alaila hoomakaukau ae la oia e pepehi aku ia Makakuikalani. A i ke
kokoke ana mai o ua Makakuikalani nei, lawe ae la o Pupuakea i kana
laau palau a wili ma kona aoao akau, a i ka hoomaka hou ana o
Makakuikalani e hoouka hou i kana laau palau maluna o Pupuakea, alaila,
ia manawa, wili ae la o Pupuakea i kana laau, a hualepo aku la ma na
wawae o Makakuikalani, a pa aku la ia Makaku, haule aku la i ka honua,
a i ka wili ana mai i kana laau mai ka aoao hema mai, pa mai la ma ka
hono, make iho la o Makakuikalani. Ia manawa, emi hope aku la o
Pupuakea a halawai me kana kumu kaka laau nana i ao. I mai la ke kumu
ia Pupuakea: “Hoi houia aku e hoomake i make.” A no ka olelo ana a ke
kumu a ua o Pupuakea pela, alaila, olelo aku la o Pupuakea i kana olelo
kaena imua o kana kumu: “Aole e ola! Ua make!!” Nana iho la oia i ka
poho o kona lima, a olelo ae la i ke kumu ana: “Aole ia e ola, no ka
mea, ua kukai ae nei ka ila o Pupuakea. Make aku la i ka laau a kaua i
ka hualepo.”
A haule aku la ka pukaua nui kaulana o Maui, alaila luku aku la ka
Hawaii ia Kamalalawalu ma, a make aku la o Kamalalawalu. Ia make ana o
ua o Kamalalawalu, lukuia aku la o Maui ekolu la, a hee aku la o Maui,
a holo aku la, a na waa o lakou; aka, aole he iako, aole he ama, no ka
mea, ua pau i ka haihai ia; nolaila holo aku la ke pio a ma Puako; a o
ka ike i ke paimalau, kuhi he waa, a i ka hoolana ana iloko o ke kai,
me ka manao, o ka waa ia, aia nae ua kahulihuli, a loaa hou aku la i ka
lanakila, lukuia aku la na koena o ka Maui a pau loa i ka make. A o
Kauhiakama hoi, ke keiki a Kamalalawalu, holo pio aku la oia, a pakele
aku la. A penei ka moolelo o kona pakele ana.
I ka la o ka hee ana o ko Maui poe kaua, holo malu aku la oia a hiki i
Kawaihae, a malaila mai e holo ana me ka manao e pee ma na ana, a hiki
i ka wa e lanakila ai, alaila hoike ae.
A o Hinau, kekahi o na pukaua o Lonoikamakahiki, he elele no na
Lonoikamakahiki, aka, ua nui loa ke aloha o Hinau ia Kauhiakama.
Nolaila, mamua o ko Hinau manao ana e hoomahuka ia Kauhiakama, pulehu
ae la oia i mau kalo, a moa, a paa pu ae la me na oopu maloo i
pulehuia, a imi aku la ia Kauhiakama; ma Kawaihaeo ko Hinau hiki mua
ana, a malaila aku a hiki i Kaiopae, ike mua aku la o Hinau ia
Kauhiakama, alaila, kahea aku la: “E Kauhiakama e! Malaila iho oe a
loaa aku ia’u.” I alawa ae ka hana o Kauhiakama, e hele aku ana o
Hinau, alaila, manao ae la o Kauhiakama: “Make, eia ka lanakila.”
Alaila, palulu ae la ua o Kauhiakama i na lima i ke poo me ka manao
kaumaha i ka make, e uwe ana. Aka, hele aku la o Hinau a honi aku la i
ka ihu o Kauhiakama, a uwe iho la, me ka i aku: “Ua noho au me ke aloha
ia oe, a nolaila, pulehu mai nei i na wahi kalo, a me na wahi oopu
maloo, a imi mai nei ia oe.” A no keia olelo a Hinau, akahi no a oluolu
iho la o Kauhiakama, a manao ae la no hoi i ke alo.
Ia manawa, o ke kalo a Hinau i hoomakaukau ai, ai iho la o Kauhiakama.
A pau ia, hoomahuka aku la o Hinau ia Kauhiakama, a hala aku la i Maui,
a pela i pakele ai o Kauhiakama i na lima o kona poe enemi.
Ia Kauhiakama i hoi ai a Maui, hapai nui ae la oia ia Hinau, a kapa ae
la i ka inoa o ka hale o Hinau, na umeke a me na ipukai, o Hinau; a
kapa aku la i ka inoa o na mahinaai koele o Hinau. Ua kapaia na mea a
pau a Kauhiakama o Hinau; he mau mea e hoomanao ana i na mea a pau a
Hinau i hana maikai aku ai ia ia (Kauhiakama).
A he mau makahiki he nui ma ia hope mai, kui aku la ka lono ia
Lonoikamakahiki, a lohe oia i keia mau hana a Kauhiakama, ma ke kapa
ana i na mea a pau ana, mamuli o ka inoa Hinau. Nolaila, hoounaia aku
la kekahi mau elele mai ke alo aku o Lonoikamakahiki, e holo i Maui, e
kii ia Hinau. Mamua o ka holo ana a na luna kii ia Hinau, olelo aku la
oia i ua mau luna nei:
“E kii oukou ia Hinau, mamuli o kuu kauoha; a i halawai oukou me ia, e
olelo aku oukou, e hoi mai i Hawaii nei, e hooponopono ai i ka aina, no
ka mea, ke holo nei wau i Kauai, i ike aku au i ka laau koa kumu ole o
Kahihikolo, a e noho oia e pani ma kuu hakahaka; pela oukou e olelo aku
ai. A i kau mai keia maluna o na waa o oukou, alaila, e lawe mai a ka
moana o Alenuihaha, e moku oia aku iaia iloko o ke kai, no ka mea, ua
hewa kana hana ana no kona hoomahuka ana ia Kauhiakama, ka mea a’u i
olelo ai, aole e koe i hookahi pua alii o Maui.” A pau ka
Lonoikamakahiki olelo ana i na luna ana e hoouna ai, holo aku la ua mau
luna nei i Maui.
A i ka halawai ana o ua mau luna nei me Hinau, ike aku la nae ua mau
luna nei, o Hinau ke kanaka koikoi o Maui imua o Kauhiakama, a oia
hookahi no ka punahele oi imua o ko Kauhiakama alo. Aka, ma na mea i
kauohaia ia lakou na luna e hana aku, alaila hana aku la no lakou e
like me ka Lonoikamakahiki olelo.
A i ka lohe ana o Hinau i keia mau olelo a Lonoikamakahiki ma ka waha
aku o ua mau luna nei, a ike mai la o Hinau ua ano oiaio na olelo a pau
i haiia aku iaia, alaila, hooholo ae la oia i kona manao ae no na mea i
hai ia aku ai. Aka, aole nae i manao o Kauhiakama e hookuu aku ia Hinau
e holo i Hawaii, me ka manao ona, aole e hoi hou mai ana i Maui. Aka,
ma ko Hinau manao, he hooponopono wale no no ka manawa e holo ai o
Lonoikamakahiki a hoi mai, alaila hoi mai i Maui. Aka i ke kau ana o
Hinau maluna o na waa a holo aku i Hawaii ua mo-ku olaia o Hinau i ka
moana, e like me ka Lonoikamakahiki kauoha. A make aku la o Hinau. A
make aku la o Hinau, hoi aku la na luna a hai aku la i ka make ana o
Hinau. Alaila, ua loaa ka oluolu ia Lonoikamakahiki.
MOKUNA XIV.
KA HOOPONOPONO HOU ANA O LONOIKAMAKAHIKI I KE AUPUNI.—KONA HOLO ANA I
KAUAI.—HAALELEIA O LONOIKAMAKAHIKI E KA LEHULEHU.
A pau ke kaua ana me Kamalalawalu ma Waimea, a mahope iho o ka make ana
o Hinau, ia manawa hoomaopopo hou ae la o Lonoikamakahiki e holo i
Kauai; oia hoi i ike aku ai oia ia Kahihikolo, i kahi o ke koa kumu
ole. A no ia mea, hoomakaukau ae la o Lonoikamakahiki i kana huakai;
lawe ae la oia i kona poe punahele, a me kona poe hoa hele, kona mau
puali, a me kona poe lawelawe.
Aka o Kaikilani, hoonohoia iho la oia ma ke ano hooponopono aina, a e
malama hoi i na makaainana. A makaukau ko ke alii holo i Kauai, alaila
holo aku la. Ia holo ana, hiki aku la o Lonoikamakahiki i Kauai; ia
manawa e koe akoakoa ana no kona lehulehu a pau. Aka, ma ka hoomaka ana
e ike i ke koa kumu ole o Kahihikolo, oia ka manawa i haalele ai ko
Lonoikamakahiki lehulehu, a koe o Lonoikamakahiki wale no. Aka, hookahi
kanaka kamaaina i ukali pu ma ia huakai a ke alii, no Kauai no, o
Kapaihiahilina kona inoa. I ka manawa o ke alii e hele ana, a i ka huli
ana ae i hope, e nana i kona lehulehu, aia hoi, hookahi kanaka e ukali
ana mahope ona (Lonoikamakahiki) he kanaka e wale no, aole oia i ike; a
o kona nui i hele pu mai ai mai Hawaii mai, aole hookahi i koe, ua pau
loa i ka haalele.
I ka manawa o ke alii i ike mai ai ia Kapaihiahilina e ukali ana, aole
oia i ekemu mai, aka, hoomau aku la no o Lonoikamakahiki i ka hele
imua, me ka mea ole nana e kuhikuhi i kahi ana i hilinai nui ai e ike.
Aka i ka alawa hou ana ae o Lonoikamakahiki i hope, e ukali ana no o
Kapaihiahilina mahope ona. Ia manawa, akahi no a kamailio aku o
Lonoikamakahiki iaia, me ka ninau aku: “E hele ana oe ihea?” I aku la o
Kapaihiahilina: “I ukali wale mai nei no wau ia oe, no ka mea, lohe ae
nei wau i ou kanaka i hoi ae nei, ua pau i ka haalele ia oe, nolaila,
aloha ia oe, ukali mai nei.”
A o ua o Kapaihiahilina, iloko o kona manawa i lohe ai ua haaleleia,
nolaila, lawe ae la oia i umeke poi, me na kauna oopu, a imi aku la i
ke alii. He mea mau hoi ia Kapaihiahilina i na la a pau o kana ukali
ana ia Lonoikamakahiki, ka malama ana i na kanawai o ke kapu alii. Oia
hoi, i ka manawa kakahiaka nui, ka manawa e loihi ana ke aka o ke alii,
aole o Kapaihiahilina i ike i ko laua kokoolua o laua wale, a’e aku i
ke aka, aka, malama mau no oia i ke kapu alii.
A he mea mau hoi ia Lonoikamakahiki ka nana mau ana ia Kapaihiahilina
ma kona ano menemene alii. A iloko o kekahi la o ka laua hele ana, i ka
manawa e hookaawale ana o Kapaihiahilina iaia iho, ma ka hele ana, ma
ka noho ana a me ka moe ana, i aku la o Lonoikamakahiki iaia: “Mai
hookapukapu mai oe ia’u, no ka mea, o oe no ko’u hoahanau ponoi, aole
a’u mea nui e ae, o oe hookahi wale no; nolaila, ma ko’u wahi moe,
malaila mai oe, mai hookaawale oe ia’u, no ka mea ua pale ka pono eia
kaua i ke au akua kahi i hele ai.” A nolaila, ua hookoia ka ke alii
olelo, a noho pu iho la laua.
I ka laua hele ana ma na kuahiwi o Kauai iloko o ka lipo nahelehele
loloa, ua nui ko laua pilikia i ka ai, o ka hala kaao ka laua ai. A
pilikia no hoi laua i ke kapa ole, o ka lauki ko laua kapa; a nele laua
i ka malo ole, o ka palai i hiliia ko laua malo. Pela mau ko laua hele
ana a hiki i kahi a ua o Lonoikamakahiki i ake nui ai e ike, oia hoi o
Kahihikolo, a hiki wale i ka hoi ana mai i kai. Aka, i ko laua wa e
hele ana iloko o na pilikia he nui, pilikia ai, pilikia kapa, pilikia
malo, pilikia i ka ua, aia no nae iloko o ko Lonoikamakahiki manao ka
mea e hiki ai iaia e hana aku ai ia Kapaihiahilina. A i ka hoi ana o
laua mai ka laua huakai hele mauna ae, lilo ae la o Kapaihiahilina i
punahele nui, a i kuhina nui hoi. O na mea a pau a Lonoikamakahiki, na
mea nui na mea liilii i waiho aku ai i na kanaka a me na kaukau alii; o
na aina hoi a pau, aia no ia ma ko Kapaihiahilina lima ka hooponopono.
Aole he mea nui e ae ma ko Lonoikamakahiki alo, o Kapaihiahilina wale
no, a oia no ke poo kiekie ma ka Mokupuni o Hawaii a puni. A i ko
Lonoikamakahiki hoi ana i Hawaii, mahope iho o kana huakai hele mauna,
lawe ae la oia ia Kapaihiahilina i Hawaii, i hookohu aku ai oia ia
Kapaihiahilina, ma kona ano kuhina nui, a punahele nui hoi.
Ma ko Lonoikamakahiki wahi moe, malaila o Kapaihiahilina e moe ai, ma
kona wahi e noho ai, malaila pu no me Kapaihiahilina. O ka puloulou
kapu alii, hiki ole i na punahele mua ana ke komo aku, malaila o
Kapaihiahilina e noho ai. Aka, i ka hiki ana o Lonoikamakahiki i Hawaii
me Kapaihiahilina, ike mai la na ilamuku a me na kakaolelo a
Lonoikamakahiki, ua kela aku ka punahele o Kapaihiahilina mamua o na
punahele mua, alaila, inoino ae la ko lakou manao no Kapaihiahilina, no
ka mea, aole i hanaia kekahi mau punahele mamua e like me keia.
I kekahi la, hoakoakoa ae la o Lonoikamakahiki i kona mau kaukau alii a
pau, a me kona mau kakaolelo, a hoike aku la i ko Kapaihiahilina lilo
ana i poo kiekie ma ka aina a puni o Hawaii. Aka, he mea oluolu ole nae
ia i ko na ’lii manao, a me ko Lonoikamakahiki alo alii a pau.
MOKUNA XV.
HOONOHOIA O KAPAIHIAHILINA I KUHINA NUI.—KE IMIHALA IA ANA.—KANA MELE
ALOHA.
Mahope iho o ko Kapaihiahilina lilo ana i kuhina nui no
Lonoikamakahiki, haawi ae la o Lonoikamakahiki i hookahi ahupuaa, o
Hihiu nui, he wahi ahupuaa no ia e waiho ana ma Kohala. A noho ae la o
Kapaihiahilina ma ka noho kuhina nui, imi ae la na luna malalo ona i
hewa no Kapaihiahilina. Ua loaa no ka hewa, he hewa nui no, aka, no ka
punahele nui launa ole no, nolaila, aole e manao ana o Lonoikamakahiki
he hewa ia no Kapaihiahilina.
A no ka hewa ole o Kapaihiahilina ma na mea o ke alii, imi hou ae la na
luna malalo ona i mea e hewa ai. Nolaila, loaa ae la ka hewa o
Kapaihiahilina ma ka moekolohe ana me Kaikilani ka Lonoikamakahiki
wahine ponoi, mamuli o ka hooweawea ia e na luna nana e imihala nei. A
no ka ike ana o na luna malalo o ua o Kapaihiahilina ua hewa me
Kaikilani, nolaila, hele aku la ka poe nana e manao ino nei o
Kapaihiahilina, he hewa ia nona e hewa ai. A nolaila, hai ia aku la ia
Lonoikamakahiki keia hewa ana o Kapaihiahilina me Kaikilani. Aka i ko
Lonoikamakahiki lohe ana i keia mea, aole ia he hewa i ko ke alii
manao.
