane. Noho iho la o Moikeha me kana mau wahine, a loaa mai
loko ae o lakou elima mau keiki, he mau keiki kane wale no. A penei no
ka mookuauhau o ia hanauna:
KANE. WAHINE. KEIKI.
{ o Umalehu.
{ Hooipoikamalanai. { o Kaialea.
Moikeha. { { o Kila.
{
{ Hinauu. { o Kekaihawewe.
{ o Laukapalala.
Ma keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa
i noho alii ai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka,
aole nae kekahi poe i hiki ke hoomaopopo mai i ka lehulehu oia
mookuauhau ma na lalani pololei.
Mahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine
a me na keiki wale no, a ma na keiki kona manao hilinai nui, me ka pau
ana o ko Moikeha manao ana ia Luukia. I kekahi manawa mahope mai, manao
ae la o Moikeha i kana keiki, ia Laamaikahiki, ka laua keiki hoi me
Kapo. A nui no hoi ko Moikeha aloha no Laamaikahiki. Nolaila, i kekahi
manawa hoakoakoa ae la o Moikeha i kana mau keiki elima, a olelo aku
la, me ka i aku: “Ke manao ae nei wau e kii kekahi o oukou i ko oukou
kaikuaana, e holo mai i Hawaii nei.” A no keia olelo a Moikeha, he me
pihoihoi nui loa ia no kana mau keiki, me ka olelo pakahi aku i ko
lakou makuakane: “Owau ke kii! Owau ke kii!!” a pela aku; pela mau
lakou e olelo ai i ko lakou makuakane.
A ike aku la o Moikeha, ua pihoihoi kana mau keiki, a e ane aumeume
auanei lakou ia lakou iho, a nolaila, i mea e akaka pono ai i kekahi o
lakou ko lakou mea e holo i Tahiti, hailona aku la oia i kana mau
keiki, a ina o ka mea i ku i ka hailona, oia iho la ke keiki e kii ia
Laamaikahiki. A no ia manao ana o Moikeha pela, nolaila, olelo aku la
oia i kana mau keiki: “Auhea oukou, ke manao nei wau e hailona aku ia
oukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke
kaikuaana o oukou.” A no keia mea, lawe ae la o Moikeha e hailona ia
lakou ma ka muliwai, e like me ko lakou hanau ana. Mamua nae o ka
hailona ana a Moikeha i kana mau keiki olelo aku la oia i kana mau
keiki, me ka i aku: “E lawe kela mea keia mea o oukou i mau waa lai,
hookahi no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka
waa e holo pono mai a komo ma ka olowa o kuu mau uha, oia ko oukou
keiki e kii i ke kaikuaana o oukou.”
A pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho
ma kapa muliwai, ma ka aoao e huli pono ana i kahi a ka makani e pa mai
ana. A o na keiki hoi, hele ae la lakou a ma ka aoao e huli pono ana i
ke alo o ko lakou makuakane. Alaila, kuu aku la ka hanau mua i kana
waa, aka aole nae i holo pololei aku, ua lalau ma kahi e. A o ka muli
iho, kuu mai la oia i kana waa, a ua like no kana me ka ka mea mua. A
pela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka
Moikeha hanau muli loa, lawe ae la oia i kana waa, a hookuu aku la i ka
wai, ua holo pololei nae kana waa a ma ke alo ponoi o ko lakou
makuakane. A ike mai la kona mau kaikuaana ua ku i ko lakou kaikaina ka
hailona; alaila he mea e ka huhu o kona mau kaikuaana. A no keia mea
imi hala iho la kona mau kaikuaana i mea e make ai ko lakou kaikaina.
I kekahi manawa, hoowalewale ae la kona mau kaikuaana e hele i ke ke-a
pua; aka, no ka ike maopopo ana o ko lakou mau makua, ua nui ke aloha
ole o kana mau keiki i ko lakou hanau muli, nolaila, aole i ae aku ko
lakou makuakane e hookuu i ko lakou kaikaina. Aka, ua nui ka malimali
ana o kana mau keiki hanau mua ia ia, me ka imi maalea i mea e puni ai
ko lakou kaikaina, aole nae i hookuu iki aku o Moikeha ia Kila mamuli o
ke koi mai a kana mau keiki.
I kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i
Tahiti, no ke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o
Moikeha ia Kila e holoholo pu me kona mau kaikuaana. A no ia manao ana
pela, nolaila, olelo aku la o Moikeha ia ia: “E kuu keiki, ua pau ka’u
aua ana ia oe ma ke koi a kou mau kaikuaana, nolaila, e hookuu no wau
ia oe, e hele pu me kou mau kaikuaana, malia paha, o kou hele no ia,
hele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi
e hele ai, hele pu aku oe. Aia a pau ae na la kapu heiau, alaila ma ia
mau la iho, e hele aku oe i Tahiti.” I mai la o Kila: “Mai hookuu oe
ia’u me ko’u mau kaikuaana, mamuli paha make wau; e pono paha ia oe ke
haawi aku i akua no lakou, i makau ai lakou i ke akua, i ole ai lakou e
pepehi mai ia’u, alaila, pono wau ke hele pu me kuu mau kaikuaana.” A
ike ae la o Moikeha he pono io ka ke keiki, alaila hoakoakoa ae la oia
i kana mau keiki a pau, a olelo aku la i akua no lakou. Aka, ma keia
olelo a Moikeha, aole i ae kana mau keiki pela. Alaila, hoapono iho la
o Moikeha i ka Kila olelo, nolaila, aole i hookuu aku oia ia Kila e
hele pu me kona mau kaikuaana.
A mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo
i Tahiti e like me kona manao mua ana. Mamua nae o ko Kila holo ana aku
i Tahiti, olelo aku la o Moikeha ia ia: “I holo auanei oe, a hiki i
Oahu kipa aku auanei oe i ou mau makuahine, aia ko laua wahi la ma ka
aoao e nana la ia Molokai, alaila kolea aku oe ia laua, alaila aole oe
e hoohewahewaia.”
A pau ka Moikeha olelo ana, alaila, wae ae la oia i na kanaka e hele pu
me Kila. O Kamahualele, laweia ae la oia i hoa hele no ke alii, ma kona
ano keiki hookama. O Kapahi a me Moanaikaiaiwa, laweia ae la laua i mau
hoewaa. O Kipunuiaiakamau ma, elua laua, laweia ae la laua he mau
hookele, a he mau kipu no hoi. Ina e holo loa ana na waa i mua a aneane
e kuia aku paha i uka, alaila e kahea auanei o Kamahualele: “E
Kipunuiaiakamau ma, ia olua!” Alaila e kipu auanei laua, emi hou na waa
i hope, a nolaila i kapaia ai ko laua inoa mamuli oia ano
Kipunuiaiakamau. O Kaukaukamunolea ma, elua laua, ua laweia laua i mau
kiu (pailata), o lakou na kanaka o Tahiti mai i hoouna pu ia me Kila. A
ma keia holo ana o Kila, makemake ae la kekahi mau kanaka o Kauai e
hele pu me ia, o Hooholoku ma, elua laua. A ma ka makemake hoi o
Kamahualele, lawe ae la oia ia Kuaiwilu laua o Kuaineno, he eiwa paha
ko lakou nui, o ke alii, umi lakou.
A makaukau na kanaka e hele pu ai me Kila, alaila, lawe ae la o Moikeha
i na kahuna kilokilo lani, i nanaia ai ka maikai o ko ke alii hele ana.
A ma ia ano, ua ikeia he kupono i ke alii ke holo. Aka, laweia ae la o
Wanahili, kekahi kahuna, e holo pu me Kila, hui pu, he umikumamakahi ko
lakou nui. A ma ka la i manaoia ai he pono ke hele, ma ka wanaao, i ka
puka ana o ka hoku hookelewaa holo aku la lakou ma ka wanaao a hiki ma
Oahu, ma kahi i kuhikuhi ia ai o na makuahine e like me ka Moikeha
kauoha mua. A i na waa e lana ana ma ke kai, kahea aku la o Kila:
“Welina hoi ia olua e Makapuu laua o Makaaoa.”
Makapuu laua o Makaaoa. “Owai oe?” “Owau nei o Kila i uka, o Kila i
kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”
Makapuu ma. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Makapuu ma. “Ka walea ana?”
Kila. “I wale ia Kauai i ka la hiki ae a po iho; i keekee a ka nalu o
Makaiwa, i kahuli mai aka pua kukui o Puna, o ka waihalau o Wailua,
noho no ia Kauai a make ia Kauai.”
Makapuu ma. “Heaha ka huakai a ke alii i hiki mai ai i o maua nei?” “He
huakai imi alii.”
Makapuu ma. “Imi i ke alii owai?” “O Laamaikahiki.”
A haalele lakou ia Oahu, holo aku la a hiki i ka lae o Kalaau i laila
ke aikane a Moikeha, o Kakakauhanui. Kahea aku la e like me ke kahea
ana i na makuahine. Pela mau aku no kana hana ana a pau na kanaka a
Moikeha i hoonoho ai mai Oahu a hiki i Hawaii, a holo aku la i Tahiti.
Ma ia holo ana, hiki aku la lakou i Moaulanuiakeaiki, malaila o
Kupohihi, he iole kanaka, kekahi makuakane o Moikeha. A no ka pololi o
lakou, nolaila lakou i manao ai e kipa ma o Kupohihi la. A e like me ka
hana ana i na makuahine, pela no kana hana ana i kona kupunakane. A
loaa mai la ka ai ia lakou. Ia hiki ana o lakou i Moaulanuiakeaiki, ike
aku la o Kila ia Lanikeha e ku ana i Moaulanuiakeanui, he hale nui no
Moikeha, oia hoi kona halealii. A pau ko Kila ma manawa malaila, holo
aku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waa i uka, hele
aku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki aku
ai, kahea aku la oia: “Welina hoi ia oe e Luukia.”
Luukia. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o
Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”
Luukia. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Luukia. “Ka walea ana?”
Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o
Makaiwa, i ke kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua,
noho ia Kauai a make ia Kauai.”
Luukia. “Heaha ka huakai a ke alii i kiki mai ai?” “He huakai imi
alii.”
Luukia. “Imi i ke alii owai?” “O Laamaikahiki.”
Luukia. “Aia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia,
aole makou i ike aku ia ia.”
A pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i
ka hale i oleloia no Moikeha; ko Moaulanuiakea halealii. A mahope iho,
hele aku la o Kamahualele me Kila ma kahi i huna ia ai o Laamaikahiki,
aka, aole nae i loaa ia manawa. A nui na la o ka imi ana no
Laamaikahiki, aole he loaa iki. A hoomaha iho la o Kila i ka huli ana
ia Laamaikahiki, a i ka la mamua o na po kapu, olelo aku la o Kila ia
Kamahualele: “E hoomakaukau aku oe i na waa, a hoi aku kakou, no ka
mea, ua pau ka manao e imi aku i ke alii, e pono ke hoi a hai aku ia
Moikeha i ka nele. Malia paha o hoouna hou mai oia i mau mea e ae.”
E like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he
mea makemake ole nae ia i ko Kamahualele manao. A no ia mea, kii aku la
o Kamahualele ia Kukelepolani, he luahine kilokilo, he kahuna a
Olopana, a laweia mai la i mua o Kila. Olelo aku la o Kamahualele ia
ia: “Alia kaua e hoi; e pono ia kaua ke kali ae i ka loaa o ke alii i
ka luahine, he kahuna keia a Olopana, malia paha, o hiki ia ia nei ke
kuhikuhi mai i kahi i noho ai ko kaikuaana.”
Olioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia
Kila. Aka, ninau aku nae o Kila, ia Kamahualele, me ka i aku: “Heaha ia
mea he kahuna? A pehea kana hana?” A no keia olelo a Kila, kuhikuhi
pono aku la o Kamahualele i ke ano o ke kahuna a me kana oihana. A no
ia kuhikuhi pono ana a Kamahualele pela, alaila, koi aku la o Kila e
hana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki.
MOKUNA III.
KA WANANA ANA A KA LUAHINE IMUA O KILA, A ME KE KUHIKUHI ANA I KA MEA E
LOAA AI O LAAMAIKAHIKI.
Mamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, hoakaka
maoli aku la o Kukelepolani i mua o Kila, me ka i aku: “Hookahi la i
koe, e loaa no ia oe o Laamaikahiki i loko o kuahiwi o Kapaahu; aia a
lohe aku kakou i ke kani mai o Hawea, oia ka pahu a ko makuakane a
Moikeha, aia kani mai ua pahu la, alaila, e lawe ae oe i kanaka, a hai
aku i luna o Lanikeha, ka heiau a ko makuakane; aia a hai oe i ke
kanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki
i ka manawa e kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a
po iho, kapu loa, he po kauwila mau ia mai ko makuakane mai.”
Ia la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po
o ia la iho, ma ka pili o ke ahiahi, ia manawa kani ana ka pahu a
Laamaikahiki. Ia manawa kena ae la o Kila ia Kamahualele i kanaka, i
mea e kau aku ai i ka lele, e like me ka olelo a ka luahine kahuna. Ia
po no, ma ka manawa i kani ai o ka pahu, hele mai la o Kukelepolani
imua o Kila, a olelo mai la: “Ua lohe ae nei oe i ke kani a ka pahu? Ua
hiki mai ka manawa e ike ai oe i ko kaikuaana, ano e hele mai oe mahope
o’u, ma kuu wahi e hele ai, malaila no oe e hahai mai ai.”
Ia manawa, hele aku la o Kila me ua kahuna luahine nei, a ao ua po nei,
mai ia la ae a ahiahi, hiki aku la laua ma kahi e kokoke aku ana i kahi
a Laamaikahiki i noho ai. I aku la o Kukelepolani: “Maanei kaua e noho
ai a hiki i ka manawa e kani hou mai ai ka pahu, alaila komo aku kaua i
ka puka o mua, he hale ia e hoomanamana ai i na akua. A hiki auanei
kaua ma ka puka o ka mua; alaila, komo aku auanei oe i loko, a pee ae
oe malalo o kuono o ka hale mua. Malaila oe e noho ai a hiki i ka
manawa e komo ai ko kaikuaana i loko o ka hale, alaila, nana aku oe, a
o ka mea nana e komo ae a hookani i ka pahu, oia no o Laamaikahiki; a
ike aku oe, alaila, mai wikiwiki aku oe, kali aku oe a kai ka aha, oia
ko manawa e kahea aku ai.”
Noho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi,
mahope iho o ka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku
ma ka puka o ka mua. Ia manawa komo aku la o Kila i loko, a noho iho la
ma kahi a Kukelepolani i kuhikuhi ai. A komo aku la o Kila iloko o ka
mua, alaila, hookaawale ae la o Kukelepolani ia ia ma ke kaawale, e
like me ke kanawai mau o na wahine ma ia hale, aole e hoolauna aku na
wahine ma ka hale kapu.
Ia Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku,
ia manawa, komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila,
nana aku la o Laamaikahiki o ka hiki mai o na kahuna, no ke kai ana o
ka aha. A ma ia wa komo mai la na kahuna nana e kai pu i ka aha me ke
alii. I ke kahuna e hoomaka ana e pule, a i ka pau ana ae o ka pule a
ke kahuna, ia manawa, hoomakaukau ae la na kahuna me ke alii e kai i ka
aha.
Ia manawa, hele mai la o Kila, a kahea mai la: “Welina hoi ia oe e
Laamaikahiki.”
Laamaikahiki. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o
Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”
Laamaikahiki. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Laamaikahiki. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a
po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukui o
Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.”
A no keia hana a Kila, ninau pono aku la o Laamaikahiki: “Heaha kau
huakai i hiki mai ai i o’u nei?” I aku la o Kila: “I hoouna ia mai nei
wau e ka makuakane o kaua e kii mai ia oe, e holo aku e ike mai ko
kakou makuakane ia kakou apau. No ka mea, ua hele mai nei wau e like me
ke kauoha a ko kakou makuakane, a hiki iho nei wau maanei; aka, aole
nae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka luahine, loaa
iho nei oe.” A no keia olelo a Kila, hoomakaukau koke ae la o
Laamaikahiki e holo me kona kaikaina i Hawaii nei e like me ka makemake
o Moikeha. I ka manawa i manao ai o Laamaikahiki pela, alaila lawe ae
la oia me kana mau kahuna, a lawe pu ae la no hoi me ke akua, o
Lonoikaoualii.
Holo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo
pu aku me Kila, a ma ia holo ana, i ke kokoke ana aku i Kauai, ia
manawa hookani ae la o Laamaikahiki i ka pahu. Ia manawa lohe ae la o
Moikeha i ka leo o kana pahu, alaila manao ae la oia, ua holo aku o
Laamaikahiki me kona kaikaina. Ia manawa hoomakaukau ae la o Moikeha i
ka aina a me ka hale, no ka hiki aku o ke alii Laamaikahiki. A hiki aku
la o Laamaikahiki me Kila, lilo ae la o ua Laamaikahiki nei ma ka lima
o ke kahuna nui o Kauai o Poloahilani, a hoihoi ia aku la i loko o ka
heiau, me kona akua o Lonoikaoualii. Ua oleloia, na Laamaikahiki i lawe
mua mai ke akua ma Hawaii nei.
Noho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a
noho ma Kahikinui. Ua kapaia aku ia wahi mamuli o ko Laamaikahiki inoa.
A no ka makani o ia wahi, haalele aku la o Laamaikahiki ia laila, holo
aku la a ma ka aoao komohana o Kahoolawe. A malaila kahi i noho ai a
hiki i kona manawa i hoi aku ai i Tahiti. Ua olelo ia no ka holo ana o
Laamaikahiki i Kahoolawe, ka mea i kapaia ai ka moana ma ke komohana o
Kahoolawe, “o Kealaikahiki”. Noho iho la o Laamaikahiki ma Kahoolawe, a
no ka pono ole o ka manao o na kahuna, nolaila haalele ai o
Laamaikahiki ia Kahoolawe, a hoi aku la i Kauai; a make o Moikeha, ili
iho la ka aina ia Kila, hoi aku la o Laamaikahiki i Tahiti.
MOKUNA IV.
KA NOHO ALII ANA O KILA, AME KA HUAHUA ANA O KONA MAU KAIKUAANA.
Mahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali
o Haena, a hiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa
mahope iho, noho iho la o Kila ma ko Moikeha noho ana, e like me ka
makemake o kona makuakane, a me kona mau makuahine, a me ka makuakane o
na makuahine.
A ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona
makuakane, aka aole nae i maikai loa kona noho alii ana, no ka mea, ua
huahua ae la kona mau kaikuaana, no ka lilo ana o Kauai ia Kila. Aka,
ua huipuia ko lakou inaina me ko lakou hoomauhala mua ana, no ko Kila
holo ana i Tahiti. A i ka hiki ana o kekahi hana nui ma o ke alii la,
nolaila, olelo aku la oia i kona mau kaikuaana; aka, aole e hiki i na
kaikuaana ke hoolohe aku ma ka Kila mea e kamailio aku ai. Aka aole i
pono iki ko Kila noho alii ana ma ia manawa.
A no ia mea, noonoo nui iho la na kaikuaana i mea e nalo ai ko lakou
huhu i ko lakou kaikaina; nolaila, kukakuka ae la lakou ma ke kaawale,
a hooholo iho la; penei lakou i hai aku ai i mua o Kila i ka lakou mea
i hooholo ai, he mau manawa loihi mahope mai o Moikeha: “E Kila; e pono
paha e kii kakou i na iwi o ko kakou makuakane, e hoihoi mai, a nau e
lawe aku i Tahiti.” A ike iho la o Kila he pono ka manao o na
kaikuaana, nolaila ae aku la oia mamuli o ko na kaikuaana manao. Aka, o
ko Kila manao mua no ia i manao mua ai me kona mau makuahine.
A ike aku la na kaikuaana o Kila, ua ae maoli mai ke kaikaina i ka
lakou mea i kuka mua ai, nolaila, hoomakaukau ae la lakou i na waa e
holo ai i Haena, no ke kii i na iwi o ko lakou makuakane. A ike aku la
na makuahine o Hooipoikamalanai laua o Hinauu i na keiki e hoomakaukau
ana i na waa; nolaila hele aku la a halawai me na keiki, i aku la: “E
hoomakaukau ana keia mau waa e holo i hea?” I aku la na keiki: “E kii
ana makou i na iwi o ko makou makuakane a hoihoi mai, a na Kila e lawe
aku i Tahiti.” Ninau hou aku la ko lakou mau makuahine: “Ehia oukou e
holo ana?” Hai aku la ka olaua mau keiki: “O makou no hoi paha me ko
makou kaikaina.”
A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, olelo aku la
i na keiki: “Ina i holo oukou me ko oukou kaikaina alaila o maua pu
kekahi o na makuahine ke holo me oukou.” I aku la na keiki: “O ke aha
ka olua e holo ai; e holo olua e hoopiha waa, o hiki ole mai anei ia
makou?”
I aku la na makuahine: “Aole maua e hookuu aku i ko oukou kaikaina, no
ka mea, aole he pono o ka oukou noho ai aina ana, he poe hana ino
oukou; he uku auanei hoi ka oukou hele ana, o malama pono oukou i ko
oukou pokii.”
A no keia olelo a na makuahine o ua mau keiki alii nei, manao iho la na
keiki e aneane ae oleia ana ko lakou makemake; nolaila, hoohiki aku la
kana mau keiki hanau mua, ma ka inoa o ko lakou akua. A ike mai la o
Hooipoikamalanai ma, ua hoohiki aku kana mau keiki, nolaila, hookuu mai
la ko lakou makuahine ia Kila mamuli o ke koi hoohiki a kana mau keiki.
A i ka manawa o ka holo o ua mau keiki nei, lawe ae la lakou ia Kila; a
ma ka wanaao o ka po, holo mai la lakou i Oahu nei, a no ka makani
maikai mai Kauai mai ia po, ua ike koke lakou ia Molokai; aia no nae ko
lakou kaikaina maluna o ka pola o na waa. A no ka ikaika o na hoe waa,
ua puka koke lakou i Kauwiki, ma Hana; i ke aumoe o kekahi po ae hiki
lakou i Waipio, ma Hawaii.
A ma ia po koke no, i loko o ko lakou manawa hiamoe ia Kila hoi e
hiamoe ana, haalele aku la lakou ia Kila ma Waipio me ko iala ike ole
mai. Aka, lawe ae la lakou i kekahi keiki ano opiopio i like me Kila ka
ili, a hoi aku la lakou i Kauai. Ma ia hoi ana a lakou, a hiki i
Puuloa, pepehi ae la o Umalehu, ke keiki mua loa a Moikeha, i kela
keiki a lakou i lawe mai ai mai Waipio mai, a lawe ae la i na lima, i
mea na lakou e hoike aku ai i ko lakou mau makuahine, me ka olelo aku:
“Ua pau i ka mano.”
A ia lakou i hoi aku ai, hele aku la lakou i mua o ko lakou mau
makuahine, me na lima a lakou i lawe mai ai o kela keiki a lakou i
pepehi ai, me na poo o lakou i manewanewa ia, ma ka ako mahiole ana i
ka lauoho, he mea e hoomaopopo ana i ko lakou kanikau ia Kila. A hiki
aku la lakou i ko lakou mau makuahine, me ka moe kanikau ana, a maloko
o ko lakou uwe ana, manao aku la o Hooipoikamalanai, ua make ko lakou
kaikaina, a i ole la ia, e uwe ana la i ko lakou makuakane.
I mai la o Hooipoikamalanai ma: “Owai ko oukou i poino?” I mai la na
keiki: “Ua pau o Kila i ka mano, ia makou no i hele aku nei, a loaa na
iwi o ko makou makuakane (Moikeha) hana makou apau, kau makou maluna o
na waa, hoi mai makou a na pali hulaana, kahuli makou, ia manawa no ka
pau ana o Kila i ka mano, a koe mai na lima ia makou, oia na lima a
kakou e ike la.”
A lohe na makuahine o lakou i keia olelo, kanikau hele aku la o
Hooipoikamalanai, e hoonaauaua ana ia laua iho me Hinauu. I aku la o
Hooipoikamalanai ma i ka laua mau keiki: “Auhea la hoi na iwi o ko
oukou makuakane?” I mai la kana mau keiki: “Ua lilo i ka moana, ia
kahuli ana no o makou, lilo makou ia Kila kahi i aumeume ai, aole o
makou manao ae i kela.” A mahope iho o keia manawa, kanikau hele aku la
o Hinauu ma i ke aloha o Kila a puni o Kauai, a huipu aku la me na
makaainana i ke kanikau.
MOKUNA V.
NO KO KILA HAALELE IA ANA MA WAIPIO A ME KONA NOHO ANA MALAILA.
Ia Kila ma i hiki aku ai i Hawaii ma Waipio, i na kaikuaana i ike aku
ai, e hiamoe loa ana o Kila; alaila, hoolale koke ae la o Umalehu i
kona mau kaikaina, ia Kaialea, Kekaihawewe, a me Luakapalala, e hapai
na waa, oi hiamoe o Kila. E like me ka manao o ko lakou kaikuaana,
malaila wale no e hoolohe ai na kaikaina. Ia lakou i hapai ai i na waa
a lana i loko o ke kai, a kau mua aku la na hoewaa, a me na keiki alii,
ia manawa, lohe ae la o Kila i ke kamumu o na waa; ia wa ala mai la o
Kila, a nana aku la, ua lana na waa i loko o ke kai, me ka manao hoi o
Kila e kiiia aku ana oia mahope. I nana hou aku auanei keia (Kila) e
holo loa ana na waa mawaho o kuanalu. Alaila, kahea aku la o Kila:
“Pehea wau? Pehea wau-e?”
Kahea hou mai o Umalehu: “Pela iho a kii hou mai makou.” I nana aku
auanei keia, nalo ana na waa malalo o ka lae o ka pali o Maluo. O ko
lakou hala loa aku la no ia; noho iho la o Kila i kaha one o Waipio. Ua
hookoeia ke ola o Kila ma Waipio mamuli o ka manao o Kaialea, a me
Kekaihawewe, a me Laukapalala. No ka mea, o ko Umalehu manao, e lawe e
pepehi ia Kila ma ka moana, aka, ma ko Kaialea manao, a me ko
Laukapalala manao, e hoihoi i Waipio, a oia no ke kumu i hiki ai i
Waipio.
A hala aku la na kaikuaana o Kila, noho iho la o Kila ia koena po, e
noonoo ana i ka hana a kona mau kaikuaana. A kokoke i ka wanaao, a no
ka loihi o kona ala ana ia po, nolaila, ua pauhiaia oia e ka hiamoe
nui. A ia ia e hiamoe ana, ua hiki ae ka la, a mehana iki ae, ike ia
mai la ua o Kila e hiamoe ana i kaha one. Hele mai na kamaaina a ike i
keia keiki maikai e moe ana, ua pauhia i ka hiamoe. A nolaila, hoala ia
ae la, me ka ninau iho o na kamaaina, i kona wahi i hele mai ai a me ke
ano o kona hiki ana malaila. Alaila, hai aku la oia i ka moolelo e like
me ka hana a kona mau kaikuaana. A no ia mea, hoihoi ia aku la e na
kamaaina ma kauhale kamaaina.
Ia noho ana a Kila ma Waipio, hoopili aku la o Kila malalo o na
kamaaina, ma na mea a na kamaaina e olelo mai ai, malaila wale aku no o
Kila. O ke kahumu a me ka mahiai kana mau hana nui e hoounauna ia ai e
na kamaaina ona. Pela mau kana hana ana a hala ekolu paha puni. I
kekahi manawa, i ka wa i hoounauna aku ai kona mau kamaaina ia Kila e
pii i ka wahie i luna o ka pali, nolaila, pii aku la oia ma Puaahuku
kana wahie. I ka manawa o Kila i luna o Puaahuku, he kahuna ka mea nana
i ike aku i loko o Pakaalana i ka pio mau o ka onohi alii. A no ia mea,
hoomanao ae la ua kahuna nei he alii. A pela mau ka hana ana a ke
kahuna. Aka, aole i hoomau ka hoailona alii ia Kila i na la a pau, he
kakaikahi wale no. A ma kekahi manawa, hewa iho la o Kila ma ka noho
ana me na kamaaina mau ona. Ua manaoia ua o Kila, ua lawehala i ka mea
a na kamaaina, no ka ai ana i ka aikapu, i na mea hoi i manao ia no
mua. Aka, aole i lawehala iki o Kila ma ia mea. A no ia mea, holo aku
la o Kila i loko o Pakaalana, ka puuhonua no ka poe e manaoia ana he
lawehala.
Ia manawa ike hou mai la ke kahuna ia Kila, e like me kana ike ana i
luna o Puuahuku. A no ia mea, olelo aku la ua kahuna nei ia Kunaka, oia
ke alii o Waipio ia manawa, mahope iho o ko Olopana holo ana i Tahiti.
I aku la, ua kahuna nei: “E lawe ae oe i kela keiki i keiki na kaua;
aole kela he keiki e, he alii kela.” A ma ka olelo a ke kahuna, he
hoolohe wale aku no ka ke alii. A no ia mea, lawe ae la o Kunaka ia
Kila, i keiki nana, a kapa aku la i kona inoa o Lena. A no ka lilo ana
o Kila i keiki na Kunaka, haawi ae la oia ia Waipio a pau loa ia Kila.
A maluna o Kila ka hooponopono ana, maluna o ka aina a me na kanaka.
Ia manawa i lilo ae ai o Waipio ia Kila ka hooponopono, a me ka ai aina
ana, nolaila, e kuahaua aku ana o Kila i na kanaka e mahiai. A na Kila
i hoomaka ke koele, mai ia ia mai ka hoomaka ana o ke koele a hiki i
keia manawa. I kekahi manawa, makemake ae la o Kunaka i kana keiki, no
ka hoonoonoo ma ka hana.
A mahope mai, i ke kau ia Hua, oia ka manawa i olelo ia: “Koele na iwi
o Hua i ka la”, ia manawa, he kau la nui loa ia a puni na aina mai
Hawaii a Kauai; o na aina wai keia, hao lia ae la e ka la, maloo; maloo
ka ai, aole wahi mea ulu ma na kuahiwi. Aka o Waipio, oia wale no ka
aina i maloo ole ka wai, a o ka aina ai hookahi no hoi ia, o ka ilina
iho la no ia o Hawaii, a me Mani. A no keia kau la, ua wi na aina a pau
mai Hawaii a Kauai. O ka limu ka ai, a ane pilikia loa na aina i ka wi.
Aka, o Waipio, aole lakou i wi iki a hiki i ka pau ana o ka wi. I
kekahi manawa, hele nui ae la ko Hawaii, Maui, a me na aina a pau i ka
ai i Waipio.
Aka, lohe ae la na kaikuaana o Kila, aia ka ai ma Waipio, manao ae la
ko lakou kupunakane, a me ko lakou makuahine e holo i ai i Waipio; aka,
aole nae e hiki ia lakou ke ae e hele, no ka mea, ua hana hewa aku
lakou ia Kila malaila, oia no ko lakou mea i kanalua ai, o hele auanei
lakou, o ike mai o Kila ia lakou, nolaila pono ole. Aka no ka paipai
nui o ko lakou makuahine i na keiki e holo, hoole loa aku na keiki. A
no ka paakiki loa o na keiki ma ko lakou manao, nolaila, ninau pakahi
aku la ko lakou mau makuahine i ka laua mau keiki, no ka makemake e
holo i ai i Waipio. Aka ua hoole na mea a pau o na keiki ana; a ma
kekahi manawa mahope mai, ninau pinepine aku no i na keiki; ekolu keiki
i hoole, a hookahi mea i ae e hele i ka ai i Waipio, o Kaialea.
MOKUNA VI.
KA HOLO ANA O KAIALEA I WAIPIO A ME KONA HALAWAI ANA ME KILA.
Ia Kaialea i holo ai i Waipio ma Hawaii, a hiki aku la oia ma laila me
kona mau hoa holo, ua papa ae la o Kila i na kanaka apau o Waipio mai
uka a kai, mai kela pali a kela pali o Waipio, aole e haawi wale i ka
ai, ina haawi he kanaka, o ka make ka hope, a i na he ai ahupuaa, a pau
kona ai ahupuaa ana, a pela aku. Aka, ia Kaialea no e holo aku ana, ike
e aku la no o Kila i na waa ona, manao ae la no o kekahi o kona mau
kaikuaana ko luna o na waa.
A i na waa i kau aku ai i uka, ike aku la o Kila i kona kaikuaana. A
nolaila i mea e maopopo ai ia Kila ko lakou hana ino ana ia ia, nolaila
kena ae la o Kila i na ilamuku e hao i na waa o Kaialea, oia hoi, o ka
la a Kaialea i hiki aku ai, he mau la kapu ia, aole he holo waa ma ia
la. A mamuli o ke kauoha a Kila hao ia ae la na waa e na kanaka alaila
manao ae la o Kaialea i kona hewa, nokamea, ua kauoha ia mai e ko lakou
makuahine a me kona mau kaikuaana aole e noho loihi i Hawaii. A no keia
haoia ana o na waa, manao ae la o Kaialea, aole e hiki i Kauai, manao
ae la oia i ka pilikia o ko ka hale poe. A lilo aku la na waa ma ka
lima o na ilamuku, hoi aku la oia me kona mau hoewaa ma na hale
kamaaina. Ia manawa o lakou ma na hale o na kamaaina, lohe ae la lakou
ua kapu ka ai, no ka mea ua papaia e Kila. Aole nae i lohe iki lakou i
ko Kila inoa ma Waipio ia manawa.
I kekahi la ana ae, hoouna ia mai la kekahi mau kanaka mai a Kila mai e
kii mai ia Kaialea e laweia iloko o kahi paa o ke alii. A ma ia manao
ana o Kila pela, nolaila, kiiia mai la o Kaialea, a laweia aku la ma
kahi paa o ke alii. Ia manawa, o Kaialea i hiki aku ai i mua o ke alii
o Kila, ike aku la oia ia Kila, alaila manao ae la ia i kona make, no
ka mea, i iho la o Kaialea i loko ona: “E make ana ka wau, no ka mea,
ua lawe mai makou ia ia a haalele maanei.” Aka, no kona lohe ana ’ku he
inoa e kana i lohe ai (o Lena) malaila oia i haohao ai.
Ia wa o Kaialea ma kahi paa i mua o ke Alii, ninau aku la oia: “Mai hea
mai oe? A heaha kau hana i hiki mai ai maanei?” I aku la o Kaialea: “No
Kauai mai wau, a no ka pau ana o ko makou mau aina i ka wi, aole he ai,
nolaila hoounaia mai nei wau e holo mai i Hawaii nei i ai na makou, a
oia wale no ko’u mea i hiki mai ai maanei; aole hoi i manao e, e haoia
ana na waa.”
I aku la o Kila, ka mea i kapaia o Lena: “Aole anei oe i holo mua mai
maanei i keia manawa mamua aku nei?” Ia manawa, manao ae la o Kaialea
aole e hai aku i keia ninau, o hai aku auanei oia, ua hiki mua ma
Hawaii, manao oia o make io auanei, no ko lakou lawe malu ana i kekahi
keiki kamaaina a lakou i pepehi ai. Nolaila, hoole aku la oia, aole i
holo mua i Hawaii.
Mamua nae e ko Kaialea manao ia ana e hoopaa ma kahi paa, ua kuka mua
aku nae o Kila me kona hoa aikane paha o ke alo alii, a penei kana kuka
ana: “Ina i hiki mai o Kaialea maanei, alaila, na’u auanei e ninau aku
ia ia. A i hoole mai auanei kela i ka’u mea e ninau aku ai, alaila,
kuhikuhi ae wau ia oe, nau e nana ae.” A i ka manawa i hoole mai ai o
Kaialea i ka Kila ninau ana aku, alaila, olelo aku la o Kila i kona hoa
kuka: “E! e nana ae oe ia ianei, a e ninau pono aku paha ia ia.” A
nolaila, nana aku la ua hoa nei o Kila ia Kaialea, a ninau aku la:
“Aole anei oe i hiki mua ma Hawaii nei mamua aku nei? Aole anei oukou i
lawe aku i kekahi keiki o Waipio nei me oukou?” A no keia ninau a keia
hoa o Kila, nolaila, aole e hiki ia Kaialea ke ae aku i na mea i hana
ia e lakou e like me ka lakou hana ana. A nolaila, hoole aku la o
Kaialea: “Aole makou i hiki mua ma keia wahi, akahi no wau a ike iki ia
Waipio nei.” A no keia mea, ninau maoli aku o Kila: “Owai kou mau
makua?” Aole no i hai iki aku o Kaialea i kona mau makua ma ka oiaio,
aka, hai aku la no oia he inoa e. O hai auanei keia i kona mau makua,
manao keia o akaka loa kona make, no ka mea, ua ninau maoli ia mai oia.
A lohe ae la o Kila i ka hoole ana mai o Kaialea, alaila, i mea e
maopopo ai ia Kaialea, nolaila kena ae la o Kila, i ka ilamuku, me ka i
aku: “E hoopaa aku i keia kanaka; apopo, e kau aku ia ia ma ka lele, no
ka mea, o keia kanaka no ka mea nana i pepehi ia Kila, a na ianei no i
haalele i ko lakou kaikaina i ka moana. Mai nakiikii nae i ke kaula ia
ianei, e hookuu no pela ma ka hale, a hiki i kuu manawa e kauoha aku ai
e make, alaila make.” Mamuli o ke kauoha a ke alii, nolaila, laweia aku
la o Kaialea a hoonohoia ma ka mua, me ka malama maikai ana, a me ka
hanai ana i ka ai. Aka, o na mea ai a pau i laweia aku na Kaialea, aole
e hiki ia ia ke ai, no ka mea, ua kaumaha i ka make. Aka, aole nae pela
ko Kila manao, “e kau ma ka lele.” I mea e ike maopopo ai o Kaialea i
ka hewa oia hana ana a lakou.
A ma kekahi la ae, ka la i manaoia ai e kau o Kaialea ma ka lele, ma ka
wanaao i ka wa e kai ana ka aha, keu ana ka alae. Ia manawa no e keu
ana ka alae, a hewa ana no na kahuna: “Hewa hoi! Ola hoi ke kanaka!! No
ka mea ua hewa ke kau ana o ka aha. Aole hoi wa a lele wale, o ka pau
no la hoi ia.”
Ma ke kakahiaka nui ana ae, hele aku la na kahuna a hai aku la i ke
alii i ka hewa o ke kai ana o ka aha. I mai la o Kila: “Ina ua hewa ke
kai ana o ka aha, alaila e ola ke kanaka, aole e make i keia la.” Hele
aku la o Kila a olelo aku la i ka ilamuku, me ka i aku: “Aole e kau aku
i keia kanaka ma ka lele, e hoihoi aku ia ia ma kekahi hale alii e aku,
me ka malama pono loa ia; aia no a hiki i ka wa e kauoha hou ia aku ai
no ka make.”
A no ia mea, hoihoi ia ae la o Kaialea ma kahi hale alii e ae; aka,
aole nae i pau ko Kaialea manao ana i kona make, no ka mea ua lohe aku
no ia i ka oleloia e make ana no. I kela manawa ma kahi o Kaialea e
malamaia ala, he mea mau ia Kila ka hele aku e hoohuahualau. Aka, no ka
paakiki loa o Kaialea, nolaila, hoounaunaia aku la o Kaialea ma na hana
a pau.
Mahope iho o keia mau la, noonoo iho la o Kila, o pau io auanei kona
mau makuahine i ka make i ka pololei, nolaila, hoounaia aku la kekahi
mau kanaka, e lawe aku i ai i Kauai. Aka, i ka lawe ana a na kanaka
aole i hiki loa aku ia ai i Kauai; a Kaunakakai no i Molokai pau loa ka
ai i ka hookamakamaia i ka wahine; nolaila hoi hou na waa a hiki i
Waipio me ka olelo aku ia Kila, ua hiki i Kauai. Pela mau no ka hana
ana a ua mau kanaka nei, a nui na holo ana me ka hiki ole i Kauai.
A o ko Kauai poe hoi, ua kali ia mai la o Kaialea, aole he hoi aku,
nolaila, hoouna ia kekahi mau kanaka e Hooipoikamalanai ma e huli ia
Kaialea. Ia huli ia ana a hiki i Hawaii ma Waipio. Ia manawa a lakou i
hiki aku ai, ninau ia mai la lakou nei, ko Kauai poe, i ke kumu o ko
lakou hiki ana i laila. Aka hai aku la lakou, “he huakai imi alii, e
imi ana ia Kaialea.” A no kea mea, hai aku la na kamaaina: “Ua make o
Kaialea, aia maloko o ka heiau, ua oleloia nae e kau ana i ka lele,
aka, aole nae i ikeia ke kau ana i ka lele, ua make malu paha, ua kiola
ia paha maloko o ka lua pau.”
Lohe iho la lakou nei i keia hua make, ake nui aku la lakou nei e ike i
na hoewaa, ka poe i hele pu mai me Kaialea. Aka, kuhikuhi ia ae la na
hale, hele aku la lakou nei a hiki i laila, halawai pu iho la, akahi
iho la no a pono na hoewaa o Kaialea i ka ike ana mai i ko lakou poe o
Kauai. A halawai iho la lakou, alaila, haiia mai la ia lakou nei ke ano
o ko lakou noho ana ma Waipio, me ka i mai: “Ua make o Kaialea aia i
loko o Pakaalana; o ka makou ike ana no i ka pae ana mai i uka nei, o
ka haoia ae la no ia o na waa o makou, a lawe pu ia aku me Kaialea, oia
noho wale iho no ka makou, e ole na hale kamaaina pono makou. Aole
makou i ike aku i ke alii (Kaialea). Akahi iho la no a pono ua hiki mai
la oukou. Eia nae, ua kapu ka ai o Waipio nei.”
A lohe aku la o Kila, ua hiki aku kekahi mau waa mai Kauai aku,
nolaila, hoounaia mai la he mau kanaka mai a Kila mai, e kii mai i ua
mau kanaka Kauai nei. Nolaila kiiia mai la, a laweia aku la i mua o
Kila. I ka manawa i hiki aku ai ua poe kanaka nei i mua o Kila, ninau
mai la o Kila: “Mai hea mai oukou?” Hai aku la lakou: “Mai Kauai mai
makou.” “Heaha ka oukou huakai i hiki mai ai i anei?” Pela aku o Kila.
Alaila, hai aku la lakou. “I imi mai nei makou i ko makou alii ia
Kaialea; ua kali mai nei na makuahine o lakou, aole he hoi ae, nolaila
hoounaia mai nei makou e imi mai, a anei iho nei, lohe iho nei makou ua
make, a nolaila, e hoi makou a olelo aku, ua make ke alii.”
I mea e ike maopopoia ai o Kila, nolaila, kena ae la o Kila i na
ilamuku e hopu i keia mau kanaka a lawe aku i luna o Pakaalana. Nolaila
lawe ia aku la lakou ma ke ano lawehala maoli, a hoopaaia aku la ma
kahi e hoopaa ia aia o Kaialea. I kela manawa, hookahi kanaka i koe ma
na waa, e malama ana i na waa, lohe ae la oia, ua laweia kekahi poe o
lakou e make i loko o Pakaalana, nolaila, pee malu aku la oia ma kahi
nalo maloko o na hale kamaaina, a mahope iho, halawai iho la lakou me
na hoewaa mua o Kaialea, kuka iho la lakou e hoi malu i Kauai, a
hooholo ae la lakou pela, e hoi malu i Kauai.
