{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_13603/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_13603","id":"gutenberg_13603","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/13603","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Novels","Tales -- Hawaii"],"text":"THE HAWAIIAN ROMANCE OF\n\nLAIEIKAWAI\n\n\nWITH INTRODUCTION AND TRANSLATION\n\nBY\n\nMARTHA WARREN BECKWITH\n\n\n\n[Illustration: A KAHUNA OR NATIVE SORCERER]\n\n\n\n\nPREFACE\n\n\nThis work of translation has been undertaken out of love for the land of\nHawaii and for the Hawaiian people. To all those who have generously aided\nto further the study I wish to express my grateful thanks. I am indebted to\nthe curator and trustees of the Bishop Museum for so kindly placing at my\ndisposal the valuable manuscripts in the museum collection, and to Dr.\nBrigham, Mr. Stokes, and other members of the museum staff for their help\nand suggestions, as well as to those scholars of Hawaiian who have\npatiently answered my questions or lent me valuable material--to Mr. Henry\nParker, Mr. Thomas Thrum, Mr. William Rowell, Miss Laura Green, Mr. Stephen\nDesha, Judge Hazelden of Waiohinu, Mr. Curtis Iaukea, Mr. Edward\nLilikalani, and Mrs. Emma Nawahi. Especially am I indebted to Mr. Joseph\nEmerson, not only for the generous gift of his time but for free access to\nhis entire collection of manuscript notes. My thanks are also due to the\nhosts and hostesses through whose courtesy I was able to study in the\nfield, and to Miss Ethel Damon for her substantial aid in proof reading.\nNor would I forget to record with grateful appreciation those Hawaiian\ninterpreters whose skill and patience made possible the rendering into\nEnglish of their native romance--Mrs. Pokini Robinson of Maui, Mr. and Mrs.\nKamakaiwi of Pahoa, Hawaii, Mrs. Kama and Mrs. Sup\u00e9 of Kalapana, and Mrs.\nJulia Bowers of Honolulu. I wish also to express my thanks to those\nscholars in this country who have kindly helped me with their criticism--to\nDr. Ashley Thorndike, Dr. W.W. Lawrence, Dr. A.C.L. Brown, and Dr. A.A.\nGoldenweiser. I am indebted also to Dr. Roland Dixon for bibliographical\nnotes. Above all, thanks are due to Dr. Franz Boas, without whose wise and\nhelpful enthusiasm this study would never have been undertaken.\n\nMARTHA WARREN BECKWITH.\n\nCOLUMBIA UNIVERSITY,\n\nOctober, 1917.\n\n\n\n\nCONTENTS\n\nIntroduction\n\nI. The book and its writer\n\nII. Nature and the Gods as reflected in the story\n  1. Polynesian origin of Hawaiian romance\n  2. Polynesian cosmogony\n  3. The demigod as hero\n  4. The earthly paradise; divinity in man and nature\n  5. The story: its mythical character\n  6. The story as a reflection of aristocratic social life\n\nIII. The art of composition\n  1. Aristocratic nature of Polynesian art\n  2. Nomenclature: its emotional value\n  3. Analogy: its pictorial quality\n  4. The double meaning; plays on words\n  5. Constructive elements of style\n\nIV. Conclusions\n\nPersons in the story\nAction of the story\nBackground of the story\n\nText and translation\n\nChapter I. The birth of the Princess[A]\n       II. The flight to Paliuli\n      III. Kauakahialii meets the Princess\n       VI. Aiwohikupua goes to woo the Princess\n        V. The boxing match with Cold-nose\n       VI. The house thatched with bird feathers\n      VII. The Woman of the Mountain\n     VIII. The refusal of the Princess\n       IX. Aiwohikupua deserts his sisters\n        X. The sisters' songs\n       XI. Abandoned in the forest\n      XII. Adoption by the Princess\n     XIII. Hauailiki goes surf riding\n      XIV. The stubbornness of Laieikawai\n       XV. Aiwohikupua meets the guardians of Paliuli\n      XVI. The Great Lizard of Paliuli\n     XVII. The battle between the Dog and the Lizard\n    XVIII. Aiwohikupua's marriage with the Woman of the Mountain\n      XIX. The rivalry of Hina and Poliahu\n       XX. A suitor is found for the Princess\n      XXI. The Rascal of Puna wins the Princess\n     XXII. Waka's revenge\n    XXIII. The Puna Rascal deserts the Princess\n     XXIV. The marriage of the chiefs\n      XXV. The Seer finds the Princess\n     XXVI. The Prophet of God\n    XXVII. A journey to the Heavens\n   XXVIII. The Eyeball-of-the-Sun\n     XXIX. The warning of vengeance\n      XXX. The coming of the Beloved\n     XXXI. The Beloved falls into sin\n    XXXII. The Twin Sister\n   XXXIII. The Woman of Hana\n    XXXIV. The Woman of the Twilight\n\n[Footnote A: The titles of chapters are added for\nconvenience in reference and are not found in the text.]\n\n\nNotes on the text\n\nAppendix: Abstracts from Hawaiian stories\n   I. Song of Creation, as translated by Liliuokalani\n  II. Chants relating to the origin of the group\n III. Hawaiian folk tales, romances, or moolelo\n\nIndex to references\n\n\nILLUSTRATIONS\n\nPLATE 91. A kahuna or native sorcerer\n      92. In the forests of Puna\n      93. A Hawaiian paddler\n      94. Mauna Kea in its mantle of snow\n      95. A native grass house of the humbler class\n\n\n\n\nINTRODUCTION\n\nI. THE BOOK AND ITS WRITER; SCOPE OF THE PRESENT EDITION\n\n\nThe _Laieikawai_ is a Hawaiian romance which recounts the wooing of a\nnative chiefess of high rank and her final deification among the gods.\nThe story was handed down orally from ancient times in the form of a\n_kaao_, a narrative rehearsed in prose interspersed with song, in which\nform old tales are still recited by Hawaiian story-tellers.[1] It was\nput into writing by a native Hawaiian, Haleole by name, who hoped thus\nto awaken in his countrymen an interest in genuine native story-telling\nbased upon the folklore of their race and preserving its ancient\ncustoms--already fast disappearing since Cook's rediscovery of the group\nin 1778 opened the way to foreign influence--and by this means to\ninspire in them old ideals of racial glory. Haleole was born about the\ntime of the death of Kam\u00e9ham\u00e9ha I, a year or two before the arrival of\nthe first American missionaries and the establishment of the Protestant\nmission in Hawaii. In 1834 he entered the mission school at Lahainaluna,\nMaui, where his interest in the ancient history of his people was\nstimulated and trained under the teaching of Lorrin Andrews, compiler of\nthe Hawaiian dictionary, published in 1865, and Sheldon Dibble, under\nwhose direction David Malo prepared his collection of \"Hawaiian\nAntiquities,\" and whose History of the Sandwich Islands (1843) is an\nauthentic source for the early history of the mission. Such early\nHawaiian writers as Malo, Kamakau, and John Ii were among Haleole's\nfellow students. After leaving school he became first a teacher, then an\neditor. In the early sixties he brought out the _Laieikawai_, first as\na serial in the Hawaiian newspaper, the _Kuokoa_, then, in 1863, in book\nform.[2] Later, in 1885, two part-Hawaiian editors, Bolster and Meheula,\nrevised and reprinted the story, this time in pamphlet form, together\nwith several other romances culled from Hawaiian journals, as the\ninitial volumes of a series of Hawaiian reprints, a venture which ended\nin financial failure.[3] The romance of _Laieikawai_ therefore remains\nthe sole piece of Hawaiian, imaginative writing to reach book form. Not\nonly this, but it represents the single composition of a Polynesian mind\nworking upon the material of an old legend and eager to create a genuine\nnational literature. As such it claims a kind of classic interest.\n\nThe language, although retaining many old words unfamiliar to the\nHawaiian of to-day, and proverbs and expressions whose meaning is now\ndoubtful, is that employed since the time of the reduction of the speech\nto writing in 1820, and is easily read at the present day. Andrews\nincorporated the vocabulary of this romance into his dictionary, and in\nonly a few cases is his interpretation to be questioned. The songs,\nthough highly figurative, present few difficulties. So far as the\nmeaning is concerned, therefore, the translation is sufficiently\naccurate. But as regards style the problem is much more difficult. To\nconvey not only the meaning but exactly the Hawaiian way of seeing\nthings, in such form as to get the spirit of the original, is hardly\npossible to our language. The brevity of primitive speech must be\nsacrificed, thus accentuating the tedious repetition of detail--a trait\nsufficiently characteristic of Hawaiian story-telling. Then, too, common\nwords for which we have but one form, in the original employ a variety\nof synonyms. \"Say\" and \"see\" are conspicuous examples. Other words\nidentical in form convey to the Polynesian mind a variety of ideas\naccording to the connection in which they are used--a play upon words\nimpossible to translate in a foreign idiom. Again, certain relations\nthat the Polynesian conceives with exactness, like those of direction\nand the relation of the person addressed to the group referred to, are\nforeign to our own idiom; others, like that of time, which we have more\nfully developed, the Polynesian recognizes but feebly. In face of these\ndifficulties the translator has reluctantly foregone any effort to\nheighten the charm of the strange tale by using a fictitious idiom or by\ncondensing and invigorating its deliberation. Haleole wrote his tale\npainstakingly, at times dramatically, but for the most part concerned\nfor its historic interest. We gather from his own statement and from the\nbreaks in the story that his material may have been collected from\ndifferent sources. It seems to have been common to incorporate a\n_Laieikawai_ episode into the popular romances, and of these episodes\nHaleole may have availed himself. But we shall have something more to\nsay of his sources later; with his particular style we are not\nconcerned. The only reason for presenting the romance complete in all\nits original dullness and unmodified to foreign taste is with the\ndefinite object of showing as nearly as possible from the native angle\nthe genuine Polynesian imagination at work upon its own material,\nreconstructing in this strange tale of the \"Woman of the Twilight\" its\nown objective world, the social interests which regulate its actions and\ndesires, and by this means to portray the actual character of the\nPolynesian mind.\n\nThis exact thing has not before been done for Hawaiian story and I do\nnot recall any considerable romance in a Polynesian tongue so\nrendered.[4] Admirable collections of the folk tales of Hawaii have been\ngathered by Thrum, Remy, Daggett, Emerson, and Westervelt, to which\nshould be added the manuscript tales collected by Fornander, translated\nby John Wise, and now edited by Thrum for the Bishop Museum, from which\nare drawn the examples accompanying this paper. But in these collections\nthe lengthy recitals which may last several hours in the telling or run\nfor a couple of years as serial in some Hawaiian newspaper are of\nnecessity cut down to a summary narrative, sufficiently suggesting the\nflavor of the original, but not picturing fully the way in which the\nimage is formed in the mind of the native story-teller. Foreigners and\nHawaiians have expended much ingenuity in rendering the _m\u00e9l\u00e9_ or chant\nwith exactness,[5] but the much simpler if less important matter of\nputting into literal English a Hawaiian _kaao_ has never been attempted.\n\nTo the text such ethnological notes have been added as are needed to\nmake the context clear. These were collected in the field. Some were\ngathered directly from the people themselves; others from those who had\nlived long enough among them to understand their customs; others still\nfrom observation of their ways and of the localities mentioned in the\nstory; others are derived from published texts. An index of characters,\na brief description of the local background, and an abstract of the\nstory itself prefaces the text; appended to it is a series of abstracts\nfrom the Fornander collection, of Hawaiian folk stories, all of which\nwere collected by Judge Fornander in the native tongue and later\nrendered into English by a native translator. These abstracts illustrate\nthe general character of Hawaiian story-telling, but specific\nreferences should be examined in the full text, now being edited by the\nBishop Museum. The index to references includes all the Hawaiian\nmaterial in available form essential to the study of romance, together\nwith the more useful Polynesian material for comparative reference. It\nby no means comprises a bibliography of the entire subject.\n\n\n\n_Footnotes to Section I: Introduction_\n\n[Footnote 1: Compare the Fijian story quoted by Thomson (p. 6).]\n\n[Footnote 2: Daggett calls the story \"a supernatural folklore legend of\nthe fourteenth century,\" and includes an excellent abstract of the\nromance, prepared by Dr. W.D. Alexander, in his collection of Hawaiian\nlegends. Andrews says of it (Islander, 1875, p. 27): \"We have seen that\na Hawaiian Kaao or legend was composed ages ago, recited and kept in\nmemory merely by repetition, until a short time since it was reduced to\nwriting by a Hawaiian and printed, making a duodecimo volume of 220\npages, and that, too, with the poetical parts mostly left out. It is\nsaid that this legend took six hours in the recital.\" In prefacing his\ndictionary he says: \"The Kaao of Laieikawai is almost the only specimen\nof that species of language which has been laid before the public. Many\nfine specimens have been printed in the Hawaiian periodicals, but are\nneither seen nor regarded by the foreign community.\"]\n\n[Footnote 3: The changes introduced by these editors have not been\nfollowed in this edition, except in a few unimportant omissions, but the\npopular song printed below appears first in its pages:\n\n  \"Aia Laie-i-ka-wai\n   I ka uka wale la o Pali-uli;\n   O ka nani, o ka nani,\n   Helu ekahi o ia uka.\n\n  \"E nanea e walea ana paha,\n   I ka leo nahenahe o na manu.\n\n  \"Kau mai Laie-i-ka-wai\n   I ka eheu la o na manu;\n   O ka nani, o ka nani,\n   Helu ekahi o Pali-uli.\n\n  \"E nanea, etc.\n\n  \"Ua lohe paha i ka hone mai,\n   O ka pu lau-i a Malio;\n   Honehone, honehone,\n   Helu ekahi o Hopoe.\n\n  \"E nanea, etc.\"\n\n  Behold Laieikawai\n  On the uplands of Paliuli;\n  Beautiful, beautiful,\n  The storied one of the uplands.\n\n  REF.--Perhaps resting at peace,\n  To the melodious voice of the birds.\n\n  Laieikawai rests here\n  On the wings of the birds;\n  Beautiful, beautiful,\n  The storied one of the uplands.\n\n  She has heard perhaps the playing\n  Of Malio's ti-leaf trumpet;\n  Playfully, playfully,\n  The storied one of Hopoe.]\n\n[Footnote 4: Dr. N. B. Emerson's rendering of the myth of _Pele and\nHiiaka_ quotes only the poetical portions. Her Majesty Queen Liluokalani\ninterested herself in providing a translation of the _Laieikawai,_ and\nthe Hon. Sanford B. Dole secured a partial translation of the story; but\nneither of these copies has reached the publisher's hands.]\n\n[Footnote 5: The most important of these chants translated from the\nHawaiian are the \"Song of Creation,\" prepared by Liliuokalani; the \"Song\nof Kualii,\" translated by both Lyons and Wise, and the prophetic song\nbeginning _\"Haui ka lani,\"_ translated by Andrews and edited by Dole. To\nthese should be added the important songs cited by Fornander, in full or\nin part, which relate the origin of the group, and perhaps the name song\nbeginning \"The fish ponds of Mana,\" quoted in Fornander's tale of\n_Lonoikamakahiki_, the canoe-chant in _Kana_, and the wind chants in\n_Pakaa_.]\n\n\nII. NATURE AND THE GODS AS REFLECTED IN THE STORY\n\n1. POLYNESIAN ORIGIN OF HAWAIIAN ROMANCE\n\nTruly to interpret Hawaiian romance we must realize at the start its\nrelation to the past of that people, to their origin and migrations,\ntheir social inheritance, and the kind of physical world to which their\nexperience has been confined. Now, the real body of Hawaiian folklore\nbelongs to no isolated group, but to the whole Polynesian area. From New\nZealand through the Tongan, Ellice, Samoan, Society, Rarotongan,\nMarquesan, and Hawaiian groups, fringing upon the Fijian and the\nMicronesian, the same physical characteristics, the same language,\ncustoms, habits of life prevail; the same arts, the same form of\nworship, the same gods. And a common stock of tradition has passed from\nmouth to mouth over the same area. In New Zealand, as in Hawaii, men\ntell the story of Maui's fishing and the theft of fire.[1] A close\ncomparative study of the tales from each group should reveal local\ncharacteristics, but for our purpose the Polynesian race is one, and its\ncommon stock of tradition, which at the dispersal and during the\nsubsequent periods of migration was carried as common treasure-trove of\nthe imagination as far as New Zealand on the south and Hawaii on the\nnorth, and from the western Fiji to the Marquesas on the east, repeats\nthe same adventures among similar surroundings and colored by the same\ninterests and desires. This means, in the first place, that the race\nmust have developed for a long period of time in some common home of\norigin before the dispersal came, which sent family groups migrating\nalong the roads of ocean after some fresh land for settlement;[2] in the\nsecond place, it reflects a period of long voyaging which brought about\ninterchange of culture between far distant groups.[3] As the Crusades\nwere the great exchange for west European folk stories, so the days of\nthe voyagers were the Polynesian crusading days. The roadway through the\nseas was traveled by singing bards who carried their tribal songs as a\nrace heritage into the new land of their wanderings. Their inns for\nhostelry were islets where the boats drew up along the beach and the\nweary oarsmen grouped about the ovens where their hosts prepared cooked\nfood for feasting. Tales traveled thus from group to group with a\nreadiness which only a common tongue, common interests, and a common\ndelight could foster, coupled with the constant competition of family\nrivalries.\n\nHawaiian tradition reflects these days of wandering.[4] A chief vows to\nwed no woman of his own group but only one fetched from \"the land of\ngood women.\" An ambitious priest seeks overseas a leader of divine\nancestry. A chief insulted by his superior leads his followers into\nexile on some foreign shore. There is exchange of culture-gifts,\nintermarriage, tribute, war. Romance echoes with the canoe song and the\ninvocation to the confines of Kahiki[5]--this in spite of the fact that\nintercourse seems to have been long closed between this northern group\nand its neighbors south and east. When Cook put in first at the island\nof Kauai, most western of the group, perhaps guided by Spanish charts,\nperhaps by Tahitian navigators who had preserved the tradition of\nancient voyages,[6] for hundreds of years none but chance boats had\ndriven upon its shores.[7] But the old tales remained, fast bedded at\nthe foundation of Hawaiian imaginative literature. As now recited they\ntake the form of chants or of long monotonous recitals like the\n_Laieikawai_, which take on the heightened form of poetry only in\ndialogue or on occasions when the emotional stress requires set song.\nEpisodes are passed along, from one hero cycle to another, localities\nand names vary, and a fixed form in matter of detail relieves the\nstretch of invention; in fact, they show exactly the same phenomena of\nfixing and reshaping, that all story-telling whose object is to please\nexhibits in transference from mouth to mouth. Nevertheless, they are\njealously retentive of incident. The story-teller, generally to be found\namong the old people of any locality, who can relate the legends as they\nwere handed down to him from the past is known and respected in the\ncommunity. We find the same story[8] told in New Zealand and in Hawaii\nscarcely changed, even in name.\n\n\n\n_Footnotes to Section II, 1: Polynesian Origin of Hawaiian Romance_\n\n[Footnote 1: Bastian In Samoanische Sch\u00f6pfungssage (p. 8) says:\n\"Oceanien (im Zusammenbegriff von Polynesien und Mikronesien)\nrepr\u00e4sentirt (bei vorl\u00e4ufigem Ausschluss von Melanesien schon) einen\nFl\u00e4chenraum, der alles Aehnliche auf dem Globus intellectualis weit\n\u00fcbertrifft (von Hawaii bis Neu-Seeland, von der Oster-Insel bis zu den\nMarianen), und wenn es sich hier um Inseln handelt durch Meeresweiten\ngetrennt, ist aus solch insularer Differenzirung gerade das Hilfsmittel\ncomparativer Methode geboten f\u00fcr die Induction, um dasselbe, wie\nbiologiseh sonst, hier auf psychologischem Arbeitsfelde zur Verwendung\nzu bringen.\" Compare: Kr\u00e4mer, p. 394; Finck, in Royal Scientific Society\nof G\u00f6ttingen, 1909.]\n\n[Footnote 2: Lesson says of the Polynesian groups (I, 378): \"On sait ...\nque tous ont, pour loi civile et religieuse, la m\u00eame interdiction; que\nleurs institutions, leurs c\u00e9r\u00e9monies sont semblables; que leurs\ncroyances sont fonci\u00e8rement identiques; qu'ils ont le m\u00eame culte, les\nm\u00eames coutumes, les m\u00eames usages principaux; qu'ils ont enfin les m\u00eames\nmoeurs et les m\u00eames traditions. Tout semble donc, a priori, annoncer\nque, quelque soit leur \u00e9loignement les uns des autres, les Polynesiens\nont tir\u00e9 d'une m\u00eame source cette communaut\u00e9 d'id\u00e9es et de langage;\nqu'ils ne sont, par consequent, que les tribus disperses d'une m\u00eame\nnation, et que ces tribus ne se sont s\u00e9par\u00e9es qu'\u00e0 une epoque o\u00f9 la\nlangue et les id\u00e9es politiques et religieuses de cette nation \u00e9taient\nd\u00e9ja fix\u00e9es.\"]\n\n[Footnote 3: Compare: Stair, Old Samoa, p. 271; White, I, 176; Fison,\npp. 1, 19; Smith, Hawaiki, p. 123; Lesson, II, 207, 209; Grey, pp.\n108-234; Baessler, Neue S\u00fcdsee-Bilder, p. 113; Thomson, p. 15.]\n\n[Footnote 4: Lesson (II, 190) enumerates eleven small islands, covering\n40 degrees of latitude, scattered between Hawaii and the islands to the\nsouth, four showing traces of ancient habitation, which he believes to\nmark the old route from Hawaii to the islands to the southeast.\nAccording to Hawaiian tradition, which is by no means historically\naccurate, what is called the second migration period to Hawaii seems to\nhave occurred between the eleventh and fourteenth centuries (dated from\nthe arrival of the high priest Paao at Kohala, Hawaii, 18 generations\nbefore Kam\u00e9ham\u00e9ha); to have come from the southeast; to have introduced\na sacerdotal system whose priesthood, symbols, and temple structure\npersisted up to the time of the abandoning of the old faith in 1819.\nCompare Alexander's History, ch. III; Malo, pp. 25, 323; Lesson, II,\n160-169.]\n\n[Footnote 5: _Kahiki_, in Hawaiian chants, is the term used to designate\na \"foreign land\" in general and does not refer especially to the island\nof Tahiti in the Society Group.]\n\n[Footnote 6: Lesson, II, 152.]\n\n[Footnote 7: Ibid., 170.]\n\n[Footnote 8: Ibid., 178.]\n\n\n\n\n2. POLYNESIAN COSMOGONY\n\nIn theme the body of Polynesian folk tale is not unlike that of other\nprimitive and story-loving people. It includes primitive\nphilosophy--stories of cosmogony and of heroes who shaped the earth;\nprimitive annals--migration stories, tales of culture heroes, of\nconquest and overrule. There is primitive romances--tales of\ncompetition, of vengeance, and of love; primitive wit--of drolls and\ntricksters; and primitive fear in tales of spirits and the power of\nghosts. These divisions are not individual to Polynesia; they belong to\nuniversal delight; but the form each takes is shaped and determined by\nthe background, either of real life or of life among the gods, familiar\nto the Polynesian mind.\n\nThe conception of the heavens is purely objective, corresponding, in\nfact, to Anaxagoras's sketch of the universe. Earth is a plain, walled\nabout far as the horizon, where, according to Hawaiian expression, rise\nthe confines of Kahiki, _Kukulu o Kahiki_.[1] From this point the\nheavens are superimposed one upon the other like cones, in number\nvarying in different groups from 8 to 14; below lies the underworld,\nsometimes divided into two or three worlds ruled by deified ancestors\nand inhabited by the spirits of the dead, or even by the gods[2]--the\nwhole inclosed from chaos like an egg in a shell.[3] Ordinarily the gods\nseem to be conceived as inhabiting the heavens. As in other mythologies,\nheaven and the life the gods live there are merely a reproduction or\ncopy of earth and its ways. In heaven the gods are ranged by rank; in\nthe highest heaven dwells the chief god alone enjoying his supreme right\nof silence, _tabu moe_; others inhabit the lower heavens in gradually\ndescending grade corresponding to the social ranks recognized among the\nPolynesian chiefs on earth. This physical world is again the prototype\nfor the activities of the gods, its multitudinous manifestations\nrepresenting the forms and forces employed by the myriad gods in making\nknown their presence on earth. They are not these forms themselves, but\nhave them at their disposal, to use as transformation bodies in their\nappearances on earth, or they may transfer them to their offspring on\nearth. This is due to the fact that the gods people earth, and from them\nman is descended. Chiefs rank, in fact, according to their claim to\ndirect descent from the ancient gods.[4]\n\nJust how this came about is not altogether uniformly explained. In the\nPolynesian creation story[5] three things are significant--a monistic\nidea of a god existing before creation;[6] a progressive order of\ncreation out of the limitless and chaotic from lower to higher forms,\nactuated by desire, which is represented by the duality of sex\ngeneration in a long line of ancestry through specific pairs of forms\nfrom the inanimate world--rocks and earth, plants of land and sea\nforms--to the animate--fish, insects, reptiles, and birds;[7] and the\nspecial analysis of the soul of man into \"breath,\" which constitutes\nlife; \"feeling,\" located in the heart; \"desire\" in the intestines; and\n\"thought\" out of which springs doubt--the whole constituting _akamai_ or\n\"knowledge.\" In Hawaii the creation story lays emphasis upon progressive\nsex generation of natural forms.\n\nIndividual islands of a group are popularly described as rocks dropped\ndown out of heaven or fished up from below sea as resting places for the\ngods;[8] or they are named as offspring of the divine ancestors of the\ngroup.[9] The idea seems to be that they are a part of the divine\nfabric, connected in kind with the original source of the race.\n\n\n\n_Footnotes to Section II, 2: Polynesian Cosmogony_\n\n[Footnote 1: In the Polynesian picture of the universe the wall of\nheaven is conceived as shutting down about each group, so that boats\ntraveling from one group to another \"break through\" this barrier wall.\nThe _Kukulu o Kahiki_ in Hawaii seems to represent some such confine.\nEmerson says (in Malo, 30): \"Kukulu was a wall or vertical erection such\nas was supposed to stand at the limits of the horizon and support the\ndome of heaven.\" Points of the compass were named accordingly _Kukulu\nhikina, Kukulu komohana, Kukulu hema, Kukulu akau_--east, west, south,\nnorth. The horizon was called _Kukulu-o-ka-honua_--\"the\ncompass-of-the-earth.\" The planes inclosed by such confines, on the\nother hand, are named _Kahiki_. The circle of the sky which bends upward\nfrom the horizon is called _Kahiki-ku_ or \"vertical.\" That through\nwhich, the eye travels in reaching the horizon, _Kahiki-moe_, or\n\"horizontal.\"]\n\n[Footnote 2: The Rarotongan world of spirits is an underworld. (See\nGill's Myths and Songs.) The Hawaiians believed in a subterranean world\nof the dead divided into two regions, in the upper of which Wakea\nreigned; in the lower, Milu. Those who had not been sufficiently\nreligious \"must lie under the spreading _Kou_ trees of Milu's world,\ndrink its waters and eat lizards and butterflies for food.\" Traditional\npoints from which the soul took its leap into this underworld are to be\nfound at the northern point of Hawaii, the west end of Maui, the south\nand the northwest points of Oahu, and, most famous of all, at the mouth\nof the great Waipio Valley on Hawaii. Compare Thomson's account from\nFiji of the \"pathway of the shade.\" p. 119.]\n\n[Footnote 3: White, I, chart; Gill, Myths and Songs, pp. 3, 4; Ellis,\nIII, 168-170.]\n\n[Footnote 4: Gill says of the Hervey Islanders (p. 17 of notes): \"The\nstate is conceived of as a long house standing east and west, chiefs\nfrom the north and south sides of the island representing left and\nright; under chiefs the rafters; individuals the leaves of the thatch.\nThese are the counterpart of the actual house (of the gods) in the\nspirit world.\" Compare Stair, p. 210.]\n\n[Footnote 5: Bastian, Samoanische Sch\u00f6pfungs-Sage; Ellis, I, 321; White,\nvol. I; Turner, Samoa, 3; Gill, Myths and Songs, pp. 1-20; Moerenhout I,\n419 et seq.; Liliuokalani, translation of the Hawaiian \"Song of\nCreation\"; Dixon, Oceanic Mythology.]\n\n[Footnote 6: Moerenhout translates (I, 419): \"He was, _Taaroa_ (Kanaloa)\nwas his name. He dwelt in immensity. Earth was not. _Taaroa_, called,\nbut nothing responded to him, and, existing alone, he changed himself\ninto the universe. The pivots (axes or orbits), this is _Taaroa_; the\nrocks, this is he. _Taaroa_ is the sand, so is he named. _Taaroa_ is the\nday. _Taaroa_ is the center. _Taaroa_ is the germ. _Taaroa_ is the base.\n_Taaroa_ is the invincible, who created the universe, the sacred\nuniverse, the shell for _Taaroa_, the life, life of the universe.\"]\n\n[Footnote 7: Moerenhout, I, 423: \"_Taaroa_ slept with the woman called\n_Hina_ of the sea. Black clouds, white clouds, rain are born. _Taaroa_\nslept with the woman of the uplands; the first-germ is born. Afterwards\nis born all that grows upon the earth. Afterwards is born the mist of\nthe mountain. Afterwards is born the one called strong. Afterwards Is\nborn the woman, the beautiful adorned one,\" etc.]\n\n[Footnote 8: Grey, pp. 38-45; Kr\u00e4mer, Samoa Inseln, pp. 395-400; Fison,\npp. 139-146; Mariner, I, 228; White, II, 75; Gill, Myths and Songs, p.\n48.]\n\n[Footnote 9: In Fornander's collection of origin chants the Hawaiian\ngroup is described as the offspring of the ancestors Wakea and Papa, or\nHina.]\n\n\n\n\n3. THE DEMIGOD AS HERO\n\n\nAs natural forms multiplied, so multiplied the gods who wedded and gave\nthem birth. Thus the half-gods were born, the _kupua_ or demigods as\ndistinguished from _akua_ or spirits who are pure divinities.[1] The\nnature of the Polynesian _kupua_ is well described in the romance of\n_Laieikawai_, in Chapter XXIX, when the sisters of Aiwohikupua try to\nrelieve their mistress's fright about marrying a divine one from the\nheavens. \"He is no god--_Aole ia he Akua_--\" they say, \"he is a man like\nus, yet in his nature and appearance godlike. And he was the first-born\nof us; he was greatly beloved by our parents; to him was given\nsuperhuman power--_ka mana_--which we have not.... Only his taboo rank\nremains, Therefore fear not; when he comes you will see that he is only\na man like us.\" It is such a character, born of godlike ancestors and\ninheriting through the favor of this god, or some member of his family\ngroup, godlike power or _mana_, generally in some particular form, who\nappears as the typical hero of early Hawaiian romance. His rank as a god\nis gained by competitive tests with a rival _kupua_/ or with the\nancestor from whom he demands recognition and endowment. He has the\npower of transformation into the shape of some specific animal, object,\nor physical phenomenon which serves as the \"sign\" or \"body\" in which the\ngod presents himself to man, and hence he controls all objects of this\nclass. Not only the heavenly bodies, clouds, storms, and the appearances\nin the heavens, but perfumes and notes of birds serve to announce his\ndivinity, and special kinds of birds, or fish, or reptiles, or of\nanimals like the rat, pig, or dog, are recognized as peculiarly likely\nto be the habitation of a god. This is the form in which _aumakua_, or\nguardian spirits of a family, appear to watch over the safety of the\nhousehold they protect.[2]\n\nBesides this power of transformation the _kupua_ has other supernatural\ngifts, as the power of flight,[3] of contraction and expansion at will,\nof seeing what is going on at a distance, and of bringing the dead to\nlife. As a man on earth he is often miraculously born or miraculously\npreserved at birth, which event is heralded by portents in the heavens.\nHe is often brought up by some supernatural guardian, grows with\nmarvelous rapidity, has an enormous appetite--a proof of godlike strain,\nbecause only the chief in Polynesian economic life has the resources\nfreely to indulge his animal appetite--and phenomenal beauty or\nprodigious skill, strength, or subtlety in meeting every competitor. His\nadventures follow the general type of mythical hero tales. Often he\njourneys to the heavens to seek some gift of his ancestors, the\ningenious fancy keeping always before it an objective picture of this\nheavenly superstructure--bearing him thither upon a cloud or bird, on\nthe path of a cobweb, a trailing vine, or a rainbow, or swung thither on\nthe tip of a bamboo stalk. Arrived in the region of air, by means of\ntokens or by name chants, he proves his ancestry and often substantiates\nhis claim in tests of power, ability thus sharing with blood the\ndetermining of family values. If his deeds are among men, they are of a\nmarvelous nature. Often his godlike nature is displayed by apparent\nsloth and indolence on his part, his followers performing miraculous\nfeats while he remains inactive; hence he is reproached for idleness by\nthe unwitting. Sometimes he acts as a transformer, changing the form of\nmountains and valleys with a step or stroke; sometimes as a culture hero\nbringing gifts to mankind and teaching them the arts learned from the\ngods, or supplying food by making great hauls of fish by means of a\nmiraculous hook, or planting rich crops; sometimes he is an avenger,\npitting his strength against a rival demigod who has done injury to a\nrelative or patron of his own, or even by tricks outwitting the\nmischievous _akua_. Finally, he remains on earth only when, by\ntransgressing some _kupua_ custom or in contest with a superior\n_kupua_, he is turned into stone, many rock formations about the islands\nbeing thus explained and consequently worshiped as dwelling places of\ngods. Otherwise he is deified in the heavens, or goes to dwell in the\nunderworld with the gods, from whence he may still direct and inspire\nhis descendants on earth if they worship him, or even at times appear to\nthem again on earth in some objective form.[4]\n\n\n\n_Footnotes to Section II, 3: The Demigod as Hero_\n\n[Footnote 1: Mariner, II, 103; Turner, Nineteen Tears in Polynesia, pp.\n238-242; Ibid., Samoa, pp. 23-77; Ellis, I, 334; Gracia, pp. 41-44;\nKr\u00e4mer (Samoa Inseln, p. 22) and Stair (p. 211) distinguished _akua_ as\nthe original gods, _aiku_ as their descendants, the demonic beings who\nappear in animal forms and act as helpers to man; and _kupua_ as deified\nhuman beings.]\n\n[Footnote 2: When a Polynesian invokes a god he prays to the spirit of\nsome dead ancestor who acts as his supernatural helper. A spirit is much\nstronger than a human being--hence the custom of covering the grave with\na great heap of stone or modern masonry to keep down the ghost. Its\nstrength may be increased through prayer and sacrifice, called \"feeding\"\nthe god. See Fornander's stories of _Pumaia_, and _Nihoalaki_. In\nFison's story of Mantandua the mother has died of exhaustion in rescuing\nher child. As he grows up her spirit acts as his supernatural helper,\nand appears to him in dreams to direct his course. He accordingly\nachieves prodigies through her aid. In _Kuapakaa_ the boy manages the\nwinds through his grandmother's bones, which he keeps in a calabash. In\n_Pamano_, the supernatural helper appears in bird shape. The Fornander\nstories of _Kamapua'a_, the pig god, and of _Pikoiakaalala_, who belongs\nto the rat family, illustrate the _kupua_ in animal shape. Malo, pp.\n113-115. Compare Mariner, II, 87, 100; Ellis, I, 281.]\n\n[Footnote 3: Bird-bodied gods of low grade in the theogony of the\nheavens act as messengers for the higher gods. In Stair (p. 214) Tuli,\nthe plover, is the bird messenger of Tagaloa. The commonest messenger\nbirds named in Hawaiian stories are the plover, wandering tattler, and\nturnstone, all migratory from about April to August, and hence naturally\nfastened upon by the imagination as suitable messengers to lands beyond\ncommon ken. Gill (Myths and Songs, p. 35) says that formerly the gods\nspoke through small land birds, as in the story of Laieikawai's visit to\nKauakahialii.]\n\n[Footnote 4: With the stories quoted from Fornander may be compared such\nwonder tales as are to be found in Kr\u00e4mer, pp. 108, 116, 121, 413-419;\nFison, pp. 32, 49, 99; Grey, p. 59; Turner, Samoa, p. 209; White I, 82,\netc.]\n\n\n\n\n4. THE EARTHLY PARADISE; DIVINITY IN MAN AND NATURE\n\n\nFor according to the old myth, Sky and Earth were nearer of access in\nthe days when the first gods brought forth their children--the winds,\nthe root plants, trees, and the inhabitants of the sea, but the younger\ngods rent them apart to give room to walk upright;[1] so gods and men\nwalked together in the early myths, but in the later traditions, called\nhistorical, the heavens do actually get pushed farther away from man and\nthe gods retreat thither. The fabulous demigods depart one by one from\nHawaii; first the great gods--Kane, Ku, Lono, and Kanaloa; then the\ndemigods, save Pele of the volcano. The supernatural race of the dragons\nand other beast gods who came from \"the shining heavens\" to people\nHawaii, the gods and goddesses who governed the appearances in the\nheavens, and the myriad race of divine helpers who dwelt in the tiniest\nforms of the forest and did in a night the task of months of labor, all\nthose god men who shaped the islands and named their peaks and valleys,\nrocks, and crevices as they trampled hollows with a spring and thrust\ntheir spears through mountains, were superseded by a humaner race of\nheroes who ruled the islands by subtlety and skill, and instead of\nclimbing the heavens after the fiery drink of the gods or searching the\nunderworld for ancestral hearth fires, voyaged to other groups of\nislands for courtship or barter. Then even the long voyages ceased and\nchiefs made adventure out of canoe trips about their own group, never\nsave by night out of sight of land. They set about the care of their\nproperty from rival chiefs. Thus constantly in jeopardy from each other,\nsharpening, too, their observation of what lay directly about them and\nof the rational way to get on in life, they accepted the limits of a\nman's power and prayed to the gods, who were their great ancestors, for\ngifts beyond their reach.[2]\n\nAnd during this transfer of attention from heaven to earth the\nobjective picture of a paradise in the heavens or of an underworld\ninhabited by spirits of the dead got mixed up with that of a land of\norigin on earth, an earthly paradise called Hawaiki or Bulotu or \"the\nlost land of _Kane_\"--a land about which clustered those same wistful\nlongings which men of other races have pictured in their visions of an\nearthly paradise--the \"talking tree of knowledge,\" the well of life, and\nplenty without labor.[3] \"Thus they dwelt at Paliuli,\" says Haleole of\nthe sisters' life with Laieikawai, \"and while they dwelt there never did\nthey weary of life. Never did they even see the person who prepared\ntheir food, nor the food itself save when, at mealtimes, the birds\nbrought them food and cleared away the remnants when they had finished.\nSo Paliuli became to them a land beloved.\"\n\nGods and men are, in fact, to the Polynesian mind, one family under\ndifferent forms, the gods having superior control over certain\nphenomena, a control which they may impart to their offspring on earth.\nAs he surveys the world about him the Polynesian supposes the signs of\nthe gods who rule the heavens to appear on earth, which formerly they\nvisited, traveling thither as cloud or bird or storm or perfume to\neffect some marriage alliance or govern mankind. In these forms, or\ntransformed themselves into men, they dwelt on earth and shaped the\nsocial customs of mankind. Hence we have in such a romance as the\n_Laieikawai_ a realistic picture, first, of the activities of the gods\nin the heavens and on earth, second, of the social ideas and activities\nof the people among whom the tale is told. The supernatural blends into\nthe natural in exactly the same way as to the Polynesian mind gods\nrelate themselves to men, facts about one being regarded as, even though\nremoved to the heavens, quite as objective as those which belong to the\nother, and being employed to explain social customs and physical\nappearances in actual experience. In the light of such story-telling\neven the Polynesian creation myth may become a literal genealogy, and\nthe dividing line between folklore and traditional history, a mere shift\nof attention and no actual change in the conception itself of the nature\nof the material universe and the relations between gods and men.\n\n\n\n_Footnotes to Section II, 4: The Earthly Paradise_\n\n[Footnote 1: Grey, pp. 1-15; White, I, 46; Baessler, Neue S\u00fcdsee-Bilder,\npp. 244, 245; Gill, Myths and Songs, pp. 58-60.]\n\n[Footnote 2: Compare Kr\u00e4mer's Samoan story (in Samoa Inseln, p. 413) of\nthe quest after the pearl fishhooks kept by Night and Day in the twofold\nheavens with the Hawaiian stories collected by Fornander of _Aiai_ and\n_Nihoalaki_. Kr\u00e4mer's story begins:\n\n  \"Aloalo went to his father\n   To appease Sina's longing;\n   He sent him to the twofold heavens,\n   To his grandparents, Night and Day,\n   To the house whence drops fall spear-shaped,\n   To hear their counsel and return.\n   Aloalo entered the house,\n   Took not the unlucky fishhook,\n   Brought away that of good luck,\"\n     etc.]\n\n[Footnote 3: Kr\u00e4mer, Samoa Inseln, pp. 44, 115; Fison, pp. 16,\n139-161, 163; Lesson, II, 272, 483 (see index); Mariner, II, 100, 102,\n115, et seq.; Moerenhout, I, 432; Gracia, p. 40; Turner, Nineteen Years\nin Polynesia, p. 237; Gill, Myths and Songs, pp. 152-172.\n\nIn Fison's story (p. 139) the gods dwell in Bulotu, \"where the sky meets\nthe waters in the climbing path of the sun.\" The story goes: \"In the\nbeginning there was no land save that on which the gods lived; no dry\nland was there for men to dwell upon; all was sea; the sky covered it\nabove and bounded it on every side. There was neither day nor night, but\na mild light shone continually through the sky upon the water, like the\nshining of the moon when its face is hidden by a white cloud.\"]\n\n\n\n\n5. THE STORY: ITS MYTHICAL CHARACTER\n\nThese mythical tales of the gods are reflected in Haleole's romance of\n_Laieikawai_. Localized upon Hawaii, it is nevertheless familiar with\nregions of the heavens. Paliuli, the home of Laieikawai, and\nPihanakalani, home of the flute-playing high chief of Kauai, are\nevidently earthly paradises.[1] Ask a native where either of these\nplaces is to be found and he will say, smiling, \"In the heavens.\" The\nlong lists of local place names express the Polynesian interest in local\njourneyings. The legend of _Waiopuka_ is a modern or at least adapted\nlegend. But the route which the little sister follows to the heavens\ncorresponds with Polynesian cosmogonic conceptions, and is true to\nancient stories of the home of the gods.\n\nThe action of the story, too, is clearly concerned with a family of\ndemigods. This is more evident if we compare a parallel story translated\nby Westervelt in \"Gods and Ghosts,\" page 116, which, however confused\nand fragmentary, is clearly made up of some of the same material as\nHaleole's version.[2]\n\nThe main situation in this story furnishes a close parallel to the\n_Laieikawai_ A beautiful girl of high rank is taken from her parents and\nbrought up apart in an earthly paradise by a supernatural guardian,\nWaka, where she is waited upon by birds. A great lizard acts as her\nprotector. She is wedded to a high taboo chief who is fetched thither\nfrom the gods, and who later is seduced from his fidelity by the beauty\nof another woman. This woman of the mountain, Poliahu, though identical\nin name and nature, plays a minor part in Haleole's story. In other\ndetails the stories show discrepancies.[3] It is pretty clear that\nHaleole's version has suppressed, out of deference to foreign-taught\nproprieties, the original relationship of brother and sister retained in\nthe Westervelt story. This may be inferred from the fact that other\nunpublished Hawaiian romances of the same type preserve this relation,\nand that, according to Hawaiian genealogists, the highest divine rank is\nascribed to such a union. Restoring this connection, the story describes\nthe doings of a single family, gods or of godlike descent.[4]\n\nIn the Westervelt story, on the whole, the action is treated mythically\nto explain how things came to be as they are--how the gods peopled the\nislands, how the _hula_ dances and the lore of the clouds were taught in\nHawaii. The reason for the localization is apparent. The deep forests of\nPuna, long dedicated to the gods, with their singing birds, their forest\ntrees whose leaves dance in the wind, their sweet-scented _maile_ vine,\nwith those fine mists which still perpetually shroud the landscape and\ngive the name Haleohu, House-of-mist, to the district, and above all the\nrainbows so constantly arching over the land, make an appropriate\nsetting for the activities of some family of demigods. Strange and\nfairylike as much of the incident appears, allegorical as it seems, upon\nthe face of it, the Polynesian mind observes objectively the activities\nof nature and of man as if they proceeded from the same sort of\nconsciousness.\n\n[Illustration: IN THE FORESTS OF PUNA (HENSHAW)]\n\nSo, in Haleole's more naturalistic tale the mythical rendering is\ninwrought into the style of the narrative. Storm weds Perfume. Their\nchildren are the Sun-at-high-noon; a second son, possibly Lightning;\ntwin daughters called after two varieties of the forest vine, _ieie_,\nperhaps symbols of Rainbow and Twilight; and five sweet-smelling\ndaughters--the four varieties of _maile_ vine and the scented _hala_\nblossom. The first-born son is of such divine character that he dwells\nhighest in the heavens. Noonday, like a bird, bears visitors to his\ngate, and guards of the shade--Moving-cloud and Great-bright-moon--close\nit to shut out his brightness. The three regions below him are guarded\nby maternal uncles and by his father, who never comes near the taboo\nhouse, which only his mother shares with him. His signs are those of the\nrainstorm--thunder, lightning, torrents of \"red rain,\" high seas, and\nlong-continued mists--these he inherits from his father. An ancestress\nrears Rainbow in the forests of Puna. Birds bear her upon their wings\nand serve her with abundance of food prepared without labor, and of\ntheir golden feathers her royal house is built; sweet-scented vines and\nblossoms surround her; mists shroud her when she goes abroad. Earthquake\nguards her dwelling, saves Rainbow from Lightning, who seeks to destroy\nher, and bears a messenger to fetch the Sun-at-high-noon as bridegroom\nfor the beautiful Rainbow. The Sun god comes to earth and bears Rainbow\naway with him to the heavens, but later he loves her sister Twilight,\nfollows her to earth, and is doomed to sink into Night.\n\n\n\n_Footnotes to Section II, 5: The Story: Its Mythical Character_\n\n[Footnote 1: As such Paliuli occurs in other Hawaiian folk tales:\n\n1. At Paliuli grew the mythical trees Makali'i, male and female, which\nhave the power to draw fish. The female was cut down and taken to\nKailua, Oahu, hence the chant:\n\n  \"Kupu ka laau ona a Makali'i,\n   O Makali'i, laau Kaulana mai ka pomai.\"\n\n2. In the Fornander notes from Kepelino and Kamakau, Paliuli is the land\ngiven to the first man and is called \"hidden land of Kane\" and \"great\nland of the gods.\" 3. In Fornander's story of _Kepakailiula_, the gods\nassign Paliuli to be the hero's home. To reach it the party start at\nsecond cockcrow from Keaau (as in the _Laieikawai_) and arrive in the\nmorning. It is \"a good land, flat, fertile, filled with many things\ndesired by man.\" The native apples are as large as breadfruit. They see\na pond \"lying within the land stocked with all kinds of fish of the sea\nexcept the whale and the shark.\" Here \"the sugar cane grew until it lay\nflat, the hogs until the tusks were long, the chickens until the spurs\nwere long and sharp, and the dogs until their backs were flattened out.\"\nThey leave Paliuli to travel over Hawaii, and \"no man has ever seen it\nsince.\"\n\n4. In Fornander's story of _Kana_, Uli, the grandmother of Kana, goes up\nto Paliuli to dig up the double canoe Kaumaielieli in which Kana is to\nsail to recover his mother. The chant in which this canoe is described\nis used to-day by practicers of sorcery to exorcise an enemy.]\n\n[Footnote 2: The gods Kane and Kanaloa, who live in the mountains of\nOahu, back of Honolulu, prepare a home for the first-born son of Ku and\nHina, whom they send Rainbow to fetch from Nuumealani. The messenger,\nfirst gaining the consent of the lizard guardian at Kuaihelani, brings\nback Child-adopted-by-the-gods to the gods on Oahu. Again Hina bears a\nchild, a daughter. For this girl also the gods send two sister\nmessengers, who bring Paliuli to Waka, where she cares for the birds in\nthe forests of Puna. Here a beautiful home is prepared for the girl and\na garden planted with two magical food-producing trees, Makalei, brought\nfrom Nuumealani to provide fish and prepared food in abundance. These\ntwo children, brother and sister, are the most beautiful pair on earth,\nand the gods arrange their marriage. Kane precedes the boy, dressed in\nhis lightning body, and the tree people come to dance and sing before\nPaliuli. Some say that the goddess Laka, patroness of the _hula_ dance,\naccompanied them. For a time all goes well, then the boy is beguiled by\nPoliahu (Cold-bosom) on the mountain. Paliuli, aware of her lover's\ninfidelity, sends Waka to bring him back, but Cold-bosom prevents his\napproach, by spreading the mountain with snow. Paliuli wanders away to\nOahu, then to Kauai, learning dances on the way which she teaches to the\ntrees in the forest on her return.\n\nMeanwhile another child is born to Ku and Hina. The lizard guardian\ndraws this lovely girl from the head of Hina, calls her Keaomelemele,\nGolden-cloud, and sets her to rule the clouds in the Shining-heavens.\nAmong these clouds is Kaonohiokala, the Eyeball-of-the-sun, who knows\nwhat is going on at a distance. From the lizard guardian Golden-cloud\nlearns of her sister Paliuli's distress, and she comes to earth to\neffect a reconciliation. There she learns all the dances that the gods\ncan teach.\n\nNow, Ku and Hina, having learned the lore of the clouds, choose other\nmates and each, bears a child, one a boy called Kaumailiula,\nTwilight-resting-in-the-sky, the other a girl named Kaulanaikipokii.\n\nThe boy is brought to Oahu, riding in a red canoe befitting a chief, to\nbe Goldencloud's husband. His sister follows with her maidens riding in\nshells, which they pick up and put in their pockets when they come to\nland. Ku, Hina, and the lizard family also migrate to Oahu to join the\ngods, Kane and Kanaloa, for the marriage festival. Thus these early\ngods came to Oahu.]\n\n[Footnote 3: Although the earthly paradise has the same location in both\nstories, the name Paliuli in Westervelt's version belongs to the\nheroine herself. The name of the younger sister, too, who acts no part\nin this story, appears again in the tale collected by Fornander of\n_Kaulanapokii_, where, like the wise little sister of Haleole's story,\nshe is the leader and spokesman of her four Maile sisters, and carries\nher part as avenger by much more magical means than in Haleole's\nnaturalistic conception. The character who bears the name of Haleole's\nsungod, Kaonohiokala, plays only an incidental part in Westervelt's\nstory.]\n\n[Footnote 4: First generation: Waka, Kihanuilulumoku,\nLanalananuiaimakua.\n\nSecond generation: Moanalihaikawaokele, Laukieleula; Mokukeleikahiki and\nKaeloikamalama (brothers to Laukieleula).\n\nThird generation: Kaonohiokala m. Laieikawai, Laielohelohe (m.\nKekalukaluokewaii), Aiwohikupua, Mailehaiwale, Mailekaluhea,\nMailelaulii, Mailepakaha, Kahalaomapuana.]\n\n\n\n\n6. THE STORY AS A REFLECTION OF ARISTOCRATIC SOCIAL LIFE\n\n\nSuch is the bare outline of the myth, but notice how, in humanizing the\ngods, the action presents a lively picture of the ordinary course of\nPolynesian life. Such episodes as the concealment of the child to\npreserve its life, the boxing and surfing contests, all the business of\nlove-making--its jealousies and subterfuges, the sisters to act as\ngo-betweens, the bet at checkers and the _Kilu_ games at night, the\nmarriage cortege and the public festival; love for music, too,\nespecially the wonder and curiosity over a new instrument, and the love\nof sweet odors; again, the picture of the social group--the daughter of\na high chief, mistress of a group of young virgins, in a house apart\nwhich is forbidden to men, and attended by an old woman and a humpbacked\nservant; the chief's establishment with its soothsayers, paddlers,\nsoldiers, executioner, chief counselor, and the group of under chiefs\nfed at his table; the ceremonial wailing at his reception, the _awa_\ndrink passed about at the feast, the taboo signs, feather cloak, and\nwedding paraphernalia, the power over life and death, and the choice\namong virgins. Then, on the other hand, the wonder and delight of the\ncommon people, their curious spying into the chief's affairs, the\ntreacherous paddlers, the different orders of landowners; in the temple,\nthe human sacrifices, prayers, visions; the prophet's search for a\npatron, his wrestling with the god, his affection for his chief, his\ndesire to be remembered to posterity by the saying \"the daughters of\nHulumaniani\"--all these incidents reflect the course of everyday life in\naristocratic Polynesian society and hence belong to the common stock of\nHawaiian romance.\n\nSuch being the material of Polynesian romance--a world in which gods and\nmen play their part; a world which includes the heavens yet reflects\nnaturalistically the beliefs and customs of everyday life, let us next\nconsider how the style of the story-teller has been shaped by his manner\nof observing nature and by the social requirements which determine his\nart--by the world of nature and the world of man. And in the first place\nlet us see under what social conditions Polynesia has gained for itself\nso high a place, on the whole, among primitive story-telling people for\nthe richness, variety, and beauty of its conceptions.[1]\n\nPolynesian romance reflects its own social world--a world based upon the\nfundamental conception of social rank. The family tie and the inherited\nrights and titles derived from it determine a man's place in the\ncommunity. The families of chiefs claim these rights and titles from the\ngods who are their ancestors.[2] They consist not only in land and\nproperty rights but in certain privileges in administering the affairs\nof a group, and in certain acknowledged forms of etiquette equivalent to\nthe worship paid to a god. These rights are administered through a\nsystem of taboo.[3]\n\nA taboo depends for its force upon the belief that it is divinely\nordained and that to break it means to bring down the anger of the gods\nupon the offender. In the case, therefore, of a violation of taboo, the\ncommunity forestalls the god's wrath, which might otherwise extend to\nthe whole number, by visiting the punishment directly upon the guilty\noffender, his family or tribe. But it is always understood that back of\nthe community disapproval is the unappeased challenge of the gods. In\nthe case of the Polynesian taboo, the god himself is represented in the\nperson of the chief, whose divine right none dare challenge and who may\nenforce obedience within his taboo right, under the penalty of death.\nThe limits of this right are prescribed by grade. Before some chiefs the\nbystander must prostrate himself, others are too sacred to be touched.\nSo, when a chief dedicates a part of his body to the deity, for an\ninferior it is taboo; any act of sacrilege will throw the chief into a\nfury of passion. In the same way tabooed food or property of any kind is\nheld sacred and can not be touched by the inferior. To break a taboo is\nto challenge a contest of strength--that is, to declare war.\n\nAs the basis of the taboo right lay in descent from the gods, lineage\nwas of first importance in the social world. Not that rank was\nindependent of ability--a chief must exhibit capacity who would claim\npossession of the divine inheritance;[4] he must keep up rigorously the\nfitting etiquette or be degraded in rank. Yet even a successful warrior,\nto insure his family title, sought a wife from a superior rank. For this\nreason women held a comparatively important position in the social\nframework, and this place is reflected in the folk tales.[5] Many\nPolynesian romances are, like the _Laieikawai_, centered about the\nheroine of the tale. The mother, when she is of higher rank, or the\nmaternal relatives, often protect the child. The virginity of a girl of\nhigh rank is guarded, as in the _Laieikawai_, in order to insure a\nsuitable union.[6] Rank, also, is authority for inbreeding, the highest\npossible honor being paid to the child of a brother and sister of the\nhighest chief class. Only a degree lower is the offspring of two\ngenerations, father and daughter, mother and son, uncle and niece, aunt\nand nephew being highly honorable alliances.[7]\n\nTwo things result as a consequence of the taboo right in the hands of a\nchief. In the first place, the effort is constantly to keep before his\nfollowing the exclusive position of the chief and to emphasize in every\npossible way his divine character as descended from a god. Such is the\nmeaning of the insignia of rank--in Hawaii, the taboo staff which warns\nmen of his neighborhood, the royal feather cloak, the high seat apart in\nthe double canoe, the head of the feast, the special apparel of his\nfollowers, the size of his house and of his war canoe, the superior\nworkmanship and decoration of all his equipment, since none but the\nchief can command the labor for their execution. In the second place,\nthis very effort to aggrandize him above his fellows puts every material\nadvantage in the hands of the chief. The taboo means that he can\ncommand, at the community expense, the best of the food supply, the most\nsplendid ornaments, equipment, and clothing. He is further able, again\nat the community expense, to keep dependent upon himself, because fed at\nhis table, a large following, all held in duty bound to carry out his\nwill. Even the land was, in Hawaii and other Polynesian communities,\nunder the control of the chief, to be redistributed whenever a new chief\ncame into power. The taboo system thus became the means for economic\ndistribution, for the control of the relation between the sexes, and for\nthe preservation of the dignity of the chief class. As such it\nconstituted as powerful an instrument for the control of the labor and\nwealth of a community and the consequent enjoyment of personal ease and\nluxury as was ever put into the hands of an organized upper class. It\nprofoundly influenced class distinctions, encouraged exclusiveness and\nthe separation of the upper ranks of society from the lower.[8]\n\nTo act as intermediary with his powerful line of ancestors and perform\nall the ceremonials befitting the rank to which he has attained, the\nchief employs a priesthood, whose orders and offices are also graded\naccording to the rank into which the priest is born and the patronage he\nis able to secure for himself.[9] Even though the priest may be, when\ninspired by his god, for the time being treated like a god and given\ndivine honors, as soon as the possession leaves him he returns to his\nold rank in the community.[10] Since chief and priest base their\npretensions upon the same divine authority, each supports the other,\noften the one office including the other;[11] the sacerdotal influence\nis, therefore, while it acts as a check upon the chief, on the whole\naristocratic.\n\nThe priest represented in Polynesian society what we may call the\nprofessional class in our own. Besides conducting religious ceremonials,\nhe consulted the gods on matters of administration and state policy,\nread the omens, understood medicine, guarded the genealogies and the\nancient lore, often acted as panegyrist and debater for the chief. All\nthese powers were his in so far as he was directly inspired by the god\nwho spoke through him as medium to the people.[12]\n\n\n\n_Footnotes to Section II, 6: The story as a reflection of aristocratic\nsocial life_\n\n[Footnote 1: J.A. Macculloch (in Childhood of Fiction, p. 2) says,\ncomparing the literary ability of primitive people: \"Those who possess\nthe most elaborate and imaginative tales are the Red Indians and\nPolynesians.\"]\n\n[Footnote 2: Moerenhout, II, 4, 265.]\n\n[Footnote 3: Gracia (p. 47) says that the taboo consists in the\ninterdict from touching some food or object which, has been dedicated to\na god. The chief by his divine descent represents the god. Compare\nEllis, IV, 385; Mariner, II, 82, 173; Turner, Samoa, pp. 112, 185;\nFison, pp. 1-3; Malo, p. 83; Dibble, p. 12; Moerenhout, I, 528-533.\nFornander says of conditions in Hawaii: \"The chiefs in the genealogy\nfrom Kane were called _Ka Hoalii_ or 'anointed' (_poni ia_) with the\nwater of Kane (_wai-niu-a-Kane_) and they became 'divine tabu chiefs'\n(_na lii kapu-akua_). Their genealogy is called _Iku-pau_, because it\nalone leads up to the beginning of all genealogies. They had two taboo\nrights, the ordinary taboo of the chiefs (_Kapu-alii_) and the taboo of\nthe gods (_Kapu-akua_). The genealogy of the lower ranks of chiefs (_he\nlii noa_), on the other hand, was called _Iku-nuu_. Their power was\ntemporal and they accordingly were entitled only to the ordinary taboo\nof chiefs (_Kapu-alii_).\"]\n\n[Footnote 4: Compare Kr\u00e4mer, Samoa Inseln, p. 31; Stair, p. 75; Turner,\nSamoa, p. 173; White, II, 62, and the Fornander stories of _Aukele_ and\nof _Kila_, where capacity, not precedence of birth, determines the\nhero's rank.]\n\n[Footnote 5: In certain groups inheritance descends on the mother's side\nonly. See Kr\u00e4mer, op. cit., pp. 15, 39; Mariner, II, 89, 98. Compare\nMariner, II, 210-212; Stair, p. 222. In Fison (p. 65) the story of\n_Longapoa_, shows what a husband of lower rank may endure from a\ntermagant wife of high rank.]\n\n[Footnote 6: Kr\u00e4mer (p. 32 et seq.) tells us that in Samoa the daughter\nof a high chief is brought up with extreme care that she may be given\nvirgin to her husband. She is called _taupo_, \"dove,\" and, when she\ncomes of age, passes her time with the other girls of her own age in the\n_fale aualuma_ or \"house of the virgins,\" of whom she assumes the\nleadership. Into this house, where the girls also sleep at night, no\nyouth dare enter.\n\nCompare Fornander's stories of _Kapuaokaoheloai_ and _Hinaaikamalama_.\n\nSee also Stair, p. 110; Mariner, II, 142, 212; Fison, p. 33.\n\nAccording to Gracia (p. 62) candidates in the Marquesas for the\npriesthood are strictly bound to a taboo of chastity.]\n\n[Footnote 7: Rivers, I, 374; Malo, p. 80.\n\nGracia (p. 41) says that the Marquesan genealogy consists in a long line\nof gods and goddesses married and representing a genealogy of chiefs. To\nthe thirtieth generation they are brothers and sisters. After this point\nthe relation is no longer observed.]\n\n[Footnote 8: Keaulumoku's description of a Hawaiian chief (Islander,\n1875) gives a good idea of the distinction felt between the classes:\n\n  \"A well-supplied dish is the wooden dish,\n   The high-raftered sleeping-house with shelves;\n   The long eating-house for women.\n   The rushes are spread down, upon them is spread the mat,\n   They lie on their backs, with heads raised in dignity,\n   The fly brushers wave to and fro at the door; the door is shut,\n     the black _tapa_ is drawn up.\n\n  \"Haste, hide a little in refreshing sleep, dismiss fatigue.\n   They sleep by day in the silence where noise is forbidden.\n   If they sleep two and two, double is their sleep;\n   Enjoyable is the fare of the large-handed man.\n   In parrying the spear the chief is vigorous;\n     the breaking of points is sweet.\n   Delightful is the season of fish, the season of food;\n     when one is filled with fish, when one is filled with food.\n   Thou art satisfied with food, O thou common man,\n   To be satisfied with land is for the chief.\"\n\nCompare the account of the Fiji chief in Williams and Calvert, I, 33-42.]\n\n[Footnote 9: Stair, p. 220; Gracia, p. 59; Alexander, History, chap. IV;\nMalo, p. 210. The name used for the priesthood of Hawaii, _kahuna_, is\nthe same as that applied in the Marquesas, according to Gracia (p. 60),\nto the order of chanters.]\n\n[Footnote 10: Gracia, p. 46; Mariner, II, 87, 101, 125; Gill, Myths and\nSongs, pp. 20, 21; Moerenhout, I, 474-482.]\n\n[Footnote 11: Malo, p. 69.]\n\n[Footnote 12: Ellis (III, 36) describes the art of medicine in\nPolynesia, and Erdland (p. 77) says that on the Marshall Islands\nknowledge of the stars and weather signs is handed down to a favorite\nchild and can raise rank by attaching a man to the service of a chief.\n\nCompare Mariner, II, 90; Moerenhout, I, 409; Williams and Calvert, I,\n111.]\n\n\n\n\nIII. THE ART OF COMPOSITION\n\n1. ARISTOCRATIC NATURE OF POLYNESIAN ART\n\n\nThe arts of song and oratory, though practiced by all classes,[1] were\nconsidered worthy to be perfected among the chiefs themselves and those\nwho sought their patronage. Of a chief the Polynesian says, \"He speaks\nwell.\"[2] Hawaiian stories tell of heroes famous in the _hoopapa_, or\nart of debating; in the _hula_, or art of dance and song; of chiefs who\nlearned the lore of the heavens and the earth from some supernatural\nmaster in order to employ their skill competitively. The _oihana\nhaku-mele_, or \"business of song making,\" was hence an aristocratic art.\nThe able composer, man or woman, even if of low rank, was sure of\npatronage as the _haku mele_, \"sorter of songs,\" for some chief; and his\nname was attached to the song he composed. A single poet working alone\nmight produce the panegyric; but for the longer and more important songs\nof occasion a group got together, the theme was proposed and either\nsubmitted to a single composer or required line by line from each member\nof the group. In this way each line as it was composed was offered for\ncriticism lest any ominous allusion creep in to mar the whole by\nbringing disaster upon the person celebrated, and as it was perfected it\nwas committed to memory by the entire group, thus insuring it against\nloss. Protective criticism, therefore, and exact transmission were\nsecured by group composition.[3]\n\nExactness of reproduction was in fact regarded as a proof of divine\ninspiration. When the chief's sons were trained to recite the\ngenealogical chants, those who were incapable were believed to lack a\nshare in the divine inheritance; they were literally \"less gifted\" than\ntheir brothers.[4]\n\nThis distinction accorded to the arts of song and eloquence is due to\ntheir actual social value. The _mele_, or formal poetic chants which\nrecord the deeds of heroic ancestors, are of aristocratic origin and\nbelong to the social assets of the family to which they pertain. The\nclaim of an heir to rank depends upon his power to reproduce, letter\nperfect, his family chants and his \"name song,\" composed to celebrate\nhis birth, and hence exact transmission is a matter of extreme\nimportance. Facility in debate is not only a competitive art, with high\nstakes attached, but is employed in time of war to shame an enemy,[5]\nquickness of retort being believed, like quickness of hand, to be a\nGod-given power. Chants in memory of the dead are demanded of each\nrelative at the burial ceremony.[6] Song may be used to disgrace an\nenemy, to avenge an insult, to predict defeat at arms. It may also be\nturned to more pleasing purposes--to win back an estranged patron or\nlover;[7] in the art of love, indeed, song is invaluable to a chief.\nAbility in learning and language is, therefore, a highly prized chiefly\nart, respected for its social value and employed to aggrandize rank. How\nthis aristocratic patronage has affected the language of composition\nwill be presently clear.\n\n\n\n_Footnotes to Section III, 1: Aristocratic Nature of Polynesian Art_\n\n[Footnote 1: Jarves says: \"Songs and chants were common among all\nclasses, and recited by strolling musicians as panegyrics on occasions\nof joy, grief, or worship. Through them the knowledge of events in the\nlives of prominent persons or the annals of the nation were perpetuated.\nThe chief art lay in the formation of short metrical sentences without\nmuch regard to the rhythmical terminations. Monosyllables, dissyllables,\nand trisyllables had each their distinct time. The natives repeat their\nlessons, orders received, or scraps of ancient song, or extemporize in\nthis monotonous singsong tone for hours together, and in perfect\naccord.\"\n\nCompare Ellis's Tour, p. 155.]\n\n[Footnote 2: Moerenhout, I, 411.]\n\n[Footnote 3: Andrews, Islander, 1875, p. 35; Emerson, Unwritten\nLiterature, pp. 27, 38.]\n\n[Footnote 4: In Fornander's story of _Lonoikamakahiki_, the chief\nmemorizes in a single night a new chant just imported from Kauai so\naccurately as to establish his property right to the song.]\n\n[Footnote 5: Compare with Ellis, I, 286, and Williams and Calvert, I,\n46, 50, the notes on the boxing contest in the text of _Laieikawai_.]\n\n[Footnote 6: Gill, Myths and Songs, pp. 268 et seq.]\n\n[Footnote 7: See Fornander's stories of _Lonoikamakahiki, Halemano_, and\n_Kuapakaa_.]\n\n\n\n\n2. NOMENCLATURE: ITS EMOTIONAL VALUE\n\n\nThe Hawaiian (or Polynesian) composer who would become a successful\ncompetitor in the fields of poetry, oratory, or disputation must store\nup in his memory the rather long series of names for persons, places,\nobjects, or phases of nature which constitute the learning of the\naspirant for mastery in the art of expression. He is taught, says one\ntale, \"about everything in the earth and in the heavens\"--- that is,\ntheir names, their distinguishing characterstics. The classes of objects\nthus differentiated naturally are determined by the emotional interest\nattached to them, and this depends upon their social or economic value\nto the group.\n\nThe social value of pedigree and property have encouraged genealogical\nand geographical enumeration. A long recitation of the genealogies of\nchiefs provides immense emotional satisfaction and seems in no way to\novertax the reciter's memory. Missionaries tell us that \"the Hawaiians\nwill commit to memory the genealogical tables given in the Bible, and\ndelight to repeat them as some of the choicest passages in Scripture.\"\nExamples of such genealogies are common; it is, in fact, the part of the\nreciter to preserve the pedigree of his chief in a formal genealogical\nchant.\n\nSuch a series is illustrated in the genealogy embedded in the famous\nsong to aggrandize the family of the famous chief Kualii, which carries\nback the chiefly line of Hawaii through 26 generations to Wakea and\nPapa, ancestors of the race.\n\n  \"Hulihonua the man,\n   Keakahulilani the woman,\n   Laka the man, Kepapaialeka the woman,\"\n\nruns the song, the slight variations evidently fitting the sound to the\nmovement of the recitative.\n\nIn the eleventh section of the \"Song of Creation\" the poet says:\n\n  She that lived up in the heavens and Piolani,\n  She that was full of enjoyments and lived in the heavens,\n  Lived up there with Kii and became his wife,\n  Brought increase to the world;\n\nand he proceeds to the enumeration of her \"increase\":\n\n  Kamahaina was born a man,\n  Kamamule his brother,\n  Kamaainau was born next,\n  Kamakulua was born, the youngest a woman.\n\nFollowing this family group come a long series, more than 650 pairs of\nso-called husbands and wives. After the first 400 or so, the enumeration\nproceeds by variations upon a single name. We have first some 50 _Kupo_\n(dark nights)--\"of wandering,\" \"of wrestling,\" \"of littleness,\" etc.; 60\nor more _Polo_; 50 _Liili_; at least 60 _Alii_ (chiefs);\nfollowed by _Mua_ and _Loi_ in about the same proportion.\n\nAt the end of this series we read that--\n\n  Storm was born, Tide was born,\n  Crash was born, and also bursts of bubbles.\n  Confusion was born, also rushing, rumbling shaking earth.\n\nSo closes the \"second night of Wakea,\" which, it is interesting to note,\nends like a charade in the death of Kupololiilialiimualoipo, whose\nnomenclature has been so vastly accumulating through the 200 or 300 last\nlines. Notice how the first word _Kupo_ of the series opens and swallows\nall the other five.\n\nSuch recitative and, as it were, symbolic use of genealogical chants\noccurs over and over again. That the series is often of emotional rather\nthan of historical value is suggested by the wordplays and by the fact\nthat the hero tales do not show what is so characteristic of Icelandic\nsaga--a care to record the ancestry of each character as it is\nintroduced into the story. To be sure, they commonly begin with the\nnames of the father and mother of the hero, and their setting; but in\nthe older mythological tales these are almost invariably _Ku_ and\n_Hina_, a convention almost equivalent to the phrase \"In the olden\ntime\"; but, besides fixing the divine ancestry of the hero, carrying\nalso with it an idea of kinship with those to whom the tale is related,\nwhich is not without its emotional value.\n\nGeographical names, although not enumerated to such an extent in any of\nthe tales and songs now accessible, also have an important place in\nHawaiian composition. In the _Laieikawai_ 76 places are mentioned by\nname, most of them for the mere purpose of identifying a route of\ntravel. A popular form of folk tale is the following, told in Waianae,\nOahu: \"Over in Kahuku lived a high chief, Kaho'alii. He instructed his\nson 'Fly about Oahu while I chew the _awa_; before I have emptied it\ninto the cup return to me and rehearse to me all that you have seen.'\"\nThe rest of the tale relates the youth's enumeration of the places he\nhas seen on the way.\n\nIf we turn to the chants the suggestive use of place names becomes still\nmore apparent. Dr. Hyde tells us (_Hawaiian Annual_, 1890, p. 79): \"In\nthe Hawaiian chant (_mele_) and dirge (_kanikau_) the aim seems to be\nchiefly to enumerate every place associated with the subject, and to\ngive that place some special epithet, either attached to it by\ncommonplace repetition or especially devised for the occasion as being\nparticularly characteristic.\" An example of this form of reference is to\nbe found in the _Kualii_ chant. We read:\n\n  Where is the battle-field\n  Where the warrior is to fight?\n  On the field of Kalena,\n  At Manini, at Hanini,\n  Where was poured the water of the god,\n  By your work at Malamanui,\n  At the heights of Kapapa, at Paupauwela,\n  Where they lean and rest.\n\nIn the play upon the words _Manini_ and _Hanini_ we recognize some\nrhetorical tinkering, but in general the purpose here is to enumerate\nthe actual places famous in Kualii's history.\n\nAt other times a place-name is used with allusive interest, the\nsuggested incident being meant, like certain stories alluded to in the\nAnglo-Saxon \"Beowulf,\" to set off, by comparison or contrast, the\npresent situation. It is important for the poet to know, for example,\nthat the phrase \"flowers of Paiahaa\" refers to the place on Kau, Hawaii,\nwhere love-tokens cast into the sea at a point some 20 or 30 miles\ndistant on the Puna coast, invariably find their way to shore in the\ncurrent and bring their message to watchful lovers.\n\nA third use of localization conforms exactly to our own sense of\ndescription. The Island of Kauai is sometimes visible lying off to the\nnorthwest of Oahu. At this side of the island rises the Waianae range\ntopped by the peak Kaala. In old times the port of entry for travelers\nto Oahu from Kauai was the seacoast village of Waianae. Between it and\nthe village of Waialua runs a great spur of the range, which breaks off\nabruptly at the sea, into the point Kaena. Kahuku point lies beyond\nWaialua at the northern extremity of the island. Mokuleia, with its old\ninland fishpond, is the first village to the west of Waialua. This is\nthe setting for the following lines, again taken from the chant of\n_Kualii_, the translation varying only slightly from that edited by\nThrum:\n\n  O Kauai,\n  Great Kauai, inherited from ancestors,\n  Sitting in the calm of Waianae,\n  A cape is Kaena,\n  Beyond, Kahuku,\n  A misty mountain back, where the winds meet, Kaala,\n  There below sits Waialua,\n  Waialua there,\n  Kahala is a dish for Mokuleia,\n  A fishpond for the shark roasted in ti-leaf,\n  The tail of the shark is Kaena,\n  The shark that goes along below Kauai,\n  Below Kauai, thy land,\n  Kauai O!\n\nThe number of such place names to be stored in the reciter's memory is\nconsiderable. Not only are they applied in lavish profusion to beach,\nrock, headland, brook, spring, cave, waterfall, even to an isolated tree\nof historic interest, and distributed to less clearly marked small land\nareas to name individual holdings, but, because of the importance of the\nweather in the fishing and seagoing life of the islander, they are\naffixed to the winds, the rains, and the surf or \"sea\" of each locality.\nAll these descriptive appellations the composer must employ to enrich\nhis means of place allusion. Even to-day the Hawaiian editor with a nice\nsense of emotional values will not, in his obituary notice, speak of a\nman being missed in his native district, but will express the idea in\nsome such way as this: \"Never more will the pleasant _Kupuupuu_\n(mist-bearing wind) dampen his brow.\" The songs of the pleading sisters\nin the romance of _Laieikawai_ illustrate this conventional usage. In\n_Kualii_, the poet wishes to express the idea that all the sea belongs\nto the god Ku. He therefore enumerates the different kinds of \"sea,\"\nwith their locality--\"the sea for surf riding,\" \"the sea for casting the\nnet,\" \"the sea for going naked,\" \"the sea for swimming,\" \"the sea for\nsurf riding sideways,\" \"the sea for tossing up mullet,\" \"the sea for\nsmall crabs,\" \"the sea of many harbors,\" etc.\n\nThe most complete example of this kind of enumeration occurs in the\nchant of Kuapakaa, where the son of the disgraced chief chants to his\nlord the names of the winds and rains of all the districts about each\nisland in succession, and then, by means of his grandmother's bones in a\ncalabash in the bottom of the canoe (she is the Hawaiian wind-goddess)\nraises a storm and avenges his father's honor. He sings:\n\n  There they are! There they are!!\n  There they are!!!\n  The hard wind of Kohala,\n  The short sharp wind of Kawaihae,\n  The fine mist of Waimea,\n  The wind playing in the cocoanut-leaves of Kekaha,\n  The soft wind of Kiholo,\n  The calm of Kona,\n  The ghost-like wind of Kahaluu,\n  The wind in the hala-tree of Kaawaloa,\n  The moist wind of Kapalilua,\n  The whirlwind of Kau,\n  The mischievous wind of Hoolapa,\n  The dust-driven wind of Maalehu,\n  The smoke-laden wind of Kalauea.\n\nThere is no doubt in this enumeration an assertion of power over the\nforces the reciter calls by name, as a descendant of her who has\ntransmitted to him the magic formula.\n\nJust so the technician in fishing gear, bark-cloth making, or in canoe\nor house building, the two crafts specially practiced by chiefs,\nacquires a very minute nomenclature useful to the reciter in word debate\nor riddling. The classic example in Hawaiian song is the famous\ncanoe-chant, which, in the legend of _Kana_, Uli uses in preparing the\ncanoe for her grandsons' war expedition against the ravisher of Hina\n(called the Polynesian Helen of Troy) and which is said to be still\nemployed for exorcism by sorcerers (_Kahuna_), of whom Uli is the patron\ndivinity. The enumeration begins thus:\n\n  It is the double canoe of Kaumaielieli,\n  Keakamilo the outrigger,\n  Halauloa the body,\n  Luu the part under water,\n  Aukuuikalani the bow;\n\nand so on to the names of the cross stick, the lashings, the sails, the\nbailing cup, the rowers in order, and the seat of each, his paddle, and\nhis \"seagoing loin cloth.\" There is no wordplay perceptible in this\nchant, but it is doubtful whether the object is to record a historical\noccurrence or rather to exhibit inspired craftsmanship, the process of\nenumeration serving as the intellectual test of an inherited gift from\nthe gods.\n\nBesides technical interests, the social and economic life of the people\ncenters close attention upon the plant and animal life about them, as\nwell as upon kinds of stone useful for working. Andrews enumerates 26\nvarieties of edible seaweed known to the Hawaiians. The reciters avail\nthemselves of these well-known terms, sometimes for quick comparison,\noften for mere enumeration. It is interesting to see how, in the \"Song\nof Creation,\" in listing plant and animal life according to its supposed\norder of birth--first, shellfish, then seaweed and grasses, then fishes\nand forests plants, then insects, birds, reptiles--wordplay is employed\nin carrying on the enumeration. We read:\n\n  \"The Mano (shark) was born, the Moana was born in the sea and swam,\n   The Mau was born, the Maumau was born in the sea and swam,\n   The Nana was born, the Mana was born in the sea and swam.\"\n\nand so on through Nake and Make, Napa and Nala, Pala and Kala, Paka\n(eel) and Papa (crab) and twenty-five or thirty other pairs whose\nsignification is in most cases lost if indeed they are not entirely\nfictitious. Again, 16 fish names are paired with similar names of forest\nplants; for example:\n\n  \"The Pahau was born in the sea,\n   Guarded by the Lauhau that grew in the forest.\"\n\n  \"The Hee was born and lived in the sea,\n   Guarded by the Walahee that grew in the forest.\"\n\nHere the relation between the two objects is evidently fixed by the\nchance likeness of name.\n\nOn the whole, the Hawaiian takes little interest in stars. The\n\"canoe-steering star,\" to be sure, is useful, and the \"net of Makalii\"\n(the Pleiads) belongs to a well-known folk tale. But star stories do not\nappear in Hawaiian collections, and even sun and moon stories are rare,\nall belonging to the older and more mythical tales. Clouds, however, are\nvery minutely observed, both as weather indicators and in the lore of\nsigns, and appear often in song and story.[1]\n\nBesides differentiating such visible phenomena, the Polynesian also\nthinks in parts of less readily distinguishable wholes. When we look\ntoward the zenith or toward the horizon we conceive the distance as a\nwhole; the Polynesian divides and names the space much as we divide our\nglobe into zones. We have seen how he conceives a series of heavens\nabove the earth, order in creation, rank in the divisions of men on\nearth and of gods in heaven. In the passage of time he records how the\nsun measures the changes from day to night; how the moon marks off the\nmonth; how the weather changes determine the seasons for planting and\nfishing through the year; and, observing the progress of human life from\ninfancy to old age, he names each stage until \"the staff rings as you\nwalk, the eyes are dim like a rat's, they pull you along on the mat,\" or\n\"they bear you in a bag on the back.\"\n\nClearly the interest aroused by all this nomenclature is emotional, not\nrational. There is too much wordplay. Utility certainly plays some part,\nbut the prevailing stimulus is that which bears directly upon the idea\nof rank, some divine privilege being conceived in the mere act of\nnaming, by which a supernatural power is gained over the object named.\nThe names, as the objects for which they stand, come from the gods. Thus\nin the story of _Pupuhuluena_, the culture hero propitiates two\nfishermen into revealing the names of their food plants and later, by\nreciting these correctly, tricks the spirits into conceding his right to\ntheir possession. Thus he wins tuberous food plants for his people.\n\nFor this reason, exactness of knowledge is essential. The god is\nirritated by mistakes.[2] To mispronounce even casually the name of the\nremote relative of a chief might cost a man a valuable patron or even\nlife itself. Some chiefs are so sacred that their names are taboo; if it\nis a word in common use, there is chance of that word dropping out of\nthe language and being replaced by another.