The tidings of this great victory of Kepakailiula were carried to Oahu,

and when Kakuihewa the king heard of it, he became afraid, because

Kakaalaneo the most skillful spearsman, the king greatly feared by him,

had been killed by this man. Kakuhihewa therefore took the name of

Kepakailiula [724] and made him his son and told his immediate

attendants: “Go and bring my son to Oahu that he may enter into his

land.” Upon the arrival of the canoes at Maui and landed at Kapueokahi,

Hana, the messenger asked: “Where is the chief Kepakailiula?” “In those

long large houses.” [725] When the messengers arrived at the houses

indicated they again asked for the chief, Kepakailiula answered: “I am

he.” The messengers replied: “We have come to take you to Oahu upon the

request of your father, Kakuhihewa, that you may enter the land.” The

chief consented to this and sailed for Oahu, taking with him his two

wives, and his foster fathers with their wife. Upon their arrival at

Oahu they landed at Waikiki, where Kakuhihewa was residing at the time.

Kakuhihewa then gave the whole of Oahu over to Kepakailiula.

Kepakailiula then in turn made his foster fathers the joint kings of

Oahu, to have possession of everything on the land, under the land, and

from the mountains to the sea, reserving to himself and Kakuhihewa

their rights [726] as rulers. The foster fathers thereupon became the

joint kings [of Oahu].

After they had been in Waikiki for about four days they joined with the

people of the place in their daily pastime surf-riding. In this day’s

sport Makolea, the wife of Kepakailiula also joined in with the bathers

and went in surf-riding. Makolea upon joining the bathers took the surf

breaking over that place known as Kalehuawehe. While she was enjoying

her rides, Keaumiki and Keauka [727] arrived from Kauai and took

Makolea away with them.

The king of Kauai at this time was Kaikipaananea. He was noted for his

great strength in wrestling, both in the open way, catch-as-catch-can,

and in the style where they get down on all fours. No man at the time

was found that could throw him. He was also very skillful in giving and

solving riddles; he was known to win on every occasion. He was,

however, without a wife. Keaumiki and Keauka were his guardians and

immediate attendants. When Makolea arrived at Kauai, she became the

wife of Kaikipaananea the king.

Upon the disappearance of Makolea the people were greatly excited and

began to think that she must have been killed by the surf and carried

out to sea. Kepakailiula, however, said: “No, she is not dead, she has

been taken by Keaumiki and Keauka, by the order of the king of Kauai,

Kaikipaananea.” He [Kepakailiula] remained with Kapuaokeonaona, the

young woman, with whom he for the first time cohabited. On the third

day after the disappearance of Makolea, Kepakailiula asked Kakuhihewa:

“I want a small canoe. Since he has come and taken my wife in the way

of a thief, I too will adopt the same course.”

When Kepakailiula arrived at Waimea, Kauai, where he landed, he took

his canoe and broke it into small pieces [728] and left them on the

shore. He then started off until he came to a man of note, who was very

wealthy, a high chief under Kaikipaananea. When Kepakailiula met him he

was taken in and made the friend of this chief. On the next day he

asked his friend: “What is the cause of the shouts in that house where

the people are gathered?” His friend replied: “That is our king,

Kaikipaananea, he is wrestling. After that they will have a boxing

match, and then they will give and answer riddles; no one can beat him,

he is always the winner.” Kepakailiula again asked: “Can it be seen?”

“Why not?” “Let us go there then?” When they arrived the place was

packed with people.

Kaikipaananea upon seeing Kepakailiula called out: “Say, will the

stranger join in the wrestling matches?” “I am not versed in such

sport.” “Let us box then.” At this Kepakailiula gave his consent

saying: “All right, I know something of that game, but not very much. I

am, however, willing to try with the son of the soil.” Upon taking

their positions, Kaikipaananea after a while hit Kepakailiula which

stunned him and caused him to stagger, but he did not fall.

Kepakailiula then struck a blow at Kaikipaananea which knocked him

down. He laid on the ground for a period of time long enough to cook an

oven of food when he arose and said: “Yes, that was certainly good, you

make an interesting opponent.”

After this Kepakailiula and his friend returned home. On the day

following they again resorted to the king’s games where another boxing

match was had in which Kaikipaananea broke an arm. At the close of the

games they came home.

Soon after they reached home, the king’s public crier, named Kukaea

(this man lived on the filth of Kaikipaananea, never having tasted food

or meat from his childhood), arrived crying: “Everybody is commanded to

be at the king’s audience on the fourth day to answer the king’s

riddles. No man, woman or child shall stay at home, excepting those who

are unable to walk.” As Kukaea approached the house where Kepakailiula

was staying, Kepakailiula called out to the public crier: “Come.” His

friend spoke up: “He is a filthy man, he lives on nothing but the

king’s excrement.” [729] Kepakailiula answered: “You call him.” When

Kukaea came up to them, he said: “I am a filthy man, I live on filth. I

am offensive to the smell.” Kepakailiula ordered: “Open your mouth.”

Kukaea opened his mouth when water was poured into it and he was

requested to wash himself, then new clothes were offered him. Then food

and pork were given him and he sat down and eat until he was satisfied.

Then he turned to Kepakailiula and said: “What shall I give you in

return for your kindness, in giving me food and meat. I have traveled

around Kauai but no one ever fed me as you have done this day. Here at

last I have found that food and pork are pleasant to the taste. I will

pay you by giving you the answers to the king’s riddles, for no other

person knows them but myself, the king’s personal attendant.”

Kepakailiula then asked him: “What are his riddles and the answers to

them?” “They are these:

Step all around, step to the bottom,

Leaving, reserving a certain place.

“That is the first riddle. The answer is house, reserving an opening

for the doorway.

The men that stand,

The men that lie down,

The men that are folded.

“That is the second riddle. The answer is, house, again. The timbers

that stand, the battens that are laid down and the grass that is

folded. I must go home now. When the day arrives, you must come up. I

will prepare the oven and when it is heated you answer the first

riddle; and when you see the stones thrown out onto the sides, answer

the second riddle; after that I will take ahold of the king and throw

him in the oven.”

On the day appointed, Kepakailiula and his friend went to the king’s

house. As they came in the king saw them and called out: “Let the

stranger be seated here.” As soon as he sat down, the king said: “Will

the stranger join in the fun?” Kepakailiula replied: “Yes.” “I have two

riddles,” said the king. “If the right answers are given to them, I

will be baked in the oven. If they are not answered correctly, you will

be baked in the oven. These are the conditions.” The king then gave the

first riddle.

Step all around, step to the bottom,

Leaving, reserving a certain place.

“The second one is this:

The men that stand,

The men that lie down,

The men that are folded.

“These are my riddles, I want the stranger to understand. If you give

the right answers you will indeed live, but if you fail, I shall kill

you. I will bake you in the oven.” When Kepakailiula saw that the oven

was heated, he gave the answer to the first riddle:

“It is a house. It is thatched all around, reserving the door way.”

“Yes, you have given the right answer to my riddle; my second one is

yet to be answered. If you fail, I shall kill you.” Kepakailiula looked

at the oven and when he saw the stones being thrown to the side he

answered the second riddle:

It is also a house.

The timbers that stand,

The battens that are laid down,

The grass that is folded.

“What! Who has told you?” While he was expressing his wonder he was

thrown in the oven by Kukaea. At this time, the chiefs and men of Kauai

jumped in to help their king, but Kepakailiula, his friend and Kukaea

fought so well and bravely that great numbers were slain, forcing the

Kauai people to flee to the mountains. Makolea the wife of Kepakailiula

was soon after found and they returned to the home of his friend. Upon

arriving at the house, Kepakailiula gave Kauai over in charge of his

friend with Kukaea under him. They then remained on Kauai for many

days. Thus ends this legend.

KAAO NO KEPAKAILIULA.

MOKUNA I.

O Keaau i Puna, Hawaii, ka aina hanau o Kepakailiula. He huamoa kona

kino o ka hanau ana mamua. O Ku ka makuakane, o Hina ka makuahine; o

Kuaikalolo a me Aiakoake, na mua o Kepakailiula; o Kiinoho a me Kiihele

na kaikunane o Hina. O Kiinoho, he noho ka hana i loaa ia ia, aole e

hele ma o a ma o; he kanaka akamai loa o Kiinoho ma ke kilokilo ana, he

hiki ia ia ke ike i ko na wahi loihi a me ko na wahi kokoke. O Kiihele,

he hele kana hana nui, he kanaka mama loa i ka hele, e puni o Hawaii i

ka la hookahi, a hoi i ka hale me ka po ole o ka la hookahi. He mau

alii lakou no Puna a puni mai na kupuna mai a loaa lakou.

I ka po, loaa ka moeuhane ia Kiinoho, olelo mai ke ’kua ia Kiinoho: “E

hoi olua i ka aina o Paliuli e noho ai, o oe a me Kiihele, aia ilaila

na pono a pau loa, aohe luhi.” Ekolu po o ka loaa ana ia Kiinoho o keia

moeuhane; olelo aku ia ia Kiihele i keia moe i loaa iaia, hoomaauea o

Kiihele, aohe manao he oiaio ka Kiinoho olelo. I ko laua moe ana i ka

po, loaa like ia laua a elua keia moeuhane; a ao ae la, kuka iho la

laua no ka hoi i Paliuli. Hoomakaukau laua, he puaa lau, he awa lau, he

ia lau, he moa lau, he kapa lau, he malo lau, a makaukau. Moe laua ia

po, a kani ka moa alua o ke kakahiaka nui po eleele, ala ae la laua a

pii i Paliuli, me ka ike ole o ko laua kaikuahine a me ka lehulehu.

Ua olelo ia ma keia kaao, o ka mua keia o ka loaa ana o Paliuli i ke

kanaka, mai ke ’kua mai, a mahope hoi hou i ke ’kua, nolaila, nalo o

Paliuli a hiki i keia la.

A hiki laua i Paliuli, i nana aku ka hana, he aina maikai loa, papu,

momona, nui na mea ai a ke kanaka, nunui ka hua o ka ohia e like me ka

ulu, a he loko ia kekahi e waiho ana, o na ia a pau o ka moana, a koe

ke kohola a me ka mano, aole i loko o ka loko. Noho laua mahiai, hanai

holoholona, a nui na mea a pau ia laua; ku ke ko a hina ilalo, a ala

hou mai; ka maia a helelei ilalo; ka puaa a kea ka niho; ka moa a wini

kakala; ka ilio a palahalaha ke kua.

I aku o Kiihele ia Kiinoho: “Kupanaha kaua, nawai la auanei e ai keia

mau mea a kaua e hana nei?” I mai la o Kiinoho: “Na ke keiki a kaua na

Kepakailiula. E kii kaua.” Iho aku la laua mai Paliuli aku a hiki i

Keaau, kahi o ko laua kaikuahine, o Hina e noho ana.

Eia hoi, mamua aku o ko laua hoi ana i Paliuli, e hookauhua ana o Hina

i ke keiki, a hiki hou laua, ua hapai o Hina, aole nae i hanau. A pau

ke aloha ana a me ka uwe ana, eu ae la o Hina e hele i waho e hoolualu

ai. I aku o Kiinoho ia Kiihele. “E kii aku oe i ke keiki.” I mai o

Kiihele: “Aia ihea?” “Aia i kahi e noho la o Hina.” A hiki o Kiihele i

kahi o Hina i noho ai, e waiho ana he huamoa. Lawe ae la keia a wahi i

ka ahuula o ka manu. Hoi aku la laua a hiki i Paliuli, hana iho la o

Kiinoho ma kona mana, a hala ke anahulu oia he umi po, wehe aku la i ka

ahuula, ua kino, he keiki maikai loa, a nana iho la laua aohe ona lua e

ku ai.

Waiho hou laua a hala na anahulu eha (oia he kanaha po), nana hou laua,

he keu o ka nani a me ka maikai. Aohe puu, aohe kee, pali ke kua,

mahina ke alo; o kona ili a puni, ua like me ka ahuula ka ula o ka ili

a me na maka. Ua lilo o Kepakailiula i ahi no Paliuli, ka ula mau i ke

ao a me ka po, no kona maikai loa, a o kona lua e like ai, o ka pele o

Kilauea. A o Pele, i ka lua o Kilauea, a hoi o Kepakailiula i Paliuli,

alua mea a Puna, a me Hilo e nana ai i ke ao a me ka po, o neia mau mea

ula elua. Nolaila, ua kapaia o Kepakailiula: “O ka hiapo o ka Hiwahiwa

o Paliuli.”

Aohe ai o Kepakailiula i ka ai a me ka ia, hookahi ana mea ai o ka

maia, hookahi ahui, hookahi ai ana. Nana aku o Kiinoho a me Kiihele i

ke keiki, a o ka wahine ole, i iho: “U! Maikai oe, aohe puu, aohe kee,

a hookahi ou puu o ka wahine ole.” I aku o Kiinoho ia Kiihele: “E hele

oe e imi i wahine na ke keiki a kaua.” Ae aku o Kiihele, a hele mai la

ia ma Hilo a hiki io Kukuilauania, he wahine ia. Nana ia i kona maikai,

he maikai no, a hookahi hewa o ka puu o na maka, e like no me ke ano o

ka hua kukui.

Haalele ia ia Kukuilauania, a hala o Hilo a luna o Hamakua, aohe wahine

maikai; a hala ia, hiki i Kohala, aohe no he wahine; nana aku la o

Kiihele a o ka uliuli o ke a a o Kaniku, i ke kaha. Hoi aku la a hiki i

Paliuli, ninau mai la o Kiinoho: “Pehea kau huakai?” I aku o Kiihele:

“Aohe wahine.” Ma ia la hookahi no, huli aku la ia hele ma Puna, a loaa

o Kohala, he wahine maikai ia, a o ka okole he puupuu, e like no me ka

hala o keia wa. Haalele o Kiihele, hele aku la ia a Kau, loaa o

Manienie, he wahine maikai ia, a o ke pa o ke kikala, he nee ilalo, e

like me ko ka Manienie ano a kakou e ike nei.

A haalele o Kiihele ia Kau, hiki i Kona, loaa o Makolea, he wahine

maikai, aohe puu, aohe kee, pale ke kua, mahina ke alo. O Kahaluu ka

makuakane, o Keauhou ka makuahine. O Makolea, ua paa i ka palama ia a

moe me Kakaalaneo ke ’lii o Maui, no ka mea, he ’lii no o Makolea a me

kona mau makua no Kona a puni. A no ka lohe i ke akamai o Kakaalaneo i

ka o ihe, he ku ka pua mauu, ka naonao, ka ukulele, makau na makua a

haawi na Kakaalaneo o Makolea.

Hele aku la o Kiihele a ku ma ka puka o ka hale o Makolea, aloha aku la

keia: “Aloha olua.” Aloha mai la o Makolea a me kona kahu. Ma ko laua

ike ana mai ia Kiihele, he kanaka maikai loa imua o ko Kona poe iho, a

hoohie, a hookohukohu mai la ka laua la kamailio. Kahea mai la laua la:

“Komo mai,” komo aku la o Kiihele a ma ka nio o ka puka noho iho la.

Ninau mai la o Makolea: “Mahea mai oe?” I aku o Kiihele: “Maanei mai

nei.” “Heaha kau huakai o keia la hao?” “He imi wahine.” “Nau no?” pela

mai o Makolea. I aku o Kiihele: “Na ka maua keiki.” I mai o Makolea:

“Me oe iho la no ka maikai?” “Aole, he ili wawae ko’u maikai no kona

maikai.” A lohe ke ’lii wahine i keia olelo a Kiihele, ua hakui kona

puuwai e launa koke. I aku ia Kiihele: “O kii hoi ha i ka’u kane a lawe

mai, mai lohi oe.”

Hoi aku la o Kiihele a hiki i Paliuli, ninau mai o Kiinoho: “Pehea kau

huakai?” I aku o Kiihele: “Ua loaa ka wahine no Kona, o Makolea.” Ae

mai o Kiinoho: “Ae, he wahine maikai na, ua palama ia a na Kakaalaneo

ke ’lii o Maui.” (Ma kona ike kilokilo keia olelo.) “A hea hele kakou?”

“Aia a apopo, a kela la aku, pela wau i olelo aku nei.” Hookahi no keia

la a Kiihele, e hele nei a hoi i Paliuli.

I loko o ia mau la, uwe paiauma o Kiinoho a me Kiihele ia Paliuli, i ka

haalele, honi i na mea a pau loa, pela laua i aloha ai ia Paliuli. A

hiki i ka la e hele ai o lakou, haawi o Kiinoho a me Kiihele ia Paliuli

no ke ’kua, oia ka nalo a hiki i keia la o Paliuli, aole ike hou ia.

A hele lakou, ku ae la o Kiihele me Kepakailiula a hele, me ka paa o ke

keiki i ka ahuula, ua wahi ia a paa. O Kiinoho, noho iho la ia, huli

hope aku o Kiihele a olelo aku: “Ka! Kupanaha oe, hele ka hoi ka kaua

keiki, noho oe.” Ia olelo, hele o Kiinoho. Ma keia la hookahi, hiki

lakou i Kona, a hiki i ka hale o Makolea, lilo ae la laua he kane a he

wahine. I aku o Kepakailiula i na makuakane: “Eia ka olua wahine o ke

kahu o Makolea, i hookahi wahine, i elua olua, hele aku a kahi e noho

ai, hoolohe mai, i make au, hele aku no, aka hoi, i ola au, aole hoi a

ia.”

Noho aku la laua hookahi hana o ka moe, a haohao na makua i ka ike ole

ia aku o Makolea, no ka mea he wahi kaawale ko laua. Hele mai la laua e

nana, a ike iho la laua, he kane ke kumu o ka nalo ana. Lawe ae la laua

ia Makolea a kau iluna o na waa, holo i Maui, haalele aku la ia

Kepakailiula e moe ana. Ala mai la o Kepakailiula a na makua, hele mai

la mauka a Kohala, makai na waa me ka wahine. A hiki i Kohala, holo loa

na waa i Maui, noho lakou i Kohala.

O Kukuipahu ke ’lii o Kohala ia wa, a he wahi kaikamahine hookahi kana,

o Kapuaokeonaona kona inoa, aole nae i nui loa, aka, he helehelena

maikai kona ke nana aku. Nana mai la o Kukuipahu ia Kepakailiula, a o

ke kanaka maikai, lawe ae la ia i keiki ponoi nana, a malama iko la, a

olelo aku la o Kukuipahu: “Eia kau wahi wahine kou poohiwi o ka po e

moe ai.”