A o na kanaka mua i noho ai me na kamaaina ma Waipio, kela poe hoewaa
hoi o Kaialea, hai aku la lakou i ko lakou mau kamaaina i noho pu ai,
me ka olelo aku “e hoi ana i Kauai.” A no ia mea, he mea aloha nui loa
ia i na kamaaina, no ka mea, ua loihi ko lakou noho pu ana. I mai nae
na kamaaina: “Heaha no hoi ka oukou e hoi ai?” I aku na malihini: “Aole
e hiki ia makou ke noho, ina o ko makou noho ana, o ko makou make no
ia, oia hoi he pono kahi a ke alii.”
A no ia mea, manao ae la na kamaaina he pono ka lakou la olelo,
nolaila, ae aku la na kamaaina, mamuli o ko lakou la manao, no ka mea,
ua ike maoli ae la na kamaaina i kela pilikia nui. Aka, ma ia la no,
huhuki ino ae la na kamaaina me lakou nei i ke kalo, a hooili maka aku
la i ka ai maluna o na waa i ka po ana iho a hoi aku la i Kauai.
MOKUNA VII.
KA HALAWAI ANA O NA KANAKA HOU I HOOUNAIA MAI AI E HOOIPOIKAMALANAI, ME
KAIALEA.
I ua mau kanaka nei i laweia ai, a hoonohoia aku la ma kahi e paa mai
ana o Kaialea, aka ma ke kaawale no kela, a ma ke kaawale no lakou nei.
Ia ike ana mai o Kaialea ia lakou nei, haloiloi honua mai la kona mau
waimaka, me ka uumi ana i kona uwe no ke aloha. A ike ae la na ilamuku
o ke alii i ka uwe ana o Kaialea, hele aku la e hai ia Kila, a hele mai
la o Kila a ma kahi e noho ana o Kaialea, ninau aku la: “E uwe ana anei
oe?” Ae aku la o Kaialea: “Ae.” Ninau hou aku la o Kila: “Heaha kou mea
i uwe ai?” I mai la o Kaialea: “E uwe ae ana wau i ko’u ike ana aku ia
lakou la, no ko’u ike ana aku nei i kanaka o ko makou aina, nolaila wau
e uwe iho nei.” Hele aku la o Kila ma kahi e paa ana ka poe hou mai, a
hoi hou mai la me ka olelo ole aku la ia lakou, a hiki ma kahi no a
Kaialea e noho nei, ninau hou aku la: “Aole anei oe na Moikeha?” I aku
la o Kaialea: “Aole wau nana, he alii ia, a he kanaka wau.” A no keia
mea, olelo aku la o Kila, me ka i aku: “Aole loa ana oe e hemo mai anei
aku, a hai mai oe i kou mau makua, alaila oe e hoi aku. Aka, ina e hai
mai oe, i keia la no oe e kuu ia aku ai.”
Ike iho la o Kaialea ua olelo maopopo loa aku o Kila i ka mea e pakele
ai o Kaialea, alaila, hai mai la oia ma ka oiaio. I aku la o Kila:
“Ehia oukou a ko oukou makua?” I aku la o Kaialea: “Ekolu makou a
Hooipoikamalanai me Moikeha. O ko’u mua aku ka mua a ko makou makuahine
hookahi, a owau aku, a o ko’u muli mai o Kila, akolu makou; a elua hoi
a ko makou makuakane me ke kaikaina o ko makou makuahine, o Kekaihawewe
ka mua, a o Laukapalala ka muli, alima wale no makou, he mau keiki kane
wale no, a o ko makou hanau muli loa o Kila.”
Ike aku la o Kila, ua hai maopopo mai o Kaialea ma ka oiaio, nolaila,
ninau hou aku la o Kila: “Auhea ko oukou kaikaina?” I aku la o Kaialea:
“Ua hala i Tahiti, ua lawe ia no e ke kaikuaana e Laamaikahiki.” A no
keia olelo ana a Kaialea pela, kena koke ae la o Kila i ka ilamuku, me
ka i aku: “E hoopaa koke ia ia nei i loko o Pakaalana! No ka mea, aole
i hai pololei mai nei, ke i mai nei, aia ko lakou kaikaina i Tahiti.” A
no ia kena ana a ke alii pela, nolaila lawe ia aku la o Kaialea i loko
o ka heiau o Pakaalana.
A paa aku la kela, hele aku la o Kila mahope aku, a ku aku la ma ke
kumu o ka lele, ia Kaialea e paa mai ana. I aku la: “Maanei keia e paa
ai, a hiki i ka la e kauila ai ka heiau, alaila, e lawe aku ia ia a kau
ma ka lele.” Aole nae ia o ko Kila manao maoli, aka, i mea e puiwa ai,
alaila e hai maopopo mai ma ka oiaio, pela wale no e pono ai ia Kila. A
o na kanaka hoi i hoopaa pu ia ai mahope aku, hookuu ia aku la lakou ma
na hale kamaaina.
A o na kanaka hoi i hoi malu ai i ka po, na hoewaa i holo pu mai me
Kaialea, a me kekahi kanaka i hoouna hopeia mai e Hooipoikamalanai, hoi
aku la lakou a hiki i Kauai; ninau mai la o Hooipoikamalanai: “Auhea
hoi ko oukou nui?” I aku la lakou: “I mai oukou-e, he pono keia hoi ana
mai nei, aole paha he pono. O Kaialea, aia ke paa la i loko o
Pakaalana, a o ka poe hou ae nei hoi, ke paa pu la lakou, aole i ikeia
ko lakou ola; ina no i make la, make mai la no. Na ke akua ko lakou
ola, ke ola mai o nei mau la.”
A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, kaumaha loa
iho la ko laua naau. I iho la laua: “He mea kupanaha, ke uhai mai nei
ka ponalo ia kaua; alua paha auanei keiki a kaua e make. E pono no paha
ia kaua ke hele luahine i ka moana a ike aku i kahi i waiho ai na iwi o
ka kaua keiki, a make aku kaua ma kahi e make ai o ka kaua keiki. O
ahaina kaua ke hele a make aku, aole o kaua ua loihi ko kaua mau la.” A
no ia manao paa o Hooipoikamalanai e holo i Hawaii, lawe ae la laua i
mau hoa holo no laua a nui, i mau moepuu e make pu aku ai me Kaialea.
Ua manewanewaia ke poo o na kanaka a me Hooipoikamalanai ma.
Ia holo ana aku a lakou nei a hiki ma Waipio, o ka la no hoi ia, a
kekahi la ae kauila ka heiau, ka la i manaoia ai o Kaialea e kau ma ka
lele. A hiki aku la lakou, ike ia mai la hookahi kaulua e kau ana ka
puloulou alii. Ia wa ike aku la o Kila i na makuahine a me na kaikuaana
o ia nei, nolaila, hoolale ae la o Kila e hoomakaukau na hale. Alaila
kiiia aku la o Hooipoikamalanai laua o Hinauu a hoonohoia ma ka hale
alii o Kunaka ma Pakaalana. A o na kaikuaana hoi o ia nei, hoonohoia
aku la lakou ma ka hale e. Hoomanawanui ae la o Kila i ke aloha o kona
mau makuahine, a uumi iho la i ke aloha, hele aku la ma ka wai e auau
ai i mea e nalo ai kona uwe ana. Aka o Hooipoikamalanai ma, ua
hoohewahewa loa ae la laua ia Kila, no ka mea, ua hookanaka makua ae
la.
A pau ka uwe ana a Kila maloko o ka wai, hoi aku la a halawai pu me
kona mau makuahine, me kona huna ana ia ia iho. I aku la o
Hooipoikamalanai ma: “Ke makemake nei maua e hoihoi mai i ka maua mau
keiki ma kahi hookahi e noho pu ai, no ka mea, aole o maua makemake e
kaawale aku ma ka hale e.” Nolaila, kiiia aku la na kaikuaana o Kila, a
noho iho la ma kahi hookahi me ko lakou mau makuahine.
Ia lakou i akoakoa aku ai, ninau hoohuahualau aku la o Kila i kona mau
makuahine: “He mau keiki no nae paha kau?” Hooipoikamalanai ma: “Ae, he
mau keiki ka makou; elua maua wahine, hookahi kane, elima mau keiki a
makou, ekolu a’u me ka maua kane. Oia nei (Umalehu) ka maua hanau mua,
a o kona muli iho, oia keia e paa mai nei (Kaialea), a o ka muli (o
Kila) ua make ia, i holo no me kona mau kaikuaana i Haena, i kii i na
iwi o ka’u kane, ko lakou makuakane hoi, ua pau ia i ka mano, a o na
lima ka’u e paa nei. A elua hoi a ia nei (Hinauu) me ko lakou
makuakane, elua maua wahine hookahi kane. A o ka ia nei mau keiki o
laua nei, Kekaihawewe a me Laukapalala. A no ke kui ana ae nei o ka
lono e make ana o Kaialea, nolaila, hele mai nei maua e moepuu aku
mahope o ka maua keiki. Aka hoi i na e ae oe (Kila) o maua ke make
mahope o Kaialea, alaila e ola o Kaialea.”
I aku la o Kila: “E make io ana no ke keiki a olua, apopo e kau ana i
ka lele, aole a’u olelo i koe, ua waiho aku au i ka ilamuku ke ola a me
ka make.”
Mahope iho o keia mau olelo ana, ninau aku la o Kila i na kaikuaana:
“Auhea ko oukou kaikaina o Kila?” I aku la lakou: “Ua pau i ka mano e
like me ka olelo a ko makou makuahine ia oe.” A no ia olelo ana pela,
kena koke ae la o Kila i na ilamuku e paa i loko o ka heiau; a hoopaa
puia aku la ma kahi hookahi me Kaialea. A no keia mea, pono ole iho la
ko Hooipoikamalanai ma manao, no ka mea, ua pau loa na keiki i ka
pilikia. I iho la laua o laua wale: “Mai pono no ka hoi e nohoia aku
nei i Kauai, ina la no la hoi aole e pau na keiki i ka pilikia, e make
pu aku no la hoi kakou pono loa.”
I kekahi la ae, hoouna aku la o Kila i na kanaka, e hele aku e kuahaua
mai i na mea a pau o Waipio, e hele mai e nana i ke kau ana o na kanaka
(Kaialea ma) i ka lele. Pela ka olelo e kuahaua aku ai, e akoakoa mai
no ke kau ana i ka lele. Aole nae pela ka manao maoli o Kila, e
makemake ana e hoike ia ia iho i mua o kona mau kaikuaana, a me kona
mau makuahine, i ike ai kona (Kila) mau kaikuaana i ke ino o ka lakou
hana ana no ko lakou kaikaina. No ka mea, aole paha e hiki ke
hoomanawanui loihi, ua mokumokuahua loko o Kila no ke aloha i kona mau
makuahine.
MOKUNA VIII.
KA HOIKE ANA O KILA IA IA IHO I MUA O KONA MAU MAKUAHINE A ME KONA MAU
KAIKUAANA.
Mahope iho o ke kuahaua ana, ma kekahi la ae, he la kauila nui ia no ka
heiau; ma ia po iho nae, hele mai la ke alii, a me na kahuna nui o ke
alii, a me ka poe e pili ana i na kahuna nui no ke kai ana a ka aha i
ka hale i kapaia he mua. I ke kai ana o ka aha ia manawa i mua, a hiki
i ke kau, ma ka waenakonu o ka po, ua maikai ke kai ana o ka aha, aole
i loaa ke kina. A ma ia hope iho, ma ka pili o ka wanaao, komo ae la o
Kunaka, a me Kila, a me ke kahuna nui hoi i loko o Pakaalana, a kai hou
aku la i ka aha, o Oneoneoihonua; a kokoke i ka wanaao keu ana ka alae.
Ia manawa, olelo aku la ke kahuna nui ia Kunaka laua o Kila: “Ua hewa
ka aha, a o hoi he wa a malamalama ae, lele wale ka aha, o ka maikai no
la hoi ia; nolaila, aole he kanaka o ka lele i keia la.” Aka ua manao
mua no o Kila e hewa ana no ka aha, no ka mea, aole he manao ona e make
ana o Kaialea.
Ia kakahiaka, komo ae la o Kila me Kunaka, a lawe ae la o Kila i kona
mau makuahine, i loko o ka heiau. Ma ka puka ana ae o ka la, lawe ia
mai la o Kaialea, a me kekahi mau kaikuaana ona, e paaia ana ma ka lima
o na ilamuku. Laweia mai la a kukulu ma ke kumu o ka lele. Ia manawa,
hele mai la o Kila a ku ma ka anuu, a hoike mai la ia ia iho i mua o
kona mau kaikuaana, a me na makuahine, a me na lii, a me na mea a pau.
Ia manawa a Kila e ku la, ku mai la na makuahine a nonoi mai la ia
Kila: “Eha a maua mau keiki e make ana i keia la, i ewalu mau moepuu
mahope o lakou, a o maua, umi moe puu.” Ia manawa, aole i hoolohe aku o
Kila ma ka laua olelo, no ka mea, ua manao no o Kila aole e make ana.
Ia Kila ma ka anuu, huli pono aku la o Kila ma ke alo ponoi o kona mau
kaikuaana, a olelo aku la:
“Owau no keia o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o
kama wau a Moikeha. Ua kuhi wau ua pau ko oukou manao lokoino ia’u,
aole ka, laweia mai wau e oukou a haalele maanei, hoi malu aku oukou,
kahea aku wau mahope; a hala aku oukou, noho hoopilimeaai aku wau
malalo o na kamaaina o Waipio nei, ma ka na kamaaina olelo e mahiai,
malaila wau e hoolohe ai, olelo mai e kahuumu, malaila wale aku no wau;
olelo mai e pii i ka wahie i kela pali (Puaahuku) pii aku no wau; pela
mau ko’u noho hoomanawanui ana, a loaa ko’u makua o ia nei (Kunaka),
pau ko’u noho hoopilimeaai ana, loaa ia’u ko pono nui; e ole e
hoomanawanui malalo o na kamaaina, loaa keia pono a oukou e ike nei. Ua
pono no la hoi ia, ina owau ka oukou i hana ino, aole, lawe malu ia aku
e oukou ko onei keiki punahele, a pepehiia e oukou, me ko oukou olelo
aku i ko kakou mau makuahine, owau ia mau lima, ua pau i ka mano. Aole
o keia hana ana a oukou, ua pakele oukou ia’u, o ka oukou pepehi ana i
ko Waipio keiki kamaaina nei, aole oukou e pakele ia’u, aia no i ka poe
nana ke keiki ko oukou ola, a me ko oukou make.”
Ia manawa ike ia ae la o Kila he keiki alii, a mihi iho la na kamaaina
ana i noho hoopilimeaai aku ai.
Mahope iho o ko Kila hoike ana iaia i mua o kona mau makua a me na mea
a pau, loaa iho la ia Hooipoikamalanai ma ka hewa o kana mau keiki;
alaila kena koke ae la laua e kau aku i ka laua mau keiki hanau mua ma
ka lele i hoomakaukau ia no lakou, a e hooko aku i ka make maluna o
kana mau keiki. A no ia mea, kaliia iho la ko lakou make a kekahi la
ae, ma ia po ana iho, noonoo iho la o Kila i mea e pakele ai kona mau
kaikuaana i ka make. Aka ua maopopo no ia Kila, aole e make ana.
Ia po, olelo aku la o Kila i kona mau makuahine: “E ola o Umalehu ma,
no ka mea, o ko lakou hoonoho ana ia’u ma Waipio nei, oia ka mea i ola
ai ko oukou pololi, ina paha ma ka moana ko lakou hoolei ana ia’u ina
hoi paha aole e loaa wahi ai ia oukou; ko’u manao e ola lakou la.” Ma
keia olelo a Kila i kona mau makuahine, aole i maliu aku kona mau
makuahine mamuli o kana olelo kaua, ua holo ko laua manao ma ka make o
ka laua mau keiki. Ike maopopo aku la o Kila, ua wela ka inaina o kona
mau makuahine, nolaila, waiho iho la o Kila i kona manao pela i loko
ona, aia a hiki i ka wa e kaiia mai ai kona mau kaikuaana i mua o ka
lele, alaila, hai ae oia i kona manao huna.
A ma kekahi la ae, komo ae la na ’lii i loko o ka heiau, a laweia mai
la o Umalehu ma a hiki i ke kumu o ka lele, ia manawa, ua paa kona mau
kaikuaana i ka pouamanuia. I ka manawa i hoomaka ia ai e pepehi o
Umalehu ma, ia manawa komo pu aku la o Kila ma kahi i manao ia ai e
pepehi kona mau kaikuaana, me ka i aku: “Owau mua ke make, a mahope ae
o’u mau kaikuaana.” A ike aku la kona mau makuahine, ua oi aku ke aloha
o Kila i kona mau kaikuaana, nolaila, hooki ae la o Hooipoikamalanai ma
i ko laua manao e make ka laua mau keiki.
MOKUNA IX.
KA NOHO ANA O HOOIPOIKAMALANAI MA WAIPIO, A ME KA HOI ANA I KAUAI.
Noho iho la o Hooipoikamalanai ma me kana mau keiki ma Waipio a nui na
la; a hiki i ka manawa i ea ae ai ka ai o na aina a pau, alaila hoi aku
la lakou i Kauai. Hooponopono hou ae la o Kila me kona mau kaikuaana a
me ko lakou mau makuahine i ka noho ana o ka aina. Aka, o ka manao o
Hooipoikamalanai ma, e noho no o Kila e like me ka Moikeha kauoha, o
Kila no maluna o kona mau kaikuaana, a o na kaikuaana no na noho hale.
Ma ia manao o na makuahine, aole pela ko Kila manao. O ko Kila manao, o
na makuahine no maluna o ka aina, a o kana mau keiki no na noho hale,
ku kaawale ae no o Kila, no ka mea, ua pono no o Kila i kona aina o
Waipio. A no ka like ole o ko Kila manao me ko na makuahine, nolaila,
noho iho la o Hooipoikamalanai ma i alii no Kauai, a hiki i ka make
ana. A o Kila hoi, hoi aku la oia i Waipio me Kunaka, kona makua hanai.
A make aku la o Hooipoikamalanai laua o Hinauu, a koe iho la na keiki.
Aka, noho alii iho la na keiki mahope iho o ka make ana o na makuahine.
Ia manawa, kipi ae la o Keoloewa, kekahi alii o Kauai i na keiki a
Moikeha, a lanakila ae la o Keoloewa, nele iho la na keiki i ka aina
ole, lilo ae la ia Keoloewa. Mahope iho o ia manawa, kii aku la o
Keoloewa ia Kila i Hawaii ma Waipio e hoi i alji no Kauai; aka, he mea
pono no ia i ko Kunaka manao, nolaila, hoi aku la o Kila me Keoloewa, a
noho iho la i alii nui no Kauai, a o Keoloewa no kona kuhina. I ka
manawa a Kila i noho hou ai i alii no Kauai, aole i liuliu, hiki mai o
Laamaikahiki mai Tahiti mai, o ka lua ia o ko Laamaikahiki hiki ana ma
Hawaii nei.
KA HOLO ALUA ANA MAI O LAAMAIKAHIKI.
Noho o Laamaikahiki i Tahiti mahope iho o kona hoi ana aku mai Kauai
aku ma kana holo mua ana mai, a lohe aku la oia ia Hawena ua make o
Moikeha, nolaila, manao ae la oia e kii mai i na iwi o kona makuakane
(Moikeha). A nolaila, ua holo mai la o Laamaikahiki mai Tahiti mai, a
ma Kau kona hoea ana mai, a lana na waa ma Kailikii, ma ka poeleele ana
iho.
A penei ka moolelo o kona hiki ana ma Kau. I ke ahiahi, lohe aku la na
kanaka i ke kani o ka leo o ka pahu, a me ka leo o ka ohe kaeke.
Nolaila, puiwa koke ae la na kanaka i keia mea e kani nei, a i ka puka
ana aku e nana, lohe pono loa aku la na kanaka, aia no luna o na waa
keia mea e kani nei. A no ia mea, olelo ae la na kanaka: “He mau waa no
ke akua, no Kupulupulu, a nolaila keia mea kani.” A no ia mea
hoomakaukau aku la na kanaka i ka ai, a me ka puaa, i makana na ke
akua.
A ma ke ao ana ae, ike maopopo ia aku la na waa me na kanaka maluna o
na waa. Alaila, kahea aku la na kanaka o uka: “E ka mea kani-e! Eia ka
ai me ka puaa. He makana na ke akua.” Aka, aole i liuliu ko
Laamaikahiki ma lana ana ma Kailikii, a o ka holo mai la no ia ma Kona.
Ma ia holo ana mai a Laamaikahiki mai Kau mai a hiki ma Kona, o kana
hana mau no ia o ka hookani i ka pahu, a me ka ohe. A e like me ke
kahea ana a ko Kau poe, pela no ko Kona poe kanaka, a pela no ka lakou
hana ana. Ma keia holo ana a Laamaikahiki, ua olelo ia nana i hoomaka
mua ka hula kaeke ma Hawaii nei.
Holo aku la o Laamaikahiki a hiki ma Kauai, a halawai me kona kaikaina
me Kila, a kuka iho la me kona kaikaina no ka lawe ia Moikeha i Tahiti.
Kiiia aku la na iwi o Moikeha ma Haena, a laweia mai la. Noho iho la o
Laamaikahiki ma Kauai, a ao aku la i ka hula i na kanaka, pela mau ko
Laamaikahiki kaapuni ana a puni neia mau aina. Pela i laha ai ka hula
kaeke ma keia mau moku. A hoi aku la o Laamaikahiki i Tahiti.
Ia manawa a ua o Laamaikahiki i hoi ai, lawe ae la oia ia Kila i
Tahiti, a lawe pu ia aku la me na iwi o ko lakou makuakane, a waihoia
aku la ma ka aina hooilina o Moikeha ma kahi i olelo ia o kuahiwi o
Kapaahu. A malaila lakou i noho ai a hiki i ko lakou make ana. Aole i
lohe hou ia kekahi Moolelo no lakou ma ia hope mai.
MOKUNA X.
KA MOOLELO O OLOPANA, A ME KANA WAHINE.
Ua oleloia he alii nui o Olopana no ka mokupuni o Hawaii, a o Luukia
kana wahine, ma Waipio ko laua wahi noho mau. Aka, ekolu nae Olopana i
kamailio ia mawaena o kekahi poe. O ka Olopana i oleloia iloko o ka
moolelo kaao o Kamapuaa. A o ka Olopana i oleloia no Tahiti, a o ka
Olopana ka mea nona keia moolelo. Aka o ka Olopana nona keia moolelo,
oia no ka Olopana i holo mua i Tahiti me kana wahine me Luukia, a oia
no ka mea i olelo ia iloko o ka moolelo o Moikeha. A penei no ka
moolelo no Olopana a me Luukia. Aole nae e hiki ke lawe mai i ka
mookuauhau no ko Olopana hanauna, no ka mea, aole i maopopo; o ka noho
alii ana no Hawaii a me ka hiki ana i Tahiti, oia wale no ka mea i ike
ia ma ko Olopana moolelo. A penei no ia: Noho alii iho la o Olopana me
Luukia kana wahine, no ka Mokupuni o Hawaii. Aia na kanaka a pau malalo
o laua. A i ka manawa i wai kahe nui ai o Waipio, oia ka wai kahe nui
ana i halana ia ai ka aina, a lilo na hale a me na kanaka i ka moana,
ia manawa ka lilo ana o Olopana laua me Luukia a noho i Tahiti. Aka,
aole nae i ike ia ko laua mea i hiki ai i Tahiti, aka, ma ka lohe ana o
ko Hawaii nei ia Moikeha ma, aia o Olopana ma i Tahiti, nolaila, ua
manaoia e ko Hawaii nei, ua lilo maoli i ka moana ma ka au ana a pae ma
Tahiti. No ka mea, mai ka hoomaka ana o ka wai nui ma Waipio a hiki i
kela manawa i loheia ai ia Moikeha ma ka haohaoia ana.
Ma ka manao ana hoi o kekahi poe kahiko, maluna o na waa ka holo ana a
hiki i Tahiti. A no ka nui loa o ka hoopaapaa o na makaainana o Hawaii
no Olopana, nolaila, holo aku la o Ulu ko Kau alii maluna o ka waa naku
akaakai. Ma kela holo ana o Ulu maluna o kona waa akaakai aole i ikeia
ko Ulu hiki ana i Tahiti, aole no hoi i loheia, aka, he kahuna ka mea
nana i holo aku e imi mahope o ka Ulu holo ana, a waena moana, ike mua
ke kahuna ua make, nolaila hoi mai ke kahuna. Mahope iho oia manawa,
aole he alii o Hawaii, nolaila lilo ae la o Kapukini, ke alii o Puna, i
alii no Hawaii a puni. A o Olopana hoi, noho aku oia i Tahiti me kana
wahine me Luukia i ka manawa e noho alii ana o Moikeha me kana wahine
me Kapo. A ike ae la o Moikeha ua maikai o Luukia imua o kona mau maka,
nolaila lawe ae la o Moikeha i wahine moekolohe nana, e like me ka mea
i olelo ia ma ka moolelo o Moikeha, Mokuna I. (E pono ke nana malaila.)
A o Olopana hoi; mahope iho o ko Moikeha haalele ana ia Tahiti a holo
mai i Hawaii nei. He nui na hana maikai a Olopana ia manawa, a no kana
mau hana maikai he nui, hahai ae la na kanaka malalo ona, a noho alii
ae la oia no Tahiti. Aka, i ka manawa i lohe ai o Kupohihi ka makuakane
pili koko o Moikeha, ua kuokoa ae la o Tahiti malalo o Olopana,
nolaila, kiiia mai la o Olopana e hookuke. A no ia mea, hoi mai la o
Olopana i Hawaii nei, me kana wahine me Luukia. He nui ke aloha o na
kanaka ia Olopana no kana mau hana maikai, a nolaila, ua nui ke aloha
ia Luukia o na wahine. A ma keia mea, ua nui na kanaka i holo pu mai me
Olopana ma ia hoi ana mai i Hawaii nei.
Ma ia hoi ana mai o Olopana, ua kakauia na lima i ka uhi, a no ka ike
ana o ko Hawaii nei i ka uhi o Olopana, a me na kanaka o Tahiti i holo
pu mai ai me laua, nolaila, hoopili aku la lakou i ke kakau i ka uhi.
Ua oleloia, oia ka hoomaka ana o ke kakau uhi ma keia pae aina.
I ka manawa i hiki mai ai o Olopana me na kanaka o Tahiti mai, hoonoho
ae la o Olopana i na kanaka ma Maui, Molokai, Oahu, a me Kauai, a
nolaila ka mea i ano e ai ka leo o na kanaka o keia mau aina, aole he
like o na olelo ana ma ka leo. Noho ae la o Olopana ma Waipio me kana
wahine a i kekahi manawa, hookaawale ae la ia Luukia ma kahi kaawale
loa, me ka malama pono loa ia o ka maluhia. A ia a hiki i ka wa e
hana-wai ai o Luukia, hoihoi ia mai la oia a hoonoho ma Puukawaiwai
kahi e pili la me Kawaihae a me Waimea. Malaila ko Luukia halepea, ua
paia i ka pa a puni, nolaila i kapaia ai ka inoa o ua wahi la o
Panoluukia, o kona inoa ia a hiki mai i keia wa.
KE ANO O KO LUUKIA NOHO ANA MA KELA WAHI PUUKAWAIWAI.
He mea mau ia Luukia ka hoi ma kona halepea ke kokoke aku i ka manawa e
hanawai ai. I kekahi manawa, i ke kokoke ana o Luukia e hanawai pii mai
la oia mai Waipio mai. Aka, e noho ana kekahi kanaka koikoi ma Waimea,
o Waiauwia kona inoa, manao ae la oia e moe me Luukia. Nolaila, hele
aku la oia (Waiauwia) ma kahi o ka halepea o Luukia, a nonoi aku la e
moe me ia. I mai nae o Luukia, aole e hiki ke moe laua, no ka mea, aole
i pau ka haumia. A ma keia olelo a Luukia, haohao iho la o Waiauwia i
keia mea. Aka, hoopaa aku la no o Waiauwia, me ka makemake no e moe
laua. A no ia mea, olelo mai o Luukia, me ka i aku ia Waiauwia: “Mai
komo mai oe maloko nei, ua hanawai wau, nolaila wau i kaawale ai me ke
alii (Olopana).”
Akahi no a loheia keia mea e Waiauwia, he mea kapu no na kane ka noho
pu me na wahine i ka manawa e hanawai ai. Nolaila, hoi aku la o
Waiauwia, a hai aku la i kana wahine, he mea kapu loa ka noho pu ana o
na kane me na wahine ke hiki i ka manawa e hanawai ai na wahine.
I kekahi manawa, mahope mai o ko Waiauwia halawai mua ana me Luukia ma
Puukawaiwai, hele hou aka la ua o Waiauwia ma ka halepea mau o Luukia,
kahi hoi i halawai mua aku ai laua, kahi i haiia mai ai ke kapu. Ia
manawa, ia laua i halawai hou ai, mahope iho o ka pau ana o ko Luukia
hanawai ana; hai aku la o Waiauwia i kona makemake e launa me Luukia. A
mamuli oia ano, haule iho la o Luukia i ka hana hewa me Waiauwia.
Ua oleloia na Olopana i lawe mai ke kapu ma Hawaii nei. Ma ia hope mai
laha ae la ke kapu ma keia mau Mokupuni a pau.
KEKAHI KAMAILIO ANA O OLOPANA.
He like ole ke kamailio ana a ka poe kahiko no ka moolelo o Olopana, no
ka mea, aole hookahi Olopana i oleloia. Aka, ua oleloia, o ka Olopana
nana o Luukia, ua oleloia oia ka Olopana kaikaina o Moikeha, no Tahiti
no ia, a ma Tahiti no kona wahi i hanau ai, a malaila no ia i hoao ai
me Luukia, a no Tahiti no o Luukia. Aole nae he nui loa o ke kamailio
ana pela. Aka o ka mea maopopo, no ka mea, ua hoomaopopoia ma ka
moolelo o Kualii. A ke malamaia nei e keia lahui ka pa-u o Luukia.
THE LEGEND OF KILA.
Moikeha was the father and Hooipoikamalanai was the mother of Kila,
whose birthplace was the land of Kapaa. There were three children in
the family, of which Kila was the youngest. While very young it was
their custom to resort to the Wailua River and there learn the art of
canoe sailing. In the wrestling matches Kila, though the youngest,
always prevailed over his older brothers. One day, in order to
determine which one of his sons was the strongest, bravest and most
skillful in the art of canoe sailing, Moikeha decided to give them a
test. After calling his sons to come before him, he said: “I want you
all to go to the other side of the river and set your canoes down in
the water and let them sail toward me. The one who will be able to so
steer his canoe as to hit me in the navel will surely be the most
prosperous amongst you.”
After arriving at their stations the first-born set his canoe down and
steered it to his father, but it missed the mark. The second son then
in his turn set his down and steered it for the mark, but it missed
also. Kila then in his turn started his, and it sailed directly to
Moikeha and hit his navel. Moikeha then addressed his sons, saying:
“You two,” turning to the oldest, “will never amount to much. This your
youngest brother will be the most prosperous of you all.”
As Kila grew up into manhood he also grew in beauty and manliness, so
much so that he was recognized as the most handsome man in all of
Kauai, he having no equal. He also grew up to be a very strong and
brave man.
Moikeha originally came from Tahiti, through grief and depression of
spirit over Luukia. Because of his great grief he left his home
Moaulanuiakea, the chiefs, the people and the demi-gods of the deep. On
his way to Kauai he met Kakakauhanui off the Kalaau point, Molokai,
fishing. This man had very long legs; his body while in the water could
steady his canoe with his legs. He could stay under water without
breathing for a very long time. Upon meeting this man, Moikeha took him
as an adopted son and brought him along to Kauai. Moikeha was a high
chief, and his wife Hooipoikamalanai was a chiefess of very high rank
throughout the whole island of Kauai.
After the lapse of some time, Moikeha fitted out a double canoe for his
son Kila and instructed him to go to Tahiti and slay his old enemies.
After everything pertaining to the voyage was ready, the paddlers, the
bailers, immediate attendants, uncles and Kakakauhanui boarded the
canoe together with Kila, who sat in the covered platform, and they set
sail for Tahiti. Before Kila boarded the canoe, however, Moikeha
addressed him saying: “You are on your way. Don’t fail to recognize
your uncle Makalii, or you will kill him.” After all the islands had
disappeared and all that could be seen was the top of Maunakea, they
were met by Keaumiki and Keauka, [130] two monster demigods of the
deep, who drew their canoe down to the coral beds of the sea: so
Kakakauhanui dove down to the bottom and stayed there for ten [131] and
two nights before coming up again. Keaumiki and Keauka were only able
to stay down ten nights. This feat of endurance saved the canoe. The
voyage was then resumed.
When they were approaching near to Tahiti they first touched at a small
island where the aunt of Moikeha was living, a supernatural rat,
Kanepohihi by name. Her eyes were covered over with wrinkles and she
was blind. When Kila came upon her she was cooking bananas in the
ashes. When he saw Kanepohihi cooking bananas, he reached down, took
the bananas and placed them on to one side of the cooking place. When
Kanepohihi reached for the bananas she was unable to find them, so she
said to herself: “There must be a demi-god about.”
At this Kila addressed her saying: “My greetings to you, Kanepohihi.”
Kanepohihi replied: “The same to you.”
Kila continued: “Your grandchild and lord send you aloha greetings.”
Kanepohihi asked: “Who is this grandchild and lord of mine?”
Kila answered: “Moikeha.”
Kanepohihi again asked: “Is Moikeha then still alive?”
Kila replied: “He is still alive.”
Kanepohihi again asked: “What is he doing?”
Kila then chanted the following in a pleasing way:
“He is indulging in ease in Kauai,
Where the sun rises and sets again,
Where the surf of Makaiwa curves and bends,
Where the sun comes up over
The kalukalu [132] of Kewa;
The cool and calm shade of Kewa,
The stretched out waters of Wailua,
And the entrancing favors of my mother
Hooipoikamalanai.
He will live and die in Kauai.”
Kanepohihi replied: “You seem to know my name, but I don’t know who you
are.” He then told her his own name: “I am Kila of the uplands, Kila of
the lowlands. I am Kila, the last child of my mother Hooipoikamalanai,
and the offspring of Moikeha.”
Kanepohihi replied: “You are my lord. What is the object of this voyage
and visit paid me by my lord?”
Kila replied: “It is a voyage in search of a chief.”
Kanepohihi answered: “There are no chiefs left. Kahuahuakai was the
last of the chiefs that was slain, with the exception of your father,
myself and your father’s younger brother. This was the cause why your
father Moikeha left this place and moved to Kauai.”
Through Kila’s power of foresight he answered: “There is a chief. He is
living in the uplands of Wahiawa, screened by the fog and secreted by
Huihui and Maeele.”
The reason why this call was made by Kila on Kanepohihi, was because he
was without food. To the request for food, Kanepohihi replied: “I have
no food. All I do is to live in idleness here. There is only one person
who has food, your uncle Makalii.”
Makalii was Moikeha’s own younger brother, and he was the king and
ruler of the land. He had a net named after himself, Makalii, in which
were kept the food and fish as well as other things. Makalii, who was
also educated in all of the arts of the day, could tell of coming
future events, as well as Moikeha or Kila. Because of this power as a
fortune-teller he was able to foresee the arrival of Kila to his
kingdom. So he took up all the food and placed it in a net and hung it
out of reach, which was the origin of the old Hawaiian saying: “Makalii
drew in his net (koko) and hung it up.” Kanepohihi, on being requested
for food, changed herself into the form of a rat and climbed up,
nibbled at the net of Makalii, cutting it and causing the food and fish
to fall out, thus supplying Kila and his companions with food.
Shortly after this Kila sailed for the main island, the canoe going
toward the kapued harbor, where the kapu stick was standing. This place
was Moikeha’s; no canoe was allowed to land here; no person was allowed
to pass by it upon pain of death. The place had been kapued before
Moikeha left, and ever since his departure its sacredness had been
maintained. When the canoe was nearing the landing place the people on
shore were heard calling: “There is a canoe! There is a canoe!! That
canoe does not seem to have any fear for the kapu of the king. Your
superior strength, if any you have, will be the only salvation for you
this day.”
Before Kila and his people reached the landing place and hauled their
canoe up on the sand, he was bundled up and placed on the platform.
Kila, as we have said, was a very handsome man and was good to look
upon, so much so that it could not be hidden by the covering in which
he was wrapped. After he had been placed on the platform he addressed
his followers, saying: “When you see a large man come to the canoe, it
is Mua. He is a great admirer of women. He is the man that was the
betrayer of Moikeha, and the one that caused Moikeha to leave his own
country. Don’t tell him about me, in case he should ask you.”
As soon as Mua reached the canoe, he looked over the men and stood them
up. Examining the first one and finding a protuberance on his body, he
remarked: “You will never be able to get Luukia.” He then examined the
next man, and so on to the last, with the exception of Kila. The reason
why Mua examined the men was because he wished to find one who could
command the admiration of Luukia, and by him get a chance to approach
Luukia, as he had never been able to please Luukia even up to this
time.
Luukia was a very beautiful woman and had no equal. She was the wife of
Olopana, and owing to his being afflicted with the dropsy they never
lived together. Luukia, however, had been bound, [133] or netted, by
Olopana with small cord in the fashion of the lashing of canoes ever
since the departure of Moikeha.
Upon seeing the bundle on the platform, Mua asked the people: “What is
this large bundle on the platform?” The people replied: “It is a bundle
of clothes.” Mua then went up to it and felt the bundle. After feeling
it he opened the bundle and discovered a man. He then looked all over
the man and found him to be perfect in every respect. He then remarked:
“You will be admired by Luukia. If in case you should, will you ask her
to be mine?”
Before Mua boarded the canoe, Kila had instructed his men as follows:
“If Mua should come and ask that some one of you ask Luukia to be his
wife, tell him to lie in the canoe face down, and not to get up or move
about or speak, but he must lie very quietly so that he will be able to
get Luukia.”
After inspecting Kila, the people told Mua to do as they had been
instructed by Kila. When Mua heard this he was very glad. As soon as
Mua had lain face down in the canoe, Kila told the men to hold Mua down
and urinate on him. This was done until it covered him for two days and
one night, so that he died without accomplishing his desire respecting
Luukia. Thus, through the wit of Kila, was the betrayer of Moikeha his
father avenged.
During the reign of Moikeha he had two very powerful warriors,
Niniukalani and Pohinakahonua. There were none stronger than these two.
Upon seeing the canoe coming to be moored on the kapued grounds,
Niniukalani took up his war club, Kahikinaakala, and approached the
canoe. When he reached the dry sand he began twirling his war club. As
the man was approaching, Kila asked his men: “Which one of you is
willing to go and fight Niniukalani?” No one spoke up for some time, as
they were all afraid. Ukulii, however, arose and said: “I will go and
fight him.” Kila then said: “Yes, you are so small that you will be
able to get very close to him. When you get ashore don’t look up or you
will get killed; but keep your eyes always down and watch the shadow
over you. If he twirls his club on the left, jump to the right, as he
will then strike to the left; and if he twirls on the right, jump to
the left.” After Kila had imparted his instructions, Ukulii jumped
ashore with his war club and approached Niniukalani. Niniukalani was
twice the size of Ukulii and was sure of beating him, which he likened
to so much chaff. [134]
At this time the place was packed with the chiefs and people who were
eager to see the conflict. They never had any idea that the small man
had any chance with the big man at all. Niniukalani, upon seeing
Ukulii, began to twirl his war club, Kahikinaakala, and, when Ukulii
was within striking distance, let it come down; but Ukulii jumped to
the right and toward his opponent. The club missed its object and hit
the sand, causing it to fly in all directions, and left a deep valley,
hiding the two contestants from view for a time. Everybody believed
that Ukulii was killed. After the cloud of sand had settled, the people
saw that both of the contestants were still there. Ukulii then twirled
his club and made a feint as though to strike. Niniukalani dodged, but
before he could recover himself, Ukulii struck to the right which
caught Niniukalani squarely, cutting him in two and killing him
instantly. At this the crowd cried out: “One for the stranger and none
for the son of the soil. Nobly done! No wonder this canoe dared to land
on kapued ground, for it carries a noble warrior.”
Pohinakahonua, upon seeing the death of his mate, came up with his war
club, Puaihanuole. He then issued a challenge, boasted and said: “He
could not have been struck at; if he had he would have been in pieces.
He shall not escape me.”
Ukulii, after his encounter, returned and boarded the canoe. When
Pohinakahonua was seen to come out and issue his challenge, Kila asked:
“Which one of you will go and meet Pohinakahonua?” Hohoiea answered: “I
will.” Kila then instructed him what to do, and he jumped ashore to
meet Pohinakahonua. As soon as he was within reach Pohinakahonua swung
his club to the right, but Hohoiea was not there, as he had jumped to
the left of Pohinakahonua. Hohoiea then swung his club from the ground
upward, which cut Pohinakahonua in two from his hips to his head,
killing him. At this the crowd gave another shout, saying: “The
strangers have two, and the sons of the soil have none. This canoe
carries some mighty men who have killed the warrior guards of the
land.”
The result of the conflict was then carried to the king, Makalii. When
Makalii heard it he arose and came down with his war club,
Naulukohelewalewa. Makalii at this time was living in a land above the
clouds. Makalii was a goodly man to look upon, closely resembling his
older brother Moikeha. He was very powerful and brave, but not like
Kila. As Makalii arrived on the kapued ground he began to swing his war
club right and left. Upon seeing this Kila said to his men: “That is
Makalii, the king. He is a very powerful man; none of you will be able
to stand up against him. I will go and meet him. But before I go, I
want you to remember this: if I shall be slain in this encounter, you
have your course of escape, return by it to Kauai; but in case I live,
then all will be well.” Kila then took up his war club, Kahihikolo,
[135] and jumped ashore from the canoe, stepping on the rocks. At sight
of Kila the crowd began to shout, admiring his beauty. Even the ants
were heard to sing in his praise; the birds sang, the pebbles rumbled,
the shells cried out, the grass withered, the smoke hung low, the
rainbow appeared, the thunder was heard, the dead came to life, [136]
the hairless dogs were seen and countless spirits of all kinds were
seen. All these things mentioned were the people of Moikeha, who upon
the arrival of Kila his son, caused themselves to be seen, in testimony
of Kila’s high chief rank.
As Kila came within reach, Makalii brought down his war club,
Naulukohelewalewa. The wind whistled by, the dust and sand arose in
clouds, and a deep valley was seen where the club struck the ground.
The two were hidden in the dust. The people ashore thought that Kila
was killed, but after the cloud of dust and sand had settled they
beheld Makalii and Kila still facing each other; because when Makalii
swung his club on the right he brought it down on his left, so Kila had
jumped toward the right side of Makalii and was saved from a terrible
death. As they again faced each other, Kila twirled and brought down
his club, Kahikikolo, the swirl of which felled Makalii. The reason of
this escape was because Kila had in mind the warning given him by
Moikeha his father, upon his departure from Kauai, in the following
words: “You are about to go on your voyage. If you should fight with
your uncle, don’t be thoughtless, else you will kill him.” This was the
only reason why Makalii was saved; otherwise he would not have again
seen the warming sun.
