king of Honolulu, also went out fishing; and when he came near the
place where Kuula [776] was fishing, he saw the aku jumping into the
canoes of Kuula of their own accord. Upon seeing this he made up his
mind to steal this fish-hook, Kahuoi, which in due time was carried
out. This act not only deprived Kuula of his favorite hook, but the
bird also hungered from loss of its food. Through this seizure of the
pearl hook by Kipapalaulu the bird went without any food, it would fly
on its roosting place and go to sleep. It was because the bird,
Kamanuwai, closed its eyes from hunger was the reason why the place
where it lived was called Kaumakapili, [777] and the place is so called
to this day.
Some time after this Hina conceived and in due time gave birth to a
male child, who was called Aiai. At the birth of the child the parents
threw it into the stream just below Kaumakapili. The water carried the
child to a rock called Nahakaipuami, just below the Haaliliamanu
bridge, where it is seen to this day (of writing), where it floated.
Kipapalaulu was at this time living at Kapuukolo, [778] where his
palace was situated, with his daughter, Kauaelemimo by name. One day at
noon she went in bathing with her maids and discovered Aiai by a large
rock. Kauaelemimo took the child as her own and brought it up.
When Aiai grew into manhood he was very handsome; so Kauaelemimo took
him to be her husband. After a while she conceived a child and she
began to have a longing for some fish; so Aiai went out rod fishing
along the coast and after catching a few took the fish home and gave
them to his wife. After the lapse of some twenty or thirty days,
Kauaelemimo had a longing for aku; so she told Aiai to go out aku
fishing. Aiai upon hearing his wife’s request asked her to go to her
father, Kipapalaulu and ask him for a pearl fish-hook. The wife
consented to this and went to her father. Upon coming in her father’s
presence, he asked her: “What is it you want?” “I have come for a pearl
fish-hook for my husband.” “Yes, here is a pearl fish-hook.”
Kauaelemimo took it and returned to her husband. When Aiai saw the
fish-hook, he said: “This pearl fish-hook is worthless, the fish will
not bite it; it will weary one’s body for nothing.” The wife then asked
him: “Where can I get another pearl fish-hook then?” Aiai replied: “You
go to your father and tell him there is a pearl fish-hook that will
enrich the fishermen. It is in the fishermen’s calabash of fishing
utensils.” By this the husband wished to get possession of the pearl
fish-hook Kahuoi which had been stolen from his father by Kipapalaulu.
Upon coming to her father she asked for another pearl fish-hook.
Kipapalaulu refused, saying: “There is none left to give; that was the
last pearl fish-hook I had which I gave you.” Kauaelemimo said: “Aiai
told me, you had another one; it is in the fishermen’s calabash of
fishing utensils.” “Yes, certainly there is one. I now remember it for
the first time.” The calabash was then brought to the king and when he
looked in it he found the hook which he gave to his daughter. The wife
then returned with it to her husband. Aiai took it and said: “My days
of poverty [779] are now over since you have come back.” Aiai then said
to his wife: “Go back again to your father and ask him for a canoe; not
one of five or eight fathoms in length, but get one that is ten fathoms
in length; that is the size of the canoe that I want from your father.”
When Kauaelemimo arrived in the presence of her father, she asked for
the canoe described by her husband. When the canoe ten fathoms in
length was brought the father asked the daughter: “Who will be able to
paddle this canoe?” “My husband will.” When Aiai heard the answer made
by his wife, he took the canoe and set out with the bird, Kamanuwai,
taking the pearl fish-hook, Kahuoi, along. When he arrived off of
Mamala he took out the hook and began fishing. The aku began to come
and jump into the canoe of their own accord until it was loaded down
deep. The bird then eat some of the fish and was again restored to its
former self. When Aiai came home his double canoe was loaded down deep
with aku. Upon arriving in the presence of his wife he gave her all the
fish, but the pearl fish-hook was taken by the bird, Kamanuwai, its
guardian. This is the legend of Aiai.
KAAO NO AIAI.
O Kuula ka makuakane o Hina ka makuahine, o Aiai ke keiki, o Niolopa i
Nuuanu ka aina. He mau lawaia o Kuula me kana wahine o Hina, na laua ka
pa ai, o Kahuoi ka inoa. O ka manu, o Kamanuwai, ke kiai o ua pa nei o
Kahuoi; o kahi e waiho ai o ua pa nei o Kaumakapili; he pa ai o Kahuoi.
Ke holo o Kuula i ka hi aku i waho o Mamala, na ke aku no e pii a e
komo na waa, a o ka ai no hoi ia a ua manu nei o ka ia.
I kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o
Kipapalaulu, ke ’lii o Honolulu i ka lawaia, ike oia i ka pii o ke aku
i na waa o Kuula, lawe aihue oia i ka pa, ia Kahuoi, lilo iaia, nele o
Kuula i ka pa, a pololi no hoi ka manu i ka ai ole. Ma keia lilo ana o
ka pa, ia Kipapalaulu, nele iho la ka manu i ka ia ole e ai ai.
Nolaila, kapaia o Kaumakapili i ka pili o na maka o ka manu o
Kamanuwai, a hiki i keia la. Nolaila, kela inoa o Kaumakapili.
Hapai o Hina, a hanau he keiki kane o Aiai, kiola iho la laua i loko o
ka muliwai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i
ka uapo a Hooliliamanu makai iho. Aia ilaila he pohaku o Nahakaipuami
kona inoa, e waiho nei a hiki i keia la, maluna o ia pohaku o Aiai i
lana ai. Ma Kapuukolo na hale o Kipapalaulu e ku ana, me kana
kaikamahine, o Kauaelemimo ka inoa. I ke awakea, hele o Kauaelemimo e
auau me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o
Kauaelemimo i keiki nana, a hanai iho la.
A nui o Aiai, he keiki maikai loa ke nana aku, lawe ae la no o
Kauaelemimo i kane nana, a moe iho la. A hapai o Kauaelemimo, ono iho
la ia i ka ia, hele aku la o Aiai i ke kamakoi ma kela wahi i Halekuke,
a loaa na ia hoi mai la ai ka wahine. A hala he mau anahulu, ono o
Kauaelemimo i ke aku, olelo aku ia Aiai, e holo i ka hi aku; olelo mai
o Aiai: “O hele i pa i ko makuakane ia Kipapalaulu.” Ae aku ka wahine,
hele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu:
“Heaha kau?” “I hele mai nei au i pa na kuu kane.” “Ae, he pa, eia ka
pa.” Hoi aku la ka wahine a hiki, haawi aku la i ka pa ia Aiai. Olelo
mai o Aiai: “Aohe loaa a keia pa; he pa ai ole, hoeha kino i keia pa.”
A olelo mai ka wahine: “A auhea la auanei ka pa?” I aku o Aiai: “O hele
a ko makuakane olelo aku, he pa no, aole e nele ka lawaia i ka pa, aia
iloko o ka ipu holoholona a ka lawaia.” O ko Aiai manao ma keia olelo i
ka wahine, i loaa ka pa o Kahuoi, a kona makuakane, i aihue ia ai e
Kipapalaulu.
A hiki ke kaikamahine i mua o Kipapalaulu, nonoi aku i pa e haawi hou
mai, hoole mai o Kipapalaulu: “Aohe pa i koe; o ka pau ae la no ia o na
pa.” I aku o Kauaelemimo: “Ka! Olelo mai nei o Aiai, he pa no, aia ka
iloko o ka ipu holoholona a ka lawaia.” “Ae, he pa io, akahi au a
manao.” Kiina aku la a lawe ia mai la, i nana iho ka hana, he pa. Lawe
aku la ka wahine a mua o Aiai, lalau mai la o Aiai a olelo iho la: “Ola
na iwi ua hoi mai nei oe.”
I aku o Aiai i ka wahine: “E hoi hou oe i waa no’u; aole ka waa elima
anana ka loa, a e walu, o ka waa he umi anana ka loa. Oia ka waa au e
olelo aku ai i ko makuakane.” A hiki ka wahine imua o Kipapalaulu,
nonoi aku la i waa, a hiki i ka waa umi anana ka loa. Olelo mai ka
makuakane: “Nawai e hoe e hiki ai keia waa?” “Na kuu kane no.” A lohe o
Aiai i ka olelo a kana wahine kii aku la ia a lawe mai la i ka waa,
holo aku la ia me ka manu, o Kamanuwai, a me ka pa o Kahuoi, a waho o
Mamala, wehe ka pa a lawaia, na ke aku no i pii a komo ka waa, ai iho
la ka manu a ola ae la. Hoi mai la o Aiai, ua piha na waa i ke aku, a
hiki i mua o ka wahine, haawi aku la i ka ia, o ua pa nei lilo aku la
ia Kamanuwai ke kiai. Pela ke kaao no Aiai.
LEGEND OF PUPUALENALENA.
Pupualenalena was a dog that once lived in Puako, Hawaii, with its own
master. After a while his master was kidnapped by Kanikaa, a spirit, so
the dog went and lived with another master. It was the usual thing for
the new master to go out fishing, so he took the dog with him, making
it sit behind him in the canoe. Every time a fish was caught the dog
would eat it up, and as the dog kept on doing this for some time, the
master said: “Yes, I have no objections to your eating the fish, if you
can only supply me with my favorite drink, the awa, then it would be
all right for you to eat the fish.”
While the master was saying this, the dog Pupualenalena understood him.
In the evening the dog disappeared. This absence was because it went to
steal awa down in the valley of Waipio. At this time Hakau the king was
living at Waipio. He owned a large field of awa, just at the foot of
the Puaahuku cliff. This was the field where Pupualenalena came and got
awa. At daybreak he would reach home with his awa, when his master
would take it, cut it up and prepare some and drink it. The master
after this had all the awa he wanted and the dog kept him supplied for
many days. The dog, however, went to the place so often that after a
while very little of the field was left; so Hakau began to be
suspicious and therefore set guards over the field. While the guards
were watching one night, the dog came to the field and began pulling up
the awa; when he had a sufficient amount for a load it took up the load
and returned home. The guards then were sure that a dog was pulling the
king’s awa, so they followed it. The dog being much faster than the
guards it got away; but one fellow who was a good runner kept up the
chase until Pupualenalena was finally tracked to Puako. When the guard
saw the dog’s master he was covered with scales from the constant use
of awa. The guard then approached him and asked: “Say, is this your
dog?” The master replied: “Yes.” The guard then said: “You two have
sinned against the king, Hakau. Your dog has been stealing the awa
which belongs to the king.” The guard then took the man and his dog and
brought them to Hakau in the valley of Waipio. When they arrived in the
presence of Hakau, Hakau asked: “Is this your dog?” “Yes, it is mine,”
answered the man. Hakau asked: “Have you been drinking my awa then?”
“Yes, I have been drinking it. I thought that the awa came from some
place nearer home. But I am mistaken, and that he has been getting it
from Waipio, here.” Hakau replied: “Yes, I am going to kill both of you
for taking my awa.”
During this time, in the reign of Hakau, there was a large shell used
as a trumpet, called Kuana, that was owned by the spirits which lived
above Waipio. This shell was blown every night and the sound from it
made Hakau angry. So he said to the master of Pupualenalena: “I will,
however, save you and your dog if you will get me the shell owned by
the spirits.” While Hakau was speaking, Pupualenalena heard and
understood the king’s wish. That night the shell was again blown by the
spirits. At midnight the king of the spirits retired leaving the guards
to keep watch; but later on they also fell asleep. Pupualenalena then
stole in and jumped over the sleeping guards. Seeing the shell hanging
over the king, it jumped over him, took the shell, stuck his head in
through the loop of the string by which it was hung up and ran off with
it. While in its flight and just as he was out of the house one side of
the shell struck a rock and a piece of the shell was broken off. Upon
hearing the crack of the shell the spirits woke up and gave chase, but
they were unable to catch the dog.
When the dog arrived in the presence of Hakau with the shell, he was so
happy that he thereupon placed the master and his dog on a piece of
land near by, and they became great favorites with Hakau.
KAAO NO PUPUALENALENA.
He ilio o Pupualenalena, o Puako i Hawaii ka aina. Noho iho la ua ilio
nei me kona kahu ponoi, a lilo aku kona kahu ponoi ia Kanikaa, he ’kua
ia, noho iho la ia me kona kahu hanai. He mea mau i ke kahu ka holo e
lawaia, a o ua ilio nei mahope o ke kahu; loaa no ka ia pau no i ka
ilio, pela aku no, a no ia pau o ka ia i ka ilio, olelo iho la ke kahu:
“U, ua pono no hoi kau ai ana i ka ia, i na hoi e loaa ana ka’u puni ia
oe o ka awa, alaila, pono no hoi kau ai ana i ka ia.”
Ma keia olelo a ke kahu, ua lohe ua ilio nei o Pupualenalena. I ka wa
ahiahi, nalowale ua ilio nei o Pupualenalena. O keia nalo ana, ua hele
i ka aihue awa i lalo o Waipio. O Hakau ke ’lii e noho ana i Waipio ia
wa, nana ua mala awa nei i ka pali o Puaahuku olalo iho. I laila ka awa
a Pupualenalena i kii ai e uhuki, a kokoke e ao, halulu ana ua ilio nei
me ka awa, lalau aku la ke kahu a mama iho la i ka awa, a inu iho la.
Inu mau aku la ke kahu i ka awa, a nui na la i hala, kii mau no hoi ka
ilio i ka awa a kokoke e pau ka mala awa a Hakau, hoohuoi o Hakau i ka
pau o ka awa, a hoonoho aku la i mau kanaka kiai. Ia lakou e kiai ana,
hiki ana ua ilio nei, a kokoke i ka mala awa, huhuki ana i ka awa, ia
wa, maopopo ia lakou he ilio ka mea nana e huhuki nei ka awa a ke ’lii.
A ahu ka awa a ua ilio nei, hoi aku la, hahai aku la lakou mahope o ua
ilio nei.
Ua oi aku ka mama o ka ilio i mua o ka poe nana e hahai ana, nolaila,
haalele kekahi poe kanaka i ka hahai ana i ua ilio nei a hoi aku la.