A no ka loaa ole o ko Kapaihiahilina hewa, ma keia mau mea, imua o ke
alii, alaila, ua maopopo i ua mau luna nei, ua pakela loa ka punahele o
Kapaihiahilina, nolaila hoopau ae la ua mau luna nei i ko lakou manao
imihala.
Hookahi paha makahiki o Kapaihiahilina ma ka noho kuhina nui, alaila
holo aku la oia i Kauai, me ka manao no e hoi hou mai ma kona noho
kuhina nui. I kela manawa o Kapaihiahilina i Kauai, manao ae la ke alo
alii e imihala hou i mea e hewa ai o Kapaihiahilina ma kona noho kuhina
nui, mai ka punahele ae a Lonoikamakahiki. Nolaila lawe ae la ke alo
alii a pau i na olelo akiaki he nui, ma ka olelo ku i ka hoowahawahaia;
nolaila, loaa i ke alii ka manao e hookaawale ae mai ko Kapaihiahilina
noho ana ma ka noho kuhina, a hoopau ae la i kona punahele.
A hoohiki iho la o Lonoikamakahiki i olelo paa aole e ike hou i na maka
o Kapaihiahilina. Mamuli o na olelo akiaki a ke alo alii, pau ae la ka
punahele nui o Kapaihiahilina ia Lonoikamakahiki.
Ma ia noho ana o Kapaihiahilina i Kauai, aole i liuliu, hiki aku ka
lohe ia Kapaihiahilina, ua pau kona punahele, a me kona noho kuhina nui
ana. Nolaila, holo mai la o Kapaihiahilina i Hawaii, i ike aku ai oia i
ka pau io ana o kona punahele. Ia Kapaihiahilina i kau mai ai iluna o
na waa a holo mai i Hawaii, oia no ka hoomaka ana o Kapaihiahilina e
haku i mele, e pili ana i ko laua hele mauna ana, ko laua alo ana i
kela pilikia keia pilikia he nui. Ia holo ana a ianei (Kapaihiahilina)
ma Kohala kona hiki mua ana, i ike aku ai oia i kona aina i haawi lilo
ia aku ai. A i kona hiki ana aku, ike aku la oia he konohiki hou ke
noho ana i ka aina, a o kana konohiki i hoonoho aku ai, ua pai ia ae
la; ia manawa no ko Kapaihiahilina hoomaopopo ana i kona pau; a
nolaila, holo aku la oia (Kapaihiahilina) i Kona e ike pono i ko ke
alii manao nona.
Ia manawa, e noho ana o Lonoikamakahiki ma Kahaluu, no ka mea, he kapu
heiau kana ia wa. A i ka hiki ana aku o Kapaihiahilina mawaho o
Kahaluu, ike muaia mai la o Kapaihiahilina ma na waa. A no ia mea, kena
koke ae la o Lonoikamakahiki e pani ka puka o ka hale, aka, aole nae i
pani koke ia ka puka ia manawa, a i ka manawa i pae aku ai na waa iuka,
a i ka hoomaka ana aku o Kapaihiahilina e hele aku e ike i ke alii,
iaia i hookokoke aku ai mawaho o ka paehumu o ka hale, ia wa ke pania
ana mai o ka puka. A ike aku la o Kapaihiahilina ua paa ka puka, hele
aku la keia a ku mawaho o ka pa, i na koa e ku ana, alaila hapai aku la
oia i ke mele, e like me ka laua hele ana:
O Lonoikamakahiki kapu a Kalani,
O Kalani kapu a Keawe i hanau;
Hanau Kalani he alii ku halau,
He lau kapaahu nehe e Lono,
Mai ka papa aku
Ka ahuula kapu a Kumalana.
Ua hewa!
Ua hewa iala la he hoomauhala,
Aohe ano hala i hoomau ai e Kalani.
Kuu makua a kalani,
Kaina i honua,
Hele ana i honua,
I Opikananuu, i Opikanalani.
I kahua a Kanuukewe
Ka papa o ka moku, ka honua,
Ke au aina o Wakea i noho ai.
O Wakea ke alii kapu
A Keawe i hanau (ai);
Hanau mai mamua ka pono
Ukali aku mamuli ka hewa.
Oi hele mai ka wa nui a hune
A mehameha kanaka ole
Hele koolua i ka nahele
I ka laau koa kumu ole
Mauka o Kahihikolo.
Hili aku i ka malo pau palai,
Hahaki i ka laui pea ma ke kua.
Hala ia mao a ka ua ilaila, e ke hoa-e,
Hele aku a ai i ka pua pala o ka hala
Hala ia la pololi o ka ua ilaila, e ke hoa.
He hoa i ka nahele lauhala loloa,
Mai Kilauea a Kalihi la;
O ka hala i aina kepaia,
O Pooku i Hanalei-la.
Hala ia mao a ka ua, e ke hoa-e.
He ua kaee, ua makani,
Ua hookinakina e puni e ka ua.
Inu aku i ka awa o Koukou
I ka awa lau hinano o Mamalahoa.
E ke hoa-e!
He hoa, he kaupu e Lono, he kanaka,
He hoa la hoi no ka ua, paia;
Hele ka ua mauka o Hanaleiiki;
A Hanalei-nui
Mauka mai kekahi ua,
Makai mai kekahi ua,
Ma nae mai kekahi ua,
Malalo mai kekahi ua,
Ma ka lae hala o Puupaoa;
Ilaila ka ua hoowalea i ke one,
I ke one ai a ke kinau,
Ke kinau ai hala pala i Hanalei,
Ua hoopala ohia o Waioli.
He olioli e ke ’lii e pono ai,
Ka Haku-ha.
Ka Haku hana o Kanananuu,
O ka maka lai o Kukalaea
Kalai aku hooneenuu he ana
A ke koa lau kani.
Kani kua ke ka ua,
Ke kaupaku hale o Maoea.
Ilaila ka ua kike haa i ka nahele.
Haahaa ka ua i ka nahele,
Haaula ka ua i ka nahele,
Haalea ka ua i ka nahele,
Noe a ka ua i ka nahele,
Lauwili ka ua i ka nahele,
Opea ka ua i ka nahele,
Kuawaa ka ua i ka nahele,
I ka uka o Laauhaele,
O hele-a.
Walea kanaka i ka hele,
Hoi mai, he lalo ino, he lalo hewa,
He lalo akiki ka kou o muli-la,
Eia mamuli ka alele.
Ke pai au ka hookuke,
He nani nei hele nau,
Ua hookuke oe ka mea hale;
Eia la ka hewa o ka noho hale,
He noho a pauaho,
Ku ae hele.
Loaa ko’u kina
Ko ka hoa ukali ino,
O noho.
Haalele ia oe e ke hoa ke hele nei,
Hele kikaha ana ka ua,
O Hopukoa o Waialoha
Ei ala e-
Aloha wale ana ia oe
Iloko o kauahoa.
MOKUNA XVI.
KA HELE ANA O KAPAIHIAHILINA.—KA IMI ANA O LONOIKAMAKAHIKI IAIA.—KO
KAPAIHIAHILINA HOI ANA MAI A NOHO HOU I KUHINA NUI.
A pau ka Kapaihiahilina kahea ana ia Lonoikamakahiki ma ke mele, alaila
huli hoi aku la oia, me ka uwe pu i ke aloha i ke alii, a kau iluna o
na waa, a holo aku la. I ka manawa i pau ae ai ka Kapaihiahilina kahea
ana i ka inoa o Lonoikamakahiki, a mahope iho, kupu mai la ko
Lonoikamakahiki aloha no Kapaihiahilina, no kona hoalohaloha ana mai,
ma ke ano o ka laua pili ana, a me ko laua hele ana. A he mea maopopo
hoi, ua haku o Kapaihiahilina i ke mele ma ke ano oiaio; nolaila olelo
ae la o Lonoikamakahiki i na kiai puka o ka hale alii, e wehe ae ke
pani, a e hookomo ae ia Kapaihiahilina iloko ka hale. Aka, i ka wehe
ana ae o ke pani o ka hale alii, aia o Kapaihiahilina e holo ana mawaho
o Laaloa.
A i ka ike ana o Lonoikamakahiki, e holo ana o Kapaihiahilina, alaila
hoouna aku la oia i na elele, e kii aku ia Kapaihiahilina. A i ke kii
ana o na elele mamuli o ka olelo a ke alii, a halawai aku la me
Kapaihiahilina, me ka olelo aku: “I kii mai nei makou ia oe e hoi; ua
hoouna mai nei ia makou e olelo aku ia oe e hoi, no ka mea, ua nui loa
ke aloha o ke alii ia oe i ko kaukau ana ae ma ke mele, e like me ka
olua hele ana; haalele aku la makou, aia no ke alii (Lonoikamakahiki)
ke uwe la.”
A lohe o Kapaihiahilina i keia leo, alaila olelo aku la oia i na elele,
me ka i aku: “E hoi olua a i ke alii, e hai aku i kuu aloha iaia, aole
au e hoi aku; no ka mea, ua hoolohe aku ia i na olelo a ka poe akiaki o
kona alo, malia paha o ua poe la no kekahi i hele pu me ia, a ai i ka
pua pala o ka hala o Pooku, a hume pu i ka malo laki, a me ka palai. A
nolaila, ke hoi nei au a waiho aku na iwi ia Kauai. A ina he make no’u,
aole hoi ana; aka ina he make nona no kuu hoa ukali ino, i Kauai no hoi
au uwe mai. O u hoi olua.”
A pau ka Kapaihiahilina olelo ana i ua mau luna nei, alaila, hoi aku la
laua, a halawai me ke alii (Lonoikamakahiki), a hai aku la i na mea a
pau a Kapaihiahilina i olelo mai ai.
A ma keia mea a ua mau elele nei i olelo mai ai, he mea pono ole loa ia
ia Lonoikamakahiki. A nolaila, hoolale ae la o Lonoikamakahiki i kana
mau hoewaa elua, ia Kapahi a me Moanaikaiaiwa, o Kipunuiaiakamau ma, o
ke keiki hookama o Kamahualele. A mamua o kona (Lonoikamakahiki) holo
ana, kauoha ae la oia ia Kaikilani, Kealiiakalani, Kalanioumi, a me
Keakealani: “Eia wau ke hele nei, e noho oukou i ka aina, e nana kekahi
o oukou i kekahi, mai kekeue oukou. Ina hoi i hele au a i maliu mai kuu
hoa hele ia’u, alaila, hoi mai maua, aka hoi i maliu ole mai kela,
alaila, ukali aku no au mamuli ona (Kapaihiahilina), a malia paha o
maliu mai i ka ukali loihi ia aku. Oi-e, he makole ka huhu, o hele a ka
lihi pepeiao.”
A pau ka Lonoikamakahiki olelo ana i keia mau olelo, kau aku la oia
iluna o na waa a holo aku la. Ia imi ana a Lonoikamakahiki, halawai aku
la oia me Kapaihiahilina ma Anaehoomalu, ma ke kaha, ma ka palena o
Kona a me Kohala. A penei no ka moolelo oia imi ana a Lonoikamakahiki.
I ka manawa i imi aku ai o ua o Lonoikamakahiki, ua pae mua aku o
Kapaihiahilina i Anaehoomalu a mahope aku lakou nei (Lonoikamakahiki
ma). A i ka manawa i ike aku ai o Lonoikamakahiki ia Kapaihiahilina e
noho mai ana i kaha one, ma kahi e kau ana na waa o lakou (o
Kapaihiahilina ma), alaila, uwe aku la o Lonoikamakahiki, ma ka uwe
helu ana, e like me ka laua hele ana. A ike mai la no hoi o
Kapaihiahilina i ka uwe helu aku a ke alii, alaila uwe helu mai la no
hoi oia.
A ia laua i halawai ai, a pau ka laua uwe ana a me ka laua kamailio
ana, alaila kau iho la o Lonoikamakahiki i olelo hoohiki mawaena o
laua, aole e loaa hou kekahi kue, aole hoi e hoolohe i na olelo akiaki
a kona mau aialo. Aka, i mea e paa io ai ka laua hoohiki, nolaila,
kukulu iho la o Lonoikamakahiki i wahi ahu pohaku (heiau), i wahi no
laua e pule ai me ka hoohiki imua o ke akua o Lonoikamakahiki, no ka
hoopaa ana i ko laua hoohiki ana.
A ike aku la o Kapaihiahilina ua hooiaio mai o Lonoikamakahiki i kana
hoohiki ana, ia manawa ko Kapaihiahilina ae ana aku e hoi me
Lonoikamakahiki. A pau ka laua kapu heiau ana malaila, hoi aku laua i
Kona, a noho iho la ma Kaawaloa, ma Kona Hema.
(Ua oleloia ma ka moolelo o ko laua hana ana i olelo hoohiki no ke
kukulu ana i ke ahu pohaku ma Anaehoomalu, ua kapaia ka inoa o ia
palena mawaena o Kohala a me Kona “O Keahualono”; o ka inoa mau ia oia
wahi a hiki mai i keia manawa; oia hoi ke kukulu ana o Lonoikamakahiki
i ahu pohaku).
A i ka hoi ana o Lonoikamakahiki me Kapaihiahilina, noho hou iho la o
Kapaihiahilina ma kona noho kuhina nui e like me ka noho mua ana. A
mahope mai o ko Kapaihiahilina noho kuhina hou ana, alaila, kukakuka ae
la o Kapaihiahilina me Lonoikamakahiki, i mea e kaawale aku ai ka poe
nana i niania wale ia Kapaihiahilina mai ke alo alii aku. No ka mea, ua
hoole aku ua o Kapaihiahilina ia Lonoikamakahiki i ko laua halawai ana
ma Anaehoomalu. A penei ka olelo ana: “Aole au e hoi hou aku me oe, aia
a kaawale aku ka poe nana i niania wale ia’u mai kou alo aku, alaila,
hoi aku au me oe.” A no ia mea, i kukakuka ai o Lonoikamakahiki me
Kapaihiahilina. Aka, ua ninau aku o Lonoikamakahiki i ko Kapaihiahilina
manao no ka poe nana i niania wale oia, ina paha o ka make ko
Kapaihiahilina makemake, oia no; alaila, o ko Lonoikamakahiki makemake
no ia. A ina o ke kipaku ko Kapaihiahilina makemake, alaila pela no, o
ko Lonoikamakahiki manao no ia. E like me ka Kapaihiahilina mea e koi
ai, malaila aku no o Lonoikamakahiki.
A nolaila, ma kela kuka ana a laua ma keia mau mea, ua hooholo ko
Kapaihiahilina manao, e pau i ka make ka poe nana i niania aku. Aka
hoi, i mea e pau ai ko lakou make mainoino ana ma ka pepehi maoli aku,
nolaila, ua waihoia ko lakou make maloko o ke kaua ana. A pau iho la ka
poe nana i niania wale ia Kapaihiahilina i ka make. A mahope iho o ia
manawa, kau pono iho la o Kapaihiahilina ma kona noho punahele ana, ma
ka aoao kuhina nui a hiki i kona make ana.
Ma ia hope mai a hiki i ko Lonoikamakahiki make ana, aole he mau kaua
ana, aole no hoi he kipi, he maikai wale no. A hala o Lonoikamakahiki i
ka make, ua oleloia, ua lilo ke Aupuni o Hawaii ia Keakealani. A mai ka
manawa i lilo ai o Hawaii ia Keakealani a hiki i na ’lii aimoku mahope
mai ona, a hiki ia Kamehameha, aole i ikeia ma keia moolelo na kaua nui
ia manawa. Aka, i ko Keoua manawa i noho ai ke kipi ana o na alii
aiokana.
HISTORY OF KUALII.
CHAPTER I.
KUALII’S CHARACTER AND DOINGS.