After the fight Kila returned to his canoe, while Makalii laid on the
ground for a period of time sufficiently long to cook an oven (umu) of
food; whereupon he arose and staggered to the house. While on his way
to the house he congratulated himself on his miraculous escape. This
was the last time he was seen on earth, for he returned up above [137]
and died there.
The end of this contest saw Kila master of all the lands. The canoe was
then beached and he went ashore. At this the shells [138] cried and
asked: “What is the object of this voyage that has brought my lord
here?” Kila replied: “It is a voyage in search of a chief.” The shells
said: “There are no more chiefs; all are dead. We were deserted by your
father in this place, without food and without fish, your father taking
everything with him, and we have managed to just exist.”
Kila then continued on his way, meeting the former inhabitants of the
land who wailed and cried to him, until he arrived at the palace of
Moikeha, Moaulanuiakea. This was a very beautiful house, being very
lofty and was thatched over with the feathers of birds. The battens
were made from the bones of birds and the timbers were of kauila wood.
It is said in the legend of Moikeha that the reason why Moikeha
journeyed to Kauai and lived with Hooipoikamalanai was on account of
his oath, never to return after the ridge-pole of his house,
Moaulanuiakea, had sunk out of sight.
When Kila arrived at the house he looked it over and saw that it was
indeed grand, majestic and lofty; but there were no people; the doors
were fastened; the guards were dead and the place was overgrown with
weeds. Kila, however, had with him the means of unfastening the doors
and of bringing the guards to life as well as everything else. As he
opened the gate, two of the guards came to life and wept over him. As
he entered the roadway to the house, two more of the guards came to
life. Arriving at the main door, two more guards came to life. As the
door was opened another two came to life, and entering the house he
found a guard in each room who all came and kneeled before him with
tears in their eyes. Kila then lit the lamp which once belonged to
Moikeha, walked to the couch and laid down.
While Kila was asleep Luukia came outside of the house, spying,
watching this glow inside, its redness; and when she saw this red glow,
tears fell from her eyes. She choked, and her heart quickened when she
thought it was Moikeha. The night was far spent when the guards fell
asleep. Luukia walked softly and carefully to where Kila was sleeping
and looked at him; he resembled Moikeha, but was handsomer. She leaped
on him crying, and embraced and kissed him. Kila awoke startled and
looked at her.
Then they contended together until the break of day, when Luukia said:
“I have no private; it was corded up by Olopana, and it has been sealed
up from the time your father went away to this day.” Kila then said:
“If you will consent it can be unfastened, and it can be closed again.”
Luukia consented, and Kila unfastened [the cords]. Then they gathered
up the fine strands of thought, indulging in love’s desire, and braided
the lehua wreaths in dreamland, after which Luukia went her way. Later
she became wholly Kila’s.
And that is the end of this legend.
HE KAAO NO KILA.
O Moikeha ka makuakane, o Hooipoikamalanai ka makuahine, o Kapaa i
Kauai ka aina, oia kahi o Kila i hanau ai. Ekolu lakou o ka hanau ana,
o Kila ka muli. I ko lakou wa kamalii, he hooholoholo waa ka hana i ka
muliwai o Wailua, a i ka wa nae e hakoko ai me na kaikuaana, na Kila no
ka eha o na kaikuaana. A mahope, hailona o Moikeha i na keiki ana, i
akaka ko lakou mea ikaika, a koa. I aku o Moikeha: “E hele oukou a ma
kela kapa o ka muliwai, kuu mai i na waa a oukou, a i ku kuu piko, o ke
keiki waiwai ia o oukou.” Kuu mai la ka mua, aole i ku, kuu mai la kona
muli, aole i ku, kuu o Kila, ku ka piko o Moikeha; olelo aku o Moikeha
i na keiki: “Aohe a olua waiwai, eia ke keiki waiwai o ko olua pokii.”
A nui ae la o Kila, nui pu kona maikai a me ka nani, a oia ko Kauai oi
a puni; aole ona lua, nui pu me ka ikaika a me ke koa. O Moikeha, mai
Kahiki ka hele ana mai, i aaia i ke aloha o Luukia, a haalele aku ia i
kona hale ia Moaulanuiakea, a me na ’lii, na kanaka, na kupu o ka
moana.
Ma kona hele ana mai, loaa o Kakakauhanui i ka lae o Kalauu i Molokai,
e lawaia ana. He kanaka uha loihi ia, e luu ana ke kino ilalo, e kaohi
ana ka uha i ka waa, he kanaka aho loa. Lawe mai la o Moikeha ia ia i
keiki hookama, a noho i Kauai. He ’lii nui o Moikeha, a he ’lii no hoi
ka wahine o Hooipoikamalanai, no Kauai a puni.
Hoomakaukau o Moikeha i na waa no kana keiki no Kila, e holo ai i
Kahiki i kona wahi i kumakaia ia ai e kona poe enemi. A makaukau, ee na
hoewaa, na ka liu, na kahu, na makuakane hanauna; o Kakakauhanui, o
Kila i luna o ka pola o na waa. Mamua ae o ke kau ana i na waa, olelo
aku o Moikeha i ke keiki: “Ke hele la, mai hoohewahewa i ko makuakane,
o Makalii, o make ia oe.”
Holo aku la lakou a naha na moku o Hawaii nei, a nalowale ka aina, koe
o Mauna Kea, aole i nalowale. Loaa lakou i na kupu o ka moana ia
Keaumiki a me Keauka, mimiki ia ka waa o lakou ilalo, a loaa ke ko-a, a
me ke a, ka puna. Ia wa luu o Kakakauhanui a noho ilalo; hookahi
anahulu a me na po keu elua, ea mai o Kakakauhanui; hookahi anahulu ko
Keaumiki a me Keauka, ea mai. Nolaila, pakele na waa i ka make. Ia
lakou i holo ai a kokoke i ka aina o Kahiki, aia i ka moana he wahi
aina moku i ke kai, ilaila ka makuahine o Moikeha, he iole, o
Kanepohihi, ua nalo na maka i ka alu, he luahine makapo, e pulehu maia
ana.
A hiki o Kila i kahi o Kanepohihi e pulehu maia ana, lalau iho la keia
i ka maia, a kapae ae la i kapa; haha iho la o Kanepohihi, aohe loaa,
olelo iho la: “He kupu hoi keia.” I aku o Kila ia Kanepohihi: “E weli
hoi ia oe e Kanepohihi.”
Olelo mai o Kanepohihi ia ia: “E ane ana.”
Olelo aku o Kila: “I aloha mai ko moopuna haku ia oe.”
Ninau aku o Kanepohihi: “Owai ua moopuna haku nei a’u?”
Hai aku o Kila: “O Moikeha.”
Ninau hou mai o Kanepohihi: “Ke ola ala no ka o Moikeha?” “Ae, ke ola
ala no.”
Ninau hou o Kanepohihi: “Ka walea ana?”
Kau aku o Kila me ka lealea:
“I walea ia Kauai,
I ka la hiki ae a po iho,
I ke kee a ka nalu o Makaiwa,
I ka hiki mai a ka la maluna,
O ke kalukalu o Kewa,
O ka wai halau o Wailua.
O ka lealea o ka mai o kuu makuahine,
O Hooipoikamalanai,
O kahi noho no o Kauai a make.”
Olelo mai o Kanepohihi: “Akahi ka hoi ka loaa o ko makou inoa ia oe,
aole hoi he loaa o kou inoa.”
Olelo aku o Kila me ka hai i kona inoa ponoi: “O Kila iuka, o Kila i
kai, o Kila pa wahine, a Hooipoikamalanai o Kama au a Moikeha.”
Olelo mai o Kanepohihi: “E kuu haku, heaha ka huakai a kuu haku o ka
hiki ana mai?” I mai o Kila: “He huakai imi alii.”
“Aohe alii; a Kahuahuakai pau na ’lii i ka luku ia, koe ko makuakane,
koe au a me ka muli o ko makuakane, nolaila, hele aku ai ko makuakane o
Moikeha a noho ia Kauai.” Ma ko Kila mana a me ka ike, olelo aku la ia:
“He ’lii no, aia la i uka o Wahiawa, ua alai ia mai e ka ohu, ua paa ia
Huihui laua o Maeele.” O ke kumu o Kila i hiki ai imua O Kanepohihi, o
ka pololi. I mai o Kanepohihi: “Aohe a’u ai, o ka noho wale iho la no i
anei. Hookahi no mea ai o ko makuakane o Makalii.”
A Makalii, o ko Moikeha kaikaina no ia, a oia no ke ’lii o ka aina, a
nana ua koko nei o Makalii (no ka inoa), ilaila ka ai, ka ai, na mea a
pau loa. A he ike no ko Makalii i ke kilokilo e like me Moikeha, a me
Kila; no kona ike e hiki aku ana nei kupu (Kila) i ka aina, nolaila,
lawe keia i na mea ai a pau a paa i ke koko, kau i luna, oia kela olelo
kahiko o Hawaii nei: “Hului koko a Makalii kau iluna.” E pii ae ana o
Kanepohihi ma kona kino iole, a aki i ke koko a Makalii, haule ka ai a
me ka ia i lalo nei, loaa ka ai a Kila a me na ohua.
Holo aku la o Kila a hiki i ka aina, holo aku la ka waa o Kila a ke awa
kapu e ku ana ka pahu kapu, no Moikeha ia wahi; aohe waa pae malaila,
aohe kanaka hele, hele no make, he kapu mai ko Moikeha noho ana a hele,
oia mau no ke kapu a me ke kiai ia. Kahea mai la o uka: “He waa e! he
waa hoi kela!! Makau ole kela waa i ke kapu o ke ’lii; a nui ko ikaika
i na la, ola oe.” Ia lakou nei i pae ai ma ia wahi, aole nae i kau na
waa o lakou nei i uka, i ke kai no kahi i hekau ai. O Kila hoi, ua
opeope ia a paa kau iluna o ka pola o na waa. He kanaka maikai loa o
Kila, aohe puu, aohe kee, a he nani ke nana aku, a ua hele kona maikai
mawaho o ke kapa a me kona opeope e wahi ana.
Olelo aku o Kila i na kanaka o luna o ka waa: “Ina nana oukou a i hele
mai kekahi kanaka nui, i na waa nei, o Mua ia, he kanaka puni wahine
ia, oia ka mea nana i kumakaia o Moikeha i hele ai. A owau hoi, mai hai
oukou ia’u ke ninau mai.” A hiki o Mua i na waa, nana i na kanaka,
kukulu iluna, kukulu ae la i ke kanaka mamua, nana i ke alo aohe puu,
nana i ke kua, loaa he okakulai, he puu. Olelo aku o Mua: “Aole e loaa
ia oe o Luukia.” Pela no ka nana ana a pau na kanaka o na waa, a koe o
Kila. O ko Mua manao ma keia nana ana, i loaa ke kanaka maikai e lilo
ai o Luukia, alaila, nonoi aku nana e moe e mamua o Luukia, no ka mea,
aole i loaa o Luukia ia ia mamua a hiki ia la.
He wahine maikai loa o Luukia, aohe ona lua ma ia aina a puni, o ka
Olopana wahine ia, aole nae o laua moe kino, no ka pehu o Olopana,
nolaila, ua paa o Luukia i ke kamaaha ia e Olopana (oia kela aha waa, e
hoa ia nei a hiki i keia la), mai ka hele ana mai o Moikeha a hiki ia
Kila.
Nolaila, ninau aku la o Mua: “A heaha hoi keia opeope nui e kau nei i
ka pola?” Olelo mai na kanaka: “He opeope kapa.” Hele aku la keia haha,
a ike iho la he kanaka. Haha iho la o Mua, wehe ae la i ke kapa, nana
iho la ma ke kua, a me ke alo, aohe puu, aohe kee, olelo iho la: “Loaa
ia oe o Luukia. Ea, a i loaa o Luukia ia oe, na’u e moe mamua.”
Mamua ae o ka nana ana o Mua ia Kila, ua olelo aku o Kila i na kanaka:
“I hiki mai auanei o Mua a i nonoi mai e moe me Luukia, olelo aku
oukou, e moe i loko o ka waa nei, ilalo ke alo, aohe make ala, aohe
make oni, aohe make olelo, e moe malie, i loaa o Luukia.” A pau ka nana
ana ia Kila, olelo aku la na kanaka ia Mua e like me na olelo a Kila, a
lohe o Mua, he mea olioli ia. A moe o Mua i lalo ke alo, i loko o ka
waa, olelo aku o Kila i na kanaka: “E mimi maluna iho o Mua.” Pela ka
hana ana, a po ka la, a ao ka po, a po hou ka la, ua lana ka mimi
maluna o Mua, a make iho la ia me ke ko ole o kona kuko ia Luukia. Pela
i hookoia ai ka huhu o Moikeha i kona mea nana i kumakaia, ma ka noonoo
o kana keiki o Kila.
Iloko o ko Moikeha wa e noho alii nui ana ma ke aupuni, elua ona koa
ikaika loa, o Niniukalani, o Pohinakahonua, aohe koa e oi mamua o laua.
Hele mai la o Niniukalani me kana laau palau, o Kahikinaakala a ke one
maloo, oniu. Olelo aku o Kila i na kanaka: “Owai ko oukou e hele e koa
me Niniukalani?” Aohe kanaka aa, no ka makau; ku ae o Ukulii a olelo:
“Owau ke hele e koa.”
Ae mai o Kila: “Ae, o oe, o ko uuku auanei komo oe i loko, o koiala nui
hele i waho, i lele oe i uka, mai nana oe iluna, o make oe, i lalo oe e
nana ai i ke aka, i ka malu maluna ou. Ina e hookaa kela i ka laau ma
ka hema, ma ka akau oe e ku ai, aia ka hauna laau ma ka hema, a ina hoi
ma ka akau ma ka hema oe.”
A pau ka olelo ana a Kila, lele aku la o Ukulii me kana laau, lele aku
la a ku me Niniukalani, ua palua kona nui imua o Ukulii, a he mea ole o
Ukulii i kona manao ana, heaha la ia imua ona? He opala. Ia wa, ua piha
ke one i na ’lii a me na kanaka he nui loa, e nana ana i ke kaua, aole
nae o lakou manao e ola ana kahi kanaka uuku i ke kanaka nui. O
Niniukalani, ke hookaa nei i ka laau palau ana, ia Kahikinaakala hoomoe
iluna o Ukulii, komo ae ana o Ukulii i ka akau, hala ka laau, loaa ke
one, puehu liilii, moe ke awawa, nalo laua nei i loko o ke one. Manao
na mea a pau ua make o Ukulii; a mahope, ku hou laua nei, hookaa o
Ukulii i ka laau ma ka hema a hoana, aole nae i uhau, alo e o
Niniukalani, e waiho ae ana keia ma ka akau, loaa no o Niniukalani,
make loa, kaawale o luna me lalo.
Uwa ka pihe o uka: “Akahi a ka malihini, aole a ke kamaaina. Koa!
malama no i komo ia ai ke awa kapu o ke ’lii e keia waa eia ka he koa.”
Ku mai o Pohinakahonua, me kana laau palau o Puaihanuole, paha, kaena:
“He uhau ole ia i ka laau; e uhau ia okaoka, aole ia e pakele ia’u.”
O Ukulii, hoi aku la no ia a na waa noho. Ninau o Kila: “Owai ke hele e
hakaka me Pohinakahonua?” I mai o Hohoiea: “Owau.” Ao ao mai la o Kila
a maopopo, hele aku la a ku me Pohinakahonua. Waiho iho ana o
Pohinakahonua i ka laau ma ka akau, alo o Hohoiea ma ka hema, hala; hue
lepo ae ana o Hohoiea i kana laau, mai ka papakole a ke poo ke kaawale,
make o Pohinakahonua. Uwa ka pihe o uka: “Alua a ka malihini, aole a ke
kamaaina, ikaiha kanaka o keia waa, ke make la na koa kiai o ka aina.”
Lawe ia aku nei ka lohe, a i ke ’lii ia Makalii olelo; a lohe o Makalii
iho mai la (aia kona wahi iluna); a hiki o Makalii i lalo me kana laua
palau, o Naulukohelewalewa. He kanaka maikai loa o Makalii ke nana aku,
ua like no me kona kaikuaana me Moikeha, he ikaika, he koa, he mana no
hoi, aole nae i like me Kila. A hiki o Makalii i ke kahua kapu, ku iho
la me kana laau palau, e hookaa ana me ka oniu ma ka akau a ma ka hema.
I aku o Kila i na kanaka o ka waa: “O Makalii kela, he ’lii, he ikaika,
aole oukou e ola ke hele aku e hakaka; owau ke hele ae. Eia nae ka’u
olelo ia oukou, i hele au a i make, oke ala no nei hoi ia Kauai, aka
hoi, i ola au, aole hoi o ia.”
Hopu iho la o Kila i kana laau palau o Kahikikolo, a lele iho la mai na
waa aku, a hehi iho la i ka paala. Uwa ka pihe o uka i ke kanaka maikai
o Kila; uwe ka naonao, kani na manu, nehe ka iliili, oleole ka pipipi,
mae ka manu, moe ka uwahi, pio ke anuenue, kui ka kekili, olapa ka
uwila, ua ka ua, kahe ka wai, kaikoo ke kai, popoi ka nalu, lele ke
akoakoa me ka puna i uka, olo ka pihe a ka hanehane, ala na ilina, ala
ke namu ke nawa, ka huhu ai laau, hoike ka olohe, hele mai kini o ke
’kua, ka pukui akua, ka lalani akua, na mea a pau loa. O keia mau mea a
pau loa, oia na kanaka o Moikeha, a i ka hiki ana o Kila kana keiki,
hoike lakou, oia ka hoailona o ke ’lii nui.
A kokoke o Kila i o Makalii la, hoomoe iho ana o Makalii i kana laau
palau, ia Naulukohelewalewa hio ka makani, lele ka lepo me ke one,
kahawai kahi i loaa ai i ka laau, nalo laua i loko o ka lepo. Manao o
uka, ua make o Kila; a pau ka wili ana o ka lepo, ku aku ana no o
Makalii me Kila, no ka mea, ua kaa akau ka Makalii laau, ma ka hema ka
hoomoe ana. Nolaila, komo o Kila i ka akau, a pakele i ka make weliweli
a Makalii.
Ku hou laua, hookaa na laau hoomoe o Kila i kana laau palau, ia
Kahikikolo i lalo o ka lepo, mana kahawai, kahe ka wai, wili ka
puahiohio, wili ka lepo me ke one i ka lewa. O Makalii, ua loaa i ka
hau o ka laau a Kila, ua waiho i lalo, o ke kumu o keia pakele ana o
Makalii, o ka olelo kauoha a Moikeha i ka wa i Kauai ia Kila penei: “Ke
hele la, a i hakaka oe me ko makuakane me Makalii, mai hana naaupo oe,
o make ko makuakane.” Oia wale no ko Makalii mea i ola ai, ina ua
haalele i ka la i ka mea mahana.
Hoi aku la no o Kila a luna o na waa noho, o Makalii hoi, waiho iho la,
a moa ka umu, ala ae la me ke kunewanewa a hoi i ka hale. Ma keia hoi
ana, he mihi nui ko Makalii i kona pakele mai make, o kona ike ana no
ia i ka aina, hoi i luna a make.
Puni ae la ka aina ia Kila, pae aku la na waa, hele aku la o Kila, uwe
ka pipipi, a ninau mai: “Heaha ka huakai a kuu haku o ka hiki ana mai?”
I aku o Kila: “He huakai imi alii.” Hoole mai ka pipipi: “Aohe alii, ua
make, o makou wale no koe, haalele ia iho makou e ko makuakane, i keia
wahi, aohe ai, aohe ia, ua lawe aku ko makuakane a pau loa, o ke opu
wale iho no ka makou.” Pela no o Kila i hele ai, me ka uwe mai o na
makaainana ia ia nei, a hiki keia i ka hale o Moikeha ia Moaulanuiakea.
He hale maikai loa, a he hale kiekie loa no hoi, he hulu manu o luna i
ako ia ai, he iwi manu ka aho, he kauwila ka laau. (Ua oleloia i loko o
ko Moikeha kaao, oia kona kumu i noho ai ia Kauai me Hooipoikamalanai,
alaila, nalowale ke kaupoku o kona hale o Moaulanuiakea.)
A hiki o Kila, nana aku la ia i ka hale, nani, hanohano, kiekie, aole
nae he kanaka, ua paa na puka, ua make na kiai, ua kupu ka nahelehele.
Aia ia Kila, he ki no ka hale, no na kiai, no na mea a pau. A komo o
Kila i ka pa a wehe aku la, ala mai elua kiai, a uwe mai la ia Kila,
komo o Kila a ke alanui e komo aku ai, ala mai elua kiai, a hiki o Kila
i ka puka, elua kiai, a hemo ka puka, elua kiai. A komo o Kila i loko,
he lumi no he kiai, he lumi no ke kiai, ala mai la na kiai a pau a
kukuli imua o Kila me ka waimaka. Hoa ia ae la ka ipukui o Moikeha e
Kila, hoi aku la o Kila a luna o ka hikiee o Moikeha moe, po iho la moe
o Kila.
Ia Kila e moe ana, hele mai la o Luukia a mawaho o ka hale hoomakakiu,
e nana ana i keia mea wena i loko, a me ka ula, a ike o Luukia i keia
mea ula, uwe iho la ia me ka helelei o ka waimaka.
I kona manao o Moikeha, pela ka hakui o kona puuwai, pela ke kaoo ana o
kona manao. A pau na kiai i ka moe, a aneane e huli ke kau o ka po,
nihi aku la o Luukia a hiki io Kila ala, nana iho la, ua like me
Moikeha a oi ae, lele iho la maluna, uwe; apo iho la me ka honi, puoho
ae la o Kila, a nana ae la. I loko o ia wa laua i aumeume ai i ke kihi
o ka malama, i aku ai o Luukia: “Aohe mai, ua paa i ke kamaaha ia e
Olopana, mai ka la a ko makuakane i hele aku ai a hiki i keia la.”
Olelo aku la o Kila: “Ina he ae oe, he hemo wale no ia, a he paa hou no
ke hana.” Ae mai o Luukia, wehe iho la o Kila a hemo. Ia wa laua i mali
iho ai i na kaula makalii a ka manao, e nonoke ana i na hakina pau ole
a ke aloha, e wili ana i na koai lehua a ka moe. A pau ae la, hoi aku
la o Luukia, a mahope lilo loa ia Kila.
Oia ka pau ana o keia kaao.
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
With Translations Revised and Illustrated with Notes by
THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume IV—Part II
Honolulu, H. I.
Bishop Museum Press
1917
THE STORY OF UMI: ONE OF THE MOST NOTED OF HAWAIIAN KINGS.
CHAPTER I.
ANCESTRY OF UMI.
It is said in this story that Umi was a part chief because his mother,
Akahiakuleana, was not a high chiefess, although his father Liloa was a
very high chief, whose genealogy could be traced to the very beginning
of all things. So it is said that Umi was high on his father’s side,
but very humble on his mother’s side. [But in tracing out as to the
origin of Akahiakuleana his mother, it is found that she must have been
of very high blood, for her name appears in the genealogical tree of
the kings of Hawaii.]
This story pertains to Umi, but in order to get at all the facts the
story of Hakau his older brother should also be considered. Liloa was
the father and Piena was the mother of Hakau; the father as well as the
mother were chief and chiefess of very high blood. It is said that
Hakau was one of the highest chiefs of Hawaii because both of his
parents were of equally high blood. Waipio in Hawaii was the place
where Liloa had his permanent residence. Here he lived with his wife
Piena, and it was at this place that Hakau was born. Liloa was the king
of the whole of Hawaii. [139]
Some time after the birth of Hakau, the first son of Liloa by his wife
Piena, Liloa started out from Waipio and journeyed to Koholalele, a
place at the east end of Hamakua, close on to Hilo. The cause of this
journey by Liloa was to dedicate a temple which was at this place. The
name of the temple was Manini. After the ceremonies pertaining to the
dedication of the temple were ended he journeyed over to Kaawikiwiki,
where he stayed for some days. The cause of the delay at this place was
the games that were being held, for it was the place where people from
all the neighboring districts gathered to partake in the game of pahee
[140] especially, although other games were also held there. While at
the place, he one day went out to bathe in the Hoea stream, which is
located next to Kealakaha. When he arrived at the place he saw a very
beautiful woman, Akahiakuleana, coming out of the stream, without
clothing. Her maid servant was sitting on the bank of the stream with
her mistress’s garment. When Liloa saw Akahiakuleana his desire to
possess her became so great that they laid together, resulting in the
birth of Umi, the subject of this story, for Akahiakuleana was just
over her days of defilement, hence her quick conception.
GENEALOGICAL TREE OF AKAHIAKULEANA, THE MOTHER OF UMI.
In the following tree we will be able to see how Akahiakuleana was of
high blood, and will satisfy us that Umi was also of high blood, and
how Liloa was, after all, connected to Akahiakuleana. Kanipahu is the
connecting link between Liloa and Akahiakuleana.
HUSBAND. WIFE. CHILD.
Kanipahu. { Alaikauakoko. Kalapana.
{ Hulani. Kalahuimoku.
Kalahuimoku. Laamea. Oikialamea.
Oikialamea. Kalamea. Kamanawakalamea.
Kamanawakalamea. Kaiua. Ouakaiua.
Ouakaiua. Kuaimakani. { Kanahae.
{ Kuaimakani.
Kanahae. } Kapiko. Kuleanakupiko.
Kuaimakani. }
Kuleanakupiko. Keanianihoolilei. Akahiakuleana.
Liloa. Akahiakuleana. Umi.
After living with Akahiakuleana for a short time, Liloa saw that she
was with child, so he asked her: “Who is your father?” Akahiakuleana
answered: “Kuleanakupiko.” Liloa said: “Then you are a cousin of mine.”
She replied: “May be so.”
At the close of the above conversation Liloa instructed Akahiakuleana
as follows: “You live on, and should you give birth to a boy, give him
the name of Umi, but if you should give birth to a girl name her on
your side.” Akahiakuleana then said to Liloa: “What tokens are you to
leave behind in order that you may know that the child belongs to the
king?” When Liloa heard this he gave her his loin cloth, his necklace
of whale’s tooth and his war club, and then said: “Here are the tokens
for our child. [141] When it is full grown give these things to the
child as his.” Akahiakuleana assented to this, took them from the king
and passed them over to her maid servant who would take charge of them.
Liloa then went out and tied together some dried ti-leaf and girded
them around his loin as a loin cloth; and returned to his house. When
Liloa arrived at the house, his attendants said to him: “You had on a
real loin cloth when you went away, and here at this time you have on a
ti-leaf loin cloth.”
Liloa continued living at this place until the ceremonies pertaining to
the dedication of his temple were ended, when he returned to Waipio, to
his permanent residence.
CHAPTER II.
THE BIRTH OF UMI.
In course of due time it became apparent to all that Akahiakuleana was
with child. Her husband thought of course the child was his, so he took
great care of his wife. He did not know that it belonged to Liloa. When
Akahiakuleana gave birth to the child, she gave him the name of Umi,
and brought him up carefully until he was well grown. As he grew, Umi
was very mischievous and would often go out to play with other boys. It
was his custom on going out to join the boys in their games to bring
them all to the house and then give them all the food in the house.
When his mother’s husband returned he would get angry and often punish
the boy. This was continued for many days, until at last the mother
took pity on the boy and protested against the harsh treatment of her
son Umi.
One day Umi secretly asked of his mother: “Have I not a different
father?” The mother replied: “Your father is in Waipio; his name is
Liloa.” Umi then said: “Shall I not go and see my father?” The mother
replied: “Yes, you may go.” Some time after this Akahiakuleana’s
husband again beat Umi, when she said to her husband: “My husband, the
child is not yours that you should beat him.” The husband in angry
voice then asked: “And whose child is it, Liloa’s?” The wife replied:
“Yes, it is Liloa’s child, let me tell you.” The husband asked: “What
have you to prove that the child is Liloa’s?” Akahiakuleana then called
for her maid servant to bring the things for Umi that were left by
Liloa. On the things being brought in the wife said: “Here are the
proofs.” When the husband saw these things, his doubts were removed,
for he was sure the boy Umi belonged to Liloa.
Some days after this Akahiakuleana said to her son Umi: “Here is the
loin cloth of Liloa, gird it about you; here is the necklace of whale’s
tooth, wear it around your neck; here is the war club, hold it in your
hand. Now when you go down to Waipio and meet your father, remember
this: When you get to the bottom of the Waipio valley you will see a
river which you will have to swim across. When you reach the opposite
bank you will see a house standing facing you; that is Liloa’s house.
You must not enter in by the gate, but you must climb over the fence.
You must not enter in by the front door, but you must go around and
enter the house by the back door. After you are in the house look for
the old man that is being guarded, with kahilis around him, that is
Liloa, your father, my husband who begot you. Go in and sit on his lap,
[142] and when he asks for your name tell him you are Umi.”
After these instructions had been imparted by Akahiakuleana to Umi, she
said to Omaokamau: “You must accompany the boy, and you must carry the
war club for him; take good care of the war club of Liloa.” When the
two boys arrived at a place called Koakea they met a boy by the name of
Piimaiwaa. Piimaiwaa then asked them: “Where are you two going?” They
answered: “To Waipio.” Umi then said to Piimaiwaa: “Will you be my
adopted [143] son?” Piimaiwaa replied: “Yes.” They then proceeded on
their way until they came to the river in the Waipio valley called
Wailoa; they then swam across it and climbed the opposite bank; and
when they looked they saw the house of Liloa standing before them. When
they drew near the house Umi said to Omaokamau and Piimaiwaa: “You two
remain here while I go in and meet Liloa. If I should get killed, you
two must retrace your steps over the road we have come by; but if I
should live we will all live.”
As soon as he concluded speaking he proceeded on his way and climbed
over the wooden fence that surrounded the dwelling house of Liloa and
then proceeded on and entered the house from the back [144] door.
When the officers of Liloa saw that the boy’s life was forfeited to
[145] the king, because he had climbed over the fence, the kapued place
of the king, they chased the boy with the intention of killing him, but
Umi boldly entered and sat on the lap of Liloa. Liloa then opened out
his knees and Umi dropped to the floor. As Umi sat on the floor Liloa
saw the necklace of whale’s tooth around the neck of Umi, and he also
saw his loin cloth around the waist of Umi. Liloa then asked: “What is
your name?” The boy replied: “I am Umi.” Liloa then took Umi up onto
his lap and kissed him. Liloa then asked him: “Where is your mother,
Akahiakuleana?” Umi replied: “She is still at home. It was by her
directions that I came to you, and she gave me these things I have on
me which you left with her.” When Liloa heard this he said to his men
around him: “This is my own loin cloth, and this is my necklace of
whale’s tooth.” Liloa then asked the boy: “Where is my war club?” Umi
replied: “It is with my companion, Omaokamau, outside of the fence.”
Omaokamau and Piimaiwaa were then sent for.
Liloa then proceeded to tell the people how he met the mother of Umi
and how he lived with her for some days, saying: “When we went to
dedicate the temple, and I one day returned without my loin cloth and I
had on a ti-leaf loin cloth, you said that I was crazy; but today you
see that here is my loin cloth, my necklace of whale’s tooth and my war
club. I left these things for my son, who is here.” [146] At the end of
the king’s address they then knew that Umi was the son of Liloa.
Liloa then said to his servants: “Go and get my gods and bring them in
the presence of Umi to perform the ceremonies of circumcision.” [147]
When the gods were set before Umi, the ceremonies were performed and
the navel of Umi was cut, and the sacred drum was beaten. At the sound
of the drum, Hakau, the first son of Liloa, heard it, so he asked of
the servants: “Why is the drum being beaten?” “It is being beaten
because the navel of the new son of the king is being cut. The young
man’s name is Umi.” When Hakau heard this he came to meet Umi in a
great temper. When he saw Liloa, he asked him: “Is this your new son?”
Liloa answered: “Yes.” And then he continued in a kindly way: “You
shall be the king and he shall be your servant. You shall be above and
he shall be under you.” By these kindly words of Liloa his father,
Hakau’s temper was driven away and he pretended to be reconciled to
Umi.
When Umi took up his residence with Liloa, he obeyed all of Liloa’s
advice, and in this way warmed the heart of his father toward him.
Hakau, on the other hand, ill-treated his younger brother, and he kept
this up even to the day of the death of their father, Liloa.
Before the death of Liloa, he willed all the lands of Hawaii to his
first son, Hakau; but left the temples and the gods to his younger son
Umi. On the death of Liloa, Hakau took immediate possession of all the
lands of Hawaii, and Umi lived under him as a dependent. While thus
living, Hakau showed his hatred of Umi in many ways. If Umi took
Hakau’s surf board, Hakau would get angry and tell Umi: “You must not
use my surf board, because your mother is not a chiefess; the same with
my loin cloth.” This ill-treatment toward Umi was kept up by Hakau
right along, which made Umi downhearted; so one day Umi was driven away
by Hakau. Umi then took his companions, Omaokamau and Piimaiwaa, and
left the king’s presence. After they had climbed the cliff leading out
of Waipio, and had reached the heights called Koakea, they then
continued on to Kukuihaele where they met Koi, a young man, and he was
taken along by Umi. From this place they continued on to Kaumoalii,
then on to Koholalele, then to Kealakaha, where Umi was born and where
his mother, Akahiakuleana, was living; but they did not call on her,
preferring to wander on as strangers. They thus continued on their way
until they reached the dividing line between Hamakua and Hilo, in the
land of Waipunalei, where on account of darkness they called in one of
the houses on the wayside.
In this part of the country there lived many pretty young women, who,
when they saw how handsome Umi and his followers were, showed a desire
for them for husbands. Umi, on account of his being better looking than
his companions, had two wives.
After making their residence in this part of the country, they all four
decided to hide Umi’s identity, and to keep him at home and not let him
touch work of any kind. To this Umi assented and took up a life of
idleness. While living there in this way, Omaokamau, Piimaiwaa and Koi
would go farming every day on the lands owned by the parents of their
wives, and were thus much praised by those people and were made much of
because of their great strength. Umi’s father-in-law and mother-in-law,
on the other hand, were displeased at the idleness on the part of their
son-in-law, for he never would go out to work. Some time after this
they went down to lower Laupahoehoe to have a sea bath.
CHAPTER III.
HOW UMI LIVED IN HUMBLE CIRCUMSTANCES.
Umi was very skilful in riding the surf, and he showed this while
living in humble life in Laupahoehoe. One day while out surf riding he
had a race with Paiea, a man famous in Laupahoehoe as the best surf
rider of that place. In this race Paiea crowded Umi up against the
rocks, thus bruising his shoulder. Therefore, years after this it was
remembered against Paiea, and he was killed by Umi when Hawaii came
under his rule.
When the aku season in Laupahoehoe came around, Omaokamau, Piimaiwaa
and Koi went out with the people of the place aku fishing, and would
come home with aku, adding more joy to the parents of their wives.
This, of course, did not help Umi’s cause at all, for his wives’
parents were more disappointed in their son-in-law for not going out to
get some aku. So one day the father and mother of the wives of Umi said
to their daughters: “If the well-proportioned physique of your husband
could only be used paddling a canoe we would have some aku. It was
indeed a mistake when you two took him to be your husband.”
Shortly after this Umi was requested by some of the people to go out
with them to help paddle their canoe, and Umi, being only too glad to
go out, gave his consent and they set out. On this fishing trip Umi
showed his great strength, and on their return he was given his share
of the catch. In the division Umi saw that the fish given him, although
a large one, was taken from under the seat of the paddlers. When Umi
saw this he took the fish, but again exchanged it with one of the other
paddlers for one that he saw was taken from the middle of the canoe and
not from under the seat like the one he had. In asking for the exchange
Umi said to the man: “Here, take my aku in exchange for your’s; mine is
a larger fish.” The man consented to this and the exchange was made.
Umi did not, however, take the fish home to be eaten, but took it and
gave it as an offering to his god, Kaili, [148] which was hidden in a
crevice in the cliff at Hokuli, in a place which no one but himself
knew. Umi after this went out very often to fish for aku, and every
time he was given his share he would take some and offer it to Kaili
his god at its hiding place.
At about this time people began to see and to wonder at the frequent
appearance of a rainbow on the cliff. Kaoleioku, a high priest who was
living at this place, also saw the rainbow, and he, too, wondered at
its constant appearance; but being of a class well versed in ancient
lore, he began a study of the matter and concluded that it must be Umi,
for rumors of his disappearance had come to them shortly before this.
In order to make sure that his findings were true he decided to test
the matter, and so one day he took up a pig and came down to look for
Umi. When he entered the house and saw the form of Umi, and how noble
and chiefly he looked, he made up his mind that it was indeed Umi. He,
however, took the pig and offered it to Umi with a prayer, saying:
“Here is the pig, O god, a chief-searching pig.” [149] At the close of
his prayer he released the pig and it walked towards Umi. After
standing in the presence of Umi for a short time it turned and came
back to Kaoleioku. Kaoleioku then asked: “Are you indeed Umi?” “Yes,”
said Umi, “it is I.” Kaoleioku then said: “Let us return to my house.”
Umi assented and they returned to the home of Kaoleioku. When the
father-in-law and mother-in-law as well as the people around the place
saw this, they then knew that this young man was the chief Umi, the son
of Liloa, the one that they had heard was lost.
Kaoleioku then took Umi and made him his chief and they lived together.
As soon as Kaoleioku [150] had finished his preparations for the
comfort of his chief, he immediately set his mind to the study of how
he could get control of the kingdom for his chief, Umi, for he was well
aware that Umi would some day make his mark, and that he would,
therefore, receive his share of the benefits. He then began to take to
his home all the people that he could find. He also went extensively
into the raising of animals, and farming. At the same time he taught
the people the use of the spear, built houses where the men were taught
everything pertaining to the arts of warfare. It was during this course
of education in the arts of warfare that Koi, Omaokamau and Piimaiwaa
developed into the great warriors that they proved to be later on.
When Kaoleioku decided to enlist men to help him in gaining his one
end, to place Umi as king of Hawaii, he built four large houses for the
accommodation of four forties, equal to one hundred and sixty men each.
In no time these houses were filled.
CHAPTER IV.
RELATING TO NUNU AND KAKOHE.
These were old men who had served under Liloa as priests and were great
favorites of his. After the death of Liloa they again served under
Hakau, his son, when he became the king of Hawaii. But shortly after
Hakau assumed the reins of power the old men fell sick and they took
some cathartic medicine. After the effects of the medicine had
disappeared and a longing for food came upon them, they sent a servant
to go to Hakau and get some food, meat and awa. Upon the arrival of the
messenger in the presence of Hakau, Hakau asked the man: “What are you
after?” He replied: “I have been sent by the old men to come to you,
the king, and ask you for some food, meat and awa for them, for they
have been taking some medicine and are now craving for some food.” When
Hakau heard the words of the messenger, he said: “Go back and tell them
that there is no food, no meat and no awa.”
In the days of Liloa, Nunu and Kakohe were great favorites, for they
were the custodians of the great god Kaili, and whatever they wanted
was always granted them by Liloa. The influence of these two old men
was so great that even Liloa could in no way enter into any conflict
without their consent and advice; and Liloa was constrained from doing
anything without their knowledge. These old men were consequently
Liloa’s favorites, and after the death of Liloa they continued
exercising the same influence over Hakau.
When the messenger returned to the presence of the old men he told them
all the words told him by Hakau. When they heard the report they were
greatly distressed and became very sore at heart, and in time, as the
refusal of Hakau to give them their small needs became more apparent,
they got very angry toward Hakau. Because of this ill-treatment the old
men began to conspire within themselves to give away the possession of
the kingdom to Umi. Nunu said to Kakohe: “Let us go and see how fares
Kaoleioku with his ward, whether good or bad.” [151] This was agreed on
by the two old men and in due time they set out from Waipio, climbed
the cliff and arrived in Kukuihaele. From there they continued on to
Kapulena where they spent the night. On the next day they continued on
their way until they arrived at Honokaa, then on to Paauhau where they
rested. From this last place they continued on to Kalopa, then on to
Kaumoalii, and on to Kemau where they spent that night.
While they were resting at Kemau, a man who saw and recognized them on
the way arrived ahead of them at Kaoleioku’s home at Laupahoehoe, Hilo,
and said to Kaoleioku: “The old men Nunu and Kakohe are on their way
coming to pay you a visit.” Kaoleioku then asked of the man: “When will
they arrive in Hilo?” “They will arrive on the day after tomorrow.”
“What is their great object in coming to make this visit?” The man
replied: “I believe they are coming to look at your ward, to see
whether his behavior is good or bad, for their ward, Hakau, has been
treating them very badly of late.”
When Kaoleioku and Umi heard this, Kaoleioku was made very happy, and
he began to speak in glowing terms to the large number of people
present of the good promise of his ward Umi coming into possession of
the kingdom, for Kaoleioku was a great prophet, and versed in the art
of foretelling the future of a person by looking at the carriage and
manners. It was because Kaoleioku had seen a great future ahead that
induced him to take Umi to his home when he first met him, and bring
him up as his own son.
Kaoleioku then began to lay plans how Umi’s interest could be advanced
more advantageously, and saw that in the reception to be accorded to
the old men laid his greatest chance, for he was well aware that Nunu
and Kakohe were great priests, and if he could once get their support,
the future of Umi would be assured.
On the fifth day of the old men’s journey, Kaoleioku began his
preparations for their reception by cooking and preparing food, fish,
pork, chickens and awa. [152] Kaoleioku also ordered one of his men to
go and prepare some firewood. In size it was about two fathoms in girth
and three yards long. After this ohia log was procured, Kaoleioku
ordered it split up into small pieces, of the proper size, and then to
have the pieces bundled up and tied together and restore the log to its
former shape. Kaoleioku then directed a couple of men to go to an awa
bush that was growing near the doorway and dig all around it. To
another couple of men he gave orders that a pig be caught and tied
securely with ropes.
These were some of the preparations made by Kaoleioku so as to enable
Umi to easily perform certain acts in the presence of the old men upon
their arrival. By this we see how keen Kaoleioku was in furthering the
interests of Umi.
The object of these preparations made by Kaoleioku was this: When the
two old men were to arrive, Umi, according to the ancient custom, must
start an umu for the baking of a pig; he was then to take up the log of
wood and break it into pieces, and it being already cut up it would
therefore take Umi but a short time to get the wood ready, and the
quickness and dispatch of the work in the breaking up of the wood, the
catching of the pig and the uprooting of the awa bush would lead the
old men to believe that Umi must be possessed of unusual strength.
After these different preparations had been accomplished, Kaoleioku
then turned to Umi and said: “My chief, tomorrow shall be the day when
you will gain control of the kingdom, and by your actions on that day
alone is the thing to be done. My chief, I request of you that you give
ear and keep these my instructions, for your future rests in your
obedience. Tomorrow you will have the chance of your life, and if you
fail to take heed to my instructions, my bones will not be saved by
you, for then they will be dried out in the sun.” [153]
At the conclusion of these words of Kaoleioku, Umi’s face beamed,
showing his determination to carry out every word of the instructions.
He then gave his assent and promised to obey the orders and to carry
out his part of the arrangement.
After a while Kaoleioku again addressed Umi, saying: “We will now
retire, and at the period of time just after midnight I will then go up
to our fields with all our men, leaving no one behind with you except
your wives. If two old men should arrive tomorrow morning and they
should ask for me, then remember they are the ones we are expecting.