Hookahi kanaka i hahai loa ia Pupualenalena a hiki i kai o Puako. Nana
aku la ia i ke kahu o ua ilio nei, ua hele a mahuna i ka awa, ninau aku
la: “Ea, nau no keia ilio?” Ae mai la kela: “Ae.” I aku ua kanaka nei:
“Ua hewa olua i ke ’lii ia Hakau, oia ka awa a ko ilio e kii nei, o ka
awa a ke ’lii.” Lalau aku la ua kanaka nei i ka ilio a me ke kahu, a
lawe aku la i mua o Hakau malalo o Waipio.
A hiki laua nei i mua o Hakau, ninau mai o Hakau: “Nau no keia ilio?”
“Ae, na’u no,” pela ke kahu. Wahi a Hakau: “A nau no e inu nei kuu
awa?” “Ae, na’u no, e kuhi ana au eia ma kahi kokoke keia awa, aole ka:
Eia ka i Waipio nei.” I aku o Hakau: “Ae, e make ana olua ia’u no ka
pau ana o kuu awa ia olua.”
Aia iloko o ia wa e noho alii ana o Hakau, he pu na ke ’kua, o Kuana ka
inoa o ia pu, iluna aku o Waipio, e kani mau ana ua pu nei i na po a
pau loa, nolaila, uluhua o Hakau. Nolaila, olelo aku o Hakau i ke kahu
o Pupualenalena: “Aia ke ola o olua me ko ilio a loaa ka pu a ke ’kua.”
Ia Hakau e olelo nei, ke lohe nei o Pupualenalena. A ahiahi, kani ka pu
a ke ’kua; a aumoe, moe ke ’lii o ke ’kua, ala na kiai, a mahope pauhia
i ka hiamoe. Komo ana o Pupualenalena iloko, ae aku la maluna o na
kiai, nana aku la e kau ana ua pu nei maluna o ke ’lii wahi, ae aku la
no keia maluna o ke ’lii a loaa ka pu, komo aku la ke poo o ua ilio nei
maloko o ke kaula kakai o ka pu, e paa ai, a holo mai la.
Ma keia holo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka
pohaku, niho mole, ala ke ’kua a alualu ia ia nei, aole i loaa mai.
Hiki keia i mua o Hakau me ka pu, olioli o Hakau i ka loaa ana o ka pu,
nolaila, hoonoho o Hakau i ke kahu a me ka ilio i ka aina, a lilo ae la
i punahele na Hakau.
LEGEND OF KAULANAPOKII.
Kaumalumalu was the father and Lanihau was the mother who once lived in
Holualoa, Kona, Hawaii, residing there as king and queen at that time.
Mumu was their first-born, then came Wawa, then Ahewahewa, then
Lulukaina and then Kalino making five sons. Then came Mailelaulii,
Mailekaluhea, Mailepakaha, Mailehaiwale and last came Kaulanapokii
making five daughters. After the children were grown up, Mailelaulii
asked her younger sisters, saying: “Let us go sight seeing [780]
hereabouts.” They then started out and went as far as Huehue from which
point Kohala can be seen. On beholding the white sands of Kiholo and
Kapalaoa they were enticed to go on. When they arrived at Kapalaoa they
thought they would keep on to Kalahuipuaa. Upon arriving at Kalahuipuaa
they met Puako.
Puako was a very handsome man whose form was perfect. When he saw
Mailelaulii he took her to be his wife and that night they were covered
with the same kapa. Very early the next morning the girls looked and
saw Puako carrying sea water and filling pools for salt making. Upon
seeing this the sisters got disgusted and said to Mailelaulii: “Say, if
that is going to be your husband we will all be made weary carrying sea
water for salt making and our skins will look like the windward bark of
a noni tree.” Mailelaulii then said to Puako: “My sisters are urging me
to continue on our way sight seeing.” Puako consented to this, so the
girls departed on their way to Kohala. When they arrived at Kokoiki, in
Kohala, they met Hikapoloa, the chief of Puuepa and Hukiaa; as he was a
single man he took Mailelaulii to be his wife: so the sisters took up
their residence in Kohala.
Shortly after this some of the Kohala people sailed for Kekaha and from
there continued on to Holualoa, Kona, for the purpose of trade, where
they met Mumu and his brothers. Mumu and his brothers were fishermen
and caught aku and all other kinds of fish. They had in their
possession some very rare pearl fish-hooks, which supplied them with
all the aku they wanted. The Kohala traders got their fish from Mumu
and his brothers.
On returning to Kohala the traders upon arriving at Puuepa took some of
the fish to Hikapoloa, his wife and sisters. When the fish was given to
them the sisters asked: “Where did you get your fish from?” “From
Holualoa.” “From whom at Holualoa?” “From Mumu and his brothers.” The
sisters then said to Hikapoloa: “They are our brothers. There are five
of them and all fishermen.” Hikapoloa then asked: “Do you think I will
be able to get a pearl fish-hook if I should go for one?” “Yes, they
will not refuse you one if you tell them that you are their
brother-in-law and if you tell them that Mailelaulii is your wife.”
Soon after this Hikapoloa set sail for Kona and landed at Holualoa.
Upon his arrival his brothers-in-law were out fishing so he awaited for
their return. Upon being told that he was their brother-in-law, they
asked him: “What is the object of your visit?” “I have come for a pearl
fish-hook for aku fishing. That is the only thing that has brought me
here, nothing else.” “Yes, you shall have a pearl fish-hook. Here it
is, with the rod and line.” When Hikapoloa came home his canoes were
loaded down with dry aku as well as with fresh aku.
After Hikapoloa had been home for some time he gave orders that the
canoes be made ready to go out fishing for aku. When the canoes were
ready they started out and upon coming to the aku grounds he took up
the fish-hook and held it in his hand, thinking that the aku would jump
into the canoe of their own accord. He held the hook this way all day
until the paddlers were stiff with cold, but no aku was caught. Upon
failing to get any aku he took it as sufficient cause for the death of
his brothers-in-law. When they arrived home, Hikapoloa did not tell his
wife of his plans to kill his brothers-in-law; but he told the watchman
[781] at Kukuipahu, the place where the canoes from Kona generally make
their landing, saying: “In case my brothers-in-law from Kona should
arrive, don’t give them any food; tell them they can get their food up
at Hikapoloa’s place.” Hikapoloa then prepared firewood and the umu,
[782] and then selected a guard for the door who was already armed with
a stone axe and instructed him that when any head should enter the door
to cut it off.
Not very long after this a prolonged drought visited Kona and food
became very scarce. After a while there was no food to be had in the
district; Kohala was the only place that had food, so Kalino said to
his older brothers: “Let us sail to Kohala and get us some food.” The
brothers consented to this; so they made ready and while on their way
they fished for aku. When they arrived at Kukuipahu, in Kohala, their
canoe was loaded down deep with aku. As they came ashore they were all
faint with hunger from want of food; so they went to the house of the
watchman expecting to obtain some food. When they arrived at the house
the watchman said: “Your brother-in-law has left word that you go right
on up as he has the food for you.” The younger brothers then said to
Mumu: “You go on up and when you get there bring us some food. After we
have some food we will also go up. Don’t be long.” Mumu then took up an
aku and started on his way to Puuiki, a hill looking down on Kukuipahu
and from which point the houses of Hikapoloa could be seen. As he
reached the top of the hill, the watchman called out to Hikapoloa:
“Say, I see a man, he comes running with a fish in his hand.” Hikapoloa
looked and saw it was Mumu, so he said: “It is the brother of
Mailelaulii.” When Mumu arrived outside of the enclosure surrounding
the house, he asked of the watchman: “Where are the chiefesses?” The
watchman said: “That is afterwards; enter the house and have some food
first, then you may see your relations.” On thus being invited, Mumu
entered the enclosure and went up to the house. The inner guard then
called out: “Come in.” At this Mumu entered, head first, when down came
the axe and the head was cut off from the body. The head rolled off to
some distance and then asked:
Inquire and ask
For the fault why the man was killed;
What is the fault that a man should be killed?
Hikapoloa answered: “There is a fault. The pearl fish-hook that was
worthless was given to me and the pearl fish-hook that the aku is fond
of was kept back. That is the fault.” The head of Mumu again inquired
of Hikapoloa:
Is that all the fault, why a man should be killed?
The umu by this time was hot and ready; the body was then put into the
umu. After it was cooked Hikapoloa said: “The person who will eat the
biggest amount [783] shall be presented with the largest ahupuaa.”
After the body was eaten the bones were thrown onto a pile of
sugar-cane trash. The younger brothers in the meantime awaited for the
return of their brother. After some time had lapsed Ahewahewa went up
and he also was killed. The next one followed and so on down to Kalino.
When it came to Kalino’s turn, he took up an aku and started off. When
he got to Puuiki, he was seen, and the watchman called out to
Hikapoloa: “Say, there is a thin man coming up.” Hikapoloa answered:
“It must be Kalino; he must be coming up sideways for he is a large
man. He is the last one, the youngest of the brothers.” When Kalino
arrived with the aku in his hand, he asked the watchman: “Where are the
chiefesses?” “You can see them later on, enter first and help yourself
to some food, then afterwards go and see them.” Kalino then entered the
house, when down came the axe and his head was cut off. The head of
Kalino then asked:
Inquire and ask
For the fault why the man was killed;
What is the fault that a man should be killed?
Hikapoloa answered: “There is a fault. The pearl fish-hook that was
worthless was given to me and the pearl fish-hook that the aku is fond
of was kept back. That is the fault why he should be killed.” The head
of Kalino then answered:
Is that all the fault why a man should be killed?
Kalino’s body was then cooked in the umu and was then eaten up; and the
bones were thrown in a heap of ahuawa. [784]
There were five brothers, requiring five umus and five different kinds
of firewood:
Mumu, the man, the wood was opiko. [785]
Wawa, the man, the wood was aaka. [786]
Ahewahewa, the man, the wood was mamane. [787]
Lulukaina, the man, the wood was pua. [788]
Kalino, the man, the wood was alani. [789]
They were all killed without the knowledge of their sisters, as they
were at this time composing a mele or chant for the child of Hikapoloa
and Mailelaulii which was as yet unborn. They were closed up in another
house, never once coming out; as people while composing a name chant
were restricted [790] and not allowed to go in and out of the house.
But Kaulanapokii, the youngest of the sisters, saw the spirits of their
brothers standing without heads; five bodies headless, whereupon she
wept and walked back and forth within the house. Kaulanapokii was a
woman who had supernatural powers and could see certain things. This
power is even now possessed by the doctors who give medicines in her
name.
When Mailelaulii saw Kaulanapokii weeping, she inquired saying: “Why
are you walking back and forth? We are composing a chant, but you are
walking back and forth.” Kaulanapokii replied: “Our brothers have all
been killed by your husband, for I see all five of them standing
without heads.” The sisters then all began weeping for their brothers,
but Kaulanapokii stopped them saying: “Don’t weep.” Kaulanapokii then
told her sister Mailelaulii: “Sit down and force the child to come
forth at this time, so that your husband upon hearing the child will
come in here, when he shall be killed.” Through the supernatural powers
of Kaulanapokii, the child came forth although the time for its
delivery was not yet come. This was caused through the anger of
Kaulanapokii. As the child came forth, Kaulanapokii took it by the feet
and held the child up, at the same time calling to Hikapoloa: “Come and
get your child.” Hikapoloa then came into the house. As he entered,
Kaulanapokii called out to her sisters:
Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, [791]
Let the ie and the rivers of water
Block up the back, block up the front.
Ye fog that creeps there in the uplands,
Ye fog that creeps there in the lowlands,
Ye ugly seas, ye raving seas,
Ye seas that rise and stand.
Ye rains arise, ye winds arise,
Arise! Arise!!
Whereupon the house was completely covered over with the maile vines
and the ie vines. The rain beat down in torrents, the wind blew in a
gale and the fog and mist covered the land. This prevented Hikapoloa
from getting out, as the ie and maile had entangled the whole house.
Upon seeing this the priest, Kehoni by name, who had entered with
Hikapoloa, called out:
Say, Kaulanapokii,
The all-powerful woman from the eastern sun,
The breadfruit that cannot be reached with a pole,
Allow me a pathway.
Kaulanapokii consented to this, and the maile and ie vines separated,
permitting Kehoni to walk out and thus saving himself. Hikapoloa died
and the house was set on fire. Kaulanapokii then proceeded to the place
where her brothers had been killed and called in a chant:
Say, thou smoke of the opiko send your fragrance from the uplands,
Perchance you have seen my brother Mumu?
“Yes, I have seen him, his bones are lying there on the pile of
sugar-cane trash.” Kaulanapokii then proceeded to the rubbish pile and
collected the bones together. She then called each brother in turn
collecting their bones together until it was the turn of her fifth
brother, Kalino, when she called:
Say, thou smoke of the alani, send your fragrance from the uplands,
Are you not the wood with which my brother was cooked?
“Yes, I am the wood. He was cooked. He has been consumed and the bones
are there in the ahuawa heap where they now lie.” Kaulanapokii
proceeded to the place indicated and collected them. After all the
bones had been collected, Kaulanapokii said to her sisters: “Let us
work on our brothers and when they come to life again we will return to
Kona.” The sisters then first took up Mumu and after he came back to
life the others were taken up. After all the brothers had been restored
to life, they all returned to Kona, where they all made oath, that they
would never be covered over with the same kapa with any man or woman
from Kohala. This oath was even taken up and kept by their children
after them. Thus did they forsake the proud land of Kohala and its
favorite wind, the aeloa.
KAAO NO KAULANAPOKII.
