While the pig and food were being cooked, Pikoiakaalala left the house

and walked over to where the king and queen of Oahu were residing. When

he arrived he found them betting on rat shooting. [672] Kaulamawaho the

king and Kekakapuomaluihi the queen were betting their possessions.

Mainele was the king’s rat shooter, but the queen had no one to do the

shooting for her; so when Pikoiakaalala saw this he boasted in the

presence of Mainele in the following manner: “That is simple enough,

anybody can do that.” When the queen heard this she called for

Pikoiakaalala to come near to her. As he stood in the presence of the

queen she asked him: “Do you know how?” Pikoiakaalala answered: “Yes.”

“If you know how to shoot rats,” said the queen, “then I will stake my

property on your skill and you can compete with Mainele.” As soon as

they agreed on the conditions the bet was made.

Mainele was a high chief [673] and was an expert in the art of rat

shooting; he was known to win all the contests in which he took part.

He could hit ten rats with one arrow at one shot. In regard to the

wager: the king staked his property on Mainele, while the queen staked

her property on Pikoiakaalala. The condition was that whoever could

shoot and hit ten rats with one arrow would win, the one failing to do

this would lose.

Mainele took the first shot, and when the people looked they saw that

the arrow had entered into ten rats, so they shouted, “Mainele has won!

Mainele has won!” Pikoiakaalala then sarcastically remarked to Mainele:

“How awkward! It is easy enough to hit the rat in the body because the

object is large. I thought you were going to shoot at the whiskers in

order to prove your great skill, but I see I am mistaken.” Mainele

answered: “You are a deceitful boy. From the day I first began shooting

rats until this day, I have never seen a man who could shoot at the

rats’ whiskers.” Because the two were arguing over the matter so long,

bets were again made about hitting the rats’ whiskers. After the new

bets were made, Pikoiakaalala took his shot. At this time there were no

rats to be seen, the brush in the near neighborhood was without rats;

so Pikoiakaalala prayed his Kalokalo [674] prayer. By this we can see

that his parents and sisters must have had the forms of rats.

Here is Pikoiakaalala,

I am the offspring of Alala,

Brought forth by Koukou.

Alala [was] the father,

Koukou [was] the mother,

The bent bow of the night.

I am about to shoot at you,

At Uluku; at Ululono.

Kaulamawaho the king,

Kekakapuomaluihi [the queen],

It is you to drive them along

There they are! There they are!!

There are the rats at the outskirts of the aweoweo, [675]

At the trunk of the aweoweo,

At the leaf of the aweoweo,

Aweoweo [that is] made red by the sun

[The rats are] lying in the pili grass, let them be driven this way

They sleep, the rats are asleep

They have returned.

Pikoiakaalala then let fly his arrow, which hit ten rats, and at the

point of the arrow was held a bat, making eleven; all the rats were

made fast by their whiskers. Mainele, Pikoiakaalala’s opponent, then

said, together with the people who were present: “It is a draw! It is a

draw, because you have hit ten rats and one bat with your arrow, and

Mainele has hit ten rats with his arrow. The bat should not be counted

as it is not a rat.” Pikoiakaalala replied: “That bat should be counted

as a rat, as I have hit it with my arrow, and according to the old

saying, which is as follows:

The bat in the stormless season

Is your younger brother, O rat,

Make a squeak.

There you are, it is a rat,” said Pikoiakaalala to Mainele, the chiefs

and all the people. So Mainele and the king, Kaulamawaho, were beaten.

Therefore we can see plainly that the sisters of Pikoiakaalala, Iole

and Opeapea, were rats.

As Pikoiakaalala was very hungry he disappeared from the people who had

gathered at this place and returned to his sisters, where he found the

pig and food cooked. Before he sat down to eat Pikoiakaalala addressed

the people, saying: “I want you all to understand that I have certain

rules in connection with my meals. There must be no talking, no

whispering, no nodding, no pinching and no noise of any kind should be

heard until I finish my meal.” He then reached for a piece of pork and

a dish of potato, taking one bite of each which he swallowed; he then

reached for another piece of pork, almost finishing the pig, and all

the food of the oven. At this one of the men remarked: “He eats like a

god.” On hearing this Pikoiakaalala stopped eating. His brothers-in-law

then said: “Why don’t you go on eating?” “No, I have had enough.” “Yes,

we already heard your rule,” said his brother-in-law. In this one meal

partaken by Pikoiakaalala, he grew into a large and fine looking man,

but his hair was [like] rat’s hair.

When Pikoiakaalala disappeared from the queen and the people after the

contest, the queen was greatly worried; so a proclamation was issued

calling the chiefs and common people together, the aged, those whose

eyes had become dim; those who were bent with age, excepting those

whose skin had become yellow [with age], those who were sick and those

who staggered and fell. This call for a universal gathering was made in

order to find Pikoiakaalala. When the people were gathered

Pikoiakaalala was not recognized as he stood among them as he had grown

larger after partaking of that one meal; for at the time he had his

contest with Mainele he was but a mere boy. He was, however, later on

recognized by means of his great skill at shooting rats.

Among the people gathered was an aged woman whose eyes were dim and had

grown small till they looked like those of a rat. When Pikoiakaalala

saw her, he shouted out: “See that big rat! What a large rat!! It is

not afraid of the people. My arrow will hit you! My arrow will hit

you!”

CHAPTER II.

As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so

Mainele spoke up: “You are a deceiving man. Where is the rat that will

come into this great assembly of people? You are the greatest of

liars.”

“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make

a wager.” In this new wager the king and queen again took part; the

king backed up Mainele while the queen supported Pikoiakaalala. As soon

as the wager was decided on, Pikoiakaalala made ready to shoot. Before

his arrow left the bow, however, Mainele remarked: “If the actual rat

is hit then the wager is won and Pikoiakaalala can have the stakes.” He

said this because they all felt sure that no rat would be seen in the

crowd of people.

When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes

were dim and had grown small because of her great age. [676] At seeing

this Mainele and the people refused to give up the stakes as the old

woman was not a rat, but a human being. Pikoiakaalala answered that the

object hit by his arrow was a rat, saying: “When a baby is born it is

called a child; when it grows bigger it is called a youth; when it

stops growing it is called a full-grown man; when he walks with a cane

he is called an old man; and when his eyes grow small he is likened to

a rat ‘haumaka-iole,’ [677] a rat. Is not that a rat? It is a rat.”

Mainele was therefore beaten.

After the bet was settled they went into the house and sat down;

Pikoiakaalala then looked up at the rafters and said: “Look at that big

rat sitting there! Look at that big rat sitting there!!” At this

Mainele remarked: “You are a deceiving man. Where is the rat to come

from that you could see there? You are the greatest liar I have ever

seen. You have no equal.” Pikoiakaalala said: “There is a rat. If I

should shoot and hit a rat, what would you do?” “All right, we will

make a bet, if you shoot and hit a rat I lose and if you don’t hit one

you lose,” said Mainele. The bets were then made, the king and queen

doing the betting, consisting of articles of value and land. After the

bets were made, Pikoiakaalala let fly his arrow which flew and hit the

top-most batten Kuaiole. [678] At this Mainele looked on and said:

“That is not a rat, that is a batten, you have not beaten me.”

Pikoiakaalala replied: “That is a rat, for the common expression is

this: ‘Put on and bind down the rat-backed batten.’ Is not that

expression connection with the word rat? I say it is; therefore, I have

won.” At this everybody present decided that Mainele was beaten. When

Mainele was beaten this time, his skill and fame began to wane, while

the skill and fame of Pikoiakaalala as a shooter of rats was

established.

We will now introduce our readers to Keawenuiaumi the king of Hawaii.

While Keawenuiaumi was on his way with his canoe makers to the forest

of Hilo one day, for the purpose of cutting down a large koa tree for a

canoe, two birds flew on to the very top of the tree and called out in

a loud voice: “Say, Keawenuiaumi, you cannot make a canoe [out of this

tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe

that will never reach the ocean.”

When Keawenuiaumi heard this call from the birds the tree-felling was

abandoned. As the birds kept up this calling continually Keawenuiaumi

became vexed and thereupon made up his mind to go in search of a

skillful archer to come and kill the birds. About this time the fame of

Mainele as an archer reached Hawaii, so Keawenuiaumi made a vow, “That

if Mainele would kill the birds he should receive the king’s daughter

in marriage [679] together with a portion of the island of Hawaii.”

Upon the arrival of Keawenuiaumi’s messengers in Oahu, Mainele was

informed of the wish of the king. As soon as Mainele heard that he was

wanted on Hawaii, he immediately prepared his double canoe and got

together his men who were to accompany him.

When Kauakahi, the man who found Pikoiakaalala sleeping on the sand,

heard of the contemplated trip to be made by Mainele to Hawaii, he went

to Pikoiakaalala and told him of what he had heard, saying: “Mainele is

going to Hawaii to shoot birds for Keawenuiaumi; the messengers have

just arrived from Hawaii.” Pikoiakaalala answered: “If you wish me to

go along you had better go up and get some ie vines and make a basket

in the shape of a calabash for me to hide in, so that I may not be seen

by Mainele, and you can say that it is a basket for the safe keeping of

your god. This will be the means of getting me to Hawaii.” Kauakahi

then followed out the instructions given by Pikoiakaalala and had the

basket made, and the trip with Mainele arranged.

When Mainele’s preparations were finally completed, he approached

Kauakahi and said: “Let us sail to Hawaii.” Kauakahi replied: “All

right, I am willing to go to Hawaii with you providing you give me your

consent to do what I want.” “What is it you want?” asked Mainele. “I

have a basket where my god is kept. The canoe in which this god is to

be taken, as I want to take it along, must be tabued and no one must be

allowed to take passage in it outside of myself.” This was satisfactory

to Mainele. On the day agreed on for the voyage to start for Hawaii,

Mainele, his followers and paddlers boarded their double canoe, while

Kuakahi and Pikoiakaalala, who was in the basket, boarded their canoe,

the basket in the after part and Kuakahi in the fore part of the canoe.

A few words of explanation relating to the basket. This was made with

several openings which allowed a free current of air and enabled

Pikoiakaalala to sit therein. After leaving Oahu to their rear, the

canoes after a quick passage, were laid to off the cliffs of Kaholo, at

Lanai, on the afternoon of that same day. In the evening the breeze

from Kahalepalaoa which came directly from behind them sent their

canoes flying along at such a rate of speed that by dawn of the next

morning they were able to make out the waterfall of Kawaikapu on the

steep cliffs of Makaukiu, Kohala, Hawaii. At this place is a sort of a

bay surrounded by high cliffs which opens directly to the sea and which

was right ahead of the canoes as they were approaching land; the name

of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they

were said to Kauakahi: “Tell Mainele to shoot at the mouth of the rat

which is dimly seen ahead of us.” When Mainele heard this he replied to

Kauakahi: “That is not a rat, that is a cliff, you are mistaken.”

Upon passing the cliffs they continued on their way to Hilo, at which

place they arrived the next day and landed at Kaipalaoa. Everybody upon

landing proceeded to the place where Keawenuiaumi was at that time

residing with the exception of Kauakahi and his basket. When Mainele

saw that Kauakahi was left behind he asked him: “Let us go on up?”

Kauakahi replied: “I will not go on up unless the basket which my god

is in goes with me.” When Mainele heard this, he requested of

Keawenuiaumi that men be furnished to carry the basket along up to the

house, whereupon Keawenuiaumi ordered four men to pack the basket to

the house. Upon their arrival at the house, Kauakahi spoke to Mainele:

“I don’t think it right for us to live in the same house with our god;

it is best that you ask Keawenuiaumi that a small house be given me

where I can live with the god.” Mainele therefore requested of

Keawenuiaumi for a house for the god and Kauakahi. As soon as the king

heard this, orders were given that a small house be built, which was

finished in no time, where Kauakahi moved in with his basket. This

request was really made at the wish of Pikoiakaalala, in order that he

might not be seen by Mainele and the people.

On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and

the people proceeded up into the koa forest where the tree that had

been already picked out was situated. On this trip the basket was

carried along, and when they arrived at the tree, Kauakahi and his

basket remained at a little distance from the others. The king’s canoe

makers then proceeded to cut down the tree. Just as soon as this was

done the birds lit on the tree and called out: “Say, Keawenuiaumi! You

cannot make a canoe [out of this tree], it is hollow. It is a worthless

canoe, a hollow canoe. A canoe that will never reach the ocean.”

As soon as the people heard the call, Mainele shot at the birds, but

his arrow did not come anywhere near them on account of the height of

the tree. A staging was then built up which reached about half way up

the tree, but even then Mainele’s arrow did not reach the birds.

Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi

why the birds are not hit. Perhaps Mainele was not shooting at them, if

he did he would hit them.” When Mainele heard the remarks of Kauakahi,

he replied: “Why don’t you shoot at them yourself? There are the birds,

here is the bow and here are the arrows, go ahead and shoot, may be you

will hit them.” At this Kauakahi replied: “All right, I will ask my god

to shoot the birds.” Pikoiakaalala then came out of the basket with his

rat shooting arrows to the surprise of Mainele and the Oahu people that

accompanied him, for they had not known that a man had been in this

basket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala

requested that a basin of water be brought and made to stand under the

tree. As soon as this was done Pikoiakaalala came and stood over the

basin; while he looked into the basin at the reflection of the birds in

the water, he held his arms above his head with his bow bent and his

arrow aimed at the birds; as soon as he saw that the birds were in line

he let fly his arrow which flew true to the mark hitting both birds and

they came tumbling down to the ground. The people upon seeing this

great skill shown by Pikoiakaalala gave a mighty shout.

Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to

wife and also gave him a portion of Hawaii, which made Kauakahi a very

rich man. Mainele was so ashamed that he immediately returned to Oahu.

KAAO NO PIKOIAKAALALA.

MOKUNA I.

O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na

kaikuahine o Pikoiakaalala, he mau mua laua ma ka hanau ana no

Pikoiakaalala. Olelo hoakaka. He mau makua iole keia a me na keiki, a

he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai. O Wailua

i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o

Iole he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai

ia laua a nui, holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi

ai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me kana wahine o

Kekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a holo i

Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii

kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia

Pikoiakaalala, a hanau he keiki kane, hanai ia a nui, ua pii kona kino

me ka makai o ka helehelena, o ka lauoho nae he ano hulu iole.

I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi

hookahi o Wailua e lealea, e makaikai no na mea e hana ia ana. Ia lakou

e uwa ana me ka hookanikani pihe no ka olioli, komo aku la keia leo ma

na pepeiao o Pikoiakaalala, alaila, ninau oia i ko lakou makuakaue ia

Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua nei?” “He

olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei:

olohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka

pihe, oia kela leo au e lohe la.” I aku o Pikoiakaalala: “E iho au e

nana ia mea?” “Aole oe e iho e nana,” wahi a Alala, a hala keia la. Uwa

hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala. Ninau hou ia ia

Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho la

a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o

Pikoiakaalala. Hoole mai o Alala: “Aole oe e iho.”

Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia

leo hou e uwa nei?” Hai mai o Alala: “He koieie i ka haki wai ana,

penei ke ano: he wahi papa pokole i hana ia a maikai, lawe a kahi o ka

wai-kahe e ili ana mehe ale la o ka moana ke opu ae a haki aku, ilaila

e lana malie ai me ke kauaheahe. A o ka mea e lana ana peia me ka lilo

ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku o

Pikoiakaalala ia Alala. “Ae.”

Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i

kai o Wailua, i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me

kana koieie, nana mai la na mea a pau ia ia nei me ka haohao. Mahope

olaila, kiola na mea a pau i ka lakou koieie i ka wai (oia ka muliwai o

Wailua), o Pikoiakaalala kekahi i kiola i kana koieie, oi loa aku la ka

maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau.

Nolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i

ka Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku

la ka wai me ka ikaika loa, lilo aku la ke koieie a hui me ke kai.

Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi

a ke koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka

wai; po a ao, ao a po i ka moana pae i Oahu nei. Me ke awa o Kou nei

kona pae ana a noho iho la ma ka ae one, he olulo ke ano, no ka mea ua

pololi i ka make a ka ai a me ka ia.

NO NA KAIKUAHINE.

E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o

laua, he kanaka malama waiwai, o Kauakahi ka inoa. Hele aku la o

Kauakahi ma kahi a Pikoiakaalala e moe ana, ninau iho la: “Mahea mai

oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala. “E hoi kaua i ka

hale,” pela aku o Kauakahi.

A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na

kaikuahine o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e

moe ana ma ka ae one; nolaila lawe mai nei au i ka hale nei e noho ai

me a’u.” Ninau aku la o Iole me Opeapea ia Pikoiakaalala: “Mahea mai

oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala: “O

Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u

makuahine.” A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala,

maopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka

inoa o na makua. Lele aku la laua uwe, a hai aku la i ka pili ana ia

Pikoiakaalala.

O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia

Kauakahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o

Kauakahi, olelo aku la: “I kauoha mai nei na ’lii wahine ia olua e hoi

olua i ka hale, ua puka mai ko olua kaikoeke mai Kauai mai, e kalua

puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki i ka hale, kalua

ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la i

kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i

ka pana iole.

Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili

ana laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine

alii aole ana pana iole; nolaila, olelo hooioi o Pikoiakaalala imua o

Mainele, penei: “He mea liilii wale no ia mea, aole ia he mea

nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala, kahea mai

e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no

oe?” “Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike

oe i ka pana iole, alaila, o oe ka’u pana iole, a e pili ko’u waiwai

mahope ou, a e pana olua o Mainele, a holo ko laua olelo ana, pili na

waiwai.”

No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma

ka pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua

hookahi, i ka pana hookahi ana.

No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili

hoi ke ’lii wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili.

Na Iole. Ina e ku na iole he umi i ka pua i ka pana hookahi ana,

alaila, eo ka waiwai, ina emi i ka eiwa iole o ka pana hookahi ana,

aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi iole i ka

pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo

ia Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele:

“Hawawa! A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no

paha i ka umiumi o ka iole e pana ai, akaka la hoi ke akamai, aole ka!”

Olelo mai o Mainele: “Keiki hoopunipuni oe. Mai ko’u la i pana iole a

hiki i keia la, aole au i ike i kekahi kanaka e pana ana ma ka umiumi o

ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi o

ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole,

mehameha ka nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi

e ike ia ai, he ano kino iole na makua a me na kaikuahine.

Aia la o Pikoiakaalala,

O Kama a’u a Alala,

I hanau ia e Koukou,

O Alala ka makuakane

O Koukou ka makuahine,

O Kikoo o ka po,

E kikoo aku ana au ia oe,

Ia uluku, ia ululono,

O Kaulamawaho he alii,

O Kekakapuomaluihi

O Kau la hooholo ia mai

Aia la! Aia la!

Aia ka iole i ka hua o ka aweoweo,

I ke kumu o ka aweoweo

I ka lau o ka aweoweo

Aweoweo ula i ka la,

I moe i ke pili o kuahuia nei la,

Moe, moe maila ka iole,

A hoi maila i ka iki.

Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o

ka pua he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa

ana. Olelo o Mainele, kona hoa pana iole, a me na kanaka a pau: “Ua

pai! Ua pai, no ka mea, he umi iole o kau pana hookahi ana e Mainele, a

he a Pikoiakaalala, a o ke opeapea aole heia iole.” I aku o

Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:

Opeapea i ke kau malie,

Kou pokii e iole

E wi mai.

Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a

pau loa, na ’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho.

Nolaila, ua maopopo he mau iole na kaikuahine o Pikoiakaalala, oia o

Iole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.

No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka

aku, hoi aku la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka

ai. Mamua o ka paina ana, pane aku o Pikoiakaalala: “E hoolohe mai

oukou a pau loa, he wahi kanawai ko’u no ka ai ana, penei: “Aohe

walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu, a pau kuu

paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala,

hookahi nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka

ai a pau o ka umu. Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho

la keia. Pane mai na kaikoeke: “E oki ana ka hoi i ke aha ka ai ana?”

“Aole, ua maona ae la no.” “Ae, ua lohe la hoi makou i kou kanawai,”

pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii kona kino a

lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.

A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina

kanaka a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka

manao o ke ’lii wahine o Kekakapuomaluihi. Nolaila, kuahaua ia mai na

mea a pau e hui i kahi hookahi, mai na ’lii a na makaainanana, ke

kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala, ka mai iluna

ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa,

i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana,

no ka mea, ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai

hookahi ana. I ka wa i pana iole ai me Mainele, he kino keiki no ko

Pikoiakaalala. Iloko o keia akoakoa ana i ike ia ai o Pikoiakaalala,

maloko o kana hana he pana iole.

Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a

liilii na maka a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole

nui e! Ka iole nui e! Makau ole i ke kanaka keia iole. Ku oe i ka’u

pua! Ku oe i ka’u pua.”

MOKUNA II.

I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o

Mainele: “Kanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o

keia anaina kanaka nui? He keu oe o ke kanaka wahahee.”

“He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili

kaua.” Ma keia pili hou ana komo hou na ’lii, o ke ’lii kane mahope o

Mainele, o ke ’lii wahine mahope o Pikoiakaalala; a pau ka pili ana o

na waiwai, pana o Pikoiakaalala. Wahi a Mainele: “Aia a ku i ka iole

ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, ua ike na mea a

pau aohe iole holo mai i kawa paapu o na kanaka.”

Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o

Mainele a me na kanaka a pau aohe ia he iole, he kanaka ia. I aku o

Pikoiakaalala, he iole ia, penei: “Hanau ke keiki; he kino uuku ia; a

nui ae, he kino kamalii; a pau ka pii ana o ke kino, he kanaka makua; a

lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’

iole. Aole ia he iole? He iole ia.” Eo o Mainele.

A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala

nana ae la ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai

la! Ka iole nui e kau mai la!!” I aku o Mainele: “Wahahee oe e na

kanaka; na wai ia iole holo mai o laila? He oi oe o ke kanaka wahahee,

aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina i pana au i kuu

pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo au

ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou

laua, na na haku alii o laua i pili na waiwai, ka aina. A pau ka pili

ana, pana o Pikoiakaalala. Lele aku la ka pua a ku i ka “aho kuaiole” i

ke kaupoku maluna iho, ku ka pua. Nana ae la o Mainele a hoole: “Aole

ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala: “He iole

ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i

pili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa,

hooholo na mea a pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua

haule loa kona akamai i lalo a me kona kaulana. Ua lilo ke akamai a me

ke kaulana no Pikoiakaalala, i ka pana iole.

Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona

pii ana me kona mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea

waa, kau ana elua manu iluna o ka wekiu, kahea iho la me ka leo nui:

“E, Keawenuiaumi, aohe waa, he puha, he waa ino, he waa puha, he waa

hiki ole i ka moana.”

A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke

koa, no ke kahea mau o na manu pea i na la a pau loa; nolaila, uluhua o

Keawenuiaumi, a manao iho la oia e imi i kanaka akamai i ka pana pua i

make na manu. Ua hiki aku ke kaulana o Mainele ma Hawaii a puni i ka

pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina e make na

manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a

me kekahi aoao o Hawaii.”

A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a

Keawenuiaumi. Ia lohe ana o Mainele i keia holo ona i Hawaii,

hoomakaukau iho la ia i na waa a me na kanaka holo pu me ia.

O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma

ka ae one mahope o kona pae ana mai Kauai mai, olelo aku la ia ia

Pikoiakaalala: “E holo ana o Mainele i Hawaii e pana ai i na manu, ua

hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe e manao e holo au, e

pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e ike ia e

Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.”

Hana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau

ka hinai ie, a me ka holo o Mainele.

I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi:

“Ae, he ae no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u

olelo.” “Heaha ia ia olelo?” wahi a Mainele. “He hokeo akua no’u, he

kapu kona waa e kau ai, aohe kanaka e kau ma kona waa, owau wale no.”

Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai i Hawaii, kau

aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o

Kauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope

ka hokeo, mamua o Kauakahi.

Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka

makani i loko, aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i

loko e noho ai. A hala o Oahu nei mahope o lakou, hoalulu na waa o

lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi, hina ke kehau o

Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a

owakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o

Kawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i

Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana

kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala ia

Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e

pouliuli mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila:

“Aohe iole, he pali ia; he kanaka lalau oe.”

A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma

ke awa o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o

Kauakahi me ka hokeo ie ana. I aku o Mainele: “E pii kaua.” Olelo mai o

Kauakahi: “Aole au e pii a hiki kuu hokeo akua. Ia lohe ana o Mainele,

kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka hokeo akua e

hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka

hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou

e pono ke noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe

ia Keawenuiaumi i wahi hale no maua.” Olelo aku la o Mainele ia

Keawenuiaumi, i hale no ke akua o laua me Kauakahi; mahope oia lohe

ana, aohe i upuupu iho paa ka hale, haawale o Kauakahi me ka hokeo ie.

O keia mau hana a pau loa, na Pikoiakaalala wale no, i ole oia e ike ia

e Mainele a me na kanaka.

I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi

o ke koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki

pono lakou malalo o ke kumu o ua koa nei, noho kaawale aku la o

Kauakahi me ka hokeo ie. Ia wa, ooki na kalai waa a Keawenuiaumi i ke

kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi e! Aohe

waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”

Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na

manu. Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae,

aohe no he launa ae i na manu. Hawanawana aku o Pikoiakaalala ia

Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha keia ku

ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na

manu.” A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la

hoi e pana ae; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no

hoi paha, malama o ku ia oe.” I aku o Kauakahi: “Ae, e olelo ae au i

kuu akua a nana e pana na manu.” Ia wa ku ana o Pikoiakaalala mai loko

ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele a me na

kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o

Pikoiakaalala ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke

kumu o ke koa nei kukulu.” I loko oia wa pana o Pikoiakaalala i na

manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o

na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana

ai, o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia

pana ana, ku na manu a elua, pahu ana i lalo, uwa ka aha kanaka i ke

akamai o Pikoiakaalala.

Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o

Hawaii waiwai o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.

LEGEND OF KALELEALUAKA AND KEINOHOOMANAWANUI.

The land where Kalelealuaka and Keinohoomanawanui lived was Lihue,

situated below and to the east of the Kaala mountains on Oahu. The

ground upon which the house stood is “Oahunui”. At this time Kakuhihewa

was the king of Ewa and of the districts adjoining; while Pueonui was

the king of the district of Kona, embracing that stretch of country

from Moanalua to Makapuu. At this time these two kings were contending

in war with each other whereby Pueonui was acquiring the Ewa lands.

Kalelealuaka was a very brave and fearless man in battle and in

fighting. Kalelealuaka and Keinohoomanawanui often spent their time

wishing for certain things. The house in which they lived faced

directly towards Ewa.

Usually after partaking of their evening meal they would light their

kukui nut lamp and then lie down with their heads on their pillows,

look up at the roof, Kalelealuaka at one gable of the house and

Keinohoomanawanui at the other, when Kalelealuaka would call out to

Keinohoomanawanui: “Let us name our wishes.” Keinohoomanawanui would

then reply: “My wish is this: that we sleep until the first crowing of

the cock, then wake up and proceed down to the plain, pull up some

ahuhu, [680] gather them together, continue on down to the beach, pound

until soft, put the stuff into the cracks, catch an eel, return home,

put the eel in banana leaves, cook it in the oven underground; then at

the second crowing of the cock uncover the oven and place the cooked

eel to one side to cool; after it is cooled we will then proceed eating

until we have had our fill; when we will retire to our mats, place our

heads on our pillows, face up to the roof and watch the rats race along

the battens. That is my wish, I want you to know.”

Kalelealuaka would then reply: “That is no wish, I have the proper

wish.” “What is your wish?” Keinohoomanawanui would ask. “That we may

eat the dogs of Kakuhihewa that bite the face of people; that we may

bake the hog whose tusks are crossed; that we may eat the fat awa [681]

of the fish ponds; that we may drink of the best and most intoxicating

awa; that Kakuhihewa himself shall chew the awa, strain it into the

containers, pour it out into the cups, place the cups to our lips; and

after we have slept off the effects of the awa, that he bring his

daughters and make them our wives. That is my wish, I want you to

know.” Keinohoomanawanui then replied: “Say, we will get killed. I

thought we were to wish on other subjects; but I see your wish is in

relation to the king. If that is your wish we will surely get killed.”

This was carried on by these two for ten nights and over. [682]

As their lamp was seen burning for several nights, Kakuhihewa got vexed

and ordered one of his spies to go on up and see what this midnight

lamp was for. As the spy arrived and stood on the outside of the house

he heard Keinohoomanawanui name his wish, which was followed by

Kalelealuaka, after this the two became quiet. The spy then stuck a

short wooden dagger in the ground at the entrance [683] of the house

and returned to the king. At his arrival the king asked: “What was that

lamp burning for that you went up to see?” The spy then repeated all he

had heard. While the spy was repeating what he had heard to the king, a

priest was at this time with the king. At the conclusion of the

recital, the king turned to the priest and asked him: “What about that

man Kalelealuaka? Do you think his wish proper or not?” The priest

replied: “What he has said should be carried out, because he will be

the man to gain the conquest for you, so that you will own the whole

island. You must, however, carry out every detail of his wish with your

own hands.” On the advice of the priest, Kakuhihewa [684] proceeded to

carry out in detail the wish made by Kalelealuaka. The priest had,

however, instructed the king to build two houses, one to serve as an

eating house and the other a sleeping house; both to be built and

completed in one day and then Kalelealuaka was to be sent for and

brought down.

When Kalelealuaka [685] and Keinohoomanawanui [686] woke up in the

morning and went out of doors, they saw a wooden dagger sticking in the

ground just outside of the entrance. At seeing this Keinohoomanawanui

said to Kalelealuaka: “We are going to be killed. Here is a wooden

dagger at our door. We have been discovered. What a pity that we are to

be killed. You can now see the consequences of disobeying my advice,

not to speak anything in connection with the king.”

While they were discussing the dagger found at their door, they looked

down toward Ewa and saw a company of people coming up toward them from

the king’s house all armed with stone axes from front to rear of the

procession. At the sight of the people Keinohoomanawanui remarked:

“There perhaps is our death coming?” Kalelealuaka replied: “You

coward.” The company they saw coming was on their way to cut timber for

the erection of the two houses as advised by the priest. These houses

were completed in one day.

HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE

TAKEN TO KING KAKUHIHEWA AT EWA.

On the following day Keinohoomanawanui again saw a large company of

people coming up from Ewa, all armed with spears and other instruments

of war; some had war helmets and feather capes while some had a litter

for carrying people. Upon seeing the people Keinohoomanawanui turned to

Kalelealuaka and said: “Our death is now close upon us.” Kalelealuaka

replied: “Keep your eye on them.” Kalelealuaka all this time was lying

down with his war club, showing no fear and acting as though willing to

fight. When the people arrived outside of the house, six of them

surrounded the house all armed with death weapons. Soon after this

Kalelealuaka got up, stepped outside with his war club in hand, raised

it and struck it on the house cutting it in two and scattering the

grass and timbers in all directions. The officer in command of the

soldiers spoke up saying: “We did not come here to inflict death, but

we have been sent to bring you to Ewa by the orders of Kakuhihewa, the

king. Here is the litter, get in.”

Before their arrival at Ewa, Kakuhihewa had in the meantime prepared

with his own hands everything as advised by the priest, as already set

forth in this story. The reason why Kakuhihewa had followed the

instructions was because he wanted to gain possession of all of

Pueonui’s lands, and also because the priest had advised him so.

Kalelealuaka and Keinohoomanawanui were from this time on taken as the

king’s sons-in-law. All Kalelealuaka did after this was to retire with

the daughter of Kakuhihewa in one of the houses prepared for them.

While they were living together at this time, war was again resumed

between the two kings, Kakuhihewa and Pueonui. [687] Keinohoomanawanui

was at once made one of the king’s officers and he went out to take

part in one of the battles, and in which Pueonui was beaten. Kakuhihewa

and his men went out to fight during the daytime and they slew a great

many of Pueonui’s men. Keinohoomanawanui always gained the victory in

these battles so that in time the king began to give Keinohoomanawanui

the credit of such splendid results.

Kalelealuaka in the meantime retired during the daytime, but at the

first crow of the cock at early dawn, he would get up and go out and

slay the officers in the army of Pueonui. He would run from Ewa to

Kapukaki, the heights looking down at Halawa, where he would meet the

officers of the opposing army and fight them single handed, striking on

the right and then on the left. After slaying the enemy by the use of

his war club he would carry off their war helmets and feather capes.

This was carried on by him for several nights without the knowledge of

anyone. One night as he was returning a farmer at Halawa saw him.

Kalelealuaka had slain several of Pueonui’s men, and secured some

feather capes and war helmets and was on his way home; but he was

traveling at such speed that the farmer was unable to make out who he

was. On the night following the farmer thought he would lie in wait for

this man; sure enough he saw Kalelealuaka going along at a very great

rate of speed, so taking up his spear whose point was fixed like a

hook, he threw it and hit the man in the arm just above the wrist; the

spear point entered and was made fast. Kalelealuaka seizing the spear

tried to pull it out, but was unable on account of the peculiar point,

so he broke it, leaving the point still in the arm.

Pueonui was defeated and Kakuhihewa took possession of all his lands.

Kakuhihewa all this time thought Keinohoomanawanui was the cause of

these victories over Pueonui and the slaughter of the men. In the

meantime the farmer refused to give Keinohoomanawanui the credit of

these victories and declared that the final defeat and death of Pueonui

was the work of a different man altogether, who went out to fight only

in the early morning. He described this unknown man as a very fast

runner of whom he knew no equal; the man always carried a war club, and

on his return would come with war helmets and feather capes. “I have

wounded him in the arm and I think the spear point is still in his arm.

It will be the means by which the man could be recognized.”