In the legends and traditions the names of a large number of chiefs are
spoken of that do not appear in the genealogical records from
Opuukahonua to Liloa, and even from then on to Kamehameha. The name of
Kualii is omitted in the genealogical records of the chiefs, but his
history and doings have often been spoken of. [313] It is told that
Kualii was once king of these islands, and in one of his characters
[314] he was known to have possessed certain knowledge from a god, and
at times even assumed the real attributes of a supernatural being.
Kualii was a celebrated chief and noted for his strength and bravery;
he was known to have won all the battles fought by him, defeating his
enemies every time. He was also known for his great desire for war. It
is said of Kualii that he began fighting battles in his childhood and
so continued until he reached manhood. The following story exhibits
some of the extraordinary traits in the character of this man.
When he was well advanced in life and unable to walk, he ordered his
servants to make him a network of strings (koko). [315] And in
accordance with the wish of Kualii his servants proceeded to carry it
out. In the engagement of Kualii here on Oahu, against the chiefs from
Koolauloa, sometime after the reign of Kakuhihewa over Oahu, or
possibly at a time prior to the reign of Kakuhihewa (the exact time not
being very clearly ascertained), which engagement was to be upon the
plains of Keahumoa at Honouliuli, Ewa, he was carried by his men in a
network of strings. No actual fighting occurred, however, as the two
armies upon coming together entered into a declaration of peace. [316]
The number of men under Kualii in this contest was three mano, [317]
which is equal to twelve thousand, and the number of men comprising the
other army was three lau, which is equal to twelve hundred; and the
reason why the battle was not fought is told in the following story.
Kapaahulani the elder and his younger brother Kamakaaulani were men who
were in search of a new master [318] or lord, so they composed a mele,
or chant, and after it was completed placed it to Kualii as his name.
Shortly after the two men had completed the mele they held a conference
as to the proper course for them to follow in order that they might
both reap equal benefit. Following is how they decided which course to
pursue while all by themselves and before the mele was made public:
“Since we have composed and completed this mele, you (Kamakaaulani)
must therefore go and give its name to Kualii, and I (Kapaahulani) will
go to the other chief and urge him to make war upon Kualii. And when we
become acquainted of the place where the battle is to be fought [319]
then you are to take Kualii to the place and there conceal yourselves
in the bushes. You are to leave a mark on the road, however, so that I
may be informed of your being there. I will then stand and chant this
mele that we have just composed.”
After completing their arrangement, Kamakaaulani gave out the mele
which was known as the name of Kualii. Some considerable time after
this, these two brothers again got together and decided upon the time
when they should bring about what they had agreed upon. The following
is what they said at this last meeting while by themselves:
Kamakaaulani: “You go to the chief of Koolauloa [320] and bring him to
the plains of Keahumoa [321] where we will conceal ourselves. When you
see a knotted ti leaf and the tail of a small fish (aholehole) [322] on
a pile of sugar-cane peelings, then remember that it is the sign that
we are there and you can stand on that spot and chant the mele. This
must, however, be on the eve of Kane. [323] You will find us on the
plains of Keahumoa.” As soon as this was agreed upon, Kapaahulani
proceeded on his way to meet the chief of Koolauloa. When Kapaahulani
reached Waialua where the chief of Koolauloa had come and was residing
for the time being, soon after his arrival there he introduced himself
to the chief, and thereupon urged him to go and make war on Kualii.
On a certain evening while the priests and the chief were watching the
heavens in order to discover if they could defeat Kualii, the
astrologers, after a careful study, were certain that their army would
not be able to overcome the army of Kualii. When Kapaahulani heard the
decision arrived at by the priests of the chief of Koolauloa, he
remarked to one of the chief’s attendants: “You go to the chief and
tell him for me that his priests are mistaken in their
interpretations.” Upon hearing this remark made by Kapaahulani, the man
went and said to the chief: “O Chief, that man (Kapaahulani) has just
said that your priests are mistaken in their interpretations.” The
chief replied: “You go and bring that man to me. Let him come and say
what he has told you.”
Kapaahulani was then sent for and he was brought in the presence of the
chief, who asked him: “Is it true that you have said that my priests
are mistaken in their interpretations?” Kapaahulani replied to the
chief: “Yes, it is true your priests are mistaken in their
interpretations; because according to what I have seen, being also a
great priest, and in accordance with the knowledge gathered by my
ancestors and handed to me by them, your priests have indeed made a
mistake in their interpretations to you, O Chief.” Upon hearing this
the chief asked Kapaahulani: “What are your interpretations then? It is
proper that you relate them.” Kapaahulani then replied to the chief:
“My interpretations are these: If we go and make war upon Kualii, we
will be victorious in that battle. I believe that if we could go and
make war upon Kualii tomorrow, and it should happen that we meet him in
the early morning, that by noon the battle would not be fought; [324]
but if we happen to meet his army at noon time we would defeat him
early in the evening.”
Because of these remarks, the chief thereupon ordered his men,
amounting to three lau (twelve hundred) to get ready to go to war. That
night they went to the upper part of Lihue, and from there on down to
Honouliuli, till they arrived on the plains of Keahumoa, just as the
sun was coming up. At this same time Kapaahulani saw the mark agreed
upon by him and his brother. He then rushed to the front of the army to
the chief warriors and spoke to the people in the chief’s immediate
circle as follows:
“Say, Nuunewa (the chief warrior), we are surrounded by the enemy. I
had thought that we would be the victors if we arrived here first, but
I see that we are surrounded. Therefore I will chant my prayer, and if
it should be acceptable this morning, we will be saved; but if I chant
my prayer and it should end badly this day, then we will all be
killed.”
Because of these remarks spoken by Kapaahulani, the chief’s priests
spoke up saying: “It does seem strange. You told us that we would not
be surrounded by the enemy, and that we would be victorious if we were
to reach this place first; but it now turns out that we are surrounded
by the enemy.”
The chief then spoke up: “Stop your remarks. We have staked the life
and death of the army in his keeping, therefore we must abide by what
he says. If what he says is true, that we are indeed surrounded by the
enemy, then it will redound to his own good, and he shall be rewarded.
But in case he lies and is deceiving us, then my firm command as to his
treatment is this: he shall die, and all his relations also, and death
shall gather up even those who befriend him.”
Kapaahulani then stood up in the presence of the army and prayed by
chanting the mele composed by him and his brother.
CHAPTER II.
THE CHANT [325] AS REPEATED BY KAPAAHULANI.
A messenger [326] sent by Maui [327],
Sent to bring Kane [328] and Kanaloa,
Kauakahi [329] and Maliu.
While great silence prevails as prayers are being uttered;
While the oracles of Hapuu [330] are being consulted, O Chief. 5
The great fish-hook of Maui,
Manaiakalani [331] was its fish-line,
The earth was the knot. [332]
Kauiki [333] like the winking stars towering high.
Hanaiakamalama [334] [lived there]. 10
The bait was the alae [335] of Hina
Let down to Hawaii,
Tangled with the bait [336] into a bitter death, [337]
Lifting up the very base [338] of the island
To float on the surface of the sea. [339] 15
Hidden by Hina [340] were the wings of the alae.
Broken was the table [341] of Laka.
Carried far down to Kea, [342]
The fish seized the bait, the fat, large ulua. [343]
Luaehu, [344] offspring of Pimoe, O thou great chief! [345] 20
Hulihonua the husband,
Keakahulilani the wife; [346]
Laka the husband, Kapapaiakele the wife;
Kamooalewa the husband,
Nanawahine his wife; 25
Maluakapo the husband,
Lawekeao the wife;
Kinilauaemano the husband,
Upalu his wife;
Halo the husband, Koniewalu the wife; 30
Kamanonokalani the husband,
Kalanianoho the wife;
Kamakaoholani the husband,
Kahuaokalani the wife;
Keohokalani the husband, 35
Kaamookalani the wife;
Kaleiokalani the husband,
Kaopuahihi the wife;
Kalalii the husband,
Keaomele the wife; 40
Haule the husband,
Loaa the wife;
Nanea the husband,
Walea the wife;
Nananuu the husband, 45
Lalohana the wife;
Lalokona the husband,
Lalohoaniani the wife;
Hanuapoiluna the husband,
Hanuapoilalo the wife; 50
Pokinikini the husband,
Polehulehu the wife;
Pomanomano the husband,
Pohakoikoi the wife;
Kupukupunuu the husband, 55
Kupukupulani the wife;
Kamoleokahonua the husband,
Keaaokahonua the wife;
Ohemoku the husband, Pinainai the wife;
Mahulu the husband, 60
Hiona the wife;
Milipomea the husband,
Hanahanaiau the wife;
Haokumukapo the husband,
Hoao was the wife; 65
Lukahakona the husband,
Niau the wife;
Kahiko the husband,
Kapulanakehau the wife;
Wakea the husband, 70
Papa the wife.
A chief was conceived and born, a great red fowl.
A chief was Pineaikalani, thy grandfather,
A chief who begot a chief,
Bearing innumerable offspring. [347] 75
Mixed are the seed of the noble chief,
Clamoring to be recognized
As being of thy stock, O dread chief.
A chief ascending, urging on, opening upwards
Until the heaven is reached, [348] where the king is held fast. 80
This, O Ku, Kualii is thy name. [349]
Dost thou not already stand at its height? [350]
O Ku, thou axe of chiefly edge! [351]
The train of clouds [352] along the horizon doth march
For Ku, the edge of the sea is drawn [353] down by Ku. 85
The sea of Makalii, the sea of Kaelo,
The rising sea in Kaulua.
The month of Makalii [354] in which the food bears leaf,
The worm that eats as it crawls, even to the rib.
The sea-crab [355] that ate the bone of Alakapoki 90
Who was the parent of Niele of Lauineniele, [356]
The people of the water. [357]
Ku, the king of Kauai.
Kauai with its high [358] mountains.
Spread down low is Keolewa, [359] 95
Niihau and the others [360] are drinking the sea.
Ah, it is Kiki and his company that are at Keolewa,
Kamakauwahi and his company that are above,
O Hawaii.
Hawaii of high mountains; 100
Towering unto heaven is Kauiki. [361]
Down at the base [362] of the islands,
Where the sea holds it fast.
Kauiki,
Kauiki the mountain, 105
Like the sea-gull flapping its wings when about to fall. [363]
Kauai,
Great Kauai inherited from ancestors. [364]
Sitting in the calm of Waianae
Kaena is a point, [365] 110
Kahuku is hala-wreathed.
Covered with dew is the back of Kaala; [366]
There below doth Waialua sit,
That is Waialua.
Mokuleia with its dish of Kahala; 115
A fish-pond, like cooked [367] shark,
The tail of the hammer-headed shark is Kaena,
The shark that travels at the bottom of Kauai,
At the bottom of Kauai my land;
O Kauai! 120
Ku is sailing to Kauai
To see the worm-eyed oopu of Hanakapiai;
Ku is returning to Oahu
To see the transient oopu, [368]
The shameful fish of Kawainui 125
Floating near the surface of the water.
When the hala is ripe the neck becomes red; [369]
’Tis a sign of Ku,
He has now landed. O Kauai!
Great island of lehua is Kauai; 130
Like a moving island in the sea,
Like a moving island toward Tahiti—
Looking from Tahiti while Wakea [370] has the sun—
Invited, [371] Kona first meets the eye,
Growing up as though from Kumuhonua, 135
Rattling the foundations of Hawaii of Kea, [372]
Pointing to the early rays [373] of the sun;
Kona is visible to the eye—
Kona is plainly seen,
Kohala stretches forth [374] in the distance. 140
Tahiti! Whose is Tahiti?
For Ku indeed.
Tahiti, that island stretched far across the ocean,
Land where Olopana [375] once dwelt.
Within is the land, without is the sun; 145
Approaching that land the sun hangs low. [376]
Perchance you have seen it?
I have seen it—
I have indeed seen Tahiti, [377]
Tahiti where the language is strange. 150
To Tahiti belong the people who ascend
To the backbone [378] of heaven,
And while above they tread
And look down below.
There are none like us in Tahiti. 155
Tahiti has but one kind of people, the haole. [379]
They are like unto gods;
I am like a man.
A man indeed,
Wandering about, and the only one who got there. [380] 160
Kukahi is past, Kulua comes next;
Kukahi the night, Kulua the next day.
The food is partly eaten,
Eaten as by birds little by little. [381]
Listen now, bird of victory! 165
Victory! Through whom?
Through Ku indeed.
The rain was there, the sun was there,
The early rising star [382] was there, a king.
Kaulakahi the sun, 170
Kapukahi the day,
Puna, hooilo, [383] Hana, lanakila;
Hooilo, Pele [384] is angry.
The wind! Who hath the wind?
It is held by Ku indeed. 175
Blown is the wind of Laamaomao, [385]
Like the soft koolauwahine [386] breeze below.
Kauai have I seen,
The northwest wind of Wawaenohu,
The north wind of Niihau, 180
The south wind is the strong wind,
The aoa [387] the tempestuous wind,
The wind scattering kukui blossoms on the flood, [388]
Carried to awaken Lonomoku, [389]
Blowing there below at Hanae, 185
For of such is the koolauwahine of lower Kauai
While it tarries at Wailua. [390]
The star! Whose is the star?
For Ku indeed.
The rain is at Puanalua. [391] 190
Pierced by the three stars [392] of Orion
Are the clouds as they drift [393] on.
The stars are peeping out two by two,
The south wind and rain.
Pierced by the three stars of Orion 195
Are the clouds as they drift on.
The rain! Whose is the rain?
For Ku indeed.
Slantingly [394] falls the rain at Kunaloa,
Dropping singly [395] on the skin; 200
Heavily falls the rain at Kananaola; [396]
Slippery is Mahiki, the traveler falls.
For Hina hath sprinkled the rain,
Which shook the bottom of Maheleana,
The mist of the rain [397] was at Kahalahala, 205
The small rain [398]
That falls amongst the lehua.
The sun! Whose is the sun?
For Ku indeed.
The sun comes forth at Kauiki; [399] 210
Scorching [400] is the sun at Upilialoula.
The children are piping forth [401]
The sun is sinking, sinking fast,
The sun [402] in the flower-nets of Hilo.
The back of the sun is turned up, 215
The face of the sun is turned below,
The shade of the sun is turned inward,
The light of the sun is traveling over the land
And sinks beyond Lehua. [403]
The sea! Whose is the sea? 220
For Ku indeed.
The vastness of the sea is from Tahiti, [404]
Calm [405] is the sea by the land,
Taken up is the sea in the hand.
Dressed [406] is the hair with the sea, 225
Red is the hair with very salt [407] sea,
Softened is the hair in the great sea, [408]
Brown is the hair [409] with the foamy sea.
Rich is the soup [410] of the hog,
Fat is the soup of the dog, 230
Dainty the soup of the fowl,
Fragrant the soup of the mullet,
Strong the soup of the palani. [411]
The sea for surf-riding is at Kahaloa, [412]
The sea for casting the net is at Kalia, 235
The sea for going naked [413] is at Mamala,
The sea for swimming is at Kapuuone,
The sea for surf-riding sideways [414] is at Makaiwa,
The sea for kicking up mullet [415] is at Keehi,
The sea for small crabs [416] is at Leleiwi, 240
The sea of many harbors [417] is at Puuloa,
A sea that blows up nehu and lala, [418]
Is the sea of Ewa so calm;
The great Ewa [lands] of Laakona. [419]
Ku [420] holds up the rain in the heaven. 245
The mottled [421] sea of Heeia,
The sea for spearing hee is at Kapapa,
The sea that calls [422] is at Kualoa,
The sea that wears away is at Kaaawa,
The wild sea [423] is at Kahana. 250
Paao [424] left open the sea,
Paao is seen in the waterfall,
The great one is known from below Kona,
He is the great [425] one from below Kona. [426]
A handle, an axe, the cord, the cover; [427] 255
Take it, bind it, wind it round, [428]
And cut down the foundations of Tahiti.