\n\nCompleteness of enumeration hence has cabalistic value. When the\nHawaiian propitiates his gods he concludes with an invocation to the\n\"forty thousand, to the four hundred thousand, to the four thousand\"[3]\ngods, in order that none escape the incantation. Direction is similarly\ninvoked all around the compass. In the art of verbal debate--called\n_hoopapa_ in Hawaii--the test is to match a rival's series with one\nexactly parallel in every particular or to add to a whole some\nundiscovered part.[4] A charm mentioned in folk tale is \"to name every\nword that ends with _lau_.\" Certain numbers, too, have a kind of magic\nfinality in themselves; for example, to count off an identical phrase by\nten without missing a word is the charm by which Lepe tricks the\nspirits. In the _Kualii_, once more, Ku is extolled as the tenth chief\nand warrior:\n\n  The first chief, the second chief,\n  The third chief, the fourth chief,\n  The fifth chief, the sixth chief,\n  The seventh chief, the eighth chief,\n  The ninth, chief, the tenth chief is Ku,\n  Ku who stood, in the path of the rain of the heaven,\n  The first warrior, the second warrior,\n  The third warrior, the fourth warrior,\n  The fifth warrior, the sixth warrior,\n  The seventh warrior, the eighth warrior,\n  The ninth warrior, the tenth warrior\n  Is the Chief who makes the King rub his eyes,\n  The young warrior of all Maui.\n\nAnd there follows an enumeration of the other nine warriors. A similar\nuse is made of counting-out lines in the famous chant of the \"Mirage of\nMana\" in the story of _Lono_, evidently with the idea of completing an\ninclusive series.\n\nCounting-out formulae reappear in story-telling in such repetitive\nseries of incidents as those following the action of the five sisters of\nthe unsuccessful wooer in the _Laieikawai_ story. Here the interest\ndevelops, as in the lines from _Kualii_, an added emotional element,\nthat of climax. The last place is given to the important character.\nAlthough everyone is aware that the younger sister is the most competent\nmember of the group, the audience must not be deprived of the pleasure\nof seeing each one try and fail in turn before the youngest makes the\nattempt. The story-teller, moreover, varies the incident; he does not\nexactly follow his formula, which, however, it is interesting to note,\nis more fixed in the evidently old dialogue part of the story than in\nthe explanatory action.\n\nStory-telling also exhibits how the vital connection felt to exist\nbetween a person or object and the name by which it is distinguished,\nwhich gives an emotional value to the mere act of naming, is extended\nfurther to include scenes with which it is associated. The Hawaiian has\na strong place sense, visible in his devotion to scenes familiar to his\nexperience, and this is reflected in his language. In the _Laieikawai_\nit appears in the plaints of the five sisters as they recall their\nnative land. In the songs in the _Halemano_ which the lover sings to win\nhis lady and the chant in _Lonoikamakahiki_ with which the disgraced\nfavorite seeks to win back his lord, those places are recalled to mind\nin which the friends have met hardship together, in order, if possible,\nto evoke the same emotions of love and loyalty which were theirs under\nthe circumstances described. Hawaiians of all classes, in mourning their\ndead, will recall vividly in a wailing chant the scenes with which their\nlost friend has been associated. I remember on a tramp in the hills\nabove Honolulu coming upon the grass hut of a Hawaiian lately released\nfrom serving a term for manslaughter. The place commanded a fine\nview--the sweep of the blue sea, the sharp rugged lines of the coast,\nthe emerald rice patches, the wide-mouthed valleys cutting the roots of\nthe wooded hills. \"It is lonely here?\" we asked the man. \"_Aole! maikai\nkeia!_\" (\"No, the view is excellent\") he answered.\n\nThe ascription of perfection of form to divine influence may explain the\nPolynesian's strong sense for beauty.[5] The Polynesian sees in nature\nthe sign of the gods. In its lesser as in its more marvelous\nmanifestations--thunder, lightning, tempest, the \"red rain,\" the\nrainbow, enveloping mist, cloud shapes, sweet odors of plants, so rare\nin Hawaii, at least, or the notes of birds--he reads an augury of divine\nindwelling. The romances glow with delight in the startling effect of\npersonal beauty upon the beholder--a beauty seldom described in detail\nsave occasionally by similes from nature. In the _Laieikawai_ the sight\nof the heroine's beauty creates such an ecstasy in the heart of a mere\ncountryman that he leaves his business to run all about the island\nheralding his discovery. Dreaming of the beauty of Laieikawai, the young\nchief feels his heart glow with passion for this \"red blossom of Puna\"\nas the fiery volcano scorches the wind that fans across its bosom. A\ndivine hero must select a bride of faultless beauty; the heroine chooses\nher lover for his physical perfections. Now we can hardly fail to see\nthat in all these cases the delight is intensified by the belief that\nbeauty is godlike and betrays divine rank in its possessor. Rank is\ntested by perfection of face and form. The recognition of beauty thus\nbecomes regulated by express rules of symmetry and surface. Color, too,\nis admired according to its social value. Note the delight in red,\nconstantly associated with the accouterments of chiefs.\n\n\n\n_Footnotes to Section III, 2: Nomenclature_\n\n[Footnote 1: In the Hawaiian Annual, 1890, Alexander translates some notes\nprinted by Kamakau in 1865 upon Hawaiian astronomy as related to the art of\nnavigation. The bottom of a gourd represented the heavens, upon which were\nmarked three lines to show the northern and southern limits of the sun's\npath, and the equator--called the \"black shining road of Kane\" and \"of\nKanaloa,\" respectively, and the \"road of the spider\" or \"road to the navel\nof Wakea\" (ancestor of the race). A line was drawn from the north star to\nNewe in the south; to the right was the \"bright road of Kane,\" to the left\nthe \"much traveled road of Kanaloa.\" Within these lines were marked the\npositions of all the known stars, of which Kamakau names 14, besides 5\nplanets. For notes upon Polynesian astronomy consult Journal of the\nPolynesian Society, iv, 236. Hawaiian priestly hierarchies recognize\nspecial orders whose function it is to read the signs in the clouds, in\ndreams, or the flight of birds, or to practice some form of divination with\nthe entrails of animals. In Hawaii, according to Fornander, the soothsayers\nconstitute three of the ten large orders of priests, called Oneoneihonua,\nKilokilo, and Nanauli, and these are subdivided into lesser orders. _Ike_,\nknowledge, means literally \"to see with, the eyes,\" but it is used also to\nexpress mental vision, or knowledge with reference to the objective means\nby which such knowledge is obtained. So the \"gourd of wisdom\"--_ka ipu o ka\nike_--which Laieikawai consults, brings distant objects before the eyes so\nthat the woman \"knows by seeing\" what is going on below. Signs in the\nclouds are especially observed, both as weather indicators and to forecast\nthe doings of chiefs. According to Westervelt's story of _Keaomelemele_,\nthe lore is taught to mythical ancestors of the Hawaiian race by the gods\nthemselves. The best analysis of South Sea Island weather signs is to be\nfound in Erdland's \"Marshall Insulaner,\" page 69. Early in the morning or\nin the evening is the time for making observations. Rainbows,\n_punohu_--doubtfully explained to me as mists touched by the end of a\nrainbow--and the long clouds which lie along the horizon, forecast the\ndoings of chiefs. A pretty instance of the rainbow sign occurred in the\nrecent history of Hawaii. When word reached Honolulu of the death of King\nKalakaua, the throng pressed to the palace to greet their new monarch, and\nas Her Majesty Liliuokalani appeared upon the balcony to receive them, a\nrainbow arched across the palace and was instantly recognized as a symbol\nof her royal rank. In the present story the use of the rainbow symbol shows\nclumsy workmanship, since near its close the Sun god is represented as\nsending to his bride as her peculiar distinguishing mark the same sign, a\nrainbow, which has been hers from birth.]\n\n[Footnote 2: Moerenhout (I, 501-507) says that the Areois society in\nTahiti, one of whose chief objects was \"to preserve the chants and songs\nof antiquity,\" sent out an officer called the \"Night-walker,\" _Hare-po_,\nwhose duty it was to recite the chants all night long at the sacred\nplaces. If he hesitated a moment it was a bad omen. \"Perfect memory for\nthese chants was a gift of god and proved that a god spoke through and\ninspired the reciter.\" If a single slip was made, the whole was\nconsidered useless.\n\nErdland relates that a Marshall Islander who died in 1906 remembered\ncorrectly the names of officers and scholars who came to the islands in\nthe Chamisso party when he was a boy of 8 or 10.\n\nFornander notes that, in collecting Hawaiian chants, of the _Kualii_\ndating from about the seventeenth century and containing 618 lines, one\ncopy collected on Hawaii, another on Oahu, did not vary in a single\nline; of the _Hauikalani_, written just before Kamehameha's time and\ncontaining 527 lines, a copy from Hawaii and one from Maui differed only\nin the omission of a single word.\n\nTripping and stammering games were, besides, practiced to insure exact\narticulation. (See Turner, Samoa, p. 131; Thomson, pp. 16, 315.)]\n\n[Footnote 3: Emerson, Unwritten Literature, p. 24 (note).]\n\n[Footnote 4: This is well illustrated in Fornander's story of\nKaipalaoa's disputation with the orators who gathered about\nKalanialiiloa on Kauai. Say the men:\n\n  \"Kuu moku la e kuu moku,\n   Moku kele i ka waa o Kaula,\n   Moku kele i ka waa, Nihoa,\n   Moku kele i ka waa, Niihau.\n   Lehua, Kauai, Molokai, Oahu,\n   Maui, Lanai, Kahoolawe,\n   Moloklni, Kauiki, Mokuhano,\n   Makaukiu, Makapu, Mokolii.\"\n\n   My island there, my island;\n   Island to which my canoe sails, Kaula,\n   Island to which my canoe sails, Nihoa,\n   Island to which my canoe sails, Niihau.\n   Lehua, Kauai, Molokai, Oahu,\n   Maui, Lanai, Kahoolawe,\n   Molokini, Kauiki, Mokuhano,\n   Makaukiu, Makapu, Mokolii.\n\n\"You are beaten, young man; there are no islands left. We have taken up\nthe islands to be found, none left.\"\n\nSays the boy:\n\n  \"Kuu moku e, kuu moku,\n   O Mokuola, ulu ka ai,\n   Ulu ka niu, ulu ka laau,\n   Ku ka hale, holo ua holoholona.\"\n\n   Here is my island, my island\n   _Mokuola_, where grows food,\n   The cocoanut grows, trees grow,\n   Houses stand, animals run.\n\n\"There is an island for you. It is an island. It is in the sea.\"\n\n(This is a small island off Hilo, Hawaii.)\n\nThe men try again:\n\n  \"He aina hau kinikini o Kohala,\n   Na'u i helu a hookahi hau,\n   I e hiku hau keu.\n   O ke ama hau la akahi,\n   O ka iaku hau la alua,\n   O ka ilihau la akolu,\n   O ka laau hau la aha,\n   O ke opu hau la alima,\n   O ka nanuna hau la aone,\n   O ka hau i ka mauna la ahiku.\"\n\n   A land of many _hau_ trees is Kohala\n   Out of a single _hau_ tree I have counted out\n   And found seven _hau_.\n   The _hau_ for the outriggers makes one,\n   The _hau_ for the joining piece makes two,\n   The _hau_ bark makes three,\n   The _hau_ wood makes four,\n   The _hau_ bush makes five,\n   The large _hau_ tree makes six,\n   The mountain _hau_ makes seven.\n\n\"Say, young man, you will have no _hau_, for we have used it all. There\nis none left. If you find any more, you shall live, but if you fail you\nshall surely die. We will twist your nose till you see the sun at\nKumukena. We will poke your eyes with the _Kahili_ handle, and when the\nwater runs out, our little god of disputation shall suck it up--the god\nKaneulupo.\"\n\nSays the boy, \"You full-grown men have found so many uses, you whose\nteeth are rotten with age, why can't I, a lad, find other uses, to save\nmyself so that I may live. I shall search for some more hau, and if I\nfail you shall live, but if I find them you shall surely die.\"\n\n  \"Aina hau kinikini o Kona,\n   Na'u i helu hookahi hau,\n   A ehiku hau keu.\n   O Honolohau la akahi,\n   O Lanihau la alua\n   O Punohau la akolu,\n   O Kahauloa la aha,\n   O Auhaukea la alima,\n   O Kahauiki la aono,\n   Holo kehau i ka waa kona la ahiku.\"\n\n   A land of many _hau_ trees is in _Kona_\n   Out of a single _hau_ I have counted one,\n   And found seven _hau_.\n   Honolahau makes one,\n   Lanihau makes two,\n   Punohau makes three,\n   Kahauloa makes four,\n   Auhaukea makes five,\n   Kahaniki makes six,\n   The Kehau that drives the canoe at Kona makes seven.\n\n(All names of places in the Kona district.)\n\n\"There are seven _hau_, you men with rotten teeth.\"]\n\n[Footnote 5: Thomson says that the Fijians differ from the Polynesians\nin their indifference to beauty in nature.]\n\n\n\n\n3. ANALOGY: ITS PICTORIAL QUALITY\n\n\nA second significant trait in the treatment of objective life, swiftness\nof analogy, affects the Polynesian in two ways: the first is pictorial\nand plays upon a likeness between objects or describes an idea or mood\nin metaphorical terms; the second is a mere linguistic play upon words.\nMuch nomenclature is merely a quick picturing which fastens attention\nupon the special feature that attracts attention; ideas are naturally\nreinforced by some simple analogy. I recall a curious imported flower\nwith twisted inner tube which the natives call, with a characteristic\ntouch of daring drollery, \"the intestines of the clergyman.\" Spanish\nmoss is named from a prominent figure of the foreign community \"Judge\nDole's beard.\" Some native girls, braiding fern wreaths, called my\nattention to the dark, graceful fronds which grow in the shade and are\nprized for such work. \"These are the natives,\" they said; then pointing\nslyly to the coarse, light ferns burned in the sun they added, \"these\nare the foreigners.\" After the closing exercises of a mission school in\nHawaii one of the parents was called upon to make an address. He said:\n\"As I listen to the songs and recitations I am like one who walks\nthrough the forest where the birds are singing. I do not understand the\nwords, but the sound is sweet to the ear.\" The boys in a certain\ndistrict school on Hawaii call the weekly head inspection \"playing the\nukulele\" in allusion to the literal interpretation of the name for the\nnative banjo. These homely illustrations, taken from the everyday life\nof the people, illustrate a habit of mind which, when applied for\nconscious emotional effect, results in much charm of formal expression.\nThe habit of isolating the essential feature leads to such suggestive\nnames as \"Leaping water,\" \"White mountain,\" \"The gathering place of the\nclouds,\" for waterfall or peak; or to such personal appellations as that\napplied to a visiting foreigner who had temporarily lost his voice, \"The\none who never speaks\"; or to such a description of a large settlement as\n\"many footprints.\"[1] The graphic sense of analogy applies to a mountain\nsuch a name as \"House of the sun\"; to the prevailing rain of a certain\ndistrict the appellation \"The rain with a pack on its back,\" \"Leaping\nwhale\" or \"Ghostlike\"; to a valley, \"The leaky canoe\"; to a canoe, \"Eel\nsleeping in the water.\" A man who has no brother in a family is called\n\"A single coconut,\" in allusion to a tree from which hangs a single\nfruit.[2]\n\nThis tendency is readily illustrated in the use of synonyms. _Oili_\nmeans \"to twist, roll up;\" it also means \"to be weary, agitated, tossed\nabout in mind.\" _Hoolala_ means \"to branch out,\" as the branches of a\ntree; it is also applied in sailing to the deflection from a course.\n_Kilohana_ is the name given to the outside decorated piece of tapa in a\nskirt of five layers; it means generally, therefore, \"the very best\" in\ncontrast to that which is inferior. _Kuapaa_ means literally \"to harden\nthe back\" with oppressive work; it is applied to a breadfruit parched on\nthe tree or to a rock that shows itself above water. Lilolilo means \"to\nspread out, expand as blossom from bud;\" it also applies to an\nopen-handed person. _Nee_ may mean \"to hitch along from one place to\nanother,\" or \"to change the mind.\" _Palele_ means \"separate, put\nsomewhere else when there is no place vacant;\" it also applies to\nstammering. These illustrations gathered almost at random may be\nindefinitely multiplied. I recall a clergyman in a small hamlet on\nHawaii who wished to describe the character of the people of that place.\nPicking up a stone of very close grain of the kind used for pounding and\ncalled _alapaa_, literally, \"close-grained stone,\" he explained that\nbecause the people of that section were \"tight\" (stingy) they were\ncalled _Kaweleau alapaa_. This ready imitativeness, often converted into\ncaricature, enters into the minutest detail of life and is the clew to\nmany a familiar proverb like that of the canoe on the coral reef quoted\nin the text.[3] The chants abound in such symbols. Man is \"a long-legged\nfish\" offered to the gods. Ignorance is the \"night of the mind.\" The\ncloud hanging over Kaula is a bird which flies before the wind[4]--\n\n  The blackbird begged,\n  The bird of Kaula begged,\n  Floating up there above Waahila.\n\nThe coconut leaves are \"the hair of the trees, their long locks.\" Kailua\ndistrict is \"a mat spread out narrow and gray.\"\n\nThe classic example of the use of such metaphor in Hawaiian song is the\nfamous passage in the _Hauikalani_ in which chiefs at war are compared\nwith a cockfight, the favorite Hawaiian pastime[5] being realistically\ndescribed in allusion to Keoua's wars on Hawaii:\n\n  Hawaii is a cockpit; the trained cocks fight on the ground.\n  The chief fights--the dark-red cock awakes at night for battle;\n  The youth fights valiantly--Loeau, son of Keoua.\n  He whets his spurs, he pecks as if eating;\n  He scratches in the arena--this Hilo--the sand of Waiolama.\n\n       *       *       *       *       *\n\n  He is a well-fed cock. The chief is complete,\n  Warmed in the smokehouse till the dried feathers rattle,\n  With changing colors, like many-colored paddles, like piles of\n                                                 polished Kahili.\n  The feathers rise and fall at the striking of the spurs.\n\nHere the allusions to the red color and to eating suggest a chief. The\nfeather brushes waved over a chief and the bright-red paddles of his war\nfleet are compared to the motion of a fighting cock's bright feathers,\nthe analogy resting upon the fact that the color and the motion of\nrising and falling are common to all three.\n\nThis last passage indicates the precise charm of Polynesian metaphor. It\nlies in the singer's close observation of the exact and characteristic\ntruth which suggests the likeness, an exactness necessary to carry the\nallusion with his audience, and which he sharpens incessantly from the\nconcrete facts before him. Kuapakaa sings:\n\n  The rain in the winter comes slanting,\n  Taking the breath away, pressing down the hair,\n  Parting the hair in the middle.\n\nThe chants are full of such precise descriptions, and they furnish the\nrich vocabulary of epithet employed in recalling a place, person, or\nobject. Transferred to matters of feeling or emotion, they result in\npoetical comparisons of much charm. Sings Kuapakaa (Wise's translation):\n\n  The pointed clouds have become fixed in the heavens,\n  The pointed clouds grow quiet like one in pain before childbirth,\n  Ere it comes raining heavily, without ceasing.\n  The umbilicus of the rain is in the heavens,\n  The streams will yet be swollen by the rain.\n\n[Illustration: A HAWAIIAN PADDLER (HENSHAW)]\n\nHina's song of longing for her lost lover in _Laieikawai_ should be\ncompared with the lament of Laukiamanuikahiki when, abandoned by her\nlover, she sees the clouds drifting in the direction he has taken:\n\n  The sun is up, it is up;\n  My love is ever up before me.\n  It is causing me great sorrow, it is pricking me in the side,\n  For love is a burden when one is in love,\n  And falling tears are its due.\n\nHow vividly the mind enters into this analogy is proved, by its swift\nidentification with the likeness presented. Originally this\nidentification was no doubt due to ideas of magic. In romance, life in\nthe open--in the forests or on the sea--has taken possession of the\nimagination. In the myths heroes climb the heavens, dwelling half in the\nair; again they are amphibian like their great lizard ancestors. In the\n_Laieikawai_, as in so many stories, note how much of the action takes\nplace on or in the sea--canoeing, swimming, or surfing. In less\nhumanized tales the realization is much more fantastic. To the\nPolynesian, mind such figurative sayings as \"swift as a bird\" and \"swim\nlike a fish\" mean a literal transformation, his sense of identity being\nyet plastic, capable of uniting itself with whatever shape catches the\neye. When the poet Marvel says--\n\n  Casting the body's vest aside,\n  My soul into the boughs does glide;\n  There, like a bird, it sits and sings,\n  Then whets and combs its silver wings,\n  And, till prepared for longer flight,\n  Waves in its plumes the various light--\n\nhe is merely expressing a commonplace of primitive mental experience,\ntransformation stories being of the essence of Polynesian as of much\nprimitive speculation about the natural objects to which his eye is\ndrawn with wonder and delight.\n\n\n\n_Footnotes to Section III, 3: Analogy_\n\n[Footnote 1: Turner, Samoa, p. 220.]\n\n[Footnote 2: Ibid.; Moerenhout, I, 407-410.]\n\n[Footnote 3: Turner, Samoa, pp. 216-221; Williams and Calvert, I, p.\n110.]\n\n[Footnote 4: Williams and Calvert, I, 118.]\n\n[Footnote 5: Moerenhout, II, 146.]\n\n\n\n\n4. THE DOUBLE MEANING; PLAYS ON WORDS\n\n\nAnalogy is the basis of many a double meaning. There is, in fact, no\nlyric song describing natural scenery that may not have beneath it some\nimplied, often indelicate, allusion whose riddle it takes an adroit and\npracticed mind to unravel.\n\nThis riddling tendency of figurative verse seems to be due to the\naristocratic patronage of composition, whose tendency was to exalt\nlanguage above the comprehension of the common people, either by\nobscurity, through ellipsis and allusion, or by saying one thing and\nmeaning another. A special chief's language was thus evolved, in which\nthe speaker might couch his secret resolves and commands unsuspected by\nthose who stood within earshot. Quick interpretation of such symbols was\nthe test of chiefly rank and training. On the other hand, the wish to\nappear innocent led him to hide his meaning in a commonplace\nobservation. Hence nature and the objects and actions of everyday life\nwere the symbols employed. For the heightened language of poetry the\nsame chiefly strain was cultivated--the allusion, metaphor, the double\nmeaning became essential to its art; and in the song of certain periods\na play on words by punning and word linking became highly artificial\nrequirements.[1]\n\nIllustrations of this art do not fall upon a foreign ear with the force\nwhich they have in the Polynesian, because much of the skill lies in\ntricks with words impossible to translate, and often the jest depends\nupon a custom or allusion with which the foreigner is unfamiliar. It is\nfor this reason that such an art becomes of social value, because only\nthe chief who keeps up with the fashion and the follower who hangs upon\nthe words of his chief can translate the allusion and parry the thrust\nor satisfy the request. In a Samoan tale a wandering magician requests\nin one village \"to go dove catching,\" and has the laugh on his simple\nhost because he takes him at his word instead of bringing him a wife. In\na Tongan story[2] the chief grows hungry while out on a canoe trip, and\nbids his servant, \"Look for a banana stalk on the weather side of the\nboat.\" As this is the side of the women, the command meant \"Kill a woman\nfor me to eat.\" The woman designed for slaughter is in this case wise\nenough to catch his meaning and save herself and child by hiding under\nthe canoe. In Fornander's story a usurper and his accomplice plan the\nmoment for the death of their chief over a game of _konane_, the\ninnocent words which seem to apply to the game being uttered by the\nconspirators with a more sinister meaning. The language of insults and\nopprobrium is particularly rich in such double meanings. The pig god,\nwishing to insult P\u00e9l\u00e9, who has refused his advances, sings of her,\ninnocently enough to common ears, as a \"woman pounding _noni_.\" Now, the\n_noni_ is the plant from which red dye is extracted; the allusion\ntherefore is to P\u00e9l\u00e9's red eyes, and the goddess promptly resents the\nimplication.\n\nIt is to this chiefly art of riddling that we must ascribe the stories\nof riddling contests that are handed down in Polynesian tales. The best\nHawaiian examples are perhaps found in Fornander's _Kepakailiula_. Here\nthe hero wins supremacy over his host by securing the answer to two\nriddles--\"The men that stand, the men that lie down, the men that are\nfolded,\" and \"Plaited all around, plaited to the bottom, leaving an\nopening.\" The answer is in both cases a house, for in the first riddle\n\"the timbers stand, the batons lie down, the grass is folded under the\ncords\"; in the second, the process of thatching is described in general\nterms. In the story of _Pikoiakaala_, on the other hand; the hero\npuzzles his contestants by riddling with the word \"rat.\" This word\nriddling is further illustrated in the story of the debater, Kaipalaoa,\nalready quoted. His opponents produce this song:\n\n  The small bird chirps; it shivers in the rain, in Puna, at Keaau,\n                                                       at Iwainalo,\n\nand challenge him to \"find another _nalo_.\" Says the boy:\n\n  The crow caw caws; it shines in the rain. In _Kona_, at _Honalo_,\n    it is hidden (_nalo_).\n\nThus, by using _nalo_ correctly in the song in two ways, he has\novermatched his rivals.\n\nIn the elaborated _hula_ songs, such as Emerson quotes, the art can be\nseen in full perfection. Dangerous as all such interpretation of native\nart must be for a foreigner, I venture in illustration, guided by Wise's\ntranslation, the analysis of one of the songs sung by Halemano to win\nback his lost lady love, the beauty of Puna. The circumstances are as\nfollows: Halemano, a Kauai chief, has wedded a famous beauty of Puna,\nHawaii, who has now deserted him for a royal lover. Meanwhile a Kohala\nprincess who loves him seeks to become his mistress, and makes a\nfestival at which she may enjoy his company. The estranged wife is\npresent, and during the games he sings a series of songs to reproach her\ninfidelity. One of them runs thus:\n\n  Ke kua ia mai la e ke kai ka hala o Puna.\n  E halaoa ana me he kanaka la,\n  Lulumi iho la i kai o Hilo-e.\n  Hanuu ke kai i luna o Mokuola.\n  Ua ola ae nei loko i ko aloha-e.\n  He kokua ka inaina no ke kanaka.\n  Hele kuewa au i ke alanui e!\n  Pela, peia, pehea au e ke aloha?\n  Auwe kuu wahine--a!\n  Kuu hoa o ka ulu hapapa o Kalapana.\n  O ka la hiki anuanu ma Kumukahi.\n  Akahi ka mea aloha o ka wahine.\n  Ke hele neiia wela kau manawa,\n  A huihui kuu piko i ke aloha,\n  Ne aie kuu kino no ia la-e.\n  Hoi mai kaua he a'u koolau keia,\n  Kuu wahine hoi e! Hoi mai.\n  Hoi mai kaua e hoopumehana.\n  Ka makamaka o ia aina makua ole.\n\n  Hewn down by the sea are the pandanus trees of Puna.\n  They are standing there like men,\n  Like a multitude in the lowlands of Hilo.\n  Step by step the sea rises above the Isle-of-life.\n  So life revives once more within me, for love of you.\n  A bracer to man is wrath.\n  As I wandered friendless over the highways, alas!\n  That way, this way, what of me, love?\n  Alas, my wife--O!\n  My companion of the shallow planted breadfruit of Kalapana.\n  Of the sun rising cold at Kumukahi.\n  Above all else the love of a wife.\n  For my temples burn,\n  And my heart (literally \"middle\") is cold for your love,\n  And my body is under bonds to her (the princess of Kohala).\n  Come back to me, a wandering Au bird of Koolau,\n  My love, come back.\n  Come back and let us warm each other with love,\n  Beloved one in a friendless land (literally, \"without parents\").\n\n\nParaphrased, the song may mean:\n\n    The sea has encroached upon the shore of Puna and Hilo so that the\n    _hala_ trees stand out in the water; still they stand firm in spite\n    of the flood. So love floods my heart, but I am braced by anger.\n    Alas! my wife, have you forgotten the days when we dwelt in Kalapana\n    and saw the sun rise beyond Cape Kumukahi? I burn and freeze for\n    your love, yet my body is engaged to the princess of Kohala, by the\n    rules of the game. Come back to me! I am from Kauai, in the north,\n    and here in Puna I am a stranger and friendless.\n\nThe first figure alludes to the well-known fact that the sinking of the\nPuna coast has left the pandanus trunks standing out in the water, which\nformerly grew on dry land. The poetical meaning, however, depends first\nupon the similarity in sound between _Ke kua_, \"to cut,\" which begins\nthe parallel, and _He Kokua_, which is also used to mean cutting, but\nimplies assisting, literally \"bracing the back,\" and carries over the\nimage to its analogue; and, second, upon the play upon the word ola,\nlife: \"The sea floods the isle of life--yes! Life survives in spite of\nsorrow,\" may be the meaning. In the latter part of the song the epithets\n_anuanu_, chilly, and _hapapa_, used of seed planted in shallow soil,\nmay be chosen in allusion to the cold and shallow nature of her love for\nhim.\n\nThe nature of Polynesian images must now be apparent. A close observer\nof nature, the vocabulary of epithet and image with which it has\nenriched the mind is, especially in proverb or figurative verse, made\nuse of allusively to suggest the quality of emotion or to convey a\nsarcasm. The quick sense of analogy, coupled with a precise\nnomenclature, insures its suggestive value. So we find in the language\nof nature vivid, naturalistic accounts of everyday happenings in\nfantastic reshapings, realistically conceived and ascribed to the gods\nwho rule natural phenomena; a figurative language of signs to be read as\nan implied analogy; allusive use of objects, names, places, to convey\nthe associated incident, or the description of a scene to suggest the\naccompanying emotion; and a sense of delight in the striking or\nphenomenal in sound, perfume, or appearance, which is explained as the\nwork of a god.\n\n\n\n_Footnotes to Section III, 4: The Double Meaning_\n\n[Footnote 1: See Moerenhout, II, 210; Jarves, p. 34; Alexander in\nAndrews' Dict., p. xvi; Ellis, I, 288; Gracia, p. 65; Gill, Myths and\nSongs, p. 42.]\n\n[Footnote 2: Fison, p. 100.]\n\n\n\n\n5. CONSTRUCTIVE ELEMENTS OF STYLE\n\n\nFinally, to the influence of song, as to the dramatic requirements of\noral delivery, are perhaps due the retention of certain constructive\nelements of style. No one can study the form of Hawaiian poetry without\nobserving that parallelism is at the basis of its structure. The same\nswing gets into the prose style. Perhaps the necessity of memorizing\nalso had its effect. A composition was planned for oral delivery and\nintended to please the ear; tone values were accordingly of great\nimportance. The variation between narrative, recitative, and formal\nsong; the frequent dialogue, sometimes strictly dramatic; the repetitive\nseries in which the same act is attempted by a succession of actors, or\nthe stages of an action are described in exactly the same form, or a\nrepetition is planned in ascending scale; the singsong value of the\nantithesis;[1] the suspense gained by the ejaculation[2]--all these\ndevices contribute values to the ear which help to catch and please the\nsense.\n\n\n\n_Footnotes to Section III, 5: Constructive Elements of Style_\n\n[Footnote 1: The following examples are taken from the Laieikawai, where\nantithesis is frequent:\n\n\"Four children were mine, four are dead.\"\n\n\"Masters inside and outside\" (to express masters over everything).\n\n\"I have seen great and small, men and women; low chiefs, men and women;\n  high chiefs.\"\n\n\"When you wish to go, go; if you wish to stay, this is Hana, stay here.\"\n\n\"As you would do to me, so shall I to you.\"\n\n\"I will not touch, you, you must not touch me.\"\n\n\"Until day becomes night and night day.\"\n\n\"If it seems good I will consent; if not, I will refuse.\"\n\n\"Camped at some distance from A's party and A's party from them.\"\n\n\"Sounds only by night, ... never by day.\"\n\n\"Through us the consent, through us the refusal.\"\n\n\"You above, our wife below.\"\n\n\"Thunder pealed, this was Waka's work; thunder pealed, this was Malio's\n  work.\"\n\n\"Do not look back, face ahead.\"\n\n\"Adversity to one is adversity to all;\" \"we will not forsake you, do not\n  you forsake us.\"\n\n\"Not to windward, go to leeward.\"\n\n\"Never ... any destruction before like this; never will any come\n  hereafter.\"\n\n\"Everyone has a god, none is without.\"\n\n\"There I stood, you were gone.\"\n\n\"I have nothing to complain of you, you have nothing to complain of me.\"\n\n\nThe balanced sentence structure is often handled with particular skill:\n\n\"If ... a daughter, let her die; however many daughters ... let them die.\"\n\n\"The penalty is death, death to himself, death to his wife, death to all\n  his friends.\"\n\n\"Drive him away; if he should tell you his desire, force him away; if he is\n  very persistent, force him still more.\"\n\n\"Again they went up ... again the chief waited ... the chief again sent a\n  band.\"\n\n\"A crest arose; he finished his prayer to the amen; again a crest arose,\n  the second this; not long after another wave swelled.\"\n\n\"If she has given H. a kiss, if she has defiled herself with him, then we\n  lose the wife, then take me to my grave without pity. But if she has\n  hearkened ... then she is a wife for you, if my grandchild has hearkened\n  to my command.\"\n\n\nA series of synonyms is not uncommon, or the repetition of an idea in\nother words:\n\n\"Do not fear, have no dread.\"\n\n\"Linger not, delay not your going.\"\n\n\"Exert your strength, all your godlike might.\"\n\n\"Lawless one, mischief maker, rogue of the sea.\"\n\n\"Princess of broad Hawaii, Laieikawai, our mistress.\"\n\n\"House of detention, prison-house.\"\n\n\"Daughter, lord, preserver.\"]\n\n[Footnote 2: In the course of the story of _Laieikawai_ occur more than\n50 ejaculatory phrases, more than half of these in the narrative, not\nthe dialogue, portion:\n\n1. The most common is used to provide suspense for what is to follow and\nis printed without the point--_aia hoi_, literally, \"then (or there)\nindeed,\" with the force of our lo! or behold!\n\n2. Another less common form, native to the Hawaiian manner of thought, is\nthe contradiction of a plausible conjecture--_aole ka!_ \"not so!\". Both\nthese forms occur in narrative or in dialogue. The four following are found\nin dialogue alone:\n\n3. _Auhea oe?_ \"where are you?\" is used to introduce a vigorous address.\n\n4. _Auwe!_ to express surprise (common in ordinary speech), is rare in\nthis story.\n\n5. The expression of surprise, _he mea kupapaha_, is literally \"a\nstrange thing,\" like our impersonal \"it is strange\"\n\n6. The vocable _e_ is used to express strong emotion.\n\n7. Add to these an occasional use, for emphasis, of the belittling\nquestion, whose answer, although generally left to be understood, may be\ngiven; for example: _A heaha la o Haua-i-liki ia Laie-i-ka-wai? he\nopala paha_, \"What was Hauailiki to Laieikawai? 'mere chaff!'\", and the\nexpression of contempt--_ka_--with which the princess dismisses her wooer]\n\n\n\n\nIV. CONCLUSIONS\n\n\n1. Much of the material of Hawaiian song and story is traditional within\nother Polynesian groups.\n\n2. Verse making is practiced as an aristocratic art of high social value\nin the households of chiefs, one in which both men and women take part.\n\n3. In both prose and poetry, for the purpose of social aggrandizement,\nthe theme is the individual hero exalted through his family connection\nand his own achievement to the rank of divinity.\n\n4. The action of the story generally consists in a succession of\ncontests in which is tested the hero's claim to supernatural power.\nThese contests range from mythical encounters in the heavens to the\nsemihistorical rivalries of chiefs.\n\n5. The narrative may take on a high degree of complexity, involving many\nwell-differentiated characters and a well-developed art of conversation,\nand in some instances, especially in revenge, trickster, or recognition\nmotives, approaching plot tales in our sense of the word.\n\n6. The setting of song or story, both physical and social, is distinctly\nrealized. Stories persist and are repeated in the localities where they\nare localized. Highly characteristic are stories of rock transformations\nand of other local configurations, still pointed to as authority for the\ntale.\n\n7. Different types of hero appear:\n\n(_a_) The hero may be a human being of high rank and of unusual power\neither of strength, skill, wit, or craft.\n\n(_b_) He may be a demigod of supernatural power, half human, half\ndivine.\n\n(_c_) He may be born in shape of a beast, bird, fish, or other object,\nwith or without the power to take human form or monstrous size.\n\n(_d_) He may bear some relation to the sun, moon, or stars, a form rare\nin Hawaii, but which, when it does occur, is treated objectively rather\nthan allegorically.\n\n(_e_) He may be a god, without human kinship, either one of the\n\"departmental gods\" who rule over the forces of nature, or of the\nhostile spirits who inhabited the islands before they were occupied by\nthe present race.\n\n(_f_) He may be a mere ordinary man who by means of one of these\nsupernatural helpers achieves success.\n\n8. Poetry and prose show a quite different process of development. In\nprose, connected narrative has found free expression. In poetry, the\nepic process is neglected. Besides the formal dirge and highly developed\nlyric songs (often accompanied and interpreted by dance), the\ncharacteristic form is the eulogistic hymn, designed to honor an\nindividual by rehearsing his family's achievements, but in broken and\nejaculatory panegyric rather than in connected narrative. In prose,\nagain, the picture presented is highly realistic. The tendency is to\nhumanize and to localize within the group the older myth and to develop\nlater legendary tales upon a naturalistic basis. Poetry, on the other\nhand, develops set forms, plays with double meanings. Its character is\nsymbolic and obscure and depends for its style upon, artificial devices.\n\n9. Common to each are certain sources of emotional Interest such as\ndepend upon a close interplay of ideas developed within an intimate\nsocial group. In prose occur conventional episodes, highly elaborated\nminor scenes, place names in profusion which have little to do with the\naction of the story, repetitions by a series of actors of the same\nincident in identical form, and in the dialogue, elaborate chants,\nproverbial sayings, antithesis and parallelism. In poetry, the panegyric\nproceeds by the enumeration of names and their qualities, particularly\nplace or technical names; by local and legendary allusions which may\ndevelop into narrative or descriptive passages of some length; and by\neulogistic comparisons drawn from nature or from social life and often\nelaborately developed. The interjectional expression of emotion, the\nrhetorical question, the use of antithesis, repetition, wordplay (puns\nand word-linking) and mere counting-out formulas play a striking part,\nand the riddling element, both in the metaphors employed and in the use\nof homonyms, renders the sense obscure.\n\n\n\n\nPERSONS IN THE STORY\n\n\n1. AIWOHI-KUPUA. A young chief of Kauai, suitor to Laie-i-ka-wai.\n\n2. AKIKEEHIALE. The turnstone, messenger of Aiwohikupua.\n\n3. AWAKEA. \"Noonday.\" The bird that guards the doors of the sun.\n\n4. HALA-ANIANI. A young rascal of Puna.\n\n5. HALULU-I-KE-KIHE-O-KA-MALAMA. The bird who bears the visitors to the\ndoors of the sun.\n\n6. HATUA-I-LIKI. \"Strike-in-beating.\" A young chief of Kauai, suitor to\nLaie-i-ka-wai.\n\n7. HAUNAKA. A champion boxer of Kohala.\n\n8. HINA-I-KA-MALAMA. A chiefess of Maui.\n\n9. HULU-MANIANI. \"Waving feather.\" A seer of Kauai.\n\n10. IHU-ANU. \"Cold-nose.\" A champion boxer of Kohala.\n\n11. KA-ELO-I-KA-MALAMA. The \"mother's brother\" who guards the land of\nNuumealani.\n\n12. KA-HALA-O-MAPU-ANA. \"The sweet-scented hala.\" The youngest sister of\nAiwohikupua.\n\n13. KAHAU-O-KAPAKA. The chief of Koolau, Oahu, father of Laie-i-ka-wai.\n\n14. KAHOUPO 'KANE. Attendant upon Poliahu.\n\n15. KA-ILI-O-KA-LAU-O-KE-KOA. \"The-skin-of-the-leaf-of-the-koa (tree).\"\nThe wife of Kauakahialii.\n\n16. KALAHUMOKU. The fighting dog of Aiwohikupua.\n\n17. KA-OHU-KULO-KIALEA. \"The-moving-cloud-of-Kaialea.\" Guard of the\nshade at the taboo house of Kahiki.\n\n18. KA-ONOHI-O-KA-LA. \"The-eyeball-of-the-sun.\" A high taboo chief, who\nlives in Kahiki.\n\n19. KAPUKAI-HAOA. A priest, grandfather of Laie-i-ka-wai.\n\n20. KAUA-KAHI-ALII. The high chief of Kauai.\n\n21. KAULAAI-LEHUA. A beautiful princess of Molokai.\n\n22. KE-KALUKALU-O-KE-WA. Successor to Kauakahi-alii and suitor to\nLaie-i-ka-wai.\n\n23. KIHA-NUI-LULU-MOKU. \"Great-convulsion-shaking-the-island.\" A\nguardian spirit of Pali-uli.\n\n24. KOAE. The tropic bird. Messenger of Aiwohikupua.\n\n25. LAIE-I-KA-WAI. A species of the _ieie_ vine. (?) The beauty of\nPali-uli.\n\n26. LAIE-LOHELOHE. Another species of the _ieie_ vine. (?) Twin sister\nof Laie-i-ka-wai.\n\n27. LANALANA-NUI-AI-MAKUA. \"Great-ancestral-spider.\" The one who lets\ndown the pathway to the heavens.\n\n28. LAU-KIELE-ULA. \"Red-kiele-leaf.\" The mother who attends the young\nchief in the taboo house at Kahiki.\n\n29. LILI-NOE. \"Fine-fog.\" Attendant to Poliahu.\n\n30. MAHINA-NUI-KONANE. \"Big-bright-moon.\" Guard of the shade at the\ntaboo house at Kahiki.\n\n31. MAILE-HAIWALE. \"Brittle-leafed-maile-vine.\" Sister of Aiwohikupua.\n\n32. MAILE-KALUHEA. \"Big-leafed-maile-vine.\" Sister of Aiwohikupua.\n\n33. MAILE-LAULII. \"Fine-leaf ed-maile-vine.\" Sister of Aiwohikupua.\n\n34. MAILE-PAKAHA. \"Common-maile-vine.\" Sister of Aiwohikupua.\n\n35. MAKA-WELI. \"Terrible-eyes.\" A young chief of Kauai.\n\n36. MALAEKAHANA. The mother of Laie-i-ka-wai.\n\n37. MALIO. A sorceress, sister of the Puna rascal,\n\n38. MOANALIHA-I-KA-WAOKELE. A powerful chief in Kahiki.\n\n39. MOKU-KELE-KAHIKI. \"Island-sailing-to-Kahiki.\" The mother's brother\nwho guards the land of Ke-alohi-lani.\n\n40. POLI-AHU. \"Cold-bosom.\" A high chiefess who dwells on Maunakea.\n\n41. POLOULA. A chief at Wailua, Kauai.\n\n42. ULILI. The snipe. Messenger to Aiwohikupua.\n\n43. WAI-AIE. \"Water-mist.\" Attendant of Poliahu.\n\n44. WAKA. A sorceress, grandmother of Laie-i-ka-wai.\n\nThe chief counsellor of Aiwohikupua.\nThe humpbacked attendant of Laie-i-ka-wai.\nA canoe owner of Molokai.\nA chief of Molokai, father of Kaulaailehua.\nA countrywoman of Hana.\nPaddlers, soldiers, and country people.\n\n\n\n\nACTION OF THE STORY\n\n\nTwin sisters, Laieikawai and Laielohelohe, are born in Koolau, Oahu,\ntheir birth heralded by a double clap of thunder. Their father, a great\nchief over that district, has vowed to slay all his daughters until a\nson is born to him. Accordingly the mother conceals their birth and\nintrusts them to her parents to bring up in retirement, the priest\ncarrying the younger sister to the temple at Kukaniloko and Waka hiding\nLaieikawai in the cave beside the pool Waiapuka. A prophet from Kauai\nwho has seen the rainbow which always rests over the girl's dwelling\nplace, desiring to attach himself to so great a chief, visits the place,\nbut is eluded by Waka, who, warned by her husband, flies with her\ncharge, first to Molokai, where a countryman, catching sight of the\ngirl's face, is so transported with her beauty that he makes the tour of\nthe island proclaiming her rank, thence to Maui and then to Hawaii,\nwhere she is directed to a spot called Paliuli on the borders of Puna, a\nnight's journey inland through the forest from the beach at Keaau. Here\nshe builds a house for her \"grandchild\" thatched with the feathers of\nthe _oo_ bird, and appoints birds to serve her, a humpbacked attendant\nto wait upon her, and mists to conceal her when she goes abroad.\n\nTo the island of Kauai returns its high chief, Kauakahialii, after a\ntour of the islands during which he has persuaded the fair mistress of\nPaliuli to visit him. So eloquent is his account of her beauty that the\nyoung chief Aiwohikupua, who has vowed to wed no woman from his own\ngroup, but only one from \"the land of good women,\" believes that here he\nhas found his wish. He makes the chief's servant his confidant, and\nafter dreaming of the girl for a year, he sets out with his counsellor\nand a canoeload of paddlers for Paliuli. On the way he plays a boxing\nbout with the champion of Kohala, named Cold-nose, whom he dispatches\nwith a single stroke that pierces the man through the chest and comes\nout on the other side. Arrived at the house in the forest at Paliuli, he\nis amazed to find it thatched all over with the precious royal feathers,\na small cloak of which he is bearing as his suitor's gift. Realizing the\ngirl's rank, he returns at once to Kauai to fetch his five sweet-scented\nsisters to act as ambassadresses and bring him honor as a wooer.\nLaieikawai, however, obstinately refuses the first four; and the angry\nlover in a rage refuses to allow the last and youngest to try her\ncharms. Abandoning them, all to their fate in the forest, he sails back\nto Kauai. The youngest and favorite, indeed, he would have taken with\nhim, but she will not abandon her sisters. By her wit and skill she\ngains the favor of the royal beauty, and all five are taken into the\nhousehold of Laieikawai to act as guardians of her virginity and pass\nupon any suitors for her hand.\n\nWhen Aiwohikupua, on his return, confesses his ill fortune, a handsome\ncomrade, the best skilled in surfing over all the islands, lays a bet to\nwin the beauty of Paliuli. He, too, returns crestfallen, the guards\nhaving proved too watchful. But Aiwohikupua is so delighted to hear of\nhis sisters' position that he readily cancels the debt and hurries off\nto Puna. His sisters, however, mindful of his former cruelty, deny him\naccess, and he returns to Kauai burning with rage, to collect a war\nparty to lead against the obdurate girls. Only after band after band has\nbeen swallowed up in the jaws of the great lizard who guards Paliuli,\nand his supernatural fighting dog has returned with ears bitten off and\ntail between its legs, does he give over the attempt and return home\ndisconsolate to Kauai.\n\nNow, on his first voyage to Puna, as the chief came to land at Hana,\nMaui, a high chiefess named Hina fell in love with him. The two staking\ntheir love at a game of _konane_, she won him for her lover. He excused\nhimself under pretext of a vow to first tour about Hawaii, but pledged\nhimself to return. On the return trip he encountered and fell in love\nwith the woman of the mountain, Poliahu or Snow-bosom, but she, knowing\nthrough her supernatural power of his affair with Hina, refused his\nadvances. Now, however, he determines to console himself with this lady.\nHis bird ambassadors go first astray and notify Hina, but finally the\ntryst is arranged, the bridal cortege arrives in state, and the bridal\ntakes place. On their return to Kauai during certain games celebrated by\nthe chiefs, the neglected Hina suddenly appears and demands her pledge.\nThe jealous Poliahu disturbs the new nuptials by plaguing their couch\nfirst with freezing cold, then with burning heat, until she has driven\naway her rival. She then herself takes her final departure.\n\nKauakahialii, the high chief of Kauai, now about to die, cedes the\nsuccession to his favorite chief, Kekalukaluokewa, and bids him seek out\nthe beauty of Paliuli for a bride. He is acceptable to both the girl and\nher grandmother--to the first for his good looks, to the second for his\nrank and power. But before the marriage can be consummated a wily rascal\nof Puna, through the arts of his wise sister Malio, abducts Laieikawai\nwhile she and her lover are out surfing, by his superior dexterity wins\nher affection, and makes off with her to Paliuli. When the grandmother\ndiscovers her grandchild's disgrace, she throws the girl over and\nseeks out her twin sister on Oahu to offer as bride to the great chief\nof Kauai. So beautiful is Laielohelohe that now the Puna rascal abandons\nhis wife and almost tricks the new beauty out of the hands of the noble\nbridegroom; but this time the marriage is successfully managed, the\nmists clear, and bride and bridegroom appear mounted upon birds, while\nall the people shout, \"The marriage of the chiefs!\" The spectacle is\nwitnessed by the abandoned beauty and her guardians, who have come\nthither riding upon the great lizard; and on this occasion Waka\ndenounces and disgraces her disowned grandchild.\n\nLeft alone by her grandmother, lordly lover, and rascally husband,\nLaieikawai turns to the five virgin sisters and the great lizard to\nraise her fortunes. The youngest sister proposes to make a journey to\nKealohilani, or the Shining-heavens, and fetch thence her oldest\nbrother, who dwells in the \"taboo house on the borders of Tahiti.\" As a\nyouth of the highest divine rank, he will be a fit mate to wed her\nmistress. The chiefess consents, and during the absence of the\nambassadress, goes journeying with her four remaining guardians. During\nthis journey she is seen and recognized by the prophet of Kauai, who has\nfor many years been on the lookout for the sign of the rainbow. Under\nhis guardianship she and the four sisters travel to Kauai, to which\nplace the scene now shifts. Here they once more face Aiwohikupua, and\nthe prophet predicts the coming of the avenger. Meanwhile the lizard\nbears the youngest sister over sea. She ascends to various regions of\nthe heavens, placating in turn her maternal uncles, father, and mother,\nuntil finally she reaches the god himself, where he lies basking in the\nwhite radiance of the noonday sun. Hearing her story, this divine one\nagrees to lay aside his nature as a god and descend to earth to wed his\nsister's benefactress and avenge the injuries done by his brother and\nWaka. Signs in the heavens herald his approach; he appears within the\nsun at the back of the mountain and finally stands before his bride,\nwhom he takes up with him on a rainbow to the moon. At his return, as he\nstands upon the rainbow, a great sound of shouting is heard over the\nland in praise of his beauty. Thus he deals out judgment upon\nLaieikawai's enemies: Waka falls dead, and Aiwohikupua is dispossessed\nof his landed rights. Next, he rewards her friends with positions of\ninfluence, and leaving the ruling power to his wife's twin sister and\nher husband, returns with Laieikawai to his old home in the heavens.\n\nIn the final chapters the Sun-god himself, who is called \"The\neyeball-of-the-sun,\" proves unfaithful. He falls captive to the charms\nof the twin sister, sends his clever youngest sister, whose foresight he\nfears, to rule in the heavens, and himself goes down to earth on some\npretext in pursuit of the unwilling Laielohelohe. Meanwhile his wife\nsees through the \"gourd of knowledge\" all that is passing on earth and\ninforms his parents of his infidelity. They judge and disgrace him; the\ndivine Sun-god becomes the first _lapu_, or ghost, doomed to be shunned\nby all, to live in darkness and feed upon butterflies. The beauty of\nPaliuli, on the other hand, returns to earth to live with her sister,\nwhere she is worshiped and later deified in the heavens as the\n\"Woman-of-the-Twilight.\"\n\n\n\n\nBACKGROUND OF THE STORY.\n\n\nWhatever the original home of the _Laieikawai_ story, the action as here\npictured, with the exception of two chapters, is localized on the\nHawaiian group. This consists of eight volcanic islands lying in the\nNorth Pacific, where torrid and tropical zones meet, about half again\nnearer to America than Asia, and strung along like a cluster of beads\nfor almost 360 miles from Kauai on the northwest to the large island of\nHawaii on the southeast. Here volcanic activity, extinct from\nprehistoric times on the other islands, still persists. Here the land\nattains its greatest elevation--13,825 feet to the summit of the highest\npeak--and of the 6,405 square miles of land area which constitute the\ngroup 4,015 belong to Hawaii. Except in temperature, which varies only\nabout 11 degrees mean for a year, diversity marks the physical features\nof these mid-sea islands. Lofty mountains where snow lies perpetually,\nhuge valleys washed by torrential freshets, smooth sand dunes, or fluted\nridges, arid plains and rain-soaked forests, fringes of white beach, or\nabrupt bluffs that drop sheer into the deep sea, days of liquid sunshine\nor fierce storms from the south that whip across the island for half a\nweek, a rainfall varying from 287 to 19 inches in a year in different\nlocalities--these are some of the contrasts which come to pass in spite\nof the equable climate. A similar diversity marks the plant and sea\nlife--only in animal, bird, and especially insect life, are varieties\nsparsely represented.\n\nMost of the action of the story takes place on the four largest\nislands--on Oahu, where the twins are born; on Maui, the home of Hina,\nwhere the prophet builds the temple to his god; on Hawaii, where lies\nthe fabled land of Paliuli and where the surf rolls in at Keaau; and on\nKauai, whence the chiefs set forth to woo and where the last action of\nthe story takes place. These, with Molokai and Lanai, which lie off Maui\n\"like one long island,\" virtually constitute the group.\n\nLaie, where the twins are born, is a small fishing village on the\nnorthern or Koolau side of Oahu, adjoining that region made famous by\nthe birth and exploits of the pig god, Kamapuaa. North from Laie\nvillage, in a cane field above the Government road, is still pointed out\nthe water hole called Waiopuka--a long oval hole like a bathtub dropping\nto the pool below, said by the natives to be brackish in taste and to\nrise and fall with the tide because of subterranean connection with the\nsea. On one side an outjutting rock marks the entrance to a cave said to\nopen out beyond the pool and be reached by diving. Daggett furnishes a\nfull description of the place in the introduction to his published\nsynopsis of the story. The appropriateness of Laie as the birthplace of\nthe rainbow girl is evident to anyone who has spent a week along this\ncoast. It is one of the most picturesque on the islands, with the open\nsea on one side fringed with white beach, and the Koolau range rising\nsheer from the narrow strip of the foothills, green to the summit and\nfluted into fantastic shapes by the sharp edge of the showers that drive\nconstantly down with the trade winds, gleaming with rainbow colors.\n\nKukaniloko, in the uplands of Wahiawa, where Laielohelohe is concealed\nby her foster father, is one of the most sacred places on Oahu. Its fame\nis coupled with that of Holoholoku in Wailua, Kauai, as one of the\nplaces set apart for the birthplace of chiefs. Tradition says that since\na certain Kapawa, grandson of a chief from \"Tahiti\" in the far past, was\nborn upon this spot, a special divine favor has attended the birth of\nchiefs upon this spot. Stones were laid out right and left with a mound\nfor the back, the mother's face being turned to the right. Eighteen\nchiefs stood guard on either hand. Then the taboo drum sounded and the\npeople assembled on the east and south to witness the event. Say the\nHawaiians, \"If one came in confident trust and lay properly upon the\nsupports, the child would be born with honor; it would be called a\ndivine chief, a burning fire.\"[1] Even Kam\u00e9ham\u00e9ha desired that his son\nLiholiho's birth should take place at Kukaniloko. Situated as it is upon\nthe breast of the bare uplands between the Koolau and Waianae Ranges,\nthe place commands a view of surprising breadth and beauty. Though the\nstones have been removed, through the courtesy of the management of the\nWaialua plantation a fence still marks this site of ancient interest.\n\nThe famous hill Kauwiki, where the seer built the temple to his god, and\nwhere Hina watched the clouds drift toward her absent lover, lies at the\nextreme eastern end of Maui. About this hill clusters much mythic lore\nof the gods. Here the heavens lay within spear thrust to earth, and here\nstood Maui, whose mother is called Hina, to thrust them apart. Later,\nKauwiki was the scene of the famous resistance to the warriors of Umi,\nand in historic times about this hill for more than half a century waged\na rivalry between the warriors of Hawaii and Maui. The poet of the\nKualii mentions the hill thrice--once in connection with the legend of\nMaui, once when he likens the coming forth of the sun at Kauwiki to the\nadvent of Ku, and in a descriptive passage in which the abrupt height is\ndescribed:\n\n  Shooting up to heaven is Kauwiki,\n  Below is the cluster of islands,\n  In the sea they are gathered up,\n  O Kauwiki,\n  O Kauwiki, mountain bending over,\n  Loosened, almost falling, Kauwiki-e.\n\nFinally, Puna, the easternmost district of the six divisions of Hawaii,\nis a region rich in folklore. From the crater of Kilauea, which lies on\nthe slope of Mauna Loa about 4,000 feet above sea level, the land slopes\ngradually to the Puna coast along a line of small volcanic cones, on the\neast scarcely a mile from the sea. The slope is heavily forested, on the\nuplands with tall hard-wood trees of _ohia_, on the coast with groves of\npandanus. Volcanic action has tossed and distorted the whole district.\nThe coast has sunk, leaving tree trunks erect in the sea. Above the\nbluffs of the south coast lie great bowlders tossed up by tidal waves.\nImmense earthquake fissures occur. The soil is fresh lava broken into\ntreacherous hollows, too porous to retain water and preserving a\ncharacteristic vegetation. About this region has gathered the mysterious\nlore of the spirit world. \"Fear to do evil in the uplands of Puna,\"\nwarns the old chant, lest mischief befall from the countless wood\nspirits who haunt these mysterious forests. P\u00e9l\u00e9, the volcano goddess,\nstill loves her old haunts in Puna, and many a modern native boasts a\nmeeting with this beauty of the flaming red hair who swept to his fate\nthe brave youth from Kauai when he raced with her down the slope to the\nsea during the old mythic days when the rocks and hills of Puna were\nforming.\n\n\n\n_Footnotes to Background of the Story_\n\n[Footnote 1: _Kuakoa_, iv, No. 31, translated also in _Hawaiian Annual_,\n1912, p. 101; Daggett, p. 70; Fornander, II, 272.]\n\n\n\n\n[Illustration: MAUNA KEA IN ITS MANTLE OF SNOW (HENSHAW)]\n\n\n\n\nLAIE I KA WAI\n\nA HAWAIIAN ROMANCE TRANSLATED FROM THE HAWAIIAN TEXT OF S.N. HALEOLE\n(PRINTED IN HONOLULU, 1863)[1]\n\n\n[Footnote 1: Title pages.\n\n(_First edition_.) The story of _Laie-i-ka-wai_, The Beauty of\nPali-uli, the Woman-of-the-Twilight. Composed from the old stories of\nHawaii. Written by S.N. Haleole, Honolulu, Oahu. Published by Henry W.\nWhitney, editor of the _Kuakoa_, 1863.\n\n(_Second edition_.) The Treasure-Book of Hawaii. The Story of\nLaie-i-ka-wai who is called The-Woman-of-the-Twilight. Revised and\npublished by Solomon Meheula and Henry Bolster. For the benefit and\nprogress of the new generation of the Hawaiian race. Honolulu. Printed\nby the _Bulletin_, 1888.]\n\n\n\n\nFOREWORD\n\n\nThe editor of this book rejoices to print the first fruits of his\nefforts to enrich the Hawaiian people with a story book. We have\npreviously had books of instruction on many subjects and also those\nenlightening us as to the right and the wrong; but this is the first\nbook printed for us Hawaiians in story form, depicting the ancient\ncustoms of this people, for fear lest otherwise we lose some of their\nfavorite traditions. Thus we couch in a fascinating manner the words and\ndeeds of a certain daughter of Hawaii, beautiful and greatly beloved,\nthat by this means there may abide in the Hawaiian people the love of\ntheir ancestors and their country.\n\nTake it, then, this little book, for what it is worth, to read and to\nprize, thus showing your search after the knowledge of things Hawaiian,\nbeing ever ready to uphold them that they be not lost.\n\nIt is an important undertaking for anyone to provide us with\nentertaining reading matter for our moments of leisure; therefore, when\nthe editor of this book prepared it for publication he depended upon the\nsupport of all the friends of learning in these islands; and this\nthought alone has encouraged him to persevere in his work throughout all\nthe difficulties that blocked his way. Now, for the first time is given\nto the people of Hawaii a book of entertainment for leisure moments like\nthose of the foreigners, a book to feed our minds with wisdom and\ninsight. Let us all join in forwarding this little book as a means of\nsecuring to the people more books of the same nature written in their\nown tongue--the Hawaiian tongue.\n\nAnd, therefore, to all friends of learning and to all native-born\nHawaiians, from the rising to the setting sun, behold the\nWoman-of-the-Twilight! She comes to you with greetings of love and it is\nfitting to receive her with the warmest love from the heart of Hawaii.\n_Aloha no!_[1]\n\n[Footnote 1: For the translation of Haleole's foreword, which is in a\nmuch more ornate and involved style than the narrative itself, I am\nindebted to Miss Laura Green, of Honolulu.]\n\n\n\n\nCHAPTER I\n\n\nThis tale was told at Laie, Koolau; here they were born, and they were\ntwins; Kahauokapaka was the father, Malaekahana the mother. Now\nKahauokapaka was chief over two districts, Koolauloa and Koolaupoko, and\nhe had great authority over these districts.\n\nAt the time when Kahauokapaka took Malaekahana to wife,[1] after their\nunion, during those moments of bliss when they had just parted from the\nfirst embrace, Kahauokapaka declared his vow to his wife, and this was\nthe vow:[2]\n\n\"My wife, since we are married, therefore I will tell you my vow: If we\ntwo live hereafter and bear a child and it is a son, then it shall be\nwell with us. Our children shall live in the days of our old age, and\nwhen we die they will cover our nakedness.[3] This child shall be the\none to portion out the land, if fortune is ours in our first born and it\nis a boy; but if the first born is a daughter, then let her die; however\nmany daughters are born to us, let them die; only one thing shall save\nthem, the birth of a son shall save those daughters who come after.\"\n\nAbout the eighth year of their living as man and wife, Malaekahana\nconceived and bore a daughter, who was so beautiful to look upon, the\nmother thought that Kahauokapaka would disregard his vow; this child he\nwould save. Not so! At the time when she was born, Kahauokapaka was away\nat the fishing with the men.\n\nWhen Kahauokapaka returned from the fishing he was told that Malaekahana\nhad born a daughter. The chief went to the house; the baby girl had been\nwrapped in swaddling clothes; Kahauokapaka at once ordered the\nexecutioner to kill it.\n\nAfter a time Malaekahana conceived again and bore a second daughter,\nmore beautiful than the first; she thought to save it. Not so!\nKahauokapaka saw the baby girl in its mother's arms wrapped in swaddling\nclothes; then the chief at once ordered the executioner to kill it.\n\nAfterwards Malaekahana bore more daughters, but she could not save them\nfrom being killed at birth according to the chief's vow.\n\nWhen for the fifth time Malaekahana conceived a child, near the time of\nits birth, she went to the priest and said, \"Here! Where are you? Look\nupon this womb of mine which is with child, for I can no longer endure\nmy children's death; the husband is overzealous to keep his vow; four\nchildren were mine, four are dead. Therefore, look upon this womb of\nmine, which is with child; if you see it is to be a girl, I will kill it\nbefore it takes human shape.[4] But if you see it is to be a boy, I will\nnot do it.\"\n\nThen the priest said to Malaekahana, \"Go home; just before the child is\nto be born come back to me that I may know what you are carrying.\"\n\nAt the time when the child was to be born, in the month of October,\nduring the taboo season at the temple, Malaekahana remembered the\npriest's command. When the pains of childbirth were upon her, she came\nto the priest and said, \"I come at the command of the priest, for the\npains of childbirth are upon me; look and see, then, what kind of child\nI am carrying.\"\n\nAs Malaekahana talked with the priest, he said: \"I will show you a sign;\nanything I ask of you, you must give it.\"\n\nThen the priest asked Malaekahana to give him one of her hands,\naccording to the sign used by this people, whichever hand she wished to\ngive to the priest.\n\nNow, when the priest asked Malaekahana to give him one of her hands she\npresented the left, with the palm upward. Then the priest told her the\ninterpretation of the sign: \"You will bear another daughter, for you\nhave given me your left hand with the palm upward.\"\n\nWhen the priest said this, the heart of Malaekahana was heavy, for she\nsorrowed over the slaying of the children by her husband; then\nMalaekahana besought the priest to devise something to help the mother\nand save the child.\n\nThen the priest counseled Malaekahana, \"Go back to the house; when the\nchild is about to be born, then have a craving for the _manini_\nspawn,[5] and tell Kahauokapaka that he must himself go fishing, get the\nfish you desire with his own hand, for your husband is very fond of the\nyoung _manini_ afloat in the membrane, and while he is out fishing he\nwill not know about the birth; and when the child is born, then give it\nto me to take care of; when he comes back, the child will be in my\ncharge, and if he asks, tell him it was an abortion, nothing more.\"\n\nAt the end of this talk, Malaekahana went back to the house, and when\nthe pains came upon her, almost at the moment of birth, then Malaekahana\nremembered the priest's counsel to her.\n\nWhen the pain had quieted, Malaekahana said to her husband, \"Listen,\nKahauokapaka! the spawn of the _manini_ come before my eyes; go after\nthem, therefore, while they are yet afloat in the membrane; possibly\nwhen you bring the _manini_ spawn, I shall be eased of the child; this\nis the first time my labor has been hard, and that I have craved the\nyoung of the _manini_; go quickly, therefore, to the fishing.\"\n\nThen Kahauokapaka went out of the house at once and set out. While they\nwere gone the child was born, a girl, and she was given to Waka, and\nthey named her Laieikawai. As they were attending to the first child, a\nsecond was born, also a girl, and they named her Laielohelohe.\n\nAfter the girls had been carried away in the arms of Waka and\nKapukaihaoa, Kahauokapaka came back from the fishing, and asked his\nwife, \"How are you?\"\n\nSaid the woman, \"I have born an abortion and have thrown it into the\nocean.\"\n\nKahauokapaka already knew of the birth while he was on the ocean, for\nthere came two claps of thunder; then he thought that the wife had given\nbirth. At this time of Laieikawai and Laielohelohe's birth thunder first\nsounded in October,[6] according to the legend.\n\nWhen Waka and Kapukaihaoa had taken their foster children away, Waka\nsaid to Kapukaihaoa, \"How shall we hide our foster children from\nKahauokapaka?\"\n\nSaid the priest, \"You had better hide your foster child in the water\nhole of Waiapuka; a cave is there which no one knows about, and it will\nbe my business to seek a place of protection for my foster child.\"\n\nWaka took Laieikawai where Kapukaihaoa had directed, and there she kept\nLaieikawai hidden until she was come to maturity.\n\nNow, Kapukaihaoa took Laielohelohe to the uplands of Wahiawa, to the\nplace called Kukaniloko.[7]\n\nAll the days that Laieikawai was at Waiapuka a rainbow arch was there\nconstantly, in rain or calm, yet no one understood the nature of this\nrainbow, but such signs as attend a chief were always present wherever\nthe twins were guarded.\n\nJust at this time Hulumaniani was making a tour of Kauai in his\ncharacter as the great seer of Kauai, and when he reached the summit of\nKalalea he beheld the rainbow arching over Oahu; there he remained 20\ndays in order to be sure of the nature of the sign which he saw. By\nthat time the seer saw clearly that it was the sign of a great\nchief--this rainbow arch and the two ends of a rainbow encircled in dark\nclouds.\n\nThen the seer made up his mind to go to Oahu to make sure about the sign\nwhich he saw. He left the place and went to Anahola to bargain for a\nboat to go to Oahu, but he could not hire a boat to go to Oahu. Again\nthe seer made a tour of Kauai; again he ascended Kalalea and saw again\nthe same sign as before, just the same as at first; then he came back to\nAnahola.\n\nWhile the seer was there he heard that Poloula owned a canoe at Wailua,\nfor he was chief of that place, and he desired to meet Poloula to ask\nthe chief for a canoe to go to Oahu.\n\nWhen Hulumaniani met Poloula he begged of him a canoe to go to Oahu.\nThen the canoe and men were given to him. That night when the canoe star\nrose they left Kauai, 15 strong, and came first to Kamaile in Waianae.\n\nBefore the seer sailed, he first got ready a black pig, a white fowl,\nand a red fish.\n\nOn the day when they reached Waianae the seer ordered the rowers to wait\nthere until he returned from making the circuit of the island.\n\nBefore the seer went he first climbed clear to the top of Maunalahilahi\nand saw the rainbow arching at Koolauloa, as he saw it when he was on\nKalalea.\n\nHe went to Waiapuka, where Laieikawai was being guarded, and saw no\nplace there set off for chiefs to dwell in. Now, just as the seer\narrived, Waka had vanished into that place where Laieikawai was\nconcealed.\n\nAs the seer stood looking, he saw the rippling of the water where Waka\nhad dived. Then he said to himself: \"This is a strange thing. No wind\nripples the water on this pool. It is like a person bathing, who has\nhidden from me.\" After Waka had been with Laieikawai she returned, but\nwhile yet in the water she saw someone sitting above on the bank, so she\nretreated, for she thought it was Kahauokapaka, this person on the brink\nof the water hole.\n\nWaka returned to her foster child, and came back at twilight and spied\nto discover where the person had gone whom she saw, but there was the\nseer sitting in the same place as before. So Waka went back again.\n\nThe seer remained at the edge of the pool, and slept there until\nmorning. At daybreak, when it was dawn, he arose, saw the sign of the\nrainbow above Kukaniloko, forsook this place, journeyed about Oahu,\nfirst through Koolaupoko; from there to Ewa and Honouliuli, where he saw\nthe rainbow arching over Wahiawa; ascended Kamaoha, and there slept over\nnight; but did not see the sign he sought.\n\n\n\n\nCHAPTER II\n\n\nWhen the seer failed to see the sign which he was following he left\nKamaoha, climbed clear to the top of Kaala, and there saw the rainbow\narching over Molokai. Then the seer left the place and journeyed around\nOahu; a second time he journeyed around in order to be sure of the sign\nhe was following, for the rainbow acted strangely, resting now in that\nplace, now in this.\n\nOn the day when the seer left Kaala and climbed to the top of\nKuamooakane the rainbow bent again over Molokai, and there rested the\nend of the rainbow, covered out of sight with thunderclouds. Three days\nhe remained on Kuamooakane, thickly veiled in rain and fog.\n\nOn the fourth day he secured a boat to go to Molokai. He went on board\nthe canoe and had sailed half the distance, when the paddlers grew vexed\nbecause the prophet did nothing but sleep, while the pig squealed and\nthe cock crowed.\n\nSo the paddler in front[8] signed to the one at the rear to turn the\ncanoe around and take the seer back as he slept.\n\nThe paddlers turned the canoe around and sailed for Oahu. When the canoe\nturned back, the seer distrusted this, because the wind blew in his\nface; for he knew the direction of the wind when he left Oahu, and now,\nthought he, the wind is blowing from the seaward.\n\nThen the seer opened his eyes and the canoe was going back to Oahu. Then\nthe seer asked himself the reason, But just to see for himself what the\ncanoe men were doing, he prayed to his god, to Kuikauweke, to bring a\ngreat tempest over the ocean.\n\nAs he prayed a great storm came suddenly upon them, and the paddlers\nwere afraid.\n\nThen they awoke him: \"O you fellow asleep, wake up, there! We thought\nperhaps your coming on board would be a good thing for us. Not so! The\nman sleeps as if he were ashore.\"\n\nWhen the seer arose, the canoe was making for Oahu.\n\nThen he asked the paddlers: \"What are you doing to me to take the canoe\nback again? What have I done?\"\n\nThen the men said: \"We two wearied of your constant sleeping and the\npig's squealing and the cock's crowing; there was such a noise; from the\ntime we left until now the noise has kept up. You ought to have taken\nhold and helped paddle. Not so! Sleep was the only thing for you!\"\n\nThe seer said: \"You two are wrong, I think, if you say the reason for\nyour returning to Oahu was my idleness; for I tell you the trouble was\nwith the man above on the seat, for he sat still and did nothing.\"\n\nAs he spoke, the seer sprang to the stern of the canoe, took charge of\nthe steering, and they sailed and came to Haleolono, on Molokai.\n\nWhen they reached there, lo! the rainbow arched over Koolau, as he saw\nit from Kuamooakane; he left the paddlers, for he wished to see the sign\nwhich he was following.\n\nHe went first clear to the top of Waialala, right above Kalaupapa.\nArrived there, he clearly saw the rainbow arching over Malelewaa, over a\nsharp ridge difficult to reach; there, in truth, was Laieikawai hidden,\nshe and her grandmother, as Kapukaihaoa had commanded Waka in the\nvision.\n\nFor as the seer was sailing over the ocean, Kapukaihaoa had\nforeknowledge of what the prophet was doing, therefore he told Waka in a\nvision to carry Laieikawai away where she could not be found.\n\nAfter the seer left Waialala he went to Waikolu right below Malelewaa.\nSure enough, there was the rainbow arching where he could not go. Then\nhe considered for some time how to reach the place to see the person he\nwas seeking and offer the sacrifice he had prepared, but he could not\nreach it.\n\nOn the day when the seer went to Waikolu, the same night, came the\ncommand of Kapukaihaoa to Laieikawai in a dream, and when she awoke, it\nwas a dream. Then Laieikawai roused her grandmother, and the grandmother\nawoke and asked her grandchild why she had roused her.\n\nThe grandchild said to her: \"Kapukaihaoa has come to me in a dream and\nsaid that you should bear me away at once to Hawaii and make our home in\nPaliuli; there we two shall dwell; so he told me, and I awoke and\nwakened you.\"\n\nAs Laieikawai was speaking to her grandmother, the same vision came to\nWaka. Then they both arose at dawn and went as they had both been\ndirected by Kapukaihaoa in a vision.\n\nThey left the place, went to Keawanui, to the place called Kaleloa, and\nthere they met a man who was getting his canoe ready to sail for Lanai.\nWhen they met the canoe man, Waka said: \"Will you let us get into the\ncanoe with you, and take us to the place where you intend to go?\"\n\nSaid the canoe man: \"I will take you both with me in the canoe; the only\ntrouble is I have no mate to paddle the canoe.\"\n\nAnd as the man spoke this word, \"a mate to paddle the canoe,\" Laieikawai\ndrew aside the veil that covered her face because of her grandmother's\nwish completely to conceal her grandchild from being seen by anyone as\nthey went on their way to Paliuli; but her grandchild thought otherwise.\n\nWhen Laieikawai uncovered her face which her grandmother had concealed,\nthe grandmother shook her head at her grandchild to forbid her showing\nit, lest the grandchild's beauty become thereafter nothing but a common\nthing.\n\nNow, as Laieikawai uncovered her face, the canoe man saw that Laieikawai\nrivaled in beauty all the daughters of the chiefs round about Molokai\nand Lanai. And lo! the man was pierced through[9] with longing for the\nperson he had seen.\n\nTherefore, the man entreated the grandmother and said: \"Unloosen the\nveil from your grandchild's face, for I see that she is more beautiful\nthan all the daughters of the chiefs round about Molokai and Lanai.\"\n\nThe grandmother said: \"I do not uncover her because she wishes to\nconceal herself.\"\n\nAt this answer of Waka to the paddler's entreaties, Laieikawai revealed\nherself fully, for she heard Waka say that she wished to conceal\nherself, when she had not wanted to at all.\n\nAnd when the paddler saw Laieikawai clearly, desire came to him afresh.\nThen the thought sprang up within him to go and spread the news around\nMolokai of this person whom he longed after.\n\nThen the paddler said to Laieikawai and her companion, \"Where are you!\nlive here in the house; everything within is yours, not a single thing\nis withholden from you in the house; inside and outside[10] you two are\nmasters of this place.\"\n\nWhen the canoe man had spoken thus, Laieikawai said, \"Our host, shall\nyou be gone long? for it looks from your charge as if you were to be\naway for good.\"\n\nSaid the host, \"O daughter, not so; I shall not forsake you; but I must\nlook for a mate to paddle you both to Lanai.\"\n\nAnd at these words, Waka said to their host, \"If that is the reason for\nyour going away, leaving us in charge of everything in your house, then\nlet me say, we can help you paddle.\"\n\nThe man was displeased at these words of Waka to him.\n\nHe said to the strangers, \"Let me not think of asking you to paddle the\ncanoe; for I hold you to be persons of importance.\"\n\nNow it was not the man's intention to look for a mate to paddle the\ncanoe with him, but as he had already determined, so now he vowed within\nhim to go and spread around Molokai the news about Laieikawai.\n\nWhen they had done speaking the paddler left them and went away as he\nhad vowed.\n\nAs he went he came first to Kaluaaha and slept at Halawa, and here and\non the way there he proclaimed, as he had vowed, the beauty of\nLaieikawai.\n\nThe next day, in the morning, he found a canoe sailing to Kalaupapa, got\non board and went first to Pelekunu and Wailau; afterwards he came to\nWaikolu, where the seer was staying.\n\nWhen he got to Waikolu the seer had already gone to Kalaupapa, but this\nman only stayed to spread the news of Laieikawai's arrival.\n\nWhen he reached Kalaupapa, behold! a company had assembled for boxing;\nhe stood outside the crowd and cried with a loud voice:[11] \"O ye men of\nthe people, husbandmen, laborers, tillers of the soil; O ye chiefs,\npriests, soothsayers, all men of rank in the household of the chief! All\nmanner of men have I beheld on my way hither; I have seen the high and\nthe low, men and women; low chiefs, the _kaukaualii_, men and women;\nhigh chiefs, the _niaupio_, and the _ohi_; but never have I beheld\nanyone to compare with this one whom I have seen; and I declare to you\nthat she is more beautiful than any of the daughters of the chiefs on\nMolokai or even in this assembly.\"\n\nNow when he shouted, he could not be heard, for his voice was smothered\nin the clamor of the crowd and the noise of the onset.\n\nAnd wishing his words to be heard aright, he advanced into the midst of\nthe throng, stood before the assembly, and held up the border of his\ngarment and repeated the words he had just spoken.\n\nNow the high chief of Molokai heard his voice plainly, so the chief\nquieted the crowd and listened to what the stranger was shouting about,\nfor as he looked at the man he saw that his face was full of joy and\ngladness.\n\nAt the chief's command the man was summoned before the chief and he\nasked, \"What news do you proclaim aloud with glad face before the\nassembly?\"\n\nThen the man told why he shouted and why his face was glad in the\npresence of the chief: \"In the early morning yesterday, while I was\nworking over the canoe, intending to sail to Lanai, a certain woman came\nwith her daughter, but I could not see plainly the daughter's face. But\nwhile we were talking the girl unveiled her face. Behold! I saw a girl\nof incomparable beauty who rivaled all the daughters of the chiefs of\nMolokai.\"\n\nWhen the chief heard these words he said, \"If she is as good looking as\nmy daughter, then she is beautiful indeed.\"\n\nAt this saying of the chief, the man begged that the chiefess be shown\nto him, and Kaulaailehua, the daughter of the chief, was brought\nthither. Said the man, \"Your daughter must be in four points more\nbeautiful than she is to compare with that other.\"\n\nReplied the chief, \"She must be beautiful indeed that you scorn our\nbeauty here, who is the handsomest girl in Molokai.\"\n\nThen the man said fearlessly to the chief, \"Of my judgment of beauty I\ncan speak with confidence.\"[12]\n\nAs the man was talking with the chief, the seer remained listening to\nthe conversation; it just came to him that this was the one whom he was\nseeking.\n\nSo the seer moved slowly toward him, got near, and seized the man by the\narm, and drew him quietly after him.\n\nWhen they were alone, the seer asked the man directly, \"Did you know\nthat girl before about whom you were telling the chief?\"\n\nThe man denied it and said, \"No; I had never seen her before; this was\nthe very first time; she was a stranger to me.\"\n\nSo the seer thought that this must be the person he was seeking, and he\nquestioned the man closely where they were living, and the man told him\nexactly.\n\nAfter the talk, he took everything that he had prepared for sacrifice\nwhen they should meet and departed.\n\n\n\n\nChapter III\n\n\nWhen the seer set out after meeting that man, he went first up Kawela;\nthere he saw the rainbow arching over the place which the man had\ndescribed to him; so he was sure that this was the person he was\nfollowing.\n\nHe went to Kaamola, the district adjoining Keawanui, where Laieikawai\nand her companion were awaiting the paddler. By this time it was very\ndark; he could not see the sign he saw from Kawela; but the seer slept\nthere that night, thinking that at daybreak he would see the person he\nwas seeking.\n\nThat night, while the seer was sleeping at Kaamola, then came the\ncommand of Kapukaihaoa to Laieikawai in a dream, just as he had directed\nthem at Malelewaa.\n\nAt dawn they found a canoe sailing to Lanai, got on board, and went and\nlived for some time at Maunalei.\n\nAfter Laieikawai and her companion had left Kalaeloa, at daybreak, the\nseer arose and saw that clouds and falling rain obscrued the sea between\nMolokai and Lanai with a thick veil of fog and mist.\n\nThree days the veil of mist hid the sea, and on the fourth day the\nseer's stay at Kaamola, in the very early morning, he saw an end of the\nrainbow standing right above Maunalei. Now the seer regretted deeply not\nfinding the person he was seeking; nevertheless he was not discouraged\ninto dropping the quest.\n\nAbout 10 days passed at Molokai before he saw the end of the rainbow\nstanding over Haleakala; he left Molokai, went first to Haleakala, to\nthe fire pit, but did not see the person he was seeking.\n\nWhen the seer reached there, he looked toward Hawaii; the land was veiled\nthick in cloud and mist. He left the place, went to Kauwiki, and there\nbuilt a place of worship[13] to call upon his god as the only one to\nguide him to the person he was seeking.\n\nWhenever the seer stopped in his journeying he directed the people, if\nthey found the person he was following, to search him out wherever he\nmight be.\n\nAt the end of the days of consecration of the temple, while the seer was\nat Kauwiki, near the night of the gods Kane and Lono,[14] the land of\nHawaii cleared and he saw to the summit of the mountains.\n\nMany days the seer remained at Kauwiki, nearly a year or more, but he\nnever saw the sign he had followed thither.\n\nOne day in June, during the first days of the month, very early in the\nmorning, he caught a glimpse of something like a rainbow at Koolau on\nHawaii; he grew excited, his pulse beat quickly, but he waited long and\npatiently to see what the rainbow was doing. The whole month passed in\npatient waiting; and in the next month, on the second day of the month,\nin the evening, before the sun had gone down, he entered the place of\nworship prepared for his god and prayed.\n\nAs he prayed, in the midst of the place appeared to the seer the spirit\nforms[15] of Laieikawai and her grandmother; so he left off praying, nor\ndid those spirits leave him as long as it was light.