O Holualoa i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o
Lanihau ka makuahine, he mau alii laua no Kona ia wa. O Mumu ka mua, o
Wawa, o Ahewahewa, o Lulukaina, o Kalino, alima kane. O Mailelaulii, o
Mailekaluhea, o Mailepakaha, o Mailehaiwale, o Kaulanapokii, alima
wahine. Noho iho la lakou a pau i ke nui, olelo aku o Mailelaulii i
kona mau kaikaina: “E hele kakou e makaikai maanei aku nei.” Hele mai
la lakou a hiki i Huehue e nana ala ia Kohala, nana mai la, a makemake
mai la i ke aiai o ke one o Kiholo a me Kapalaoa, a hiki lakou i laila,
malaila mai a hiki i Kalahuipuaa, e noho ana o Puako.
He kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia
Mailelaulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la
lakou ia Puako, e hele ana i kuapa i ka halihali kai loko o na poho
paakai, a hoowahawaha iho la ia Puako. Olelo aku na kaikaina, ia
Mailelaulii: “Ea, ina o kau kane kela, luhi kakou i ka hoohaha paakai,
i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.”
Olelo aku la o Mailelaulii ia Puako: “E hele ana makou e makaikai, ke
koi nei lakou nei ia’u e hele makou.” Ae mai la o Puako, nolaila, hele
lakou nei ma Kohala nei. A hiki lakou i Kohala a noho ma Kokoiki, e
noho ana o Hikapoloa he ’lii no Puuepa a me Hukiaa, aohe wahine ana,
nolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine, a noho iho la
lakou ia Kohala.
A liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala
loa i Kona a Holualoa, kahi o Mumu ma. O ka Mumu ma hana me na kaikaina
o ka lawaia, o ke aku ka ia a me na ia e ae, a na lakou ua pa ai nei i
ke aku. No laila ka ia a ka poe kalepa o Kohala i holo aku ai.
Hoi mai la lakou a Puuepa, lawe mai la i kekahi mau ia na Hikapoloa a
me na wahine. Ninau aku la lakou: “Nohea ka oukou ia?” “No Holualoa.”
“Na wai la o Holualoa?” “Na Mumu ma.” I aku lakou ia Hikapoloa: “O ko
makou mau kaikunane ia, elima ko lakou nui, he poe lawaia wale no.”
Olelo mai o Hikapoloa: “Pehea, loaa no ia’u ka pa ke kii?” “Ae, aole e
aua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o
Mailelaulii kau wahine.”
Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a
hoi mai la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na
kaikoeke, e like me ka olelo a na kaikuahine. Ninau mai la na kaikoeke:
“Heaha kau huakai?” “He pa hi aku, o ia ko’u mea i hiki mai nei, aohe
mea e ae.” “Ae, he pa, eia no me ka makoi a me ke aho.” Hooili mai la
lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.
Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale
aku la i na waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o
ke aku, lalau iho la o Hikapoloa, i ka pa a paa ae la i ka lima, e
manao ana ia e lele mai ke aku mai ke kai mai a komo i ka waa. Pela ka
hana ana a po ka la, pau na hoewaa i ka opili, aohe loaa o ke aku;
nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae
aku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia
lakou e make na kaikoeke.
Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko
Kona waa ke holo mai: “E! I hiki mai o’u kaikoeke mai Kona mai, mai
hanai oe i ka ai, olelo aku oe aia i uka ka ai ia Hikapoloa.”
Hoomakaukau iho la o Hikapoloa, i ka wahie a me ka umu, a hoonoho iho
la i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina e komo
ke poo maloko o ka hale, alaila ooki i ke koi.
A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo
aku o Kalino i na kaikuaana: “E holo kakou i Kohala i ai na kakou.” Ae
na kaikuaana, holo mai la lakou me ka hi aku a komo na waa hiki i
Kukuipahu ma Kohala. A pae lakou i Kukuipahu, ua pololi, ua hele a maka
poniuniu i ka make a ka ai, hoona aku la lakou nei a ka hale o ke kiai,
olelo mai ke kiai: “E! I olelo mai ke kaikoeke o oukou e pii oukou ke
pae mai, aia no ka ai iaia.” I aku na kaikaina ia Mumu: “E pii oe, a
hiki, lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.”
Hopu iho la o Mumu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e
nana ana ia kai o Kukuipahu, a e nana ana i na hale o Hikapoloa. Hai
aku ke kiai ia Hikapoloa. “E, he kanaka hoi keia eia la, ke holo mai
nei he ia ko ka lima.” Nana aku la o Hikapoloa a ike, olelo aku la: “O
Mumu, o ke kaikunane o Mailelaulii ma.”
A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai:
“Auhea na ’lii wahine?” I aku ke kiai: “Mahope ia, e komo e ai a maona,
alaila i ka makamaka.” Ma keia olelo a ke kiai, komo aku la o Mumu i
loko o ka pa o ka hale, a hiki i ka hale, kahea mai ke kiai o loko:
“Komo mai.” Komo aku la o Mumu, o ke poo kai komo, ooki iho la keia
kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai
ke poo o Mumu:
E ui aku, e ninau,
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?
I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai,
aua ia aku. Oia ka hala.” Pane hou mai ke poo o Mumu ia Hikapoloa:
O ka hala wale iho la no ia, e make ai kanaka?
Ua makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu,
a moa, olelo o Hikapoloa: “O ka mea ikaika i ka ai ana, e lilo ke
ahupuaa nui iaia. A pau ka ai ana, kiola ia aku la na iwi i ka
puainako. Kakali mai la na kaikaina o ka hoi aku, a liuliu, pii o
Ahewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino i ke
aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: “E,
he kanaka wiwi ae hoi keia e pii mai nei.” I aku o Hikapoloa: “O Kalino
keia kanaka, ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau
keia o na kane. O ka muli loa keia o Mumu ma.” A hiki o Kalino, me ke
aku i ka lima, ninau aku la i na kiai: “Auhea na ’lii wahine?” “Mahope
ia, e komo e ai a maona, alaila hele aku e ike.” Komo aku la o Kalino,
ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:
E ui aku, e ninau
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?
I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai,
aua ia aku, oia ka hala i make ai.” Olelo mai ke poo o Kalino:
O ka hala wale iho la no ia e make ai kanaka?
Kalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i
waho o ke opu ahuawa.
Elima lakou nei, elima umu, elima wahie, eia na wahie.
O Mumu, ke kanaka, he opiko kona wahie;
O Wawa, ke kanaka, he aaka kona wahie,
O Ahewahewa, ke kanaka, he mamane kona wahie.
O Lulukaina, ke kanaka, he pua kona wahie.
O Kalino, ke kanaka, he alani kona wahie.
Ua make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana
na kaikuahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua
paa lakou ma kekahi hale e aku, me ka hele ole i waho o ka hale, no ka
mea, he kapu ka inoa, aole e holoholo i waho, a i loko o ka hale. O
Kaulanapokii, ko lakou muli loa, ua ike ia i na uhane o na kaikunane i
ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo
i loko o ka hale.
E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he
ike; o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a
haha paaoao. Ninau mai o Mailelaulii: “Heaha kou mea e holoholo nei, he
haku inoa hoi ka kakou, he holoholo kau?” I aku o Kaulanapokii: “O na
kaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou, a
elima aohe poo.” “Uwe iho la lakou i na kaikunane i ka make ana.” Papa
aku o Kaulanapokii: “Mai uwe oukou.” I aku o Kaulanapokii ia
Mailelaulii: “E hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe
aku ko kane hele mai, o kona wa ia e make ai.” Ma ka mana o
Kaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o
Kaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o
Kaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia
Hikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i loko o
ka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.
E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,
E ke ie! E ka mana wai,
E kahihi kua, e kahihi alo.
E ka ohu kolo mai i uka,
E ka ohu kolo mai i kai,
E kai pupuka, e kai hehena,
E kai pili aiku,
E ala e ka ua, e ka makani,
E ala! E ala.
Ia wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu
me ka pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai
la ke ie, ke maile. Kahea mai ke kahuna o Kehoni, ka inoa:
E Kaulanapokii e!
Ka wahine mana o ka la komo
Ka ulu loaa ole i ka lou ia
No’u kekahi ola.
Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i
waho, a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o
Kaulanapokii a hiki i kahi o na kaikunane i make ai, kahea aku ma ke
mele:
Ka uwahi opiko o uka e aala mai nei e!
Ua ike paha oe i kuu kaikunane o Mumu.
“Ae, ua ike, aia i ka puainako na iwi.” Hele aku la keia ohi, houluulu
a kahi hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:
Ka uwahi alani o uka e aala mai nei e!
O ka wahie paha oe o kuu kaikunane i moa ai.
“Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu
ahuawa, kahi i waiho ai.” Kii aku la keia houluulu. A akoakoa na
kaikunane, olelo aku keia i na kaikuaana: “E hana kakou i na kaikunane
o kakou a ola, hoi kakou i Kona.” Hana iho la lakou a ola o Mumu ma,
alaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko Kohala kane,
aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa
ka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a
me ka makani aloha he aeloa.
LEGEND OF PUPUHULUENA.
It was amongst the steep cliffs to the east of Kohala, Hawaii, that
Pupuhuluena once lived. When he first came to the place there was no
food growing, no taro, no potatoes, no yams, nor anything else in the
shape of food. All the food had been taken and hidden by the gods in
Kalae, Kau. Once upon a time Pupuhuluena had a desire to go fishing, so
he sailed to a point directly off Makaukiu. While he was busy fishing,
he saw that all the different fishes were gathered under his canoe; the
uhu, [792] the nenue, [793] ulua, [794] kahala, [795] opakapaka, [796]
hee, [797] manini, [798] opelu, [799] aku [800] and all the other kinds
of fishes. When he saw the fish move away he followed them until the
cliffs were passed, and as the fish kept on going he followed right
along; he arrived off Kohala, still the fish kept on: he arrived off
Kawaihae, still the fish kept on: then on to Puako and to Maniniowali
where the manini remained behind, but he still followed until he was
off Kekaha and from there on to Kaelehuluhulu; here the aku and
opakapaka remained behind. Proceeding again until he was off the Kona
coast, here some of the other fishes remained behind, but he kept on
following the others until he was off the place called Kapukaulua, just
this side of Kalae where the ulua remained behind. At this place he saw
a canoe floating with a large-mouth net let down on the coral bed.
There were two fishermen in the canoe, Ieiea and Poopalu; they were the
fishermen of Makalii.
Pupuhuluena upon seeing the men moved on until he was quite close to
them. He then took up a kukui nut, chewed it up and blew the substance
upon the surface of the sea [801] which enabled him to clearly see the
bottom. As he looked down he saw the fish entering the mouth of the
net, let down by Ieiea and Poopalu, so he called out: “Say, the fish
have gone into your net.” “You are telling a lie. We are looking down
and we don’t see any fish going in.” The reason why Ieiea and Poopalu
did not see the fish was because they were chewing the sea-bean
(mohihi) and blowing the juice on the surface of the sea which did not
render the sea smooth, so they were unable to see the bottom very
clearly. The place where they had their net was not very deep.
Pupuhuluena, however, kept on calling to haul up the net till at last
Ieiea and Poopalu thought they would haul up the net, when to their
surprise they discovered it was full of fish. When Ieiea and Poopalu
saw that Pupuhuluena had something they did not have they requested
some kukui nut; so Pupuhuluena gave some of his nuts to the fishermen
and they threw away their sea-beans. These two fishermen kept some of
the nuts and when they arrived home they planted some. This is how the
kukui [802] was first introduced into the districts of Kona and Kau.
Poopalu then gave Pupuhuluena some kalo and potatoes already cooked.
Pupuhuluena took them and placed them in his calabash. At this Poopalu
asked him: “Why do you put them in the calabash?” Pupuhuluena replied:
“To save them for planting.” Poopalu said: “They will not grow as they
are already cooked. The gods have charge of the food and all else, and
we can only get it after it is cooked. If you wish to get some for the
purpose of planting then obey this instruction: You must first hew out
an image from a wiliwili [803] tree and then braid a basket of ie.”
Pupuhuluena then consented to do this. After the image and basket were
made, Poopalu said to Pupuhuluena: “Place the image behind you on the
canoe while I will get into the basket and then we will sail to the
land of the gods.”
When they arrived at Kalae where the gods were living, they were seen
and began calling: “Let the canoe come ashore at the safe landing
place.” This place where the gods were directing them to land was the
refuse heap, which place by their power was made to be calm, while the
usual landing place was made to be very rough. Poopalu, however,
instructed Pupuhuluena from within the basket to say: “That is a refuse
heap; here is the landing place where the surf is breaking, for I am a
native son of this place.” When the gods heard Pupuhuluena, they
remarked amongst themselves: “He is a native son of the soil and not a
stranger.” The regular landing place then became calm while the rough
sea went back to the place opposite the refuse heap. As Pupuhuluena
went ashore, the gods came down to help him lift the canoe. At this
Pupuhuluena said: “The stern of my canoe is kapued. I will lift that
part myself while you can lift the forward part.” After the canoe was
carried ashore, the gods brought all the different kinds of tubers and
showed them to Pupuhuluena, saying:
Pupuhuluena,
Kapala, Kapakio,
What kind of food is this?
Poopalu spoke from within the basket: “Tell them it is a Hoi, [804] it
is poisonous.” So Pupuhuluena chanted back:
It is a Hoi, a poisonous food.
One day to dig it,
One day to stand it in water,
One day to render it sweet,
One day to warm it in the sun.
But with all that, the children will die from eating it.
It has sprouted, it is growing over yonder.
The gods then brought out another tuber and asked: “What is this food
called, Pupuhuluena?”
It is a yam, [805] it is a life-giving food,
Go for it and bake it.
When cooked, your wife is then sustained.
The gods then showed all the different tubers to Pupuhuluena, after
which they invited him to join them in their games, which invitation
was accepted. While playing in a certain game, Pupuhuluena took some of
the gods and stood them up on their heads. This action so shamed them
that they gave Pupuhuluena each of the different tubers. Pupuhuluena
then returned to Kohala and planted the yam, and yam can be found at
the bottom of the cliffs to the east of Kohala to this day; also the
kalo, potatoes, gourds, and all the different tubers. It was
Pupuhuluena who first introduced them into Kohala.
KAAO NO PUPUHULUENA.