Ekolu la i hala i ko lakou noho ana i Kohala, po iho, a moe loko o ka

hale, hele aku la o Kepakailiula a ka lae kahakai, ilaila he wahi waa,

holo aku la ia i Maui ma Hana, ilaila o Makolea, me Kakaalaneo e noho

ana. A pae i uka, nana aku la ia, ua ona o Kakaalaneo i ka awa, i loko

o ia ona awa o Kakaalaneo, kahea mai la i ka wahine:

Makolea, Makolea,

Hoi aku oe a ka aleo,

Haliilii i ka moena

Hoholo ke kapa, ka uluna,

Hoi aku kaua ilaila e moe ai.

Hele aku la o Makolea me na wahine, haliilii a paa, hoi mai la. Hiki o

Kepakailiula, hana lepo iluna o ka moena a paele. Lawe aku la o Makolea

ia Kakaalaneo a luna o ka moena, paele i ka hana lepo. “Kupanaha oe; ua

ike no hoi paha oe he lepo ko keia wahi, haliilii no oe. E lawe ka

moena a na hope o na waa haliilii, ilaila kaua e moe ai.” Hoi aku la

lau a ma ka hope o na waa moe, ke pee nei o Kepakailiula. A hiamoe o

Kakaalaneo, lawe ae la keia ia Makolea a noho i ka nahele, malaila laua

i nanea iho ai a kokoke e ao, hoi o Kepakailiula i Hawaii, me kona ike

ole ia, a pae i Kohala; hoi aku la e moe ana no loko o ka hale, moe iho

la keia me kahi wahine opio, a hiki i ka wa ai o ke ’lii hoala mai la,

ala ae la keia.

I ka lua o ka po, pela no ka ia nei hana. A hiki keia i Maui, ma Hana,

e moe ana no o Kakaalaneo me Makolea ma hope o na waa, lalau iho la no

keia i ka wahine lawe. O ke kane, o Kakaalaneo, lawe aku la keia a ke

kiona hana lepo, kukulu i ke poo ilalo, o na wawae iluna, aohe eu ae,

ua ona i ka awa. Moe laua a kokoke i ka wa hoi o ia nei, uwe mai o

Makolea:

Aloha wale oe i ka make;

O kuu kane, he akamai i ka o ihe,

Aoe hala ka puamauu,

Ka naonao, ka ukulele.

I aku o Kepakailiula ia Makolea:

He hua kona, he hua ko’u.

He laho kona, he laho ko’u.

He keiki kane ia, he keiki kane au.

Aole i akaka na ai, nana paha, na’u paha.

MOKUNA II.

Olelo aku la o Kepakailiula: “E hoi au, e kali oe, elua la e hala ia’u,

i ke kolu hiki au, kukulu oe i lepa nou,” a hoi kela i Kohala.

Ala ae la na mea a pau i ke kakahiaka nui, e ku mai ana o Kakaalaneo i

ke kiona hoolei lepo, kii ia aku la. O Kakaalaneo, he wahi ike kona ma

ke ano kilokilo, e like me Kiinoho. Olelo mai la: “U! Pakele oe ia’u no

ka ike ole o kuu maka, no ka mea, aoe hala kuu ihe ke o, ku i ka

puamauu, i ka naonao, i ka ukulele; o oe hoi he aka nui, make oe ia’u.”

A lohe o Makolea i keia olelo kaena a Kakaalaneo, uwe iho la ia

Kepakailiula. I aku ke kane: “Ke uwe la oe i ko kane ia Kepakailiula; e

make ana ia’u kau kane ke ike aku au.”

A hiki o Kepakailiula i Kohala, moe a hiki i ka wa ala, ninau aku keia

i kahi wahine opiopio, ia Kapuaokeonaona: “He punahele no oe i ko

makuakane?” Ae mai kela: “Ae, ma ka’u e olelo ai malaila kela.” “Ae, e

olelo oe i ko makuakane, o na kanaka a pau o Kohala nei, e holo i ka

makaikai me a’u i Maui; aohe kanaka a noho, o ka mea ku ae a hina iho

ke noho; o na kane, o na wahine, na keiki e hele; o na waa a pau loa o

Kohala nei.”

A lohe o Kukuipahu, holo ka luna e kala, hookahi la, i ka lua akoakoa,

a i ke kolu o ka la holo i Maui. Ua uhi paapu ia ka moana e na waa,

aohe ike ia o ka ale. Ma keia holo ana o Kepakailiula me kahi wahine

opio, o Kapuaokeonaona, o na makuakane elua, o Kiinoho me Kiihele, a me

ka laua wahine, ma ko lakou waa, o Kukuipahu ma kona waa, mahope na waa

a pau loa. Mai Kohala a Hana ka paa i na waa, he ula pu wale no ke kai

o Alenuihaha; nolaila, keia olelo: “Lei Kohala i ka nuku na kanaka.” A

pae lakou i Hana ma Maui, o ko Kepakailiula waa kai pae i uka, o na waa

a pau i ka moana kahi i hekau ai. Lele aku la o Kepakailiula i uka,

hoohihi aku na makuakane o Kiinoho me Kiihele, hoole mai ke keiki:

“Aole, e noho olua; i hele au a i make, o ka ala no nei hoi ia Hawaii;

a i ola au pae ae i uka.”

Ua piha o Hana i na ’lii a me na kanaka, ua makaukau no ke kaua a

Kakaalaneo ko lakou alii. A lele o Kepakailiula a ku i ke one maloo,

uwa ka aha, no ke kanaka maikai. A hiki keia i ka pohuehue, a ka alaala

puloa, ku me ka laau palau i kona lima, hookaa. O ka inoa o kana laau o

Oleloikahie. Hele mai la o Kakaalaneo a ku pu iho la me na ihe elua,

hookahi ma ka lima akau, hookahi ma ka lima hema.

Ua kaulana loa o Kakaalaneo i ka o ihe, mai Hawaii a Kauai. Aohe alii,

aohe koa, e loaa kona ikaika luaole. He ku kana ihe i ka puamauu, i ka

nanao, i ka ukulele, nolaila, makau ko Hawaii mau alii a me ko Oahu

nei, ko Kauai, ia Kakaalaneo.

Olelo mai o Kakaalaneo: “Ia wai ka mua, i ka malihini i ke kamaaina?” I

aku o Kepakailiula: “I ke kamaaina ka mua, i ka malihini ka hope.” Ia

wa pahu o Kakaalaneo i ka ihe, me ka manao ua ku o Kepakailiula, a

kokoke ka ihe, wehe o Kepakailiula i ka poaeae akau, a komo ka ihe,

maloko, puliki ae la i ke kino o ka ihe. Hihio ka makani, kapalili ka

maka o ka ihe i ka makani. Paa iho la keia a maalili ka ikaika o ka

ihe, pahu aku ana keia i ke kiona hoolei lepo. Manao iho la o

Kakaalaneo ua ku o Kepakailiula i ka ihe ana. Paha iho la:

Ku aku la i kuu ihe,

Aole e hala ka’u ihe ke o;

Ku ka puamauu

Ka naonao, ka uku,

Me oe hoi he aka nui,

Make, a o e ola.

A kiola o Kepakailiula i ka ihe, nana mai la o Kakaalaneo, a olelo mai:

Heaha la ka mea i hala ai kuu ihe,

I kulaina paha e ke Kona,

I oniu ia paha e ka lauawa,

Pakele oe i kuu akau

Loaa oe i ka ihe o kuu hema.

Make oe aole oe e ola.

Pahu hou o Kakaalaneo, wehe o Kepakailiula i ka poaeae hema, komo ka

ihe a paa ke kino ia ia nei, a pau ka ikaika, pahu keia i kahi hoolei

lepo, e like me kela ihe mua. Pau ae la ka Kakaalaneo make, kaha aku e

holo, kahea aku o Kepakailiula: “Holo ka hoi ua ikaika?” Hualepo iho

ana keia i ka laau a ia nei ia Oleloikahie. Mai ka lemu a ke poo

kaawale, olelo ka waha i kahi e. Kahea ae o Kakaalaneo, o kona aho ia,

make loa. “E na ’lii o Maui, o ka nana maka mai kaka oukou; make au.”

Lele na ’lii iluna o Kepakailiula a me na koa, lalau lima aku ana o

Kepakailiula, haihai i na ’lii me na kanaka, aole koe alii, holo aku la

ka poe i koe. Lele o Kiinoho me Kiihele hahai i na kanaka, akolu lakou

nei. O ka laau nui mamua o Kepakailiula a me na pohaku nui, he mea

olepe ia mao a maanei, iluna o na kanaka.

A ike o Kukuipahu i ka luku a ka hunona i na kanaka, hopu iho la ia i

ka wahine opio, holo aku la a mamua o Kepakailiula kukulu iho la. A ike

aku la ia, o kahi wahine opio, o Kapuaokeonaona, lalau aku la ia a kau

ae la i ke kua, hoi aku la, pau iho la ka luku ana i na kanaka. Lele

mai la na kanaka o na waa, pae i uka, kalua ka puaa, ka ai, noho iho la

i na hale. I aku o Kepakailiula: “Ina oukou i manao e noho i Maui nei,

noho no; ina no hoi e hoi i Kohala e hoi no.” O keia holo ana, ka

hoomaka ana e noho ko Kohala i Maui, nolaila, kamaaina ko Kohala poe ia

Maui a hiki i keia la.

I aku o Kepakailiula ia Kukuipahu: “Eia ka aina, o luna, o uka o kai, o

oe ke ’lii, o ka moa ko’u.” Lilo ae la o Kukuipahu ke ’lii o Maui a

puni. Ua kui aku la ke kaulana o Kepakailiula a hiki i Oahu, a lohe o

Kakuhihewa ke ’lii, makau iho la, no ka mea, ua make o Kakaalaneo ka

mea akamai i ka o ihe, ke ’lii a Kakuhihewa i makau ai. Nolaila, lawe

ae la o Kakuhihewa i ka inoa o Kepakailiula i keiki ponoi nana; olelo

aku la ia i kona mau kahu: “E kii oukou i kuu keiki a lawe mai i Oahu

nei, e komo i ka aina ona.”

A hiki na waa i Maui, a pae ma Hana, i Kapueokahi, ninau lakou: “Auhea

ke ’lii o Kepakailiula?” “Aia i kela mau halau nui.” A hiki lakou nei

ilaila, ninau no. I mai o Kepakailiula: “Owau.” I aku lakou nei: “I kii

mai nei makou ia oe, e holo kakou i Oahu, pela mai ko makuakane o

Kakuhihewa, e komo i ka aina.” Ae mai ke ’lii, holo lakou nei; o

Kepakailiula, o na wahine elua, o na makuakane elua me ka laua wahine.

A hiki lakou i Oahu, a pae ma Waikiki, malaila o Kakuhihewa kahi i noho

ai. Haawi mai o Kakuhihewa ia Oahu a puni, ia Kepakailiula. Hoonoho iho

la ia i na makuakane i mau alii no Oahu nei; o luna, o lalo, o uka, o

kai, o ka moa kona a me Kakuhihewa. Noho iho la laua he mau alii.

A hala eha la o ko lakou noho ana ma Waikiki, he mea mau na na kamaaina

ka heenalu i na la a pau loa. O Makolea kekahi ma keia heenalu ana, ka

wahine a Kepakailiula. O ka nalu o Kalehuawehe ka nalu e hee ai o

Makolea. Ia ia malaila e heenalu ana, hiki mai la o Keaumiki, a me

Keauka mai Kauai mai, a lawe aku la ia Makolea lilo.

O ke ’lii o Kauai o Kaikipaananea, he ’lii ikaika i ka hakoko, i ke

kulakulai, i ka honuhonu, aohe ona kanaka e hina ai, he akamai loa i ka

nane, nana wale no ke eo. Aole nae ana wahine; o Keaumiki a me Keauka,

he mau kiai, a kahu no hoi no Kaikipaananea. A hiki o Makolea i Kauai,

lilo ae la i wahine na Kaikipaananea ke ’lii.

Haohao iho la na mea a pau loa i ka nalowale honua o ke ’lii wahine,

manao iho la ua make i ka nalu, a ua lilo i ka moana loa. I aku o

Kepakailiula: “Aole i make, ua lilo i ke ’lii o Kauai, ia

Kaikipaananea, na Keaumiki a me Keauka i kii mai.” Noho iho la ia me

Kapuaokeonaona, kahi wahine opio, akahi a launa hana laua ma ke kino.

Ekolu la i hala, olelo aku o Kepakailiula ia Kakuhihewa: “I wahi waa

no’u, no ka mea ke kii aihue hoi kona i ka’u wahine, pela hoi au e holo

aihue aku ai.”

A hiki keia i Kauai ma Waimea, ko ia nei pae ana, wawahi iho keia i

kahi waa a okaoka, haalele iho la. Hele aku la keia a loaa kekahi

kanaka hanohano, he ’lii malalo iho o Kaikipaananea, he kanaka waiwai

loa, a he kuonoono. Lawe ae la ia ia Kepakailiula i aikane nana, a

malama iho la, a hala hookahi la, ninau aku keia: “Heaha keia uwa o

kela hale a me na kanaka e piha nei?” I mai ke aikane: “O ko makou alii

o Kauai nei, o Kaikipaananea, e mokomoko ana ia ke uwa ala; a pau ia,

he honuhonu, he kuikui; a pau ae, he nanenane iho; aohe mea e eo ai, na

ua ’lii wale no ke eo.” I aku keia: “Aoe nana ia aku?” “I ke aha hoi? E

pii kaua.” A hiki laua nei, e piha ana na kanaka. Kahea mai o

Kaikipaananea: “E papa wahi lealea e ka malihini! E honuhonu, e

mokomoko.” “Aohe o’u ike ia mea.” “E kuikui hoi ha?” Ae aku keia: “Ae,

o ka’u wahi mea ia i ike lihi, aole nae i mahuahua; e hoao no paha me

ke kamaaina.”

Ku laua nei iluna, kui o Kaikipaananea, ku o Kepakailiula, ona a

kunewa, aole nae i hina: e kui aku ana keia, ku o Kaikipaananea, waiho

ilalo, moa ka umu o ka waiho ana; a liuliu ala mai, a olelo iho: “U,

mikomiko, o oe ka ka hoa lealea.” Hoi aku la laua nei me ke aikane a ka

hale, a hala keia la, pii hou laua nei, kuikui hou no, i keia kui ana

hai kekahi lima o Kaikipaananea, hoi no laua nei. Hele mai ana ka luna

o Kukaea ka inoa e kala, e hele na mea a pau i ka poaha, e koho i ka

nane a ke ’lii; aohe kanaka noho, aohe wahine noho, aohe keiki noho, o

ka mea ku ae a hina iho oia ke noho.

A kokoke o Kukaea ma kahi a Kepakailiula e noho nei, kahea aku la, e

hele mai. I mai ke aikane: “He kanaka ino, he pilo, o ka lepo o ke ’lii

kana ai a hiki i keia la.” I aku ke aikane: “E kahea aku oe.” A hiki o

Kukaea, olelo aku la ia Kepakailiula a me ke aikane: “He kanaka ino

wau, he lepo ka’u ai, he pilo wau e noho aku la.” I mai la o

Kepakailiula: “E hamama ko waha.” Hamama kela, nini ka wai, pau ka

pilopilo o ke kino, aahu ke kapa hou, hanai ka ai me ka io o ka puaa,

ai keia a maona.

Olelo aku o Kukaea ia Kepakailiula: “I aha la ’uanei ka’u uku ia oe, no

kou hanai ana ia’u i ka ai a me ka ia, no ka mea, ua hele au a puni o

Kauai nei, aohe o’u mea nana i hanai e like me oe, eia ka. He ono ka ai

a me ka ia, ka puaa. Eia ka’u uku ia oe, o ka nane a ke ’lii, aohe mea

e ae i loaa ai, owau wale no o ko ke ’lii kanaka ponoi ka mea i loaa

ai.” I aku o Kepakailiula: “Pehea ka nane a me ka haina?” “Penei:

Kai a puni, kai a lalo,

Koe, koe, koena.

“Oia ka nane mua. Eia ka haina, he hale a koe ka puka komo.

O kanaka i ku,

O kanaka i moe,

O kanaka i pelupelu ia.

“Oia ka lua o ka nane, eia kona haina, he hale no, o ka laau e ku ana,

o ka aho e moe ana, o ka mauu i pelupelu ia. E hoi au, a hiki ia la,

pii ae oe, a na’u no auanei e hoa ka umu, a enaena, hai oe i ka nane

mua; a ulu, a lele ke a ma kapa, hai oe i ka lua o ka nane; a pau ia

na’u e lalau mai i ke ’lii a hoolei i ka umu.”

A hiki ia la, hele aku la laua nei me ke aikane a hiki, ike mai la ke

’lii, kahea mai la: “Maanei ka malihini.” A hiki keia olelo mai la

kela: “E papa wahi lealea me ka malihini?” Ae aku keia. “Ae.” “He nane,

ina e loaa a’u nane elua, kalua ia au i ka umu, ina loaa ole, kalua ia

oe i ka umu, oia la.” Hai mai la ua ’lii nei i ka nane ia ia nei:

Kai a puni, kai a lalo,

Koe, koe, koena.

“Eia ka lua o kuu nane:

O kanaka i ku,

O kanaka i moe,

O kanaka i pelupelu ia.

“Oia a’u nane la, i lohe oe e ka malihini; a loaa ia oe pakele oe i na

la, loaa ole ia oe make oe ia’u, kalua ia oe i ka umu.” A ike keia ua

enaena ka umu, hai aku la i ka nane mua: “He hale, ako ia a puni, koe

ka puka komo.” “Ae, loaa ae la kuu nane mua ia oe, o kuu nane alua koe,

ina aole e loaa, make oe ia’u.” Nana aku la keia a ulu ka umu, a hiolo

ke a i lalo, hai aku la:

He hale no;

He laau ke ku ana,

He aho ke moe ana,

He mauu ke pelu ana.

“Kahaha! I loaa la ia oe, ia wai?” Ia ia e olelo ana, o ka manawa ia

noho ana i loko o ka umu ia Kukaea. Iho iho ana na ’lii o Kauai e alu,

a me na kanaka, e noke aku ana o Kepakailiula i ka haihai, oia o ke

aikane, o Kukaea, holo na kanaka i ke kuahiwi. Loaa aku la o Makolea ka

wahine, hoi aku la me ke aikane. A hiki i ka hale, haawi aku o

Kepakailiula ia Kauai a puni no ke aikane, o Kukaea ke ’lii malalo,

noho lakou ia Kauai, o ka pau ana ia o keia kaao.