While it rains at Hilo
The rain-clouds at Maheleana are in conflict [429] with one
another,
Else it will rain on the people. 260
For there the rain is till it ceases;
A long day [430] in the wind,
Cramped is [431] the traveler by the rain.
Mahiki causes struggling [432] with its muddy hills;
There Mahiki causes him to fall. 265
While Kapaahulani was chanting this section of the mele Kualii’s chief
officer remarked to the king: “Why are we delaying this battle? Why not
let us fight out this small battle?” Kamakaaulani, the brother of
Kapaahulani, then spoke to the chief officer: “Let us perhaps delay the
battle. I hear the king’s name is being mentioned; therefore it is but
proper that we wait. If he can rightly name Kualii’s ancestors from the
beginning right down to him (Kualii), then we should let them go, and
there will be no fighting.” Kualii, by his silence, showed that he
would abide by the words spoken by Kamakaaulani. In the meantime
Kapaahulani continued on with his chanting of the mele, called a
prayer.
Opuukahonua, [433] Lolomu, Mihi,
Lana the wife.
Wakea lived and took Papa,
Lived with Kanananuukumamao.
Naupaka [434] was then born, which stands by the seashore. 270
Ohikimakaloa the wife,
Hoopio, Hulumaniani,
Overcome by jealousy [435]
He was struck down.
Mehepalaoa, [436]
Naholo, 275
Like the broad calm [437] sea of Manu,
The one who led [438] Ku to earth.
The closed heaven, [439] the open heaven,
The heaven that turns, the heaven that breaks up. [440]
Lono the rolling thunder, [441] 280
The heaven that rumbles [442]
The disturbed sea. [443] Waia.
The long-delayed night, [444]
The last of the nights,
Kane [445] 285
And Ahulukaaala;
Kane who is ever ready. [446]
Twice ten days [447] am I with you, O Ku,
O Kualii.
Here is the attractive hook [448] of Kapaau; 290
The men of Wawa [449] are at Kapua,
Playing with the sugar-cane arrows of Hawi.
Here is the torch of Kukuipahu, [450]
The woman whose mouth is made red by eating the sea-urchin
[451] of Makakuku.
Here is the cliff-climber, 295
Of the ladder of Nanualolo, [452]
The bird-catching youngster
Raising his bird-catching [453] pole at Lehua.
Kuku, [454] Aa, Naio,
Haulanuiakea, [455] the axe of Hinaimanau, 300
Paepae, Manau his wife,
They brought forth Kanaenae [456] that dwells on the mountain,
The hinihini [457] that sings on the high mountain.
Broken on the front [458] seat,
That is Molokai torn asunder, [459] 305
Deserted by Kanaloapuna—
Kanaloa of Waia.
There is death if you run toward the mountains;
There is death if you run toward the sea.
Luukia is suffering headache, 310
Made sick by the unpleasant sensation of pregnancy
Conceiving the child.
The ieie [460] is conceived that creeps in the forest,
Makaaulii was his wife
Which brought forth the lupua and laulama 315
Like unto the bushy stock of Lono,
Kapolei was the wife.
Kukaikaina behind the spider,
Of Kukonaihoae, Ku.
The rising sea 320
Like unto a dancing sea is Ku.
Here is the woman that hides,
Covered by the dust of Keaau, [461]
The calabash of kneaded earth.
Like unto the leaf of the sugar-cane is the path. [462] 325
Here is the company of travelers.
The slippery road that makes men fall,
Which softened the dirt of Mahiki, [463]
Being trodden down by the foot.
Kapapaiakea the wave of wrath, [464] 330
Kauhihii was his wife
Which brought forth the koa for canoes [465] growing in the
rich soil.
Loosened was the vessel in the rippling sea,
Loosened was Hainakapeau. [466]
Then was seen Ukinohunohu, [467] 335
Ukinaopiopio, [468] Moakueanana,
Kalei, Keelekoha, [469]
The god with the downcast eyes.
The turned-up [eyes] of Kahualewa,
Gathering the seaweeds of Kanamuakea, 340
The broad sea,
The broad ocean
Of Hulukeeaea. [470]
The cold dew, the shivering dew,
The great dew that makes one quiver, 345
The cold dew that comes [471] over the sea,
The sea where you put on the loin cloth, [472] Ku.
Ku puts on his loin cloth for war, and you tremble.
Scattered is the oven, [473] like the rushing of a stream.
This is the plucker of feathers, 350
The bird-catcher of Haili, [474]
The boys that watch the flowers,
The bunch of flowers that is below.
This is the woman that picks the flowers,
Stringing flowers, wearing flowers, dressed in the flowers of
Paiahaa, [475] 355
Who comes chasing after the ghosts. [476]
It is gone, all is deserted like Apua,
The wind of the sleep that wakes not [477] has passed over,
The wind that sleeps, sleeps on,
On the broad expanse of Kukalaula, [478] 360
Uliuli, [479] Maihea, [480]
Kahakapolani the wife,
The sacred, the lonely place. [481]
Dark is the heaven with storm,
The heaven is stormy, for the earth is rumbling, [482] 365
Caused by the water that precedes [483] the birth of the king,
Travailing, fainting, struggling,
Suffering pangs, feeling the pressure,
Bringing forth in the month of Hinaiaeleele,
Our Ku is brought forth in the forest, 370
Brought forth the ouou [484] singing on the mountain ridge.
The child is brought forth;
It stands in the presence of the travailing mother,
A chief warrior for the king, an army,
An army of hosts, for Ku is indeed king. 375
A battle for Ku,
Beating his enemy on the heights [485] of Kawaluna.
Where? Where is the battle field
Where the warrior is to fight?
On the field of Kalena, 380
At Manini, at Hanini,
Where was poured the water of the god
By your work at Malamanui;
On the heights of Kapapa, at Paupauwela,
Where they lean and rest; 385
At the hala trees of indolent Halahalanui,
At the ohia grove of Pule-e, [486]
The god of Lono, of Makalii,
The fragrant branch [487] of the Ukulonoku,
Mayhap from Kona, [488] from Lihue, 390
For the day at Maunauna, [489]
For the water at Paupauwela.
Growing low at Nepee,
At the slaughter [490] of Aui,
Where the priests joined in the battle; 395
Ku is arrayed in his feather cloak; [491]
The sun-lighted [492] rain in the heavens;
The sun at Kauakahihale. [493]
Red is the leaf of the mamane, [494]
The koaie [495] of Kauai; 400
The sea grass has been stripped [496] by Ku—
The waving [grass] of Kamaile;
The towering surf [497] of Maihiwa,
Which dammed [498] up the waters of Halapo.
The breaking up is below at Eleu, 405
The rain is drawn away to the sky,
Like a full retreat from the mountain;
It must be the defeat [499] of Hilo by Puna,
There at Hilo is Peahi.
Red is the water of Paupauwela, 410
From the slain at Malamanui,
The slain on the ridge at Kapapa.
The tidings [500] reached Haalilo
Your younger brother [501] is beaten.
Haalilo is sore at heart, 415
For Ku has left but few of the priests; [502]
They are beaten [503] by Ku,
The children of Haalilo.
Here is Malanaihaehae, [504]
Offspring of mischief-making Niheu, [505] 420
The dammer of the waters of Kekuuna.
A prodigy [506] among the people.
He is girding [507] on his robe,
He is whirling [508] his weapon [in the air],
The war club is caught in his [509] robe. 425
Here is Haalilo, [510]
Ku is indeed king.
Dear are the kukui trees wafting [511] the message of Paoa,
The tender shoots of the ilima are dead,
Withered [512] in the month of Makalii. 430
It is in Makalii that the koolau [513] blooms,
Wet with the dew of Maemae.
Fast fades the voice of the sea [514] there below;
Malamanui listens for its voice,
Where Ku ate the potato 435
Covered in cooking with the fragrant kupukupu [515] of Lihue.
Ugly thoughts are breeding, O Ku,
It is brought forth and towers to heaven;
For Ku is indeed king.
The voice of Ku was like the trumpet of hala blossom at Kamakoa,
440
While Ku jumped down the cliff.
Well nigh perished was Ku by fire.
What is thy failing, O Ku?
Is it the cutting of the tree?
Is it the binding [516] of thy robe? 445
Is it the thrusting of thy spear? [517]
The spear, the companion of Ku
In the sun, in the rain?
Where Ku did eat [518] the scale of the rock.
Ku was saved by the vessel of Lono, 450
The vessel of Kupaka,
For Ku is indeed king.
Kailua with its dry waste wind, [519]
The wind sent by Hema,
Where the voice sounds weak [520] in its pleadings; 455
The voice which is still ringing till it reaches Kalahuimakani.
Stand forth at the call, at the pleading;
Turn not a deaf ear.
By the birth of offspring, [521]
The voice hath indeed gone forth. 460
We had thought the battle was to be without
Where we would indeed contend it.
But you return to the house [522] with jealousy,
As though the battens [523] could respond;
You show anger [524] to the mats, 465
The bed covering, and the robes;
And call to the pillows in vain.
That is not [the actions of] a man;
We are indeed the men.
When Kapaahulani reached that portion in his chant where it says,
“Stand forth at the call, at the pleading; turn not a deaf ear,” Kualii
was raised up while still in the netting. [525] As he was being held
up, the soldiers of the two wings of his army also stood up. When the
warriors from Koolauloa looked about them and saw that Kualii had a
very large army, they nudged back and forth and remarked to one
another: “The priest [526] is indeed wise; here we are indeed
surrounded by the enemy.” At this same time the chief warriors of the
Koolauloa army were thinking of the trouble they had gotten into.
While Kualii was being held up in the koko, standing amidst his
warriors, Kapaahulani still kept on chanting the mele of Kualii, never
once stopping to rest, from the time he began it until both armies met.
When Kapaahulani saw Kualii he endeavored to find some one with whom he
could compare Kualii, but try as he would he was unable to find any one
worthy of comparison except Keaweikekahialiiokamoku, the king of
Hawaii. The reason of this was because Kualii was compared to a god.
[527] When Kualii walked from Kahaluu to Waialua by way of the sea, the
sea within the reef would dry up.
Keaweikekahialiiokamoku, [528] on the other hand, when out fishing with
his men and ran out of water would turn salt water into fresh. When his
paddlers became thirsty they would tell Keawe: “Say, we are thirsty.”
The paddlers would then dip up the sea and pour it into the canoe, and
Keawe would get up from the covered seat between the two canoes and sit
in one of the seats; then he would stretch out his legs in the sea
water that had been poured into the canoe, and the sea water would lose
its saltness and become fresh, and the paddlers would then use it for
drinking purposes. This was the reason why Kualii was compared to
Keaweikekahialiiokamoku.
Following is the mele to that effect:
Thou canst not be compared [529] to the twisted hala, 470
The crooked [530] naio tree,
Nor the thick garland of the motherless ahihi, [531]
Nor the deep pool trod [532] by the bathers,
Nor the hinahina [533] in the wind,
Bending to lean and to fall. 475
Not like these art thou, Ku.
Perhaps thou art like the ohia, [534]
The lehua in the very ninth [535] recess of the forest,
The tree standing alone [536] in the jungle.
Not like these art thou, Ku. 480
Not like the ekaha [537]—
The ekaha placed under the mat
Like the kiele in fragrance,
Like the changing leaf of the olapa, [538]
Like the flower of the fragrant grass, 485
Falling now hither now thither so easy.
Not like these art thou, Ku.
[Nor] the rain that brings the land breeze, [539]
Like a vessel of water poured out.
Nor to the mountain breeze of Kumomoku, 490
[The] land breeze coming round to Leleiwi. [540]
Truly, have you not known?
The mountain breezes, that double up your back,
[That make you] sit crooked and cramped at Kaimohala,
The Kanehili at Kaupea? 495
Not like these art thou, Ku.
Not like the lipoa [541] (sea weed),
The nanue, food of the fishes,
The lipahapaha of Waimea,
The moss that hangs on the wood, 500
The red crab [542] on the top of Kaala.
Not like unto these art thou, Ku.
Not like the kukui,
The rough-barked kukui, [543]
The bark cracked up by the sun. 505
Like to a man who drinks awa, [544]
Are the roughness of the kukui trees of Lihue.
Not like these art thou, Ku.
Not like the aalii, [545]
The fragrant poholua tree, 510
Nor the maile [546] that grows on the heights [547] of Maoi,
Nor the kaluhea [548] of Kawiwi.
Not like these art thou, Ku.
Not like the kokio [549] [tree],
With its branches of solitary flowers, 515
Dropping them wilted to the ground. [550]
Not like these art thou, Ku.
Not like the kawau [551]
Is the kalia [552] standing in the open.
The division recognized a man, 520
An island, a district, a land. [553]
Not like these art thou, Ku.
Nor art thou like the porpoise
With his snout that cuts the sea,
His body in the water where dwells the shark. 525
Not like these art thou, Ku.
Nor art thou like the kokio,
The hawane, nor [the] lehua-flower eater,
The oo, [554] bird of Kaiona.
Not like these art thou, Ku. 530
Not like the pig [555]
Discerning the progeny of the god;
[Or] The breadfruit planted by Kahai. [556]
Truly, have you not known
The woman with the dyed [557] garment, 535
On the top of Puuokapolei?
Not like these art thou, Ku.
Not like the wiliwili [558]
Whose seeds are made into bracelets,
Whose trunk is gliding; 540
Whose body is down mid the rollers, surf-riding.
Not like these art thou, Ku.
Not like the beating of the wind.
Moaning through the mountains,
Bracing up the house of Koolau, 545
Fastening it lest it fall by the wind;
The fish-pole of the fisherman,
The pearl fish-hook of Manaiakalani. [559]
Not like these art thou, Ku.
Not like the mamaki, [560] 550
With its long, tangling shoots in the forest;
The discerning eyes amid the shrubs,
The small piercing eye, blanched eye;
Blanched in the presence of Kuehu,
Along the sacred road, along the long road, 555
Along the highway traveled by him.
Not like these art thou, Ku.
Not like the ti leaf [561]—
The yellow ti leaf of Nuuanu, [562]
Softened by the rain and wind till it falls; 560
The yellow ti leaf on the heights of Waahila. [563]
Not like to these art thou, Ku.
Not like the Waahila [wind],
The cold wind of Kahaloa,
Scattering the blossoms of the kou, [564] 565
Stringing them into garlands and carried
To wreath the sea of Kapua.
Not like these art thou, Ku.
Not like the red kamani,
The bright catcher of birds, 570
Nor the bundle of garlands [565] of hala,
[Or] like the blossoms of the kaa [vine],
Whose leaves make music for Ku,
For Ku indeed is chief.
Not like these art thou, Ku. 575
Not like the makole, [566]
That moisture-laden plant
With its creepers hanging over the cliff.
Not like these art thou, Ku.
Yet thou hast an equal. 580
There is a person to whom thou art like:
Keaweikekahialiiokamoku;
To Keawe, lord of Hawaii.
There is saltness in the sea water,
There is freshness in the water, 585
There is heat to the sun,
There is warmth to my skin,
From my husband, Nininini, [is] the water
Pulele. Are you alike?
Not like to these art thou, Ku. 590
Not like this chief
Is there any comparison.
He is a man (human),
Ku is a god.
Ku is a messenger sent from heaven, 595
Ku is a haole [567] from Tahiti.
There are four of these men;
Yes, eight of these men,
Ku, Lono, Kane, Kanaloa, [568]
Kanemakaiahuawahine, 600
Haihaipuaa, Kekuawalu;
These are your equal.