When Kakuhihewa heard this, he issued a call for everybody to come

together, no man, woman or child to remain at home, excepting those who

when they fell down were unable to get up again, and those who were so

sick that they could not walk. After everybody had come together, the

farmer proceeded to look for his man by looking at their arms; but he

was unable to locate him. He then asked Kakuhihewa: “Is there no one

left?” “None,” said the king, “except my son-in-law who is asleep at

home, and has done nothing requiring him.” “Send for him and let me see

[his arm],” said the farmer. When Kalelealuaka came up to the farmer

and held up his arm the point of the spear was found. The farmer then

remarked: “Surely, this is the man that slew all of Pueonui’s men, and

this is the very man whom I saw coming in the early morning while I was

on my way to work and at whom I threw the spear, the point of which is

still in his arm. I also saw him returning with war helmets and feather

capes, and I am certain his house must be filled with those articles;

let someone be sent to fetch them.” When the man that was sent

returned, he brought with him several war helmets and feather capes

which made a huge pile, proving that it was Kalelealuaka that caused

the overthrow and final defeat of Pueonui. So Kalelealuaka was made

chief ruler, while Kakuhihewa served under him.

KAAO NO KALELEALUAKA A ME KEINOHOOMANAWANUI.

Oka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e

waiho ana malalo hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae,

o Oahunui. O Kakuhihewa ke ’lii o Ewa a me na aina e pili ana me ia; o

Pueonui ko Kona nei, oia mai Moanalua a Makapuu, e noho ana laua me ka

paonioni a me ke kaua, kokoke e pau loa o Ewa ia Pueonui.

He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua

hana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka

i kai o Ewa, o ko laua manawa e kuko ai, o ka wa pau o ka paina ana o

ke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau ke poo i ka uluna,

huli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka ma kona

kala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka

ia Keinohoomanawanui: “O ke kuko a kaua.” I mai o Keinohoomanawanui: “O

ka’u kuko, o ka moe o kaua a kani ka moa kuakahi, iho a ke kula, huhuki

auhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o ka

ala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia, kalua, a

kani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona,

hoi aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo

iluna, nana ae i kaupoku o ka hale, liilii ka maka o ka iole, oia ka’u

kuko la i lohe oe.”

I aku o Kalelealuaka: “Aole kau he kuko; o ka’u no ke kuko.” “Pehea kau

kuko?” wahi a Keinohoomanawanui. “O na ilio nahu maka o Kakuhihewa na

kaua e ai; ka puaa kea o ka niho, na kaua e kalua; ke awa nui o na loko

na kaua e ai, na puawa ona na kaua e inu. Na Kakuhihewa no e mama a

wali, e hoka a loko o ke kanoa, e hoohee a loko o na apu; nana no e

hooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana no

e lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka’u

kuko la i lohe oe.” “Kahaha, make kaua; kai no paha ma na mea e ae kaua

e kuko ai, eia ka o ke ’lii kau kuko; ina pela kou manao mamake kaua,”

pela aku o Keinohoomanawanui. Pela ko laua hana mau ana a hala ke

anahulu o na po a me na po helelei, oia he mau po keu. O anahulu a me

helelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke

ano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.

No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke

kiu e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e

olelo ana o Keinohoomanawanui i kana a pau ia, olelo o Kalelealuaka i

kana a pau, hoomaha iho la laua. Kukulu iho la ke kanaka kiu i ka pahoa

ma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku la ke ’lii: “He

kukui aha kela au i pii aku nei?” Hai mai la ke kiu i na olelo a pau

loa ana i lohe ai, a lohe ke ’lii i keia mau olelo. Aia me ke ’lii he

kahuna; ui ae la ke ’lii: “Pehea kela kanaka o Kalelealuaka, he pono

anei kana olelo, aole anei?” I aku ke kahuna: “He pono kana olelo; o ke

kanaka ia puni ko aina; o na mea a pau ana i olelo mai ai, e hooko oe,

o oe ponoi no ke hana e like me ka olelo a ua kanaka ala.” O keia mau

olelo a pau loa, ua hooko o Kakuhihewa ke ’lii; eia nae, olelo aku ke

kahuna i ke ’lii: “I mau hale elua, i hookahi hale ai, i hookahi hale

moe, hookahi la paa, alaila, kii ia o Kalelealuaka a lawe mai.”

O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka

a hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o

ka hale, ua kukuluia. I aku o Keinohoomanawanui ia Kalelealuaka: “Make

kaua! Eia la he pahoa ma ka puka o ka hale o kaua! Ua loaa. Aloha ino

kaua i ka make; o ka’u no ia e olelo aku ana ia oe e waiho ke ’lii,

aohe make olelo.”

Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale,

nana aku la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke

’lii a kokoke i ko laua nei wahi, me na koi lipi mai mua a hope o ka

huakai. “Aia hoi paha ka make o kaua la,” pela aku o Keinohoomanawanui

ia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau hale, e

like me na olelo a ke kahuna i ke ’lii, hookahi la ua paa na hale elua.

NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O

EWA IMUA O KE ’LII O KAKUHIHEWA.

Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e

pii mai ana mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me

ka elau, me na mahiole, me ka ahuula, me ka manele auamo. Hai aku o

Keinohoomanawanui ia Kalelealuaka, eia ka make o kaua ke kiina mai nei.

Wahi a Kalelealuaka: “Nana ia aku.” O Kalelealuaka, ke moi nei no me

kana laau palau, me ka maka’u ole me ka aa no e hakaka.

A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni

o ka hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me

kana laau palau a uhau iho la i ka hale, kaawale ae la elua mahele me

ka lele liilii i o i anei. Olelo mai ka luna o na kanaka: “Aole ka

makou huakai he kaua a he make; i kii mai nei makou ia oe e iho i kai o

Ewa, ma ke kauoha a ke ’lii a Kakuhihewa. Eia hoi ka manele la kau mai

iluna.”

A hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke ’lii

i na mea a pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka

hoomaka ana o keia kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no

ke ake e lilo nui ko Pueonui aina ia ia, a no ka olelo kekahi a ke

kahuna. Lilo ae la o Kalelealuaka i hunona na ke ’lii a me

Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka

hale me ka wahine, ke kaikamahine a Kakuhihewa.

I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na ’lii, o

Kakuhihewa a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa,

oia kekahi i hele i ke kaua, ua lanakila ko lakou aoao ma ke kaua ana

me Pueonui. O Kakuhihewa a me na koa kai hele i ke kaua i ke ao, ua nui

ka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui ma keia

mau kaua ana, a ua manao ke ’lii o Kakuhihewa nana keia make.

No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao,

hele e pepehi i na ’lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a

loaa na ’lii koa a me ke kaua i Kapukaki e nana ala ia Halawa. Lawe

kela i ka mahiole a me ka ahuula o na ’lii a me na koa, hookahi laau

palau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa ia poe kaua;

pela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po

ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o

Kalelealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me

ka mahiole, e huli hoi ana ia, a no kona mama loa aole maopopo kona mau

helehelena. Nolaila, hoomakakiu ua kanaka mahiai nei i kekahi po hou

mai, a ike ia ia Kalelealuaka e hele ae ana me ka mama loa, ia wa, pahu

kela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope mai,

paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a

uhaki ae la, paa no ka upe i loko o ka lima.

O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua

manao hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me

keia make o na kanaka. No ke kanaka mahiai. Hoole oia ia

Keinohoomanawanui: “Aole nana keia make o Pueonui, he kanaka e wale no

ke kanaka nana e luku nei, aia a kokoke e ao hele keia kanaka. He

kanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka hoi ana

mai me ka mahiole a me ka ahuula, ua pahu ia e a’u i ka ihe, a paa ka

upe o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.”

A lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo

kuahaua: “Aohe kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a

hina iho, oia ke noho aku, o ka mea mai hiki ole ke hele.” A akoakoa na

mea a pau loa i kahi hookahi, hele ua kanaka nei e nana i ka lima, aohe

loaa iki. Ninau aku la ia Kakuhihewa: “Aohe kanaka i koe?” “Aole,” pela

aku ke ’lii. “Aka, o kuu hunona wale no koe e moe la i ka hale, aohe

ana hana e loaa.” “E kii aku, e lawe mai e nana aku au,” pela aku ke

kanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima,

i nana iho ka hana e paa ana ka upe o ka ihe i ka lima. “He oiaio, o

keia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke

kanaka keia a’u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a’u e

hele aku ai e mahiai, a na’u no keia ihe i pahu i ka lima o ia nei. A

he nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a

mehe mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi.”

Ia laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa,

maopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o

Pueonui. Alaila, lilo ae la o Kalelealuaka i alii maluna o Kakuhihewa a

noho aku la ia malalo.

LEGEND OF PUMAIA.

On the land of Pukoula which adjoins Waiahao [688] in the district of

Kona, Oahu, was the home of Pumaia. His chief occupation with that of

his wife, was hog raising. They at one time had as many as ten hog

pens; but amongst his whole herd [of hogs] there was one he thought a

good deal more of than all the others; one that measured over a fathom

in length which he had vowed he would never part from. This hog was to

be kept until the death of Pumaia when it was to be killed.

Kualii who was king at this time, was building the temple called Kapua,

which was situated to the east of Leahi Hill overlooking Mamala. At the

completion of the temple, Kualii ordered that a hog be brought from

Pumaia. Upon the arrival of the messengers, Pumaia asked them: “What is

the object of your call?” “We have been sent by Kualii to you for a hog

for the temple. You give us one.” “Yes, you can have one,” said Pumaia.

“There is the pig pen.” This request was kept up until all the ten hog

pens were exhausted and there remained but the one hog he thought so

much of. After a time Kualii sent his men for another hog. Upon their

arrival in the presence of Pumaia, they were asked: “What has brought

you here?” “We have been sent by Kualii to come for the hog that is

left.” “You shall not have it. He is only seeking trouble. I thought he

was really in need of swine, but no.” The men then grabbed the hog and

fought with Pumaia for its possession, many against one. In this fight

sometimes Pumaia would get possession of the pig and again the others

would get it. This was kept up for some time when at last a regular

fight was had. Pumaia then struck out one blow on the right and one on

the left with his fists, killing all the men except one, who ran to the

king, Kualii, and reported to him, saying: “We have all been killed by

Pumaia and I alone am left to bring the tidings to you.” Kualii then

ordered his soldiers and officers to arm themselves with their spears

and other implements of war and to dress in their war helmets and

feather capes and when ready to go and make war on Pumaia.

After this fight Pumaia left Pukoula and moved on to Kewalo where he

was met by the soldiers and a regular battle was fought in which Pumaia

slew all of Kualii’s warriors and officers. One of the men, however,

managed to escape and carried the result to Kualii. When Kualii heard

that his warriors and officers had all been killed, he called all his

chiefs and warriors to come together, with his god, Kanemuka. Pumaia in

the meantime had moved on to Pawaa, where he was met by Kualii and his

men, and another battle was fought in which Pumaia again slew all the

chiefs and warriors, with the exception of Kualii and his god. When

Kualii saw that his men and chiefs were all slain he prayed to his god

to capture Pumaia, and so through the power of this god Pumaia was

caught and bound. Kualii was so incensed at Pumaia that he was

immediately killed and was dragged to Kapua where his dead body was

thrown into the pit with the men he had killed. In the course of the

ill treatment given his body, the jaws were crushed and cut up into

fragments.

Pumaia’s wife and young daughter in the meantime were at home where

they were awaiting for his return, from early in the afternoon until

midnight. At this long absence of Pumaia the mother remarked to the

daughter: “Your father perhaps is dead. In all his travels before this

he generally returned home before dark.” While the two were talking

they heard a shaking noise outside the house and an indistinct call to

open the door. The mother then rose and opened the door, and lo it was

the spirit of Pumaia.

Relating to the spirit of Pumaia: It is told in this legend that the

spirit is always much stronger than the living body and that several

people have been killed by spirits; the following narrative will show

this.

As the jaw bones of Pumaia were so crushed his words were indistinctly

heard, so the spirit had to resort to whispers and gesticulations of

the hands, like a deaf and dumb person, in order to be understood.

Pumaia then said to his wife: “I struck out right and left and killed

them all.” The wife asked: “You killed them all?” “Yes, yes,” at the

same time bringing the hands together and making the negative motion to

indicate that nothing was left. Pumaia then said to the wife: “Let us

go and get my body.” The wife assented and took a piece of kapa cloth

in which to wrap the body. The blazing spirit [689] then went ahead,

the wife following until they reached Kapua, the temple of Kualii and

the pit where the body had been thrown. The spirit of Pumaia then flew

and landed right in the center of the pit and flamed; the night guards

were fast asleep, as it was then well on towards midnight, [690] the

Milky Way being plainly seen. The wife then approached the hole and

felt of the dead bodies. The spirit then whispered and at the same time

making motions with the hands to remove the dead bodies and pointed

down in the bottom of the hole. The wife followed the instructions

until she found the body of Pumaia beneath, all ragged and torn. She

then collected the pieces and put them in the kapa cloth, in the form

of a bundle, put it on her back and returned home. Upon her arrival at

the house Pumaia’s spirit told the wife, at the same time pointing at

the floor of the house, to remove the mats, dig a hole and conceal the

body, before the arrival of the people who would search for the body

the next day. The wife did as she was told. On the next day a searching

party arrived looking for the body of Pumaia. The searchers asked

Pumaia’s wife: “Did you not go and remove the body of your husband last

night?” “I do not know anything about it nor have I removed it. Is

Pumaia then dead? This is the first that I have heard of his death.”

When the searchers heard this they were certain that the wife could not

have removed the body, so they returned [to the king].

On the second night, the spirit of Pumaia again came to the wife. The

reason for this coming was this: The wife that day looked at her

daughter and said: “Yes, I am grieving at our fate as our bones still

need blood, not your father as his bones have no blood.” At this

Pumaia’s spirit asked: “What are you two talking low about?” The wife

replied: “Nothing, we are just talking about death, not of you of the

bloodless bones.” Pumaia’s spirit then spoke to the wife: “Let us get

away from this place. Take me out and take me along.” After the body

had been dug up, they left Pukoula and walked toward the mountains

along the road leading to the junction of Pauoa and the road that leads

to the Alekoki pool. They then continued on up toward Maemae, and by

dawn of [the next day] they reached Nuuanu.

On the top of the left hand peak of the Nuuanu Pali where you come down

toward Hoowahapohaku and look towards the eastern peaks of the pali and

right at the top of this left hand peak is a cave. The spirit of Pumaia

flew to this cave and lit there flaming. The wife with the bones of

Pumaia and the daughter then climbed up the cliff [691] until they

arrived at the cave, where they made their dwelling. At the end of the

fourth day, the last finger [692] of food for the daughter was eaten up

when the mother said: “I am distressed at your fate, the one having

bones that need blood. Here we are following after the bones that have

no blood, and have left food and meat.” When they woke up the next

morning they saw food, meat and other articles such as kapas, skirts

and various other things. All these things had been brought by the

spirit of Pumaia from Waikiki. In that one night the spirit had

traveled over the whole district. This was carried on for several

nights and the food and animals, the fish in the ponds and the growing

food were brought to the cave. The spirit of Pumaia kept up these raids

until at last it began to raid Kualii’s own lands. All the different

properties were taken, even the canoes, mats, war helmets, feather

capes, calabashes, water gourds and various other things of the house

and the land. At night, while the people were asleep, Pumaia’s spirit

would enter the house, carry out the sleepers and then empty the house

of their valuables. Upon waking up in the morning the people would find

themselves out of doors and their houses robbed of all the things of

value; even the growing crops in the field were stolen by Pumaia’s

spirit. By these raids the wife and daughter were able to have all they

wanted and far more than their needs. One day the wife sighed and said:

“Yes, we have all we need, but there is one thing lacking, we have no

servant to do our work for us.” When Pumaia’s spirit heard this, it

went off and brought back a servant for the wife and daughter.

Kualii in the meantime was being puzzled and often asked who this

unknown thief could be. A priest who was living with him at the time

then told Kualii who the thief was in the following manner: “This thief

is no other person than your enemy Pumaia; his body is dead, but his

spirit is at large and is much stronger than when the body was alive.

You will soon be killed; if you act rightly you will then be saved.”

“What must I do to be saved?” asked Kualii. The priest replied: “You

must build three houses; one house for the wife and daughter; one house

for the property and servants; and one house for the bones of Pumaia.

After the houses are completed go and bring your enemy back and take

good care of his bones; he may then take compassion on you and you will

then be saved.” Kualii then consented to do all the things advised by

the priest.

While this conversation was being carried between the priest and

Kualii, Pumaia was amused as he heard the advice of the priest and the

consent given by Kualii. He then advised his wife and daughter to

return to the shore. The wife in obedience to the instructions made

ready for their return. While on their way back to the old home they

met Kualii’s men who had been sent to bring them to the king. Upon

their arrival at the king’s house, they found everything prepared for

their reception and they lived with the king ever after this.

KAAO NO PUMAIA.

O Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O

kana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a

hookahi puaa punahele loa ia Pumaia, he puaa anana, he puaa lilo ole ia

hai, he puaa hanai a make pu me Pumaia.

No Kualii, oia ke ’lii nana ka heiau o Kapua e waiho la ma ke komohana

o Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele

i o Pumaia ala i puaa, a hiki na elele, ninau aku o Pumaia: “Heaha ka

oukou huakai?” “He puaa, i olelo mai nei o Kualii i puaa no ka heiau ia

oe, e haawi mai oe.” “Ae he puaa,” pela mai o Pumaia; “aia ka pa puaa.”