LEGEND OF WAHANUI.

Wahanui was the king, Kilohi was the prophet and Hawaii the land they

lived in. Boarding his double canoe, he left Hawaii and set sail for

Kaunolu, Lanai. The reason of this journey made by Wahanui was on

account of an oath made by him, “When I step on the breasts of Kane and

Kanaloa, then will I return to Hawaii.” Before Wahanui sailed from

Hawaii, Kane and Kanaloa, together with their younger brother Kaneapua,

were living at Kaunolu, Lanai. They were three gods who sometimes

changed into other forms. Kane and Kanaloa taking the form of birds,

while Kaneapua very often had a human form.

Once upon a time they became very thirsty, so Kane and Kanaloa

requested their youngest brother to go to the uplands of Lanai for

water, at a spring called Nanaihale. Upon the arrival of Kaneapua at

the spring with his water jug, he urinated by the edge of the spring

before he stooped down to fill his jug; he did not know that his urine

had run into the spring. When he arrived home and met Kane and Kanaloa,

they reached out for the water jug and each took a drink. When they had

satisfied their thirst they discovered that it was urine instead of

water, so they flew off and left Kaneapua on Lanai.

While Kaneapua was one day seated by the seashore on the Kaunolu point,

he saw the double canoe of Wahanui passing by, so he called out from

the shore: “Whose canoe is that?” “It is Wahanui’s,” replied the

prophet Kilohi. “Wahanui is the chief, who is the prophet?” “Kilohi.”

Kaneapua again asked: “A canoe, sailing where to?” “It is a canoe

sailing to Tahiti to step on the breasts of Kane and Kanaloa.” Kaneapua

called out: “Why not let me come too?” Kilohi answered: “The canoe is

already loaded down.” “If the canoe is loaded down, let me ride on the

sticks connecting the canoe to the outrigger.” “They are also

overcrowded.” “Let me ride on the outrigger then.” “That too is

overcrowded.” This conversation was carried on until every part of the

canoe was requested for. Kaneapua then called after he had been denied

a seat on any part of the canoe: “Return, it is going to be stormy.”

Kilohi replied: “Who are you that shall cause my lord’s canoe to

return?”

After leaving the Kaunolu point, they continued on their way until they

were off the Kaena point, where they encountered a heavy wind; soon

after this a storm arose and the canoe was overturned. Wahanui the

chief got a severe cold and the things in the canoe were wet: so they

returned and landed at Lele, in Lahaina. After spending the night at

this place they again set out the next day. Upon passing by Kaunolu,

Kaneapua again called out as before, and again the prophet, Kilohi,

refused to allow him to come aboard. Not very far from this place they

again were caught in another storm and were forced to return a second

time. On this return Wahanui began to realize how true the boy Kaneapua

predicted and that he was much smarter than his prophet, Kilohi. On the

next trip Kaneapua was given passage and the journey was then resumed.

There were two sailing masters aboard, Hookele i Hilo and Hookele i

Kau. [730] Kaneapua sat behind the sailing masters. As soon as Kaneapua

took his seat a thick fog was seen to approach them and before very

long a thick darkness enveloped them; so thick indeed that those in the

aft part of the canoe could not see those in the fore part. This

darkness prevailed until they arrived at the land of Kanehunamoku, a

land which appeared to them in the form of a dog. Kilohi said to

Wahanui that it was a dog and begged him that they return to Hawaii and

kiss the children and wives ere they be eaten up by the man-eating dog

of Hina. At this it was made evident to Wahanui, that Kilohi was not

the great priest that he had all along thought him to be, and that they

would all have been killed if Kaneapua had not been allowed to join

them.

At this fear expressed by Kilohi, Kaneapua said reassuringly: “You are

entirely mistaken, Kilohi, that is the land of Kanehunamoku. Upon

seeing you to be a stranger the land is hidden from view, when it

becomes clear [it will be seen]. There are people on the land as you

can hear their voices.” When they drew nearer to the place they saw

[731] that it was land, they also saw a man who was gathering coral for

food, a death-dealing food. Soon after this they left the land of

Kanehunamoku and continued on their way. After they had sailed for some

time they looked up and saw two hills, Paliuli and Palikea which

appeared to be moving and towering above and ahead of them. These two

hills were two demi-gods sent by Kane and Kanaloa who desired their

destruction. Kaneapua said to Wahanui and Kilohi: “That is death, if

those hills should crumble and fall on us we shall all be killed. They

have been sent by Kane and Kanaloa.” Kaneapua then called out to

Paliuli and Palikea: “Return down below else I shall be killed and you

two will be ashamed.” At this call the two hills were shamed and the

travelers were saved. Kaneapua then said to Wahanui: “You float here

while I dive down below. Honunuikuaeaea my grandmother is down there;

if her back is turned up it will mean our death, but if it is turned

down, we will be saved.” He then dove down and called out:

“Honunuikuaeaea, turn your face upward.” She then turned her face

upward and called out: “Whose offspring art thou?” “Yours.” “What is

your name?” “Kaneapua.” The grandmother then fell on him and wept, and

then asked him: “What is the object of this journey that brings my lord

here?” “I want a rope to moor the canoe with.” She then gave Kaneapua

her intestines and Kaneapua rose to the surface and tied the rope to

the canoe.

Kane and Kanaloa soon after opened the calabash in which was kept the

wind of Laamaomao. The wind came up, a storm arose, the sea became

rough, the waves beat down and broke over them causing the coral to be

thrown up on the shore. This storm lasted ten days. When the storm

abated the travelers once more thought of safety and that all their

troubles were about over; but there yet remained one more object to be

encountered, a dog that belonged to Kaneapua. They then landed and

moored their canoe. Kaneapua then said to Wahanui: “Go until you find

three men who are lying down face up; they are Kane and Kanaloa, and

the third one is Mauli. Step on the breasts of all three of them and

return, but don’t look backward.” Wahanui then went on his way and

after carrying out the instructions he returned. Kaneapua then

instructed his companions, saying: “You must now wrap me up and make me

appear to be striped and say that I am your god, Kaneapua.” When

Wahanui heard this he went down on his knees before Kaneapua and

offered him all the things of value brought by him; this being the

first time that he was made aware that this person who had been with

them all this time was Kaneapua. Shortly after this all manner of

spirits [732] gathered and asked: “Where is your god?” “Here it is

standing.” “Yes, you have a large god indeed.” “Yes, you could all be

devoured [by him] without satisfying his hunger.”

After this Kaneapua instructed his companions as follows: “When you get

to the house don’t sit in the best places as that will mean your death,

but sit in the bad places and you will be saved.” When they arrived at

the house they followed out the instructions given them.

They lived here until after the expiration of some months when they

made their preparation to return home. On leaving, Kaneapua gave

Wahanui an image of a double-bodied giant, [733] the bodies being

joined together by means of the ribs growing into one another. It had

two heads, four hands and feet and four eyes. If one was called to obey

the laws of nature, the other accompanied without such desire, and so

in all their movements. Upon accepting this present Kaneapua said to

him: “Don’t show this image until you reach Hawaii for otherwise you

will get killed.”

On the return voyage Wahanui first landed at Kauai, where they met a

great crowd of people together with the king Kupakoili and his prophet

Luluupali. Because of the shouts made by the people ashore Wahanui went

ashore with his present. [734] When the people saw this strange object

they gave a mighty shout. When Kupakoili heard the shout, he inquired

of his prophet, Luluupali: “How can I get possession of that image?”

Luluupali answered: “Kill the king and his people and burn up the

canoes.” This advice was carried out by Kupakoili, and Wahanui was

killed and his image taken away. One man, however, escaped; he was one

of the bailers; he dove into the sea and escaped. After a time he took

unto himself a wife, a Kauai woman and settled there, taking up fishing

as his occupation. It was this man’s usual custom while on his fishing

trips to carry a large quantity of food along with him. After he had

done this for some time his wife began to be inquisitive and at last

asked him why he took so much food; he answered: “What fault is there

in taking this food? Food is easily brought back again.” Shortly after

this while out fishing, a storm came up and he was blown out to sea,

and after a number of days he managed to land on Hawaii. When he met

the people he told them that Wahanui and his followers had all been

killed in Kauai, and that he was the only one who escaped. A

proclamation was then issued calling the people of Hawaii to come

together and to make preparations for avenging the death of their king.

A double canoe was then sent to Kauai to invite Kupakoili and his

people to come to Hawaii and get all the canoes and all the property on

that island. The invitation was as follows: “Let no man, woman, or

child remain, all must sail for Hawaii.” This invitation was accepted

and all the people sailed for Hawaii where they were all killed; no one

escaped.

KAAO NO WAHANUI.

O Wahanui ke ’lii, o Kilohi ke kaula, o Hawaii ka aina, holo mai la

kona mau kaulua mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia

holo ana o Wahanui, he olelo nana i hoohiki, penei: “Aia a hehi i ka

houpo o Kane laua o Kanaloa, alaila, hoi i Hawaii.” Mamua ae o ka holo

ana mai o Wahanui mai Hawaii mai, e noho ana o Kane, Kanaloa a me ko

laua pokii o Kaneapua, i Kaunolu, ma Lanai; he mau akua lakou ekolu, o

Kane a me Kanaloa, he mau kino manu ko laua, o Kaneapua he kino kanaka

kona.

Noho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia

Kaneapua, ko laua pokii: “E pii oe i wai no kakou, i uka o Lanai,” o

Nanaihale ka inoa o ka wai. A hiki o Kaneapua me ka huewai ilaila, mimi

iho la ia ma kapa nahelehele o ka wai, a pau ia, hoi iho la ia a ka

punawai, ukuhi i ka huewai. Aole ia i ike, ua kahe ka mimi ona a loko o

ka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la laua i

ka huewai a inu iho la, he mimi wale no ka wai, ia wa, lele laua a

haalele ia Kaneapua i Lanai.

Ia Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o

Wahanui, kahea aku o Kaneapua mauka: “Nowai he waa?” “No Wahanui,” pela

’ku ke kaula o Kilohi. “O Wahanui ke ’lii, owai ke kaula?” “O Kilohi.”

Ninau hou o Kaneapua: “He waa e holo ana i hea?” “He waa e holo ana i

Kahiki, hehihehi i ka houpo o Kane a me Kanaloa.” I aku o Kaneapua:

“Pehea la hoi owau kekahi?” Olelo mai o Kilohi: “He komokomo ka waa.”

“I ka iako au.” “He komo no.” “I ke ama au.” “He komo.” Pela no ka ia

nei olelo a pau luna o ka waa. I aku o Kaneapua: “E hoi he ino.” I mai

o Kilohi: “O oe no ka mea e hoi ai ka waa o ko’u haku?”

Holo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka

ino, kahuli na waa, opili ke ’lii o Wahanui, pulu na ukana, hoi aku la

a pae ma Lele, i Lahaina. Moe a ao ae, holo hou lakou a Kaunolu, hana

aku no o Kaneapua e like me na olelo mua, aohe ae o Kilohi, ke kaula.

Holo no a make hou, hoi hou, o ka lua ia. Hooiaio iho o Wahanui i ka

olelo a Kaneapua ke keiki, me kona manao ua oi kona ike i ko Kilohi,

kana kaula.

Ia holo ana, kau o Kaneapua i luna o na waa a holo aku la. Elua hookele

o luna, o Hookele i Hilo, o Hookele i Kau; mahope o na hookele o

Kaneapua. O ka manawa ia, paa o luna i ka ohu me ka pohina, aohe ike o

mua ia hope o na waa; pela ko lakou holo ana a hiki i ka aina o

Kanehunamoku, he kino ilio ke ano o ka aina ma ka lakou ike aku. Olelo

aku o Kilohi ia Wahanui: “He ilio. E hoi kaua i Hawaii, i honi aku i ka

ihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina.”

Olelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai

make lakou, ina aole o Kaneapua e kau pu me lakou. I aku o Kaneapua:

“Lalau oe e Kilohi, he aina ia, o Kanehunamoku, ike mai la ia oe i ka

malihini, lele ae la ka hauli o ka moku iluna, hoaiai mai la; he kanaka

ko uka ke uwalo mai la.” A kokoke lakou, i nana aku ka hana he aina, he

kanaka, he puna ka ai, he ai make. Haalele lakou ia Kanehunamoku, holo

hou lakou. I nana aku ka hana, he mau puu elua, o Paliuli, o Palikea, e

oni ana iluna, a kiekie mamua o lakou nei, he mau kupua keia na Kane a

me Kanaloa, e ake ana e make lakou nei. I aku o Kaneapua ia Wahanui a

me Kilohi: “He make keia, ina e hiolo iho, pau kakou i ka make; na Kane

laua o Kanaloa keia make.”

Olelo aku la o Kaneapua ia Paliuli a me Palikea: “E hoi i lalo, o make

auanei au hilahila olua.” Ma keia olelo, hilahila na puu, hala keia

make. I aku keia ia Wahanui: “E lana oukou maanei, e luu au ilalo, no

ka mea, aia ilalo o ka Honunuikuaeaea, ke kupunawahine, o ke kua he

make, o ke alo ke ola.” Luu keia a kahea iho: “E ka Honunuikuaeaea,

huli ae ko alo iluna.” Huli ae ana kela iluna ke alo. “Nawai ke kupu o

oe?” “Nau no.” “Owai kou inoa?” “O Kaneapua.” Lele mai la ke

kupunawahine uwe, a ninau mai la: “Heaha ka huakai a kuu haku i hiki

mai nei?” “I kaula hekau no ka waa e paa ai.” Haawi mai la ka honu i ka

naau ona ia Kaneapua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.

Kuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka

makani, ka ino, ke kai, popoi, haki ka nalu, lele puna i uka me ke

akoakoa, hookahi anahulu o ka pa ana. A pau ka pa ana, pau ae la ka

make, aohe kupu e koe, he ilio nae koe, na Kaneapua no. Pae aku la

lakou a uka i ke one, olelo aku la o Kaneapua i ke ’lii ia Wahanui: “E

hele oe a na kanaka ekolu e moe ana iluna ke alo, o Kane a me Kanaloa,

o Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana

aku oe i hope, hele aku la o Wahanui a hoi mai la. Olelo aku o

Kaneapua: “Ea! E wahi oukou ia’u a onionio, a e olelo oukou owau ko

oukou akua, o Kaneapua.” Lohe o Wahanui i nei olelo a Kaneapua, kukuli

iho la ia a mohai aku la i kana waiwai i lawe mai ai na Kaneapua. Akahi

a maopopo ia lakou o Kaneapua keia me lakou. Akoakoa mai la ke namu, ke

nawa, ka huhu, ninau mai la: “Auhea ko oukou akua?” “Eia ke ku nei.”

“U! He ’kua nui no ka ko oukou.” “Ae, he pau ko oukou i ka ai ia me

kona maona ole.”

Olelo aku la o Kaneapua: “Ea, i komo oukou i ka hale, mai noho oukou ma

kahi maikai, he make ia, ma kahi inoino he ola ia.” Hiki aku la lakou i

ka hale. Pela ko lakou noho ana a hala he mau mahina, makaukau lakou e

hoi, haawi mai o Kaneapua ia Wahanui, he mau pilikua elua. Eia ke ano o

ka pilikua, o ke kua o kekahi me ke kua o kekahi hui, komo na iwi aoao

a paa loa, elua poo, eha lima, me na wawae, eha no hoi maka, ina e hele

kekahi e mimi, e hana lepo paha, alaila, hele kekahi me kona mimi ole,

pela ma na hele ana a pau loa. No kekahi ka hele, hele aku kekahi. Lawe

mai la o Wahanui i mau milimili nana. I mai o Kaneapua: “Mai hoike oe i

kou wa e hoi ai, a hiki i Hawaii, o make oe.”

Hoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko

laila alii o Kupakoili, me kana kilokilo o Luluupali. No ka uwa o uka,

lele aku la lakou e nana, o Wahanui kahi i lele me ka pilikua ana; ike

mai la na kanaka, uwa, lohe o Kupakoili, ninau aku i ke kilokilo ia

Luluupali: “Pehea la e loaa ai ia’u ka pilikua?” I mai o Luluupali: “E

pepehi i na kanaka me ke ’lii, a e puhi i na waa i ke ahi.” Ia wa ua

hooko ia ko Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la

na pilikua. Hookahi kanaka i pakele, o ke kanaka ka liu; luu no ia a

nalowale, a mahope moe i ka wahine o Kauai, noho iho la lawaia.

He mea mau i keia kanaka ke holo i ka lawaia, he kumaupoi kona o e holo

ai, pela i na holo ana a pau loa, haohao ka wahine a ninau aku, i mai

kela: “Heaha auanei ka hewa, o keia lawe ana, he mea hoihoi ka ai.”

Holo hou keia i ka lawaia, e puhi iho ana ka makani lilo keia i ka

moana a pae i Hawaii. Olelo aku la keia: “Ua make o Wahanui a me na

kanaka i Kauai, a owau ka i pakele.” Kuuhaua o Hawaii e hoakoakoa, a e

hoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a

puni, e holo i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe

wahine, aohe keiki e holo a pau loa i Hawaii. O keia hana ana, he wea,

i make a hiki lakou i Hawaii, pau i ka luku ia aohe mea koe.

LEGEND OF KAULU.

Kukaohialaka was the father and Hinauluohia was the mother of three

children, all boys. Kaeha was the first-born, Kamano was the second,

and Kaulu was the youngest of the three. Kailua in Koolau [was] their

birthplace. Kaeha the oldest brother loved and esteemed Kaulu; while

Kamano hated and ill-treated Kaulu the youngest of their family. Kaulu

was in his mother’s womb five years before he was born; at birth he

already had a full set of teeth; his hair was long, and his buttocks

covered with hair.

The reason why Kaulu stayed in his mother’s womb so long was because

Kamano had said that he would kill the next child. On hearing this

Kaulu stayed in the womb. When Kaeha the oldest brother heard that the

next child was to be killed, he asked Kamano: “Why should you kill the

next child?” When Kaulu heard Kaeha say this he said to himself while

still in the womb: “There, I see I will live. You will save me. Well

and good, if you save me then I will take care of you.”