You must then make their reception complete in all things.”
After this last advice they retired for the night. After midnight was
passed Kaoleioku and his people all went up to the fields, while Umi
and his wives continued sleeping on until daylight.
After the sun was up and it had become quite warm, that being about
eight o’clock, the old men, Nunu and Kakohe, arrived. When they drew
near to the houses of Kaoleioku, they looked around and noticed the
quietness of the place, which looked to them as though it was deserted.
The old men then called out: “The houses of Kaoleioku are completely
deserted; no one seems to be around.”
While the two were calling, Umi heard them, and so he answered the old
men by saying: “Come in. We have no one at home except myself; all the
people and Kaoleioku have gone up to the mountains to work in the
fields; I was made to stay at home to receive you two upon your
arrival.” At the call of Umi the two entered the house. When Umi saw
that the two had entered, he went out, took up the log of wood, lifted
it over his head and threw it down onto the ground breaking it into
small pieces. Umi then followed this by lighting the umu, [154] and on
account of the liberal supply of kindling wood and leaves a great
volume of smoke arose, making it impossible for the old men to properly
see how the wood and the umu were prepared. Umi then grabbed the pig
and, after letting it squeal for a while, let it go, not killing it.
The pig was released and allowed to get away on the side where the
smoke was thickest. After the kindling wood had burnt up he covered the
umu with grass only. After this was done Umi went to the awa bush and
pulled it up whole.
When Nunu and Kakohe saw the acts performed by Umi, they said one to
the other: “If the ward of Kaoleioku is anything like this fellow, what
a blessing! our bones would indeed be saved. What a powerful man this
is!” The reasons for the comment on the great strength of Umi were
because of the breaking up of the ohia log of wood at one throw, the
quickness in the covering up of the umu of pig, and the uprooting of
the awa bush.
After Umi had pulled up the awa bush, he went to one side of the house
where the old men were in, and cut up the awa into small pieces; then
he proceeded to the place where the awa container was kept and brought
it and placed it by his side; he then took some of the awa that was
already prepared and put it into the cup. Umi then went over to the umu
and uncovered an umu that was alongside of the one he had just covered,
which contained a pig well cooked, which he took out and brought to the
eating place, where the old men were already seated. The pig was well
done. When Umi was uncovering the umu, Nunu said to Kakohe: “How
quickly the pig has been cooked; the umu was only covered but a short
time ago!”
After the pig was served, Umi brought the awa and poured it into two
cups, in the presence of the two, and then handed the cups to the old
men, who then took the awa and drank it down. After this they partook
of the pig. Shortly after finishing their meal the effects of the awa
began to come over them and they both laid down where they sat,
completely overcome. In falling over, one fell near the sleeping place,
while the other fell against the side of the house. Umi then picked up
the one that was lying against the side of the house and took him to
the sleeping place; then he pulled the other one over so that he, too,
laid on the sleeping place.
While they slept Umi went on up to meet Kaoleioku in the fields, on the
mountain side, where all the men were engaged in cultivating food. When
Umi arrived, Kaoleioku said to him: “Have the old men arrived?” Umi
replied: “Yes, they have arrived, and I have carried out your orders
and have prepared everything for their comfort. They are both overcome
with awa, and when I left they were sound asleep.” When Kaoleioku heard
this report from Umi he said to him: “Let us remain with your men, and
in the afternoon we will return. The order of our return shall be as
follows: I will go on down ahead, the men will then come after me,
while you come on behind the procession.” This was agreeable to Umi.
The reason why Kaoleioku arranged the procession in this order was to
allow him a chance to meet the old men first and thus give him time to
answer any questions that they may put to him relating to Umi, for he
wished to make a very favorable report of his ward, and also to keep
the old men from making a mistake in their choice of which was Umi,
whereas he, Kaoleioku, was well acquainted with them.
After Umi had gone up, and after the old men had slept off the effects
of the awa, they got up and said to themselves: “This is not the way
our lord has been treating us; even during the time of Liloa we never
received such treatment. Then when Hakau came to the kingdom all we
received was just our food and fish and kapa. Even our house is nothing
but a filthy place, but here everything is so fresh and good that it is
a blessing to live. This is the best treatment we have ever had. From
our youth up we have ever been lowly, and here in our old age we begin
to have a taste of real comfort; a good present indeed. In the days of
our youth we never had a taste of it.”
As the sun was slanting, it being about two o’clock, the first of the
procession arrived from the uplands. The old men looked and saw that
Kaoleioku was in the lead. They then saw a large number of people
following along after him. The procession was so long that they were
unable to see the rear. As the fore part of the procession came nearer
they easily recognized Kaoleioku. Kaoleioku then greeted the old men
and they wept, [155] for they had not seen each other for a long time.
In the arrangement of the procession Kaoleioku had divided the people
into four divisions: first came the tallest of the men, then came the
next in height, then came the shortest of the men, and lastly came the
children.
While Kaoleioku was sitting with the old men, Nunu asked: “Where is
Umi? Is it that nice-looking man?” Kaoleioku answered: “No, that is not
Umi; he is coming on behind.” The old men, however, kept on asking
until the company of the tall men went by, then the next lot of men
that came along, then on to the next in size, then to the children,
when it became too dark to see the skin of one’s hand. Still Umi had
not been pointed out to the old men.
As it was getting late and the last of the procession had not arrived,
the old men therefore said to Kaoleioku: “Are we not going to see your
ward before dark?” Kaoleioku then asked them: “Have you two not seen
the man that stayed here when you arrived?” The two answered: “Do you
mean the one that entertained us?” “Yes, that is the man,” answered
Kaoleioku. The old men again asked: “The steward that received us and
worked for us?” “Yes,” answered Kaoleioku, “I made him stay behind to
work for you two.”
When the old men heard this from Kaoleioku they became very sad and for
some time they bowed their heads down in shame, then they looked up and
said to Kaoleioku: “Nothing will ever cover this shame.” Kaoleioku
answered, saying: “Is he such a rich chief that I should make much of
him? He is a poor chief, and the most he can do for you is to serve you
two.” The old men then said: “We have no riches nor property to give
him in return for his service; the only great property in our keeping
is the whole of the island of Hawaii; let that be our present then to
the chief Umi.” Kaoleioku replied: “How can it be possible for Umi to
get the kingdom, for you two have seen for yourselves that the men are
not of sufficient number to go to battle? In case of war Hakau will
probably be victorious, for he has all the men at his command, and owns
the whole of Hawaii.” The old men replied: “Hakau is already defeated;
[156] he shall not live. On the day when the kapu for the gods is come,
that will be the day when he shall die. He shall not escape. We will
send the people to the mountain, leaving the king at home by himself,
his steward and us two. That will be all who will remain.”
At the close of the remarks made by Nunu and Kakohe, Kaoleioku felt
assured of the future of his ward, the chief Umi, and that Hawaii
indeed would be theirs without bruising the skin in battle.
The old men lived on with Kaoleioku for forty-five days, when they
decided to return to the bottom of the Waipio Valley. As they were
about ready to make their return, they said to Kaoleioku and Umi: “We
are going home this day and will spend the night along the road. We
will be five days on the way and on the sixth day we will arrive at
Waipio. You must, therefore, remain until the nights of Ole and Kaloa,
when you must come down, because there are three Oles and three Kaloas,
[157] giving you six days on the way. On the day of Kane you must
remain on the cliff overlooking Waipio until the next day, the day of
Lono, the day when the sacred ceremonies of placing new feathers on the
gods are observed; that will be the day when Hakau shall be killed.”
These arrangements were then accepted by them all as being final.
The old men then began their homeward journey, and on the sixth day
they arrived at Waipio and proceeded to make a call on Hakau. When
Hakau saw them, he said: “The Hilo travelers have returned.” The old
men replied: “Yes,” and they then paid their respects to the king,
greeting him. After a while Hakau asked the old men: “Have you two seen
Umi?” They replied: “Yes, we have seen him.” Hakau again asked: “How is
he getting along?” “He is still living with his guardian, Kaoleioku.”
The old men then continued: “That is the reason of our return; a kapu
for your god must be declared and feathers procured.” [158] Hakau then
said: “Why so? Isn’t such a thing done only when war is expected? I see
no prospects of a coming conflict, so why declare a kapu for the god?”
The old men replied: “We have seen your younger brother’s men; they are
too many for your comfort. He is likely to come some day and fight you
while our eyes are weak; therefore, this is the proper time, while his
men are yet few.”
By these remarks from the old men, the king was greatly pleased. Their
straightforward replies to his questions dispelled all doubts in his
mind, for he believed they were telling the truth. However, they were
not.
On the day of Ole [159] that was followed by Kaloa, Kaoleioku and Umi
and all their men took up their journey; no one was allowed to remain
behind. After six days had been consumed on the way they at last
arrived at Kemamo, a place directly above Waipio. That day being the
day of Kane, the day agreed by them as the day to be declared as kapued
for the god of Hakau. Upon their arrival at this place they proceeded
to gather stones to carry with them down to Waipio. The stones were
bundled up into ti-leaf [wrappers], and made to resemble bundles of
potatoes. The people were then all put to do this work; no one was
allowed to be idle. When the bundles were all ready the downward
journey was resumed. Those allowed to go without any bundle of stones
in their hands were the chief Umi, the priest Kaoleioku, Umi’s adopted
son Koi, Piimaiwaa, and Umi’s uncle Omaokamau. When they came to the
edge of the cliff they spent the night there. On the next day, the day
of Lono, was the day when the feather god of Hakau was to be readorned
with new feathers.
On this morning of Lono, Hakau said to the old men: “This is the first
time that a kapu has ever been declared for my god when I, the king,
remain at home, while all the men go to the mountain.” The old men
replied: “Yes, for you to accompany the people would have been the
proper thing to do if your younger brother was making the first
advances; but you see in this case you are the one who will make the
first attack. Even if mistakes are made by your men, that will not
matter; your men are so numerous that you will surely win; there is no
mistake in that.” When the king heard this he was much pleased. So the
four of them remained at home; the king Hakau, Nunu, Kakohe and the
chief steward.
While the four were at home that morning and as the sun began to get
warm, about seven o’clock, Umi and his followers came down the eastern
side of the Waipio Valley. When the first of the procession reached the
bottom of the valley and were near the river, the last of the people
were still out of sight on the top of the cliff.
When Hakau saw the shadows of the people on the side of the cliff, he
said to the old men: “I thought that this was a day to be kapued for
the god, yet I see the people going about.” The old men replied: “They
must be your own men from Hamakua bringing you some food.” When the
procession was almost up to the presence of Hakau, he saw that five of
the men were without any objects in their hands; these men were Umi,
Kaoleioku, Koi, Piimaiwaa and Omaokamau. Hakau then again remarked to
the old men of this discovery, saying: “I see five of the people in the
procession without any burden.” The old men replied: “They must be your
husbandmen.” As Hakau beheld Omaokamau indistinctly he said: “I wonder
where I first saw that man in the front of the procession?” The old men
replied: “He must be one of your landlords, for you are a king who has
often gone around Hamakua, so you must have seen him in your travels.”
Hakau then assented to this, saying: “Yes, that must be it.”
While Hakau was conversing with the old men, the front of the
procession came up to him, and the last of the file of people was yet
on the cliff. The procession then surrounded Hakau who was seated, and
continued coming until Hakau was surrounded by men about twelve deep.
The men, however, kept on their feet and still held their bundles of
stones in their hands. He saw that the bundles were all wrapped in
ti-leaf as if they were bundles of taro or potatoes. After a while he
was undeceived, for Umi came out of the ranks and stood in his
presence. When Hakau saw Umi he raised up his head and then bowed down
again. [160] Umi then called out to Omaokamau, who came and stood
directly behind Umi. Umi then gave him the order to go and slay Hakau.
At the words of command, Omaokamau went up to Hakau, took hold of his
lower jaw, then turned his face up and said: “You are killed by
Omaokamau, for Umi.” When the people heard this remark by Omaokamau,
they began to throw their stones on Hakau, killing him. The stones
caused a great heap above Hakau, while the sticks which had been used
as packers for the burdens carried on the shoulders, formed the
cone-shaped tomb of Hakau.
Upon the death of Hakau Umi became possessed of the whole island of
Hawaii, and the prediction of Kaoleioku which was made while they were
still in obscurity thus came true. Kaoleioku on the other hand was made
the chief priest of Umi, his chief, while the priests of Hakau all
served under Kaoleioku, Nunu, Kakohe and Umi the king.
CHAPTER V.
HOW UMI BECAME THE KING OF HAWAII.
We have now seen the death of Hakau, and have also seen how Umi became
the king of the whole of Hawaii. After the death of Hakau the people
who had been sent up to the mountain returned with their sticks. When
they arrived they saw Umi with his men in possession of everything.
They then knew that their king Hakau must be dead, so they wept for
him; but those who did this were but few, for Hakau in his day was ever
a cruel king, one who killed his men without cause.
It is said that when Hakau was king he used to do the following things:
Whenever a man was praised for his good looks, or a woman for beauty,
he would cause the death of that person. If the head of a person was
praised for being flat, [161] the head would be cut off; and if the
body was praised, then the body was cut up; if the eyes were praised
they would be gouged out, and so on. Once upon a time one of the
priests of Hakau, upon seeing a young boy, said to his parents: “This
child has a very fine body; he has not a single blemish.” When Hakau
heard this remark, he immediately sent a messenger to bring the boy to
his presence. When the boy arrived Hakau then cut the boy in two. When
the parents heard that Hakau had cruelly killed their child, the father
made a prophecy, saying: “He has cut my son; [162] his kingdom shall
also be cut from him. This shall happen on the day to be declared
kapued for his god. He will die on that day.” This prophecy was,
therefore, fulfilled.
In the night of Muku, that being the last day of the month, the priests
with their men went out ulua fishing. Upon arriving at the place where
the canoes were kept, a tatu beat was sounded on the edge of the
canoes. [163] As the men came up one of them would be caught and killed
and the great hook Manaiakalani [164] was put into the dead body and it
was taken to the temple. If no one came to the canoes, instructions
were given that a great ball of seaweeds be gotten and the hook was
placed in it. This custom was favorable to Kaoleioku.
When Umi became the king of the whole of Hawaii he made a division of
all the lands amongst his chiefs as follows: Kau he gave to Omaokamau;
Puna he gave to a friend of his; [165] Hilo he gave to Kaoleioku;
Hamakua he gave to Piimaiwaa; Kohala he gave to Koi; and Kona he gave
to Ehu.
HOW KAOLEIOKU WAS MADE PRIEST TO KING UMI.
After Umi had divided the lands amongst his chiefs, Kaoleioku one day
stood up in the presence of the king, who was surrounded by his men,
and said:
“O king, harken unto me.
I am standing in your presence
And in the presence of your people.
You have, O king,
Made me your priest this day.
As you have heard me in the past
Predict words that have been fulfilled this day,
I will prove to you that
God has assisted you.
You have triumphed over poverty,
And you are this day the great king of Hawaii,
With men living under you.
If you will rule wisely,
Then you will rule forever.
But if you should behave like your older brother,
Then you will be despised.
To refuse to take heed is death;
To take heed is life.”
At the close of this chant of Kaoleioku to Umi he again addressed the
king and Omaokamau.
We will here see whether the appointment of Kaoleioku as the high
priest by Umi was a wise thing, and we will also see how true was the
prophecy made by him before the king and people.
Kaoleioku said: “O king, stand up.” After Umi had arisen he said:
“Omaokamau, stand up.” They were about eight fathoms apart from each
other. This action of Kaoleioku was to test the king Umi, as to whether
he would hold the kingdom firm or not.
While the two were thus standing, Omaokamau was given the spear called
Kaniaupiiikalani, which he took and held in his right hand. This spear
was never used for any other purpose except that of making tests, such
as this, where the priest wished to determine the length of time a king
was to reign. Kaoleioku then said to Omaokamau: “Say, Omaokamau, use
all your strength and throw the spear at the king’s middle.” Kaoleioku
was well aware that Omaokamau was a great spearsman, being of great
strength. At this order, Omaokamau raised the spear, poised it and then
threw it at Umi with all his might. [The thrust was known as “wahie.”]
As the point of the spear came near Umi’s middle, Umi warded it off
causing the spear to go glancing to his rear; while the spear was still
on its flight Umi caught it by the point and held it.
In thus catching the spear Kaoleioku saw not only the dodging of Umi
but also the seizure of the spear and holding it in his hand. When
Kaoleioku saw these acts performed by Umi, each one followed by the
other in such short time, he was much pleased and in praise of Umi
said: “O king, I see you have acted wisely in my presence and you have
taken heed to my instructions. To you, the king, and to these your men
I must say, that I can see how you will hold on to your kingdom. This
day I will place myself under your feet and will give you my assured
word, O king, that your kingdom will never be taken away from your
hands.” Kaoleioku then explained more fully to the people his remarks,
as well as to Umi himself. In explanation Kaoleioku said: “I will
predict to you what the gods have told me in the matter of the test
that we have just seen. By warding off the spear away from you so
successfully, so shall trouble be warded off from your kingdom until
death overtakes you. Just as you caught the spear and held it at the
end, so shall your kingdom fall to your son, your grandson, your issue,
your offspring until the very last of your blood.”
At the close of the remarks of Kaoleioku Umi asked: “Where are the two
old men, Nunu and Kakohe?” Some one answered: “They are here.” Umi then
said: “You tell them to come to my presence now.” Upon the arrival of
the two old men, Umi said to them: “Have you come?” “Yes,” the old men
replied.
HOW UMI GAVE LANDS TO NUNU AND KAKOHE, THE OLD MEN.
We will here see the wisdom of Umi and his great cunning, in the
awarding of lands to the two old men. When Nunu and Kakohe arrived in
the presence of Umi he stood up and, accompanied by the two, they
started off without telling any one where they were going. On this
journey Omaokamau, Koi, Piimaiwaa and a few others accompanied them.
They proceeded along the road leading up the cliff out of the valley of
Waipio until they arrived on the heights of Koakea, a land adjoining
Waipio. At this place Umi said to Nunu, one of the old men: “You run
from here toward Hamakua. If you fall, get up and keep on running; if
you get tired and sit down, I will kill you.”
When Umi said this, the old man was greatly frightened, but he stood up
and started off running, following the order of the king. After Nunu
had started, Omaokamau followed him to see how much ground he would
cover, wondering what the king was about. In running the old man’s feet
became entangled soon after he started and he fell down, but he got up
and kept on running; but he tripped on his feet and again fell, face
down, breathing very heavily. When Umi and the other old man, Kakohe,
came up to where he was lying face downward, Umi said to him: “Say, are
you exhausted?” All Nunu could say was “Hu.” After waiting for a while
Nunu recovered himself, and so Umi said to him: “From the point where
you started to this place where we are standing, covering two ahupuaas,
is the width of your land.” In making this remark to Nunu, Kakohe heard
it, so he said to himself: “So, that is the way the king is going to
give lands to his people. They must run until they fall down. He is
indeed justified in doing this, for we must bear our burden even as he
did when we made him work for us.” Umi then turned to Kakohe and said:
“Now you must run.” Kakohe then started off and Piimaiwaa accompanied
him. They ran until one ahupuaa was passed, when Kakohe fell down to
the ground and he remained there exhausted. When Umi arrived at the
place where Kakohe was lying, he said: “Exhausted, are you?” Kakohe
said “Hu.” This expression, “hu”, was intended to be for “u”, meaning
“yes”, but being so exhausted, the “u” was changed into “hu”. Umi then
said to Kakohe: “This is your land, one ahupuaa, while Nunu has two
ahupuaas. You two will make your own arrangements in reference to their
use.” Turning to both the old men, Umi continued: “All of the things
that are growing on your lands are yours, and you two shall do what you
wish with your lands without any reference to me; and you can leave the
same to your heirs after you.” [166] At the close of these remarks to
the old men they all returned to the Waipio Valley where they lived.
It became a common thing to see Umi practicing the art of throwing the
spear with his immediate followers, Koi, Omaokamau and Piimaiwaa. These
three men were the bravest of his followers and because of this fact
they were made his chief warriors. The one who was the strongest and
most skilful of the three, the one whose left arm was as good as his
right, was Piimaiwaa. Koi was good with his left and weak with his
right arm, and this was the case with Omaokamau.
After Umi had been in Waipio for some time, Kaoleioku said to him: “O
king, I believe it most proper that you should make a trip around
Hawaii.” When Umi heard this he was much pleased at the suggestion and
directed Piimaiwaa to go on ahead and notify the different landlords of
the proposed trip to be made by the king, and to order them to prepare
food and meat. Piimaiwaa then set out, and as he came to the different
landlords he would deliver to them the orders of the king, to the six
different districts, those of Hilo, Puna, Kau, Kona, Kohala and
Hamakua.
CHAPTER VI.
RELATING TO THE TRIP MADE BY UMI THE KING AND HIS CHIEFS AROUND HAWAII.
When the arrangements relating to the king’s trip were concluded Umi
expressed his wish to Kaoleioku that the first place to be visited be
Kawaihae, as he wished very much to see this place. When Kaoleioku
heard this wish of Umi, he said: “It will not do for you to travel
toward the west. The proper thing for you to do is to travel toward the
east first, this being your first journey around your kingdom. If you
were a chief of the lower order, then it would be right to travel
westward.” By these remarks of Kaoleioku Umi was satisfied.
Soon after this conference Umi, together with Kaoleioku and the chiefs
who had charge of the different districts and a very large following,
set out, going by way of Hamakua. After spending about twenty days on
the road at different places in Hamakua they arrived in Laupahoehoe
(where Paiea was living).
We will now recall the incident of the surf-board race which was held
between Paiea and Umi, while Umi was living in Laupahoehoe, mentioned
in Chapter III, the details of which were not fully described.
While Umi was living in humble circumstances in Waipunalei, Hilo, he
and Koi one day went down to the beach at Laupahoehoe, the great
bathing place in those days, where they saw Paiea and several people of
the place out surf riding. While looking on they often heard praises of
Paiea and his great skill in the use of the surf board. Umi approached
one of the people of the place and whispered to him: “Is that the best
Paiea can do, just to rise up with the surf and fall back again? That
is not the way surf is ridden in our land. One must ride clear to the
edge of the beach before he can be called an expert.” When the fellow
heard this he went over to Paiea and repeated to him what he had heard.
Upon hearing this expression of criticism against his skill as a surf
rider, he called Umi to come to him. When Umi came up to Paiea, he was
asked: “Is it true that you passed the remark that has been reported to
me by this man?” Umi replied: “It was only a casual remark on my part;
I did not think that he would take it seriously.” Paiea then said to
Umi: “Let us have a race surf riding. If you beat me I will be your
servant, and if I beat you, you will be mine.” Umi accepted the
challenge and wager. Not satisfied with this wager, Paiea further put
up two double canoes and one single canoe against Umi’s whale’s tooth
necklace. Again Paiea offered four double canoes thinking to wager them
against the bones of Umi, [167] but a young man belonging to
Laupahoehoe stepped in and helped Umi by matching four double canoes
against the four offered by Paiea. This young man was very wealthy, but
Paiea’s stock of wealth was already exhausted. Because of this
assistance to Umi by the young man, Paiea said to him: “If your
intention was to conspire against me I would have been killed, for you
have very many relatives.” Paiea was but a petty chief under Liloa,
while the young man was a high chief, a resident descendant of the soil
of Hilo and Hamakua.
After the bets had been decided on, Umi and Paiea swam out to the point
where the surf rose before breaking and there floated waiting for a
surf to form. After they were in position, Paiea upon seeing the first
surf called out to Umi: “Let us take this one.” But Umi said, “No”. On
the approach of the second surf, Paiea again called out to Umi: “Let us
take this one.” Again Umi refused to take it. On the approach of the
third surf, Umi called out: “Let us take this one.” “Yes,” said Paiea
and they then caught the surf at the same time and away they came in on
the same surf. As they neared a rock that was in their way, Umi was
crowded by Paiea against this rock. When Umi saw his predicament he
made a turn, passing the coral rock on the inside, and rode clear to
the edge of the beach, beating Paiea. As Umi stepped on to the beach,
Koi saw the bruise on the shoulder of Umi, so he went up to him and
whispered: “After you have become the king of the land I shall slay
Paiea.”
In this defeat of Paiea by Umi he lost all his property to the young
man who backed Umi, except the canoes that were wagered against Umi’s
whale’s tooth necklace. The young man who aided Umi was the friend that
was placed in charge of the district of Puna when Umi became the king
of Hawaii.
We will now take up the matter of the journey of Umi around Hawaii.
After the king had visited through the district of Hamakua he continued
on into Waipunalei, the land separating Hilo from Hamakua. Waipunalei
was the land owned by Kaoleioku and the land in which he had already
erected, at the time when he was in humble circumstances, a large
temple. The temple, however, had never been dedicated by a human
sacrifice offered on its altar. When they arrived at this place, Umi
said to Koi: “Go and fulfill your promise and kill Paiea and those who
were against me.” Koi assented to this and started on his errand,
killing Paiea and all those who had shown their ill feeling against Umi
in that section of the country. At the end of the slaughter Koi
returned with the body of Paiea, which was offered as a sacrifice on
the altar in the temple erected by Kaoleioku, in Waipunalei.
In the course of Umi’s and Kaoleioku’s stay in Waipunalei, the
government was firmly established in Umi, and Kaoleioku assured him
that he would be the undisputed king of Hawaii to the end of his days.
Because of these ceremonies they made a very long stay at this place
before they again continued on their journey around Hawaii. After a
circuit of Hawaii had been made they returned to Waipio where the king
took up his residence.
The time consumed on this circuit was two summers and two winters,
making about two years on the journey. The common people as well as the
chiefs received Umi, the new king, graciously.
After this return to Waipio, where the king made his residence,
Kaoleioku returned to his possession, the district of Hilo, to reside,
leaving Omaokamau, Piimaiwaa and Koi with very many people with the
king.
While Kaoleioku was in Hilo, Umi began courting a young chiefess of
high rank who was connected to the king by blood. When Kaoleioku heard
this he expressed his disapproval of the royal match by saying: “Umi
must not marry a woman of his own blood, because he already owns the
whole of Hawaii. He should take as a wife the daughter of Piilani of
Maui, Piikea by name, so that Maui would be united to Hawaii by ties of
blood which would assure a lasting peace with that island.” This was
pleasing to Umi as well as to his chiefs.
CHAPTER VII.
HOW UMI AND PIIKEA, THE DAUGHTER OF PIILANI, THE KING OF MAUI BECAME
UNITED.
After the advice of Kaoleioku to Umi was agreed upon by all the chiefs
as well as the king, Omaokamau was sent to Maui to inform Piilani of
the desire of the chiefs of Hawaii, that Piikea become the wife of Umi.
After the matter was fully understood and the arrangements perfected,
Omaokamau set out for Maui and landed at Kapueokahi in Hana, a place
close to the Kauiki hill. As the double canoe was making the shore the
people of Maui became greatly excited, for they thought this canoe was
the forerunner of war, and the people began to run back and forth not
knowing what to do. Therefore they went and inquired of Omaokamau:
“What is the object of the call of your canoe?” Omaokamau replied: “It
is on a journey of sightseeing.” Omaokamau then in turn asked the
people: “Where is the king and queen?” “They are at home.” Omaokamau
then proceeded to the king’s house. When Piilani saw him, he said: “You
make a quick passage.” Omaokamau greeted those present, and the people
greeted him in return. After the respective courtesies had been
exchanged Piilani inquired: “What is the object of this visit made by
Hawaii’s emissary?” Omaokamau replied: “It is in search of a wife. The
chiefs of Hawaii have agreed that Umi should be the husband and Piikea
the wife; they should be united.” When Piilani, the father of Piikea,
heard the words spoken by Omaokamau he was much pleased and he
immediately gave his consent to grant the wish of the chiefs of Hawaii.
Before Omaokamau landed on Maui the people as well as Piilani the king
were afraid of the canoe, thinking that it was a war canoe that they
saw coming to their shores; but when they heard that it was in search
of a wife they were greatly relieved.
After Piilani had heard the message delivered by Omaokamau, he ordered
his men to prepare food and meat for the strangers. Upon receiving
these orders the people immediately set out to prepare food and meat,
and after they were ready they were set before Omaokamau and his
followers.
Omaokamau remained with Piilani for ten days, and during that time he
became a great favorite with the king, which good feeling was continued
to the day of his departure for Hawaii.
When Omaokamau was about ready to make his return, Piikea called
Omaokamau, to whom she gave her love message, saying: “Omaokamau, you
are about to return to the presence of the great king of Hawaii. When
you meet him, give him my love. Tell him that I, his maid servant, am
pleased and honored to accede to his desires, and shall from now on
cherish him in my heart, and will think of him day and night, even in
my sleep. Until I come to meet my lord face to face twenty days will
have passed, then I shall sail.” At the close of Piikea’s remarks,
Omaokamau and his followers set out on their return, and on the evening
of the same day they landed at Waipio where the king was waiting for
their return.
Upon the arrival of Omaokamau he immediately proceeded to the king’s
house and in his presence delivered the message from Piikea and
Piilani. When Umi heard that his wish was favorably received by Piikea
and her father he was much pleased. At the end of the report, Umi asked
of Omaokamau: “What sort of a looking woman is the young chiefess? Is
she good looking?” Omaokamau replied: “Yes, she is very beautiful; we
have no woman in Hawaii like Piikea. She is only a young girl, but her
face is fair to look upon; she is perfect from the top of her head to
the soles of her feet.” When Umi heard this he was quite happy and was
desirous to see her at once. Umi then gave the people orders that
preparations be immediately made for her reception within twenty days.
In the meantime Umi had completed final arrangements in Waipio, and
everything was ready for the reception of Piikea from Maui. And so also
did Piilani, on Maui, complete his final preparations to meet Umi.
At the end of twenty days Piikea set sail for Hawaii to meet Umi. She
was accompanied by a fleet of canoes amounting to about four hundred.
While the canoes were still out in the channel of Alenuihaha, [168] the
red insignia of the canoe bearing the young princess was plainly seen
from Waipio, and by this sign the people knew that it was the young
princess Piikea of Maui. As Piikea was about to touch the Waipio beach
the heaven was covered over by thick rain clouds, and a rainbow formed
standing from in front of the canoe of the princess to its rear and
remained standing proudly like a huge helmet. As soon as the canoe
bearing Piikea was beached Omaokamau stepped up to it and lifted Piikea
out and placed her on the shoulders of Piimaiwaa, who carried her into
the presence of Umi the king. Umi then greeted Piikea, and she greeted
Umi in return.
The love borne by the two toward each other was mutual and they lived
as husband and wife in peace and happiness.
Some little time after the two had been united, tidings were brought of
the death of Piilani, the father of Piikea, and king of Maui.
[At this point is inserted Kamakau’s version of the history of Umi from
the account of the death of Hakau, to bring in the particulars of Umi’s
Hawaii experiences therein recorded, up to the time of his death,
omitted in the foregoing version.—Ed.]
CHAPTER VIII.
SUCCESSION OF UMI.
Hakau and his people, the chiefs and attendants, and the attending
stewards were killed, and the weapons in the service were taken
possession of by the soldiers of Umi-a-Liloa. When the chiefs, the
princes and the court people who had gone up to observe malukoi [169]
heard that King Hakau had been slain, and that Umi had rebelled against
the government, and that the people down in Waipio had been slain,
therefore the princes of Kona fled to Kona, as did those of Kau, Puna
and Hilo to their respective districts to their royal parents; and they
all alike rebelled against the government, so that Kona, Kau, Puna,
Hilo and Kohala each became independent.
After King Hakau and his chiefs and the people of his court were
slaughtered with great cruelty by the rebels, the bodies of the slain
were offered as burnt offerings at the human sacrifice temple of
Honuaula, in Waipio. This narrative was frequently spoken of by the
wise men of former days thus: When Umi-a-Liloa sacrificed the burnt
offerings on the altar of the temple, which sacrifice consisted of the
dead bodies of Hakau and others, the tongue of God came down from
heaven; the body was not visible, but the tongue was seen oscillating
beneath the altar, whereby all the burnt offerings were quickly
consumed. And there was also thunder and lightning.
Umi-a-Liloa reigned in the place of King Hakau through his wise effort
and the cunning of his guardian attendant who directed him in the way
of obtaining the throne, securing it notwithstanding the many enemies
who opposed his accession on account of the lowness [170] of his royal
blood. Umi had two children who were born in his days of humble
circumstances, a boy and a girl; they were children by common women of
the back country of Waipunalei, of Hilo-Koolau. [171]
When Umi sat upon the throne, Kaoleioku was made district chief of
Hamakua, and the adopted sons [172] became Umi’s courtiers and
warriors. Akahiakuleana was sent for to come and reside at the royal
court. Akahiakuleana begat children after Umi by the husband of her
bosom. Umi-a-Liloa, however, kept the daughter of King Hakau. Pinea was
the name of the girl, and she was so named by Hakau after his mother
Pinea. [173] Umi-a-Liloa kept her that the royal blood might be
preserved [174] pure and not diminished. Umi-a-Liloa took to wife
Kapukini, the daughter of his father Liloa, who was his half sister.
Royal children were born of Kapukini who were Keliiokaloa, Kapulani,
and Keawenuiaumi.
One time Umi-a-Liloa went to Hilo. He did not mingle with the chiefs of
that place, nor did they know him in person, but had simply heard that
the government of Hakau was in the possession of Umi; therefore Umi and
his adopted companions went to Hilo. Kulukulua was the king and Umi had
gone there for a visit. Upon arrival at Hilo they stayed there and
visited the royal abodes of that place. These men were particularly
attractive from their fine youthful physique, therefore Umi-a-Liloa was
married to the daughter of Kulukulua, king of Hilo.
When Umi was living with the daughter of Kulukulua he noticed that she
had on a royal necklace, an imitation ivory necklace made of wiliwili,
[175] braided with jet-black hair securely tied together. One night
there was a grand entertainment for all the chiefs of Hilo at
Kanukuokamanu, in Waiakea; there was dancing and games of papuhene,
kilu and loku. [176] Umi noticed that the daughter of Kulukulua was
adorned with bird feathers on her body and on her head, and on her neck
was a wiliwili ornament necklace. At the close of the chief’s
entertainment, after they had gone home, Umi asked his wife, the
daughter of Kulukulua, for the necklace, which she let him have. Umi
asked her: “Is this your necklace of royalty?” “Yes,” answered the
woman; “yes, that is our royal necklace, which is not commonly used by
the people.” “Those things are plentiful and common with the children
of our place, and owned by many, from young people to old women. The
necklace of our chiefs is of ivory, made of whale’s teeth: that is the
royal necklace and securely tied with cords of hair.” And, saying this,
Umi then broke the wiliwili necklace of the daughter of Kulukulua.
CHAPTER IX.
BATTLE BETWEEN UMI-A-LILOA AND THE CHIEFS OF HILO; HIS VICTORY, AND THE
JOINING OF HILO.
When Umi-a-Liloa broke the tongue of the wiliwili necklace of the
daughter of Kulukulua, after she fully realized that it was destroyed
she wept bitterly and ran over to her father, saying: “My necklace
ornament is completely broken by my husband.” The father then said:
“What was the reason for destroying your necklace?” The daughter
replied: “The man said that he was ashamed of it; the wiliwili necklace
ornament was common among their people from children to old women, and
that the royal necklace of their chiefs were the teeth of the whale
forming the ivory ornament.” Kulukulua then said to his daughter:
“Those men should be securely bound with cords, and if the ivory royal
necklace is not furnished, then they shall all be slain and sacrificed
at the temple of Kanoa.” [177] Therefore, Kulukulua commanded his men,
and Umi-a-Liloa, Omaokamau and Koi were securely bound, while Piimaiwaa
was allowed to go to Waipio to bring the ivory necklace, because a
command had been given that the ivory ornament must be produced within
one day, and if it was not furnished in one day they would all be
killed. So Piimaiwaa hurried down to Waipio and in a short time
apprised the chiefs there of the predicament which befell Umi and his
companions at Hilo. Without waste of time Piimaiwaa returned the same
day and placed the ivory ornament in the hand of the daughter of
Kulukulua. She was made very happy on seeing this uncommon thing that
the tooth of a whale was made into an ivory royal necklace. She hopped
around with joyful laughter at her good fortune, but to Umi-a-Liloa it
was a sad occasion to lose the royal necklace inheritance of his royal
father Liloa; but he earnestly prayed to his god Kukailimoku that the
royal necklace of Nanikoki be safeguarded with the chiefs of Hilo until
the time they [the chiefs of Hilo] would be conquered.
When the ivory ornament was received Umi and his companions were
liberated from their place of confinement at the father-in-law’s house.
After their release at Hilo they returned to Hamakua, reaching Waipio
where Umi met his chiefs and the tried councillors [178] of his father,
who decided at once to make war upon the chiefs of Hilo. The decision
was in this wise: war must be waged right away without any waste of
time.
Up through the mountains of Mauna Kea and right back of Kaumana,
running towards Hilo, was a short cut over the mountains to the trail
of Poliahu and the well of Poliahu at the top of Mauna Kea, the trail
leading down to Hilo. It was an old road for those of Hamakua, of
Kohala and of Waimea to take when going to Hilo. Therefore,
preparations were made and the army ascended the Mauna Kea mountain and
descended on the upper side of Hilo, and encamped right back of the
stream of Waianuenue, the people of Hilo not knowing that war was
coming from the upper side. The Hilo chiefs were therefore unprepared.
There was a great fisherman from Puueo engaged with a large net at the
heenehu [179] fishing grounds, who noticed the dirty water of the sea
and was surprised at the fact. He thought that there was war in the
mountains which was the cause of the dirt in the stream. Others
contradicted: there was no war; the dirt in the water was the result of
a cloudburst causing the muddy stream which flowed down to the sea. But
in this the man would not agree with them; he held to the idea that the
discoloration of the water was caused by the feet of men. He hurriedly
pulled his net into his canoe and returned to the shore. He did not
wait to dry his net, but seized a long spear, also some taro and a few
nehu, and throwing a ki-leaf fishing coat over his back, immediately
set out toward the mountain. Nau was the name of the man.
Nau proceeded till he reached the uppermost retreat of Kaumana, where
was a stretch of pili grass. Above this was where the army was
encamped. There was a flat stone in the stream on which the man sat and
ate of his taro and little fishes. The warriors of Umi-a-Liloa saw that
Nau, the great fisherman of Puueo, had taro for food and little fish
for his meat. In this place the people of Umi-a-Liloa were in great
difficulty; the road was narrow, and the men of Umi had to come down
the pili trail in single file. As they came to the narrowest part each
man had to lower himself, feeling for a landing with his feet, while
the man’s place in hiding was favorable to him, being curved inward,
and when the person from the other side made their descent this man
would only have to thrust out his long spear, sending him over the
cliff to his death.
This continued for some time and many men were killed by this one man
because of the narrowness of the trail, and of its nearness to Kauamoa.
Forty men were thus killed. Piimaiwaa, therefore, went to the top of
the cliff and on looking down he saw only one man, hugging close to the
bank. Then Piimaiwaa muttered to himself: “I’ll kill you;” whereupon he
leaped down the cliff and caused his [Nau’s] death. When Nau was killed
there was no one to warn the chiefs of Hilo, and when night came the
fighting was being carried down to Hilo. Umi’s army were provided with
torches, and Umi-a-Liloa knew the king’s house in Hilo as also that of
the daughter of Kulukulua; these were surrounded by Umi’s men, the
chiefs of Hilo killed, the daughter of Kulukulua preserved, and the
famous royal ivory necklace of Nanikoki recovered. As the cause of the
war was the much desired ivory necklace, at the end of the conflict
Hilo and Hamakua became united, with Umi as king.
CHAPTER X.
UMI CONQUERS OTHER DISTRICTS.
Hua-a was the king of Puna, but it was conquered by Umi and his adopted
sons, Piimaiwaa, Omaokamau and Koi, the daring youths and famous
generals and also noted ministers during Umi-a-Liloa’s administration
of the government of Hawaii. So, after the death of Hua-a by Piimaiwaa,
on the battlefield of Kuolo, in Keaau, Puna became the possession of
Umi-a-Liloa.
Imaikalani was the king of Kau. He was blind and was famous for his
strength and skill in warfare, whereby several chiefs were killed by
him in battle. He had a left thrust and a right thrust which were
terrible, and if he threw a long spear to the right or to the left hand
there was a roaring as of thunder, and flashes as of lightning, and a
rumbling sound as of an earthquake; and if he twirled his spear at his
back the dust arose in volumes as whirlwinds. Umi-a-Liloa was afraid of
Imaikalani, who was a blind man and could not at all see with his eyes,
but his hearing was acute. He had two wild duck watchers which reported
to him the appearance of any one either from the front or from the
rear, or from the sides, whichever way the voices of the birds
indicated. In former times, when Imaikalani was not blind and Kau was
not in the possession of Umi, there was war for a long time. Umi
therefore went into the mountains and made secret raids on Imaikalani,
and on the chiefs of Kona, so that he became famous as the mountain
rover of Hawaii, and the mountains were familiar to him for the waging
of wars. But when Imaikalani became blind they were constantly at war
with each other. Imaikalani was never in subjection to Umi.
Piimaiwaa sought in various ways to learn the source of Imaikalani’s
great strength, and the skill with which he threw the long spear with
such unerring aim, and the stroke of his war club that would rip one
open from head to buttocks. Piimaiwaa discovered the source of
Imaikalani’s skill and the daring bravery of this blind man to be by
means of the wild ducks hovering above, for when the birds made a noise
and the blind man heard it, either in front, or behind, or on the
sides, then he (the blind man) would say: “There is a man behind.” The
men leading him on both sides said: “Yes, there is a man.” “Where does
he hold his club?” “In front.” It was plain that it was a war club. “Is
he near?” “Yes.” The blind man suddenly threw his own club which
cleaved the man from head to buttocks. When the man appeared the birds
warned. “Where is his club?” “It is on the right-hand side.” “It is a
left thrust then that will strike him.” When the man made a strike it
missed, but the thrust made by the blind man took effect from the head
to the waist.
After Piimaiwaa had measured his (Imaikalani’s) strength and great
skill, he said: “I will kill you.” First he went and destroyed the
scout birds; then the attendants who led Imaikalani about on this side
and on that, and after them, those who carried the weapons, there were
forty in number, ever ready with spears and lances, because Imaikalani
usually threw ten spears at a single throw, five from the right and
five from the left hand, and on a single throw the spears would fly in
a group like lightning from which no man could dodge; not even an
expert dodger could stand before Imaikalani. But all these were
destroyed by Piimaiwaa, and after their death the blind man missed his
helpers, whereby Piimaiwaa was able to say, boastingly: “He died by
Piimaiwaa.” On the death of Imaikalani Kau became a possession of
Umi-a-Liloa.
Ehunuikaimalino was the king of Kona. He was a very strong man, and the
father of Laeanuikaumanamana, but on account of old age Kona and Kohala
were simply ceded to Umi-a-Liloa. When peace and quiet reigned in the
government of Hawaii under Umi-a-Liloa, his name became famous from
Hawaii to Kauai. No king was like unto him in the administration of his
government; he took care of the old men and the old women and orphans;
he had regard for the people also; there were no murders and no
thievings.
CHAPTER XI.
THE FAMILY OF UMI. HIS BENEFICENT REIGN.