Pela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe kana

puaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a

hiki lakou imua o Pumaia, ninau mai la o Pumaia: “Heaha ka oukou o ka

hele ana mai nei?” “I kii mai oukou i ko puaa i koe e lawe, pela mai

nei o Kualii.” “Aole e loaa ia oukou, he imihala ia; kai no paha he

make puaa kona, aole ka.” Ia wa, lalau lakou la i ka puaa, a lawe me ke

aumeume me Pumaia, hookahi keia he nui lakou la. Ia ianei ia lakou la,

pela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia ma ka akau,

a hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi

kanaka. Oia kai holo aku a mua o Kualii olelo aku: “Ua pau loa makou i

ka make ia Pumaia, a owau, hookuu ia mai i ahailono i lohe oe.” Ia wa,

kena o Kualii i na koa, a me na ’lii koa, me koa, me ko lakou mau

makaukau a pau loa, na mahiole, na ahuula, na ihe, na pololu, na mea

make a pau loa. A makaukau lakou e hele mai e kau me Pumaia.

Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i

hoouka ai me Pumaia, malaila i luku ia ai na koa, a me na ’lii o Kualii

a pau loa i ka make ia Pumaia. Hookahi i pakele a lohe o Kualii. Ia

lohe ana o Kualii, ku ia, me kona mau alii a pau loa, hele mai me na

koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa, i laila,

loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na ’lii

i ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i

ke ’kua ona ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu

ia ma ka mana o ke akua. No ka nui loa o ka huhu o Kualii ia Pumaia,

pepehi ia iho la ia a make, alako ia a hiki i Kapua, kiola ia ilalo o

ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia hoomainoino

ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.

No ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i

ka hale, e kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke

aumoe kupono i ke kau. No keia hoi ole mai o ke kane, olelo aku la ka

makuahine i kahi kaikamahine: “Ua make paha ko makuakane, aole pela ia

e hele nei, i ke ao no hoi.” Ia laua e kamailio ana, halulu ana ma waho

o ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii aku

la ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia.

Ua olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o

ke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia

ai.

No ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono

ole ke olelo me ka leo, he hawanawana wale no me ke kuhi ana o ka lima,

ma o a ma anei e like me ke kuli. Olelo mai la o Pumaia i ka wahine:

“U-U-iho-ka akau iho-ka-hema, pau loa i ka make.” I aku la ka wahine:

“Pau ia oe i ka make?” “E-E”—hoopili ae i na hapa pulima a hoole mai. I

aku o Pumaia i ka wahine: “E kii kaua ia’u.” Ae aku ka wahine; lawe ae

la ia he ahu he aahu kapa i mea wahi; mamua ka uhane o Pumaia e

lapalapa ana, mahope ka wahine, a hiki laua i Kapua ka heiau a Kualii,

aia malaila kona lua i kiola ia ai. Lele aku la ka uhane o Pumaia a

luna pono o ka lua, lapalapa, o na kiai ua moe, no ka mea, ua huli ka

ia, ke kau o ka po, hele aku la ka wahine a hiki i ka lua, haha iho la,

e ahu ana ke kino kanaka.

Hawanawana maila o Pumaia, me ka pale mai o ka lima, ma oa ma o, aia ia

i lalo ponoi o ka lua. Hana iho la ia peia, a loaa ke kino o Pumaia

ilalo, ua weluwelu a okaoka, hooiliili ae la ia a loko o ka ahu a me ke

kapa, hana iho la a haawe, hoi mai la. A hiki laua i ka hale, olelo hou

mai o Pumaia i ka wahine me ke kuhikuhi o na lima ilalo o ka hale, e

wehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau ke ao

ae. Hana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli

ia mai ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia,

ninau mai la: “Aole oe i kii i ko kane a lawe mai i keia po?” “Aole au

i ike, aole no hoi i kii; ua make ka o Pumaia? Akahi no au a lohe ua

make.” A lohe na elele, maopopo aole i kii ka wahine, hoi aku la lakou.

I ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke

kumu i hiki ai. Nana aku la ka makuahine i ke kaikamahine a pane aku:

“U, o kaua ka hoi ka mea aloha o ka iwi koko, aole o ko makuakane o ka

iwi koko ole.” I mai la o Pumaia: “Heaha ka olua e hamumu nei?” “Aole,

e mea wale ae ana no maua i ka make, aole ou o ka iwi koko ole.” I aku

la o Pumaia i ka wahine: “E hele kakou; e wehe ia’u a lawe pu.” Pii aku

la lakou mai Pukoula aku a ka uakee o Pauoa e hele la a hiki i ka wai o

Alekoki, ma laila aku a Maemae, pela lakou i pii ai a owakawaka kai ao

o ke kakahiaka nui, hiki lakou i Nuuanu.

Aia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka

Hoowahapohaku, nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono,

i ka welau pali oia iho, aia ilaila he ana. Lele aku la ka uhane o

Pumaia a laila lapalapa, pii aku la ka wahine me na iwi o Pumaia a me

ke kaikamahine a hiki, i nana aku ka hana he ana. Noho iho la lakou

ilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku ka

makuahine: “U, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei

kaua mahope o ka iwi koko ole, haalele aku nei kaua i ka ai me ka ia.”

Ia po ana iho, moe laua a ala ae o ke kakahiaka nui, e ku ana ka ai, ka

ia, ka waiwai, ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau

loa na ka uhane o Pumaia i kii a lawe, mai kai o Waikiki aku, hookahi

po mai uka a kai o ka aina, pela aku he po, pau loa ka ai, ka

holoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela no ka hana ana

a ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka

waiwai, na waa, na huamoena, na mahiole, na ahuula, na ipu a me na

huawai na mea a pau loa o ka hale a me ka aina. No ka mea, i ka po, i

ka wa moe o kanaka, lawe o Pumaia i ke kino a waho o ka hale, waiho,

moe oe a ala ae hoi aku i ka hale, aohe na pono o loko, ua pau ia

Pumaia i ka lawe ia, pela ka ai o waena; o luna e ulu ana, o ka io ua

pau.

No keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine;

nolaila, kaniuhu iho ka wahine, penei: “U, nui ka waiwai ia kaua, a

hookahi hemahema i koe, o ke kanaka ole nana e lawelawe mai.” Lohe no o

Pumaia, kii no, loaa ke kanaka lawelawe o ka wahine a me ke

kaikamahine.

No Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia,

aia he kahuna e noho pu ana me ia, nana i hai mai ia Kualii. “Aole na

he kanaka e, o ko hoa paio o Pumaia; ua make ke kino, o ka uhane ia e

hele nei; eia nae, ua oi ka ikaika o ka uhane mamua o ke kino.” Kokoke

oe e make, ina e noonoo pono oe, alaiia ola oe. “Pehea e ola ai?” wahi

a Kualii. I aku ke kahuna: “E hana oe i ekolu hale, i hookahi hale no

ka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i

hookahi no na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a

hoihoi mai me ka malama pono, malama o maliu mai ko hoa paio, ola oe.”

Ae aku o Kualii i ka olelo a ke kahuna.

Ma keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A

makaukau o Kualii i na mea a pau loa, ia wa, pane aku o Pumaia i ka

wahine a me ke kaikamahine, e hoi i kai. Ae mai ka wahine: “Ae, e hoi

kakou.” Hoomakaukau iho la lakou e hoi i kai nei. Ia lakou e hoi mai

ana i ke alanui, loaa aku la i na kanaka o Kualii. A hiki lakou io

Kualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka noho pu

lakou ia wa.

LEGEND OF HANAAUMOE.

Hanaaumoe was a flattering spirit who lived in Oahu, as the island of

Oahu in the olden days, during the reign of Halalii, was the home of

the spirits. The duty of this spirit, Hanaaumoe, was to meet all the

canoes that arrived from other lands and through his cunning and

flattery urge the people to land. In this way several people were

killed and eaten by the spirits. As this spirit had no equal in the art

of flattery, he was delegated by Halalii the king of the spirits to

guard all the points along the coast of Oahu. While he was on duty one

day he saw canoes approaching Oahu from the west. In the double canoe

was Kahaookamoku the friend of the king of Kauai, several men and

Kaneopa a lame fellow. These people were from Kauai and were on their

way to Hawaii to make a visit.

Hanaaumoe upon seeing these people invited them to come ashore: “Come

ashore, land your canoe. Don’t go to Hawaii for that island is filled

with spirits. Hawaii has spirits for Kanikaa lives there. Maui has

spirits for Keoloewa lives there. Lanai has spirits for Pahulu lives

there. Molokai has spirits for Kaunolu lives there. Here is the island

that has no spirits; land the canoe. There is food ashore, there are

houses, there are women for each, the paddlers shall have two apiece,

as wives, and your chief Kahaookamoku shall have five wives.”

When the people heard the invitation extended by Hanaaumoe, they came

ashore at the landing at Kou, hauled the canoes on to the beach,

entered the long shed where they slept awaiting for the things promised

them by Hanaaumoe. Late that evening Hanaaumoe came to the door of the

house where the strangers were sleeping, scattered here and there like

castaways, being very tired from the effects of the sea trip, and

called out:

Asleep are you?

Piled on one another,

Scattered here and there,

Are you all asleep?

Everybody was fast asleep except Kaneopa who was still sitting up. Upon

hearing the call, Kaneopa answered: “We are not asleep, we are still

awake waiting for the food, and meat and our wives.” Hanaaumoe then

resorted to falsehood: “The things cannot arrive in a hurry as the road

from Nuuanu down is long, the climb from Kapukaki is long and the plain

Kulaokahua is also afar off.” Hanaaumoe soon after this returned to

Halalii and to the rest of the spirits who asked him: “How is it, are

they asleep?” Hanaaumoe answered: “No, they are not asleep yet?” At

midnight Hanaaumoe again returned and called, the second time:

Piled on one another,

Scattered here and there,

Are you all asleep?

Kaneopa answered: “We are not asleep, we are waiting for the two wives

apiece for the paddlers and the five wives for the chief Kahaookamoku.”

Hanaaumoe again answered as he did before and then departed, being

certain that the people were not asleep yet.

Certain thoughts then entered Kaneopa that the island of Oahu was full

of spirits and they would all be eaten by them; so he looked for a

place within the house where he could conceal himself. After studying

the matter for a while he at last decided to dig a hole under the door

sill; for he reasoned that the king would, upon entering the house,

naturally sit on the door sill. All this time the rest of the people

were in a deep sleep, no one was awake except Kaneopa. Kaneopa was

sorry for the chief Kahaookamoku because he would surely be eaten up by

the spirits and Kaneopa was at a loss to know how he was going to save

him. Kaneopa tried to keep himself awake, but could only last until the

crowing of the first cock, when he too became so overcome with sleep

and moved under the door sill and sat in the hole. Just as soon as he

entered the hole, Hanaaumoe arrived and he again called as before, for

the third time. There was no answer. He called again, again there was

no answer. Hanaaumoe then said: “You will surely be all killed. Why

didn’t you sleep at Kauai instead of coming and sleep on the island of

Halalii where the spirits live? You are as good as dead, there is no

escape; your flesh, your bones, your bowels, your blood, your eyes,

will all be eaten up.” During all this talk by Hanaaumoe, Kaneopa was

listening. At the end Hanaaumoe returned to Halalii. Halalii then asked

him: “How is it, are they asleep?” “Yes, they are asleep, let us be

going,” said Hanaaumoe to the rest of the spirits.

When the spirits arrived at the long house where Kaneopa and his

companions were sleeping they all entered and Halalii sat on the door

sill. The spirits were so numerous that they were without number. [693]

They made but one smack and the people disappeared, all eaten up by the

spirits. The spirits then began digging up the floor of the house

except that portion under the sill where Halalii was sitting. At the

approach of day the spirits all returned to their home and Haneopa came

out of his hiding place and limping to the canoe he pushed it into the

sea and set sail for Kauai.

While Kaneopa was on his way to Kauai, Hanaaumoe appeared on the coast

and beckoned to Kaneopa, inviting him to land, saying: “Come ashore.

Let the canoe come ashore.” Kaneopa then answered angrily: “You are a

filthy old spirit. Didn’t you eat up our chief? I will not come

ashore.”

Upon Kaneopa’s arrival at Kauai, he informed the king and people how

his companions had been eaten up by the spirits of Oahu, and how he was

saved only through his wit. The king then asked the priest: “What must

we do?” The priest, Hanakapiai, answered: “Proceed and hew out a

countless number of wooden images that will look as near as possible to

human beings.” After the images were ready, the king, the priest and a

large number of followers set sail for Oahu and in course of time hove

to directly off Leahi, when they saw Hanaaumoe appear on the coast and

called out as he did the other time. Kaneopa, who was in the company on

this second visit, said to the people who were with him: “That is

Hanaaumoe the great flatterer. That is the spirit who deceived us and

got us to land.” The king and priest in answer to the invitation

replied: “Yes, we will land.” The people then all came ashore and

approached the long house where Kahaookamoku and his companions had

stayed and were eaten up by the spirits.

Toward dusk that same evening, the priest instructed the people saying:

“Let everybody retire to where the canoes are lying and leave the

wooden images in the house. Let everybody be supplied with lights with

which to set the house on fire as soon as all the spirits have entered

the house.” Late that evening, the flatterer, the spirit Hanaaumoe came

to the house and called out:

Piled up on one another,

Scattered here and there,

Are you all asleep?

No one answered from within; he called a second time, still no answer.

Hanaaumoe then spoke to himself: “Ha, ha! Why didn’t you sleep on Kauai

instead of coming here and sleep on the spirit island of Halalii? Dead,

you will not be saved.” While Hanaaumoe was calling the people were

listening. At the end of his call Hanaaumoe returned to Halalii and

reported to him that the people were all asleep. Upon hearing this

report Halalii issued a call that all the spirits be brought together;

after this they proceeded to the long house at the beach. Upon coming

up to the house the spirits all entered and Halalii sat on the door

sill. The spirits then took up the wooden images and began eating them.

“Oh, how tough!” was heard from one of the spirits. “So is the one I am

eating,” said another. It was customary in days gone by for the king to

receive the choicest portions of the meat, so these portions were given

to Halalii by the spirits. Upon taking a bite at one of these choice

portions, Halalii remarked: “Very tough.” The rest of the spirits

answered: “All these people are very tough, not one of them is fat,

they are all thin and tough. They are not at all like the first lot

that came.”

While the spirits were busy eating the wooden images, the Kauai people

surrounded the house and set it on fire, killing all the spirits with

the exception of Hanaaumoe who some how managed to escape.

KAAO NO HANAAUMOE.

He wahi akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua

o Oahu nei i ka wa kahiko. O Halalii ke ’lii, a o ka hana a keia wahi

akua, o ka malimali i na waa holo mai o na aina e, e makaikai. Nui ka

poe i make a pau i ka ai ia e ke akua. No ka maa o keia wahi akua i ka

malimali, nolaila, hoonoho o Halalii ke ’lii o ke akua i kiai no na

makalae a pau o Oahu nei. Iaia e kiai ana, hoea mai la ka auwaa ma ke

komohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a ke ’lii o

Kauai, me na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia,

mai Kauai mai lakou, e holo ano i Hawaii e makaikai ai, kahea ana o

Hanaaumoe mauka. “E pae! E pae ka waa! Mai holo i Hawaii he moku akua,

akua Hawaii, akua ia Kanikaa. Akua Maui, akua ia Keoloewa. Akua Lanai,

aku ia Pahulu, akua Molokai, akua ia Kaunolu. Eia ka moku akua ole la o

Oahu nei, e pae na waa, he ai no o uka, he hale, he wahine, pakahi,

palua ka na hoewaa wahine, palima ka ke ’lii o oukou a Kahaookamoku.”

A lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou

nei; hapai na waa a kau iuka, komo lakou i ka halau, malaila lakou i

moe ai e kali ana i na mea a Hanaaumoe i olelo aku ai ia lakou. A

ahiahi poeleele, ku ana o Hanaaumoe ma ka puka o ka hale a lakou e moe

nei, no ka mea, ua luhi i ke kai, a e ahu ana lakou mehe mau olulo la:

Kahea ana o Hanaaumoe, moe ea?

Halahala kau e,

Halahala kau e,

Ua moe oukou?

Ua pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea

mai o Kaneopa: “Aole makou i moe, ke ala aku nei no. Ke kakali aku nei

no i ka ai, i ka ia, i na wahine.” Olelo mai o Hanaaumoe me ka

hoopunipuni: “Aole e hiki koke mai; he loihi ka ihona o Nuuanu, he loa

ka piina mai o Kapukaki, he kula loa o Kulaokahua.” Hoi aku la o

Hanaaumoe a hiki imua o Halalii a me ka nui akua, ninau mai la: “Pehea,

ua moe?” Hoole aku o Hanaaumoe: “Aole i moe.” A aumoe, hoi hou aku o

Hanaaumoe a kahea hou, o ka lua ia:

Halahala kau e,

Halahala kau e,

Ua moe oukou?