When Kaulu was born he was in the form of a piece of rope, having no

human form. When Kamano, the angry brother saw that it had no human

form, he said: “If you had a human body I would kill you.” Kaeha on the

other hand took up the piece of rope, Kaulu, and put him up on a shelf,

where he remained until all of thirty days had gone by without being

once looked at. Kaeha in the meantime had been carried off by the

spirits and was left in a certain place in the sky, or heaven, called

Lewanuu and Lewalani [735] where Kane and Kanaloa had their home.

Kaulu remained on the shelf until he turned or received a human body.

This shelf was used for the purpose of stowing away kapas. When he

awoke he looked around the inside of the house and saw that his oldest

brother Kaeha was missing. He then proceeded out of the house and

looking up he saw that his brother had been carried up by the spirits

to the Lewanuu and Lewalani. At this he started off in search of his

brother Kaeha. Upon coming to where the heavy surf was beating he

inquired of the surf: “I say, this high surf are you strong?” The surf

replied: “Yes.” Kaulu asked: “What is your strength?” “I strike from

above and when I catch them I give them a good soaking,” said the surf.

Eight surfs then struck Kaulu, but he was not injured. Kaulu then asked

of his hands: “Say, Hakaukahi my right hand and Limapaihala my left

hand.” “What is it?” asked the two hands. “Flamed is the upper jaw,

flamed is the lower jaw.” [736] Kaulu then reached for the surf and

broke it into small pieces, thus making the surf small unto this day.

He then continued on his way until he met other demigods, the small and

large waves to whom he said: “You are only making the ocean look white,

you have no strength.” The waves replied: “We are strong and also

brave.” A fight was then had in which he killed both of his opponents;

therefore the waves are small to this day. After this he continued on

his way until he met Kuililoloa, a dog that was guarding the land and

the sea. Another battle was fought in which Kuililoloa was torn to

pieces, therefore the dogs are small to this day.

When Kaulu arrived in the land where his brother was living, he

approached the house and hid himself within the leaf of a palm tree. At

dusk that evening the spirits asked Kaeha: “Let us prepare some awa.”

They then all got some awa and prepared the awa to be pounded. After

pounding a sufficient quantity, Kaeha went out to cool himself. Upon

seeing Kaeha Kaulu came out of his hiding place and met his brother. At

seeing this small fellow Kaeha asked: “Who is this small boy?” “I am

Kaulu, your youngest brother, whom you placed on the shelf. Because I

love you I came to look for you.” Kaeha then said: “We are going to

drink awa with the spirits.” Kaulu said: “Yes, tell the spirits to

drink their awa first and you take yours after them. Before you drink

yours offer a little to me as your god by repeating the following

words: “Here is our awa.” I will then answer back: “Drink it and let me

have the portion that is intoxicating.” At the close of the conference

held by the two Kaulu returned to the palm leaf, while Kaeha returned

to the house to join the spirits. Upon entering the house the spirits

said to Kaeha: “Drink your awa first.” Kaeha replied: “No.” The spirits

then drank theirs up. After the spirits had finished, Kaeha said to the

spirits: “Now you be quiet until after I have taken my awa.” Kaeha then

took up his cup of awa and offered up a prayer:

Here is our awa.

[A loud voice was then heard to call out:]

Drink it and may I have the portion that is intoxicating.

When the spirits heard this loud call they began pinching one another

and said: “What a wonderfully loud-voiced god you have, Kaeha.” Because

of this trick played by Kaeha and Kaulu, Kane and Kanaloa were puzzled,

so they sent Kolea and his mate to fly up to Makalii and inquire of him

as to the meaning of the loud-voiced god of Kaeha. Upon the arrival of

Kolea and his mate in the presence of Makalii, Makalii asked them:

“What do you two want?” “We have been sent by Kane and Kanaloa to ask

you about the loud-voiced god that calls out at night.” Makalii

replied: “That is Kaulu the youngest brother of Kaeha. He is

all-powerful and strong and he is hiding in the palm leaf.”

Upon the return of Kolea and his mate in the presence of Kane and

Kanaloa, they repeated what they had been told by Makalii. On hearing

the report, the spirits went out and searched for Kaulu in the palm

leaf, but could not find him. After this it became a general thing for

the spirit to get intoxicated on awa. One night Kaulu brought in some

large stones and placed them on the place where the spirits slept at

night. In the middle of the night the spirits woke up and bumped their

heads against them. The gods called to one another regarding these

stones.

Because of these tricks played by Kaulu on the spirits, they tried to

find fault about Kaeha in order to find cause for putting him to death;

so one day the spirits said to Kaeha: “You must find your own food

[737] after this as you have eaten all of ours.” So Kaeha was forced to

go about from place to place looking for food. When Kaulu saw Kaeha

going from place to place he knew what he wanted so he took Kaeha with

him and flew to Manowaikeoo, a land owned by Kane and Kanaloa, where

all the food belonging to the spirits was raised. The place was guarded

by four men, Uweliki, Uweleka, Maalaka and Maalaki. These men watched

in pairs. In the watch of Maalaka and Maalaki Kaulu and Kaeha were seen

so they turned the face of the land downward causing a deep depression

in the land whereby Kaulu and Kaeha fell off the land into space. When

Kaulu saw that they were in trouble he called out:

Say, Kaulu, turn down;

Say, Kaulu, stretch out; [738]

Say, Kaulu, double up.

[There are] four single ones

[And] four double ones.

Through the reaching powers of Kaulu they were able once more to land

when Kaulu grabbed Maalaka and Maalaki, saying: “I am going to kill you

two.” They answered: “If we die there will be no guards fit to watch

the land.” This, Kaulu acknowledged. Kaulu and Kaeha then continued on

their way until they found Uweleki and Uweleka on the other side of the

land, who asked: “What do you two want?” Kaulu replied: “All the good

things to eat.” The guards thinking that Kaulu could in no way take all

the good things as he was a very small fellow, allowed Kaulu to have

all he wanted. At this Kaulu took all he could find and eat up all the

things he could lay his hands on: the food, the fish, the pork, the

chickens, all the things that were growing and all that had been

planted; Kaulu took everything that could be found and then flew up and

hid the rays of the sun causing darkness. At this the guards begged of

Kaulu to give them back some of the food as seed for propagation, so he

gave them one taro top, one potato leaf, one hog, one chicken and so on

to the end of the good things, so Kaulu and Kaeha returned to Kane and

Kanaloa.

After tasting the different things, Kane and Kanaloa were sure the

things tasted just like the good things of of Manowaikeoo. Upon making

this discovery Kane and Kanaloa sent Kolea and his mate to fly and

inquire of Makalii [739] where these good things had come from. Upon

their arrival, Makalii told them that these good things were from

Manowaikeoo which place had been invaded by Kaulu. On their arrival in

the presence of Kane and Kanaloa, they reported what they had heard

from Makalii. Upon hearing the report all the spirits got angry with

Kaulu and Kaeha, so all the spirits began to tempt Kaeha and urged him

to go surf-riding. When they arrived at the place where the surf was

breaking, the spirits called for all the sharks to come together and

take Kaeha and carry him to their king, Kukamaulunuiakea. This was a

very large shark, his length and breadth were unknown. When his mouth

was opened the top jaw would reach to heaven while the bottom jaw would

be in the bottom of the sea; its body was entirely covered over with

coral. As Kaeha came in the presence of the shark, he was swallowed

whole. Kaulu at this time was not on his guard which was the reason why

his brother was successfully carried away. After a while Kaulu

discovered that his brother was missing, so he inquired of the spirits

where his brother had gone to. Upon being told that they knew nothing

about him, Kaulu then felt that he was dead. He then proceeded to the

seashore, stooped down and drank up the sea so that all the fish were

stranded, dry. Kaulu then began to make a search for his brother in all

the different man-eating fish, the common shark, the tiger shark and

the hihimanu, but he was unable to find him. He then searched in all

the four corners of the sea and still Kaeha was not to be found. Kaulu

then flew up to Makalii to enquire of him for the whereabouts of Kaeha.

When he came up to Makalii he found him lying down with his face turned

up. Kaulu then pinched his mons veneris at the same time calling him:

“Dead you are, Makalii. What have you to say?” Makalii replied: “Your

oldest brother is in a shark.” Kaulu asked: “Tell me of him.” While

Kaulu was asking these questions of Makalii, Koeleele, a younger

brother of Makalii, came in with a large rock, called Ikuwa, which was

larger than the island of Maui. Koeleele was a man who had a very bad

temper and he was a very powerful man. At sight of Kaulu he threw the

rock at him, but Kaulu braced up his fore- or poi finger and held the

rock up and then said: “Say, the rock from the mighty one is held up,

isn’t it?” When Koeleele heard this he ran away, thus saving himself

from Kaulu.

Kaulu then asked of Makalii: “Tell me the shark that swallowed my

brother and also the place where the shark lives.” Makalii then looked,

but he was unable to see anything below them, so he chewed some kukui

nuts and blew the oily substance over the atmosphere beneath them which

caused it to be clear and he was thus enabled to locate the shark which

had swallowed Kaeha. Makalii then pointed him out to Kaulu at the same

time saying: “It is the one overgrown [740] with coral.”

Upon the arrival of Kaulu at the place and found the mass of coral, he

asked: “Have you seen my brother?” The king of the sharks,

Kukamaulunuiakea, said: “I have swallowed him, he is now within me all

digested.” Kaulu again asked the shark: “Are you strong?” “Yes, I can

reach the heaven with my upper jaw and the bottom of the ocean with my

lower jaw.” Kukamaulunuiakea then opened its mouth. As soon as this was

done Kaulu propped it open while he called for his brother to come out.

Kaeha then came out. His hair had all fallen off making him bald

headed. Kukamaulunuiakea was thereupon slain by Kaulu and its spirit

flew up to heaven and it turned into the Milky Way [741] as seen at

midnight, from ancient time to the present day. Kaulu and Kaeha then

returned and Kaulu vomited out the sea water. Kaeha was in front and

Kaulu in the rear, as the ocean was restored. It is said that owing to

this action of Kaulu the sea water became salty to this day.

When the spirits looked and saw Kaulu and Kaeha returning, they said

amongst themselves: “So Kaeha is not dead.” After this the spirit again

tempted Kaeha and enticed him to go and play swing. So the spirits and

Kaeha proceeded to where a swing was rigged up, when they remarked to

Kaeha: “You take the first ride while we push the swing for you.” While

this conversation was going on, Kaulu arrived and in a cunning way

said: “Say, if you all wish to take a ride on the swing, I will pull

the rope.” [742] He then proceeded to instruct them how to ride the

swing. “In my country we ride the swing by sitting facing one another

to the full length or top of the rope; then the swing is pulled and the

pleasure begins.” In this way all those spirits were killed, by the

swing breaking. When the remaining spirits saw this trick played on

them by Kaulu, they thought they would get even with him by again

enticing Kaeha to go with them for rod-fishing. On this fishing

excursion Kaeha was killed and he was put in the shell of a bitter

opihi, [743] the kind that sticks to the smooth boulders. On missing

Kaeha, Kaulu went in search of him until he discovered him in an opihi;

but on account of its smooth surface he was unable to get the opihi

from the boulder, so he urinated on the opihi, which released Kaeha.

This action caused all the opihi of this kind to become bitter to this

day, and it has always been known from that day as the bitter opihi.

After Kaeha was brought to life again by Kaulu they returned to live on

Oahu. When they arrived at Papakolea, Moanalua, Kaulu left Kaeha at

this place while he continued on his way to Kapalama in search of

Haumea. Haumea was a spirit that lived at Niuhelewai, Oahu. It was a

female spirit. Upon the arrival of Kaulu he found Haumea asleep. Kaulu

then called: “Say, Haumea, why don’t you get up, cook your food and

afterwards fight with Kaulu?” Haumea then sat up while Kaulu returned

home and then flew up to Makalii who asked him: “What is it you want,

Kaulu?” “I have come for the net. [744] Give it to me so that I will be

able to kill Haumea.” Makalii then gave him his nets, Maoleha and its

mate. Kaulu then returned and again found Haumea asleep. Kaulu then

surrounded the house with the nets, after which he called out to

Haumea: “Are you to continue on sleeping? Why don’t you get up and let

us fight?” Haumea then woke up and tried this way and that to get out

of the house. Kaulu kept at some distance away from the house and ran

around it. At seeing Kaulu running around, Haumea attempted to get

after him and was entangled in the net where she was caught and killed.

Kaulu then went for Kaeha and they returned to Kailua [Oahu] their

birthplace where their parents were then living.

Lonokaeho was the king of Koolau at this time and he was living at

Kailua. He had a very prominent forehead and was called Piokeanuenue.

Soon after the return of Kaulu to Kailua he went to the king’s house

and asked the king’s attendants: “Who is that man with the sharp

forehead?” “Lonokaeho,” replied one of the attendants. They then called

for Lonokaeho, saying: “Here is a youngster who is calling you names.”

“What did he say?” “Who is that man with the sharp forehead?” Lonokaeho

then said: “Are you strong, coming to Lonokaeho’s place in this way?”

Kaulu replied: “I have a little strength but not much.” Lonokaeho’s

forehead then ascended to heaven and came down again, with the idea of

striking Kaulu and killing him; but Kaulu said:

Say, Kaulu, turn down.

Say, Kaulu, stretch out.

Say, Kaulu, double up.

[There are] four single ones

[And] four double ones.

Kaulu’s hands then asked: “What is it?” Kaulu replied: “The upper jaw,

hold it up; the lower jaw, hold it down.” Lonokaeho’s forehead was thus

made fast to the ground; the ohia trees and the grass grew over him and

Lonokaeho was killed on that famous hill of Olomana, which stands to

this day.

Kaulu and Kaeha then lived together until the death of Kaeha, when

Kaulu took unto himself a wife, Kekele by name. Kekele was a very

handsome woman whose breath and skin were as sweet as the inamona.

[745] She was a very quiet woman. Her favorite flowers and vines were

the hala, maile, ieie and all the fragrant leaves. When she retired at

night she used to sleep with her hala wreaths and would wear them until

they were dried up; therefore the hala at Kekele was planted for her

and it grows to this day. They lived as husband and wife until their

death without having any children.

KAAO NO KAULU.

O Kukaohialaka ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka

mua, o Kamano ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O

Kailua i Koolau ka aina hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o

Kamano ka hana ino ia Kaulu, oia ke kaikuaana hana aloha ole. Elima

makahiki o Kaulu i loko o ka opu, ulu ka niho, loloa ka lauoho,

huluhulu ka puukole. O ke kumu o keia noho ana o Kaulu i loko o ka opu,

o ka ohumu o Kamano, e pepehi ke hanau ae o Kaulu; no keia hana a

Kamano pela, noho no o Kaulu i loko o ka opu.

O ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau

ae, olelo aku ia ia Kamano: “Heaha ka mea e make ai ko kaua pokii?” A

lohe o Kaulu i keia olelo a Kaeha, olelo iho ia i loko o ka opu: “Aia

ua ola, o oe ka ko’u mea e ola ai; heaha la hoi, i ola au ia oe,

alaila, malama aku au ia oe.” Hanau o Kaulu, he pauku kaula aohe kino

maoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho ia, ina he

kino kou make oe ia’u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i

ke kino kaula o Kaulu, a lawe aku la a kau i luna o ka holopapa.

Malaila o Kaulu i waiho ai a hala ekolu anahulu, me ka ike ole ia aku.

O Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka

lehu o ke akua, i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku

la o Kaeha a ka Lewanuu a me ka Lewalani ka aina o Kane ame Kanaloa e

noho ana.

Maluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka

holopapa he wahi kau kapa); ala ae la o Kaulu a nana ia loko o ka hale,

aole kona kaikuaana o Kaeha; oili ae la ia a ma waho o ka hale, nana ae

la a ike, ua lilo i ke akua i luna o ka Lewanuu a me ka Lewalani. Ia

manawa hele o Kaulu e imi i kona kaikuaana ia Kaeha, a hiki ia i kahi a

ka nalu e poi ana, olelo aku la ia i ka nalu: “E keia nalu nui e ku nei

a kiekie, he ikaika no?” Ae mai ka nalu: “Ae.” Ninau aku o Kaulu:

“Heaha kou ikaika?” “He poi iho maluna, loaa iho, eloelo,” pela mai ka

nalu. Popoi ka nalu, ewalu nalu i luna o Kaulu, aohe nae o Kaulu make.

Ninau iho o Kaulu i na lima ona, o Hakaukahi ka lima akau, o

Limapaihala ka lima hema; olelo ae na lima: “A ke aha a ke aha?” “A ke

a luna, a ke a lalo.” E uhae aku ana o Kaulu i ka nalu liilii a hiki i

keia la.

Hele hou o Kaulu a halawai me ia kupu, o ka ale iki, o ka ale nui. I

aku o Kaulu: “O ka hookuakea moana wale no ka olua, aohe ikaika?” Olelo

mai lauala: “Ha ikaika no, a he koa no.” Hakaka lakou a make ia Kaulu,

nolaila, liilii ka ale o ka moana. Hele hou o Kaulu a loaa o

Kuililoloa, he ilio ia e kiai ana i ka aina a me ke kai, hakaka laua a

make o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho

nei i keia wa.

Hiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a

kokoke i ka hale, pee iho la keia i loko o ka ao loulu. A ahiahi

molehulehu, olelo aku la na akua a pau ia Kaeha: “E mama awa kakou.”

Mama iho la lakou, a pau ka mama ana, hele aku la o Kaeha iwaho o ka

hale e hooluolu iaia iho. Hele mai la o Kaulu e ike; ninau aku la o

Kaeha: “Owai neia wahi keiki?” “O Kaulu, o kou pokii e kau ana i ka

holopapa; no kuu aloha ia oe, nolaila au i huli mai nei.” I aku o

Kaeha: “E inu awa ana makou me ke akua.” Olelo aku o Kaulu: “Ae, olelo

aku oe, o lakou mua ke inu i ka awa, a mahope oe. A inu oe i ko awa, e

kaumaha ae oe ia’u i akua nou, penei oe e olelo ai: “Eia ka awa o

kaua.”

Kahea aku au: “Inu hia, o ka ona ko onei ea.” A pau ko laua olelo ana,

hoi aku la o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me

ke akua. Olelo mai ke akua ia Kaeha: “O kou awa ke inu mua.” Hoole aku

o Kaeha. Inu iho la ke ’kua a pau ka awa, koe o Kaeha a mahope; olelo

aku la o Kaeha i ke akua: “E noho malie oukou a pau kuu awa i ka inu.”

Lalau aku la o Kaeha i ka apu awa a kaumaha ae la:

Eia ka awa o kaua.