\n\nThat night, in his sleep, his god came to him in a vision and said: \"I\nhave seen the pains and the patience with which you have striven to find\nWaka's grandchild, thinking to gain honor through her grandchild. Your\nprayers have moved me to show you that Laieikawai dwells between Puna\nand Hilo in the midst of the forest, in a house made of the yellow\nfeathers of the _oo_ bird[16]; therefore, to-morrow, rise and go.\"\n\nHe awoke from sleep; it was only a dream, so he doubted and did not\nsleep the rest of the night until morning.\n\nAnd when it was day, in the early morning, as he was on Kauwiki, he saw\nthe flapping of the sail of a canoe down at Kaihalulu. He ran quickly\nand came to the landing, and asked the man where the boat was going.\nThe man said, \"It is going to Hawaii\"; thereupon he entreated the man to\ntake him, and the latter consented.\n\nThe seer returned up Kauwiki and brought his luggage, the things he had\ngot ready for sacrifice.\n\nWhen he reached the shore he first made a bargain with them: \"You\npaddlers, tell me what you expect of me on this trip; whatever you\ndemand, I will accede to; for I was not well treated by the men who\nbrought me here from Oahu, so I will first make a bargain with you men,\nlest you should be like them.\"\n\nThe men promised to do nothing amiss on this trip, and the talk ended;\nhe boarded the canoe and set out.\n\nOn the way they landed first at Mahukona in Kohala, slept there that\nnight, and in the morning the seer left the paddlers, ascended to\nLamaloloa, and entered the temple of Pahauna,[17] an ancient temple\nbelonging to olden times and preserved until to-day.\n\nMany days he remained there without seeing the sign he sought; but in\nhis character as seer he continued praying to his god as when he was on\nKauwiki, and in answer to the seer's prayer, he had again the same sign\nthat was shown to him on Kauwiki.\n\nAt this, he left the place and traversed Hawaii, starting from Hamakua,\nand the journey lasted until the little pig he started with had grown\ntoo big to be carried.\n\nHaving arrived at Hamakua, he dwelt in the Waipio Valley at the temple\nof Pakaalana but did not stay there long.\n\nThe seer left that place, went to Laupahoehoe, and thence to\nKaiwilahilahi, and there remained some years.\n\n\n\nHere we will leave the story of the seer's search. It will be well to\ntell of the return of Kauakahialii to Kauai with Kailiokalauokekoa.[18]\nAs we know, Laieikawai is at Paliuli.\n\nIn the first part of the story we saw that Kapukaihaoa commanded Waka in\na dream to take Laieikawai to Paliuli, as the seer saw.\n\nThe command was carried out. Laieikawai dwelt at Paliuli until she was\ngrown to maidenhood.\n\nWhen Kauakahialii and Kailiokalauokekoa returned to Kauai after their\nmeeting with the \"beauty of Paliuli\" there were gathered together the\nhigh chiefs, the low chiefs, and the country aristocracy as well, to see\nthe strangers who came with Kailiokalauokekoa's party. Aiwohikupua came\nwith the rest of the chiefs to wail for the strangers.\n\nAfter the wailing the chiefs asked Kauakahialii, \"How did your journey\ngo after your marriage with Kailiokalauokekoa?\"\n\nThen Kauakahialii told of his journey as follows: \"Seeking hence after\nthe love of woman, I traversed Oahu and Maui, but found no other woman\nto compare with this Kailiokalauokekoa here. I went to Hawaii, traveled\nall about the island, touched first at Kohala, went on to Kona, Kau, and\ncame to Keaau, in Puna, and there I tarried, and there I met another\nwoman surpassingly beautiful, more so than this woman here\n(Kailiokalauokekoa), more than all the beauties of this whole group of\nislands.\"\n\nDuring this speech Aiwohikupua seemed to see before him the lovely form\nof that woman.\n\nThen said Kauakahialii: \"On the first night that she met my man she told\nhim at what time she would reach the place where we were staying and the\nsigns of her coming, for my man told her I was to be her husband and\nentreated her to come down with him; but she said: 'Go back to this ward\nof yours who is to be my husband and tell him this night I will come.\nWhen rings the note of the _oo_ bird I am not in that sound, or the\n_alala_, I am not in that sound; when rings the note of the _elepaio_\nthen am I making ready to descend; when the note of the _apapane_\nsounds, then am I without the door of my house; if you hear the note of\nthe _iiwipolena_[19] then am I without your ward's house; seek me, you\ntwo, and find me without; that is your ward's chance to meet me.' So my\nman told me.\n\n\"When the night came that she had promised she did not come; we waited\nuntil morning; she did not come; only the birds sang. I thought my man\nhad lied. Kailiokalauokekoa and her friends were spending the night at\nPunahoa with friends. Thinking my man had lied, I ordered the\nexecutioner to bind ropes about him; but he had left me for the uplands\nof Paliuli to ask the woman why she had not come down that night and to\ntell her he was to die.\n\n\"When he had told Laieikawai all these things the woman said to him,\n'You return, and to-night I will come as I promised the night before, so\nwill I surely do.'\n\n\"That night, the night on which the woman was expected,\nKailiokalauokekoa's party had returned and she was recounting her\nadventures, when just at the edge of the evening rang the note of the\n_oo_; at 9 in the evening rang the note of the _alala_; at midnight rang\nthe note of the _elepaio_; at dawn rang the note of the _apapane_; and\nat the first streak of light rang the note of the _iiwipolena_; as soon\nas it sounded there fell the shadow of a figure at the door of the\nhouse. Behold! the room was thick with mist, and when it passed away she\nlay resting on the wings of birds in all her beauty.\"\n\nAt these words of Kauakahialii to the chiefs, all the body of\nAiwohikupua pricked with desire, and he asked, \"What was the woman's\nname?\"\n\nThey told him it was Laieikawai, and such was Aiwohikupua's longing for\nthe woman of whom Kauakahialii spoke that he thought to make her his\nwife, but he wondered who this woman might be. Then he said to\nKauakahialii: \"I marvel what this woman may be, for I am a man who has\nmade the whole circuit of the islands, but I never saw any woman resting\non the wings of birds. It may be she is come hither from the borders of\nTahiti, from within Moaulanuiakea.\"[20]\n\nSince Aiwohikupua thought Laieikawai must be from Moaulanuiakea, he\ndetermined to get her for his wife. For before he had heard all this\nstory Aiwohikupua had vowed not to take any woman of these islands to\nwife; he said that he wanted a woman of Moaulanuiakea.\n\nThe chiefs' reception was ended and the accustomed ceremonies on the\narrival of strangers performed. And soon after those days Aiwohikupua\ntook Kauakahialii's man to minister in his presence, thinking that this\nman would be the means to attain his desire.\n\nTherefore Aiwohikupua exalted this man to be head over all things, over\nall the chief's land, over all the men, chiefs, and common people, as\nhis high counsellor.\n\nAs this man became great, jealous grew the former favorites of\nAiwohikupua, but this was nothing to the chief.\n\n\n\n\nCHAPTER IV\n\n\nAfter this man had become great before the chief, even his high\ncounsellor, they consulted constantly together about those matters which\npleased the chief, while the people thought they discussed the\nadministration of the land and of the substance which pertained to the\nchief; but it was about Laieikawai that the two talked and very seldom\nabout anything else.\n\nEven before Aiwohikupua heard from Kauakahialii about Laieikawai he had\nmade a vow before his food companions, his sisters, and before all the\nmen of rank in his household: \"Where are you, O chiefs, O my sisters,\nall my food companions! From this day until my last I will take no woman\nof all these islands to be my wife, even from Kauai unto Hawaii, no\nmatter how beautiful she is reported to be, nor will I get into mischief\nwith a woman, not with anyone at all. For I have been ill-treated by\nwomen from my youth up. She shall be my wife who comes hither from other\nislands, even from Moaulanuiakea, a place of kind women, I have heard;\nso that is the sort of woman I desire to marry.\"\n\nWhen Aiwohikupua had heard Kauakahialii's story, after conferring long\nwith his high counsellor about Laieikawai, then the chief was convinced\nthat this was the woman from Tahiti.\n\nNext day, at midday, the chief slept and Laieikawai came to Aiwohikupua\nin a dream[21] and he saw her in the dream as Kauakahialii had described\nher.\n\nWhen he awoke, lo! he sorrowed after the vision of Laieikawai, because\nhe had awakened so soon out of sleep; therefore he wished to prolong his\nmidday nap in order to see again her whom he had beheld in his dream.\n\nThe chief again slept, and again Laieikawai came to him for a moment,\nbut he could not see her distinctly; barely had he seen her face when he\nwaked out of sleep.\n\nFor this reason his mind was troubled and the chief made oath before all\nhis people:\n\n\"Where are you? Do not talk while I am sleeping; if one even whispers,\nif he is chief over a district he shall lose his chiefship; if he is\nchief over part of a district, he shall lose his chiefship; and if a\ntenant farmer break my command, death is the penalty.\"\n\nThe chief took this oath because of his strong desire to sleep longer in\norder to make Laieikawai's acquaintance in his dream.\n\nAfter speaking all these words, he tried once more to sleep, but he\ncould not get to sleep until the sun went down.\n\nDuring all this time he did not tell anyone about what he saw in the\ndream; the chief hid it from his usual confidant, thinking when it came\nagain, then he would tell his chief counsellor.\n\nAnd because of the chief's longing to dream often, he commanded his\nchief counsellor to chew _awa_.\n\nSo the counsellor summoned the chief's _awa_ chewers and made ready what\nthe chief commanded, and he brought it to him, and the chief drank with\nhis counsellor and drunkenness possessed him. Then close above the chief\nrested the beloved image of Laieikawai as if they were already lovers.\nThen he raised his voice in song, as follows:[22]\n\n  \"Rising fondly before me,\n   The recollection of the lehua blossom of Puna,\n   Brought hither on the tip of the wind,\n   By the light keen wind of the fiery pit.\n   Wakeful--sleepless with heart longing,\n   With desire--O!\"\n\nSaid the counsellor, to the chief, after he had ended his singing, \"This\nis strange! You have had no woman since we two have been living here,\nyet in your song you chanted as if you had a woman here.\"\n\nSaid the chief, \"Cut short your talk, for I am cut off by the drink.\"\nThen the chief fell into a deep sleep and that ended it, for so heavy\nwas the chief's sleep that he saw nothing of what he had desired.\n\nA night and a day the chief slept while the effects of the _awa_ lasted.\nSaid the chief to his counsellor, \"No good at all has come from this\n_awa_ drinking of ours.\"\n\nThe counsellor answered, \"What is the good of _awa_ drinking? I thought\nthe good of drinking was that admirable scaley look of the skin?\"[23]\n\nSaid the chief, \"Not so, but to see Laieikawai, that is the good of\n_awa_ drinking.\"\n\nAfter this the chief kept on drinking _awa_ many days, perhaps a year,\nbut he gained nothing by it, so he quit it.\n\nIt was only after he quit _awa_ drinking that he told anyone how\nLaieikawai had come to him in the dream and why he had drunk the _awa_,\nand also why he had laid the command upon them not to talk while he\nslept.\n\nAfter talking over all these things, then the chief fully decided to go\nto Hawaii to see Laieikawai. At this time they began to talk about\ngetting Laieikawai for a wife.\n\nAt the close of the rough season and the coming of good weather for\nsailing, the counsellor ordered the chief's sailing masters to make the\ndouble canoe ready to sail for Hawaii that very night; and at the same\ntime he appointed the best paddlers out of the chief's personal\nattendants.\n\nBefore the going down of the sun the steersmen and soothsayers were\nordered to observe the look of the clouds and the ocean to see whether\nthe chief could go or not on his journey, according to the signs. And\nthe steersmen as well as soothsayers saw plainly that he might go on his\njourney.\n\nAnd in the early morning at the rising of the canoe-steering star the\nchief went on board with his counsellor and his sixteen paddlers and two\nsteersmen, twenty of them altogether in the double canoe, and set sail.\n\nAs they sailed, they came first to Nanakuli at Waianae. In the early\nmorning they left this place and went first to Mokapu and stayed there\nten days, for they were delayed by a storm and could not go to Molokai.\nAfter ten days they saw that it was calm to seaward. That night and the\nnext day they sailed to Polihua, on Lanai, and from there to Ukumehame,\nand as the wind was unfavorable, remained there, and the next day left\nthat place and went to Kipahulu.\n\nAt Kipahulu the chief said he would go along the coast afoot and the men\nby boat. Now, wherever they went the people applauded the beauty of\nAiwohikupua.\n\nThey left Kipahulu and went to Hana, the chief and his counsellor by\nland, the men by canoe. On the way a crowd followed them for admiration\nof Aiwohikupua.\n\nWhen they reached the canoe landing at Haneoo at Hana the people crowded\nto behold the chief, because of his exceeding beauty.\n\nWhen the party reached there the men and women were out surf riding in\nthe waves of Puhele, and among them was one noted princess of Hana,\nHinaikamalama by name. When they saw the princess of Hana, the chief and\nhis counsellor conceived a passion for her; that was the reason why\nAiwohikupua stayed there that day.\n\nWhen the people of the place had ended surfing and Hinaikamalama rode\nher last breaker, as she came in, the princess pointed her board\nstraight at the stream of Kumaka where Aiwohikupua and his companion had\nstopped.\n\nWhile the princess was bathing in the water of Kumaka the chief and his\ncounsellor desired her, so the chief's counsellor pinched Aiwohikupua\nquietly to withdraw from the place where Hinaikamalama was bathing, but\ntheir state of mind got them into trouble.\n\nWhen Aiwohikupua and his companion had put some distance between\nthemselves and the princess's bathing place, the princess called, \"O\nchiefs, why do you two run away? Why not throw off your garment, jump\nin, and join us, then go to the house and sleep? There is fish and a\nplace to sleep. That is the wealth of the people of this place. When you\nwish to go, go; if you wish to stay, this is Hana, stay here.\"\n\nAt these words of the princess the counsellor said to Aiwohikupua, \"Ah!\nthe princess would like you for her lover! for she has taken a great\nfancy to you.\"\n\nSaid Aiwohikupua, \"I should like to be her lover, for I see well that\nshe is more beautiful than all the other women who have tempted me; but\nyou have heard my vow not to take any woman of these islands to wife.\"\n\nAt these words his counsellor said, \"You are bound by that vow of yours;\nbetter, therefore, that this woman be mine.\"\n\nAfter this little parley, they went out surf riding and as they rode,\nbehold! the princess conceived a passion for Aiwohikupua, and many\nothers took a violent liking to the chief.\n\nAfter the bath, they returned to the canoe thinking to go aboard and set\nout, but Aiwohikupua saw the princess playing _konane_[24] and the\nstranger chief thought he would play a game with her; now, the princess\nhad first called them to come and play.\n\nSo Aiwohikupua joined the princess; they placed the pebbles on the\nboard, and the princess asked, \"What will the stranger stake if the game\nis lost to the woman of Hana?\"\n\nSaid Aiwohikupua, \"I will stake my double canoe afloat here on the sea,\nthat is my wager with you.\"\n\nSaid the princess, \"Your wager, stranger, is not well--a still lighter\nstake would be our persons; if I lose to you then I become yours and\nwill do whatever you tell me just as we have agreed, and if you lose to\nme, then you are mine; as you would do to me, so shall I to you, and you\nshall dwell here on Maui.\"\n\nThe chief readily agreed to the princess's words. In the first game,\nAiwohikupua lost.\n\nThen said the princess, \"I have won over you; you have nothing more to\nput up, unless it be your younger brother; in that case I will bet with\nyou again.\"\n\nTo this jesting offer of the princess, Aiwohikupua readily gave his word\nof assent.\n\nDuring the talk, Aiwohikupua gave to the princess this counsel.\n\"Although I belong to you, and this is well, yet let us not at once\nbecome lovers, not until I return from my journey about Hawaii; for I\nvowed before sailing hither to know no woman until I had made the\ncircuit of Hawaii; after that I will do what you please as we have\nagreed. So I lay my command upon you before I go, to live in complete\npurity, not to consent to any others, not to do the least thing to\ndisturb our compact; and when I return from sight-seeing, then the\nprincess's stake shall be paid. If when I return you have not remained\npure, not obeyed my commands, then there is an end of it.\"\n\nNow, this was not Aiwohikupua's real intention. After laying his\ncommands upon Hinaikamalama, they left Maui and went to Kapakai at\nKohala.\n\nThe next day they left Kapakai and sailed along by Kauhola, and\nAiwohikupua saw a crowd of men gathering mountainward of Kapaau.\n\nThen Aiwohikupua ordered the boatmen to paddle inshore, for he wanted\nto see why the crowd was gathering.\n\nWhen they had come close in to the landing at Kauhola the chief asked\nwhy the crowd was gathering; then a native of the place said they were\ncoming together for a boxing match.\n\nAt once Aiwohikupua trembled with eagerness to go and see the boxing\nmatch; they made the canoe fast, and Aiwohikupua, with his counsellor\nand the two steersmen, four in number, went ashore.\n\nWhen they came to Hinakahua, where the field was cleared for boxing, the\ncrowd saw that the youth from Kauai surpassed in beauty all the natives\nof the place, and they raised a tumult.\n\nAfter the excitement the boxing field again settled into order; then\nAiwohikupua leaned against the trunk of a _milo_ tree to watch the\nattack begin.\n\nAs Aiwohikupua stood there, Cold-nose entered the open space and stood\nin the midst to show himself off to the crowd, and he called out in a\nloud voice: \"What man on that side will come and box?\" But no one dared\nto come and stand before Cold-nose, for the fellow was the strongest\nboxer in Kohala.\n\nAs Cold-nose showed himself off he turned and saw Aiwohikupua and called\nout, \"How are you, stranger? Will you have some fun?\"\n\nWhen Aiwohikupua heard the voice of Cold-nose calling him, he came\nforward and stood in front of the boxing field while he bound his red\nloin cloth[25] about him in the fashion of a chief's bodyguard, and he\nanswered his opponent:\n\n\"O native born, you have asked me to have some fun with you, and this is\nwhat I ask of you: Take two on your side with you, three of you\ntogether, to satisfy the stranger.\"\n\nWhen Cold-nose heard Aiwohikupua, he said, \"You are the greatest boaster\nin the crowd![26] I am the best man here, and yet you talk of three from\nthis side; and what are you compared to me?\"\n\nAnswered Aiwohikupua, \"I will not accept the challenge without others on\nyour side, and what are you compared to me! Now, I promise you, I can\nturn this crowd into nothing with one hand.\"\n\nAt Aiwohikupua's words, one of Cold-nose's backers came up behind\nAiwohikupua and said: \"Here! do not speak to Cold-nose; he is the best\nman in Kohala; the heavy weights of Kohala can not master that man.\"[27]\n\nThen Aiwohikupua turned and gave the man at his back a push, and he fell\ndown dead.[28]\n\n\n\n\nCHAPTER V\n\n\nWhen all the players on the boxing field saw how strong Aiwohikupua was\nto kill the man with just a push;\n\nThen Cold-nose's backers went to him and said: \"Here, Cold-nose, I see\npretty plainly now our side will never get the best of it; I am sure\nthat the stranger will beat us, for you see how our man was killed by\njust a push from his hand; when he gives a real blow the man will fly\ninto bits. Now, I advise you to dismiss the contestants and put an end\nto the game and stop challenging the stranger. So, you go up to the\nstranger and shake hands,[29] you two, and welcome him, to let the\npeople see that the fight is altogether hushed up.\"\n\nThese words roused Cold-nose to hot wrath and he said: \"Here! you\nbackers of mine, don't be afraid, don't get frightened because that man\nof ours was killed by a push from his hand. Didn't I do the same thing\nhere some days ago? Then what are you afraid of? And now I tell you if\nyou fear the stranger, then hide your eyes in the blue sky. When you\nhear that Cold-nose has conquered, then remember my blow called\n_The-end-that-sang_, the fruit of the tree which you have never tasted,\nthe master's stroke which you have never learned. By this sign I know\nthat he will never get the better of me, the end of my girdle sang\nto-day.\"[30]\n\nAt these words of Cold-nose his supporters said, \"Where are you! We say\nno more; there is nothing left to do; we are silent before the fruit of\nthis tree of yours which you say we have never tasted, and you say, too,\nthat the end of your girdle has sung; maybe you will win through your\ngirdle!\" Then his backers moved away from the crowd.\n\nWhile Cold-nose was boasting to his backers how he would overcome\nAiwohikupua, then Aiwohikupua moved up and cocked his eye at Cold-nose,\nflapped with his arms against his side like a cock getting ready to\ncrow, and said to Cold-nose, \"Here, Cold-nose! strike me right in the\nstomach, four time four blows!\"\n\nWhen Cold-nose heard Aiwohikupua's boasting challenge to strike, then he\nglanced around the crowd and saw someone holding a very little child;\nthen said Cold-nose to Aiwohikupua, \"I am not the man to strike you;\nthat little youngster there, let him strike you and let him be your\nopponent.\"\n\nThese words enraged Aiwohikupua. Then a flush rose all over his body as\nif he had been dipped in the blood of a lamb.[31] He turned right to the\ncrowd and said, \"Who will dare to defy the Kauai boy, for I say to him,\nmy god can give me victory over this man, and my god will deliver the\nhead of this mighty one to be a plaything for my paddlers.\"\n\nThen Aiwohikupua knelt down and prayed to his gods as follows: \"O you\nHeavens, Lightning, and Rain, O Air, O Thunder and Earthquake! Look upon\nme this day, the only child of yours left upon this earth. Give this day\nall your strength unto your child; by your might turn aside his fists\nfrom smiting your child, and I beseech you to give me the head of Ihuanu\ninto my hand to be a plaything for my paddlers, that all this assembly\nmay see that I have power over this uncircumcised[32] one. Amen.\"[33]\n\nAt the close of this prayer Aiwohikupua stood up with confident face and\nasked Cold-nose, \"Are you ready yet to strike me?\"\n\nCold-nose answered, \"I am not ready to strike you; you strike me first!\"\n\nWhen Cold-nose's master heard these words he went to Cold-nose's side\nand said, \"You are foolish, my pupil. If he orders you forward again\nthen deliver the strongest blow you can give, for when he gives you the\norder to strike he himself begins the fight.\" So Cold-nose was\nsatisfied.\n\nAfter this, Aiwohikupua again asked Cold-nose, \"Are you ready yet to\nstrike me? Strike my face, if you want to!\"\n\nThen Cold-nose instantly delivered a blow like the whiz of the wind at\nAiwohikupua's face, but Aiwohikupua dodged and he missed it.\n\nAs the blow missed, Aiwohikupua instantly sent his blow, struck right on\nthe chest and pierced to his back; then Aiwohikupua lifted the man on\nhis arm and swung him to and fro before the crowd, and threw him outside\nthe field, and Aiwohikupua overcame Cold-nose, and all who looked on\nshouted.\n\nWhen Cold-nose was dead his supporters came to where he was lying, those\nwho had warned him to end the fight, and cried, \"Aha! Cold-nose, could\nthe fruit we have never tasted save you? Will you fight a second time\nwith that man of might?\" These were the scornful words of his\nsupporters.\n\nAs the host were crowding about the dead body of their champion and\nwailing, Aiwohikupua came and cut off Cold-nose's head with the man's\nown war club[34] and threw it contemptuously to his followers; thus was\nhis prayer fulfilled. This ended, Aiwohikupua left the company, got\naboard the canoe, and departed; and the report of the deed spread\nthrough Kohala, Hamakua, and all around Hawaii.\n\nThey sailed and touched at Honokaape at Waipio, then came off Paauhau\nand saw a cloud of dust rising landward. Aiwohikupua asked his\ncounsellor, \"Why is that crowd gathering on land? Perhaps it is a boxing\nmatch; let us go again to look on!\"\n\nHis counsellor answered, \"Break off that notion, for we are not taking\nthis journey for boxing contests, but to seek a wife.\"\n\nSaid Aiwohikupua to his counsellor, \"Call to the steersman to turn the\ncanoe straight ashore to hear what the crowd is for.\" The chief's wish\nwas obeyed, they went alongside the cliff and asked the women gathering\nshellfish, \"What is that crowd inland for?\"\n\nThe women answered, \"They are standing up to a boxing match, and whoever\nis the strongest, he will be sent to box with the Kauai man who fought\nhere with Cold-nose and killed Cold-nose; that is what all the shouting\nis about.\"\n\nSo Aiwohikupua instantly gave orders to anchor the canoe, and\nAiwohikupua landed with his counsellor and the two steersmen, and they\nwent up to the boxing match; there they stood at a distance watching the\npeople.\n\nThen came one of the natives of the place to where they stood and\nAiwohikupua asked what the people were doing, and the man answered as\nthe women had said.\n\nAiwohikupua said to the man, \"You go and say I am a fellow to have some\nfun with the boxers, but not with anyone who is not strong.\"\n\nThe man answered, \"Haunaka is the only strong one in this crowd, and he\nis to be sent to Kohala to fight with the Kauai man.\"\n\nSaid Aiwohikupua, \"Go ahead and tell Haunaka that we two will have some\nfun together.\"\n\nWhen the man found Haunaka, and Haunaka heard these words, he clapped\nhis hands, struck his chest, and stamped his feet, and beckoned to\nAiwohikupua to come inside the field, and Aiwohikupua came, took off his\ncape,[35] and bound it about his waist.\n\nWhen Aiwohikupua was on the field he said to Haunaka, \"You can never\nhurt the Kauai boy; he is a choice branch of the tree that stands upon\nthe steep.\"[36]\n\nAs Aiwohikupua was speaking a man called out from outside the crowd, who\nhad seen Aiwohikupua fighting with Cold-nose, \"O Haunaka and all of you\ngathered here, you will never outdo this man; his fist is like a spear!\nOnly one blow at Cold-nose and the fist went through to his back. This\nis the very man who killed Cold-nose.\"\n\nThen Haunaka seized Aiwohikupua's hand and welcomed him, and the end of\nit was they made friends and the players mixed with the crowd, and they\nleft the place; Aiwohikupua's party went with their friends and boarded\nthe canoes, and went on and landed at Laupahoehoe.\n\n\n\n\nCHAPTER VI\n\n\nIn Chapter V of this story we have seen how Aiwohikupua got to\nLaupahoehoe. Here we shall say a word about Hulumaniani, the seer who\nfollowed Laieikawai hither from Kauai, as described in the first chapter\nof this story.\n\nOn the day when Aiwohikupua's party left Paauhau, at Hamakua, on the\nsame day as he sailed and came to Laupahoehoe, the prophet foresaw it\nall on the evening before he arrived, and it happened thus:\n\nThat evening before sunset, as the seer was sitting at the door of the\nhouse, he saw long clouds standing against the horizon where the signs\nin the clouds appear, according to the soothsayers of old days even\nuntil now.\n\nSaid the seer, \"A chief's canoe comes hither, 19 men, 1 high chief, a\ndouble canoe.\"\n\nThe men sitting with the chief started up at once, but could see no\ncanoe coming. Then the people with him asked, \"Where is the canoe which\nyou said was a chief's canoe coming?\"\n\nSaid the prophet, \"Not a real canoe; in the clouds I find it; to-morrow\nyou will see the chief's canoe.\"\n\nA night and a day passed; toward evening he again saw the cloud rise on the\nocean in the form which the seer recognized as Aiwohikupua's--perhaps as we\nrecognize the crown of any chief that comes to us, so Aiwohikupua's cloud\nsign looked to the seer.\n\nWhen the prophet saw that sign he arose and caught a little pig and a\nblack cock, and pulled a bundle of _awa_ root to prepare for\nAiwohikupua's coming.\n\nThe people wondered at his action and asked, \"Are you going away that\nyou make these things ready?\"\n\nThe seer said, \"I am making ready for my chief, Aiwohikupua; he is the\none I told you about last evening; for he comes hither over the ocean,\nhis sign is on the ocean, and his mist covers it.\"\n\nAs Aiwohikupua's party drew near to the harbor of Laupahoehoe, 20 peals\nof thunder sounded, the people of Hilo crowded together, and as soon as\nit was quiet all saw the double canoe coming to land carrying above it\nthe taboo sign[37] of a chief. Then the seer's prediction was fulfilled.\n\nWhen the canoe came to land the seer was standing at the landing; he\nadvanced from Kaiwilahilahi, threw the pig before the chief, and prayed\nin the name of the gods of Aiwohikupua, and this was his prayer:\n\n\"O Heavens, Lightning, and Rain; O Air, Thunder, and Earthquake; O gods\nof my chief, my beloved, my sacred taboo chief, who will bury these\nbones! Here is a pig, a black cock, _awa_, a priest, a sacrifice, an\noffering to the chief from your servant here; look upon your servant,\nHulumaniani; bring to him life, a great life, a long life, to live\nforever, until the staff rings as he walks, until he is dragged upon a\nmat, until the eyes are dim.[38] Amen, it is finished, flown away.\"\n\nAs the chief listened to the prophet's prayer, Aiwohikupua recognized\nhis own prophet, and his heart yearned with love toward him; for he had\nbeen gone a long while; he could not tell how long it was since he had\nseen him.\n\nAs soon as the prayer was ended, Aiwohikupua commanded his counsellor to\n\"present the seer's gifts to the gods.\"\n\nInstantly the seer ran and clasped the chief's feet and climbed upward\nto his neck and wept, and Aiwohikupua hugged his servant's shoulders and\nwailed out his virtues.\n\nAfter the wailing the chief asked his servant: \"Why are you living here,\nand how long have you been gone?\"\n\nThe servant told him all that we have read about in former chapters.\nWhen the seer had told the business on which he had come and his reason\nfor it, that was enough. Then it was the seer's turn to question\nAiwohikupua, but the chief told only half the story, saying that he was\non a sight-seeing tour.\n\nThe chief stayed with the seer that night until at daybreak they made\nready the canoe and sailed.\n\nThey left Laupahoehoe and got off Makahanaloa when one of the men, the\none who is called the counsellor, saw the rainbow arching over Paliuli.\n\nHe said to the chief: \"Look! Where are you! See that rainbow arch?\nLaieikawai is there, the one whom you want to find and there is where I\nfound her.\"\n\nSaid Aiwohikupua: \"I do not think Laieikawai is there; that is not her\nrainbow, for rainbows are common to all rainy places. But let us wait\nuntil it is pleasant and see whether the rainbow is there then; then we\nshall know it is her sign.\"\n\nAt the chief's proposal they anchored their canoes in the sea, and\nAiwohikupua went up with his counsellor to Kukululaumania to the houses\nof the natives of the place and stayed there waiting for pleasant\nweather. After four days it cleared over Hilo; the whole country was\nplainly visible, and Panaewa lay bare.\n\nOn this fourth day in the early morning Aiwohikupua awoke and went out\nof the house, lo! the rainbow arching where they had seen it before;\nlong the chief waited until the sun came, then he went in and aroused\nhis counsellor and said to him: \"Here! perhaps you were right; I myself\nrose early while it was still dark, and went outside and actually saw\nthe rainbow arching in the place you had pointed out to me, and I waited\nuntil sunrise--still the rainbow! And I came in to awaken you.\"\n\nThe man said: \"That is what I told you; if we had gone we should have\nbeen staying up there in Paliuli all these days where she is.\"\n\nThat morning they left Makahanaloa and sailed out to the harbor of\nKeaau.\n\nThey sailed until evening, made shore at Keaau and saw Kauakahialii's\nhouses standing there and the people of the place out surf riding. When\nthey arrived, the people of the place admired Aiwohikupua as much as\never.\n\nThe strangers remained at Keaau until evening, then Aiwohikupua ordered\nthe steersmen and rowers to stay quietly until the two of them returned\nfrom their search for a wife, only they two alone.\n\nAt sunset Aiwohikupua caught up his feather cloak and gave it to the\nother to carry, and they ascended.\n\nThey made way with difficulty through high forest trees and thickets of\ntangled brush, until, at a place close to Paliuli, they heard the crow\nof a cock. The man said to his chief: \"We are almost out.\"\n\nThey went on climbing, and heard a second time the cock crow (the cock's\nsecond crow this). They went on climbing until a great light shone.\n\nThe man said to his chief, \"Here! we are out; there is Laieikawai's\ngrandmother calling together the chickens as usual.\"[39]\n\nAsked Aiwohikupua, \"Where is the princess's house?\"\n\nSaid the man, \"When we get well out of the garden patch here, then we\ncan see the house clearly.\"\n\nWhen Aiwohikupua saw that they were approaching Laieikawai's house, he\nasked for the feather cloak to hold in his hand when they met the\nprincess of Paliuli.\n\nThe garden patch passed, they beheld Laieikawai's house covered with the\nyellow feathers of the _oo_ bird, as the seer had seen in his vision\nfrom the god on Kauwiki.\n\nWhen Aiwohikupua saw the house of the princess of Paliuli, he felt\nstrangely perplexed and abashed, and for the first time he felt doubtful\nof his success.\n\nAnd by reason of this doubt within him he said to his companion, \"Where\nare you? We have come boldly after my wife. I supposed her just an\nordinary woman. Not so! The princess's house has no equal for\nworkmanship; therefore, let us return without making ourselves known.\"\n\nSaid his counsellor, \"This is strange, after we have reached the woman's\nhouse for whom we have swum eight seas, here you are begging to go back.\nLet us go and make her acquaintance, whether for failure or success;\nfor, even if she should refuse, keep at it; we men must expect to meet\nsuch rebuffs; a canoe will break on a coral reef.\"[40]\n\n\"Where are you?\" answered Aiwohikupua. \"We will not meet the princess,\nand we shall certainly not win her, for I see now the house is no\nordinary one. I have brought my cloak wrought with feathers for a gift\nto the princess of Paliuli and I behold them here as thatch for the\nprincess's house; yet you know, for that matter, even a cloak of\nfeathers is owned by none but the highest chiefs; so let us return.\"\nAnd they went back without making themselves known.\n\n\n\n\nCHAPTER VII\n\n\nWhen Aiwohikupua and his companion had left Paliuli they returned and\ncame to Keaau, made the canoe ready, and at the approach of day boarded\nthe canoe and returned to Kauai.\n\nOn the way back Aiwohikupua would not say why he was returning until\nthey reached Kauai; then, for the first time, his counsellor knew the\nreason.\n\nOn the way from Keaau they rested at Kamaee, on the rocky side of Hilo,\nand the next day left there, went to Humuula on the boundary between\nHilo and Hamakua; now the seer saw Aiwohikupua sailing over the ocean.\n\nAfter passing Humuula they stopped right off Kealakaha, and while the\nchief slept they saw a woman sitting on the sea cliff by the shore.\n\nWhen those on board saw the woman they shouted, \"Oh! what a beautiful\nwoman!\"\n\nAt this Aiwohikupua started up and asked what they were shouting about.\nThey said, \"There is a beautiful woman sitting on the sea cliff.\" The\nchief turned his head to look, and saw that the stranger was, indeed, a\ncharming woman.\n\nSo the chief ordered the boatmen to row straight to the place where the\nwoman was sitting, and as they approached they first encountered a man\nfishing with a line, and asked, \"Who is that woman sitting up there on\nthe bank directly above you?\"\n\nHe answered, \"It is Poliahu, Cold-bosom.\".\n\nAs the chief had a great desire to see the woman, she was beckoned to;\nand she approached with her cloak all covered with snow and gave her\ngreeting to Aiwohikupua, and he greeted her in return by shaking hands.\n\nAfter meeting the stranger, Aiwohikupua said, \"O Poliahu, fair mistress\nof the coast, happily are we met here; and therefore, O princess of the\ncliff, I wish you to take me and try me for your husband, and I will be\nthe servant under you; whatever commands you utter I will obey. If you\nconsent to take me as I beseech you, then come on board the canoe and go\nto Kauai. Why not do so?\"\n\nThe woman answered, \"I am not mistress of this coast. I come from\ninland; from the summit of that mountain, which is clothed in a white\ngarment like this I am wearing; and how did you find out my name so\nquickly?\"\n\nSaid Aiwohikupua, \"This is the first I knew about your coming from the\nWhite Mountain, but we found out your name readily from that fisherman\nyonder.\"\n\n\"As to what the chief desires of me,\" said Poliahu, \"I will take you for\nmy husband; and now let me ask you, are you not the chief who stood up\nand vowed in the name of your gods not to take any woman of these\nislands from Hawaii to Kauai to wife--only a woman who comes from\nMoaulanuiakea? Are you not betrothed to Hinaikamalama, the famous\nprincess of Hana? After this trip around Hawaii, then are you not\nreturning for your marriage? And as to your wishing our union, I assure\nyou, until you have made an end of your first vow it is not my part to\ntake you, but yours to take me with you as you desire.\"\n\nAt Poliahu's words Aiwohikupua marveled and was abashed; and after a\nwhile a little question escaped him: \"How have you ever heard of these\ndeeds of mine you tell of? It is true, Poliahu, all that you say; I have\ndone as you have described; tell me who has told you.\"\n\n\"No one has told me these things, O chief; I knew them for myself,\" said\nthe princess; \"for I was born, like you, with godlike powers, and, like\nyou, my knowledge comes to me from the gods of my fathers, who inspire\nme; and through these gods I showed you what I have told you. As you\nwere setting out at Humuula I saw your canoe, and so knew who you\nwere.\"\n\nAt these words Aiwohikupua knelt and did reverence to Poliahu and begged\nto become Poliahu's betrothed and asked her to go with him to Kauai.\n\n\"We shall not go together to Kauai,\" said the woman, \"but I will go on\nboard with you to Kohala, then I will return, while you go on.\"\n\nNow, the chiefs met and conversed on the deck of the canoe.\n\nBefore setting out the woman said to Aiwohikupua and his companion, \"We\nsail together; let me be alone, apart from you two, fix bounds between\nus. You must not touch me, I will not touch you until we reach Kohala;\nlet us remain under a sacred taboo;\" and this request pleased them.\n\nAs they sailed and came to Kohala they did not touch each other.\n\nThey reached Kohala, and on the day when Aiwohikupua's party left,\nPoliahu took her garment of snow and gave it to Aiwohikupua, saying,\n\"Here is my snow mantle, the mantle my parents strictly forbade my\ngiving to anyone else; it was to be for myself alone; but as we are\nbetrothed, you to me and I to you, therefore I give away this mantle\nuntil the day when you remember our vows, then you must seek me, and you\nwill find me above on the White Mountain; show it to me there, then we\nshall be united.\"\n\nWhen Aiwohikupua heard these things the chief's heart was glad, and his\ncounsellor and the paddlers with him.\n\nThen Aiwohikupua took out his feather cloak, brought it and threw it\nover Poliahu with the words, \"As you have said to me before giving me\nthe snow mantle, so do you guard this until our promised union.\"\n\nWhen their talk was ended, at the approach of day, they parted from the\nwoman of the mountain and sailed and came to Hana and met Hinaikamalama.\n\n\n\n\nCHAPTER VIII\n\n\nWhen Aiwohikupua reached Hana, after parting with Poliahu at Kohala, his\nboat approached the canoe landing at Haneoo, where they had been before,\nwhere Hinaikamalama was living.\n\nWhen Aiwohikupua reached the landing the canoe floated on the water; and\nas it floated there Hinaikamalama saw that it was Aiwohikupua's canoe;\njoyful was she with the thought of their meeting; but still the boat\nfloated gently on the water.\n\nHinaikamalama came thither where Aiwohikupua and his men floated. Said\nthe woman, \"This is strange! What is all this that the canoe is kept\nafloat? Joyous was I at the sight of you, believing you were coming to\nland. Not so! Now, tell me, shall you float there until you leave?\"\n\n\"Yes,\" answered Aiwohikupua.\n\n\"You can not,\" said the woman, \"for I will order the executioner to hold\nyou fast; you became mine at _konane_ and our vows are spoken, and I\nhave lived apart and undefiled until your return.\"\n\n\"O princess, not so!\" said Aiwohikupua. \"It is not to end our vow--that\nstill holds; but the time has not come for its fulfillment. For I said\nto you, 'When I have sailed about Hawaii then the princess's bet shall\nbe paid;' now, I went meaning to sail about Hawaii, but did not; still\nat Hilo I got a message from Kauai that the family was in trouble at\nhome, so I turned back; I have stopped in here to tell you all this; and\ntherefore, live apart, and on my next return our vow shall be\nfulfilled.\"\n\nAt these words of Aiwohikupua the princess's faith returned.\n\nAfter this they left Hana and sailed and came to Oahu, and on the sea\nhalfway between Oahu and Kauai he laid his command upon the oarsmen and\nthe steersmen, as follows: \"Where are you? I charge you, when you come\nto Kauai, do not say that you have been to Hawaii to seek a wife lest I\nbe shamed; if this is heard about, it will be heard through you, and the\npenalty to anyone who tells of the journey to Hawaii, it is death, death\nto himself, death to his wife, death to all his friends; this is the\ndebt he shall pay.\" This was the charge the chief laid upon the men who\nsailed with him to Hawaii. Aiwohikupua reached Kauai at sunset and met\nhis sisters. Then he spoke thus to his sisters: \"Perhaps you wondered\nwhen I went on my journey, because I did not tell you my reason, not\neven the place where I was to go; and now I tell it to you in secret, my\nsisters, to you alone. To Hawaii I disappeared to fetch Laieikawai for\nmy wife, after hearing Kauakahialii's story the day when his party\nreturned here. But when I came there I did not get sight of the woman's\nface; I did not see Laieikawai, but my eyes beheld her house thatched\nwith the yellow feathers of the _oo_ bird, so I thought I could not win\nher and came back here unsuccessful. And as I thought of my failure,\nthen I thought of you sisters,[41] who have won my wishes for me in the\ndays gone by; therefore I came for you to go to Hawaii, the very ones to\nwin what I wish, and at dawn let us rise up and go.\" Then they were\npleased with their brother's words to them.\n\nAs Aiwohikupua talked with his sisters, his counsellor for the first\ntime understood the reason for their return to Kauai.\n\nThe next day Aiwohikupua picked out fresh paddlers, for the chief knew\nthat the first were tired out. When all was ready for sailing, that very\nnight the chief took on board 14 paddlers, 2 steersmen, the 5 sisters,\nMailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and the youngest,\nKahalaomapuana, the chief himself, and his counsellor, 23 in all. That\nnight, at the approach of day, they left Kauai, came to Puuloa, and\nthere rested at Hanauma; the next day they lay off Molokai at\nKaunakakai, from there they went ashore at Mala at Lahaina; and they\nleft the place, went to Keoneoio in Honuaula, and there they stayed 30\ndays.\n\nFor it was very rough weather on the ocean; when the rough weather was\nover, then there was good sailing.\n\nThen they left Honuaula and sailed and came to Kaelehuluhulu, at Kona,\nHawaii.\n\nAs Aiwohikupua's party were on the way from Maui thither, Poliahu knew\nof their setting sail and coming to Kaelehuluhulu.\n\nThen Poliahu made herself ready to come to wed Aiwohikupua; one month\nshe waited for the promised meeting, but Aiwohikupua was at Hilo after\nLaieikawai.\n\nThen was revealed to Poliahu the knowledge of Aiwohikupua's doings;\nthrough her supernatural power she saw it all; so the woman laid it up\nin her mind until they should meet, then she showed what she saw\nAiwohikupua doing.\n\nFrom Kaelehuluhulu, Aiwohikupua went direct to Keaau, but many days and\nnights the voyage lasted.\n\nAt noon one day they came to Keaau, and after putting to rights the\ncanoe and the baggage, the chief at once began urging his sisters and\nhis counsellor to go up to Paliuli; and they readily assented to the\nchief's wish.\n\nBefore going up to Paliuli, Aiwohikupua told the steersmen and the\npaddlers, \"While we go on our way to seek her whom I have so longed to\nsee face to face, do you remain here quietly, doing nothing but guard\nthe canoes. If you wait until this night becomes day and day becomes\nnight, then we prosper; but if we come back to-morrow early in the\nmorning, then my wishes have failed, then face about and turn the course\nto Kauai;\" so the chief ordered.\n\nAfter the chief's orders to the men they ascended half the night,\nreaching Paliuli. Said Aiwohikupua to the sisters: \"This is Paliuli\nwhere Laieikawai is, your sister-in-law. See what you are worth.\"\n\nThen Aiwohikupua took Mailehaiwale, the first born; she stood right at\nthe door of Laieikawai's house, and as she stood there she sent forth a\nfragrance which filled the house; and within was Laieikawai with her\nnurse fast asleep; but they could no longer sleep, because they were\nwakened by the scent of Mailehaiwale.\n\nAnd starting out of sleep, they two marveled what this wonderful\nfragrance could be, and because of this marvel Laieikawai cried out in a\nvoice of delight to her grandmother:\n\nLAIEIKAWAI: \"O Waka! O Waka--O!\"\n\nWAKA: \"Heigh-yo! why waken in the middle of the night?\"\n\nLAIEIKAWAI: \"A fragrance is here, a strange fragrance, a cool fragrance,\na chilling fragrance; it goes to my heart.\"\n\nWAKA: \"That is no strange fragrance; it is certainly Mailehaiwale, the\nsweet-smelling sister of Aiwohikupua, who has come to get you for his\nwife, you for the wife and he for the husband; here is the man for you\nto marry.\"\n\nLAIEIKAWAI: \"Bah! I will not marry him.\"[42]\n\nWhen Aiwohikupua heard Laieikawai's refusal to take Aiwohikupua for her\nhusband, then he was abashed, for they heard her refusal quite plainly.\n\n\n\n\nCHAPTER IX\n\n\nAfter this refusal, then Aiwohikupua said to his counsellor, \"You and I\nwill go home and let my sisters stay up here; as for them, let them live\nas they can, for they are worthless; they have failed to gain my wish.\"\n\nSaid the counsellor, \"This is very strange! I thought before we left\nKauai you told me that your sisters were the only ones to get your wish,\nand you have seen now what one of them can do; you have ordered\nMailehaiwale to do her part, and we have heard, too, the refusal of\nLaieikawai. Is this your sisters' fault, that we should go and leave\nthem? But without her you have four sisters left; it may be one of them\nwill succeed.\"\n\nSaid Aiwohikupua, \"If the first-born fails, the others perhaps will be\nworthless.\"\n\nHis counsellor, spoke again, \"My lord, have patience; let Mailekaluhea\ntry her luck, and if she fails then we will go.\"\n\nNow, this saying pleased the chief; said Aiwohikupua, \"Suppose you try\nyour luck, and if you fail, all is over.\"\n\nMailekaluhea went and stood at the door of the chief-house and gave out\na perfume; the fragrance entered and touched the rafters within the\nhouse, from the rafters it reached Laieikawai and her companion; then\nthey were startled from sleep.\n\nSaid Laieikawai to her nurse, \"This is a different perfume, not like the\nfirst, it is better than that; perhaps it comes from a man.\"\n\nThe nurse said, \"Call out to your grandmother to tell you the meaning of\nthe fragrance.\"\n\nLaieikawai called:\n\nLAIEIKAWAI: \"O Waka! O Waka--O!\"\n\nWAKA: \"Heigh-yo! why waken in the middle of the night?\"\n\nLAIEIKAWAI: \"Here is a fragrance, a strange fragrance, a cool fragrance,\na chilling fragrance; it goes to my heart.\"\n\nWAKA. \"That is no strange fragrance, it is Mailekaluhea, the\nsweet-smelling sister of Aiwohikupua, who has come to make you his wife\nto marry him.\"\n\nLAIEIKAWAI: \"Bah! I will not marry him!\"\n\nSaid Aiwohikupua to his counsellor, \"See! did you hear the princess's\nrefusal?\"\n\n\"Yes, I heard it; what of her refusing! it is only their scent she does\nnot like; perhaps she will yield to Mailelaulii.\"\n\n\"You are persistent,\" said Aiwohikupua. \"Did I not tell you I wanted to\ngo back, but you refused--you would not consent!\"\n\n\"We have not tried all the sisters; two are out; three remain,\" said his\ncounsellor. \"Let all your sisters take a chance; this will be best;\nperhaps you are too hasty in going home; when you reach Keaau and say\nyou have not succeeded, your other sisters will say: 'If you had let us\ntry, Laieikawai would have consented;' so, then, they get something to\ntalk about; let them all try.\"\n\n\"Where are you, my counsellor!\" said Aiwohikupua. \"It is not you who\nbears the shame; I am the one. If the grandchild thought as Waka does\nall would be well.\"\n\n\"Let us bear the shame,\" said his counsellor. \"You know we men must\nexpect such rebuffs; 'a canoe will break on a coral reef;' and if she\nshould refuse, who will tell of it? We are the only ones to hear it. Let\nus try what Mailelaulii can do.\"\n\nAnd because the counsellor urged so strongly the chief gave his consent.\n\nMailelaulii went right to the door of the chief-house; she gave out her\nperfume as the others had done; again Laieikawai was startled from sleep\nand said to her nurse, \"This is an entirely different fragrance--not\nlike those before.\"\n\nSaid the nurse, \"Call out to Waka.\"\n\nLAIEIKAWAI: \"O Waka! O Waka--O!\"\n\nWAKA: \"Heigh-yo! Why waken in the middle of the night?\"\n\nLAIEIKAWAI: \"Here is a fragrance, a strange fragrance, a cool fragrance,\na chilling fragrance; it goes to my heart.\"\n\nWAKA: \"That is no strange fragrance; it is Mailelaulii, one of the\nsweet-smelling sisters of Aiwohikupua, who has come to get you for his\nwife; he is the husband, the husband for you to marry.\"\n\nLAIEIKAWAI: \"Bah! I will not marry him!\"\n\n\"One refusal is enough,\" said Aiwohikupua, \"without getting four more!\nYou have brought this shame upon us both, my comrade.\"\n\n\"Let us endure the shame,\" said his counsellor, \"and if our sisters do\nnot succeed, then I will go and enter the house and tell her to take you\nfor her husband as you desire.\"\n\nThen the chief's heart rejoiced, for Kauakahialii had told him how this\nsame man had got Laieikawai to come down to Keaau, so Aiwohikupua\nreadily assented to his servant's plea.\n\nThen Aiwohikupua quickly ordered Mailepakaha to go and stand at the door\nof the chief-house; she gave forth her perfume, and Laieikawai was\nstartled from sleep, and again smelled the fragrance. She said to her\nnurse, \"Here is this fragrance again, sweeter than before.\"\n\nSaid the nurse again, \"Call Waka.\"\n\nLAIEIKAWAI: \"O Waka! O Waka--O!\"\n\nWAKA: \"Heigh-yo! Why waken in the middle of the night?\"\n\nLAIEIKAWAI: \"Here is a fragrance, a strange fragrance, not like the\nothers, a sweet fragrance, a pleasant fragrance; it goes to my heart.\"\n\nWAKA: \"That is no strange fragrance; it is Mailepakaha, the\nsweet-smelling sister of Aiwohikupua, who has come to get you for a wife\nto marry him.\"\n\nLAIEIKAWAI: \"Bah! I will not marry him! No matter who comes I will not\nsleep with him. Do not force Aiwohikupua on me again.\"\n\nWhen Aiwohikupua heard this fresh refusal from Laieikawai, his\ncounsellor said, \"My lord, it is useless! There is nothing more to be\ndone except one thing; better put off trying the youngest sister and, if\nshe is refused, my going myself, since we have heard her vehement\nrefusal and the sharp chiding she gave her grandmother. And now I have\nonly one thing to advise; it is for me to speak and for you to decide.\"\n\n\"Advise away,\" said Aiwohikupua, \"If it seems good, I will consent; but\nif not, I will refuse.\"\n\n\"Let us go to the grandmother,\" said his counsellor, \"and ask her; maybe\nwe can get the consent from her.\"\n\nSaid Aiwohikupua, \"There is nothing left to be done; it is over; only\none word more--our sisters, let them stay here in the jungle, for they\nare worthless.\"\n\nThen Aiwohikupua said to his sisters, \"You are to stay here; my\ncherished hope has failed in bringing you here; the forest is your\ndwelling hereafter.\" It was then pretty near dawn.\n\nAt Aiwohikupua's words all the sisters bowed their heads and wailed.\n\nWhen Aiwohikupua and his companion started to go, Kahalaomapuana, the\nyoungest sister, called out, \"O you two there! Wait! Had we known in\nKauai that you were bringing us to leave us in this place, we would\nnever have come. It is only fair that I, too, should have had a chance\nto win Laieikawai, and had I failed then you would have a right to leave\nme; we are all together, the guilty with the guiltless; you know me\nwell, I have gained all your wishes.\"\n\nWhen Aiwohikupua heard his youngest sister, he felt himself to blame.\n\nAiwohikupua called to his sister, \"You shall come with me; your older\nsisters must stay here.\"\n\n\"I will not go,\" answered the youngest sister, \"unless we all go\ntogether, only then will I go home.\"\n\n\n\n\nCHAPTER X\n\n\nAt these words of his youngest sister[43] Aiwohikupua said, \"Stay here,\nthen, with your sisters and go with them wherever you wish, but I am\ngoing home.\"\n\nAiwohikupua turned to go, and as the two were still on the way, sang the\nsong of Mailehaiwale, as follows:\n\n  My divine brother,\n  My heart's highest,\n  Go and look\n  Into the eyes of our parents, say\n  We abide here,\n  Fed upon the fruit of sin.[44]\n  Is constancy perhaps a sin?\n\nAiwohikupua turned and looked back at his younger sisters and said,\n\"Constancy is not a sin; haven't I told you that I leave you because\nyou are worthless? If you had gained for me my desire you would not have\nto stay here; that was what you were brought here for.\" The two turned\nand went on and did not listen to the sisters any longer.\n\nWhen Aiwohikupua and his companion had departed, the sisters conferred\ntogether and agreed to follow him, thinking he could be pacified.\n\nThey descended and came to the coast at Keaau, where the canoe was\nmaking ready for sailing. At the landing the sisters sat waiting to be\ncalled; all had gone aboard the canoe, there was no summons at all, the\nparty began to move off; then rang out the song of Mailekaluhea, as\nfollows:\n\n  My divine brother,\n  My heart's highest--turn hither,\n  Look upon your little sisters,\n  Those who have followed you over the way,\n  Over the high way, over the low way,\n  In the rain with a pack on its back,\n  Like one carrying a child,\n  In the rain that roars in the hala trees,\n  That roars in the hala trees of Hanalei.\n  How is it with us?\n  Why did you not leave us,\n  Leave us at home,\n  When you went on the journey?\n  You will look,\n  Look into the eyes,\n  The eyes of our parents,\n  Fare you well!\n\nWhile Mailekaluhea was singing not once did their brother\ncompassionately look toward them, and the canoe having departed, the\nsisters sat conferring, then one of them, Kahalaomapuana, the youngest,\nbegan to speak.\n\nThese were her words: \"It is clear that our brother chief is not\npacified by the entreaties of Mailehaiwale and Mailekaluhea. Let us,\nbetter, go by land to their landing place, then it will be Mailelaulii's\nturn to sing. It may be he will show affection for her.\" And they did as\nshe advised.\n\nThey left Keaau, came first to Punahoa, to a place called Kanoakapa, and\nsat down there until Aiwohikupua's party arrived.\n\nWhen Aiwohikupua and his companions had almost come to land where the\nsisters were sitting, Aiwohikupua suddenly called out to the paddlers\nand the steersmen, \"Let us leave this harbor; those women have chased us\nall this way; we had better look for another landing place.\"\n\nAs they left the sisters sitting there, Mailelaulii sang a song, as\nfollows:\n\n  My divine brother,\n  My heart's highest,\n  What is our great fault?\n  The eyes of our chief are turned away in displeasure,\n  The sound of chanting is forbidden,\n  The chant of your little ones\n  Of your little sisters.\n  Have compassion upon us,\n  Have compassion upon the comrades who have followed you,\n  The comrades who climbed the cliffs of Haena,\n  Crept over the cliff where the way was rugged,\n  The rugged ladder-way up Nualolo\n  The rough cliff-way up Makana,\n  It is there--return hither,\n  Give a kiss to your sisters,\n  And go on your way,\n  On the home journey--heartless.\n  Farewell-to you, you shall look\n  Look, in our native land,\n  Into the eyes of our parents.\n  Fare you well!\n\nAs Aiwohikupua heard the sister's voice, they let the canoe float\ngently; then said Kahalaomapuana, \"That is good for us; this is the only\ntime they have let the canoe float; now we shall hear them calling to\nus, and go on board the canoe, then we shall be safe.\"\n\nAfter letting the canoe float a little while, the whole party turned and\nmade off, and had not the least compassion.\n\nWhen they had left, the sisters consulted afresh what they should do.\nKahalaomapuana gave her advice.\n\nShe said to her sisters, \"There are two of us left, I and Mailepakaha.\"\n\nAnswered Mailepakaha, \"He will have no compassion for me, for he had\nnone on any of our sisters; it may be worse with me. I think you had\nbetter plead with him as you are the little one, it may be he will take\npity on you.\"\n\nBut the youngest would not consent; then they drew lots by pulling the\nflower stems of grass; the one who pulled the longest, she was the one\nto plead with the brother; now when they drew, the lot fell to\nKahalaomapuana.\n\nWhen this was done, they left Punahoa, again followed their brother and\ncame to Honolii, where Aiwohikupua's party had already arrived. Here\nthey camped at some distance from Aiwohikupua's party, and Aiwohikupua's\nparty from them.\n\nAt Honolii that night they arranged that the others should sleep and a\nsingle one keep watch, and to this all consented. They kept watch\naccording to age and gave the morning watch to the youngest. This was in\norder to see Aiwohikupua's start, for on their journey from Kauai the\nparty had always set out at dawn.\n\nThe sisters stood guard that night, until in Mailepakaha's watch\nAiwohikupua's party made the canoes ready to start; she awakened the\nothers, and all awoke together.\n\nAs the sisters crouched there Kahalaomapuana's watch came, and the party\nboarded the canoe. The sisters followed down to the landing, and\nKahalaomapuana ran and clung to the back of the canoe and called to them\nin song, as follows:\n\n  Our brother and lord,\n  Divine brother,\n  Highest and closest!\n  Where are you, oh! where?\n  You and we, here and there,\n  You, the voyager,\n  We, the followers.\n  Along the cliffs, swimming 'round the steeps,\n  Bathing at Waihalau,\n  Waihalau at Wailua;\n  No longer are we beloved.\n  Do you no longer love us?\n  The comrades who followed you over the ocean,\n  Over the great waves, the little waves,\n  Over the long waves, the short waves,\n  Over the long-backed waves of the ocean,\n  Comrades who followed you inland,\n  Far through the jungle,\n  Through, the night, sacred and dreadful,\n  Oh, turn back!\n  Oh, turn back and have pity,\n  Listen to my pleading,\n  Me the littlest of your sisters.\n  Why will you abandon,\n  Abandon us\n  In this desolation?\n  You have opened the highway before us,\n  After you we followed,\n  We are known as your little sisters,\n  Then forsake your anger,\n  The wrath, the loveless heart,\n  Give a kiss to your little ones,\n  Fare you well!\n\nWhen, his youngest sister raised this lamentation to Aiwohikupua, then\nthe brother's heart glowed with love and longing for his sister.\n\nAnd because of his great love for his little sister, he took her in his\narms, set her on his lap, and wept.\n\nWhen Kahalaomapuana was in her brother's lap, Aiwohikupua ordered the\ncanoemen to paddle with all their might; then the other sisters were\nleft far behind and the canoe went ahead.\n\nAs they went, Kahalaomapuana was troubled in mind for her sisters.\n\nThen Kahalaomapuana wept for her sisters and besought Aiwohikupua to\nrestore her to her sisters; but Aiwohikupua would not take pity on her.\n\n\"O Aiwohikupua,\" said his sister, \"I will not let you take me by myself\nwithout taking my sisters with me, for you called me to you before when\nwe were at Paliuli, but I would not consent to your taking me alone.\"\n\nAnd because of Aiwohikupua's stubbornness in refusing to let his sister\ngo, then Kahalaomapuana jumped from the canoe into the sea. Then, for\nthe last time she spoke to her brother in a song, as follows:\n\n  You go home and look,\n  Look into the eyes,\n  Into the eyes of our parents.\n  Love to our native land,\n  My kindred and our friends,\n  I am going back to your little sisters,\n  To my older sisters I return.\n\n\n\n\nChapter XI\n\n\nDuring this very last song of Kahalaomapuana's, Aiwohikupua's heart\nfilled with love, and he called out for the canoe to back up, but\nKahalaomapuana had been left far behind, so swiftly were the men\npaddling, and by the time the canoe had turned about to pick her up she\nwas not to be found.\n\nHere we must leave Aiwohikupua for a little and tell about his sisters,\nthen speak again about Aiwohikupua.\n\nWhen Aiwohikupua's party forsook his sisters at Honolii and took\nKahalaomapuana with them, the girls mourned for love of their younger\nsister, for they loved Kahalaomapuana better than their parents or their\nnative land.\n\nWhile they were still mourning Kahalaomapuana appeared by the cliff;\nthen their sorrow was at an end.\n\nThey crowded about their younger sister, and she told them what had\nhappened to her and why she had returned, as has been told in the\nchapter before.\n\nAfter talking of all these things, they consulted together where they\nmight best live, and agreed to go back to Paliuli.\n\nAfter their council they left Honolii and returned to the uplands of\nPaliuli, to a place near Laieikawai's house, and lived there inside of\nhollow trees.\n\nAnd because they wished so much to see Laieikawai they spied out for\nher from day to day, and after many days of spying they had not had the\nleast sight of her, for every day the door was fast closed.\n\nSo they consulted how to get sight of Laieikawai, and after seeking many\ndays after some way to see the princess of Paliuli they found none.\n\nDuring this debate their younger sister did not speak, so one of her\nolder sisters said, \"Kahalaomapuana, all of us have tried to devise a\nway to see Laieikawai, but we have not found one; perhaps you have\nsomething in mind. Speak.\"\n\n\"Yes\" said, their younger sister, \"let us burn a fire every night, and\nlet the oldest sing, then the next, and so on until the last of us, only\none of us sing each night, then I will come the last night; perhaps the\nfire burning every night will annoy the princess so she will come to\nfind out about us, then perhaps we shall see Laieikawai.\"\n\nKahalaomapuana's words pleased them.\n\nThe next night they lighted the fire and Mailehaiwale sang that night,\nas they had agreed, and the next night Mailekaluhea; so they did every\nnight, and the fourth night passed; but Laieikawai gave them no concern.\nThe princess had, in fact, heard the singing and seen the fire burning\nconstantly, but what was that to the princess!\n\nOn the fifth night, Kahalaomapuana's night, the last night of all, they\nlighted the fire, and at midnight Kahalaomapuana made a trumpet of a\n_ti_ leaf[45] and played on it.\n\nThen for the first time Laieikawai felt pleasure in the music, but the\nprincess paid no attention to it. And just before daylight\nKahalaomapuana played again on her _ti_ leaf trumpet as before, then\nthis delighted the princess. Only two times Kahalaomapuana blew on it\nthat night.\n\nThe second night Kahalaomapuana did the same thing again; she began\nearly in the evening to play, but the princess took no notice.\n\nJust before daylight that night she played a second time. Then\nLaieikawai's sleep was disturbed, and this night she was even more\ndelighted.\n\nAnd, her interest aroused, she sent her attendant to see where the\nmusical instrument was which was played so near her.\n\nThen the princess's attendant went out of the door of the chief-house\nand saw the fire which the girls had lighted, crept along until she came\nto the place where the fire was, and stood at a distance where she was\nout of sight of those about the fire.\n\nAnd having seen, she returned to Laieikawai, and the princess inquired\nabout it.\n\nThe attendant told the princess what she had seen. \"When I went outside\nthe door of the house I saw a fire burning near, and I went and came and\nstood at a distance without being myself seen. There, behold! I saw five\ngirls sitting around the fire, very beautiful girls; all looked alike,\nbut one of them was very little and she was the one who played the sweet\nmusic that we heard.\"\n\nWhen the princess heard this she said to her attendant, \"Go and get the\nsmallest of them, tell her to come here and amuse us.\"\n\nAt these words of the princess, the nurse went and came to the place\nwhere the sisters were and they saw her, and she said, \"I am a messenger\nsent hither by my chief to fetch whichever one of you I want to take; so\nI take the smallest of you to go and visit my princess as she has\ncommanded.\"\n\nWhen Kahalaomapuana was carried away, the hearts of the sisters sang for\njoy, for they thought to win fortune thereafter.\n\nAnd their sister went into the presence of Laieikawai.\n\nWhen they had come to the house, the attendant opened the door; then,\nKahalaomapuana was terrified to see Laieikawai resting on the wings of\nbirds as was her custom; two scarlet _iiwi_ birds were perched on the\nshoulders of the princess and shook the dew from red _lehua_ blossoms\nupon her head.\n\nAnd when Kahalaomapuana saw this, then it seemed marvelous to the\nstranger girl, and she fell to the ground with trembling heart.\n\nThe princess's attendant came and asked, \"What is the matter, daughter?\"\n\nAnd twice she asked, then the girl arose and said to the princess's\nattendant as follows: \"Permit me to return to my sisters, to the place\nfrom which you took me, for I tremble with fear at the marvelous nature\nof your princess.\"\n\nSaid the princess's attendant, \"Do not fear, have no dread, arise and\nenter to meet my princess as she has commanded you.\"\n\n\"I am afraid,\" said the girl.\n\nWhen the princess heard their low voices, she arose and called to\nKahalaomapuana; then the girl's distress was at an end, and the stranger\nentered to visit the princess.\n\nSaid Laieikawai, \"Is the merry instrument yours that sounded here last\nnight and this?\"\n\n\"Yes; it is mine,\" said Kahalaomapuana.\n\n\"Go on,\" said Laieikawai, \"play it.\"\n\nKahalaomapuana took her _ti_ leaf trumpet from behind her ear, and\nplayed before the princess; then Laieikawai was delighted. This was the\nfirst time the princess had seen this kind of instrument.\n\n\n\n\nCHAPTER XII\n\n\nNow, Laieikawai became fascinated with the merry instrument upon which\nthe girl played, so she bade her sound it again.\n\nSaid the girl, \"I can not sound it again, for it is now daylight, and\nthis instrument is a kind that sounds only by night; it will never sound\nby day.\"\n\nLaieikawai was surprised at these words, thinking the girl was lying. So\nshe snatched the trumpet out of the girl's hand and played upon it, and\nbecause she was unpracticed in playing the trumpet the thing made no\nsound; then the princess believed that the trumpet would not sound by\nday.\n\nSaid Laieikawai to Kahalapmapuana, \"Let us two be friends, and you shall\nlive here in my house and become my favorite, and your work will be to\namuse me.\"\n\nSaid Kahalaomapuana, \"O princess, you have spoken well; but it would\ngrieve me to live with you and perhaps gain happiness for myself while\nmy sisters might be suffering.\"\n\n\"How many of you are there?\" asked Laieikawai, \"and how did you come\nhere?\"\n\nSaid Kahalaomapuana, \"There are six of us born of the same parents; one\nof the six is a boy and five of us are his younger sisters, and the boy\nis the oldest, and I am the youngest born. And we journeyed hither with\nour brother, and because we failed to gain for him his wish, therefore\nhe has abandoned us and has gone back with his favorite companion, and\nwe live here in distress.\"\n\nLaieikawai asked, \"Where do you come from?\"\n\n\"From Kauai,\" answered Kahalaomapuana.\n\n\"And what is your brother's name?\"\n\n\"Aiwohikupua,\" replied the girl.\n\nAgain Laieikawai asked, \"What are the names of each of you?\"\n\nThen she told them all.\n\nThen Laieikawai understood that these were the persons who came that\nfirst night.\n\nSaid Laieikawai, \"Your sisters and your brother I know well, if it was\nreally you who came to me that night; but you I did not hear.\"\n\n\"Yes; we were the ones,\" said Kahalaomapuana.\n\nSaid Laieikawai, \"If you were the ones who came that night, who guided\nyou here? For the place is unfrequented, not a single person comes\nhere.\"\n\nThe girl said, \"We had a native of the place to guide us, the same man\nwho spoke to you in behalf of Kauakahialii.\" Then it was clear he was a\nfellow countryman of theirs.\n\nThe end of all this talk was that Laieikawai bade her grandmother to\nprepare a house for the sisters of Aiwohikupua.\n\nThen, through the supernatural power of her grandmother, Waka, the\nmatter was quickly dispatched, the house was made ready.\n\nWhen the house was prepared Laieikawai gave orders to Kahalaomapuana:\n\"You return, and to-night come here with all your sisters; when I have\nseen them then you shall play to us on your merry instrument.\"\n\nWhen Kahalaomapuana rejoined her sisters they asked what she had\ndone--what kind of interview she had had with the princess.\n\nAnswered the girl, \"When I reached the door of the palace a hunchback\nopened the door to receive me, and when I saw the princess resting on\nthe wings of birds, at the sight I trembled with fear and fell down to\nthe earth. For this reason when I was taken in to talk with the princess\nI did just what she wished, and she asked about us and I told her\neverything. The result is, fortune is ours; she has commanded us all to\ngo to her to-night.\"\n\nWhen they heard this the sisters were joyful.\n\nAt the time the princess had directed they left the hollow tree where\nthey had lived as fugitives.\n\nThey went and stood at the door of the chief-house. Laieikawai's\nattendant opened the door, and they saw just what their sister had\ndescribed to them.\n\nBut when they actually saw Laieikawai, then they were filled with dread,\nand all except Kahalaomapuana ran trembling with fear and fell to the\nground.\n\nAnd at the princess's command the strangers were brought into the\npresence of the princess, and the princess was pleased with them.\n\nAnd at this interview with the princess she promised them her\nprotection, as follows:\n\n\"I have heard from your younger sister that you are all of the same\nparentage and the same blood; therefore I shall treat you all as one\nblood with me, and we shall protect each other. Whatever one says, the\nothers shall do. Whatever trouble comes to one, the others shall share;\nand for this reason I have asked our grandmother to furnish you a home\nwhere you may live virgin like myself, no one taking a husband without\nthe others' consent. So shall it be well with us from this time on.\"[46]\n\nTo these conditions the stranger girls agreed; the younger sister\nanswered the princess for them all:\n\n\"O princess, we are happy that you receive us; happy, too, that you take\nus to be your sisters as you have said; and so we obey. Only one thing\nwe ask of you: All of us sisters have been set apart by our parents to\ntake no delight in men; and it is their wish that we remain virgin\nuntil the end of our days; and so we, your servants, beseech you not to\ndefile us with any man, according to the princess's pleasure, but to\nallow us to live virgin according to our parents' vow.\"\n\nAnd this request of the strangers seemed good to the princess.\n\nAfter talking with the princess concerning all these things, they were\ndismissed to the house prepared for them.\n\nAs soon as the girls went to live in the house they consulted how they\nshould obey the princess's commands, and they appointed their younger\nsister to speak to the princess about what they had agreed upon.\n\nOne afternoon, just as the princess woke from sleep, came Kahalaomapuana\nto amuse the princess by playing on the trumpet until the princess\nwished it no longer.\n\nThen she told Laieikawai what the sisters had agreed upon and said, \"O\nprincess, we have consulted together how to protect you, and all five of\nus have agreed to become the bodyguard for your house; ours shall be the\nconsent, ours the refusal. If anyone wishes to see you, be he a man, or\nmaybe a woman, or even a chief, he shall not see you without our\napproval. Therefore I pray the princess to consent to what we have\nagreed.\"\n\nSaid Laieikawai, \"I consent to your agreement, and yours shall be the\nguardianship over all the land of Paliuli.\"\n\nNow the girls' main purpose in becoming guardians of Paliuli was, if\nAiwohikupua should again enter Paliuli, to have power to bar their\nenemy.\n\nThus they dwelt in Paliuli, and while they dwelt there never did they\nweary of life. Never did they even see the person who prepared them\nfood, nor the food itself, save when, at mealtimes, the birds brought\nthem food and cleared away the remnants when they had done. So Paliuli\nbecame to them a land beloved, and there they dwelt until the trouble\ncame upon them which was wrought by Halaaniani.\n\nHere, O reader, we leave speaking of the sisters of Aiwohikupua, and in\nChapter XIII of this tale will speak again of Aiwohikupua and his coming\nto Kauai.\n\n\n\n\nCHAPTER XIII\n\n\nAt the time when Kahalaomapuana leaped from the canoe into the sea it\nwas going very swiftly, so she fell far behind. The canoe turned back to\nrecover Kahalaomapuana, but the party did not find her; then Aiwohikupua\nabandoned his young sister and sailed straight for Kauai.\n\nAs Aiwohikupua sailed away from Hawaii, between Oahu and Kauai he spoke\nto his paddlers as follows: \"When we get back to Kauai let no one tell\nthat we have been to Hawaii after Laieikawai, lest shame come to me and\nI be spoken of jeeringly; and therefore I lay my commands upon you.\nWhoever speaks of this journey of ours and I hear of it, his penalty is\ndeath, his and all his offspring, as I vowed to those paddlers of mine\nbefore.\"\n\nThey returned to Kauai. A few days afterwards Aiwohikupua, the chief,\nwished to make a feast for the chiefs and for all his friends on Kauai.\n\nWhile the feast was being made ready the chief gave word to fetch the\nfeasters; with all the male chiefs, only one woman of rank was allowed\nto come to the celebration; this was Kailiokalauokekoa.[47]\n\nOn the day of the feast all the guests assembled, the food was ready\nspread, and the drink at the feast was the _awa_.\n\nBefore eating, all the guests together took up their cups of _awa_ and\ndrank. During the feasting, the _awa_ had not the least effect upon\nthem.\n\nAnd because the _awa_ had no effect, the chief hastily urged his _awa_\nchewers to chew the _awa_ a second time. When the chief's command was\ncarried out, the guests and the chief himself took up their cups of\n_awa_ all together and drank. When this cup of _awa_ was drained the\neffect of the _awa_ overcame them. But the one who felt the effects most\nwas the chief who gave the feast.\n\nNow, while the chief was drunk, the oath which he swore at sea to the\nrowers was not forgotten; not from one of his own men was the forbidden\nstory told, but from the mouth of Aiwohikupua himself was the chief's\nsecret heard.\n\nWhile under the influence of the _awa_, Aiwohikupua turned right around\nupon Kauakahialii, who was sitting near, and said: \"O Kauakahialii, when\nyou were talking to us about Laieikawai, straightway there entered into\nme desire after that woman; then sleepless were my nights with the wish,\nto see her; so I sailed and came to Hawaii, two of us went up, until at\ndaylight we reached the uplands of Paliuli; when I went to see the\nchief's house, it was very beautiful, I was ashamed; therefore I\nreturned here. I returned, in fact, thinking that the little sisters\nwere the ones to get my wish; I fetched them, made the journey with the\ngirls to the house of the princess, let them do their best; when, as it\nhappened, they were all refused, all four sisters except the youngest;\nfor shame I returned. Surely that woman is the most stubborn of all, she\nhas no equal.\"\n\nWhile Aiwohikupua talked of Laieikawai's stubbornness, Hauailiki was\nsitting at the feast, the young singer of Mana, a chief of high rank on\nthe father's side and of unrivaled beauty.\n\nHe arose and said to Aiwohikupua, \"You managed the affair awkwardly. I\ndo not believe her to be a stubborn woman; give me a chance to stand\nbefore her eyes; I should not have to speak, she would come of her own\nfree will to meet me, then you would see us together.\"\n\nSaid Aiwohikupua, \"Hauailiki, I wish you would go to Hawaii; if you get\nLaieikawai, you are a lucky fellow, and I will send men with you and a\ndouble canoe; and should you lose in this journey then your lands become\nmine, and if you return with Laieikawai then all my lands are yours.\"\n\nAfter Aiwohikupua had finished speaking, that very night, Hauailiki\nboarded the double canoe and set sail, but many days passed on the\njourney.\n\nAs they sailed they stood off Makahanaloa, and, looking out, saw the\nrainbow arching above the beach of Keaau. Said Aiwohikupua's chief\ncounsellor to Hauailiki, \"Look well at that rainbow arching the beach\nthere at Keaau. There is Laieikawai watching the surf riding.\"\n\nSaid Hauailiki, \"I thought Paliuli was where she lived.\"\n\nAnd on the next day, in the afternoon, when they reached Keaau,\nLaieikawai had just returned with Aiwohikupua's sisters to Paliuli.\n\nWhen Hauailiki's party arrived, behold many persons came to see this\nyouth who rivaled Kauakahialii and Aiwohikupua in beauty, and all the\npeople of Keaau praised him exceedingly.\n\nNext day at sunrise the mist and fog covered all Keaau, and when it\ncleared, behold! seven girls were sitting at the landing place of Keaau,\none of whom was more beautiful than the rest. This was the very first\ntime that the sisters of Aiwohikupua had come down with Laieikawai,\naccording to their compact.\n\nAs Laieikawai and her companions were sitting there that morning,\nHauailiki stood up and walked about before them, showing off his good\nlooks to gain the notice of the princess of Paliuli. But what was\nHauailiki to Laieikawai? Mere chaff!\n\nFour days Laieikawai came to Keaau after Hauailiki's entering the\nharbor; and four days Hauailiki showed himself off before Laieikawai,\nand she took no notice at all of him.\n\nOn the fifth day of her coming, Hauailiki thought to display before the\nbeloved one his skill with the surf board;[48] the truth is Hauailiki\nsurpassed any one else on Kauai as an expert in surf riding, he\nsurpassed all others in his day, and he was famous for this skill as\nwell as for his good looks.\n\nThat day, at daybreak, the natives of the place, men and women, were out\nin the breakers.\n\nWhile the people were gathering for surfing, Hauailiki undid his\ngarment, got his surf board, of the kind made out of a thick piece of\n_wili-wili_ wood, went directly to the place where Laieikawai's party\nsat, and stood there for some minutes; then it was that the sisters of\nAiwohikupua took a liking to Hauailiki.\n\nSaid Mailehaiwale to Laieikawai, \"If we had not been set apart by our\nparents, I would take Hauailiki for my husband.\"\n\nSaid Laieikawai, \"I like him, too; but I, too, have been set apart by my\ngrandmother, so that my liking is useless.\"\n\n\"We are all alike,\" said Mailehaiwale.\n\nWhen Hauailiki had showed himself off for some minutes, Hauailiki leaped\nwith his surf board into the sea and swam out into the breakers.\n\nWhen Hauailiki was out in the surf, one of the girls called out, \"Land\nnow!\"\n\n\"Land away!\" answered Hauailiki, for he did not wish to ride in on the\nsame breaker with the crowd. He wished to make himself conspicuous on a\nseparate breaker, in order that Laieikawai should see his skill in surf\nriding and maybe take a liking to him. Not so!\n\nWhen the others had gone in a little wave budded and swelled, then\nHauailiki rode the wave. As he rode, the natives cheered and the sisters\nof Aiwohikupua also. What was that to Laieikawai?\n\nWhen Hauailiki heard the cheering, then he thought surely Laieikawai's\nvoice would join the shouting. Not so! He kept on surfing until the\nfifth wave had passed; it was the same; he got no call whatever; then\nHauailiki first felt discouragement, with the proof of Aiwohikupua's\nsaying about the \"stubbornness of Laieikawai.\"\n\n\n\n\nCHAPTER XIV\n\n\nWhen Hauailiki saw that Laieikawai still paid no attention to him he\nmade up his mind to come in on the surf without the board.\n\nHe left it and swam out to the breakers. As he was swimming Laieikawai\nsaid, \"Hauailiki must be crazy.\"\n\nHer companions said, \"Perhaps he will ride in on the surf without a\nboard.\"\n\nWhen Hauailiki got to the breakers, just as the crest rose and broke at\nhis back, he stood on its edge, the foam rose on each side of his neck\nlike boars' tusks. Then all on shore shouted and for the first time\nLaieikawai smiled; the feat was new to her eyes and to her guardians\nalso.\n\nWhen Hauailiki saw Laieikawai smiling to herself he thought she had\ntaken a liking to him because of this feat, so he kept on repeating it\nuntil five breakers had come in; no summons came to him from Laieikawai.\n\nThen Hauailiki was heavy-hearted because Laieikawai took no notice of\nhim, and he felt ashamed because of his boast to Aiwohikupua, as we have\nseen in the last chapter.\n\nSo he floated gently on the waves, and as he floated the time drew near\nfor Laieikawai's party to return to Paliuli. Then Laieikawai beckoned to\nHauailiki.\n\nWhen Hauailiki saw the signal the burden was lifted from his mind;\nHauailiki boasted to himself, \"You wanted me all the time; you just\ndelayed.\"\n\nAnd at the signal of the princess of Paliuli he lay upon the breaker and\nlanded right where Laieikawai and her companions were sitting; then\nLaieikawai threw a _lehua_ wreath around Hauailiki's neck, as she always\ndid for those who showed skill in surf riding. And soon after the mist\nand fog covered the land, and when it passed away nothing was to be seen\nof Laieikawai and her party; they were at Paliuli.\n\nThis was the last time that Laieikawai's party came to Keaau while\nHauailiki was there; after Hauailiki's return to Kauai, then Laieikawai\ncame again to Keaau.\n\nAfter Laieikawai's party were gone to the uplands of Paliuli, Hauailiki\nleft off surf riding and joined his guide, the chief counsellor of\nAiwohikupua. Said he, \"I think she is the only one who is impregnable;\nwhat, Aiwohikupua said is true. There is no luck in my beauty or my\nskill in surf riding; only one way is left, for us to foot it to Paliuli\nto-night.\" To this proposal of Hauailiki his comrade assented.\n\nIn the afternoon, after dinner, the two went up inland and entered the\nforest where it was densely overgrown with underbrush. As they went on,\nthey met Mailehaiwale, the princess's first guardian. When she saw them\napproaching from a distance, she cried, \"O Hauailiki, you two go back\nfrom there, you two have no business to come up here, for I am the\noutpost of the princess's guards and it is my business to drive back all\nwho come here; so turn back, you two, without delay.\"\n\nSaid Hauailiki, \"Just let us go take a look at the princess's house.