I mai o Kaneopa: “Aole makou i moe; ke kali aku nei no i na wahine

palua a na hoewaa, palima a ke ’lii a Kahaookamoku.” Pane mai o

Hanaaumoe e like me na olelo maluna, a hoi aku la; maopopo iho la iaia

aole i pau i ka moe.

Ia wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei,

a e pau ana lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo

ai i loko o ka hale. Aia malalo o ka paepae o ka puka komo, kohi iho la

ia a loaa he lua, no ka mea, oia kahi o ke ’lii e noho ai, o Halalii,

pela kona noonoo wale iho i loko ona. Aia hoi, ua pau loa lakou i ka

pauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa,

nolaila, minamina loa o Kaneopa i ke ’lii ia Kahaookamoku, i ka pau i

ka ai ia e ke akua.

Oi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee

aku la ia a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a

kahea ana, o ke kolu ia, e like me na olelo mua, aohe leo pane mai;

kahea hou, aohe pane mai; i aku o Hanaaumoe: “Make! i hea la ka moe moe

aku i Kauai, lawe ia mai ka ka moe a ka moku akua o Halalii. Make, aohe

wahi e ola ai, pau ka io, pau ka iwi, pau ka naau, pau ke koko, pau na

maka.” I loko o keia wa a Hanaaumoe e olelo nei, ke hoolohe nei o

Kaneope. A pau ka olelo ana, hoi aku la o Hanaaumoe a mua o Halalii.

Ninau mai la o Halalii: “Pehea, ua moe?” “Ae, ua moe, ina kakou, pela

aku o Hanaaumoe i na akua apau loa.

A hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i

loko o ka hale, noho iho la o Halalii ke ’lii ma ka paepae o ka puka. O

ka nui o ke akua, o kini o ke akua, o ka lehu o ke akua o ka mano o ke

akua, o ka pukui akua, o ka lalani akua. Hookahi no ka muka ana ae pau

na kanaka, aohe mea koe, eli aku la ke akua ia loko o ka hale, a koe

kahi a Halalii e noho nei, oia ka paepae puka, ao loa ae la, pau ke

akua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la

i kahi o na waa e kau ana, a panee aku la i loko o ke kai, a holo aku

la, e hoi ana i Kauai.

Ia Kaneopa e holo aua i loko o ke kai, ku ana o Hanaaumoe ma ka lae

kahakai, peahi ana ia Kaneopa: “E pae! e pae ka waa!” I mai o Kaneopa

me ka olelo huhu: “E akua ai lepo o ke kanaka, kai no ua pau ko makou

alii ia oukou; aole au e pae aku ana.”

A hiki o Kaneopa i Kauai, hai aku la i ke ’lii a me na kanaka, i ko

lakou pau i ka ai ia e ke akua o Oahu nei, a koe ia ma kona maalea.

Ninau aku la ke ’lii i ke kahuna: “Pehea la ka pono?” Olelo mai ke

kahuna o Hanakapiai: “E kalai i kii a lehu, a mano; e hana a nui,

hoohalike a like loa me ke kanaka.” A makaukau keia mau mea a pau loa,

holo ke ’lii me ke kahuna, a me na mea a pau loa, a hiki lakou ma Oahu

nei, hoolulu iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka

lae kahakai. Kahea ana e like me ke kahea ana mamua, o Kaneopa kekahi i

holo pu mai i keia huakai alua. I aku o Kaneopa: “O Hanaaumoe kela o ua

wahi akua malimali nei. O ko makou mea kela i puni ai, pae ae i uka

nei.” Ae, aku ke ’lii a me ke kahuna: “Ae, e pae.” Pae lakou a ka halau

mua i noho ia ai e Kahaookamoku ma, a pau ai i ka ai ia e ke akua.

A ahiahi poeleele, olelo ke kahuna: “E hoi na kanaka a ma kahi o na waa

i kau ai, a e waiho ke kii i loko o ka hale, a e makaala na mea a pau

me ke ahi e puhi i ka hale i ka wa e pau ai ke ’kua i loko o ka hale.”

A ahiahi, a poeleele, ku ana ua wahi akua malimali nei o Hanaaumoe, a

kahea ana:

Halahala kau e,

Halahala kau e,

Ua moe oukou?

Aohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai.

Olelo iho ua o Hanaaumoe: “A ha ha! Ihea no la ka moe i Kauai, moe aku;

lawe ia mai ka ka moe a ka moku akua o Halalii. Make! Aole e ola.” Ma

keia olelo a Hanaaumoe, ke hoolohe nei na mea a pau loa, a pau ka olelo

ana hoi aku la i kahi o Halalii, e noho ana, a hai aku la ia Halalii,

ua pau i ka hiamoe.

A lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou

a hiki i ka hale, noho iho la o Halalii ma ka paepae o ka puka komo, o

na akua a pau loa komo aku la i loko. Ia wa lalau lakou i na kii a ai

iho la: “Oolea!” pela aku kekahi akua i kekahi akua. I mai kekahi,

“pela no hoi ka’u kanaka e ai nei.” He mea mau i na ’lii, o ke ka kana

e ai ai o ke kanaka; haawi aku la ke akua ia Halalii i ke ka o ke kii,

a ai iho la o Halalii: “Oolea,” pela aku o Halalii. I mai na akua a pau

loa, pela wale no na kanaka a pau, aohe kanaka momona, he wiwi wale no,

he oolea, aole e like me na kanaka mua i ai ia ai.

Ia lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni

e na kanaka me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke

ahi, a pau loa ke akua i ke ahi, a lilo aku o Hanaaumoe a pakele aku

la.

LEGEND OF ELEIO.

Lele, otherwise known as Lahaina, in Maui, is the country in which the

events of this legend took place and the time was during the reign of

Kakaalaneo who was king of the whole island of Maui. Eleio was a very

fast runner, faster than the wind, and could make three complete

circuits of the island of Maui in one day. Because of his great speed,

he was made runner to King Kakaalaneo. It was his duty as runner to

bring (awa [694]) fish from Hana for the king. When a meal was about

ready, Eleio would set out for Hana to bring fish and he would always

return before the king sat down to eat. Once while he was on his way

back, he met on the road Kaahualii, [695] a spirit, who asked him for

some fish. Eleio answered: “Take the hairs on your behind for the fish

and your urine for water.” When Kaahualii heard this, he chased Eleio.

Upon coming by Kamaalaea, Eleio’s sister who was residing at this place

saw that her brother was out of breath, so she took down her pau and

exposed herself to the spirit. [696] This action so shamed the spirit

that it abandoned Eleio. The name of this sister of Eleio was

Pohakuloa. Being chased by this spirit on three different occasions

along this same road, Eleio upon his next return trip went around the

west side of Hana by way of Kaupo. Upon his arrival at Kaupo one day he

found a woman by the name of Kanikaniaula sitting by the roadside, but

he passed right along without noticing her. Kanikaniaula at this want

of respect on the part of Eleio called out after him: “Say, are you

going to pass right along without greetings?” When Eleio heard this

call he turned back and greeted her. Kanikaniaula then invited him to

the house which invitation was accepted by Eleio.

Let us here take up a short sketch of Kanikaniaula.

Kanikaniaula at the time when this conversation was taking place was

dead. Although she appeared in the form of a live person it was really

in spirit. Kanikaniaula was a very fine woman and came from a line of

high chiefs of Hawaii. She, however, upon coming to live in Kaupo,

Maui, married a person of low rank who lived in the back country. Their

time was spent chiefly in the tilling of the soil and the preparation

of food, stock raising and fishing. This was kept up until the death of

Kanikaniaula. Upon her death the husband built a tomb, [697] a small

house of poles in the form of a pyramid, in which he placed the dead

body of his wife. When she came to Maui to live she brought along with

her from Hawaii a feather cape which was the insignia of a very high

chief, but which article she had hidden up to the time of her death,

nor had she ever once alluded to her rank as a high chiefess.

When Eleio arrived at the house he saw a man occupying it but the woman

was not to be seen. Eleio then asked the man: “Where is my companion?”

The man asked in turn: “Who is your companion?” Eleio answered: “My

companion was a woman.” “She is dead, my own wife, she is laid in that

small house yonder,” said the man. Eleio then asked the man: “How many

days has she been lying there?” The husband answered: “Two days

already, this is the third day in which we are speaking.” “Yes, I will

undertake to bring your wife to life again,” said Eleio. Eleio then

proceeded, and at the end of the fourth day Kanikaniaula was brought

back to life and in all respects became as she was before her death.

Kanikaniaula then asked Eleio: “What indeed shall I give you as a

recompense? Shall it be myself?” Eleio answered: “I will not take

anything in payment from you, but I wish you to become the wife of my

lord, Kakaalaneo.” Kanikaniaula consented to this, saying: “Yes, he

shall be my lord; but here is a present which I wish you to take to

him; a feather cape.” At this the husband for the first time was made

aware that Kanikaniaula was a chiefess. “You may now return and in the

nights of Kane you may come for me. I am going to my place on Hawaii,

and shall return in a few days.” Eleio then returned [home] wearing the

feather cape tied around his neck. Feather capes at this time were so

rare that even Kakaalaneo the king of Maui did not have one in his

possession.

As Eleio had been absent a number of days, Kakaalaneo became very angry

and ordered his chief officers to start an umu and make it very hot, in

which to bake Eleio upon his return. In the meantime Kakaalaneo had

posted spies along the Aalaloloa cliffs to watch for the return of

Eleio, and when seen to start a fire as a signal to the people at Lele

[698] of his approach when the umu was to be started and made hot

before the arrival of Eleio; so when Eleio arrived at the Aalaloloa

cliffs, the fire signal was started and the people at Lele started the

umu.

As Eleio came running at full speed with the feather cape over his

shoulders, on arrival at Lele and seeing the umu burning and the king

sitting near it, he jumped right into the hot umu. When the king saw

something red and pretty on Eleio’s shoulders, he called out to the

men: “Seize Eleio! Seize Eleio!!” At this the people got ahold of Eleio

and he was pulled out of the umu and was saved; but the feather cape

was torn to pieces: a small piece, however, was saved in the hands of

Eleio. Kakaalaneo then called Eleio to come to him and when he got in

the presence of the king, the king asked him: “Where did you get this

beautiful thing?” Eleio replied: “This was the cause of my delay.

Kanikaniaula, a very handsome woman was dead and I brought her to life

again. I have told her that you are to be her husband.” Kakaalaneo then

asked Eleio: “Why didn’t you bring her along with you then?” Eleio

replied: “I am to go and bring her in the nights of Kane.”

When Eleio arrived at Kaupo in the nights of Kane [699] he found that

Kanikaniaula had returned from Hawaii with some of the chiefs, their

servants, and with feather capes. When they reached Lele and stood

before the king Kakaalaneo then took Kanikaniaula and they dwelt

together, husband and wife. Not very long after this Kanikaniaula

conceived a child.

RELATING TO KAULULAAU.

At last Kanikaniaula the queen was known to be with child and in due

course of time she brought forth a son who was called Kaululaau, known

as the one who pulled up the breadfruit trees of Lele.

On the day when it was discovered that the queen was with child (the

sign being unpleasant sensations and vomiting although having an

appetite for proper things), Kakaalaneo sent out his messengers to make

a circuit of Maui and find out all the chiefesses who were also with

child on that same day. The intention of the king being, to procure

servants and playmates for the coming heir. In due course of time the

queen gave birth to a baby boy and he was called Kaululaau. All the

children who were born on the same day on Maui were brought to the king

and reared with the prince Kaululaau.

As Kaululaau grew to manhood, so also grew his playmates, and as he

grew older he became more and more mischievous. His father Kakaalaneo

was then still king of Maui. In those days it was customary for the

boys with him to climb the breadfruit trees and pick the fruit; and

when the fruit got fewer and beyond their reach, Kaululaau would then

pull up the trees with his hands. This was done so often that the trees

became scarce in the district of Lele. At last the father Kakaalaneo,

took pity on the people knowing that they would some day go hungry; so

he ordered that all the boys be sent home to their parents, believing

that this would make his son less mischievous; but instead of improving

he grew worse. After considering the matter for some time, the father

at last hit upon a course of action and thereupon told the queen and

attendants to take Kaululaau and abandon him on Lanai with the spirits.

This was agreed on by the chiefs and people and preparations were

immediately made; the food and meat were cooked, kapa and other things

were gotten ready and the canoes set out with Kaululaau. Upon their

arrival at Lanai, Kaululaau was put ashore with all the things prepared

for him and the canoes returned.

When Kaululaau landed on Lanai he entered a patch of reeds and slept

there. While in his sleep his god came to him and said: “Say,

Kaululaau, get up and enter the cave with all your belongings.” When

Kaululaau woke up he looked about him and saw a cave opening near by;

so he got up and entered it in obedience to the instructions given him

in his sleep. Lanai was an island of spirits. No people could live on

this island as the spirits killed and eat everybody who came there.

Kaululaau was, however, an exception to this as he was not eaten up;

but this was because he was too cunning in telling falsehoods, just

like Punia. [700]

That night Kaululaau slept in the cave and at daylight he left it and

returned to the patch of reeds where he was found by the spirits who

asked him: “Say, Kaululaau, where did you sleep last night?” Kaululaau

replied: “In the small patch of thistles.” “Is that so? No wonder you

were not found last night,” remarked the spirits. On the approach of

the next night he again entered the cave, when the spirits went about

looking for him the whole night. At daylight Kaululaau went to the

beach on the dry sand and sat there where the spirits came and asked

him: “Where did you sleep last night?” “In the patch of thorny vines

growing there. That is the place where I slept.” The spirits again

asked him: “Where are you going to sleep tonight?” Kaululaau replied:

“In the large surf where it rolls as high as a house. That is where I

will sleep.” On the approach of night Kaululaau would again retire to

the cave, and at daylight go out on the sand where he would be met by

the spirits who would ask him: “Where did you sleep last night?” “In

the small surf; you were all at the large surf,” Kaululaau would reply.

Through these deceiving answers the spirits got so overworked that they

mostly all died off, leaving but very few of them alive. Pahulu was one

of the spirits that was saved, because he left Lanai and went over to

Kahoolawe to live. Kaululaau after this kept a fire burning all the

time he remained on Lanai. Kakaalaneo upon seeing the fire burning on

Lanai so continuously, asked the people: “Say, Kaululaau could not have

been killed by the spirits?” “No,” replied the people. Therefore,

Kakaalaneo sent some people in a canoe to go to Lanai and see if

Kaululaau was indeed still alive or not. When the canoe arrived at

Lanai, the people saw that Kaululaau was indeed still alive and he was

still keeping the fire burning. The canoe then returned to Lele and the

people told Kakaalaneo, the king, of what they had seen. When the king

heard this he remarked: “Yes, he was sent to Lanai to be devoured by

the spirits, but no! What does it mean? Well and good.” He then ordered

a double canoe to go and bring Kaululaau home. This is how Kaululaau

was saved and his history and life on Lanai has become famous even unto

this day.

KAAO NO ELEIO.

O Lele, oia o Lahaina, i Maui ka aina, o Kakaalaneo, ke ’lii nui o Maui

a puni ia wa. He kanaka mama loa o Eleio, he haalele ia ke kikiao

makani e ia he, kukini; ekolu puni o Maui ia ia i ka la hookahi ke

hele. No kona mama, hoolilo ke ’lii o Kakaalaneo ia ia, i kii awa i

Hana i kona wa e ai ai. A makaukau ka ai ana o ke ’lii, holo kela a

hiki i Hana, a loaa ka awa hoi mai; ia ia e hoi mai ai ma ke alanui,

loaa ia ia o Kaahualii, he ’kua ia, nonoi mai ia Eleio i awa. I aku o

Eleio: “Eia iho no ka awa o ko huluhulu-lemu, o ka wai no, ko hanawai

hohono.” Lohe o Kaahualii, hahai a pau ke aho o Eleio; ike ke

kaikuahine o Eleio ua pau ke aho, e noho ana i Kamaalaea, wehe i ke

kapa a kuu i ka mai, hilahila ke akua a haalele ia Eleio. O ka inoa o

ke kaikuahine o Eleio, o Pohakuloa. Ekolu hele ana a Eleio ma keia

alanui, o ka hahai pinepine a ke akua, haalele ia alanui, a hele ma ka

aoao huli komohana o Hana, e hoi mai ana a hiki i Kaupo.

Ia ia i hiki ai i Kaupo, e noho ana keia wahine i ke alanui, o

Kanikaniaula ka inoa; kaha loa mai o Eleio hele ma ke alanui, kahea mai

o Kanikaniaula: “Ea! Hele loa no ka, aole ka e aloha mai.” A lohe o

Eleio i keia leo, huli aku la ia a aloha aku la. I mai o Kanikaniaula,

e hoi ma ka hale, ae aku o Eleio. Maanei, e hoolohe iki kakou i ka

moolelo pokole o Kanikaniaula. Ua make o Kanikaniaula i keia wa a laua

e kamailio ana me Eleio, he kino wailua uhane keia, aohe kino maoli. He

wahine maikai loa o Kanikaniaula, a he ’lii nui hoi no Hawaii mai a

noho i Kaupo, Maui, a nolaila kana kane i hoao ai, he kanaka kuaaina,

makaainana loa. O ka laua hana o ka mahiai a me ka hoa umu, o ka hanai

holoholona, o ka lawaia, pela ko laua noho ana a hiki i ka make ana o

Kanikaniaula. Hana iho la kana kane i hale puoa no kana wahine, i wahi

no ke kino kupapau e waiho ai, eia nae, i ko Kanikaniaula wa e ola ana

he hoailona alii kona mai Hawaii mai, he ahuula. Ua huna loa ia me ka

ike ole o kana kane a hiki i kona la make, aole no hoi oia i olelo i

kona alii ana.