There is Koua whose stone floor burns;
The shimmering heat from the sun arises;
Warmed are the offspring of Umulau, 605
Lanipipili, and Hooilo;
The sun rises, it comes forth;
By the power of the great-voiced Ku
Was the sun given;
By it are warmed the selfish chiefs of Kona. 610
[The following is found as a conclusion of the foregoing chant,
contributed by S. M. Kamakau to the Kuokoa in May, 1868, and is the
“unwritten portion” referred to by C. J. Lyons in his published
translation (with Judge L. Andrews) of the Song of Kualii. [569]
Fornander refers to it in his Polynesian Race, Vol. II, p. 284, but
does not append it in his republication of the song, with a somewhat
different interpretation as an Appendix in said Volume II, from the
fact that he questioned its genuineness. Not doubting his judgment in
the case, it serves here as a further tribute, at a later period
possibly, to the name and fame of Kualii by a historian of his
race.—Ed.]
A CHANT FOR KUALII.
The first [570] chief, the second chief,
The third chief, the fourth chief,
The fifth chief, the sixth chief,
The seventh chief, the eighth chief,
The ninth chief, the tenth chief is Ku, 5
Kuikealaikauaokalani [571] encircled.
The first warrior, the second warrior,
The third warrior, the fourth warrior,
The fifth warrior, the sixth warrior,
The seventh warrior, the eighth warrior, 10
The ninth warrior, the tenth warrior
Is Kalanikahimakaialii, [572]
The young warrior of all Maui.
Rent is Kauakahi, [573] one;
The second is mistaken, [574] two; 15
Kaihikapu is third, three;
Kukawelo is fourth, four;
Lononuiakea [575] is fifth, five;
Kahoowaha the sixth, six;
The seventh is at Kapua, seven; 20
Hoalani is [an] even [number], even;
The sea beach of Hua is ninth,
The sea beach where I was wont to ramble.
Kalani has encircled Kahiki,
The flying of the great koae, [576] 25
The koae that soars high above
Is Kapiiohookalani. [577]
You have ruled [578] the land
Of Waialua, of Waimea,
Places endeared to the chief. 30
Kupihea [579] has fled
And is out on the ocean,
The eye looking on Oahu.
Like the entrance to a house
Is the ravine [580] of Pohakea, 35
Maunalahilahi standing beside.
The sailing to Kanilio,
Moving on, yes, moving on,
Moving on to Waihee.
Landing at Kapahukukui 40
[He] seized and hurled the weapons around.
Turning, yes, turning,
Turning the canoes seaward
You land at Maeaea.
Kaweloiki of Aila gave 45
The food of Kamananui,
The food of Palaa.
Your fame resounds in Nahuina,
’Tis the fault of Kanealala,
The son of Kaio the elder, 50
The pig for the king,
The lord that craves for the goose.
The uau [581] screams, agitated, disturbed;
The ao calls as the rod is poked in; [582]
When pressed, yea, it shrinks. 55
When the mice [583] glance aside the owl is gone,
The auku [584] cries, the duck extends its neck.
At Waikoloa in Keawewaihe
[At the] mudstone the birds cluster
Within the depression. 60
The ao, the ao, the agitated, the agitated,
Going over the land in flocks,
They ate at the boundary of Kaakiko stream.
The first drawing of Ewa’s net
Entrapped the fish of Mokumoa; 65
They are strewn on the grass.
The kalo danced, danced noisily,
The fish of Kawelo danced,
The potatoes of Pahua danced,
The mahiki grass at Puukea danced, 70
The ununu [585] danced at Peleula,
Makaaho danced on the way. [586]
Say, Ku, the rain comes by way of Kekaha, Ku,
Bringing food [587] for the fish of Maunalua;
The rain that supplies Kekuapololi, 75
Coming near to the hill of Kalalau
Koolau trembles.
O Ku, O Kalamahaaiakea, [588]
To Kalama indeed that land belongs,
A permanent resident in Kailua. 80
Waimanalo commences to be jocular
While they oppose Kaneohe. [589]
Yea, from Mahinui to Haakalo
Until Kuikealaikauaokalani [590] reigns,
At the back, in front, and all around. [591] 85
To Kahiki of Paumakua the chief,
To Kahiki in Keakeaau the chief.
By Wakea the chief, Kahiki is sheltered.
Peaceful is Kahiki.
In the rainy season of Maheleana, yea, 90
Mullet is plentiful at Kauai.
It reaches to Puna and outward
Even to Kau, to Hilo.
The land is seen to be peaceful
By a certain chief, offspring of the heaven, 95
By Keakaliilani of Waipa.
Lest you will be overtaken, Kipu, mischief-maker of Palaau,
By the wild spy [592] below at Kahana
For supporting a certain chief.
Say, chief, reign over your land, 100
From Kaiwi to Kekuapololi
To the water that quenches not,
The sea that marks the seasons,
The bambu that cuts the skin
Of the eye [593] of the rain of Haao, [594] 105
The retreating red [595] rain of Kii,
Of the pandanus diver of Halakua, [596]
Of the waters of the ebbing tide,
And the food that is served on arrival.
The water that cleanses the skin 110
[Is] the water which befriends a man
At the change of the season,
The length and breadth of the land.
The awa that withers the skin
Of the eye by the rain of Haao. 115
As one labors drawing the nectar of the lehua [597] blossoms
of Hilo,
Like burden to a friend,
Is the arm of the squid that draws seaward,
Like cords braided tightly
Like the grip of the summer wind 120
That increases in strength
Until its fury reaches the end
And ceases in its anger.
Of the heat that rolls on;
Of the sea that Alapai drank up dry. [598] 125
Shallow is the sea of Koholalele;
Of Malae where the canoe-vines [599] grow,
Where the canoe-vines grow near the sea
Of Malae, the little cove
Bounded by a cluster of hills. 130
At Keana [of the] wide sea,
Where the hala wreaths are piled up,
The hala wreaths of Puna.
The south winds have arrived, the upper lands are dry;
There travels Kuhoopepelaualani, [600] 135
Traveling on Kaipuni, your land.
At the cutting [601] of the pieces
The oio [602] is prepared, being mashed there.
Speedy is the alahee [603] digger of the cultivator
As he toils there. 140
The bird-catcher is speedy with his trap-pole,
Catching the apane [604] of the woods.
The pili-grass is scorched by the sun,
The sun of Makalii [605] [season].
The kauila drum [606] of the fun maker, [607] 145
Is Wailoa, so say his companions.
As the sun declines it is calm.
With the drinking of the awa the rain fell at Maheleana,
The waters appeared,
And the kukui trees of Hapuu, they moved. 150
Like a strange [608] shell that drifts ashore
Is a low-born who partakes with a chief.
My bundle of pulpy wauke, [609]
Obstructed, yet returned by the wind,
So is the water in the trench, 155
Even to the wall by the river,
At the main branch that flows to the sea.
White cane fell at the wells,
Calm is the sea of Hikiau
At Kailikahi, the friendly district, [610] 160
The aukuu of Mokupaoa.
The lehua of Kawaihaipai runs
To the bird swamps of Anahola,
A nook near the heap of stones [611] of Kupihea
In his time. 165
Move on to Kaipuni, your land;
To Kaula, the rain-swept cliffs of Hanalei.
When the voice is hoarse
Of the swimmer below in the calm,
[Where lives] the cloth-tearing sand-crab [612] of Waiolono, 170
And the surf rider of Makawa.
The maile [613] vines creep, creep down to Kua,
To the dripping water, the sacred water
At the pebbly beach at the knoll;
The knoll at the small point, 175
Where, drenched by the heavy rains,
Yea, the heavy rains of winter, [614]
Kuikealaikauaokalani is indeed the king.
O Kawelo! Say, Kawelo!
Kaweloiki, the sharp-pointed hill, 180
Hill of Kapolei.
Blue is the poi which appeases [the hunger] of Honouliuli;
Fine the salt of Kahuaike—Hoaeae;
Slippery is the fish of Waikele—Waikele;
The arched house at Kauamoa—Waipio; 185
Let us cast the net in the awa-pond—of Waiawa;
Do not stretch yourself at—Manana.
Many [615] are the ravines,
Numerous [616] the sharks, at Waimano;
We are drawn by the current of Waiau; 190
In the kukui grove we are sheltered—in Waimalu;
Let us arise, it is daylight—at Kalauao;
Let us enter and dine—at Aiea;
Do not pass by—Halawa;
Let us abide in the hollow—of Moanalua; 195
We will bend the hau—at Kahauiki;
And go zigzagging down the edge—of Kalihi;
Let us go up for lama [617]—in Kapalama;
Then bundle and fasten on the back—at Hononunu;
There my hair is anointed—at Waikiki; 200
The egg of the mud-hen [618] is broken—at Waialae;
This is a woman with flowing hair—Wailupe;
Let us climb to get coconuts—at Niu;
This is a woman with catamenia—Koko;
The bird of Kaula is singing—at Kuliouou; [619] 205
The island is encompassed by Ku,
As by the sea, as by the water,
As a sheltered sea indeed;
The kou trees down at Kahaloa,
The koa stands, the o’a stands, 210
The lehua stands, the chief stands.
We can wend our way
With Kuikealaikauaokalani,
Compassed. It is opened. [620] It is free.
At the conclusion of the chanting of the mele by Kapaahulani, the two
armies came together and the battle was declared off. The king of
Koolauloa then gave over, or ceded, the districts of Koolauloa,
Koolaupoko, Waialua and Waianae. When the king of Kauai heard how
Kualii excelled over all the others in war, and how he had gained the
victory at the battle of Honouliuli on the plains of Keahumoa, he came
to meet Kualii and gave him Kauai, and by this act Kualii became
possessed of all the islands from Hawaii to Niihau.
CHAPTER III.
KAPAAHULANI AND HIS BROTHER KAMAKAAULANI.
After the battle of the plains of Keahumoa as related in the preceding
chapters, Kapaahulani, the elder brother of Kamakaaulani, the one on
the side of the king of Koolau, received great riches from the king.
Kapaahulani also became a great favorite with the king, and the king
gave away his own lands to him; and on the same day in which the battle
ended and while on their return by way of Lihue, Kapaahulani was
presented with swine, food and various other things; and when they
arrived at Waianae presents of property were again given him.
It was while on this return to Koolau that Kapaahulani remarked to the
chief these words: “Here I am possessed of all this property, while my
younger brother and my wife are without any knowledge of what amount of
property I am in possession of.”
Because of these words spoken by Kapaahulani, the chief warrior of the
king, in obedience to the order of the king, picked out a certain
number of canoes and loaded them with some of the presents given to
Kapaahulani to be taken to his people. After the presents were loaded
into several large double canoes, they were sent out to meet
Kamakaaulani who was then at Puuloa, and there the presents were given
him.
Before Kamakaaulani parted from his brother they had an understanding
where he would be at the close of hostilities. This was why
Kamakaaulani resided at Puuloa, that being the place agreed upon by
them. Thus by this conduct of theirs both sides were deceived through
their duplicity.
ABOUT THE RETURN OF THE KING TO WAIALUA.
When Kapaahulani was returning to Waialua with the king, after leaving
Waianae, the king said to him: “How about the lands I gave you while we
were on the plains of Keahumoa on the day the battle was called off?”
Kapaahulani replied: “Listen, O King! I do not care for the lands nor
for anything else. The only thing I want you to give me is to have the
general care of your store houses.” [621] When the king saw that
Kapaahulani had made the proper answer in the matter, he was thereupon
made chief steward over the store houses in the name of the king.
After he became chief steward and had control of the king’s store
houses, he took it upon himself as a duty to continuously supply his
younger brother with the different good things in the store houses, in
accordance with their first agreement.
CHAPTER IV.
THE GENEALOGICAL TREE OF KUALII FROM KANE TO WAKEA.
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Kane. } { Hulihonua.
Kanaloa. } { Laka.
Kauakahi. } Ukinaopiopio. { Kamooalewa.
Maliu. } { Maluakapo.
Hulihonua. Keakahulilani. Laka.
Laka. Kapapaiakele. Maluakapo.
Kinilauaemano. Ulupalu. Halo.
Halo. Koniewalu. Kamanonookalani.
Kamanonookalani. Kaehuaokalani. Keohokalani.
Keohokalani. Kaamookalani. Kaleiokalani.
Kaleiokalani. Kaopuahihi. Kalalii.
Kalalii. Keaomele. Haule.
Haule. Loaa. Nanea.
Nanea. Walea. Nananuu.
Nananuu. Laholana. Lalokona.
Lalokona. Lalohoaniani. Hanuapoiluna.
Hanuapoiluna. Hanuapoilalo. Pokinikini.
Pokinikini. Polehulehu. Pomanomano.
Pomanomano. Pohakoikoi. Kupukupunuu.
Kupukupunuu. Kupukupulani. Kamoleokahonua.
Kamoleokahonua. Keaaokahonua. Ohemoku.
Ohemoku. Pinainai. Mahulu.
Mahulu. Hiona. Milipomea.
Milipomea. Hanahanaiau. Hookumukapo.
Hookumukapo. Hoaono. Luakahakona.
Luakahakona. Ninau. Kahiko.
Kahiko. Kapulanakehau. Wakea.
Wakea. Papa. Hoohokukalani.
Wakea. Hoohokukalani. Haloa.
Haloa. Hinamanouluae. Waia.
Waia. Huhune. Hinanalo.
Hinanalo. Haunuu. Nanakehili.
Nanakehili. Haulani. Wailoa.
Wailoa. Hikawaopuaianea. Kio.
Kio. Kamole. Ole.
Ole. Kai. Pupue.
Pupue. Kamahele. Manaku.
Manaku. Hikohaale. Kahiko.
Kahiko. Kaea. Luanuu.
Luanuu. Kawaamaukele. Kii.
Kii. Hinakoula. { Ulu.
{ Nanaulu.
Nanaulu. Ulukou. Nanamea.
{ Nana.
Ulu. Kapunuu. { 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. Kahihiokalani. Heleipawa.
Heleipawa. Kookookumaikalani. Hulumalailani.
Hulumalailani. Hinamaikalani. Aikane.
Aikane. Hinahanaiakamalama. { Puna.
{ Hema.
Puna. Hainalau. Ua.
Hema. Ulamahahoa. Kahai.
[CONTINUED IN CORRESPONDING HAWAIIAN CHAPTER.]
The genealogical tree from Kane to Kahiko contains twenty-nine
generations and from Wakea to Kamehameha seventy-five generations. By
adding the generations before Wakea with those after him we have one
hundred and fourteen generations. We cannot, however, ascertain whether
this is so, nor can we say that this genealogical tree is correct.
This, however, is what is shown in the history of Kualii.
There are several genealogical trees in connection with this genealogy
of kings; the following is one of them:
HUSBAND. WIFE. CHILD.
Kapapaiakea. Kauhihi. Hinakapeau.
Hinakapeau. Ukunohunohu. Ukunaopiopi.
Ukunaopiopi. Maakuanana. Kalei.
{ Kaiakea.
Kalei. Kaeelekoha. { Moanakea.
{ Hulukeeaea.
Kaiakea. Kaehokumanawa. { Hauii.
{ Hauee.
Moanakea. Kauakahikuaana. Kanehoalani.
Iwikauikauanui. Kauakahikuaana. Hauonunaholoholo.
Hulekeeaea. Kahakuakea. Hauiikaiapokahi.
Hauiikaiapokahi. Wahineikapeakapu. { Uliuli.
{ Maihea.
Uliuli. } Kahakapolani. { Kaukeano.
Maihea. } { Mehameha.
Uliuli. Niau. Kahiko.
Kahiko. Kupulanakehau. Wakea.
In this genealogical tree there are eleven generations from Kapapaiakea
[622] to Wakea. It is, however, told that the genealogical tree to
which Kane is the head, and the genealogical tree of Kapapaiakea, were
handed down by those who had the keeping of the Oahu genealogy, and
these divisions are seen in the history of Kualii; and the genealogical
tree from Opuukahonua [623] to Wakea and from Wakea to Kamehameha had
been handed down by the Hawaii genealogy keepers, and this genealogical
tree is seen in the history of Moikeha. But the genealogical tree that
is commonly seen these days is the one from Wakea to Kamehameha as told
by Kalauwalu and other genealogy keepers.