Inu hia, o ka ona ko’u ea.

I ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai:

“Ka! Kupanaha ke akua leo nui o kou e Kaeha.” Ma keia hana a Kaeha a me

Kaulu, haohao o Kane laua o Kanaloa, hoouna ia Kolea ma e lele iluna i

o Makalii la. A hiki o Kolea ma i o Makalii la, ninau mai o Makalii:

“Heaha ka olua?” “I hoouna mai nei o Kane a me Kanaloa ia maua, e ninau

aku ia oe no ke akua leo nui o Kaeha, ke hea mai i ka po.” I mai o

Makalii: “O Kaulu na ke kaikaina o Kaeha; he mana, he ikaika, aia nae i

loko o ka ao loulu kahi i pee ai.”

A hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a

Makalii, alaila, hele aku la ke akua e huli ia Kaulu, i loko o ka ao

loulu aole nae he loaa. He mea mau i ke akua ka ona pinepine i ka awa i

na po a pau loa, i kekahi po lawe mai la o Kaulu i na pohaku nui a kau

ae la maluna o kahi moe o ke ’kua, pela na akua a pau loa; i waena o ka

po, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke ’kua i ke

’kua no keia pohaku. No keia mau hana a Kaulu, imi hala ke akua ia

Kaeha, i mea e make ai.

Olelo aku ke ’kua ia Kaeha: “E imi oe i momona nau, no ka mea ua pau ka

makou momona ia oe i ka ai ia. Nolaila, hele aku la o Kaeha me ka

maopopo ole o kahi e loaa ai o ka momona. Ike mai la o Kaulu ia Kaeha,

hahai aku la; lalau ihola o Kaulu ia Kaeha, a lele aku la i

Manowaikeoo. No Kane laua o Kanaloa ia aina, a ma laila na momona a pau

loa a ke ’kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o Maalaki. Ma

kekahi aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu ma,

e awa iho ana laua i lalo, nanao kahako kapali, haule o Kaulu ma i lalo

loa. A ike o Kaulu i ko laua pilikia, kahea ae o Kaulu:

E Kaulu-e, awa ia,

E Kaulu-e, kikoo-lia.

E Kaulu-e, pupuu-lia.

Eha kaukahi, eha kaulua.

Kau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: “Make olua

ia’u.” Olelo mai laua la: “Ina maua e make, aohe kiai o ka aina e pono

ai.” Ae aku o Kaulu. Hele aku la o Kaulu ma a loaa o Uweleki a me

Uweleka ma kekahi aoao, ninau mai la: “Heaha ka olua?” I aku o Kaulu:

“He momona.” I loko o ko laua la manao, aole e pau ka momona ia Kaulu

no ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka momona ia

Kaulu. E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka

moa, na mea ulu, na mea kanu; noke ia e Kaulu a pau loa, lele ae ana o

Kaulu i luna, pouli ka la poeleele.

Nolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina;

haawi mai o Kaulu, hookahi huli kalo, hookahi lau uala, hookahi puaa,

hookahi moa, a pela aku no. A hiki o Kaulu ma i o Kane a me Kanaloa,

haawi i ka moana, haohao laua i keia momona, i ka like loa me ka laua

momona o Manowaikeoo. No keia haohao o Kane a me Kanaloa, hoouna laua

ia Kolea ma e lele i luna e ninau ia Makalii; a hiki laua i luna, hai

mai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe mai

ai. A hiki laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia

Makalii; nolaila, huhu na akua a pau loa ia Kaulu a me Kaeha.

Nolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki

lakou i kahi o ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa

o Kaeha haawi aku na ke ’lii. O Kukamaulunuiakea ke ’lii o na mano a

pau loa, he mano nui, aole ike ia kona loa a me kona laula; ina hamama

ka waha, pili o luna i ka lani, o ke a malalo i ka honua; ulu ke koa i

luna a manamana, nana i ale o Kaeha a noho i loko o ka opu. Ua walewale

o Kaulu i keia make ana o kona kaikuaana, a mahope noonoo o Kaulu, i

kona ninau ana i ke ’kua, hoole mai ke ’kua, nolaila, manao iho la o

Kaulu ua make.

Hele aku la o Kaulu i kahi o ke kai e poi ana, a hiki o Kaulu, wehe i

kona mai a hou i ke kai, ua omo ia ke kai a pau i loko ona, nolaila,

waiho wale na ia i ka maloo. Noke aku ana o Kaulu i ka huli i na ia a

pau loa, oia na mano, ka niuhi, ka lalakea, ka hihimanu, aohe loaa;

noke keia ma Kahiki-ku me Kahiki-moe i ka huli, aole loaa o Kaeha. Lele

o Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la, e

moe ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo

iho: “Make e Makalii; heaha kau huaolelo?” “O ko kaikuaana aia i loko o

ka mano. I aku o Kaulu: “E hai mai oe ia’u?”

Ia Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua

oi ae mamua o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii,

he kanaka huhu a me ka ikaika loa. Hoolei iho la ia i ka pohaku i luna

o Kaulu. Koo ae ana o Kaulu i ka manamana miki poi, paa ka pohaku i

luna. Olelo aku o Kaulu: “Ea, paa ka hoi ka pohaku a ua kanaka ikaika?”

Lohe o Koeleele, holo, oia kona mea i pakele ai ia Kaulu. Olelo aku o

Kaulu: “E hai mai oe ia’u i ka mano nana i nahu, a me kona wahi i noho

ai.” Nana o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke

kukui a malino o lalo nei, ike ia ka mano nana i nahu; kuhikuhi mai o

Makalii, aia i ke koa e ulu ana a manamana.

A hiki o Kaulu, ninau iho la i ke koa e waiho ana: “Ua ike anei oe i

kuu kaikuaana?” Olelo mai ka mano alii, o Kukamaulunuiakea: “Ua pau

ia’u, eia i loko o’u ia e waiho nei, ua lepo, ua kukae?” I aku o Kaulu:

“He ikaika no?” Ae mai ka mano: “Ae, o ko’u ikaika, pili ke a luna i ka

lani, o ke a lalo i ka honua.” E hamama mai ana o Kukamaulunuiakea, e

koo ae ana o Kaulu, paa o luna i ka lani, paa ke a lalo i ka honua.

Kahea aku o Kaulu ia loko o ka opu o ka mano, e hele mai o loko i waho,

oili mai ana o Kaeha, ua helelei ka lauoha, ua ohule ke poo. Make o

Kukamaulunuiakea ia Kaulu, lele kona hauli a kau i ka lani, oia kela ia

e kau nei o ka huli ana o ke kau, i ke aumoe o ka po. Malaila e nana

mau nei ko Hawaii nei mau kamaaina mai kawa kahiko a hiki i keia wa.

Hoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o

Kaulu i ka wai i omo ia ai e ka mai ona, hoi hou ke kai a like me

mamua. Ua olelo ia ma keia kaao, ua awaawa ke kai no keia hana ana a

Kaulu pela, oia kona awaawa a hiki i keia la a kakou e ike nei. Nana

mai la ke ’kua ia Kaulu a me Kaeha e hoi aku ana, olelo iho ke ’kua:

“Aole ka i make o Kaeha.” Nolaila, hoopunipuni hou ke ’kua ia Kaeha, e

hele e lele kowali. Hele aku la ke ’kua me Kaeha a hiki i ke kowali, i

aku ke ’kua ia Kaeha: “O oe mua ke lele, e ka makou ia oe.” Ia lakou e

olelo ana, ku ana o Kaulu, a olelo aku la me ka maalea: “Ea ina oukou e

makemake e lele kowali, na’u oukou e ka.” Penei ka Kaulu olelo i ke

’kua: “Ka lele kowali o ko makou aina, he huli alo ka noho ana o luna o

ke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka paa ana o

luna, alaila, ka ke kowali, lealea.” Ma keia hana a Kaulu, ua pau loa

ia poe akua i ka make, no ka moku o ke kowali. Ike iho la ke ’kua i

keia hana a Kaulu, hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea,

ka makoi. Ia hele ana o Kaeha me ke ’kua, make o Kaeha, hoopili ia i

loko o ka opihi awa, oia kela opihi kau i ka paala. Huli o Kaulu a loaa

o Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe hemo o ka opihi, e

mimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia la,

nolaila, kapaia ka opihi awa, oia kela opihi e pili ana i ka ala maloo,

e olelo ia ana he kukae la.

Mahope o keia ola hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei

e noho ai. A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia

Kaeha ilaila; hele mai la o Kaulu a loaa o Haumea i Kapalama. He ’kua o

Haumea no Oahu nei, e noho ana ia i Niuhelewai, he wahine o Haumea. A

hiki o Kaulu, e moe ana o Haumea, olelo iho o Kaulu me ke kahea. “E

Haumea, e Haumea, ka i no he ala, kahu ke o a moa, hakaka me Kaulu.”

Noho o Haumea hoi kela. Lele o Kaulu a hiki i luna i o Makalii la,

ninau mai o Makalii: “Heaha kau e Kaulu?” “He koko ka’u i kii mai nei,

e haawi mai oe ia’u i make o Haumea.” Haawi mai la o Makalii i na koko

ana, ia Maoleha ma.

Hoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke

koko a puni ka hale, kahea iho o Kaulu ia Haumea: “O ka moe no ka kau,

ka i no o ke ala ae e kaua kaua.” Ala ae la o Haumea, hou aku la ma

kela wahi keia wahi o ka hale, hoowalewale o Kaulu me ka holo ma o a ma

o o ka hale o Haumea; pela o Haumea i hou hewa ai a loaa na koko o

Maoleha ma, paa o Haumea i ka puliki ia, a make iho la. Kii aku la o

Kaulu ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na

makua e noho ana.

O Lonokaeho ke ’lii o Koolau a me Kailua, nona ka lae oi o

Piokeanuenue. A hiki o Kaulu imua o na kahu o Lonokaeho, ninau aku la

ia i na kahu: “Owai hoi kela kanaka lae lapalapa?” “O Lonokaeho.” Kahea

aku la na kahu ia Lonokaeho: “Kupanaha keia wahi keiki i amuamu mai nei

ia oe.” “Pehea?” “Owai kela kanaka lae lapalapa?” I mai o Lonokaeho:

“He ikaika no, o ka hele ana mai i ko Lonokaeho wahi?” I aku o Kaulu:

“He wahi ikaika no, aole nae i mahuahua.” Pii ka lae o Lonokaeho a

kiekie i luna i ka lani, iho iho e make o Kaulu, olelo ae o Kaulu

penei:

E Kaulu e, awaa ia.

E Kaulu-e, kikoo-lia.

E Kaulu e, pupuu lia.

Eha kaukahi,

Eha kaulua.

Ninau ae na lima o Kaulu: “E aha la?” “O ke a luna i luna, o ke a lalo

i lalo.” Paa ka lae o Lonokaeho i ka honua, ulu ka ohia, ka mauu i

luna, a make iho la o Lonokaeho, ma kela puu kaulana o Olomana, e ku

nei a hiki i keia la.

Noho iho la o Kaulu me Kaeha, a mahope make iho la o Kaeha, noho iho la

o Kaulu a hoao me kana wahine, o Kekele ka inoa. He wahine maikai o

Kekele, aohe puu, aohe kee, he ala kona hanu a me ka ili, ua like me ka

inamona, a he wahine noho malie loa ia. O kana puni ka hala, ka maile,

ka ieie, na mea aala a pau loa. Ina e moe, lei pu no me ka lei hala,

ina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila, ulu ka

hala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko

laua make ana, aohe loaa keiki.

LEGEND OF HOAMAKEIKEKULA.

Hoamakeikekula was a very beautiful woman and was very pleasant to look

upon. Her skin was like the covering of the young banana shoot; [746]

her eyes were like the weleweka [747] blossom and her form was erect

and faultless. Hooleipalaoa was the father, and Pili was the mother,

and the land of [Hoamakeikekula’s] birth was Oioiapaiho in Kohala.

Hooleipalaoa and Pili were of very high chief rank of Kohala in ancient

time. Pili conceived and gave birth to a son Waikuaala by name. After

he was grown up Pili again conceived and gave birth to the faultless

one, Hoamakeikekula. Hoamakeikekula upon her birth was in the form of

an ala (taro), [748] and not having human form was thrown aside with a

lot of sugar-cane trash by Pili the mother.

Makapailu, the mother of Pili who was a great fortune-teller, in a

vision saw the spirit of Hoamakeikekula standing before her; and on

being asked: “What does this beautiful young woman, whom I have not

seen before, want?” Hoamakeikekula answered: “I am your granddaughter

who has been thrown away by your daughter Pili. I am the younger child,

next to Waikuaala, therefore I want you to come for me. I am in a pile

of sugar-cane trash in the form of a taro bulb. Make haste or I shall

be devoured by dogs.” When Makapailu heard this call from her

grandchild, she rose and started on her journey, weeping. When

Makapailu arrived at the pile of sugar-cane trash, she looked it over

and lo she beheld a small rainbow in a thick fog, which moved toward

her until it stood in her very presence. As she kept gazing thereon,

her eyes grew dim and after a while she closed them. When she looked

again she saw a taro bulb; she took it up and wrapped it in a red kapa

[749] and returned home. Upon arriving at her home, she told her

husband, Hawaimake by name of what she had done. At the end of twenty

days the outside covering of the package was removed and Makapailu

looked and saw that the taro had changed and was in the form of a very

beautiful female child, one without a blemish and very pleasant to look

upon. The grandparents from this time on brought her up with great

surveillance under very strict kapu. [750] This was maintained until

she was twenty years of age, without the knowledge of anybody, even her

own parents. After she grew up it was her usual custom to go with her

attendant in the woods to string lehua blossoms into leis, without the

knowledge of any one. On their fourth day out in the woods to string

wreaths of lehua, they reached a section [751] in the thick woods, a

place to them unknown where the lehua was plentiful. While they were

picking the lehua there came Elepaio, the messenger of Kalamaula, the

lizard king of Keawewai. Elepaio [752] was a bird that changed at times

into a human form. It called out:

The wi is at Waiaha, the wi is at Waiaha.

The fish is good, the fish is good.

Hoamakeikekula said to her companion: “Say, there is a bird calling.”

The attendant answered: “Perhaps it is the squeak of a tree rubbing one

against another, or it may be the wind. Let us listen.” The bird again

sang out:

The wi is at Waiaha, the wi is at Waiaha.

The fish is good, the fish is good.

Hoamakeikekula upon hearing the call the second time said: “There you

see, it is a bird.” So the two looked more closely. While they

continued watching the bird, it changed its form and assumed that of a

human being. There stood a young man of handsome appearance who said:

“My greetings to you two.” But when he saw the beauty of Hoamakeikekula

he chanted and interpreted the following mele:

Haili, the plain of lehua [flowers]

Where the birds twine them into wreaths.

The oo with its sweet note

In the leafy dell of Hilo;

Like the voice of the Achatinella

Gathering the awa [753]

That grows on the trees in the forests of Puna.

Upon hearing this the attendant said to Hoamakeikekula: “Let us return

home; the time for stringing wreaths is ended. Your grandparents will

be worried if we remain much longer.” As they were about to return,

Elepaio spoke to the fog:

Ye fog that creeps in the upland,

Ye fog that creeps seaward;

Ye ugly seas, ye mad seas,

Ye kapu-breaking seas.

At this the fog came down and covered the shrubs, and the attendant was

separated from Hoamakeikekula. In this separation Hoamakeikekula was

enveloped in the thick fog and mist until she arrived at Keawewai, a

place in the uplands of Kawaihae. The way was indicated by a colored

cloud. [754] At this time Kalamaula the high chief was living with his

parents. Kaholeiwai was the father, Kekoolauwahineolalo was the mother

and Kanaheleikaukawaokele was the sister. They were chiefs of Kawaihae

at this time. Kalamaula was a handsome youth but was not in the same

rank with Hoamakeikekula.

Upon their arrival at the house, the sun had set and darkness was

approaching. They then entered the house where Kalamaula was living.

When Kalamaula saw this beautiful woman coming in he greeted her; and

Hoamakeikekula returned the greeting in a very low voice saying: “My

greeting to you my lord.” Soon after this Elepaio related the way he

found Hoamakeikekula.

Then Kalamaula seized hold of Hoamakeikekula and drew her to him.

Hoamakeikekula then said: “My lord don’t defile me, your maid servant,

for it would be a wrong I would suffer from later in life. If you

really desire that I become your wife, then allow me thirty days,

possibly the response will arise within me during that time.”

On hearing this reply Kalamaula was much impressed and agreed to the

conditions. Hoamakeikekula remained there, but she would not touch the

food placed before her, nor did she go out of the house.

At the end of three days, she saw in a dream a man approaching her with

a war club in his right hand, who said: “Your grandmother promised me

that you were to be mine and I have, therefore, waited many days for

you until my spirit within me has fainted because that promise has not

been fulfilled. Therefore, prepare yourself to go on a strange

journey.” Hoamakeikekula replied: “I did not come here with the consent

of my people, nor were my footsteps that led me here as a stranger

bargained for, therefore, I shall take your words as a mantle and wear

it over my shoulders at all times.”

She then woke up and discovered that she had been dreaming. She then

tried to fathom the meaning of the dream but it was beyond her

understanding. Her mind, however, seemed to dwell on the forests. On

retiring the next night she again dreamed of the same person and held

the same conversation. She then fell in love with the person in her

dreams so much so that she woke up startled and cried. She then folded

her arms, [755] lamenting. When Kalamaula heard her weeping he asked

her: “What are you weeping for? You have never done this before, not

since the first day you arrived here.” Hoamakeikekula did not, however,

make answer. Very early that morning just before dawn, the mountain

clouds began to thicken; drops of rain began to fall one by one; the

wind began to rise; the fog began to come creeping over the mamane; a

rainbow appeared and stood before her. She was then entirely enveloped

in a thick fog which hid everything from view.

She then rose and went out of the house and wandered over the deserted

hills and plains until she arrived in the uplands of Pahulumoa, a place

entirely uninhabited. She lived here without tasting food and spent her

days picking and stringing lehua blossoms. At night she would retire

and dream of the same person. Thus they were united in love, which

became steadfast in Hoamakeikekula.

It was because of her suffering and lonesomeness in the forest that she

was called, Hoamakeikekula. [756] After leading the life of a wanderer

for some days, she was at last found by a man called Puuhue who was

after some house timber. He found her in the following manner: On

coming to an olapa [757] tree he saw something bright at noon time, up

in this tree. When he looked up the tree he saw a very beautiful woman

hiding in the ieie [758] vines; so he stood under the tree and called

out: “Say, come down that I may fondle you and that I may speak to

you.”