A hiki o Eleio i ka hale, nana aku la, he kane ke noho ana, aole ua

wahine nei, olelo aku o Eleio i ke kane: “Auhea la hoi ko’u hoa hele?”

I mai ke kane: “Owai kou hoa hele?” “He wahine ko’u hoa hele,” pela aku

o Eleio. “Ua make; o ka’u wahine ponoi, aia i kela hale e puoa mai la,”

pela mai ke kane. I aku o Eleio i ke kane: “Ahia la o ka waiho ana i ka

lepo?” I mai ke kane: “Alua la, o ke kolu keia o ka la a kaua e

kamailio nei.” “Ae, akahi ka au a hana i ko wahine;” pela aku o Eleio.

Hana iho la o Eleio a hala eha la, ola o Kanikaniaula, hoi a like me

kona kino mamua.

Olelo mai o Kanikaniaula ia Eleio: “I aha la uanei ka’u uku ia oe? O

kuu kino no paha?” I mai o Eleio: “Aole oe e uku mai ia’u, aia kau kane

i hope a kuu haku, oia o Kakaalaneo. Ae mai o Kanikaniaula: “Ae, o ko’u

haku ia; eia nae kahi makana au e lawe aku ai ia ia, he ahuula.” Ia wa

ike ke kane, he ’lii o Kanikaniaula. “E hoi oe, a na po o Kane kii mai

oe ia’u; e holo au i Hawaii i ko’u wahi, i keia mau la a hoi mai.” Hoi

mai la o Eleio, me ka ahuula i kona a-i, e aahu ana. O ka ahuula, aole

i loaa ia Kakaalaneo ko Maui alii.

Ma keia hele loihi ana o Eleio, ua huhu ke ’lii o Kakaalaneo, a kena ae

la ia i kona mau ilamuku, e hoa ka umu a enaena, i umu e kalua ai ia

Eleio ke hoi mai. Ua hoonoho aku o Kakaalaneo i na kiu e kiai i ka hoi

mai o Eleio i ka pali o Aalaloloa, a ike i ka hoi mai, alaila, e hoa

mai ko laila ahi i ike ko Lele nei poe, alaila, hoa ka umu i enaena

mamua o ka hiki ana o Eleio. A hiki o Eleio ma ka pali o Aalaloloa, hoa

ke ahi, ike ko Lele poe hoa i ka umu.

Ma keia holo ikaika ana o Eleio me ka aahu i ka ahuula ma kona kua, a

hiki i Lele, kahi o ka umu e hoa ia ana, e noho ana o Kakaalaneo ke

’lii. Oia holo no ko Eleio a lele iloko o ka enaena o ka umu e waiho

ana, ike o Kakaalaneo ke ’lii i keia mea ulaula maikai i luna o Eleio,

kahea mai i na kanaka, “Lalau ia Eleio, lalau ia Eleio.” Ma keia lalau

ana ia Eleio i loko o ka imu, ua lele o Eleio ma kapa a pakele i ka

make i ke ahi. O ka ahuula hoi, ua weluwelu a kau liilii i na lima o na

kanaka, koe nae kekahi apana i kona lima.

Kahea mai o Kakaalaneo: “E Eleio, hele mai oe maanei.” A hiki o Eleio,

ninau aku ke ’lii: “Nohea keia mea maikai i loaa ai ia oe?” Olelo aku o

Eleio: “Oia kuu mea i noho ai a hala keia mau la; he wahine maikai loa

o Kanikaniaula, ka inoa, ua make, a na’u i hana aku nei a ola, a ua

olelo aku nei au o oe ke kane.” I mai la o Kakaalaneo ia Eleio: “Heaha

la hoi kou mea i lawe ole mai ai ianei?” I aku o Eleio: “Aia a na poo

Kane kii aku au.”

A hiki o Eleio i Kaupo, i na po o Kane, ua hoi mai o Kanikaniaula mai

Hawaii mai, me na ’lii, me na kanaka, me na aahu ahuula. Ia wa lakou i

hoi mai ai a hiki i Lele, a hiki imua o Kakaalaneo, ia wa laua i hoao

ai a noho pu iho la, he kane a he wahine, aole i loihi na la i hala,

hookauhua o Kanikaniaula.

NO KAULULAAU.

O keia hookauhua ana o Kanikaniaula, ke ’lii wahine, o ka loaa ana ia o

Kaululaau, ka mea nana i huhuki ka ulu o Lele a hiki i keia la. Ia la i

ikeia ai ka hookauhua ana o ke ’lii wahine; eia ke ano, he iloli, he

hoopailua, he ono i ka mea kupono. Hoouna aku la o Kakaalaneo i na

elele e kaapuni ia Maui a puni, e nana i na wahine i hookauhua ia la

hookahi me ke ’lii wahine. Eia ka manao o ke ’lii ma keia nana ana, i

mau kanaka no ke keiki ke hanau ae, a hanau ke ’lii wahine he keiki

kane, kapa ia ka inoa o Kaululaau. Ua hanau no hoi na keiki a pau ia la

hookahi ma ka aina a puni o Maui, a ua pau lakou i ka hoi a noho pu me

ke keiki alii me Kaululaau.

A nui o Kaululaau, nui pu me na keiki a pau loa (i loko o ia kau e noho

ana no kona makuakane o Kakaalaneo i alii no Maui a puni), pii ke kino

o Kaululaau i ka nui pii pu me ke kalohe. O na keiki a pau meia, pii

lakou iluna o ka ulu e hahaki i ka hua, a koe ka hua iluna loa, aohe

loaa ke lalau ae, ia wa lalau o Kaululaau i ka ulu a huhuki me kona mau

lima, pela kana hana mau ana, a mehameha ka ulu o Lele; ia wa, nana ka

makuakane o Kakaalaneo, a aloha i na kanaka i ka pau o ka ulu i ka

uhuki ia. Nolaila aloha o Kakaalaneo i na makaainana i ka pololi, no ka

pau o ka ulu ia Kaululaau i ka uhuki ia, hoihoi ia na keiki a pau me ko

lakou mau makua e noho ai; e manao ana ka makuakane e emi iho ke kolohe

o ke keiki, o ke aiwa loa aku ia.

Nolaila, noonoo ka makuakane i mea e lohe ai, a loaa, olelo aku i ka

wahine a me na kanaka, e hoihoi o Kaululaau i Lanai e noho ai me ke

akua, malama o lohe; ua pono ia noonoo o ke ’lii ia lakou, hooholo ae

la lakou a holo. Kahu ka ai, ka ia, ke kapa, na pono a pau loa, holo na

waa a me Kaululaau pu, a hiki i lanai, kiola ia aku la o Kaululaau a me

na pono a pau i hoolako ia nona, a noho i uka hoi mai la na waa.

A noho o Kaululaau i Lanai, komo aku la ia i loko o ka moku akulikuli a

moe iho la. I loko o ka moe, olelo mai la kona aumakua ia ia: “E

Kaululaau e! E ala a hoi aku i ke ana me kou mau pono a pau loa.” Ala

ae la o Kaululaau mai ka hiamoe ae, a nana aku la he wahi ana e hamama

mai ana i kahi ana e noho nei, ku ae la ia a hoi aku la e like me ka

olelo ia ia ma ka moe.

No Lanai. He moku akua o Lanai, aohe kanaka koe ke hiki ilaila, pau i

ka ai ia e ke akua; aka, o Kaululaau, aole ia i pau, no kona maalea loa

i ka hoopunipuni, e like me Punia. Ia po, ma ke ana o Kaululaau kahi i

moe ai a ao, hele aku la ia a ma ka moku-akulikuli noho; hele mai la ke

akua i ona ala, a ninau mai la: “E Kaululaau, mahea kou wahi i moe ai i

keia po?” I aku o Kaululaau: “I kahi moku puakala uuku.” “Ae, malama no

oe i loaa ole ai i keia po,” pela aku ke akua ia Kaululaau. A hiki mai

ka po, hoi aku la keia moe i loko o ke ana, huli ke akua ia po a ao,

hoi hou aku la keia a ke one maloo noho. Hele mai la ke akua a ninau

mai la: “I hea kou wahi i moe ai i keia po?” “I ka moku nohu e ponaha

mai la, ilaila ko’u wahi i moe ai.” Ninau mai la ke akua: “I keia po, i

hea oe e moe ai?” I aku o Kaululaau: “I ka nalu nui, e hele ana a

halehale ke poi iho, ilaila au e moe ai.” O Kaululaau, hoi aku la no ia

a loko o ke ana moe, a ao ae, hele aku la ia ma ke one a halawai aku la

me ke akua. Ninau mai la ke akua: “I hea kou wahi i moe ai i keia po?”

“I ka nalu uuku, i ka nalu nui ae oukou,” pela aku o Kaululaau.

Ma keia hana hoopunipuni a Kaululaau, ua pau loa ke akua i ka make, a

koe kakaikahi ke akua. O Pahulu ke akua i pakele, no kona holo ana mai

Lanai aku a Kahoolawe; o Kaululaau hoi, e hoa mau ana ia i ke ahi i na

la a pau loa o kona noho ana ma Lanai. A no keia a mau o ke ahi ma

Lanai, olelo aku o Kakaalaneo i na kanaka: “Ea! aole paha i make o

Kaululaau i ke akua?” “Ae,” pela mai na kanaka. Nolaila, hoouna o

Kakaalaneo i ka waa e holo e nana i Lanai i ke ola o Kaululaau a me ka

ole. A hiki ka waa i Lanai, nana aku la ka hana, e ola mai ana o

Kaululaau, a nana keia ahi e a nei. Hoi mai la ka waa a hiki i Lele, a

hai aku la ia Kakaalaneo ke ’lii. A lohe ke ’lii, olelo iho la ia

penei: “U! i hoolei ia aku nei oe i Lanai e pau i ke akua, aole ka!

Heaha la hoi?” Kena aku la ia i na waa e kii ia Kaululaau a hoihoi mai.

Pela i ola ai o Kaululaau i kona mau la o ke ola ana; nolaila, ua

kaulana kona kaao a me kona noho ana i Lanai a hiki i keia la.

LEGEND OF NIHOOLEKI.

Keauhou in Kona, Hawaii, was the birthplace of Nihooleki and it was

from this place that he moved to Kuukuua, in Puuokapolei at Waianae,

where he took unto himself a wife. The name Nihooleki was given to his

spirit body; his name during his life time was Keahaikiaholeha, a

chief, and was the greatest fisherman over all the whole country of

Waianae. It was he that owned the mother-of-pearl fish-hook called

Pahuhu that could catch so much aku. [701] He was at one time king of

Waianae and had fished from all the head lands round about that

country. He knew all the fish and fishing grounds in the ocean around

that region. After a time he left his parents and young sister in

Waianae and set sail for Waimea, Kauai, where he settled; for this was

where his wife had come from, being her birthplace.

When Keahaikiaholeha arrived at Waimea he became the king of the whole

of Kauai as his wife was its high chiefess. It was his custom to go out

fishing every day. This mother-of-pearl fish-hook, Pahuhu, was a great

hook; every time it was let down into the sea and pulled up the aku

would follow it into the canoe until the canoe was filled with them.

The canoe in which he used to go fishing was a double canoe ten fathoms

in length, and was manned by twenty paddlers who were its complement to

steady the canoe while he fished for aku.

At the death of Keahaikiaholeha, his body was brought back to Kuukuua,

Waianae, where it was placed in a tomb. [702] The parents then

proceeded to worship the spirit, as was the custom in those days of

Hawaii, until it became so strong that it could go about in the form of

a live person. After the spirit of Keahaikiaholeha had waxed strong, it

returned to Waimea, Kauai, and again took his former wife and lived

with her as her husband. The wife was not aware that this was her

husband’s spirit, fully believing that it was her husband in real

flesh. It was while in this spirit form, that he was named Nihooleki.

All he did during the day time was to sleep, not even taking food; the

wife being the only one that took food. When the wife got hungry she

would go to her brothers for food and meat. On one of her calls for

food and meat the brothers asked her: “Where is your husband?” The

sister replied: “He is at home asleep.” “You have a queer husband. All

he does is to sleep at home. How is he to satisfy his wife’s hunger?

Except we help you, you will not be able to live.” While this

conversation was going on between them, the husband heard all that was

being said and when the wife arrived home Nihooleki asked his wife:

“Have your brothers any mother-of-pearl fish-hooks?” “They have some.”

“Go and bring one.” When the sister arrived at her brothers’ they asked

her: “What have you come for?” “I have come for a mother-of-pearl

fish-hook for your brother-in-law.” “That is right, that will get you

something to live on. Here is a hook for the use of which we will

charge ten aku. Here is another one for twenty aku,” etc. The wife took

one of the hooks and returned. When she entered the house and

approached where her husband was sleeping she called out:

Wake up Nihooleki,

Wake up Nihooleki,

The night comes and goes,

The day comes and goes;

The fishermen have sleepless eyes.

Wake up, here is our mother-of-pearl fish-hook.

The husband asked: “What kind of a mother-of-pearl fish-hook is it?”

“It is one resembling the glitter of a white shark,” answered his wife.

“It is the one the fish will not bite at.”

It will catch but two aku.

One for the male spirit,

One for the female spirit.

The arms of the paddlers would become uselessly lame.

Where is the small pahuhu,

The one partly eaten by Kane?

Hanging there at the gable end

Being watched by a noio. [703]

The current is flowing towards Makaena

Where swarm the aku,

Where the giving would be a pleasure,

When the worthless could have a share,

When the hungry up at Waiahulu could also have a share.

At this the wife again returned to the brothers. “What is it you want?”

[they asked]. “My husband says the fish-hook is no good; it will catch

but two aku and one cannot at that rate give any away willingly,”

replied the sister. The brothers again asked: “Where is the fish-hook

that would induce the fish to bite more freely?” “My husband said that

it is the one hanging up at the gable end of the house being watched by

the noio.” When they made a search sure enough they found a

mother-of-pearl fish-hook that was being watched by the small black

bird; it was Pahuhu. The noio was the supernatural bird sister of

Nihooleki.

Upon the arrival of the wife at their house, the husband was still

asleep. She then called: “Here is the mother-of-pearl fish-hook.” “It

is a Pahuhu,” Nihooleki answered.

That is the mother-of-pearl fish-hook that the fish want,

You can then point with the hand,

You can give with pleasure.

The worthless can share,

The hungry can also have a share

Up at Waiahulu.

The wife then threw the fish-hook in the hand of her husband. He then

rose, kissed it and wept over it. The reason why he wept was, because

of his death he was thus kept away from his one great pleasure,

fishing.

After the fish-hook was secured, Nihooleki said to his wife: “Go and

get a canoe from your brothers. Not the one of five fathoms in length,

nor the single canoe, but get me the double one that is ten fathoms in

length. After you have secured the canoe, ask for twenty paddlers.”

When the wife arrived in the presence of her brothers, they asked her:

“Here you are again, what do you want?” She replied: “I want a canoe.”

“Yes, you shall have one, take the one that is five fathoms in length.”

“That is not the one he wants. He wants a double canoe that is ten

fathoms in length.” “That cannot be. There is no double canoe of that

size, nor would he be able to make use of it.” The sister replied: “He

said there is such a canoe. It is in the canoe shed.” When a search was

made they found one.

When the canoe was secured the twenty paddlers jumped aboard and took

it to Nihooleki. When Nihooleki saw the canoe he knew at once it was

the same one that was owned by him when he was alive. He then asked his

wife: “Are you a favorite with your brothers?” “Yes.” “Go and tell them

that I want twenty men to steady the canoe with.”

When the paddlers and canoe were ready the canoe was taken and left on

the beach near the landing thinking that at the fourth crow of the cock

they would make their start, as was the custom with the fishermen of

those days; but it was not to be in this case. At the first crow of the

cock the men got to the canoe; at the last crowing of the cock they

pushed the canoe out. By this time all the other fishermen were out at

sea. The men, however, still waited until daylight. When it became

light enough to distinguish the features of the men they went back to

the house feeling indifferent.

In the meantime Nihooleki was still in bed with his senses, however,

all alert. The wife aroused him: “Wake up and make a start; this is the

coolest time for the fishermen, when one is not made lazy by the heat

of the sun.” He answered: “Wait until it is light; at sunrise.”

Nihooleki then arose, got the bailing cup, reached for the calabash in

which were kept all the fishing utensils, affixed his malo, then went

out to the canoe and with one hand pushed it out into the sea. The

paddlers then came down and jumped aboard. As soon as they got under

way Nihooleki took out the fish-hook and began fishing. The aku came in

such large numbers that in no time the canoe was loaded. They took this

catch and threw it ashore. They went out and got a second canoe load

and again it was thrown ashore. This was kept up until six canoe loads

had been landed. By this time a large mound of fish had been piled up.