In trying to ascertain the truth of the different divisions of these
genealogical trees one is left in doubt as to their correctness, but in
looking them over one cannot help seeing that each island had a
separate tree, the Maui one being different from that of Kauai.
Molokai’s genealogy differs again. In the records kept by the Molokai
genealogist it is stated that Hookumukahonua was the progenitor of the
royal family of Hawaii, but in the opinion of historians they generated
from Wakea.
CHAPTER V.
THE BATTLES OF KUALII AND THE BATTLE GROUNDS.
The battle on the plains of Keahumoa at Honouliuli, Ewa, is described
in Chapter I. In looking over the history of Kualii related in that
chapter, it is thought to have been the last battle in which he took
part, for in Chapter II it is shown that Kauai was simply given over by
its king to Kualii, whereby the whole group from Hawaii to Niihau was
united [under him]. Therefore it is believed that was Kualii’s final
contest.
The first battle on Oahu in which Kualii took part where a general war
was had, was the one fought on Kawaluna, the heights above Waolani,
[624] where a great slaughter took place that reddened the pili grass
of Keanakamano. The history of that battle is told as follows:
Oahu had four kings just prior to the time of Kakuhihewa; Lonohulimoku
was the king of Koolaupoko; Lonohulilani was the king of Koolauloa and
Waialua; Lonokukaelekoa was the king of Waianae and Ewa; and Lonoikaika
was the king of Kona, from Moanalua to Maunalua. While Kualii was
residing at Kalehuawehe, in Waikiki, at a time when he was about to
attain the age of manhood, he began to be dissatisfied with the king of
Kona district, because his immediate attendants often complained of
being oppressed and would come to him with the following remarks:
“If your muscular body was only that of a fearless warrior these bones
would indeed be saved: but no, your strength is worthless. Here we are
being ordered roughly by the different chiefs which is so degrading and
angers us. In your younger days you could beat everybody whom you
fought against. Being so fearless in your childhood days, one would
think it would continue; yet alas, it was only the fearlessness of
youth.” Kualii replied: “There will be fighting then, since you have
found the cause why I should urge it. A few days hence the pili grass
will be reddened.” [625]
On the expiration of the days during which the temple on Kawaluna was
dedicated, [626] the following night the army of Lonoikaika arrived on
Keanakamano, as word had been carried to Lonoikaika that “Kualii has
rebelled.” This was the reason why the soldiers slept that night on the
plains of Keanakamano, Kualii in dedicating the temple on Kawaluna had
overstepped himself. Very early that morning Kualii aroused his father
Kauakahiakahoowaha [627] with the words: “Say, Where art thou? Rouse up
the men, we are now surrounded by the enemy; there is one army below
us, there is another army from Koolau and there is still another one
from Waialua; there is but one pali left, that of Waolani, therefore
you must rouse up the men and get them together as I am ready for the
battle.” Kauakahiakahoowaha replied: “How do you know that we are
surrounded by the enemy?”
Kualii spoke up: “The night tells me that there will be war in the day
time, for the king, Lonoikaika, has remarked, that we have rebelled
against him, because we have come here to dedicate this temple on
Kawaluna, thus taking upon ourselves something which only a great god
has power to do.” Kauakahiakahoowaha replied: “Say, Kualii, since the
night has told you that there will be war during the day and you say
there is left us but one more pali, that of Waolani, my idea is this:
let us escape by way of that pali this early morning and return to
Waikiki.” Kualii replied: “Why should we run? Do you suppose that we
would be saved by escaping? If we are to die in this battle, running
will not save us, we would indeed die; and if we are to live, we will
surely live.”
Kauakahiakahoowaha again asked: “What are we to do then?” Kualii
replied: “Let us remain and fight them.” Kauakahiakahoowaha remarked:
“If you want to fight, you may do so, but as for myself I am going to
look for a way of escaping.” Kualii then said: “You must not go; remain
where you are; if you go, I may not be able to see you, for you might
get killed by mistake; it is best that you stay with me and let us die
together in this battle against Lonoikaika if need be.”
This conversation with his father took up a good part of Kualii’s time
and the day grew brighter. When it became broad daylight, Kualii looked
forth and behold the pili grass was red with men; the pili grass of
Keanakamano was entirely covered with men. Kualii at this time covered
himself over as though asleep; he was not, however, really asleep, but
he did this to show his father and their men that he had indeed spoken
the truth that early morning. While the men and Kauakahiakahoowaha were
sleeping they heard a great commotion from the mountain, somewhere near
Kawaluna. Kauakahiakahoowaha was therefore startled and looking around
he saw that the enemy was already formed for battle. When he looked
down the bottom of Waolani, one wing of the army was climbing Puuiwa;
the army from Koolau was coming down Kaniakapupu, while one of the
wings of the army from Koolau was already on the Kalihi cliffs, and
still another wing from Kona was coming up soon to meet the army from
Koolau, whereby Kualii would be entirely surrounded.
When Kauakahiakahoowaha saw this he called out to Kualii: “Say, where
are you? Are you to continue sleeping, when here we are surrounded by
the enemy?” When Kualii heard this he spoke from within the bed clothes
that covered his head: “What can I do by getting up? There is only one
thing for me to do, that is, to remain where I am till the slaughter
gets here. What have we on hand to fight them with when we can see for
ourselves that they have no end of men on their side. On the other hand
it is entirely within reason that this battle is not intended for us.”
That morning a messenger was seen coming as though sent by Lonoikaiaka.
He approached Kualii and said: “There is going to be a battle today.”
When Kualii heard the messenger he replied: “Why did they send you? If
you wish to make war come and do so, I shall not prevent it. You know
well enough that I have not as yet acquired the art of warfare. All
would have been well if there was reason for this. With all this lack
of reason, still you come and make war on a mere youngster whose bones
are not even matured. You go back and ask Lonoikaika what is my fault.”
Hema, the messenger, replied: “I have heard of your fault. It is the
fact that you dedicated the temple, taking upon yourself something only
a god has the right to do.” Kualii replied: “Go back and tell
Lonoikaikaole [628] that I have the right to dedicate this temple.”
Hema thereupon returned to the king and reported as follows: “Kualii
told me to come back and tell you the following words: ‘Go back and
tell Lonoikaikaole that I have the right to dedicate this temple.’”
When Lonoikaika heard what Hema had to say, he became very angry and
remarked: “Is this youngster who is still so young that he has no
knowledge of what shame is, going to be the one to tell me that I am
not strong enough? Well, we’ll see about it.” Lonoikaika then sent Hema
to hasten and inform the army from Koolau to bring the wings of the
armies together so as to surround Kualii.
When the armies were ready to begin the conflict, Kualii looked about
him and saw that the different armies were closing in on him, and the
grass was so thickly covered with men that it was dried up from the
tramping; he then remarked to his own personal attendant, Maheleana:
“Say, where are you? This morning you must learn how to fight and how
to be brave.” Maheleana replied: “One cannot show his strength against
such odds. The rain clouds are encircling from above, from sea-ward and
from all sides.” Kualii spoke up: “There are two of us as Kane and
Kanaloa are also two. Let us then make a stand and you will see these
numbers flee.” While the armies were closing around Kualii he entered
the temple to pray. At the close of Kualii’s prayer Maheleana looked
and lo, the enemy was close upon them. Kualii then reached for his war
club Manaiakalani [629] and handed it to Maheleana with the remark:
“Here is my war club, go out and enter into the army of Lonoikaika.”
As directed by Kualii, Maheleana went forth and began the slaughter of
the people with such courage that the enemy retired from before him and
ran directly toward Lonoikaika. When these people withdrew the whole of
the enemy retreated, those on the pali of Waolani fell over like
pebbles down the pali. Kualii then slew almost all the chiefs on
Lonoikaika’s side. The dead bodies were strewn around like logs of
wood, so great was the number of those that were killed in this battle.
Kualii was therefore victorious in this his first battle and he became
the owner of all the land from Moanalua to Maunaloa. Shortly after this
Kualii went and lived in Kailua, Koolaupoko, in a great palace called
Kalanihale.
Sometime after this, Kualii and Maheleana, his personal attendant and
fellow companion in battle, took lessons in learning the art of using
the war club, and he took Kahai and Malanaihaehae to be his chief
warriors. They all studied the different arts of warfare until they
were quite proficient. Shortly after this Kualii and his chief warriors
sailed for Kauai, being desirous of procuring certain kinds of war
clubs. [630] On this tour they were able to obtain what they wanted and
returned with their new weapons. Kualii named his war club
Hulimokualana. [631]
On their return from Kauai, Kualii desired to land at Kamaile, Waianae,
but upon arrival there he found that the place was already prepared for
battle under the command of the chief of Waianae and Ewa, the Koolau
chief and his army had also arrived there and all were waiting for
Kualii’s return from Kauai when they would engage him.
While out at sea some distance from land Kualii, by his supernatural
powers, knew beforehand that Waianae was surrounded by an army which
was waiting for him. So he remarked to Malanaihaehae and Maheleana:
“Say, Waianae is surrounded by an army that is ready to fight us as
soon as we make a landing.” Before Kualii had sailed for Kauai he
ordered his men to come and meet him at Waianae upon his return from
Kauai, but when Kualii and his fellow travelers arrived outside of
Kamaile they saw the place surrounded by an army. Upon seeing this they
laid off in their canoes all that day and night. In the morning when
Kualii looked he saw the pili grass of Kamaile was completely covered
by the people.
While on the canoes that morning Kualii, upon seeing the people,
addressed them in the following words: “You no doubt want to fight
Kualii, but where will the battle be?” The people from the shore
replied: “As soon as the canoes land the fighting will commence.”
Kualii answered back: “Let us go to Kalena and fight there. If you
insist on fighting here the canoes will continue by sea and land at
Molokai.” Because of this request of Kualii to go to Kalena and there
fight, the chiefs of Waianae consented because it was but a reasonable
request. Kualii, Maheleana and Malanaihaehae therefore came ashore and
proceeded by land to Malamanui. All that night both sides took a long
rest; but early in the morning the fighting commenced at Kalena on the
plains of Haleauau, at Lihue. On the one side there were twelve
thousand men, while on Kualii’s side there were but three men, and yet
the armies of the chiefs of Waianae and Koolauloa were routed. Kualii
named this the battle of Kalena.
A few days after this three more battles were fought, at Malamanui,
Pulee and Paupauwela. These were the greatest of the battles fought by
Kualii in all the Oahu contests. Sometime after he had conquered the
whole of Oahu he heard that there was a battle in Hilo, Hawaii; he
therefore made up his mind to make a trip to Hawaii with his chief
warriors. When Haalilo heard that Kualii had arrived at Laupahoehoe he
immediately prepared for war, so that when Kualii reached Peahi in Hilo
he ran into Haalilo and the battle commenced. It was of but short
duration and Kualii was victorious. When the chiefs of Puna heard that
Haalilo was beaten they too fell back.
Shortly after this word was brought to Kualii at Hilo that the chiefs
of Oahu had again risen against him and were ready to dispute his title
as king of Oahu. Upon hearing this Kualii returned from Hilo to Oahu
and found upon his arrival that all the people, together with the
rebellious chiefs, had gone to Waianae to hold a council of war with
the one set purpose of fighting him. When Kualii heard that all the
chiefs were gathered at Waianae, he continued on with his chief
warriors for that place. Upon arrival at the seat of war they looked
and saw that the rebellious chiefs had indeed a very large army. No
time was lost, however, for the battle immediately commenced, and again
Kualii was victorious. After the battle Kualii and his chief warriors
looked over the battle ground and saw that a very large number of men
had been killed, so much so that the waters of Kalapo were dammed and a
large number of dead bodies were strewn below Eleu. Because of this
great victory certain lines of mele were composed by his attendants
which read as follows:
A battle for Ku,
Beating his enemy on the heights of Kawaluna.
Where, where is the battle field
Where the warrior is to fight?
On the field of Kalena, 5
At Manini, at Hanini,
Where was poured the water of the god
At Kahana, at Malamanui;
On the heights of Kapapa, at Paupauwela,
Where they lean and rest; 10
At the hala trees of indolent Halahalanui,
At the ohia grove of Pule-e,
The god of Lono, of Makalii,
The fragrant branch of the Ukulonoku,
Mayhap from Kona, from Lihue, 15
For the day at Maunauna,
For the water at Paupauwela;
Growing low at Nepee,
At the slaughter of Aui,
Where the priests joined in the battle. 20
Ku is arrayed in his feather cloak,
The sun-lighted rain in the heavens,
The sun at Kauakahihale.
Red is the leaf of the mamane,
The koaie of Kauai; 25
The sea grass has been stripped by Ku—
The waving [grass] of Kamaile;
The towering surf of Maihiwa,
Which dammed up the waters of Halapo.
The breaking up is below at Eleu, 30
The rain is drawn away to the sky,
Like a full retreat from the mountain;
It must be the defeat of Hilo by Puna,
There at Hilo is Peahi.
Red is the water of Paupauwela, 35
From the slain at Malamanui,
The slain on the ridge at Kapapa.
The tidings reached Haalilo
Your younger brother is beaten.
Haalilo is sore at heart, 40
For Ku has left but few of the priests;
They are beaten by Ku,
The children of Haalilo.
Here is Malanaihaehae,
Offspring of mischief-making Niheu, 45
The dammer of the waters of Kekeuna.
A prodigy among the people.
He is girding on his robe,
He is whirling his weapon [in the air],
The war club is caught in his robe. 50
Here is Haalilo,
Ku is indeed king.
CHAPTER VI.
RELATING TO KUALII’S TRIP TO HAWAII.
Sometime after the battles spoken of in Chapter V were fought, where
Kualii maintained his title of king of Oahu, after the land matters
were satisfactorily arranged, he again set sail for Hawaii and landed
in Hilo where he took up his residence for some time. While there word
was brought to him of wars on Molokai, where several pitched battles
had been fought and the chiefs were in conflict with one another all
the time. The cause of all the trouble was this: The chiefs on the
Koolau side of Molokai were anxious to get possession of Kekaha, a
stretch of country from Kawela to Maamomi; and the reason why these
chiefs were so desirous of getting possession of this section of
country was on account of the fishing. But the chiefs of Kekaha,
knowing the value of these fishing grounds, were determined to hold on
to them; so this determination on their part caused a general internal
conflict at this time.
When Kualii heard of this general conflict on Molokai, he left Hilo and
set sail for Molokai. On the way Kualii touched at Honokawai in
Kaanapali, Maui, where a chief by the name of Paepae arrived at the
same time. This Paepae was one of the chiefs of Kekaha, and the reason
why he had come to Maui was to enlist Kauhi, one of the chiefs of Maui,
to come to their aid. This Kauhi was the son of Kauhiakama, the younger
brother of Kamalalawalu. Upon Paepae’s arrival at Kaanapali he was told
that Kualii had already arrived there. Upon hearing this he went to
ascertain whether it was really the Kualii who was noted for his great
strength. That was the sole purpose of Paepae’s visit to see and be
assured that it was Kualii.
When Paepae saw for himself that it was indeed Kualii he decided there
and then to abandon his first idea of enlisting Kauhi’s aid, and left
in haste for Kekaha to notify the chiefs of his discovery and to ask
their consent to the change in the programme. Upon his arrival at
Kaunakakai he found that all the chiefs of Kekaha had gone to Kalamaula
preparing for another battle to commence upon the arrival of Kauhi. But
when Paepae arrived at Kalamaula the chiefs saw that Paepae had
returned alone and so were anxious to hear what he had to say about his
mission.
When Paepae came up to the chiefs he was asked: “Where is Kauhi, the
chief?” Paepae replied: “I left here with my mind fully made up to
procure Kauhi, but upon my arrival at Kaanapali I met Kualii, the king
of Oahu, so I returned to inform you of this fact and to urge upon you
to try and enlist him on our side, else the Koolau chiefs will get him
first.” When the chiefs heard this they urged upon Paepae to again set
sail, and also sent Kapolei, daughter of Keopuolono, to entertain
Kualii. Early that morning Paepae reached Kaanapali, but to his
surprise found that Kualii had already left for Molokai at dawn.