O Kalae i na pali hulaana ka aina, ma Kohala, Hawaii, kahi noho o
Pupuhuluena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke
kalo, ka uala, ka uhi, na mea ai a pau loa. Ua hoi ka ai, a i ke ’kua
kahi i huna ia ai, ma Kalae i Kau. Noho iho la o Pupuhuluena, a
makemake i ka lawaia, holo aku la ia mawaho ae o Makaukiu e lawa ia ai,
iaia e lawaia ana, mumulu mai la na ia a pau loa malalo o kona waa, ka
uhu, ka nenue, ka ulua, ke kahala, ke opakapaka, ka hee, ka manini, ka
opelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na
ia a pau no ka makemake, a hala na pali, aole no laila ka ia, a hiki i
Kohala waho, aole no laila ka ia. A hiki keia i Kawaihae, aohe no laila
ka ai, a Puako keia hiki i Maniniowali, alaila noho ka manini, hele hou
keia a hiki i ke kaha a Kaelehuluhulu, noho ke aku, ke opakapaka. Holo
hou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele ana a hiki
i Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.
Nana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha
nui ka upena e kuu ana. O ka inoa o keia mau lawaia, o Ieiea, o
Poopalu, he mau lawaia na Makalii. Holo aku la o Pupuhuluena a kokoke,
lalau iho la ia i ke kukui, mama ae la a pupuhi iho la i ke kai, malino
maikai iho la o lalo. Nana aku la keia a ike ua komo ka ia i ka upena a
Ieiea a me Poopalu, kahea aku la: “E! Ua komo ka ia i ka upena a olua.”
“Wahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia
komo ae.” O ke kumu o ka ike ole o Ieiea a me Poopalu, he hua mohihi ka
laua e mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole
ia o lalo, he papau wale no ia wahi a laua e lawaia ana, aohe hohonu.
Hoomau aku la o Pupuhuluena i ke kahea: “E huki ka upena, ua komo ka
ia.” Huki ae la o Ieiea a me Poopalu i ka upena, ua piha i ka ai. No
keia hana a Pupuhuluena, o ka mama i ka hua kukui a pupuhi i ke kai,
nonoi mai la o Ieiea a me Poopalu i hua kukui, haawi aku la keia, a
haalele iho la laua i ka laua hua o ka mohihi. Nolaila, malama laua i
ka kua kukui a kanu ihola, o ia ka laha o ke kukui ia Kona a me Kau.
Haawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia
a ho-o i ka hokeo. Ninau mai o Poopalu: “I mea aha ia au, e waiho nei i
ka hokeo?” I aku o Pupuhuluena: “I mea kanu.” Olelo mai o Poopalu:
“Aole e ulu, ua moa, no ka mea, aia no i ke akua ka ai, a me na mea a
pau, aia a moa loaa mai ia maua ka ai. Ina he makemake oe i mea kanu
nau, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i hinai
ie.” Ae aku o Pupuhuluena. A loaa ke kii me ka hinai ie, olelo mai o
Poopalu ia Pupuhuluena: “O ke kii mahope ou i luna o ka waa, a owau
iloko o ka hinai, e holo kaua i ka aina o ke ’kua.”
A hiki laua i Kalae, kahi o ke ’kua e noho ana, ike mai la ke ’kua i ka
waa o Pupuhuluena, kahea mai la: “E pae ka waa ma ke awa kai make.”
Eia: O ke kiona o ua poe akua nei, ua hoolilo ia iho la i awa maikai
loa me ke poi nalu ole, o ke awa hoi e pae ai ka waa, ua kaikoo ae la.
Olelo ae o Poopalu iloko o ka hinai ia Pupuhuluena: “E i aku oe, he
kiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki kupa au
no o nei.”
A lohe ke ’kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i
kekahi akua: “He kamaaina hoi ha, aohe malihini.” Nolaila, kai make
lana malie iho la ke awa e pae ai ka waa, a hoi aku la ke kaikoo ma ke
kiona o ua poe akua nei. Pae aku la keia i uka, hele mai la ke ’kua e
hapai i ka waa, olelo aku o Pupuhuluena: “He kapu o hope o kuu waa,
owau no malaila, mamua oukou e hapai ai.” A kau ka waa i uka, lawe mai
la ke ’kua i na hua a pau loa, a hoike mai la ia Pupuhuluena, kahea mai
ke ’kua:
Pupuhuluena,
Kapala, Kapakio,
Heaha nei ai ia oe la?
Olelo ae o Poopalu i loko o ka hinai: “E olelo aku oe, he hoi, he ai
make,” pela ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:
He hoi he ai make,
Hookahi la e kohi ai,
Hookahi la e ku ai i ka wai,
Hookahi la manalo,
Hookahi la i ka aheahea
Ai aku ka make na keiki,
Ua ulu, ua kupu, aia i o.
Hoike hou ke ’kua, he uhi ia ai: “Heaha nei ai ia oe e Pupuhuluena?”
He uhi he ai ola,
Kii aku no kalua
A moa, ola ka wahine.
Pela no ke ’kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau
ia. Olelo ke ’kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o
keia paani ana, lalau aku la keia i ke ’kua a hoohuli ke poo i lalo, o
na wawae ka i luna. Nolaila, hilahila ke ’kua haawi i na hua a pau ia
Pupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka uhi, o ia ka ulu
i na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka
ipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia mau mea
ma Kohala.
LEGEND OF KAIPALAOA, THE HOOPAPA YOUNGSTER.
Kaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his
mother was Wailea the sister of Kalenaihaleauau, the wife of Kukuipahu,
the king of Kohala. After Kaipalaoa was grown up his father went off to
Kauai where he was killed by Kalanialiiloa, a kapu chief of Kauai. This
chief was in the front rank of those who took up the profession of
hoopapa, [806] who by reason of his great skill had his house enclosed
in a fence of bones. [807] This fence was almost completed and every
bone in it had come from those he had defeated in the profession.
Halepaki, the father of Kaipalaoa, was also educated in the profession
but was not classed as an expert; so when he journeyed to Kauai he was
challenged and defeated, and was killed by Kalanialiiloa. Pueonuiokona
[808] was the king of Kauai at this time. Because of this death of
Halepaki, Kaipalaoa took up the profession of wrangling or disputation.
Wailea, his mother, was skilled in the profession and so took the
education of her son upon herself until all she knew had been imparted
to the boy. She then said to him: “Go to your aunt who lives in Kohala,
the wife of Kukuipahu, Kalenaihaleauau by name. She will complete your
education.”
When he arrived in Kohala his aunt began her instructions. She taught
him all she knew relating to the profession: the things above and the
things below, in the uplands and in the lowlands; the things that
happen by day and the things that happen by night; of death and of
life; of good and of evil. She taught him all that she knew, whereupon
he was classed as an expert, and soon after arose and went in search of
his father. He took along with him a calabash [809] in which were
stored all the things relating to his profession and proceeded to the
sea coast where a canoe was lying. He took the canoe and started on his
journey, first landing at Keoneoio at Honuaula where he spent the
night. Early the next morning he again boarded his canoe and set sail
landing at Kaunolu, Lanai. From this place he again set sail and landed
at Kalaau Point, near Kaunakakai, Molokai, where he stayed over night.
On the next day he left Molokai and set sail for Oahu, landing at
Hanauma where he left his canoe and proceeded overland; he first
stopped at Kaimuki, then at Niuhelewai, where he took a bath, then
continued on his way till he came to Pokai, in Waianae, where he spent
the night. When he woke up the next morning he saw the canoes of
Pueonuiokona, from Kauai, preparing for their return, so he proceeded
to the landing place and asked of the men that he be allowed to
accompany them to Kauai. At this request the men said: “Be off, you
shameless youngster, you shall not take passage in the king’s canoes.”
When the king heard his men talking he called out: “Young man, come
here to me.” When the boy stood in the presence of the king, the king
asked him: “What were you saying to the men?” “I was asking them that I
be allowed passage on the canoes to Kauai; but they told me that the
canoes belonged to the king.” Pueonuiokona then said: “You may take
passage in one of them. Have you any baggage to take along?” The boy
answered: “No, except that I have a calabash of clothes. [810]” “Well,
get it and come here and we will sail.”
That night the boy retired very early and at the crowing of the first
cock he got up. Taking his calabash he proceeded to the landing and
took one of the canoes that were lying there and set out for Kauai. The
king, accompanied by his men, got to the landing and waited for the boy
until noon, but as he did not appear the canoes were ordered to sail.
When Kauai was seen, those with the king saw something floating ahead
of them, and when they drew nearer to the object they saw it was a
canoe with the boy in it. The king then called out to the boy: “I see
that you came ahead of us and we wasted our time waiting for you.”
“Yes, I thought that the king’s canoes were already overloaded with
bulky things and with big men and large packages, so I made up my mind
to come ahead in the dark with the idea, however, of being overtaken by
you here in mid-ocean.” A rope was then thrown to the boy which he made
fast to his canoe and he was towed on until they landed in Hanalei,
Kauai.
When they arrived at this place they met two of the king’s canoes which
had been out fishing that night, loaded deep down with fish. At seeing
this the boy asked the king: “Oh king, let me have some fish.” The king
answered: “Take one of the canoes of fish for you.” The boy, however,
reached down and only took up two fish, one was an oililepa [811] and
the other a kikakapu. [812] The king then asked the boy: “Are those the
only fish you are going to take?” “These are all the fish I am going to
take as they are the kind that will cook quickly.”
Soon after this the boy left Hanalei and proceeded on his way, going by
way of Koolau until he arrived at Waiakalua where he rested. From this
place he continued on to Anahola; thence on to Kealia and then on to
Wailua where Kalanialiiloa resided, where was his bone fence, almost
completed, built from human bones. When he arrived at the place he
looked and saw the bones of Halepaki his father; they were still fresh,
the bones not yet being bleached. At sight of this the boy bowed in
sorrow and wept. After his weeping he approached the flagstaff and
pushed it down and put up the oililepa, one of the fish brought along
by him. He then next took the kapu stick and pushed it down and put up
in its place the other fish, the kikakapu. By this action of the boy,
it was meant as a challenge to the people that he was come to meet them
in a wrangling contest. When Kalanialiiloa and his instructors saw the
action of the boy, they knew at once that he was challenging them to a
contest of wits, so a messenger was dispatched to meet the boy showing
the challenge was accepted.
COMMENCEMENT OF THE CONTEST OF WITS.
When the messenger arrived in the presence of the boy, he said to the
boy: “Young contestant, the chief invites you to come on up.” The boy
replied: “Full-grown contestant, the king invites you to come on down.”
At this answer the man did not know what next to say to the boy; so he
returned to the chief and reported what the boy had said. Upon hearing
this the chief said: “Go down again and if he asks you to go down, say
yes to it. When you proceed to go down, he will then come up here.” The
man again returned to the boy and called out: “Young contestant, the
chief invites you to come on up.” The boy replied: “Full-grown
contestant, the chief invites you to come on down.” The man then
proceeded on down and the boy went on up to the chief’s place.
When the boy arrived outside of the house, the chief’s instructors in
the profession of wrangling called out: “You have to remain outside,
for there you will sleep then get up and eat, where the wind and rain
will beat down on you. You shall remain there and die there. For die
you must, young man, for you cannot come in here.”
The boy saw at once that no time would be wasted by the Kauai people
nor would they allow him time to prepare himself although he knew that
that was a part of the profession; but they did not, however, find him
unprepared, the boy immediately replied: “You must then remain in
there, you full-grown men until you die. Eat up what food you have,
obey the calls of nature, and eat, you must die within for you cannot
come out.”
At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the
outside where he can sleep and get up and can go where he pleases;
whereas we are huddled up in here, and after we have eaten up our food
and fish and have drunk up our water we will not be able to get any
more as we cannot go out. We will, therefore, remain in here until we
die. It is, therefore, best that we befriend the boy and allow him to
enter.” The instructors, however, refused to allow this. In this both
sides came out even. The men had intended to best the boy in their
battle of witty remarks when the boy would have been killed.
The men then proceeded to take up all the mats and grass spread on the
floor to serve as a covering and left the bare dirt. They then poured
water on the dirt and made mud, making it unfit for any person to sit
down on. They then called for the boy, saying: “You will surely die now
for we have taken up all the covering from the floor leaving it bare.”
The boy then entered the house and looked down at the lowest battens,
which were next to the ground and then addressed his calabash: “Say,
you must sit down here on this part of the floor where it has a
covering.” At this the men said: “You are a deceiving young man, there
is no covering left on the floor, for we have taken it all up.” The boy
replied: “When the framework of this house was put up the battens were
put on, beginning with the lowest one called the bottom covering. If
so, then why can not I call it a covering.” “And why not? It is a
covering because it is laid at the bottom, and furthermore the rest of
the battens are fastened above that one,” said the chief. The men said:
“The boy may have beaten us in that, but he will never find this our
next move.” The men then spread out makaloa [813] grass on the floor,
then their Niihau [814] mats over the grass, then took out their kapas
made on Kauai and laid them down, saying: “Die you must, young man, for
we have taken everything and left you nothing.” At this the boy reached
for his calabash, uncovered it, reached in and took out some kuolohia
[815] grass and spread it out, then took out a mat, then a covering
[816] made from fragrant hala blossoms of Puna and spread it out, then
an ouholowai [817] kapa robe, of Olaa, [818] all strongly scented with
the olapa.
In this both sides were again even. The men then said: “He may have all
these things, but he will not have anything to show in our next move,
when he will surely be killed.” The men then ordered that they prepare
wood for the umu, start the fire and strangle the pig; and when the pig
was cooked to drink awa. Both sides then started to carry this out and
to see which side would drink awa first.