The wife proceeded to give away, feed the pigs, give some to the

loafers, sell some, and salt some, but a large number were still left

over, there being so many. The people from the uplands came down with

food, sugar-cane, bananas and everything else good to eat and all went

home with fish, even those that came down without anything went home

with their share. Those who were still in the uplands when they heard

of the fish came down and returned with their share.

Nihooleki and his men then went out to mid-ocean along where his

brothers-in-law were fishing, sailing right along by them. When his

brothers-in-law saw his well-formed body they called out,

“Puipuiakalawaia,” [704] making this his third name. Upon their arrival

at Makaena, off Waianae, the men looked up and saw that they had

reached the island of Oahu. Nihooleki again fished until the canoe was

filled with aku. He then ordered his men to eat. After their meal when

every one was satisfied the remaining fish were thrown out until the

canoe was bare, when they set off until they landed at Kaunolu, in

Lanai, where they again caught some fish and eat till satisfied. Again

they set sail until they reached Keauhou, at Kona, Hawaii, when

Nihooleki told his men: “You may all go ashore here while I remain with

our canoe. When you go ashore, take each of you one aku apiece. There

are twenty of you, making twenty aku. When you get to that shed of

coconut leaves in front of that house, where women are seated, throw

down the fish, but don’t look back.” The men then went ashore while

Nihooleki turned the canoe around. On the return of the men they

immediately set sail for Kauai, and the same day reached the Kauai

waters where the brothers-in-law were fishing. Nihooleki produced the

hook and again the aku came tumbling into the canoe until it was sunk

deep in the water with fish. When the brothers-in-law looked up they

saw the canoe and the fish; the canoe was so full that the men had to

stand up. Upon their return to shore Nihooleki took up two aku for the

male and female spirits, took a bath and went home, and told his wife:

“Go to the paddlers and give them that canoe load of fish.” He then

went in and laid down. The fish from the first catch were beginning to

get spoiled.

This was kept up for many days and everybody had fish. One day the news

about the great catches was carried to Kamapuaa in the uplands of

Waiohulu. Kamapuaa upon hearing the great catches said: “I could get

some of that fish if I can only get down to the coast.” Kamapuaa was

the friend of Nihooleki; he was afflicted with the dropsy and was not

able to walk; therefore some people carried him down to the beach; but

being very heavy the men could only carry him a little ways at a time.

By constant begging he however managed to get to the seashore. Before

Nihooleki set out on a certain day to fish he gave his wife the

following instruction: “In case a man with the dropsy should come, call

him in as he is my friend.”

After Nihooleki had started, Kamapuaa arrived and came and looked in at

the door. “You filthy man, begone,” said the wife of Nihooleki.

Kamapuaa with the men that carried him down, went over to the hog pen

and there waited for the return of Nihooleki his friend. When Nihooleki

returned with the fish, he came and kissed his friend, and then turned

to his wife and said: “You are indeed strange. I told you to take good

care of my friend, but you have not done so. Never mind, you may stay,

but I am going along with my friend.” He then told his friend to give

some of the fish to the men who brought him down. The men took all they

could carry away, but still many fish were left.

When Nihooleki and Kamapuaa were ready to leave Waimea and the wife,

Nihooleki addressed his wife saying: “When you give birth to the child

within you, call him by my name, Keahaikiaholeha. Here are the tokens

by which I shall know him should he search for me, my club and my

feather cape.” [705] When the wife heard these instructions she wept:

by these words the wife knew that this was her own husband,

Keahaikiaholeha. When the chiefs and his brothers-in-law heard that

this was the king, they came chasing after him. He and his friend then

dove into the sea and swam under water until they came up at Kuukuua,

at Waianae. One of the Kauai chiefs, however, came following behind

them named Pohakuokauai, the same being that rock which is seen at

Waianae even to this day. As they drew near to the house where the

parents and sister of Nihooleki were living and near to the tomb where

his dead body was laid, Nihooleki then turned to his friend and said:

“Where are you? When you reach our parents ask them: ‘Where is my

companion that came along with me?’ They will then give you an answer.

Then ask them where certain things that belonged to me are. Proceed and

take up the threshold where you will find my war helmet; under the

place where our sister sleeps you will find a feather cape; at the foot

of her sleeping place you will find the lei palaoa; [706] and at the

corner in the house is a kahili. Take our sister and make her your wife

as she is fair to look upon and is also of proper age.”

At the close of his friend’s instructions, Kamapuaa continued on his

way until he came in the presence of his friend’s parents and sister.

After proving himself a friend of Nihooleki’s by producing the

different articles in obedience to the instructions given him by his

friend he was married to the sister of Nihooleki. Keahaikiaholeha, who

was Nihooleki, entered the tomb and disappeared. Thus ends this story.

KAAO NO NIHOOLEKI.

O Keauhou, i Kona, Hawaii, ka aina hanau o Nihooleki, a malaila mai ka

hele ana a noho i Kuukuua, i Puuokapolei ma Waianae, no laila ka

wahine. O keia inoa o Nihooleki, he inoa kino wailua uhane; o kona inoa

i ka wa e ola ana, o Kaehaikiaholeha, he ’lii, a he lawaia nui loa no

Waianae a puni, a nana ka pa ai a ke aku o Pahuhu ka inoa. Ma Waianae

kona wahi i noho alii ai, a malaila ua pau na lae i ka lawaia ia e ia,

a ua akaka ka ia a me na koa o ia wahi. A noho na makua a me kahi pokii

wahine i Waianae, holo aku la kela a Waimea i Kauai noho. No ka mea, no

laila kana wahine, a malaila oia i hanau ai.

Ia Kaehaikiaholeha i hiki ai ilaila, lilo ae la no ia i alii no Kauai a

puni, no ka mea, he ’lii kana wahine no Kauai a puni. O kana hana o ka

lawaia i na la a pau loa, me ua pa ai nei ana o Pahuhu. I ka wa e kuu

ai mai ka waa aku, na ka ia no e pii a komo ka waa. O kona mau waa e

holo ai i ka lawaia, he mau kaulua, he umi ka loa, he iwakalua hoewaa,

oia no hoi na kaohi.

A make o Kaehaikiaholeha, hoihoi ia mai a Kuukuua, i Waianae, waiho ia

kona kino kupapau; i loko o ka hale puoa, o na makua, hana iho la laua

ma ke ano hoomana o Hawaii nei, a ikaika ka uhane i ka hele mehe kanaka

ola ala. A ikaika ka uhane o Kaehaikiaholeha, hoi hou i Waimea, Kauai,

a hoao hou me ka wahine i ka wa ola, aole ike ka wahine he kino wailua

keia a laua e noho nei. No loko o keia kino wailua keia inoa o

Nihooleki, hookahi hana he moe i na la a pau, aohe ai ai, o ka wahine

wale no ka ai i ka ai.

Moe iho la ka wahine a pololi, hele aku la i na kaikunane i ai, i ia.

Ninau mai la na kaikunane: “Auhea ko kane?” I aku ke kaikuahine: “Aia

no i ka hale kahi i moe ai.” “Kupanaha kau kane, o ka moe wale iho la

no i ka hale, pehea la e moana ai ka opu o ka wahine; he anoai paha

auanei ka maua ia oe.”

Ma keia mau olelo a pau a lakou i olelo ai, ua lohe kela i ka hale; a

hoi aku la ka wahine a hiki i ka hale, olelo mai la o Nihooleki: “Aohe

pa a ko mau kaikunane?” “He pa no.” “O kii o lawe mai.” A hiki i kahi o

na kaikunane, ninau mai la: “Heaha mai nei kau?” “I kii mai nei au i pa

hi aku na ke kaikoeke o olua.” “Pono, o ke ola iho la no ia; eia ka pa,

he umi aku o keia, a he iwakalua o keia, a pela aku.” Hoi aku la ka

wahine me ka pa a hiki, e moe ana kela, kahea iho la ka wahine penei:

E ala e Nihooleki,

E ala e Nihooleki,

Kaihele ka po,

Kaihele ke ao,

He mau maka hia-a ko ka lawaia,

E ala eia ka pa a kaua.

Ninau aku ke kane: “Heaha ka pa?” “He lalakea,” pela mai ka wahine. “He

pa ai ole.”

Elua no aku,

Na ke ’kua kane,

Na ke ’kua wahine,

O na lima o na kaohi ke oopa.

Auhea la kahi pahuhu iki,

A kane i ai a koe koena,

E kau ana ma ka hakala,

E kiai ana ka Noio,

E lawe ana ke au i Makaena?

Kahi i laha mai ai ke aku,

Kuhi ka lima lea ka haawi,

Ai ka mauwale,

Ai ka pehu o uka o Waiahulu e.

Hele hou ka wahine a hiki i na kaikunane: “Heaha kau?” “I olelo mai nei

kuu kane, aohe ai o ka pa, elua no ka aku, aole e lea ka haawi.” I mai

na kaikunane: “A auhea ka pa ai?” Olelo mai nei kuu kane aia ka i ka

hakala o ka hale kahi i kau ai, he Noio ke kiai. I huli aku ka hana,

loaa ua pa nei me ka Noio e kiai ana, oia o Pahuhu; o ka Noio, he

kaikuahine (manu) no Nihooleki. A hiki ka wahine me ka pa i ko laua

hale, e moe ana no ke kane, kahea iho la: “E ia ka pa, he Pahuhu,”

olelo ae o Nihooleki.

He pa ai ia,

Kuhi ka lima,

Lea ka haawi,

Ai ka mauwele,

Ai ka pehu o uka,

O Waiahulu e.

Kiola iho la ka wahine i ka pa a ka poho lima o ia nei; ala ae la keia

honi, a uwe iho la; o ke kumu o keia uwe ana, o kona kaawale ana i loko

o ka make, a kaawale kana mau oihana lawaia. A loaa ka pa, olelo aku o

Nihooleki i ka wahine: “E kii oe i waa i ou kaikunane; aole ka waa

elima ka loa, aole ka waa, kaukahi, o ka waa he umi anana ka loa a

kaulua ia; a loaa ka waa, olelo aku oe, he iwakalua kanaka hoewaa.”

A hiki ka wahine imua o na kaikunane: “Eia oe, heaha kau?” I aku keia:

“I waa.” “Ae, he waa, elima anana ka loa.” “Aole ia o ka waa ana i

olelo mai nei, he mau waa kaulua ka, he umi anana ka loa.” “Wahahee,

aohe waa kaulua, aole no e hiki ia ia ke hoe.” I aku ke kaikuahine: “He

waa no ka, aia i loko o ka halau.” I huli aku ka hana e waiho mai ana.

A loaa na waa, kau na kanaka he iwakalua, hoe a hiki imua o Nihooleki,

ike iho la no ia o kona mau waa no i ka wa e ola ana. I aku ia i ka

wahine: “He punahele no oe i ou kaikunane?” “Ae.” “O hele a olelo aku,

o na kanaka he iwakalua i mau kaohi na’u.”

A makaukau na hoewaa, a me ka waa, oioi mai la lakou a kokoe i ke awa,

no ko lakou manao i ke kani-hana-moa e holo ai i ka lawaia, e like me

ke ano mau o na lawaia, aole ka ’uanei peia. Kani ka moa kuakahi, i ka

waa lakou nei; a pau na moa, panee lakou nei i ka waa; holo na lawaia e

ae, pela lakou i kali ai a ao, a ikeia ka ili o kanaka, hoi aku la me

ka molowa a ka hale noho.

O Nihooleki, ke moe nei me ka noonoo no. Hoala iho la ka wahine: “E

ala, e holo, o ka wa oluolu keia o ka lawaia ana, aole e ohea i ka la.”

“Pela a ao, a puka ka la.” Ala ae la o Nihooleki, a ke ka, a ka hokeo,

hume i ka malo, hele aku la a na waa panee aku la, hookahi lima, lana

ana na waa i loko o ke kai, holo mai la na hoewaa a kau iluna. Ia lakou

i hoomaka ai e hoe, wehe ae la o Nihooleki i ka pa a lawaia aku la, na

ke aku no i pii a komo na waa, kiola i uka; hoe hou a komo hou elua

waa, kiola i uka, pela a hiki i ke ono na waa i komo, ku ke ahu o ka ia

i uka. Haawi ka wahine, ai ka puaa, ka mauwale, kuai kekahi, kopi, aole

e pau no ka nui loa. Iho mai la o uka, me ka ai, me ke ko, ka maia, na

mea ono a pau loa, pela no hoi na mea iho wale mai, hoi me ka ia, lohe

aku la ka poe o uka i ka ia, iho i kai, hoi me ka ia.

Holo loa aku la lakou a ka waena moana, e lawaia ana na kaikoeke,

kikaha loa aku la ko lakou nei mau waa, holo no; nana mai la na

kaikoeke i ke kino, a kahea mai la o Puipuiakalawaia. Nolaila akolu

inoa o keia kanaka. A hiki lakou i Makaena, ma Waianae, nana ae la

lakou o Oahu keia aina. Lawaia hou iho la o Nihooleki a komo na waa i

ke aku; kena aku la ia i na hoewaa e ai; ai iho la a maona, kiola ka

ia, a waiho wale na waa. Holo aku la lakou a pae i Kaunolu i Lanai,

lawaia hou a loaa ka ia, ai a maona. Holo hou lakou a hiki i Keauhou,

ma Kona, Hawaii, i aku o Nihooleki i na hoewaa: “O oukou ke lele i uka,

owau ke noho i ka waa o kakou. I ko oukou wa e lele ai, pakahi na aku i

ko oukou mau lima, he iwakalua oukou he iwakalua aku; lele no oukou a

kela lanai niu ma ke alo o na hale, e noho ana na wahine, kiola aku i

ka ia, mai huli hou i hope.”

A lele lakou la, hoohuli keia i na waa imua, a hoi mai la lakou ia la

hookahi mai Hawaii mai, a hiki lakou i ka moana o Kauai, i kahi o na

kaikoeke e lawaia nei. Wehe ae la o Nihooleki i ka pa, na ke aku no e

pii a komo na waa, nana mai la na kaikoeke i na waa, a me ka ia, ua

piha na waa a ku na kanaka iluna. A hiki lakou i uka, lalau iho la o

Nihooleki elua aku, na ke ’kua kane, na ke ’kua wahine, auau a pau, hoi

aku la a ka hale, i aku i ka wahine: “O hele a na hoewaa haawi aku i na

waa ia na lakou.”

Hoi aku la no keia moe. O ka ia mua, ua pilau. Pela no ka lawaia ana a

loihi na la, kui aku la keia pihe ia a lohe o Kamapuaa, i uka o

Waiohulu, olelo iho o Kamapuaa: “Na’u ia ia o kuu hiki ole i kai.” O

Kamapuaa, he aikane na Nihooleki, a o Kamapuaa hoi, he pehu kona mai,

aohe hiki i ka hele; nolaila, auamo na kanaka, a o ke kaumaha haalele,

pela no ka iho ana a hiki i kai. Mamua o ka holo ana o Nihooleki i ka

lawaia, olelo aku i ka wahine: “I iho mai auanei ke kanaka pehu, o ko

kane ia kahea ia aku, o kuu aikane ia.”

A hala aku o Nihooleki i ka lawaia, hiki o Kamapuaa a kiai ana i ka

puka o ka hale: “Kanaka pilau, hele pela,” pela mai ka wahine. Hele aku

la o Kamapuaa a ka hale puaa noho, me na kanaka nana i auamo mai,

kakali o ka hoi mai o ke aikane. A hoi mai la ke aikane o Nihooleki me

ka ia, lele mai la honi i ke aikane, a olelo aku la i ka wahine:

“Kupanaha oe! Ua olelo aku au ia oe, e malama oe i kuu aikane, aole ka!

Heaha la hoi, e hele ana au mahope o kuu aikane, e noho oe.” Kena aku

la keia i ka ia, i ke aikane, ohi na kanaka nana i auamo o Kamapuaa a

koe ka ia.

A makaukau laua e haalele ia Waimea a me ka wahine, i aku o Nihooleki i

ka wahine: “O ke keiki au e hapai nei, kapa iho oe i kuu inoa, o

Kaehaikiaholeha; eia ka hoailona ke imi ae ia’u, o kuu laau a me kuu

ahuula.” A lohe ka wahine i keia kauoha, uwe iho la. Maopopo i ka

wahine, o kana kane no keia o Kaehaikiaholeha i kona wa e ola ana. Lohe

aku la na ’lii, a me na kaikoeke, o ke ’lii no keia, alualu mai la

lakou, luu laua nei i ke kai, a ea ana i Kuukuua, ma Waianae. A hookahi

o Kauai alii i moe poo mai, o Pohakuokauai, oia kela pohaku ma Waianae

a hiki i keia la.