Hoamakeikekula then climbed down from the tree. When she stood on the

ground, Puuhue sprang forward, lifted up and kissed the bottom of her

feet and said: “I am indeed blessed in beholding your eyes and your

face. I humbly beg of you that if in your goodness and beauty, I would

be so fortunate as to please you my princess, [759] that I offer you my

noble lord, whose spirit you have often seen in your dreams.” This

person was Puuonale, the king of Kohala, whose spirit Hoamakeikekula

had so often seen in her dreams and for whom she already had a deep

attachment. He was as handsome as she was beautiful, both were without

blemish.

As soon as Puuhue ended, the heart of Hoamakeikekula was changed by his

words, so that she left Pahulumoa and accompanied him. When they

arrived at a place called Keolewa, they found Puuonale the king living

there. When Hoamakeikekula looked on and saw the object of her dreams,

she was unable to withhold her tears which flooded her eyes.

At seeing this Puuonale asked: “Why these tears from the eyes of my

queen?” “I have seen some one like you in my dreams constantly during

the past days in a form without bones for whom I am paying my debt of

love with these tears; hence my sadness and tears.”

After pondering the matter over for a while, Puuonale asked: “Whom did

he resemble?” “He looked just like you; your voice sounds just like

his; he, however, carried a war club and wore a feather cape and a

feather helmet.” Puuonale then took up his war club, the feather cape

and helmet and placed them before Hoamakeikekula. She then took them up

kissed them and wept over them.

Puuonale then took Hoamakeikekula as his wife. At their union the

thunder was heard; the lightning flashed; eight rainbows arched the

heavens; the pools of Kahoolana on Kahua were flooded; red rain passed

in procession on the ocean; the hills were covered with fog; and a

thick mist covered the land for ten days. These were the signs [of

recognition]. [760] The two lived on happily as husband and wife.

In due course of time Hoamakeikekula conceived and gave birth to child

to whom the name of Alelekinana was given. It did not have a human form

but that of a wooden image; hence the saying: “In the upland is

Hookukekii, in the lowland is Kahua.” The saying originated from this

child image, and it is used to this day. This image gave the people of

Kohala the idea of making idols, from which the worshiping of idols

throughout Kohala in ancient time originated.

The word Hoamakeikekula was also derived from the fact that Kohala is a

rolling country and has plains, and because of this the people of

Kohala have a fond attachment for the land of their birth. Therefore,

Kohala is noted as the proud land with lonesome loving meadows. Such is

the place of this legend obtained by me, which I have narrated.

KAAO NO HOAMAKEIKEKULA.

He wahine maikai loa o Hoamakeikekula, a he nani loa kona mau

helehelena ke nana aku; o kona ili, ua like ia me ka ili o ka Opuu-maia

o ka hua hou ana iho; o kona maka, ua like me ka pua o ka weleweka, a o

kona kino ua pololei a kina ole. O Hooleipalaoa ka makuakane, o Pili ka

makuahine, o Oioiapaiho i Kohala ka aina hanau; he mau alii lakou no

Kohala i ka wa kahiko. Hapai o Pili, a hanau he keiki kane, o Waikuaala

kona inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole o

Hoamakeikekula. He kino ala o Hoamakeikekula, aohe kino maoli, kiola ia

a ka puainako e Pili, ko laua makuahine, waiho.

Aia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahewa

kona, ma ka hihio, ike aku la ia i ke kino wailua o Hoamakeikekula e ku

mai ana. Ninau aku la ia: “Heaha kau e ka wahine ui maikai a’u i ike

ole ai mamua aku nei?” Olelo mai o Hoamakeikekula: “Owau no kau moopuna

kaikamahine i hoolei ia e kau kaikamahine e Pili; ka muli hoi au o

Waikuaala. Nolaila, e kii ae oe ia’u, aia au i ka puainako, he kino ala

ko’u, e wiki oe o pau au i ka ilio.” A lohe o Makapailu i keia olelo a

kana moopuna, ku ae la ia a hele aku la me ka waimaka helelei.

Hiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainako, ia

wa ku mai la imua ona he onohi i loko o ka ohu, a kau pono mai la i mua

ona; ia ia i nana mau aku ai, paia ae la kona mau maka, a nana iho la e

waiho ana he kino ano ala, lalau iho la ia a wahi i ka pukohukohu. Hoi

mai la ia a kona wahi, noho iho la me kana kane o Hawaimake ka inoa.

Elua anahulu i hala o ka waiho ana o Hoamakeikekula me ka nana ole ia

aku, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho. Nana

iho la ia i ke kino, aole he kina i loaa, ua nani loa, a ua maikai ke

nana iho. Nolaila, hookapu loa kona mau kupuna ia ia, a paa mau i ka

palama. Pela kona noho ana a hala na makahiki he iwakalua, me ka ike

ole o na mea a pau loa, a me kona mau makua.

He mea mau ia ia ka hele me kona kahu i ke kui lehua, ma ka nahelehele

ohia, me ka ike ole ia. Eha la i hala ia laua o ka hele ana i ke kui

lei, hiki aku la laua nei, i kekahi kula e aku, ua haiamu i ka lehua;

walea laua i ka ako lehua me ka nanea, ku ana o Elepaio, he elele na

Kalamaula, ka moo alii o Keawewai. He wahi manu o Elepaio, he ano

kanaka no nae i kekahi wa. Kahea ana:

I Waiaha ka wi, i Waiaha ka wi.

Ono ka ia, ono ka ia.

I aku o Hoamakeikekula: “E, he manu hoi keia e hea nei.” I mai ke kahu:

“He wi laau paha, he makani paha, e hoolohe kaua.” E kani hou ana ua

wahi manu nei:

I Waiaha ka wi, i Waiaha ka wi.

Ono ka ia, ono ka ia.

I aku o Hoamakeikekula: “Aia hoi paha la, he manu.” Huli aku la laua e

nana pono, ia laua i hoomau aku ai i ka nana, loli ae la ke ano o ka

manu a lilo i kanaka. Ku ana he keiki ui opiopio, i mai la: “Aloha

olua,” a no ka ike ana mai i ka wahine maikai o Hoamakeikekula, kau mai

la kela, i ke mele me ke kaona pu:

O Haili kula lehua,

I wili ia e ka manu,

O ka oo kani leo lea,

I ka nahele o Hilo,

O ka pololei kani kuamauna

Ke lawe la ke awa,

Kau laau o Puna.

Ia wa, olelo aku ke kahu ia Hoamakeikekula: “E hoi kaua, ua pau ka wa

kui lehua. E inoino mai auanei ka mano ou kupuna ia kaua i ka loihi

loa.” Ia laua i eu mai ai e hoi, e olelo ae ana o Elepaio i ka ohu:

E ka ohu kolo mai i uka

E ka ohu kolo mai i kai,

E kai pupuka,

E kai hehena,

E kai piliaiku.

Ia manawa uhi ka ohu, paa ka nahele, kaawale ke kahu o Hoamakeikekula,

kaawale kona haku kina ole. Ma keia kaawale ana, ua lilo o

Hoamakeikekula maloko o ka ohu, a me ka noe, a hiki i Keawewai mauka o

Kawaihae, he ua koko ke alanui.

E noho ana o Kalamaula ke ’lii me kona mau makua, o Kaholeiwai ka

makuakane, o Kekoolauwahineolalo ka makuahine, o Kanaheleikawaokele ke

kaikuahine. He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka

maikai no hoi, o Kalamaula, he ui a he nani ke nana; aka, aole nae e

loaa ae o Hoamakeikekula.

A hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i

ka hale o Kalamaula e noho nei, nana mai la lakou i keia wahine ui,

nani loa. Aloha mai o Kalamaula: “Aloha oe.” Aloha aku o Hoamakeikekula

me ka leo oluolu: “Aloha oe e kuu haku.” Mahope o keia hai aku la o

Elepaio i ke ano o ka loaa ana ia ia o Hoamakeikekula.

Mahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a huki aku,

pane aku o Hoamakeikekula. “Ekuu haku, mai hoohaumia pono ole oe i kau

kauwa wahine o lilo ia i kina no kau kauwa nei, o hooili ia ia mea ino

ma ka hope o ko’u mau la. Ina he manao kou peia, e kakali oe ia’u i

ekolu anahulu, malama o hiki mai ka ae ana o ka hoao i loko o ia wa.”

Ua maikai keia olelo ia Kalamaula. Noho iho la o Hoamakeikekula me ka

ai ole i ka ai, me ka puka ole i waho.

Ekolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e

hele mai ana me ka newa, i ka lima akau, e paa ana olelo mai la: “Ua

haawi mai ko kupunawahine ia oe na’u, a ua kakali au i loko o na la he

nui lao, a ua maule wale iho kuu manao nou i ka hooko ole ia o ka

haawi. Nolaila, e hoomakaukau oe no ka hele ana i ke ala au e hele

malihini nei.” I aku o Hoamakeikekula: “Aole au i hele mai ma ke ala o

ka ae ia, aole hoi i kuai i ko’u mau kapuai no ke ala malihini nei;

nolaila, o kau olelo, oia ka’u e lei ai ma luna ae o kuu poohiwi nei.”

Puoho ae la ia, he moe uhane kana; noonoo ae la ia i ke ano a me ka

manao, aohe loaa. Aka, ua kau wale mai no ke ano o ka nahele ia ia.

Moe hou iho la ia, o ka lua ia o ka po, loaa hou ka moe, o ia mau olelo

no nae. Ia wa puni ia i ke aloha i kela uhane; puoho ae la ia a uwe,

puliki iho la i ke kino a paiauma. Ninau mai o Kalamaula: “Heaha keia

au e uwe nei? Aole hoi oe pela mamua aku nei, mai kou la i hiki mai ai

a hiki i keia la.” Aohe ekemu aku o Hoamakeikekula. A kokoke e wehe mai

ka pawa o ke ao, ia wa kaiauna mai la ke kau a ke ao. Ia manawa, kulu

pakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu me ka pahola

i luna o ka mamane, iho mai la ka onohi anuenue a kokoke i ke alo o ia

nei, ia wa ua puni keia i ka ohu a me na mea a pau loa.

Lilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o

Pahulumoa, he aina mehameha kanaka ole; malaila ia i noho ai me ka ai

ole i ka ai, o ka lehua kana mea walea o ka la e noho ai. A po iho, o

kela uhane kana kane e moe ai, pela ko laua pili ana me ke aloha, a me

ka paa o ke aloha ia Hoamakeikekula. No loko o laila keia inoa o

Hoamakeikekula, no kona noho mehameha ana.

A liuliu kona mau la ma ia wahi, loaa i kekahi kanaka huli laau hale, o

Puuhue kona inoa. O kona kumu i ike ai, he ahi a i ke awakea i luna o

ke kumu olapa. A hiki ia, nana aku la i keia mea nani loa i luna o ke

kumu olapa, ua pee i loko o ka pohai ieie, noho paa iho la ia malalo o

ke kumu laau, a liuliu, kahea aku la: “E, iho mai i lalo nei, e

milimili aku wau ia oe, a e ha’i aku no hoi au i ka’u olelo.”

Iho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhue a ma ka

poli wawae, honi iho la, a olelo aku la: “Pomaikai au i ko’u ike ana i

kou mau maka a me kou helehelena. Ke nonoi haahaa aku nei au ia oe, ina

nolaila kou nani a me kou maikai, e loaa ia’u ka mahalo ia mai e kuu

haku wahine. Eia o kuu Haku kane, nona ka uhane au e ike la ma ka moe

uhane.” O Puuonale ka inoa o ke kino maoli, he ’lii no Kohala, nona

kela uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko

laua kina ole.

A pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia

olelo; nolaila, ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue.

A hiki laua ma Keolewa, e noho ana o Puuonale ke ’lii, a nana aku la

keia, ua like me ke ano o ke kino uhane ana e ike ai ma ka moe, kulu

iho la ka waimaka me ka haloiloi.

Ninau mai o Puuonale: “E kuu haku, heaha ka mea i helelei iho ai kou

waimaka i keia wa?” “He mea ano like me oe ka’u e uwe nei, ua launa me

a’u i na la mamua aku nei, maloko o ke kino iwi ole. A no ia mea au i

luuluu iho ai i ke kaumaha, a o kuu mea ia e hookaa nei i ka aie a ke

aloha, he kulu waimaka.”

Noonoo iho la o Puuonale a liuliu, pane aku la ia: “Pehea ke ano a me

ka helehelena i kau ike.” “O kou ano a pau loa, oia kona, o kau mau

olelo, oia kana, eia nae, he laau newa ma kona lima, a o ka aahu, he

ahuula, a he mahiole ma kona poo.” Lalau aku la o Puuonale i ka newa,

ka ahuula, ka mahiole, a waiho mai la imua o Hoamakeikekula, lalau iho

la ia a honi iho la me na waimaka e hiolo ana mai na maka aku.

I kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na

anuenue ewalu, lana na kiowai o Kahoolana, i luna o Kahua, lalani ka ua

koko ma ka moana, aaki ka ohu i na puu, uhi ka pohina hookahi anahulu,

o ia na hoailona.

Noho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula,

a hana o Alelekinana, he kino kii, aohe keiki maoli, nolaila keia

olelo: “I uka o Hookukekii, i kai o Kahua.” No keia keiki kii kela

olelo, ua kaulana ia a hiki i keia la. O ia ke kumu o na kii a pau o

Kohala, no loko o laila na kii hoomana a pau o Kohala i ka wa kahiko. A

o kela inoa o Hoamakeikekula hoi, nolaila, nui na kula ma Kohala a puni

i keia wa e waiho nei, no loko o kela inoa, nolaila, he kula aloha o

Kohala a hiki i keia wa. Nolaila, kaulana o Kohala i ka aina haaheo, a

me ke kula anoano aloha, pela kahi o keia kaao i loaa i loaa ia’u, a

pela au e hoike nei.

LEGEND OF KAPUAOKAOHELOAI.

Ku was the father and Hina [761] was the mother. They had two children,

Hookaakaaikapakaakaua [762] a son, and Kapuaokaoheloai [763] a

daughter. Waiakea in Hilo is the country where these people lived. The

brother was the first born and the sister the last. These people were

of high chief rank of Hilo. These two children were brought up without

knowing that they were brother and sister. They never saw each other

although they lived in the same house. The brother had a male attendant

and the sister a female attendant. They were brought up under a very

strict kapu; they never went out of doors, not even for the calls of

nature. Ku and Hina also left word with the attendants that if the

brother sought the sister, then he and his attendant would be banished

to Kuaihelani (a land in Tahiti), and so with the other. This manner of

living was maintained for twenty years, without their seeing one

another. One day the attendants as was their custom went to the uplands

of Kaumana, directly above Punahoa to do farm work. After the departure

of the attendants in the early morning, Kapuaokaoheloai arose and

walked out of doors. Upon looking back at the house she saw a bright

light within; so she again entered the house and began a search and

found a door, which she opened. As she walked in she saw a red object

lying on a bed. She removed the tapa from the face and saw a very

handsome young man. They then slept together until the sun had passed

the meridian, when she returned to her part of the house.

When the attendants returned they did not discover the actions of their

two charges. This conduct was kept up for ten full days. One evening

Kapuaokaoheloai caught some chickens and brought them to her bed where

they were concealed. That evening she and her attendant retired very

early. Not very long after they had retired, Kapuaokaoheloai woke up

and shook the chickens which caused the roosters to crow. She then said

to her attendant: “It is daylight. It is now time for you two to go up

and tend to our farm work.” The attendant replied: “How quickly

daylight has come. It seems that I have just closed my eyes when I

heard the cock crowing.” She woke up and went out of doors and looked

up at the Milky Way which had not made its appearance: so she reentered

the house and went to bed again. Kapuaokaoheloai after a while again

reached for the chickens and shook them and the roosters again crowed.

She woke her attendant and said: “It is daylight, the chickens are all

crowing together.” Her attendant then rose and went over to the other

part of the house where the male attendant was sleeping and woke him

up. The two rose and started on their way to the farm lands. As soon as

they left, Kapuaokaoheloai got up and went over to the other side of

the house where her brother was and they slept together. When the two

attendants were half way up to the farm lands, they sat down to await

the approach of daylight. After waiting for some time and daylight not

appearing they returned to the house and discovered their charges

sleeping together. The male attendant then said to the female

attendant: “I am going up to inform their parents in obedience to the

instructions given us in the beginning.” The female attendant who was

his wife replied: “Yes, you must go up.” When the male attendant

arrived at the home of Ku and Hina, he told them of the conduct of

their two charges. At this Ku gave orders to his men to go and kill the

female attendant. When the men arrived they caught her to carry out the

death order, but she spoke up: “Don’t kill me here, take me to the

chief’s presence and there I will die. I want the chief to hear me

first.” When they arrived in the presence of Ku and Hina, Ku asked the

men: “Why did you save her? Why didn’t you kill her?” “She asked that

after you have heard what she has to say then she will die.” Ku then

asked: “What have you to say?” The attendant replied: “The chief said,

that if my charge should make the first approach then I was to be

banished with her to Kuaihelani. This was also your charge and command

in reference to the other one of us and his charge. That is what I wish

to say to the chief.” “Yes, you are right, you shall not die; you and

your charge shall go to Kuaihelani.”

When she arrived in the presence of her charge, the double canoe was

made ready and they sailed off; herself and her charge and two canoe

paddlers making four of them. They sailed from Hawaii to Maui; from

Maui to Oahu; from Oahu to Kauai and landed at Waimea. As they went

ashore they saw a canoe on the beach from the king of Kuaihelani who

was in search of a wife. When the two messengers saw Kapuaokaoheloai

and her beauty, they said: “We are going to make an inspection of the

whole group and if we fail to find a woman who will surpass your

beauty, then we will take you as the wife for our king.”

Kapuaokaoheloai and her companions, therefore, stayed at Waimea for

over ten days, till the return of the messengers who reported that they

had failed to find one equally as beautiful as Kapuaokaoheloai; so they

embarked on their canoe and set sail for Kuaihelani. After they had

been on their way for over forty days, the messengers of Kuaihelani

said: “We will soon see land; we have yet, however, to smell the sweet

perfume of the kiele.” After some days they caught the perfume of the

kiele and soon after saw a beautiful country. The men then said to

Kapuaokaoheloai: “When we reach land and arrive at the king’s house,

and he should invite you to come up to him on the kapa cloth, [764]

don’t accept the invitation for it will mean death to you. If his

daughter should invite you on the steps with her don’t go or it will be

your death; only when they take you by the hand must you accept.” They

then landed and proceeded to the place of the king. Upon seeing her the

king greeted her, which greeting she returned. The king then invited

her to come to him on to the kapa, this she refused.