The boy then reached for the calabash, took out some wood already split
up into small pieces and tied up into a bundle, took off the string and
let the wood fall out; he next reached for a small bundle of pebbles,
to serve as stones for his umu, placed them on the wood and started the
fire; he next reached for a piece of kukui wood, [819] called puaa,
which was made into the shape of a pig; he next reached for the cord
and proceeded to wind it around one end of the piece of wood. At the
process of winding the string, a squeaking noise was heard, to which
the boy said: “What a squeaking pig this is.” He then placed it on the
umu and peeled off the bark leaving the white wood exposed; the next
thing was to cut it open which he did and took out a piece of pork and
portions of the offal of a pig, which had already been wrapped up in
this piece of wood, and he then went through the act of cooking it in
the umu. After the supposed pig was put in the umu, he reached for a
few pieces of umu covering from his calabash and covered up the umu.
Both umus were covered at the same time and they all proceeded to
prepare the awa. The men took up real awa, while the boy took a couple
of small pieces of awa already prepared and of the kind that grows on
trees. After the pigs were cooked the others proceeded to cut up a real
pig, while the boy took out his piece of pork from within the kukui
wood and began his meal, first drinking his awa. When the boy finished
his meal his head bowed down being overcome by the effects of the awa.
The men next invited the boy to join them in reciting and composing
chants. The men began reciting their verses with certain of their
number sitting in the rear of the reciters going through certain
motions. When it came to the boy’s turn, he placed a wooden image
behind him and began his recital. At this the men said: “It is indeed
strange that you should have a wooden image to make the motions for
you, while we had those who could talk and recite with those who
chanted.” The boy replied: “You are all wrong. All great and noted
chanters while reciting verses are always accompanied by those who make
the motions in silence; the only voice to be heard is from the one
doing the reciting. I believe I have the true process, while in your
case you were all reciters.”
At this Kalanialiiloa admitted that the boy was right, saying: “You are
indeed right. You have the true meaning of the duties required of a
chanter.” The men said: “He has probably proved himself our superiors
in that, but he will never beat us in a contest in the use of words.”
The men then chanted the following lines, making use of the word turn
(kahuli): [820]
The fisherman’s canoe is turned over,
The fisherman’s outrigger is turned over,
The fisherman’s iako [821] is turned over,
The fisherman’s bailing cup is turned over,
The fisherman’s pearl hook is turned over.
“These are all the uses to which the word turn can be used, we wish you
to understand, young man from Hawaii, and if you can find any more uses
to the word, you shall live; but if you fail you shall surely die.”
We will then twist your nose,
Making the sun to appear as though at Kumakena.
We will poke your eyes [822] with the handle of the kahili,
And when the water runs out
Our god in the profession of wrangling will suck it up,
The god Kaneulupo.
The boy then said: “After you full-grown men have found those uses, why
can’t a boy find more uses to the word also? It is best that I find
other uses to the word that I may live. I shall therefore try to find
other objects that can be turned over, and if I shall fail you shall
live, but in case I find other uses I will kill you all.”
I will twist your noses,
Making the sun to appear as though it is at Kumakena. [823]
I will poke your eyes with the top end of the kahili,
And when the water runs out
My god in the profession of wrangling will suck it up,
The god Kanepaiki.
The men called back:
We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
The boy replied:
Say, ye gods, eat up the eyes
Of the men who are in this contest with me, eat up the eyes.
The bald-headed man appears like a man with his forehead turned
around,
The blind-eyed man with his eyeballs turned,
The lame man with his ankle turned.
The chief replied: “Yes they are indeed turned. When the sun strikes
the forehead of a bald-headed man it will appear shiny like a pile of
kauwila wood: while the blind-eyed man will see nothing but darkness;
and the lame man with his ankle turned will limp as he walks. Yes, they
are objects that indeed turn.”
The men again came back with another word, chanting the following
lines:
The thing of value in a canoe shed is the canoe,
The thing of value in the canoe shed is the iako,
The thing of value in a canoe shed is the outrigger.
We will then twist your nose,
Making the sun to appear as though it is at Kumakena.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
The boy then answered:
Ye calabash, Oh, ye calabash.
The thing of value in a calabash is the canoe,
The thing of value in a calabash is the iako,
The thing of value in a calabash is the outrigger.
The men then replied: “You are mistaken, young man. How can a canoe get
into a calabash with its iako and outrigger?” The boy answered: “The
kapa cloth made from the kiwaawaa [824] is first beaten and then put
into the calabash. The word (waa) canoe is there, is it not? I think it
is. The kapa of iako [825] is also beaten and then put into the
calabash. Is not the iako then put into the calabash? I believe it is.
The fisherman goes out and catches an ama [826] and puts it into the
calabash. Is not that an ama (outrigger)? I think it is.”
In this both sides were again even and a draw was declared.
The men: “The small yellow-backed crab having ten legs is an animal
that crawls. The crab is a wise old fellow, for he places all of his
bones on the outside, keeping his meat on the inside; then he crawls
away from the sea and dries himself in the sun. Let it come. A crab has
ten legs; indeed it has.”
The boy: “The small yellow-backed lobster has for its younger brother
the red rock lobster. The lobster is also a wise fellow, for he too
places his bones on the outside keeping all his meat on the inside;
then he crawls away from the sea and dries himself in the sun. Let it
come. It has fourteen legs; let it come.”
The men: “Let us begin from Kohala and compose a few lines.”
How beautiful are the rows of hills,
The rows of hills in the plain of Waimea,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puupa.
Puupa is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Wailoa,
The hands are indeed made warm at Wailoa.
“Say, young man, you will surely die this time for we have taken all
the cold places where the hands are likely to get cold. Yes, die you
must.”
The boy: How beautiful are the rows of hills,
The rows of hills in the plain of Kahua,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puuhue.
Puuhue is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Makiloa,
The hands are indeed made warm at Makiloa.
“Have I found other places where the hands are also made cold? I think
I have.”
The men: Kauwiki, the mountain, the bat,
Created long ago by Hina, Kauwiki.
The boy: Honuiki with its round head, carried away by the sea,
Which has brought the kukala to my shores,
The small turtle.
In this they were again evenly matched and a draw was declared. The men
were unable to beat the boy, so Kalanialiiloa said: “Better stop the
contest and let us make friends with the boy; let us cook a pig and sue
for peace.” “No, perhaps that is all he knows and does not know the
other things. We will beat him yet, he shall not escape.” The men then
said to the boy: “Let us carry on our contest on things pertaining to
Kona.” The boy gave his consent to this. [827]
The men: The round fish of Kalapana
That is eaten with the potatoes of Kaimu.
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
That is held at the ends of the fingers;
My rich fish the inamona (roasted kukui nut),
The akimona. [828]
“Say, young man, die you will, for we have taken all the rich, round
fish and none is left. Die you will, you will not escape us, young
man.”
The boy: The round fish of Kona is at Honokohau,
That is eaten with the potatoes of Kailua,
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
My fish, my rich fish,
The rich (ina) sea egg.
“Have I not found a fish that is rich and round? The sea egg is indeed
round and rich.”
The men: The omao [829] chirps,
It shivers in the rain,
In Puna, at Keaau, at Iwainalo,
In Puna.
“We have taken everything pertaining to the word (nalo) and none is
left for the boy. Young man, you must indeed die.”
The boy: The alala [830] caw caws
It shivers in the rain,
In Kona, at Honalo, it is (nalo) hidden.
“Have I not used the word nalo? I think I have.”
The men: The filthy smell of the dung approaches,
The dung that was washed by the hand.
“We believe you are beaten this time for we have taken the only phrase
where the word lima (hand) can be used and there is none left. Die you
will.”
The boy: It is coming! It is coming!
The filthy smell of the dung approaches,
Of the dunghill at Kahauloa,
At the five (elima) Kalamas.
“There is the lima for you.”
The men: There is my bird, my bird,
My bird with its wings hanging down, a dragon-fly,
For at sight of water its wings hang down,
They hang down.
“You will be beaten this time, young man, for you will never be able to
find any thing with wings that hang down, for we have taken the only
one and there is none left. Die you must.”
The boy: There is my bird, my bird,
My bird with its wings hanging down, of kaunihi,
For at sight of a blade of grass its wings hang down,
They hang down.
“Don’t their wings hang down by the wind? They do.”
The men: The kaunooa [831] plant creeps there above without roots,
It has no stem, its only stem is the wood it creeps on.
The kaunooa plant creeps.
“Die you will, boy, for we have taken the only thing that creeps
without roots, or stem, and there is none left.”
The boy: The spider’s web creeps there above without roots,
It has no stem, its only stem is the wood it creeps on,
The spider’s web creeps.
“Don’t the web creep? It creeps. You think, no doubt, that being men
whose teeth are yellow with age, that you are, therefore, the only ones
classed as experts in the profession of hoopapa.”
The men: Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun.
It clings and hides itself from the heat of the sun of Puna.
When sat on, it will cling to the back
As the squid clings to a shell.
It clings, it clings there above,
It clings there below, it clings.
“There, we have our uses of the word cling (pili), young man. We fear
you are beaten this time, for you will not be able to find a single
phrase where you can use the word, young man.”
The boy: Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun of
Kona,
For the load will cling to the back when carried,
And the shoe will cling to the foot when worn.
“There we have the word cling and properly used too.”
The men: The hills, yea, the hills.
The hills at Puulena, at Kauhako, at Pakini.
The wind from below, from within the hole sweeps up.
It is the wind that carries away the fishermen’s canoes.
“You are beaten, young man.”
The boy: The hills, yea, the hills.
The hills of Puulena, at Kahuku, at Pakini.
The wind, from the lower end of Kailua sweeps up.
It is the wind that carries away the fishermen’s clothes.
“Does not that match your wind? It does.”
The men: The rat is being carried off by the owl,
That thing of death the owl,
It is indeed lifeless, nothing lives.
The boy: The shell is carrying the squid,
That thing which is dead,
It is indeed lifeless, neither of them will live.
The men: The land of many hau trees is Kohala,
I have counted [out of] one hau tree,
And have found seven hau.
The hau for the outrigger makes one,
The hau for the iako makes two,
The bark of the hau makes three,
The wood of the hau makes four,
The bush of the hau makes five,
The large hau tree makes six,
The hau on the mountain makes seven.
“Say, young man, you will have no hau, for we have used it all and none
is left. If you find any more, you will live; but if you fail, you will
surely die.”
We will twist your nose,
Making the sun to appear as though in mourning.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
The boy then said: “Since you full-grown men have found so many uses,
you, whose teeth are yellow with age, why can’t I, a boy, find other
uses? I, the youngster, must find it for my own good and furthermore so
that I may live. I shall search for some more hau and if I fail you
will live; but if I find some more use of the word, I will kill you
all.”
I will twist your noses,
Making the sun to appear as though in mourning.
I will poke your eyes with the top end of the kakili,
And when the water runs out
My small god in the profession of hoopapa will suck it up,
The god Kanepaki.
The men: We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
The boy: Say, ye gods, eat up the eyes,
Of the men who are in this contest,
Eat up all the eyes.
“The boy then chanted back further uses of the word hau.”
A land of many hau trees is Kona.
I have counted [out of] one hau tree
And have found seven hau.
Honokohau makes one,
Lanihau makes two,
Puuohau makes three,
Kahauloa makes four,
Auhaukea makes five,
Kahauiki makes six,
The kehau, which drives the Kona canoe, makes seven.
“There are seven hau, ye men with the yellow teeth.”
At this Kalanialiiloa said: “You have indeed found some more hau. I had
thought that these people had them all, but I see they did not have
them all. Take the boy as a friend; be friends.” The instructors
replied: “No, perhaps that is all he knows.”
The men: It comes, it comes, the sun,
The fruit (hua) of the breadfruit is partly eaten,
The fruit (hua) of the potato is down below,
The fruit (hua) of the taro is down below,
The seed (hua) of the calabash is down below,
The egg (hua) of the bird is down below,
The fruit (hua) of the yam is down below.
“Young man, you are beaten, for we have taken all the fruits of the
earth, all, there is none left.”
The boy: It comes, it comes, the sun,
The fruit (hua) of the coconut is there above,
The fruit (hua) of the breadfruit is there above,
The fruit (hua) of the kukui nut is there above,
The fruit (hua) of the mountain apple is there above,
The fruit (hua) of the banana is there above,
The egg (hua) of the bird is there above.
“Are these not fruits? They are.”
The men: There is my island, my island,
The island to which my canoe sails, Kaula,
The island to which my canoe sails, Nihoa,
The island to which my canoe sails, Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
“You are beaten, young man, there are no islands left. We have taken up
all the islands that are to be found, there are none left.”
The boy: There is my island, my island,
Mokuola, [832] where the food doth grow,
Where the coconut doth grow, where the trees grow,
Where the houses stand and the animals run.
“There is an island for you. It is an island, it is in the sea.”
The men: Break a tooth and live.
The boy: Cut a joint and die.
The men: Knock out all his teeth and he will not die.
Cut off the joint of the head, cut it, cut off the head.
Cut off the shoulder joint, cut it, cut off the shoulder joint,
Cut off the hip joint, cut it off.
The contest was continued until the boy won out at the word joint (ki).
The men were then all killed and cooked in the umu and the bones were
stripped of all their flesh. Thus did he punish those who had caused
the death of his father.
KAAO NO KAIPALAOA, KE KEIKI HOOPAPA.
O Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka
makuahine. He kaikaina hoi ko Wailea, o Kalenaihaleauau, ka wahine a
Kukuipahu, ke ’lii o Kohala. Hanau o Kaipalaoa a nui, hele kona
makuakane a Kauai, make ia Kalanialiiloa, he ’lii kapu no Kauai, he
’lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he
wahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i
ka hoopapa, ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia
Kalanialiiloa. O Pueonuiokona ke ’lii o Kauai.
No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa.
He akamai o Wailea kona makuahine ia mea, ao iho la laua a pau ko
Wailea ike. Olelo aku la o Wailea ia Kaipalaoa: “O hele a ko makuahine
i Kohala, aia i ke ’lii ia Kukuipahu, o Kalenaihaleauau ka inoa, nana e
ao ia oe a pau loa.”