Umi-a-Liloa was a devout king, and on account of the fame of his
administration of the government the kings of the other islands desired
to bring their royal daughters and their favorite daughters to be wives
for Umi-a-Liloa. He had many wives, among whom were daughters of the
common people, so that he became an ancestor both of the chiefs and the
common people. There is not a commoner of Hawaii who would say that
Umi-a-Liloa was not an ancestor of his, and a man who declines to
acknowledge it does so for lack of information. Kapukini-a-Liloa was a
royal consort of Umi-a-Liloa, and by whom Umi begat Keliiokaloa, a
male, Kapulani, a female, and Keawenuiaumi, a male child. Piikea was a
princess, being the daughter of Piilani, king of Maui, with Queen
Laieloheloheikawai, and they (Piikea and Umi-a-Liloa) begat two male
children, Kumalaenuiaumi and Aihakoko.
Moku-a-Hualeiakea was also a princess among the grandchildren of
Ehunuikaimalino of Kona, and she had a daughter, Akahiilikapu, by
Umi-a-Liloa. He also had Ohenahenalani as wife and begat Kamolanuiaumi,
and with the first children by the common women made Umi-a-Liloa the
father of many children.
Waipio in Hamakua was Umi’s regular place of residence, and on account
of all the divisions of land of Hawaii being united under him he
desired to live in Kona, a warm country, and so the chiefs resided in
Kailua. During his reign Umi-a-Liloa set the laborers in order and
separated those who held positions in the government. He separated the
chiefs, the priesthood, the astrologers and the skillful in the land.
He separated the cultivators, and the fishermen, and the canoe hewers.
He set apart the warriors, the spear-warders, and every department with
proficiency, and every laborer in their respective lines of work. So
with the governors, district superintendents, division overseers and
section wardens; they were all set in order.
Umi-a-Liloa had two principal occupations which he undertook to do with
his own hands: they were farming and fishing. He built large taro
patches in Waipio, and he tilled the soil in all places where he
resided, and when in Kona that was his great occupation; he was noted
as the husbandman king. Fishing was another favorite vocation of
Umi-a-Liloa whereby he was widely known as a fisherman, from which he
was called the “chubby” of the fishermen. [180] Aku fishing was his
favorite, and he sojourned all along the barren coast from Kalahuipaa
to Makaula. He also fished for ahi, and for kala, and his fishing
companions famous in that line were Pae, Kahuna, and others. All the
chiefs of his government were noted in cultivating the land and in
fishing, and other important works which would make them independent.
Another thing that Umi-a-Liloa was famous for was his battle with the
gods. The cause of this battle was in this way: His royal consort,
Piikea, had supernatural grandmothers, [181] who were Hapuu and
Kalaihauola, and who desired to have a grandchild that they might take
it to Oahu to bring up, because the mother of Piikea,
Laieloheloheikawai, belonged to Oahu. It was Laieloheloheikawai who
sent the supernatural grandmothers to Hawaii to obtain one of Piikea’s
children. When they arrived in Hawaii Umi-a-Liloa refused to permit a
child to be taken to Oahu to her (Piikea’s) mother. He had already made
a vow that none of his children with Piikea would be given to any one,
and on that account the supernatural personages murdered people during
the night, for in the morning the dead people were found. This
continued every night, the people dying without cause. Umi-a-Liloa was
therefore astonished at the way the men were killed without any
knowledge of the murderers.
Piikea then said to Umi-a-Liloa: “There is no other cause of death. My
grandmothers, Hapuu and Kalaihauola, did the killing. They were sent by
my mother to bring one of our children, but you have withheld it, and
that is why the people are murdered.” “How may the killing by the gods
cease, then?” asked Umi. Piikea answered: “When a child is obtained.”
But he was skeptical of the death by the gods, yet the killing was
still continuing. Therefore Umi-a-Liloa offered to fight the deities at
the sandy plains of Kamakahonu. Human beings battle with their hands,
clubs and stones, but the gods without hands, and when the battle was
fought the gods were victorious over the battle of men. The place is
called Kauakeakua and Kaiakeakua [182] to this day.
As Hapuu and Kalaihauola were at the house with Piikea, the latter
being pregnant with child, the old women slapped on Piikea’s knees and
the child was delivered in front of one of the old women. The child
being a girl, it was taken away by the said deities and lived in Oahu.
Thus the child Kahaiaonui-a-Piikea, or Kahaiaonui-a-Umi, became the
adopted of Laieloheloheikawai. When Umi-a-Liloa returned from the
battle with the gods, behold the child was taken by Hapuu and
Kalaihauola.
It is said that there was another cause of the war; the unfaithfulness
of Umi-a-Liloa relative to his children. He was asked for his offspring
from the very first child, which he consented to give, but when a child
was born he withheld it and would not give it, but promised that the
next child would be theirs (the gods), and so on and on. This angered
Piikea’s grandmothers and caused the battle between the gods and human
beings.
Umi-a-Liloa reigned over his kingdom until he became old, during which
time he was at peace with the chiefs of Maui, and with his
father-in-law Piilani, king of Maui. There were no wars during their
reign, but at the death of Piilani, the king of Maui and the father of
Piikea, the heir to the government of Maui acted unjustly, therefore
Umi went to the defense of Kiha-a-Piilani, and, invading Hana, the
forces of Hawaii captured the stronghold of Kauiki [183] and overthrew
Lono-a-Piilani.
CHAPTER XII.
DEATH OF UMI: HIS BODY TAKEN AND SECRETED BY KOI.
When peace reigned in the government of Maui Umi-a-Liloa went back to
Hawaii. And when he became very old the people of Hawaii hewed stones
for a tomb [184] for his body, for he had ordered his sons and his
daughters, and the chiefs and people all over Hawaii and Maui, to hew
oblong squared stones a fathom or more in length, a yard wide, and half
a yard deep. Ala [185] was the stone hewed, a stone which is found in
the cave of Umi-a-Liloa, in Keopu, Kailua. On account of this heavy
tribute required by Hawaii the attendant of Aihakoko was killed by
Kihapiilani, and for that reason Aihakoko went mourning out in the
ocean and landed in Kapaahu, Kamaole, in Kula, whereby the place
derived its name of Kalua-o-Aihakoko. The stone tomb of Umi-a-Liloa was
not completed when he died at Kailua, Hawaii.
Upon Umi-a-Liloa’s death, Koi, one of Umi’s chosen companions, heard of
it, for he had previously been charged that he (Koi) was the one to
bury his bones and completely hide them. [186] When the government
settled in peace under Umi-a-Liloa and the lands were divided, this
adopted son’s portion was the lands from Waimanu to Pololu. His sisters
becoming the caretakers, he arose and wandered away from Hawaii to
Kauai. Returning from Kauai he stayed over at Keoneoio, Honuaula
(Maui), where he found a wife and became a resident and begat children.
When Koi heard that Umi-a-Liloa’s sickness was unto death he asked the
brothers of his wife to accompany him to Hawaii. His wife said to him:
“Don’t you take my brothers; you might perhaps take and kill them.”
“No,” said Koi. They sailed from Kipahulu and landed at Kohala, where
they heard that Umi-a-Liloa was dead. From here they again set sail and
landed in Kekaha at night. In this place was a man who resembled
Umi-a-Liloa, whom Koi went and killed and placed in the canoe. From
Kekaha, Koi and his companions proceeded and landed on the rocks below
Makaeo. It was about midnight when Koi went up and found the guards of
the sepulchre asleep. Piimaiwaa was the inner guard, and here was Koi
coming in with a substitute body. Piimaiwaa had heard that the corpse
of Umi had already been given to Koi. The substitute corpse was placed
in position and the body of Umi-a-Liloa was taken out by Koi, and
carried over the rocks toward the sea to Makaeo and placed in the
canoe. From this night to the next night they traveled till they
arrived at the precipitous cliffs of Waimanu, where Koi entered the
home of his sister, who, on seeing her brother, ran forward weeping
loudly.
The brother leaped forward and covered her mouth, saying: “Keep quiet,
and don’t you cry; where is your husband?” “He is in front.” “Let me
get him;” and Koi went and woke him up. The brother-in-law recognized
Koi, the first time in a long while, and ran forward to cry, but his
mouth was covered up, “lest our children awake.” They went out and met
his sister, when Koi said: “Listen, you two. I have come to meet you
two, and have brought our lord to be hidden by us. With you two and
myself alone the bones of our lord will be concealed, and his
brother-in-law’s secret burying-place shall be the place of
concealment.” Koi and his brother-in-law then selected the secret
burial-place belonging to his brother-in-law, because he was the boy of
the precipitous cliffs. They then took ropes, and fire sticks and
kindlings and all other necessaries together with the corpse of
Umi-a-Liloa, and went up to the place of hiding [187] where the koae
was wont to hover. [188] Many were the stories given out, but not
authenticated, that the brother-in-law of Koi was rolled down the
precipice and killed for fear of his disclosure.
When Koi returned alone his sister said to him: “You must have done
something awful to the parent of our children.” “Hush: the bones of our
lord should be our secret to conceal, and then live and eat the produce
of the land.” It is said that Koi brought the bones of Umi-a-Liloa to
Maui, and that they have been searched for without success. Koi packed
some valuables from the precipitous cliffs that very night, without the
knowledge of any one at the house, and set sail for Maui.
KA MOOLELO NO UMI: KEKAHI ALII KAULANA O KO HAWAII NEI PAEAINA.
MOKUNA I.
NA KUPUNA O UMI.
Ua olelo ia ma keia moolelo, he keiki kapa alii o Umi, ma ka aoao o
kona makuahine, o Akahiakuleana, a ma ka aoao o Liloa kona makuakane,
he ’lii nui mai ke kumu mai, a ma ia aoao, he ’lii nui o Umi. [Aka, ma
ka hoomaloo ana i ka pololei o ka aoao o ka makuahine, loaa no he ’lii
nui o Akahiakuleana, mai loko mai no o ka mookuauhau alii o Hawaii.]
O Umi ka mea nona keia moolelo, aka, i mea e maopopo ai ka oiaio,
nolaila, e hoomaka ka olelo mua no kona kaikuaana no Hakau. O Liloa ka
makuakane, o Piena ka makuahine, he mau alii laua elua, he ’lii ke
kane, he ’lii ka wahine. Na laua mai o Hakau. Ua olelo ia o Hakau he
’lii nui no Hawaii, no ka mea, ua like ke ’lii nui o kona mau makua. O
Waipio i Hawaii, kahi noho mau o Liloa me kana wahine, me Piena, a
malaila i loaa ai o Hakau. He ’lii nui aimoku o Liloa no Hawaii a puni.
A hanau o Hakau, ke keiki mua a Liloa me kana wahine hoao me Piena,
hele aku la o Liloa mai Waipio aku a hiki i Koholalele, ma ka hikina o
Hamakua, e pili ana me Hilo. O ke kumu o keia hele ana o Liloa, he kapu
heiau nana i laila, o Manini ka inoa o ua heiau la. A pau ke kapu heiau
ana, hele aku la ia a noho ma Kaawikiwiki; o kona kumu i noho ai i
laila, o ka lealea i ka pahee, a me na hana lealea a pau loa. Ia ia e
noho ana ma laila, hele aku la ia i ka auau wai, ma ke kahawai o ka
Hoea, e pili la me Kealakaha. Ia ia i hiki ai ma laila, ike aku la ia i
ka wahine maikai o Akahiakuleana, e hoi mai ana mai lalo mai o ka wai
auau, aohe kapa, a e noho ana kana kauwa wahine ma kapa, me kona pau.
A ike o Liloa ia ia, ua hoala ia mai kona manao e hana aku ia
Akahiakuleana, alaila, moe iho la laua. Ma keia moe ana, ua loaa o Umi,
ka mea nona keia moolelo. Mamua ae o ka launa kino ana o Liloa ma, ua
kahe o Akahiakuleana, a ia laua i moe ai, oia kona mau ana, nolaila, ua
loaa koke ke keiki.
KE KUAUHAU NO AKAHIAKULEANA, KA MAKUAHINE O UMI.
Maanei e maopopo ai ka pili ana o Akahiakuleana, ma ka mookuauhau o
Liloa, a pela i maopopo ai he ’lii nui no o Umi. E pono e nana malalo
iho i na kumu i loaa ai na pili. O Kanipahu ke kumu o Liloa a me
Akahiakuleana i pili ai.
KANE. WAHINE. KEIKI.
Kanipahu. { Alaikauakoko. Kalapana.
{ Hulani. Kalahuimoku.
Kalahuimoku. Laamea. Oikialamea.
Oikialamea. Kalamea. Kamanawakalamea.
Kamanawakalamea. Kaiua. Ouakaiua.
Ouakaiua. Kuaimakani. { Kanahae.
{ Kuaimakani.
Kanahae. } Kapiko. Kuleanakupiko.
Kuaimakani. }
Kuleanakupiko. Keanianihoolilei. Akahiakuleana.
Liloa. Akahiakuleana. Umi.
A pau ka moe ana a Liloa me Akahiakuleana, he mau la i hala mahope, ike
aku la o Liloa i ke ano hapai o kana wahine, ninau aku la keia i ua
wahine la: “Na wai oe?” I mai la o Akahiakuleana: “Na Kuleanakupiko.” I
aku o Liloa: “He kaikuahine no ka oe no’u.” I mai la kela: “Pela paha.”
A pau keia mau kamailio a laua, kauoha aku la o Liloa ia Akahiakuleana:
“I noho oe, a i hanau he keiki kane, e kapa iho oe i kona inoa o Umi. A
i hanau he kaikamahine, kapa iho oe ma kou aoao.” I mai la o
Akahiakuleana ia Liloa: “Heaha kau hoailona e haawi mai ai, i maopopo
na ke ’lii keia keiki?” A lohe o Liloa, haawi mai la ia i kona malo a
me kona niho palaoa, a me ka laau palau. I mai la o Liloa ia
Akahiakuleana: “Eia na hoailona o ka kaua keiki; a hiki i kona wa nui,
e haawi aku oe i keia mau mea nona.” Ae aku la o Akahiakuleana, lalau
aku la ia, a haawi aku la i kana kauwa wahine, nana e malama ia mau
mea. Alaila, hele aku la o Liloa a hipuupuu i ka laui i malo nona. A
hume iho la o Liloa i ka malo laui, a hoi aku la i kona hale noho. A
hiki o Liloa i ka hale, olelo mai la kona poe kanaka ia ia: “He malo
maoli hoi kou e Liloa i hele aku nei, eia ka he malo laui kou i keia
wa.”
Malaila o Liloa i noho iho ai a pau ka hoomahanahana ana o kona heiau,
hoi mai la oia i Waipio, i kona wahi noho mau.
MOKUNA II.
KA HANAU ANA O UMI.
Noho iho la o Akahiakuleana me ka hapai ia Umi. Ma keia hapai ana,
manao no ke kane i ka ili, nana no keia keiki e hapai nei. Nolaila
malama iho la i kana wahine, aole oia i ike na Liloa.
A hiki i ka wa i hanau ai o Akahiakuleana, i ke keiki, kapa iho la ia i
kona inoa o Umi; hanai iho la kona makuahine ia ia a nui. Ia wa hoomaka
o Umi e kalohe, a e lealea me na keiki e ae. He mea mau ia Umi ka hele
e paani me kamalii, a pau ka paani ana, hoi mai la me ia lehulehu
kamalii, a ka hale, haawi aku la i kahi ai a pau loa, a hoi mai la ke
kane a kona makuahine, huhu iho la ia ia, me ka pepehi; pela no ka hana
mau a kona makuakane a loihi na la i hala. Nolaila, ua pono ole ko ka
makuahine manao, a ua kaumaha loa, i keia hana ino i kana keiki ia Umi.
Nolaila, ninau malu o Umi i kona makuahine: “Aole anei o’u makuakane e
ae?” I mai kona makuahine, o Akahiakuleana: “He makuakane kou aia i
Waipio, o Liloa kona inoa.” I aku o Umi: “E hele paha wau e ike i ko’u
makuakane?” I mai ka makuahine: “Ae, e hele oe.” Mahope o laila, noho
hou iho la lakou, a pepehi hou ka makuakane hanai ia Umi. Alaila, pane
aku o Akahiakuleana i ke kane: “E kuu kane, aole nau ke keiki au e
pepehi mai nei!” I mai la ke kane me ka leo huhu inoino loa: “A nawai
kau keiki, na Liloa?” I aku ka wahine: “Ae, na Liloa ka’u keiki, i lohe
oe.” Olelo mai ke kane: “Auhea na hoike e lilo ai ke keiki na Liloa?”
Alaila, kahea aku la o Akahiakuleana i kana kauwa wahine, e lawe mai i
na mea a Liloa i waiho ai no Umi. A lawe ia mai la ia mau mea a kona
alo, i aku ka wahine: “Eia ka hoike.” A ike iho la ke kane i keia mau
mea, pau ae la kona kanalua, maopopo iho la ia ia, na Liloa ke keiki o
Umi.
A mahope o keia mau mea a pau loa, olelo aku la o Akahiakuleana i kana
keiki o Umi: “Eia ka malo o Liloa, e hume oe a paa, eia ka palaoa, e
lei oe, eia ka laau palau, ma ko lima e paa ai. Nolaila, ke iho nei oe
i Waipio e ike i ko makuakane, e hoolohe pono oe. I kou hiki ana i lalo
o ka pali o Waipio, hele aku oe a au i ka muliwai, a kau ma kela kapa,
a ike aku oe i ka hale e ku mai ana, e huli mai ana ke alo i kou alo, o
ko Liloa hale no ia. Mai komo oe ma ka puka pa, aka, e pii aku oe
maluna o ka pa; mai komo oe ma ka puka maoli, aka, e komo ae oe ma ka
puka pakaka. A hike oe, nana pono aku oe i ka elemakule e kahili ia
ana, oia no o Liloa, kou makuakane, ka’u kane i loaa ai oe. E hele oe a
noho i luna o kona uha. A i ninau mai i kou inoa, hai aku oe o Umi.”
A pau ka olelo ana a Akahiakuleana ia Umi, i aku la ia ia Omaokamau: “E
iho oe me ke keiki, a nau e paa aku ka laau palau a Liloa; e malama
pono oe i ka laau a Liloa.” A hiki mai la laua i Waipio, ma Koakea,
halawai laua me kekahi keiki, me Piimaiwaa. Ninau mai la o Piimaiwaa ia
laua: “E hele ana olua i hea?” I aku laua: “I Waipio.” Alaila, olelo
aku la o Umi ia Piimaiwaa: “I keiki hookama oe na’u?” Ae mai la o
Piimaiwaa: “Ae.” Hele aku la lakou a hiki i ka muliwai o Waipio, oia o
Wailoa, au aku la, a kau ma kela aoao, nana aku la lakou, e ku mai ana
ka hale o Liloa. A kokoke lakou i ka hale o Liloa, olelo aku o Umi ia
Omaokamau a me Piimaiwaa: “E noho olua ianei, e hele au i o Liloa ala;
ina i hele au a i make, e hoi no olua ma kahi a kakou i hele mai nei;
aka hoi, i ola mai au, ola kakou.”
A pau kana olelo ana, hele aku la ia a pii maluna o ka pa laau o ko
Liloa hale noho, a komo aku la ma ka puka pakaka o ka hale.
A ike mai la na ilamuku o Liloa, ua laa ke keiki no ka pii ana maluna o
ka pa laau o ko Liloa hale, kahi kapu o Liloa, alualu mai la na ilamuku
e make o Umi, aka, pii aku la o Umi a noho i luna o na uha o Liloa.
Wehe ae la o Liloa i kona mau uha haule iho la o Umi i lalo; a haule o
Umi i lalo, ike iho la o Liloa i ka niho palaoa ma ko Umi ai, a me kona
malo ma ko Umi hope. Ninau aku la o Liloa: “Owai kou inoa?” I mai la ke
keiki: “O Umi au.” Alaila lalau iho la o Liloa ia Umi, a honi iho la me
ka hii i luna o kona mau uha. Ninau iho la o Liloa: “Auhea ko
makuahine, o Akahiakuleana?” I aku o Umi: “Aia no ke noho la. Nana no
wau i kuhikuhi mai nei ia oe, a me keia mau mea au i waiho ai ia ia.” A
ike o Liloa i keia mau mea, olelo aku la ia i kona poe kanaka: “O kuu
malo keia, me kuu niho palaoa.” Ninau mai la ia ia Umi: “Auhea kuu laau
palau?” I aku o Umi: “Eia ’ku no i kuu hoahele ma waho, ia Omaokamau.”
Alaila, kii ia aku la o Omaokamau me Piimaiwaa.
Ia wa, olelo aku la o Liloa i ko Umi manawa i loaa ai ia ia, i kona poe
a pau loa: “Ia kakou i hele ai i ke kapu heiau, a hoi mai au me ka malo
ole, he malo laui ko’u ia la, a ua kapa mai oukou ia’u he hehena, aka,
eia ua malo la o’u, a me ka niho palaoa, ka laau palau. Ua waiho au no
kuu keiki, oia keia.” Ia wa, ike na mea a pau loa he keiki o Umi na
Liloa.
I aku o Liloa i kona poe kanaka: “E kii aku i kona mau akua, a e lawe
mai i mua o Umi, e oki i kona piko.” A hiki mai la na akua o Liloa ooki
ia iho la ko Umi piko, a hookani no hoi ka pahu kapu. Ma keia kani ana
o ka pahu, lohe o Hakau ke keiki mua a Liloa. Ninau mai la ia i na
kanaka: “He pahu aha keia e kani nei?” “He pahu ooki no ka piko o ke
keiki hou a ke ’lii, Umi kona inoa.” A lohe o Hakau, hele mai la ia me
ka huhu ia Umi, a ninau mai la ia Liloa: “O kau keiki hou keia?” Ae aku
o Liloa me ka olelo oluolu ia Hakau: “Ae, o oe no ke ’lii, o kou kanaka
keia, maluna oe, malalo keia.” Ma keia mau olelo hooluolu a Liloa i
kana keiki ia Hakau, ua oluolu o Hakau me ke ano hookamani ia Umi.
Ma keia noho pu ana o Umi me Liloa, ua malama loa o Umi i ka Liloa mau
olelo i na la a pau loa, a ua aloha o Liloa ia Umi. O kona kaikuaana
hoi o Hakau, ua nui kona hana ino i kona kaikaina, a hiki i ka la i
make ai ko laua makuakane o Liloa.
Mamua ae o ko Liloa make ana, hooili aku la ia i na aina a pau o
Hawaii, no kana keiki hiapo no Hakau. O ka hale akua a me ke ’kua, oia
kana i hooili no kana keiki muli, no Umi. A make o Liloa, noho iho o
Hakau ma na aina a pau o Hawaii, a o kona kaikaina o Umi, malalo aku no
ia o kona kaikuaana.
Ia laua e noho ana, he nui loa ko Hakau huhu ia Umi, ma na mea a pau
loa, ina e hee o Umi i ko Hakau papa, alaila, olelo mai o Hakau ia Umi:
“Mai hee oe i kuu papa heenalu, no ka mea, aohe alii o kou makuahine.
Pela ka malo.” Pela no ka noho inoino ana o Hakau ia Umi, a kipaku okoa
ia Umi, alaila, hele aku la o Umi me kona mau hoa hele, o Omaokamau, o
Piimaiwaa. Ia lakou i pii aku ai mai Waipio aku a ka pali o Koakea, a
hala ia, hiki i Kukuihaele, alaila, loaa o Koi, alaila, hele pu oia me
Umi. Mai laila aku lakou a Kaumoalii, a Koholalele, Kealakaha, oia kona
wahi i hanau ai, a malaila kona makuahine e noho ana o Akahiakuleana.
Aka, aole nae lakou i kipa ma laila, hele kuewa wale aku la no lakou me
ka malihini. Hele aku la lakou a noho ma ka palena o Hilo me Hamakua,
oia ka aina o Waipunalei, no ka aui ana o ka la, kipa ae la lakou ma
laila e noho ai.
Aia hoi he nui na kaikamahine maka palupalu o laila e noho ana, ike mai
la lakou i ka maikai o Umi ma, lalau mai la ia lakou i mau kane. A o
Umi hoi, no ka oi o kona kanaka maikai i mua o kona mau hoa hele,
nolaila, elua ana wahine.
I ko lakou noho ana i laila, hooholo iho la ko lakou manao, e huna ia
Umi, a e hoonoho ia ia me ka hana ole i kela mea i keia mea, a noho
wale iho la o Umi, e like ma ko lakou manao.
Ma keia noho ana o lakou i laila, hele aku la o Omaokamau, o Piimaiwaa,
o Koi, i ka mahiai i ka aina o ko lakou makuahunowai, a ma ko lakou
mahiai ana, mahalo mai la ko lakou makuahunowai i ka ikaika i ka
mahiai. Aka, o ko Umi mau makuahunowai, kaumaha ko laua manao, no Umi,
i ka mahiai ole. A mahope o laila, hele aku la lakou ma
Laupahoehoe-kai, e auau kai ai.
MOKUNA III.
KO UMI NOHO ILIHUNE ANA.
He akamai loa o Umi i ka heenalu ana, i kona wa e noho ilihune ana ma
Laupahoehoe. Ia ia e heenalu ana, heihei iho la laua o Paiea, he kanaka
akamai i ka heenalu, no Laupahoehoe. I ko laua wa e heihei ana, hooke
loa o Paiea ia Umi i ka papa heenalu, a eha loa ko Umi poohiwi. Nolaila
lilo ia i hala no Paiea e make ai ia Umi i ka wa e puni ai o Hawaii ia
Umi.
A hiki i ke kau aku o Laupahoehoe, holo aku la o Omaokamau, o
Piimaiwaa, o Koi, i ka hoehoe me kamaaina o laila, a loaa mai la ka
lakou aku, olioli iho lakou mau makuahunowai; aka, o ko Umi mau
makuahunowai, kaumaha loa laua, no ka laua hunona, i ka loaa ole o ke
aku. Nolaila, olelo mai ko Umi mau makuahunowai i na wahine a Umi: “Ina
paha ka puipui o ka olua kane a e ikaika ana i ka hoewaa, aina ke aku,
make hewa ko olua kino ia ia.”
Mahope o laila, olelo mai la kekahi mau kamaaina ia Umi, e holo e kaohi
waa na lakou, ae aku la no o Umi i ka lakou olelo, a holo aku la. Ma
keia holo ana o Umi i ke kaohi aku, a hoi mai la, haawi ia mai la kana
aku, malalo mai o ka lemu ka haawi ana mai a ka lawaia. A ike o Umi,
haalele aku la ia ia aku, aole i lawe mai, aka, kuai o Umi ia aku me
kekahi mea aku e ae, no ko Umi ike ana malalo mai ka haawi ana mai.
Nolaila, olelo aku la o Umi: “Eia kau aku o ka’u, he ia nui keia, he
uuku kau.” A pono ae la keia mea. Aole o Umi i ai i ua ia nei, hoihoi
aku la no ia a haawi na kona akua, na Kaili, aia no ma Hokuli kona wahi
i huna ai, me ka ike ole ia.
He mea mau ia Umi, ka holo i ke kaohi waa, a me ka lawe i aku na kona
akua na Kaili, ma ua wahi la i olelo ia maluna. Eia hoi ka mea haohao
loa ia, o ka pio mau o ke anuenue i luna o ia wahi. Nolaila, haohao o
Kaoleioku, a manao iho la o Kaoleioku, o Umi ka i laila, no ka mea, ua
lohe ia ko Umi nalowale ana. Alaila, hopu iho la o Kaoleioku i ka puaa
a iho mai la e ike ia Umi. A hiki ia, nana aku la ia i ke kino o Umi,
he kino hanohano, a kohu alii, a paa iho la kona manao o Umi. Alaila,
lalau iho la o Kaoleioku i ka puaa, a kaumaha aku la ia Umi, penei:
“Eia ka puaa e ke akua, he puaa imi alii.”
A pau ke kaumaha ana a Kaoleioku i ka puaa, kuu aku la ia i ka puaa a
ku ma ko Umi alo, alaila, huli hou mai la ka puaa ia Kaoleioku. Alaila,
ninau aku o Kaoleioku: “O Umi no oe?” “Ae,” mai la o Umi, “Ae, owau
no.” I aku o Kaoleioku: “E hoi kaua i ko’u wahi.” Ae aku la o Umi:
“Ae.” Ia wa, ike kona mau makuahunowai a me na kanaka a pau loa, he
’lii ka keia, o Umi, o ka Liloa keiki, ka mea a lakou i lohe iho nei,
ua nalowale.
Lawe aku la o Kaoleioku ia Umi, a lilo ae la i alii nana, a noho iho la
me ia. Ia wa, hana o Kaoleioku i mea e lilo ai ke aupuni no kana alii
no Umi, no ka mea, ua maopopo ia ia, he ’lii nui o Umi, a e ku ana i ka
moku o Hawaii, a e loaa ana no hoi ia ia ka pomaikai. Hanai iho la ia i
na kanaka, ka holoholona, mahiai, ao i ka oo ihe; kukulu i mau hale ao
i ke ano kaua, a me na mea a pau loa. A no loko mai o keia ao ana, na
kanaka akamai a koa hoi, oia o Koi, Omaokamau, Piimaiwaa.
Ma keia noho ana he nui loa na kanaka o ka hale hookahi, eha kaau ka
nui (ua like me 160 i ka hale hookahi), pela a pau na kaau hale eha.
Pela o Kaoleioku i hoomakaukau ai no kana alii, no Umi, no ko Kaoleioku
manao e lilo ana ke aupuni no kana alii no Umi.
MOKUNA IV.
NO NUNU A ME KAKOHE.
He mau elemakule kahuna laua na Liloa, i kona wa e ola ana, a he mau
punahele nana, a pela no i ka noho ana o Hakau kana keiki i alii no
Hawaii a puni. Aka, mahope iho o ko Hakau noho alii ana, loaa iho la ua
mau wahi elemakule nei i ka mai, nolaila inu iho la laua i ka laau
naha, a pau ka inoino o ko laua opu, a me ka mai i loohia mai ia laua.
Nolaila, hoouna aku la laua i ke kanaka i o Hakau la. A hiki ua elele
la i mua o Hakau, ninau mai la o Hakau: “Heaha mai nei kau?” I aku
kela: “I hoouna mai nei na wahi elemakule ia’u i mua ou e ke ’lii, e
olelo aku ia oe, i wahi ai, a i wahi ia, i wahi awa no laua, i mea
hoopaa i ka noha laau o laua.” A lohe o Hakau i keia mau olelo a ka
elele, olelo mai la ia: “O hoi a olelo aku ia laua, aohe ai, aohe ia,
aohe awa.” Maanei, e hoomaopopo ai kakou, he punahele keia mau
elemakule, oia o Nunu a me Kakohe i na la e ola ana o Liloa. No ka mea,
ia laua ka malama o ke ’kua o Kaili, a o ka laua mea e olelo ai, oia ka
Liloa e hana ai. Aole e hiki ia Liloa ke kaua, me ka ae ole o ua mau
elemakule nei mamua, aole no hoi e hiki ke hana i kekahi mea me ko laua
lohe ole. Nolaila, he mau punahele laula na Liloa, a ma ia ano laua i
hana aku ai i kana keiki o Hakau.
A hoi mai la ka elele, a mua o ua mau elemakule nei, hai mai la i na
olelo a pau loa a Hakau; a lohe laua, eha iho la ko laua naau me ka
ukiuki loa ia Hakau; nolaila ohumu iho la laua, ma ko laua mau naau, e
haawi i ka aina no Umi. I aku o Nunu ia Kakohe: “E aho e pii wale kaua
e nana i ka pono o ka Kaoleioku hanai, he pono paha, aole paha.” A
hooholo iho la laua i keia olelo, pii aku la laua mai Waipio aku a hiki
ma Kukuihaele, malaila aku a Kapulena moe. A ao ae la, pii aku la laua
a hala o Honokaa, a Paauhau, moe, malaila aku a Kalopa, a Kaumoali, a
Kemau, moe.
Ia laua e moe ana ma Kemau, hiki mua aku la kekahi kanaka i ike ia laua
ma ke alanui, i mua o Kaoleioku ma Laupahoehoe, i Hilo, a olelo aku la:
“Eia ae na elemakule, o Nunu laua o Kakohe, ke hele mai nei i anei, i
ou la.” Ninau aku la o Kaoleioku: “Ahea laua puka mai i Hilo nei?”
“Apopo, a kela la aku hiki mai.” “Heaha la ka laua huakai nui e hele
mai ai?” I aku ua poe nei: “E hele mai ana e nana i ka pono o kau
hanai, a me ka pono ole, no ka mea, ua hana mai nei ka laua hanai, o
Hakau, ia laua i na mea pono ole.”
A lohe o Kaoleioku a me Umi i keia olelo, olioli loa o Kaoleioku, a
pahapaha aku la o Kaoleioku i mua o ka lehulehu, i ka lilo o ka aina no
kana hanai no Umi, no ka mea, he kanaka akamai o Kaoleioku i ke
kilokilo, a me ka nana ana i ke kino o ke kanaka; nolaila kona apo koke
a malama i ke kino o Umi.
Nolaila, hana maalea iho la o Kaoleioku i ke ano o kana mau hana, a Umi
e hana aku ai i mua o Nunu laua o Kakohe, ke hiki mai laua ma ko
Kaoleioku a me ko Umi wahi.
I ka po alima o ka la o na elemakule i ke alanui, hoomakaukau iho la o
Kaoleioku i ka ai, ka ia, ka puaa, ka moa, ka awa. Kena aku la o
Kaoleioku i ke kanaka, e hele e oki i pauku wahie. Ua like kona nui me
na anana elua ke apo ae, a o kona loa, ekolo iwilei. A loaa ua pauku
ohia nei, olelo aku la o Kaoleioku: “E wawahi a liilii, alaila, pua hou
ae o waho a paa, a like no me ka pauku mua.” A o kekahi mau kanaka hoi,
e kohi i ka pu awa a puni, a o kekahi mau kanaka hoi, nakinaki iho la i
ka puaa a paa i ke kaula a paa. Pela ko Kaoleioku hoomakaukau ana, i
hiki ai ia Umi, ke hana i mua o na elemakule, o Nunu laua o Kakohe.
Nolaila, ua maalea o Kaoleioku ma keia mau hana a pau loa a kakou e iki
nei.
Eia ke ano o keia mau hana a Kaoleioku: i ko Umi wa e hoa ai i ka umu o
ka puaa, alaila, e lalau oia i ka wahie, a kaka iho i ka pauku, o ka wa
ia e helelei liilii ai, ma o a maanei, alaila, e manao na elemakule he
ikaika io, pela ka puaa, ka pu awa.
A makaukau keia mau mea a pau loa, alaila, olelo aku o Kaoleioku ia
Umi: “E ke ’lii, apopo ka la o ko aina, pa ia oe. E hoolohe mai e ke
’lii, i na e malama oe i keia mau kauoha a’u, apopo pa ka aina ia oe; i
malama ole oe, aole e ola keia mau iwi ia oe, kaulai wale ia ae no i ka
la.”
Ma keia mau olelo a Kaoleioku, ua oluolu ia i ko ke ’lii mau maka, a ua
ae aku no oia i na olelo a pau loa, e malama a e hana aku e like me ia.
I aku o Kaoleioku ia Umi: “E moe kakou i keia po, a huli ke kau o ke
aumoe, pii au i uka i na koele a kaua, me na kanaka a pau loa, aohe
kanaka a noho iho me oe, o au wahine wale no ke noho me oe. Ina i hoea
mai na wahi elemakule i ke kakahiaka o ka la apopo, i ninau mai ia’u,
alaila, e manao oe o laua ia, hoomakaukau aku oe i mua o laua, ma na
mea a pau loa.”
A pau ke kauoha a Kaoleioku ia Umi, moe iho la lakou a huli ke kau o ka
po, pii aku la o Kaoleioku me na kanaka i uka i ke koele, moe iho la o
Umi me na wahine a hiki i ke ao ana.
Puka ae la ka la a mahana, oia paha ka hora ewalu, hiki mai la ua mau
wahi elemakule nei, o Nunu a me Kakohe. A hiki mai la laua ma kahi o
Kaoleioku, nana iho la laua i ka mehameha a me ke anoano kanaka ole,
kahea mai la ua mau elemakule nei: “Mehameha na hale ua o Kaoleioku,
aohe maaloalo kanaka iki.”
Ia laua e kahea ana, lohe aku la o Umi i keia leo, kahea aku la o Umi
ia laua: “E komo mai olua maloko nei, aohe kanaka o ko makou wahi nei,
ua pau aku nei na kanaka me Kaoleioku i ke kuahiwi i ka mahiai. Owau
wale iho nei no koe, i hoonoho ia iho nei au i kanaka no olua e hiki
mai ai.” Ma keia leo kahea a Umi ia laua, komo mai la laua i loko.
A ike o Umi ua komo laua i loko, puka aku la ia a waho, lalau iho la i
ka pauku wahie, amo ae la a kiekie i luna, hahau iho la i lalo i ka ili
o ka honua, a naha liilii ae la. Hoa iho la o Umi i ke ahi, a nui ae la
ka uwahi, no ka nui o ka pulupulu i hoolako ia, nolaila nui loa ka
uwahi, a ike ole na wahi elemakule i ke kau ana o ka wahie. Hopu aku la
o Umi i ka puaa, a alala iho la, hookuu ia aku la no aole i make. O
kahi i hookuu ia ai ka puaa, ma kahi nui o ka uwahi. A pau ka a ana o
ka pulupulu, kalua iho la keia o ka mauu wale no. A nalo ka umu, kii
aku la o Umi i ka pu awa, a huhuki ae la a hemo.
A ike o Nunu laua o Kakohe i keia mau hana a Umi, i aku kekahi i
kekahi: “Ina me neia ka hanai a Kaoleioku, ola na iwi. Kai ke kanaka
ikaika i keia.” O ke kumu o ko laua mahalo ana, o ka naha o ka pauku
ohia i ka hahau hookahi ana, o ka hikiwawe o ke kalua puaa ana, o ka
huhuki ana i ka pu awa.
A huhuki o Umi i ka pu awa, a hemo ae la, hoi ae la ia a ma kekahi aoao
o ka hale a ua mau elemakule la e noho ana, wawahi iho la a liilii,
kukulu ke kanoa, a waiho iho la i ka awa i wali mua i loko o ke kanoa.
Kii aku la o Umi i ka puaa i kalua mua ia, ma kahi o ka umu ana i kalua
hope iho ai, huai ae la o Umi, a lawe mai la i mua o ua mau elemakule
nei. Ua hele a moa lea loa ka puaa. Ia Umi e huai ana, i aku o Nunu ia
Kakohe: “Hikiwawe ka moa o ka puaa, o ke kalua ana aku nei no la.”
A waiho ka puaa, kii aku la o Umi i ka awa, a nini iho la i mua o ua
mau elemakule nei; elua apu awa. Haawi aku la o Umi i ua mau wahi
elemakule nei, inu ae la laua, a pau, ai iho la i ka puaa, mahope o ka
ai ana, ooki mai la ka ona o ka awa ia laua, a waiho iho la laua me ka
ona. Hina aku la kekahi ma kahi moe a waiho, o kekahi hoi ma ka paia o
ka hale. Lalau iho la o Umi, a hapai ae la i ka mea i hina ma ka paia,
a hoihoi ae la ma kahi moe.
A moe laua, pii aku la o Umi i o Kaoleioku, ma ke kuahiwi, kahi a lakou
e mahiai ana me na kanaka a pau loa.
A hiki o Umi, ninau mai la o Kaoleioku: “Ua hiki mai na elemakule?” Ae
aku o Umi: “Ae. Ua hiki mai laua, a ua hoomakaukau aku nei au i na mea
a pau au i kauoha mai ai, a ua ona ua mau elemakule la, haalele aku nei
au e moe ana.”
A lohe o Kaoleioku i keia mau olelo a Umi, olelo aku ia ia Umi: “E noho
kaua me na kanaka ou, a aui ae ka la, hoi kaua. Penei nae ka hoi ana o
kakou. Owau mamua, o na kanaka mahope o’u, o oe mahope loa o ka
huakai.” Ua oluolu ia olelo ia Umi.
O ke kumu o keia hana ana a Kaoleioku pela, i hiki mua ia a kamailio me
na elemakule, no ka ninau ia Umi. A na Kaoleioku ia e olelo aku i ke
ano a me ka helehelena o Umi, i ole e kuhihewa laua, i kela kanaka,
keia kanaka, o Umi, no ka mea, o Kaoleioku, ua kamaaina i ko laua maka.
Ia Umi i hala ai i uka moe iho la ua mau elemakule nei a ala ae la,
kamailio iho la laua: “Aole me keia ko kaua mau haku o ka noho ana, ia
Liloa, a hala ia i ka make. Ia Hakau hoi, he ai, he ia, he kapa, ka mea
loaa ia kaua. O ko kaua wahi hale he pelapela. A o keia a kaua e noho
nei, he oi keia a kaua e ike nei; mai ko kaua wa ui, a ko kaua wa
hapauea, loaa ia kaua ka makana maikai; i ko kaua wa ui, aole i loaa.”
A aui ae la ka la (o ka hora elua paha ia), hiki mai la ka maka mua o
ka huakai, nana aku la laua (na elemakule), o Kaoleioku mamua o ka
huakai. Nui loa na kanaka, aole o kana mai, ua mea he nui, aole ike ia
o waena a me hope o ka huakai. A hiki mai la ka maka mua o ka huakai, i
o laua ala, oia no o Kaoleioku, aloha mai la o Kaoleioku ia laua, aloha
aku la laua, pela lakou i uwe iho ai, no ka mea, ua loihi ke kaawale
ana, a hui hou lakou.
Ma keia huakai kanaka hoi e iho ana, ua mahele o Kaoleioku eha mahele,
o ka mua, na kanaka nunui, o ka lua, ka poe malalo iho o lakou, o ke
kolu, ka poe poupou aa, o ka ha, o na kamalii, pela kona hookaawale
ana.
I ka wa e noho ana o Kaoleioku me na elemakule, ninau mai la o Nunu ia
Kaoleioku: “Auhea o Umi? Aia anei o kela kanaka maikai la?” I aku o
Kaoleioku: “Aole ia, eia ’ku no mahope.” Pela no ka ninau ana, a hala
ka huakai nunui o kanaka, a hiki i ka huakai liilii o kanaka, a ka
huakai kamalii, poeleele e ka la, nalowale ka ili o kanaka, aia o Umi
mahope o ia.
No ka ike ole o na elemakule ia Umi, nolaila, olelo aku la laua ia
Kaoleioku: “Aole ka maua e ike i ko hanai a poeleele wale.” I mai la o
Kaoleioku ia laua: “Aole ka olua i ike i ke kanaka i noho iho nei la?”
I mai la ua mau wahi elemakule nei: “Ke kanaka no i noho iho nei la?”
“Ae, oia no hoi,” pela aku o Kaoleioku. I mai la na elemakule ia
Kaoleioku: “Ka aipuupuu i noho iho nei e hana na maua la?” Ae aku o
Kaoleioku: “Ae, na’u no i hoonoho iho nei i mea lawelawe na olua.”