The king’s daughter was at this time living all by herself at a place

away from her father, and occupied a very sacred place, [765] with a

former wife who had been dead for some time. The name of his daughter

was Kapuaokaohelo. The king desiring to know his daughter’s opinion

sent word to her by a couple of birds with orders to come and look at

this woman; and see if she intended making her a friend, or if she

would advise him to take her as his wife.

When the daughter arrived, she invited Kapuaokaoheloai to come up on

the platform and sit by her; but Kapuaokaoheloai refused to accept the

invitation. The king’s daughter then came down and took her hand and

led her up to the platform. When they were about half way up the steps,

Kapuaokaoheloai slipped and fell behind; this was due to the dislike of

the platform as she had lost her virginity. Her friend again reached

out for her hand and led her to the top of the platform where they sat

being ministered to by the birds.

After they had lived here for some days the king’s daughter became

anxious regarding her friend wishing to see if her body was as well

formed as she was beautiful; so she invited her to go bathing to which

her friend agreed. When they reached the bathing pool, which was also a

very sacred place, those having lost their virginity, or who were

defiled, were not allowed to bathe in it, the friend said: “This my

bathing pool is a very sacred place. The bathers must remove all

covering before entering it.” Kapuaokaoheloai agreed to observe the

rule, removed all her clothes and jumped into the water. Her friend

then looked on admiringly seeing that she was indeed faultless; but

detected the marks of a bite on one of her calves. The king’s daughter

then climbed up the bank first when Kapuaokaoheloai followed after; but

when she tried to climb the bank she slipped back, a sign that she had

lost her virginity. At this her friend reached out her hand and helped

her out of the water. When the king’s daughter saw the sign that her

friend had lost her virginity she got angry and refused to speak to

her, eat with her, or reside with her; she was so angry that she

immediately sent some birds to go to her father and inform him of her

discovery and to punish her with death.

When the father heard the report from the birds he ordered all the

priests who were versed in the telling of coming events and hidden

things, to come and inspect the stranger to see whether she was of high

rank or not. “If she is of very high rank she shall not die. If she is

not of high rank then she must die.” The priests then gathered and

inspected her and at the end they all agreed that her parents were not

of high rank. They were of one mind with the king that she must indeed

die, because she had climbed the sacred platform. There was, however,

one amongst the priesthood who was not present at this time; so he was

sent for by the king, to come and tell his knowledge concerning the

stranger. When he arrived in the presence of the king, the king asked

him: “Can you give a true interpretation concerning the rank of this

woman? Whether she is of high rank or not?” The priest replied: “Yes.”

The priest then continued: “She is of the highest rank and is a

chiefess from the east; she is even more sacred than your daughter. The

sacred platform is not for such as your daughter; it is the resting

place of this one. She is far above your daughter in rank. She is none

other, but is of your own blood; her mother, Hina, was the first-born

and you came after. She originally belonged to Kuaihelani but moved to

Hawaii where she now lives.” This saved Kapuaokaoheloai, and her friend

once more joined her and lived with her as at first.

It was customary for Kapuaokaoheloai to weep for her brother; so one

day Kapuaokaohelo asked her: “Why are you weeping?” “I am weeping for

my brother.” “Where is he?” “He is in Hawaii.” “Is he handsome?” “Yes,

I am but as the skin of his feet.” “Oh dear, how can I see him?” Her

friend replied: “If you wish to see him, you shall.” That night in

their sleep she sought after and brought the spirit of her brother and

made it sleep with her friend. This was kept up for several nights in

succession until ten full nights had passed when her friend became so

much in love that she made up her mind to go in search of her lover. So

one day she said to her friend: “Where abouts is your home?” “It is

where the sun rises. If you should go, the first land you come to is

Kauai, then Oahu, then Molokai, then Maui and then Hawaii. It is,

however, at the first point where the sun comes up, called Kumukahi.

The harbor Punahoa and Waianuenue is the first object to be seen upon

landing. The large house which you will see in the upland is our home;

my brother is still there with his attendant.” Soon after these

instructions were given, her friend left Kuaihelani and set sail in her

canoes until she arrived at Hilo and landed at Punahoa, where she saw a

house standing in the uplands. When she arrived at the house she saw an

old man sitting just within the door and a sick boy lying down. At

seeing this she was puzzled, so inquired: “Is there no one else beside

you two in this house?” “No, only us two.” She then returned to the

beach leaving the two persons in the house.

The sick boy was Hookaakaaikapakaakaua; he had refused to eat, from the

day his sister departed from him even to this day. He therefore had

grown ugly and very thin; and his once handsome face had lost its

beauty.

It was the custom for this woman during the next three days to come up

and look at the house and ask the old man the same questions. As this

happened for three days in succession, the old man began to grow

anxious and asked his charge: “Say, I wonder if this woman is not yours

who is inquiring after you these three days. I think your sister has

sent her to you to be your wife. I am afraid your sister will get

killed if this woman does not get the husband she is after. We must

therefore coax your beauty back with food.” The attendant then

proceeded and thatched a small hut and removed his charge to it; he

then began to doctor him up, bathed him and fed him. At the end of two

days and nights his beauty was restored and he again became as handsome

as before.

His intended wife at the end of the two days made her preparation to

return to Kuaihelani; but before returning decided to make one more

visit. When she was on her way up she saw a rainbow ahead of her and

she also saw a thick rain cloud that was as red as blood. She then

recalled the advice given her by her friend, that if she should see

these things they would mean that her intended husband was there. When

she arrived at the house she saw something red sleeping, so she asked

the attendant: “What is that red object sleeping there?” “That is my

charge who has just returned from a visit.” She then approached and

uncovered him and laid down beside him. The man said: “We will not now

lay together,” as his sister had forbidden it till she had lain with

him. This occurring in a dream the ban was removed; in that way they

came together.

KAAO NO KAPUAOKAOHELOAI.

O Ku ka makuakane, o Hina ka makuahine, o Hookaakaaikapakaakaua ke

kaikunane, o Kapuaokaoheloai ke kaikuahine. O Waiakea, i Hilo ka aina,

o ka mua ke kaikunane, o ka muli ke kaikuahine, he mau alii lakou no

Hilo. Hookahi o laua hale i hanai ia ai, aole ike kekahi i kekahi, he

kahu kane ko ke kaikunane, he kahu wahine ko ke kaikuahine; he kapu loa

ko laua hanai ia ana, aole hele i waho o ka hale, i loko no e hana lepo

ai. Ua olelo o Ku a me Hina i na kahu hanai, ina e kii ke kaikunane i

ke kaikuahine, alaila, hele kana hanai me kona kahu i Kuaihelani e noho

ai (i ka aina i Kahiki), a pela kekahi. A hala na makahiki he iwakalua

ia laua o keia noho kaawale ana, me ka ike ole kekahi i kekahi, pii na

kahu o laua e mahiai i uka o Kaumana, aia ia wahi i uka pono o Punahoa.

A hala na kahu i ke kakahiaka nui, ala ae la o Kapuaokaoheloai a hele i

waho o ka hale, i nana ae kona hana, e a ana keia mea wena i ka hale o

lakou, hele aku keia huli, loaa ka puka, wehe aku la. Nana aku la ia e

moe ana keia mea ula, komo aku la ia a wehe ae la, he kanaka maikai

loa, ia wa moe laua, a aui ka la, hoi aku la keia i kona wahi. A hoi

mai la na kahu, aole ike i keia hana a ka laua mau hanai, pela mau no

ka laua hana ana a hala ke anahulu okoa.

I kekahi ahiahi, hopuhopu iho la o Kapuaokaoheloai he mau moa, hoihoi

aku la a ma kona wahi, moe iho la laua me kona kahu, i ke ahiahi ana

aku, aole i liuliu iho ka moe ana. Kii aku la o Kapuaokaoheloai a na

moa, hoonioni; pukoko ka moa a kani ae la, i aku i ke kahu: “Ua ao, e

pii ae olua i ka mahiai i na mala a kakou.” I aku ke kahu: “Hikiwawe

hoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani e mai

nei no ia o ka moa.” Puka ae la keia a waho nana ae la i ka huli o ka

ia, hoi aku la no moe. Lalau hou keia i ka moa, kani hou, hoala aku la

no keia: “Ua ao, ke olowalu mai nei ka moa.” Ala ae la ke kahu wahine,

kii aku la a ke kahu kane hoala, ala ae la, a pii aku la laua i ka

mahiai.

A hala laua, ala ae la o Kapuaokaoheloai a hoi aku la ma kahi o kona

kaikunane, moe iho la laua. Pii na kahu o laua a waena, noho kakali o

ke ao ae, aohe ao iki, hoi mai la laua a hiki i ka hale, loaa pono mai

la na hanai e moe pu ana. I aku ke kane i ka wahine: “E pii ana au e

hai i na makua, e like me na olelo i kinohi.” Ae aku ka wahine: “Ae, o

pii.”

A hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia

wa kena mai la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e

pepehi ai. A hiki lakou lalau aku la i ke kahu e make. Olelo mai ke

kahu: “Alia au e make, a ke alo o ke ’lii, alaila au make, aia a lohe

ke ’lii i ka’u mau olelo.” A hiki keia i mua o Ku me Hina, olelo mai la

o Ku i na kanaka: “Heaha iho la ka ka mea i hoola ia mai nei, aohe

pepehi iho a make?” “Ka, olelo mai nei, aia a lohe oe i kana olelo,

alaila ka make ia.”

I mai la o Ku: “Heaha kau olelo?” Olelo aku ke kahu: “Ua olelo ke ’lii,

ina na ka’u hanai ke kii, alaila, oia a me a’u e hoi i Kuaihelani. A

pela no hoi kekahi o maua me kana hanai. Oia ka’u olelo i ke ’lii.”

“Ae, ua pono, aole oe e make, e hoi oe me kau hanai i Kuaihelani.”

A hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la,

oia nei, o ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou

a Maui, mai Maui mai a Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E

kau ana ilaila he waa imi wahine na ke ’lii o Kuaihelani, mai

Kuaihelani mai, ike mai la i ka wahine maikai o Kapuaokaoheloai, olelo

mai la: “E hele maua e nana i keia mau moku a pau loa, a i loaa ole ka

wahine, alaila, o oe no ka wahine.” Nolaila, noho iho la lakou i Waimea

a hala ke anahulu, hoi mai la na kanaka imi wahine, aole nae i loaa ka

wahine. Holo lakou a hala eha anahulu i ka moana, olelo aku na kanaka o

Kuaihelani: “Kokoke kakou e ike i ka aina, aia nae a honi i ke ala o ke

kiele.”

He mau la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he

aina maikai o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: “I

pae kakou, a kahi o ke ’lii, i kahea mai ia oe e pii aku i luna o ka

nio, mai pii oe he make; pela ke kaikamahine, i kahea mai ia oe e pii i

ka anuu, mai pii oe o make, aia a kii mai i ko lima e paa ai, alaila,

oe pii aku.”

Pae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke

’lii, aloha aku keia, kahea mai ke ’lii e pii ae maluna o ka nio, hoole

aku keia, aole.

O ke kaikamahine a ua ’lii la, aia no i luna o ka anuu kapu loa me kana

wahine mua a make, o Kapuaokaohelo ka inoa. Kauoha aku la kona

makuakane i na manu e kii a iho mai e nana i keia wahine, ina e lawe i

aikane nana, a i ole, i wahine no na ianei.

A hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii

mai la kela a ka lima huki i luna, pii aku la laua a waena o ka anuu,

kaa keia mahope, hehee hou keia i hope, no ka hookae o ka anuu. O ke

kumu hookae o ka anuu ia ia nei o ka noha ana o ka mai o ia nei. Kii

mai la ke aikane paa ma ka lima, a hiki laua i luna noho iho la, he

manu ke kanaka lawelawe.

A hala he mau la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i

ke kino o ianei, manao iho la keia, ma waho wale no ka maikai, aole ma

ke kino, nolaila, olelo aku i ke aikane: “Kaua e auau,” ae mai ke

aikane. A hiki laua i ke kiowai auau, he kiowai kapu loa, aole e auau

ka poe i naha, a me ka poe haumia. Olelo mai ke aikane: “He kanawai ko

kuu wai, he wehe ke kapa a pau a koe o ke kino, alaila, auau.” Ae aku

keia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai,

nana mai la ke aikane, aohe puu aohe kee, pela ke kua me ke alo, aia

nae ma ka oloolo wawae he nahu. Pii mua ke aikane i luna o ka wai, kaa

keia mahope, hoholo keia i lalo, huli mai ke aikane a huki i ka lima, o

ke kumu o keia hoholo no ka ike o ka wai ua naha keia.

Ia wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke

aikane, aohe ekemu, aohe ai pu, aohe noho pu; no keia huhu, kena aku la

i na manu, e hele e olelo aku i ka makuakane e make ke aikane, no ka

naha ana o ka mai a no ka haumia o kona kino. A lohe ka makuakane i ka

olelo a na manu, hoouna aku la ia i na kanaka a pau loa i ike i ka nana

ouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kaikamahine

malihini, he ’lii paha aole paha. Ina ke ’lii aole e make, ina aohe

alii, alaila make. Nana mai la na mea a pau loa, aohe alii mai na makua

mai; nolaila, hookahi o lakou manao me ke ’lii o ka make wale no, no ka

pii ana i ka anuu kapu loa.

Aia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke ’lii e

hele mai e ha’i i kona ike. A hiki mai la ua kanaka la i kahi o ke

’lii, ninau aku la ke ’lii: “E hiki anei ia oe ke olelo pololei i ke

ano o keia kaikamahine, i ke ’lii, i ke ’lii ole?” Ae mai kela. I aku

ke kuhikuhi puuone: “He ’lii nui keia no ka hikina a ka la, he kapu,

aohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia

kaikamahine ia anuu, maluna ko ianei alii malalo ko kau. Aole he

kaikamahine e, mai loko aku no ou, o ka mua o Hina ko ianei makuahine,

o ka hope oe, mai Kuaihelani aku nei ka hele ana a noho i Hawaii.” Ola

ae la keia, ma keia mau olelo, launa mai la ke aikane iaia nei, a noho

pu iho la e like me mamua.

He mea mau ia Kapuaokaoheloai, ka uwe i kona kaikunane, ninau aku o

Kapuaokaohelo: “E uwe ana oe i ke aha?” “I ko’u kaikunane.” “Auhea?”

“Aia no i Hawaii.” “He kanaka maikai no?” “Ae, he pale wawae ko’u ili

nona.” “Auwe, pehea la wau e ike ai iaia.” I aku keia: “Ina makemake oe

e ike, e ike no oe.”

I ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe

pu me ke aikane, pela no i na po a pau, a hala ke anahulu okoa, aloha

iho la ka wahine a manao e imi. Ninau aku i ke aikane: “Aia mahea ko

oukou wahi?” “Aia ma ka hikina o ka la; ina oe e holo, o ka aina mua e

loaa ia oe o Kauai, Oahu aku, o Molokai, o Maui, o Hawaii, aia nae ma

kahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke awa, o Waianuenue

ka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua hale ia,

aia no kuu kaikunane ilaila me kona kahu.”

A pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me

kona mau waa a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale

e ku ana i uka. Pii aku la ia a hiki, he elemakule ke noho ana, he

keiki mai ke moe ana, haohao iho la ia, a ninau aku la: “O olua wale no

i ko olua hale?” “Ae, o maua wale no.” Hoi aku la keia i kai, noho no

laua nei.

O keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka

hele ana o ke kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a

wiwi loa, a ua haalele mai ka maikai i ke kino.

He mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e

makaikai, e ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo

aku i ka hanai. “E, nou paha keia wahine e makai mau nei i neia mau la

ekolu, ua hoouna mai ko kaikuahine i wahine nau, e make auanei ko

kaikuahine, ke hoi nele aku keia aohe kane. Nolaila, e hana kaua ia

oe.” Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka

hanai, alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai,

elua la i hala a me na po elua, hoi hou keia a like me ke kino mua.

Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai

hou. I keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao

keia i ka mea i olelo ia mai e ke aikane, aia a ikeia keia mau

hoailona, o ke kane ia. Hiki aku la ia i ka hale nana aku la i keia mea

ula e moe ana, ninau aku i ke kahu: “Heaha kela mea ula e moe mai la?”

“O ka’u hanai no akahi no a hoi mai, i ka makaikai aku nei.” Hele aku

la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: “Alia

kaua e moe.” (No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka

uhane moe laua, a noa ae la. Pela laua i moe ai.

LEGEND OF KALANIMANUIA.

Ku was the father, Kaunoa was the mother and Kukaniloko [766] in Lihue,

on the island of Oahu, was their home. Ku was the king of Lihue at this

time but had a different wife; Kaunoa also had a different husband. It

was Ku’s custom to go traveling from place to place. One day while on

one of his travels he saw Kaunoa bathing. At sight of her he halted on

his way and looked at this beautiful woman. He was so overcome with her

beauty that he approached her and asked her to be his wife while he

remained in that neighborhood. To this Kaunoa assented. After they had

lived together for a while, Ku believing that it was impossible for him

to prolong his stay, told Kaunoa: “I am certain that you are with

child. If you give birth to a boy call him Kalanimanuia, but if it

should be a girl name her on your side. If, after you have brought up

the child it wishes to come in search of me, here are my tokens: [767]

a loin cloth and a spear; with these things he may come until he find

me.”

Kaunoa in due course of time gave birth to a male child to which she

gave the name of Kalanimanuia. She and her husband both brought up the

boy until he was big and strong. Kalanimanuia was very handsome and

pleasant to look upon. After he had grown into boyhood it was his

custom to invite other boys to the house and give them all the food;

when the father returned home and found the food all gone he would get

angry and give Kalanimanuia a scolding. As Kalanimanuia continued to do

this the father kept on scolding him and at times would whip the boy.