Upon hearing that Kualii had already left for Molokai, he boarded his
canoes again and returned in haste. While in mid-channel he saw the
flapping of the sails of canoes inside of the reef at Kamalo, so Paepae
followed in. Before the several things in Kualii’s canoes could be
taken ashore and before the canoes could be hauled on the beach, Paepae
arrived and moored his canoe at the stern of Kualii’s canoes. Without
further delay Paepae told Kualii the object of his errand in the
following words: “I have come to entreat you to come to our rescue. The
chiefs of Koolau have taken up arms against us with the intention of
taking away from us our lands from Kawela to Maamomi. Because of this
desire on their part we have had several disputes and a battle is about
to commence. A minor engagement has already taken place, however, in
which we were beaten. The majority of the chiefs are encamped on the
top of Maunaloa.”
When Kualii heard this he immediately gave his consent and the canoes
were again put to sea and they set sail for Kaunakakai where they
arrived in due time. A council was then held by the chiefs, at the
close of which they set out. The men were embarked on the canoes, while
the Molokai chiefs and Kualii went by land until they reached Maamomi,
where Kualii and the chiefs took the canoes and set sail for Kalaupapa.
When the chiefs of Koolau heard that the war was to be carried into
Kalaupapa, the war canoes were put out from Halawa and from all the
Koolau side to go to battle. But Kualii and his chief warriors,
Maheleana and Malanaihaehae, with two other warriors had already
encountered the chiefs residing at Kalaupapa and had defeated these
chiefs. But other chiefs of Koolau and Kona with their men arrived soon
after this who were prepared to continue the battle against the chiefs
of Kekaha. In this battle Paepae was very conspicuous both in strength
and bravery, so much so that he and his force surpassed the chief
warriors of Kualii. When Kualii and his followers were victorious over
all the chiefs of Molokai all the lands on the Koolau side came into
Paepae’s possession. This victory was not, however, gained through the
use of the war clubs, but through the use of Kualii’s stone axe named
Haulanuiakea. Following is the story of the destruction of the enemy by
Kualii with the blade of the axe.
While Kualii and his followers were floating in their canoes over the
sand bar at Kalaupapa the soldiers from Koolau swam out to the canoes
of Kualii with the intention of capturing them; there were some forties
in number. When they got to the canoes they took hold of them and
lifted them onto their shoulders. While this was being done Kualii rose
with his axe in hand and swung it along one side of the canoes killing
those on that side, which caused the canoes to lean toward that side as
the canoes were then on the shoulders of the men. When Malanaihaehae
saw that the people on one side of the canoes were all slain, he rose
and reached for the axe which was being held in Kualii’s hand and swung
it along the other side of the canoes, which slew all the people on
that side; and the canoes again fell on even keel in the sea and
floated as before.
Not very long after this some more of the enemy came along, equal in
number to those that had been slain, and again lifted up the canoes of
Kualii just as the others had done, without any signs of fear, although
the others were floating around dead. Again the axe was used with
deadly effect and again Kualii and his followers were victorious by the
use of the blade of Haulanuiakea. This was kept up until the whole army
was slain.
At the final battle which was fought at Pelekunu, Kualii left the
fighting to Paepae and Malanaihaehae. Again Paepae showed his quality
by routing the whole army. After this great slaughter at Pelekunu,
Paepae stood up in the canoe and spoke to the people in a boastful
manner saying: “You are all slain by the war club of Kualii.” At these
words the people were for the first time made aware of the fact that it
was Kualii that had killed their men. The chiefs of Koolau then gave up
to Kualii the whole of Molokai. It was this battle that a few lines of
the Kualii mele speaks of in Chapter I, which run as follows:
Kuku, Aa,
Haulanuiakea the axe,
Paepae, Manau his wife.
They brought forth Kanaenae that dwells on the mountain,
The Hinihini that sings on the high mountain. 5
Broken on the front seat of the canoe,
That is [Molokai] torn asunder,
Deserted by Kanaloapuna,
Kanaloawaia,
[There is] death if you run toward the mountains; 10
[There is] death if you run toward the sea.
Luukia is suffering headache,
Made sick by the unpleasant sensation of pregnancy
Conceiving the child.
The ieie is conceived that creeps in the forest, 15
Makaaulii was his wife
Which brought forth the lupua and laulama
Like unto the bushy stock of Lono,
Kapolei was the wife.
Kukaikaina behind the spider, 20
Of Kukonaihoae,
Ku of the rising sea.
Like unto a dancing sea is Ku;
Here is the woman that hides,
Covered by the dust of Keaau, 25
The calabash of kneaded earth.
Like unto the leaf of the sugar-cane is the path.
Here is the company of travelers,
The slippery road that makes men fall,
Which softened the dirt of Mahiki, 30
Being trodden down by the foot.
In this mele the battles fought by Kualii as related in this chapter
are spoken of. After Kualii had made a new division of the lands, he
then left Paepae and Manau his wife in charge of the island of Molokai
subject to his further pleasure. Kualii then returned to Oahu and went
to live in Kailua, Koolaupoko, in his palace called Kalanihale.
CHAPTER VII.
KUALII’S RETURN TO OAHU FROM MOLOKAI.
After Kualii completed the redivision of the lands of Molokai, those
pertaining to the chiefs as well as to the people, he returned to Oahu
accompanied by his companions, his chief warriors. Upon arriving from
Molokai he proceeded on his way to Kailua where he found that the
chiefs and people were all living in peace. After residing on Oahu for
some time Kualii again set out for Hawaii and again took up his
residence in Hilo, this being the third time that he decided to go and
live there. After Kualii had been living in Hilo for some time word was
brought to him that war had broken out on Lanai, caused by Kauhi, son
of Kauhiakama; the chief of Lanai having taken up arms against the son
of Kauhiakama, one of Kamalalawalu’s ministers. Following is the story
of this battle:
Haloalena, the chief of Lanai, was considered a very good ruler. His
great favorite pastime was the collection of the skeletons of birds.
When the chief’s bird tax was about due it was the usual custom of the
agents to go out and proclaim the chief’s wishes. Following was the
proclamation announced by the agents:
Tomorrow cook the food.
The following day,
[Is] the snaring of birds for the king.
Pick the feathers off the birds,
Pick all the meat,
Be careful with the bones lest you break them.
If the bones are broken and you are a chief of a district
You shall no longer be a district chief;
If you are a chief of an ahupuaa [632]
You shall no longer be chief of that ahupuaa;
If it be a common farmer who breaks the bones of the bird,
Death shall be his portion.
This was the king’s constant proclamation to the people in order that
they be informed of his law. After a person has cleaned the skeleton of
a bird it is then carried into one of the king’s warehouses and there
made to stand. These skeletons are picked clean of their meat and are
stood up in rows in their storehouses. After the king’s wishes are
carried out he is then sent for to come and look at the skeletons.
After looking through one house he would go to the next one and inspect
the skeletons in that house. This was Haloalena’s usual way of passing
his time. After inspection the king would retire to his house.
Once upon a time Kauhi happened to be in Lanai and saw the king
returning to his house one day after inspecting his skeletons. Kauhi
then went into Haloalena’s storehouses with long poles and knocked down
all the skeletons from their places, and he kept this up until he had
gone through all the storehouses of the chief of Lanai. When the king
heard that Kauhi had entered the storehouses and had destroyed all his
skeletons he sent for the son of Kauhiakama and asked him: “Whose
mischievous son art thou?” Kauhi answered without fear: “Kauhiakama’s.”
Haloalena again asked him: “Was it Kauhiakama that told you to destroy
all my skeletons?” Kauhi replied: “Kauhiakama did not tell me to
destroy the skeletons in your storehouses, but what he told me was to
come and act in a mischievous manner and to be fearless. This was all
he told me; therefore I came and acted mischievously.” This was the
cause of the hostilities between the king of Lanai and the king of
Maui, and the reason why the king of Lanai wanted to be independent and
not be any longer under the king of Maui. At this time the chiefs of
Lanai were under the control of Kamalalawalu, king of Maui.
When Kualii heard of this proposed war he set sail from Hilo and first
touched at Kaupo where he found that the Maui chiefs had gone to Lanai.
Upon hearing this Kualii continued on his way to Lanai and landed at
Wailehua. Upon his arrival at this place Kualii saw a fleet of war
canoes in Kekaa. Kamalalawalu at this time was on Lanai with his army
waiting for the return of Haloalena when the fight would commence. When
Haloalena heard that Kualii was on his way to this war he decided to
wait with his fleet of war canoes at Kekaa. On the next day the news of
Kualii’s arrival at Wailehua was carried to Haloalena. Immediately upon
hearing this he started off to meet Kualii and entreat him to take up
his cause and fight Kamalalawalu.
That night Kualii and the chiefs of Lanai sailed under the lee side of
Kaena as directed by the people who were acquainted with the place. All
that night until the next day Kualii’s canoes were moored along the
beach at Manele. [In the meantime Kamalalawalu was still waiting for
Haloalena.] After a time Kamalalawalu grew anxious and sent for his
messenger Hinau and instructed him to make a circuit of Lanai. When
Hinau arrived at Manele he saw Kualii’s fleet of canoes moored there,
and according to their appearance judged them to be war canoes. Upon
making this discovery Hinau drew closer with the intention of
ascertaining if they were Haloalena’s. He did not, however, see
Haloalena and Kualii, but by the paddlers he recognized Haloalena’s
canoes, and by the shape and appearance of the others he was positive
they belonged to Kualii.
Upon making this last discovery Hinau returned to Kamalalawalu and
informed him of what he had seen in the following words: “I ran by way
of Maunalei to Kaena without seeing the king. From this last place I
continued to Manele and there I saw some canoes moored along the beach
which had the appearance of war canoes. Upon making this discovery I
drew closer so as to ascertain their true character. I did not,
however, see the chiefs who owned the canoes, but I saw the king’s
paddlers; they appeared to me to be Haloalena’s men, and the other
canoes looked like those of Kualii. I did not, however, see Kualii.”
When Kamalalawalu heard Hinau speak of Kualii, he immediately sent for
some soldiers and ordered them to go and bring Kualii. When Kauhi heard
the orders given to the soldiers he thereupon set out and ran to Manele
to meet Kualii without receiving any orders from Kamalalawalu to do so,
but took it upon himself to be the first person to bring Kualii. When
Kauhi arrived at the place where the canoes moored he first looked for
Haloalena’s canoes and upon ascertaining which canoes were his, this
mischievous son of Kauhiakama unfastened the rope that held Haloalena’s
canoes to the shore and dropped it in the sea. At this time a strong
breeze was blowing and the canoes were carried out to sea, leaving
Kualii’s canoes by themselves at their mooring place. Kauhi next took
up the rope which held Kualii’s canoes to the shore and pulling on it
drew them toward him and when near he jumped aboard, approached Kualii
and sat on his lap. By the action of the boy Kualii knew he was a
mischievous fellow and therefore asked him: “Whose mischievous son art
thou?” Kauhi replied: “Kauhiakama’s.” Kualii again asked him: “Did
Kauhiakama tell you to come and sit on my lap?” Kauhi replied: “Yes, he
told me to sit on your lap.”
Because of these positive replies made by Kauhi, Kualii made up his
mind to go to Kauhiakama and ask him directly on the matter. Kualii
then set off with Kauhi on their way to meet Kamalalawalu. Upon coming
up to Kamalalawalu and his company, Kualii turned to Kauhiakama and
asked him: “Is this your son Kauhi?” Kauhiakama replied: “Yes, my own
son.” Kualii again asked him: “Was it you who told him to come and sit
on my lap?” Kauhiakama replied: “I did not tell that deceitful boy to
go and sit on your lap, O King.” Kualii remarked: “He told me that you
had told him to sit on my lap.” Kauhiakama then replied: “What a
deceitful boy; send for that mischievous boy.” Kauhi was then sent for
and he was brought in the presence of Kauhiakama his father and was
then asked: “Say, Kauhi, is it true that you told the king (Kualii)
that it was I that had instructed you to go and sit on his lap?” Kauhi
replied: “Yes, you told me to do it.” The father then said: “You are
indeed a deceitful boy. When did I tell you to do such a thing?”
Kauhi then answered his father without fear: “Here is what you told me.
While I was teasing the boys and was pulling up our newly planted
fields till you had about enough of my mischievous capers, you then
spoke to me in the following words: ‘At last I am sick and tired of
your capers; the best thing for you to do is to go and behave this way
in the presence of the king, there you can cut as much of your capers
as you like.’ These were your very words to me, and that is the reason
why I acted the way I did to the king.”
Because Kauhi spoke the way he did to his father, Kualii made up his
mind that Kauhi had in him the makings of a brave soldier, and
thereupon took him as one of his soldiers. In course of time Kauhi
proved to be what Kualii had predicted of him and was made his chief
warrior, even over Maheleana and Malanaihaehae.
The battle prepared by Haloalena was declared off by Kualii, and Lanai
once more came under the rule of Kamalalawalu. Shortly after this,
Kualii returned to Oahu taking Kauhi along with him.
CHAPTER VIII.
THE BATTLE FOUGHT BY KUALII AT KALAKOA.
In most of the battles fought by Kualii it was customary for him to
accompany his soldiers. But later on when Kualii saw that his soldiers
were proficient and that they showed great strength he decided to let
them go to war by themselves, while he stayed behind at Kailua. But
nevertheless, his soldiers usually told him the time and place the
battles were to be fought, so as to keep the king informed. This was
the practice regularly observed. Kualii, however, often went to witness
these battles without the knowledge of his soldiers. In these secret
tours of his, he always took part in the battles against his enemies
and carried away the feather cloaks. Kualii often went out to battle in
this secret way and the soldiers were puzzled at certain things they
saw which they were not able to unravel. Every time an engagement
occurred Kualii was there, fighting those who were opposed to his men.
At the close of the battle the men would then see some one come out of
the conflict bearing a feather cloak who would disappear on the way to
Kailua. It was no one else but Kualii.
After a while Kualii’s soldiers became very anxious to know who this
person was that always came out from the ranks of the enemy carrying a
feather cloak on his arm. So the soldiers made up their minds to seize
him, so that they would be able to find out who this brave soldier was.
Several battles were fought after this where Kualii joined in without
being recognized by his men, and the soldiers began to question amongst
themselves: “Is it possible that this is indeed Kualii? Who can it be?”
The soldiers therefore held a council to decide what must be done to
him.
One early morning just before dawn Kualii set out from Kailua; leaving
Kaneohe he went by sea and the sea was dried up. When Kualii arrived at
Kahaluu that same morning he was seen by a certain boy at Kualoa. The
boy resided at Kaoio Point. Upon seeing Kualii the boy remarked to his
grandmother: “Say, how swiftly that man runs along the sea.” The
grandmother replied: “Watch him closely; it cannot be anybody else; it
must be the king, Ku.” The grandson then remarked: “When the king
arrives I am going to follow him.” The grandmother replied: “If you are
thinking of following your lord you must carry along these shrimps
wrapped in ti-leaf together with the king’s fan. It is possible that
the king may look behind him and see the fan and would like to know who
you are; then make yourself known to him. Don’t go near him, however;
your shadow may pass over the king; and don’t go on his lee side for
you may step over the king’s shadow, but keep at a little distance away
from him.”
Just as the grandmother concluded her instructions Kualii passed by.
The boy then followed. Kualii kept on running and passed Kaaawa, then
along and over Makaua and as he was going up the rise from which place
you can see Kahana, Kualii looked behind and saw a boy following him.