A lohe ua mau elemakule nei i keia mau olelo a Kaoleioku, kaumaha loa
ko laua naau, kulou iho la ko laua mau poo i lalo, a ea ae la ko laua
mau poo i luna, pane mai ia Kaoleioku: “Aole mea e nalo ai keia
hilahila.” Pane aku o Kaoleioku i ua mau elemakule nei: “He ’lii waiwai
auanei ia e hoomailani aku ai ia ia, he ’lii ilihune, o kana waiwai no
ka lawelawe na olua.” Ia wa, pane mai na elemakule ia Kaoleioku: “Aole
a maua waiwai e paa ai ka hope o ke ’lii, hookahi no a maua waiwai nui,
o ka aina o Hawaii nei a puni, no ke ’lii ia no Umi.” I aku o Kaoleioku
i na elemakule: “Aole paha e lilo ka aina ia Umi; ke ike ae la no olua,
aohe nui o na kanaka. Ina paha e kaua, make paha ia Hakau, i ka mea nui
o na kanaka, no ka mea, no Hakau wale no o Hawaii a puni.” I mai na
elemakule ia Kaoleioku: “Ua make o Hakau, aole ia e ola, aia i ka la e
kauila ai ke ’kua, o ia kona la e make ai, aole e pakele. Na maua e
hoolale na kanaka e pii i ke kuahiwi, koe iho ke ’lii hookahi wale no,
a me ka aipuupuu, o maua no hoi auanei pau no.”
Ma keia mau olelo a na elemakule, a Nunu laua o Kakohe, maopopo iho la
ia Kaoleioku, e waiwai ana kana alii o Umi, a e lilo ana o Hawaii a
puni ia laua me ka eha ole o ka ili, ma ke kaua ana.
Noho iho la ua mau elemakule nei a hala eha anahulu a me ka hapa,
alaila, manao iho la laua e hoi i lalo nei o Waipio. A makaukau laua e
hoi, olelo aku laua ia Kaoleioku a me Umi: “Ke hoi nei maua i keia la,
a moe aku i ke alanui, elima la, a hiki i ke ono, hiki maua i Waipio.
Nolaila, e noho oukou a hiki i na la o Ole, a me Kaloa, alaila iho ae,
no ka mea, ekolu Ole, ekolu Kaloa, aono o oukou la ma ke alanui e hele
ae ai. A hiki i ka la o Kane, noho oukou i luna o Waipio, a hiki i
kekahi la e ae, oia ka la o Lono, oia ka la e kauila huluhulu ai ke
’kua, a oia hoi ko Hakau la e make ai.” Ma keia mau olelo a pau loa, ua
hooholo like lakou a pau.
Hoi aku la ua mau elemakule nei a hiki i Waipio, o ke ono ia o ka la,
hele aku la laua e ike ia Hakau. Ike mai la o Hakau ia laua, olelo mai
la: “Mama ka Hilo.” I aku na elemakule: “Ae.” Aloha aku la laua: “Anoai
ke ’lii.” I mai la o Hakau i na elemakule: “Ua ike olua ia Umi?” Ae aku
la laua: “Ae, ua ike aku nei maua.” Ninau hou o Hakau: “Pehea kona noho
ana?” “Ke noho la no me kona kahu, me Kaoleioku.” I aku na elemakule:
“O ko maua mea ia i hoi mai la, e kauila ko akua.” Kahaha mai la o
Hakau: “Kahaha, kai no a hoonene kaua, alaila, kauila ke ’kua, aole ka
he nene kaua, kauila e no ke ’kua.” I aku na elemakule: “Ua ike aku nei
maua i na kanaka o ko kaikaina, ua nui loa, e noho mai paha auanei a
kipi mai ia oe, pulapula ko maua mau maka. Nolaila, eia ka wa pono, oi
uuku kona mau kanaka.”
Ma keia mau olelo a na elemakule, ua oluolu ko ke ’lii manao ia mau
olelo. Pau ae la kona kanalua, e manao ana he oiaio ka olelo a na
elemakule. Aole ka ’uanei.
A hiki i na la o Ole, a me Kaloa, iho mai la o Kaoleioku, o Umi a me ko
laua mau kanaka a pau loa, aole kekahi kanaka i koe aku mahope. A pau
na la eono i ke alanui, hiki lakou ma Kemamo maluna pono o Waipio. O
Kane ia la, he la kapu ia no ke ’kua o Hakau. Noho iho la lakou ma
laila, hana iho la i mau pohaku, e iho pu ai i lalo o Waipio, wahi iho
la i ka pohaku a paa i ka laui, me he pai uala ala ke ano, pela na
kanaka a pau loa, aohe mea koe. Eia nae ka poe hele wale, aole lawe
pohaku ma na lima: O ke ’lii o Umi, o ke kahuna o Kaoleioku, o ke keiki
hookama o Koi, o Piimaiwaa, o ka makuakane o Omaokamau. Moe iho la
lakou malaila ia po a ao, o Lono ia la, oia ka la e kauila huluhulu ai
ke ’kua o Hakau.
Olelo mai o Hakau i na elemakule: “I keia kauila huluhulu wale no ko’u
noho ko ke ’lii, o na kanaka a pau ke pii i ke kuahiwi.” I mai na
elemakule: “Ae, he pono ia, ina na ko kaikaina ke kii mai ia oe; aole,
nau ke kii aku ia ia. Ina no ua hewa ka lakou hana ana mai, o ka nui no
o kou mau kanaka, make no ia oe, aole e pakele.”
A lohe ke ’lii i keia mau olelo, oluolu iho la no ia. Nolaila, noho iho
la lakou eha, o ke ’lii o Hakau, o Nunu, o Kakohe, o ka aipuupuu.
Ia lakou e noho ana ia kakahiaka, oia paha ka mahana ana ae o ka la, he
hora ehiku paha ia, iho mai la o Umi ma ka aoao hikina o ka pali o
Waipio, me na kanaka ona. A hiki ka maka mua i lalo o ka muliwai, aole
i pau mai o hope o ka huakai.
A ike o Hakau i ka malu o na kanaka i ka pali, i aku o Hakau i na
elemakule: “He la kauila hoi keia, he la hele no ka no kanaka.” I mai
na elemakule: O na kanaka no ou o Hamakua e lawe mai ana i ai nau.” A
kokoke loa ka huakai i mua o Hakau, ike aku la ia elima poe hele wale,
aohe ukana o na lima, oia o Umi, Kaoleioku, Koi, Piimaiwaa, Omaokamau.
I aku o Hakau i na elemakule: “Elima poe auamo ole e hele mai nei.” I
aku na elemakule: “Ou poe hoa aina ia.”
No ka ike pohihihi o Hakau ia Omaokamau, nolaila, ninau aku o Hakau i
na elemakule: “I hea la ko’u wahi i ike ai i ke kanaka mamua e hele mai
nei?” I aku na elemakule: “O kekahi hoa aina no hoi paha ia ou, he ’lii
hele pinepine hoi oe ma Hamakua nei, nolaila, ua ike no paha oe?” Ae
mai la o Hakau, “Ae.”
Ia Hakau e olelo ana me na elemakule, hiki mai la ka maka mua i kona
alo, a o ka maka hope hoi o ka huakai, i luna o ka pali. Poai ae la ka
huakai a puni o Hakau, noho iho la ia i waena konu, he umikumamalua ka
puni o Hakau, me ke ku no i luna me na auamo pohaku a lakou, ua paa i
ka puolo ia i ka laki, me he pai ai la. Hele mai la o Umi a ku ma ke
alo o Hakau. Ike aku la o Hakau ia Umi, ea ae la kona poo i luna, a
kulou hou i lalo, kahea aku la o Umi ia Omaokamau. Hele mai la o
Omaokamau a ku iho la mahope o Umi. Kena aku la o Umi ia Omaokamau, e
kii e pepehi ia Hakau.
Hele aku la o Omaokamau a hiki i o Hakau la, lalau iho la i ka auwae a
lole ae la i luna, i iho la o Omaokamau: “A make na Omaokamau, na Umi.”
A lohe ka lehulehu i keia olelo a Omaokamau, ia wa lakou i hailuku ai i
na pohaku ia Hakau, a make iho la o Hakau. O ka pohaku hoi, ku iho la
ke ahua maluna o Hakau. O ka laau hoi a na kanaka i pii ai, o ka puoa
no ia o Hakau.
A make o Hakau, lilo ae la ke aupuni o Hawaii a puni ia Umi. Ko iho la
na mea a Kaoleioku i noonoo mua ai i loko o ka wa ilihune. A o
Kaoleioku hoi, lilo ae la ia i kahuna nui na Umi, na kana alii, o na
kahuna hoi a Hakau, noho mai la lakou malalo o Kaoleioku, Nunu a me
Kakohe a me Umi ke ’lii.
MOKUNA V.
NO KA LILO ANA O UMI I ALII NO HAWAII.
Ua make o Hakau, a ua lilo ae la o Umi i alii no Hawaii, a puni. Mahope
o ka make ana o Hakau, hoi mai la na kanaka i hoouua ia ai i ke
kuahiwi, me na laau. A hiki lakou, nana mai la e noho aku ana o Umi, a
me kona mau kanaka. Nolaila, noonoo iho la lakou, ua make ko lakou alii
o Hakau, uwe iho la lakou ia ia, aka, aole i mahuahua ko lakou aloha
nona, no ka mea, he ’lii hana ino, a he ’lii luku wale i na kanaka.
Penei ka Hakau hana, i kona wa e noho alii ana: Ina mahalo ia ke kane,
i ke kanaka maikai, a me ka wahine i ka maikai, he luku wale no ka
Hakau. Ina mahalo ia ke poo i ka palahalaha maikai, alaila, ma ke poo e
oki ai, ina ma ke kino ka mahalo ia, alaila, ma ke kino e oki ai, ina
ma na maka ka maikai, malaila no e poalo ai, a pela aku no. I kekahi
manawa, nana aku la kekahi kahuna a Hakau i kekahi keiki opiopio, a
olelo aku la i na makua o ua keiki la, he keiki maikai loa keia o ke
kino, aohe ona kina. A lohe o Hakau i keia olelo ana, hoouna aku la ia
i ka elele, e lawe mai i ke keiki a mua o kona alo, a hiki mai la ke
keiki, ooki ae la ke ’lii o Hakau, ma waena konu o ke kino o ke keiki,
a moku iho la. Lohe aku la na makua i keia hana a Hakau, alaila, olelo
wanana iho la kona makuakane, penei: “Ooki pahupu iho la ia i kuu
keiki, pela e ooki pahupu ia ai kona noho aupuni ana. A ka la kauila o
ke akua, oia kona la e make ai.” Nolaila, ua hookoia.
A hiki mai la ka po o Muku (oia ka pau ana o ka malama), hele aku la na
kahuna a me ko lakou mau kanaka, e kapapa ulua, a hiki i kahi o na waa,
hookoele ma ka niao o na waa. A i loko o ia wa, hele mai na kanaka,
alaila, hopu ia lakou a pepehi ia a make, alaila, hoolou i ka makau ia
Manaiakalani; ina aole ia, o ka limukala ka maunu, e hoolou ai i ka
makau, a lawe aku i ka heiau. Aka, ua lilo keia hana ana i pomaikai no
Kaoleioku.
Ma keia noho alii ana o Umi ia Hawaii a puni, mahele iho la ia i ka
aina no kona mau alii. Penei kona mahele ana: O Kau no Omaokamau; o
Puna no ke aikane a Umi; o Hilo no Kaoleioku; o Hamakua no Piimaiwaa; o
Kohala no Koi; o Kona no Ehu.
KA LILO ANA O KAOLEIOKU I KAHUNA NA KE ’LII, NA UMI.
A pau ko Umi mahele ana i na aina no kona poe ponoi, ku mai la o
Kaoleioku i waenakonu o ke ’lii a olelo mai la penei:
“E ke ’lii, e hoolohe mai;
Ke ku nei au i mua o kou alo,
A me ke alo o kou poe kanaka,
Ke hoolilo nei oe e ke ’lii,
I kahuna au nou i keia la,
E like me kou ike ana ia’u mamua,
A ua hooko ia mai i keia wa;
A ua kokua mai ke akua ia oe,
A ua lanakila oe maluna o ka ilihune,
A o oe ke ’lii nui o Hawaii nei.
A e noho ana na kanaka malalo ou;
Ina e pono kou noho ana alii,
Alaila, e mau loa kou alii ana,
A ina e like oe me kou kaikuaana
Alaila, hoowahawaha ia oe.
He hookuli ka make,
He hoolohe ke ola.”
Mahope o keia mau olelo a Kaoleioku ia Umi, olelo aku la ia, i ke ’lii
ia Umi, a me Omaokamau.
Maanei e ike ai kakou i ke kupono o ka noho kahuna ana o Kaoleioku na
Umi, a maanei e ike ai kakou i ka pololei o na olelo wanana a Kaoleioku
i mua o ke ’lii a me na kanaka.
I aku o Kaoleioku: “E ke ’lii; e ku i luna.” A ku ae la o Umi i luna.
“E Omaokamau, e ku i luna.” Mawaena o laua, ewalu anana ke kaawale, a
loaa kekahi i kekahi. O keia hana a Kaoleioku, he hoailona no ke ’lii
no Umi, i mea e maopopo ai ka paa o ke aupuni, a me ka ole.
Ia laua e ku ana, aia ma ko Omaokamau lima akau, ka laau palau e paa
ana, oia o Kaniaupiiikalani. Aole e pahu wale ia ia laau, aia no a pa i
ka aina, alaila pahu, ma ke ano hoailona a kahuna. Olelo aku o
Kaoleioku ia Omaokamau: “E Omaokamau e, o ko ikaika no a pau loa, pahu
i ka piko o ke ’lii.” No ka mea, ua ike o Kaoleioku ia Omaokamau, he
kanaka ikaika i ka o ihe. Ia wa, kaikai ae la o Omaokamau i ka laau, a
pahu mai la ia Umi, me ka ikaika loa (o “wahie” ka ai). A kokoke i ka
piko o Umi, pale ae la o Umi, hala ka ihe mahope; me ka lele no, apo
aku la o Umi, a paa aku la ma ka welelau o ka ihe.
Ma keia apo ana a Umi i ka ihe, ike mai la o Kaoleioku i ka alo ana o
Umi, a me ka apo hou ana i ka ihe, a paa ma kona lima, olioli iho la ia
me ka mahalo no Umi. I aku o Kaoleioku ia Umi: “E ke ’lii, ke ike nei
au, ua pololei kau hana ana i mua o ko’u mau maka, e like me ka’u mau
olelo ao ia oe, e ke ’lii, a me kou mau kanaka, a ke ike nei no hoi au
i ke kumu e paa ai kou aupuni me oe. I keia la, ke hoolilo nei au ia’u
iho malalo o kou mau kapuai, a ke hai aku nei au i kuu olelo paa i mua
ou e ke ’lii, aole mea nana e kaili ae kou aupuni mai kou lima aku.”
Alaila, hoakaka aku o Kaoleioku, i kona ike ma ka ouli kahuna i mua o
Umi, e like me kona ike oiaio. Wahi a Kaoleioku i ke ’lii, ia Umi: “Ke
ike nei au i ko akua; e like me kau pale ana i ka ihe a hala, pela oe e
noho ai i kou aupuni a hala ka make. E like me kou apo ana i ka welelau
o ka ihe a paa i ka lima, pela e paa ai kou aupuni a ili i kau keiki,
kau moopuna, kau pua, kau mamo, a hiki loa i kau mau kawowo hope loa.”
A pau ae la ka Kaoleioku olelo ana, ninau ae la o Umi: “Auhea na wahi
elemakule, o Nunu a me Kakohe?” I aku la kekahi: “Eia’e no.” Olelo aku
la o Umi: “E olelo aku oukou e hele mai i mua o’u ano.” A hiki mai la
ua mau elemakule nei, i aku la o Umi: “O olua mai la ia?” “Ae,” pela ua
mau elemakule nei.
NO KA HAAWI ANA O UMI I KA AINA NO NUNU, A ME KAKOHE, NA ELEMAKULE.
E ike kakou maanei i ke akamai o Umi, a me kona maalea lua ole, oia
kona mahele ana i ka aina no na elemakule elua. A hiki mai la o Nunu a
me Kakohe i mua o Umi, ku ae la o Umi a hele aku la me na elemakule. Ma
keia hele ana a Umi ma, o Omaokamau, o Koi, o Piimaiwaa, a me kekahi
poe e ae, pii aku la lakou mai Waipio aku a luna o Koakea, he aina ia e
pili ana me Waipio. Alaila, olelo aku o Umi ia Nunu, i kekahi
elemakule: “E holo oe mai keia wahi aku, a hina, ala ae no holo; ina oe
i maloeloe, noho iho, make oe ia’u.”
Ma keia olelo o Umi, ua makau loa ia wahi elemakule, aka, ua holo no ia
e like me ka olelo a ke ’lii. Ma keia holo ana a Nunu, o Omaokamau ka i
holo pu me ia. O ke kumu i holo pu ai me Omaokamau, i maopopo ka nui o
ka aina e lilo ia ia, a i ike ia ko ke ’lii manao. Ma keia holo ana,
huikau na wawae o ua elemakule nei, a hina iho la, ala ae no a holo, a
keehi kekahi wawae maluna o kekahi wawae, a hina iho la o Nunu i lalo
ke alo ma ka honua, me ka paupauaho loa o kona hanu. A hiki o Umi, a me
kekahi elemakule o Kakohe, i kahi o Nunu e waiho ana, olelo iho la o
Umi: “E, make?” Hu ae la o Nunu, “Hu.” Noho iho la lakou a liuliu,
oluolu ae la o Nunu, i aku o Umi ia Nunu: “Mai ko wahi i ku ai a holo
mai nei, a hiki i kahi a kakou e noho nei, alua ahupuaa. O kou mau aina
ia.” Ma keia olelo a Umi ia Nunu, lohe iho la o Kakohe kekahi
elemakule. Olelo iho la ia penei, i loko ona: “Pela ka ka haawi ana a
ke ’lii i ka aina i kona poe kanaka, he holo a moe okoa, o ka make wale
no koe. Ua pololei io no, e like me ka maua hooluhi ana, pela no hoi e
hooluhi ia ai maua.” I aku la o Umi ia Kakohe: “O oe hoi, e holo oe.”
Ia wa holo o Kakohe me Piimaiwaa, holo aku la laua a pau ke ahupuaa
hookahi, hina iho la o Kakohe i lalo ma ka honua, a waiho iho la me ka
pau o ke aho. Hiki aku la o Umi i laila, olelo iho la: “Make, ea?” Hu
ae la ia, “Hu.” Oia olelo, penei ke ano, “u”, a no ka pau pono ole o ke
aho, hepa ka olelo ana, oia kela “hu”. Alaila, i aku o Umi: “O kou aina
keia, hookahi ahupuaa, a o ko Nunu elua ahupuaa, ia olua no ka
hooponopono o ko olua.” I aku la o Umi ia Nunu a me Kakohe: “O na mea a
pau i luna o ko olua mau aina, no olua ia, a na olua e hana e like me
ko olua makemake, mai manao olua ia’u a na olua ia e hooili aku i ko
olua mau hooilina.” A pau keia olelo a Umi i na elemakule, hoi mai la i
lalo o Waipio, me kona mau hoahele. A hiki lakou i lalo, noho iho la.
O ka Umi hana, o ka oo ihe me kona mau kanaka ponoi, oia o Koi,
Omaokamau, Piimaiwaa. O keia mau kanaka ekolu, he mau kanaka koa loa
lakou, a no ko lakou koa, ua hoolilo ia lakou he mau pukaua no Umi. O
ko lakou oi loa, ma ka lima akau, a ma ka lima hema, o Piimaiwaa. O
Koi, he ikaika lima hema, he nawaliwali kona lima akau, pela o
Omaokamau.
A liuliu ka noho ana o Umi ma Waipio, olelo aku o Kaoleioku ia Umi: “E
ke ’lii e, pono e kaapuni oe ia Hawaii nei a puni.” A lohe o Umi, ua
oluolu ia olelo i kona manao. Ia wa, kena aku la o Umi ia Piimaiwaa, e
hele e mamua e hai aku i na konohiki i ka hele aku o ke ’lii, a e olelo
aku, i ai, i ia. Pela no ke kala hele ana, a lohe na konohiki, a me na
’lii, i hoonoho ia i na moku o Hawaii eono, oia o Hilo, o Puna, Kau,
Kona, Kohala, Hamakua.
MOKUNA VI.
KO KE ’LII O UMI KAAPUNI ANA IA HAWAII ME KONA MAU ALII.
A makaukau ka hele o Umi, olelo aku la ia ia Kaoleioku, ma Kawaihae mua
e hele ai, no kona makemake loa e ike ia Kawaihae. A lohe o Kaoleioku i
keia olelo a Umi, i aku la ia i ke ’lii: “Aole oe e pono ke hele ma ke
komohana; eia wale no ka pono ia oe, e hele mua oe ma ka hikina. Oia
kou hoomaka ana e kaapuni i kou aupuni. Ina he ’lii oe ma lalo loa,
alaila, he pono oe ke hele ma ke komohana.” Ma keia mau olelo a
Kaoleioku, ua oluolu ia mea ia Umi.
Mahope o keia mau olelo, hele aku la o Umi me Kaoleioku a me na ’lii
aimoku, na kanaka he lehulehu loa, ma Hamakua. A hala elua anahulu ma
ke alanui o ka hele ana, hiki lakou ma Laupahoehoe (kahi o Paiea).
Maanei, e hoomaopopo kakou i ka heenalu ana a Paiea me Umi, i ko Umi
noho mua ana i Laupahoehoe, e like me ka olelo ma ka Mokuna III. Eia
nae, aole i hoakaka loa ia malaila.
Ia Umi e noho ilihune ana ma Waipunalei i Hilo, hele aku la laua me
Koi, i kahakai o Laupahoehoe, nana aku la laua e heenalu ana o Paiea me
na kanaka o laila, a e hookani ana ka poe makaikai i ka pae o Paiea, a
me ke akamai i ka heenalu. Hele aku la o Umi, a loaa he wahi kanaka
kamaaina, olelo malu aku la: “O ko Paiea iho la no ia, o ke opu wale ae
no i luna o ka nalu a emi iho, aole pela ka pae o ka nalu o ko makou
aina, aia ka pae a hala loa i uka i ka pa ala.” Ma keia lohe ana o ua
wahi kanaka kamaaina nei, hele aku la ia olelo ia Paiea. A lohe o Paiea
i keia mau olelo, kahea mai la ia Umi, e hele aku ma laila. A hiki o
Umi i mua o Paiea, olelo mai la o Paiea: “He oiaio anei, ua olelo oe e
like me ka ia nei mea i olelo mai nei?” I aku o Umi, ia Paiea: “I mea
wale ae no wau, o ke ku io mai no ka ka ia nei.” I aku o Paiea ia Umi:
“E heihei kaua ma ke kaha nalu ana. Ina wau e make ia oe, lilo no hoi
au ia oe, a aina hoi oe i make ia’u, lilo no hoi oe ia’u.” Ae aku la o
Umi i keia mau olelo. Ia wa, pili laua, ka Paiea pili, elua waa kaulua,
hookahi waa kau kahi, mau i ka palaoa o Umi. Pili hou o Paiea, eha waa
kaulua, e manao ana o Paiea e pili i na iwi o Umi. Aka, ku mai kekahi
keiki papa o Laupahoehoe, a kokua mahope o Umi. Eha waa kaulua, mau i
ko Paiea. Aole i pau ka waiwai o ua keiki nei, pau e ko Paiea waiwai.
No keia kokua a ua keiki nei ia Umi, olelo aku o Paiea: “E kipi ia no
wau e oe, o kuu make no ia, no ka mea, he nui loa kou mau ohana.” No ka
mea, he ’lii no o Paiea, malalo aku o Liloa, a o ua keiki nei hoi, he
keiki papa no Hilo a me Hamakua.
A mau ka pili a Umi me Paiea, au aku la laua a ke kulana nalu, i aku o
Paiea ia Umi: “Pae kaua,” elua kahea ana a Paiea ia Umi, elua hoole o
Umi. Ku hou ka nalu, kahea o Umi: “Pae kaua.” “Ae,” aku o Paiea. Kaha
iho la o Paiea a me Umi i ka nalu hookahi, a kokoke laua i ka moku
pukoa i waena konu, hooke mai la o Paiea ia Umi. Paa loa ka poohiwi o
Umi. A ike o Umi i kona paa kunihi ae la ia, hala maloko, kaa ka moku
pukoa i waho, pae aku la o Umi a hiki i ka pa ala, a eo ae la o Paiea
ia Umi. Ma keia pae ana o Umi, ike mai la o Koi i ka poohiwi o Umi, ua
pohole, hele mai la o Koi, a ma ke alo o Umi, olelo malu mai la: “Ina e
pa ka aina ia oe, make o Paiea ia’u.”
Ma keia eo ana o Paiea ia Umi, ua pau loa na waiwai o Paiea i ke keike
mahope o Umi, a koe na waiwai i piliia e Umi i ka palaoa. O kela keiki
hoi i kokua ai ia Umi, oia ke aikane a Umi, nona kela aina o Puna, i ka
wa i lilo ai o Hawaii ia Umi.
Maanei, e hoomaka hou ia ke kamailio ana no ka huakai kaapuni a ke
’lii, a Umi.
A haalele ke ’lii ia Hamakua, hiki aku la lakou ma Waipunalei, ma ka
palena o Hilo a me Hamakua. O Waipunalei ko Kaoleioku wahi kupa, ua
hana mua oia i heiau malaila, i loko o ka wa ilihune aina ole, aole nae
i hei ia i ke kanaka.
A hiki lakou malaila, olelo aku la o Umi ia Koi: “E kii oe e pepehi ia
Paiea, a me ka poe a pau i kue mai ia’u.” Ae mai la o Koi. Hele aku la
ia, a luku aku la ia Paiea, a me na kanaka a pau o ia aoao o Hilo. A
pau ae la ko Koi luku ana ia lakou, hoi mai la ia, lawe ia mai la o
Paiea a kau i ka heiau a Kaoleioku, ma Waipunalei.
Ma keia noho ana a Umi me Kaoleioku ma Waipunalei, ua makia paa loa ia
ke aupuni no Umi, a ua hoohiki paa hoi o Kaoleioku malaila e noho ai o
Umi he ’lii nui no Hawaii a pau kona ola. Malaila lakou i noho ai a
liuliu, hele aku la lakou e kaapuni ia Hawaii; a puni ae la o Hawaii a
pau loa, hoi mai la lakou a noho ma Waipio.
Ma keia kaapuni ana ia Hawaii, elua kau, elua hooilo, ua like me alua
makahiki, ma keia hele ana; ua mahalo oluolu mai na makaainana, no ke
’lii hou no Umi.
Ia lakou i noho ai i Waipio, a liuliu iki iho, hoi aku la o Kaoleioku i
kona aina i Hilo e noho ai, koe iho la o Omaokamau, o Piimaiwaa, o Koi,
a me na kanaka he nui loa.
A hoi aku la o Kaoleioku i Hilo, e noho ai, hoopilipili iho la o Umi me
kekahi kaikamahine alii o loko o kekahi hanauna alii i pili ia Umi, i
Kona kahi i noho ai. Lohe aku la o Kaoleioku ma Hilo, i ka hoomoe ia o
Umi i ka wahine, hoole mai la ia: “Aole e moe o Umi i kekahi wahine, o
loko ae o kona hanauna ponoi, no ka mea, ua puni no o Hawaii ia Umi.
Nolaila, eia kana wahine e moe ai, o ke kaikamahine a Piilani o Maui,
oia o Piikea, i lilo wale mai o Maui, alaila, kuikahi ka noho ana.” Ua
oluolu keia mau olelo ia Umi a me kona mau alii.
MOKUNA VII.
KA HOAO ANA O UMI ME PIIKEA, KE KAIKAMAHINE A PIILANI KE ’LII O MAUI.
Mahope o keia mau olelo a Kaoleioku ia Umi, hoouna ia aku la o
Omaokamau, e holo i Maui, e hai aku ia Piilani no Piikea, i ka lilo o
Umi i kane nana, a i kona ae ia Umi, i kane na Piikea. A pau ka olelo
ana, holo aku la o Omaokamau a pae i Kapueokahi ma Hana i Maui, ma kahi
e kokoke ana me ka puu o Kauiki. Ma keia pae ana o keia mau waa,
pihoihoi mai la o uka, manao iho la lakou, he mau waa kaua, nui ko
lakou pioloke. Nolaila, hele aku la lakou e ninau ia Omaokamau: “He mau
waa aha keia?” Wahi a Omaokamau: “He mau waa makaikai.” Ninau aku la o
Omaokamau i na kamaaina: “Auhea na ’lii?” I aku na kamaaina: “Aia no i
ka hale.” Hele aku la o Omaokamau a hiki i ka hale o na ’lii, i mai la
o Piilani, “Mama.” Aloha aku la o Omaokamau, aloha mai la lakou. Mahope
o ke aloha ana, ninau mai la o Piilani: “Heaha ka huakai a ka Hawaii o
ka hiki ana mai?” I aku o Omaokamau: “He huakahi hoomoe wahine. Ua
hooholo iho ko Hawaii mau alii o Umi ke kane, o Piikea ka wahine, e
hoao laua.” A lohe o Piilani, ka makuakane o Piikea i keia mau olelo a
Omaokamau, ua oluolu no kona manao, me ka ae ia mau mea a pau loa i
hooholo ia e lakou ma Hawaii.
Aka, mamua ae o ko Omaokamau ma pae ana aku i Maui, ua makau na
kamaaina a me Piilani, e manao ana lakou he mau waa kaua keia o ka pae
ana aku, aka, i ko lakou lohe ana he waa imi wahine, pau ae la ko lakou
pioloke ana.
Mahope o ka lohe ana o Piilani i na olelo a Omaokamau, kena ae la o
Piilani i na kanaka, e hoomakaukau i mea ai na na malihini, a lohe na
kanaka, hoomakaukau iho la lakou. A makaukau na mea ai, waiho aku la i
mua o Omaokamau.
A noho pu iho la o Omaokamau me Piilani, hookahi anahulu. Ua lilo o
Omaokamau i mea nui i mua o Piilani, a hiki i kona la i hoi ai i
Hawaii.
A makaukau ka hoi o Omaokamau i Hawaii, kauoha mai la o Piikea i kana
olelo aloha ia Omaokamau, penei: “E Omaokamau, ke hoi la oe a hiki i
mua o ke alo o ke ’lii nui nona ke aupuni o Hawaii, e aloha aku oe
iaia. A owau nei hoi, o kana kauwa wahine, e like me ka mea i oluolu i
kona manao, pela e lilo ai i loko o’u i mea iini na ko’u naau, a e lilo
ana paha ia i mea hiaa no ko’u po, ke moe iho. A hiki i ko’u wa e holo
aku ai e ike i na maka o kuu haku, elua anahulu e hala ia’u ma Maui
nei, alaila, holo aku wau.” A pau na olelo a Piikea, hoi aku la o
Omaokamau ma, a ahiahi o ia la, pae lakou ma Waipio, malaila ke ’lii o
Umi kahi i noho ai, e kakali mai ana o ka hoi aku o Omaokamau ma.
A hiki o Omaokamau ma, i mua o ke ’lii o Umi, hai aku la i na mea a pau
loa a Piilani, a me Piikea i olelo mai ai; a lohe o Umi, he mea oluolu
loa ia i kona manao.
A pau na olelo a Omaokamau, ninau mai o Umi: “Pehea ke ano o ia alii
wahine? He wahine maikai no ia alii wahine?” Ae aku o Omaokamau: “Ae,
he ’lii wahine maikai loa ia, aole wahine ma Hawaii nei i like me
Piikea; he kaikamahine opiopio wale no; maikai kona mau helehelena ke
nana aku, mai ka piko o ke poo, a hala i lalo i na wawae.” Ma keia lohe
ana o Umi, nui iho la kona olioli, a me ka makemake e ike ia Piikea, a
kauoha aku la ia i na kanaka a pau loa e hoomakaukau i na mea a pau
loa, maloko o na anahulu elua.
Maloko o keia mau anahulu elua, hoomakaukau o Umi ma Waipio, no ka hiki
aku o Piikea mai Maui aku; a pela no hoi o Piilani ma Maui, hoomakaukau
no ka holo aku o Piikea i Hawaii, e launa me Umi.
A pau na anahulu elua, holo mai la o Piikea i Hawaii e launa me Umi, me
kona mau waa hookahi lau (ua like me eha haneri). A hiki lakou ma ke
kai o Alenuihaha, ike mua ia aku la ka ula o ko ke ’lii wahine waa i
uka o Waipio, alaila, manao iho la lakou o ke ’lii wahine o Maui, o
Piikea. A kokoke o Piikea e pae i Waipio, ua uhi paapu ia ka lani i na
ao ua, a iho mai la ke anuenue a ku mamua o ka ihu o ka waa o ke ’lii
wahine o Piikea, a hala mahope o na waa. Ku iho la ke anuenue me he
papale mahiole la, ke kalali.
A pae na waa o Piikea i Waipio, lalau iho la o Omaokamau ia Piikea, i
luna o ka waa hapai aku la a luna o Piimaiwaa, hoonoho iho la i mua o
ke ’lii o Umi. Aloha mai la o Umi ia Piikea, a pela o Piikea ia Umi. Ua
oluolu laua elua ia manawa, a lilo ae la laua i kane a i wahine, a noho
iho la me ka oluolu. Ma keia noho ana a laua, he kane a he wahine, a
liuliu, lohe ia mai la ka make ana o Piilani, ke ’lii o Maui, ka
makuakane o Piikea.
[Ma keia wahi ua hookomoia ka Kamakau hoakaka o ka moolelo o Umi, mai
ka moolelo mai o ka make ana o Hakau, i hiki ai ke hoomaopopoia na mea
ano nui o ka Umi mau hana ma Hawaii, a i paa hoi maloko o ia moolelo, a
hiki i kona make ana, i paa ole hoi maloko o ka moolelo mamua ae
nei.—Luna H.]
MOKUNA VIII.
KO UMI NOHO ALII ANA.
O ka pau no keia i ka lukuia o Hakau ma, a ua pau na ’lii a me na kahu,
a me kahu aipuupuu, a o na mea kaua a ka oihana ua pau ae i na koa o
Umi-a-Liloa, a o na ’lii a me na poe kaukaualii a me ke alo alii a pau
i pii i ka malukoi, a i ka lohe ana, ua pau i ka lukuia ke alii o
Hakau, ua kipi o Umi i ke aupuni, a ua pau i ka lukuia o lalo o Waipio,
a o na keiki alii o Kona, ua pau aku i ka mahuka i Kona, a pela ko Kau,
ko Puna, a me ko Hilo, a hiki aku la i ko lakou poe makua alii, a ua
kipi like ae la lakou i ke aupuni, a kuokoa ko Kona, a kuokoa ko Kau, a
kuokoa ko Puna, a kuokoa ko Hilo, a kuokoa ko Kohala.
A pau i ka lukuia ke alii moi o Hakau, a me kona poe alii, me kona
aialo, me ka hoomainoino ia e ka poe kipi aupuni a o na kupapau a pau o
na heana, ua kaumaha ia ko lakou poe heana a pau i mau mohaikuni, ma ka
heiau pookanaka o Honuaula ma Waipio. Ua olelo nui ia keia moolelo ma
ka moolelo a ka poe akamai o ka wa kahiko penei: I ka wa o Umi-a-Liloa
i kaumaha ai i na mohaikuni iluna o ka lele o ka heiau, oia hoi na
heana a me na kino o ke alii o Hakau ma, ua iho mai la ke alelo o ke
akua mai ka lani mai, aole i ike ia ke kino, aka, o ke alelo oia ke
kapalili ana ilalo o ka lele, a miki ia aku la na mohaikuna a pau, a he
uila me ka hekili pu.
A noho alii o Umi-a-Liloa ma ka noho alii o ka moi o Hakau, ma kona imi
akamai a me na hana maalea a kona kahu hanai nana i kuhikuhi i ke
alanui e hiki aku ai i ka noho alii, a loaa iaia ka noho alii me ka nui
mai o na enemi e keakea mai ana i kona noho alii, a no kona hookae ia
no ke koko hapa o kona koko alii. Ua loaa ia Umi na keiki mua o kona
noho ilihune a hoopiliwale, a ua kapaia ka inoa o Nohonahele, a o ka
lua, o Kapunanahuanui, he keikikane a he kaikamahine, oia na keiki a na
wahine kuaaina i noho ai ma ka aina kuaaina o Waipunalei, no
Hilo-Koolau.
A noho o Umi ma ka noho alii, ua lilo o Kaoleioku i alii kuaaina no
Hamakua, a ua lilo na keiki hookama i mau alii ukali, a i mau pukaua no
Umi; a ua kii ia o Akahiakuleana e noho pu ma ke aloalii, a ua loaa ia
Akahiakuleana na keiki mahope o Umi me kana kane i ka ili. Aka, ua
malama nae o Umi-a-Liloa i ke kaikamahine a ka moi alii a Hakau, o
Pinea ka inoa o ke kaikamahine, ua kapa o Hakau i ka inoa o kona
makuahine o Pinea; a ua malama o Umi-a-Liloa i holo pono ke koko alii,
aole he koko hapa. Ua lawe ae o Umi-a-Liloa i ke kaikamahine alii a
kona makuakane a Liloa, o Kapukini ka inoa, a he kaikuahine ia nona, a
ua loaa mai na keiki alii me Kapukini; o Keliiokaloa, o Kapulani, a me
Keawenuiaumi.
I kekahi manawa, ua hele aku o Umi-a-Liloa a Hilo. Aole i huipu o Umi
me na alii o Hilo, aole no hoi i ike lakou i ko Umi kino, aka, ua lohe
wale ia, ua lilo ka noho alii o Hakau ia Umi, a nolaila, ua hele aku la
o Umi a me na keiki hookama ma Hilo. O Kulukulua ke alii o Hilo. A ua
hele aku la o Umi i ka makaikai, a hiki lakou ma Hilo, a ike ia keia
poe kanaka maikai a noho malaila a hele ma na hale alii olaila, a ui na
kino, a nolaila, ua hoao me ke kaikamahine a Kulukulua, ke alii o Hilo.
I ka noho ana o Umi me ke kaikamahine a Kulukulua, he lei alii ko ua
kaikamahine la a Kulukulua, he lei palaoa wiliwili, ua haku ia i ka aha
lauoho uliuli, a ua luukia ia a paa, a ike o Umi. A he po lealea nui no
na ’lii o Hilo a pau ma Kanukuokamanu ma Waiakea, he hula, he papuhene,
a he kilu, a me ka loku; a ike o Umi, ua kahiko ia ua kaikamahine nei a
Kulukulua i ka hulu o ka manu ma ke kino a ma ke poo, a ma ka ai he lei
palaoa wiliwili. A pau na hana lealea ana a na ’lii, hoi aku la ua
wahine nei a Umi ke kaikamahine a Kulukulua, nonoi mai la o Umi i ua
wahine nei i ka lei palaoa, a haawi mai la ua wahine la i ka lei
palaoa. Olelo aku o Umi: “O ko oukou lei alii keia?” Ae mai la ka
wahine: “Ae, o ko makou nei lei alii ia, aole e laha wale i na
makaainana.” “He mea nui wale keia mea i kamalii o ko makou wahi, mai
kamalii a ka luahine; o ka lei alii o ko makou poe alii, he niho
palaoa, he niho no ke kohola, oia ka lei alii, ua luukia ia me ka aha
lauoho a paa.” A e uhai ae ana o Umi i ka lei palaoa wiliwili o ke
kaikamahine a Kulukulua.
MOKUNA IX.
NO KE KAUA A UMI-A-LILOA ME NA ’LII O HILO; LANAKILA ANA, A HUIPUIA O
HILO.
I ka haihai ana o Umi-a-Liloa i ke alelo o ka palaoa wiliwili o ke
kaikamahine a Kulukulua, a ike ke kaikamahine a Kulukulua ua haihaiia
ka niho palaoa ona, o ka uwe ae la no ia me ka minamina nui, a holokiki
aku la i ka makuakane me ka olelo aku: “Ua pau kuu lei palaoa i ka
haihaiia e kuu kane.” I mai ka makuakane: “Heaha ke kumu o ka haihai ia
ana o ko niho palaoa?” Olelo aku ke kaikamahine: “Ua olelo mai ua
kanaka la, no ka hilahila ka. He mea nui wale no ka ia o ka lei palaoa
wiliwili i ko lakou makaainana, mai kamalii a ka luahine, a o ka lei
alii ka o ko lakau poe alii, o ka niho o ke kohola, me ka niho palaoa.”
Olelo aku la o Kulukulua i ke kaikamahine: “E hoopaa ia kela poe kanaka
i ke kaula, a i loaa ole ka lei alii niho palaoa, alaila, e pau lakou i
ka lukuia, a e noa ka heiau o Kanoa ia lakou.” A nolaila, ua kena ae o
Kulukulua i na koa, a ua hoopaa ia o Umi ma i ke kaula. Ekolu lakou i
hoopaa ia i ke kaula, o Umi-a-Liloa, o Omaokamau, a me Koi; a o
Piimaiwaa, oia ka mea nana i kii ka niho palaoa i Waipio, no ka mea, ua
kau ia ke kanawai, hookahi no la, alaila, loaa ka palaoa, a i ole e
loaa ka niho palaoa i ka la hookahi, e pau lakou i ka make. A nolaila,
ua holo aku la o Piimaiwaa a hiki i lalo o Waipio i ka manawa pokole, a
lohe na ’lii o Waipio ua hoopilikia ia o Umi ma ma Hilo, aole he manawa
noho aku ana o Piimaiwaa ia la hookahi no. A haawiia ka niho palaoa ma
ka lima o ke kaikamahine a Kulukulua, he mea e kona olioli i ka ike ana
i ka mea hou, ua hanaia ka niho o ke kohola i lei alii niho palaoa, a
ua lelele oia me ke kani o ka akaaka i ka pomaikai; aka, ia Umi-a-Liloa
ka haawina kaumaha, no ka lilo ana o ka lei alii kauoha a kona
makuakane alii o Liloa. Aka, ua amama ae la o Umi-a-Liloa i kona akua,
ia Kukailimoku, e malama ia ka lei alii o Nanikoki e na ’lii o Hilo a
hiki i ko lakou wa e lawe pio ia ai.
I ka wa i loaa mai ai o ka niho palaoa ua hookuu ia o Umi ma mai ko
lakou wahi hoopaa pio ana ma ka hale makuahonowai. I ka hemo ana o Umi
ma ma Hilo, ua hoi mai lakou ma Hamakua, a hiki ilalo o Waipio, a huipu
me kona mau alii, a me ka poe kaakaua kahiko o kona makuakane, a holo
ka olelo no ke kaua me na ’lii o Hilo. Penei ka olelo i hooholoia: e
hele koke ke kaua me ke kakali ole o ka manawa.
Aia ma ke kuahiwi a ma ka mauna o Mauna Kea, a mauka pono o Kaumana iho
i kai o Hilo, he alanui pokole ma ke kuahiwi, o ke alanui o Poliahu a
me ka punawai o Poliahu, iluna pono o Mauna Kea, a iho ma ka aoao ma
Hilo. He alanui kahiko ia, no ko Hamakua, no ko Kohala, a me ko Waimea,
ke hele ma Hilo. Nolaila, hoomakaukau iho la ka pii o ka huakai kaua ma
Mauna Kea, a iho ma ka aoao maluna o Hilo, a hoomoana iho la mauka pono
o ke kahawai o Waianuenue, me ka ike ole o ko Hilo poe, aia ke kaua
mauka. Aka, ua makaukau ole ko Hilo poe alii; a o kekahi kanaka lawaia
nui no Puueo, aia no oia i ka lawaia kolo huki heenehu i kai; ike oia i
ka lepo o ka wai i ka moana; ua puiwa kona manao, a manao iho la, he
kaua aia ma ka mauna, a oia ke kumu i lepo ai ka wai; o kekahi poe
hoole lakou aole he kaua, he ua naulu mauka, a no laila mai ka lepo o
ka wai, a kahe ka waiula i kai. Aka, aole manaoio o keia kanaka i ka
lakou mau olelo, a ua manao loa no ua kanaka nei, he lepo keia no ka
wawae o kanaka. O ka huki ino ae la no ia i ka hului kolo a pau i ka
waa, a o ka hoi aku la no ia a pae i uka; aole i kaulai i ka upena,
hopu i ka laau pololu kaua, hopu i ke kuala me kau wahi nehu, o ke kapa
pea lau-i kolo hului a kau ana i ke kua, a o ka pii iho la no ia i uka.