One day while he was whipping the boy the mother, Kaunoa, upon hearing

the boy crying, said: “Why do you whip the boy so constantly? He is not

your son, he is somebody else’s son.” Upon hearing this Kalanimanuia

asked his mother: “Who is my father then?” The mother denied this and

said: “You have no other father, this is your own father.” The boy,

however, was not satisfied with his mother’s answer and kept on asking

her. This was kept up for over ten days, when Kaunoa finally said:

“Yes, here are your father’s tokens, go in search of him.” She then

gave him the loin cloth and the spear. Kalanimanuia then set out in

search of Ku. Upon his arrival in the presence of Ku, Ku ordered his

servants to seize the boy, take him to the sea and kill him; for Ku did

not recognize the lad. Kalanimanuia was therefore killed and his body

thrown into the sea. The exact place where Kalanimanuia was thrown was

at the Kualoa point, in Koolau, Oahu. He was killed at this place.

Late that evening just about dusk the spirit of the boy flew up out of

the water and rested on the rise above the point and called out:

O Ku! Thou unnatural father,

Who hast ill-treated thine own offspring,

Who didst not even look at his own loin cloth,

Who didst not even glance at his own spear,

Cold and damp is the home of the parent.

Kaunoa, O Kaunoa,

Kaunoa, O Kaunoa,

Mine own mother

From the fleeting winds

Made calm at our home.

The spirit then entered the temple and slept there. At the crowing of

the cock it rose and returned to the sea. This was kept up several

nights in succession.

In this temple were two old men who acted as the guards of the place,

being placed there by Ku the king. When they saw the spirit come into

the temple every evening, with the voice of the child calling, they

said to one another: “That must be the boy the king threw into the

sea.” The old men after a time became deeply attached to the spirit of

the boy; so they kept it and being priests they worshipped it. This was

maintained for some days until the spirit assumed a real human form and

was able to ask for its clothing and for food; so they gave him all the

things they had in their possession.

Shortly after this they went to Ku and told him what the boy had told

them. Ku then began to think and after a while told the old men: “Yes,

it is true that I had a son.” The old men then asked Ku: “Did you not

take one to wife and when you parted from her, left with her certain

things?” “Yes, I did take one Kaunoa to wife and I left with her

certain things; a loin cloth and a spear.” “Then the boy you killed

must have been your own son.” “Yes,” said Ku, “it must have been my own

son.” Ku then inquired of the old men: “How am I to get my son?” The

old men said: “Get a net, surround the house with three thicknesses and

on the outside of that place a very fine net.” Late that evening the

spirit of the boy returned to the temple as usual and fell asleep.

While the spirit of the boy was sleeping the house was surrounded by

three thicknesses of net. On the approach of day the spirit woke up and

started to return to the sea. As it came out it saw that the house was

surrounded by nets. The spirit then began to tear the nets. Daylight,

however, found him entangled within the fine net. When the spirit was

finally caught it had the form of a rat. It was then worked over until

it almost assumed its human form again. A few days after this the

daughter of Ku, Ihiawaawa [768] by name, came to call on the boy, her

half-brother.

Ihiawaawa was at this time being courted by three young men: Hala,

Kumunuiaiake and Aholenuimakaukai. After Kalanimanuia had again come

back to life he asked her one day: “Which sweetheart is it that you go

surf-riding with all day?” “It is Hala.” “Yes, Hala is a good enough

fellow, but he has pimples on his back which make him ugly.” Ihiawaawa

replied: “You are the handsome fellow having short thin hair.

Kumunuiaiake is another sweetheart of mine.” “Yes, he is passable, but

the fault with him is, he has only two hairs; pull them out and he will

have none left which will make him look very ugly indeed.”

“Aholenuimakaukai is another sweetheart of mine.” “Yes, he will appear

to be very nice in the morning and in the evening he does nothing but

catch flies. He is not a fit husband for you; he is ugly. Your beauty

would indeed be thrown away on those ugly fellows.”

All these things said by Kalanimanuia relating to the three young men

were carried to them which caused them to announce that they would make

a public exhibition of themselves, together with Kalanimanuia. The

three then arrayed themselves in their best kapas scented [769] with

all the fragrant things and went forth to be viewed by the public. When

the people saw them they gave a mighty shout.

On the night before the public exhibition, Kalanimanuia upon retiring

with his attendant in their own house, heard a rattle within the house,

so he called out: “Striking and knocking, who is that?” “I am

Puakuakua, the soles of the feet of Kalanimanuia.” “I am Moi, the

knees.” “I am Lohelua, the two thighs.” “I am Limuhuna, the hair.” “I

am Mohoea, the eyes.” At this the beauty and fine appearance of

Kalanimanuia returned to him, at which the woods, and house rejoiced,

as also the ants, the roaches and creeping things, and when his

attendant saw this he shouted of his beauty and jumped up and down with

joy.

At daylight of the day when the public exhibition of all the

sweethearts of his sister was to take place, Kalanimanuia came out on

the palm of his attendant’s hand; the woods rejoiced, the winds, the

earth, the rocks; rainbows appeared; colored rain-clouds moved, dry

thunder pealed, lightnings flashed. [770] When he reached the assembly

where the chiefs and the people were gathered the three young men ran

off ashamed.

The sign of being the most handsome fellow was a suspended cord: if the

cord fell to the ground of its own accord, then it was a sign that the

person was the most handsome man. When Kalanimanuia approached the

suspended cord, called Ahaula, it fell down without being touched. The

other three were never able to do this. At this his father recognized

him and everybody was permitted to come and see him. He was then made

the king of Waianae.

KAAO NO KALANIMANUIA.

O Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina,

o Oahu ka Mokupuni. He ’lii o Ku no Lihue, ia wa, a he wahine okoa no

kana e noho ana, a he kane okoa no hoi ka Kaunoa e noho ana. He mea mau

ia Ku, ka hele e holoholo ma o a maanei; ike aku la ia ia Kaunoa e auau

ana, nana aku la ia i ka wahine maikai, a makemake iho la ia e moe

laua. Hele aku la ia nonoi ia Kaunoa, e moe ae mai la o Kaunoa. Moe iho

la laua, a ike iho la o Ku i ke poha ana o ke koko, olelo aku la ia ia

Kaunoa: “E, i noho oe a hanau ke keiki a he kane, kapa iho oe o

Kalanimanuia ka inoa, a i na hoi he wahine, kapa iho oe ma kou aoao. I

hanai oe a nui ke keiki, a makemake e imi ae ia’u, eia ko’u maka, he

malo, he ihe; me keia mau mea e hele ae ai a loaa au.” Noho iho la o

Kaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho la

laua a nui ua keiki la me kana kane ponoi.

He kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na

keiki a pau loa, alakai mai la i ko lakou hale, haawi aku la ia i ka ai

i kamalii, hao mai la lakou pau, hoi mai la ka makuakane huhu ia

Kalanimanuia. No keia hana mau a Kalanimanuia, mau no hoi ka huhu o ka

makuakane, lele aku pepehi i ke keiki, uwe keia, lele mai o Kaunoa

olelo: “Pepehi wale iho no oe e na kanaka, aole nau ia keiki: na hai ia

keiki.” Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku,

“A owai la ko’u makuakane nana au?” Hoole aku ka makuahine: “Aole ou

makuakane, o kou makuakane no keia.” Pela no ko ke keiki ninau ana a

hala he anahulu okoa.

Hai mai o Kaunoa: “Ae, eia ko makuakane, o imi.” Haawi aku la i ka malo

me ka ihe, a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o

Ku, kena ae la o Ku i na kahu ona e lawe i ke keiki a loko o ke kai

pepehi a make; no ka mea, ua hoohewahewa o Ku. Nolaila, ua pepehi ia o

Kalanimanuia a make, kiola ia i loko o ke kai. O kahi o Kalanimanuia i

kiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau, Oahu, malaila

kona wahi i pepehi ia ai a make.

I ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai

la:

E Ku e, makua kina ino,

I kau kama,

Aohe nana iho o kona malo hume,

Aohe kilohi iho o kana ihe,

Anuanu koekoe

Ka hale a ka makua e.

E Kaunoa e.

E Kaunoa e.

E kuu makuahine,

Mai ka makani apaapaa

Lai poko i o maua hale-e.

Hoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa

hele aku la no keia noho i loko o ke kai, pela ka hana mau ana a ua

keiki nei i na po a pau loa.

Aia iloko o ka heiau elua elemakule kiai, na Ku ke ’lii i hoonoho; nana

aku la laua i keia uhane i na ahiahi a pau, a me keia leo o ua keiki

nei e kahea ana. Olelo iho la laua: “O ke keiki no paha keia a ke ’lii

i kiola ai i loko o ke kai.” Nolaila, noho iho la ua mau elemakule nei

me ke aloha i ka uhane o ke keiki, a malama iho la laua iaia me ka

hoomana ma ko laua aoao kahuna. Pela laua i hana mau ai a maopopo loa

ke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku

la laua i na mea apau e waiho ana ia laua.

Mahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua

keiki nei e olelo mai ai. Alaila, noonoo iho la o Ku a olelo aku i na

elemakule: “Ae, he oiaio he keiki ka’u.” Ninau aku na elemakule ia Ku:

“Aole au wahine i moe e aku, aole au mea i haawi?” “Ae, he wahine ka’u

i moe o Kaunoa, a he mau mea ka’u i haawi, he malo, he ihe.” “Nau no

kela keiki au i pepehi iho nei.” Ae aku o Ku: “Ae, na’u no.” I aku o Ku

i na elemakule: “Pehea la auanei e loaa ai kuu keiki?” Olelo mai na

elemakule: “I upena; e ka o waho o ka hale a puni, i ekolu puni i ka

upena, a mawaho loa i upena nae.”

Ahiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o

ka heiau moe, iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu

puni. Kokoke e ao, ala ua keiki nei e hoi, ua paa i ka upena; noke aku

ana i ka haehae a kokoke e ao, paa i ka upena nae, oia ka upena o waho

loa. Ia paa ana, he kino iole ke kino, hana ia iho la a ola, aole nae i

ola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine, o

Ihiawaawa ka inoa.

Ekolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o

Aholenuimakaukai. Ninau aku o Kalanimanuia: “Owai kau mau kane e hele

nei o ka la a po i ka heenalu?” “O Hala.” “Ae, he kanaka maikai o Hala,

a ka puupuu o ka okole inoino.” Olelo mai o Ihiawaawa: “O oe no ke

kanaka maikai, he huhuluwi ka lauoho.”

“O Kumunuiaiake ia kane a’u.” “Ae, he kanaka maikai no, elua no nae

huluhulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka.”

“O Aholenuimakaukai.” “Ae, he pono kakahiaka; a ahiahi popoi nalo, aohe

kane, he pupuka, makehewa kou kino ia mau kanaka inoino.”

O keia mau olelo a pau loa a Kalanimanuia, ua olelo ia aku la ia mau

kane nei ekolu, a ua lohe; nolaila, kukala lakou, e hoike i waho na

maikai o lakou me Kalanimanuia. Kahiko iho la lakou ekolu i na kahiko

nani a me na mea aala, a hele mai la i waho o ke anaina e ku ai, me ka

uwa o na kanaka.

I ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i

ko laua hale, aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia:

“Kaka koele. Owai keia.” “Owau nei o Puakuakua; he mau kapuai keia no

Kalanimanuia. O Moi o na kuli ia. Lohelua na uha ia. Limuhuna, o ka

lauoho ia. Mohoea, na maka ia.” Ia wa, hoi mai ka nani o Kalanimanuia,

uwa ka nahele, uwa ka hale, uwa ka naonao, ka elelu, ka pokipoki, ala

ae la kahi kahu a nana aku me ka uwa i ka maikai, me ka lele iluna i

lalo.

A ao ae la, oia ka la hookahakaha me ka poe kane a ke kaikuahine. O ka

poholima o kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka

nahele, ka makani, ka lepo, ke a, pio ke anuenue, hele ka ua koko, kui

ka hekili pamaloo, o ke ahi. A hiki keia i ka aha, e noho ana na ’lii a

me na kanaka, holo ua mau kanaka nei no ka hilahila. Aia hoi ka

hoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua aha

nei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o

Kalanimanuia haule a pili loa i ka lepo, ua aha nei o Ahaula, i na

kanaka ekolu aohe haule o ua aha nei. Ike na mea a pau loa ia ia nei,

ike na makua, ike ke kaikuahine, lilo ae la keia i alii no Waianae ia

wa.

LEGEND OF KAWAUNUIAOLA.

There once lived in Kula, Maui, a woman by the name of Kawaunuiaola and

her husband Hoeu. After they had lived together as husband and wife for

some time, Hoeu left her and took unto himself another wife. Because of

this, Kawaunuiaola became so overcome with sorrow, being greatly

attached to Hoeu her husband, that she decided to resort to strategy in

order to make him come back to her. After her husband had deserted her,

she lived at their home all by herself. She then placed a kapu around

her home, allowing no one to come to it and keeping herself entirely

within doors: she thus lived in lonely seclusion.

At meal time she petitioned Hoeu her husband, as her god, in the

following words:

Here is the food Hoeu,

Here is the fish,

Here is the water,

Accept them all, they are free from restrictions.

Then Kawaunuiaola would cunningly say:

May I eat? You may.

Which food shall it be?

Say, Laalaawale,

Which food shall it be?

Shall it be your poi?

Proceed and partake of the food.

In this conversation, she asked and answered the questions herself.

People passing by who heard it were made to believe that Kawaunuiaola

had a new husband. She also often used the following prayer:

Here is the food, O god.

May the love that is beating within me fall.

Say, Muki! Here is the food.

The food is for Muki,

The god that flies at night.

Fall toward the upland,

Fall toward the sea,

Fall toward the froth of the ocean,

Fill it to satisfy the craving within,

Calling from the network within.

Bind it fast

The hair of the god,

Not the binding that is loose and open

But the binding that is tight and in a knot

For the great knot that is within me is love.

Paddle away! Paddle away!

Like the paddling of the fishermen in the ocean,

The husbandman cultivates [771] in the field,

Like the paddling of the god along the way.

Oh, what must it be?

Along the path trodden by you two

From Kula to Hamakua.

Like the game of hide and seek is the rain of Hamakua,

The rain where one hides in the ti-leaf,

Hide thou the object of my love there.

In all these conversations, Kawaunuiaola showed great cunning. When

those who heard her went on their way, they told others that

Kawaunuiaola must have obtained a new husband. This was carried to Hoeu

her husband one day in the following way: “Say, Hoeu, your wife,

Kawaunuiaola acts in a very strange way; she must have obtained a new

husband, for we have heard two voices talking; one in the voice of a

female and the other in the voice of a man. It must be a new husband.”

When Hoeu heard this from the people, he stood up and deserted the

woman he was living with, the woman who enticed him away from

Kawaunuiaola and he returned to his wife, at Kula. Upon his arrival at

their home he asked his wife as to the rumors he had heard, which the

wife denied, saying: “I have no husband, I am all alone.” They again

made up and lived on as husband and wife. She was indeed cunning.

KAAO NO KAWAUNUIAOLA.

O Kula ma Maui, ka aina o Kawaunuiaola i noho ai me kana kane me Hoeu.

A hala he mau anahulu o ko laua noho pu ana, haalele o Hoeu i kana

wahine a lilo i ka wahine e. Nolaila, ae ia o Kawaunuiaola i ke aloha

ia Hoeu, kana kane, a imi iho la i mea e hoi mai ai o Hoeu a pili iaia.

Nolaila hana maalea o Kawaunuiaola. Noho iho la i ko laua hale oia wale

no, hookapu ia ia waho o ka hale, aole maalo i waho, aole kanaka hele

ilaila, hoomalu iho la ia me ka noho mehameha loa.

A hiki i kona wa ai, kaumaha ae la ia ia Hoeu kana kane i akua nona:

Eia ka ai e Hoeu,

Eia ka ia,

Eia ka wai,

Amama ua noa,

Olelo maalea iho la o Kawaunuiaola, penei:

E ai paha wau?

O ai paha.

O kuu wahi ai hea la auanei?

E Laalaawale.

O ko wahi ai hea auanei?

O ko wahi poi paha.

O ai hoi ha.

Ma keia olelo a Kawaunuiaola, oia wale iho no, kuhi na mea a pau loa he

kane ka Kawaunuiaola, i ke kamailio mehe mea ala elua ka walaau.

Eia ka ai la e ke akua,

E hina mai ka lani kui aloha i loko,

E muki e! Eia ka ai.

Na muki ka ai,

Na ke akua lele po,

E hina i uka,

E hina i kai,

E hina a ka alualu moana,

E uhao no ka pololi i loko,

A hoehoene ana i loko o ka hei,

O ka hikii paa no,

Ka huluhulu o ke akua,

Aohe ka paa a okole hakahaka,

O ka paa no a okole puu.

Ina ka puu nui i loko la he aloha.

Hoeahoe, Hoeahoe-a.

Ka ka lawaia hoe la i ka moana,

Ka ka mahiai hoe la i waena.

Ka ke akua hoe la i ke ala.

Pehea la auanei ka pono?

Ma kahi no a olua e hele ai,

Mai Kula a Hamakua,

Peepee puhala ka ua o Hamakua,

Ka ua o Hunahuna-lauki,

E huna aku oe i kuu mea ilaila.

Ma keia mau hana a Kawaunuiaola, i imi ai me ka maalea, hele aku la ka

poe i lohe i keia mau olelo a hiki i ke kane ia Hoeu, olelo aku la: “E

Hoeu! Kupanaha ko wahine o Kawaunuiaola, he kane paha ko wahine e

walaau ana, elua leo, he leo wahine, he leo kane, he kane hoao paha na

ko wahine?” A lohe o Hoeu i keia olelo a kela poe, ku ae la ia a

haalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a

Kawaunuiaola mai. Hele aku la ia e hui me Kawaunuiaola ma Kula, a hiki

ia i mua o kana wahine, ninau aku la ke kane e like me kona lohe, hoole

mai ka wahine: “Aohe a’u kane, owau wale no.” Hoi ae la laua a noho pu

e like me mamua, he kane a he wahine. Nani ka maalea o kana wahine.

LEGEND OF AIAI.

Kuula was the father and Hina was the mother of Aiai. They lived in

Niolopa, [772] Nuuanu. Kuula and his wife were great fisher folks, and

they had in their possession a pearl fish-hook of great value [773]

called Kahuoi. This pearl fish-hook was in the keeping of a bird called

Kamanuwai and it was kept at Kaumakapili. [774] This pearl fish-hook

was so enticing that every time Kuula went out for aku, outside of

Mamala, [775] upon seeing the hook they would jump into the canoes of

their own accord. This fish was the food which this bird lived on.