A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa,
o ko luna o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka
make o ke ola; o ka hewa o ka pono; lolo iho la a pau, ku keia a hele
imi i ka makuakane. Lalau aku la keia i ka hokeo, aia i loko o laila na
mea hoopapa a pau loa. Hele aku la keia a kahakai, e kau ana he waa,
holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo keia a
pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i
Molokai moe a ao.
Haalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa
ilaila, hele mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai,
luu wai a mau, hele aku la a hiki ma Pokai ma Waianae, moe iho la a ao
ae. Ua pae mai na waa o Pueonuiokona mai Kauai mai, e makaukau ana e
hoi; hele aku la keia a ke awa, i aku i kanaka: “Owau kahi e holo me
oukou i Kauai.” I mai la kanaka: “Hele oe pela e na keiki mai lewalewa;
aole paha o kou kau mai ma ka waa o ke ’lii.” Lohe aku la ke ’lii i
keia leo, kahea mai la: “E ke keiki, hele mai maanei.” A hiki keia i
mua o ke ’lii, ninau mai la ke ’lii: “Heaha kau mea e olelo ana i
kanaka?” “E nonoi aku ana au, owau kekahi e kau ma ka waa a holo i
Kauai, a i mai nei lakou la no ke ’lii ka waa.” I mai o Pueonuiokona:
“O ka waa ia; he ukana kau?” “Aole, he wahi hokeo kapa wale no no’u.”
“Ae, o kii a hele mai holo kakou.” Hoi aku la keia a ka hale, moe iho
la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he
waa e kau ana, holo aku la keia i Kauai.
Ke kali nei ke ’lii o kupono ka la, aohe hele aku o ua keiki nei;
nolaila, holo lakou a ike ia Kauai; nana aku la lakou i keia mea e lana
ana i mua o lakou, a kokoke lakou, nana aku la he wahi waa, o ua keiki
nei ko luna. Kahea aku la ke ’lii: “Ua holo e mai nei no ka hoi oe,
kakali makehewa ana makou ia oe.” “Ae, noonoo iho la au, he waa ukana
nui ko ke ’lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope
palale, nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa
mai ia oukou i ka moana nei.” Kiola ia mai la ke kaula no kahi waa o ia
nei, hekau ia aku la mahope, a hiki lakou nei i Kauai a pae ma Hanalei.
Ilaila, elua waa o ke ’lii i komo i ka ia, nonoi aku la ke keiki: “E ke
’lii, na’u kekahi ia.” I mai la ke ’lii: “E lawe oe i kekahi waa ia
nou.” Lalau iho la keia elua ia, he oililepa he kikakapu, alua ia.
Olelo mai la ke ’lii: “O kau ia iho la no ia?” “Ae, o ka’u mau ia iho
la no ia, he ia hikiwawe o ka moa.” Haalele iho la keia ia Hanalei,
hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a
Anahola a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai.
Ilaila ka pa iwi a Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi
kanaka. Nana aku la keia e ku ana na iwi o Halepaki, ka makuakane, e
koko ana no, aole i maloo; uwe iho la keia me ke kulu o na waimaka.
Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu ae
la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la
keia i ke kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike
mai la o Kalanialiiloa a me na kumu hoopapa i nei mau hana a ke keiki,
maopopo ia lakou he keiki hoopapa keia; hoouna mai la i elele e olelo i
ke keiki.
HOOMAKA KA HOOPAPA ANA.
A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: “Keiki
hoopapa, i olelo mai nei ke ’lii ia oe e pii oe i uka.” I aku ke keiki:
“Kanaka makua hoopapa, i olelo mai nei ke ’lii ia oe e iho oe i kai.”
Aohe hiki i ke kanaka makua ke olelo hou aku i ke keiki. Hoi aku la ia
a hiki i ke ’lii, hai aku la i na olelo a ke keiki; i mai la ke ’lii:
“O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i
kai, alaila, pii mai kela i uka nei.” Hoi hou aku la ua kanaka nei a
hiki, kahea aku la: “Keiki hoopapa i i mai nei ke ’lii ia oe e pii oe i
uka.” Pane aku ke keiki: “Kanaka makua hoopapa, i i mai nei ke ’lii ia
oe e iho oe i kai.” Iho aku la ua kanaka nei i kai, pii ua keiki nei i
kahi o ke ’lii.
A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: “Mawaho iho no
o ka hale e noho ai, a moe iho no, ala no ai, nee ka ua ka makani,
malaila no oe a make iho, make e ke keiki, aohe loko o komo mai. Pane
aku ke keiki: “I loko iho no e na kanaka makua a make, ai i kahi ai a
pau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko a make iho,
aohe waho o puka mai.” I mai o Kalanialiiloa: “Pono wale ke keiki. Aia
kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he
haiki, pau ka ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a
make iho; e aho e hookipa i ke keiki, e komo iloko nei.” Hoole aku na
kumu hoopapa: “Aole.” Ma keia mau olelo kike a lakou ua like loa. O ka
manao o na kanaka makua, o ka paa o ke keiki ma ka olelo ana, alaila
make.
Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o
ka lepo, hookele iho la i ka wai a ukele o loko, a pono ole ke noho
iho. Kahea mai la na kanaka makua i ke keiki: “E, make e ke keiki, ua
ohi ae nei makou a pau ka haliilii, aohe haliilii i koe.” Komo aku la
ke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale, malalo
loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: “E, maanei e noho
ai i kou haliilii.” Hoole mai na kanaka makua. “Keiki wahahee oe, aohe
haliilii i koe, ua pau ia makou.” I aku ke keiki: “Kukulu ia ka hale a
ku, hoaho ia ka aho, o ka aho halii nae ka mua o lalo e hoaho ai, aole
ia he halii la?” “I ke aha hoi. He halii ia, aia malalo loa, maluna iho
na aho e ae,” pela mai ke ’lii. Wahi a na kanaka makua: “O ka mea paha
ia i loaa iaia, koe hoi keia.”
Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena
pawehe o Niihau; hue ia mai la na aahu kapa pele o Kauai, a waiho ana.
“Make e ke keiki; ua ohi ae nei makou i na mea a pau a nele oe, aohe
au.” Lalau aku la ke keiki i ka hokeo a wehe ae la i ke poi, lawe mai
la i ka mauu, he kuolohia, a haliilii, i ka moena, he ahu hinano aala
no Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele a po i ke ala
o ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka
makua: “O ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.”
Olelo na kanaka makua: “E kaka ka wahie, e hoa ka umu, e umi ka puaa, a
moa, inu ka awa”, hana lakou la i ka lakou la. Lalau aku la keia iloko
o ka hokeo, he pauku wahie, ua wawahi ia a liilii, pu-a ia a paa i ke
kaula; huki ae la keia i ke kaula helelei, lalau aku la keia he laulau
iliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia he puaa
kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a
uumi iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: “U, akahi ka
i ka puaa uwe loihi.” Kau aku la i ka umu, a pau ae la ka ili o waho i
ka paholehole, koe iho la ke kino aiai o ke kukui; kua-i iho la ia
loko, lalau iho la keia ma ka opu (ua waiho ia he naau ame ka io o ka
puaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku la i na
pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.
Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau
mana no koi nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa,
okioki ka lakou la he puaa maoli, pololei iho la no keia a ka io o ka
puaa i hoopili ia me ke kukui, lawe ae la ai. A pau ka ai ana, ooki mai
la ka ona o ka awa i ke keiki, noho iho la me ke kulou.
Olelo mai la na kanaka makua: “E ke keiki, e lealea kakou.” “Eia ka
lealea la he hula, mamua ka hula, mahope ka hoopapa.” Hula na kanaka
makua, he kanaka ko mua, he kanaka ko hope. Hula ke keiki mamua, he kii
mahope e hoopaa ai. I aku na kanaka makua: “Kupanaha, o kau hoopaa ka
ke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana
like ana.” I aku ke keiki: “Wahahee; i kaulana nei mea o ka hoopaa i ka
paa o hope o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o
ka hula. O ka’u ka hoopaa, he poe hula wale no oukou a pau loa.”
Ae aku o Kalanialiiloa: “He oiaio ia; o kau io ka hoopaa, he paa ka
waha, hookahi waha walaau o ko ka hula.” I mai na kanaka makua: “O ka
mea paha ia i loaa iaia, aole paha i loaa na mea e ae.” Pane mai ke
kanaka makua:
Kanaka lawaia ua kahuli ka waa,
Kanaka lawaia ua kahuli ke ama,
Kanaka lawaia ua kahuli ka iako,
Kanaka lawaia ua kahuli ke ka,
Kanaka lawaia ua kahuli ka pa.
“Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia
oe, ola oe; aka, i loaa ole ia oe make oe.”
Wiliia ka pou o ko ihu la,
Kaa ka la i Kumakena,
Oo ia ko maka i ke kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
Pane aku ke keiki: “A loaa ka hoi kau ka ke kanaka makua, e o hoi e
loaa ka’u ka ke keiki; e loaa hoi paha ka’u ka ke keiki i nani ai. I
ola ai hoi au alua, imi hoi paha au a i loaa ole, kau mea kahuli, ola
oukou, aka hoi, i loaa make oukou ia’u.”
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welelau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa,
O Kanepaiki.
Pane hou na kanaka makua i ke keiki:
A hua, a pane,
He pane ko ona,
He hoolohe ko onei.
Pane ke keiki:
E ke akua, aina ka maka
O na kanaka makua hoopapa nei la e, aina ka maka.
Kanaka ohule ua kahuli ka lae,
Kanaka makapaa ua kahuli ka onohi,
Kanaka oopa ua kahuli ka iwi.
Pane mai ke ’lii: “Kahuli paha, pa ka la i ka lae o ka ohule, lilelile
ana, mehe puu kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi
eleele ke nana mai, ka oopa lole ka iwi ke hele mai, kahuli paha.”
Pane hou na kanaka makua:
Ka waiwai nui a ka halau la o ka waa,
Ka waiwai nui a ka halau la o ka iako,
Ka waiwai nui a ka halau la o ke ama.
(E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi
aku, nolaila, e waiho ia olelo paku-a.)
Pane aku ke keiki ma na olelo kike:
E ka ipu la, e ka ipu,
O ka waiwai nui a ka ipu la o ka waa,
O ka waiwai nui la a ka ipu o ka iako,
O ka waiwai nui la a ka ipu o ke ama.
Olelo mai na kanaka makua: “Keiki wahahee; pau no ka waa iloko o ka
ipu, e laa me ka iako, ke ama?” I aku ke keiki: “Kuku ia ke kapa a
kiwaawaa, hahao iloko o ka ipu, aole ia la he waa? He waa ia. Kuku ia
ke kapa a iako, hahao ia iloko o ka ipu, aole ia la he iako? He iako.
Lawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole ia la he
ama? He ama ia.”
Pili ae la laua, mau mau ae la.
Kanaka makua: “Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia
e hele nei la, o hala wale, he akamai nui no ka aama, i ka lawe i ka
iwi a mawaho, lole i kona io a maloko, pii i uka e kaulai ai la e; kuu
ia, he umi wawae, o ka aama e.”
Keiki: “Ka ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele
nei la, halawale; he akamai nui no ka ula, he lawe i kona iwi a mawaho,
he lole i kona io a maloko, pii i uka e kaulai ai la; kuu ia he ula, he
umikumamaha wawae, kuu ia hoi la.”
Kanaka makua: “Ma Kohala kakou.”
Nani ku a ka pae puu,
Ka nonoho a ka pae puu o Waimea,
I lomi ia ka puu maka enaena i ke anu,
Moe hoolapuu i ke anu o Puupa.
Anu Puupa i ka hoa ole,
Hoopumahana i ke ala i Wailoa na lima
A i Wailoa na lima e.
“Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe
lima i koe; make.”
Keiki: Nani ku a ka pae puu.
Ka nonoho a ka pae puu o Kahua e,
I lomi ia ka puu maka enaena i ke anu
Moe hoolapuu i ke anu o Puuhue,
Anu Puuhue i ka hoa ole,
Hoopumahana i ke ala, i Makiloa na lima, e,
A i Makiloa na lima,
“Aole ia la he lima, he lima.”
Kanaka: Kauwiki, ka mauna, ke opaipai
E kala ia Hina, Kauwiki e.
Keiki: Honuiki poo kuekue, lilo i kai e,
E e wale mai ai kukala i ko’u aina,
Kela kauwa honu iki-uha.
Ma keia mau hana a lakou me ke keiki, ua like a ua pai, aohe paa o ke
keiki; nolaila, olelo aku o Kalanialiiloa: “E pau ka hoopapa, e ike
kakou me ke keiki, e hoaikane, e kalua ka puaa.” “Aole, malama o ka mea
ia i loaa iaia, aole hoi i loaa na mea e ae, make ia ia kakou, aole ona
wahi e ola ai.” Olelo aku na kanaka makua i ke keiki: “E hoomaka kakou
i ka olelo ma Kona.” Ae mai ke keiki.
Kanaka: Ka ia kaa poepoe o Kalapana
I nai uala aku o Kaimu,
Ka ia i ohiu ia i ka laau,
I kuolo ia i ka pohaku,
I nanahu ia i ka niho,
Ke haa ala ka lau o ka lima,
Kuu ia momona o ka ina mona
He kukui akimona.
“Make e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia
momona i koe, make, aohe wahi e ola ai e ke keiki.”
Keiki: Ma Kona ka ia kaa poepoe o Honokohau,
I nai uala aku o Kailua,
Ka ia ohiu ia i ka laau
E kuolo ia i ka pohaku
I nahua i ka niho la e,
Kuu ia, kuu ia momona,
O ka ina momona.
“Aole ia la he ia momona, he ia momona, o ka ina.”
Kanaka: Ke aua ala ka omao,
Ke kuululu la i ka ua,
No Puna i Keaau, Iwainalo la,
No Puna.
“Lawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke
keiki.”
Keiki: Ke aua ala ka alala,
Ke kuululu la i ka ua la e,
No Kona i Honalo la e, nalo loa.
“Aole ia la he nalo, he nalo loa ia.”
Kanaka: Ke holo mai nei ka hauna lepo
I haleu ai ka lime la e.