The king then remarked: “I see there is a boy following me.” As the
king did not wish to be followed for fear that his intention of going
to battle might be known, he ran much faster with the idea that when
they reached the sands of Kahana he would outrun the boy. When Kualii
reached the sands of Kahana he then ran at great speed along the sea,
with the boy close behind; when Kualii got on the other side of Kahana
which adjoins Punaluu he looked around and saw the boy still close
behind him. The king then remarked to himself: “Surely this boy is a
fast runner.” Passing Punaluu, Kaluanui and up the summit of Kaipapau,
the boy kept on following close behind till the king reached Waimea;
Kualii continued down the slope and sat down on the other side of the
Waimea stream; but the boy remained on this side at a place called
Piliaama where he sat down, as the sun had now risen. The boy wanted to
get nearer to the king, but was afraid his shadow might pass over him,
so he concluded to stay where he was.
While they were at Waimea, Kualii looked and saw that the boy was
holding his fan; he then watched the boy to see if he would use it, but
the boy did not, because he knew that the fan belonged to the king. Had
the king seen the boy use the fan the boy would have been killed. After
waiting for a while the king called for the boy and the boy stood up
and went over to meet the king. The king then asked him: “Who gave you
that fan?” The boy answered: “Your honored servant.” Kualii again asked
the boy: “Where are you going to?” The boy replied: “I am following the
king.” The king again asked him: “If I should run and grab hold of a
feather cloak, would you grab one too?” The boy answered: “I would grab
a feather cloak too.” Kualii again asked him: “If I should seize hold
of a man, would you seize one too?” “Yes, I would seize one too,”
replied the boy. After hearing the boy answer all his questions, Kualii
made up his mind that this must be a very brave boy.
Upon their arrival at Lihue they heard that the two armies were
encamped at Kalakoa, so they kept right on and went into the battle.
This is known as the battle of Kukaniloko. When they drew close to the
enemy, Kualii entered into the thickest part of the fight with the boy
behind him. Kualii, upon entering into the fight, left his own men far
behind him, but he and the boy kept on with the desire of again
encountering the enemy at Paia where another battle was being fought.
Upon reaching Paia, Kualii saw the opposing king dressed in a feather
cloak. Kualii then drew near to the other king and after killing him
seized the feather cloak and took it. While Kualii was carrying off the
feather cloak the boy cut off one of the man’s small fingers and took
it. The boy also cut off one of the man’s ears and took it.
After getting the feather cloak Kualii returned with the idea that the
boy would not be able to follow him out of the fight. While Kualii was
on his way to Kailua with the idea that he was all by himself, he
thought he would look behind him; when he did, he saw to his surprise
that the boy was still behind him. When Kualii saw the boy following he
stopped and waited for the boy to come up to him. When the boy got up
to him, the boy asked him: “How are you?” Kualii replied: “Just as
usual.” Kualii then asked the boy: “Where is your man?” The boy
replied: “When you took the feather cloak, I took the small finger and
one of his ears.”
When the boy made this answer, Kualii made up his mind that this must
be a brave lad. They then resumed their journey until they reached
Kaoio Point at Kualoa, where the king asked his servant for his malo.
Upon receiving it he gave it to the boy to be his own, and he fastened
it to the boy with his own hands. [633] They then returned to Kailua in
Koolaupoko.
While they were approaching near the houses, Kualii told the boy to
stay where he was. “You stay here while I go on ahead to the mua. [634]
When you hear the beating of the drum, then someone will come and bring
you along.” With these words Kualii went on and entered the mua. Soon
after this the boy heard the beating of the drum and saw someone coming
for him.
CHAPTER IX.
SUPPLEMENTARY.
The Royal Kolowalu Statute. [635]—This was the best law during the
reign of Kualii Kuniakea Kuikealaikauaokalani. [636] It was strict,
unvarying and always just. It was for the care and preservation of
life; it was for the aged men and women to lie down in the road with
safety; it was to help the husbandmen and the fishermen; to entertain
(morally) strangers, and feed the hungry with food. If a man says, “I
am hungry for food,” feed [him] with food, lest he hungers and claims
his rights by swearing the kolowalu law by his mouth, whereby that food
becomes free, so that the owner thereof cannot withhold it; it is
forfeited by law. It is better to compensate. He who swears must
observe the law faithfully, lest he be accountable to the law of the
king which he has sworn to observe, [637] and the punishment be upon
him. If it is simple robbery of others’ food, or of others’ property,
then severe punishment shall be meted out to the person who violated
the law. A transgressor, [638] or one who is about to die, is, under
the application of this law exonerated of his death or other penalty.
Through the uprightness of his [Kualii’s] law, and the honesty with
which he administered the government, God preserved him, so that he
lived a long life, and his is that notable life spoken of in the annals
of the ancient people, of the king of Oahu, who lived four times forty
and fifteen years. In the last stage of life he was bent with age and
withered, with the eyes reddened and bedimmed; and was carried about in
a netting. He died at Kailua, in Koolaupoko, in A.D. 1730, in the one
hundred and seventy-fifth year of his life.
Kualii is thus shown to have lived to an extremely old age, and to have
possessed unusual strength and vigor throughout. Fornander, in his
Polynesian Race, Vol. II, pages 283–4, furnishes the following
additional legendary data and characteristic final of this eminent
worthy:
“It is related that when Kualii was upwards of ninety years old,
Peleioholani arrived one time from Kauai on a visit to his father on
Oahu. Without endorsing the details of the legend, it suffices to say
that a quarrel arose between father and son; that the latter assaulted
the former, and a scuffle ensued in which the old man, getting the grip
of the lua [639] on his son, handled him so severely that, when
released from the paternal grasp, he started at once for Kauai, and
never revisited Oahu until after his father’s death.
“Kailua, in Koolaupoko, seems to have been the favorite residence of
Kualii, and there he died at a very advanced age. Shortly before his
death he called his trustiest kahu and friend to his side and strictly
enjoined upon him the duty of hiding his bones after death, so that
mortal man should never get access to them or be able to desecrate
them. When Kualii was dead, and the body, according to custom, had been
dissected and the flesh burned, the kahu carefully wrapped the bones up
in a bundle and started off, as everybody thought, to hide them in some
cave, or sink them in the ocean. Instead of which, he repaired to a
lonely spot and there pounded up the bones of the dead king into the
finest kind of powder. Secreting this about his person, the kahu
returned to court and ordered a grand feast to be holden in
commemoration of the deceased. Immense preparations were made, and the
chiefs from far and near were invited to attend. The night before the
feast the kahu quietly, and unobserved, mixed the powdered bones of the
dead king in the poi prepared for the morning’s feast. At the close of
the meal the following day the kahu was asked by the chiefs present if
he had faithfully executed the wishes of the late king regarding his
bones. With conscious pride at his successful device, he pointed to the
stomachs of the assembled company and replied that he had hidden his
master’s bones in a hundred living tombs. The legend does not say how
the guests liked their repast, but the kahu was greatly applauded.”
MOOLELO O KUALII.
MOKUNA I.
KO KUALII ANO A ME KANA HANA.
Ma na kaao a me na moolelo, ua nui na alii i komo ole iloko o ka papa
hoonohonoho mookuauhau mai a Opuukahonua mai a hiki ia Liloa, a ma ia
hope mai a hiki ia Kamehameha. O Kualii aole oia i ikeia ma ka papa
hoonohonoho mookuauhau o na ’lii, aka, ua kamailio mau ia nae kona
moolelo no kona ano, kana mau hana. Ua oleloia o Kualii he alii no
Hawaii nei, a o kekahi ano ona, he akua ka mea nona mai kona ike, a he
akua maoli no o Kualii ma kekahi ano i kekahi manawa.
He alii kaulana o Kualii, no ka ikaika a me ke koa; ua lanakila mau oia
iloko o na hoouka kaua maluna o kona poe enemi; a ua kaulana oia no
kona puni kaua. Ua oleloia o Kualii, ua hoomaka kona kaua mai ka manawa
kamalii mai a hiki i kona hoomakua ana. A eia ka mea kupanaha no
Kualii; i ka manawa i elemakule ai oia, a hiki ole ke hele, alaila,
kauoha ae la oia i kona mau kanaka e ka i koko. A e like me ka makemake
o Kualii, a pela i hana aku ai kona mau kanaka.
A i ka hoouka kaua ana o Kualii ia Oahu nei me na ’lii o Koolauloa mai,
i ka manawa mahope mai o ko Kakuhihewa noho alii ana no Oahu nei, a i
ole ia, i ka manawa paha mamua aku o ko Kakuhihewa noho alii ana, (aole
nae i maopopo ka manawa). A i ka hoouka kaua ana i ke kula o Keahumoa
ma Honouliuli, Ewa, ma ke koko kona laweia ana, i auamoia e na kanaka.
Aka, ma ia hoouka kaua ana, ua hoomoe wale ke kaua, a hui na puali
elua, a hoopau wale.
O ka nui o na kanaka o Kualii ma ia hoouka ana, ekolu mano, ua like me
umikumamalua tausani, a o ka nui o na kanaka o kekahi kaua ekolu lau,
ua like me hookahi tausani elua haneri. A penei ka moolelo no ia hoouka
kaua ana i hoopau wale ai.
O Kapaahulani ka mua, a o kona kaikaina o Kamakaaulani, he mau kanaka
imi haku laua, a na laua i haku i mele, a holo, hooili i ka inoa no
Kualii. I ka manawa nae i haku ai ua mau kanaka nei a holo ke mele,
alaila, kuka ae la laua i mea e pono ai ia laua ke hana, a i mea e loaa
like ai ia laua like ka pomaikai.
A penei ka laua olelo ana, oiai o laua wale ma ke kaawale, mamua o ka
puka ana o ua mele nei ma ke akea: “He nani ia, ua haku ae nei kaua i
keia mele a holo, alaila, e hele oe (Kamakaaulani) a hooili aku i ka
inoa no Kualii, a owau hoi (Kapaahulani) e kii wau a kela alii, e lawe
mai e kaua ia Kualii. Aia a maopopo ia kaua kahi e hoouka ai ke kaua,
alaila, malaila oe e lawe aku ai ia Kualii, alaila e pee oukou ma ka
nahelehele, e hoailona oe i kekahi mea au e waiho ai ma ke alanui, i
maopopo ai ia’u aia oukou malaila, alaila, e ku no wau a kahea aku i ke
mele a kaua e hana nei.” A holo ka laua olelo, alaila hooili aku la o
Kamakaaulani i ke mele a laua i haku ai, a lilo iho la ia he inoa no
Kualii.
He mau manawa he loihi ma ia hope mai, alaila, kuka hou ae la laua i ka
manawa e hookoia ai ka laua mea i kuka mua ai. A penei ka laua olelo
kuka hope, oiai o laua wale.
Kamakaaulani: “E hele oe a ke alii o Koolauloa, lawe mai oe, a ma ke
kula o Keahumoa, malaila makou e pee ai, alaila, i hele mai oukou, a i
ike oe i ka lai i nipuu ia, a me ka hiu ia aholehole e waiho ana maluna
o ka puu ainako, alaila, e manao oe, o makou ia, alaila, e ku ae no oe
a kahea ae i ua mele la. Aia nae a hiki i na po i o Kane a ao ae, e
loaa no makou ma ke kula o Keahumoa.” A holo ka laua olelo, alaila,
hele aku la o Kapaahulani e launa me ke alii o Koolauloa.
I kekahi manawa o Kapaahulani ma Waialua, oiai e noho ana ke alii o
Koolauloa malaila ia manawa, hoolauna aku la o Kapaahulani i ke alii,
me ke koi aku e kii e kaua ia Kualii.
I kekahi ahiahi, i na kahuna a ke alii e nana ana i na ouli o ka lani,
i mea e maopopo ai ko lakou lanakila ana maluna o Kualii, aka, i ka
nana ana a na kahuna kilokilo lani, ua maopopo, aole e lanakila ana ko
lakou puali maluna o Kualii. A lohe aku la o Kapaahulani i keia olelo a
na kahuna a ke alii o Koolau, alaila olelo aku la oia i kekahi kamaaina
e pili ana i ke alii: “E hele oe a ke alii, e hai aku oe i ka’u olelo
ua lalau ka ike a na kahuna a ke alii.”
A no keia olelo a Kapaahulani, alaila, laweia aku la ka lohe o keia
olelo imua o ke alii, a hai ia aku la me ka i aku nae: “E ke alii, ua
olelo mai nei kela kanaka (Kapaahulani) ua lalau ka ike a na kahuna
au.” I mai la ke alii: “E kii oe i ua kanaka la, e hele mai e olelo i
kana mea i kamailio mai nei ia oe.”
Alaila, kiiia aku la o Kapaahulani, a laweia mai la imua o ke alii,
ninau aku la: “He oiaio anei, ua olelo mai nei oe, ua lalau ka ike a
kuu mau kahuna?” I aku la o Kapaahulani i ke alii: “Ae, he oiaio, ua
lalau ka ike a ko mau kahuna; aka, ma ko’u ike ma ko’u ano kahuna nui,
e like me ka mea i aoia ia’u mai ko’u mau kupuna mai a hiki ia’u, he
lalau io no ka ike a ua mau kahuna nei a ke alii.”
A no keia mea, olelo aku la ke alii ia Kapaahulani: “Pehea hoi kau ike?
E pono ke olelo mai.”
Olelo aku la o Kapaahulani i ke alii: “O ka’u ike, ina e kii kakou e
kaua ia Kualii, alaila, e lanakila no kakou maluna o ia kaua. Ke manao
nei wau, ina e kii kakou i ka la apopo ia Kualii, a i halawai kakou me
ke kaua i ka ehu kakahiaka, hoomoe wale ke kaua i ke awakea. A ina hoi
i halawai kakou me ke kaua i ke awakea, alaila, hee ia kakou i ka ehu
ahiahi.”
A no keia mea, hoolale ae la ke alii i na puali koa he ekolu lau (umi
kumamalua haneri), ka nui o na koa, e hoomakaukau no ka hele i ke kaua.
Ma ia po, hele ae la lakou a uka o Lihue, a malaila mai a iho i
Honouliuli, a hiki lakou i ke kula o Keahumoa, oia ka hoomaka ana mai a
ka la e puka. Aia hoi ike aku la o Kapaahulani i ka hoailona a laua i
a’oa’o ai; ia manawa, lele mai la o Kapaahulani a mamua o ka pu kaua o
ke alii, a olelo aku la i ka huakai imua o ke alii: “E Nuunewa (ka
pukaua), ua puni kakou i ke kaua, manao mai nei hoi na kakou ke kaua e
hiki mua ianei, eia ka e puni koke ana kakou i ke kaua. Nolaila, e kuu
ae wau i kuu pule a i maikai kuu pule i keia kakahiaka, pakele kakou,
aka, i kuu wau i kuu pule, a i ino kuu pule i keia la, pau kakou i ka
make.”
A no keia olelo a Kapaahulani, olelo ko’a mai la na kahuna o ke alii me
ka i mai: “He mea kupanaha! Olelo mai nei hoi oe ia kakou, aole kakou e
puni ana i ke kaua, na kakou ke kaua e hiki mua ma keia wahi; eia ka
hoi, ua puni iho nei kakou i ke kaua.”
I mai ke alii: “Ua oki ka oukou olelo, ua kuu ae nei kakou i ke ola, a
me ka make o ka puali ia ia nei. Nolaila e pono paha kakou e hoolohe i
ka ia nei olelo. A ina he oiaio ka ia nei e olelo nei, ua puni ka kakou
i ke kaua, alaila o kona pono no hoi ia a me kona waiwai; aka, he
wahahee na ia nei, alaila, eia kuu olelo paa maluna o ia nei: e make ia
nei, a make mai me kona hanauna, o ka ohi no ia o ka make a hiki i kona
poe hoaikane mai.”
Ia manawa, ku ae la o Kapaahulani imua o ka huakai, a pule aku la, ma
ke mele a laua i haku ai me kona kaikaina.
MOKUNA II.
KA PULE ANA A KAPAAHULANI.