\"\n\nSaid Mailehaiwale, \"I will not let you; for I am put here to drive off\neverybody who comes up here like you two.\"\n\nBut because they urged her with such persuasive words, she did consent.\n\nAs they went on, after Mailehaiwale let them pass, they soon encountered\nMailekaluhea, the second of the princess's guardians.\n\nSaid Mailekaluhea, \"Here! you two go back, you two have no right to\ncome up here. How did you get permission to pass here?\"\n\nSaid they, \"We came to see the princess.\"\n\n\"You two have no such right,\" said Mailekaluhea, \"for we guards are\nstationed here to drive off everybody who comes to this place; so, you\ntwo go back.\"\n\nBut to Mailekaluhea's command they answered so craftily with flattering\nwords that they were allowed to pass.\n\nAs the two went on they met Mailelaulii and with the same words they had\nused to the first, so they addressed Mailelaulii.\n\nAnd because of their great craft in persuasion, the two were allowed to\npass Mailelaulii's front. And they went on, and met Mailepakaha, the\nfourth guardian.\n\nWhen they came before Mailepakaha this guardian was not at all pleased\nat their having been let slip by the first guards, but so crafty was\ntheir speech that they were allowed to pass.\n\nAnd they went on, and behold! they came upon Kahalaomapuana, the\nguardian at the door of the chief-house, who was resting on the wings of\nbirds, and when they saw how strange was the workmanship of the\nchief-house, then Hauailiki fell to the earth with trembling heart.\n\nWhen Kahalaomapuana saw them she was angry, and she called out to them\nauthoritatively, as the princess's war chief, \"O Hauailiki! haste and go\nback, for you two have no business here; if you persist, then I will\ncall hither the birds of Paliuli to eat your flesh; only your spirits\nwill return to Kauai.\"\n\nAt these terrible words of Kahalaomapuana, Hauailiki's courage entirely\nleft him; he arose and ran swiftly until he reached Keaau in the early\nmorning.\n\nFor weariness of the journey up to Paliuli, they fell down and slept.\n\nWhile Hauailiki slept, Laieikawai came to him in a dream, and they met\ntogether; and on Hauailiki's starting from sleep, behold! it was a\ndream.\n\nHauailiki slept again; again he had the dream as at first; four nights\nand four days the dream was repeated to Hauailiki, and his mind was\ntroubled.\n\nOn the fifth night after the dream had come to Hauailiki so repeatedly,\nafter dark, he arose and ascended to the uplands of Paliuli without his\ncomrade's knowledge.\n\nIn going up, he did not follow the road the two had taken before, but\nclose to Mailehaiwale he took a new path and escaped the eyes of the\nprincess's guardians.\n\nWhen he got outside the chief-house Kahalaomapuana was fast asleep, so\nhe tiptoed up secretly, unfastened the covering at the entrance to the\nhouse, which was wrought with feather work, and behold! he saw\nLaieikawai resting on the wings of birds, fast asleep also.\n\nWhen he had entered and stood where the princess was sleeping, he caught\nhold of the princess's head and shook her. Then Laieikawai started up\nfrom' sleep, and behold! Hauailiki standing at her head, and her mind\nwas troubled.\n\nThen Laieikawai spoke softly to Hauailiki, \"Go away now, for death and\nlife have been left with my guardians, and therefore I pity you; arise\nand go; do not wait.\"\n\nHauailiki said, \"O Princess, let us kiss[49] one another, for a few\nnights ago I came up and got here without seeing you; we were driven\naway by the power of your guards, and on our reaching the coast,\nexhausted, I fell asleep; while I slept we two met together in a dream\nand we were united, and many days and nights the same dream came;\ntherefore I have come up here again to fulfill what was done in the\ndream.\"\n\nLaieikawai said, \"Return; what you say is no concern of mine; for the\nsame thing has come to me in a dream and it happened to me as it\nhappened to you, and what is that to me? Go! return!\"\n\nAs Kahalaomapuana slept, she heard low talking in the house, and she\nstarted up from sleep and called out, \"O Laieikawai, who is the\nconfidant who is whispering to you?\"\n\nWhen she heard the questioner, Laieikawai ceased speaking.\n\nSoon Kahalaomapuana arose and entered the house, and behold! Hauailiki\nwas in the house with Laieikawai.\n\nKahalaomapuana said, \"O Hauailiki, arise and go; you have no right to\nenter here; I told you before that you had no business in this place,\nand I say the same thing to-night as on that first night, so arise and\nreturn to the coast.\"\n\nAnd at these words of Kahalaomapuana Hauailiki arose with shame in his\nheart, and returned to the beach at Keaau and told his comrades about\nhis journey to Paliuli.\n\nWhen Hauailiki saw that he had no further chance to win Laieikawai, then\nhe made the canoe ready to go back to Kauai, and with the dawn left\nKeaau and sailed thither.\n\nWhen Hauailiki's party returned to Kauai and came to Wailua, he saw a\ngreat company of the high chiefs and low chiefs of the court, and\nKauakahialii and Kailiokalauokekoa with them.\n\nAs Hauailiki and his party were nearing the mouth of the river at\nWailua, he saw Aiwohikupua and called out, \"I have lost.\"\n\nWhen Hauailiki landed and told Aiwohikupua the story of his journey and\nhow his sisters had become the princess's guardians, then Aiwohikupua\nrejoiced.\n\nHe declared to Hauailiki, \"There's an end to our bet, for it was made\nwhile we were drunk with _awa_.\"\n\nWhile Hauailiki was telling how Aiwohikupua's sisters had become\nguardians to Laieikawai, then Aiwohikupua conceived afresh the hope of\nsailing to Hawaii to get Laieikawai, as he had before desired.\n\n\n\n\nCHAPTER XV\n\n\nSaid Aiwohikupua, \"How fortunate I am to have left my sisters on Hawaii,\nand so I shall attain my desire, for I have heard that my sisters are\nguardians to the one on whom I have set my heart.\"\n\nNow, while all the chiefs were gathered at Wailua, then Aiwohikupua\nstood up and declared his intention in presence of the chiefs: \"Where\nare you! I shall go again to Hawaii, I shall not fail of my desire; for\nmy sisters are now guardians of her on whom I have set my heart.\"\n\nAt these words of Aiwohikupua, Hauailiki said, \"You will not succeed,\nfor I saw that the princess was taboo, and your sisters also put on\nreserved airs; one of them, indeed, was furious, the smallest of them;\nso my belief is you will not succeed, and if you go near you will get\npaid for it.\"\n\nTo Hauailiki's words Aiwohikupua paid no attention, for he was hopeful\nbecause of what he had heard of his sisters' guarding the princess.\n\nAfter this he summoned the bravest of his fighting men, his bodyguard,\nall his chiefly array, and the chief arranged for paddlers; then he\ncommanded the counsellor to make the canoes ready.\n\nThe counsellor chose the proper canoes for the trip, twenty double\ncanoes, and twice forty single canoes, these for the chiefs and the\nbodyguard, and forty provision canoes for the chief's supplies; and as\nfor the chief himself and his counsellor, they were on board of a triple\ncanoe.\n\nWhen everything was ready for such a journey they set out.\n\nMany days they sailed. When they came to Kohala, for the first time the\nKohala people recognized Aiwohikupua, a magician renowned all over the\nislands. And because the chief came in disguise to Kohala when he fought\nwith Cold-nose, this was why they had not recognized him.\n\nThey left Kohala and went to Keaau. Just as they reached there,\nLaieikawai and the sisters of Aiwohikupua returned to Paliuli.\n\nWhen Laieikawai and her companions returned, on the day when\nAiwohikupua's party arrived, their grandmother had already foreseen\nAiwohikupua's arrival at Keaau.\n\nSaid Waka, \"Aiwohikupua has come again to Keaau, so let the guard be\nwatchful, look out for yourselves, do not go down to the sea, stay here\non the mountain until Aiwohikupua returns to Kauai.\"\n\nWhen the princess's head guard heard the grandmother's words, then\nKahalaomapuana immediately ordered Kihanuilulumoku,[50] their god, to\ncome near the home of the chief and prepare for battle.\n\nAs the princess's chief guard, she ordered her sisters to consult what\nwould be the best way to act in behalf of the princess.\n\nWhen they met and consulted what was best to be done, all agreed to what\nKahalaomapuana, the princess's chief guard, proposed, as follows: \"You,\nMailehaiwale, if Aiwohikupua should come hither, and you two meet, drive\nhim away, for you are the first guard; and if he should plead his cause\nforce him away: and if he is very persistent, because he is a brother,\nresist him still more forcibly; and if he still insists then despatch\none of the guardian birds to me, then we will all meet at the same\nplace, and I myself will drive him away. If he threatens to harm us,\nthen I will command our god, Kihanuilulumoku, who will destroy him.\"\n\nAfter all the council had assented they stationed themselves at a\ndistance from each other to guard the princess as before.\n\nAt dawn that night arrived Aiwohikupua with his counsellor. When they\nsaw the taboo sign--the hollow post covered with white _tapa_--then they\nknew that the road to the princess's dwelling was taboo. But Aiwohikupua\nwould not believe it taboo because of having heard that his sisters had\nthe guardian power.\n\nSo they went right on and found another taboo sign like the first which\nthey had found, for one sign was set up for each of the sisters.\n\nAfter passing the fourth taboo sign, they approached at a distance the\nfifth sign; this was Kahalaomapuana's. This was the most terrible of\nall, and then it began to be light; but they could not see in the dark\nhow terrible it was.\n\nThey left the sign, went a little way and met Mailehaiwale; overjoyed\nwas Aiwohikupua to see his sister. At that instant Mailehaiwale cried,\n\"Back, you two, this place is taboo.\"\n\nAiwohikupua supposed this was in sport; both again began to approach\nMailehaiwale; again the guardian told them to go. \"Back at once, you\ntwo! What business have you up here and who will befriend you?\"\n\n\"What is this, my sister?\" asked Aiwohikupua. \"Are you not my friends\nhere, and through you shall I not get my desire?\"\n\nThen Mailehaiwale sent one of her guardian birds to Kahalaomapuana; in\nless than no time the four met at the place guarded by Mailekaluhea,\nwhere they expected to meet Aiwohikupua.\n\n\n\n\nCHAPTER XVI\n\n\nAnd they were ready and were sent for and came. When Aiwohikupua saw\nKahalaomapuana resting on the wings of birds, as commander in chief,\nthis was a great surprise to Aiwohikupua and his companion. Said the\nhead guard, \"Return at once, linger not, delay not your going, for the\nprincess is taboo, you have not the least business in this place; and\nnever let the idea come to you that we are your sisters; that time has\npassed.\" Kahalaomapuana arose and disappeared.\n\nThen the hot wrath of Aiwohikupua was kindled and his anger grew. He\ndecided at that time to go back to the sea to Keaau, then send his\nwarriors to destroy the younger sisters.\n\nWhen they turned back and came to Kahalaomapuana's taboo sign, behold!\nthe tail of the great lizard protruded above the taboo sign, which was\ncovered with white _tapa_ wound with the _ieie_ vine and the\nsweet-scented fern,[51] and it was a terrible thing to see.\n\nAs soon as Aiwohikupua and his companion reached the sea at Keaau,\nAiwohikupua's counsellor dispatched the chief's picked fighting men to\ngo up and destroy the sisters, according to the chief's command.\n\nThat very day Waka foresaw what Aiwohikupua's intention was. So Waka\nwent and met Kahalaomapuana, the princess's commander in chief, and\nsaid: \"Kahalaomapuana, I have seen what your brother intends to do. He\nis preparing ten strong men to come up here and destroy you, for your\nbrother is wrathful because you drove him away this morning; so let us\nbe ready in the name of our god.\"\n\nThen she sent for Kihanuilulumoku, the great lizard of Paliuli, their\ngod. And the lizard came and she commanded him: \"O our god,\nKihanuilulumoku, see to this lawless one, this mischief-maker, this\nrogue of the sea; if they send a force here, slaughter them all, let no\nmessenger escape, keep on until the last one is taken, and beware of\nKalahumoku, Aiwohikupua's great strong dog;[52] if you blunder, there is\nan end of us, we shall not escape; exert your strength, all your godlike\nmight over Aiwohikupua. Amen, it is finished, flown away.\" This was\nKahalaomapuana's charge to their god.\n\nThat night the ten men chosen by the chief went up to destroy the\nsisters of Aiwohikupua, and the assistant counsellor made the eleventh\nin place of the chief counsellor.\n\nAt the first dawn they approached Paliuli. Then they heard the humming\nof the wind in the thicket from the tongue of that great lizard,\nKihanuilulumoku, coming for them, but they did not see the creature, so\nthey went on; soon they saw the upper jaw of the lizard hanging right\nover them; they were just between the lizard's jaws; then the assistant\ncounsellor leaped quickly back, could not make the distance; it snapped\nthem up; not a messenger was left.\n\nTwo days passed; there was no one to tell of the disaster to\nAiwohikupua's party, and because he wondered why they did not return the\nchief was angry.\n\nSo the chief again chose a party of warriors, twenty of them, from the\nstrongest of his men, to go up and destroy the sisters; and the\ncounsellor appointed an assistant counsellor to go for him with the men.\n\nAgain they went up until they came clear to the place where the first\nband had disappeared; these also disappeared in the lizard; not a\nmessenger was left.\n\nAgain the chief waited; they came not back. The chief again sent a band\nof forty; all were killed. So it went on until eight times forty\nwarriors had disappeared.\n\nThen Aiwohikupua consulted with his counsellor as to the reason for none\nof the men who had been sent returning.\n\nSaid Aiwohikupua to his counsellor, \"How is it that these warriors who\nare sent do not return?\"\n\nSaid his counsellor, \"It may be when they get to the uplands and see the\nbeauty of the place they remain, and if not, they have all been killed\nby your sisters.\"\n\n\"How can they be killed by those helpless girls, whom I intended to\nkill?\" So said Aiwohikupua.\n\nAnd because of the chief's anxiety to know why his warriors did not come\nback he agreed with his counsellor to send messengers to see what the\nmen were doing.\n\nAt the chief's command the counsellor sent the Snipe and the Turnstone,\nAiwohikupua's swiftest messengers, to go up and find out the truth about\nhis men.\n\nNot long after they had left they met another man, a bird catcher from\nthe uplands of Olaa;[53] he asked, \"Where are you two going?\"\n\nThe runners said, \"We are going up to find out the truth about our\npeople who are living at Paliuli; eight times forty men have been\nsent--not one returned.\"\n\n\"They are done for,\" said the bird catcher, \"in the great lizard,\nKihanuilulumoku; they have not been spared.\"\n\nWhen they heard this they kept on going up; not long after they heard\nthe sighing of the wind and the humming of the trees bending back and\nforth; then they remembered the bird catcher's words, \"If the wind hums,\nthat is from the lizard.\"\n\nThey knew then this must be the lizard; they flew in their bird bodies.\nThey flew high and looked about. There right above them was the upper\njaw shutting down upon them, and only by quickness of flight in their\nbird bodies did they escape.\n\n\n\n\nCHAPTER XVII\n\n\nAs they flew far upward and were lost to sight on high, Snipe and his\ncompanion looked down at the lower jaw of the lizard plowing the earth\nlike a shovel, and it was a fearful thing to see. It was plain their\nfellows must all be dead, and they returned and told Aiwohikupua what\nthey had seen.\n\nThen Kalahumoku, Aiwohikupua's great man-eating dog, was fetched to go\nand kill the lizard, then to destroy the sisters of Aiwohikupua.\n\nWhen Kalahumoku, the man-eating dog from Tahiti, came into the presence\nof his grandchild (Aiwohikupua), \"Go up this very day and destroy my\nsisters,\" said Aiwohikupua, \"and bring Laieikawai.\"\n\nBefore the dog went up to destroy Aiwohikupua's sisters the dog first\ninstructed the chief, and the chiefs under him, and all the men, as\nfollows: \"Where are you? While I am away, you watch the uplands. When\nthe clouds rise straight up, if they turn leeward then I have met\nKihanuilulumoku and you will know that we have made friends. But if the\nclouds turn to the windward, there is trouble; I have fought with that\nlizard. Then pray to your god, to Lanipipili; if you see the clouds\nturn, seaward, the lizard is the victor; but when the clouds ascend and\nturn toward the mountain top, then the lizard has melted away; we have\nprevailed.[54] Then keep on praying until I return.\"[55]\n\nAfter giving his instructions, the dog set out up the mountain, and\nAiwohikupua sent with him Snipe and Turnstone as messengers to report\nthe deeds of the dog and the lizard.\n\nWhen the dog had come close to Paliuli, Kihanuilulumoku was asleep at\nthe time; he was suddenly startled from sleep; he was awakened by the\nscent of a dog. By that time the lizard was too late for the dog, who\nwent on until he reached the princess's first guardian.\n\nThen the lizard took a sniff, the guardian god of Paliuli, and\nrecognized Kalahumoku, the marvel of Tahiti; then the lizard lifted his\nupper jaw to begin the fight with Kalahumoku.\n\nInstantly the dog showed his teeth at the lizard, and the fight began;\nthen the lizard was victor over Kalahumoku and the dog just escaped\nwithout ears or tail.\n\nAt the beginning of the fight the messengers returned to tell\nAiwohikupua of this terrible battle.\n\nWhen they heard from Snipe and his companion of this battle between the\nlizard and the dog, Aiwohikupua looked toward the mountain.\n\nAs they looked the clouds rose straight up, and no short time after\nturned seaward, then Aiwohikupua knew that the lizard had prevailed and\nAiwohikupua regretted the defeat of their side.\n\nIn the evening of the day of the fight between the two marvelous\ncreatures Kalahumoku came limping back exhausted; when the chief looked\nhim over, gone were the ears and tail inside the lizard.\n\nSo Aiwohikupua resolved to depart, since they were vanquished. They\ndeparted and came to Kauai and told the story of the journey and of the\nvictory of the lizard over them. (This was the third time that\nAiwohikupua had been to Paliuli after Laieikawai without fulfilling his\nmission.)\n\nHaving returned to Kauai without Laieikawai, Aiwohikupua gave up\nthinking about Laieikawai and resolved to carry out the commands of\nPoliahu.\n\nAt this time Aiwohikupua, with his underchiefs and the women of his\nhousehold, clapped hands in prayer before Lanipipili, his god, to annul\nhis vow.\n\nAnd he obtained favor in the presence of his god, and was released from\nhis sinful vow \"not to take any woman of these islands to wife,\" as has\nbeen shown in the former chapters of this story.\n\nAfter the ceremonies at Kauai, he sent his messengers, the Snipe and the\nTurnstone, to go and announce before Poliahu the demands of the chief.\n\nIn their bird bodies they flew swiftly to Hinaikamalama's home at Hana\nand came and asked the people of the place, \"Where is the woman who is\nbetrothed to the chief of Kauai?\"\n\n\"She is here,\" answered the natives of the place.\n\nThey went to meet the princess of Hana.\n\nThe messengers said to the princess, \"We have been sent hither to tell\nyou the command of your betrothed husband. You have three months to\nprepare for the marriage, and in February, on the night of the\nseventeenth, the night of Kulu, he will come to meet you, according to\nthe oath between you.\"\n\nWhen the princess had heard these words the messengers returned and came\nto Aiwohikupua.\n\nAsked the chief, \"Did you two meet Poliahu?\"\n\n\"Yes,\" said the messengers, \"we told her, as you commanded, to prepare\nherself; Poliahu inquired, 'Does he still remember the game of _konane_\nbetween us?'\"\n\n\"Perhaps so,\" answered the messengers.\n\nWhen Aiwohikupua heard the messengers' words he suspected that they had\nnot gone to Poliahu; then Aiwohikupua asked to make sure, \"How did you\ntwo fly?\"\n\nSaid they, \"We flew past an island, flew on to some long islands--a\nlarge, island like the one we first passed, two little islands like one\nlong island, and a very little island; we flew along the east coast of\nthat island and came to a house below the hills covered with shade;\nthere we found Poliahu; that was how it was.\"\n\nSaid Aiwohikupua, \"You did not find Poliahu; this was Hinaikainalama.\"\n\nNow for this mistake of the messengers the rage of Aiwohikupua was\nstirred against his messengers, and they ceased to be among his\nfavorites.\n\nAt this, Snipe and his companion decided to tell the secrets prohibited\nto the two by their master. Now how they carried out their intrigue, you\nwill see in Chapter XVIII.\n\n\n\n\nCHAPTER XVIII.\n\n\nAfter the dismissal of Snipe and his fellow, the chief dispatched\nFrigate-bird, one of his nimble messengers, with the same errand as\nbefore.\n\nFrigate-bird went to Poliahu; when they met, Frigate-bird gave the\nchief's command, according to the words spoken in Chapter XVII of this\nstory. Having given his message, the messenger returned and reported\naright; then his lord was pleased.\n\nAiwohikupua waited until the end of the third month; the chief took his\nunderchiefs and his favorites and the women of his household and other\ncompanions suitable to go with their renowned lord in all his royal\nsplendor on an expedition for the marriage of chiefs.\n\nOn the twenty-fourth day of the month Aiwohikupua left Kauai, sailed\nwith 40 double canoes, twice 40 single canoes, and 20 provision boats.\n\nSome nights before that set for the marriage, the eleventh night of the\nmonth, the night of Huna, they came to Kawaihae; then he sent his\nmessenger, Frigate-bird, to get Poliahu to come thither to meet\nAiwohikupua on the day set for the marriage.\n\nWhen the messenger returned from Poliahu, he told Poliahu's reply:\n\"Your wife commands that the marriage take place at Waiulaula. When you\nlook out early in the morning of the seventeenth, the day of Kulu, and\nthe snow clothes the summit of Maunakea, Maunaloa, and Hualalai,[56]\nclear to Waiulaula, then they have reached the place where you are to\nwed; then set out, so she says.\"\n\nThen Aiwohikupua got ready to present himself with the splendor of a\nchief.\n\nAiwohikupua clothed the chiefs and chiefesses and his two favorites in\nfeather capes and the women of his household in braided mats of Kauai.\nAiwohikupua clothed himself in his snow mantle that Poliahu had given\nhim, put on the helmet of _ie_ vine wrought with feathers of the red\n_iiwi_ bird. He clothed his oarsmen and steersmen in red and white\n_tapa_ as attendants of a chief; so were all his bodyguard arrayed.\n\nOn the high seat of the double canoe in which the chief sailed was set\nup a canopied couch covered with feather capes, and right above the\ncouch the taboo signs of a chief, and below the sacred symbols sat\nAiwohikupua.\n\nFollowing the chief and surrounding his canoe came ten double canoes\nfilled with expert dancers. So was Aiwohikupua arrayed to meet Poliahu.\n\nOn the seventeenth day, the day of Kulu, in the early morning, a little\nlater than sunrise, Aiwohikupua and his party saw the snow begin to hide\nthe summits of the mountain clear to the place of meeting.\n\nAlready had Poliahu, Lilinoe, Waiaie, and Kahoupokane arrived for the\nchief's marriage.\n\nThen Aiwohikupua set out to join the woman of the mountain. He went in\nthe state described above.\n\nAs Aiwohikupua was sailing from Kawaihae, Lilinoe rejoiced to see the\nunrivaled splendor of the chief.\n\nWhen they came to Waiulaula they were shivering with cold, so\nAiwohikupua sent his messenger to tell Poliahu, \"They can not come for\nthe cold.\"\n\nThen Poliahu laid off her mantle of snow and the mountain dwellers put\non their sun mantles, and the snow retreated to its usual place.\n\nWhen Aiwohikupua and his party reached Poliahu's party the princess was\nmore than delighted with the music from the dancers accompanying the\nchief's canoe and she praised his splendid appearance; it was beautiful.\n\nWhen they met both showed the robes given them before in token of their\nvow.\n\nThen the chiefs were united and became one flesh, and they returned and\nlived in Kauai, in the uplands of Honopuwai.\n\nNow Aiwohikupua's messengers, Snipe and Turnstone, went to tell\nHinaikamalama of the union of Aiwohikupua with Poliahu.\n\nWhen Hinaikamalama heard about it, then she asked her parents to let her\ngo on a visit to Kauai, and the request pleased her parents.\n\nThe parents hastened the preparation of canoes for Hinaikamalama's\nvoyage to Kauai, and selected a suitable cortege for the princess's\njourney, as is customary on the journey of a chief.\n\nWhen all was ready Hinaikamalama went on board the double canoe and\nsailed and came to Kauai.\n\nWhen she arrived Aiwohikupua was with Poliahu and others at Mana, where\nall the chiefs were gathered for the sport between Hauailiki and\nMakaweli.\n\nThat night was a festival night, the game of _kilu_ and the dance\n_kaeke_ being the sports of the night.[57]\n\nDuring the rejoicings in the middle of the night came Hinaikamalama and\nsat in the midst of the festive gathering, and all marveled at this\nstrange girl.\n\nWhen she came into their midst Aiwohikupua did not see her, for his\nattention was taken by the dance.\n\nAs Hinaikamalama sat there, behold! Hauailiki conceived a passion for\nher.\n\nThen Hauailiki went and said to the master of ceremonies, \"Go and tell\nAiwohikupua to stop the dance and play at spin-the-gourd; when the game\nbegins, then you go up and draw the stranger for my partner to-night.\"\n\nAt the request of the one for whom the sports were given the dance was\nended.\n\nThen Hauailiki played at spin-the-gourd with Poliahu until the gourd had\nbeen spun ten times. Then the master of ceremonies arose and made the\ncircuit of the assembly, returned and touched Hauailiki with his _maile_\nwand and sang a song, and Hauailiki arose.\n\nThen the master of ceremonies took the wand back and touched\nHinaikamalama's head and she arose.\n\nAs she stood there she requested the master of the sports to let her\nspeak, and he nodded.\n\nHinaikamalama asked for whom the sports were given, and they told her\nfor Hauailiki and Makaweli.\n\nAnd Hinaikamalama turned right around and said to Hauailiki, \"O chief of\nthis festal gathering (since I have heard this is all in your honor),\nyour sport master has matched us two, O chief, to bring us together for\na little; now I put off the match which the master of ceremonies has\nchosen. But let me explain my object in coming so far as Kauai. That\nfellow there, Aiwohikupua, is my reason for coming to this land, because\nI heard that he was married to Poliahu; therefore I came here to see how\nhe had lied to me. For that man there came to Hana on Maui while we were\nsurf riding. The two of them were the last to surf, and when they were\nthrough, they came home to play _konane_ with me. He wanted to play\n_konane_. We set up the board again; I asked what he would bet; he\npointed to his double canoe. I said I did not like his bet; then I told\nthe bet I liked, our persons; if he beat me at _konane_, then I would\nbecome his and do everything that he told me to do, and the same if he\nlost to me, then he was to do for me as I to him; and we made this\nbargain. And in the game in a little while my piece blocked the game,\nand he was beaten. I said to him, 'You have lost; you ought to stay with\nme as we have wagered.' Said that fellow, 'I will wait to carry out the\nbet until I return, from a touring trip. Then I will fulfill the bet, O\nprincess.' And because of his fine speeches we agreed upon this, and for\nthis reason, I have lived apart under a taboo until now. And when I\nheard that he had a wife, I came to Kauai and entered the festal\ngathering. O chief, that is how it was.\"\n\nThen the men at the gathering all around the _kilu_ shelter were roused\nand blamed Aiwohikupua. Then at Hinaikamalama's story, Poliahu was\nfilled with hot anger; and she went back to White Mountain and is there\nto this day.\n\nSoon after Hinaikamalama's speech the games began again; the game was\nbetween Aiwohikupua and Makaweli.\n\nThen the master of ceremonies stood up and touched Hauailiki and\nHinaikamalama with the wand, and Hauailiki arose and Hinaikamalama also.\nThis time Hinaikamalama said to Hauailiki, \"O chief, we have been\nmatched by the sport master as is usual in this game. But I must delay\nmy consent; when Aiwohikupua has consented to carry out our vow, after\nthat, at the chief's next festival night, this night's match shall be\nfulfilled.\" Then Hauailiki was very well pleased.\n\nAnd because of Hinaikamalama's words, Aiwohikupua took Hinaikamalama to\ncarry out their vow.\n\nThat very night as they rested comfortably in the fulfillment of their\nbargain, Hinaikamalama grew numb with cold, for Poliahu had spread her\ncold snow mantle over her enemy.\n\nThen Hinaikamalama raised a short chant--\n\n  Cold, ah! cold,\n  A very strange cold,\n  My heart is afraid.\n  Perhaps sin dwells within the house,\n  My heart begins to fear,\n  Perhaps the house dweller has sinned.\n  O my comrade, it is cold.\n\n\n\n\nCHAPTER XIX\n\n\nWhen Hinaikamalama ceased chanting, she said to Aiwohikupua, \"Where are\nyou? Embrace me close to make me warm; I am cold all over; no warmth at\nall.\"\n\nThen Aiwohikupua obeyed her, and she grew as warm as before.\n\nAs they began to take their ease in fulfillment of their vow at the\nbetrothal, then the cold came a second time upon Hinaikamalama.\n\nThen she raised a chant, as follows:\n\n  O my comrade, it is cold,\n  Cold as the snow on the mountain top,\n  The cold lies at the soles of my feet,\n  It presses upon my heart,\n  The cold wakens me\n  In my night of sleep.\n\nThis time Hinaikamalama said to Aiwohikupua, \"Do you not know any\nreason for our being cold? If you know the reason, then tell me; do not\nhide it.\"\n\nSaid Aiwohikupua, \"This cold comes from your rival; she is perhaps angry\nwith us, so she wears her snow mantle; therefore we are cold.\"\n\nHinaikamalama answered, \"We must part, for we have met and our vow is\nfulfilled.\"\n\nSaid Aiwohikupua, \"We will break off this time; let us separate;\nto-morrow at noon, then we will carry out the vow.\"\n\n\"Yes,\" said Hinaikamalama.\n\nAfter they had parted then Hinaikamalama slept pleasantly the rest of\nthe night until morning.\n\nAt noon Aiwohikupua again took her in fulfillment of the agreement of\nthe night before.\n\nAs those two reposed accordingly, Poliahu was displeased.\n\nThen Poliahu took her sun mantle and covered herself; this time it was\nthe heat Poliahu sent to Hinaikamalama. Then she raised a short song, as\nfollows:\n\n  The heat, ah! the heat,\n  The heat of my love stifles me,\n  It burns my body,\n  It draws sweat from my heart,\n  Perhaps this heat is my lover's--ah!\n\nSaid Aiwohikupua, \"It is not my doing; perhaps Poliahu causes this heat;\nperhaps she is angry with us.\"\n\nSaid Hinaikamalama, \"Let us still have patience and if the heat comes\nover us again, then leave me.\"\n\nAfter this, they again met in fulfillment of their vow.\n\nThen again the heat settled over them, then she raised again the chant:\n\n  The heat, ah! the heat,\n  The heat of my love stifles me.\n  Its quivering touch scorches my heart,\n  The sick old heat of the winter,\n  The fiery heat of summer,\n  The dripping heat of the summer season,\n  The heat compels me to go,\n  I must go.\n\nThen Hinaikamalama arose to go.\n\nSaid Aiwohikupua, \"You might give me a kiss before you go.\"\n\nSaid Hinaikamalama, \"I will not give you a kiss; the heat from that wife\nof yours will come again, it will never do. Fare you well!\"\n\nLet us leave off here telling about Aiwohikupua. It is well to speak\nbriefly of Hinaikamalama.\n\nAfter leaving Aiwohikupua, she came and stayed at the house of a native\nof the place.\n\nThis very night there was again a festivity for Hauailiki and the chiefs\nat Puuopapai.\n\nThis night Hinaikamalama remembered her promise to Hauailiki after the\ngame of spin-the-gourd, before she met Aiwohikupua.\n\nThis was the second night of the festival; then Hinaikamalama went and\nsat outside the group.\n\nNow, the first game of spin-the-gourd was between Kauakahialii and\nKailiokalauokekoa. Afterward Kailiokalauokekoa and Makaweli had the\nsecond game.\n\nDuring the game Poliahu entered the assembly. To Hauailiki and Poliahu\nwent the last game of the night.\n\nAnd as the master of ceremonies had not seen Hinaikamalama early that\nnight, he had not done his duty. For on the former night the first game\nthis night had been promised to Hauailiki and Hinaikamalama, but not\nseeing her he gave the first game to others.\n\nClose on morning the sport master searched the gathering for\nHinaikamalama and found her.\n\nThen the sport master stood up in the midst of the assembly, while\nHauailiki and Poliahu were playing, then he sang a song while fluttering\nthe end of the wand over Hauailiki and took away the wand and Hauailiki\nstood up. The sport master went over to Hinaikamalama, touched her with\nthe wand and withdrew it. Then Hinaikamalama stood in the midst of the\ncircle of players.\n\nWhen Poliahu saw Hinaikamalama, she frowned at the sight of her rival.\n\nAnd Hauailiki and Hinaikamalama withdrew where they could take their\npleasure.\n\nWhen they met, said Hinaikamalama to Hauailiki, \"If you take me only for\na little while, then there is an end of it, for my parents do not wish\nme to give up my virginity thus. But if you intend to take me as your\nwife, then I will give myself altogether to you as my parents desire.\"\n\nTo the woman's words Hauailiki answered, \"Your idea is a good one; you\nthink as I do; but let us first meet according to the choice of the\nsport master, then afterwards we will marry.\"\n\n\"Not so,\" said Hinaikamalama, \"let me be virgin until you are ready to\ncome and get me at Hana.\"\n\nOn the third night of Hauailiki's festivities, when the chiefs and\nothers were assembled, that night Lilinoe and Poliahu, Waiaie and\nKahoupokane met, for the three had come to find Poliahu, thinking that\nAiwohikupua was living with her.\n\nThis night, while Aiwohikupua and Makaweli were playing spin-the-gourd,\nin the midst of the sport, the women of the mountain entered the place\nof assembly.\n\nAs Poliahu and the others stood in their mantles of snow, sparkling in\nthe light, the group of players were in an uproar because of these\nwomen, because of the strange garments they wore; at the same time cold\npenetrated the whole _kilu_ shelter and lasted until morning, when\nPoliahu and her companions left Kauai. At the same time Hinaikamalama\nleft Kauai.\n\nWhen we get to Laieikawai's coming to Kauai after Kekalukaluokewa's\nmarriage with Laieikawai, then we will begin again the story of\nHinaikamalama; at this place let us tell of Kauakahialii's command to\nhis friend, and so on until he meets Laieikawai.\n\nAfter their return from Hawaii, Kauakahialii lived with\nKailiokalauokekoa at Pihanakalani. [58] Now the end of their days was\nnear.\n\nThen Kauakahialii laid a blessing upon his friend, Kekalukaluokewa, and\nthis it was:\n\n\"Ah! my friend, greatly beloved, I give you my blessing, for the end of\nmy days is near, and I am going back to the other side of the earth.\n\n\"Only one thing for you to guard, our wife.[59] When I fall dead, there\nwhere sight of you and our wife comes not back, then do you rule over\nthe island, you above, and our wife below; as we two ruled over the\nisland, so will you and our wife do.\n\n\"It may be when I am dead you will think of taking a wife; do not take\nour wife; by no means think of her as your wife, for she belongs to us\ntwo.\n\n\"The woman for you to take is the wife left on Hawaii, Laieikawai. If\nyou take her for your wife it will be well with you, you will be\nrenowned. Would you get her, guard one thing, our flute, guard well the\nflute,[60] then the woman is yours, this is my charge to you.\"\n\nKauakahialii's charge pleased his friend.\n\nIn the end Kauakahialii died; the chief, his friend, took the rule, and\ntheir wife was the counsellor.\n\nAfterwards, when Kailiokalauokekoa's last days drew near, she prayed her\nhusband to guard Kanikawi, their sacred flute, according to\nKauakahialii's command:\n\n\"My husband, here is the flute; guard it; it is a wonderful flute;\nwhatever things you desire it can do; if you go to get the wife your\nfriend charged you to, this will be the means of your meeting. You must\nguard it forever; wherever you go to dwell, never leave the flute at\nall, for you well know what your friend did when you two came to get me\nwhen I was almost dead for love of your friend. It was this flute that\nsaved me from the other side of the grave; therefore, listen and guard\nwell my sayings.\"\n\n\n\n\nCHAPTER XX\n\n\nAfter Kailiokalauokekoa's death, the chief's house and all things else\nbecame Kekalukaluokewa's, and he portioned out the land[61] and set up\nhis court.\n\nAfter apportioning the land and setting up his court, Kekalukaluokewa\nbethought him of his friend's charge concerning Laieikawai.\n\nThen he commanded his counsellor to make ready 4,000 canoes for the\njourney to Hawaii after a wife, according to the custom of a chief.\n\nWhen the chief's command was carried out, the chief took two favorites,\na suitable retinue of chiefs, and all the embalmed bodies of his\nancestors.\n\nIn the month called \"the first twin,\" when the sea was calm, they left\nKauai and came to Hawaii. Many days passed on the voyage.\n\nAs they sailed, they arrived in the early morning at Makahanaloa in\nHilo. Then said the man who had seen Laieikawai before to the chief,\n\"See that rainbow arching over the uplands; that is Paliuli, where I\nfound her.\" Now the rain was sweeping Hilo at the time when they came to\nMakahanaloa.\n\nAt the man's words, the chief answered, \"I will wait before believing\nthat a sign for Laieikawai; for the rainbow is common in rainy weather;\nso, my proposal is, let us anchor the canoes and wait until the rain has\ncleared, then if the rainbow remains when there is no rain, it must be a\nsign for Laieikawai.\" The chief's proposal was the same as\nAiwohikupua's.\n\nSo they remained there as the chief desired. In ten days and two it\ncleared over Hilo, and the country was plainly visible.\n\nIn the early morning of the twelfth day the chief went out of the house,\nand lo! the rainbow persisted as before; a little later in the day the\nrainbow was at the seacoast of Keaau; Laieikawai had gone to the coast\n(as in the narrative before of Aiwohikupua's story).\n\nThat day there was no longer any doubt of the sign, and they sailed and\ncame to Keaau. When they arrived, Laieikawai had gone up to Paliuli.\n\nWhen they arrived the people crowded to see Kekalukaluokewa and\nexclaimed, \"Kauai for handsome men!\"\n\nOn the day when Kekalukaluokewa sailed and came to Keaau, Waka foresaw\nthis Kekalukaluokewa.\n\nSaid Waka to her grandchild, \"Do not go again to the coast, for\nKekalukaluokewa has come to Keaau to get you for his wife. Kauakahialii\nis dead, and has charged his favorite to take you to wife; therefore\nthis is your husband. If you accept this man you will rule the island,\nsurely preserve these bones. Therefore wait up here four days, then go\ndown, and if you like him, then return and tell me your pleasure.\"\n\nSo Laieikawai waited four days as her grandmother commanded.\n\nIn the early morning of the fourth day of retirement, she arose and went\ndown with her hunchbacked attendant to Keaau.\n\nWhen she arrived close to the village, lo! Kekalukaluokewa was already\nout surf riding; three youths rose in the surf, the chief and his\nfavorites.\n\nAs Laieikawai and her companion spied out for Kekalukaluokewa, they did\nnot know which man the grandmother wanted.\n\nSaid Laieikawai to her nurse, \"How are we to know the man whom my\ngrandmother said was here?\"\n\nHer nurse said, \"Better wait until they are through surfing, and the one\nwho comes back without a board, he is the chief.\"\n\nSo they sat and waited.\n\nThen, the surf riding ended and the surfers came back to shore.\n\nThen they saw some men carrying the boards of the favorites, but the\nchief's board the favorites bore on their shoulders, and Kekalukaluokewa\ncame without anything. So Laieikawai looked upon her husband.\n\nWhen they had seen what they had come for, they returned to Paliuli and\ntold their grandmother what they had seen.\n\nAsked the grandmother, \"Were you pleased with the man?\"\n\n\"Yes,\" answered Laieikawai.\n\nSaid Waka, \"To-morrow at daybreak Kekalukaluokewa goes surfing alone; at\nthat time I will cover all the land of Puna with a mist, and in this\nmist I will send you on the wings of birds to meet Kekalukaluokewa\nwithout your being seen. When the mist clears, then all shall see you\nriding on the wave with Kekalukaluokewa; that is the time to give a kiss\nto the Kauai youth. So when you go out of the house, speak no word to\nanyone, man or woman, until you have given a kiss to Kekalukaluokewa,\nthen you may speak to the others. After the surf riding, then I will\nsend the birds and a mist over the land; that is the time for you to\nreturn with your husband to your house, become one flesh according to\nyour wish.\"\n\nWhen all this had been told Laieikawai, she returned to the chief-house\nwith her nurse.\n\nAfterward, when they were in the house, she sent her nurse to bring\nMailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and\nKahalaomapuana, her counsellors, as they had agreed.\n\nWhen the counsellors came, her body guard, Laieikawai said, \"Where are\nyou, my comrades? I have taken counsel with our grandmother about my\nmarriage, so I sent my nurse to bring you, as we agreed when we met\nhere. My grandmother wishes Kekalukaluokewa to be my husband. What do\nyou say? What you all agree, I will do. If you consent, well; if not, it\nshall be just as you think.\" Kahalaomapuana said, \"It is well; marry him\nas your grandmother wishes; not a word from us. Only when you marry a\nhusband do not forsake us, as we have agreed; where you go, let us go\nwith you; if you are in trouble, we will share it.\"\n\n\"I will not forsake you,\" said Laieikawai.\n\n\n\nNow we have seen in former chapters, in the story of Hauailiki and the\nstory of Aiwohikupua's second trip to Hawaii, that it was customary for\nLaieikawai to go down to Keaau, and it was the same when Kekalukaluokewa\ncame to Hawaii.\n\nEvery time Laieikawai came to Keaau the youth Halaaniani saw her without\nknowing where she came from; from that time the wicked purpose never\nleft his mind to win Laieikawai, but he was ashamed to approach her and\nnever spoke to her.\n\nAs to this Halaaniani, he was Malio's brother, a youth famous throughout\nPuna for his good looks, but a profligate fellow.\n\nDuring the four days of Laieikawai's retirement Halaaniani brooded\njealously over her absence. She came no more to Keaau.\n\nIn the village he heard that Laieikawai was to be Kekalukaluokewa's.\n\nThen quickly he went to consult his sister, to Malio.[62]\n\nSaid her brother, \"Malio, I have come to you to gain my desire. All\nthose days I was absent I was at Keaau to behold a certain beautiful\nwoman, for my passion forced me to go again and again to see this woman.\nTo-day I heard that to-morrow she is to be the chief's of Kauai;\ntherefore let us exert all our arts over her to win her to me.\"\n\nSaid his sister, \"She is no other than Waka's grandchild, Laieikawai,\nwhom the grandmother has given to the great chief of Kauai; to-morrow is\nthe marriage. Therefore, as you desire, go home, and in the dark of\nevening return, and we will sleep here on the mountain; that is the time\nfor us to determine whether you lose or win.\"\n\nAccording to Malio's directions to her brother, Halaaniani returned to\nhis house at Kula.\n\nHe came at the time his sister had commanded.\n\nBefore they slept, Malio said to Halaaniani, \"If you get a dream when\nyou sleep, tell it to me, and I will do the same.\"\n\nThey slept until toward morning. Halaaniani awoke, he could not sleep,\nand Malio awoke at the same time.\n\n\n\n\nCHAPTER XXI\n\n\nMalio asked Halaaniani, \"What did you dream?\"\n\nSaid Halaaniani, \"I dreamed nothing, as I slept I knew nothing, had not\nthe least dream until I awoke just now.\"\n\nHalaaniani asked his sister, \"How was it with you?\"\n\nSaid his sister, \"I had a dream; as we slept we went into the thicket;\nyou slept in your hollow tree and I in mine; my spirit saw a little bird\nbuilding its nest; when it was completed the bird whose the nest was\nflew away out of sight. And by-and-by another bird flew hither and sat\nupon the nest, but I saw not that bird come again whose the nest was.\"\n\nAsked Halaaniani of the dream, \"What is the meaning of this dream?\"\n\nHis sister told him the true meaning of the dream. \"You will prosper;\nfor the first bird whose the nest was, that is Kekalukaluokewa, and the\nnest, that is Laieikawai, and the last bird who sat in the nest, that is\nyou. Therefore this very morning the woman shall be yours. When Waka\nsends Laieikawai on the wings of the birds for the marriage with\nKekalukaluokewa, mist and fog will cover the land; when it clears, then\nyou three will appear riding on the crest of the wave, then you shall\nsee that I have power to veil Waka's face from seeing what I am doing\nfor you; so let us arise and get near to the place where Laieikawai\nweds.\"\n\nAfter Malio's explanation of the dream was ended they went right to the\nplace where the others were.\n\nNow Malio had power to do supernatural deeds; it was to secure this\npower that she lived apart.\n\nWhen they came to Keaau they saw Kekalukaluokewa swimming out for surf\nriding.\n\nMalio said to Halaaniani, \"You listen to me! When you get on the back of\nthe wave and glide along with the breaker, do not ride--lose the wave;\nthis for four waves; and the fifth wave, this is their last. Maybe they\nwill wonder at your not riding ashore and ask the reason, then you\nanswer you are not accustomed to surfing on the short waves, and when\nthey ask you what long waves you surf on say on the _Huia_.[63] If they\npay no attention to you, and prepare to ride in on their last wave, as\nthey ride you must seize hold of Laieikawai's feet while Kekalukaluokewa\nrides in alone. When you have the woman, carry her far out to sea; look\nover to the coast where Kumukahi[64] swims in the billows, then this is\nthe place for surfing; then pray in my name and I will send a wave over\nyou; this is the wave you want; it is yours.\"\n\nWhile they were talking Waka covered the land with a mist. Then the\nthunder pealed and there was Laieikawai on the crest of the wave. This\nwas Waka's work. Again the thunder pealed a second peal. This was\nMalio's work. When the mist cleared three persons floated on the crest\nof the wave, and this was a surprise to the onlookers.\n\nAs Waka had commanded her grandchild, \"speak to no one until you have\nkissed Kekalukaluokewa, then speak to others,\" the grandchild obeyed her\ncommand.\n\nWhile they rode the surf not one word was heard between them.\n\nAs they stood on the first wave Kekalukaluokewa said, \"Let us ride.\"\nThen they lay resting upon their boards; Halaaniani let his drop back,\nthe other two rode in; then it was that Laieikawai and Kekalukaluokewa\nkissed as the grandmother had directed.\n\nThree waves they rode, three times they went ashore, and three times\nHalaaniani dropped back.\n\nAt the fourth wave, for the first time Laieikawai questioned Halaaniani:\n\"Why do you not ride? This is the fourth wave you have not ridden; what\nis your reason for not riding?\"\n\n\"Because I am not used to the short waves,\" said Halaaniani, \"the long\nwave is mine.\"\n\nHe spoke as his sister had directed.\n\nThe fifth wave, this was the last for Laieikawai and Kekalukaluokewa.\n\nAs Kekalukaluokewa and Laieikawai lay resting on the wave, Halaaniani\ncaught Laieikawai by the soles of her feet and got his arm around her,\nand Laieikawai's surf board was lost. Kekalukaluokewa rode in alone and\nlanded on the dry beach.\n\nWhen Laieikawai was in Halaaniani's arms she said, \"This is strange! my\nboard is gone.\"\n\nSaid Halaaniani, \"Your board is all right, woman; a man will bring it\nback.\"\n\nWhile they were speaking Laieikawai's surf board floated to where they\nwere.\n\nSaid Laieikawai to Halaaniani, \"Where is your wave that you have kept me\nback here for?\"\n\nAt this question of the princess they swam, and while they swam\nHalaaniani bade the princess, \"As we swim do not look back, face ahead;\nwhen my crest is here, then I will tell you.\"\n\nThey swam, and after a long time Laieikawai began to wonder; then she\nsaid, \"This is a strange wave, man! We are swimming out where there are\nno waves at all; we are in the deep ocean; a wave here would be strange;\nthere are only swells out here.\"\n\nSaid Halaaniani, \"You listen well; at my first word to you there will be\nsomething for us.\"\n\nLaieikawai listened for the word of her surfing comrade.\n\nThey swam until Halaaniani thought they could get the crest, then\nHalaaniani said to his surfing comrade, \"Look toward the coast.\"\n\nLaieikawai replied, \"The land has vanished, Kumukahi comes bobbing on\nthe wave.\"\n\n\"This is our crest,\" said Halaaniani. \"I warn you when the first wave\nbreaks, do not ride that wave, or the second; the third wave is ours.\nWhen the wave breaks and scatters, keep on, do not leave the board which\nkeeps you floating; if you leave the board, then you will not see me\nagain.\"\n\nAt the close of this speech Halaaniani prayed to their god in the name\nof his sister, as Malio had directed.\n\nHalaaniani was half through his prayer; a crest arose; he finished the\nprayer to the amen; again a crest arose, the second this; not long after\nanother wave swelled.\n\nThis time Halaaniani called out, \"Let us ride.\"\n\nThen Laieikawai quickly lay down on the board and with Halaaniani's help\nrode toward the shore.\n\nNow, when Laieikawai was deep under the wave, the crest broke finely;\nLaieikawai glanced about to see how things were; Halaaniani was not with\nher. Laieikawai looked again; Halaaniani with great dexterity was\nresting on the very tip of the wave. That was when Laieikawai began to\ngive way to Halaaniani.\n\nWaka saw them returning from surf riding and supposed Laieikawai's\ncompanion was Kekalukaluokewa.\n\nMalio, the sister of Halaaniani, as is seen in the story of her life,\ncan do many marvelous things, and in Chapters XXII and XXIII you will\nsee what great deeds she had power to perform.\n\n\n\n\nCHAPTER XXII\n\n\nWhile Laieikawai was surfing ashore with Halaaniani, Waka's\nsupernatural gift was overshadowed by Malio's superior skill, and she\ndid not see what was being done to her grandchild.\n\nJust as Laieikawai came to land, Waka sent the birds in the mist, and\nwhen the mist passed off only the surf boards remained; Laieikawai was\nwith Halaaniani in her house up at Paliuli. There Halaaniani took\nLaieikawai to wife.\n\nThe night passed, day came, and it was midday; Waka thought this\nstrange, for before sending her grandchild to meet Kekalukaluokewa she\nhad said to her:\n\n\"Go, to-day, and meet Kekalukaluokewa, then return to the uplands, you\ntwo, and after your flesh has become defiled come to me; I will take\ncare of you until the pollution is past.\" Now, this was the custom with\na favorite daughter.\n\nBecause Waka was surprised, at midday of the second day after Laieikawai\njoined Halaaniani, the grandmother went to look after her grandchild.\n\nWhen the grandmother came to them, they were both fast asleep, like new\nlovers, as if the nights were the time for waking.\n\nAs Laieikawai lay asleep, her grandmother looked and saw that the man\nsleeping with her grandchild was not the one she had chosen for her.\n\nThen Waka wakened the grandchild, and when she awoke the grandmother\nasked, \"Who is this?\"\n\nAnswered the grandchild, \"Kekalukaluokewa, of course.\"\n\nSaid the grandmother in a rage, \"This is no Kekalukaluokewa; this is\nHalaaniani, the brother of Malio. Therefore, I give you my oath never to\nsee your face again, my grandchild, from this time until I die, for you\nhave disobeyed me. I thought to hide you away until you could care for\nme. But now, live with your husband for the future; keep your beauty,\nyour supernatural power is yours no longer; that you must look for from\nyour husband; work with your own hands; let your husband be your fortune\nand your pride.\"\n\nAfter this Waka made ready to build another house like that she had\nbuilt for Laieikawai. And by Waka's art the house was speedily\ncompleted.\n\nWhen the house was ready, Waka went herself to meet Kekalukaluokewa in\nperson, for her heart yearned with love for Kakalukaluokewa.\n\nWhen Waka reached Kekalukaluokewa's place, she clasped his feet and\nsaid, with sorrowful heart: \"Great is my grief and my love for you, O\nchief, for I desired you for my grandchild as the man to save these\nbones. I thought my grandchild was a good girl, not so! I saw her\nsleeping with Halaaniani, not the man I had chosen for her. Therefore, I\ncome to beseech you to give me a canoe and men also, and I will go and\nget the foster child of Kapukaihaoa, Laielohelohe,[66] who is like\nLaieikawai, for they are twins.\"\n\nAnd for this journey Kekalukaluokewa gave a double canoe with men and\nall the equipment.\n\nBefore Waka went after Laielohelohe she commanded Kekalukaluokewa as\nfollows: \"I shall be gone three times ten days and three days over, then\nI shall return. Keep watch, and if the mist rises on the ocean, then you\nwill know that I am returning with your wife, then purify yourself for\ntwo days before the marriage.\"\n\nAccording to her determination, Waka sailed to Oahu, where the canoes\nlanded at Honouliuli and Waka saw the rainbow arching up at Wahiawa.\n\nShe took a little pig to sacrifice before Kapukaihaoa, the priest who\ntook care of Laielohelohe, and went up thither.\n\nWaka went up and reached Kukaniloko; she draw near the place where\nLaielohelohe was hidden, held the pig out to the priest and prayed, and\ncame to the amen, then she let the pig go.\n\nThe priest asked, \"Why do you bring me the pig? What can I do for you?\"\n\nSaid Waka, \"My foster child has sinned, she is not a good girl; I wished\nto have the chief of Kauai for her husband, but she would not listen to\nme, she became Halaaniani's; therefore, I come to take your foster child\nto be the wife of Kekalukaluokewa, the chief of Kauai. We two shall be\nprovided for, he will preserve our bones in the days of our old age\nuntil we die, and when that chief is ours my foster child will be\nsupplanted, and she will realize how she has sinned.\"\n\nSaid Kapukaihaoa, \"The pig is well, therefore I give you my foster child\nto care for, and if you succeed well, and I hear of your prosperity,\nthen I will come to seek you.\"\n\nThen Waka entered with Kapukaihaoa the taboo place where Laielohelohe\nwas hidden; Waka waited and the priest went still farther into the place\nand brought her to Waka, then Waka knelt before Laielohelohe and did her\nreverence.\n\nOn the day when Laielohelohe went on board the canoe, then the priest\ntook his foster child's umbilical cord[66] and wore it about his neck.\nBut he did not sorrow for Laielohelohe, thinking how good fortune had\ncome to her.\n\nFrom the time Laielohelohe was taken on board, not one of the paddlers\nhad the least glimpse of her until they came to Hawaii.\n\nKekalukaluokewa waited during the time appointed.\n\nThe next day, in the early morning, when the chief awoke from sleep, he\nsaw the sign which Waka had promised, for there was the colored cloud on\nthe ocean.\n\nKekalukaluokewa prepared for Laielohelohe's arrival, expecting to see\nher first at that time. Not so!\n\nIn the afternoon, when the double canoes came in sight, all the people\ncrowded to the landing place to see the chief, thinking she would come\nashore and meet her husband.\n\nWhen the canoe approached the shore, then fog and mist covered the land\nfrom Paliuli to the sea.\n\nThen Laielohelohe and Waka were borne under cover of the mist on the\nbirds to Paliuli, and Laielohelohe was placed in the house prepared for\nher and stayed there until Halaaniani took her.\n\nThree days was Waka at Paliuli after returning from Oahu. Then she came\ndown with Kekalukaluokewa for the marriage of the chiefs.\n\nThen Waka came to Kekalukaluokewa and said, \"Your wife has come, so\nprepare yourself in forty days; summon all the people to assemble at the\nplace where you two shall meet; make a _kilu_ shelter; there disgrace\nLaieikawai, that she may see what wrong she has done.\"\n\nAt the time when Waka took away her supernatural protection from\nLaieikawai, Aiwohikupua's sisters took counsel as to what they had\nbetter do; and they agreed upon what they should say to Laieikawai.\n\nKahalaomapuana came to Laieikawai, and she said: \"We became your\nbodyguard while Waka still protected you; now she has removed her\nguardianship and left you. Therefore, as we agreed in former days,\n'Adversity to one is adversity to all;' now that you are in trouble, we\nwill share your trouble. As we will not forsake you, so do not you\nforsake us until our death; this is what we have agreed.\"\n\nWhen Laieikawai heard these words her tears fell for love of her\ncomrades, and she said, \"I supposed you would forsake me when fortune\nwas taken from me; not so! What does it matter! Should fortune come to\nme hereafter, then I will place you far above myself.\"\n\nHalaaniani and Laieikawai lived as man and wife and Aiwohikupua's\nsisters acted as her servants.\n\nPerhaps the fourth month of their union, one day at noon when Halaaniani\nopened the door and went outside the house, he saw Laielohelohe going\nout of her taboo house. Then once more longing seized Halaaniani.\n\nHe returned with his mind fixed upon doing a mischief to the girl,\ndetermined to get her and pollute her.\n\nAs he was at that time living on good terms with Laieikawai, Halaaniani\nsought some pretext for parting from Laieikawai in order to carry out\nhis purpose.\n\nThat night Halaaniani deceived Laieikawai, saying, \"Ever since we have\nlived up here, my delight in surf riding has never ceased; at noon the\nlonging seizes me; it is the same every day; so I propose to-morrow we\ngo down to Keaau surf riding, and return here.\"\n\nThe wife agreed.\n\nEarly in the morning Laieikawai sought her counsellors, the sisters of\nAiwohikupua, and told them what the husband had proposed that night, and\nthis pleased her counsellors.\n\nLaieikawai said to them, \"We two are going to the sea, as our husband\nwishes. You wait; do not be anxious if ten days pass and our husband has\nnot had enough of the sport of surf riding; but if more than ten days\npass, some evil has befallen us; then come to my help.\"\n\nThey departed and came to a place just above Keaau; then Halaaniani\nbegan to make trouble for Laieikawai, saying, \"You go ahead to the coast\nand I will go up and see your sister-in-law, Malio, and return. And if\nyou wait for me until day follows night, and night again that day, and,\nagain the day succeeds the night, then you will know that I am dead;\nthen marry another husband.\"\n\nThis proposal of her husband's did not please the wife, and she proposed\ntheir going up together, but the slippery fellow used all his cunning,\nand she was deceived.\n\nHalaaniani left her. Laieikawai went on to Keaau, and at a place not\nclose to Kekalukaluokewa, there she remained; and night fell, and the\nhusband did not return; day came, and he did not return. She waited that\nday until night; it was no better; then she thought her husband was\ndead, and she began to pour out her grief.\n\n\n\n\nCHAPTER XXIII\n\n\nVery heavy hearted was Laieikawai at her husband's death, so she mourned\nten days and two (twelve days) for love of him.\n\nWhile Laieikawai mourned, her counsellors wondered, for Laieikawai had\ngiven them her charge before going to Keaau.\n\n\"Wait for me ten days, and should I not return,\" she had bidden them as\ntold in Chapter XXII; so clearly she was in trouble.\n\nAnd the time having passed which Laieikawai charged her companions to\nwait, Aiwohikupua's sisters awoke early in the morning of the twelfth\nday and went to look after their comrade.\n\nThey went to Keaau, and as they approached and Laieikawai spied her\ncounsellors she poured out her grief with wailing.\n\nNow her counsellors marveled at her wailing and remembered her saying\n\"some evil has befallen\"; at her wailing and at her gestures of\ndistress, for Laieikawai was kneeling on the ground with one hand\nclapped across her back and the other at her forehead, and she wailed\naloud as follows:\n\n  O you who come to me--alas!\n  Here I am,\n  My heart is trembling,\n  There is a rushing at my heart for love.\n  Because the man is gone--my close companion!\n  He has departed.\n\n  He has departed, my lehua blossom, spicy kookoolau,\n  With his soft pantings,\n  Tremulous, thick gaspings,\n  Proud flower of my heart,\n  Behold--alas!\n\n  Behold me desolate--\n  The first faint fear branches and grows--I can not bear it!\n  My heart is darkened\n  With love.\n  Alas, my husband!\n\nWhen her companions heard Laieikawai wailing, they all wailed with her.\n\nAfter their lament, said Kahalaomapuana, \"This is a strange way to cry;\nyou open your mouth wide, but no tears run; you seem to be dried up, as\nif the tears were shut off.\"\n\nSaid the sisters, \"What do you mean?\"\n\nKahalaomapuana replied, \"As if there were nothing the matter with our\nhusband.\"\n\nSaid Laieikawai, \"He is dead, for on the way down, just above here, he\nsaid, 'You go ahead and I will go up and see your sister-in-law, and if\nyou wait for me until day follows night and night day and day again that\nnight, then I am dead,' so he charged me. I waited here; the appointed\ntime passed; I thought he was dead; here I stayed until you came and\nfound me wailing.\"\n\nSaid Kahalaomapuana, \"He is not dead; wait a day; stop wailing!\"\n\nBecause of Kahalaomapuana's words they waited four days, but nothing\nhappened. Then Laieikawai began to wail again until evening of the\nthird day, and this night, at dawn, for the first time she fell asleep.\n\nJust as sleep came to her Halaaniani stood before her with another\nwoman, and Laieikawai started up, and it was only a dream!\n\nAt the same time Mailehaiwale had a vision. She awoke and told her dream\nto Mailelaulii and Mailekaluhea.\n\nAs they were talking about it Laieikawai awoke and told her dream.\n\nSaid Mailelaulii, \"We are just talking of Mailehaiwale's dream.\"\n\nAs they discussed the dreams Kahalaomapuana awoke from sleep and asked\nwhat they were talking about.\n\nMailehaiwale told the dream that had come to her: \"It was up at Paliuli,\nHalaaniani came and took you, Kahalaomapuana, and you two went away\nsomewhere; my spirit stood and watched you, and the excitement awoke\nme.\"\n\nLaieikawai also told her dream, and Kahalaomapuana said, \"Halaaniani is\nnot dead; we will wait; do not weep; waste no tears.\"\n\nThen Laieikawai stopped wailing, and they returned to Paliuli.\n\nAt this place we shall tell of Halaaniani, and here we shall see his\nclever trickery.\n\nWhen Halaaniani told Laieikawai he was going up to see Malio, this was\nin order to get away from her after giving her his commands.\n\nThe fellow went up and met Malio. His sister asked. \"What have you come\nup here for?\"\n\nSaid Halaaniani, \"I have come up here to you once more to show you what\nI desire; for I have again seen a beautiful woman with a face like\nLaieikawai's.\n\n\"Yesterday morning when I went outside my house I saw this young girl\nwith the lovely face; then a great longing took possession of me.\n\n\"And because I remembered that you were the one who fulfilled my wishes,\ntherefore I have come up here again.\"\n\nSaid Malio to her brother, \"That is Laielohelohe, another of Waka's\ngrandchildren; she is betrothed to Kekalukaluokewa, to be his wife.\nTherefore go and watch the girl's house without being seen for four\ndays, and see what she does; then come back and tell me; then I will\nsend you to seduce the girl. I can not do it by my power, for they are\ntwo.\"\n\nAt these words of Malio, Halaaniani went to spy outside of\nLaielohelohe's house without being seen; almost twice ten days he lay in\nwait; then he saw Laielohelohe stringing _lehua_ blossoms. He came\nrepeatedly many days; there she was stringing _lehua_ blossoms.\n\nHalaaniani returned to his sister as he had been directed, and told her\nwhat he had seen of Laielohelohe.\n\nWhen Malio heard the story she told her brother what to do to win\nLaielohelohe, and said to Halaaniani, \"Go now, and in the middle of the\nnight come up here to me, and we two will go to Laielohelohe's place.\"\n\nHalaaniani went away, and close to the appointed time, then he arose and\njoined his sister. His sister took a _ti_-leaf trumpet and went with her\nbrother, and came close to the place where Laielohelohe was wont to\nstring _lehua_ blossoms.\n\nThen Malio said to Halaaniani, \"You climb up in the _lehua_ tree where\nyou can see Laielohelohe, and there you stay. Listen to me play on the\n_ti_-leaf trumpet; when I have blown five times, if you see her turn her\neyes to the place where the sound comes from, then we shall surely win,\nbut if she does not look toward where I am playing, then we shall not\nwin to-day.\"\n\nAs they were speaking there was a crackling in the bushes at the place\nwhere Laielohelohe strung _lehua_ blossoms, and when they looked, there\nwas Laielohelohe breaking _lehua_ blossoms.\n\nThen Halaaniani climbed up the trunk of a tree and kept watch. When he\nwas up the tree, Malio's trumpet sounded, again it sounded a second\ntime, so on until the fifth time, but Halaaniani did not see the girl\nturn her eyes or listen to the sound.\n\nMalio waited for Halaaniani to return and tell what he had seen, but as\nhe did not return, Malio again blew on the trumpet five times; still\nHalaaniani did not see Laielohelohe pay the least attention until she\nwent away altogether.\n\nHalaaniani came back and told his sister, and his sister said, \"We have\nnot won her with the trumpet; shall we try my nose flute?\"\n\nThe two returned home, and very early in the morning, they came again to\nthe same place where they had lain in ambush before.\n\nNo sooner were they arrived than Laielohelohe arrived also at her\ncustomary station. Malio had already instructed her brother, as\nfollows:\n\n\"Take _lehua_ flowers, bind them into a cluster, when you hear me\nplaying the nose flute, then drop the bunch of flowers right over her;\nmaybe she will be curious about this.\"\n\nHalaaniani climbed the tree right over where Laielohelohe was wont to\nsit. Just as Malio's nose flute sounded, Halaaniani dropped the bunch of\n_lehua_ flowers down from the tree, and it fell directly in front of\nLaielohelohe. Then Laielohelohe turned her eyes right upward, saying,\n\"If you are a man who has sent me this gift and this music of the flute,\nthen you are mine: if you are a woman, then you shall be my intimate\nfriend.\"\n\nWhen Halaaniani heard this speech, he waited not a moment to descend and\njoin his sister.\n\nTo Malio's question he told her what he had seen.\n\nSaid Malio to Halaaniani, \"We will go home and early in the morning come\nhere again, then we shall find out her intentions.\"\n\nThey went home and returned early in the morning. When they had taken\ntheir stations, Laielohelohe came as usual to string _lehua_ blossoms.\n\nThen Malio sounded the flute, as Laielohelohe began to snip the _lehua_\nblossoms, and she stopped, for her attention was attracted to the music.\n\nThree times Malio sounded the nose flute.\n\nThen said Laielohelohe, \"If you are a woman who sounds the flute, then\nlet us two kiss.\"\n\nAt Laielohelohe's words, Malio approached Laielohelohe and the girl saw\nher, and she was a stranger to Laielohelohe's eyes.\n\nThen she started to kiss her.\n\nAnd as the girl was about to give the promised kiss, Malio said, \"Let\nour kiss wait, first give my brother a kiss; when you two have done,\nthen we will kiss.\"\n\nThen said Laielohelohe, \"You and your brother may go away, do not bring\nhim into my presence; you both go back to your own place and do not come\nhere again. For it was only you I promised to greet with a kiss, no one\nelse; should I do as you desire, I should disobey my good guardian's\ncommand.\"\n\nWhen Malio heard this she returned to her brother and said, \"We have\nfailed to-day, but I will try my supernatural arts to fulfill your\ndesire.\"\n\nThey went back to the house, then she directed Halaaniani to go and spy\nupon Laieikawai.\n\nWhen Halaaniani came to Keaau as his sister directed, he neither saw nor\nheard of Laieikawai.\n\n\n\n\nCHAPTER XXIV\n\n\nOn his arrival there, Halaaniani heard there was to be a great day for\nKakalukaluokewa, a day of celebration for the marriage of Laielohelohe\nwith Kekalukaluokewa. And when he had carefully noted the day for the\nchief's wedding feast he returned and told his sister this thing.\n\nWhen Malio heard it she said to her brother, \"On the marriage day of\nKekalukaluokewa with Laielohelohe, on that day Laielohelohe shall be\nyours.\"\n\nNow Aiwohikupua's sisters were wont to go down to the sea at Keaau to\nkeep watch for their husband, to make sure if he were dead or not.\n\nAs Aiwohikupua's sisters were on the way to Keaau, they heard of the\nfestival for Kekalukaluokewa and Laielohelohe.\n\nWhen the great day drew near, Waka went down from Paliuli to meet\nKekalukaluokewa, and Waka said to Kekalukaluokewa: \"To-morrow at sunrise\ncall together all the people and the chiefs of the household to the\nplace prepared for the celebration; there let all be assembled. Then go\nand show yourself first among them and near midday return to your house\nuntil day declines, then I will send a mist to cover the land, and the\nplace where the people are assembled.\n\n\"When the mist begins to close down over the land, then wait until you\nhear the birds singing and they cease; wait again until you hear the\nbirds singing and they cease.\n\n\"And after that I will lift the mist over the land. Then you will see up\nto Paliuli where the cloud rises and covers the mountain top, then the\nmist will fall again as before.\n\n\"Wait this time until you hear the cry of the _alae_ bird, and the\n_ewaewaiki_ calling; then come out of the house and stand before the\nassembly.\n\n\"Wait, and when the _oo_ birds call and cease, then I am prepared to\nsend Laielohelohe.\n\n\"When the voice of the _iiwipolena_ sounds, your wife is on the left\nside of the place of meeting. Soon after this, you will hear the land\nsnails[67] singing, then do you two meet apart from the assembly.\n\n\"And when you two meet, a single peal of thunder will crash, the earth\ntremble, the whole place of assembly shall shake. Then I will send you\ntwo on the birds, the clouds and mist shall rise, and there will be you\ntwo resting upon the birds in all your splendor. Then comes Laieikawai's\ndisgrace, when she sees her shame and goes off afoot like a captive\nslave.\"\n\nAfter all this was arranged, Waka returned to Paliuli.\n\nAlready has Halaaniani's expedition been described to look after his\nwife Laieikawai at Keaau, and already has it been told how he heard of\nthe marriage celebration of Kekalukaluokewa and Laielohelohe.\n\nOn the day when Waka went to Keaau to meet Kekalukaluokewa, as we have\nseen above,\n\nOn that very day, Malio told Halaaniani to get ready to go down to the\nfestival, saying: \"To-morrow, at the marriage celebration of\nKekalukaluokewa and Laielohelohe, then Laielohelohe shall be yours. For\nthem shall crash the thunder, but when the clouds and mist clear away,\nthen all present at the place of meeting shall behold you and\nLaielohelohe resting together upon the wings of birds.\"\n\nEarly in the morning of the next day, the day of the chief's marriage\ncelebration, Kihanuilulumoku was summoned into the presence of\nAiwohikupua's sisters, the servants who guarded Laieikawai.\n\nWhen the lizard came, Kahalaomapuana said, \"You have been summoned to\ntake us down to the sea at Keaau to see Kekalukaluokewa's wedding feast.\nBe ready to take us down soon after the sun begins to decline.\"\n\nKihanuilulumoku went away until the time appointed, then he came to\nthem.\n\nAnd as the lizard started to come into his mistress's presence, lo! the\nland was veiled thick with mist up there at Paliuli, and all around, but\nKihanuilulumoku did not hurry to his mistresses, for he knew when the\nchiefs' meeting was to take place.\n\nWhen Kekalukaluokewa saw this mist begin to descend over the land, then\nhe remembered Waka's charge.\n\nHe waited for the remaining signs. After hearing the voices of the\n_ewaewaiki_ and the land shells, then Kekalukaluokewa came out of his\nhouse and stood apart from the assembly.\n\nJust at that moment, Kihanuilulumoku stuck out his tongue as a seat for\nLaieikawai and Aiwohikupua's sisters.\n\nAnd when the voice of the thunder crashed, clouds and mist covered the\nland, and when it cleared, the place of meeting was to be seen; and\nthere were Laielohelohe and Halaaniani resting upon the birds.\n\nThen also were seen Laieikawai and Aiwohikupua's sisters seated upon the\ntongue of Kihanuilulumoku, the great lizard of Paliuli.\n\nNow they arrived at the same instant as those for whom the day was\ncelebrated; lo! Laieikawai saw that Halaaniani was not dead, and she\nremembered Kahalaomapuana's prediction.\n\nWhen Kekalukaluokewa saw Halaaniani and Laielohelohe resting on the\nbirds, he thought he had lost Laielohelohe.\n\nSo Kekalukaluokewa went up to Paliuli to tell Waka.\n\nAnd Kekalukaluokewa told Waka all these things, saying: \"Halaaniani got\nLaielohelohe; there she was at the time set, she and Halaaniani seated\ntogether!\"\n\nSaid Waka, \"He shall never get her; but let us go down and I will get\nclose to the place of meeting; if she has given Halaaniani a kiss, the\nthing which I forbade her to grant, for to you alone is my grandchild's\nkiss devoted--if she has defiled herself with him, then we lose the\nwife, then take me to my grave without pity. But if she has harkened to\nmy command not to trust anyone else; not even to open her lips to\nHalaaniani, then she is your wife, if my grandchild has harkened to my\ncommand.\"\n\nAs they approached, Waka sent the clouds and mist over the assembly, and\nthey could not distinguish one from another.\n\nThen Waka sent Kekalukaluokewa upon the birds, and when the clouds\ncleared, lo! Laielohelohe and Kekalukaluokewa sat together upon the\nbirds. Then the congregation shouted all about the place of assembly:\n\"The marriage of the chiefs! The marriage of the chiefs!\"[68]\n\nWhen Waka heard the sound of shouting, then Waka came into the presence\nof the assembly and stood in the midst of the congregation and taunted\nLaieikawai.\n\nWhen Laieikawai heard Waka's taunts, her heart smarted and the hearts of\nevery one of Aiwohikupua's sisters with her; then Kihanuilulumoku bore\nthem back on his tongue to dwell in the uplands of Olaa; thus did\nLaieikawai begin to burn with shame at Waka's words, and she and her\ncompanions went away together.\n\nOn that day, Kekalukaluokewa wedded Laielohelohe, and they went up to\nthe uplands of Paliuli until their return to Kauai. And Halaaniani\nbecame a vagabond; nothing more remains to be said about him.\n\nAnd when the chief resolved to return to Kauai, he took his wife and\ntheir grandmother to Kauai, and the men together with them.\n\nWhen they were ready to return, they left Keaau, went first to\nHonouliuli on Oahu and there took Kapukaihaoa with them to Kauai; and\nthey went to Kauai, to Pihanakalani, and turned over the rule over the\nland and its divisions to Kapukaihaoa, and Waka was made the third heir\nto the chief's seat.\n\nAt this place let us tell of Laieikawai and her meeting with the\nprophet, Hulumaniani.\n\nLaieikawai was at Olaa as beautiful as ever, but the art of resting on\nthe wings of birds was taken away from her; nevertheless some of her\nformer power remained and the signs of her chiefly rank, according to\nthe authority the sisters of Aiwohikupua had over the lizard.\n\n\n\n\nCHAPTER XXV\n\n\nWhen Laieikawai returned from Keaau after Waka had disgraced her, and\ndwelt at Olaa, then Aiwohikupua's sisters consulted how to comfort the\nheavy heart of the princess, Laieikawai, for her shame at Waka's\nreproaches.\n\nThey went and told Laieikawai their decision, saying:\n\n\"O princess of peace, we have agreed upon something to relieve your\nburden of shame, for not you alone bear the burden; all of us share your\ntrouble.\n\n\"Therefore, princess, we beseech you, best ease your heart of sorrow;\ngood fortune shall be yours hereafter.\n\n\"We have agreed here to share your fortune; our younger sister has\nconsented to go and get Kaonohiokala for your husband, the boy chief who\ndwells in the taboo house at the borders of Tahiti, a brother of ours,\nthrough whom Aiwohikupua gained the rank of chief.\n\n\"If you will consent to your brother being fetched, then we shall win\ngreater honor than was ours before, and you will become a sacred person\nof great dignity so that you can not associate with us; now this is what\nwe have thought of; you consent, then your reproach is lifted, Waka is\nput to shame.\"\n\nSaid Laieikawai, \"Indeed I would consent to ease my burden of shame,\nonly one thing I will not consent to--my becoming your brother's wife;\nfor you say he is a taboo chief, and if we should be united, I should\nnot see you again, so high a chief is he, and this I should regret\nexceedingly, our friendship together.\"\n\nSaid her companions, \"Do not think of us; consider your grandmother's\ntaunts; when her reproach is lifted, then we are happy, for we think\nfirst of you.\"\n\nAnd for this reason Laieikawai gave her consent.\n\nThen Kahalaomapuana left directions with Laieikawai and her sisters,\nsaying: \"I go to get our brother as husband for the princess; your duty\nis to take good care of our mistress; wherever she goes, there you go,\nwhatever she wishes, that is yours to fulfill; but let her body be kept\npure until I return with our brother.\"\n\nAfter saying all this, Kahalaomapuana left her sisters and was borne on\nthe back of the big lizard Kihanuilulumoku and went to fetch\nKaonohiokala.\n\nAt this place we will leave off speaking of this journey; we must tell\nabout Laieikawai and her meeting with the prophet who followed her from\nKauai hither, as related in the first two chapters of this story.\n\nAfter Kahalaomapuana left her sisters, the desire grew within\nLaieikawai's mind to travel around Hawaii.\n\nSo her companions carried out the chief's wish and they set out to\ntravel around about Hawaii.\n\nOn the princess's journey around Hawaii they went first to Kau, then\nKona, until they reached Kaiopae in Kohala, on the right-hand side of\nKawaihae, about five miles distant; there they stayed several days for\nthe princess to rest.\n\nDuring the days they were there the seer saw the rainbow arching over\nthe sea as if right at Kawaihae. The uplands of Ouli at Waimea was the\nplace the seer looked from.\n\nFor in former chapters it has been told how the seer came to Hilo, to\nKaiwilahilahi, and lived there some years waiting for the sign he was\nseeking.\n\nBut when it did not come to the seer as he waited for the sign he was\nseeking, then he waited and sought no longer for the sign he had\nfollowed from Kauai to this place.\n\nSo he left Hilo, intending to go all the way back to Kauai, and he set\nout. On his return, he did not leave the offerings which he had brought\nfrom Kauai thither, the pig and the cock.\n\nWhen he reached Waimea, at Ouli, there he saw the rainbow arching over\nthe sea at Kawaihae.\n\nAnd the seer was so weary he was not quick to recognize the rainbow, but\nhe stayed there, and on the next day he did not see the sign again.\n\nNext day the seer left the place, the very day when Laieikawai's party\nleft Kaiopae, and came back above Kahuwa and stopped at Moolau.\n\nWhen the seer reached Puuloa from Waimea, he saw the rainbow arching\nover Moolau; then the seer began to wonder, \"Can that be the sign I came\nto seek?\"\n\nThe seer kept right on up to the summit of Palalahuakii. There he saw\nthe rainbow plainly and recognized it, and knew it was the sign he was\nseeking.\n\nThen he prayed to his god to interpret the rainbow to him, but his god\ndid not answer his prayer.\n\nThe seer left that place, went to Waika and stayed there, for it was\nthen dark.\n\nIn the early morning, lo! the rainbow arched over the sea at Kaiopae,\nfor Laieikawai had gone back there.\n\nThen the seer went away to the place where he had seen the rainbow, and,\napproaching, he saw Laieikawai plainly, strolling along the sea beach. A\nstrange sight the beautiful woman was, and there, directly above the\ngirl, the rainbow bent.\n\nThen the seer prayed to his god to show him whether this woman was the\none he was seeking or not, but he got no answer that day. Therefore, the\nseer did not lay down his offering before Laieikawai. The seer returned\nand stayed above Waika.\n\nThe next day the seer left the place, went to Lamaloloa and remained\nthere. Then he went repeatedly into the temple of Pahauna and there\nprayed unceasingly to his god. After a number of days at Moolau,\nLaieikawai and her companions left that place.\n\nThey came and stayed at Puakea and, because the people of the place were\nsurf riding, gladly remained.\n\nThe next day at noon, when the sun shone clear over the land, the\nprophet went outside the temple after his prayer.\n\nLo! he saw the rainbow bending over the sea at Puakea, and he went away\nthither, and saw the same girl whom he had seen before at Kaiopae.\n\nSo he fell back to a distance to pray again to his god to show him if\nthis was the one he was seeking, but he got no answer that day; and,\nbecause his god did not answer his petition, he almost swore at his god,\nbut still he persevered.\n\nHe approached the place where Laieikawai and her sisters were sitting.\n\nThe seer was greatly disturbed at seeing Laieikawai, and when he had\nreached the spot, he asked Laieikawai and her companions, \"Why do you\nsit here? Why do you not go surfing with the natives of the place?\"\n\nThe princess answered, \"We can not go; it is better to watch the\nothers.\"\n\nThe seer asked again, \"What are you doing here?\"\n\n\"We are sitting here, waiting for a canoe to carry us to Maui, Molokai,\nOahu, and to Kauai, then we shall set sail,\" so they answered.\n\nTo this the seer replied, \"If you are going to Kauai, then here is my\ncanoe, a canoe without pay.\"\n\nSaid Laieikawai, \"If we go on board your canoe, do you require anything\nof us?\"\n\nThe seer answered, \"Where are you? Do not suppose I have asked you on\nboard my canoe in order to defile you; but my wish is to take you all as\nmy daughters; such daughters as you can make my name famous, for my name\nwill live in the saying, 'The daughters of Hulumaniani,' so my name\nshall live; is not this enough to desire?\"\n\nThen the seer sought a canoe and found a double canoe with men to man\nit.\n\nEarly in the morning of the next day they went on board the canoe and\nsailed and rested at Honuaula on Maui, and from there to Lahaina, and\nthe next day to Molokai; they left Molokai, went to Laie, Koolauloa, and\nstayed there some days.\n\nOn the day of their arrival at Laie, that night, Laieikawai said to her\ncompanions and to her foster father:\n\n\"I have heard from my grandmother that this is my birthplace; we were\ntwins, and because our father had killed the first children our mother\nbore, because they were girls, when we also were born girls, then I was\nhidden within a pool of water; there I was brought up by my grandmother.\n\n\"And my twin, the priest guarded her, and because the priest who guarded\nmy companion saw the prophet who had come here from Kauai to see us,\ntherefore the priest commanded my grandmother to flee far away; and this\nwas why I was carried away to Paliuli and why we met there.\"\n\n\n\n\nCHAPTER XXVI\n\n\nWhen the seer heard this story the seer saw plainly that this was the\nvery one he sought. But in order to make sure, the seer withdrew to a\ndistance and prayed to his god to confirm the girl's story.\n\nAfter praying he came back and went to sleep, and as he slept the seer\nreceived the assurance in a vision from his god, saying, \"The time has\ncome to fulfill your wishes, to free you from the weariness of your long\nsearch. She is here--the one who told you her story; this is the one you\nare seeking.\n\n\"Therefore arise and take the offering you have prepared and lay it\nbefore her, having blessed her in the name of your god.