O Nau ka inoa o keia kanaka.
I ka hiki ana o Nau i uka lilo loa o Kaumana aia he pili, aia mauka o
ke pili kahi i hoomoana ai o ke kaua, a he pohaku palahalaha i kahawai
a noho iho la ua kanaka nei, a paina iho la i ke kuala, a wehe ae la i
ua wahi nehu nei, a ai iho la. A ike mai la ka poe kaua o Umi-a-Liloa,
aia o Nau ka lawaia nui o Puueo he kalo ka ai, a he nehu kana ia. Ua
pilikia ka poe kaua o Umi-a-Liloa ma keia wahi, he pilikia ke alanui, a
ua hoomaka pakahi mai na kanaka o Umi e iho mai ma ua alanui pili nei,
a i ka manawa i iho mai ai a hiki ma kahi haiki loa, he hoolewalewa ke
kikoo ana a ka wawae, aka, o kahi a ia nei e pili ana, ua maikai no
kona wahi a ua kuono iloko, a i ka wa e pili mai ai kela aoao e kikoo
mai e iho, ua hou aku la keia i kana pololu a lele ke kanaka i ka pali
a make.
A pela aku no, a he nui loa na kanaka i pau i keia kanaka hookahi i ka
make no ka haiki o ke alanui a no ka pilikia, a no ka pili i Kauamoa, a
he kanaha ka poe i make. Aka, o Piimaiwaa, ua pii keia maluna o ka
pali, a i nana iho ka hana, hookahi wale no kanaka e pili ana i ka
pali, alaila, i iho o Piimaiwaa: “Make oe ia’u.” O ka lele iho no ko
Piimaiwaa maluna iho o ka pali, a make na Piimaiwaa, lele ana i ka
pali. A make o Nau, aole kanaka nana e olelo aku i na ’lii o Hilo; a i
ka po ana o ka la, ua hiki ke kaua i kai o Hilo; ua makaukau ko Umi
aoao kaua me na lamaku; ua ike no o Umi-a-Liloa i ka hale alii o Hilo a
me ko ke kaikamahine a Kulukulua, ua hoopuniia e na koa o Umi-a-Liloa,
ua lukuia na ’lii o Hilo, a ua hoolaia ke kaikamahine a Kulukulua, a
loaa hou mai ka lei alii palaoa kaulana o Nanikoki. O ke kumu o ke kaua
o ka minamina i ka lei palaoa. A pau iho la ke kaua, ua hui o Hilo me
Hamakua a ua lilo o Umi ke alii.
MOKUNA X.
KO UMI LANAKILA ANA I NA APANA E AI.
O Hua-a ke ’lii o Puna, aka, ua lilo mai no o Puna ia Umi a me kana mau
keiki hookama, o Piimaiwaa, o Omaokamau a me Koi na keiki koa, a mau
alihikaua kaulana a he mau kuhina kaulana no ko Umi-a-Liloa noho aupuni
ana no ke aupuni o Hawaii. A make o Hua-a ia Piimaiwaa ma ke kahua kaua
ma Kuolo i Keaau, ua lilo o Puna ia Umi-a-Liloa.
O Imaikalani ke ’lii o Kau. He alii makapo o Imaikalani, a he alii
kaulana no ka ikaika a me ke akamai i ke kaua, a ua nui na ’lii i pau i
ka make ma ke kaua ia ana e Imaikalani; he hauna hema, a he hauna akau,
a i ka wa e kupahu iho ai o Imaikalani i na pololu ma ka hema a ma ka
akau, ua halulu me he hekili la, a lapalapa aku me he uila, a nakolo
aku me he olai la; a i hahau kakua iho ma ke kua, ua wili koiula ka
lepo i ka lani me he puahiohio la. Ua makau o Umi-a-Liloa ia
Imaikalani. He kanaka makapo o Imaikalani, aohe he ike o kona mau maka,
aka, he lohe hikiwawe ma kona pepeiao, a he mau manu koloa kona mau
hoike nana e hoike mai ia ia i ke kanaka, ma ke alo paha, a ma ke kua
mai paha, a ma na aoao mai paha, aia ma kahi e kani ai ka leo o ka
manu. I ka wa mamua aole he makapo o Imaikalani, aole i lilo o Kau ia
Umi, a ua loihi no ke kaua ana. Nolaila, ua hele o Umi ma ke kuahiwi e
hoohalua ai i ke kaua me Imaikalani a me na ’lii o Kona; a ua lilo o
Umi-a-Liloa i alii kaulana i ka hele ana ma na mauna o Hawaii, a ua
lilo na mauna i alanui hele kaua no Umi. Aka, i ka wa i makapo ai o
Imaikalani, ua kaua mau no o Imaikalani me Umi, aole no i noho pio o
Imaikalani malalo aku o Umi, aka, o Piimaiwaa ua kolohe mau oia i ke
kumu o kona ikaika nui, a me ke akamai i ka pahu ana i ka pololu, aole
e hala kekahi pahu ana, a me ka hauna iho, naha mai ke poo a ka olemu.
A ike iho la o Piimaiwaa i ke kumu o ko Imaikalani akamai a me ke koa
launa ole o keia kanaka makapo, o na manu koloa e lele ana maluna a
kani ko lakou leo, a lohe ua kanaka makapo nei i ke kani o ka manu,
mamua paha, a mahope paha, a ma na aoao paha, alaila, olelo ae la ua
kanaka makapo nei, he kanaka aia ma ke kua, alaila, olelo ae la na
kanaka alakai ma na aoao: “Ae, he kanaka.” “Aia mahea ka laau?” “Aia i
ke alo,” ua maopopo he laau hahau. “Ua kokoke?” “Ae.” O ka wala ae la
no ia o ua makapo nei i ka laau palau, a naha mai ka puniu a ka olemu.
A kani ka manu, he kanaka. “Aia mahea ka laau?” “Aia ma ka aoao akau.”
“He hauna hema e pa auanei.” I hahau mai ka hana, ua hala ae la; i ka
hauna a ke kanaka makapo, ua pa aku la mai ka poo a ka opu.
I ko Piimaiwaa kilohi ana a pau ke ano o kona ikaika a me kona akamai
pookela, i iho la o Piimaiwaa: “Make oe ia’u.” E kii mua aku ana o
Piimaiwaa i na manu kani kiu, a make lakou, o na kanaka nana e alakai
ma kela aoao a ma keia aoao, a pau lakou i ka make, a o ka poe kanaka
nana e lawe na mea kaua, he kanaha ia poe kanaka, i makaukau i na ihe a
me na pololu, no ka mea, he umi ihe a Imaikalani e lele makawalu ana i
ka pahuna hookahi, elima ihe ma ka akau, a elima ihe ma ka hema, a i ka
pahu hookahi ana, ua lele makawalu aku la ka ihe me he uila la, aole e
hiki i kekahi kanaka ike alo ihe, a alo pololu ke ku mai ma ke alo o
Imaikalani, aka, ua pau keia poe i ka lukuia e Piimaiwaa. A pau keia
poe i ka make, alaila, ua hoaa ke kanaka makapo i ke alakai ole, a ua
hiki ia Piimaiwaa ke olelo iho me ke kaena ana: “A make ia Piimaiwaa.”
I ka make ana o Imaikalani ua lilo o Kau ia Umi-a-Liloa.
O Ehunuikaimalino ke alii o Kona. He kanaka ikaika o Ehunuikaimalino,
ka makuakane o Laeanuikaumanamana, aka, no kona elemakule, ua lilo wale
mai o Kona, a me Kohala ia Umi-a-Liloa. I ka kuapapa nui ana o ke
aupuni o Hawaii ia Umi-a-Liloa ua kaulana kona inoa mai Hawaii a Kauai;
aole alii e like me kona noho aupuni ana; ua malama oia i na elemakule
a me na luahine, a me na keiki makua ole, a ua malama i na makaainana;
aole pepehi kanaka, aole aihue.
MOKUNA XI.
KO UMI OHANA. KA LOKOMAIKAI O KONA NOHO ALII ANA.
He alii haipule o Umi-a-Liloa i ke akua, a i ke kaulana o ko
Umi-a-Liloa noho aupuni ana, nolaila makemake iho la na ’lii moi o na
mokupuni e, e lawe aku i ka lakou mau kaikamahine alii, ai ka lakou
kaikamahine punahele i mau wahine na Umi-a-Liloa. He anaina wahine alii
he lehulehu ka Umi-a-Liloa, ua huipuia me na kaikamahine a ka noa, a ua
lilo o Umi-a-Liloa i kupuna no na ’lii, a ua lilo i kupuna no na
makaainana. Aole he makaainana o Hawaii e olelo mai ana aole he kupuna
no makou o Umi-a-Liloa, a ina o ke kanaka e hoole mai, no ka ike ole i
na kupuna. O ka wahine alii a Umi-a-Liloa, o Kapukini-a-Liloa, a nana
mai i hanau me Umi, o Keliiokaloa, he keikikane, a o Kapulani he
kaikamahine, a o Keawenuiaumi, he keikikane.
O Piikea he wahine alii; ke kaikamahine a ka moi alii o Maui a Piilani,
me ka moi wahine me Laieloheloheikawai, a na laua mai me Umi-a-Liloa na
keikikane elua, o Kumalaenuiaumi, a me Aihakoko.
O Moku-a-Hualeiakea, he wahine alii no ia na ka poe moopuna a
Ehunuikaimalino no Kona, a ua loaa ka laua kaikamahine me Umi-a-Liloa,
o Akahiilikapu. Ua noho aku o Umi-a-Liloa ia Ohenahenalani, a na laua
mai o Kamolanuiaumi, a o na keiki mua a na wahine kuaaina, a ua nui na
keiki i loaa mai ia Umi-a-Liloa.
O Waipio ma Hamakua ko Umi aina i noho mau ai, a no ka huipu ana o na
moku a pau o Hawaii malalo ona, nolaila, ua makemake oia e noho ma Kona
i ka aina pumehana, a ua noho na ’lii ma Kailua.
I ko Umi-a-Liloa noho alii ana, ua hoonoho oia i ka poe paahana, a ua
hookaawale i ka poe i loaa kela oihana keia oihana o ke aupuni.
Hookaawale oia i ka papa alii a kaawale, i ka papa kahuna a kaawale, i
ka papa kilo a kaawale, i ka poe akamai o ka aina a kaawale. A
hookaawale i ka poe mahiai, a hookawale i ka poe lawaia, a me ka poe
kalai waa. Hookaawale oia i ka poe koa a me ka poe pale ihe, i kela
oihana keia oihana me ka makaukau, a i kela mea paahana keia mea
paahana, me ka malama ma ka lakou hana. A pela na kiaaina, na ai okana,
na ai ahupuaa, na ai iliaina, ua makaukau i ka hooponoponoia.
Elua no mau hana nui a Umi-a-Liloa e lawelawe pono ai me kona mau lima,
o ka mahiai a me ka lawaia. Ua hana o Umi-a-Liloa i mau loi kalo nui ma
Waipio, a ua hana ia ma na aina a pau i ka mahiai, a aia no ma Kona,
oia no ka hana nui, a ua kaulana o Umi-a-Liloa he alii mahiai. O ka
lawaia kekahi hana nui a Umi-a-Liloa, a ua kaulana kona inoa ma ka
lawaia, a ua kapaia o ka “puipui a ka lawaia”. O ka hi aku ka lawaia
nui a Umi-a-Liloa, a ua noho hele ia ke kaha mai Kalahuipuaa a hiki i
Makaula, a o ka hi ahi kekahi a me ka hi kala, a ua kaulana kona poe
hoa lawaia o Pae, o Kahuna ma, a me na ’lii a pau o kona noho aupuni
ana, ma ka mahiai a me ka lawaia, a me kekahi mau oihana nui e
hookaawale ai me ke kuokoa.
Eia kekahi hana kaulana a Umi-a-Liloa, o ke kaua ana me ke akua. Eia ke
kumu o keia kaua ana me ke akua. He mau kupunawahine akua no kana
wahine alii no Piikea, o Hapuu laua o Kalaihauola, a ua makemake o
Hapuu ma na laua kekahi moopuna, a e hoihoi i Oahu e hanai ai, no ka
mea, no Oahu ko Piikea makuawahine, o Laieloheloheikawai, a ua hoouna o
Laieloheloheikawai i na kupunawahine akua ona i Hawaii e lawe mai i
kekahi keiki a Piikea. I ko laua kii ana i Hawaii, ua aua o
Umi-a-Liloa, aole e haawi i kekahi keiki a lawe i Oahu i kona
makuawahine, aka, ua hoole o Umi-a-Liloa, aole e haawiia kekahi keiki a
laua o Piikea i kekahi mea e, a nolaila, ua pepehi ua mau akua nei i
kanaka i ka po, a i ke ao ana, ua make kekahi poe kanaka; a pela i kela
po i keia po ka make ana me ke kuleana ole; a nolaila haohao iho la o
Umi-a-Liloa: “Heaha hoi ke kumu o keia make i ka pepehiia o kanaka me
ka ike ole ia o ka mea nana i pepehi?”
I mai la o Piikea ia Umi-a-Liloa: “Aole he kumu e ae o ka make. Ua
pepehi kuu mau kupunawahine o Hapuu ma laua o Kalaihauola, a ua hoouna
ia mai nei laua e kuu makuwahine i kekahi keiki a kaua, a ua aua nae
oe, a oia ke kumu i pepehiia’i kanaka.” “Pehea la e pau ai ka pepehi
ana o ke akua?” wahi a Umi. I mai o Piikea: “Aia no a loaa ke keiki.”
Aka, ua hoomaloka o Umi-a-Liloa i ka make i ke akua, aka, ua mau no ka
pepehiia e ke akua; nolaila, ua aa o Umi-a-Liloa ma ka hoouka kaua me
ke akua, ma ke one o Kamakahonu. He kaua lima me ka laau me ka pohaku
ka kanaka, a he kaua lima ole ka ke akua; a i ka hoouka ana o ke kaua,
ua lanakila ke akua maluna o ke kaua a kanaka, a ua kapa ia kela wahi a
hiki i keia la, o Kauakeakua, a o Kaiakeakua.
A o Hapuu me Kalaihauola, aia no laua me Piikea ma ka hale, e hapai ana
no o Piikea i ke keiki, e pai aku ana ua mau luahine nei ma na kuli o
Piikea, a hanau ana ke keiki ma ke alo o kekahi luahine, a i holo iho
ka hana he kaikamahine, a o ka lilo no ia i ua mau akua nei, a noho ana
i Oahu. A lilo ia Laieloheloheikawai, o Kahaiaonuiapiikea, a o
Kahaiaonuiaumi. I ka hoi ana mai o Umi-a-Liloa, mai ke kaua ana me ke
akua, aia hoi ua lilo ka ke keiki ia Hapuu laua o Kalaihauola.
Ua olelo ia kekahi kumu; o ka hoopunipuni o Umi-a-Liloa i ke keiki; mai
ke keiki mua mai ke noi ia ana, me ka haawi no o Umi-a-Liloa, a i ka
manawa e hanau ae ai, aua no o Umi, aole e haawi, me ka olelo aku aia a
hanau hou ke keiki alaila o ka laua keiki ia; a pela aku, a pela aku, a
nolaila ua huhu na kupunawahine o Piikea, a nolaila mai ke kaua ana o
ke akua me kanaka.
I ko Umi-a-Liloa noho ana i kona aupuni, a hiki i kona wa elemakule, ua
lokahi ka noho ana me ke kuapapa me na ’lii o Maui, a me kona
makuahonowai o Piilani ka moi o Maui; aole he ike ia o ke kaua iwaena o
ko laua noho aupuni ana. Aka, i ka make ana o Piilani, ka moi o Maui,
ka makuakane o Piikea, ua pono ole ka noho ana o ka hooilina aupuni o
Maui, nolaila, ua hele mai o Umi e kokua ia Kiha-a-Piilani a ma ka lele
kaua ana ma Hana, ua lawe pio ae na koa o Hawaii i ka papu kaua o
Kauiki a hoauhee aku la ia Lono-a-Piilani.
MOKUNA XII.
KO UMI MAKE ANA: KA HUNA IA ANA O KONA KINO IA KOI.
A kuapapa ke aupuni o Maui hoi aku la o Umi-a-Liloa i Hawaii. A hiki i
kona wa elemakule, ua kalai o Hawaii i ka pohaku i halelua no Umi, no
kona kupapau; a ua kauoha oia i kana poe keiki, a me kana poe
kaikamahine a me na ’lii a me na makaainana a puni o Hawaii a me Maui e
kalai i pohaku loloa huinaha, he anana ka loa a oi aku, he iwilei ka
laula, a he hapa iwilei ka manoanoa; he ala ka pohaku i kalai ia, aia
ma ke ana o Umi-a-Liloa ma Keopu i Kailua. Ma keia auhau kaumaha mai
Hawaii mai, a nolaila, ua pepehi ia ke kahu o Aihakoko e Kihapiilani, a
oia ke kumu i naauauwa ai o Aihakoko i ka moana, a ma Kapaahu i Kamaole
no Kula kahi i pae ai, a ua kapaia ka inoa oia wahi o Kalua-o-Aihakoko.
Aohe i maikai loa ka hale lua pohaku o Umi-a-Liloa, a ua make e iho la
oia ma Kailua i Hawaii.
I ka make ana o Umi-a-Liloa, a lohe o Koi, oia kekahi keiki hookama a
Umi-a-Liloa, a ua kauoha mua oia i na iwi ona nana e huna loa a
nalowale. O keia keiki hookama a Umi, i ka wa i kuapapanui ai ke aupuni
malalo o Umi-a-Liloa, a pau ka aina i ka okioki, a o kona mau aina, mai
Waimanu a hiki i Pololu, o kona mau kaikuahine no na noho hale, a ku ae
la ia a ao i ka aea hele mai Hawaii a Kauai. Hoi mai la mai Kauai mai a
noho ma Keoneoio i Honuaula, a moe wahine ia wahi a kamaaina, a loaa na
keiki.
I ka lohe ana o Koi he mai make ko Umi-a-Liloa, o ka olelo aku la no ia
na kaikunane o ka wahine e holo pu i Hawaii. Olelo mai la ka wahine a
Koi: “Aole oe e lawe i ko’u mau kaikunane; lawe paha auanei oe a pepehi
aku e oe ko’u mau kaikunane.” “Aole,” wahi o Koi. I ko lakou holo ana
mai Kipahulu aku, a pae i Kohala, a lohe ilaila, ua make o Umi-a-Liloa.
Malaila aku lakou nei a pae i Kekaha, a poeleele. Aia ma Kekaha kekahi
kanaka ua kulike na ano me ko Umi-a-Liloa, a o ke kii no ia o Koi e
pepehi a hooili i ka waa. Mai Kekaha aku o Koi ma a pae ka waa i ke aa
makai mai o Makaeo, aia i ke aumoe; o ka pii aku la no ia o Koi a ua
moe kiai o ka lua; aka, o Piimaiwaa aia no ia ia ke kiai oloko; aia hoi
o Koi e komo aku ana me keia kanaka pakui. Ua lohe no o Piimaiwaa ua
lilo kahiko ke kupapau ia Koi. A hoomoe ia aku la keia kanaka, a lilo
mai la ke kupapau o Umi-a-Liloa ia Koi, a o ka lilo aku la no ia ia Koi
ma ke aa, a hiki i kai o Makaeo, a kau ma ka waa, a mai keia po a kela
po kau ana ina pali hulaana o Waimanu a komo ana o Koi i ka hale o ke
kaikuahine, a ike mai la ke kaikuahine i ke kaikunane lele mai la me ka
uwe nui.
A lele aku la ke kaikunane a papani i ka waha o ke kaikuahine: “Hamau,
mai uwe oe; auhea ke kane a kaua?” “Aia no imua.” “E kii ae au,” a kii
aku la o Koi, a ala mai la, a ike mai la i ke kaikoeke, akahi no a
halawai, a lele mai la e uwe; a papani aku la i ka waha, “o ala mai
auanei na keiki a kaua.” O ka puka aku la no ia a halawai me ke
kaikuahine, i aku la o Koi: “Auhea olua, ua hele mai nei au e halawai
pu me olua, ua lawe mai nei au i ka haku o kaua e nalo ia kakou. Elua
olua hookahi au nalowale na iwi o ka haku o kakou, o ka lua huna aia
nei, i laila e huna ai.” O ka lawe no ia o Koi a me ke kaikoeke i ka
lua huna a ua kaikoeke nei, no ka mea, oia ke keiki o na pali hulaana;
a o ke kaula, a o ka aulima, aunaki me ka pulupulu, a me na makaukau a
pau, a o ko laua lawe no ia i ke kino kupapau o Umi-a-Liloa, a hiki i
ka laua wahi i huna ai i ka pali lele koae. He nui na mea i oleloia,
aka, aole he hoike maopopo. Ua olelo ia ua make pu ke kaikoeke o Koi, a
ua hookuuia i ka pali a make loa, eia ke kumu, o hai ia e ke kaikoeke.
I ka hoi ana mai o Koi wale no ka i hoi mai, olelo aku la ke kaikuahine
ia Koi: “Ua hana lokoino aku nei paha oe i ka makua o na keiki a kaua.”
“Hamau, o na iwi o ko kaua haku ka kaua mea huna a nalo a e noho e ai i
ka waiwai o ka aina.” Ua oleloia, ua lawe no o Koi i na iwi o
Umi-a-Liloa i Maui. Ua oleloia ua huliia na iwi o Umi-a-Liloa, aole
loaa iki. Ua hoouka no o Koi i ka waiwai o na pali hulaana ia po no, me
ka ike ole ia mai e kauhale, a hoi no i Maui ia po.
KIHAPIILANI.
CHAPTER I.
THE PIILANI FAMILY: CHANT OF MAUI CHIEFS.
We will here learn of the brothers of Piikea. The first-born of the
family was Piilani, [189] a boy; the one following after him was Piikea
whom we have already been introduced to as the wife of Umi. Following
her was Kihapiilani, another boy; and the last of the family was
Kalanipiilani, also a boy, who died young. Piilani was the heir to the
kingdom of Maui, while his younger brother and sister, Kihapiilani and
Piikea, were placed under him. This was the expressed will of Piilani
to them, but Piilani disregarded the words of their father.
When Piilani came to the throne of all Maui he made his residence at
Kauiki in Hana, and there he took his brother to live with him. While
living together Piilani did not care for his brother according to the
instructions of their father before his death. It was customary with
Piilani while eating, or sitting in company, to care more for the
others than his brother Kihapiilani. Every time his brother was around
he would show a marked degree of hatred towards him, and he evinced his
displeasure in many ways.
One day while Piilani was eating with his companions, all strangers,
enjoying the good things placed before them, Kihapiilani, although
present at the table, was not served with any of the good things; but,
in front of him was placed a small calabash containing some small fish.
This dish belonged to Piilani. Seeing that this was all there was to be
had within reach, he reached into the dish and took out two small fish
and ate them. While doing this he was seen by Piilani. Piilani then
reached for the dish and held it up in his hand, then asked of
Kihapiilani: “Who ate of the fish in this dish?” Kihapiilani replied:
“I did, because there was nothing else for me to eat.” Piilani then
threw the dish with the fish in it, brine and all, at the forehead of
his brother, breaking the dish into pieces and spattering the fish and
brine into the eyes of Kihapiilani which blinded him for a while.
Because of this ill treatment by his elder brother, showing no love or
respect for him, Kihapiilani got up and secretly ran away to Kalaniwai,
a place in Makawao. While there he met a woman belonging to the place
and they were united and lived as husband and wife. The people of the
place, however, did not know that this was Kihapiilani, the chief, but
took him to be a man from the country. While living with his wife’s
parents he was often spoken of as a lazy fellow, spending his time
sleeping instead of going out to work. When Kihapiilani heard his
wife’s parents speak of him as being a lazy fellow, he got up and went
down to get potato stalks in the lowlands of Kaluaama at Haiku. Upon
his arrival at this place, an old man by the name of Kukuiokaaulani saw
him and recognized him as of high rank; so he said to his companion,
another old man: “Say, that man that is coming down is either a chief
or a priest.” After a while he again remarked: “It must be a chief. If
there was but one rainbow, then it would be a priest; [190] but since
there are two it must surely be a chief.” The two finally decided that
the person was a chief, for the fact of the disappearance of
Kihapiilani was well known. The two old men then waited for the
approach of the stranger. As soon as he came up to them they greeted
him, saying: “Our salutation to the chief.” Kihapiilani then admonished
them, saying: “Be quiet. Since you two have recognized me you must not
reveal my identity.”
After this Kihapiilani continued on his way until he came to Kaluaama,
where a large patch of sweet potatoes was growing. Kihapiilani then
proceeded to pick a quantity of stalks, taking and breaking them from
the vines, leaving the hills bare. While he was thus busily picking
stalks the owner of the patch arrived, and upon seeing what Kihapiilani
was doing he came up to him and began beating him with a stick, but
Kihapiilani paid no attention to his beating but kept on picking
stalks. After he had picked a quantity sufficient for his purpose he
tied them into a large pack, placed the pack on to his back and started
for the uplands of Kalaniwai.
When Kihapiilani arrived at the place where the old men were living
they asked him: “What is your name?” Kihapiilani replied: “My name is
Kihapiilani.” When the old men heard this it confirmed their guess of
the morning. The old men then asked him again: “What is the object of
the chief’s journey to these parts?” Kihapiilani replied: “I am seeking
for someone to kill my brother Piilani. That is the object of my
search.” Kihapiilani then related the incident of the insult which
caused Kihapiilani to seek revenge. When the old men heard this they
said: “Your older brother is as good as dead; he shall not live. Go to
that house whose door is opened toward Waikapu; there you will find our
sister, Pao by name. Upon your arrival at the place she will direct you
what to do next, then you will gain your object and your older brother
will be at your mercy.” Kihapiilani agreed to follow out the advice of
the old men and said: “I will go along home and plant my potato stalks:
after that has been done, then I will carry out your instructions.”
We will here set forth the chant composed in honor of Piikea and her
brothers.
Kukaipaoa, [191] the lofty one is a chief,
A chief of the heavens, a cloud
Of the great heaven is Kumakomako, [192]
A chief of the rocky cliffs of Kahuku,
They are the solid [193] chiefs belonging to Lonokaeho.
It was the brow of Lono that was anointed with the milk of the
coconut,
That was dedicated with the black [194] pig of Kane,
The black pig of Lono.
O Lono, here is your royal offspring,
Your leaf, your shoot, your offshoot, your bud,
Your sacred chief, Kihapiilani;
Your chiefly offspring who stands in the light.
Protect thou the sacred bud of Keaka,
The thrifty sprout of Keakamahana
That grew and flowered,
The drooping flower of Hemahema, and Kaikilani,
To whom belonged the drooping leaves of Kanaloa,
Like the black-haired dog [195] in whose eye
Blackness dwells in the pupil,
With striped marks on the forehead,
Marks of the kikakapu, [196]
The sacred fish with the bitter gall.
Bitter is the chiefess Keaka, [197]
Who grew and developed through Keakealani. [198]
By them was the sacred law broken,
Broken by the product of the great chiefs.
Here is a great district chief standing here;
Kauhi is great; it is the foundation of the isles.
Keaka is great for she has produced eight.
The seas of her lands are noised on the shoals, [199]
As rolling waves from the shoals of Kahiki.
Keawe the great commander has arrived,
The only offspring of the cloud in the heaven
By the chiefess Kalanikauleleiwi. [200]
This is Keaka’s chiefly one, by Keawe.
That attraction was Piilani,
For Keawe dwelt at Piilani’s,
The gathering place of great chiefs.
A chief, several chiefs were seen;
They are the chiefs who go idly by,
Walking about until the close of the day.
In the month born of Ikiiki. [201]
The heaven above is panting [for breath],
The rain for the month is far removed,
Far driven away is the rain.
The earth is suffering as one in travail.
The mountain trembles, the flood gushes with violence;
It is indeed stormy for the lands are overturned and floating,
The breast of the isle is floating
On the dividing current of Kuala.
Of Kanaiki of the isle,
For the sound of crackling is heard,
It is the chiefs on the place of prayer,
They are the people of the sacred house
Within the confines of mana, [202] the lizard. [203]
One belonging to Hina, taken by Haloa.
Excellent Kalani, he is being delayed.
Boasting of his being a great favorite
When the word came to him
To take charge of his kingdom,
For the chief was of the month of Ikiiki, of Kaaona;
Of Hanaia, of Hinaiaeleele.
Thence came Piikea the wife of Umi,
She was the first-born of Laielohelohe,
Given birth through Piilani.
Lonopii [204] was born, a male.
Kihapiilani was born, a male,
Given birth through Piilani,
Kihapiilani, Kalanilonaakea.
[Of] light [205] skin [and] white loin cloth.
Kihapiilani shall see bitterness.
There were four from Laielohelohe; [206]
They possessed the border [207] of the tabu
Of Kalamaku, of Kauhiholua,
Of Kauhiholua, of Lupeikalani.
It was Nalu that spun the fish-line of Makalii, [208]
The fish-line of three strands which excels in length.
The chief is like a hidden strand
Which was caught at Miloa by Hanauane.
Kuhihewa [209] was then born.
Kaihikapu [210] of Kuhihewa was the younger,
Kaihikapu with the thick skin,
Crackled skin [211] crackled by the kapus.
The thick, ugly skin of the chief Mano, [212]
Mano, of the sharp skin, the rough skin,
Like the roughness of the pumpkin leaf
Like the roughness of the rough-skinned fish,
The peculiar skin of Mano, he of the hard forehead. [213]
The seed of Mano, belonging to Mano
Is the loin product of Mano.
Together with Nohoamakalii, [214]
Mano lived and cohabited with Pulanaieie; [215]
Kalanipiilani [216] was his child
The only offspring [217] of Manookalanipo. [218]
The eyes are like two kindly chiefs
Who are haughty in their lofty position.
The light showers of the summer
Were scattered [219] on the plain of Kailo.
Calmness is seen at Hauoa of Keawe,
Gathering on the heated road.
The calm and clearness have reached you two.
Drooping is the diminutive of Puna,
Puna of the angry eyes,
The guardian of Kahinanalo
The isle of Ohikihokolio,
Previously secured for my chief;
For the sand crab; [220] let joy prevail,
The long-lived chief, watch over him.
[A word is here necessary in reference to the composition of this mele.
The history of the kings of Maui is mentioned in this chant and the
composition of it was made solely for the Maui kings.]
We will now continue with the story of Kihapiilani.
At the close of the conversation between the old men and Kihapiilani,
he continued on his way to the uplands of Kalaniwai, where he began
planting his potato stalks. For some time Kihapiilani devoted his whole
time to the cultivation of his fields, until his season of want was
finally passed, for he felt bitterly the shame and insult shown him by
his wife’s parents when he was called a lazy fellow. When the potatoes
were at last matured he turned them over to his wife and her parents.
CHAPTER II.
RELATING TO KIHAPIILANI.
We will now see how Kihapiilani made the search for the one to avenge
the insult given him by his unkind brother, Piilani.
After Kihapiilani had spoken to his wife relative to the field of
potatoes, he said to her: “My wife, I am going away and shall leave
you. I have labored patiently in the cultivation and care of these
fields until they are ripened. You will eat the fruit of our labor.”
The wife replied: “Are you going away for good, then, and are you not
coming back again?” The husband replied: “Yes, I am not coming back for
a summer and a winter. If you have husband-regard, remain husbandless
until my return.” When the wife heard this she held Kihapiilani back
and refused to allow him to go. Because of this stubbornness on his
wife’s part he told her everything concerning himself in order to
overcome her opposition, so he said: “My wife, I am now going to reveal
certain things to you which you must not repeat, and I also urge upon
you not to reveal my name. I am Kihapiilani; I am going in search of
some one who will kill my brother Lonoapii (Piilani).” When the wife
heard this she then knew that her husband was Kihapiilani, the great
chief; and she also knew that it was beyond her to withhold him from
going, so she consented for him to go on his way.
As soon as he was allowed to go, Kihapiilani started for Waikapu where
the prophetess by the name of Pao was living. While Kihapiilani was yet
on the road, on his way to meet her, she predicted to those around her,
saying: “There is a chief on the way here in search for some one to
help him in his revenge.”
When Kihapiilani arrived in the presence of Pao, a rainbow appeared at
the same time. Pao then said: “My lord is swift of foot.” She then
greeted Kihapiilani. Kihapiilani returned the greeting. After the
greetings had been exchanged, Pao invited Kihapiilani to come in, and
then she asked him: “What brings my lord here on this hot day?” The
chief replied: “I have come in search of someone who will cause the
death of my brother Piilani, for he has treated me shamefully.” Pao
then replied: “There in the lowlands of Kalepolepo lives the one who
will assist you in killing your enemy. You go down till you reach
Kalepolepo and look for a man whose face is covered over with filth. He
is the one.” At the close of the directions of Pao, Kihapiilani
proceeded on his way to Kalepolepo, where in time he found the man
described to him and he went up to meet him. As he was approaching the
man, the man saw him and said: “What is the object of the chief’s
journey that has brought him here?” The chief, Kihapiilani, then said:
“I have come to your presence by the direction of the prophetess Pao,
for she told me that you have the means of fulfilling my desire, that
is, something that will aid me in killing my brother Piilani, the one
who has shamelessly abused me.”
When the man of learning heard the words of Kihapiilani, he ordered his
canoe men to prepare the canoe for a trip to Hawaii. When the
preparation was complete, Kihapiilani boarded the canoe and they set
sail for Hawaii, to meet his sister Piikea and his brother-in-law Umi.
That same evening they landed at Waipio. As soon as they landed,
Kihapiilani proceeded to the house where Piikea was living and entered
it. When his sister saw him, she sprang on him and wept. At the end of
their weeping Piikea asked: “How are you getting along with your
brother?” Kihapiilani answered his sister, saying: “We do not get along
at all; my brother ill-treats me; he gets angry, abuses me, and has no
love for me. That is why I have come to you, to tell you of these
things.” When Piikea heard this, she cried in a loud voice, recounting
their life in their early days while living with their parents and of
their childhood wanderings here and there, carefree and happy. While
Piikea was wailing, Umi, who was in another house, heard it and he
wondered why his wife was crying; but after a while he was told that it
was because his brother-in-law, Kihapiilani had arrived. Soon after
this Piikea came out of her house, still crying in a loud voice, and
began disrobing and acting the part of one bereft of her mind. In doing
this, Piikea was but acting her part; she had her senses about her all
right enough, but she did this to impress on her husband Umi that a
very great wrong had been committed, to rouse him to action.
At the end of the wailing, Umi came up to her and asked her: “What is
it that has made you cry out so loud and why have you disrobed
yourself?” Piikea answered: “Because of the great love I bear my
brother; this is the first time that we have met after such a long
separation; and also because I am grieved at the ill-treatment given
him by his brother Piilani. Because of this treatment I became so
worked up that I wanted to show my great grief. We must therefore go
and make war on Piilani.” When Umi heard this, he said: “I don’t think
it proper for us to go and make war on Piilani, because he is your own
brother; he is not connected to you from a distance, a mere relative.”
Piikea said: “If you will not give your consent to my request, to go
and make war on Piilani, then it would be far better for me to die than
to live.” At this, Umi decided that he must obey his wife’s demand and
so he gave his consent. Umi then summoned his war counselors,
Omaokamau, Piimaiwaa and Koi, and gave them orders to prepare the fleet
of war canoes for a trip to Maui to make war on Piilani.
These three men were undaunted; they did not hesitate, but immediately
set out to obey the order of their king, for they were anxious to go to
Maui to do battle, although Umi was doubtful about mastering
Imaikalani, [221] for he was a very skilful warrior and was well versed
in all the arts of warfare, and especially in spear throwing. He was a
very powerful man, and he was the greatest man in all of Maui at that
time, and he was credited as being the strongest man from Hawaii to
Niihau.
When the preparations were about completed, Umi questioned his great
and famous priest, Kaoleioku, saying: “How about this voyage to Maui to
fight Piilani?” Kaoleioku said: “Chief, you may go and make war on
Maui, for there is no king to oppose you; it is going to be a war of
the common people; you will surely win, and, furthermore, your skin
will not be bruised.”
When Umi heard the words of his priest, he was much relieved. He then
ordered his chiefs who had charge of the different districts, to get
the fleet of war canoes in readiness and to get the men under them
ready and to all come together in one place. After several tens of days
passed they finally reported that the canoes and men were ready to
start out. It was said that the men were so numerous that they could
not be counted.
CHAPTER III.
HOW UMI MADE WAR ON PIILANI THE KING OF MAUI.
As soon as the preparations were perfected, the canoes left Waipio and
set sail for Maui, landing at Kapueokahi. On this expedition, while the
first of the canoes were entering the harbor of Kapueokahi [222] the
last of the fleet was still in the harbor at Waipio, Hawaii.
When the people of Maui saw the great fleet of canoes coming into the
harbor at Kapueokahi they were sore afraid. Shortly after this word was
received and passed from place to place that it was Umi and his wife
Piikea come to make war on Piilani. Piilani, [223] however, was dead at
this time, but he had a son by the name of Kalaninuikupuapaikalaninui,
who was the king of Maui at this time.
When the people of Hana heard that the canoes were on a war expedition
they all ran to the top of the Kauiki hill [224] and stayed there.
Umi said to Piikea, his wife: “Let us not make war on Maui as Piilani
is already dead.” The reason why Umi did not wish to make war was
because he took pity on the son born of Piilani, for Umi thought that
it would be proper for the young man to have charge of the kingdom, and
that Piikea and Kihapiilani be the parents, [225] but Piikea stubbornly
refused to have anything of the kind; she wanted to make war until the
son of Piilani was killed, because she reasoned that if this young man
was allowed to live there would be more fighting in the future. When
Umi saw that it was useless to try to change his wife’s mind, he
ordered his three chief officers, Omaokamau, Piimaiwaa and Koi to go
and make war on the stronghold of Kauiki.
THE KAUIKI HILL.
This hill is famous, for it is a natural fort and people on it are
generally safe from assault, being protected on all sides by steep and
inaccessible cliffs. To the top of this hill a ladder was built on one
side, a sort of small bridge made so as to entrap those trying to take
the hill, that if those from below were to climb up in attack stones
would be rolled down on them, thereby injuring them. Furthermore, a
large wooden image was hewed out and made to stand at night, and served
the purpose of a guard. The image was called Kawalakii, and this great
statue kept the warriors below from climbing the hill at night.
CHAPTER IV.
UMI’S GENERALS. RELATING TO OMAOKAMAU.
Omaokamau was the first of Umi’s men who attempted to climb the Kauiki
hill. When he came up to the place where the ladder could be seen he
saw that a three-cornered rock was fastened at its top. When let go the
rock would roll directly down, which would kill the person attempting
to go up the ladder. Therefore Omaokamau became afraid and gave up the
idea of climbing the ladder, so he thought deeply of a plan to
accomplish this, but without success. After thinking for some time he
decided that a night attempt to ascend the hill would be the best. When
it became quite dark Omaokamau rose and went up to the point where he
could distinctly see the ladder; when he arrived at the place he looked
and saw a very large man, very tall, about eight feet, holding a long,
large war club in his hand. The war club was longer and larger than the
war club carried by himself. He also saw that the man had a loin cloth
girded around his waist and drawn very tight. The distance between
Omaokamau and the man was about 240 feet. When Omaokamau saw the man
and the size of his war club fear and doubt entered his breast; he
believed that if he was hit by that war club he would be knocked to
pieces, so he was afraid to venture any further and decided to return.
When Omaokamau reached the bottom of the hill Umi asked him: “How did
you get along with your ascent of the hill?” Omaokamau answered: “Don’t
think, O chief, that it will be possible for us to capture that hill. I
have seen that man up on the hill; he is of incomparable size. There is
no man in Hawaii like him; he is the largest of the largest, the
tallest of the tallest, and his war club is the largest I have ever
seen; if it should hit any one that person would be smashed to pieces.”
We will here speak of this mistaken idea of Omaokamau. The large man he
saw was the wooden image, Kawalakii. The attempt of the king of Maui to
frighten away the Hawaii warriors from a night attack was quite
successful, for it proved a good watchman at night for the Kauiki hill,
to guard against enemies if ascending at night. This hill of Kauiki was
quite safe as long as the deception prevailed; but when it was at last
discovered the hill was easily captured.
RELATING TO KOI.
When Umi heard the report of Omaokamau relating to the large man, he
sent Koi to see if he could manage to get to the top of Kauiki hill. He
made his climb in the day time, but after several attempts he returned
and waited for the night.
At the approach of night Koi again made another attempt, but when he
got as far as the place where Omaokamau saw the large man he went no
further, for he, too, looked and saw the large man standing guard, just
as Omaokamau had described to them; so he, too, became afraid and
returned. Like Omaokamau, he thought that the man was real, never
thinking that it was only an image. Koi therefore returned and when he
arrived in the presence of Umi he was asked: “How did you make out when
you climbed the hill?” “Say, O chief, don’t think that that man is an
ordinary man; he is the tallest man I have ever seen, in size; I have
not seen any one since I have been old enough to see a man that will
equal him; this is the greatest, and he is terrible to behold; so I
decided to come back.”
RELATING TO PIIMAIWAA.
Piimaiwaa was the most famous of the soldiers of the whole of Hawaii
and even of Maui, for his braveness and strength, and it was said that
he never failed to go up to meet his enemy. Because of this he was the
favorite of the adopted sons of Umi. We will here see that he was
indeed the bravest of the brave and fearless of the enemy, so that we
too without doubt will say that such is the fact.
At the close of Koi’s report to Umi relating to his climb, it was seen
that Umi was sad at heart. After a time he ordered Piimaiwaa to ascend
the hill of Kauiki. At the order Piimaiwaa rose and started on his
expedition. When he reached the ladder he saw a large body of men there
assembled all prepared with their implements of war, such as long
spears, short spears, darts, war clubs, slings, pikoi, [226] stones,
sticks, and various other things. He also saw the three-cornered rock
called the “moa.” When Piimaiwaa drew near to the men they began to
throw stones at him. While the people were throwing stones at him he
started to twirl his war club, [227] Wahie, warding off the stones; he
was not hit once, for he kept on twirling his club. He kept on
advancing until he got right under the ladder which hung against the
cliff, where the men who were stoning him were stationed.
The ladder was about sixty feet long and it was at the foot of it that
Piimaiwaa stood protecting himself with his club. By this stand of
Piimaiwaa his enemies continued to hurl stones upon him without his
being hit at all, on account of his great bravery and fearlessness.
After standing there for some time he turned and ran down the hill at
great speed and barely escaped from the many stones thrown at him.