“Make paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makou i
na mea lima a pau, aohe mea lima i koe, make.”
Keiki: Ke holo e, ke holo,
Ke holo mai nei ka hauna lepo
O kiona i Kahauloa,
I na Kalama elima la,
“Alima, he ole lima hoi ia la.”
Kanaka: Kuu manu la, kuu manu,
Kuu manu hoolohelohe he pinao,
A ike i ka wai la hooluheluhe
E luhe ana.
“Make paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na
mea luhe a pau loa, aohe mea i koe, make.”
Keiki: Kuu manu la e kuu manu,
Kuu manu hooluheluhe o kaunihi,
A ike i ka pua mauu la hooluheluhe,
E luhe ana.
“Aole ia la he luheluhe i ka makani, he luhe ia.”
Kanaka: He hihi wale no ka ke kaunooa i luna,
Aohe kumu, hookahi kumu o ka laau,
E hihi ana ke kaunooa.
“Make e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi
e koe.”
Keiki: He hihi wale no ka Punawelewele i luna,
Aohe kumu, hookahi kumu he laau.
He hihi Punawelewele ia.
“Aole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na
kanaka makua kuipilo, o oukou wale no kai ike i ka hoopapa.”
Kanaka: O Puna nui aina la!
Ua wela i ka la e-
Ua keekeehi a e ka ua
Ka muo o ka wauke a!
Pili nakeke i ka la e.
Pili pee pu i ka la o Puna,
O ka noho ana pili i ka lemu,
O ka hee pili i na leho nei la e!
Pili, he pili i luna,
He pili i lalo, pili la.
“Aia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili
ole e ke keiki.”
Keiki: O Kona nui aina la,
Ua wela i ka la e!
Ua keekeehia e ka ua,
Ka muo o ka wauke a!
Pili nakeke i ka la o Kona,
O ka haawe pili i ke kua,
O ke kamaa pili i ka wawae nei la e.
“Pili, aole ia la he pili, pili ia.”
Kanaka: Na puu e na puu,
Na Puulena i Kauhako, i Pakini,
Lele mai ka okai makani mai lalo o ka lua.
He makani lawe i ka waa lawaia.
“Uhe, uhe, make e ke keiki.”
Keiki: Na puu e na puu
Na Puulena, i Kahuku, i Pakini,
Lele mai ka okai makani mai lalo mai o Kailua,
He makani lawe i ke kapa lawaia la e.
“Uhe, uhe, aole ia la i pai? Ua pai.”
Kanaka: Ke amo ia ae la ka iole e ka pueo,
E kela mea make loa he pueo,
Make loa, aohe mea ola.
Keiki: Ke amoa ae la ka hee e ka leho,
E kela mea make loa,
Make loa, aohe o laua mea ola.
Kanaka: He aina hau kinikini o Kohala,
Na’u i helu a hookahi hau,
A ehiku hau keu
O ke ama hau la akahi,
O ka iako hau la alua,
O ka ilihau la akolu,
O ka laau hau la aha,
O ke opu hau la alima,
O ka nanana hau la aona,
O ka hau i ka mauna la ahiku.
“E ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na hau a
pau, aohe hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe.”
Wilia ka pou o ko ihu la
Kaa ka la i Kumakena,
Oo ia ko maka i kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
Keiki: “A loaa ka hoi kau ka ke kanaka makua, ua hele a pilo ke kui, e
o hoi e loaa ka’u ka ke keiki, e loaa hoi paha ka’u, ka ke keiki, e
nana ai, i ola ai hoi au alua, imi hoi paha au a i loaa ole ka’u hau,
ola oukou, aka hoi i loaa, make oukou ia’u.”
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa
O Kanepaiki.
Kanaka: A hua a pane,
He pane ko ona,
He hoolohe ko onei.
Keiki: E ke ’kua, aina ka maka,
O na kanaka makua hoopapa,
Aina ka maka i pau.
“Alaila, olelo aku ua keiki nei i kana mau hau.”
Aina hau kinikini o Kona,
Na’u i helu hookahi hau,
A ehiku hau keu,
O Honokohau la akahi
O Lanihau la alua,
O Puuohau la akolu
O Kahauloa la aha,
O Auhaukea la alima,
O Kahauiki la aono
Holo kehau i ka waa Kona la ahiku.
“Ahiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He
hau ia.”
Pane mai o Kalanialiiloa: “Hau paha; kai no paha ua pau ka hau ia lakou
nei i ka ohi a pau, aole ka! E ike me ke keiki, e hoaikane.” Hoole mai
na kumu hoopapa: “Aole, malama o ka mea ia i loaa iaia.”
Kanaka: Hiki mai, hiki mai e ka la e,
Paina liilii ka hua a ka ulu e!
Ka hua a ka uala aia i lalo,
Ka hua a ke kalo aia i lalo,
Ka hua a ka ipu la aia i lalo,
Ka hua a manu la aia i lalo,
Ka hua a ka uhi la aia i lalo.
“Make e ke keiki; ohi ae nei makou i na hua o ka lepo a pau, pau loa,
aohe hua i koe o ke keiki.”
Keiki: Hiki mai, hiki mai e ka la e!
Ka hua a ka niu la kau i luna,
Ka hua a ka ulu la kau i luna,
Ka hua a ke kukui la kau iluna,
Ka hua a ka ohia la kau iluna,
Ka hua a ka maia la kau iluna,
Ka hua a ka manu la kau iluna.
“Aole ia la he hua, ea? He hua.”
Kanaka: Kuu moku la e kuu moku,
Moku kele i ka waa o Kaula,
Moku kele i ka waa Nihoa,
Moku kele i ka waa Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
“Make e ke keiki, aohe moku i koe, lawe ae nei makou i na moku a pau
loa, aohe moku i koe.”
Keiki: Kuu moku e, kuu moku,
O Mokuola, ulu ka ai,
Ulu ka niu, ulu ka laau,
Ku ka hale, holo na holoholona.
“Aole ia la he moku? He moku ia, aia i loko o ke kai.”
Kanaka: Hai ka niho la ola.
Keiki: Moku ke ki la make.
Kanaka: Kui ia ka niho oia nei a pau, aohe make.
Moku ke ki poolua e, moku, moku ke poo,
Moku ke ki poohiwi e, moku, moku ka poohiwi,
Moku ke kikala e, moku.
Pela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau
i ka umu i ke kalua ia e ia nei; o na iwi, holehole ia, pela keia i
hoopai ai i ko lakou hewa no ka make ana o ka makuakane ia lakou.
LEGEND OF LAUKIAMANUIKAHIKI.
Makiioeoe was the father and Hina was the mother of Laukiamanuikahiki.
Kuaihelani was the home of Makiioeoe where he ruled as king and where
his queen lived from whom he had one child, Kahikiula by name. Hina
belonged to Kauai, where Laukiamanuikahiki [833] was born. Makiioeoe in
his travels came to Kauai where he met Hina and took her to wife, and
after living with her for some time, Hina conceived a child. Shortly
after this Makiioeoe prepared to return to Kuaihelani; so he said to
Hina: “I am going home. If you should give birth to a boy give him my
name; but in case it should be a girl call her Laukiamanuikahiki. If
after you bring the child up she should express a desire to come in
search of me, these shall be the tokens by which I shall recognize the
child: this necklace of whale’s teeth, this bracelet, this feather
cloak. [834] She must be accompanied by a large canoe, a small canoe,
large men, small men, a red canoe, red sails, [835] red bailing cup,
red cords and a red man.” Makiioeoe then took his leave and returned to
Kuaihelani. When he arrived home he instructed his guards as to the
sign by which to recognize his daughter [836] and he also instructed
his servants to proceed and plant all kinds of fruit and other things
for his daughter Laukiamanuikahiki. He also caused a pool of water to
be made as well as other things and placed a kapu on them all to be
free only after the same shall have been used by Laukiamanuikahiki.
After the birth of Laukiamanuikahiki, Hina and her husband brought her
up all by themselves. It was Laukiamanuikahiki’s custom to bring in
other children to their home and give them all the food; which action
caused her father to get angry and very often punished her. This
punishment was kept up by the father for some time. [837] Because of
this, the child suspected that this man could not be her own father; so
she began questioning her mother who her own father was until the
mother could bear it no longer. Hina then said to Laukiamanuikahiki:
“You go to that cliff; that is your father.” Upon coming to the cliff,
she asked: “Are you my father?” The cliff denied this saying: “I am not
your father.” The child returned to Hina and begged: “Tell me of my
father.” “Yes, you go to that bambu bush, that is your father.” When
she arrived at the place, she asked the bambu bush: “Are you my
father?” “I am not your father, Makiioeoe is your father, he has gone
back to Kuaihelani.” When Laukiamanuikahiki again arrived in the
presence of her mother she said: “You have deceived me. Makiioeoe I
understand is my father and he has gone back to Kuaihelani. You have
hidden this from me.” “Yes, he is your father, and he has left word
that you must not come to him without a sign or you will have a
terrible suffering. You have to go to him in a red canoe having red
sails, red cords, red men and must be accompanied by a large canoe, a
small canoe, large men and small men.” Laukiamanuikahiki replied: “I am
not going to remain, I am going in search of my father.” “Yes, you may
go, but you will have to suffer untold agony. Go until you come to two
old women roasting bananas by the wayside. They are your grandmothers,
for they are my own mother and aunt. Reach down and take away the
bananas and let them search for them until they ask whose offspring you
are, then tell them, ‘Your own.’ ‘Ours from whom?’ ‘From Hina.’ Then
when they ask you, ‘What brings you our lord [838] here to us?’ Tell
them, ‘I want a roadway.’”
When she arrived in the presence of the old women she followed
according to the instruction of Hina. At the conclusion the old women
said: “There is a roadway; here it is, a bambu stalk. You climb to the
top of it and when it leans over it will reach Kuaihelani.”
Laukiamanuikahiki then climbed to the top of the bambu stalk and sat
there. The bambu then began to shoot up and when it had reached a great
distance it leaned over until the end reached Kuaihelani.
Laukiamanuikahiki stepped off the bambu and proceeded along the road
until she met a girl whom she took as a friend. They then went along
until they came to a flower garden. The flowers of this garden were all
kapu; none were to string them into wreaths until they shall have been
picked by the daughter of Makiioeoe; the flowers of the ilima, [839]
the marigold and other flowers and also the maile vine. There were
guards in the garden who were watching the flowers. Laukiamanuikahiki,
however, reached out and picked the flowers, took the maile vines and
broke them off. When they came to the pool of water, which had been
kapued until it was first used by the daughter of Makiioeoe,
Laukiamanuikahiki uncovered herself and plunged into the pool of water,
when a turtle came up to her and began rubbing her back. After she
finished bathing she went up on the bank. When the guards saw what she
had done, they said: “You are indeed a strange girl bathing in the pool
of water which is kapued and reserved only for the king’s daughter. You
will indeed die.”
When the guards arrived in the presence of Makiioeoe, they told him of
all the girl’s doings. Makiioeoe then ordered that wood be prepared for
the girl and to pack it to the seashore where the umu was to be started
the next day, for on that day the girl was to be killed. The guards
then returned, took the girl by the hands, bound them at her back and
led her to the pig house where she was tied, the guards standing watch
over her that night.
That night her friend came and asked that she too be bound; but
Laukiamanuikahiki said: “No, you must be at liberty so as to bring me
food, meat and clothing.” Her friend consented to this.
At midnight a bird perched on the house where she was being held; it
was an owl. This owl was the supernatural aunt of Hina, who had come
all the way from Kauai because she knew of the coming peril of her
grandchild, and who had in its keeping the tokens that had been given
by Makiioeoe to Hina by the means of which she was to be known or
recognized upon her arrival at Kuaihelani.
The owl then called out to Laukiamanuikahiki:
Say! Laukiamanuikahiki,
The daughter of Makiioeoe,
The daughter of Hina,
Die you will, die you will.
Laukiamanuikahiki replied:
Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
This call and reply was repeated twice before the guards heard it, when
they sat up and listened to the call and they understood the meaning
conveyed by the owl in its call. At this one of the guards said to his
companion: “Say, this must be Laukiamanuikahiki, the king’s own
daughter.” The other replied: “No, this cannot be the one, for she was
to come in a red canoe having red sails, red paddles, red men, a large
canoe, a small canoe, large men and small men; these I understand are
the things that should accompany her; this girl on the other hand is a
poor girl for she has come without any of these things.” The two again
listened to the conversation between the owl and girl. After a while
they agreed to go up and tell the king of the possibility of this girl
being his daughter. They arrived at the home of Makiioeoe after
midnight and roused him up saying: “Say, you wake up.” “What is it?”
said Makiioeoe. “There is an owl right over the pig house where the
girl is held who called out to the girl in the following way:
Say! Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
Die you will, die you will.
The girl then answered:
Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
This was the conversation carried on between the two. “Yes, she is my
daughter, Laukiamanuikahiki.” The king then accompanied by the guards
proceeded to the place where they were stationed when they heard the
conversation, and Makiioeoe sat down and listened for the call of the
owl and for the girl’s reply.
At the conclusion of the conversation between the owl and the girl, the
king knew this was his own daughter, Laukiamanuikahiki. He then broke
into the house, took up his daughter and wept over her.
After the guards had departed to inform the king, the owl flew down and
clapped its wings on the girl, placed the necklace of whale’s teeth
around the girl’s neck, girded a pa-u around her waist and placed the
feather cloak over her. These being the tokens left by Makiioeoe in the
keeping of Hina.
After it had become broad daylight, Makiioeoe ordered that the umu be
started; when it was sufficiently heated the people who had ill-used
the girl were then thrown into the umu and they all perished. The girl
who befriended Laukiamanuikahiki was made a high chiefess and she lived
with Laukiamanuikahiki. Soon after this a kapu was placed over
Laukiamanuikahiki and she was forbidden from going out of her living
house and no one was allowed to pass by her house or to speak to her.
Laukiamanuikahiki was a very beautiful woman to behold and she had no
equal in all the land of Kuaihelani, for her beauty could be seen on
the outside of the house, like a bright light.