\n\n\"This done, linger not; carry them at once to Kauai, this very night,\nand let them dwell on the cliffs of Haena in the uplands of\nHonopuwaiakua.\"\n\nAt this the seer awoke from his dream; he arose and brought the pig and\nthe cock and held them out to Laieikawai, saying, \"Blessed am I, my\nmistress, that my god has shown you to me, for long have I followed you\nto win a blessing from you.\n\n\"And therefore I beseech you to guard these bones under your special\nfavor, my mistress, and to leave this trust to your descendants unto the\nlast generation.\"\n\nLaieikawai answered, \"Father, the time of my prosperity has passed, for\nWaka has taken her favor from me; but hereafter I shall win honor beyond\nmy former honor and glory; then you shall also rise to prosperity with\nus.\"\n\nAnd after these things the prophet did as his god commanded--sailed that\nnight and dwelt in the place commanded.\n\nMany days the seer lived here with his daughter above Honopuwaiakua. At\none time the seer made one of his customary journeys.\n\nAs he traveled in his character as seer he came to Wailua. Lo! all the\nvirgin daughters of Kauai were gathered together, all of the rank of\nchief with the girls of well-to-do families, at the command of\nAiwohikupua to bring the virgins before the chief, the one who pleased\nthe chief to become the wife of Aiwohikupua.\n\nWhen the seer came within the crowd, lo! the maidens were assembled in\none place before the chief.\n\nThe seer asked some one in the crowd, \"What is this assembly for and\nwhy are all these maidens standing in a circle before the chief?\"\n\nHe was told, \"All the virgins have been summoned by the chief's command,\nand the two who please Aiwohikupua, these he will take for his wives in\nplace of Poliahu and Hinaikamalama, and their parents are to be clothed\nin feather cloaks.\"\n\nThen the seer stood before the chiefs and all the assembly and cried in\na loud voice:\n\n\"O chiefs, it is a wise and good thing for the chief to take whichever\none of these virgins pleases him, but not one of these can fill the loss\nof Poliahu and Hinaikamalama.\n\n\"If any one of these virgins here could compare in beauty with the left\nleg of my daughters, then she would be worth it. These are pretty\nenough, but not like my daughters.\"\n\nSaid Aiwohikupua in an angry voice, \"When did we ever know that you had\ndaughters!\"\n\nAnd those who had brought their daughters before the chief looked upon\nthe seer as an enemy.\n\nAnd to the chief's angry words the seer replied, \"Did I not seek\ndiligently and alone for a ruler over all these islands? And this lord\nof the land, she is my daughter, and my other daughters, they are my\nlord's sisters.\n\n\"Should my daughter come hither and stand upon the sea, the ocean would\nbe in tumult; if on land, the wind would blow, the sun be darkened, the\nrain fall, the thunder crash, the lightning flash, the mountain tremble,\nthe land would be flooded, the ocean reddened, at the coming of my\ndaughter and lord.\"\n\nAnd the seer's words spread, fear through the assembly. But those whose\nvirgin daughters were present were not pleased.\n\nThey strongly urged the chief, therefore, to bind him within the house\nof detention, the prison house, where the chief's enemies were wont to\nbe imprisoned.\n\nThrough the persistence of his enemies, it was decided to make the seer\nfast within that place and let him stay there until he died.\n\nOn the day of his imprisonment, that night at dawn, he prayed to his\ngod. And at early daybreak the door of the house was opened for him and\nhe went out without being seen.\n\nIn the morning the chief sent the executioner to go and see how the\nprophet fared in prison.\n\nWhen the executioner came to the outside of the prison, he called with a\nloud voice:\n\n\"O Hulumaniani! O Hulumaniani! Prophet of God! How are you? Are you\ndead?\" Three times the executioner called, but heard not a sound from\nwithin.\n\nThe executioner returned to the chief and said, \"The prophet is dead.\"\n\nThen the chief commanded the head man of the temple to make ready for\nthe day of sacrifice and flay the prophet on the place of sacrifice\nbefore the altar.\n\nNow the seer heard this command from some distance away, and in the\nnight he took a banana plant covered with _tapa_ like a human figure and\nput it inside the place where he had been imprisoned, and went back and\njoined his daughters and told them all about his troubles.\n\nAnd near the day of sacrifice at the temple, the seer took Laieikawai\nand her companions on board of the double canoe.\n\nIn the very early morning of the day of sacrifice at the temple the man\nwas to be brought for sacrifice, and when the head men of the temple\nentered the prison, lo! the body was tightly wrapped up, and it was\nbrought and laid within the temple.\n\nAnd close to the hour when the man was to be laid upon the altar all the\npeople assembled and the chief with them; and the chief went up on the\nhigh place, the banana plant was brought and laid directly under the\naltar.\n\nSaid the chief to his head men, \"Unwrap the _tapa_ from the body and\nplace it upon the altar prepared for it.\"\n\nWhen it was unwrapped there was a banana plant inside, not the prophet,\nas was expected. \"This is a banana plant! Where is the prophet?\"\nexclaimed the chief.\n\nGreat was the chief's anger against the keeper of the prison where the\nprophet was confined.\n\nThen all the keepers were called to trial. While the chief's keepers\nwere being examined, the seer arrived with his daughters in a double\ncanoe and floated outside the mouth of the inlet.\n\nThe seer stood on one canoe and Aiwohikupua's sisters on the other, and\nLaieikawai stood on the high seat between, under the symbols of a taboo\nchief.\n\nAs they stood there with Laieikawai, the wind blew, the sun was\ndarkened, the sea grew rough, the ocean was reddened, the streams went\nback and stopped at their sources, no water flowed into the sea.[69]\nAfter this the seer took Laieikawai's skirt[70] and laid it down on the\nland; then the thunder crashed, the temple fell, the altar crumbled.\n\nAfter all these signs had been displayed, Aiwohikupua and the others saw\nLaieikawai standing above the canoes under the symbol of a taboo chief.\nThen the assembly shouted aloud, \"O the beautiful woman! O the beautiful\nwoman! How stately she stands!\"\n\nThen the men ran in flocks from the land down to the sea beach; one\ntrampled on another in order to see.\n\nThen the seer called out to Aiwohikupua, \"Your keepers are not guilty;\nnot by their means was I freed from prison, but by my god, who has saved\nme from many perils; and this is my lord.\n\n\"I spoke truly; this is my daughter, my lord, whom I went to seek, my\npreserver.\"\n\nAnd when Aiwohikupua looked upon Laieikawai his heart trembled, and he\nfell to the ground as if dead.\n\nWhen the chief recovered he commanded his head man to bring the seer and\nhis daughter to fill the place of Poliahu and Hinaikamalama.\n\nThe head man went and called out to the seer on the canoe and told him\nthe chief's word.\n\nWhen the seer heard it he said to the head man, \"Return and tell the\nchief, my lord indeed, that my lordly daughter shall never become his\nwife; she is chief over all the islands.\"\n\nThe head man went away; the seer, too, went away with his daughters, nor\nwas he seen again after that at Wailua; they returned and dwelt at\nHonopuwaiakua.\n\n\n\n\nCHAPTER XXVII\n\n\nIn this chapter we will tell how Kahalaomapuana went to get\nKaonohiokala, the Eyeball-of-the-Sun, the betrothed husband of\nLaieikawai, and of her return.\n\nAfter Kahalaomapuana had laid her commands upon her sisters she made\npreparation for the journey.\n\nAt the rising of the sun Kahalaomapuana entered inside Kihanuilulumoku\nand swam through the ocean and came to The Shining Heavens; in four\nmonths and ten days they reached Kealohilani.\n\nWhen they arrived they did not see Mokukelekahiki, the guard who watches\nover Kaonohiokala's wealth, his chief counsellor in The Shining Heavens;\ntwice ten days they waited for Mokukelekahiki to return from his garden\npatch.\n\nMokukelekahiki returned while the lizard was asleep inside the house;\nthe head alone filled that great house of Mokukelekahiki's, the body and\ntail of the lizard were still in the sea.\n\nA terrible sight to Mokukelekahiki to see that lizard; he flew away up\nto Nuumealani, the Raised Place in the Heavens; there was\nKaeloikamalama, the magician who closes the door of the taboo house on\nthe borders of Tahiti, where Kaonohiokala was hidden.\n\nMokukelekahiki told Kaeloikamalama how he had seen the lizard. Then\nKaeloikamalama flew down with Mokukelekahiki from the heights of\nNuumealani, the land in the air.\n\nAs Mokukelekahiki and his companion approached the house where the\nlizard was sleeping, then said Kihanuilulumoku to Kahalaomapuana, \"When\nthose men get here who are flying toward us, then I will throw you out\nand land you on Kaeloikamalama's neck, and when he questions you, then\ntell him you are a child of theirs, and when he asks what our journey is\nfor, then tell him.\"\n\nNot long after, Mokukelekahiki and Kaeloikamalama thundered at the door\nof the house.\n\nWhen the lizard looked, there stood Kaeloikamalama with the digging\nspade called Kapahaelihonua, The Knife-that-cuts-the-earth, twenty\nfathoms its length, four men to span it. Thought the lizard, \"A\nslaughterer this.\" There was Kaeloikamalama swinging the digging spade\nin his fingers.\n\nThen Kihanuilulumoku lifted his tail out of the water, the sea swelled,\nthe waves overwhelmed the cliffs from their foundations as high waves\nsweep the coast in February; the spume of the sea rose high, the sun was\ndarkened, white sand was flung on the shore.\n\nThen fear fell upon Kaeloikamalama and his companion, and they started\nto run away from before the face of the lizard.\n\nThen Kihanuilulumoku threw out Kahalaomapuana, and she fell upon\nKaeloikamalama's neck.[71]\n\nKaeloikamalama asked, \"Whose child are you?\"\n\nSaid Kahalaomapuana, \"The child of Mokuekelekahiki, of Kaeloikamalama,\nof the magicians who guard the taboo house on the borders of\nTahiti.\"[72]\n\nThe two asked, \"On what journey, my child, do you come hither?\"\n\nKahalaomapuana answered, \"A journey to seek one from the heavens.\"\n\nAgain they asked, \"To seek what one from the heavens?\"\n\n\"Kaonohiokala,\" replied Kahalaomapuana, \"the high taboo one of\nKaeloikamalama and Mokukelekahiki.\"\n\nAgain they asked, \"Kaonohiokala found, what is he to do?\"\n\nSaid Kahalaomapuana, \"To be husband to the princess of broad Hawaii, to\nLaieikawai, our mistress.\"\n\nAgain they asked, \"Who are you?\"\n\nShe told them, \"Kahalaomapuana, the youngest daughter of\nMoanalihaikawaokele and Laukieleula.\"[73]\n\nWhen Mokukelekahiki and Kaeloikamalama heard she was their own child,\nthen they released her from Kaeloikamalama's neck and kissed their\ndaughter.\n\nFor Mokukelekahiki and Kaeloikamalama were brothers of Laukieleula,\nAiwohikupua's mother.\n\nSaid Kaeloikamalama, \"We will show you the road, then you shall ascend.\"\n\nFor ten days they journeyed before they reached the place to go up;\nKaeloikamalama called out, \"O Lanalananuiaimakua! Great ancestral\nspider. Let down the road here for me to go up!! There is trouble\nbelow!!!\"\n\nNot long after, Great ancestral spider let down a spider-web that made a\nnetwork in the air.\n\nThen Kaeloikamalama instructed her, saying, \"Here is your way, ascend to\nthe top, and you will see a house standing alone in a garden patch;\nthere is Moanalihaikawaokele; the country is Kahakaekaea.\n\n\"When you see an old man with long gray hair, that is\nMoanalihaikawaokele; if he is sitting up, don't be hasty; should he spy\nyou first, you will die, he will not listen to you, he will take you for\nanother.\n\n\"Wait until he is asleep; should he turn his face down he is not asleep,\nbut when you see him with the face turned up, he is really asleep; then\napproach not the windward, go to the leeward, and sit upon his breast,\nholding tight to his beard, then call out:\n\n  \"O Moanalihaikawaokele--O!\n   Here am I--your child,\n   Child of Laukieleula,\n   Child of Mokukelekahiki,\n   Child of Kaeloikamalama,\n   The brothers of my mother,\n   Mother, mother,\n   Of me and my older sisters\n   And my brother, Aiwohikupua,\n   Grant me the sight, the long sight, the deep sight,\n   Release the one in the heavens,\n   My brother and lord,\n   Awake! Arise!\n\n\"So you must call to him, and if he questions you, then, tell him\nabout your journey here.\n\n\"On the way up, if fine rain covers you, that is your mother's doings;\nif cold comes, do not be afraid. Keep on up; and if you smell a\nfragrance, that too is your mother's, it is her fragrance, then all is\nwell, you are almost to the top; keep on up, and if the sun's rays\npierce and the heat strikes you, do not fear when you feel the sun's hot\nbreath; try to bear it and you will enter the shadow of the moon; then\nyou will not die, you have entered Kahakaekaea.\"\n\nWhen they had finished talking, Kahalaomapuana climbed up, and in the\nevening she was covered with fine rain; this she thought was her\nfather's doings; at night until dawn she smelled the fragrance of the\n_kiele_ plant; this she thought was her mother's art; from dawn until\nthe sun was high she was in the heat of the sun, she thought this was\nher brother's doing.\n\nThen she longed to reach the shadow of the moon, and at evening she came\ninto the shadow of the moon; she knew then that she had entered the land\ncalled Kahakaekaea.\n\nShe saw the big house standing, it was then night. She approached to the\nleeward; lo! Moanalihaikawaokele was still awake; she waited at a\ndistance for him to go to sleep, as Kaeloikamalama had instructed her.\nStill Moanalihaikawaokele did not sleep.\n\nWhen at dawn she went, Moanalihaikawaokele's face was turned upwards,\nshe knew he was asleep; she ran quickly and seized her father's beard\nand called to him in the words taught her by Kaeloikamalama, as shown\nabove.\n\nMoanalihaikawaokele awoke; his beard, the place where his strength lay,\nwas held fast; he struggled to free himself; Kahalaomapuana held the\nbeard tight; he kept on twisting here and there until his breath was\nexhausted.\n\nHe asked, \"Whose child are you?\"\n\nSaid she, \"Yours.\"\n\nAgain he asked, \"Mine by whom?\"\n\nShe answered, \"Yours by Laukieleula.\"\n\nAgain he asked, \"Who are you?\"\n\n\"It is Kahalaomapuana.\"\n\nSaid the father, \"Let go my beard; you are indeed my child.\"\n\nShe let go, and the father arose and set her upon his lap and wailed,\nand when he had ended wailing, the father asked, \"On what journey do you\ncome hither?\"\n\n\"A journey to seek one from the heavens,\" answered Kahalaomapuana.\n\n\"To seek what one from the heavens?\"\n\n\"Kaonohiokala,\" the girl answered.\n\n\"The high one found, what is he to do?\"\n\nSaid Kahalaomapuana, \"I have come to get my brother and lord to be the\nhusband to the princess of broad Hawaii, to Laieikawai, our royal\nfriend, the one who protects us.\"\n\nShe related all that her brother had done, and their friend.\n\nSaid Moanalihaikawaokele, \"The consent is not mine to give, your mother\nis the only one to grant it, the one who has charge of the chief; she\nlives there in the taboo place prohibited to me. When your mother is\nunclean, she returns to me, and when her days of uncleanness are over,\nthen she leaves me, she goes back to the chief.\n\n\"Therefore, wait until the time comes when your mother returns, then\ntell her on what journey you have come hither.\"\n\nThey waited seven days; it was Laukieleula's time of uncleanness.\n\nSaid Moanalihaikawaokele, \"It is almost time for your mother to come, so\nto-night, get to the taboo house first and sleep there; in the early\nmorning when she comes, you will be sleeping in the house; there is no\nplace for her to go to get away from you, because she is unclean. If she\nquestions you, tell her exactly what you have told me.\"\n\nThat night Moanalihaikawaokele sent Kahalaomapuana into the house set\napart for women.\n\n\n\n\nCHAPTER XXVIII\n\n\nVery early in the morning came Laukieleula; when she saw someone\nsleeping there, she could not go away because she was unclean and that\nhouse was the only one open to her. \"Who are you, lawless one,\nmischief-maker, who have entered my taboo house, the place prohibited to\nany other?\" So spoke the mistress of the house.\n\nSaid the stranger, \"I am Kahalaomapuana, the last fruit of your womb.\"\n\nSaid the mother, \"Alas! my ruler, return to your father. I can not see\nyou, for my days of uncleanness have come; when they are ended, we will\nvisit together a little, then go.\"\n\nSo Kahalaomapuana went back to Moanalihaikawaokele; the father asked,\n\"How was it?\"\n\nThe daughter said, \"She told me to return to you until her days of\nuncleanness were ended, then she would come to see me.\"\n\nThree days the two stayed there; close to the time when Laukieleula's\nuncleanness would end, Moanalihaikawaokele said to his daughter, \"Come!\nfor your mother's days are almost ended; to-morrow, early in the morning\nbefore daylight, go and sit by the water hole where she washes herself;\ndo not show yourself, and when she jumps into the pool and dives under\nthe water, then run and bring hither her skirt and her polluted clothes;\nwhen she has bathed and returns for the clothes, they will be gone; then\nshe will think that I have taken them; when she comes to the house, then\nyou can get what you wish.\n\n\"If you two weep and cease weeping and she asks you if I have taken her\nclothes, then tell her you have them, and she will be ashamed and shrink\nfrom you because she has defiled you; then she will have nothing great\nenough to recompense you for your defilement, only one thing will be\ngreat enough, to get you the high one; then when she asks you what you\ndesire, tell her; then you shall see your brother; we shall both see\nhim, for I see him only once a year; he peeps out and disappears.\"\n\nAt the time the father had said, the daughter arose very early in the\nmorning before daylight, and went as her father had directed.\n\nWhen she arrived, she hid close to the water hole; not long after, the\nmother came, took off her polluted clothes and sprang into the water.\n\nThen the girl took the things as directed and returned to her father.\n\nShe had not been there long; the mother came in a rage;\nMoanalihaikawaokele absented himself and only the daughter remained in\nthe house.\n\n\"O Moanalihaikawaokele, give me back my polluted clothes, let me take\nthem to wash in the water.\" No answer; three times she called, not once\nan answer; she peeped into the house where Kahalaomapuana lay sleeping,\nher head covered with a clean piece of _tapa_.\n\nShe called, \"O Moanalihaikawaokele, give me back my polluted skirt; let\nme take it to wash in the water.\"\n\nThen Kahalaomapuana started up as if she had been asleep and said to her\nmother, \"My mother and ruler, he has gone; only I am in the house; that\npolluted skirt of yours, here it is.\"\n\n\"Alas! my ruler. I shrink with fear of evil for you, because you have\nguarded my skirt that was polluted; what recompense is there for the\nevil I fear for you, my ruler?\"\n\nShe embraced the girl and wailed out the words in the line above.\n\nWhen she had ceased wailing, the mother asked, \"On what journey do you\ncome hither to us?\"\n\n\"I come to get my older brother for a husband for our friend, the\nprincess of the great broad land of Hawaii, Laieikawai, our protector\nwhen we were lovelessly deserted by our older brother; therefore we are\nashamed; we have no way to repay the princess for her protection; and\nfor this reason permit me and my princely brother to go down below and\nbring Laieikawai up here.\" These were Kahalaomapuana's words to her\nmother.\n\nThe mother said, \"I grant it in recompense for your guarding my polluted\ngarment.\n\n\"If anyone else had come to get him, I would not have consented; since\nyou come in person, I will not keep him back.\n\n\"Indeed, your brother has said that you are the one he loves best and\nthinks the most of; so let us go up and see your brother.\n\n\"Now you wait here; let me call the bird guardian of you two, who will\nbear us to the taboo house at the borders of Tahiti.\"\n\nThen the mother called:\n\n  O Halulu at the edge of the light,\n  The bird who covers the sun,\n  The heat returns to Kealohilani.\n  The bird who stops up the rain,\n  The stream-heads are dry of Nuumealani.\n  The bird who holds back the clouds above,\n  The painted clouds move across the ocean,\n  The islands are flooded,\n  Kahakaekaea trembles,\n  The heavens flood not the earth.\n  O the lawless ones, the mischief makers!\n  O Mokukelekahiki!\n  O Kaeloikamalama!\n  The lawless ones who close the taboo house at the borders of Tahiti,\n  Here is one from the heavens, a child of yours,\n  Come and receive her, take her above to Awakea, the noonday.\n\nThen that bird[71] drooped its wings down and its body remained aloft,\nthen Laukieleula and Kahalaomapuana rested upon the bird's wings and it\nflew and came to Awakea, the Noonday, the one who opens the door of the\nsun where Kaonohiokala lived.\n\nAt the time they arrived, the entrance to the chief's house was blocked\nby thunderclouds.\n\nThen Laukieleula ordered Noonday, \"Open the way to the chief's place!\"\n\nThen Noonday put forth her heat and the clouds melted before her; lo!\nthe chief appeared sleeping right in the eye of the sun in the fire of\nits intensest heat, so he was named after this custom The Eye of the\nSun.\n\nThen Laukieleula seized hold of one of the sun's rays and held it. Then\nthe chief awoke.\n\nWhen Kohalaomapuana looked upon her brother his eyes were like lightning\nand his skin all over his body was like the heat, of the furnace where\niron is melted.\n\nLaukieleula cried out, \"O my heavenly one, here is your sister,\nKahalaomapuana, the one you love best, here she is come to seek you.\"\n\nWhen Kaonohiokala heard he awoke from sleep and signed with his eyes to\nLaukieleula to call the guards of the shade. She called:\n\n  O big bright moon,\n  O moving cloud of Kaialea,\n  Guards of the shadows, present yourselves before the chief.\n\nThen the guards of the shade came and stood before the chief. Lo! the\nheat of the sun left the chief.\n\nWhen the shadows came over the place where the chief lay, then he called\nhis sister, and went to her, and wept over her, for his heart fainted\nwith love for his youngest sister, and long had been the days of their\nseparation.\n\nWhen their wailing was ended he asked, \"Whose child are you?\"\n\nSaid the sister, \"Mokukelekahiki's, Kaeloikamalama's,\nMoanalihaikawaokele's through Laukieleula.\"\n\nAgain the brother asked, \"What is your journey for?\"\n\nThen she told him the same thing she had told the mother.\n\nWhen the chief heard these things, he turned to their mother and asked,\n\"Laukieleula, do you consent to my going to get the one whom she speaks\nof for my wife?\"\n\n\"I have already given you, as she requested me; if anyone else had\nbrought her to get you, if she had not come to us two, she might have\nstayed below; grant your little sister's request, for you first opened\nthe pathway, she closed it; no one came before, none after her.\" Thus\nthe mother.\n\nAfter this answer Kaonohiokala asked further about her sisters and her\nbrother.\n\nThen said Kahalaomapuana, \"My brother has not done right; he has opposed\nour living with this woman whom I am come to get you for. When he first\nwent to woo this woman he came back again after us; we went with him and\ncame to the woman's house, the princess of whom I speak. That night we\nwent to the uplands; in the midst of the forest there she dwelt with her\ngrandmother. We stood outside and looked at the workmanship of\nLaieikawai's house, inwrought with the yellow feathers of the _oo_ bird.\n\n\n\"Mailehaiwale went to woo her, gained nothing, the woman refused;\nMailekaluhea went, gained nothing at all; Mailelaulii went, gained\nnothing at all; Mailepakaha went, gained nothing at all; she refused\nthem all; I remained, I never went to woo her; he went away in a rage\nleaving us in the jungle.\n\n\"When he left us, we followed; our brother's rage waxed as if we had\ndenied his wish.\n\n\"Then it was we returned to where he left us, and the princess protected\nus, until I left to come hither; that is how we live.\"\n\nWhen Kaonohiokala heard this story, he was angry. Then he said to\nKahalaomapuana, \"Return to your sisters and to your friend, the\nprincess; my wife she shall be; wait, and when the rain falls and floods\nthe land, I am still here.\n\n\"When the ocean billows swell and the surf throws white sand on the\nshore, I am still here; when the wind whips the air and for ten days\nlies calm, when thunder peals without rain, then I am at Kahakaekaea.\n\n\"When the dry thunder peals again, then ceases, I have left the taboo\nhouse at the borders of Tahiti. I am at Kealohilani, my divine body is\nlaid aside, only the nature of a taboo chief remains, and I am become a\nhuman being like you.\n\n\"After this, hearken, and when the thunder rolls, the rain pours down,\nthe ocean swells, the land is flooded, the lightning flashes, a mist\noverhangs, a rainbow arches, a colored cloud rises on the ocean, for one\nmonth bad weather closes down,[75] when the storm clears, there I am\nbehind the mountain in the shadow of the dawn.\n\n\"Wait here and at daybreak, when I leave the summit of the mountain,\nthen you shall see me sitting within the sun in the center of its ring\nof light, encircled by the rainbow of a chief.\n\n\"Still we shall not yet meet; our meeting shall be in the dusk of\nevening, when the moon rises on the night of full moon; then I will meet\nmy wife.\n\n\"After our marriage, then I will bring destruction over the earth upon\nthose who have done you wrong.\n\n\"Therefore, take a sign for Laieikawai, a rainbow; thus shall I know my\nwife.\"\n\nThese words ended, she returned by the same way that she had climbed up,\nand within one month found Kihanuilulumoku and told all briefly, \"We are\nall right; we have prospered.\"\n\nShe entered into Kihanuilulumoku and swam over the ocean; as many days\nas they were in going, so many were they in returning.\n\nThey came to Olaa. Laieikawai and her companions were gone; the lizard\nsmelled all about Hawaii; nothing. They went to Maui; the lizard smelled\nabout; not a trace.\n\nHe sniffed about Kahoolawe, Lanai, Molokai. Just the same. They came to\nKauai; the lizard sniffed about the coast, found nothing; sniffed\ninland; there they were, living at Honopuwaiakua, and Kihanuilulumoku\nthrew forth Kahalaomapuana.\n\nThe princess and her sisters saw her and rejoiced, but a stranger to the\nseer was this younger sister, and he was terrified at sight of the\nlizard; but because he was a prophet, he stilled his fear.\n\nEleven months, ten days, and four days over it was since Kahalaomapuana\nleft Laieikawai and her companions until their return from\nThe-shining-heavens.\n\n\n\n\nCHAPTER XXIX\n\n\nWhen Kahalaomapuana returned from Kealohilani, from her journey in\nsearch of a chief, she related the story of her trip, of its windings\nand twistings, and all the things she had seen while she was away.\n\nWhen she recited the charge given her by Kaonohiokala, Laieikawai said\nto her companions, \"O comrades, as Kahalaomapuana tells me the message\nof your brother and my husband, a strange foreboding weighs upon me, and\nI am amazed; I supposed him to be a man, a mighty god that! When I think\nof seeing him, however I may desire it, I am ready to die with fear\nbefore he has even come to us.\"\n\nHer companions answered, \"He is no god; he is a man like us, yet in his\nnature and appearance godlike. He was the first-born of us; he was\ngreatly beloved by our parents; to him was given superhuman powers which\nwe have not, except Kahalaomapuana; only they two were given this power;\nhis taboo rank still remains; therefore, do not fear; when he comes, you\nwill see he is only a man like us.\"\n\nNow, before Kahalaomapuana's return from Kealohilani, the seer foresaw\nwhat was to take place, one month before her return. Then the seer\nprophesied, in these words: \"A blessing descends upon us from the\nheavens when the nights of full moon come.\n\n\"When we hear the thunder peal in dry weather and in wet, then we shall\nsee over the earth rain and lightning, billows swell on the ocean,\nfreshets on the land, land and sea covered thick with fog, fine mist and\nrain, and the beating of the ocean rain.\n\n\"When this passes, on the day of full moon, in the dusk of the early\nmorning, at the time when the sun's rays strike the mountain tops, then\nthe earth shall behold a youth sitting within the eye of the sun, one\nlike the taboo child of my god. Afterwards the earth shall behold a\ngreat destruction and shall see all the haughty snatched away out of the\nland; then we shall be blessed, and our seed.\"\n\nWhen his daughters heard the seer's prophecy, they wondered within\nthemselves that he should prophesy at this distance, without knowing\nanything about their sister's mission for which they waited.\n\nAs a prophet it was his privilege to proclaim about Kauai those things\nwhich he saw would come to pass.\n\nSo, before leaving his daughters, he commanded them and said, \"My\ndaughters, I am giving you my instructions before leaving you, not,\nindeed, for long; but I go to announce those things which I have told\nyou, and shall return hither. Therefore, dwell here in this place, which\nmy god has pointed out to me, and keep yourselves pure until my prophecy\nis fulfilled.\"\n\nThe prophet went away, as he had determined, and he went into the\npresence of the chiefs and men of position, at the place where the\nchiefs were assembled; there he proclaimed what he had seen.\n\nAnd first he came to Aiwohikupua and said, \"From this day, erect flag\nsignals around your dwelling, and bring inside all whom you love.\n\n\"For there comes shortly a destruction over the earth; never has any\ndestruction been seen before like this which is to come; never will any\ncome hereafter when this destruction of which I tell is ended.\n\n\"Before the coming of the wonder-worker he will give you a sign of\ndestruction, not over all the people of the land, but over you yourself\nand your people; then the high ones of earth shall lie down before him\nand your pride shall be taken from you.\n\n\"If you listen to my word, then you will be spared from the destruction\nthat is verily to come; therefore, prepare yourselves at once.\"\n\nAnd because of the seer's words, he was driven away from before the\nface of the chief.\n\nThus he proclaimed to all the chiefs on Kauai, and the chiefs who\nlistened to the seer, they were spared.\n\nHe went to Kekalukaluokewa, with his wife and all in their company.\n\nAnd as he said to Aiwohikupua, so he said to Kekalukaluokewa, and he\nbelieved him.\n\nBut Waka would not listen, and answered, \"If a god is the one to bring\ndestruction, then I have another god to save me and my chiefs.\"\n\nAnd at Waka's words the seer turned to the chiefs and said, \"Do not\nlisten to your grandmother, for a great destruction is coming over the\nchiefs. Plant flag signals at once around you, and bring all dear to you\ninside the signals you have set up, and whoever will not believe me, let\nthem fall in the great day of destruction.\n\n\"When that day comes, the old women will lie down before the soles of\nthe feet of that mighty youth, and plead for life, and not get it,\nbecause they have disbelieved the words of the prophet.\"\n\nAnd because Kekalukaluokewa knew that his former prophecies had been\nfulfilled, therefore he rejected the old woman's counsel. When the seer\nleft the chief planted flag signals all around the palace and stayed\nwithin the protected place as the prophet had commanded.\n\nAt the end of his circuit, the seer returned and dwelt with his\ndaughters.\n\nFor no other reason than love did the seer go to tell those things which\nhe saw. He had been back one day with his daughters at Honopuwaiakua\nwhen Kahalaomapuana arrived, as described in the chapter before.\n\n\n\n\nCHAPTER XXX\n\n\nTen days after Kahalaomapuana's return from Kealohilani came the first\nof their brother's promised signs.\n\nSo the signs began little by little during five days, and on the sixth\nday the thunder cracked, the rain poured down, the ocean billows\nswelled, the land was flooded, the lightning flashed, the mist closed\ndown, the rainbow arched, the colored cloud rose over the ocean.\n\nThen the seer said, \"My daughters, the time is come when my prophecy is\nfulfilled as I declared it to you.\"\n\nThe daughters answered, \"This is what we have been whispering about, for\nfirst you told us these things while Kahalaomapuana had not yet\nreturned, and since her return she has told us the same thing again.\"\n\nSaid Laieikawai, \"I tremble and am astonished, and how can my fear be\nstilled?\"\n\n\"Fear not; be not astonished; we shall prosper and become mighty ones\namong the islands round about; none shall be above us; and you shall\nrule over the land, and those who have done evil against you shall flee\nfrom you and be chiefs no more.\n\n\"For this have I followed you persistently through danger and cost and\nthrough hard weariness, and I see prosperity for me and for my seed to\nbe mine through you.\"\n\nOne month of bad weather over the land as the last sign; in the early\nmorning when the rays of the sun rose above the mountain, Kaonohiokala\nwas seen sitting within the smoking heat of the sun, right in the middle\nof the sun's ring, encircled with rainbows and a red mist.\n\nThen the sound of shouting was heard all over Kauai at the sight of the\nbeloved child of Moanalihaikawaokele and Laukieleula, the great high\nchief of Kahakaekaea and Nuumealani.\n\nBehold! a voice shouting, \"The beloved of Hulumaniani! the wonderful\nprophet! Hulumaniani! Give us life!\"\n\nFrom morning until evening the shouting lasted, until they were hoarse\nand could only point with their hands and nod their heads, for they were\nhoarse with shouting for Kaonohiokala.\n\nNow, as Kaonohiokala looked down upon the earth, lo! Laieikawai was\nclothed in the rainbow garment his sister, Kahalaomapuana, had brought\nher; then through this sign he recognized Laieikawai as his betrothed\nwife.\n\nIn the dusk of the evening, at the rising of the bright full moon, he\nentered the prophet's inclosure.\n\nWhen he came, all his sisters bowed down before him, and the prophet\nbefore the Beloved.\n\nAnd Laieikawai was about to do the same; when, the Beloved saw\nLaieikawai about to kneel he cried out, \"O my wife and ruler! O\nLaieikawai! do not kneel, we are equals.\"\n\n\"My lord, I am amazed and tremble, and if you desire to take my life, it\nis well; for never have I met before with anyone so terrible as this!\"\nanswered Laieikawai.\n\n\"I have not come to take your life, but on my sister's visit to me I\ngave her a sign for me to know you by and recognize you as my betrothed\nwife; and therefore have I come to fulfill her mission,\" so said\nKaonohiokala.\n\nWhen his sisters and the seer heard, then they shouted with joyful\nvoices, \"Amen! Amen! Amen! it is finished, flown beyond!\". They rose up\nwith joy in their eyes.\n\nThen he called to his sisters, \"I take my wife and at this time of the\nnight will come again hither.\" Then his wife was caught away out of\nsight of her companions, but the prophet had a glimpse of her being\ncarried on the rainbow to dwell within the moon; there they took in\npledge their moments of bliss.\n\nAnd the next night when the moon shone bright, at the time when its\nlight decreased, a rainbow was let down, fastened to the moon and\nreaching to the earth; when the moon was directly over Honopuwaiakua,\nthen the chiefs appeared above in the sky in their majesty and stood\nbefore the prophet, saying: \"Go and summon all the people for ten days\nto gather together in one place; then I will declare my wrath against\nthose who have done you wrong.\n\n\"At the end of ten days, then we shall meet again, and I will tell you\nwhat is well for you to do, and my sisters with you.\"\n\nWhen these words were ended the seer went away, and when he had departed\nthe five sisters were taken up to dwell with the wife in the shelter of\nthe moon.\n\nOn the seer's circuit, according to the command of the Beloved, he did\nnot encounter a single person, for all had gone up to Pihanakalani, the\nplace where it had been predicted that victory should be accomplished.\n\nAfter ten days the seer returned to Honopuwaiakua; lo! it was deserted.\n\nThen Kaonohiokala met him, and the seer told him about the circuit he\nhad made at the Beloved's command.\n\nThen the prophet was taken up also to dwell in the moon.\n\nAnd in the morning of the next day, at sunrise, when the hot rays of the\nsun rose over the mountains,\n\nThen the Beloved began to punish Aiwohikupua and Waka. To Waka he meted\nout death, and Aiwohikupua was punished by being deprived of all his\nwealth, to wander like a vagrant over the earth until the end of his\ndays.\n\nAt the request of Laieikawai to spare Laielohelohe and her husband, the\ndanger passed them by, and they became rulers over the land thereafter.\n\nNow in the early morning of the day of Aiwohikupua's and Waka's\ndownfall, lo! the multitude assembled at Pihanakalani saw a rainbow let\ndown from the moon to earth, trembling in the hot rays of the sun.\n\nThen, as they all crowded together, the seer and the five girls stood on\nthe ladder way, and Kaonohiokala and Laieikawai apart, and the soles of\ntheir feet were like fire. This was the time when Aiwohikupua and Waka\nfell to the ground, and the seer's prophecy was fulfilled.\n\nWhen the chief had avenged them upon their enemies, the chief placed\nKahalaomapuana as ruler over them and stationed his other sisters over\nseparate islands. And Kekalukaluokewa was chief counsellor under\nLaielohelohe, and the seer was their companion in council, with the\npower of chief counsellor.\n\nAfter all these things were put in order and well established,\nLaieikawai and her husband were taken on the rainbow to the land within\nthe clouds and dwelt in the husband's home.\n\nIn case her sisters should do wrong then, it was Kahalaomapuana's duty\nto bring word to the chief.\n\nBut there was no fault to be found with his sisters until they left this\nworld.\n\n\n\n\nCHAPTER XXXI\n\n\nAfter the marriage of Laieikawai and Kaonohiokala, when his sisters and\nthe seer and Kekalukaluokewa and his wife were well established, after\nall this had been set in order, they returned to the country in the\nheavens called Kahakaekaea and dwelt in the taboo house on the borders\nof Tahiti.\n\nAnd when she became wife under the marriage bond, all power was given\nher as a god except that to see hidden things and those obscure deeds\nwhich were done at a distance; only her husband had this power.\n\nBefore they left Kauai to return to the heavens, a certain agreement was\nmade in their assembly at the government council.\n\nLo! on that day, the rainbow pathway was let down from Nuumealani and\nKaonohiokala and Laieikawai mounted upon that way, and she laid her\nlast commands upon her sisters, the seer, and Laielohelohe; these were\nher words:\n\n\"My companions and our father the prophet, my sister born with me in the\nwomb and your husband, I return according to our agreement! leave you\nand return to that place where you will not soon come to see me;\ntherefore, live in peace, for each alike has prospered, not one of you\nlacks fortune. But Kaonohiokala will visit you to look after your\nwelfare.\"\n\nAfter these words they were borne away out of sight. And as to her\nsaying Kaonohiokala would come to look after the welfare of her\ncompanions, this was the sole source of disturbance in Laieikawai's life\nwith her husband.\n\nWhile Laieikawai lived at home with her husband it was Kaonohiokala's\ncustom to come down from time to time to look after his sisters' welfare\nand that of his young wife three times every year.\n\nThey had lived perhaps five years under the marriage contract, and about\nthe sixth year of Laieikawai's happy life with her husband, Kaonohiokala\nfell into sin with Laielohelohe without anyone knowing of his falling\ninto sin.\n\nAfter Laieikawai had lived three months above, Kaonohiokala went down to\nlook after his sister's welfare, and returned to Laieikawai; so he did\nuntil the third year, and after three years of going below to see after\nhis sisters, lo! Laielohelohe was full-grown and her beauty had\nincreased and surpassed that of her sister, Laieikawai's.\n\nNot at this time, however, did Kaonohiokala fall into sin, but his\nsinful longing had its beginning.\n\nOn every trip Kaonohiokala took to do his work below, for four years,\nlo! Laielohelohe's loveliness grew beyond what he had seen before, and\nhis sinful lust increased mightily, but by his nature as a child of god\nhe persisted in checking his lust; for perhaps a minute the lust flew\nfrom him, then it clung to him once more.\n\nIn the fifth year, at the end of the first quarter, Kaonohiokala went\naway to do his work below.\n\nAt that time virtue departed far from the mind of Kaonohiokala and he\nfell into sin.\n\nNow at this time, when he met his sisters, the prophet and his _punalua_\nand their wife (Laielohelohe), Kaonohiokala began to redistribute the\nland, so he called a fresh council.\n\nAnd to carry out his evil purpose, he transferred his sisters to be\nguards over the land called Kealohilani, and arranged that they should\nlive with Mokukelekahiki and have charge of the land with him.\n\nWhen some of his sisters saw how much greater the honor was to become\nchiefs in a land they had never visited, and serve with Mokukelekahiki\nthere, they agreed to consent to their brother's plan.\n\nBut Kahalaomapuana would not consent to return to Kealohilani, for she\ncared more for her former post of honor than to return to Kealohilani.\n\nAnd in refusing, she spoke to her brother as follows: \"My high one, as\nto your sending us to Kealohilani, let them go and I will remain here,\nliving as you first placed me; for I love the land and the people and am\naccustomed to the life; and if I stay below here and you above and they\nbetween, then all will be well, just as we were born of our mother; for\nyou broke the way, your little sisters followed you, and I stopped it\nup; that was the end, and so it was.\"\n\nNow he knew that his youngest sister had spoken well; but because of\nKaonohiokala's great desire to get her away so that she would not detect\nhis mischievous doings, therefore he cast lots upon his sisters, and the\none upon whom, the lot rested must go back to Kealohilani.\n\nSaid Kaonohiokala to his sisters, \"Go and pull a grass flower; do not go\ntogether, every one by herself, then the oldest return and give it to\nme, in the order of your birth, and the one who has the longest grass\nstem, she shall go to Kealohilani.\"\n\nEvery one went separately and returned as they had been told.\n\nThe first one went and pulled one about two inches in length, and the\nsecond one pulled and broke her flower perhaps three inches and a half;\nand the third, she pulled her grass stem about two inches long; and the\nfourth of them, hers was about one inch long; and Kahalaomapuana did not\npull the tall flowers, she pulled a very short one, about three feet\nlong hers was, and she cut off half and came back, thinking her grass\nstem was the shortest.\n\nBut in comparing them, the oldest laid hers down before her brother.\nKahalaomapuana saw it and was much surprised, so she secretly broke hers\ninside her clothing; but her brother saw her doing it and said,\n\"Kahalaomapuana, no fooling! leave your grass stem as it is.\"\n\nThe others laid down theirs, but Kahalaomapuana did not show hers; said\nhe, \"The lot rests upon you.\"\n\nThen she begged her brother to draw the lot again; again they drew lots,\nagain the lot rested upon Kahalaomapuana; Kahalaomapuana had nothing\nleft to say, for the lot rested upon her.\n\nLo! she was sorrowful at separating herself from her own chief-house\nand the people of the land; darkened was the princess's heart by the\nunwelcome lot that sent her back to Kealohilani.\n\nAnd on the day when Kahalaomapuana was to depart for Kealohilani, the\nrainbow was let down from above the earth.\n\nThen she said to her brother, \"Let the pathway of my high one wait ten\ndays, and let the chiefs be gathered together and all the people of the\nland, that I may show them my great love before you take me away.\"\n\nWhen Kaonohiokala saw that his sister's words were well, he granted her\nwish; then the pathway was taken up again with her brother.\n\nAnd on the tenth day, the pathway was let down again before the\nassembly, and Kahalaomapuana mounted upon the ladder way prepared for\nher and turned with heavy heart, her eyes filled with a flood of tears,\nthe water drops of Kulanihakoi, and said: \"O chiefs and people, I am\nleaving you to return to a land unknown to you; only I and my older\nsisters have visited it; it was not my wish to go back to this land; but\nmy hand decided my leaving you according to the lot laid by my divine\nbrother. But I know that every one of us has a god, no one is without;\nnow, therefore, do you pray to your god and I will pray to my god, and\nif our prayer has might, then shall we meet again hereafter. Love to you\nall, love to the land, we cease and disappear.\"\n\nThen she caught hold of her garment and held it up to her eyes before\nthe assembly to hide her feeling for the people and the land. And she\nwas borne by the rainbow to the land above the clouds, to Lanikuakaa,\nthe heavens higher up.\n\nThe great reason why Kaonohiokala wished to separate Kahalaomapuana in\nKealohilani was to hide his evil doings with Laielohelohe, for\nKahalaomapuana was the only one who could see things done in secret; and\nshe was a resolute girl, not one to give in. Kaonohiokala thought she\nmight disclose to Moanalihaikawaokele this evil doing; so he got his\nsister away, and by his supernatural arts he made the lot fall to\nKahalaomapuana.\n\nWhen his sister had gone, about the end of the second quarter of the\nfifth year, he went away below to carry out his lustful design upon\nLaielohelohe.\n\nNot just at that time, but he made things right with Kekalukaluokewa by\nputting him in Kahalaomapuana's place and the seer as his chief\ncounsellor.\n\nMailehaiwale was made governor on Kauai, Mailekaluhea on Oahu,\nMailelaulii on Maui and the other islands, Mailepakaha on Hawaii.\n\n\n\n\nCHAPTER XXXII\n\n\nWhen Kekalukaluokewa became head over the group, then Kaonohiokala sent\nhim to make a tour of the islands and perform the functions of a ruler,\nand he put Laielohelohe in Kekalukaluokewa's place as his substitute.\n\nAnd for this reason Kekalukaluokewa took his chief counsellor (the\nprophet) with him on the circuit.\n\nSo Kekalukaluokewa left Pihanakalani and started on the business of\nvisiting the group; the same day Kaonohiokala left those below.\n\nWhen Kaonohiokala started to return he did not go all the way up, but\njust watched that day the sailing of Kekalukaluokewa's canoes over the\nocean.\n\nThen Kaonohiokala came back down and sought the companionship of\nLaielohelohe, but not just then was the sin committed.\n\nWhen the two met, Kaonohiokala asked Laielohelohe to separate herself\nfrom the rest, and at the high chief's command the princess's retainers\nwithdrew.\n\nWhen Laielohelohe and Kaonohiokala were alone he said, \"This is the\nthird year that I have desired you, for your beauty has grown and\novershadowed your sister's, Laieikawai's. Now at last my patience no\nlonger avails to turn away my passion from you.\"\n\n\"O my high one,\" said Laielohelohe, \"how can you rid yourself of your\npassion? And what does my high one see fit to do?\"\n\n\"Let us know one another,\" said Kaonohiokala, \"this is the only thing\nto be done for me.\"\n\nSaid Laielohelohe, \"We can not touch one another, my high one, for the\none who brought me up from the time I was born until I found my husband,\nhe has strictly bound me not to defile my flesh with anyone; and,\ntherefore, my high one, it is his to grant your wish.\"\n\nWhen Kaonohiokala heard this, then he had some check to his passion,\nthen he returned to the heavens to his wife, Laieikawai. He had not been\nten days there when, he was again thick-pressed by the thunders of his\nevil lust, and he could not hold out against it.\n\nTo ease this passion he was again forced down below to meet\nLaielohelohe.\n\nAnd having heard that her guardian who bound her must give his consent,\nhe first sought Kapukaihaoa and asked his consent to the chief's\npurpose.\n\nSo he went first and said to Kapukaihaoa: \"I wish to unite myself with\nLaielohelohe for a time, not to take her away altogether, but to ease my\nheavy heart of its lust after your foster child; for I first begged my\nboon of her, but she sent me for your consent, and so I have come to\nyou.\"\n\nSaid Kapukaihaoa: \"High one of the highest, I grant your request, my\nhigh one; it is well for you to go in to my foster child; for no good\nhas come to me from my charge. It was our strong desire, mine and hers\nwho took care of your wife Laieikawai, that Kekalukaluokewa should be\nour foster child's husband; very good, but in settling the rule over the\nislands, the gain has gone to others and I have nothing. For he has\ngiven all the islands to your sisters, and I have nothing, the one who\nprovided him with his wife; so it will be well, in order to avoid a\nsecond misfortune, that you have the wife for the two of you.\"\n\nAt the end of their secret conference, Kapukaihaoa went with the chief\nto Laielohelohe.\n\nSaid he, \"My ward, here is the husband, be ruled by him; heavens above,\nearth beneath; a solid fortune, nothing can shake its foundation; and\nlook to the one who bore the burden.\"\n\nThen Laielohelohe dismissed her doubts; and Kaonohiokala took\nLaielohelohe and they took their pleasure together.\n\nThree days after, Kaonohiokala returned to Kahakaekaea.\n\nAnd after he had been some days absent, the pangs of love caught him\nfast, and changed his usual appearance.\n\nThen on the fourth day of their separation, he told a lie to Laieikawai\nand said, \"This was a strange night for me, I never slept, there was a\ndrumming all night long.\"\n\nSaid Laieikawai, \"What was it?\"\n\nSaid Kaonohiokala, \"Perhaps the people below are in trouble.\"\n\n\"Perhaps so,\" said Laieikawai. \"Why not go down and see?\"\n\nAnd at his wife's mere suggestion, in less than no time Kaonohiokala was\nbelow in the companionship of Laielohelohe. But Laielohelohe never\nthought of harm; what was that to her mind!\n\nWhen they met at the chief's wish. Laielohelohe did not love\nKaonohiokala, for the princess did not wish to commit sin with the great\nchief from the heavens, but to satisfy her guardian's greed.\n\nAfter perhaps ten days of these evil doings, Kaonohiokala returned\nabove.\n\nThen Laielohelohe's love for Kekalukaluokewa waxed and grew because she\nhad fallen into sin with Kaonohiokala.\n\nOne day in the evening Laielohelohe said to Kapukaihaoa, \"My good guard\nand protector, I am sorry for my sin with Kaonohiokala, and love grows\nwithin me for Kekalukaluokewa, my husband; good and happy has been our\nlife together, and I sinned not by my own wish, but through your wish\nalone. What harm had you refused? I referred the matter to you because\nof your binding me not to keep companionship with anyone; I thought you\nwould keep your oath; not so!\"\n\nSaid Kapukaihaoa, \"I allowed you to be another's because your husband\ngave me no gifts; for in my very face your husband's gifts were given to\nothers; there I stood, then you were gone. Little he thought of me from\nwhom he got his wife.\"\n\nSaid Laielohelohe to her foster father, \"If that is why you have given\nme over to sin with Kaonohiokala, then you have done very wrong, for you\nknow the rulers over the islands were not appointed by Kekalukaluokewa,\nbut by Kaonohiokala; and therefore to-morrow I will go on board a double\ncanoe and set sail to seek my husband.\"\n\nThat very evening she commanded her retainers, those who guarded the\nchief's canoe, to get the canoe ready to set sail to seek the husband.\n\nAnd not wishing to meet Kaonohiokala, she hid inside the country\npeople's houses where he would not come, lest Kaonohiokala should come\nagain and sin with her against her wish; so she fled to the country\npeople's houses, but he did not come until that night when she had left\nand was out at sea.\n\nWhen she sailed, she came to Oahu and stayed in the country people's\nhouses. So she journeyed until her meeting with Kekalukaluokewa.\n\nAbout the time that Laielohelohe was come to Oahu, that next day\nKaonohiokala came again to visit Laielohelohe; but on his arrival, no\nLaielohelohe at the chief's house; he did not question the guard for\nfear of his suspecting his sin with Laielohelohe. Now Laielohelohe had\nsecretly told the guard of the chief's house why she was going. And\nfailing in his desires he returned above.\n\nThe report of his lord's falling into sin had reached the ears of the\nchief through some of his retainers and he had heard also of\nLaielohelohe's displeasure.\n\nNow the vagabond, Aiwohikupua, was one of the chief's retainers, he was\nthe one who heard these things. And when he heard Laielohelohe's reason\nfor setting sail to seek her husband, then he said to the palace guard,\n\"If Kaonohiokala returns again, and asks for Laielohelohe, tell him she\nis ill, then he will not come back, for she would pollute Kaonohiokala\nand our parents; when the uncleanness is over, then the deeds of Venus\nmay be done.\"\n\nWhen Kaonohiokala came again and questioned the guard then he was told\nas Aiwohikupua had said, and he went back up again.\n\n\n\n\nCHAPTER XXXIII\n\n\nIn Chapter XXXII of this story the reason was told why Laielohelohe went\nin search of her husband.\n\nNow, she followed him from Kauai to Oahu and to Maui; she came to\nLahaina, heard Kekalukaluokewa was in Hana, having returned from Hawaii.\n\nShe sailed by canoe and came to Honuaula; there they heard that\nHinaikamalama was Kekalukaluokewa's wife; the Honuaula people did not\nknow that this was his wife.\n\nWhen Laielohelohe heard this news, they hurried forward at once and\ncame to Kaupo and Kipahulu. There was substantiated the news they heard\nfirst at Honuaula, and there they beached the canoe at Kapohue, left it,\nwent to Waiohonu and heard that Kekalukaluokewa and Hinaikamalama had\ngone to Kauwiki, and they came to Kauwiki; Kekalukaluokewa and his\ncompanion had gone on to Honokalani; many days they had been on the way.\n\nOn their arrival at Kauwiki, that afternoon, Laielohelohe asked a native\nof the place how much farther it was to Honokalani, where\nKekalukaluokewa and Hinaikamalama were staying.\n\nSaid the native, \"You can arrive by sundown.\"\n\nThey went on, accompanied by the natives, and at dusk reached\nHonokalani; there Laielohelohe sent the natives to see where the chiefs\nwere staying.\n\nThe natives went and saw the chiefs drinking _awa_, and returned and\ntold them.\n\nThen Laielohelohe sent the natives again to go and see the chiefs,\nsaying, \"You go and find out where the chiefs sleep, then return to us.\"\n\nAnd at her command, the natives went and found out where the chiefs\nslept, and returned and told Laielohelohe.\n\nThen for the first time she told the natives that she was\nKekalukaluokewa's married wife.\n\nBefore Laielohelohe's meeting with Kekalukaluokewa he had heard of her\nfalling into sin with Kaonohiokala; he heard it from one of\nKauakahialii's men, the one who became Aiwohikupua's chief counsellor;\nand, because of that man's hearing about Laielohelohe, he came there to\ntell Kekalukaluokewa.\n\nWhen Laielohelohe and her companions came to the house where\nKekalukaluokewa was staying, lo! they lay sleeping in the same place\nunder one covering, drunk with _awa_.\n\nLaielohelohe entered and sat down at their heads, kissed him and wept\nquietly over him; but the fountain of her tears overflowed when she saw\nanother woman sleeping by her husband, nor did they know this; for they\nwere drunk with _awa_.\n\nThen Laielohelohe did not stay her anger against Hinaikamalama. So she\ngot between them, pushed Hinaikamalama away, took Kekalukaluokewa and\nembraced him, and wakened him.\n\nThen Kekalukaluokewa started from his sleep and saw his wife; just then,\nHinaikamalama waked suddenly from sleep and saw this strange woman with\nthem; she ran away from them in a rage, not knowing this was\nKekalukaluokewa's wife.\n\nWhen Kekalukaluokewa saw the anger in Hinaikamalama's eyes as she went,\nthen he said, \"O Hinaikamalama, will you run to people with angry eyes?\nDo not take this woman for a stranger, she is my wedded wife.\" Then her\nrage left her and shame and fear took the place of rage.\n\nWhen Kekalukaluokewa awoke from his drunken sleep and saw his wife\nLaielohelohe, they kissed as strangers meet.\n\nThen he said to his wife, \"Laielohelohe, I have heard about your falling\ninto sin with our lord, Kaonohiokala, and now this is well for you and\nhim, and well for me to rule under you two; for from him this honor\ncomes, and life and death are with him; if I should object, he would\nkill me; therefore, whatever our lord wishes it is best for us to obey;\nit was not for my pleasure that I gave you up, but for fear of death.\"\n\nThen Laielohelohe said to her husband, \"Where are you, husband of my\nchildhood? What you have heard is true, and it is true that I have\nfallen into sin with the lord of the land, not many times, only twice\nhave we sinned; but, my husband, it was not I who consented to defile my\nbody with our lord, but it was my guardian who permitted the sin; for on\nthe day when you went away, that very day our lord asked me to defile\nmyself; but I did not wish it, therefore I referred my refusal to him;\nbut on his return from above he asked Kapukaihaoa, and so we met twice;\nand because I did not like it, I hid myself in the country people's\nhouses, and for the same reason have I left the seat appointed me, and\nhave sought you; and when I arrived, I found you with that woman.\nTherefore we are square; I have nothing to complain of your you have\nnothing to complain of me; therefore, leave this woman this very night.\"\n\nNow his wife's words seemed right to her husband; but at Laielohelohe's\nlast request to separate them from their sinful companionship, then was\nkindled the fire of Hinaikamalama's hot love for Kekalukaluokewa.\n\nHinaikamalama returned home to Haneoo to live; every day that\nHinaikamalama stayed at her chief-house, she was wont to sit at the door\nof the house and turn her face to Kauwiki, for the hot love that wrapped\nher about.\n\nOne day, as the princess sought to ease the love she bore to\nKekalukaluokewa, she climbed Kaiwiopele with her attendants, and sat\nthere with her face turned toward Kauwiki, facing Kahalaoaka, and as the\nclouds rested there right above Honokalahi then the heart of the\nprincess was benumbed with love for her lover; then she chanted a little\nsong, as follows:\n\n  Like a gathering cloud love settles upon me,\n  Thick darkness wraps my heart.\n  A stranger perhaps at the door of the house,\n  My eyes dance.\n  It may be they weep, alas!\n  I shall be weeping for you.\n  As flies the sea spray of Hanualele,\n  Right over the heights of Honokalani.\n  My high one! So it is I feel.\n\nAfter this song she wept, and seeing her weep, her attendants wept with\nher.\n\nThey sat there until evening, then they returned to the house; her\nparents and her attendants commanded her to eat, but she had no appetite\nfor food because of her love.\n\nIt was the same with Kekalukaluokewa, for when Hinaikamalama left\nKekalukaluokewa that night, when Laielohelohe came, the chief was not\nhappy, but he endured it for some days after their separation.\n\nAnd on the day when Hinaikamalama went up on Kaiwiopele, that same\nnight, he went to Hinaikamalama without Laielohelohe's knowledge, for\nshe was asleep.\n\nWhile Hinaikamalama lay awake, sleepless for love, entered\nKekalukaluokewa, without the knowledge of anyone in the chief's house.\n\nWhen Kekalukaluokewa came, he went right to the place where the princess\nslept, took the woman by the head and wakened her.\n\nThen Hinaikamalama's heart leaped with the hope it was her lover; now\nwhen she seized him it was in truth the one she had hoped for. Then she\ncalled out to the attendants to light the lamps, and at dawn\nKekalukaluokewa returned to his true wife, Laielohelohe. After that,\nKekalukaluokewa went to Hinaikamalama every night without being seen;\nten whole days passed that the two did evil together without the wife\nknowing it; for in order to carry out her husband's desire\nLaielohelohe's senses were darkened by the effects of _awa_.\n\nOne day one of the native-born women of the place felt pity for\nLaielohelohe, therefore the woman went to visit the princess.\n\nWhile Kekalukaluokewa was in the fiber-combing house with the men, the\nwoman visited with Laielohelohe, and she said mysteriously, \"How is your\nhusband? Does he not struggle and groan sometimes for the woman?\"\n\nSaid Laielohelohe, \"No; all is well with us.\"\n\nSaid the woman again, \"It may be he is deceiving you.\"\n\n\"Perhaps so,\" answered Laielohelohe, \"but so far as I see we are living\nvery happily.\"\n\nThen the woman told her plainly, \"Where are you? Our garden patch is\nright on the edge of the road; my husband gets up to dig in our garden.\nAs he was digging, Kekalukaluokewa came along from Haneoo; my husband\nthought at once he had been with Hinaikamalama; my husband returned and\ntold me, but I was not sure. On the next night, at moonrise, I got up\nwith my husband, and we went to fish for red fish in the sea at Haneoo;\nas we came to the edge of the gulch, we saw some one appear above the\nrise we had just left; then we turned aside and hid; it was\nKekalukaluokewa coming; then we followed his footsteps until we came\nclose to Hinaikamalama's house; here Kekalukaluokewa entered. After we\nhad fished and returned to the place where we met him first, we met him\ngoing back, and we did not speak to him nor he to us; that is all, and\nthis day Hinaikamalama's own guard told me--my husband's sister she\nis--ten days the chiefs have been together; that is my secret; and\ntherefore my husband and I took pity on you and I came to tell you.\"\n\n\n\n\nCHAPTER XXXIV\n\n\nAnd at the woman's words, the princess's mind was moved; not at once did\nshe show her rage; but she waited but to make sure. She said to the\nwoman, \"No wonder my husband forces me to drink _awa_ so that when I am\nasleep under the influence of the _awa_, he can go; but to-night I will\nfollow him.\"\n\nThat night Kekalukaluokewa again gave her the _awa_, then she obeyed\nhim, but after she had drunk it all, she went outside the house\nimmediately and threw it up; and afterwards her husband did not know of\nhis wife's guile, and she returned to the house, and Laielohelohe lay\ndown and pretended to sleep.\n\nWhen Kekalukaluokewa thought that his wife was fast asleep under the\neffects of the _awa_, then he started to make his usual visit to\nHinaikamalama.\n\nWhen Laielohelohe saw that he had left her, she arose and followed\nKekalukaluokewa without being seen.\n\nThus following, lo! she found her husband with Hinaikamalama.\n\nThen Laielohelohe said to Kekalukaluokewa, when she came to\nHinaikamalama's house where they were sleeping, \"My husband, you have\ndeceived me; no wonder you compelled me to drink _awa_, you had\nsomething to do; now I have found you two, I tell you it is not right to\nendure this any longer. We had best return to Kauai; we must go at\nonce.\"\n\nHer husband saw that the princess was right; they arose and returned to\nHonokalani and next day the canoes were hastily prepared to fulfill\nLaielohelohe's demand, thinking to sail that night; but they did not,\nfor Kekalukaluokewa pretended to be ill, and they postponed going that\nnight. The next day he did the same thing again, so Laielohelohe gave up\nher love for her husband and returned to Kauai with her canoe, without\nthinking again of Kekalukaluokewa.\n\nThe next day after Laielohelohe reached Kauai after leaving her husband,\nKaonohiokala arrived again from Kahakaekaea, and met with Laielohelohe.\n\nFour months passed of their amorous meetings; this long absence of\nKaonohiokala's seemed strange to Laieikawai, he had been away four\nmonths; and as Laieikawai wondered at the long absence, Kaonohiokala\nreturned.\n\nLaieikawai asked, \"Why were you gone four months? You have not done so\nbefore.\"\n\nSaid Kaonohiokala, \"Laielohelohe has had trouble with her husband;\nKekalukaluokewa has taken a stranger to wife, and this is why I was so\nlong away.\"\n\nThen Laieikawai said to her husband, \"Get your wife and bring her up\nhere and let us live together.\"\n\nTherefore, Kaonohiokala left Laieikawai and went away, as Laieikawai\nthought, to carry out her command. Not so!\n\nOn this journey Kaonohiokala stayed away a year; now Laieikawai did not\nthink her husband's long stay strange, she laid it to Laielohelohe's\ntroubles with Kekalukaluokewa.\n\nThen she longed to see how it was with her sister, so Laieikawai went to\nher father-in-law and asked, \"How can I see how it is with my sister,\nfor I have heard from my husband and high one that Laielohelohe is\nhaving trouble with Kekalukaluokewa, and so I have sent Kaonohiokala to\nfetch the woman and return hither; but he has not come back, and it is a\nyear since he went, so give me power to see to that distant place to\nknow how it is with my relatives.\"\n\nThen said Moanalihaikawaokele, her father-in-law, \"Go home and look for\nyour mother-in-law; if she is asleep, then go into the taboo temple; if\nyou see a gourd plaited with straw and feathers mounted on the edge of\nthe cover, that is the gourd. Do not be afraid of the great birds that\nstand on either side of the gourd, they are not real birds, only wooden\nbirds; they are plaited with straw and inwrought with feathers. And when\nyou come to where the gourd is standing take off the cover, then put\nyour head into the mouth of the gourd and call out the name of the\ngourd, 'Laukapalili, Trembling Leaf, give me wisdom.' Then you shall see\nyour sister and all that is happening below. Only when you call do not\ncall in a loud voice; it might resound; your mother-in-law, Laukieleula,\nmight hear, the one who guards the gourd of wisdom.\"\n\nLaukieleula was wont to watch the gourd of wisdom, at night, and by day\nshe slept.\n\nVery early next morning, at the time when the sun's warmth began to\nspread over the earth, she went to spy out Laukieleula; she was just\nasleep.\n\nWhen she saw she was asleep Laieikawai did as Moanalihaikawaokele had\ndirected, and she went as he had instructed her.\n\nWhen she came to the gourd, the one called \"the gourd of wisdom,\" she\nlifted the cover from the gourd and bent her head to the mouth of the\ngourd, and she called the name of the gourd, then she began to see all\nthat was happening at a distance.\n\nAt noon Laieikawai's eyes glanced downward, lo! Kaonohiokala sinned with\nLaielohelohe.\n\nThen Laieikawai went and told Moanalihaikawaokele about it, saying, \"I\nhave employed the power you gave me, but while I was looking my high\nlord sinned; he did evil with my sister; for the first time I understand\nwhy his business takes him so long down below.\"\n\nThen Moanalihaikawaokele's wrath was kindled, and Laukieleula heard it\nalso, and her parents-in-law went to the gourd--lo! they plainly saw the\nsin committed as Laieikawai had said.\n\nThat day they all came together, Laieikawai and her parents-in-law, to\nsee what to do about Kaonohiokala, and they came to their decision.\n\nThen the pathway was let down from Kahakaekaea and dropped before\nKaonohiokala; then Kaonohiokala's heart beat with fear, because the road\ndropped before him; not for long was Kaonohiokala left to wonder.\n\nThen the air was darkened and it was filled with the cry of wailing\nspirits and the voice of lamentation--\"The divine one has fallen! The\ndivine one has fallen!!\" And when the darkness was over, lo!\nMoanalihaikawaokele and Laukieleula and Laieikawai sat above the rainbow\npathway.\n\nAnd Moanalihaikawaokele said to Kaonohiokala, \"You have sinned, O\nKaonohiokala, for you have defiled yourself and, therefore, you shall no\nlonger have a place to dwell within Kahakaekaea, and the penalty you\nshall pay, to become a fearsome thing on the highway and at the doors of\nhouses, and your name is Lapu, Vanity, and for your food you shall eat\nmoths; and thus shall you live and your posterity.\"\n\nThen was the pathway taken from him through his father's supernatural\nmight. Then they returned to Kahakaekaea.\n\nIn this story it is told how Kaonohiokala was the first ghost on these\nislands, and from his day to this, the ghosts wander from place to\nplace, and they resemble evil spirits in their nature.[76]\n\nOn the way back after Kaonohiokala's punishment, they encountered\nKahalaomapuana in Kealohilani, and for the first time discovered she was\nthere.\n\nAnd at this discovery, Kahalaomapuana told the story of her dismissal,\nas we saw in Chapter XXVII of this story, and at the end Kahalaomapuana\nwas taken to fill Kaonohiokala's place.\n\nAt Kahakaekaea, sometimes Laieikawai longed for Laielohelohe, but she\ncould do nothing; often she wept for her sister, and her parents-in-law\nthought it strange to see Laieikawai's eyes looking as if she had wept.\n\nMoanalihaikawaokele asked the reason for this; then she told him she\nwept for her sister.\n\nSaid Moanalihaikawaokele, \"Your sister can not live here with us, for\nshe is defiled with Kaonohiokala; but if you want your sister, then you\ngo and fill Kekalukaluokewa's place.\" Now Laieikawai readily assented to\nthis plan.\n\nAnd on the day when Laieikawai was let down, Moanalihaikawaokele said,\n\"Return to your sister and live virgin until your death, and from this\ntime forth your name shall be no longer called Laieikawai, but your name\nshall be 'The Woman of the Twilight,' and by this name shall all your\nkin bow down to you and you shall be like a god to them.\"\n\nAnd after this command, Moanalihaikawaokele took her, and both together\nmounted upon the pathway and returned below.\n\nThen, Moanalihaikawaokele said all these things told above, and when he\nhad ended he returned to the heavens and dwelt in the taboo house on the\nborders of Tahiti.\n\nThen, The Woman of the Twilight placed the government upon the seer; so\ndid Laieikawai, the one called The Woman of the Twilight, and she lived\nas a god, and to her the seer bowed down and her kindred, according to\nMoanalihaikawaokele's word to her. And so Laieikawai lived until her\ndeath.\n\nAnd from that time to this she is still worshiped as The Woman of the\nTwilight.\n\n(THE END)\n\n\n\n\nNOTES ON THE TEXT\n\n\nCHAPTER I\n\n[Footnote 1: Haleole uses the foreign form for wife, _wahine mare_,\nliterally \"married woman,\" a relation which in Hawaiian is represented\nby the verb _hoao_. A temporary affair of the kind is expressed in\nWaka's advice to her granddaughter, \"_O ke kane ia moeia_,\" literally,\n\"the man this to be slept with\".]\n\n[Footnote 2: The chief's vow, _olelo paa_, or \"fixed word,\" to slay all\nhis daughters, would not be regarded as savage by a Polynesian audience,\namong whom infanticide was commonly practiced. In the early years of the\nmission on Hawaii, Dibble estimated that two-thirds of the children born\nperished at the hands of their parents. They were at the slightest\nprovocation strangled or burned alive, often within the house. The\npowerful Areois society of Tahiti bound its members to slay every child\nborn to them. The chief's preference for a son, however, is not so\ncommon, girls being prized as the means to alliances of rank. It is an\ninteresting fact that in the last census the proportion of male and\nfemale full-blooded Hawaiians was about equal.]\n\n[Footnote 3: The phrase _nalo no hoi na wahi huna_, which means literally\n\"conceal the secret parts,\" has a significance akin to the Hebrew rendering\n\"to cover his nakedness,\" and probably refers to the duty of a favorite to\nsee that no enemy after death does insult to his patron's body. So the\nbodies of ancient chiefs are sewed into a kind of bag of fine woven coconut\nwork, preserving the shape of the head and bust, or embalmed and wrapped in\nmany folds of native cloth and hidden away in natural tombs, the secret of\nwhose entrance is intrusted to only one or two followers, whose\nsuperstitious dread prevents their revealing the secret, even when offered\nlarge bribes. These bodies, if worshiped, may be repossessed by the spirit\nand act as supernatural guardians of the house. See page 494, where the\nKauai chief sets out on his wedding embassy with \"the embalmed bodies of\nhis ancestors.\" Compare, for the service itself, Waka's wish that the Kauai\nchief might be the one to hide her bones, the prayer of Aiwohikupua's seer\nthat his master might, in return for his lifelong service, \"bury his\nbones\"--\"_e kalua keai mau iwi_,\" and his request of Laieikawai, that she\nwould \"leave this trust to your descendants unto the last generation.\"]\n\n[Footnote 4: Prenatal infanticide, _omilomilo_, was practiced in various\nforms throughout Polynesia even in such communities as rejected\ninfanticide after birth. The skeleton of a woman, who evidently died\nduring the operation, is preserved in the Bishop Museum to attest the\npractice, were not testimony of language and authority conclusive.]\n\n[Footnote 5: The _manini_ (_Tenthis sandvicensis_, Street) is a\nflat-shaped striped fish common in Hawaiian waters. The spawn, called\n_ohua_, float in a jellylike mass on the surface of the water. It is\nconsidered a great delicacy and must be fished for in the early morning\nbefore the sun touches the water and releases the spawn, which instantly\nbegin to feed and lose their rare transparency.]\n\n[Footnote 6: The month _Ikuwa_ is variously placed in the calendar year.\nAccording to Malo, on Hawaii it corresponds to our October; on Molokai\nand Maui, to January; on Oahu, to August; on Kauai, to April.]\n\n[Footnote 7: The adoption by their grandparents and hiding away of the\ntwins must be compared with a large number of concealed birth tales in\nwhich relatives of superior supernatural power preserve the hero or\nheroine at birth and train and endow their foster children for a life of\nadventure. This motive reflects Polynesian custom. Adoption was by no\nmeans uncommon among Polynesians, and many a man owed his preservation\nfrom death to the fancy of some distant relative who had literally\npicked him off the rubbish heap to make a pet of. The secret amours of\nchiefs, too, led, according to Malo (p. 82), to the theme of the high\nchief's son brought up in disguise, who later proves his rank, a theme\nas dear to the Polynesian as to romance lovers of other lands.]\n\n\n\n\nCHAPTER II\n\n\n[Footnote 8: The _iako_ of a canoe are the two arched sticks which hold\nthe outrigger. The _kua iako_ are the points at which they are bound to\nthe canoe, or rest upon it, aft and abaft of the canoe.]\n\n[Footnote 9: The verb _hookuiia_ means literally \"cause to be pierced\"\nas with a needle or other sharp instrument. _Kui_ describes the act of\npiercing, _hoo_ is the causative prefix, _ia_ the passive particle,\nwhich was, in old Hawaiian, commonly attached to the verb as a suffix.\nThe Hawaiian speech expresses much more exactly than our own the\ndelicate distinction between the subject in its active and passive\nrelation to an action, hence the passive is vastly more common. Mr. J.S.\nEmerson points out to me a classic example of the passive used as an\nimperative--an old form unknown to-day--in the story of the rock, Lekia,\nthe \"pohaku o Lekia\" which overlooks the famous Green Lake at Kapoho,\nPuna. Lekia, the demigod, was attacked by the magician, Kaleikini, and\nwhen almost overcome, was encouraged by her mother, who called out,\n\"_Pohaku o Lekia, onia a paa_\"--\"be planted firm.\" This the demigod\neffected so successfully as never again to be shaken from her position.]\n\n[Footnote 10: Hawaiian challenge stories bring out a strongly felt\ndistinction in the Polynesian mind between these two provinces, _maloko\na mawaho_, \"inside and outside\" of a house. When the boy Kalapana comes\nto challenge his oppressor he is told to stay outside; inside is for the\nchief. \"Very well,\" answers the hero, \"I choose the outside; anyone who\ncomes out does so at his peril.\" So he proves that he has the better of\nthe exclusive company.]\n\n[Footnote 11: In his invocation the man recognizes the two classes of\nHawaiian society, chiefs and common people, and names certain\ndistinctive ranks. The commoners are the farming class, _hu, makaainu,\nlopakuakea, lopahoopiliwale_ referring to different grades of tenant\nfarmers. Priests and soothsayers are ranked with chiefs, whose\nhouseholds, _aialo_, are made up of hangers-on of lower rank--courtiers\nas distinguished from the low-ranking countrymen--_makaaina_--who remain\non the land. Chiefs of the highest rank, _niaupio_, claim descent within\nthe single family of a high chief. All high-class chiefs must claim\nparentage at least of a mother of the highest rank; the low chiefs,\n_kaukaualii_, rise to rank through marriage (Malo, p. 82). The _ohi_ are\nperhaps the _wohi_, high chiefs who are of the highest rank on the\nfather's side and but a step lower on the mother's.]\n\n[Footnote 12: With this judgment of beauty should be compared\nFornander's story of _Kepakailiula_, where \"mother's brothers\" search\nfor a woman beautiful enough to wed their proteg\u00e9, but find a flaw in\neach candidate; and the episode of the match of beauty in the tale of\n_Kalanimanuia_.]\n\n\n\n\nCHAPTER III\n\n\n[Footnote 13: The building of a _heiau_, or temple, was a common means\nof propitiating a deity and winning his help for a cause. Ellis records\n(1825) that on the journey from Kailua to Kealakekua he passed at least\none _heiau_ to every half mile. The classic instance in Hawaiian history\nis the building of the great temple of Puukohala at Kawaihae by\nKamehamaha, in order to propitiate his war god, and the tolling thither\nof his rival, Keoua, to present as the first victim upon the altar, a\ntreachery which practically concluded the conquest of Hawaii. Malo (p.\n210) describes the \"days of consecration of the temple.\"]\n\n[Footnote 14: The nights of Kane and of Lono follow each other on the\n27th and 28th of the month and constitute the days of taboo for the god\nKane. Four such taboo seasons occur during the month, each lasting from\ntwo to three days and dedicated to the gods Ku, Kanaloa, and Kane, and\nto Hua at the time of full moon. The night Kukahi names the first night\nof the taboo for Ku, the highest god of Hawaii.]\n\n[Footnote 15: By _kahoaka_ the Hawaiians designate \"the spirit or soul\nof a person still living,\" in distinction from the _uhane_, which may be\nthe spirit of the dead. _Aka_ means shadow, likeness; _akaku_, that kind\nof reflection in the mists which we call the \"specter in the brocken.\"\n_Hoakaku_ means \"to have a vision,\" a power which seers possess. Since\nthe spirit may go abroad independently of the body, such romantic shifts\nas the vision of a dream lover, so magically introduced into more\nsophisticated romance, are attended with no difficulties of plausibility\nto a Polynesian mind. It is in a dream that Halemano first sees the\nbeauty of Puna. In a Samoan story (Taylor, I, 98) the sisters catch the\nimage of their brother in a bottle and throw it upon the princess's\nbathing pool. When the youth turns over at home, the image turns in the\nwater.]\n\n[Footnote 16: The feathers of the _oo_ bird (_Moho nobilis_), with which\nthe princess's house is thatched, are the precious yellow feathers used\nfor the manufacture of cloaks for chiefs of rank. The _mamo_ (_Drepanis\npacifica_) yields feathers of a richer color, but so distributed that\nthey can not be plucked from the living bird. This bird is therefore\nalmost extinct in Hawaiian forests, while the _oo_ is fast recovering\nitself under the present strict hunting laws. Among all the royal capes\npreserved in the Bishop Museum, only one is made of the _mamo_\nfeathers.]\n\n[Footnote 17: The reference to the temple of Pahauna is one of a number\nof passages which concern themselves with antiquarian interest. In these\nand the transition passages the hand of the writer is directly visible.]\n\n[Footnote 18: The whole treatment of the Kauakahialii episode suggests an\ninthrust. The flute, whose playing won for the chief his first bride, plays\nno part at all in the wooing of Laieikawai and hence is inconsistently\nemphasized. Given a widely sung hero like Kauakahialii, whose flute playing\nis so popularly connected with his love making, and a celebrated heroine\nlike the beauty who dwelt among the birds of Paliuli, and the story-tellers\nare almost certain to couple their names in a tale, confused as regards the\nflute, to be sure, but whose classic character is perhaps attested by the\ngrace of the description. The Hebraic form in which the story of the\napproach of the divine beauty is couched can not escape the reader, and may\nbe compared with the advent of the Sun god later in the story. There is\nnothing in the content of this story to justify the idea that the chief had\nlost his first wife, Kailiokalauokekoa, unless it be the fact that he is\nsearching Hawaii for another beauty. Perhaps, like the heroine of\n_Halemano_, the truant wife returns to her husband through jealousy of her\nrival's attractions. A special relation seems to exist in Hawaiian story\nbetween Kauai and the distant Puna on Hawaii, at the two extremes of the\nisland group: it is here that _Halemano_ from Kauai weds the beauty of his\ndream, and it is a Kauai boy who runs the sled race with Pele in the famous\nmyth of _Kalewalo_. With the Kauakahialii tale (found in _Hawaiian Annual_,\n1907, and Paradise of the Pacific, 1911) compare Grey's New Zealand story\n(p. 235) of Tu Tanekai and Tiki playing the horn and the pipe to attract\nHinemoa, the maiden of Rotorua. In Malo, p. 117, one of the popular stories\nof this chief is recorded, a tale that resembles Gill's of the spirit\nmeeting of Watea and Papa.]\n\n[Footnote 19: These are all wood birds, in which form Gill tells us (Myths\nand Songs, p. 35) the gods spoke to man in former times. Henshaw tells us\nthat the _oo_ (_Moho nobilis_) has \"a long shaking note with ventriloquial\npowers.\" The _alala_ is the Hawaiian crow (_Corvus hawaiiensis_), whose\nnote is higher than in our species. If, as Henshaw says, its range is\nlimited to the dry Kona and Kau sections, the chief could hardly hear its\nnote in the rainy uplands of Puna. But among the forest trees of Puna the\ncrimson _apapane_ (_Himatione sanguinea_) still sounds its \"sweet\nmonotonous note;\" the bright vermillion _iiwipolena_ (_Vectiaria coccinea_)\nhunts insects and trills its \"sweet continual song;\" the \"four liquid\nnotes\" of the little rufous-patched _elepaio_ (_Eopsaltria sandvicensis_),\nbeloved of the canoe builder, is commonly to be heard. Of the birds\ndescribed in the Laielohelohe series the cluck of the _alae_ (_Gallinula\nsandricensis_) I have heard only in low marshes by the sea, and the\n_ewaewaiki_ I am unable to identify. Andrews calls it the cry of a spirit.]\n\n[Footnote 20: _Moaulanuiakea_ means literally \"Great-broad-red-cock,\"\nand is the name of Moikeka's house in Tahiti, where he built the temple\nLanikeha near a mountain Kapaahu. His son Kila journeys thither to fetch\nhis older brother, and finds it \"grand, majestic, lofty, thatched with\nthe feathers of birds, battened with bird bones, timbered with _kauila_\nwood.\" (See Fornander's _Kila_.)]\n\n\n\n\nCHAPTER IV\n\n\n[Footnote 21: Compare Gill's story of the first god, Watea, who dreams\nof a lovely woman and finds that she is Papa, of the underworld, who\nvisits him in dreams to win him as her lover. (Myths and Songs, p. 8.)]\n\n[Footnote 22: In the song the girl is likened to the lovely _lehua_,\nblossom, so common to the Puna forests, and the lover's longing to the\nfiery crater, Kilauea, that lies upon their edge. The wind is the\ncarrier of the vision as it blows over the blossoming forest and\nscorches its wing across the flaming pit. In the _Halemano_ story the\nchief describes his vision as follows: \"She is very beautiful. Her eyes\nand form are perfect. She has long, straight, black hair and she seems\nto be of high rank, like a princess. Her garment seems scented with the\n_pele_ and _mahuna_ of Kauai, her skirt is made of some very light\nmaterial dyed red. She wears a _hala_ wreath on her head and a _lehua_\nwreath around her neck.