When he arrived in the presence of Umi he was asked: “What about your
climb?” Piimaiwaa replied: “Well, I went up as far as the ladder and
there I encountered the men of Ohiaokealakona.” By this reply of
Piimaiwaa, several men substantiated the statement, for the people from
below saw him enter the pass leading to the foot of the ladder, and
again when he came back running with great speed. But the people below
all thought, when Piimaiwaa entered the pass, that he would be killed,
for the place was very narrow and hard to go through; but when they saw
Piimaiwaa return running they shouted with joy, for they realized the
difficulties of the way and admired his fearlessness, and also because
he was the only man who ever accomplished the feat of going as far as
he did, for at this place there was stationed, at this time, about
eight thousand men. In the performance of this difficult feat the king
and the men from Hawaii were greatly pleased.
That night when it became quite dark Piimaiwaa again climbed the hill
to watch for the large man as was reported, without the least bit of
fear, and with a determination to fight him to the end. When he reached
the place where Omaokamau and Koi had stood he looked up and sure
enough there was the large man, very tall, very large, and his club was
the longest he had ever seen. When Piimaiwaa saw the man he began to
study out a course of action for him to follow, and finally he decided
to do this: that he would challenge the man to battle by the twirling
of his war club, Wahie. This way of challenging was usually used, and
the acceptance of the challenge was shown by the opponent by a return
twirling of the war club. Piimaiwaa reasoned that in case the man
should see him and strike at him he would be far enough away not to be
touched by the club. Piimaiwaa then stepped up the ladder with firm
feet, twirling his club all the while. After twirling his club on his
right for some time he changed and twirled it on the left. After
twirling the club on the left for some time, he looked at the man for
some time studying what the man was going to do. Failing in seeing the
man make any motion, he repeated the sign of the challenge, and still
the man failed to make any motion. Piimaiwaa therefore concluded that
the man knew nothing of the use of the war club, and that he was just
holding it to strike at Piimaiwaa when he got near enough, and that the
man was not taught to ward off the blow with the use of the club. When
he saw this he said to himself: “If that is the case I shall kill you
immediately.”
Piimaiwaa then advanced without fear until he reached the end of the
man’s club. From this point he advanced further until he reached the
middle of the club, then on until he reached the very man. Piimaiwaa
then stood and prepared his club to poke at the man. He then tapped the
man, a sign to give the man warning; when he did he heard a sound as of
wood. He then approached the man and saw that it was only an image, and
not a real man. This ended his excitement and fear. He then took the
wooden image and threw it down, and rolled it over the cliff of
Kapueokahi. Piimaiwaa then called to those below: “Say, you people
there down below, here is the image that we have all this time taken
for a real man. There is no fighting up here; the men are all asleep;
the hill is captured.”
When Omaokamau and Koi heard the voice of Piimaiwaa calling from the
top of the hill, they came and followed him up. Before they arrived on
the top of the hill, however, Piimaiwaa had already begun the slaughter
of the people and chiefs, and they joined therein. The king of Maui was
already dead, and this fact gave Umi the control of the hill of Kauiki.
This ended the battle, and Umi became possessed of the island of Maui,
which he turned over to Kihapiilani and returned with Piikea his wife,
and all his men, to Hawaii.
KIHAPIILANI.
MOKUNA I.
NA OHANA O PIILANI: MELE NO KO MAUI ALII.
Maanei e hoomaopopo ai kakou i ko Piikea mau hoahanau; o ka mua o
Piilani, he kane ia, o kona muli o Piikea (nona keia olelo ana); o
Kihapiilani kona muli iho, he kane, o Kalaniapiilani kona muli iho he
kane no, ua make mua nae ia. A o Piilani, ka hooilina aina o Maui, a o
kona mau pokii malalo mai ona, oia o Piikea a me Kihapiilani; pela no
ka Piilani kauoha ia lakou, aka, aole i malama o Piilani ia olelo a ko
lakou makuakane.
Ia Piilani e noho ana i ka aina o Maui a puni, noho pu iho la ia me
kona kaikaina me Kihapiilani ma Kauiki, ma Hana. Ma keia noho ana, aole
malama o Piilani i kona pokii, e like me ke kauoha a ko lakou
makuakane, mamua ae o ka wa make. He mea mau ia Piilani, i ka wa ai a
me ka wa noho, o ka poe e kana mea oluolu loa, a o kona pokii o
Kihapiilani, he mea pono ole i kona manao, a he mea oluolu ole ia ia.
I kekahi la, e ai ana o Piilani me kona mau hoa ai, he poe e wale no,
aia i mua o lakou ka ai a me ka ia; a o Kihapiilani hoi kona pokii,
aole ana ia e ai ana; aka, aia i mua o kona alo, he ipu ohua, na
Piilani; lalau aku la ia elua ohua a ai iho la. Ma keia ai ana a
Kihapiilani, ike mai la o Piilani; lalau mai la ia i ka ipukai ohua a
paa i ka lima, ninau mai la o Piilani: “Nawai la i ai iho nei i ka
ipukai ohua?” I aku o Kihapiilani: “Na’u no, no ka mea aole a’u ia.” Ia
wa kiola o Piilani i ka ipukai ohua, me ke kai o loko a pa i ka lae o
Kihapiilani, naha ae la ka ipukai ohua, a paumaele ka maka i ke kai o
ka ohua, a wewela loa iho la.
No keia hana ino aloha ole a kona kaikuaana ia ia, hele aku la ia me ka
mahuka, a noho ma Kalaniwai ma Makawao. I ko Kihapiilani noho ana ma
laila, moe iho la ia ma laila i ka wahine, aole nae lakou i ike o
Kihapiilani keia, he ’lii, aka, i ko lakou manao, he kanaka kuaaina
loa. Nolaila, olelo na makuahunowai o Kihapiilani, i ka palaualelo, i
ka moe wale iho no i ka hale, aole hana. A lohe o Kihapiilani i ka
olelo a kona mau makuahunowai, ala ae la ia a iho i ka ako lau uala, ma
Kaluaama ma Haiku. A hiki o Kihapiilani i kai, ike mai la kekahi
elemakule o Kukuiokaaulani ka inoa, olelo aku la ia i kekahi elemakule
e aku: “E! he ’lii paha keia e iho mai nei, he kahuna paha?” I aku o
Kukuiokaaulani: “He ’lii. Ina hookahi anuenue, alaila, he kahuna; aka,
ina elua, he ’lii.” Ma keia noonoo o laua, ua holo ia laua, he ’lii, a
ua lohe ia no hoi ka nalowale ana o Kihapiilani.
Noho iho la laua a hiki mai la o Kihapiilani, aloha aku la laua: “Aloha
ke ’lii.” Hamau aku la o Kihapiilani: “Hamau ko olua mau waha; he nani
ia, ua ike iho la olua ia’u, e huna olua ia’u, mai hoike olua.” A pau
ka halawai ana me na elemakule, iho aku la keia a hiki i Kaluaama,
malaila ka lau uala e ulu ana, ako iho la o Kihapiilani. Ma keia ako
ana a Kihapiilani, lalau iho la ia i ka lau o ka pue uala, a pua ae la
a paa, apahu ae la, me ke koe ole o kekahi lau uala, no ka pue.
Ia ia e ako ana, hiki mai la ka mea nana ka mala uala, a ike iho la ia,
kumakena, hahau mai la ia ia Kihapiilani i ka laau, aole nae ona eueu
ae. Hana iho la o Kihapiilani i kana lau uala a haawe, hoi aku la i uka
o Kalaniwai. A hiki o Kihapiilani i kahi o na wahi elemakule, ninau mai
la na elemakule: “Owai kou inoa?” “O Kihapiilani ko’u inoa.” A lohe na
elemakule, hoomaopopo iho la laua, ua like loa me ka laua mea i
kukakuka ai mamua ae. Ninau hou laua: “Heaha ka huakai nui a ke ’lii o
ka hele ana mai?” Wahi a Kihapiilani: “He makaia no kuu kaikuaana no
Piilani, o ia ka’u e imi nei.” Hai aku la ke ’lii o Kihapiilani i ka
hana a kona kaikuaana.
A lohe na elemakule, i aku la laua ia Kihapiilani: “Ua make ko
kaikuaana, aole e ola; aia ka mea e make ai, o keia hale e hamama mai
la ka puka i Waikapu. Aia i laila ke kaikuahine o maua, o Pao ka inoa;
a hiki oe i laila, nana oe e hai mai i ka mea pono e hana ai, alaila, o
ka make ka hoi ia.”
Ma keia mau olelo a na elemakule, ua holo ia i ko ke ’lii manao. I aku
la ia i na elemakule: “E hoi au e kanu i kuu lau uala a pau i ke kanu,
alaila, hooko au i keia mau olelo a pau loa.” Maanei kakou e ike ai i
ka haku ana o ka inoa o Piikea, a me kona mau kaikunane.
Eia ua mele la i haku ia no keia mau alii.
Kukaipaoa ka lani, he ’lii,
He ’lii ao lani, he ao-e;
He ia mau lani Kumakomako,
He lani no Kahuku, pali pohaku,
He mau lani pohaku no Lonokaeho.
No Lono ka lae poni ia i ka wai niu,
I haua i ka puaa hiwa a Kane,
I ka puaa hiwa a Lono.
E Lono e! eia ko maka lani,
Ko lau, ko muo, ko ao, ko liko;
Ko alii kapu o Kihapiilani.
Ko maka e ku ana i ka malama,
Malama ia ka lau kapu o Keaka,
Ka lau oheohe o Keakamahana,
I kupu a kapalulu ka pua,
Ka pua oloolo o Hemahema, o Kaikilani;
Nana ia lau oloolo no Kanaloa,
No ka ilio hulu pano i ka maka,
I noho ka eleele i loko o ka onohi;
He kakau kiko onio i ka lae,
Ke kiko o ke ki-kakapu,
O ka ia kapu hilia au awahia.
A wahia i lani Keaka wahine,
I kupu a mala o Keakealani kane,
Ia laua hai ka haka o ke kapu.
Hakahaka i ka momona o na ’lii nui,
He ’lii ku moku aimoku nui hoi nei,
He nui hoi o Kauhi, he hono ko na moku,
He nui hoi Keaka, he awalu i waho,
He kai papa nene ko na aina,
He ulu papa kai holo papa no Kahiki,
Hiki o Keawe, ke kupu kia aumoku,
Ka hua hookahi a ka ao i ka lani,
Na Kalani, Kalanikauleleiwi.
No Keaka keia lani, na Keawe,
Na kela eke hului o Piilani.
I noho o Keawe i o Piilani la,
Ahu kooka o na ’lii nui,
He ’lii, he mau alii ka ike ana aku,
He mau lani haele wale iho no;
Hele hehi i ka lihi o ka la.
I ka malama hanau o Ikiiki,
Ua Ikiiki ka lani i luna,
Ua ui-a ia ka malama,
Ka pili o hoehu ka ua,
Ke iloli nei ka honua,
Naku ka mauna waikahe ino,
Ino ua kahuli lewa na aina,
Ua lawe ka houpo o ka moku,
Ke au o mahele o Kuala,
O Kanaiki o ka moku,
O ka uuina i wawau e,
O na ’lii o ka nuu pule,
O kanaka o ka hale hiwa,
O loko o mana ka moo,
O ka Hina kii o Haloa,
O Kalani oi-oia i apa,
Ke paha ala i kona makemake ia,
A hiki mai ka olelo hoi ana,
Ko aupuni la, nana ia,
No Ikiiki, no Kaaona ke ’lii,
No Hanaia, no Hinaiaeleele,
Nolaila o Piikea, wahine a Umi,
Ka Laielohelohe hiapo ia,
A Piilani no i hanau mai.
Hanau o Lonopii, he kane,
Hanau o Kihapiilani, he kane,
A Piilani no i hanau ai,
O Kihapiilani, Kalanilonaakea,
Ili kea, malo kea,
Malailena a Kihapiilani,
O ua ha ia o Laielohelohe,
Ia lakou ke kae o ke kapu,
Ia Kalamaku a Kauhiholua,
Na Kauhiholua, na Lupeikalani,
Na Nalu e hilo i ke aho a Makalii,
Ke aho kaakolu ia i kela ka loa,
Ka maawe lau huna ia o ke ’lii,
I heia i Miloa e Hanauane,
Hanau mai o Kuhihewa.
He muli o Kaihikapu a Kuhihewa,
O Kaihikapu ili manoa,
Ili pepee, pepee i ke kapu,
Ka ili pee ku-e o ke ’lii o Mano,
No Mano ili oi, ili kalakala,
Ke kalakala o ka lau ea pu,
Ke kalakala o ka ia ili ee,
Ka ili e, o Mano, lae pohaku,
Ka ulu a Mano, a Mano no,
He mau puha ia na Mano,
Na laua o Nohoamakalii,
Noho o Mano, moe ia Pulanaieie,
Kalanipiilani kana keiki,
He niu kaukahi na Manookalanipo.
He mau lani olu iho no ka maka,
I luna wale nei-e lili nei la.
Lili ka ua i ka Makalii,
Puehu i ke kula o Kailo,
Lulana i Hauoa Keawe,
Kakaulua i ke ala wela,
Hiki loa i o olua ka lai ua malie,
Ua luhea ka iki o Puna,
O Puna maka inaina,
Ke kahu hoi o Kahinanalo,
Moku o Ohikihokolio,
Ho a e ia no kuu lani,
No ka ohiki; kau ka oli e,
Ke ’lii loa la malama ia.
[Olelo hoakaka: maloko o keia mele i haku ia, ua komo no ka moolelo o
ko Maui mau alii, a ua pili no hoi ka haku ana i na ’lii o Maui.]
Ma keia kakau ana, e olelo hou ia ka olelo maanei no Kihapiilani. A pau
ka olelo a na elemakule ia Kihapiilani, hoi aku la ia a hiki mauka o
Kalaniwai, kanu iho la i kana mala uala. Pela o Kihapiilani i
hoomanawanui iho ai i ka mahiai, a hala ke kau o ka pilikia, no ka mea,
he hilahila kona i na makuahunowai i ke amuamu ia ia i ka palaualelo. A
oo ka uala, haawi aku la ia i ka wahine, a me na makuahunowai.
MOKUNA II.
NO KIHAPIILANI.
Maanei e maopopo ai ko Kihapiilani imi ana i makaia nona, e paio ai me
kona kaikuaana lokoino, me Piilani.
Mahope o ka Kihapiilani olelo i ka wahine no ka mala uala, olelo aku la
ia i kana wahine, penei: “E kuu wahine, e hele ana wau, haalele au ia
oe, he nani ia, ua mahi iho la au i ka ai a oo, nau no e ai ka luhi o
kaua.” I mai ka wahine: “O kou hele no keia hele loa, aole oe e hoi mai
ana?” Ae aku la ke kane: “Ae, aole au e hoi mai, a kau, a hooilo; ina
he manao kane kou, e noho kane ole oe a hoi mai au.” Ma keia mau olelo
a Kihapiilani, aua loa iho la kana wahine, me ka ae ole e hele. No ka
ikaika loa o ka aua o ka wahine, nolaila, hai aku la o Kihapiilani i
mea e pau ai kona aua ana. Olelo aku la ia: “E kuu wahine, ke hai aku
nei au ia oe, mai olelo iki oe ia’u, a mai hai no hoi oe i kuu inoa; o
Kihapiilani au, e hele ana au e imi i hoamakaia no kuu kaikuaana no
Lonoapii” (oia o Piilani). Ma keia mau olelo a Kihapiilani, maopopo i
ka wahine he ’lii keia kane ana, he ’lii nui; alaila, pau kona manao
ana i ka noho, ae aku la ia e hele o Kihapiilani.
Ma keia hookuu ana o ka wahine ia Kihapiilani e hele, hele aku la ia a
hiki ma Waikapu, malaila kela wahine kaula, o Pao kona inoa. Ia
Kihapiilani ma ke alanui, e hele aku ana e halawai me Pao, wanana mua
oia i kana olelo ike, i mua o kona poe, penei: “He ’lii keia e hele mai
nei i ke alanui, e imi i hoa makaia nona.”
A hiki o Kihapiilani i mua o Pao, ku iho la ke anuenue ia wa hookahi.
Pane mai la o Pao: “Mama kuu haku.”
Aloha aku la o Pao, aloha mai la o Kihapiilani, a pau ke aloha, hookipa
aku la o Pao ia Kihapiilani. Mahope o ka hookipa ana, ninau mai la o
Pao: “Heaha ka huakai a kuu haku o ka hiki ana mai o ka la?” I aku ke
’lii: “I hele mai nei au e imi i mea e make ai kuu kaikuaana o Piilani,
ua hana ino ia’u.” Alaila, olelo aku o Pao: “Aia ka mea e make ai ko
hoapaio i kai o Kalepolepo. E iho oe a hiki i Kalepolepo, nana aku oe i
ke kanaka paapu o na maka i ka haueka, oia no.” A pau ka olelo ana a
Pao, iho aku la o Kihapiilani a hiki i kai o Kalepolepo, e noho ana ua
kanaka ala i laila. Hele aku la o Kihapiilani a ku ana i ke alo. Ninau
mai la ua kanaka ala: “Heaha ka huakai a ke ’lii o ka hiki ana mai?” I
aku ke ’lii o Kihapiilani: “Ua hele mai nei au i mua ou ma ke kuhikuhi
a ke kaula wahine a Pao, aia ia oe ka mea e pono ai ka’u mea e hana aku
ai. Oia hoi, o ka mea e ku ai ka makaia i kuu kaikuaana ia Piilani, ka
mea nana i hana mai ia’u i ka pono ole.”
A lohe ua kanaka akamai la i na olelo a Kihapiilani, kena ae la ia i na
hoewaa, e hoomakaukau i na waa, a holo i Hawaii. A makaukau na waa, ee
aku la o Kihapiilani, a holo aku la i Hawaii, i kona kaikuahine o
Piikea a me kona kaikoeke o Umi; a ahiahi, pae aku la lakou ma Waipio.
Ma keia pae ana, hele aku la o Kihapiilani a ma ka hale o Piikea e noho
ana, kipa aku la ia, a ike mai la kona kaikuahine, lele mai la uwe, a
pau ko laua uwe ana, ninau mai la o Piikea: “Pehea ko olua noho ana me
kou kaikuaana?” I aku o Kihapiilani i kona kaikuahine: “Aole pono o ko
maua noho ana, he hana ino kuu kaikuaana ia’u, he huhu, he aloha ole;
nolaila ko’u hele mai i ou nei, e hai aku ia oe, i ko maua noho ana.” A
lohe o Piikea i keia mau olelo, uwe helu aku la ia ma ko laua noho pu
ana me na makua, kahi i hele ai ma o a maanei. Ma keia uwe ana a
Piikea, lohe aku la o Umi, haohao iho la ia i ka ike ole ia o ke kumu o
ka uwe ana, a mahope, lohe o kona kaikoeke o Kihapiilani. O Piikea hoi,
puka ae la ia a waho o ka hale, uwe ae la me ka leo nui loa, haalele i
ke kapa, kuu i kahi hilahila, a ua like o Piikea ia wa me he pupule la,
ka ulala. Ma keia uwe ana o Piikea, he manao a me ka noonoo kona, i mea
e ikaika ai ka manao i loko o kana kane o Umi.
A pau ka Piikea uwe ana, ninau mai la o Umi: “Heaha kou mea i uwe ai me
ka leo nui, a me kou kuu ana i kou wahi hilahila?” I aku o Piikea: “No
ka nui o ko’u aloha i ko’u kaikunane; akahi no maua a halawai kino, a
no ko’u lohe ana mai nei i ka hana ino o kona kaikuaana, o Piilani, ia
ia; nolaila, nui ko’u aloha, a o ia ke kumu o ko’u kuu ana i ko’u mai
nona. Nolaila, e pono e kii kaua e kaua ia ia.” A lohe o Umi, olelo aku
la ia ia Piikea: “Aole paha e pono kaua ke kii e kaua ia Piilani, no ka
mea, o kou kaikunane ponoi no ia, aole he pili aoao, a hanauna hoi.” I
aku o Piikea ia Umi: “Ina aole oe e ae mai i ka’u e koi aku nei ia oe,
e kii kaua e kaua ia Piilani, alaila, ua oi ka pono o kuu make mamua o
kuu ola ana.” Ma keia olelo a Piikea, manao iho la o Umi, he mea pono
ole ia ia ke hoole i ka olelo a kana wahine, nolaila, o ka ae ka pono
loa. Ia wa, olelo aku la o Umi i kona mau hoakuka kaua, oia o
Omaokamau, Piimaiwaa, Koi, e hoomakaukau i na waa, no ka holo i Maui e
kaua ai me Piilani.
Aohe makau o keia mau kanaka ekolu, ua aa lakou e holo i Maui e kaua
ai, aka, o ke ’lii o Umi, ua hopohopo ia no Imaikalani, no ka mea, he
kanaka akamai loa ia i ke koa, ka oo ihe, a he kanaka ikaika loa, oia
ko oi ma Maui, i loko o ia kau, a o ke kela ia mai Hawaii a Niihau.
Ia wa, ui ae o Umi i kana kahuna akamai, kaulana, oia o Kaoleioku:
“Pehea keia holo i Maui e kaua me Piilani?” I aku o Kaoleioku: “E ke
’lii e, e holo no oe e kaua ia Maui, aole alii nana oe e kaua mai; he
kaua na ka makaainana, pio no ia oe, aole e eha ka ili.”
A lohe o Umi i keia mau olelo a kona kahuna mana, a Kaoleioku, oluolu
iho la ia. Kena ae la o Umi i na alii aimoku o Hawaii, e makaukau na
waa, a me na kanaka a pau loa, a akoakoa ma kahi hookahi, he mau
anahulu i hala, ua makaukau na waa a me na kanaka. Ua olelo ia, aole e
pau i ka helu no ka nui loa.
MOKUNA III.
KA HOLO ANA O UMI E KAUA IA PIILANI, KE ’LII O MAUI.
A makaukau na waa, holo mai la lakou mai Waipio mai a pae ma Kapueokahi
i Maui. Ma keia holo ana o na waa, ua komo ka maka mua o na waa ma
Kapueokahi ma Hana, Maui, a o ka maka hope o na waa, ma ke awa o Waipio
i Hawaii.
I ka hiki ana o na waa ma Kapueokahi i Maui, ike mai la na kamaaina i
ka lehulehu o na waa, makau iho la lakou. A mahope lohe lakou o Umi, a
me kana wahine o Piikea, e holo aku ana e kaua me Piilani, aka, ua make
e o Piilani. He keiki nae kana o Kalaninuikupuapaikalaninui, ia ia o
Maui ia wa.
A lohe na kamaaina a pau o Hana, holo aku la lakou i luna o ka puu o
Kauiki e noho ai. I aku o Umi ia Piikea kana wahine, aole make kaua, no
ka mea, ua make o Piilani. O ke kumu o ko Umi hoole i ke kaua me Maui,
no ke aloha i ke keiki mai loko ae o Piilani. Ma ko Umi manao, ua pono
no ke noho ke keiki ma ke aupuni, a o na makua no o Piikea, me
Kihapiilani. Aka, hoole loa o Piikea, o kona manao e kaua a make no ke
keiki, no ka mea, ua noonoo ia ina e ola, o ke kipi no ia. Ia manawa
kena o Umi i kona mau koa kaulana, oia o Omaokamau, Piimaiwaa, Koi, e
hele e kaua ma ka puu kaua o Kauiki.
NO KA PUU O KAUIKI.
He puu kaulana loa ia, no kona lilo ana i Puuhonua kaua e pakele ai na
mea a pau loa. Aia maluna o ia puu, he hulili, he wahi ala haka i
hanaia i mea e make ai ke kaua, ina e pii aku ko lalo nei, hookuu ia
mai maluna i ka pohaku, nolaila, pilikia. A he kii nui kekahi, me he
kanaka ala ke ku mai i ka po, me na ano kaua a pau loa; o ka inoa o ua
kii la, o Kawalakii. O ia kii ka mea nana e keakea na kanaka koa o lalo
nei ke pii aku i ka po.
MOKUNA IV.
NA PUKAUA O UMI. NO OMAOKAMAU.
O omaokamau ke koa o Umi i hoomaka e pii i luna o ka puu o Kauiki, a
hiki ia ma ka hulili, nana aku la ia maluna o ke poo o ke ala, he
pohaku e kau mai ana, ua hana ia ekolu huina. Ina e hookuu ia mai kela
pohaku mai luna mai, alaila, e loaa pono ke kanaka e pii aku ana ma ka
hulili; nolaila, ua makau o Omaokamau, aole ia i pii i luna; ua nui
kona noonoo ana i ke kumu e hiki ai, aole nae he loaa. A mahope noonoo
iho la ia, o ka po ka manawa e pii ai i luna o ka puu o Kauiki. A
poeleele pii aku la o Omaokamau i luna o ka puu. A hiki ia ma ka
hulili, i nana aku kona hana, e ku mai ana keia kanaka nui, ewalu
kapuai kona kiekie, he laau palau ma kona lima. O kona nui a me kona
loihi, ua oi aku ia mamua o ka Omaokamau laau palau. Ua hume i ka malo
a ku ka puali. O ke kowa ma waena o Omaokamau a me ua kanaka ala, elua
haneri me kanaha kapuai ka loa.
Ma keia ike ana o Omaokamau, komo mai ka makau a me ka hopohopo i loko
ona no ka nui a me ka loihi o ka laau palau; e manao ia, ina e hahau ia
ia, alaila, e kau liilii ia i ka laau palau; nolaila, makau o Omaokamau
a hoi i lalo. A hiki o Omaokamau i lalo, ninau mai la ke ’lii o Umi:
“Pehea kau pii ana aku nei i luna?” I aku o Omaokamau: “Pehea mai kau e
ke ’lii. Ua ike aku nei au i kela kanaka, nui launa ole, aole kanaka ma
Hawaii e like me kela kanaka; nui no a nui, loa no a loa, o kana laau
palau loihi launa ole, ina e hahau mai he paki liilii loa ko ke kanaka
i ka make.”
Maanei, e kuka kamailio iki kakou no keia kuhihewa o Omaokamau. He kii
ka mea ana i kuhihewa ai, o Kawalakii. Ua akamai loa ka hana ana a ke
’lii o Maui i keia mea, a ua lilo ua kii la i ka po i kiai no ka puu o
Kauiki, e malu ai i na enemi o lalo ke pii aku i ka po. A ua maluhia ka
puu o Kauiki, i kona mau po e kiai ana me ka ike ole ia he kii; aka, i
ka wa i ike ia ai, ua pio.
NO KOI.
A lohe o Umi i ka Omaokamau mau olelo akena, hoouna ae la ia ia Koi, e
pii i luna o ka puu o Kauiki, a pii aku la o Koi i ka puu, hoaa wale
aku la no a hoi mai la i ke ao.
A po iho, pii hou o Koi, a hiki i kahi a Omaokamau i hoi mai ai, i nana
aku kona hana, e ku mai ana keia kanaka nui, ua like me ka Omaokamau
mea i olelo mua mai ai, ia lakou; nolaila makau iho la ia. Ua like ko
Koi manao me ko Omaokamau manao e kuhi ana no he kanaka maoli, aohe
manao he kii. Nolaila, hoi mai la o Koi a hiki i lalo i o Umi la, ninau
mai la ke ’lii o Umi: “Pehea kau pii ana aku nei e Koi i luna o ka puu
o Kauiki?” “E ke ’lii e, o ka manao kau he kanaka kela a kanaka; he oi
kela o ka loihi, o ka nui, aole a’u kanaka i ike ai mai ko’u la i ike
ai i ke kanaka a hiki i keia la; ua like me nei ke kino a me ka nui, he
keu keia, he weliweli ke nana aku, a nolaila au i hoi mai la.”
NO PIIMAIWAA.
He koa kaulana o Piimaiwaa, ma Hawaii a puni, a ma Maui no hoi, no kona
koa loa, a me kona makau ole, no kona aa e paio me na enemi e ku ana i
mua ona; nolaila, ua punahele ia i kona makuakane alii hanai o Umi. Ma
keia kakau ana e ike ai kakou i kona koa lua ole, a me kona makau ole i
na enemi, alaila, e pono kakou e olelo he oiaio kona mau olelo hoike.
A pau ka Koi olelo ana ia Umi, no kona pii ana, alaila, he mea kaumaha
loa ia i ko ke ’lii manao. Ia wa, olelo aku la ke ’lii o Umi ia
Piimaiwaa, e pii i luna o ka puu o Kauiki. Pii aku la o Piimaiwaa, a
hiki i ka hulili, aia ma laila e noho ana na kanaka he lehulehu loa, ua
makaukau i na mea kaua he nui wale, ka pololu, ka ihe, ka elau, ka laau
palau, ka maa, ka pikoi, ka pohaku, ka laau, a me na mea e ae. A he
pohaku huina kolu hoi kekahi, ua kapa ia he Moa. A kokoke o Piimaiwaa i
laila, hailuku mai la na kanaka ia ia i ka pohaku. Ia lakou e hailuku
ana i na pohaku, ia wa o Piimaiwaa i olokaa ai i kana laau palau, ia
Wahie. Ma keia hana a Piimaiwaa, aole oia i pa i na pohaku e iho
makawalu mai ana ia ia, aka, ua hoomau no o Piimaiwaa i ka okaa i kana
laau ia Wahie. Pela no kona hele koa ana a komo pono malalo o ka hulili
mawaena o ka puu o Kauiki, kahi a ka lehulehu e nou mai ana i na
pohaku.
O ka hulili, he kanaono kapuai kona keikie, a malalo o laila o
Piimaiwaa i ku ai me ka puke i kana laau palau, i ua hulili la. Ma keia
ku ana o Piimaiwaa, ua hoomau mai kona mau enemi i ka hailuku i na
pohaku ia ia, aka, aole ia i pa ike, no kona koa loa a me ka makau ole.
A liuliu kona ku ana ma laila, holo mai la oia mai laila mai, i lalo me
ka mama loa, a pakele mahunehune mai la ia i na pohaku e iho makawalu
mai ana i luna ona. A hiki oia i lalo i kahi o Umi e noho ana, ninau
mai la o Umi: “Pehea kau pii ana aku nei?” Olelo mai la o Piimaiwaa:
“Kahaha. Ua hele au a hiki i ka hulili, a paio pu me ka
Ohiaokealakona.” Ma keia mau olelo a Piimaiwaa, ua nui ka poe i hooiaio
mai. Ia Piimaiwaa i pii ai, ua ike ko lalo poe, i ka pii ana a komo
malalo o ka hulili, a me kona holo ana mai me ka mama loa, mai laila
mai. Aka, ua manao na mea a pau loa o lalo, ua make o Piimaiwaa, no ke
komo ana i kahi haiki pilikia loa; aka, i ko lakou ike ana ia Piimaiwaa
e holo mai ana, ua uwa lakou me ka olioli, no ke koa loa o Piimaiwaa,
no ka mea, oia wale no ke koa i hele a komo i laila, aia hoi ma ia
hulili elua mano kanaka ka nui, ua like me ewalu tausani ka nui. Ma
keia hana ana a Piimaiwaa, ua oluolu loa ka manao o ke ’lii o Umi, a me
na kanaka a pau loa o Hawaii.
I ka po ana iho, a poeleele, pii hou o Piimaiwaa e hakilo i ke kanaka
nui, e olelo ia ana, me ko Piimaiwaa manao koa loa, e kaua no laua ina
he kanaka. A hiki o Piimaiwaa i kahi a Omaokamau laua o Koi i ku mua
ai, nana aku la ia, he kanaka nui io no e ku mai ana, kiekie no a
kiekie, nui no a nui, loihi no a loihi ka laau palau. A ike o
Piimaiwaa, noonoo iho la i kana mea e hana ai, a maapopo ia ia, penei:
E olokaa i kana laau palau ia Wahie, i ike mai kela hookahi na hookaa
like ana, wahi a Piimaiwaa, i ike mai no ia, nana ia e hahau mai i kana
laau palau, ua kaawale no i waho nei, pela kona noonoo ana. Keekeehi
iho la o Piimaiwaa i na kapuai wawae ona, a oniu ae la i kana laau
palau ma ka akau, me ke kai o na wawae, a pau ia, kaa hema ae la me ka
oniu no i ka laau palau. A pau kana mau oniu ana elua, nana aku la ia i
ke ano o ua kanaka nei, a mahope hoi hou iho la ia i ka oniu ma na aoao
elua, ma ka hema, a ma ka akau, aole no he oniu mai. Nolaila, olelo iho
la o Piimaiwaa: “He pono paa laau wale iho no ka paha kau, aole oe i
ike i ka oniu ana, he pono uhau ka paha kau, aole oe i ao ia i ka pale;
ina pela make oe ia’u ano.”
Alaila, hele aku la o Piimaiwaa me ka makau ole, a hiki i ka hua o ka
laau palau a ua kii nei, mai laila aku a waenakonu a hiki loa i ke ku
ana o ua kii nei. Alaila, ku iho la ia i laila, a hooponopono aku la i
kana laau palau e hou i ke kii, ma keia hou ana, ua loaa ua kii nei, a
koele ana ka laau palau. Pela no kana hana ana a kokoke i kahi e ku
ana, ike pono iho la ia he kii keia, aohe kanaka, alaila, pau kona
makau a me ka pihoihoi. Lalau iho la ia i ua kii nei, a kulai aku la a
hina i lalo, olokaa aku la i ka pali, a haule i lalo o ka pali o
Kapueokahi.
A kahea aku la o Piimaiwaa i ka poe o lalo: “E lalo e, eia mai ke kii a
kakou e kuhi nei he kanaka. Aohe kaua o luna nei, ua pau i ka hiamoe,
ua hee ka puu o Kauiki.”
A lohe o Omaokamau a me Koi, i ko Piimaiwaa leo e hea ana mai luna mai
o ka puu o Kauiki, pii aku la laua a hiki i luna. Mamua ae o ko laua
hiki ana i luna o ka puu o Kauiki, e luku ana o Piimaiwaa i na kanaka a
me na ’lii o luna; a hiki laua, hookahi na luku pu ana i na kanaka. Ma
keia kaua ana, ua make, a ua hee ka puu o luna o Kauiki ia lakou, a ua
make hoi ke ’lii o Maui, oia o Kalaninuikupuapaikalaninui. Ia wa, lilo
ae la ka puu o Kauiki ia Umi. A make ke ’lii nui o Maui, koe iho la o
Imaikalani, he ’lii no, he koa nae i makau ia e Umi, no kona akamai
loa.
STORY OF LONOIKAMAKAHIKI.
CHAPTER I.
HIS EARLY TRAINING.
Lonoikamakahiki [228] was the king of Hawaii after the death of
Keawenuiaumi [229] at a period about sixty-four generations from Wakea.
Keawenuiaumi was his father and Kaihalawai was his mother.
Lonoikamakahiki was born at Napoopoo, and it was at this place that he
was brought up by his retainers until he was full grown. His retainers
were Hauna and Loli, and Kohenemonemo the wife of the two men.
When Lonoikamakahiki was quite young, when he was just about beginning
to reason for himself, he looked up one day and saw the various
implements used by his father in the different games, which were
hanging up in the palace; when he saw the long spear used in the game
of pahee [230] he looked at it for a long time and then asked his
retainers: “What are those long things hanging up there on the side of
the house?” The retainers replied: “They are pahee spears.”
Lonoikamakahiki again asked them: “What are they used for?” The
retainers then told him: “When two men wish to wager certain articles
of value, they would proceed to the pahee grounds and upon arriving at
the place they would decide first as to the wager, whether it be
articles of value or pieces of land. If they do not wager these things,
then they would put up other things, such as their bones, meaning their
lives. After the bets are agreed on, they would then proceed to play
the game of pahee. If the points to be scored in order to win the game
be made fifteen, then the one who first obtains this number of points
would win and the one with the lesser points would lose; then the
winner takes the articles wagered, or whatever had been placed as
wagers. Sometimes the articles of value would be so great that it would
take three and four houses to hold them all. But if the things wagered
be their bones, then death of course would be meted out to the loser.
Wagering for bones was not made very often, only when the parties
entered into the merits of their skill by long and spirited arguments,
each claiming to be superior to the other. That is the use of those
long things you see.”
When Lonoikamakahiki heard this explanation he replied: “Those things
are worthless and have very little use; the great objection I have
against them is that they are used by men for the purpose of making
wagers, even to the extent of their bones, on the result of their skill
after heated arguments. That is the reason they are worthless.” The
retainers then said: “That is what the pahee spears are used for and
the reason why they are being kept by your father.”
Lonoikamakahiki again looked up and saw a round, flat stone and again
asked: “What is that thing?” The retainers replied: “It is called an
olohu.” [231] Lonoikamakahiki again asked: “What is it used for?” Then
the retainers told him that it was used in the same way and for the
same purpose as the pahee spears. At this Lonoikamakahiki replied:
“Throw it away; it is also worthless.”
Again Lonoikamakahiki looked, and when he saw the sugar-cane top, used
as an arrow, he asked of his retainers: “What is that?” The retainers
replied: “It is an arrow made from the sugar-cane top.” Lonoikamakahiki
again asked: “And what is it used for?” The retainers replied: “It is
also used in games. If two or three fellows wish to play the game with
the arrows [232] they go to the playground and see who could glide his
arrow on the ground the farthest. The one who can send it the farthest
wins. If articles of value have been placed as wagers the winner takes
them. It is used in the same way and for the same purpose as the pahee
spears, and large wagers have been lost and won on the game.”
Lonoikamakahiki then replied: “It, too, is worthless; you had better
break it up and throw it away.”
Again Lonoikamakahiki looked up, and when he saw a wooden club he
asked: “And what is that thing?” The retainers replied: “It is a wooden
club.” [233] Lonoikamakahiki again asked: “And what is its purpose?”
The retainers replied: “It is an implement of war and used to kill
people with. If a battle is being fought with one side opposing the
other then the war club comes in use as an implement of war. When this
club is used in war it can kill as many as forty people, and sometimes
it will kill more people than that.” Lonoikamakahiki then said: “That
thing is also without value. Its only use would be for a stick to turn
over the stones in an umu.” [234]
Again Lonoikamakahiki looked up and saw a bundle of war spears; [235]
he then asked: “What are those things?” The retainers replied: “They
are also used to kill people with. In times of war when men are
fighting each other these spears are used at close quarters by
thrusting, and at long range by throwing, at the enemy. These spears in
the hands of strong men can be thrown for some distance. If the person
on the other side is of great skill he could ward off one or more
spears at a time, and in that way avoid being hit.” Lonoikamakahiki
then said: “Yes, those things are of some value; but the person who can
skilfully ward them off is of more importance. These things of my
father’s are of some value; therefore, if my navel string is still in
your keeping, then tie it together with my father’s bundle of war
spears.”
Lonoikamakahiki again looked, and seeing the strings of a sling hanging
he asked: “What is the use of those strings hanging from the wall?” The
retainers replied: “They belong to the sling.” [236] Lonoikamakahiki
again asked: “What is it used for?” The retainers replied: “A stone is
placed in the opening in the middle of the sling, then the ends of the
strings are brought together and held in the palm of the sling hand;
then swing the sling around the head and when you think it time to let
go, one of the ends of the string is released which allows the stone to
fly out at the same time. Sometimes the stone would fly over forty
fathoms, and if a person is struck with it the force would kill the
person. It is, however, used as an implement of war.” Lonoikamakahiki
then said: “That makes two things of value belonging to my father. Tie
it up with the bundle of spears.” Lonoikamakahiki in this manner
inquired into the use of all the things kept by his father. He denied
the usefulness of everything but two, which two things he had the
greatest desire to reserve for his own use.
Sometime after this, Lonoikamakahiki again visited the house where the
different implements of war and games were kept, and again looked and
saw the things he had ordered to be broken and destroyed still hanging
in their respective places, so he returned and asked of his retainers:
“I thought you two had destroyed those things that I told you to.” His
two retainers answered him saying: “We cannot destroy the things
belonging to your father, for he would consider it a matter sufficient
to cause our death, because the war club is one of the things highly
valued by your father, for it has been used in his great battles, and
it has been the means of killing many of his enemies.” Lonoikamakahiki
becoming very stubborn in the matter, the retainers therefore went to
Keawenuiaumi and reported to him the wish of his son.
When Keawenuiaumi heard this report he was greatly surprised because of
the strange wish expressed by his son. He therefore sought out
Lonoikamakahiki with the intention of asking him why he wished to have
these things destroyed. When Keawenuiaumi came to the place where the
boy was being cared for by the retainers, he found that Lonoikamakahiki
was out canoe sailing with some of his other retainers. When
Lonoikamakahiki returned Keawenuiaumi was waiting for him; the boy then
went up to the father and sat on his lap. [237] In order to have the
matter understood by his son properly Keawenuiaumi took Lonoikamakahiki
to the house where the different implements of war and games were kept,
and there the father asked the son: “What do you think of these
things?” meaning the implements of war and games hanging on the wall.
The son replied: “These things are of no value or use. I have told
those two (Hauna and Loli) to destroy them all, but to keep the bundle
of spears and the sling, for they are of value.” Keawenuiaumi then said
to the boy: “That is not what I think about those things. When the time
comes for you to assume the care of the whole island, then you will be
in a position to do as you like; you can then throw these things away
if you see no use in retaining them.”
After this incident Keawenuiaumi for some time thought over the future
of the boy and wondered what would become of him after he had grown up.
The father said to himself: “It looks as though the boy will some day
go contrary to all the laws that have heretofore governed the
apportioning of lands, and I wonder what this chief will do after he
has grown up.”
Sometime after this Lonoikamakahiki entered the temple with his
retainers and there saw the images standing up in one of the corners,
when he asked of his retainers: “Who are those persons standing there
within the wall?” His parents and retainers replied: “They are not
persons; they are the gods of our parents, your grandparents.” When
Lonoikamakahiki heard that the images were gods he was sore afraid
[238] and held on to his parents with all his strength, for he had been
told by his playmates that ghosts were things to be avoided and feared,
and he thought the images were the ghosts. Because Lonoikamakahiki held
on to his parents they said to him: “You must not be afraid; what you
see are not ghosts; they are the gods who own this place.”
Lonoikamakahiki then asked of his parents: “What are they good for?”
The parents made reply: “The reason why they are kept is this: If in
case of battle one is taken captive or defeated, they offer a prayer to
the gods, and then the gods will direct the person to safety. If, on
the other hand, a canoe is capsized out in mid-ocean, prayers are
offered to the gods and those in the canoe will be saved. If a season
of famine should come, prayers are offered to the gods and the food
would again appear out of the earth. These are some of the benefits why
a god should be kept.” Lonoikamakahiki then said to his father,
Keawenuiaumi: “That makes three things in your keeping that are of
value. I will take care of these things.”
Sometime after Lonoikamakahiki had outgrown his childhood days and had
almost attained manhood, he began to learn the art of dodging and
throwing the spear; he also learned how to box and wrestle. These
things were in time mastered by him. When he became proficient in these
arts of defense and of war, the teachers who had charge of his training
in these matters then held the last customary ceremonies, as a sign of
foretelling how he would act in life. The signs were favorable in all
the different arts with one exception, that of boxing, which, not being
favorable in this one thing, he was advised to eliminate this one art
from the list of those he was to participate in. In other words, he was
forbidden from ever going into any boxing contest. Because of this
Lonoikamakahiki relinquished his claims as a boxer. It was in the art
of wrestling, however, that Lonoikamakahiki proved himself to be the
most proficient.