A kokoke laua i ka hale o na makua a me ke kaikuahine, a e ku ana hoi

ka puoa hale o ke kino kupapau ona. “Auhea oe, i hele oe a hiki i na

makua o kaua, ninau aku oe auhea la ko’u hoa hele i hiki mai nei? Na

lakou ia e olelo mai. Alaila, ninau aku oe ia lakou i kou mau mea,

alaila, wehe iho oe malalo o ka paepae puka, aia malaila ka mahiole;

malalo o kahi moe o ke kaikuahine o kaua, he ahuula; ma na wawae, ka

lei niho palaoa; ma ka hio o ka hale, he kahili. A o ke kaikuahine o

kaua, o kau wahine no ia, no ka mea, he wahine maikai, ua nui no ke

kino.” A pau ka olelo ana i ke aikane, hele o Kamapuaa, a hiki i na

makua a me ke kaikuahine o laua, hana aku la ia e like me na olelo a ke

aikane, a lilo iho la he kane na ko laua kaikuahine.

O Kaehaikiaholeha, oia o Nihooleki, komo aku la ia i kona puoa kupapau

a nalo iho la, oia ka pau o kona kaao ana.

LEGEND OF KEPAKAILIULA.

CHAPTER I.

Kepakailiula [707] was born in Keaau, Puna, Hawaii, in the form

originally of a chicken egg. His father was Ku and his mother was Hina.

[708] Kuaikalolo and Aiakoake were the elders [709] of Kepakailiula.

Kiinoho and Kiihele [710] were the brothers of Hina. All Kiinoho did

was to sit in one place and very seldom moved around; he was, however,

a very great fortune teller and could predict coming events that happen

in the very near future as well as events afar off. All that Kiihele

did was to travel. He was a great runner and could make the circuit of

Hawaii in one day, starting from home in the morning and arriving home

before sunset of the same day. These people were chiefs of the district

of Puna, of very high rank, as were their ancestors before them.

One night Kiinoho had a dream, wherein he was instructed by a spirit as

follows: “You two must go to Paliuli and live there, you and Kiihele;

you will find all your needs supplied without fatigue.” Kiinoho dreamed

the same thing for three nights before he spoke of it to Kiihele.

Kiihele was, however, very indifferent about the matter and did not

believe in what Kiinoho told him. Shortly after this they both had the

same dream repeated to them. At daylight they talked the matter over

and decided that they must accept the invitation and go and live in

Paliuli. They then made their preparations and procured certain things

by the lau (four hundred), such as hogs, awa, fish, fowls, kapas and

malos. That night they retired early and at the second crowing of the

cock in the early dawn, while it was still dark, they got up and

started for Paliuli without the knowledge of their sister or people.

It is said in this story that this was the first time that Paliuli was

found by man, through the direction of the gods. Afterwards it was

again taken away from man by the gods and it has been hidden ever

since.

Upon their arrival at Paliuli, [711] they looked and saw that it was a

very good land, flat, fertile and well filled with many things desired

by man; the ohias were as large as breadfruit; they saw a fish pond

within the land stocked with all kinds of fish of the sea with the

exception of the whale and the shark, so they made their home there.

They began to cultivate the soil, raised different animals until the

place was filled with everything imaginable. The sugar-cane grew until

it fell over and rose again, [712] the bananas fell scattering, [713]

the hogs grew until the tusks were long; the chickens until their spurs

were long and sharp; and the dogs until their backs were broadened out.

One day Kiihele said to Kiinoho: “How queer of us to care for all these

things! Who is going to eat them?” Kiinoho replied: “Our son

Kepakailiula. Let us go and bring him here.” They then proceeded from

Paliuli and went down to Keaau, where their sister Hina was living.

Before these two went to Paliuli, however, Hina showed signs of being

with child. Upon their return she was almost ready to be confined.

After greetings were exchanged and their weeping ended, Hina rose and

went out to relieve herself. As Hina rose to go out, Kiinoho requested

Kiihele to go out, saying: “Go out and get the child.” Kiihele asked:

“Where is it?” “At the place where Hina is sitting.” When Kiihele came

to the place he saw an egg lying on the ground. He took it up and

wrapped it in a feather cape; and they returned to Paliuli, where

Kiinoho exercised all his powers and at the expiration of ten days and

nights [714] he unwrapped the feather cape and saw the egg had formed

into a beautiful child; after inspecting it they concluded there was

none like him. The child was again wrapped up in the feather cape and

left for a period of forty nights before they again looked at it. When

they did they saw that the child had grown more beautiful; no pimples,

no deformities, straight back, open face; [715] its skin and eyes were

as red as the feather cape which enwrapped him. Thus did Kepakailiula

become the fire that lighted up Paliuli by day and by night, whose only

equal was Pele of Kilauea. Pele gave light from the crater of Kilauea,

while Kepakailiula gave light from Paliuli, giving Puna and Hilo two

red objects to view by day and by night. Kepakailiula was therefore

called “The first-born of the beloved one [716] of Paliuli.”

Kepakailiula would not touch either ordinary food or meat; all he eat

was bananas, one bunch for each meal.

As Kiinoho and Kiihele were one day looking at the child they saw that

he had now come to that age when the company of a woman would be

acceptable, one of them then said: “You are indeed good to look upon,

but there is one thing lacking, you have no wife.” Kiinoho then said to

Kiihele: “You must go in search of a wife for our son.” [717] Kiihele

consented to this and started off going by way of Hilo until he came to

a woman by the name of Kukuilauania. He looked her over and admired her

beauty; yes, she was indeed good looking, but she had one fault, her

eyes bulged out like the nut of the kukui. He therefore gave up

Kukuilauania and continued his search, passing from Hilo into Hamakua.

Failing to find one to his liking, he passed on into Kohala where he

was still unable to find a woman. After looking over the dark rocks of

Kaniku he decided to return. Upon his arrival at Paliuli, Kiinoho asked

him: “How was your journey?” Kiihele replied: “I have found no wife.”

On this same day, he [again left Paliuli and] continued his search into

Puna, until he met a woman by the name of Kahala. She was very

beautiful, except that her posterior resembled the pandanus fruit of

the present day, so he passed on into Kau where he found Manienie. She

too was very beautiful, but her lips were deformed so he discarded her

and continued his search, Kiihele left Kau and passed into Kona where

he found Makolea, a woman who was as faultless [718] as the full moon.

Kahaluu was her father and Keauhou was her mother. Makolea, however,

had been pledged to marry Kakaalaneo the king of Maui, for Makolea was

a princess, her parents being the king and queen of Kona. When it was

reported that Kakaalaneo was so expert a spearsman, that he could hit a

blade of grass, an ant, or a flea, at one throw of the spear, the

parents became afraid and gave Makolea to Kakaalaneo.

Kiihele approached the house in which Makolea was living and stood by

the door and saluted the two people within, which salutation was

returned by Makolea and her attendant. At the sight of Kiihele, Makolea

and her attendant were much impressed with his manliness and beauty,

being much superior to that of the people of Kona; so they were over

anxious to please him and his call was made very pleasant. The two then

invited Kiihele to enter, which invitation was accepted and Kiihele

entered and sat down by the door. Makolea then asked him: “Where are

you from?” Kiihele answered: “I came along the road.” “What is the

object of this unannounced visit?” “I am in search of a wife.” “For

yourself?” asked Makolea. “For our son,” answered Kiihele. “Is he as

handsome as yourself?” continued Makolea. “No, I am but as the skin on

his feet.” [719] When the princess heard the answers made by Kiihele,

she became excited and wanted to meet the young man right away; so she

told Kiihele: “Go and bring the man whom you wish to be my husband and

don’t be slow.”

Kiihele at once returned to Paliuli and upon his arrival, Kiinoho asked

him: “How was your journey?” Kiihele replied: “I have found a wife in

Kona, Makolea by name.” Kiinoho said: “Yes, she is a handsome woman;

she is betrothed to Kakaalaneo the king of Maui (he was able to know

this through his knowledge as a fortune teller). When are we to go to

her?” “I told her we were coming on the day after tomorrow.” Kiihele

did this all in one day, going and returning to Paliuli.

During the two days before they were to leave Paliuli, Kiinoho and

Kiihele wailed and mourned because of their deep attachment for Paliuli

and they kissed every object in their beautiful home. When the day of

their departure arrived, Kiinoho and Kiihele left Paliuli in charge of

the gods; hence the disappearance of Paliuli until this day; no one has

ever seen it since.

When they were ready to set out on their journey, Kiihele stood up

taking Kepakailiula who was wrapped up in a feather cape, by the hand

and left the house. Kiinoho, however, would not move, so Kiihele turned

back and said: “How strange of you, are you to remain when our son is

to leave the place?” Upon hearing this Kiinoho followed. On this same

day, they reached Kona and the home of Makolea, where Kepakailiula and

Makolea became husband and wife. Kepakailiula then spoke to his foster

parents: “Here is your wife, Makolea’s attendant; you two must take her

as your wife. After you are gone from here, give attention, should I

die, continue on; but if I am still alive, then all will be well.” * *

*

After Kepakailiula and Makolea had become husband and wife, they did

nothing but sleep, so that the parents of Makolea wondered at the

continued absence of their daughter; as she lived in a separate house,

they decided to come and learn the cause of this absence. When they

entered the house they found that a husband was the cause of her

disappearance. They immediately took her, placed her in a canoe to sail

for Maui, leaving Kepakailiula behind still asleep. When Kepakailiula

woke up he went to his foster parents and informed them of what had

happened. They then went overland to Kohala, his wife going by sea with

canoes. Upon their arrival there, the canoes continued on to Maui, but

they dwelt in Kohala.

At this time Kukuipahu was the king of Kohala, who had an only daughter

named Kapuaokeonaona; she was not very big, but had very pretty

features to look at. When Kukuipahu saw Kepakailiula, that he was

handsome and manly, he took him to be as his own son, brought him to

his home and said: “Here is your wife, [720] your pillow [721] to rest

on at night.”

After they had been in Kohala for about three days, on the night of

this third day while everybody was asleep, Kepakailiula went to a point

on the seashore where a canoe was lying, boarded it and set sail for

Hana, Maui, where Makolea was at that time living with Kakaalaneo. Upon

landing, he looked and saw that Kakaalaneo was drunk with awa. In his

intoxicated condition he called out to Makolea:

Makolea, Makolea,

Return to the house.

Spread out the mat,

The bed clothes and pillow

For we shall sleep there.

At this Makolea and the women servants proceeded to the house and after

arranging the bed and the covering they returned. Kepakailiula then

entered the house and besmeared excrement on the mat.

Soon after this Makolea and Kakaalaneo entered and sat on the besmeared

mat, when Kakaalaneo said: “How strange of you to spread out the mats

on this place knowing that it is covered with filth. Take the mats and

spread them at the end of the canoe, where we will retire for the

night.” After they had retired thither, Kepakailiula who was in hiding,

came out, and when Kakaalaneo was sound asleep, took Makolea in the

bushes and there they enjoyed themselves till near dawn. Kepakailiula

returned to Hawaii without being seen and, landing at Kohala, went

home, entered the house and slept by his young wife. When the king’s

breakfast was ready he was called; he rose and took breakfast.

On the second night, he again repeated his visit to Hana, Maui. Upon

going ashore he found Kakaalaneo and Makolea asleep back of the canoes;

he took his wife away, while he took Kakaalaneo and stood him up on his

head on a dung heap, where he remained all night, being drunk with awa.

They slept together till it was about time for him to return, when

Makolea cried saying:

How sad I am of your coming fate.

My husband is a skillful spearsman,

He never misses a grass blade,

An ant, or a flea [ukulele].

Kepakailiula replied:

He has fruit, I have fruit.

He has testes, I have testes.

He is a male child, I am a male child.

No one can say who will win out, whether he, or I.

CHAPTER II.

Kepakailiula then continued, saying: “I am going [home] and you must

remain. After two days have passed, on the third day I will be back

again. You must put up a flag to show me your whereabouts.” He then set

out for Kohala.

When everybody woke up in the morning they saw Kakaalaneo standing in

the dung heap [head down]: so they hastened and removed him from his

uncomfortable position. Kakaalaneo being also a fortune teller, like

Kiinoho, after coming to himself, said: “Yes, you have escaped me this

time because my eyes have failed me, for my spear never misses a blade

of grass, an ant, or a flea, while your shadow is much larger. I will

kill you [yet].” When Makolea heard the boast of Kakaalaneo, she wept

for Kepakailiula. Her husband upon seeing her weeping said: “You are

weeping for Kepakailiula your paramour. I shall kill him when I see

him.”

When Kepakailiula reached Kohala he immediately retired. Upon waking up

in the morning, he asked his young wife, Kapuaokeonaona: “Are you much

thought of by your father?” She answered: “Yes, he will do whatever I

ask him.” “All right then, go to your father and tell him that you wish

all the people of Kohala to go to Maui with me on a visit. No one shall

stay behind except those that are unable to walk. Ask for all the men,

women and children and let all the canoes of Kohala be furnished for

this voyage.”

When Kukuipahu heard the wish of his daughter, the messengers were sent

to proclaim this wish to the people. On the second day the people came

together and on the third day they started for Maui. The ocean was so

entirely covered with the canoes that it was impossible to see the

waves. On this voyage Kepakailiula and his young wife Kapuaokeonaona,

his two foster fathers Kiinoho and Kiihele and their wife were in one

canoe; Kukuipahu was all by himself in his canoe, while the rest of the

people in their canoes followed behind. The entire distance from Kohala

to Hana was covered with the canoes making the Alenuihaha channel look

red: hence the old saying, “Kohala is crowded to its uttermost ends

with people.” When the canoes reached Hana, Kepakailiula’s canoe was

the only one that landed while the others laid to in the offing.

Kepakailiula upon jumping ashore was urged upon by his fathers, Kiinoho

and Kiihele, that they be permitted to follow him, but their son would

not consent to their coming ashore, saying: “No, you two must remain on

the canoe, in case of my death in this encounter, you will have your

means of escaping to Hawaii, but in case I live then come ashore.”

Hana on this occasion was filled with the chiefs and men, who were

ready to fight for Kakaalaneo their king. As Kepakailiula stood on the

sand, the crowd shouted in admiration of his beauty and manliness. He

then walked further inland until he reached solid ground, where he

stood twirling his war club called Oleloikahie. Kakaalaneo upon seeing

Kepakailiula came up to meet him, holding two spears, one in his right

hand and one in his left. Kakaalaneo was noted as a spearsman from

Hawaii to Kauai. No chief or soldier equaled him for his great

strength. He could hit a blade of grass, an ant, and even a flea with

his spear. Because of this great skill and strength, the kings of

Hawaii, Oahu and Kauai were afraid of Kakaalaneo.

As Kakaalaneo drew near he said: “Who shall have the first chance?

Shall it be the stranger or the son of the soil?” [722] Kepakailiula

replied: “Let the son of the soil have the first chance and the

stranger the last.” As soon as this was said, Kakaalaneo threw his

spear with the full belief that he would hit Kepakailiula. As the spear

neared Kepakailiula, he made a quick motion of the right elbow outward

and allowed the spear to enter in between his arm and body and then

closed his arm again on the spear, as the wind whistled by and the

point of the spear quivered. The spear was held this way for a moment

and was then thrown onto the dung heap. Kakaalaneo believed he had

surely hit Kepakailiula, so expressed his delight in the following

chant:

I have hit him with my spear,

My spear never misses its object when thrown

At a blade of grass,

At an ant, at a flea,

Why should it miss you a larger object?

Die, you shall not escape.

When Kepakailiula threw the spear away, Kakaalaneo looked on and said:

Why did my spear miss the mark?

Was it pushed from its course by a southern storm?

Or warded off by the lauawa? [723]

You have escaped my right,

You shall be caught by the spear in my left.

You shall die, you shall not escape.

Kakaalaneo threw another spear. Kepakailiula opened out his left elbow

and allowed the spear to pass between the arm and body, when he closed

his arm on it and held it there for a moment, then threw it on the dung

heap after the first spear. When Kakaalaneo saw that he had again

failed and having no other weapon, he turned to flee. Kepakailiula then

called out: “Is the mighty one then about to flee?” With this he swung

his war club Oleloikahie upwards and struck his opponent between the

legs which cut him in two. Kakaalaneo with his last gasp then cried

out: “Ye chiefs of Maui, are you then to see me thus die without

rendering me some assistance?” At this the Maui chiefs and warriors

jumped on Kepakailiula. Kepakailiula dropped his war club and met them

with his hands, catching those that came near him and breaking them in

two, allowing none of the chiefs to escape. The soldiers when they saw

this turned and fled. Kiinoho and Kiihele then jumped ashore and

entered into the fight thus making three on their side. Kepakailiula

led the fight uprooting the trees and rocks on his way and rolling them

onto the enemy. When Kukuipahu saw his son-in-law causing a great

slaughter amongst the people he took up the young wife in his arms, ran

in front of Kepakailiula and stood her up. When Kepakailiula saw it was

his young wife, Kapuaokeonaona, he took her up, placed her on his back

and retraced his steps, thus putting a stop to the useless slaughter of

the people.

The people from the canoes then came ashore, baked the pigs and food

and dwelt in the abandoned houses. Kepakailiula after calling the

people together addressed them saying: “If you wish to reside on Maui

do so, and if you wish to return to Hawaii you may return.” This voyage

to Maui was the commencement of the exodus of the people from Kohala

and they became children of the soil of Maui, even to this day.

Kepakailiula then turned to Kukuipahu and said: “Behold the land and

everything in it. From the mountains to the sea it is yours. You shall

be its king, only reserving to myself the rights due a conqueror.”

Kukuipahu thus became the king of the whole of Maui.