\"]\n\n[Footnote 23: No other intoxicating liquor save _awa_ was known to the\nearly Hawaiians, and this was sacred to the use of chiefs. So high is\nthe percentage of free alcohol in this root that it has become an\narticle of export to Germany for use in drug making. Vancouver,\ndescribing the famous Maui chief, Kahekili, says: \"His age I suppose\nmust have exceeded 60. He was greatly debilitated and emaciated, and\nfrom the color of his skin I judged his feebleness to have been brought\non by excessive use of _awa_.\"]\n\n[Footnote 21: In the Hawaiian form of checkers, called _konane_, the\nboard, _papamu_, is a flat surface of stone or wood, of irregular shape,\nmarked with depressions if of stone, often by bone set in if of wood;\nthese depressions of no definite number, but arranged ordinarily at\nright angles. The pieces are beach pebbles, coral for white, lava for\nblack. The smallest board in the museum collection holds 96, the\nlargest, of wood, 180 men. The board is set up, leaving one space empty,\nand the game is played by jumping, the color remaining longest on the\nboard winning the game. _Konane_ was considered a pastime for chiefs and\nwas accompanied by reckless betting. An old native conducting me up a\nvalley in Kau district, Hawaii, pointed out a series of such evenly set\ndepressions on the flat rock floor of the valley and assured me that\nthis must once have been a chief's dwelling place.]\n\n[Footnote 25: The _malo_ is a loin cloth 3 or 4 yards long and a foot\nwide, one end of which passes between the legs and fastens in front. The\nred _malo_ is the chief's badge, and his bodyguard, says Malo, wear the\ngirdle higher than common and belted tight as if ready for instant\nservice. Aiwohikupua evidently travels in disguise as the mere follower\nof a chief.]\n\n[Footnote 28: In Hawaiian warfare, the biggest boaster was the best man,\nand to shame an antagonist by taunts was to score success. In the\nceremonial boxing contest at the Makahiki festivities for Lono, god of\nthe boxers, as described by Malo, the \"reviling recitative\" is part of\nthe program. In the story of _Kawelo_, when his antagonist, punning on\nhis grandfather's name of \"cock,\" calls him a \"mere chicken that\nscratches after roaches,\" Kawelo's sense of disgrace is so keen that he\nrolls down the hill for shame, but luckily bethinking himself that the\ncock roosts higher than the chief (compare the Arab etiquette that\nallows none higher than the king), and that out of its feathers, brushes\nare made which sweep the chief's back, he returns to the charge with a\nhandsome retort which sends his antagonist in ignominious retreat. In\nthe story of Lono, when the nephews of the rival chiefs meet, a sparring\ncontest of wit is set up, depending on the fact that one is short and\nfat, the other long and lanky, \"A little shelf for the rats,\" jeers the\ntall one. \"Little like the smooth quoit that runs the full course,\"\nresponds the short one, and retorts \"Long and lanky, he will go down in\nthe gale like a banana tree.\" \"Like the _ea_ banana that takes long to\nripen,\" is the quick reply. Compare also the derisive chants with which\nKuapakaa drives home the chiefs of the six districts of Hawaii who have\ngot his father out of favor, and Lono's taunts against the revolting\nchiefs of Hawaii.]\n\n[Footnote 27: The idiomatic passages \"_aohe puko momona o Kohala_,\"\netc., and (on page 387) \"_e huna oukou i ko oukou mau maka i ke aouli_\"\nare of doubtful interpretation.]\n\n[Footnote 28: This boast of downing an antagonist with a single blow is\nillustrated in the story of _Kawelo_. His adversary, Kahapaloa, has\nstruck him down and is leaving him for dead. \"Strike again, he may\nrevive,\" urge his supporters. Kahapaloa's refusal is couched in these\nwords:\n\n  \"He is dead; for it is a blow from the young,\n   The young must kill with a blow\n   Else will the fellow go down to Milu\n   And say Kahapaloa struck frim twice,\n   Thus was the fighter slain.\"\n\nAll Hawaiian stories of demigods emphasize the ease of achievement as a\nsign of divine rather than human capacity.]\n\n\n\n\nCHAPTER V\n\n\n[Footnote 29: Shaking hands was of foreign introduction and marks one of\nthe several inconsistencies in Haleole's local coloring, of which \"the\ndeeds of Venus\" is the most glaring. He not only uses such foreign\ncoined words as _wati_, \"watch,\" and _mare_, \"marry,\" but terms which\nare late Hawaiian, such as the triple canoe, _pukolu_, and provision\nboat, _pelehu_, said to have been introduced in the reign of Kam\u00e9ham\u00e9ha\nI.]\n\n[Footnote 30: Famous Hawaiian boxing teachers kept master strokes in\nreserve for the pupils, upon whose success depended their own\nreputation. These strokes were known by name. Compare Kawelo, who before\nsetting out to recapture Kauai sends his wife to secure from his\nfather-in-law the stroke called _wahieloa_. The phrase \"_Ka ai a ke kumu\ni ao oleia ia oukou_\" has been translated with a double-punning meaning,\nliteral and figurative, according to the interpretation of the words.\nCold-nose's faith in his girdle parodies the far-fetched dependence upon\nname signs common to this punning race. The snapping of the end of his\nloin cloth is a good omen for the success of a stroke named\n\"End-that-sounds\"! Even his supporters jeer at him.]\n\n[Footnote 31: Few similes are used in the story. This figure of the\n\"blood of a lamb,\" the \"blow like the whiz of the wind,\" the _moo_\nploughing the earth with his jaw \"like a shovel,\" a picture of the surf\nrider--\"foam rose on each side of his neck like a boar's tusks,\" and the\nappearance of the Sun god's skin, \"like a furnace where iron is melted,\"\nwill, perhaps, cover them all. In each the figure is exact, but\nornamental, evidently used to heighten the effect. Images are\noccasionally elaborated with exact realization of the bodily sensation\nproduced. The rainbow \"trembling in the hot rays of the sun\" is an\nexample, and those passages which convey the lover's sensations--\"his\nheart fainted with love,\" \"thick pressed with thunders of love,\" or such\nan image as \"the burden of his mind was lifted.\" Sometimes the image\ncarries the comparison into another field, as in \"the windings and\ntwistings of his journey\"--a habit of mind well illustrated in the\noccasional proverbs, and in the highly figurative songs.]\n\n[Footnote 32: The Polynesians, like the ancient Hebrews, practiced\ncircumcision with strict ceremonial observances.]\n\n[Footnote 33: The gods invoked by Aiwohikupua are not translated with\ncertainty, but they evidently represent such forces of the elements as\nwe see later belong among the family deities of the Aiwohikupua\nhousehold. Prayer as an invocation to the gods who are called upon for\nhelp is one of the most characteristic features of native ritual, and\nthe termination _amama_, generally accompanied by the finishing phrases\n_ua noa_, \"it is finished,\" and _lele wale aku la_, \"flown away,\" is\ngenuine Polynesian. Literally _mama_ means \"to chew,\" but not for the\npurpose of swallowing like food, but to spit out of the mouth, as in the\npreparation of _awa_. The term may therefore, authorities say, be\nconnected with the ceremonial chewing of _awa_ in the ritualistic\ninvocations to the gods. A similar prayer quoted by Gill (Myths and\nSongs, 120) he ascribes to the antiquity of the story.]\n\n[Footnote 34: The _laau palau_, literally \"wood-that-cuts,\" which Wise\ntranslates \"war club,\" has not been identified on Hawaii in the Bishop\nMuseum, but is described from other groups. Gill, from the Hervey\nIslands, calls it a sharpened digging stick, used also as a weapon. The\ngigantic dimensions of these sticks and their appellations are\nemphasized in the hero tales.]\n\n[Footnote 35: The Hawaiian cloak or _kihei_ is a large square, 2 yards\nin size, made of bark cloth worn over the shoulders and joined by two\ncorners on one side in a knot.]\n\n[Footnote 36: The meaning of the idiomatic boast _he lala kamahele no ka\nlaau ku i ka pali_ is uncertain. I take it to be a punning reference to\nthe Pali family from whom the chief sprang, but it may simply be a way\nof saying \"I am a very high chief.\" Kamahele is a term applied to a\nfavorite and petted child, as, in later religious apostrophe, to Christ\nhimself.]\n\n\n\n\nCHAPTER VI\n\n\n[Footnote 37: The _puloulou_ is said to have been introduced by Paao\nsome five hundred years ago, together with the ceremonial taboo of which\nit is the symbol. Since for a person of low rank to approach a sacred\nplace or person was death to the intruder, it was necessary to guard\nagainst accidental offences by the use of a sign. The _puloulou_\nconsisted of a ball-shaped bundle of white bark cloth attached to the\nend of a staff. This symbol is to be seen represented upon the Hawaiian\ncoat of arms; and Kalakaua's _puloulou_, a gilded wooden ball on the end\nof a long staff, is preserved in the Bishop Museum.]\n\n[Footnote 38: Long life was the Polynesian idea of divine blessing. Of\nKualii the chanter boasts that he \"lived to be carried to battle in a\nnet.\" The word is _kaikoko_, \"to carry on the back in a net,\" as in the\ncase of old and feeble persons. Polynesian dialects contain a full\nvocabulary of age terms from infancy to old age.]\n\n[Footnote 39: Chickens were a valuable part of a chief's wealth, since\nfrom their feathers were formed the beautiful fly brushes, _kahili_,\nused to wave over chiefs of rank and carried in ceremonial processions.\nThe entrance to the rock cave is still shown, at the mouth of Kaliuwaa\nvalley, where Kamapuaa's grandmother shut up her chickens at night, and\nit was for robbing his uncle's henroost that this rascally pig-god was\nchased away from Oahu. This reference is therefore one of many\nindications that the Laieikawai tale belongs with those of the ancient\ndemigods.]\n\n[Footnote 40: Mr. Meheula suggested to me this translation of the\nidiomatic allusions to the canoe and the coral reef.]\n\n\n\n\nCHAPTER VIII\n\n\n[Footnote 41: A peculiarly close family relation between brother and\nsister is reflected in Polynesian tales, as in those of Celtic, Finnish,\nand Scandinavian countries. Each serves as messenger or go-between for\nthe other in matters of love or revenge, and guards the other's safety\nby magic arts. Such a condition represents a society in which the family\ngroup is closely bound together. For such illustrations compare the\nFornander stories of _Halemano, Hinaikamalama, Kalanimanuia, Nihoalaki,\nKaulanapokii, Pamano_. The character of accomplished sorceress belongs\nespecially to the helpful sister, a woman of the Malio or Kahalaomapuana\ntype, whose art depends upon a life of solitary virginity. She knows\nspells, she can see what is going on at a distance, and she can restore\nthe dead to life. In the older stories she generally appears in bird\nform. In more human tales she wins her brother's wishes by strategy.\nThis is particularly true of the characters in this story, who win their\nway by wit rather than magic. In this respect the youngest sister of\nAiwohikupua should be compared with her prototype, Kaulanapokii, who\nweaves spells over plants and brings her slain brothers back to life.\nKahalaomapuana never performs any such tasks, but she is pictured as\ninvincible in persuasion; she never fails in sagacity, and is always\nright and always successful. She is, in fact, the most attractive\ncharacter in the story. It is rather odd, since modern folk belief is\nfirmly convinced of the power of love spells, that none appear in the\nrecorded stories. All is accomplished by strategy.]\n\n[Footnote 42: For the translation of this dialogue I am indebted, to the\nlate Dr. Alexander, to whose abstract of the story I was fortunate\nenough to have access.]\n\n\n\n\nCHAPTER X\n\n\n[Footnote 43: To express the interrelation between brothers and sisters\ntwo pairs of kinship terms are used, depending upon the age and sex.\nSisters speak of brothers as _kaikunane_, and brothers of sisters as\n_kaikuahine_, but within the same sex _kaikuaana_ for the elder and\n_kaikaina_ for the younger is used. So on page 431 Aiwohikupua deserts\nhis sisters--_kaikuahine_--and the girls lament for their younger\nsister--_kaikaina_. After their reunion her older sisters--_kaikuaana_\n--ask her counsel. Notice, too, that when, on page 423, the brother bids\nhis youngest sister--_kaikuahine opiopio_--stay with \"her sisters\" he uses\nthe word _kaikuaana_, because he is thinking of her relation to them, not\nof his own. The word _pokii,_--\"little sister\"--is an endearing term used\nto good effect where the younger sister sings--\n\n  \"I am going back to your little sisters (_me o'u pokii_)\n   To my older sisters (_kaikuaana_) I return.\"]\n\n[Footnote 44: The line translated \"Fed upon the fruit of sin\" contains\none of those poetic plays upon words so frequent in Polynesian song, so\ndifficult to reproduce in translation. Literally it might read\n\"Sheltering under the great _hala_ tree.\" But _hala_, also means \"sin.\"\nThis meaning is therefore caught up and employed in the next line--\"is\nconstancy then a sin?\"--a repetition which is lost in translation.\n_Malu_, shade, is a doubtful word, which may, according to Andrews, mean\n\"protected,\" or may stand for \"wet and uncomfortable,\" a doubt evidently\ndepending upon the nature of the case, which adds to the riddling\ncharacter of the message. In their songs the sisters call up the natural\nscenery, place names, and childhood experiences of their native home on\nKauai. The images used attempt actual description. The slant of the\nrain, the actual ladder of wood which helps scale the steep footpath up\nNualolo Valley (compare _Song of Kualii_, line 269, Lyons' version), the\nrugged cliffs which are more easily rounded by sea--\"swimming 'round the\nsteeps\"--picture actual conditions on the island. Notice especially how\nthe song of the youngest sister reiterates the constant theme of the\n\"follow your leader\" relation between the brother and his younger\nsisters. Thus far they have unhesitatingly followed his lead; how, then,\ncan he leave them leaderless? is the plea: first, in their sports at\nhome; next, in this adventure over sea and through the forest; last, in\nthat divine mystery of birth when he first opened the roadway and they,\nhis little sisters, followed after.]\n\n\n\n\nCHAPTER XI\n\n\n[Footnote 45: This _ti_-leaf trumpet is constructed from the thin, dry,\nlilylike leaf of the wild _ti_ much as children make whistles out of\ngrass. It must be recalled that musical instruments were attributed to\ngods and awakened wonder and awe in Polynesian minds.]\n\n\n\n\nCHAPTER XII\n\n\n[Footnote 46: In the story of _Kapuaokaoheloai_ we read that the\ndaughter of the king of Kuaihelani, the younger brother of Hina, has a\ndaughter who lives apart under a sacred taboo, with a bathing pool in\nwhich only virgins can safely bathe, and \"ministered to by birds.\"\nSamoan accounts say that the chiefs kept tame birds in their houses as\npets, which fluttered freely about the rafters. A stranger unaccustomed\nto such a sight might find in it something wonderful and hence\nsupernatural.]\n\n\n\n\nCHAPTER XIII\n\n\n[Footnote 47: A strict taboo between man and woman forbade eating\ntogether on ordinary occasions. Such were the taboo restrictions that a\nwell-regulated, household must set up at least six separate houses: a\ntemple for the household gods, _heiau_; an eating house for the men,\n_hale mua_, which was taboo to the women; and four houses especially for\nthe women--the living house, _hale noa_, which the husband might enter;\nthe eating house, _hale aina_; the house of retirement at certain\nperiods, which was taboo for the husband, _hale pea_; and the _kua_,\nwhere she beat out tapa. The food also must be cooked in two separate\novens and prepared separately in different food vessels.]\n\n[Footnote 48: The place of surf riding in Hawaiian song and story\nreflects its popularity as a sport. It inspires chants to charm the sea\ninto good surfing--an end also attained by lashing the water with the\nconvolvulus vine of the sea beach; forms the background for many an\namorous or competitive adventure; and leaves a number of words in the\nlanguage descriptive of the surfing technique or of the surf itself at\nparticular localities famous for the sport, as, for example, the\n\"Makaiwa crest\" in Moikeha's chant, or the \"Huia\" of this story. Three\nkinds of surfing are indulged in--riding the crest in a canoe, called\n_pa ka waa_; standing or lying flat upon a board, which is cut long,\nrounded at the front end and square at the back, with slightly convex\nsurfaces, and highly polished; and, most difficult feat of all, riding\nthe wave without support, body submerged and head and shoulders erect.\nThe sport begins out where the high waves form. The foundation of the\nwave, _honua_, the crest side, _muku_, and the rear, _lala_, are all\ndistinguished. The art of the surfer lies in catching the crest by\nactive paddling and then allowing it to bear him in swift as a race\nhorse to the _hua_, where the wave breaks near the beach. All swimmers\nknow that three or four high waves follow in succession. As the first of\nthese, called the _kulana_, is generally \"a high crest which rolls in\nfrom end to end of the beach and falls over bodily,\" the surfer seldom\ntakes it, but waits for the _ohu_ or _opuu_, which is \"low, smooth and\nstrong.\" For other details, see the article by a Hawaiian from Kona,\npublished in the _Hawaiian Annual_, 1896, page 106.]\n\n\n\n\nCHAPTER XIV\n\n\n[Footnote 49: _Honi_, to kiss, means to \"touch\" or \"smell,\" and\ndescribes the Polynesian embrace, which is performed by rubbing noses.\nWilliams (I, 152) describes it as \"one smelling the other with a strong\nsniff.\"]\n\n\n\n\nCHAPTER XV\n\n\n[Footnote 50: The abrupt entrance of the great _moo_, as of its\ndisappearance later in the story, is evidently due to the humanized and\npatched-together form in which we get the old romance. The _moo_ is the\nanimal form which the god takes who serves Aiwohikupua's sisters, and\nrepresents the helpful beast of Polynesian folk tale, whose appearance\nis a natural result of the transformation power ascribed to the true\ndemigod, or _kupua_, in the wilder mythical tales. The myths of the\ncoming of the _moo_ to Hawaii in the days of the gods, and of their\nsubjection by Hiiaka, sister of Pele, are recounted in Westervelt's\n\"Legends of Honolulu\" and in Emerson's \"Pele and Hiiaka.\" Malo (p. 114)\nplaces Waka also among the lizard gods. These gods seem to have been\nconnected] with the coming of the Pali family to Hawaii as recounted in\nLiliuokalani's \"Song of Creation\" and in Malo, page 20. The ritual of\nthe god Lono, whose priests are inferior to those of Ku, is called that\nof \"Paliku\" (Malo, 210), a name also applied to the northern part of\nHilo district on Hawaii with which this story deals. The name means\n\"vertical precipice,\" according to Emerson, and refers to the rending by\nearthquakes. In fact, the description in this story of the approach of\nthe great lizard, as well as his name--the word _kiha_ referring to the\nwrithing convulsions of the body preparatory to sneezing--identify the\nmonster with the earthquakes so common to the Puna and Hilo districts of\nHawaii, which border upon the active volcano, Kilauea. Natives say that\na great lizard is the guardian spirit or _aumakua_ of this section. At\nKalapana is a pool of brackish water in which, they assert, lies the\ntail of a _moo_ whose head is to be seen at the bottom of a pool a mile\nand a half distant, at Punaluu; and bathers in this latter place always\ndive and touch the head in order to avert harm. As the lizard guardians\nof folk tale are to be found \"at the bottom of a pit\" (see Fornander's\nstory of _Aukele_), so the little gecko of Hawaii make their homes in\ncracks along cuts in the _pali_, and the natives fear to harm their eggs\nlest they \"fall off a precipice\" according to popular belief. When we\nconsider the ready contractility of Polynesian demigods, the size of the\nmonster dragons of the fabulous tales is no difficulty in the way of\ntheir identification with these tiny creatures, the largest of which\nfound on Hawaii is 144 millimeters. By a plausible analogy, then, the\nearthquake which rends the earth is attributed to the god who clothes\nhimself in the form of a lizard; still further, such a convulsion of\nnature may have been used to figure the arrival of some warlike band who\npeopled Hawaii, perhaps settling in this very Hilo region and forcing\ntheir cult upon the older form of worship.\n\n\n\n\nCHAPTER XVI\n\n\n[Footnote 51: The _ieie_ vine and the sweet-scented fern are, like the\n_maile_ vine, common in the Olaa forests, and are considered sacred\nplants dedicated to ceremonial purposes.]\n\n[Footnote 52: The fight between two _kupua_, one in lizard form, the\nother in the form of a dog, occurs in Hawaiian story. Again, when\nWahanui goes to Tahiti he touches a land where men are gathering coral\nfor the food of the dead. This island takes the form of a dog to\nfrighten travelers, and is named Kanehunamoku.]\n\n[Footnote 53: The season for the bird catcher, _kanaka kia manu_, lay\nbetween March and May, when the _lehua_ flowers were in bloom in the\nupland forest, where the birds of bright plumage congregated, especially\nthe honey eaters, with their long-curved bill, shaped like an insect's\nproboscis. He armed himself with gum, snares of twisted fiber, and tough\nwooden spears shaped like long fishing poles, which were the _kia manu_.\nHaving laid his snare and spread it with gum, he tolled the birds to it\nby decorating it with honey flowers or even transplanting a strange tree\nto attract their curiosity; he imitated the exact note of the bird he\nwished to trap or used a tamed bird in a cage as a decoy. All these\npractical devices must be accompanied by prayer. Emerson translates the\nfollowing bird charm:\n\n  Na aumakua i ka Po,\n  Na aumakua i ka Ao,\n  Ia Kane i ka Po,\n  Ia Kanaloa i ka Po,\n  Ia Hoomeha i ka Po,\n  I ko'u mau kapuna a pau loa i ka Po.\n\n  Spirits of darkness primeval,\n  Spirits of light,\n  To Kane the eternal,\n  To Kanaloa the eternal,\n  To Hoomeha the eternal,\n  To all my ancestors from eternity.\n\n  Ia Ku-huluhulumanu i ka Po,\n  Ia pale i ka Po,\n  A puka i ke Ao,\n  Owau, o Eleele, ka mea iaia ka mana,\n  Homai he iki,\n  Homai he loaa nui,\n  Pii oukou a ke kuahiwi,\n  A ke kualono,\n  Ho'a mai oukou i ka manu a pau,\n  Hooili oukou iluna o ke kepau kahi e pili ni,\n  Amama! Ua noa.\n\n  To Kuhuluhulumanu, the eternal.\n  That you may banish the darkness.\n  That we may enter the light.\n  To me, Eleele, give divine power.\n  Give intelligence.\n  Give great success.\n  Climb to the wooded mountains.\n  To the mountain ridges.\n  Gather all the birds.\n  Bring them to my gum to be held fast.\n  Amen, it is finished.]\n\n\n\n\nCHAPTER XVII\n\n\n[Footnote 54: For the cloud sign compare the story of Kualii's battles\nand in Westervelt's _Lepeamoa_ (Legends of Honolulu, p. 217), the fight\nwith the water monster.]\n\n[Footnote 55: Of Hawaiians at prayer Dibble says: \"The people were in\nthe habit of praying every morning to the gods, clapping their hands as\nthey muttered a set form of words in a singsong voice.\"]\n\n\n\n\nCHAPTER XVIII\n\n\n[Footnote 56: The three mountain domes of Hawaii rise from 13,000 to\n8,000 feet above the sea, and the two highest are in the wintertime\noften capped with snow.]\n\n[Footnote 57: The games of _kilu_ and _ume_, which furnished the popular\nevening entertainment of chiefs, were in form much like our \"Spin the\nplate\" and \"Forfeits.\" _Kilu_ was played with \"a funnel-shaped toy\nfashioned from the upper portion of a drinking gourd, adorned with the\n_pawehe_ ornamentation characteristic of Niihau calabashes.\" The player\nmust spin the gourd in such a way as to hit the stake set up for his\nside. Each hit counted 5, 40 scoring a game. Each player sang a song\nbefore trying his hand, and the forfeit of a _hula_ dance was exacted\nfor a miss, the successful spinner claiming for his forfeit the favor of\none of the women on the other side. _Ume_ was merely a method of\nchoosing partners by the master of ceremonies touching with a wand,\ncalled the _maile_, the couple selected for the forfeit, while he sang a\njesting song. The sudden personal turn at the close of many of the\n_oli_ may perhaps be accounted for by their composition for this game.\nThe _kaeke_ dance is that form of _hula_ in which the beat is made on a\n_kaekeeke_ instrument, a hollow bamboo cylinder struck upon the ground\nwith a clear hollow sound, said to have been introduced by Laamaikahiki,\nthe son of Moikeha, from Tahiti.]\n\n\n\n\nCHAPTER XIX\n\n\n[Footnote 58: In the story of Kauakahialii, his home at Pihanakalani is\nlocated in the mountains of Kauai back of the ridge Kuamoo, where, in\nspite of its inland position, he possesses a fishpond well stocked with\nfish.]\n\n[Footnote 59: The Hawaiian custom of group marriages between brothers or\nsisters is clearly brought out in this and other passages in the story.\n\"Guard our wife\"--_Ka wahine a kaua_--says the Kauai chief to his\ncomrade, \"she belongs to us two\"--_ia ia kaua_. The sisters of\nAiwohikupua call their mistress's husband \"our husband\"--_ka kakou\nkane_. So Laieikawai's younger sister is called the \"young\nwife\"--_wahine opio_--of Laieikawai's husband, and her husband is called\nhis _punalua_, which is a term used between friends who have wives in\ncommon, or women who have common husbands.]\n\n[Footnote 60: The Hawaiian flute is believed to be of ancient origin. It\nis made of a bamboo joint pierced with holes and blown through the nose\nwhile the right hand plays the stops. The range is said to comprise five\nnotes. The name Kanikawi means \"changing sound\" and is the same as that\ngiven to Kaponohu's supernatural spear.]\n\n\n\n\nCHAPTER XX\n\n\n[Footnote 61: At the accession of a new chief in Hawaii the land is\nredistributed among his followers.]\n\n[Footnote 62: The names of Malio and Halaaniani are still to be found in\nPuna. Ellis (1825) notes the name Malio as one of three hills (evidently\ntransformed demigods), which, according to tradition, joined at the base\nto block an immense flow of lava at Pualaa, Puna. Off the coast between\nKalapana and Kahawalea lies a rock shaped like a headless human form and\ncalled Halaaniani, although its legend retains no trace of the Puna\nrascal.]\n\n\n\n\nCHAPTER XXI\n\n\n[Footnote 63: The _huia_ is a specially high wave formed by the meeting\nof two crests, and is said to be characteristic of the surf at\nKaipalaoa, Hawaii.]\n\n[Footnote 64: Kumukahi is a bold cape of black lava on the extreme\neasterly point of the group. Beyond this cape stretches the limitless,\nlandless Pacific. Against its fissured sides seethes and booms the swell\nfrom the ocean, in a dash of foaming spray. Piles of rocks mark the\nvisits of chiefs to this sacred spot, and tombs of the dead abut upon\nits level heights. A visitor to this spot sees a magnificent horizon\ncircling the wide heavens, hears the constant boom of the tides pulling\nacross the measureless waters. It is one of the noteworthy places of\nPuna, often sung in ancient lays.]\n\n\n\n\nCHAPTER XXII\n\n\n[Footnote 65: The name of Laieikawai occurs in no old chants with which\nI am familiar. But in the story of _Umi_, the mother of his wife,\nPiikea, is called Laielohelohe. She is wife of Piilani and has four\nchildren who \"have possession on the edge of the tabu,\" of whom Piikea\nis the first-born, and the famous rival chiefs of Maui, Lonopili, and\nKihapiilani, are the next two; the last is Kalanilonoakea, who is\ndescribed in the chant quoted by Fornander as white-skinned and wearing\na white loin cloth. Umi's wife is traditionally descended from the\nSpaniards wrecked on the coast of Hawaii (see Lesson). The \"Song of\nCreation\" repeats the same genealogy and calls Laielohelohe the daughter\nof Keleanuinohoonaapiapi. In the \"ninth era\" of the same song Lohelohe\nis \"the last one born of Lailai\" and is \"a woman of dark skin,\" who\nlived in Nuumealani.]\n\n[Footnote 66: To preserve the umbilical cord in order to lengthen the\nlife of a child was one of the first duties of a guardian. J.S. Emerson\nsays that the _piko_ was saved in a bottle or salted and wrapped in tapa\nuntil a suitable time came to deposit it in some sacred place. Such a\ndepository was to be found on Oahu, according to Westervelt, in two\nrocks in the Nuuanu valley, the transformed _moo_ women, Hauola and\nHaupuu. In Hawaii, in Puna district, on the north and south boundaries\nof Apuki, lie two smooth lava mounds whose surfaces are marked with cup\nhollows curiously ringed. Pictographs cover other surfaces. These are\nnamed Puuloa and Puumahawalea, or \"Hill of long life\" and \"Hill that\nbrings together with rejoicing,\" and the natives tell me that within\ntheir own lifetime pilgrimages have been made to this spot to deposit\nthe _piko_ within some hollow, cover it with a stone, and thus insure\nlong life to the newborn infant.]\n\n\n\n\nCHAPTER XXIV\n\n\n[Footnote 67: More than 470 species of land snails of a single genus,\n_Achatinella_, are to be found in the mountains of Hawaii, a fact of\nmarked interest to science in observing environmental effect upon the\ndifferentiation of species. One of these the natives call _pupu kani oi_\nor \"shrill voiced snail,\" averring that a certain cricketlike chirp that\nrings through the stillness of the almost insectless valleys is the\nvoice of this particular species. Emerson says that the name _kahuli_ is\napplied to the land snail to describe the peculiar tilting motion as the\nsnail crawls first to one side and then to the other of the leaf. He\nquotes a little song that runs:\n\n  Kahuli aku, kahuli mai,\n  Kahuli lei ula, lei akolea.\n  Kolea, kolea, e kii ka wai,\n  Wai akolea.\n\n  Tilting this way and that\n  Tilts the red fern-plume.\n  Plover, plover, bring me dew,\n  Dew from the fern-plume.]\n\n[Footnote 68: This incident is unsatisfactorily treated. We never know\nhow Waka circumvented Malio and restored her grandchild to the husband\ndesigned for her. The whole thing sounds like a dramatic innovation with\nfarcical import, which appeared in the tale without motivation for the\nreason that it had none in its inception. The oral narrator is rather an\nactor than a composer; he may have introduced this episode as a\nsurprise, and its success as farce perpetuated it as romance.]\n\n\n\n\nCHAPTER XXVI\n\n\n[Footnote 69: This episode of the storm is another inconsistency in the\nstory. The storm signs belong to the gods of Aiwohikupua and his\nbrother, the Sun god, not to Laieikawai, and were certainly not hers\nwhen Waka deserted her. If they were given her for protection by\nKahalaomapuana or through the influence of the seer with the Kauai\nfamily, the story-teller does not inform us of the fact.]\n\n[Footnote 70: The _pa-u_ is a woman's main garment, and consists of five\nthicknesses of bark cloth 4 yards long and 3 or 4 feet wide, the outer\nprinted in colors, and worn wrapped about the loins, reaching the\nknees.]\n\n\n\n\nCHAPTER XXVII\n\n\n[Footnote 71: In mythical quest stories the hero or heroine seeks, by\nproving his relationship, generally on the mother's side, to gain the\nfavor of the supernatural guardian of whatever treasure he seeks. By\nbreaking down the taboo he proclaims his rank, and by forcing the\nattention of the relative before the angry god (or chief) has a chance\nto kill him (compare the story of _Kalaniamanuia_, where the father\nrecognizes too late the son whom he has slain), he gains time to reveal\nhimself. In this episode the father's beard is, like the locks of\nDionysus in Euripides' line, dedicated to the god, hence to seize it was\na supreme act of lawlessness.]\n\n[Footnote 72: According to the old Polynesian system of age groups, the\n\"mother's brother\" bears the relation to the child of _makua_ equally\nwith his real parents. Kahalaomapuana says to her father:\n\n  \"I am your child (_kama_),\n   The child of Laukieleula,\n   The child of Mokukelekahiki,\n   The child of Kaeloikamalama.\"\n\nthus claiming rank from all four sources. Owing to inbreeding and this\nmultiple method of inheriting title, Polynesian children may be of\nhigher rank than either parent. The form of colloquy which follows each\nencounter (compare Kila's journey to Tahiti) is merely the customary\nsalutation in meeting a stranger, according to Hawaiian etiquette.]\n\n[Footnote 73: The name Laukieleula means \"Red-kiele-leaf.\" The kiele,\nAndrews says, is \"a sweet-scented flower growing in the forest,\" and is\nidentified by some natives with the gardenia, of which there are two\nvarieties native in Hawaii; but the form does not occur in any chants\nwith which I am familiar. It is probably selected to express the idea of\nfragrance, which seems to be the _kupua_ property of the mother's side\nof the family. It is the rareness of fragrant plants indigenous to the\nislands, coupled with sensuous delight in odor, which gives to perfume\nthe attributes of deity, and to those few varieties which possess\ndistinct scent like the _maile_ and _hala_, a conspicuous place in\nreligious ceremonial.\n\nThe name of Moanalihaikawaokele, on the other hand, appears in the \"Song\nof Creation,\" in the eighth era where the generations of Uli are sung.\nIn the time of calm is born the woman Lailai, and after her the gods\nKii, Kane, and Kanaloa, and it is day. Then\n\n  \"The drums are born,\n   Called Moanaliha,\n   Kawaomaaukele came next,\n   The last was Kupololiilialiimuaoloipo,\n   A man of long life and very high rank.\"\n\nThere follow 34 pages devoted to the history and generations of this\nfamily before the death of this last chief is recorded. Now it is clear\nthat out of the first two names, Moanaliha and Kawao(maau)kele, is\ncompounded that of the storm god. This would place him in the era of the\ngods as the father of Ku and ancestor of the Uli line.]\n\n\n\n\nCHAPTER XXVIII\n\n\n[Footnote 74: The story of the slaying of Halulu in the legend of\n_Aukelenuiaiku_ is a close parallel to the Indian account of the\nadventure with the thunder bird. (See Matthews's \"Navajo legends.\") The\nthunder bird is often mentioned in Hawaiian chants. In the \"Song of\nCreation\" the last stanza of the third or bird era points out\n\n  \"--the leaping point of the bird Halulu,\n   Of Kiwaa, the bird of many notes,\n   And of those birds that fly close together and shade the sun.\"]\n\n[Footnote 75: The divine approach marked by thunder and lightning,\nshaken by earthquake and storm, indicates the _kupua_ bodies in which\nthe Sun god travels in his descent to earth. There are many parallels to\nbe found in the folk stories. When the sister of Halemano sets out to\nwoo the beauty of Puna she says: \"When the lightning flashes, I am at\nMaui; when it thunders I am at Kohala; when the earth quakes, at\nHamakua; when freshets stain the streams red, I am at Puna.\" When\nHoamakeikekula, the beauty of Kohala, weds, \"thunder was heard,\nlightning flashed, rain came down in torrents, hills were covered with\nfog; for ten days mist covered the earth.\" When Uweuwelekehau, son of Ku\nand Hula, is born \"thunder, lightning, earthquake, water, floods and\nrain\" attend his birth. In Aukelenuiaiku, when the wife of Makalii comes\nout of her house her beauty overshadows the rays of the sun, \"darkness\ncovered the land, the red rain, fog, and fine rain followed each other,\nthen freshets flowed and lightning played in the heavens; after this the\nform of the woman, was seen coming along over the tips of the fingers of\nher servants, in all her beauty, the sun shone at her back and the\nrainbow was as though it were her footstool.\" In the prayer to the god\nLono, quoted by Fornander, II, 352, we read:\n\n  \"These are the sacred signs of the assembly;\n   Bursting forth is the voice of the thunder;\n   Striking are the rays of the lightning;\n   Shaking the earth is the earthquake;\n   Coming is the dark cloud and the rainbow;\n   Wildly comes the rain and the wind;\n   Whirlwinds sweep over the earth;\n   Rolling down are the rocks of the ravines;\n   The red mountain streams are rushing to the sea;\n   Here the waterspouts;\n   Tumbled about are the clustering clouds of heaven;\n   Gushing forth are the springs of the mountains.\"]\n\n\n\n\nCHAPTER XXXIV\n\n\n[Footnote 75: Kaonohiokala, Mr. Emerson tells me, is the name of one of\nthe evil spirits invoked by the priest in the art of _po'iuhane_ or\n\"soul-catching.\" The spirit is sent by the priest to entice the soul of\nan enemy while its owner sleeps, in order that he may catch it in a\ncoconut gourd and crush it to death between his hands. \"_Lapu lapuwale_\"\nis the Hawaiian rendering of Solomon's ejaculation \"Vanity of\nvanities!\"]\n\n\n[Illustration: A NATIVE GRASS HOUSE OF THE HUMBLER CLASS (HENSHAW)]\n\n\n\n\nAPPENDIX\n\nHAWAIIAN STORIES\n\nABSTRACTS FROM THE TALES COLLECTED BY\n\nFORNANDER AND EDITED BY THOMAS G. THRUM.\n\nTHE BISHOP MUSEUM, HONOLULU\n\n\nHAWAIIAN STORIES\n\nI. SONG of CREATION, as translated by Liliuokalani\n\nII. CHANTS RELATING THE ORIGIN OF THE GROUP:\nFrom the Fornander manuscript:\n\n  A. Kahakuikamoana\n  B. Pakui\n  C. Kamahualele\n  D. Opukahonua\n  E. Kukailani\n  F. Kualii\n\nIII. HAWAIIAN FOLKTALES, ROMANCES, OR MOOLELO:\nFrom the Fornander manuscript:\n\n  A. Hero tales primarily of Oahu and Kauai\n\n     1. Aukelenuiaiku\n     2. Hinaaikamalama\n     3. Kaulu\n     4. Palila\n     5. Aiai\n     6. Puniaiki\n     7. Pikoiakaalala\n     8. Kawelo\n     9. Kualii\n    10. Opelemoemoe\n    11. Kalelealuaka\n\n  B. Hero tales primarily of Hawaii\n\n     1. Wahanui\n     2. Kamapuaa\n     3. Kana\n     4. Kapunohu\n     5. Kepakailiula\n     6. Kaipalaoa\n     7. Moikeha\n     8. Kila\n     9. Umi\n    10. Kihapiilani (of Maui)\n    11. Pakaa and Kuapakaa\n    12. Kalaepuni\n    13. Kalaehina\n    14. Lonoikamakahiki\n    15. Keaweikekahialii (an incident)\n    16. Kekuhaupio (an incident)\n\n  C. Love stories\n\n     1. Halemano\n     2. Uweuwelekehau\n     3. Laukiamanuikahiki\n     4. Hoamakeikekula\n     5. Kapunokaoheloai\n\n  D. Ghost stories and tales of men brought to life\n     1. Oahu stories\n\n        Kahalaopuna\n        Kalanimanuia\n        Pumaia\n        Nihoalaki\n\n     2. Maui stories\n\n        Eleio\n        Pamano\n\n     3. Hawaii stories\n\n        Kaulanapokii\n        Pupuhuluena\n        Hiku and Kawelu\n\n  E. Trickster stories\n\n     1. Thefts\n\n        Iwa\n        Maniniholokuaua\n        Pupualenalena\n\n     2. Contests with spirits\n\n        Kaululaau (see Eleio)\n        Lepe\n        Hanaaumoe\n        Punia\n        Wakaina\n\n     3. Stories of modern cunning\n\n        Kulepe\n        Kawaunuiaola\n        Maiauhaalenalenaupena\n        Waawaaikinaaupo and Waawaaikinaanao\n        Kuauamoa\n\n\n\n\nI. SONG OF CREATION (HEKUMULIPO)\n\n\nThe \"account of the creation of the world according to Hawaiian\ntradition\" is said to celebrate Lonoikamakahiki, also called Kaiimamao,\nwho was the father of Kalaniopuu, king of Hawaii at the time of Cook's\nvisit. The song was \"composed by Keaulumoku in 1700\" and handed down by\nthe chanters of the royal line since that day. It was translated by\n\"Liliuokalani of Hawaii\" in 1895-1897, and published in Boston, 1897.\n\nFrom the Sea-bottom (?) (the male) and Darkness (the female) are born\nthe coral insect, the starfish, sea urchin, and the shellfish. Next\nseaweed and grasses are born. Meanwhile land has arisen, and in the next\nera fishes of the sea and plants of the forest appear. Next are born the\ngenerations of insects and birds; after these the reptiles--all the\n\"rolling, clinging\" creatures. In the fifth era is born a creature half\npig, half man; the races of men also appear (?). In the sixth come the\nrats; in the seventh, dogs and bats; in the eighth is born the woman\nLailai (calmness), the man Kii, and the gods Kane and \"the great\noctopus\" Kanaloa. Lailai flies to heaven, rests upon \"the boughs of the\n_aoa_ tree in Nuumealani,\" and bears the earth. She weds Kii and begets\na generation of gods and demigods.\n\nIn the course of these appear Wakea and his three wives, Haumea, Papa,\nand Hoohokukalani. Wakea, becoming unfaithful to Papa, changes the feast\ndays and establishes the taboo. Later the stars are hung in the heavens.\nWakea seeks in the sea for \"seeds from Hina,\" with which to strew the\nheavens. Hina floats up from the bottom of the sea and bears sea\ncreatures and volcanic rocks. Haumea, a stranger of high rank from\nKuaihelani at Paliuli, marries her own sons and grandsons. To her line\nbelong Waolena and his wife Mafuie, whose grandchild, Maui, is born in\nthe shape of a fowl. The brothers of his mother, Hina, are angry and\nfight Maui, but are thrown. They send him to fetch a branch from the\nsacred _awa_ bush; this, too, he achieves. He desires to learn the art\nof fishing, and his mother gives him a hook and line with which he\ncatches \"the royal fish Pimoe.\" He \"scratches the eight eyes\" of the bat\nwho abducts Hina. He nooses the sun and so wins summer. He conquers (?)\nHawaii, Maui, Kauai, and Oahu. From him descends \"the only high chief of\nthe island.\"\n\n\n\n\nH. CHANTS RELATING THE ORIGIN OF THE GROUP\n\nA. KAHAKUIKAMOANA\n\n\nThis famous priest chants the history of \"the row of islands from\nNuumea; the group of islands from the entrance to Kahiki.\" First Hawaii\nis born, \"out of darkness,\" then Maui, then Molokai \"of royal lineage.\"\nLanai is a foster child, Kahoolawe a foundling, of whose afterbirth is\nformed the rock island Molokini. Oahu and Kauai have the same mother but\ndifferent fathers. Another pair bear the triplets, the islets Niihau,\nKaulu, and Nihoa.\n\n\n\n\nB. PAKUI\n\n\nAccording to this high priest and historian of Kamehameha I, from Wakea\nand Papa are born Kahikiku, Kahikimoe (\"the foundation stones,\" \"the\nstones of heaven\"), Hawaii, and Maui. While Papa is on a visit to\nKahiki, Wakea takes another wife and begets Lanai, then takes Hina to\nwife and begets Molokai. The plover tells Papa on her return, and she in\nrevenge bears to Lua the child Oahu. After this she returns to Wakea and\nbears Kauai and its neighboring islets.\n\n\n\n\nC. KAMAHUALELE\n\n\nThe foster son of Moikeha accompanies this chief on the journey to\nHawaii and Kauai. On sighting land at Hawaii he chants a song in honor\nof his chief in which he calls Hawaii a \"man,\" \"child of Kahiki,\" and\n\"royal offspring from Kapaahu.\"\n\n\n\n\nD. OPUKAHONUA\n\n\nThis man with his two brothers and a woman peopled Hawaii 95 generations\nbefore Kamehameha. According to his chant, the islands are fished up\nfrom Kapaahu by Kapuheeuanui, who brings up one piece of coral after\nanother, and, offering sacrifices and prayers to each, throws it back\ninto the ocean, so creating in succession Hawaii, Maui, Kauai, and the\nrest of the islands of the group.\n\n\n\n\nE. KUKAILANI\n\n\nA powerful priest, 75 generations from Opukahonua, on the occasion of\nthe sacrifice in the temple of the rebel Iwikauikana by Kenaloakuaana,\nking of Maui, chants the genealogies, dividing them into the time from\nthe migration from Kahiki to Pili, Pili to Wakea, Wakea to Waia, and\nWaia to Liloa.\n\n\n\n\nF. KUALII\n\n\nThe song of Kualii was composed about 1700 to celebrate the royal\nconqueror of Oahu. It opens with an obscure allusion to the fishing up\nby Maui from the hill Kauwiki, of the island of Hawaii, out of the\nbottom of the sea, and the fetching of the gods Kane and Kanaloa,\nKauakahi and Maliu, to these islands.\n\n\n\n\nIII. HAWAIIAN FOLK TALES, ROMANCES, OR MOOLELO\n\nA. HERO TALES PRIMARILY OF OAHU AND KAUAI\n\n1. AUKELENUIAIKU[1]\n\n\nThe eleventh child of Iku and Kapapaiakea in Kuaihelani is his father's\nfavorite, and to him Iku wills his rank and his kingdom. The brothers\nare jealous and seek to kill him. They go through the Hawaiian group to\ncompete in boxing and wrestling, defeat Kealohikikaupea, the strong man\nof Kauai; Kaikipaananea, Kupukupukehaikalani, and Kupukupukehaiaiku,\nthree strong men of Oahu, and King Kakaalaneo of Maui; but are afraid\nwhen they hear of Kepakailiula, the strong man of Hawaii, and return to\nKuaihelani.\n\nAukelenuiaiku has grown straight and faultless. \"His skin is like the\nripe banana and his eyeballs like the blood of the banana as it first\nappears.\" He wants to join his brothers in a wrestling match, but is\nforbidden by the father, who fears their jealousy. He steals away and\nshoots an arrow into their midst; it is a twisted arrow, theirs are\njointed. The brothers are angry, but when one of them strikes the lad,\nhis own arm is broken. The younger brother takes up each one in turn and\nthrows him into the sea. The brothers pretend friendship and invite him\ninto the house, but only to throw him into the pit Kamooinanea, where\nlives the lizard grandmother who devours men. She saves her grandchild\nand instructs him how to reach the queen, Namakaokahai. For the journey\nshe furnishes him with a box for his god, Lonoikoualii; a leaf,\n_laukahi_, to satisfy his hunger; an ax and a knife; her own tail, in\nwhich lies the strength of her body; and her feather skirt and _kahili_,\nby shaking which he can reduce his enemies to ashes.\n\nWhen his brothers see him return safe from the pit they determine to\nflee to foreign lands. They make one more attempt to kill him by\nshutting him into a water hole, but one soft-hearted brother lets him\nout. The hero then persuades the brothers to let him accompany them. On\nthe way he feeds them with \"food and meat\" from his club, Kaiwakaapu.\nThey sail eight months, touch at Holaniku, where they get _awa_, sugar\ncane, bananas, and coconuts, and arrive in four months more at\nLalakeenuiakane, the land of Queen Namakaokahai. The queen is guarded by\nfour brothers in bird form, Kanemoe, Kaneapua, Leapua and Kahaumana,\nby two maid servants in animal form, and by a dog, Moela. The whole\nparty is reduced to ashes at the shaking of the queen's skirt, except\nthe hero, who escapes and by his good looks and quick wit wins the\nfriendship of the queen's maids and her brothers. When he approaches the\nqueen he must encounter certain tests. The dog he turns into ashes; to\nbefriend him the maids run away and the bird brothers transform\nthemselves into a rock, a log, a coral rock, and a hard blue rock, in\norder to hide themselves. He escapes poisoned food set before him. Then\nhe worships each one by name, and they are astounded at his knowledge.\nThe queen therefore takes him as her husband. She is part human, part\ndivine; the moon is her grandfather, the thunder-and-lightning-bolt is\nher uncle. Aukelanuiaiku must know her taboos, eat where she bids him,\nnot come to her unless she leads him in.\n\nThe bird Halulu with feathers on her forehead, called Hinawaikolii, who\nis the queen's cousin, carries the hero away to her nest in the cliff,\nbut he kills her with his ax, and her mate, Kiwaha, lets him down on a\nrainbow.\n\nThe two live happily. Their first child is to be called\nKauwilanuimakehaikalani, \"the lightning seen in a rainstorm,\" and for\nhim sugar cane, potato, banana and taro are tabooed. The queen can\nreturn to life if cut to pieces; can turn herself into a cliff, a\nroaring fire, and a great ocean; and has the power of flight. All her\ntricks the queen and her brothers teach to the hero. Then she sends him\nwith her brothers to meet her relatives. He goes ahead of his guides,\nencounters Kuwahailo, who sends against him two bolts of fire, Kukuena\nand Mahuia, and two thunder rocks, Ikuwa and Welehu, all of which he\nwards off like a puff of wind. Next they meet Makalii and his wife, the\nbeautiful Malanaikuaheahea.\n\nThe next adventure is after the water of life with which to restore the\nbrothers to life. The first trip is unsuccessful. Instead of flying in a\nstraight line between the sky (_lewa_) and space (_nenelu_--literally,\nmud) the hero falls into space and is obliged to cling to the moon for\nsupport. Meanwhile his wife thinks him dead and has summoned Night, Day,\nSun, Stars, Thunder, Rainbow, Lightning, Water-spout, Fog, Fine rain,\netc., to mourn for him. Then, through her supernatural knowledge she\nhears him declare to the moon, her grandfather, Kaukihikamalama, his\nbirth and ancestry, and learns for the first time that they are related.\nOn the next trip he reaches a deep pit, at the bottom of which is the\nwell of everlasting life, the property of Kamohoalii. It is guarded by\ntwo maternal uncles of the hero, Kanenaiau and Hawewe and a maternal\naunt, Luahinekaikapu, the sister of the lizard grandmother, who is\nblind. The hero steals the bananas she is roasting, dodges her anger,\nand restores her sight. She paints up his hands to look like\nKamohoalii's and the guards at the well hand him the gourd Huawaiakaula\nwith its string network called Paleaikaahalanalana. The rustling of the\n_lama_ trees, the _loulou_ palms and the bamboo, as Aukelenuiaiku\nretreats, wakens Kamohoalii, who pursues; but with a start of one year\nand six months, the hero can not be overtaken.\n\nThe brothers are restored to life and the hero hands over to them his\nwife and kingdom and lives humbly. When he woos Pele and Hiiaka, his\nwife drives them over seas until they come to Maunaloa, Hawaii. Then the\nbrothers leave for Kuaihelani, and Aukelenuiaiku desires also to see his\nnative land again. There he finds the lizard grandmother overgrown with\ncoral and his parents gone to Kauai.\n\n[Footnote 1: Compare Westervelt's Gods and Ghosts, p. 66.]\n\n\n\n\n2. HINAAIKAMALAMA\n\n\nKaiuli and Kaikea are gods who change into _Paoo_ fish and live in the\nbottom of the sea in Kahikihonuakele. They have two children, the girl\nHinaluaikoa and the boy Kukeapua. These two have 10 children,\nHinaakeahi, Hinaaimalama, Hinapaleaoana, Hinaluaimoa, all girls, Iheihe,\na boy, Moahelehaku, Kiimaluhaku, and Kanikaea, girls, and the boys\nKipapalaula and Luaehu. As Hinaaikamalama is the most beautiful she is\nplaced under strict taboo under guard of her brother Kipapalaula. He is\nbanished for neglect of duty, crawls through a crack at Kawaluna at the\nedge of the great ocean. The king treats him kindly, hence he returns\nand gets his sister to be the king's wife. In her calabash, called\nKipapalaulu, she carries the moon for food and the stars for fish.\n\nKing Konikonia and Hinaaikamalama have 10 children, the youngest of\nwhom, the boy Maikoha, is found to be guilty of sacrilege and banished.\nHe goes to Kaupo and changes into the _wauke_ plant. His sisters coming\nin search of him, land at Oahu and turn into fish ponds--Kaihuopalaai\ninto Kapapaapuhi pond at Ewa; Kaihukoa into Kaena at Waianae; Kawailoa\ninto Ihukoko at Waialua, and Ihukuuna into Laniloa at Laie. Kaneaukai,\ntheir brother, comes to look for them in the form of a log. It drifts\nashore at Kealia, Waialua, changes into a man, and becomes fish god for\ntwo old men at Kapaeloa.[1]\n\n[Footnote 1: The rock called Kaneaukai, \"Man-floating-on-the-sea,\" on\nthe shore below Waimea, Oahu, is still worshiped with offerings. The\nlocal story tells how two old men fish up the same rock three times.\nThen they say, \"It is a god,\" and, in spite of the weight of the rock,\ncarry it inshore and place it where it now stands and make it their fish\ngod. Thrum tells this, story, p. 250.]\n\n\n\n\n\n3. KAULU\n\n\nKukaohialaka and Hinauluohia live in Kailua, Oahu, with their two sons,\nKaeha and Kamano. A third, Kaulu, remains five years unborn because he\nhas heard Kamano threaten to kill him. Then he is born in the shape of a\nrope, and Kaeho puts him on an upper shelf until he grows into a boy.\nMeanwhile Kaeha is carried away by spirits to Lewanuu and Lewalani where\nKane and Kanaloa live, and Kaulu goes in search of him. On the way he\ndefeats and breaks into bits the opposing surfs and the dog Kuililoloa,\nhence surf and dogs remain small. In the spirit land he fools the\nspirits, then visits the land where their food is raised, Monowaikeoo,\nguarded by Uweleki and Uweleka, Maaleka, and Maalaki. He fools these\nguards into promising him all he can eat, and devours everything, even\nobscuring the rays of the sun. In revenge the shark Kukamaulunuiakea\nswallows his brother. Kaulu drinks the sea dry in search for him,\ncatches a thunder rock on his _poi_ finger, and forces Makalii to tell\nhim where Kaeho is. Then he spits out the sea and this is why the sea is\nsalt. The dead shark becomes the milky way. The brothers return to Oahu,\nand Kaulu kills Haumea, a female spirit, at Niuhelewai, by catching her\nin a net got from Makalii. Next he kills Lonokaeho, also called\nPiokeanuenue, king of Koolau, by singing an incantation which makes his\nforehead fast to the ground on the hill of Olomana.[1] After Kaeha's\ndeath, Kaulu marries Kekele, but they have no children.\n\n[Footnote 1: See _Kamapuaa_, where the same feat is described.]\n\n\n\n\n4. PALILA\n\n\nPalila, son of Kaluapalena, chief over one-half of Kauai, and of Mahinui\nthe daughter of Hina, is born at Kamooloa, Koloa, Kauai, in the form of\na cord and cast out upon the rubbish heap whence he is rescued by Hina\nand brought up in the temple of Alanapo among the spirits, where he is\nfed upon nothing but bananas. The other chief of Kauai, Namakaokalani,\nis at war with his father. Hina sends Palila to offer his services. With\nhis war club he fells forests as he travels and makes hollows in the\nground. When he arrives before his father, all fall on their faces until\nHina rolls over their bodies to make Palila laugh and thus remove the\ntaboo. As he stands on a rise of ground, Maunakalika, with his robe\nHakaula, and his mat Ikuwa, she circumcises Palila and returns with him\nto Alanapo. When Palila leaves home to fight monsters, he travels by\nthrowing his club and hanging to one end. The first throw is to Uualolo\ncliff on Kamaile, the next to Kaena Point, Oahu, thence to Kalena, to\nPohakea, Maunauna, Kanehoa, Keahumoa, and finally to Waikele. The king\nof Oahu, Ahuapau, offers the rule of Oahu to anyone who can slay the\nshark man, Kamaikaakui. After effecting this, Palila (who has inherited\nthe nature of a spirit from his mother), is carried to the temple and\nmade all human, in order to wed the king's daughter. He slays Olomana,\nthe greatest warrior on Oahu, goes fishing successfully with Kahului,\nwith war club for paddle and fishhook, then, with his club to aid him,\nsprings to Molokai, Lanai, Maui, and thence to Kaula, Hawaii. Hina's\nsister Lupea becomes his attendant. She is a _hau_ tree, and where\nPalila's malo is hung no _hau_ tree grows to this day, through the power\nof Ku, Palila's god. The kings of Hilo and Hamakua districts, Kulukulua\nand Wanua, are at war. Palila fights secretly, known only by a voice\nwhich at each victim calls \"slain by me, Palila, by the offspring of\nWalewale, by the word of Lupea, by the _oo_ bird that sings in the\nforest, by the mighty god Ku.\" Finally he makes himself known and kills\nMoananuikalehua, whose war club, Koholalele, takes 700 men to carry;\nKumunuiaiake, whose spear of _mamane_ wood from Kawaihae can be thrown\nfarther than one _ahupuaa_; and Puupuukaamai, whose spear of hard\n_koaie_ wood can kill 1,200 at a stroke. The jaw bones of these heroes\nhe hangs on the tree Kahakaauhae. Kulukulua is made ruler; finally\nPalila becomes king of Hilo.\n\n\n\n\n5. AIAI\n\n\nKuula and Hina live at Molopa, Nuuanu. They possess a pearl fish hook\ncalled Kanoi, guarded by the bird Kamanuwai, who lives upon the _aku_\nfish caught by the magic hook. When Kipapalaulu, king of Honolulu,\nsteals the hook, the bird sleeps from hunger, hence the name of the\nlocality. Kaumakapili, \"perching with closed eyes.\" Hina bears an\nabortive child which she throws into the water. It drifts to a rock\nbelow the Hoolilimanu bridge and floats there. This child is Aiai. The\nking's daughter discovers it, brings up the child, and when he becomes a\nhandsome youth, she marries him. One day she craves the _aku_ fish. Her\nhusband, Aiai, persuades her to beg the stolen hook of her father. Thus\nhe secures the hook and returns it to its bird guardian.[1]\n\n[Footnote 1: Compare the fishhook Pahuhu in _Nihoalaki_; the _leho_\nshells in _Iwa_, and the pearl fishhook of Kona in _Kaulanapokii_. In\nThrum's story from Moke Manu (p. 230) Aiai is the son of the fish god,\nKuula, and, like his father, acts as a culture hero who locates the\nfishing grounds and teaches the art of making fish nets for various\nkinds of fishes. The hero of this story is Aiai's son, Puniaiki.]\n\n\n\n\n\n6. PUNIAIKI\n\n\nThe handsome son of Kuupia and of Halekou of Kaneohe, Oahu, who nurses\nUhumakaikai, the parent of all the fishes, is furnished with whatever\nfish he wants. He marries Kaalaea, a handsome and well-behaved woman of\nthe district, who brings him no dowry, but to whom he and his father\nmake gifts according to custom. With his mother's permission he goes to\nlive in her home, but the aunt insults him because he does nothing but\nsleep. The family offer to kill her, but he broods over his wrong,\nleaves for Kauai, and, on a wager, bids his mother use her influence to\nsend the fish thither. They come just in time to save his life and to\nwin for him the island of Kauai. But his pet fish laments his\nunfaithfulness to his home, he takes it up and kisses it and returns to\nOahu.\n\n\n\n\n7. PIKOIAKAALALA\n\n\nRaven is the father, Koukou the mother, Hat and Bat the sisters, and\nPikoiakaalala the brother of the rat family of Wailua, Kauai, who change\ninto human beings. The sisters marry men of note. Pikoiakaalala wins in\nhis first attempt to float the _Koieie_ board, then follows it down the\nrapids and swims to Oahu. Here he beats Mainele, the champion rat\nshooter, by summoning the rats in a chant and then shooting ten rats and\none bat at once. Then he defeats him in a riddling contest in which the\nplay turns upon the word rat. On Hawaii the king, Keawenuiaumi, wants\nthe birds shot because they deceive his canoe builders and prevent any\ntrees from being felled. Pikoiakaalala succeeds in shooting them by\nwatching their reflection in a basin of water.\n\n\n\n\n8. KAWELO\n\n\nWhen Kawelo is born to Maihuna and Malaiakalani in Hanamaulu, Kauai, the\nfourth of five children, the maternal grandparents foresee that he is to\nbe a wonder, and they offer to bring him up at Wailua, where Aikanaka,\nthe king's son, and Kauahoa of Hanalei are his companions. Later the\nparents take him to Oahu, where Kakuhewa is king, and live at Waikiki,\nwhere Kawelo marries Kanewahineikiaoha, daughter of a famous warrior,\nKalonaikahailaau, from whom he learns the art of war. Fishing he learns\nfrom Maakuakeke. On his parents' return to Kauai they are abused of\ntheir property, and summon Kawelo to redress their wrongs. He sends his'\nwife to fetch the stroke Wahieloa from his father-in-law, who heaps\nabuse upon the son-in-law, not aware that Kawelo hears all his derisive\ncomments through his god Kalanikilo. A fight follows in which the\nson-in-law knocks out the old man and proves his competence as a pupil.\nThe Oahu king furnishes a canoe in which Kawelo sets out for Kauai with\nhis wife, his brother, Kamalama, and other followers, of whom Kalaumeki\nand Kaeleha are chief. On Kauai he and his brother defeat all the\nchampions of Aikanaka, with their followers, one after the other,\nfinally slaying his old playmate Kauahoa, this with the aid of his wife,\nwho tangles her _pikoi_ ball in the end of his opponent's war club.\n\nIn the division of land that follows this victory Kona falls to his\nbrother and Koolau and Puna to his two chief warriors. But Kaelehu\nvisits Aikanaka at Hanapepe, falls in love with his daughter, and\npersuades himself that he could do better by taking up the cause of the\ndefeated chief. Knowing that Kawelo has never learned the art of dodging\nstones, they bury him in a shower of rocks, beat him with a club, and\nleave him, for dead. He revives when carried to the temple for\nsacrifice, rises, and slays them all; not one escapes.\n\n\n\n\n9. KUALII\n\n\nKualii's first battle happens before he is a man, when he and his father\ndedicate the temple on Kawaluna, Oahu, as an act of rebellion. The\nchiefs of Oahu come against him with three armies, but Kualii, with his\nwarriors, Maheleana and Malanaihaehae, and his war club, Manaiakalani,\nslays the enemy chiefs and beats back 12,000 men at Kalena. Later he\nconducts a successful campaign in Hawaii, establishes Paepae against the\nrebel faction of Molokai, and pacifies Haloalena, who is rebelling\nagainst the king of Maui. In this campaign he secures the bold and\nmischievous Kauhi as his follower, who is in time his chief warrior. As\nKualii grows stronger, he goes in disguise to battle, kills the bravest\nchief, secures his feather cloak, and runs home with it. A lad who sees\nhim pass each day runs after and cuts a finger from the dead enemy,\nafter the battle of Kalakoa, and reveals the true hero of the day.[1]\nThe chant to Kualii is composed by two brothers, Kapaahulani and\nKamakaaulani, who are in search of a new lord. On the day of battle at\nKaahumoa one joins each army; one brother leads Kualii's forces to an\nappointed spot and the other attempts to pacify the chief with the\nprearranged chant, in which he is successful; the brothers are raised to\nhonor and peace is declared. Kualii lives to old age, when he is\n\"carried to battle in a net of strings.\" His genealogical tree carries\nhis ancestry back to Kane, and Kualii himself has the knowledge and\nattributes of a god.\n\n[Footnote 1: Compare _Kalelealuaka_.]\n\n\n\n\n10. OPELEMOEMOE\n\n\nA man of Kalauao, Ewa, Oahu, has a habit of falling into a supernatural\nsleep for a month at a time. In such a sleep he is taken to be\nsacrificed at the temple of Polomauna, Kauai, but waking at the sound of\nthunder, he goes to Waimea, where he marries, and cultivates land. When\nthe time comes for his sleep, he warns his wife, but she and her\nbrothers and servants decide to drop him into the sea. When the month is\nup, it thunders, he wakens, finds himself tied in the bottom of the sea,\nbreaks loose and comes back to his wife. Before their son is born he\nleaves her and returns to Oahu. The child is born, is abused by his\nstepfather, and finding he has a different father, follows Opelemoemoe\nto Oahu. The rest of his story is told under Kalelealuaka.\n\n\n\n\n11. KALELEALUAKA\n\n\nKakuhihewa, king of Ewa, on Oahu, and Pueonui, king from Moanalua to\nMakapuu, are at war with each other. Kalelealuaka, son of Opelemoemoe,\nthe sleeper, lives with his companion, Keinohoomanawanui, at Oahunui. He\nis a dreamer; that is, a man who wants everything without working for\nit. One night the two chant their wishes. His companion desires a good\nmeal and success in his daily avocations, but Kalelealuaka wishes for\nthe king's food served by the king himself, and the king's daughter for\nhis wife. Now Kakuhihewa has night after night seen the men's light and\nwondered who it might be. This night he comes to the hut, overhears the\nwish, and making himself known to the daring man, fulfills his wish to\nthe, letter. Thus Kalelealuaka becomes the king's son-in-law. When the\nbattle is on with the rival king, Kalelealuaka's companion goes off to\nwar, but Kalelealuaka remains at home. When all are gone, he runs off\nlike the wind, slays Pueo's best captain and brings home his feather\ncloak, while his friend gets the praise for the deed. Finally he is\ndiscovered, he brings out the feather cloaks and is made king of Oahu,\nKakuhihewa serving under him.\n\n\n\n\nB. HERO TALES PRIMARILY OF HAWAII\n\n\n\n1. WAHANUI\n\n\nWahanui, king of Hawaii, makes a vow to \"trample the breasts of Kane and\nKanaloa.\"[1] He takes his prophet, Kilohi, and starts for Kahiki. Kane\nand Kanaloa have left their younger brother, Kaneapua, on Lanai, because\nhe made their spring water filthy. He forces himself upon Wahanui, and\nsaves him from the dangers of the way--from the land of Kanehunamoku,\nwhich takes the shape of Hina's dog; from the two demigod hills, Paliuli\nand Palikea, sent against them by Kane and Kanaloa; and from a 10 days'\nstorm loosened from the calabash of Laamaomao, which they escape by\nmaking their boat fast to the intestines of Kamapuaa's grandmother under\nthe sea. When Wahanui has fulfilled his quest and sets out to return,\nKaneapua gives him his double-bodied god, Pilikua, and warns him not to\nshow it until he gets to Hawaii. He displays it at Kauai, and the Kauai\npeople kill him in order to get the god. The Hawaii people hear of it,\ninvite the Kauai people to see them, and slaughter them in revenge.\n\n[Footnote: 1 This means literally \"to travel over land and sea.\" (See\nMalo, p. 316.) The song runs:\n\n  \"Wahilani, king of Oahu.\n   Who sailed away to Kahiki,\n   To the islands of Moananuiakea,\n   To trample the breasts of Kane and Kanaloa.\"]\n\n\n\n\n2. KAMAPUAA\n\n\nThis demigod, half man, half hog, lives in Kaliuwaa valley, Oahu, in the\nreign of Olopana.[1] His father is Kahikiula, his mother, Hina, his\nbrother, Kahikihonuakele. He robs Olopana's chicken roosts, is captured,\nswung on a stick, and carried in triumph until his grandmother sings a\nchant which gives him supernatural strength to slay his enemies. Four\ntimes he is captured and four times escapes, killing all of Olopana's\nmen but Makalii. Then he flees up the valley Kaliuwaa and lets his\nfollowers climb up over his back to the top of the cliff, except his\ngrandmother, who insists upon climbing up his front. He flees to\nWahiawa, loses his strength by eating food spelled with the letters\n_lau_, but eventually becomes lord of Oahu. In Kahiki, his\nfather-in-law, Kowea, has a rival, Lonokaeho, who in his supernatural\nform has eight foreheads as sharp as an ax. Kamapuaa chants to his gods,\nand the weeds Puaakukui, Puaatihaloa, and Puaamaumau grow over the\nforeheads. Thus snared, Lonokaeho is slain. Kamapuaa also defeats\nKuilioloa, who has the form of a dog.\n\nThe story next describes the struggle between Pele and the pig god.\nKamapuaa goes to Kilauea on Hawaii and stands on a point of land\noverlooking the pit called Akanikolea. Below sit Pele and her sisters\nstringing wreaths. Kamapuaa derides Pele's red eyes and she in revenge\ntells him he is a hog, his nose pierced with a cord, his face turned to\nthe ground and a tail that wags behind. When he retaliates she is so\nangry that she calls out to her brothers to start the fires. Kamapuaa's\nlove-making god, Lonoikiaweawealoha, decoys the brothers to the\nlowlands. Then Pele bids her sisters and uncles to keep up the fire, but\nKamapuaa's sister, Keliiomakahanaloa, protects him with cloud and rain.\nKamapuaa takes his hog form, and hogs overrun the place; Pele is almost\ndead. Then the love-making god restores her, she fills up the pit again\nwith fire; but Kamapuaa calls for the same plants as before, which are\nhis supernatural bodies, to choke out the flames. At length peace is\ndeclared and Pele takes Puna, Kau, and Kona districts, while Kamapuaa\ntakes Hilo, Hamakua, and Kohala. (Hence the former districts are overrun\nwith lava flows; the latter escape.)\n\nNext Kamapuaa gets Kahikikolo for a war club. Makalii, king of Kauai, is\nfighting Kaneiki. After Kamapuaa has killed two warriors and driven away\ntwo spear throwers, he reveals himself to Makalii, who prostrates\nhimself. Kamapuaa recounts the names of over fifty heroes whom he has\nslain and boasts of his amours. He spares Makalii on condition that he\nchant the name song in his honor, and spares his own father, brother,\nand mother. Later he pays a visit to his parents at Kalalau, but has to\nchant his name song to gain recognition. This angers him so much that he\ncan be pacified only when Hina, his mother, chants all the songs in\nhonor of his name. By and by he goes away to Kahiki with Kowea.[1]\n\n[Footnote 1: This is not the Olopana of Hawaii.]\n\n\n\n\n3. KAINA\n\n\nThe first-born of Hakalanileo and Hina is born in the form of a rope at\nHamakualoa, Maui, in the house Halauoloolo, and brought up by his\ngrandmother, Uli, at Piihonua, Hilo. He grows so long that the house has\nto be lengthened from mountain to sea to hold him. When the bold\nKapepeekauila, who lives on the strong fortress of Haupu, Molokai,\ncarries away Hina on his floating hill, Hakalanileo seeks first his\nyounger son, Niheu, the trickster, then his terrible son Kana, to\nbeseech their aid in recovering her. From Uli, Kana secures the canoe\nKaumaielieli, which is buried at Paliuli, and the expedition sets forth,\nbearing Kana stretched in the canoe like a long package to conceal his\npresence, Niheu with his war club Wawaikalani, and the father\nHakalanileo, with their equipment of paddlers. The Molokai chief has\nbeen warned by his priest Moi's dream of defeat, but, refusing to\nbelieve him, sends Kolea and Ulili to act as scouts. As the canoe\napproaches, he sends the scoutfish Keauleinakahi to stop it, but Niheu\nkills the warrior with his club. When a rock is rolled down the cliff to\nswamp it, Kana stops it with his hand and slips a small stone under to\nhold it up. Niheu meanwhile climbs the cliff, enters the house Halehuki,\nseizes Hina and makes off with her. But Hina has told her new lover that\nNiheu's strength lies, in his hair, so Kolea and Ulili fly after and lay\nhold of the intruder's hair. Niheu releases Hina and returns\nunsuccessful. Kana next tries his skill. He stretches upward, but the\nhill rises also until he is spun out into a mere cobweb and is famishing\nwith hunger. Niheu advises him to lean over to Hawaii that his\ngrandmother may feed him. After three days, this advice reaches his ear\nand he bends over Haleakala mountain on Maui, where the groove remains\nto this day, and puts his head in at the door of his grandmother's house\nin Hawaii, where he is fed until he is fat again. Niheu, left behind in\nthe boat, sees his brother's feet growing fat, and finally cuts off one\nto remind Kana of the business in hand. Now the hill Haupu is really a\nturtle. Uli tells Kana that if he breaks the turtle's flippers it can no\nlonger grow higher. Thus Kana succeeds in destroying the hill Haupu and\nwinning Hina back to his father.[2]\n\n[Footnote 1: This is only a fragment of the very popular story of the\npig god. For Pele, see Ellis, IV. For both Pele and Kamapuaa, Emerson,\n_Unwritten Literature_, pp. 25, 85, 180, 228; and _Pele and Hiiaka_;\nThrum, pp. 36, 193; and Daggett, who places the beginning of the Pele\nworship in the twelfth century.]\n\n[Footnote 2: Rev. A.O. Forbes's version of this story is printed in\nThrum, p. 63. See also Daggett. They differ only in minor detail. Uli's\nchant of the canoe is used by sorcerers to exorcise the spirits, and Uli\nis the special god of the priests who use sorcery.]\n\n\n\n\n4. KAPUNOHU\n\n\nKukuipahu and Niulii are chiefs of Kohala when Kapunohu, the great\nwarrior, is born in Kukuipahu. Kanikaa is his god, and Kanikawi his\nspear. Insulted by Kukuipahu, he goes to the uplands to test his\nstrength, and sends his spear through 800 _wili-wili_ trees at once. Two\nmen he meets on the way are offered as much land as they can run over in\na certain time; thus the upland districts of Pioholowai and Kukuikiikii\nare formed. Kapunohu makes a conquest of a number of women, before\njoining Niulii against Kukuipahu. In the battle that follows at Kapaau\n3,200 men are killed and trophies taken, and Kukuipahu falls. Kapunohu,\narmed with Kanikawi, kills Paopele at Lamakee, whose huge war club 4,000\nmen carry. After this feat he goes to Oahu, where his sister has married\nOlopana, who is at war with Kakuhihewa. Kapunohu pulls eight patches of\ntaro at one time for food, then joins his brother-in-law and slays\nKakuhihewa. Next he wins against Kemano, chief of Kauai, in a throwing\ncontest, spear against sling stone, and becomes ruler over Kauai. His\nskill in riddles brings him wealth in a tour about Hawaii, but two young\nmen of Kau finally outdo him in a contest of wit.\n\n\n\n\n5. KEPAKAILIULA\n\n\nWhen this son of Ku and Hina is born in Keaau, Puna, in the form of an\negg, the maternal uncles, Kiinoho and Kiikele, who are chiefs of high\nrank, steal him away and carry him to live in Paliuli, where in 10 days'\ntime he becomes a beautiful child; in 40 days he has eyes and skin, as\nred as the feather cape in which h& is wrapped, and eats nothing but\nbananas, a bunch at a meal. The foster parents travel about Hawaii to\nfind a bride of matchless beauty for their favorite, and finally choose\nMakolea, the daughter of Keauhou and Kahaluu, who live in Kona. Thither\nthey take the boy, leaving Paliuli forever, and this place has never\nsince been seen by man. The girl is, however, betrothed to Kakaalaneo,\nking of Maui, and when her parents discover her amour with Kepakailiula\nthey send her off to her husband, who is a famous spearsman.\nKepakailiula now moves to Kohala and marries the pretty daughter of its\nking. Two successive nights he slips over to Maui, fools the drunken\nking, and enjoys his bride. Then he persuades his father-in-law,\nKukuipahu, to send a friendly expedition to Maui, which he turns into a\nwar venture, and slays the chief Kakaalaneo and so many men that his\nfather-in-law is obliged to put a stop to the slaughter by running in\nfront of him with his wife in his arms. He then makes Kukuipahu king\nover Maui and goes on to Oahu, where Kakuhihewa hastens to make peace.\nOne day when Makolea is out surf riding, messengers of the king of\nKauai, Kaikipaananea, steal her away and she becomes this king's wife.\nKepakailiula follows her to Kauai and defeats the king in boxing. One\nmore contest is prepared; the king has two riddles, the failure to\nanswer which will mean death. Only one man knows the answers, Kukaea,\nthe public crier, and he is an outcast who has lived on nothing but\nfilth air his life. Kepakailiula invites him in, feeds, and clothes him.\nFor this attention, the man reveals the riddles, Kepakailiula answers\nthem correctly, and bakes the king in his own oven. The riddles are:\n\n1. \"Plaited all around, plaited to the bottom, leaving an opening.\nAnswer: A house, thatched all around and leaving a door.\"\n\n2. \"The men that stand, the men that lie down, the men that are folded.\nAnswer: A house, the timbers that stand, the battens laid down, the\ngrass and cords folded.\"\n\n\n\n\n6. KAIPALAOA.\n\n\nThe boy skilled in the art of disputation, or _hoopapa_, lives in\nWaiakea, Hilo, Hawaii. In the days of Pueonuiokona, king of Kauai, his\nfather, Halepaki, has been killed in a riddling contest with\nKalanialiiloa, the taboo chief of Kauai, whose house is almost\nsurrounded by a fence of human bones from the victims he has defeated in\nthis art. Kaipalaoa's mother teaches him all she knows, then his aunt,\nKalenaihaleauau, wife of Kukuipahu, trains him until he is an expert. He\nmeets Kalanialiiloa, riddles against all his champions, and defeats\nthem. They are killed, cooked in the oven, and the flesh stripped from\ntheir bones. Thus Kaipalaoa avenges his father's death.\n\n\n\n\n7. MOIKEHA.\n\n\nOlopana and his wife Luukia, during the flood at Waipio, are swept out\nto sea, and sail, or swim, to Tahiti, where Moikeha is king. Olopana\nbecomes chief counsellor, and Luukia becomes Moikeha's mistress. Mua,\nwho also loves Luukia, sows discord by reporting to her that Moikeha is\nboasting in public of her favors. She repulses Moikeha and he, out of\ngrief, sails away to Hawaii. The lashing used for water bottles and for\nthe binding of canoes is called the _pauoluukia_ (\"skirt of Luukia\")\nbecause she thus bound herself against the chief's approaches.\n\nMoikeha touches at various points on the islands. At Hilo, Hawaii, he\nleaves his younger brothers Kumukahi and Haehae; at Kohala, his priests\nMookini and Kaluawilinae; at Maui, a follower, Honuaula; at Oahu his\nsisters Makapuu and Makaaoa. With the rest--his foster son Kamahualele,\nhis paddlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his fellow,\nand two spies, Kaukaukamunolea and his fellow--he reaches Wailua,\nKauai, at the beach Kamakaiwa. He has dark reddish hair and a commanding\nfigure, and the king of Kauai's two daughters fall in love with and\nmarry him. He becomes king of Kauai and by them has five sons, Umalehu,\nKaialea, Kila, Kekaihawewe, Laukapalala. How his bones are buried first\nin the cliff of Haena and later removed to Tahiti is told in the story\nof Kila.[1]\n\n[Footnote 1: See Daggett's account, who places Moikeha's role in the\neleventh century.]\n\n\n\n\n8. KILA\n\n\nMoikeha, wishing to send a messenger to fetch his oldest son from\nTahiti, summons his five sons and tests them to know by a sign which boy\nto send. The lot falls upon Kila, the youngest. On his journey Kila\nencounters dangers and calls upon his supernatural relatives. The\nmonsters Keaumiki and Keauka draw him down to the coral beds, but\nKakakauhanui saves him. His rat aunt, Kanepohihi, befriends him, and\nwhen he goes to his uncle Makalii,[1] who has all the food fastened up\nin his net, she nibbles the net and the food falls out. At Tahiti he\nfirst kills Mua, who caused his father's exile. Then his warriors are\nmatched with the Tahiti champions and he himself faces Makalii, whose\nclub is Naulukohelewalewa. Kila, with the club Kahikikolo stuns his\nuncle \"long enough to cook two ovens of food.\" The spirits of Moikeha's\nslain followers appear and join their praises to those of the crowd\nassembled, together with ants, birds, pebbles, shells, grass, smoke, and\nthunder. Kila goes to his father's house, Moaulanuiakea, thatched with\nbirds' feathers, and built of _kauila_ wood. All is desolate. The man\nwhom he seeks, Laamaikahiki, is hidden in the temple of Kapaahu. On a\nstrict taboo night Kila conceals himself and, when the brother comes to\nbeat the drum, delivers his message. Kila succeeds in bringing his\nbrother to Hawaii, who later returns to Kahiki from Kahoolawe, hence the\nname \"The road to Tahiti\" for the ocean west of that island. When\nLaamaikahiki revisits Hawaii to get the bones of his father, he brings\nthe _hula_ drum and _kaeke_ flute. Meanwhile Kila has become king, after\nhis father's death. The jealous brothers entice him to Waipio, Hawaii,\nwhere they abandon him to slavery. The priest of the temple adopts him.\nHe gains influence and introduces the tenant system of working a number\nof days for the landlord, and is beloved for his industry. At the time\nof famine in the days of Hua,[2] one of his brothers comes to Waipo to\nget food. Kila has him thrown into prison, but each time he is taken out\nto be killed, Kila imitates the call of a mud hen and the sacrifice is\npostponed. Finally the mother and other brothers are summoned, Kila\nmakes himself known, and the mother demands the brothers' death. Kila\noffers himself as the first to be killed, and reconciliation follows.\nLater he goes with Laamaikahiki back to Tahiti to carry their father's\nbones.\n\n[Footnote 1: Kaulu meets the wizard Makalii in rat form and kills him by\ncarrying him up in the air and letting him drop. Makalii means \"little\neyes\" and refers to a certain mesh of fish net. One form of cat's cradle\nhas this name. It also names the six summer months, the Pleiades, and\nthe trees of plenty planted in Paliuli. \"Plenty of fish\" seems to be the\nroot idea of the symbol.]\n\n[Footnote 3: Daggett tells the story of _Hua_, priest of Maui.]\n\n\n\n\n9. UMI\n\n\nThe great chief of Hawaii, Liloa, has a son by Piena, named Hakau. On a\njourney to dedicate the temple of Manini at Kohalalele, Liloa sees\nAkahiakuleana bathing in the Hoea stream at Kaawikiwiki and falls in\nlove with her. Some authorities claim she was of low birth, others make\nher a relative of Liloa. He leaves with her the customary tokens by\nwhich to recognize his child. When their boy Umi is grown, having\nquarreled with his supposed father, he takes the tokens and, by his\nmother's direction, goes to seek Liloa in Waipio valley. Two boys,\nOmaokamao and Piimaiwaa, whom he meets on the way, accompany him. Umi\nenters the sacred inclosure of the chief and sits in his father's lap,\nwho, recognizing the trophies, pardons the sacrilege and sending for his\ngods, performs certain ceremonies. At his death he wills his lands and\nmen to Hakau, but his gods and temples to Umi.\n\nHakau is of a cruel and jealous disposition. Umi is obliged to leave him\nand go to farming with his two companions and a third, Koi, whom he\nmeets on the way. He marries two girls, but their parents complain that\nhe is lazy and gets no fish. Racing with Paiea at Laupahoehoe, he gets\ncrowded against the rocks. This is a breach of etiquette and he nurses\nhis revenge. Finally, by a rainbow sign and by the fact that a pig\noffered in sacrifice walks toward Umi, his chiefly blood is proved to\nthe priest Kaoleioku. The priest considers how Umi may win the kingdom\naway from the unpopular Hakau. Umi studies animal raising and farming.\nHe builds four large houses, holding 160 men each, and these are filled\nin no time with men training in the arts of war. A couple of disaffected\nold men, Nunu and Kakohe, are won over to Umi's cause, and they advise\nHakau to prepare for war with Umi. While all the king's men are gone to\nthe forests to get feathers for the war god, Umi and his followers\nstart, on the day of Olekulua, and on the day of Lono they surprise and\nkill Hakau and his few attendants, who thought they were men from the\noutdistricts come with their taxes. So Umi becomes king. Kaoleioku is\nchief priest, and Nunu and Kakohe are high in authority. The land he\ndivides among his followers, giving Kau to Omaokamau, Hilo to Kaoleioku,\nHamakua to Piimaiwaa, Kahala to Koi, Kona to Ehu, and Puna to another\nfriend. To prove how long Umi will hold his kingdom, he is placed 8\nfathoms away from a warrior who hurls his spear at the king's middle,\nusing the thrust known as Wahie. Umi wards it off, catches it by the\nhandle and holds it. This is a sign that he will hold his kingdom\nsuccessfully--\"your son, your grandson, your issue, your offspring until\nthe very last of your blood.\"\n\nUmi now makes a tour of the island for two years. He slays Paiea. He\nsends Omaokamau to Piilani of Maui to arrange a marriage with Piikea.\nAfter 20 days, Piikea sets sail for Hawaii with a fleet of 400 canoes,\nand a rainbow \"like a feather helmet\" stands out at sea signaling her\napproach. The rest of the story has to do with the adventures of Umi's\nthree warriors, Omaokamau who is right-handed, Koi who is left-handed,\nand Piimaiwae, who is ambidextrous, during the campaign on Maui,\nundertaken at Piikea's plea to gain for her brother, Kihapiilani, the\nrule over Maui. The son and successor of Umi is Keawenuiaumi, father of\nLonoikamakahiki.\n\n\n\n\n10. KIHAPILANI\n\n\nLonoapii, king of Maui, has two sisters, Piikea, the wife of Umi, and\nKihawahine, named for the lizard god, and a younger brother,\nKihapiilani, with whom he quarrels. Kihapiilani nurses his revenge as he\nplants potatoes in Kula. Later he escapes to Umi in Hawaii, and his\nsister Piikea persuades her husband to aid his cause with a fleet of war\ncanoes that make a bridge from Kohala to Kauwiki. Hoolae defends the\nfort at Kauwiki. Umi's greatest warriors, Piimaiwae, Omaokamau, and Koi,\nattack in vain by day. At night a giant appears and frightens away\nintruders. One night Piimaiwaa discovers that the giant is only a wooden\nimage called Kawalakii, and knocks it over with his club. Lonoapii is\nslain and Kihapiilani becomes king. He builds a paved road from\nKawaipapa to Kahalaoaka and a shell road on Molokai.\n\n\n\n11. PAKAA AND KUAPAKAA[1]\n\n\nPakaa, the favorite of Keawenuiaumi, king of Hawaii, regulates the\ndistribution of land, has charge of the king's household, keeps his\npersonal effects, and is sailing master for his double canoe. The king\ngives him land in the six districts of Hawaii. He owns the paddle,\nLapakahoe, and the wooden calabash with netted cover in which are the\nbones of his mother, Laamaomao, whose voice the winds obey.\n\nTwo men, Hookeleiholo and Hookeleipuna, ruin him with the king. So,\ntaking the king's effects, his paddle and calabash, he sails away to\nMolokai where he marries a high chiefess and has a son, Kuapakaa, named\nafter the king's cracked skin from drinking _awa_. He plants fields in\nthe uplands marked out like the districts of Hawaii, and trains his son\nin all the lore of Hawaii.\n\nThe king dreams that Pakaa reveals to him his residence in Kaula. His\nlove for the man returns and he sets out with a great retinue to seek\nhim. Pakaa foresees the king's arrival and goes to meet him and bring\nhim to land. He conceals his own face under the pretense of fishing, and\nleaves the son to question the expedition. First pass the six canoes of\nthe district chiefs of Hawaii, and Kuapakaa sings a derisive chant for\neach, calling him by name. Then he inquires their destination and sings\na prophecy of storm. The king's sailing masters, priests, and prophets\ndeny the danger, but the boy again and again repeats the warning. He\nnames the winds of all the islands in turn, then calls the names of the\nking's paddlers. Finally he uncovers the calabash, and the canoes are\nswamped and the whole party is obliged to come ashore. Pakaa brings the\nking the loin cloth and scented tapa he has had in keeping, prepares his\nfood in the old way, and makes him so comfortable that the king regrets\nhis old servant. The party is weather-bound four months. As they\nproceed, they carry the boy Kuapakaa with them. He blows up a storm in\nwhich the two sailing masters are drowned, and carries the rest of the\nparty safe back to Kawaihae, Kohala. Here the boy is forgotten, but by a\ngreat racing feat, in which he wins against his contestants by riding in\nnear shore in the eddy caused by their flying canoes, thus coming to the\nlast stretch unwearied, he gets the lives of his father's last enemies.