About this time Kahikiula the son of Makiioeoe by his first wife
arrived from Kahikiku. This young man was married to Kahalaokolepuupuu
of Kahikiku and had come to Kuaihelani without his wife on a visit to
his parents. When Kahikiula arrived he was accompanied by his followers
in a red canoe, with red sails, red cords, red paddles, red men, large
canoes, small canoes, large men and small men.
Upon the arrival of Kahikiula at Kuaihelani he was met by his mother
and father and all the people. Soon after this Makiioeoe requested
Kahikiula to go and meet his sister, Laukiamanuikahiki, which
invitation was accepted. When they were near the house, Kahikiula
looked and saw a bright light on the outside of the house; so he said
to Makiioeoe: “Say, your house is on fire!” Makiioeoe replied: “That is
not a fire, it is some person sleeping within, it is your sister.” They
then entered the house and Makiioeoe approached the bed and roused his
daughter saying: “Wake up, here is your brother Kahikiula.”
Laukiamanuikahiki awoke from her sleep and turned down on her breast.
She then looked up at Kahikiula and greeted him. [840] What a sight it
was to behold these two; one was as handsome as the other was
beautiful; both were equal in good looks, Kahikiula and
Laukiamanuikahiki.
At sight of this, Makiioeoe said to Kahikiula: “Now I request of you
that you take her as your wife.” That night they were covered by the
same kapa. They lived as husband and wife for fifty days when Kahikiula
begged that he be allowed to return to Kahikiku. Laukiamanuikahiki then
said: “You cannot go unless you take me along with you.” “It cannot be,
for you will surely experience terrible suffering through the anger of
your sister-in-law. You must remain, and I will return.” As Kahikiula
kept begging so often to return to Kahikiku, Laukiamanuikahiki finally
consented and allowed him to go, saying: “Yes, you may return, but
don’t blame me if I should decide to follow you later on, or I will
kill you and also your wife, Kahalaokolepuupuu.” Kahikiula then took
his departure and returned to Kahikiku to live with Kahalaokolepuupuu.
Laukiamanuikahiki remained, but was so overcome with love for
Kahikiula, that she wept; and when she saw the clouds drifting in the
sky towards Kahikiku, she chanted the following lines:
The sun is up, it is up,
My love is ever up before me.
It is causing me great anxiety,
It is pricking me at my side
For love is a burden, when one is in love,
And falling tears are its due.
When the desire became more than she could bear and the love for
Kahikiula could not be put aside from her by day and by night, she
decided to go to the seashore one day and weep there; and as her
weeping came to an end she called out: “Ye turtle with your shiny back,
my grandmother of the sea, come to me; here I am your grandchild,
Laukiamanuikahiki, daughter of Makiioeoe and Hina.”
At the close of the call a turtle with a shiny back approached her and
opened up its back. Laukiamanuikahiki then entered into the turtle, the
top was closed and the turtle dove under water and swam until it
arrived at Kahikiku. Upon its arrival at Kahikiku the turtle uncovered
its back and Laukiamanuikahiki walked out on the seashore, while the
turtle disappeared. Laukiamanuikahiki then went on her way until she
came to a fish pond which belonged to Kahalaokolepuupuu, the wife of
Kahikiula. At this place Laukiamanuikahiki changed herself into the
form of an old woman and concealed her identity by calling out:
Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye older brothers of the gods,
Ye four-fold gods,
Ye five-fold gods,
Take away my good looks and keep it concealed.
Give me the form of an old woman, bowed down in age and blear-eyed.
At that very moment she was transformed into an old woman wandering
along the seashore with a stick in her hand picking out sea-eggs.
Within this fish pond owned by Kahalaokolepuupuu, were kept the
aholehole, [841] nehu, [842] iao, [843] and all fish of this species
and moss. Through the supernatural powers of Laukiamanuikahiki all the
fish in the pond disappeared, which left the pond without a single
fish. While she was crawling along the seashore two messengers from
Kahalaokolepuupuu arrived and called out: “Say, you old woman, you have
taken all the queen’s fish. You are a thieving old woman.” She replied:
“I did not take them. The fish from this pond disappeared long before
this; but since you have seen me here you are attributing their
disappearance to me.” At this time she was given a new name, Lipewale,
by the messengers. They then said to the old woman: “Let us go to the
house, your name, Lipewale, is that of the queen’s sickness.” When they
arrived at the house, one of the messengers said: “There is not a
single fish in the pond, all have been taken by this old woman. When we
found her she was taking the sea-eggs.” Kahalaokolepuupuu then
addressed the old woman saying: “I am going to call you Lipewale, the
name of my ailment. You will take this name, will you not? I will
supply you with food, clothing, house to live in and you will live with
me.”
That night when they retired, Kahikiula approached the place where
Lipewale was sleeping and kissed her. She then cried out: “Who is
kissing me?” Upon hearing this Kahalaokolepuupuu called out: “What is
it, Lipewale?” But she would not answer. In doing this Kahikiula showed
that he had recognized his sister, Laukiamanuikahiki.
This was carried on for several nights. Whenever she knew that her
brother and sister-in-law were about to retire together, she would get
up and rattle the calabashes forcing her sister-in-law to come and ask
her reason for thus creating a disturbance; when she would say, that it
was a rat; she did this because she did not want them to sleep
together.
One day Kahalaokolepuupuu said to Laukiamanuikahiki: “Say, Lipewale,
let us go up and get some kukui nuts to print my pa-u with.” Lipewale
consented to this. When they arrived at the place, they collected the
kukui nuts and put them into a bundle. After this was done
Kahalaokolepuupuu said to Lipewale: “You will have to carry our bundle
of kukui nuts.” “Yes, I will take it.” The others then went on ahead
leaving Lipewale behind with the bundle of nuts tied to her back. After
she started on her way, she put her hands behind her back, opened the
bundle and allowed the kukui nuts to drop on the road. When they
arrived at the house all the nuts were gone. Upon being questioned:
“Say, Lipewale, what has become of your kukui nuts?” She answered: “You
fixed the bundle and I put it on my back and followed behind you. I
have no eyes at my back to see whether the nuts were falling out of the
bundle or not.”
After this Kahalaokolepuupuu said to Lipewale: “You will have to stay
home and print my pa-u while the rest of us go down and have a sea
bath.” Lipewale was therefore left behind to print the pa-u. She first
went out and got some filth and came back and proceeded to carry out
the order by smearing the bambu sticks lengthwise and crosswise and
began the printing of the pa-u. This did not take very long, so she
followed along behind the others and went in sea bathing. On the way
down to the sea, she caused herself to be transformed back to her usual
self and she again possessed all her beauty. She continued on down and
when she was near the others she passed on by and bathed at some
distance from them. When she was finished she went right along up home.
When the others saw her returning home they chased on behind, but they
could not catch up and she arrived at home some time before the others,
when she was once more transformed into the form of an old woman. When
the others arrived at home, they asked her: “Say, did you see a
beautiful woman who came up this way from below?” “No, I have not seen
her. I have been sitting out here all this time until you returned.”
After the others had gone to the dancing house she remained with her
brother Kahikiula. She went outside of the house and called out:
Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye four thousand gods,
Ye older brothers of the gods,
Ye gods that smack your lips,
Ye gods that whisper,
Ye gods that watch by night,
Ye gods that show your gleaming eyes by night,
Come down, awake, make a move, stir yourselves,
Here is your food, a house.
At that very moment her beauty was restored to her, while the gods set
fire to the dancing house, consuming the house, her sister-in-law and
all the people who had insulted her; they all perished.
After this Kahikiula called out to his sister: “Come in,
Laukiamanuikahiki.” She refused, saying: “I will not come to you, for
you have caused me to suffer in your own home. Here I am returning to
Kuaihelani.”
In this legend, it is seen that it was not considered wrong for a
brother to take his sister to wife. It is also seen that they also
suffered in those days just as we do in these days. They also hated one
another and in fact lived as we now live. [844] Therefore these customs
of days gone by are guidings for after generations.
KAAO NO LAUKIAMANUIKAHIKI.
O Makiioeoe ka makuakane, o Hina ka makuahine (o Kuaihelani ko
Makiioeoe aina, oia ke ’lii olaila, he wahine no kana e noho ana i
Kuaihelani, hookahi keiki me ia wahine, o Kahikiula ka inoa). No Kauai
o Hina, ilaila kahi i loaa ai o Laukiamanuikahiki. Mai Kuaihelani ka
Makiioeoe hele ana mai, a loaa o Hina i Kauai, moe laua; a liuliu,
hapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo aku ia Hina:
“E, ke hoi nei au; e noho oe a i hanau he keiki kane, kapa oe i kuu
inoa; a i hanau he kaikamahine, kapa oe i ka inoa o Laukiamanuikahiki.
I hanai oe a i nui, a manao e hele ae e imi ia’u, eia na hoailona, he
lei palaoa, he kupee, he ahuula, he waa nui, he waa iki, he kanaka nui,
he kanaka iki, he waa ula, he pea ula, he ka ulaula, he aha ula, he
kanaka ula.” Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i na kiai
i ke ano o ke kaikamahine, a me ke kanu i na mea a pau loa no
Laukiamanuikahiki, na kiowai a me na mea e ae, kapu a noa ia
Laukiamanuikahiki.
Hanau o Laukiamanuikahiki, hanai iho la o Hina me kana kane, a nui. He
mea mau ia Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka
ai a pau, huhu ka makuakane, pepehi iho la ia Laukiamanuikahiki. Pela
ka hana mau ana a ka makuakane, a uluhua ka makuahine o Hina i ka ninau
o ke kaikamahine i kona makuakane. I aku o Hina ia Laukiamanuikahiki:
“O hele a kela pali la o ko makuakane ia.” Hiki aku la keia a ka pali,
ninau ana: “O oe paha ko’u makuakane?” Hoole mai ka pali: “Aole au o
kou makuakane.”
Hoi aku la keia a mua o Hina koi aku la: “E hai mai oe i ko’u
makuakane.” “Ae; o hele a kela opu ohe la o ko makuakane ka hoi ia.”
Hiki aku la keia ilaila, olelo aku la i ke opu ohe: “O kuu makuakane
paha oe?” “Aole au o kou makuakane; o Makiioeoe kou makuakane, ua hoi i
Kuaihelani.” A hiki keia i mua o Hina, olelo aku la: “Hoopunipuni oe
ia’u; o Makiioeoe ka hoi ko’u makuakane la ua hoi i Kuaihelani, huna oe
i’au.” “Ae, o ko makuakane ia; ua olelo mai ia’u, aole oe e hele malu
aku o mainoino oe, aia he waa ula, he pea ula, he kaula ula, he kanaka
ula, he waa nui, he waa iki, he kanaka nui, he kanaka iki.”
I aku o Laukiamanuikahiki: “Aole au e noho, e imi ana au i ko’u
makuakane.” “Ae, e hele ana nae oe, e mainoino ana oe; e hele oe a loaa
na luahine elua e pulehu maia ana i ke alanui, he mau kupunawahine ia
nou, o ko’u mau makuahine no ia. Lalau iho oe i ka maia a lawe ae, na
laua ia e huli a loaa ole, ninau iho: ‘Nawai ke kupu o oe?’ Hai aku oe:
‘Na olua no.’ ‘Na maua nawai?’ ‘Na Hina,’ na laua e olelo mai, ‘heaha
ka huakai a ko maua haku i hiki ia ianei?’ ‘He alanui,’ pela aku oe.”
A hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina
olelo i olelo mai ai; a pau ia, i mai na luahine: “He alanui, eia la o
ka ohe; e pii oe a luna, nana ia e moe aku a hiki i Kuaihelani.” Pii ae
la o Laukiamanuikahiki a luna o ka ohe noho; kupu ae la ka ohe a kiekie
i luna, moe aku la ka welau a hiki i Kuaihelani. Hele aku la o
Laukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae la
keia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na
pua a pau loa, a lei o Laukiamanuikahiki; ka ilima, ka maile, ka
melekule, a me na pua e ae. E noho ana na kiai i ka pua. Lalau aku la o
Laukiamanuikahiki, ako ana, a pau, uu ana i ka maile; a hiki keia i ke
kiowai kapu, ua hoohiki ia a auau o Laukiamanuikahiki; wehe ae la keia
i kahi kapa a lele aku la i loko o ka wai, lele mai la ka honu, anaanai
i ka lepo o ke kua o ia nei, a pau ka auau ana hoi ae la i luna. I mai
na kiai: “Kupanaha oe e na kaikamahine i auau iho nei i ke kiowai kapu
o ke kaikamahine a ke ’lii, o Laukiamanuikahiki; e make ana oe.”
A hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine
a pau. Kena ae la o Makiioeoe, i na kanaka i wahie, no ke kaikamahine,
amo aku a kai, apopo, ho-a ka umu, ia la e make ai ke kaikamahine. Hoi
aku la na kiai a hiki, lalau aku la i na lima o Laukiamanuikahiki lilo
i ke kua paa iho la i ke kaula; lawe ia aku la a ka puoa hale puaa,
hikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele aku kahi
aikane e paa pu i ke kaula, hoole mai ke aikane: “Aole, e malama mai oe
i wahi ai na’u, i wahi ia na’u, i wahi kapa no’u.” Ae mai ke aikane,
“Ae.”
I ke aumoe, i ka huli ana o ke kau, kau ana keia manu, he pueo i luna o
ka puoa o ia nei e paa nei. O keia pueo, he makuahine no no Hina, mai
Kauai ka lele ana aku a hiki i Kuaihelani, no ka ike e make ana ka
moopuna. Aia iaia na makana a Makiioeoe i haawi ai ia Hina, i hoike no
Laukiamanuikahiki e hele ai i Kuaihelani.
Kahea ana ua pueo nei ia Laukiamanuikahiki:
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina
Make oe, make oe.
Pane ae o Laukiamanuikahiki i ka pueo:
Pueo ino, pueo ino,
Hahai wale ana no oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahehee oe e na pueo.