\nThen he makes known to the king his parentage, and Pakaa is returned to\nall his former honors.\n\n[Footnote 1: This story Fornander calls \"the most famous in Hawaiian\nhistory.\"]\n\n\n\n\n12. KALAEPUNI\n\n\nThe older brother of Kalaehina and son of Kalanipo and Kamelekapu, is\nborn and raised in Holualoa, Kona, in the reign of Keawenuiaumi. He is\nmischievous and without fear. At 6 he can outdo all his playmates, at 20\nhe is fully developed, kills sharks with his hands and pulls up a _kou_\ntree as if it were a blade of grass. The king hides himself, and\nKalaepuni rules Hawaii. The priest Mokupane plots his death. He has a\npit dug on Kahoolawe, presided over by two old people who are told to\nlook out for a very large man with long hair like bunches of _olona_\nfiber. Once Kalaepuni goes out shark killing and drifts to this island.\nThe old people give him fish to eat, but send him to the pit to get\nwater; then throw down stones on his head until he dies, at the place\ncalled Keanapou.\n\n\n\n\n13. KALAEHINA\n\n\nThe younger brother of Kalaepuni can throw a canoe into the sea as if it\nwere a spear, and split wood with his head. He proves his worth by\ngetting six canoes for his brother out of a place where they were stuck,\nin the uplands of Kapua, South Kona, Hawaii. He makes a conquest of the\nisland of Maui; its king, Kamalalawalu, flees and hides himself when\nKalaehina defies his taboo. There he rules until Kapakohana, the strong\nusurper of Kauai, wrestles with him and pushes him over the cliff\nKaihalulu and kills him.[1]\n\n\n\n\n14. LONOIKAMAKAHIKE\n\n\nLonoikamakahike was king of Hawaii after Keawenuiaumi, his father, 64\ngenerations from Wakea. According to the story, he is born and brought\nup at Napoopo, Hawaii, by the priests Loli and Hauna. He learns spear\nthrowing from Kanaloakuaana; at the test he dodges 3 times 40 spears at\none time. He discards sports, but becomes expert in the use of the spear\nand the sling, in wrestling, and in the art of riddling disputation, the\n_hoopapa_. He also promotes the worship of the gods. While yet a boy he\nmarries his cousin Kaikilani, a woman of high rank who has been\nKanaloakuaana's wife, and gives her rule over the island until he comes\nof age. Then they rule together, and so wisely that everything prospers.\n\nKaikilani has a lover, Heakekoa, who follows them as they set out on a\ntour of the islands. While detained on Molokai by the weather,\nLonoikamakahike and his wife are playing checkers when the lover sings a\nchant from the cliff above Kalaupapa. Lonoikamakahike suspects treachery\nand strikes his wife to the ground with the board. Fearful of the\nrevenge of her friends he travels on to Kailua on Oahu to Kekuhihewa's\ncourt, which he visits incognito. Reproached because he has no name\nsong, he secures from a visiting chiefess of Kauai the chant called \"The\nMirage of Mana.\" In the series of bets which follow, Lonoikamakahike\nwins from Kakuhihewa all Oahu and is about to win his daughter for a\nwife when Kaikilani arrives, and a reconciliation follows. The betting\ncontinues, concluded by a riddling match, in all of which\nLonoikamakahike is successful.\n\nBut his wife brings word that the chiefs of Hawaii, enraged by his\ninsult to her person, have rebelled against him, only the district of\nKau remaining faithful. In a series of battles at Puuanahulu, called\nKaheawai; at Kaunooa; at Puupea; at Puukohola, called Kawaluna because\nimdertaken at night and achieved by the strategy of lighting torches to\nmake the appearance of numbers; at Kahua, called Kaiopae; at Halelua,\ncalled Kaiopihi from a warrior slain in the battle; finally at Puumaneo,\nhis success is complete, and Hawaii becomes his.\n\nLonoikamakahike sails to Maui with his younger brother and chief\ncounsellor, Pupuakea, to visit King Kamalalawalu, whose younger brother\nis Makakuikalani: In the contest of wit, Lonoikamakahike is successful.\nThe king of Maui wishes to make war on Hawaii and sends his son to spy\nout the land, who gains false intelligence. At the same time\nLonoikamakahike sends to the king two chiefs who pretend disaffection\nand egg him on to ruin. In spite of Lanikaula's prophecy of disaster,\nKamalalawalu sails to Hawaii with a fleet that reaches from Hamoa, Hana,\nto Puakea, Kohala; he and his brother are killed at Puuoaoaka, and their\nbodies offered in sacrifice.[1]\n\nLonoikamakahike, desiring to view \"the trunkless tree Kahihikolo,\" puts\nhis kingdom in charge of his wife and sails for Kauai. Such are the\nhardships of the journey that his followers desert him, only one\nstranger, Kapaihiahilani, accompanying him and serving him in his\nwanderings. This man therefore on his return is made chief counsellor\nand favorite. But he becomes the queen's lover, and after an absence on\nKauai, finds himself disgraced at court. Standing without the king's\ndoor, he chants a song recalling their wanderings together; the king\nrelents, the informers are put to death, and he remains the first man in\nthe kingdom until his death. Nor are there any further wars on Hawaii\nuntil the days of Keoua.\n\n[Footnote 1: One of the most popular heroes of the Puna, Kau, and Kona\ncoast of Hawaii to-day is the _kupua_ or \"magician,\" Kalaekini. His\npower, _mana_, works through a rod of _kauila_ wood, and his object\nseems to be to change the established order of things, some say for\ngood, others for the worse. The stories tell of his efforts to overturn\nthe rock called Pohaku o Lekia (rock of Lekia), of the bubbling spring\nof Punaluu, whose flow he stops, and the blowhole called\nKapuhiokalaekini, which he chokes with cross-sticks of _kauila_ wood.\nThe double character of this magician, whom one native paints as a\nbenevolent god, another, not 10 miles distant, as a boaster and\nmischief-maker, is an instructive example of the effect of local\ncoloring upon the interpretation of folklore. Daggett describes this\nhero. He seems to be identical with the Kalaehina of Fornander.]\n\n\n\n\n15. KEAWEIKEKAHIALII\n\n\nThis chief, born in Kailua, Kona, has a faithful servant, Mao, who\nstudies how his master may usurp the chief ship of Hawaii. One day while\nKeaweikekahialii plays at checkers with King Keliiokaloa, Mao\napproaches, and while speaking apparently about the moves of the game,\nconveys to him the intelligence that now is the time to strike. Mao\nkills the king by a blow on the neck, and they further slay all the 800\nchiefs of Hawaii save Kalapanakuioiomoa, whose daughter Keaweikekahialii\nmarries, thus handing down the high chief blood of Hawaii to this day.\n\n[Footnote 1: Mr. Stokes found on the rocks at Kahaluu, near the _heiau_\nof Keeku, a petroglyph which the natives point to as the beheaded figure\nof Kamalalawalu.]\n\n\n\n\n16. KEKUHAUPIO\n\n\nOne of the most famous warriors and chiefs in the days of Kalaniopuu and\nof Kamehameha, kings of Hawaii, was Kekuhaupio, who taught the latter\nthe art of war. He could face a whole army of men and ward off 400 to\n4,000 spears at once. In the battle at Waikapu between Kalaniopuu of\nHawaii and Kahekili of Maui, the Hawaii men are put to flight. As they\nflee over Kamoamoa, Kekuhaupio faces the Maui warriors alone. Weapons\nlie about him in heaps, still he is not wounded. The Maui hero, Oulu,\nencounters him with his sling; the first stone misses, the god Lono in\nanswer to prayer averts the next. Kekuhaupio then demands with the third\na hand-to-hand conflict, in which he kills Oulu.\n\n\n\n\nC. LOVE STORIES\n\n1. HALEMANO\n\n\nThe son of Wahiawa and Kukaniloko is born in Halemano, Waianae, and\nbrought up in Kaau by his grandmother, Kaukaalii. Dreaming one day of\nKamalalawalu, the beauty of Puna, he dies for love of her, but his\nsister Laenihi, who has supernatural power, restores him to life and\nwins the beauty for her brother. First she goes to visit her and fetches\nback her wreath and skirt to Halemano. Then she shows him how to toll\nthe girl on board his red canoe by means of wooden idols, kites, and\nother toys made to please her favorite brother.\n\nThe king of Oahu, Aikanaka, desires Halemano's death in order to enjoy\nthe beauty of Puna. They flee and live as castaways, first on Molokai,\nthen Maui, then Hawaii, at Waiakea, Hilo. Here the two are estranged.\nThe chief of Puna seduces her, then, after a reconciliation, the Kohala\nchief, Kumoho, wins her affection. Halemano dies of grief, and his\nspirit appears to his sister as she is surfing in the Makaiwi surf at\nWailua, Kauai. She restores him to life with a chant.\n\nIn order to win back his bride, Halemano makes himself an adept in the\nart of singing and dancing (the _hula_). His fame travels about Kohala\nand the young chiefess Kikekaala falls in love with him. Meanwhile the\nseduced wife has overheard his wonderful singing and her love is\nrestored. When his new mistress gives a _kilu_ singing match, she is\npresent, and when Halemano, after singing eight chants commemorating\ntheir life of love together, goes off with the new enchantress, she\ntries in vain to win him back by chanting songs which in turn deride the\ngirl and recall herself to her lover. He soon wearies of the girl and\nescapes from her to Kauai, where his old love follows him. But they do\nnot agree. Kamalalawalu leaves for Oahu, where she becomes wife to\nWaiahole at Kualoa. Two Hawaii chiefs, Huaa and Kuhukulua, come with a\nfleet of 8,000 canoes, make great slaughter at Waiahole, and win the\nbeauty of Puna for their own.\n\n\n\n\n2. UWEUWELEKEHAU\n\n\nOlopana, king of Kauai, has decreed that his daughter, Luukia, shall\nmarry none but Uweuwelekehau, the son of Ku and Hina in Hilo, and that\nhe shall be known when he comes by his chiefly equipment, red canoe, red\nsails, etc. Thunder, lightning, and floods have heralded this child's\nbirth, and he is kept under the chiefly taboo. One day he goes to the\nKalopulepule River to sail a boat; floods wash him out to sea; and in\nthe form of a fish he swims to Kauai, is brought to Luukia and, changing\ninto a man, becomes her lover. When Olopana hears this, he banishes the\ntwo to Mana, where only the gods dwell. These supply their needs,\nhowever, and the country becomes so fertile that the two steal the\nhearts of the people with kindness, and all go to live at Mana. Finally\nOlopana recognizes his son-in-law and they become king and queen of\nKauai, plant the coconut grove at Kaunalewa, and build the temple of\nLolomauna.\n\n\n\n\n3. LAUKIAMANUIKAHIKI\n\n\nMakiioeoe, king of Kuaihelani, has an amour with Hina on Kauai and,\nreturning home, leaves with Hina his whale-tooth necklace and feather\ncloak to recognize the child by, and bids that his daughter be sent to\nhim with the full equipment of a chief. Meanwhile he prepares a bathing\npool, plants a garden, and taboos both for his daughter's arrival.\nLaukiamanuikahiki is abused by her supposed father, and, discovering the\ntruth, starts out under her mother's direction to find her real father.\nWith the help of her grandmother she reaches Kuaihelani. Here she bathes\nin the taboo pool and plucks the taboo flowers. She is about to be slain\nfor this act when her aunt, in the form of an owl, proclaims her name,\nand the chief recognizes his daughter. Her beauty shines like a light.\nKahikiula, her half brother, on a visit to his father, becomes her\nlover. When he returns to his wife, Kahalaokolepuupuu in Kahikiku, she\nfollows in the shape of an old woman called Lupewale. Although her lover\nrecognizes her, she is treated like a servant. In revenge she calls upon\nthe gods to set fire to the dance house, and burns all inside. Kahikiula\nnow begs her to stay, but she leaves him and returns to Kuaihelani.\n\n\n\n\n4. HOAMAKEIKEKULA\n\n\n\"Companion-in-suffering-on-the-plain\" is a beautiful woman of Kohala,\nHawaii, born at Oioiapaiho, of parents of high rank, Hooleipalaoa\nand Pili. As she is in the form of an _ala_ stone, she is cast out upon\nthe trash; but her aunt has a dream, rescues her through a rainbow which\nguides her to the place, and wraps her in red _tapa_ cloth. In 20 days\nshe is a beautiful child. Until she is 20 she lives under a strict\ntaboo; then, as she strings _lehua_ blossoms in the woods, the _elepaio_\nbird comes in the form of a handsome man and carries her away in a fog\nto be the bride of Kalamaula, chief's son of Kawaihae. She asks for 30\ndays to consider it, and dreams each night of a handsome man, with whom\nshe falls in love. She runs away and, accompanied by a rainbow, wanders\nin the uplands of Pahulumoa until Puuhue finds her and carries her home\nto his lord, the king of Kohala, Puuonale, who turns out to be the man\nof her dream. Her first child is the image Alelekinakina.\n\n\n\n\n5. KAPUAOKAOHELOAI\n\n\n\nWhen Ku and Hina are living at Waiakea, Hilo, they have two children, a\nboy called Hookaakaaikapakaakaua and a lovely girl named\nKapuaokaoheloai. They are brought up apart and virgin, without being\npermitted to see each other, until one day the sister discovers the\nbrother by the bright light that shines from his house, and outwits the\nattendants. The two are discovered and banished. Attendants of the king\nof Kuaihelani find the girl and, because she is so beautiful, carry her\nback with them to be the king's wife. Her virginity is tested and she\nslips on the platform, is wounded in the virgin's bathing pool, and\nslips on the bank getting out. Her guilt thus proved, she is about to be\nslain when a soothsayer reveals her high rank as the child of Hina,\nolder sister to the king, and the king forgives and marries her. His\ndaughter, Kapuaokaohelo, who is ministered to by birds, hearing\nKapuaokaoheloai tell of her brother on Hawaii, falls in love with him\nand determines to go in search of him. When she reaches Punahoa harbor\nat Kumukahi, Hawaii, where she has been directed, she finds no handsome\nyouth, for the boy has grown ill pining for his sister. In two days,\nhowever, he regains his youth and good looks, and the two are married.\n\n\n\n\nD. GHOST STORIES AND TALES OF MEN BROUGHT TO LIFE\n\n1. OAHU STORIES\n\nKAHALAOPUNA\n\n\nDuring the days of Kakuhihewa, king of Oahu, there is born in Manoa,\nOahu, a beautiful girl named Kahalaomapuana. Kauakuahine is her father,\nKahioamano her mother. Her house stands at Kahoiwai. Kauhi, her husband,\nhears her slandered, and believing her guilty, takes her to Pohakea on\nthe Kaala mountain, and, in spite of her chant of innocence, beats her\nto death under a great _lehua_ tree, covers the body with leaves, and\nreturns. Her spirit flies to the top of the tree and chants the news of\nher death. Thus she is found and restored to life, but she will have\nnothing more to do with Kauhi.[1]\n\n[Footnote 1: This story is much amplified by Mrs. Nakuina in Thrum, p.\n118. Here mythical details are added to the girl's parentage, and the\nghost fabric related in full, in connection with her restoration to life\nand revenge upon Kauhi. The Fornander version is, on the whole, very\nbare. See also Daggett.]\n\n\n\n\nKALANIMANUIA\n\n\nThe son of Ku, king of Lihue, through a secret amour with Kaunoa, is\nbrought up at Kukaniloko, where he incurs the anger of his supposed\nfather by giving food away recklessly. He therefore runs away to his\nreal father, carrying the king's spear and malo; but Ku, not recognizing\nthem, throws him into the sea at Kualoa point. The spirit comes night\nafter night to the temple, where the priests worship it until it becomes\nstrong enough to appear in human form. In this shape Ku recognizes his\nson and snares the spirit in a net. At first it takes the shape of a\nrat, then almost assumes human form. Kalanimanuia's sister, Ihiawaawa,\nhas three lovers, Hala, Kumuniaiake, and Aholenuimakiukai. Kalanimanuia\nsings a derisive chant, and they determine upon a test of beauty. A cord\nis arranged to fall of itself at the appearance of the most handsome\ncontestant. The night before the match, Kalanimanuia hears a knocking at\nthe door and there enter his soles, knees, thighs, hair, and eyes. Now\nhe is a handsome fellow. Wind, rain, thunder, and lightning attend his\nadvent, and the cord falls of itself.\n\n\nPUMAIA\n\n\nKing Kualii of Oahu demands from the hog raiser, Pumaia, of Pukoula, one\nhog after another in sacrifice. At last Pumaia has but one favorite hog\nleft. This he refuses to give up, since he has vowed it shall die a\nnatural death, and he kills all Kualii's men, sparing only the king and\nhis god. The king prays to his god, and Pumaia is caught, bound, and\nsacrificed in the temple Kapua. Pumaia's spirit directs his wife to\ncollect the bones out of the bone pit in the temple and flee with her\ndaughter to a cave overlooking Nuuanu pali. Here the spirit brings them\nfood and riches robbed from Kualii's men. In order to stop these\ndeprivations, Kualii is advised by his priest to build three houses at\nWaikiki, one for the wife, one for the daughter, and one for the bones\nof Pumaia. (In one version, Pumaia is then brought back to life.)\n\n\n\n\nNIHOALAKI\n\n\nNihoalaki is this man's spirit name. He is born at Keauhou, Kona,\nHawaii, and goes to Waianae, Oahu, where he marries and becomes chief,\nunder the name of Kaehaikiaholeha, because of his famous _aku_-catching\nhook called Pahuhu (see Aiai). He goes on to Waimea, Kauai, and becomes\nruler of that island, dies, and his body is brought back to Waianae.\nThe parents place the body in a small house built of poles in the shape\nof a pyramid and worship it until it is strong enough to become a man\nagain. Then he goes back to Waimea, under the new name of Nihoalaki.\nHere his supernatural sister, in the shape of a small black bird, Noio,\nhas guarded the fishhook. When Nihoalaki is reproached for his\nindolence, he takes the hook and his old canoe and, going out, secures\nan enormous haul of _aku_ fish. As all eat, the \"person with dropsy\nliving at Waiahulu,\" Kamapuaa, who is a friend of Nihoalaki's, comes to\nhave his share and the two go off together, diving under the sea to\nWaianae. A Kauai chief, who follows them, is turned into the rock\nPohakuokauai outside Waianae. Nihoalaki goes into his burial house at\nWaianae and disappears. Kamapuaa marries the sister.\n\n\n\n\n2. MAUI STORIES\n\nELEIO\n\n\nEleio runs so swiftly that he can make three circuits of Maui in a day.\nWhen King Kakaalaneo of Lahaina is almost ready for a meal, Eleio sets\nout for Hana to fetch fish for the king, and always returns before the\nking sits down to eat. Three times a spirit chases him for the fish, so\nhe takes a new route. Passing Kaupo, he sees a beautiful spirit, brings\nher to life, and finds that she is a woman of rank from another island,\nnamed Kanikaniaula. She gives him a feather cape, until then unknown on\nMaui. The king, angry at his runner's delay, has prepared an oven to\ncook him in at his return, but at sight of the feather cape he is\nmollified, and marries the restored chiefess. Their child is Kaululaau.\n(See under Trickster stories.)\n\n\n\n\nPAMANO\n\n\nIn Kahikinui, Maui, in the village of Kaipolohua, in the days of King\nKaiuli, is born Pamano, child of Lono and Kenia. His uncle is Waipu, his\nsisters are spirits named Nakinowailua and Hokiolele. Pamano studies the\nart of the _hula_, and becomes a famous dancer, then comes to the\nuplands of Mokulau in Kaupo, where the king adopts him, but places a\ntaboo between him and his daughter, Keaka. Keaka, however, entices\nPamano into her house. Now Pamano and his friend, Hoolau, have agreed\nnot to make love to Keaka without the other's consent. Koolau, not\nknowing it is the girl's doing, reports his friend to the king, and he\nand his wife decide that Pamano must die. They entice him in from surf\nriding, get him drunk with _awa_ in spite of his spirit sisters'\nwarnings, and chop him to pieces. The sisters restore him to life. At a\n_kilu_ game given by Keaka and Koolau. Pamano reveals himself in a chant\nand orders his three enemies slain before he will return to Keaka.\n\n\n\n\n3. HAWAII STORIES\n\nKAULANAPOKII\n\n\nKaumalumalu and Lanihau of Holualoa, Kona, Hawaii, have five sons and\nfive daughters. The boys are Mumu, Wawa, Ahewahewa, Lulukaina and\nKalino; their sisters are Mailelaulii, Mailekaluhea, Mailepakaha,\nMailehaiwale, and Kaulanapokii, who is endowed with gifts of magic. The\ngirls go sight-seeing along the coast of Kohala, and Mailelaulii weds the\nking of Kohala, Hikapoloa. He gets them to send for the supernatural\npearl fishhook with which their brothers catch _aku_ fish, but the hook\nsent proves a sham, and the angry chief determines to induce the\nbrothers thither on a visit and then kill them in revenge. When the five\narrive with a boatload of _aku_, the sisters are shut up in the woman's\nhouse composing a name song for the first-born. Each brother in turn\ncomes up to the king's house and thrusts his head in at the door, only\nto have it chopped off and the body burnt in a special kind of wood\nfire, _opiko_, _aaka_, _mamane_, _pua_ and _alani_. The youngest sister,\nhowever, is aware of the event, and the sisters determine to slay\nHikapoloa. When he comes in to see his child, Kaulanapokii sings an\nincantation to the rains and seas, the _ie_ and _maile_ vines, to block\nthe house. Thus the chief is killed. Then Kaulanapokii sings an\nincantation to the various fires burning her brothers' flesh, to tell\nher where their bones are concealed. With the bones she brings her\nbrothers to life, and they all return to Kona, abandoning \"the proud\nland of Kohala and its favorite wind, the Aeloa.\"\n\n\n\n\nPUPUHULUENA\n\n\nThe spirits have potatoes, yam, and taro at Kalae Point, Kau, but the\nKohala people have none. Pupuhuluena goes fishing from Kohala off\nMakaukiu, and the fishes collect under his canoe. As he sails he leaves\ncertain kinds of fish as he goes until he comes just below Kalae. Here\nIeiea and Poopulu, the fishermen of Makalii, have a dragnet. By oiling\nthe water with chewed _kukui_ nut, he calms it enough to see the fishes\nentering their net, and this art pleases the fishermen. By giving them\nthe nut he wins their friendship, hence when he goes ashore, one prompts\nhim with the names of the food plants which are new to him. Then he\nstands the spirits on their heads, so shaming them that they give him\nthe plants to take to Kohala.\n\n\n\n\n\nHIKU AND KAWELU[1]\n\n\nThe son of Keaauolu and Lanihau, who live in Kaumalumalu, Kona, once\nsends his arrow, called Puane, into the hut of Kawelu, a chiefess of\nKona. She falls violently in love with the stranger who follows to seek\nit, and will not let him depart. He escapes, and she dies of grief for\nhim, her spirit descending to Milu. Hiku, hearing of her death,\ndetermines to fetch her thence. He goes out into mid-ocean, lets down a\n_koali_ vine, smears himself with rancid _kukui_ oil to cover the smell\nof a live person, and lowers himself on another vine. Arrived in the\nlower world, he tempts the spirits to swing on his vines. At last he\ncatches Kawelu, signals to his friends above, and brings her back with\nhim to the upper world. Arrived at the house where the body lies, he\ncrowds the spirit in from the feet up. After some days the spirit gets\nclear in. Kawelu crows like a rooster and is taken up, warmed, and\nrestored.\n\n[Footnote 1: See Thrum, p. 43.]\n\n\n\n\nE. TRICKSTER STORIES\n\n1. THEFTS\n\nIWA\n\n\nAt Keaau, Puna, lives Keaau, who catches squid by means of two famous\n_leho_ shells, Kalokuna, which the squid follow into the canoe. Umi, the\nking, hears about them and demands them. Keaau, mourning their loss,\nseeks some one clever enough to steal them back from Umi. He is directed\nto a grove of _kukui_ trees between Mokapu Point and Bird Island, on\nOahu, where lives Kukui and his thieving son Iwa. This child, \"while yet\nin his mother's womb used to go out stealing.\" He was the greatest thief\nof his day. Keaau engages his services and they start out. With one dip\nof Iwa's paddle, Kapahi, they are at the next island. So they go until\nthey find Umi fishing off Kailua, Hawaii. Iwa swims 3 miles under water,\nsteals the shells, and fastens the hooks to the coral at the bottom of\nthe sea 400 fathoms below. Later, Iwa steals back the shells from Keaau\nfor Umi.\n\nIwa's next feat is the stealing of Umi's ax, Waipu, which is kept under\nstrict taboo in the temple of Pakaalana, in Waipio, on Hawaii. It hangs\non a rope whose ends are fastened to the necks of two old women. A crier\nruns back and forth without the temple to proclaim the taboo. Iwa takes\nthe place of the crier, persuades the old women to let him touch the ax,\nand escapes with it.\n\nUmi arranges a contest to prove who is the champion thief. Iwa is pitted\nagainst the six champions from each of the six districts of Hawaii. The\ntest is to see which can fill a house fullest in a single night. The six\nthieves go to work, but Iwa sleeps until cockcrow, when he rises and\nsteals all the things out of the other thieves' house. He also steals\nsleeping men, women, and children from the king's own house to fill his\nown. The championship is his, and the other six thieves are killed.\n\n\n\n\nMANINIHOLOKUAUA\n\n\nThis skillful thief lives at Kaunakahakai on Molokai, where he is noted\nfor strength and fleetness. In a cave at Kalamaula, in the uplands, his\nlizard guardian keeps all the valuables that he steals from strangers\nwho land on his shore. This cave opens and shuts at his call.\nManiniholokuaua steals the canoe of the famous Oahu runner, Keliimalolo,\nwho can make three circuits of Oahu in a day, and this man secures the\nhelp of two supernatural runners from Niihau, Kamaakauluohia (or\nKaneulohia), and Kamaakamikioi (or Kaneikamikioi), sons of Halulu, who\ncan make ten circuits of Kauai in a day. In spite of his grandmother's\nwarning, Maniniholokuaua steals from them also, and they pursue him to\nhis cave, where he is, caught between the jaws in his haste.\n\n\n\n\nPUPUALENALENA\n\n\nThis marvelous dog named Pupualenalena fetches _awa_ from Hakau's food\npatches in Waipio, Hawaii, to his master in Puako. Hakau has the dog\ntracked, and is about to kill both dog and master when he bethinks\nhimself. He has been troubled by the blowing of a conch shell, Kuana, by\nthe spirits above Waipio, and he now promises life if the dog will bring\nhim the shell. This the dog effects in the night, though breaking a\npiece in his flight, and the king, delighted, rewards the master with\nland in Waipio.\n\n\n\n\n2. CONTESTS WITH SPIRITS\n\n\nThe son of Kakaalaneo, king of Maui and Kanikaniaula, uproots all the\nbreadfruit trees of Lahaina to get the fruit that is out of reach, and\ndoes so much mischief with the other children born on the same day with\nhim, who are brought to court for his companions, that they are sent\nhome, and he is abandoned on the island of Lanai to be eaten by the\nspirits. His god shows him a secret cave to hide in. Each night the\nspirits run about trying to find him, but every time he tricks them\nuntil they get so overworked that all die except Pahulu and a few\nothers. Finally his parents, seeing his light still burning, send a\ndouble canoe to fetch him home with honor. This is how Lanai was cleared\nof spirits.[1]\n\n[Footnote 1: Daggett tells this story.]\n\n\n\n\nLEPE\n\n\nA trickster named Lepe lives at Hilo, Hawaii, calls up the spirits by\nmeans of an incantation, and then fools them in every possible way.\n\n\n\n\nHANAAUMOE\n\n\nHalalii is the king of the spirits on Oahu. The ghost of Hawaii is\nKanikaa; that of Maui, Kaahualii; of Lanai, Pahulu; of Molokai, Kahiole.\nThe great flatterer of the ghosts, Hanaaumoe, persuades the Kauai chief,\nKahaookamoku, and his men to land with the promise of lodging, food, and\nwives. When they are well asleep, the ghost come and eat them up--\"they\nmade but one smack and the men disappeared.\" But one man, Kaneopa, has\nsuspected mischief and hidden under the doorsill where the king of the\nspirits sat, so no one found him. He returns and tells the Kauai king,\nwho makes wooden images, brings them with him to Oahu, puts them in\nplace of his men in the house; while they hide without, and while the\nghosts are trying to eat these fresh victims, burns down the house and\nconsumes all but the flatterer, who manages to escape.\n\n\n\n\nPUNIA.\n\n\nThe artful son of Hina in Kohala goes to the cave of lobsters and by\nlying speech tricks the shark who guard it under their king, Kaialeale.\nHe pretends to dive, throws in a stone, and dives in another place. Then\nhe accuses one shark after another as his accomplice, and its companions\nkill it, until only the king is left. The king is tricked into\nswallowing him whole instead of cutting him into bits. There he remains\nuntil he is bald--\"serves him right, the rascal!\"--but finally he\npersuades the shark to bring him to land, and the shark is caught and\nPunia escapes. Next he kills a parcel of ghosts by pretending that this\nis an old fishing ground of his and enticing them out to sea two by two,\nwhen he puts them to death, all but one.\n\n\n\n\nWAKAINA\n\n\nA cunning ghost of Waiapuka, North Kohala, disguises himself as a dancer\nand approaches a party of people. He shows off his skill, then calls for\nfeather cloak, helmet, bamboo flute, skirt, and various other valuable\nthings with which to display his art. When he has them secure, he flies\noff with them, and the audience never see him or their property\nagain.[1]\n\n[Footnote 1: Gill tells this same story from the Hervey group. Myths and\nSongs, p. 88.]\n\n\n\n\n3. STORIES OF MODERN CUNNING\n\nKULEPE\n\n\nA cunning man and great thinker lives on Oahu in the days of\nPeleioholani. He travels to Kalaupapa, Molokai, is hungry, and, seeing\nsome people bent over their food, chants a song that deceives them into\nbelieving him a soldier and man of the court. They become friendly at\nonce and invite him to eat.\n\n\n\n\nKAWAUNUIAOLA\n\n\nA woman of Kula, Maui, whose husband deserts her for another woman,\nmakes herself taboo, returns to her house, and offers prayers and\ninvents conversations as if she had a new husband. The news quickly\nspreads, and Hoeu starts at once for home. In this cunning manner she\nregains her husband.\n\n\n\n\nMAIAUHAALENALENAUPENA\n\n\nThe upland peddlers bring sugar cane, bananas, gourds, etc., to sea to\npeddle for fish. Maiauhaalenalenaupena pretends to be a fisherman. He\nspreads out his net as if just driven in from sea by the rough weather.\nThe peddlers trust him with their goods until he has better luck; but he\nreally is no fisherman and never gives them anything.\n\n\n\n\nWAAWAAIKINAAUPO AND WAAWAAIKINAANAO\n\n\nOne day these two brothers go out snaring birds. The older brother\nsuggests that they divide the spoils thus: He will take all those with\nholes on each side of the beak. The unobservant younger brother\nconsents, thinking this number will be few, and the older wins the whole\ncatch.\n\n\n\n\nKUAUAMOA\n\n\nAt Kawaihae, Kohala, lives the great trickster, Kuauamoa. He knows Davis\nand Young after they are made prisoners by the natives, and thus learns\nsome English words. On the plains of Alawawai he meets some men going to\nsell rope to the whites and they ask him to instruct them what to say.\nHe teaches them to swear at the whites. When the white men are about to\nbeat the peddlers, they drop the rope and run away.\n\n\n\n\nINDEX TO REFERENCES\n\nALEXANDER, W.D. _Short synopsis of the most essential points of Hawaiian\nGrammar_. By William DeWitt Alexander, LL.D. (Yale), Honolulu, 1908.\n_Brief History of the Hawaiian People_ (school edition), Honolulu, 1908.\n_Hawaiian Geographic Names_. Compiled by W.D. Alexander. Report of Coast\nand Geodetic Survey for 1902. Appendix No. 7, Washington, 1903.\n\nANDREWS, L. _Dictionary of the Hawaiian Language_. By Lorrin Andrews,\nHonolulu, 1865. _Haui ka Lani_, a prophetic song foretelling the deeds\nof Kamehameha I, chanted by Keaulumoku eight years before the defeat of\nKeoua. Translated by Judge Lorrin Andrews and revised by Sanford B.\nDole, Islander, Honolulu, 1875.\n\nBAESSLER, A. _S\u00fcdsee-Bilder_. By Arthur Baessler, Berlin, 1895. _Neue\nS\u00fcdsee-Bilder_, Berlin, 1900.\n\nBASTIAN, A. _Die heilige Sage der Polynesier_: Kosmogonie und Theogonie.\nBy Adolf Bastian. Leipzig, 1881. _Zur Kenntniss Hawaii's_. Berlin, 1883.\n_Einiges \u00fcber Samoa und andere Inseln des S\u00fcdsee_. 1889. _Inselgr\u00fcppen\nin Oceanien_. 1889. _Die Samoanische Sch\u00f6pfungssage_. Berlin, 1894.\n\nBRIGHAM, W.T. _Contributions of a Venerable Savage to the Ancient\nHistory of the Hawaiian Islands_, translated from the French of Jules\nRemy by William Tufts Brigham, LL.D. (Columbia). Boston, 1868. In\npublications of the Bishop Museum, Honolulu, Hawaii: _Hawaiian Feather\nWork_, 1899. _Additional Notes_, 1903. _Index to the Islands of the\nPacific_, 1900. _Stone Implements and Stone Work of the Ancient\nHawaiians_, 1902. _Mat and Basket Weaving of the Ancient Hawaiians_,\n1906. _Old Hawaiian Carving_, 1906. _Ancient Hawaiian House_, 1908. _Ka\nHana Kapa_: Making of Bark Cloth in Hawaii, 1911.\n\nB\u00dcLOW, W. VON. _Samoanische Sagen_. By Wilhelm von B\u00fclow. Globus, 1895,\n1896, 1897. Internationales Archiv f\u00fcr Ethnographie, 1898, 1899, 1908.\n\nCODRINGTON, R. H. _The Melanesians_: Studies in their anthropology and\nfolklore. By Robert Henry Codrington. Oxford, 1891.\n\nCOLENSO, W. _Historical Incidents and Traditions of the Olden Times_.\nTranslated from the Maori. By W. Colenso, F.L.S. Transactions of the New\nZealand Institute, Vol. XIII (1880), XIV (1881).\n\nCOOK, J. _A New Voyage Round the World_ in the years 1768, 1769, 1770,\n1771, performed by Capt. James Cook in the ship _Endeavor_, drawn from\nhis own journals and from the papers of Joseph Banks, by John\nHawkesworth. 2 volumes. New York, 1774. _A Voyage Towards the South Pole\nand Round the World_, Performed in His Majesty's ships the _Resolution_\nand _Adventure_ in the years 1772, 1773, 1774, and 1775 by Capt. James\nCook. In which is included Capt. Furneaux's narrative of his proceedings\nin the _Adventure_ during the separation of the ships. 2 volumes.\nPlates. London, 1777. _Voyage to the Pacific Ocean_ ... in His Majesty's\nships the _Resolution_ and _Discovery_, in the years 1776, 1777, 1778,\n1779, and 1780. 3 volumes. Vols. I and II by Capt. James Cook, F.R.S.\nVol. III by Capt. James King, LL.D., F.R.S. London, 1784.\n\nDAGGETT. _Legends and Myths of Hawaii_. Fables and Folktales of a\nStrange People. Collected by Kalakaua, edited by Daggett. New York,\n1888.\n\nDIBBLE, S. _A History of the Sandwich Islands_. By Sheldon Dibble.\nLahainaluna, 1843; Honolulu, 1909.\n\nDIXON, R.B. _Oceanic mythology_. By Roland B. Dixon. In Mythology of All\nRaces. Vol. IX. Boston, 1916.\n\nELLIS, W. _Journal of a Tour Round Hawaii_. By the Rev. William Ellis.\nBoston, 1825; London, 1827. _Polynesian Researches_ during a residence\nof nearly eight years in the Society and Sandwich Islands. 4 volumes (2nd\nedition). London, 1842.\n\nEMERSON, N.B. Unwritten Literature of Hawaii: _The Sacred Songs of the\nHula_. By Nathaniel Bright Emerson, A.M., M.D. Bureau of American\nEthnology, Bulletin 38. Washington, 1909. _Pele and Hiiaka_, a myth from\nHawaii. Honolulu, 1915. _Hawaiian Antiquities of David Malo_. Translated\nand edited. Honolulu, 1898.\n\nERDLAND, P.A. _Die Marshall-insulaner_. Leben und Sitte, Sinn und\nReligion eines S\u00fcdsee-Volkes. By P. August Erdland, M.S.C. Anthropos,\nEthnologische Bibliothek II, 1914.\n\nFISON, L. _Tales from Old Fiji_. By Lorimer Fison. London, 1904.\n\nFORNANDER, A. _The Polynesian Race_, an account of its origin and\nmigrations and the Ancient History of the Hawaiian People to the time of\nKam\u00e9ham\u00e9ha I. By Abraham Fornander. 3 volumes. London, 1878. Fornander\nCollection of Hawaiian Antiquities and Folk-lore. Memoirs of the Bernice\nPauahi Bishop Museum. Edited by Thomas G. Thrum. Honolulu, 1916-.\n\nFRASER, J. _Folksongs and Myths from Samoa_. By John Fraser (with Powell\nand Pratt), Royal Society of New South Wales, 1890, 1891, 1892, 1895.\nJournal of the Polynesian Society, 1895, 1896, 1898.\n\nGILL, W.W. _Myths and Songs from the South Pacific_. By the Rev. William\nWyatt Gill. London, 1876. _South Pacific and New Guinea_, past and present,\nwith notes on the Hervey Group, an illustrative song and various myths.\nSydney, 1892.\n\nGIRSCHNER, M. _Die Karolineninsel Nam\u00f6luk_ und ihre Bewohner. By Max\nGirschner. Baessler Archiv. Vol. II, 123. Berlin, 1912.\n\nGRACIA, M. _Lettres sur les Iles Marquises_. By P\u00e8re Mathias Gracia\n(priest of the Sacred Heart). Paris, 1845.\n\nGREY, G. _Polynesian Mythology and Ancient Traditional Mythology of the New\nZealand Race_. By Sir George Grey (Governor in chief of New Zealand).\nLondon, 1855.\n\nJARVES, J.J. _History of the Hawaiian Islands_. By James Jackson Jarves\n(4th edition). Honolulu, 1872.\n\nKOTZEBUE, O. VON. _Entdeckungs-Reise in die S\u00fcd-See und nach der Berings\nStrasse zur erforschung einer nord\u00f6stlichen durchfahrt, unternommen in\nden jahren 1815, 1816, 1817, und 1818_. By Otto von Kotzebue. Weimar, 1821.\n\nKR\u00c4MER, A. _Die Samoa Inseln_; Verfassung stammb\u00e4ume und\n\u00fcberlieferungen. Entwurf einer Monographie. By Dr. Augustin Kr\u00e4mer.\nVol.\n\nLESSON, P.A. _Les Polynesiens_; leur Origine, leurs Migrations, leur\nLangage. By Pierre Adolph Lesson. Edited by Ludovic Martinet. 4 volumes.\nParis, 1880.\n\nLILIUOKALANI. _An account of the Creation of the World according to\nHawaiian Tradition_. Composed by Keaulumoku in 1700 and translated from\nmanuscripts preserved exclusively in her majesty's family. By Liliuokalani\nof Hawaii. Boston, 1897.\n\nLYONS, C.J. _Song of Kualii Tawaii_ chanted by Kupaahulani and\nKamakaaulani. Translated by Curtis J. Lyons. Journal of Polynesian Society\nII, 160, and Islander, Honolulu, 1875. _Land Matters in Hawaii_, Islander.\nHonolulu, 1875.\n\nMALO, D. _Moolelo Hawaii_ (Hawaiian Antiquities of David Malo and others)\ngathered at Lahainaluna, 1835-36. Revised and published by Dibble, 1838.\nTranslated into English by Rev. R. Tinker in Hawaiian Spectator II, 1839.\nCompiled in Hawaiian by Rev. J.F. Pogue (Pokele), 1858. Translated into\nFrench by M. Jules Remy. Paris, 1862. _Hawaiian Antiquities_ of David Malo,\ntranslated and edited with further material by N.B. Emerson, with\nintroduction and notes by W.D. Alexander. Honolulu, 1898.\n\nMARINER, W. _Account of the Natives of the Tonya Islands_. By William\nMariner. Edited by John Martin. 2 volumes. Edinburgh, 1827.\n\nMOERENHOUT, J.A. _Voyages aux iles du Grand Ocean_. By J.A. Moerenhout. 2\nvolumes. Paris, 1837.\n\nPOWELL, T. _A Samoan Tradition of Creation and the Deluge_. By Rev. T.\nPowell, F.L.S., Victoria Institute of Great Britain. Vol. XX.\n\nRIVERS, W.H. _The History of Melanesian Society_. By William Halse Rivers.\n2 volumes. Illustrated. Cambridge, 1914.\n\nSMITH, S.P. _Hawaiki_, the original home of the Maori; with a sketch of\nPolynesian History. By S. Percy Smith, F.R.G.S. (3rd edition.) London,\n1904.\n\nSTATE, J.B. _Old Samoa_, or Floatsam and Jetsam from the Pacific Ocean. By\nRev. John B. Stair. Religious Tract Society. London, 1897.\n\nSTOKES, J.F.G. _Hawaiian Petroglyphs_. By John F.G. Stokes. Occasional\npapers iv 4, Bishop Museum, Honolulu. _Index to Forander's Polynesian\nRace_. Honolulu, 1909.\n\nST\u00dcBEL, A. _Samoanische Texte_. By Alfons St\u00fcbel, K\u00f6niglichen\nMuseum f\u00fcr V\u00f6lkerkunde. Vol. IV, 1896.\n\nTHOMSON, B. _The Fijians_: A study of the decay of custom. By Basil\nThomson. London, 1908.\n\nTHRUM, T.G. _Hawaiian Folktales_. A collection of Native Legends. By Thomas\nG. Thrum. Chicago, 1907. _The Hawaiian Annual_; the reference book of\ninformation and statistics relating to the Hawaiian Islands. Edited by\nThomas G. Thrum. Honolulu, 1874-. _Ancient Hawaiian Mythology_. To appear.\n\nTREGEAR, E. _The Maori-Polynesiam Comparative Dictionary_. By Edward\nTregear, F.R.G.S. Wellington, 1891. _Polynesian Folk-lore_. Hina's Voyage\nand Origin of Fire. Transactions of the New Zealand Institute, XIX (1886);\nXX (1887),\n\nTURNER, G. _Nineteen Years in Polynesia_. By Rev. George Turner, LL.D.\nLondon, 1861. _Samoa a Hundred Years Ago_. London, 1884.\n\nWESTERVELT, W.D. _Legends of Maui_, a demigod of Polynesia, and his mother\nHina. By Rev. William D. Westervelt. Honolulu, 1910; Melbourne, 1913.\n_Legends of Old Honolulu_. Boston and London, 1915. _Legends of Gods and\nGhosts_. Boston and London, 1915. _Hawaiian Legends of Volcanoes_. Boston,\n1916.\n\nWHITE, J. _Ancient History of the Maori_, his mythology and traditions. By\nJohn White. 6 volumes. New Zealand, 1887.\n\nWILLIAMS, T. _Fiji and the Fijians_. By Thomas Williams and James Calvert,\nedited by George Rowe. 2 volumes. London, 1858.\n\nWOHLERS, J.F.H. _Mythology and Traditions of the Maori in New Zealand_. By\nthe Rev. J.F.H. Wohlers. Transactions of the New Zealand Institute, Vol.\nVII. 1874.\n\n\n\nTHE ORIGINAL HAWAIIAN TEXT\n\n\n\n\nOLELO HOAKAKA\n\n\nUa hoopuka ka mea nana i pai keia buke me ka olioli nui, ka makamua o ka\nhoao ana e hoolako i buke hoonanea na na kanaka Hawaii. Ua loaa mua mai\nia kakou na buke kula o na ano he nui wale, a he nui no hoi na buke i\nhoolakoia mai na kakou, e hoike mai ana ia kakou i ka pono a me ka hewa;\naka, o ka buke mua nae keia i paiia na ka poe Hawaii nei, ma ke ano\nhoikeike ma ke Kaao i na mea kahiko a keia lahui kanaka, me ka aua mai\nhoi mai ka nalowale loa ana'ku o kekahi o na moolelo punihei a lakou. E\nhoike ana iloko o na huaolelo maikai wale i na olelo a me na hana a\nkekahi o ko Hawaii kaikamahine wahine maikai a punahele no hoi, a na ia\nmea no hoi e kokua mai i ka noho mau ana o ke aloha o na poe o Hawaii\nnei, no ko lakou mau kupuna a me ko lakou aina.\n\nE lawe hoi ano, i keia wahi buke uuku, a e hoike ia ia ma ke ano o kona\nloaa ana mai, e heluhelu, a e malama hoi ia ia, e hoike ana i kou iini i\nka naauao Hawaii, me kou makaukau mau no hoi e kokua aku ia mea, i ku\nmau ai.\n\nHe mea nui no ka hapai ana i ka mea nana e hoomaamaa mai ia kakou ma ka\nheluhelu ana, me ka hoonanea pu mai no hoi i na minute noho hana ole o\nko kakou noho ana; nolaila, i ka hoomaka ana a ka mea nana i pai i keia\nbuke, e hoomakaukau ia ia no ka hele ana'ku imua o keia lahui, ua\nhilinai oia i ke kokua nui mai o na makamaka a pau o ka naauao iwaena o\nkeia mau pae moku; a na ia manao wale iho no i hooikaika mai ia ia ma ke\nkupaa ana mamuli o kana mea i manaolana'i e hana aku, iloko o na pilikia\nhe nui wale e alai mai ana. Akahi no a haawiia i ka lahui Hawaii, ka\nbuke e pili ana i ka hoonanea'ku i ka noho ana, e like me ka na haole,\nhe mea ia nana e hanai mai i ko kakou mau manao i ka ike a me ka naauao.\nUa hiki ia kakou a pau ke hui mai ma ka malama ana a me ka hooholomua\naku hoi i keia wahi buke, he kumu ia e hapai hou ia mai ai i mau buke\nhou na keia lahui, ma kana olelo iho--ka olelo Hawaii. A nolaila la, e\nna makamaka a pau o ka naauao a me na keiki kupa no hoi o Hawaii nei,\nmai ka la hiki a ka la kau, eia mai Kawahineokaliula, ke hele aku la\nimua o oukou me ke aloha, a e pono hoi ke hookipa ia ia me ka aloha\nmakamae o ka puuwai Hawaii. ALOHA NO!\n\n\n\n\nMOKUNA I\n\n\nI ke kamailio ana i keia kaao, ua oleloia ma Laie, Koolau, kona wahi i\nhanau ai, a he mau mahoe laua, o Kahauokapaka ka makuakane, o\nMalaekahana ka makuahine. O Kahauokapaka nae, oia ke Alii nona na okana\nelua, o Koolauloa a me Koolaupoko, a ia ia ka mana nui maluna o kela mau\nokana.\n\nI ka manawa i lawe ai o Kahauokapaka ia Malaekahana'i wahine mare nana\n(hoao) mahope iho o ko laua hoao ana, hai mua o Kahauokapaka i kana\nolelo paa imua o kana wahine, o laua wale no ma ke kaawale, oiai iloko o\nko laua mau minute oluolu, a eia ua olelo paa la:\n\n\"E kuu wahine, he nani ia ua mare ae nei kaua, a nolaila, ke hai nei au\ni kuu olelo paa ia oe; i noho aku auanei kaua, a i loaa ka kaua keiki, a\nhe keikikane, alaila pomaikai kaua, ola na iwi iloko o ko kaua mau la\nelemakule, a haule aku i ka make, nalo no hoi na wahi huna: na ia keiki\ne nai na moku e pau ai, ke loaa hoi ia kaua ke keiki mua a he keikikane;\naka hoi, ina he kaikamahine ke hanau mua mai, alaila e make, a ina he\nmau kaikamahine wale no ka kaua ke hanau mai e make no, aia no ke ola a\nhanau mai a he keikikane, ola na hanau mui i na he mau kaikamahine.\"\n\nI ka ewalu paha o na makahiki o ko laua noho ana he kane a he wahine,\nhapai ae la o Malaekahana, a hanau mai la he kaikamahine, ua maikai na\nhelehelena i ka nana aku, a no ka maikai o na helehelena o ua\nkaikamahine nei, manao iho la ka makuahine o ke kumu la hoi ia e lilo ai\nka olelo paa a Kahauokapaka i mea ole, ola la hoi ua kaikamahine nei,\naole ka! Ia manawa i hanau ai, aia nae o Kahauokapaka i ka lawai-a me na\nkanaka.\n\nA hoi mai o Kahauokapaka mai ka lawai-a mai, haiia aku la ua hanau o\nMalaekahana he kaikamahine. A hiki ke alii i ka hale, ua wahiia ke\nkaikamahine i ke kapa keiki, kena koke ae la o Kahauokapaka i ka Ilamuku\ne pepehi.\n\nMa ia hope iho hapai hou o Malaekahana, a hanau hou mai la he\nkaikamahine, o keia nae ke kaikamahine oi aku o ka maikai mamua o kela\nkaikamahine mua, manao iho la e ola la hoi, aole ka! Ike ae la o\nKahauokapaka i ke kaikamahine e hiiia mai ana, ua hoaahuia i ke kapa\nkeiki, ia manawa, kena koke ae la ke alii i ka Ilamuku e pepehi.\n\nMahope mai, ua hapai wale no o Malaekahana, he mau kaikamahine wale no,\naole nae i ola iki kekahi oia mau hanau ana o Malaekahana, ua pau wale\nno i ka pepehiia e like me ka olelo paa a ke alii.\n\nA i ka hapai hou ana o Malaekahana i ke keiki, o ka lima ia, a kokoke i\nna la hanau, hele aku la kela a imua o ke Kahuna, a olelo aku la, \"E!\nauhea oe? E nana mai oe i keia opu o'u e hapai nei, no ka mea, ua pauaho\nae nei hoi i ka pau o na keiki i ka make i ka pakela pepehi a ke kane,\naha ae nei a maua keiki, aha no i ka make; nolaila, e nana mai oe i keia\nopu o'u e hapai nei, ina i ike oe he kaikamahine, e omilomilo ae au,\noiai aole i hookanaka ae ke keiki. Aka hoi, ina i ike mai hoi oe i keia\nopu o'u e hapai nei a he keikikane, aole ana.\"\n\nAlaila, olelo mai ke Kahuna ia Malaekahana, \"O hoi, a kokoke i ko la\nhanau, alaila, hele mai oe i o'u nei, i nana aku au i keia hapai ana.\"\n\nA kokoke i na la hanau, i ka malama o Ikuwa, i na la kapu heiau,\nhoomanao ae la o Malaekahana i ke kauoha a ke Kahuna. Ia ianei e\nnahunahu ana, hele aku la keia imua o ke Kahuna, me ka olelo aku, \"I\nhele mai nei au ma ke kauoha a ke Kahuna, no ka mea, ke hoomaka mai nei\nka nahunahu hanau keiki ana; nolaila, ano oe e nana mai oe i kuu keiki e\nhapai nei.\"\n\nIa Malaekahana me ke Kahuna e kamailio ana no keia mau mea, alaila, hai\naku la ke Kahuna i kana olelo ia Malaekahana, \"E hailona aku au ia oe,\nma ka mea a'u e noi aku ai, e haawi mai oe.\"\n\nIa manawa, nonoi aku la ke Kahuna ia Malaekahana e haawi mai i kekahi\nlima imua o ke alo o ke Kahuna, e like no me ka hailona mau o keia\nlahui, ma ka lima no nae ana e makemake ai e haawi aku imua o ke Kahuna.\n\nIa manawa a ke Kahuna i noi aku ai i kekahi lima, haawi mai la o\nMalaekahana i ka lima hema, me ka hoohuliia o ke alo o ka lima iluna.\nAlaila, hai aku la ke Kahuna i ka hailona i ku i kana ike, \"E hanau hou\nana no oe he kaikamahine, no ka mea, ua haawi mai nei oe i kou lima hema\nia'u, me ka huli nae o ke alo o ka lima iluna.\"\n\nA no keia olelo a ke Kahuna, kaumaha loa iho la ka naau o Malaekahana,\nno ka mea, ua kumakena mau kela i ka pepehi mau a kana kane i na keiki\nmua; nolaila, noi aku la o Malekahana i ke Kahuna e noonoo mai i mea e\npono ai ka wahine, a e ola ai hoi ke keiki.\n\nAlaila, hai aku la ke Kahuna i kana mau olelo ia Malaekahana, \"E hoi oe\na ka hale, ina e hiki i ka wa e aneane hanau ai, alaila ea, e ono ae oe\ni ka ohua, me ka olelo aku ia Kahauokapaka, nana ponoi no e lawai-a, o\nka i-a ponoi no e loaa ana ma kona lima oia kau i-a e ono ai; no ka mea,\nhe kanaka puni kaalauohua hoi ko kane, i lilo ai kela i ka lawai-a, ike\nole ia i kou hanau ana, a ina e hanau ae, alaila, na'u e malama ke\nkeiki, i hoi mai ia ua lilo ia'u ke keiki, a ina e niuau mai, hai aku oe\nhe heiki alualu, alaila pau wale.\"\n\nA pau ka laua kamailio ana no keia mau mea, hoi aku la o Malaekahana a\nhiki i ka hale, in manawa, nui loa mai la ka nahunahu ana a aneane e\nhanau, alaila, hoomanao ae la o Malaekahana i na olelo a ke Kahuna i\na-oa-o mai ai ia ia.\n\nA i ka mao ana'e o ka eha no ka aneane hanau, olelo aku la o Malaekahana\ni kana kane, \"E Kahauokapaka e! ke kau mai nei i ko'u mau maka ka\nohuapalemo; nolaila, e holo aku oe i ke kaalauohua, me he mea'la a loaa\nmai ka ohuapalemo, alaila hemo kuu keiki, akahi wale no o'u hanau ino\nana, a me ka ono o'u i ka ohua; nolaila, e hele koke aku oe me na kanaka\ni ka lawai-a.\"\n\nIa manawa, puka koke aku o Kahauokapaka a hele aku la. Ia lakou e hele\nana, hanau ae la ua keiki nei he kaikamahine, a lilo ae la ia Waka ka\nhanai, a kapa iho la i ka inoa o Laieikawai. Ia lakou no hoi e lawelawe\nana i ke keiki mua, hanau hou mai la he kaikamahine no, a lilo ae la ia\nKapukaihaoa, a kapa iho la i ka inoa o ka muli o Laielohelohe.\n\nA lilo na kaikamahine ma ka lima o Waka a me Kapukaihaoa me ke kaawale,\nhoi mai la o Kahauokapaka mai ka lawai-a mai, ninau iho la i ka wahine,\n\"Pehea oe?\"\n\nI mai la ka wahine, \"Ua hanau ae nei au he keiki alualu, ua kiola ia aku\nnei i ka moana.\"\n\nUa akaka mua no nae ia Kahauokapaka ka hanau ia lakou i ka moana; no ka\nmea, elua hekili o ke kui ana, manao ae la no hoi o Kahauokapaka ua\nhanau ka wahine; mai ka hanau ana o Laieikawai me Laielohelohe, oia ka\nhoomaka ana o ka hekili e kani iloko o Ikuwa, pela i olelo ia iloko o\nkeia moolelo.\n\nIa Waka me Kapukaihaoa ma ke kaa wale me na hanai a laua, olelo aku la o\nWaka ia Kapukaihaoa, \"Pehea la auanei e nalo ai na hanai a kaua ia\nKahauokapaka?\"\n\nI mai la ke Kahuna, \"E pono oe ke huna loa i kau hanai iloko o ke kiowai\ni Waiapuka, aia malaila kekahi ana i ike oleia e na mea a pau, a na'u no\nhoi e imi ko'u wahi e malama ai i ka'u hanai.\"\n\nLawe aku la o Waka ia Laieikawai ma kahi a Kapukaihaoa i kuhikuhi ai, a\nmalaila oia i malama malui'ai o Laieikawai a hiki i kona manawa i\nhoomahuahua iki ae ai.\n\nMahope iho o keia mau la, lawe ae la o Kapukaihaoa ia Laielohelohe i uka\no Wahiawa ma kahi i oleloia o Kukaniloko.\n\nIloko o ko Laieikawai mau la ma Waiapuka, ua hoomauia ka pio ana o ke\nanuenue ma kela wahi, iloko o ka manawa ua a me ka malie, i ka po a me\nke ao; aka, aole nae i hoomaopopo na mea a pau i ke ano o keia anuenue;\naka, ua hoomauia keia mau hailona alii ma na wahi i malamai'ai ua mau\nmahoe nei.\n\nI kekahi manawa, ia Hulumaniani e kaahele ana ia Kauai apuni, ma kona\nano Makaula nui no Kauai, a ia ia i hiki ai iluna pono o Kalalea, ike\nmai la oia i ka pio a keia anuenue i Oahu nei; noho iho la oia malaila\nhe iwakalua la, i kumu e ike maopopoi'ai o ke ano o kana mea e ike nei.\nIa manawa, ua, maopopo lea i ka Makaula he Alii Nui ka mea nona keia\nanuenue e pio nei, a me na onohi elua i hoopuniia i na ao polohiwa\napuni.\n\nIa manawa, hooholo ae la ka Makaula i kona manao e holo i Oahu, i\nmaopopo ai ia ia kana mea e ike nei. Haalele keia ia wahi, hiki aku la\nkeia i Anahola, hoolimalima aku la keia i waa e holo ai i Oahu nei; aka,\naole i loaa ia ia he waa e holo ai i Oahu nei. Kaapuni hou ka Makaula ia\nKauai a puni, pii hou oia iluna o Kalalea, a ike hou no oia i kana mea i\nike mua ai, aia no e mau ana e like no me mamua, alaila, hoi hou keia a\nhiki i Anahola.\n\nI ua Makaula nei malaila, lohe keia o Poloula ka mea waa o Wailua, no ka\nmea, he alii ia no ia wahi, ake aku la oia e halawai me Poloula, me ka\nmanao e noi aku i ke alii i waa e hiki ai i Oahu.\n\nIa Hulumaniani i halawai aku ai me Poloula, nonoi aku la oia i waa e\nholo ai i Oahu nei; alaila, haawiia mai la ka waa me na kanaka; ia po\niho, i ka hiki ana o ka Hokuhookelewaa, haalele lakou ia Kauai, he\numikumamalima ko lakou nui, hiki mua mai la lakou ma Kamaile, i Waianae.\n\nMamua ae nae o ko ka Makaula holo ana mai, ua hoomakaukau mua oia\nhookahi puaa hiwa, he moa lawa, a me ka i-a ula.\n\nIa la o lakou i hiki ai ma Waianae, kauoha ka Makaula i na kanaka e noho\nmalaila a hoi mai oia mai ka huakai kaapuni ana.\n\nI ua Makaula nei i hele ai, hiki mua keia iluna pono o Maunalahilahi,\nike aku la keia i ke anuenue e pio ana ma Koolauloa, e like me kana ike\nana i kona mau la iluna o Kalalea.\n\nA hiki keia i Waiapuka, kahi i malamaia ai o Laieikawai, ike iho la oia\naole he kuleana kupono o kela wahi e nohoi'ai e na'lii. I kela manawa\nnae a ka Makaula i hiki ai ilaila, ua nalo mua aku o Waka ma kahi i\nhunai'ai o Laieikawai.\n\nI ka manawa nae a ka Makaula e kunana ana, alaila, ike aku la oia i ka\naleale ana o ka wai o ko Waka luu ana aku. Olelo iho la ka Makaula iloko\nona, \"He mea kupanaha, aole hoi he makani o keia lua wai e kuleana ai la\nhoi ka aleale ana o ka wai, me he mea he mea e auau ana, a ike ae nei\nia'u pee iho nei.\" A pau ko Waka manawa ma kahi o Laieikawai, hoi mai la\noia; aka, ike ae la keia maloko o ka wai i keia mea e noho ana maluna\niho, emi hope hou aku la o Waka, no ka mea, ua manao oia o Kahauokapaka,\nkeia mea ma kae o ka luawai.\n\nHoi hou aku la o Waka me kana moopuna, a hiki i ka molehulehu ana,\nhoomakakiu hou mai la oia me ka manao ua hele aku kela mea ana i ike ai;\naka, aia no ua Makaulanei ma kana wahi i noho mua ai, nolaila, hoi hope\nhou o Waka.\n\nUa noho ua Makaula nei ma ke kae o kela luawai, a moe oia malaila a ao\nia po. Ia kakahiaka ana ae, i ka manawa molehulehu, ala ae la oia, ike\naku la kela i ka pio a ke anuenue i uka o Kukaniloko, haalele keia ia\nwahi, kaapuni keia ia Oahu nei, ma Koolaupoko kona hele mua ana, a ma\nKona nei, a mai anei aku hiki ma Ewa; a hiki keia i Honouliuli, ike aku\nla ua Makaula nei i ka pio o ke anuenue i uka o Wahiawa, pii loa aku la\noia a hiki i Kamaoha, a malaila oia i moe ai a ao ia po, aole oia i ike\ni kana mea i ukali mai ai.\n\n\n\n\nMOKUNA II\n\n\nA nele ka Makaula i ka ike i kana mea e ukali nei, haalele keia ia\nKamaoha, hiki keia iluna pono o Kaala, a malaila oia i ike ai e pio ana\nke anuenue i Molokai; nolaila, haalele ka Makaula ia wahi, kaapuni hou\nia Oahu nei; o ka lua ia o kana huakai kaapuni ana, i mea e hiki ai ia\nia ke ike maopopo i kana mea e ukali nei, no ka mea, ua ano e ka hana a\nke anuenue, no ka holoholoke ana i kela wahi keia wahi.\n\nI ka la a ua Makaula nei i haalele ai ia Kaala, hiki mua aku oia iluna o\nKuamooakane, aia hoi e pio ana ke anuenue i Molokai, e ku ana ka punohu\ni uhipaaia e na ao hekili, ekolu mau la oia nei ma Kuamooakane, ua\nhoomauia ka uhi paapu a ka ua a me ka noe.\n\nI ka eha o na la oia nei malaila, loaa ia ia he waa e holo ana i\nMolokai; kau aku la oia maluna o ka waa, a holo aku la a like a like o\nka moana, loaa ka manao ino i na mea waa, no ka mea, ua uluhua laua i ua\nMakaula nei no ka hiamoe, a me ka ala a mau ana o kahi puaa, a o-o-o mau\nno hoi o kahi moa.\n\nA no keia mea, kunou aku la ka mea mahope o ka waa i ke kanaka iluna o\nkuaiako, e hoi hou ka waa i hope, a hoonoho hou i ka Makaula i Oahu nei,\na ua like ka manao o na mea waa ma ia mea e hoihoi hope ka waa, e moe\nana nae ka Makaula ia manawa.\n\nHoohuli ae la na mea waa i ka waa i hope a holo i Oahu nei; ia manawa a\nka waa e hoi hope nei, hoohuoi iho la ka Makaula i ka pa ana a ka makani\nma kona papalina, no ka mea, ua maopopo ia ia kahi a ka makani i pa ai i\nka holo ana mai Oahu aku nei manao iho la oia, ma kai mai ka makani e pa\nnei.\n\nNolaila, kaakaa ae la na maka o ka Makaula, aia hoi e hoi hou ana ka waa\ni Oahu nei; ia manawa, nalu iho la ka Makaula i ke kumu o keia hoi hou\nana o ka waa. Aka hoi, no ko ianei makemake e ike maopopo i ka hana a na\nmea waa, pule aku la oia i kona Akua ia Kuikauweke, e hooili mai i ka\nino nui maluna o ka moana.\n\nIa ia e pule ana iloko ona iho, hiki koke mai la ka ino nui maluna o\nlakou, a pono ole ka manao o na mea waa.\n\nIa manawa, hoala ae la na mea waa ia ianei, \"E keia kanaka e moe nei! e\nala ae paha oe, kainoa paha he pono kau i kau mai ai maluna o ko maua\nwaa, aole ka! oia no ka moe a nei kanaka la o uka.\"\n\nAlaila, ala ae la ua Makaula nei, e hooiho ana ka waa i Oahu nei.\n\nAlaila, ninau aku la oia i na mea waa, \"Heaha iho nei keia hana a olua\nia'u i hoi hope ai ka waa? A heaha kuu hewa?\"\n\nAlaila, olelo mai la na mea waa, \"Ua uluhua maua no kou hiamoe, a me ka\nalala mau o ko wahi puaa, a me ke kani mau a ko wahi moa, nolaila\nkulikuli; mai ka holo ana mai nei no ka ke kulikuli a hiki i keia\nmanawa, ua pono no la hoi ia, i na la hoi e hoe ana oe, aole ka, he moe\nwale iho no ka kau.\"\n\nI aku la ka Makaula, \"Ua hewa olua i kuu manao; ina o kuu noho wale ke\nkumu o ka hoi hou ana o ka waa o kakou i Oahu, alaila, ke olelo nei au,\nua hewa ka mea iluna o kuaiako, no ka mea, he noho wale iho no kana,\naole ana hana.\"\n\nIa lakou e kamailio ana no keia mau mea, lele aku la ka Makaula mahope o\nka waa, a lilo iho la ia ia ka hookele, holo aku la lakou a kau ma\nHaleolono i Molokai.\n\nIa lakou i hiki aku ai malaila, aia hoi, e pio ana ke anuenue i Koolau,\ne like me kana ike ana i kona mau la maluna o Kuamooakane, haalele keia\ni na mea waa, ake aku la oia e ike i kana mea i ukali mai ai.\n\nIa hele ana hiki mua keia i Waialala maluna pono ae o Kalaupapa; ia\nianei malaila, ike maopopo aku la oia e pio ana ke anuenue iluna o\nMalelewaa, ma kahi nihinihi hiki ole ke heleia. Aia nae malaila kahi i\nhunaia ai o Laieikawai, oia a me kona kupunawahine, e like me ke kauoha\nmau a Kapukaihaoa ia Waka ma ka hihio.\n\nNo ka mea, i ka Makaula e holo mai ana ma ka moana, ua ike mua e aku o\nKapukaihaoa i ka Makaula, a me kana mau hana, nolaila oia i olelo mau ai\nia Waka ma ka hihio e ahai mua ia Laieikawai ma kahi hiki ole ke loaa.\n\nI ka Makaula i haalele ai ia Waialala, hiki aku keia ma Waikolu ilalo\npono o Malelewaa, aia nae e pio ana ke anuenue i kahi hiki ole ia ia ke\nhele aku; aka, ua noonoo ka Makaula i kekahi manawa, i wahi e hiki ai e\nike i kana mea e ukali nei, a waiho aku i kana kanaenae i hoomakaukau\nmua ai, aole nae e hiki.\n\nI kela la a ka Makaula i hiki ai ma Waikolu, ia po iho, hiki mua ke\nkauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, a puoho ae la oia, he\nmoeuhane. Alaila, hoala aku la o Laieikawai i kona kupunawahine, a ala\nae la, ninau aku la ke kupunawahine i kana moopuna i ke kumu o ka hoala\nana.\n\nHai mai la ka moopuna, \"Ua hiki mai o Kapukaihaoa i o'u nei ma ka\nmoeuhane, e olelo mai ana, e ahai loa oe ia'u i Hawaii a hoonoho ma\nPaliuli, a malaila kaua e noho ai, pela mai nei oia ia'u, a puoho wale\nae la wau la, hoala aku la ia oe.\"\n\nIa Laieikawai nae e kamailio ana i ke kupunawahine, hiki iho la ka hihio\nma o Waka la, a ua like me ka ka moopuna e olelo ana, ia manawa, ala ae\nla laua i ke wanaao a hele aku la e like me ke kuhikuhi a Kapukaihaoa ia\nlaua ma ka moeuhane.\n\nHaalele laua ia wahi, hiki aku laua ma Keawanui, kahi i kapaia o\nKaleloa, a malaila laua i halawai ai me ke kanaka e hoomakaukau ana i\nka waa e holo ai i Lanai. La laua i halawai aku ai me ka mea waa, olelo\naku la o Waka, \"E ae anei oe ia maua e kau pu aku me oe ma ko waa, a\nholo aku i kau wahi i manao ai e holo?\"\n\nOlelo mai la ka mea waa, \"Ke ae nei wau e kau pu olua me a'u ma ka waa,\naka hookahi no hewa, o ko'u kokoolua ole e hiki ai ka waa.\"\n\nIa manawa a ka mea waa i hoopuka ai i keia olelo \"i kokoolua\" hoewaa,\nwehe ae la o Laieikawai i kona mau maka i uhiia i ka aahu kapa, mamuli o\nka makemake o ke kupunawahine e huna loa i kana moopuna me ka ike oleia\nmai e na mea e ae a hiki i ko laua hiki ana i Paliuli, aka, aole pela ko\nka moopuna manao.\n\nI ka manawa nae a Laieikawai i hoike ai i kona mau maka mai kona hunaia\nana e kona kupunawahine, luliluli ae la ke poo o ke kupunawahine, aole a\nhoike kana moopuna ia ia iho, no ka mea, e lilo auanei ka nani o kana\nmoopuna i mea pakuwa wale.\n\nI ka manawa nae a Laieikawai i wehe ae ai i kona mau maka, ike aku la ka\nmea waa i ka oi kelakela o ko Laieikawai helehelena mamua o na\nkaikamahine kaukaualii o Molokai a puni, a me Lanai. Aia hoi, ua\nhookuiia mai ka mea waa e kona iini nui no kana mea e ike nei.\n\nA no keia mea, noi aku la ka mea waa i ke kupunawahine, me ka olelo aku,\n\"E kuu loa ae oe i na maka o ko moopuna mai kona hoopulouia ana, no ka\nmea, ke ike nei wau ua oi aku ka maikai o kau milimili, mamua o na\nkaikamahine kaukaualii o Molokai nei a me Lanai.\"\n\nI mai la ke kupunawahine. \"Aole e hiki ia'u ke wehe ae ia ia, no ka mea,\no kona makemake no ka huna ia ia iho.\"\n\nA no keia olelo a Waka i ka mea waa mamuli o kana noi, alaila, hoike pau\nloa ae la o Laieikawai ia ia mai kona hunaia ana, no ka mea, ua lohe aku\nla o Laieikawai i ka olelo a kona kupunawahine, o Laieikawai no ka\nmakemake e huna ia ia; aka, ua, makemake ole keia e huna.\n\nA no ka ike maopopo loa ana aku o ka mea waa ia Laieikawai, alaila, he\nnuhou ia i ka mea waa. Alaila, kupu ae la ka manao ano e iloko ona, e\nhele e hookaulana ia Molokai apuni, no keia mea ana e iini nei.\n\nAlaila, olelo aku la ua mea waa nei ia Laieikawai ma, \"Auhea olua, e\nnoho olua i ka hale nei, na olua na mea a pau oloko, aole kekahi mea e\nkoe o ka hale nei ia olua, o olua maloko a mawaho o keia wahi.\"\n\nA no ka hoopuka ana o ka mea waa i keia olelo, alaila, olelo aku la o\nLaieikawai, \"E ke kamaaina o maua, e hele loa ana anei oe? No ka mea, ke\nike lea nei maua i kou kauoha honua ana, me he mea la e hele loa ana\noe?\"\n\nI aku la ke kamaaina, \"E ke kaikamahine, aole pela, aole au e haalele\nana ia oula; aka, i manao ae nei au e huli i kokoolua no'u e hoe aku ai\nia olua a pae i Lanai.\"\n\nA no keia olelo a ka mea waa, i aku la o Waka i ke kamaaina o laua nei,\n\"Ina o ke kumu ia o kou hele ana i kauoha honua ai oe i na mea a pau o\nkou hale ia maua; alaila, ke i aku nei wau, he hiki ia maua ke kokua ia\noe ma ka hoe ana.\"\n\nA ike ka mea waa he mea kaumaha keia olelo a Waka imua ona.\n\nOlelo aku la oia imua o na malahini, \"Aole o'u manao e hoounauna aku ia\nolua e kokua mai ia'u ma ka hoe pu ana i ka waa, no ka mea, he mea nui\nolua na'u.\"\n\nAka, aole pela ka manao o ka mea waa e huli i kokoolua hoe waa pu me ia,\nno ka mea, ua hooholo mua oia i kana olelo hooholo iloko ona, e hele e\nkukala aku ia Laieikawai apuni o Molokai.\n\nA pau ke kamailio ana a lakou i keia mau olelo, haalele iho la ka mea\nwaa ia laua nei, a hele aku la e like me ka olelo hooholo mua iloko ona.\n\nIa hele ana, ma Kaluaaha kona hiki mua ana, a moe aku oia i Halawa, a ma\nkeia hele ana a ia nei, ua kukala aku oia i ka maikai o Laieikawai e\nlike me kona manao paa.\n\nA ma kekahi la ae, i ke kakahiaka nui, loaa ia ia ka waa e holo ana i\nKalaupapa, kau aku la oia maluna o ka waa, hiki mua oia i Pelekunu, a me\nWailau, a mahope hiki i Waikolu kahi a ka Makaula e noho ana.\n\nIa ia nae i hiki aku ai i Waikolu, ua hala mua aku ua Makaula nei i\nKalaupapa, aka, o ka hana mau a ua wahi kanaka nei, ke kukala hele no\nLaieikawai.\n\nA hiki keia i Kalaupapa, aia hoi, he aha mokomoko e akoakoa ana ku aku\nla oia mawaho o ka aha, a kahea aku la me ka leo nui, \"E ka hu, e na\nmakaainana, e ka lopakuakea, lopahoopiliwale, e na'lii, na Kahuna, na\nkilo, na aialo, ua ike au i na mea a pau ma keia hele ana mai nei a'u,\nua ike i na mea nui, na mea liilii, na kane, na wahine, na kaukaualii\nkane, na kaukaualii wahine, ka niaupio, ke ohi, aole wau i ike i kekahi\noi o lakou e like me ka'u mea i ike ai, a ke olelo nei au, oia ka oi\nmamua o na kaikamahine kaukaualii o Molokai nei apuni, a me keia aha no\nhoi.\"\n\nIa manawa nae a ia nei e kahea nei, aole i lohe pono mai ka aha, no ka\nmea, ua uhiia kona leo e ka haukamumu leo o ka aha, a me ka nene no ka\nhoouka kaua.\n\nA no ko ianei manao i lohe ponoia mai kana olelo, oi pono loa aku la ia\niwaena o ke anaina, ku iho la oia imua o ka aha, a kuehu ae la oia i ka\nlepa o kona aahu, a hai hou ae la i ka olelo ana i olelo mua ai.\n\nIloko o keia manawa, lohe pono loa aku la ke Alii nui o Molokai i keia\nleo, alaila hooki ae la ke alii i ka aha, i loheia aku ai ka olelo a\nkeia kanaka malahini e kuhea nei; no ka mea, iloko o ko ke alii ike ana\naku i ua wahi kanaka nei, ua hoopihaia kona mau maka i ka olioli, me ke\nano pihoihoi.\n\nKaheaia aku la ua wahi kanaka nei mamuli o ke kauoha a ke alii, a hele\nmai la imua o ke alii, a ninau aku la, \"Heaha kou mea e nui nei kou leo\nimua o ka aha, me ka maka olioli?\"\n\nAlaila, hai mai la kela i ke kumu o kona kahea ana, a me kona olioli\nimua o ke alii. \"Ma ke kakahiakanui o ka la i nehinei, e lawelawe ana\nwau i ka waa no ka manao e holo i Lanai, hoea mai ana keia wahine me ke\nkaikamahine, aole nae au i ike lea i ke ano o ua kaikamahine la. Aka,\niloko o ko maua wa kamailio, hoopuka mai la ke kaikamahine i kona mau\nmaka mai kona hunaia ana, aia hoi, ike aku la wau he kaikamahine maikai,\ni oi aku mamua o na kaikamahine alii o Molokai nei.\"\n\nA lohe ke alii i keia olelo, ninau aku la, \"Ina ua like kona maikai me\nkuu kaikamahine nei la, alaila, ua nani io.\"\n\nA no keia ninau a ke alii, noi aku la ua wahi kanaka nei e hoikeia mai\nke kaikamahine alii imua ona, a laweia mai la o Kaulaailehua ke\nkaikamahine a ke alii.\n\nI aku la ua wahi kanaka nei, \"E ke alii! oianei la, eha kikoo i koe o ko\niala maikai ia ianei, alaila, like aku me kela.\" I mai la ke alii, \"E!\nnani io aku la, ke hoole ae nei oe i ka makou maikai e ike nei, no ka\nmea, o ko Molokai oi no keia.\"\n\nAlaila, olelo aku la kahi kanaka i ke alii me ka wiwo ole, \"No ko'u ike\ni ka maikai, ko'u mea no ia i olelo kaena ai.\"\n\nIa manawa a kahi kanaka e kamailio ana me ke alii, e noho ana ka Makaula\nia manawa e hoolohe ana i ke ano o ke kamailio ana, aka, ua haupu honua\nae ka Makaula, me he mea la o kana mea e ukali nei.\n\nA no keia mea, neenee loa aku la ka Makaula a kokoke, paa aku la ma ka\nlima o kahi kanaka, a huki malu aku la ia ia.\n\nIa laua ma kahi kaawale, ninau pono aku la ka Makaula i ua wahi kanaka\nnei, \"Ua ike no anei oe i kela kaikamahine mamua au e kamailio nei i ke\nalii?\"\n\nHoole aku la ua wahi kanaka nei, me ka i aku, \"Aole au i ike mamua,\nakahi no wau a ike, a he mea malahini ia i ko'u mau maka.\"\n\nA no keia mea, manao ae la ka Makaula, o kana mea i imi mai ai, me ka\nninau pono aku i kahi i noho ai, a hai ponoia mai la.\n\nA pau ka laua kamailio ana, lawe ae la oia i na mea ana i hoomakaukau ai\ni mohai no ka manawa e halawai aku ai, a hele aku la.\n\n\n\n\nMOKUNA III\n\n\nIa hele ana o ka Makaula mahope iho o ko laua halawai ana me kahi\nkanaka, hiki mua keia iluna o Kawela; nana aku la oia, e pio ana ke\nanuenue i kahi a ua wahi kanaka nei i olelo ai ia ia; alaila, hoomaopopo\nlea iho la ka Makaula o kana mea no e ukali nei.\n\nA hiki keia i Kaamola ka aina e pili pu la me Keawanui, kahi hoi a\nLaieikawai ma e kali nei i ka mea waa, ia manawa, ua poeleele loa iho\nla, ua hiki ole ia ia ke ike aku i ka mea ana i ike ai iluna o Kawela,\naka, ua moe ka Makaula malaila ia po, me ka manao i kakahiaka e ike ai i\nkana mea e imi nei.\n\nI kela po a ka Makaula e moe la i Kaamola, aia hoi, ua hiki ka olelo\nkauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, e like me ke kuhikuhi\nia laua iloko o ko laua mau la ma Malelewaa.\n\nIa wanaao ana ae, loaa ia laua ka waa e holo ai i Lanai, a kau laua\nmalaila a holo aku la, a ma Maunalei ko laua wahi i noho ai i kekahi mau\nla.\n\nIa Laieikawai ma i haalele ai ia Kalaeloa ia kakahiaka, ala ae la ka\nMakaula, e ku ana ka punohu i ka moana, a me ka ua koko, aia nae, ua uhi\npaapuia ka moana i ka noe a me ke awa, mawaena o Molokai, a me Lanai.\n\nEkolu mau la o ka uhi paapu ana o keia noe i ka moana, a i ka eha o ko\nka Makaula mau la ma Kaamola, i ke kakahiaka nui, ike aku la oia e ku\nana ka onohi iluna pono o Maunalei; aka, ua nui loa ka minamina o ka\nMakaula no ke halawai ole me kana mea e imi nei, aole nae oia i pauaho a\nhooki i kona manaopaa.\n\nUa aneane e hala na la he umi ia ia ma Molokai, ike hou aku la oia e ku\nana ka punohu iluna o Haleakala; haalele keia ia Molokai, hiki mua oia\niluna o Haleakala ma kela lua pele, aole nae oia i ike i kana mea e imi\nnei.\n\nI ua Makaula nei nae i hiki ai malaila, ike aku la oia ia Hawaii, ua uhi\npaapuia ka aina i ka ohu, a me ka noe. A haalele keia ia wahi, hiki keia\ni Kauwiki, a malaila oia i kukulu ai i wahi heiau, kahi hoi e hoomana ai\ni kona Aku, ka mea hiki ke kuhikuhi i kana mea e imi nei.\n\nI ua Makaula nei e kaapuni ana ma na wahi a pau ana i kipa aku ai, ua\nkauoha mua aku ka Makaula, i na e loaa kana mea e imi nei, alaila, e\nhuli aku ia ia ma kahi e loaa ai.\n\nA pau ke kapu heiau a ua Makaula nei ma, Kauwiki, i na po o Kane, a me\nLono paha, alaila, ike maopopoia aku la ke kalae ana o ka aina a puni o\nHawaii, a ua waiho pono mai na kuahiwi.\n\nUa nui no na la o ka Makaula ma Kauwiki, aneane makahiki a oi ae paha,\naole nae oia i ike iki i ka hoailona mau ana e ukali nei.\n\nI kekahi la, i ka malama o Kaaona, i na Ku, i ka manawa kakahiaka nui,\nike aweawea aku la oia he wahi onohi ma Koolau, o Hawaii; ia manawa,\npuiwa koke ae la oia me ka lele o kona oili me ka maikai ole o kona\nnoonoo ana; aka, ua kali loihi no oia me ka hoomanawanui a maopopo lea\nka hana a kela wahi onohi; a pau ia malama okoa i ka hoomanawanuiia eia,\na i kekahi malama ae, i ka la o Kukahi, i ke ahiahi, mamua o ka napoo\nana o ka la, komo aku la oia iloko o kona wahi heiau, kahi i hoomakaukau\nai no kona Akua, a pule aku la oia.\n\nIa ia e pule ana, a i ka waenakonu o ka manawa, ku mai la imua o ua\nMakaula nei ke kahoaka o Laieikawai, a me kona kupunawahine; a no keia\nmea, hooniau aku la oia i ka pule ana, aole nae i haalele kela kahoaka\nia ia a hiki i ka maamaama ana.\n\nIa po iho, iloko o kona manawa hiamoe, halawai mai la kona Akua me ia ma\nka hihio, i mai la, \"Ua ike au i kou luhi, a me kou hoomanawanui ana, me\nke ake e loaa ia oe ka moopuna a Waka, me kou manao hoi e loaa kou\npomaikai no kana moopuna mai. Iloko o kau pule ana, ua hiki ia'u ke\nkuhikuhi, e loaa no o Laieikawai ia oe, mawaena o Puna, a me Hilo, iloko\no ka ululaau, e noho ana iloko o ka hale i uhiia i na hulu melemele o ka\nOo, nolaila, apopo e ku oe a hele.\"\n\nPuoho ae la oia mai ka hiamoe, aia ka he hihio, a no keia mea, pono ole\niho la kona manao, aole e hiki ia ia ke moe ia po a ao.\n\nIa po a ao ae i ke kakahiaka nui, ia ia maluna o Kauwiki, ike aku la oia\ni ke kilepalepa a ka pea o ka waa ilalo o Kaihalulu; holo wikiwiki aku\nla oia a hiki i ke awa, ninau aku la i kahi a keia waa e holo ai, haiia\nmai la, \"E holo ana i Hawaii,\" a noi aku la oia e kau pu me lakou ma ka\nwaa, a aeia mai la oia pu me lakou.\n\nHoi hou aku la ka Makaula iluna o Kauwiki, e lawe mai i kana mau wahi\nukana, na mea ana i hoomakaukau ai i kanaenae.\n\nIa manawa, aia nei i hiki ai i ka waa, hai mua aku la oia i kona manao i\nna mea waa, \"E na mea waa, e hai mai oukou i ka'u hana ma keia holo ana\no kakou; ma ka oukou mea e olelo mai ai, malaila wau e hoolohe ai, no ka\nmea, he kanaka wau i hana pono oleia e na mea waa i ko'u holo ana mai\nOahu mai, nolaila wau e hai mua aku nei ia oukou e na mea waa, malia o\nlike oukou me laua.\"\n\nA no keia olelo a ka Makaula, olelo mai la na mea waa, aole e hanaia\nkekahi, mea pono ole ma ia holo ana o lakou; a pau keia mau mea kau\nlakou ma ka waa a holo aku la.\n\nMa ia holo ana hiki mua lakou i Mahukona, ma Kohala, moe malaila ia po,\na i ke kakahiaka ana ae, haalele ka Makaula i na mea waa, pii aku la oia\na hiki i Lamaloloa, a komo aku la i Pahauna ka hoiau, he heiau kahiko\nkela mai ka po mai, a hiki i keia manawa.\n\nUa nui loa na la ona malaila o ka noho ana, aole nae oia i ike i kana\nmea e imi ai; aka, ma kona ano Makaula, hoomau aku la oia i ka pule i ke\nAkua, e like me kona mau la ma Kauwiki, a no ka pule hoomau a ua Makaula\nnei, ua looa hou ia ia ke kuhikuhi ana e like me kela hoike ia ia ma\nKauwiki.\n\nA no keia mea, haalele oia ia wahi, kaahele aku la oia ia Hawaii; ma\nHamakua kona hiki mua ana, oi hele aku oia mai ka manawa uuku o kahi\npuaa a nui loa, a na ka puaa no e hele.\n\nIa ia i hiki ai i Hamakua, malalo o Waipio kona wahi i noho ai ma\nPakaalana, aole nae he nui kona mau la malaila.\n\nHaalele ka Makaula ia wahi, hiki aku oia i Laupahoehoe, a malaila aku a\nhiki i Kaiwilahilahi, a malaila oia i noho ai he mau makahiki.\n\n(Maanei, e waiho kakou i ka moolelo no pa imi ana o ka Makaula. Pono e\nkamailio no ka hoi ana o Kauakahialii, i Kauai, me Kailiokalauokekoa: i\nike ai kakou, aia o Laieikawai i Paliuli.)\n\nMa na Helu mua o keia Kaao, ua ike kakou na Kapukaihaoa i kauoha ia\nWaka ma ka moeuhane e hoihoi ia Laieikawai i Paliuli, mamuli o ka ike a\nka Makaula.\n\nUa hookoia no nae e like me ke kauoha, ua noho o Laieikawai ma Paliuli,\na hiki i kona hookanakamakua ana.\n\nIa Kauakahialii, laua o Kailiokalauokekoa i hoi ai i Kauai, mahope iho o\nko laua halawai ana me ka Olali o Paliuli (Laieikawai), a hiki lakou i\nKauai, mauka o Pihanakalani, kui aku la ka lono ia Kauaiapuni; akoakoa\nmai la na'lii, na kaukaualii, a me na makaainana a pau e ike i ka puka\nmalahini ana aku o Kailiokalauokekoa ma, e like me ka mea mau; o\nAiwohikupua nae kekahi oia poe Alii i akoakoa pu mai ma keia aha uwe o\nna malihini.\n\nA pau ka uwe ana a lakou, ninau aku la na'lii ia Kauakahialii \"Pehea kau\nhele ana aku nei mamuli o kou hoaa'ia ianei?\" (Kailiokalauokekoa.)\n\nAlaila, hai aku la o Kauakahialii i kona hele ana, penei: \"I ko'u hele\nana mai anei aku mamuli o ke aloha o ka wahine, a puni Oahu, a me Maui,\naole i loaa ia'u kekahi wahine e like me Kailiokalauokekoa nei; a hiki\nau i Hawaii, kaapuni wau ia mokupuni. Ma Kohala kuu hiki mua ana.\nKaahele au ma Kona, Kau, a hiki au i Keaau, a ma Puna, a malaila wau i\nnoho ai, a malaila wau i halawai ai me kekahi wahine maikai i oi aku\nmamua o ianei (Kailiokalauokekoa). A o ka oi no hoi ia mamua o na wahine\nmaikai o keia mau mokupuni a pau.\"\n\nIloko o keia olelo ana a Kauakahialii, hoomaopopo loa mai la o\nAiwohikupua i ka helehelena maikai o ua wahine nei.\n\nAlaila, hai aku la o Kauakahialii, \"I ka po mua, mahope iho o ko laua\nhalawai ana me kuu wahi kahu nei, hai mai la oia i kona manawa e hiki\nmai ai i kahi o ko makou wahi e noho ana, a hai mai la no hoi oia i na\nhoailona o kona hiki ana mai; no ka mea, ua olelo aku kuu wahi kahu nei\ni kane au na ua wahine nei, me ke koi aku no hoi e iho pu mai laua me ua\nwahi kahu nei o'u, aka, ua hai mai kela i kana olelo, 'E hoi oe a ko\nhanai, kuu kane hoi au e olelo mai nei, olelo aku oe ia ia, a keia po\nwau hiki aku, ina e kani aku ka leo o ka Ao, aole wau iloko oia leo; a\nkani aku ka leo o ka Alala, aole no wau iloko oia leo; i na e kani aku\nka leo o ka Elepaio, hoomakaukau wau no ka iho aku; a i kani aku ka leo\no ka Apapane, alaila, ua puka wau mawaho o kuu hale nei; hoolohe mai\nauanei oe a i kani aku ka leo o ka Iiwipolena, alaila, aia wau mawaho o\nka hale o ko hanai; imi ae olua a loaa wau mawaho, oia kuu manawa e\nlauna ai me ko hanai.' Pela mai ka olelo ua wahi kahu nei o'u.\n\n\"I ka po hoi ana e kauoha nei, aole i hiki ae, o i kali aku makou a ao\nia po, aole i hiki ae; o na manu wale no kai kani mai, manao iho la wau\nhe wahahee na kuu wahi kahu; i Punahoa nae lakou nei (Kailiokalauokekoa\nma) kahi i moe ai me na aikane. No kuu manao he wahahee na kuu wahi\nkahu, nolaila, kauoha ae ana wau i ka Ilamuku e hoopaa i ke kaula; aka,\nua hala e ua wahi kahu nei o'u i uka o Paliuli, e ninau aku i ua wahine\nnei i ke kumu o kona hiki ole ana i kai ia po, me ka hai aku no hoi e\nmake ana ia.\n\n\"A pau kana olelo ana ia Laieikawai i keia mau mea, i mai la ka wahine i\nua wahi kahu nei o'u, 'E hoi oe, a ma keia po hiki aku au, e like me\nka'u kauoha ia oe i ka po mua, pela no wau e hiki aku ai.'\n\n\"Ia po iho, oia ka po e hiki mai ai ua wahine nei, ua puka mua ae lakou\nnei (Kailiokalauokekoa ma) i ke ao, i ua po nei e kaao ana no o ianei ia\nmakou, i ke kihi o ke ahiahi, kani ana ka leo o ka Ao; i ka pili o ke\nahiahi, kani ana ka leo o ka Alala; i ke kau, kani ka leo o ka Elepaio;\ni ka pili o ke ao, kani ana ka leo o ka Apapane; a i ka owehewhe ana o\nke alaula, kani ana ka leo o ka Iiwipolena; ia kani ana no hoi, malu ana\nke aka ma ka puka o ka hale, aia hoi, ua paa oloko i ka noe, a i ka mao\nana ae, e kau mai ana kela iluna o ka eheu o na manu, me kona nani nui.\"\n\nA no keia olelo a Kauakahialii imua o na'lii, ua hookuiia mai ko\nAiwohikupua kino okoa e ka iini nui, me ka ninau aku, \"Owai ka inoa oia\nwahine?\"\n\nHaiia aku la oia o Laieikawai; a no ka iini nui o Aiwohikupua i keia mea\na Kauakahialii e olelo nei, manao iho la ia e kii i wahine mare nana,\naka, ua haohao o Aiwohikupua no keia wahine. Nolaila, hai aku oia i kana\nolelo imua o Kauakahialii, \"Ke haohao nei wau i keia wahine, no ka mea,\nowau ka mea nana i kaapuni keia mau mokupuni, aole wau i ike i kekahi\nwahine e kau mai iluna o ka eheu o na manu; me he mea la no kukulu o\nTahiti mai ia wahine, noloko o Moaulanuiakea.\"\n\nNo ka manao o Aiwohikupua no Moaulanuiakea, o Laieikawai, oia kona mea i\nmanao ai e kii i wahine nana. No ke mea, manua aku o kona lohe ana i\nkeia mau mea, ua olelo paa o Aiwohikupua, aole e lawe i kekahi wahine o\nkeia mau mokupuni i wahine mare nana; ua olelo oia, aia kana wahine\nmakemake noloko o Moaulanuiakea.\n\nA pau ke kamailio ana a na'lii no keia mau mea, a me ka walea ana e like\nme ka mea mau o ka puka malihini ana. A mahope koke iho oia mau la, lawe\nae la o Aiwohikupua i kahi o Kauakahialii, i kanaka lawelawe imua o kona\nalo, me ka manao o Aiwohikupua o kela wahi kanaka ka mea e loaa ai ko ke\nAlii makemake.\n\nA no keia kumu, hoolilo loa ae la o Aiwohikupua i ua wahi kanaka nei i\npoo kiekie maluna o na mea a pau, o ko ke Alii mau aina a pau, a me na\nkanaka a pau loa, na'lii a me na makaainana, ma kona ano Kuhina Nui.\n\nA lilo ae la ua wahi kanaka nei i mea nui, huahua mai la na punahele mua\na Aiwohikupua, aka, he mea ole lakou i ko ke Alii manao.\n\n\n\n\nMOKUNA IV\n\n\nMahope iho o ka lilo ana o ua wahi kanaka nei i mea nui imua o ke Alii,\nme he Kuhina Nui la; a oia ka hoa kuka mau o ke Alii ma na mea e lealea\nai ke Alii, me ka manao aku o ka poe e, e kuka ana ma na mea pili i ka\naina, a me na waiwai e like me ka mea mau i ka noho Alii ana. Eia ka o\nLaieikawai no ka laua kuka mau, a he uuku ke kuka ma na mea e ae.\n\nMamua aku nae o ko Aiwohikupua lohe ana ia Kauakahialii no Laieikawai,\nua hoike e oia i kana olelo paa imua o kona mau kaukaualii, a me na\nkaikuahine ona, a me kona poe aialo a pau, a eia kana olelo paa, \"Auhea\noukou e ko'u mau kaukaualii, a me na kaikuahine o'u ko'u mau aialo a\npau; mai keia la aku a hiki i ko'u mau la hope, aole loa ana wau e lawe\ni kekahi wahine o keia mau mokupuni i wahine mare na'u, mai Kauai nei a\nhala loa i Hawaii, ina i oleloia mai he mau wahine maikai, aole no hoi\nau e haawi i ko'u kino e komo aku ma ke ano kolohe, he oleloa no. No ka\nmea, he kanaka hana pono oleia wau e na wahine, mai ko'u wa opiopio mai\na hiki i ko'u hookanakamakua ana. Aia no ka'u wahine ae ke kii mai, no\nkekahi mau aina e mai, ina noloko mai o Moaulanuiakea, kahi o na wahine\noluolu a'u i lohe ai; alaila, o ka'u wahine makemake ia, i na i kiiia\nmai wau ma na ano elua.\"\n\nIloko o ko Aiwohikupua lohe ana ia Kauakahialii, a me ko laua kuka mau\nana me kona Kuhina Nui no Laieikawai, alaila, manaopaa ae la ke Alii no\nTahiti mai ua wahine la.\n\nI kekahi la, i ke awakea, hiamoe iho la ke Alii, loaa iho la o\nLaieikawai ia Aiwohikupua ma ka moeuhane, ua like kana ike ana ia\nLaieikawai ma ka moeuhane me ka Kauakahialii olelo ana ia ia. A puoho ae\nla ke Alii he moeuhane kana.\n\nIloko oia ala ana ae, aia hoi, he mea minamina loa i ke Alii i kona ike\nana ia Laieikawai ma ka moeuhane, no ka mea, ua ala e mai ka hiamoe o ke\nAlii; a no ia mea, makemake iho la ke Alii e loaa hou ia ia ka hiamoe\nloihi ana ma ia awakea, i kumu e ike hou aku ai i kana mea i ike ai ma\nka moeuhane.\n\nHoao hou iho la ke Alii e hiamoe hou, loaa hou no o Laieikawai ma ka\nhihio pokole loa, aole nae oia i ike maopopo loa aku, he wahi helehelena\nwale no kana ike lihi ana, a hikilele ae a oia.\n\nA no keia mea, ua ano e loa ko ke Alii manao, ia manawa ka hoopuka ana a\nke Alii i olelo paa imua o kona mau mea a pau, penei no ia:\n\n\"Auhea oukou, mai walaau oukou iloko o kuu wa hiamoe, mai hamumumu, a\nina e walaau, he alii aimoku, e pau kona aimoku ana; ina lie alii\naiahupuaa, e pau la; a ina he konohiki, a lopa paha ka mea nana i hahai\nkuu olelo paa, alaila, o ka make ka uku.\"\n\nOia iho la ka olelo paa a ke Alii, no ka mea, tia makemake loa ke Alii e\nloaa ia ia ka hiamoe loihi i kumu e launa hou ai laua ma ka moeuhane me\nLaieikawai.\n\nA pau ka ke Alii olelo ana no keia mau mea, hoomaka hou oia e hiamoe,\naole nae i loaa ia ia ka hiamoe a hiki i ka napoo ana o ka la.\n\nIloko o keia hana a ke Alii, aole nae oia i hai aku i keia mea ana e ike\nnei ma ka moeuhane, ua huna loa ke Alii i kona hoa kuka mau, manao la\nhoi oia, aia a loaa hou aku, alaila hai aku i kona hoa Kuhina Nui.\n\nA no ka makemake loa o ke Alii e loaa mau ia ia ka moeuhane mau no\nLaieikawai, kauoha ae la oia i kona Kuhina Nui e mama i awa.\n\nA nolaila, hoolale koke ae la ke Kuhina i na mea mama awa o ke Alii e\nmama i ka awa, a makaukau ko ke Alii makemake, a laweia mai la, inu iho\nla ke Alii me kona Kuhina, a oki mai la ka ona a ka awa. Kau koke mai la\nnae iluna o ke Alii ka halialia aloha o Laieikawai, me he mea ala ua\nlauna kino mamua. Alaila, hapai ae la ia i wahi olelo ma ke mele penei:\n\n  \"Kau mai ana i o'u nei\n   Ka halialia nae lehua o Puna,\n   I lawea mai e ka lau makani,\n   E ka ahe makani puulena o ka lua,\n   Hiamoe ole loko i ka minamina,\n   I ka makemake--e.\"\n\nI aku la ke Kuhina o ke Alii, mahope iho o ka pau, ana o ke mele ana,\n\"He mea kupanaha, aole hoi au wahine a kaua e noho nei, aka, iloko o kau\nmele e heluhelu nei, me he wahine la kau.\"\n\nI mai la ke Alii, \"Ua oki na olelo a kaua, no ka mea, ke oki mai nei ka\nona o ka awa ia'u.\" Iloko oia manawa, haule aku la ke Alii i ka hiamoe\nnui, o ke oki no ia, no ka mea, ua poina loa ka hiamoe o ke Alii, ua ike\nole ke Alii i kana mea e manao ai.\n\nHookahi po, hookahi ao o ka moe ana mama ka ona awa o ke Alii. Olelo\naku la ke Alii i kona hoa kuka, \"Ma keia ona awa o kaua, aole i waiwai\niki.\"\n\nI mai la kona hoa kuka, \"Pehea la ka hoi ka waiwai o ka ona awa? Kainoa\no ka ona no kona waiwai, o ka mahuna alua.\"\n\nI mai la ke Alii, \"Aole hoi paha oia, o ka ike aku ka hoi paha la ia\nLaieikawai, alaila waiwai ka ona ana o ka awa.\"\n\nMahope iho oia manawa, hoomau aku la ke Alii i ka inu awa a hala na la\nhe nui, ua like paha me hookahi makahiki, aole nae ke Alii i ike i ka\nwaiwai oia hana ana, nolaila, hoopau iho la ke Alii ia hana.\n\nMahope iho o ko ke Alii hoopau ana no ka inu awa, akahi no a hai aku ke\nAlii i ka loaa ana o Laieikawai ma ka moeuhane, a me ke kumu o kona\nhoomau ana i ka inu awa, a hai pu aku la no hoi ke Alii i ke kumu o kona\nkau ana i kanawai paa, no ka mea walaau iloko o kona wa hiamoe.\n\nIa laua e kamailio ana no keia mau mea, alaila, hoomaopopo loa ae la ke\nAlii e holo i Hawaii e ike ia Laieikawai. Ia wa ka hoopuka ana o laua i\nolelo hooholo no ke kii ia Laieikawai i wahine mare.\n\nI ka pau ana o na la ino, a hiki mai ka manawa kupono no ka holo moana,\nkauoha ae la ke Kuhina i na Kapena waa o ke Alii, e hoomakaukau i na waa\nno ka holo i Hawaii ia po iho, ia manawa ke koho ana a ke Alii i na\nhoewaa kupono ke holo pu, ko ke Alii mau Iwikuamoo ponoi.\n\nMamua o ka napoo ana o ka la, kauohaia ka poe nana uli o ke Alii, a me\nna Kilokilo e nana i na ouli o ke ao a me ka moana, i na he hiki i ke\nAlii ke hele, a ina he hiki ole e like me ka mea mau; aka, ua maopopo i\nkona poe nana uli a Kilokilo hoi, he hike i ke Alii ke hele i kana\nhuakai.\n\nA i ka wanaao, i ka puka ana o ka Hokuhookelewaa, kau aku la ke Alii a\nme kona Kuhina, na hoewaa he umikumamaono, na hookele elua, he iwakalua\nko lakou nui maluna o na kaulua, a holo aku la.\n\nIa holo ana a lakou ma keia holo ana, hiki mua lakou ma Nanakuli, i\nWaianae, ia wanaao, haalele lakou ia wahi, hiki mua lakou i Mokapu, a\nmalaila lakou i noho ai he umi la, no ka mea, ua loohia iakou e ka ino,\nhiki ole ke holo i Molokai. A pau na la he umi, ike maopopoia aku la ka\nmalie, a maikai ka moana. Ia po iho a ao, hiki lakou i Polihua, ma\nLanai, a mailaila aku hiki ma Ukumehame, a no ka makani ino ia la, ua\nnoho lakou malaila, a i kekahi la ae, haalele lakou ia wahi, hiki lakou\ni Kipahulu ia la.\n\nIa lakou ma Kipahulu, hooholo ae la ke Alii i olelo e hele wawae mauka,\na ma na waa na kanaka. Ma kahi nae a lakou i noho ai, ua nui ka poe\nmahalo no Aiwohikupua no ke kanaka maikai.\n\nHaalele lakou ia Kipahulu, hiki lakou ma Hana, ma uka no ke Alii me kona\nKuhina, ma na waa no na kanaka. I ke Alii nae e hele ana, he nui ka poe\ni ukali ia laua, no ka makemake ia Aiwohikupua.\n\nIa lakou i hiki aku ai ma ke awa pae waa o Haneoo i Hana, he nue ka poe\ni lulumi mai e makaikai i ke Alii, no ka pakela o ka maikai.\n\nIa Aiwohikupua ma nae i hiki aku ai, e heenalu mai ana na kane a me na\nwahine i ka nalu o Puhele, aia nae ilaila kekahi kaikamahine Alii maikai\nkaulana o Hana, o Hinaikamalama kona inoa. Iloko hoi o ko laua ike ana i\nua kaikamahine Alii nei o Hana, alaila, ua hoopuniia ke Alii kane, a me\nkona Kuhina e na kuko; a oia no hoi ke kumu o ko Aiwohikupua ma noho ana\nmalaila ia la.\n\nA pau ka heenalu ana a na kamaaina, a i ka nalu pau loa o ko\nHinaikamalama hee ana, o ka nalu ia i pae, hoopolilei mai la ka hee ana\na ke kaikamahine Alii ma ka wai o Kumaka, kahi hoi a Aiwohikupua ma e\nnoho mai ana.\n\nI ke kaikamahine Alii nae e auau ana i ka wai o Kumaka, ua hoopuiwaia ke\nAlii kane, a me kona Kuhina e ke kuko ino. A no ia mea, iniki malu aku\nla ke Kuhina o ke Alii ia Aiwohikupua, e hookaawale ia lana mai kahi a\nHinaikamalama e auau ana, i ole laua e pilikia ma ka manao.\n\nIa Aiwohikupua ma i hoomaka ai e hookaawale ia laua mai ko ke Alii\nwahine wahi e auau ana, alaila, pane aku la ke Alii wahine, \"E na'lii!\nhe holo ka hoi ka olua, kainoa hoi he wehe ko ke kapa, lele iho hoi he\nwai, hookahi hoi ka auau ana o kakou, hoi aku he hale, a moe, he ai no,\nhe i-a no hoi, a he wahi moe no hoi, oia iho la no ka waiwai a ke\nkamaaina, i makemake no hoi e hele, hele no, ina he makemake e noho, o\nHana no hoi nei noho iho.\"\n\nA no keia olelo a ke Alii wahine, I aku la ke Kuhina i ke Alii, \"E! pono\nha ka manao o ke Alii wahine, no ka mea, ua makemake loa ke Alii wahine\nia oe.\"\n\nI mai la o Aiwohikupua, \"Ua makemake au i ke Alii wahine, no ka mea, ke\nike lea nei au i ka oi loa o kona maikai mamua o ka'u mau wahine mua\nnana i kumakaia; aka, ua lohe oe i ka'u hoohiki paa ana, aole au e lawe\nmai i kekahi wahine o keia mau moku i wahine na'u.\"\n\nA no keia olelo a Aiwohikupua, i aku kona Kuhina, \"Ua laa oe no kela\nhoohiki au, alaila, e aho na'u ka wahine a kaua.\"\n\nA pau keia kamailio liilii ana a laua, hele aku la laua i ka heenalu. A\nia laua e heenalu ana, aia hoi, ua hoopuniia mai la ke Alii wahine no\nAiwohikupua, a ua nui ka poe i hoopuni paaia no ka makemake i ke Alii\nkane.\n\nA pau ka auau ana a laua, hoi aku la laua me ka manao e kau maluna o na\nwaa a holo aku; aka, ike aku la o Aiwohikupua i ke Alii wahine e konane\nmai ana, a manao iho la ke Alii kane malihini e hele i ke konane; aka,\nua lilo mua na ke Alii wahine ke kahea e konane laua.\n\nA hiki o Aiwohikupua ma kahi o ke Alii wahine, kau na ilili a paa ka\npapa, ninau mai ke Alii wahine, \"Heaha ke kumu pili o ka malihini ke\nmake i ke kamaaina?\"\n\nI aku o Aiwohikupua, \"He mau waa kaulua ko'u kumu pili, aia ke lana mai\nla iloko o ke kai, oia ko'u kumu pili me oe.\"\n\nI mai la ke Alii wahine, \"Aole he maikai o kou kumu pili e ka malihini,\nhookahi no kumu pili mama loa, oia na kino no o kaua, ina e make au ia\noe, alaila, e lilo wau nau, ma kau hana e olelo mai ai, malaila wau e\nhoolohe ai, a e hooko ai hoi, ma ka mea kupono nae i ka hooko aku, a ina\nhoi e make oe ia'u, alaila, o oe no ka'u, e like me kau hana ia'u, pela\nno au e hana ai ia oe, me ko noho i Maui nei.\"\n\nA no keia olelo a ke Alii wahine, hooholo koke ae la ke Alii kane i ka\nolelo ae. I ka hahau ana a laua i ka papa mua, make o Aiwohikupua.\n\nAlaila, i mai la ke Alii wahine, \"Ua eo ia'u, aohe ou kumu e ae e pili\nmai ai, a ina nae he kaikaina kou, alaila ae aku au e pili hou kaua.\"\n\nA no keia mau olelo maikai a ke Alii wahine imua o Aiwohikupua, alaila,\nhooholo koke ae la oia i kona manao ae ma ka waha wale no.\n\nA iloko o ko laua manawa kamailio, hoopuka aku la o Aiwohikupua i kona\nmanao imua o ke Alii wahine, \"He nani hoi ia ua pili ae nei ko'u kino me\noe, a ua maikai no; aka, aole kaua e launa koke, aia a hoi mai au mai\nkuu kuakai kaapuni ia Hawaii; no ka mea, ua hoohiki wau mamua o kuu holo\nana mai nei, aole wau e launa me kekahi o na wahine e ae, aia no a puni\no Hawaii, alaila, hana wau e like me kuu makemake, e like me ka kaua e\nkamailio nei, a oia hoi ka hookoia ana o kou makemake. Nolaila, ke\nkauoha mua aku nei wau ia oe mamua o kuu hele ana, e noho oe me ka\nmaluhia loa, aole e lilo i kekahi mea e ae, aole hoi e hana iki i kekahi\nmea pono ole e keakea ai i ka kaua hoohiki, a hoi mai wau mai kuu huakai\nmakaikai mai, alaila, e hookoia ke kumu pili o ka wahine Alii. Ina i hoi\nmai wau, aole oe i maluhia, aole hoi oe i hooko i ka'u mau kauoha,\nalaila, o ka pau no ia.\"\n\nAole nae keia o ko Aiwohikupua manao maoli. A pau na kauoha a\nAiwohikupua ia Hinaikamalama, haalele lakou ia Maui, hiki lakou nei i\nKapakai ma Kohala.\n\nI kekahi la ae, haalele lakou ia Kapakai, holo aku la lakou a mawaho\npono o Kauhola, nana aku la o Aiwohikupua i ka akoakoa lehulehu ana o na\nkanaka mauka o Kapaau.\n\nIa manawa, kauoha ae la o Aiwohikupua i na hoewaa, e hookokoke aina aku\nna waa, no ka mea, ua makemake ke Alii e ike i ke kumu o keia akoakoa\nlehulehu ana o na kanaka.\n\nA hiki lakou i ke awa pae waa ma Kauhola, ninau aku la ke Alii i ke kumu\no ka akoakoa lehulehu ana o na kanaka, alaila, hai mai la na kamaaina,\nhe aha mokomoko ke kumu o ia lehulehu ana.\n\nIa manawa, okalakala koke ae la o Aiwohikupua e hele e makaikai i ka aha\nmokomoko, a hekau iho la na waa o lakou, pii aku la o Aiwohikupua, a me\nkona Kuhina, a me na hookele elua, eha ko lakou nui o ka pii ana.\n\nA hiki lakou i Hinakahua i ke kahua mokomoko, ia manawa, ike mai la ka\naha mokomoko i ke keiki Kauai, no ka oi o kona kanaka maikai mamua o na\nkeiki kamaaina, a lilo iho la ka aha i mea haunaele.\n\nMahope iho o keia haunaele ana, hoomaka hou ka hoonoho o ke kahua\nmokomoko, ia manawa, pili aku la o Aiwohikupua ma ke kumu laau milo, e\nnana ana no ka hoouka kaua.\n\nIa Aiwohikupua nae e ku ana ma kona wahi, puka mai la o Ihuanu a ku\niwaena o ke kahua mokomoko, e hoike ana ia ia iho imua o ke anaina, a\nkahea mai la me ka leo nui, \"Owai ka mea ma kela aoao mai e hele mai e\nmokomoko?\" Aka, aole e hiki i kekahi mea ke aa mai e ku imua o Ihuanu,\nno ka mea, o ko Kohala oi kelakela no ia ma ka ikaika i ke kuikui.\n\nIa Ihuanu e hoike ana ia ia iho, huli ae la oia, a ike ia Aiwohikupua,\nkahea mai la, \"Pehea oe e ka malihini? E pono paha ke lealea?\"\n\nA lohe o Aiwohikupua i keia leo kahea a Ihuanu, hele aku la a ku imua o\nke kahua kaua, e hawele ana me kona aahu pukohukohu, i like me ke ano\nmau o na Puali o ke Alii. Pane aku la oia imua o kona hoa hakaka.\n\n\"E ke kamaaina, ua noi nai oe ia'u e lealea kaua, a eia hoi ka'u noi ia\noe, i elua mai ma kou aoao, huipu me oe, akolu oukou, alaila mikomiko\niki iho ka malihini.\"\n\nA lohe o Ihuanu i keia olelo a Aiwohikupua, i mai la oia, \"He oi oe o ke\nkanaka nana i olelo hookano iho nei wau imua o keia aha a pau, owau no\nka oi mamua o na kanaka a pau, a ke olelo mai nei hoi oe i ekolu aku ma\nkeia aoao, a heaha la oe i mua o'u?\"\n\nOlelo mai la o Aiwohikupua, \"Aole au e aa aku e hakaka me oe ma kau noi,\nke ole oe e ku mai me na mea e ae ma kou aoao, a heaha hoi oe imua o'u!\nNolaila, ke olelo paa nei wau ano, he hiki ia'u ke hoolilo i keia Aha i\nmea ole iloko o kuu lima.\"\n\nA no keia olelo a Aiwohikupua, hele mai la kekahi o na puali ikaika a ma\nke kua o Aiwohikupua, olelo mai la. \"E! mai olelo aku oe ia Ihuanu, o ko\nKohala oi no kela; aohe puko momona o Kohala nei i kela kanaka.\"\n\nIa manawa, huli ae la o Aiwohikupua, a pale ae la i ka mea nana i olelo\nmai ma kona kua, haula aku la ilalo a make loa.\n\n\n\n\nMOKUNA V\n\n\nA ike mai la ka aha kanaka a pau o ke kahua mokomoko i ka oi ana o ka\nikaika o Aiwohikupua, no ka make loa ana o ke kanaka ma ke pale wale ana\nno.\n\nIa manawa, hele mai la kekahi mau puali o Ihuanu, a olelo mai la ia\nIhuanu penei: \"E Ihuanu e! ke ike maopopo lea aku nei wau ano i keia\nmanawa, aole e lanakila ana ko kakou aoao, a ma kuu manao paa hoi, e\nlanakila ana ka malihini maluna o kakou, no ka mea, ke ike maopopo aku\nla no oe, ua make loa ko kakou kanaka i ka welau wale no o koia la lima,\nahona a kui maoli aku kela, lele liilii. Nolaila, ke noi aku nei au ia\noe, e hui ka aha, e pono ke hoopau ka mokomoko ana, a me kou aa ana aku\ni ka malihini, a nolaila, e hele oe a i ka malihini, e lulu lima olua, a\ne haawi aku i kou aloha nona, i aloha pu ai olua me ka ike aku o ka aha\nua hoomoe a pau wale ke kaua.\"\n\nIloko o keia olelo, alaila, ua ho-ai'a ka inaina wela o Ihuanu no keia\nolelo, me ka olelo aku, \"E ko'u poe kokua, mai maka'u oukou, mai\nhopohopo no ka make ana o kela kanaka o kakou ma ke pale ana i ka welau\no kona lima, aole anei wau i hana pela i kekahi mau la mamua ae nei\nmaanei? A heaha la oukou i maka'u ai; a nolaila, ke hai aku nei wau ia\noukou, ina i hopo oukou no kela malihini, alaila, e huna oukou i ko\noukou mau maka i ke aouli, aia a lohe aku oukou ua lanakila o Ihuanu,\nalaila, hoomanao oukou i kuu puupuu ia Kanikapiha, ka ai a ke kumu i ao\noleia ia oukou. No ka mea, ke ike nei wau, aole e lanakila mai oia\nmaluna o'u, no ka mea, ua kani ka pola o kuu malo i keia la.\"\n\nA no keia olelo a Ihuanu, i aku kona mau hoa hui mokomoko, \"Auhea oe! Ua\npau ka makou olelo, aohe hana i koe, kulia imua o ka ai a ke kumu a\nkakou i ao pu oleia mai ia makou, a ke olelo mai nei hoi oe, ua kani ka\npola o ko malo, malia o lanakila oe i ua malo ou.\" Alaila, nee aku la\nkona mau hoa mawaho o ka aha.\n\nIa Ihuanu nae e olelo kaena ana ia ia iho imua o kona mau hoa no kona\nlanakila maluna o Aiwohikupua, alaila, oi mai la o Aiwohikupua a kokoke\niki ma ke alo o Ihuanu, upoipoi ae la oia i kona mau lima ma ka poohiwi,\nme he moa kane la e hoomakaukau ana no ke kani ana, a olelo aku la oia\nia Ihuanu, \"E Ihuanu! Kuiia i kuu piko a pololei i eha kauna kui?\"\n\nA lohe o Ihuanu i keia kaena a Aiwohikupua e kui, alaila, leha ae la na\nmaka o Ihuanu a puni ka aha, ike aku la oia e hiiia mai ana kekahi keiki\nopiopio loa, alaila, olelo aku la o Ihuanu ia Aiwohikupua, \"Aole na'u oe\ne kui, na kela wahi keiki e hiiia mai la, nana oe e kui, a oia kou hoa\nhakaka.\"\n\nA lohe o Aiwohikupua i keia olelo, he mea e kona ukiuki, ia manawa, pii\nae la ka ula o Aiwohikupua a puni ke kino, me he mea la ua hooluuia i ke\nkoko o na hipa keiki. Huli ae la oia a kupono imua o ka aha, a olelo aku\nla, \"Owai keia kanaka i aa mai ai oia i ke keiki Kauai nei, nolaila, ke\nolelo nei wau i keia, he hiki i kuu Akua ke haawi mai ia'u e lanakila\nmaluna o keia kanaka, a e hoolilo ae kuu Akua i ke poo o ko oukou ikaika\ni mea milimili na kuu mau hoewaa.\"\n\nAlaila, kukuli iho la o Aiwohikupua a pule aku la i kona mau Akua penei:\n\"E Lanipipili, Lanioaka, Lanikahuliomealani, e Lono, e Hekilikaakaa, a\nme Nakolowailani, i keia la, e ike mai oukou ia'u i ka oukou kama, ka\noukou pua i koe ma ke ao nei, ma keia la, e haawi mai oukou i ka ikaika\na pau maluna o ka oukou kama nei, e hiki no ia oukou ke hoohala i kana\npuupuu ma kona kui ana mai i ka oukou kama, a ke noi aku nei wau e haawi\nmai i ke poo o Ihuanu i kuu lima, i mea paani na ko'u mau hoewaa, i ike\nai keia aha a pau, owau ke lanakila maluna o keia kanaka i Okipoepoe\nOleia. Amene.\" (Amama.)\n\nA pau kana pule ana, ku ae la o Aiwohikupua iluna me ka maka ikaika a\nmakaukau no ka hoouka kaua, a ninau aku la ia Ihuanu, \"Ua makaukau anei\noe e kue mai ia'u?\"\n\nOlelo mai la o Ihuanu, \"Aole au e kui aku ia oe, nau e kui mua mai\nia'u.\"\n\nA lohe ke kumu kui a Ihuanu i keia mau olelo, hele mai la a ma ka aoao o\nIhuanu, i mai la, \"Hawawa oe e kuu haumana, ina e kena hou mai kela,\nalaila, e hoomaka oe e kui me kou ikaika a pau, no ka mea, o kona manawa\ne kena mai ai e kui, oia iho la no ka hoomaka ana,\" a nolaila, ua pono\nkeia ia Ihuanu.\n\nA pau ka laua kamailio ana, ninau hou aku la o Aiwohikupua ia Ihuanu,\n\"Ua makaukau anei oe e kui mai ia'u; ina he manao e kui, kui mai I kuu\nmaka.\"\n\nIa manawa, i waiho koke mai ana o Ihuanu i ka puupuu, hu ka makani ma ka\npapalina o Aiwohikupua, aole nae i ku, no ka mea, ua alo o Aiwohikupua,\noia ka mea i hala'i.\n\nA hala ka puupuu a Ihuanu, e waiho koke ae ana o Aiwohikupua i kana\npuupuu, ku no i ka houpo, hula ma ke kua; ia manawa, kaikai ae la o\nAiwohikupua i ke kanaka me kona lima, a kowali ae la ia Ihuanu imua o ke\nanaina, a kiola aku la i waho o ka aha, a lanakila iho la o Aiwohikupua\nmaluna o Ihuanu uwauwa aku la ka pihe me ka hui o ka aha i ka poe\nmakaikai.\n\nA make iho la o Ihuanu, hele mai la kona mau hoa, e waiho ana, na mea\nhoi nana i olelo mai e hooki ka hakaka, me ka ninau iho, \"E Ihuanu! ua\nhiki anei i ko ai i ao oleia ia makou ke hoola ia oe, e hakaka hou me\nkela kanaka ikaika lua ole?\" Oia ke olelo henehene a kona mau hoa.\n\nI ka lehulehu e lulumi ana no ka make o Ihuanu ko lakou Pukaua, a e uwe\nana hoi, hele aku la o Aiwohikupua, a oki ae la i ke poo o Ihuanu, a me\nka laau palau a Ihuanu, a kiola aku la i kona mau hookele, oia ka hooko\nhope loa ana o kana pule. A pau keia mau mea, haalele o Aiwohikupua i ka\naha, a hoi aku la a kau iluna o na waa, a holo aku la, kui aku la ka\nlono o keia make a puni o Kohala, Hamakua, a puni o Hawaii.\n\nHolo aku la lakou nei a kau i Honokaape, ma Waipio, mailaila aku a waho\no Paauhau, nana ae la lakou e ku ana ka ea o ka lepo o uka, ninau aku la\no Aiwohikupua i kona Kuhina, \"Heaha la kela lehulehu e paapu mai nei o\nuka? He mokomoko no paha? Ina he aha mokomoko kela, e hele hou kaua e\nmakaikai.\"\n\nOlelo aku la kona Kuhina, \"Ua oki ia manao ou, no ka mea, aole he huakai\nmokomoko ka kaua i hele mai nei, he huakai imi wahine ka kaua.\"\n\nI mai o Aiwohikupua i ke Kuhina, \"Kaheaia aku na hookele, e hooponopono\nae na waa a holo pololei aku i ke awa, i lohe aku kakou i keia\nlehulehu.\" A hookoia ko ke Alii makemake, a holo aku lakou a malalo o ka\npali kahakai, ninau aku la i na wahine e kuiopihi ana, \"Heaha kela\nlehulehu o uka?\"\n\nHai mai la na wahine ia lakou, \"He aha hookuku mokomoko, a o ka mea oi o\nka ikaika, alaila, oia ke hoounaia e hele e kuikui me ke kanaka Kauai i\nhakaka mai nei me Ihuanu, a make mai nei ua o Ihuanu; oia ia pihe e uwa\nala.\"\n\nA no keia mea, kena koke ae la o Aiwohikupua e hekau na waa, a lele aku\nla o Aiwohikupua, o kona Kuhina aku me na hookele elua, pii aku la lakou\nnei a hiki i ka aha mokomoko, aia nae lakou ma kahi kaawale mai e nana\nana i ka aha.\n\nAlaila, hele mai la kekahi kamaaina ma ko lakou nei wahi e noho ana,\nninau aku la o Aiwohikupua i ka hana a ka aha, haiia mai la e like me ka\nolelo a kela mau wahine i olelo ai.\n\nOlelo aku la o Aiwohikupua i kahi kamaaina, \"E hele oe a olelo aku, owau\nkekahi e lealea me keia poe, aole nae e lealea me ka poe ikaika ole.\"\n\nI mai la ua wahi kamaaina nei, \"Hookahi no ikaika o keia aha o Haunaka,\na oia ke hoounaia ana i Kohala, e hakaka me ke kanaka Kauai.\"\n\nOlelo aku la o Aiwohikupua, \"E hele koke oe, a olelo aku ia Haunaka e\nlealea maua.\"\n\nA hiki aku ua wahi kanaka kamaaina nei a halawai me Haunaka; a lohe o\nHaunaka i keia mau olelo, lulu iho la oia i kona mau lima, paipai ae la\ni ka umauma, keekeehi na wawae, a peahi mai la ia Aiwohikupua e hele aku\niloko o ka aha, a hele aku la o Aiwohikupua, a wehe ae la i kona kihei,\na kaei ae la ma kona puhaka.\n\nIa Aiwohikupua ma ka aha, olelo aku la oia imua o Haunaka, \"Aole e eha\nke keiki Kauai ia oe, he lala kamahele no ka laau ku i ka pali.\"\n\nIa manawa a Aiwohikupua e kamailio ana no keia mau mea, kahea mai la\nmawaho o ka aha he wahi kanaka i ike i ka hakaka ana a Aiwohikupua me\nIhuanu, \"E Haunaka, a me ka aha, aole oukou e pakele i keia kanaka, ua\nlike ka puupuu o keia kanaka me ka pololu, hookahi no kui ia Ihuanu,\nhula pu ka puupuu ma ke kua, a o ke kanaka no keia i make mai nei o\nIhuanu.\"\n\nIa manawa, lalau mai la o Haunaka i na lima o Aiwohikupua, a aloha mai\nla oia, a o ka pau no ia, hoaikane laua, hui ka aha. A haalele lakou ia\nwahi, hele pu aku la o Aiwohikupua ma me ke aikane a kau lakou la ma na\nwaa, a holo aku la a pae i Laupahoehoe.\n\n\n\n\nMOKUNA VI\n\n\n(Ma ka Mokuna V o keia Kaao, ua ike kakou ua hiki aku a Aiwohikupua ma\nLaupahoehoe; maanei e kamailio iki kakou no Hulumaniani ka Makaula nana\ni ukali mai o Laieikawai, mai Kauai mai, ka mea i olelomuaia ma ka helu\nmua o keia Kaao.)\n\nI ka la a Aiwohikupua ma i haalele ai ia Paauhau, ma Hamakua, i ka la\nhoi i holo mai ai a hiki i Laupahoehoe, ua ike mua aku ka Makaula i na\nmea a pau i kekahi ahiahi iho mamua o ko Aiwohikupua hiki ana ma\nLaupahoehoe, a penei kona ike ana:\n\nI ua ahiahi la, mamua o ka napoo ana o ka la, e noho ana ka Makaula ma\nka puka o ka hale, nana aku la oia i ke kuku o na opua ma ka nana ana i\nna ouli o ke ao, a like me ka mea mau i ka poe kilokilo mai ka wa kahiko\nmai a hiki i keia manawa.\n\nI aku la ua Makaula nei, \"He waa Alii hoi keia e holo mai nei, he\numikumamaiwa kanaka, hookahi Alii Nui, he mau waa kaulua nae.\"\n\nIa manawa, puiwa koke ae la ka lehulehu e noho pu ana me ka Makaula, a\nnana aku la aole he mau waa holo mai; nolaila, ninau aku la ka poe me\nia, \"Auhea hoi na waa au i olelo mai nei he mau waa Alii?\"\n\nOlelo aku ka Makaula, \"Aole he mau waa maoli, ma ka opua ka'u ike ana\naku la, apopo e ike kakou he waa Alii.\"\n\nIa po a ao ae, mahope o ka auina la ike hou aku la oia i ke ku a ka\npunohu i ka moana, ma ka hoailona i ku ia Aiwohikupua e like me ka mea i\nmaa i ua Makaula nei. (E like paha me ka ike ana i ke Kalaunu Moi o kela\nAlii keia Alii ke hiki mai io kakou nei, pela paha ka maopopo ana o ko\nAiwohikupua punohu i ikeia e ua Makaula nei.)\n\nA no ka ike ana o ka Makaula i kela hoailona, ku ae la oia a hopu he\nwahi puaa, he moa lawa, me ka puawa, e hoomakaukau ana no ka hiki mai o\nAiwohikupua.\n\nA no keia hana a ka Makaula, he mea haohao loa ia i ko lakou poe, me ka\nninau aku, \"E hele ana oe e hoomakaukau nei keia ukana au?\"\n\nHai mai la ka Makaula, \"E hoomakaukau mua ana wau no ka hiki mai o kau\nAlii o Aiwohikupua, oia kela mea a'u i olelo aku ai ia oukou i ke ahiahi\nnei, nolaila, eia oia ke holo mai nei i ka moana, nona kela kualau i ka\nmoana, a me keia noe e uhi nei.\"\n\nA kokoke o Aiwohikupua ma i ke awa pae o Laupahoehoe, ia manawa ke kui\nana o na hekili he iwakalua, pili pu na kanaka o Hilo nokeia mea, a i ka\nmao ana ae, ike aku la na mea a pau i keia kaulua e holo mai ana a pae i\nke awa, me ka puloulou Alii iluna o na waa, alaila, maopopo ae la ka\nwanana a ka Makaula\n\nI na waa e holo mai ana a pae, ku ana ka Makaula i ke awa, mai luna mai\no Kaiwilahilahi, hahau iho la ka Makaula i ka puaa imua o ke Alii, a\npule aku la oia ma ka inoa o na Akua o Aiwohikupua, a eia kana pule.\n\n\"E Lanipipili, e Lanioaka, e Lanikahuliomealani, e Lono, e Hekilikaakaa,\ne Nakolowailani. E na Akua o kuu Alii, kuu milimili, kuu ihi kapu, ka mea\nnana e kalua keia mau iwi. Eia ka puaa, ka moa lawa, ka awa, he makana,\nhe mohai, he kanaenae i ke Alii na ka oukou kauwa nei, e ike i ka oukou\nkauwa ia Hulumaniani homai he ola, i ola nui, i ola loa, a kau i ka\npuaneane, a kani koo, a palalauhala, a haumakaiola, amama, ua noa, lele\nwale aku la.\"\n\nIa manawa a ke Alii e hoolohe ana i ka pule a ka Makaula, ike mai la o\nAiwohikupua, o kana Makaula keia, ua mokumokuahua ka manawa o ke Alii i\nke aloha i kana kauwa, no ka mea, ua loihi ka manawa o ka nalo ana, aole\nno hoi i ikeia ka manawa i nalo ai.\n\nA pau ka pule ana a ua Makaula nei, kena koke ae ana o Aiwohikupua i\nkona Kuhina, \"E haawi na makana a ka Makaula na na Akua.\"\n\nLele koke aku la ka Makaula a hopu i na wawae o ke Alii, a kau iho la\niluna o ka a-i, a uwe iho la; a o Aiwohikupua hoi, apo aku la ma na\npoohiwi o kana kauwa, a uwe helu iho la.\n\nA pau ka uwe ana, ninau iho la ke Alii i kana kauwa, \" Heaha kou mea i\nhiki mai ai a noho ianei; a pehea ka loihi o kou hele ana.\"\n\nHai aku la ke kauwa e like me ka kakou heluhelu ana ma na Mokuna mua. Ia\nmanawa a ka Makaula i olelo aku ai i ke Alii i na kumu a me na kuleana o\nkona hele ana, a pau ia. Alaila, na ka Makaula ka ninau hope ia\nAiwohikupua; aka hoi, ma ka paewaewa o ka ke Alii olelo ana, me ka olelo\naku, e huakai kaapuni kana.\n\nWalea iho la ke Alii me ka Makaula ia po a wanaao, hoo makaukau na waa,\na holo aku la.\n\nHolo aku la lakou mai Laupahoehoe aku a hiki lakou i waho o Makahanaloa,\nnana aku la ua wahi kanaka nei (ka mea i kapaia he Kuhina), i ka pio mai\na ke anuenue iuka o Paliuli.\n\nOlelo aku la oia i ke Alii, \"E! auhea oe? E nana oe i kela anuenue e pio\nmai la, aia ilaila o Laieikawai, ka mea a kaua e kii nei, a malaila no\nkahi i loaa ai ia'u.\"\n\nOlelo aku la o Aiwohikupua, \"Ke manao nei wau aole kela o Laieikawai,\naole no nona kela anuenue, no ka mea, he mea mau no ia no na wahi ua a\npau, he pio no ke anuenue. Nolaila, ke noi aku nei wau ia oe, e kali\nkaua a ike ia mai ka malie ana, a ikeia aku ka pio mai o ke anuenue\niloko o ka manawa malie, alaila maopopo nona kela hoailona.\"\n\nA ma keia olelo a ke Alii, hekau iho la na waa o lakou i ke kai, pii\naku la o Aiwohikupua me kona Kuhina a hiki i Kukululaumania, ma ke\nkauhale o na kamaaina, a noho iho la malaila e kali ana no ka malie o ka\nua. A hala na la eha malaila, haalele loa ka malie o Hilo, ike maopopoia\naku la ke kalae ana mai o ka aina, a waiho wale mai o Panaewa.\n\nI ka eha o ka la, i ke kakahiaka nui, ala ae la o Aiwohikupua, a puka\naku la mawaho o ka hale, aia hoi, e pio mai ana no ke anuenue i kahi a\nlaua i ike mua ai, kakali, loihi iho la ke Alii a hiki i ka puka ana o\nka la, hoi aku la a kona Kuhina aia kela e hiamoe ana, hooala aku la, me\nka i aku i ke Kuhina, \"E! pono io paha kau e olelo nei, ia'u no\nkakahiaka poeleele, ala e aku nei no wau iwaho, ike aku nei no au, e pio\nmai ana ke anuenue i kahi no au i kuhikuhi ai ia'u, i ke kali mai la no\nwau a puka ka la, aia no ke mau la ke anuenue, hoi mai la wau hoala aku\nnei ia oe.\"\n\nOlelo aku la ua wahi kanaka nei, \"O ka'u ia e olelo aku ana ia oe, e\nholo kakou, i na paha aia kakou i uka o Paliuli kahi i noho ai i keia\nmau la.\"\n\nIa kakahiaka, haalele lakou ia Makahanaloa, holo waho na waa o lakou, o\nKeaau ke awa.\n\nIa holo ana o lakou a ahiahi, pae lakou i Keaau, nana aku la lakou e ku\nmai ana no na hale o Kauakahialii ma, e heenalu mai ana no hoi na\nkamaaina; a hiki lakou, mahalo mai la na kamaaina no Aiwohikupua e like\nme kona ano mau.\n\nNoho malihini iho la lakou ia Keaau, a ahiahi, kauoha mua iho la o\nAiwohikupua i na hookele a me na hoewaa, e noho malie a hoi mai laua mai\nka laua huakai imi wahine mai, oiai o lakou wale no.\n\nI ka napoo ana o ka la, hopu aku la o Aiwohikupua i kona aahu Ahuula, a\nhaawi aku la i kahi kanaka, a pii aku la.\n\nPii aku la laua iloko o na ululaau loloa, i ka hihia paa o ka\nnahelehele, me ka luhi, a hiki laua ma kahi e kokoke ana i Paliuli, lohe\nlaua i ka leo o ka moa. I aku la kahi kanaka i ke Alii, \"Kokoke puka\nkaua.\"\n\nHoomau aku la no laua i ka pii a lohe hou laua i ka leo o ka moa (o ka\nmoa kualua ia). Hoomau aku laua i ka pii a hiki i ka malamalama loa\nana.\n\nI aku la kahi kanaka i ke Alii, \"E! puka kaua, aia ke kupunawahine o\nLaieikawai ke houluulu mai la i na moa, e like me kana hana mau.\"\n\nNinau aku la o Aiwohikupua, \"Auhea ka hale o ke Alii Wahine?\"\n\nI aku la kahi kanaka, \"Aia a puka lea aku kaua iwaho o ka mahinaai nei\nla, alaila, ike maopopo leaia aku ka hale.\"\n\nA maopopo ia Aiwohikupua, ke kokoke hiki o laua i ka hale o Laieikawai,\nnonoi aku la oia e haawi mai kahi kanaka i ka ahuula, i paa iho ai o\nAiwohikupua ia mea ma kona lima, a hiki i ko laua launa ana me ke Alii\nwahine o Paliuli.\n\nA hala ka mahinaai, ike aku la laua i ka hale o Laieikawai, ua uhiia me\nno hulu melemele o ka Oo, e like me ka alelo a ke akua i ka Makaula, ma\nka hihio iluna o Kauwiki.\n\nIa Aiwohikupua e nana ana i ka hale o ke Alii wahine o Paliuli, he mea e\nke kahaha a me ka hilahila, ia manawa ka hoomaka ana o ko Aiwohikupua\nkanalua ana.\n\nA no ke kanalua i loaa ia Aiwohikupua, olelo aku oia i kona kokoolua,\n\"Auhea oe, ua hele mai nei kaua me ka manao ikaika no kuu wahine, kuhi\niho nei wau, he wahine a lohe mai i ke ao, aole ka! i ike aku nei ka\nhana i ka hale o ke Alii Wahine, aole no ona lua, nolaila, ano e hoi\nkaua me ka launa ole.\"\n\nI mai la kona Kuhina, \"He mea kupanaha, a hiki ka hoi kaua i ka hale o\nko wahine, ka kaua mea i au mai nei i keia mau kai ewalua, eia ka hoi he\nkoi kau e hoi; e hele no kaua a launa, aia mai ilaila ka nele a me ka\nloaa; no ka mea, ina no paha ia e hoole mai, hoomano aku no, ua akaka no\nhe waa naha i kooka ko kaua, ko ke kane.\"\n\n\"Auhea oe?\" Wahi a Aiwohikupua, \"Aole e hiki ia kaua ke hele e halawai\nme ke Alii wahine, a aole no hoi e Ioaa; no ka mea, ke ike nei wau, ua\nano e loa ka hale. Ua lawe mai nei au i ko'u ahuula, i makana e haawi\naku ai i ke Alii wahine e Paliuli nei; aka, ke nana aku nei wau o ke\npili iho la ia o ka hale o ke Alii; no ka mea, ua ike no oe, o keia mea,\nhe ahuula aole ia e loaa i na mea e ae, i na Alii aimoku wale no e\nloaa'i, nolaila, e hoi kaua.\" O ka hoi iho la no ia me ka launa ole.\n\n\n\n\nMOKUNA VII\n\n\nIa Aiwohikupua ma i haalele ai ia Paliuli, hoi aku la laua a hiki i\nKeaau, hoomakaukau na waa, a ma ia wanaao, kau maluna o na waa, a hoi i\nKauai.\n\nMa ia hoi ana, aole nae i hai aku o Aiwohikupua i kekahi kumu o ka hoi\nana, aia i ka hiki ana i Kauai, ma keia hoi ana, akahi no a ike kona\nKuhina i ke kumu.\n\nMa keia holo ana mai Keaau mai, a kau i Kamaee, ma Hilopaliku, a ma\nkekahi la ae, haalele lakou ia laila, hiki lakou i Humuula, ma ka palena\no Hilo, me Hamakua, ia manawa ka ike ana mai a ka Makaula ia Aiwohikupua\ne holo ana i ka moana.\n\nA hala hope o Humuula ia lakou, hiki lakou mawaho pono o Kealakaha, ike\nmai la lakou nei i keia wahine e noho ana i ka pali kahakai, e hiamoe\nana nae ke Alii ia manawa.\n\nIa lakou i ike aku ai i kela wahine, hooho ana lakou iluna o na waa, \"E!\nka wahine maikai hoi!\"\n\nA no keia, hikilele ae la ka hiamoe o Aiwohikupua, ninau ae la i ka\nlakou mea e walaau nei, haiia aku la, \"He wahine maikai aia ke noho mai\nla i ka pali.\" Alawa ae la ke Alii, a ike aku la he mea e o ka wahine\nmaikai.\n\nA no keia mea, kauoha ae la ke Alii i na hoewaa e hoe pololei aku ma\nkahi a ka wahine e noho mai ana, a holo aku la a kokoke, halawai mua iho\nla lakou me ke kanaka e paeaea ana, ninau aku la, \"Owai kela wahine e\nnoho mai la iluna o ka pali maluna pono ou?\"\n\nHaiia mai la, \"O Poliahu.\"\n\nA no ka manao nui o ke Alii e ike i kela wahine, peahiia aku la, a iho\nkoke mai la kela me kona aahukapa i hoopuniia i ka hau, a haawi mai la i\nkona aloha ia Aiwohikupua, a aloha aku la no hoi ke Alii kane i kona\naloha ma ka lululima ana.\n\nIa laua e halawai malihini ana, i aku o Aiwohikupua \"E Poliahu e! E ka\nwahine maikai o ka pali, pomaikai wale wau ia oe ma ko kaua halawai ana\niho nei, a no aila, e ke Alii wahine o ka pali nei, ke makemake nei wau\ne lawe oe ia'u i kane hoao nau, a e noho kanaka lawelawe aku malalo ou,\nma kau mau olelo e olelo ai, a malaile wale no wau. Ina hoi e ae oe e\nlawe ia'u e like me ka'u e noi aku nei ia oe, alaila, e kau kaua maluna\no na waa, a holo aku i Kauai, a pehea ia?\"\n\nI mai la ka wahine, \"Aole wau he wahine no keia pali, no uka lilo mai\nwau, mai ka piko mai o kela mauna, e aahu mau ana i na kapa keokeo e\nlike me keia kapa a'u e aahu aku nei. A pehea la i hikiwawe ai ka loaa\nana o ko'u inoa ia oe e ke Alii?\"\n\nOlelo aku la o Aiwohikupua, \"Akahi no wau a maopopo no Maunakea mai oe,\na ua loaa koke kou inoa ia makou ma ka haiia ana e kela kanaka paeaea.\"\n\n\"A no kau noi e ke Alii,\" wahi a Poliahu, \"E lawe wau ia oe i kane na'u,\na nolaila, ke hai aku nei wau ia oe, me ka ninau aku; aole anei o oe ke\nAlii i ku iluna a hoohiki ma ka inoa o kou mau Akua, aole oe e lawe i\nhookahi wahine o keia mau mokupuni, mai Hawaii nei, a Kauai; aia kau\nwahine lawe noloko mai o Moaulanuiakea? Aole anei oe i hoopalau me\nHinaikamalama, ke kaikamahine Alii kaulana o Hana? A pau ko huakai\nkaapuni ia Hawaii nei, alaila, hoi aku a hoao olua? A no kau noi mai e\nlawe kaua ia kaua i mau mea hoohui nolaila, ke hai aku nei wau ia oe;\naia a hoopau oe i kau hoohiki mua, alaila, aole na'u e lawe ia oe, nau\nno e lawe ia'u a hui kaua e like me kou makemake.\"\n\nA no keia olelo a Poliahu, pili pu iho la ko Aiwohikupua manao me ke\nkaumaha no hoi; a liuliu hoopuka aku la o Aiwohikupua i wahi ninau\npokole penei, \"Pehea la oe i ike ai, a i lohe ai hoi no ka'u mau hana au\ne hai mai nei? He oiaio, e Poliahu e, o na mea a pau au e olelo mai nei,\nua hana wau e like me ia nolaila, e hai mai i ka mea nana i olelo aku ia\noe.\"\n\n\"Aole o'u mea nana i hai mai i keia mau mea, e ke Alii kane, no'u iho no\nko'u ike,\" wahi a ke Alii wahine, \"no ka mea, ua hanau kupuaia mai wau e\nlike me oe, a ua loaa no ia'u ka ike mai ke Akua mai o ko'u mau kupuna a\nhooili ia'u, e like me oe, a na ia Akua wau i kuhikuhi mai e like me\nka'u e olelo nei ia oukou. Ia oukou no e holo mai ana i Humuula, ua ike\nwau nou na waa, a pela wau i ike ai ia oe.\"\n\nA no keia olelo, kukuli iho la o Aiwohikupua, a hoomaikai aku la imua o\nPoliahu, me ke noi aku e lilo ia i kane hoopalau na Poliahu, me ke noi\naku e holo pu i Kauai.\n\n\"Aole kaua e holo pu i Kauai,\" wahi a ka wahine, \"aka, e kau wau me\noukou a Kohala, hoi mai wau, alaila hoi oukou.\"\n\nMai ka hoomaka ana e halawai na'lii a hiki i ka pau ana o na olelo a\nlaua, iluna no o na waa keia mau kamailio ana.\n\nMamua o ka holo ana, olelo aku ka wahine ia Aiwohikupua, \"Ke holo pu nei\nkakou, e hookaawale mai ko'u wahi, kaawale aku ko olua wahi, aole o na\nkanaka, ua akaka ko lakou wahi, mai hoopa mai oukou ia'u, aole hoi au e\nhoopa ia oukou a hiki wale i Kohala, e noho maluhia loa kakou a pau.\" A\nua maikai ia mea imua o lakou.\n\nIa holo ana o lakou a hiki i Kohala, aole i hanaia kekahi mea iho iwaena\no lakou.\n\nIa lakou ma Kohala, a hiki i ka la i haalele ai o Aiwohikupua ma ia\nKohala, lawe ae la o Poliahu i kona kapa hau, a haawi aku la ia\nAiwohikupua me ka olelo aku, \"O kuu kapa hau, he kapa i papa loaia e\nko'u mau makua, aole e lilo i kekahi mea e ae, ia'u wale iho no; aka, no\nko kaua lawe ana ia kaua i kane hoao oe na'u, a pela hoi wau ia oe,\nnolaila, ke haawi lilo aku nei wau i keia kapa, a hiki i kou la e manao\nmai ai ia'u ma na hoohiki a kaua, alaila, loaa kou kuleana e imi ae ai\nia'u a loaa, iluna o Maunakea, alaila, hoike ae oe ia'u, alaila, hui\nkino kaua.\"\n\nA lohe o Aiwohikupua i keia mau mea, alaila, he mea olioli nui loa ia i\nko ke Alii kane naau, a me kona Kuhina, a me na kanaka hoewaa.\n\nIa manawa, kii aku la o Aiwohikupua i kona Ahuula, lawe mai la a hoouhi\naku la ia Poliahu, me ka olelo aku, \"E like me kau olelo ia'u mamua o\nkou haawi ana mai ia'u i ke kapa hau, pela no oe e malama ai a hiki i ko\nkaua hui ana e like me ke kauoha.\"\n\nA pau ka laua kamailio ana i ka wanaao, hookaawale lakou i ka wahine\nnoho mauna, a holo aku la a hiki i Hana, a halawai me Hinaikamalama.\n\n\n\n\nMOKUNA VIII\n\n\nA hiki o Aiwohikupua ma i Hana, mai Kohala aku mahope iho o ko lakou\nhookaawale ana ia Poliahu, ma ke awa pae waa o Haneoo ko lakou hiki mua\nana, ma ko Hinaikamalama wahi e noho ana.\n\nIa Aiwohikupua nae i hiki aku ai ma kela awa pae waa, i ka moana no\nlakou i lana aku ai; a ia lakou e lana ana malaila, ike mai la o\nHinaikamalama, o Aiwohikupua keia mau waa, mahamaha mai la ka wahine me\nka manao e hele aku ana a halawai me ka wahine; aka, aia no lakou ke\nlana malie mai la i ka moana.\n\nHele mai o Hinaikamalama a ma kahi a Aiwohikupua ma e lana ana; I aku la\nka wahine, \"He mea kupanaha! heaha iho nei hoi keia o ka lana ana o na\nwaa iloko o ke kai? Mahamaha mai nei keia i ka ike ana mai nei ia oukou,\nkainoa la hoi he holo mai a pae ae, aole ka! Nolaila, ke ninau aku nei\nwau ia oe; malaila no anei oukou e lana ai a holo aku?\"\n\n\"Ae,\" wahi a Aiwohikupua.\n\n\"Aole oukou e hiki,\" wahi a ka wahine \"no ka mea, e kauoha no wau i ka\nIlamuku e hoopaa ia oe, ua lilo oe ia'u i ke konaneia, a ke waiho nei no\nia hoohiki a kaua, a ua noho maluhia wau me ka malu loa a hiki i kou hoi\nana mai la.\"\n\n\"E ke Alii Wahine, aole pela,\" wahi a Aiwohikupua, \"aole au i hoopau i\nka kaua hoohiki, ke mau nei no ia, aole no i hiki i ka manawa e hookoia\nai ia hoohiki a kaua, no ka mea, ua hai mua aku wau ia oe, aia a puni o\nHawaii ia'u, alaila, hookoia kou kumu pili e ke Alii wahine. Nolaila,\nholo aku nei wau me ka manao e puni o Hawaii, aole nae i puni, a Hilo\nno, loaa ae nei i ka uhai mai Kauai mai no ka pilikia o ko ka hale poe,\nnolaila, hoi mai nei; i kipa mai nei i ou la e hai aku no keia mau mea\nia oe, a nolaila, e noho malu oe a hiki i kuu hoi hou ana mai, hookoia\nka hoohiki.\"\n\nA no keia olelo a Aiwohikupua, hoi mai la ka manao o ke Alii wahine, a\nlike me mamua.\n\nA pau keia mau mea, haalele lakou ia Hana, a holo mai lakou a hiki i\nOahu nei, a mai anei aku a like a like o ka moana o Oahu nei, a me\nKauai, hai aku la oia i kana olelo i na hoewaa, a me na hookele, penei:\n\"Auhea oukou, ke hai aku nei wau i kuu olelo paa; ina i hiki kakou i\nKauai, mai olelo oukou i Hawaii aku nei kakou i ka imi wahine, o lilo\nauanei ia i mea hoohilahila ia'u, i na e loheia ma keia hope aku,\nalaila, i loheia no ia oukou, a o ka uku o ka mea nana e hai keia olelo\nno ka holo ana i Hawaii, o ka makemake ka mea nana e olelo, make mai\nkana wahine, o ka ohi no ia o ka make a ka mea hoaikane mai.\" Oia ke\nkanawai paa a ke Alii i kau ai no ka poe i holo pu me ia i Hawaii.\n\nA hiki lakou i Kauai, ma ka napoo ana o ka la, a halawai me na\nkaikuahine. Ia manawa ka hoopuka ana i olelo i kona mau kaikuahine,\npenei: \"Ia'u i hele aku nei i ka'u huakai hele, ua haohao paha oukou, no\nka mea, aole wau i hai aku ia oukou i ke kumu o ia hele ana, aole no hoi\nwau i hai aku i ka'u wahi e hele ai; a nolaila, ke hai malu aku nei wau\nia oukou e o'u mau kaikuahine o kakou wale. I Hawaii aku nei makou i\nnalo iho nei, i kii aku nei wau ia Laieikawai i wahine mare (hoao) na'u,\nno ko'u lohe ana no ia Kauakahialii e olelo ana i ka la a lakou i hiki\nmai ai. I ka hele ana aku nei hoi, aole no hoi i kanamai a ke ano-e o ka\nwahine; aole nae au i ike aku ia Laieikawai; aka, o ka hale ka'u i ike\nmaka aku, ua uhiia mai i ka hulu melemele o na manu Oo; nolaila, manao\nno au aole e loaa, hoi okoa mai nei me ka nele. A no ia manao o'u, aole\ne loaa ia'u, manao ae au ia oukou e na kaikuahine, ka poe no e loaa ai\nko'u makemake i na la i hala, nolaila, kii mai nei au ia oukou e holo i\nHawaii, o oukou no ka poe e loaa ai ko'u makemake, a ma keia wanaao, e\nku kakou a e hele.\" Alaila, he mea maikai keia olelo a ko lakou\nkaikunane ia lakou.\n\nIloko o keia manawa a Aiwohikupua e olelo ana me na kaikuahine, akahi no\na maopopo i kona Kuhina, oia ka ke kumu o ka hoi wikiwiki ana ia Kauai.\n\nI kekahi la ae, wae ae la o Aiwohikupua i mau hoewaa hou, no ka mea, ua\nmaopopo i ke Alii ua luhi na hoewaa mua; a makaukau ka holo ana, ia po\niho, lawe ae la ke Alii he umikumamaha hoewaa, elua hookele, o na\nkaikuahine elima, o Mailehaiwale, o Mailekaluhea, o Mailelaulii, o\nMailepakaha, a me ko lakou muli loa o Kahalaomapuana, o ke Alii a me\nkona Kuhina, he iwakalua-kumakolu ko lakou nui. I ka wanaao oia po,\nhaalele lakou ia Kauai, hiki ma Puuloa, a mailaila aku a kau ma Hanauma,\ni kekahi la ae kau i Molokai, ma Kaunakakai; mailaila aku a pae i Mala,\nma Lahaina; a haalele lakou ia wahi, hiki lakou i Keoneoio, ma Honuaula;\na malaila i noho loihi ai ekolu anahulu.\n\nNo ka mea, ua nui ka ino ma ka moana, a pau na la ino, alaila, ua ikeia\nmai ka maikai o ka moana.\n\nIa manawa ko lakou haalele ana ia Honuaula, a holo aku la a hiki ma\nKaelehuluhulu, ma Kona, Hawaii.\n\nIa Aiwohikupua ma i holo aku ai mai Maui aku a hiki i kela wahi, ua ike\nmua mai o Poliahu i ko lakou holo ana a me ka hiki ana i Kaelehuluhulu.\n\nNolaila, hoomakaukau mua o Poliahu ia ia no ka hiki aku o Aiwohikupua,\nalaila hoao; hookahi malama ke kali ano o Poliahu no ko laua hoao e like\nme ka laua hoohiki ana; aka, ua hala o Aiwohikupua ma Hilo, no ke kii no\nia Laieikawai.\n\nI kekahi manawa, ku mai ia Poliahu ka ike no ka Aiwohikupua mau hana;\nma ko Poliahu ano kupua keia ike ana, a no ia mea, waiho wale no iloko o\nka wahine kona manao, aia a halawai laua, alaila, hoike aku i kana mea e\nike nei no ka Aiwohikupua mau hana.\n\nMa keia holo ana a Aiwohikupua, mai Kaelehuluhulu aku, hiki mua lakou ma\nKeaau, aka, ua nui no na la, a me na po o keia hele ana.\n\nI ke awakea o kekahi la, hiki aku lakou ma Keaau, a pau na waa i ka\nhooponopono, a me na ukana o lakou, ia wa no, hoolale koke ae ana ke\nAlii i na kaikuahine, a me kona Kuhina e pii i uka o Paliuli; a ua\nhooholo koke lakou ia manao o ke Alii.\n\nMamua o ko lakou pii ana i Paliuli, kauoha iho la o Aiwohikupua i na\nhookele, a me na hoewaa, \"Eia makou ke hele nei i ka makou huakai hele,\nka mea hoi a kuu manao i kau nui ai a halawai maka, e noho malie loa\noukou, aia no ka oukou mea malama o na waa; i kali oukou a i ao keia po,\na i po ka la apopo, alaila, ua waiwai makou; aka, i hoi kakahiaka mai\nmakou i ka la apopo, alaila, ua nele no ka'u mea i manao ai, alaila, o\nKauai ke alo, huli aku hoi.\" Oia ke kauoha a ke Alii.\n\nA pau ke kauoha a ke Alii i na kanaka, pii aku la a like a like o ka po,\nhiki lakou i Paliuli. Olelo aku la o Aiwohikupua i na kaikuahine, \"O\nPaliuli keia, eia ianei o Laieikawai, ko oukou kaikoeke, nolaila, imiia\nka oukou pono.\"\n\nAlaila, lawe ae la o Aiwohikupua ia Mailehaiwale, i ka hanau mua o lakou\ne like me ko lakou hanau ana. Ku iho la ma ka puka ponoi o ka hale o\nLaieikawai, ia Mailehaiwale e ku la ma ka puka o ka Halealii, kuu aku\nana keia i ke ala, po oloko i ke ala, aia nae o Laieikawai me kona kahu\nua pauhiaia e ka hiamoe nui; aka, aole nae e hiki ke hiamoe i kela\nmanawa, no ka mea ua hoalaia e ke ala o Mailehaiwale.\n\nIa puoho ana ae o laua mai ka hiamoe, haohao ana laua nei i keia ala\nlauna ole; a no keia haohao, kahea aku la o Laieikawai me ka leo oluolu\ni kona kupunawahine penei:\n\nLAIEIKAWAI: \"E Waka, e Waka--e.\"\n\nWAKA: \"E-o, heaha kau o ka po e ala nei?\"\n\nLAIEIKAWAI: \"He ala, eia--la, he ala e wale no keia, he ala anuanu, he\nala huihui, eia la i ka houpo i ka manawa o maua.\"\n\nWAKA: \"Aole no he ala e, o Mailehaiwale aku la na, o na kaikuahine aala\no Aiwohikupua i kii mai la ia oe i wahine oe, a i wahine oe, a i kane\nia; o ke kane ia moeia.\"\n\nLAIEIKAWAI: \"Ka! aole au e moe ia ia.\"\n\nA lohe aku la o Aiwohikupua i ka hoole ana mai a Laieikawai, no ka\nmakemake ole e lawe ia Aiwohikupua i kane mare, alaila, he mea e ka\nhilahila, no ka mea, ua lohe maopopo aku la lakou nei i ka hoole ana\nmai.\n\n\n\n\nMOKUNA IX\n\n\nMahope iho o ka manawa i hooleia ai ko ke Alii kane makemake; alaila,\nolelo aku la o Aiwohikupua i kona Kuhina, \"E hoi kaua, a e noho na\nkaikuahine o'u iuka nei, a na lakou no e imi ae ko lakou wahi e noho ai,\nno ka mea, aole a lakou waiwai, ua nele ae la no ka mea i manaoia ai e\nloaa ia lakou.\"\n\nI mai la kona Kuhina, \"He mea kupanaha loa ia oe, kainoa, ua olelo oe\nia'u mamua o ko kakou la i haalele ai ia Kauai; o na kaikuahine wale no\nou ka mea nana e kii kou makemake, a ua ike no hoi oe i ke ko ana o ka\nlakou mau hana; ua kena ae nei oe ia Mailehaiwale i kana loaa, a ua lohe\naku la no hoi kakou i ka hoole ana mai a Laieikawai, aole paha no ko\nkaikuahine ia hewa, e hiki ai ia kaua ke haalele ia lakou. Nolaila, hele\nae la ia ia, eha ou mau kaikuahine i koe, malia paha o loaa i kekahi o\nlakou.\"\n\nI aku la o Aiwohikupua, \"Nele ae la ka i ka hanau mua, okiloa aku paha\nlakou.\"\n\nI hou aku kona Kuhina, \"E kuu Haku, e hoomanawanui hou kaua, e hoao ae o\nMailekaluhea i kana loaa, a i nele, alaila, hoi kakou.\"\n\nAlaila, ua maikai iki ia olelo i ke Alii, olelo aku la o Aiwohikupua, \"E\nhoao aku hoi oe i kau loaa, a i nele oia iho la no.\"\n\nHele aku la o Mailekaluhea, a ma ka puka o ka Halealii, ku iho la, kuu\naku la i ke ala, oia hele no o ke ala a pa i kaupoku maloko o ka hale,\nmai kaupoku ka hoi ana iho loaa ia Laieikawai ma, ia manawa, hikilele\nhou ae laua mai ka hiamoe ae.\n\nI aku la o Laieikawai i kahi kahu, \"He ala okoa hoi keia, aole hoi e\nlike me ke ala mua iho nei, he oi nae hoi keia mamua o kela iho nei, he\nkane paha ka mea nona, keia ala.\"\n\nOlelo aku kahi kahu, \"Kaheaia ko kupunawahine, e hai mai i ke ano o keia\nala.\"\n\nKahea aku la o Laieikawai.\n\nLAIEIKAWAI: \"E Waka, e Waka--e.\"\n\nWAKA: \"E--o, heaha kau o ka po e ala nei?\"\n\nLAIEIKAWAI: \"Eia la he ala, he ala e wale no keia, he ala anuanu, he ala\nhuihui, eia la i ka houpo i ka manawa o maua.\"\n\nWAKA: \"Aole na he ala e, o Mailekaluhea aku la, o kekahi kaikuahine aala\no Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia\nmoeia.\"\n\nLAIEIKAWAI: \"Ka! aole au e moe ia ia.\"\n\nI aku la o Aiwohikupua i ua wahi Kuhina nei ona, \"E! ke lohe pono aku la\noe i ka hoole ana ae la a ke Alii wahine.\"\n\n\"Ae, ua loke, heaha la auanei ko ia hoole ana ae la, o ko laua aala no\nkai makemake oleia ae la, malia hoi o ae ia Mailelaulii.\"\n\n\"Hoopaa no hoi oe,\" wahi a Aiwohikupua, \"kainoa ua hai mua iho nei wau\nia oe i ko'u manao e hoi kakou, eia kau he hoololohe, hoololohe iho la\noe la, aeia mai la.\"\n\n\"Aole ka hoi i pau na kaikuahine o kaua, alua i hala, ekolu i koe,\" wahi\na kona Kuhina, \"kuuia aku paha i pau, he nani ia, ua pau na kaikuahine o\nkaua i ke kii, wikiwiki auanei hoi paha oe e hoi, a hiki kakou i kai o\nKeaau, olelo kakou no ka loaa ole, e olelo ae auanei ka poe kaikuahine\nou i koe; ina no ia makou ka olelo ana mai e kii, ina no ua ae mai o\nLaieikawai, aia la, loaa ka lakou mea e kamailio ai, kuuia aku i pau.\"\n\n\"Auhea oe e kuu Kuhina,\" wahi a Aiwohikupua, \"aole o oe ke hilahila ana,\nowau no, ina e like ana ka manao o ka moopuna me ko Waka la, ina ua\npono.\"\n\n\"Kuuia aku paha i ka hilahila,\" wahi a kona Kuhina, \"kainoa ua ike no\noe, he waa naha i kooka ko kaua ko ke kane, a hoole mai aunei ia nawai e\nolelo kana hoole ana, kainoa o kakou wale no kai lohe, hoaoia'ku paha o\nMailelaulii.\"\n\nA no ka ikaika loa o ua wahi Kuhina nei ona i ke koi, hooholo ke Alii i\nka ae.\n\nHele aku la o Mailelaulii a kupono i ka puka o ka Halealii, kuu aku ana\noia i kona aala e like me na mea mua, hikilele hou mai la o Laieikawai\nmai ka hiamoe, a olelo aku la i kahi kahu, \"He wahi ala okoa wale no hoi\nkeia, aole hoi e like me kela mau mea mua.\"\n\nI mai la kahi kahu, \"Kaheaia o Waka.\"\n\nLAIEIKAWAI: \"E Waka, e Waka--e.\"\n\nWAKA: \"E--o, heaha la kau o ka po e ala nei?\"\n\nLAIEIKAWAI: \"Eia la he ala, he ala e wale no keia, he ala anuanu, he\nala huihui, eia la i ka houpo i ka manawa o maua.\"\n\nWAKA: \"Aole na he ala e, o Mailelaulii aku la na o na kaikuahine aala o\nAiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia\nmoeia.\"\n\nLAIEIKAWAI: \"Ka! aole au e moe ia ia.\"\n\n\"I hookahi no hoi hoole ana o ka pono,\" wahi a Aiwohikupua, \"o ka hele\nka ia he kauna wale ae no koe o ka hoole, makena no hoi ua hilahila ia\noe e ke hoa.\"\n\n\"Kuuia aku paha i ka hilahila,\" wahi a kona Kuhina, \"a i ole e loaa i na\nkaikuahine o kaua, alaila, na'u e kii a loaa iloko o ka hale, a olelo\naku wau e lawe ia oe i kane hoao nana e like me kou makemake.\"\n\nA no keia olelo a kona Kuhina, alaila, ua hoopihaia ko ke Alii naau i ka\nolioli, no ka mea, ua lohe kela ia Kauakahialii i ka loaa ana i ua wahi\nkanaka nei o Laieikawai, i hiki ai i kai o Keaau.\n\nIa manawa, kena koke ae la o Aiwohikupua ia Mailepakaha, hele aku la a\nku ma ka puka o ka Halealii; kuu aku la i kona aala, a hikilele mai la\nko Laieikawai hiamoe, honi hou ana no i ke ala. I hou aku keia i kahi\nkahu, \"Eia hou no keia ala, he wahi ala nohea hoi keia.\"\n\nOlelo hou aku kahi kahu, \"Kaheaia o Waka.\"\n\nLAIEIKAWAI: \"E Waka, e Waka--e.\"\n\nWAKA: \"E--o, heaha kau o ka po e ala nei?\"\n\nLAIEIKAWAI: \"Eia la he ala, he ala okoa hoi keia, aole hoi i like me na\nala mua iho nei, he ala maikai keia, he ala nohea, eia la i ka houpo i\nka manawa o maua.\"\n\nWAKA: \"Aole na he ala e, o Mailepakaha aku la o ke kaikuahine aala o\nAiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia\nmoeia.\"\n\nLAIEIKAWAI: \"Ka! aole au e moe ia ia, ina i kii mai kekahi mea e ia'u,\naole no wau e ae ana! Mai hoomoe hou oe ia'u ia Aiwohikupua.\"\n\nA lohe o Aiwohikupua, a me kona Kuhina i keia hoole hou ana o\nLaieikawai, i aku ua Kuhina nei ona, \"E kuu Haku, pale ka pono! aohe\npono i koe, hookahi no pono o ka hoi wale no koe o kakou; kaukai aku nei\nhoi ka pono i ko kaikuahine muli la hoi, i ole ae hoi ia lakou, ia'u aku\nla hoi, i lohe aku nei ka hana, e hoole loa ae ana no kela, me ka nuku\nmaoli ae la no i ke kupunawahine; a eia nae hoi ka'u wahi olelo i koe ia\noe, o ka olelo no auanei ka'u, o ka ae no kau.\"\n\n\"Oleloia ana,\" wahi a Aiwohikupua, \"a i ike aku au he kupono i ka ae,\nalaila ae aku, i na he kupono ole, aole no au e ae aku.\"\n\n\"E kii kaua ma o ke kupunawahine la,\" wahi a ua Kuhina nei, \"e noi aku\nia ia, malia o ae mai kela.\"\n\nOlelo aku o Aiwohikupua, \"Aole a kakou hana i koe, ua pau, eia wale no\nka olelo i koe, o na kaikuahine o kaua, e noho lakou i ka nahelehele\nnei, no ka mea, aohe a lakou waiwai.\"\n\nAlaila, huli aku la o Aiwohikupua a olelo aku la i na kaikuahine, \"E\nnoho oukou, ua nele ae la no ka'u mea i makemake ai e lawe mai ia oukou,\no ka nahele no nei noho iho.\" Ke hele aku nei e maamaama.\n\nA pau ka Aiwohikupua olelo ana i na kaikuahine; kulou like iho la ke poo\no na kaikuahine i kahi hookahi, e uwe ana.\n\nKaha aku la o Aiwohikupua ma iho, kahea aku la o Kahalaomapuana, ke\nkaikuahine muli loa, i aku la, \"E laua la! ku iho, e lohe mua makou i\nKauai, e lawe ana oe a haalele ia makou i keia wahi, i na aole makou e\nhiki mai. Pono no la hoi ia, ina owau kekahi i kii aku nei ia\nLaieikawai, a nele ana la hoi, alaila, pono kau haalele ana ia'u, pau pu\nno o ka mea i hewa, a me ka mea hewa ole. Aole oe he malihini ia'u, ia'u\nwale no e ko ai kau mau mea a pau.\"\n\nA lohe o Aiwohikupua i keia olelo a kona kaikuahine opio, hoohewa iho la\noia ia ia iho.\n\nKahea mai la o Aiwohikupua i ke kaikuahine opiopio, \"Iho mai kaua, ou\nmau kaikuaana ke noho aku.\"\n\n\"Aole wau e hiki aku,\" wahi a kona kaikuahine opiopio, \"aia a pau loa\nmakou i ka hoi pu me oe, alaila, hoi aku au.\"\n\nA no keia olelo a kona kaikauhine opiopio, alaila i aku o Aiwohikupua,\n\"O noho mamuli ou mau kaikuaana, a nau no e huli ae me ko mau kaikuaana\ni ka oukou wahi e hele ai, eia wau ke hoi nei.\"\n\nHuli aku la o Aiwohikupua ma e hoi, ia laua e hele ana ma ke ala, kani\naku la ke oli a Mailehaiwale, penei:\n\n  \"Kuu kaikunane kapu,\n   Laniihikapu o ka manawa--e, e hoi--e;\n   E hoi oe a ike aku\n   I ka maka o na makua, hai aku,\n   Eia makou ianei,\n   E malu ana i ka hala nui,\n   He hooumau hala paha?\"\n\nHuli mai la o Aiwohikupua nana hope aku la i na kaikuahine, me ka i aku,\n\"Aole he hala hoomau, kainoa ua hai mua iho nei no wau ia oukou, no ka\noukou waiwai ole, oia kuu mea i haalele ai ia oukou, ina i loaa iho nei\nkuu makemake ia oukou, alaila, aole oukou e noho, oia iho la no ko oukou\nmea i laweia mai ai.\" Huli aku la no laua hoi, pau ka ike ana i na\nkaikuahine.\n\nA hala aku la o Aiwohikupua ma, kuka iho la na kaikuahine i ko lakou\nmanao, a hooholo iho la lakou, e ukali mahope o ke kaikuane, me ka manao\ne maliu mai.\n\nIho aku la lakou a hiki i kai o Keaau, e hoomakaukau ana na waa; noho\niho la na kaikuahine ma ke awa, e kali ana no ke kaheaia mai, a pau\nlakou i ke kau maluna o na waa, aole nae kaheaia mai, ia lakou i hoomaka\nai e holo, kani aku la ke oli a Mailekaluhea, penei:\n\n  \"Kuu kaikunane kapu,\n   Laniihikapu o ka manawa, e huli mai,\n   E nana mai i ou mau pokii,\n   I na hoa ukali o ke ala,\n   O ke ala nui, ala iki,\n   O ka ua haawe kua,\n   Me he keiki la;\n   O ka na hookamumu hala,\n   Hookamumu hala o Hanalei--e.\n   Pehea makou--e,\n   I hea no la hoi kau haalele,\n   Haalele oe i ka hale,\n   Hele oe i kau huakai.\n   Ike aku--e,\n   Ike aku i ka maka,\n   I ka maka o na makua,\n   Aloha wale--e.\"\n\nIloko o keia oli ana a Mailekaluhea, aole nae i maliu iki mai ko lakou\nkaikunane, a hala aku la lakou la ma na waa, noho iho la na kaikuahine,\nkuka iho la i manao no lakou, hookahi mea nana i hoopuka ka lakou olelo,\no Kahalaomapuana, ko lakou muli loa.\n\nEia kana olelo, \"He nani ia ua maliu ole mai la ko kakou kaikunane alii,\ni ka Mailehaiwale a me Mailekaluhea, i ka laua uwalo aku, e aho e hele\nno kakou mauka a kahi e pae ae ai lakou, alaila, na Mailelaulii e kaukau\naku i ko kakou kaikuahine, malia o aloha mai ia kakou.\" A ua holo like\nae la ia manao ia lakou.\n\nA haalele lakou ia Keaau, hiki mua na kaikuahine i Punahoa, ma kahi i\nkapaia o Kanoakapa, noho iho lakou malaila; hiki hope o Aiwohikupua ma.\n\nIa Aiwohikupua ma i aneane ai e pae mai ma kahi a na kaikuahine e noho\naku ana, ike mai la o Aiwohikupua e noho aku ana kona mau kaikuahine,\nkahea koke ae la o Aiwohikupua i na hoewaa a me na hookele, \"E haalele\nkakou i keia awa; no ka mea, eia no ua poe uhai loloa nei, e pono kakou\nke imi aku i awa e ae e pae aku ai.\"\n\nIa lakou i haalele ai i kahi a na kaikuahine e noho ana, hea aku la o\nMailelaulii mahope, ma ke mele, penei:\n\n  \"Kuu kaikunane kapu,\n   Laniihikapu o kuu manawa--e!\n   Heaha ka hala nui?\n   I paweo ai na maka o kuu haku,\n   I kapu ai ka leo i ka uwalo,\n   Ka uwalo hoi a kou mau pokii,\n   Kou mau pokii kaikuahine hoi,\n   E maliu mai.\n   E maliu mai i na hoa ukali,\n   Na hoa pii pali o Haena,\n   Kokolo pali o ke ala haka,\n   Alahaka ulili o Nualolo,\n   Pali kui--e! kui o Makana,\n   E iala--e, hoi mai--e.\n   Homai ka ihu i ou pokii,\n   A hele aku i kau huakai,\n   I ka huakai hoi a ke aloha ole--e.\n   Aloha oe, ike aku,\n   Ike aku i ka aina,\n   I ka maka o na makua--e.\"\n\nA lohe o Aiwohikupua ma i ka leo o keia kaikuahine, lana malie iho la na\nwaa, alaila, i aku la o Kahalaomapuana, \"Pono io kakou, akahi no hea ana\ni lana malie ai na waa, hoolohe aku kakou o ka leo o ke kahea mai, a kau\nkakou maluna o na waa, alaila, palekana.\"\n\nA liuliu ka lakou la hoolana ana i na waa, o ka huli aku la no ia o\nAiwohikupua ma e holo, aole wahi mea a maliu iki mai.\n\nA hala aku la lakou la, kuka hou iho la na kaikuahine i olelo hou na\nlakou. O Kahalaomapuana no ko lakou mea manao.\n\nI mai la oia i kona mau kaikuaana, \"Elua maua i koe, owau a me\nMailepakaha.\"\n\nOlelo mai hoi o Mailepakaha, \"Aole no e maliu mai ia'u; no ka mea, ke\nmaliu ole ae la ka hoi i ko kaua mau kaikuaana, oki loa aku paha wau, i\nko'u manao, e aho nau e hoalohaloha'ku na kahi mea uuku o kakou, malia o\nmaliu mai ia oe.\"\n\nAole nae he ae o kahi muli loa, alaila, hoailona iho la lakou, ma ka\nhuhuki ana i na pua mauu, o ka mea loihi o ka mauu, oia ka mea nana e\nhoalohaloha ko lakou kaikunane; aka, i ka hoailona ana, ku ia\nKahalaomapuana ka hoailona.\n\nA pau ka lakou hana ana no keia mau mea, haalele lakou ia Punahoa, hele\nukali hou mai Ia lakou ma kahi e loaa ai ko lakou kaikunane, ia hele\nana, hiki lakou i Honolii, ua hiki mua o Aiwohikupua ma i Honolii, noho\nmai la lakou nei ma kahi kaawale, a pela no hoi o Aiwohikupua ma ma kahi\nkaawale.\n\nIa lakou ma Honolii ia po, kuka iho la lakou e moe kekahi poe, a e ala\nhookahi, a holo ia mea ia lakou. Hoomaka ko lakou wati e like me ko\nlakou hanau ana, a i ko lakou kaikaina ka wati wanaao o ke ku ana. O ke\nkumu o ia hana ana a lakou pela, i ikeia ka manawa holo o Aiwohikupua\nma; no ka mea, ua maa kona mau kaikuahine i ka holo ana mai, mai Kauai\nmai, ma ka wanaao e holo ai.\n\nKu aku la na kaikuahine i ka po, a hiki i ko Mailepakaha wati e ku ana,\nhoomakaukau o Aiwohikupua ma i na waa no ka holo ana, hoala aku la ia i\nkekahi poe o lakou, a ala like mai lakou a pau.\n\nIa lakou e okuu nui ana, o ka Kahalaomapuana wati ia, a kau lakou ma na\nwaa, hookokoke aku la kona mau kaikuahine ma ke awa, a o Kahalaomapuana\nka mea i hele loa aku a paa mahope o na waa, a kahea aku ma ke mele,\npenei:\n\n  \"Ko makou kaikunane haku,\n   Kaikunane kapu,\n   Laniihikapu o kuu piko--e!\n   Auhea oe, o o--e,\n   O oe, o makou, i o ianei hoi,\n   Nau ka huakai,\n   Ukali aku makou,\n   I na pali i ka hulaana kakou,\n   Au aku o ka Waihalau,\n   Waihalau i Wailua--e;\n   He aloha ole--e.\n   He aloha ole paha kou ia makou,\n   Na hoa ukali o ka moana,\n   O ka ale nui, ale iki,\n   O ka ale loa, ale poko,\n   O ka ale kua loloa o ka moana,\n   Hoa ukali o kela uka,\n   O kela nahele liuliu,\n   O ka po iu anoano,\n   E huli mai.\n   E huli mai, a e maliu mai,\n   E hoolono mai ka i uwalo a'u,\n   A'u hoi a kou pokii muli loa.\n   Ihea la hoi kau haalele\n   Haalele iho ia makou\n   I kahi haiki,\n   Nau i waele ke alanui mamua,\n   Mahope aku makou ou,\n   Ike'a ai he mau pokii,\n   Ilaila la haalele aku ka huhu,\n   Ka inaina, ka opu aloha ole,\n   Homai ka ihu i ou mau pokii,\n   Aloha wale--e.\"\n\nIa manawa a kona kaikuahine muli loa e hapai ana i keia leo kaukau imua\no Aiohikupua, alaila, ua hoomaeeleia ka naau o ko lakou kaikunane i ke\naloha kaumaha no kona kaikuahine.\n\nA no ka nui loa o ke aloha o Aiwohikupua i ko lakou pokii, lalau mai la\na hoonoho iho la iluna o kona uha, a uwe iho la.\n\nIa Kahalaomapuana e kau ana i ka uha o kona kaikunane, kena ae la o\nAiwohikupua i na hoewaa, i hoe ikaika; ia manawa, ua hala hope loa\nkekahi mau kaikuahine, a hala mua lakou la.\n\nIa lakou e holo ana, alaila, ua pono ole ka manao o Kahalaomapuana i\nkona mau kaikuaana.\n\nIa Kahalaomapuana e uwe ana no kona mau kaikuaana, ia manawa kona noi\nana'ku ia Aiwohikupua, e hoihoi ia ia me kona mau kaikuaana; aka, aole\nno he maliu mai o Aiwohikupua.\n\n\"E Aiwohikupua,\" wahi a kona kaikuahine, \"aole wau e ae e lawe oe ia'u\nowau wale, ke ole oe e lawe pu me ko'u mau kaikuaana; no ka mea, ua\nkahea mua ae no oe ia'u i ko kakou wa i Paliuli; aka, aole wau i ae mai,\nno kou lawe ia'u owau wale.\"\n\nA no ka paakiki loa o Aiwohikupua aole e hookuu i kona kaikuahine, ia\nmanawa, lele aku la o Kahalaomapuana mai luna aku o ka waa a haule iloko\no ke kai. Ia manawa, hoopuka aku la kona kaikuahine i olelo hope, ma ke\nmele, penei:\n\n  \"Ke hoi la oe a ike aku,\n   Ike aku i ka maka,\n   I ka maka o na makua,\n   Aloha aku i ka aina,\n   I ka nui a me na makamaka,\n   Ke hoi nei wau me o'u pokii,\n   Me o'u kaikuaana hoi--e.\"\n\n\n\n\nMOKUNA XI\n\n\nIloko o keia kaukau hope loa a Kahalaomapuana, ua hoopihaia ko\nAiwohikupua naau i ke aloha nui; a kahea ae la oia e hooemi hope na waa,\naka, ua hala hope loa o Kahalaomapuana i hope, no ka ikaika loa o ka\nholo o na waa; a i ka wa i huli hope ai na waa e kii hou i kona\nkaikuahine, aole nae i loaa.\n\n(Maanei e waiho iki i ke kamailio ana no Aiwohikupua, e pono ke kamailio\nhou no kona mau kaikuahine; alaila, e kamailio hou no Aiwohikupua.)\n\nIa manawa a Aiwohikupua ma i haalele aku ai i na kaikuahine ma Honolii,\na lawe pu aku ia Kahalaomapuana; nui loa iho la ke aloha, a me ka uwe\nana no ko lakou kaikaina, ua oi aku ko lakou aloha ia Kahalaomapuana,\nmamua o ko lakou aloha i ko lakou mau makua, a me ka aina.\n\nIa lakou no e uwe ana, hoea mai ana o Kahalaomapuana ma ka pali mai,\nalaila, ua kuuia ka naau kaumaha o kona mau kaikuaana.\n\nA hui ae la lakou me ko lakou kaikaina, a hai aku la oia i kana hana, a\nme ke kumu o kona hoi ana mai e like me ka mea i olelo muaia ae nei ma\nkeia Mokuna.\n\nA pau ka lakou kamailio ana no keia mau mea, kuka iho la lakou i ka pono\no ko lakou noho ana, a hooholo ae la lakou e hoi hou lakou i Paliuli.\n\nMahope iho o ko lakou kuka ana no lakou iho, haalele lakou ia Honolii,\nhoi aku la a uka o Paliuli, ma kahi e kokoke aku ana i ka hale o\nLaieikawai, noho iho la lakou maloko o na puha laau.\n\nA no ko lakou makemake nui e ike ia Laieikawai, hoohalua mau lakou i\nkeia la keia la, a nui na la o lakou i hoohalua ai, aole lakou i ike iki\nno ka lakou mea e hoohalua nei, no ka mea, ua paa mau ka puka o ka hale\ni na la a pau.\n\nA no ia mea, kukakuka ae la lakou i mea e ike aku ai lakou ia\nLaieikawai, a nui na la o ko lakou imi ana i mea e ike aku ai no ke Alii\nwahine o Paliuli, aole loaa.\n\nIloko o kela mau la kuka o lakou, aole i pane iki ko lakou kaikaina, a\nno ia mea, olelo aku kekahi o kona mau kaikuaana, \"E Kahalaomapuana, o\nmakou wale no ia e noonoo nei i mea no kakou e ike aku ai ia Laieikawai,\naole nae he loaa; malia paha, aia ia oe kekahi mea e hiki ai, e olelo ae\noe.\"\n\n\"Ae,\" wahi a ko lakou kaikaina, \"e ho-a kakou i ahima kela po keia po, a\ne oli aku ka hanau mua, alaila, i ka muli iho, pela a pau kakou, i\nhookahi no olioli ana a ka mea hookahi ma ka po, alaila, ia'u ka po hope\nloa; malia paha o lilo ka a-a mau ana a ke ahi i na po a pau i mea no ke\nAlii e uluhua ai, alaila, hele mai e nana ia kakou, alaila, pela paha e\nike ai kakou ia Laieikawai.\"\n\nA ma keia olelo a Kahalaomapuana, ua pono ia imua o lakou.\n\nI ka po mua, ho-a ae la lakou i ahi, a ia Mailehaiwale ke oli ana ia po,\ne like me ka lakou hooholo like ana. A i kekahi po mai ia Mailekaluhea,\npela mau lakou i hana ai a hala no po eha, aole nae i loaa ia Laieikawai\nka hoouluhuaia, ua loho no nae ke Alii wahine i ke oli, a ua ike no hoi\ni ka _a-a_ mau ana a ke ahi; a heaha la ia mea i ke Alii wahine.\n\nI ka lima o ka po, oia ko Kahalaomapuana po, o ka hope loa no hoi ia;\nho-a iho la ke ahi, a ma ka waenakonu o ka po, hana iho la o\nKahalaomapuana he pu la-i, a hookani aku la.\n\nIloko oia manawa, akahi no a komo iloko o Laieikawai ka lealea no kela\nleo e kani nei, aole nae i hoouluhuaia ke Alii wahine. A ma ka pili o ke\nao, hookani hou aku la o Kahalaomapuana i kana pu la-i e like me ke kani\nmua ana, alaila, ua lilo iho la no ia i mea lealea no ke Alii; elua wale\nno puhi ana a Kahalaomapuana ia po.\n\nI ka lua o ka po, hana hou no o Kahalaomapuana i kana hana; ma ka pili\nnae o ke ahiahi kana hoomaka ana e hookani, aole nae i uluhua ke Alii.\n\nMa ka pili o ka wanaao oia po no, ka lua ia o ka hookani ana. Ia manawa,\nua hoouluhuaia ko Laieikawai manawa hiamoe; a o ka oi no hoi keia o ka\npo lealea loa o ke Alii.\n\nA no ka uluhua o Laieikawai, kena ae la oia i kona wahi kahu e hele e\nnana i kahi i kani mai ai keia mea kani.\n\nIa manawa, puka ae la ua wahi kahu nei o ke Alii iwaho o ka Halealii, a\nike aku la i ke ahi a ua poe kaikamahine nei e aa mai ana, hookolo aku\nla oia a hiki i kahi o ke ahi e a ana, ma ke kaawale nae keia kahi i ku\naku ai me ka ike ole mai a lakou la ia ianei.\n\nA ike keia, hoi aku la a ia Laieikawai, ninau mai la ke Alii.\n\nHai aku la kahi kahu i kana mea i ike ai, mamuli o ka ninau a ke Alii,\n\"Ia'u i puka aku ai mai ka hale aku nei, ike aku la wau he ahi e aa mai\nana, hele aku nei wau a hiki, a ma ke kaawale ko'u ku ana aku, me ka ike\nole mai o lakou la ia'u. Aia hoi, ike aku la wau he mau kaikamahine\nelima, e noho ana a puni ke ahi, he mau kaikamahine maikai wale no\nlakou, ua like wale no na ano, hookahi nae o lakou wahi mea uuku loa, a\nnana ka mea kani lealea a kaua e lohe aku nei.\"\n\nA lohe ke Alii i keia mea, olelo aku la oia i kona kahu, \"E kii oe a\nkahi mea uuku o lakou, olelo aku oe e hele mai ianei, i hana mai ai oia\ni kana mea hoolealea imua o kaua.\"\n\nA no keia olelo a ke Alii, hele aku la kahi kahu a hiki i kahi o na\nkaikamahine, a ike mai la lakou i keia mea, hai aku la oia, \"He alele\nwau i hoounaia mai nei e kuu Alii e kii mai i kekahi o oukou e like me\nka'u mea e manao ai e lawe, nolaila, ke lawe nei wau i kahi mea uuku o\noukou e hele e launa pu me kuu Alii e like me kana kauoha.\"\n\nA Iaweia aku la o Kahalaomapuana, alaila, ua hoohauoliia ka naau o kona\nmau kaikuaana, no ka manao no e loaa ana ka pomaikai mahope.\n\nA hiki aku la ua wahi kaikaina nei o lakou imua o Laieikawai.\n\nIa ia nae i hiki aku ai a ka hale, wehe ae la ke kahu o ke Alii i ka\npuka o ka Halealii, ia manawa, ua hoopuiwa kokeia ko Kahalaomapuana\nlunamanao, no ka ike ana aku ia Laieikawai e kau mai ana iluna o ka eheu\no na manu e like me kona ano mau, elua hoi mau manu Iiwipolena e kau ana\nma na poohiwi o ke Alii, e lu ana i na wai ala lehua ma ke poo o ke\nAlii.\n\nA no ka ike ana aku o Kahalaomapuana i keia mau mea, a he mea kupanaha\nia imua o ke Kaikamahine malihini, haule aku la oia i ka honua me ka\nnaau eehia.\n\nHele aku la ke kahu o ke Alii, a ninau aku la, \"Heaha keia e ke\nkaikamahine?\"\n\nA palua kana ninau ana, alaila, ala ae la ke kaikamahine, a olelo aku la\ni ke kahu o ke Alii me ka i aku, \"E ae mai oe ia'u e hoi au me ou\nkaikuaana, ma kahi i loaa ai wau ia oe, no ka mea, ua eehia wau i ka\nmaka'u no ke ano e loa o kau Alii.\"\n\nOlelo mai la ke kahu o ke Alii, \"Mai maka'u oe, mai hopohopo, e ku oe a\ne komo aku e halawai me kuu Alii e like me kana kauoha ia oe.\"\n\n\"He maka'u,\" wahi a ke kaikamahine.\n\nA lohe mai la ke Alii i ka laua haukamumu, ala ae la oia a hea aku la ia\nKahalaomapuana, alaila, ua hoopauia ko ke kaikamahine naau kaumaha, a\nkomo aku la ka malihini e launa me ke Alii.\n\nI mai la o Laieikawai, \"Nau anei ka mea kani lealea i kani mai ai i kela\npo, a me keia po?\"\n\n\"Ae, na'u,\" wahi a Kahalaomapuana.\n\n\"O i ana,\" wahi a Laieikawai, \"hookani ia ana.\"\n\nLalau ae la o Kahalaomapuana i kana pu la-i ma kona pepeiao, a hookani aku\nla imua o ke Alii; alaila, ua hoolealeaia o Laieikawai. Oia ka makamua o ko\nke Alii ike ana i keia mea kani.\n\n\n\n\nMOKUNA XII\n\n\nA no ka lilo loa o ko Laieikawai manawa i ka olioli no ka mea kani\nlealea a ke kaikamahine; alaila, kena ae la o Laieikawai i ke\nkaikamahine e hookani hou.\n\nI aku la ke kaikamahine, \"Aole e kani ke hookani hou; no ka mea ua\nmalamalama loa, he mea mau ia, ma ka po wale no e kani ai nei mea kani,\naole e pono ma ke ao.\"\n\nA no keia olelo a ke kaikamahine, kahaha loa iho la o Laieikawai me ka\nmanao he wahahee na ke kaikamahine, alaila, lalau aku la o Laieikawai i\nka pu la-i ma ka lima o ke kaikamahine, a hookani iho la, a no ko\nLaieikawai maa ole i ka hookani ka pu la-i, nolaila, ua loaa ole ke kani\nma ia hookani ana, alaila, he mea maopopo loa i ke Alii wahine, he mea\nkani ole no ka pu la-i ke hookani ma ke ao.\n\nOlelo aku la o Laieikawai ia Kahalaomapuana, \"Ke makemake nei wau e\nhoaikane kaua, a ma ko'u hale nei oe e noho ai, a e lilo oe i mea\npunahele na'u, a o kau hana ka hoolealea mai ia'u.\"\n\nOlelo aku la o Kahalaomapuana, \"E ke Alii e, ua pono kau olelo; aka, he\nmea kaumaha no'u ke noho wau me oe, a e loaa ana paha ia'u ka pomaikai,\na o ko'u mau kaikuaana, e lilo paha auanei lakou i mea pilikia.\"\n\n\"Ehia oukou ka nui,\" wahi a Laieikawai, \"a pehea ko oukou hiki ana\nmaanei?\"\n\nOlelo aku la o Kahalaomapuana, \"Eono makou ko makou nui a na makua\nhookahi o ko makou ono, he keiki kane, a elima makou na kaikuahine, o ke\nkeiki kane no ko makou mua, a owau ko makou muli loa. A ma ka huakai a\nko makou kaikunane, oia ko makou mea i hiki ai maanei, a no ka loaa ole\nana ia makou o kona makemake, nolaila, ua haalele kela ia makou, a ua\nhoi aku la ko makou kaikunane me kona kekoolua, a ke noho nei makou me\nka makamaka ole.\"\n\nNinau mai la o Laieikawai, \"Nohea mai oukou?\"\n\n\"No Kauai mai,\" wahi a Kahalaomapuana.\n\n\"A owai ka inoa o ko oukou kaikunane?\"\n\nHai aku la kela, \"O Aiwohikupua.\"\n\nNinau hou o Laieikawai, \"Owai ko oukou mau inoa pakahi?\"\n\nAlaila hai aku la kela ia lakou a pau.\n\nAlaila, hoomaopopo iho la o Laieikawai, o lakou no ka poe i hiki i kela\npo mua.\n\nI aku la o Laieikawai, \"O kou mau kaikuaana a me ke kaikunane o oukou\nkai maopopo, ina nae o oukou kai hiki mai i kela po aku nei la; aka, o\noe ka'u mea i lohe ole.\"\n\n\"O makou no,\" wahi a Kahalaomapuana.\n\nI aku la o Laieikawai, \"Ina o oukou kai hiki mai i kela po, alaila,\nnawai i alakai ia oukou ma keia wahi? No ka mea, he wahi ike oleia keia,\nakahi wale no poe i hele mai i keia wahi.\"\n\nI aku keia, \"He kamaaina no ko makou mea nana i alakai mai, oia hoi kela\nwahi kanaka nana i olelo mai ia oe no Kauakahialii.\" Alaila, ua maopopo\nhe kamaaina ko lakou.\n\nA pau ka laua kamailio ana no keia mau mea, kauoha ae la oia i kona\nkupunawahine, e hoomakaukau i hale no na kaikuahine o Aiwohikupua.\n\nAlaila, ma ka mana o Waka, kona kupunawahine, ua hikiwawe loa, ua paa ka\nhale.\n\nA makaukau ka hale, kena aku la o Laieikawai ia, Kahalaomapuana, \"E hoi\noe, a kela po aku, pii mai oe me ou mau kaikuaana mai, i ike aku wau ia\nlakou, alaila, e lealea mai oe ia kakou, i kau mea kani lealea.\"\n\nA hala aku la o Kahalaomapuana, a hui me kona mau kaikuaana, ninau mai\nla nae kona mau kaikuaana i kana hana, a me ke ano o ko laua halawai ana\nme ke Alii.\n\nHai aku la kela, \"Ia'u i hiki aku ai a ma ka puka o ka hale o ke Alii,\nwehe aku la kahi kuapuu nana i kii mai nei ia'u, a i kuu ike ana aku nei\ni ke Alii e kau mai ana iluna o ka eheu o na manu, no ia ike ana o'u,\nua eehia wau me ka maka'u a haule aku la wau ilalo ma ka lepo. A no keia\nmea, kiiia mai la wau a komo aku la e kamailio pu me ke Alii, a hana aku\nwau i kona lealea, e like me ko ke Alii makemake, a ua ninau mai nei\nkela ia kakou, ua hai pau aku au. Nolaila, e loaa ana ia kakou ka\npomaikai, ua kauoha mai nei kela, a i keia po pii aku kakou.\"\n\nA lohe kona mau kaikuaana i keia mau olelo, he mea e ka olioli o lakou.\n\nA hiki i ka manawa a ke Alii i kauoha mai ai ia lakou, haalele lakou i\nna puha laau, kahi a lakou i noho pio ai.\n\nHele aku la lakou a ku ma ka puka o ka Hale Alii, wehe ae la ke kahu o\nLaieikawai i ka puka, a ike aku la lakou e like me ka olelo a ko lakou\nkaikaina.\n\nIa lakou nae i ike aku ai ia Laieikawai, alaila, ua puiwa koke lakou, a\nholo aku la me ka haalulu eehia, a pau loa lakou i ka haule i ka honua,\nkoe nae o Kahalaomapuana.\n\nA ma ke kauoha a ke Alii, ua kii ia aku kele poe malihini a laweia mai\nla imua o ke Alii, a he mea oluolu ia i ko ke Alii manao.\n\nIa lakou e halawai ana me ke Alii wahine, hoopuka mai la oia imua o na\nmalihini he olelo hoopomaikai, a penei no ia:\n\n\"Ua lohe wau i ko oukou kaikaina, he poe oukou no ka hanauna hookahi, a\nhe poe koko like oukou; a nolaila, ke lawe nei au ia oukou ma ke ano o\nke koko hookahi, e kiai kakou ia kakou iho, ma ka olelo a kekahi,\nmalaila like kakou, iloko o kela pilikia keia pilikia, o kakou no kekahi\nilaila. A no ia mea, ua kauoha wau e hoomakaukau ko kakou kupunawahine i\nhale no oukou e noho ai me ka maluhia, e like me a'u nei, aole e aeia\nkekahi e lawe i kane nana, me ka ae like ole o kakou; pela e pono ai\nkakou ma keia hope aku.\"\n\nA no keia olelo, hooholo ae la na kaikamahine malihini, na ko lakou\nkaikaina e hoopuka ka lakou olelo pane aku i ke Alii.\n\n\"E ke Alii e! Pomaikai makou no kou hookipa ana ia makou, a pomaikai\nhoi makou, no kou lawe ana ae ia makou I mau hoahanau nou, e like me kau\ni olelo mai nei ia makou, a pela no makou e hoolohe ai. Hookahi nae mea\na makou e hai aku ia oe, he poe kaikamahine makou i hoolaa ia e ko makou\nmau makua, aole he oluolu e lawe makou i kane mare, a o ka makemake o ko\nmakou mau makua, e noho puupaa na makou a hiki i ko makou mau la hope, a\nnolaila, ke noi mua aku nei kau mau kauwa, mai ae oe ia makou e\nhoohaumia me kekahi mau kanaka, e like me ka makemake o ke Alii;\nnolaila, e hookuu ia makou e noho puupaa e like me ka olelo paa a ko\nmakou mau makua.\"\n\nHe mea maikai nae i ko ke Alii manao ka olelo a na malihini.\n\nA pau ka lakou olelo ana me ke Alii no keia mau mea, hoihoiia aku la\nlakou a ma ka hale i hoomakaukauia no lakou.\n\nI ua mau kaikamahine nei e noho ana ma ko lakou hale, he mea mau ia\nlakou ke kuka mau ma na mea e pili ana ia lakou, a me ke Alii, no ko\nlakou noho ana, a me na hana a ke Alii e olelo mai ai. A hooholo ae la\nlakou e hoolilo i ko lakou kaikaina i hoa kuka no ke Alii ma na hana e\npili ana i ko lakou noho ana.\n\nI kekahi awakea, i ko ke Alii manawa ala mai ka hiamoe mai, hele aku la\no Kahalaomapuana e hoolealea i ke Alii ma ka hookanikani ana i ka pu\nla-i, a pau ko ke Alii makemake.\n\nIa manawa, hai aku la oia i kana olelo imua o Laieikawai, no ka lakou\nmea i kuka ai me kona mau kaikuaana; i aku la, \"E ke Alii, ua kuka makou\ni mea nou e maluhia ai, nolaila, ua hooholo makou i ko makou manao, e\nhoolilo makou ia makou elima i mau koa kiai no kou Halealii, a ma o\nmakou la e ae ia ai, a ma o makou la e hooleia ai. Ina i hele mai kekahi\nmea makemake e ike ia oe, ina he kane, a he wahine paha, a ina he alii,\naole lakou e ike ia oe ke ole makou e ae aku; nolaila, ke noi aku nei au\ne ae mai ke Alii e like me ka makou hooholo ana.\"\n\nI mai la o Laieikawai, \"Ke ae aku nei wau e like me ka oukou mau olelo\nhooholo, a o oukou no ka mana ma Paliuli nei a puni.\"\n\nEia nae ka manao nui o kela poe kaikamahine e lilo i kiai no ke Alii,\nno ko lakou manao e puka hou ana o Aiwohikupua i Paliuli, alaila, he\nmana ko lakou e kipaku i ko lakou enemi.\n\nNoho iho la lakou ma Paliuli, iloko nae o ko lakou noho ana, aole lakou\ni ike i ko lakou luhi ma ia noho ana; aole hoi lakou i ike iki i ka mea\nnana e hana mai ka lakou ai. Eia wale no ko lakou manawa ike i ka lakou\nmau mea ai, i ka manawa makaukau o lakou e paina, ia manawa e lawe mai\nai na manu i na mea ai a lakou, a na na manu no e hoihoi aku i na ukana\nke pau ka lakou paina ana, a no keia mea, ua lilo o Paliuli i aina aloha\nloa na lakou, a malaila lakou i noho ai a hiki i ka haunaele ana ia\nHalaaniani.\n\n(Maanei e ka mea heluhelu e waiho i ke kamailio ana no na kaikuahine o\nAiwohikupua, a ma ka Mokuna XIII o keia Kaao e kamailio hou no\nAiwohikupua no kona hoi ana i Kauai.)\n\n\n\n\nMOKUNA XIII\n\n\nMahope iho o ko Kahalaomapuana lele ana iloko o ke kai mai luna iho o na\nwaa, e holo ikaika loa ana na waa ia manawa; nolaila, ua hala hope loa o\nKahalaomapuana. Hoohuli hou na waa i hope e imi ia Kahalaomapuana, aole\nnae i loaa; nolaila, haalele loa o Aiwohikupua i kona kaikuahine\nopiopio, a hoi loa aku i Kauai.\n\nIa Aiwohikupua i hoi ai mai Hawaii mai a hiki mawaena o Oahu nei a me\nKauai, olelo aku la o Aiwohikupua i kona mau hoewaa penei: \"I ko kakou\nhoi ana anei a hiki i Kauai, mai olelo oukou, i Hawaii aku nei kakou i o\nLaieikawai la, o hilahila auanei au; no ka mea, he kanaka wau ua waia i\nka olelo ia; a nolaila, ke hai aku nei au i ka'u olelo paa ia oukou. O\nka mea nana e hai i keia hele ana o kakou, a lohe wau, alaila, o kona\nuku ka make, a me kona ohana a pau, pela no au i olelo ai i keia poe\nhoewaa mamua.\"\n\nHoi aku la lakou a Kauai. I kekahi mau la, makemake iho la ke Alii, o\nAiwohikupua, e hana i Ahaaina palala me na'lii, a me kona mau hoa a puni\no Kauai.\n\nA i ka makaukau ana o ka Ahaaina palala a ke Alii, kauoha ae la ke Alii\ni kana olelo e kii aku i na hoa-ai; ma na alii kane wale no, a hookahi\nwale no, alii wahine i aeia e komo i ka Ahaaina palala, oia o\nKailiokalauokekoa.\n\nI ka la i Ahaaina ai, akoakoa mai la na hoa-ai a pau loa, ua makaukau na\nmea ai, a o ka awa ko lakou mea inu ma ia Ahaaina ana.\n\nMamua o ko lakou paina ana, lalau like na hoa i na apuawa, a inu iho la.\nIloko o ko lakou manawa ai, aole i loaa ia lakou ka ona ana o ka awa.\n\nA no ka loaa ole o ka ona o ka awa, hoolale koke ae la ke Alii i kona\nmau mama awa e mama hou ka awa. A makaukau ko ke Alii makemake, lalau\nlike ae la na hoa-ai o ke Alii, a me ke Alii pu i na apuawa, a inu ae\nla. Ma keia inu awa hope o lakou, ua loohia mai maluna o lakou ka ona\nawa. Aka, hookahi mea oi aku o ka ona, o ke Alii nana ka papaaina.\n\nIloko o keia manawa ona o ke Alii, alaila, ua nalo ole ka olelopaa ana i\nolelo ai i kona mau hoewaa ma ka moana, aole nae i loheia ma o kana poe\ni papa ai; aka, ma ka waha ponoi no o Aiwohikupua i loheia'i olelo huna\na ke Alii.\n\nA ona iho la o Aiwohikupua, alaila, haliu pono aku la oia ma kahi a\nKauakahialii e noho mai ana, olelo aku la, \"E Kauakahialii e, ia oe no e\nkamailio ana ia makou no Laieikawai, komo koke iho la iloko o'u ka\nmakemake no kela wahine; nolaila, moe ino ko'u mau po e ake e ike;\nnolaila, holo aku nei wau a hiki i Hawaii, pii aku nei maua a\nmalamalama, puka i uka o Paliuli, i nana aku ka hana i ka hale o ke\nAlii, aole i kana mai, o ko'u hilahila; no ia mea, hoi mai nei. Hoi mai\nnei hoi wau, a manao mai o na kaikuahine hoi ka mea e loaa'i, kii mai\nnei, i hele aku nei ka hana me na kaikuahine a hiki i ka hale o ke Alii,\nkuu aku hoi i ka na kaikuahine loaa; i hana aku ka hana, i ka hoole\nwaleia no a pau na kaikuahine eha, koe o kahi muli loa o'u, o ko'u\nhilahila no ia hoi mai nei, he oi no hoi kela o ka wahine kupaa nui\nwale, aole i ka lua.\"\n\nIloko o kela manawa a Aiwohikupua e kama ilio ana no ka paakiki o\nLaieikawai. Ia manawa e noho ana o Hauailiki, ke keiki puukani o Mana\niloko o ka Ahaaina, he keiki kaukaualii no hoi, oia ka oi o ka maikai.\n\nKu ae la oia iluna, a olelo aku la ia Aiwohikupua \"He hawawa aku la no\nkau hele ana, aole wau i manao he wahine paakiki ia, ina e ku au imua o\nkona mau maka, aole au e olelo aku, nana no e hele wale mai a hui maua;\nalaila, e ike oukou e noho aku ana maua.\"\n\nI aku la o Aiwohikupua, \"E Hauailiki e, ke makemake nei au e hele oe i\nHawaii, ina e lilo mai o Laieikawai, he oi oe, a na'u no e hoouna me oe\ni mau kanaka, a ia'u na waa, a i nele oe ma keia hele ana au, alaila,\nlilo kou mau aina ia'u; a ina i hoi mai oe me Laieikawai, alaila, nou\nko'u mau aina.\"\n\nA pau ka Aiwohikupua ma olelo ana no keia mau mea, ia po iho, kau o\nHauailiki ma maluna o na waa a holo aku la; aka, ua nui no na la i hala\nma ia holo ana.\n\nIa holo ana, hiki aku lakou iwaho o Makahanaloa, i nana aku ka hana o\nlakou nei, e pio ana ke anuenue i kai o Keaau. Olelo aku la ke Kuhina o\nAiwohikupua ia Hauailiki, \"E nana oe i kela anuenue e pio mai la i kai,\no Keaau no ia; a aia ilaila o Laieikawai, ua iho ae la i ka nana\nheenalu.\"\n\nI mai la o Hauailiki, \"Kainoa aia o Paliuli kona wahi noho mau.\"\n\nA i kekahi la ae, ma ka auina la, hiki aku la lakou i Keaau, ua hoi aku\nnae o Laieikawai me na kaikuahine o Aiwohikupua i uka o Paliuli.\n\nIa Hauailiki ma i hiki aku ai, aia hoi ua nui na mea i hele mai e nana\nno keia keiki oi kelakela o ka maikai mamua o Kauakahialii a me\nAiwohikupua, a he mea mahalo nui loa ia na na kamaaina o Keaau.\n\nI kekahi la ae ma ka puka ana a ka la, uhi ana ke awa a me ka noe ma\nKeaau a puni, a i ka mao ana'e, aia hoi ehiku mau wahine e noho ana ma\nke awa pae o Keaau, a hookahi oi oia poe. Akahi wale no a iho na\nkaikuahine o Aiwohikupua ma keia hele ana o Laieikawai, e like me kana\nolelo hoopomaikai.\n\nIa Laieikawai ma e noho ana ma kela kakahiaka, ku ae la o Hauailiki a\nholoholo ae la imua o lakou la, e hoika ana ia ia iho ma kona ano kanaka\nui, me ka manao e maliuia mai e ke Alii wahine o Paliuli. A heaha la o\nHauailiki ia Laieikawai? \"he opala paha.\"\n\nEha na la o Laieikawai o ka hiki ana ma Keaau, mahope iho o ko Hauailiki\npuka ana aku; a eha no hoi la o ko Hauailiki hoike ana ia ia imua o\nLaieikawai, a aole nae he maliu iki ia mai.\n\nI ka lima o ka la o ko Laieikawai hiki ana ma Keaau, manao iho la o\nHauailiki e hoike ia ia iho imua o kana mea e iini nui nei no kona\nakamai ma ka heenalu; he oiaio, o Hauailiki no ka oi ma Kauai no ke\nakamai i ka heenalu a oia no ka oi iloko o kona mau la, a he keiki\nkaulana hoi oia ma ke akamai i ka heenalu, a kaulana, no hoi no kona ui.\n\nI ua la la, i ka puka ana a ka la, aia na kamaaina ma kulana, nalu, na\nkane, a me na wahine.\n\nI na kamaaina e akoakoa ana ma kulana heenalu, wehe ae la o Hauailiki i\nkona aahu kapa, hopu iho la i kona papa heenalu (he olo), a hele aku la\na ma kahi e kupono ana ia Laieikawai ma, ku iho la oia no kekahi mau\nminute, ia manawa nae, komo mai la iloko o na kaikuahine o Aiwohikupua\nka makemake no Hauailiki.\n\nI aku la o Mailehaiwale ia Laieikawai, \"Ina paha aole makou i hoolaaia e\nko kakou mau makua, ina ua lawe wau ia Hauailiki i kane na'u.\"\n\nI aku o Laieikawai, \"Ua makemake no hoi wau, ina hoi aole wau i hoolaaia\ne ko'u kupunawahine, nolaila, he mea ole ko'u makemake.\"\n\n\"O kaua pu,\" wahi a Mailehaiwale.\n\nA pau ko Hauailiki mau minute hookahakaha, lele aku la ua o Hauailiki me\nkona papa heenalu i ke kai, a au aku la a kulana nalu.\n\nIa Hauailiki ma kulana nalu, kahea mai la kekahi kaikamahine kamaaina,\n\"Pae hoi kakou.\"\n\n\"Hee aku paha,\" wahi a Hauailiki, no ka mea, aole ona makemake, e hee pu\noia me ka lehulehu ma ka nalu hookahi, makemake no oia e hookaokoa ia ia\noia wale no ma ka nulu okoa, i kumu e ike mai ai o Laieikawai no kona\nakamai i ka heenalu, malia o makemake ia mai oia; aole ka!\n\nA hala aku la na kamaaina, ohu mai la he wahi nalu opuu, ia manawa ka\nHauailiki hee ana i kona nalu. Ia Hauailiki e hee la i ka nalu, uwa ka\npihe a na kamaaina, a me na kaikuahine o Aiwohikupua: Heaha la ia ia\nLaieikawai?\n\nA no ka lohe ana aku o Hauailiki i keia pihe uwa, alaila, manao iho ia\nua huipu me Laieikawai i keia leo uwa, aole ka! hoomau aku la oia i ka\nheenalu a hala elima nalu, oia mau no. Aole nae i loaa ka heahea ia mai,\nnolaila, hoomaka mai la ia Hauailiki ke kaumaha, me ka hooiaio iki i\nkela olelo a Aiwohikupua no ka \"paakiki o Laieikawai.\"\n\n\n\n\nMOKUNA XIV\n\n\nA ike maopopo ae la o Hauailiki, aole i komo iloko o Laieikawai ka\nmakemake ia Hauailiki ma ia mea, hoopau ae la oia i ka heenalu ma ka\npapa; manao ae la oia e kaha.\n\nHaalele iho la oia i kona papa, a au aku la i kulana heenalu. Ia ia e au\nana, olelo ae la o Laieikawai i kona mau hoa, \"E! pupule o Hauailiki.\"\n\nI aku la kona mau hoa, \"Malia paha e kaha nalu ana.\"\n\nIa Hauailiki ma kulana nalu, i ka nalu i ea mai ai a kakala ma kona kua,\nia manawa kaha mai la oia i ka nalu, pii ke kai me he niho puaa la ma o\na ma o o kona a i. Ia manawa, uwa ka pihe o uka, akahi no a loaa mai ia\nLaieikawai ka akaaka, a he mea malihini no hoi ia i kona maka a me kona\nmea e ae.\n\nA ike aku la o Hauailiki i ko Laieikawai akaaka ana iho, manao iho la\noia, ua komo ka makemake i Laieikawai ma keia hana a Hauailiki, alaila,\nhoomau aku la oia ma ke kaha nalu, a hala elima nalu, aole i loaa ka hea\nmai a Laieikawai ia ia nei.\n\nNolaila, he mea kaumaha loa ia ia Hauailiki, ka maliu ole mai o\nLaieikawai ia ia nei, a he mea hilahila nui loa hoi nona, no ka mea, ua\nolelo kaena mua kela ia Aiwohikupua, e like me ka kakou ike ana ma na\nMokuna mamua ae.\n\nA no keia mea, lana malie iho la oia ma kulana nalu, ia ia e lana malie\nana, ua kokoke mai ko Laieikawai ma manawa hoi i Paliuli. Ia manawa,\npeahi mai la o Laieikawai ia Hauailiki.\n\nA ike aku la o Hauailiki i ka peahi ana mai, alaila, ua hoomohalaia kona\nnaau kanalua. I iho la o Hauailiki oia wale no, \"Aole no ka hoi oe e\nkala i makemake ai, hoolohi wale iho no.\"\n\nA no ka peahi a ke Alii wahine o Paliuli, hoomoe iho la keia i ka nalu,\na pae pono aku la ma kahi a Laieikawai ma e noho mai ana. Ia manawa,\nhaawi mai la o Laieikawai i ka lei lehua, hoolei iho la ma ka a-i o\nHauailiki, e like me kana hana mau i ka poe akamai i ka heenalu. A\nmahope iho oia manawa, he uhi ana na ka noe a me ka ohu, a i ka mao ana\nae, aole o Laieikawai ma, aia aku la lakou la i Paliuli.\n\nO ka iho hope ana keia a Laieikawai ma i Keaau, iloko o ko Hauailiki mau\nla, aia hala aku o Hauailiki ma i Kauai, alaila, hiki hou o Laieikawai i\nKeaau.\n\nIa Laieikawai ma i hala ai i uka o Paliuli, hoi aku la o Hauailiki mai\nka heenalu aku, a halawai me ke Kuhina o Aiwohikupua, o kona alakai hoi.\nI aku la, \"Kainoa o kahi paa ae nei a paa, he oiaio no ka ka Aiwohikupua\ne olelo nei. Nolaila, ua pau ka loaa a kuu kanaka maikai, a me kuu\nakamai i ka heenalu, hookahi wale no mea i koe ia kaua, o ke koele wawae\nno i Paliuli i neia po.\" A no keia olelo a Hauailiki, hooholo ae la kona\nhoa i ka ae.\n\nMa ka auina la mahope o ka aina awakea, pii aku la laua iuka, komo aku\nla iloko o na ululaau, i ka hihia paa o ka nahele. Ia laua i pii ai,\nhalawai mua laua me Mailehaiwale, oia ke kiai makamua o ke Alii wahine.\nIke mai la oia ia laua nei e kokoke aku ana io ia nei la, i mai la, \"E\nHauailiki, malaila olua hoi aku, aole o olua kuleana e pii mai ai ianei;\nno ka mea, ua hoonohoia mai wau maanei, he kiai makamua no ke Alii, a\nna'u no e hookuke aku i na mea a pau i hiki mai maanei, me ke kuleana\nole; nolaila, e hoi olua me ke kali ole.\"\n\nI aku la o Hauailiki, \"E ae mai oe ia maua, e pii aku e ike i ka hale o\nke Alii.\"\n\nI mai la o Mailehaiwale, \"Aole wau e ae aku i ko olua manao; no ka mea,\no ko'u kuleana no ia i hoonohoia ai ma keia wahi, e kipaku aku i ka poe\nhele mai iuka nei e like me olua.\"\n\nAka, no ka oi aku o ko laua nei koi ana me ka olelo ikaika imua oiala,\nnolaila, ua ae aku la keia.\n\nIa Hauailiki ma i hala aku ai mahope iho o ko Mailehaiwale hookuu ana\naku ia laua, halawai koke aku la laua me Mailekaluhea, ka lua o ko ke\nAlii wahine kiai.\n\nI mai la o Mailekaluhea, \"E! e hoi olua ano, aole he pono no olua e pii\nmai ianei, pehea la i aeia mai ai e hookuu mai ia olua?\"\n\nI aku la laua, \"I hele mai nei maua e ike i ke Alii wahine.\"\n\n\"Aole olua e pono pela,\" wahi a Mailekaluhea, \"no ka mea, ua hoonohoia\nmai makou he mau kiai e kipaku aku i na mea a pau i hele mai i keia\nwahi, nolaila, e hoi olua.\"\n\nAka, ma kela olelo a Mailekaluhea, ua oi aku ka maalea o ka laua nei\nolelo malimali imua oiala, nolaila, ua hookuuia'ku laua.\n\nIa laua i hala aku ai, halawai aku la laua me Mailelaulii, a e like no\nme ka olele a laua nei imua o na mea mua, pela no laua i hana ai imua o\nMailelaulii.\n\nA no ka maalea loa o laua i na olelo malimali, nolaila, ua hookuuia laua\nmai ko Mailelaulii alo aku. A hala aku la laua, halawai aku la me\nMailepakaha, ka ha o na kiai.\n\nIa laua i hiki aku ai imua o Mailepakaha, aole he oluolu iki o keia kiai\ni ko laua hookuuia ana mai e na kiai mua; aka, no ka pakela o ka maalea\nma ke kamailio ana, ua hookuuia aku la laua.\n\nA hala aku laua, aia hoi, ike aku la laua ia Kahalaomapuana, ke kiai ma\nka puka o ka Halealii, e kau mai ana iluna o ka eheu o na manu, a ike\naku la no hoi i ke ano e o ka Halealii, ia manawa haule aku la o\nHauailiki i ka honua, me ka naau eehia.\n\nIa Kahalaomapuana i ike mai ai ia laua nei, he mea e kona huhu, alaila,\nkahea mai la oia me kona mana, ma ke ano Alihikaua no ke Alii, \"E\nHauailiki e! e ku oe a hele aku; no ka mea, aole o olua kuleana o keia\nwahi, ina e hoopaakiki mai oe, alaila, e kauoha no wau i na manu o\nPaliuli nei, e ai aku i ko olua mau io, me ka hoi uhane aku hoi i\nKauai.\"\n\nA no keia olelo weliweli a Kahalaomapuana, alaila, ua hoopauia ko\nHauailiki naau eehia, ala ae la ia a holo wikiwiki aku la a hiki ma\nKeaau, ma ke kahahiaka nui.\n\nMa keia hele ana a laua iuka o Paliali, ua nui ka luhi, a no ia luhi,\nhaule aku la laua a hiamoe.\n\nIloko nae o ko Hauailiki manawa hiamoe, halawai mai la o Laieikawai me\nka moeuhane, a halawai pu iho la laua, a i ko Hauailiki puoho ana ae mai\nka hiamoe, aia hoi, he moeuhane kana.\n\nMoe hou iho la no o Hauailiki, loaa hou no ia ia ka moeuhane, e like me\nmamua. Eha po, eha ao, o ka hoomau ana o keia mea ia Hauailiki, nolaila,\nua pono ole ko Hauailiki manao.\n\nI ka lima o ka po o ka hoomau ana o keia moeuhane ia Hauailiki, ma ka\npili o ke ahiahi, ala ae la oia a pii aku la iuka o Paliuli, me ka ike\nole nae o kona hoa.\n\nIa ia i pii aku ai, aole oia i hele aku ma ke alanui mua a laua i pii\nmua ai, a ma kahi e kokoke aku ana ia Mailehaiwale, hele ae la keia ma\nkahi kaawale, a pakele aku la i na maka o na kiai o ke Alii.\n\nIa ia i hiki ai mawaho o ka Hale Alii, ua hiamoe loa o Kahalaomapuana,\nalaila, nihi, malu aku la ko Hauailiki hele ana, a wehe ae la i ke pani\no ka puka o ka Hale Alii, ua uhiia mai i ka Ahuula, aiahoi, ike aku la\nia ia Laieikawai e kau mai ana iluna o ke eheu o na manu, ua hiamoe loa\nno hoi.\n\nIa ia i komo aku ai a ku ma kahi a ke Alii e moe ana, lalau aku la oia i\nke poo o ke Alii, a hooluilui ae la. Ia manawa, puoho mai la o\nLaieikawai mai ka hiamoe ana, aia hoi e ku ana o Hauailiki ma kona poo,\na he mea pono ole ia i ko ke Alii wahine manao.\n\nAlaila, olelo malu mai la o Laieikawai, ia Hauailiki, \"E hoi oe ano i\nkeia manawa, no ka mea, ua waihoia ka make a me ke ola i ko'u mau kiai;\na nolaila, ke minamina nei wau ia oe; e ku oe a hele, mai kali.\"\n\nI aku la o Hauailiki, \"E ke Alii, e honi kaua, no ke mea, ia'u i pii\nmai ai iuka nei i keia mau po aku nei la, ua hiki mai wau iuka nei me ko\nike ole; aka, ma ka mana o kou mau kiai, ua kipakuia wau, a ia maua i\nhiki ai i kai, a no ka maluhiluhi, haule aku la wau hiamoe. Ia'u e\nhiamoe ana, halawai pu iho la kaua ma ka moeuhane, a kahaule iho la\nkaua, a ua mui na la a me na po o ka hoomau ana ia'u o keia mea; nolaila\nwau i pii mai nei e hooko i ka hana i ka moeuhane.\"\n\nI aku la o Laieikawai, \"E hoe oe, aole o'u manao i kau mea e olelo mai\nnei; no ka mea, ua loaa no ia mea ia'u ma ka moeuhane, ua hana no e like\nme ka hana ia oe, a heaha la ia mea ia'u; nolaila, e hoi oe.\"\n\nIloko o ko Kahalaomapuana manawa hiamoe, lohe aku la oia i ka haukamumu\no ka Halealii, a puoho ae la oia mai ka hiamoe ae, kahea aku la me ka\nninau aku, \"E Laieikawai! Owai kou hoa kamailio e haukamumu mai nei?\"\n\nA lohe laua i keia leo ninau, hoomaha iho la ke Alii aole i pane aku.\n\nA mahope, ala ae la o Kahalaomapuana, a komo aku la i ka Halealii, aia\nhoi e noho mai ana o Hauailiki me Laieikawai iloko o ka Halealii.\n\nI aku la o Kahalaomapuana, \"E! e Hauailiki, e ku oe a e hele, aole i\nkupono kou komo ana mai nei, ua olelo aku wau ia oe i kela po mamua,\naole ou kuleana ma keia wahi, ua like no ka'u olelo i keia po me ka po\nmua, nolaila, e ku oe a hoi aku.\"\n\nA no keia olelo a Kahalaomapuana, ku ae la o Hauailiki me ka naau\nhilahila, a hoi aku la i kai o Keaau, a hai aku la i kona hoa no keia\npii ana i Paliuli.\n\nA ike iho la o Hauailiki, aole he kuleana hou e loaa ai o Laieikawai,\nalaila, hoomakaukau ae la na waa no ka hoi i Kauai, a ma ka wanaao,\nhaalele lakou ia Keaau, a hoi aku la.\n\nIa Hauailiki ma i hoi aku ai i Kauai, a hiki lakou ma Wailua, ike aku la\noia e akoakoa mai ana na'lii, a me na kaukaualii, a Kauakahialii, a me\nKailiokalauokekoa kekahi i kela manawa.\n\nIa Hauailiki ma e hookokoke aku ana ma ka nuku o ka muliwai o Wailua,\nike aku la oia ia Aiwohikupua, kahea aku la, \"Ua eo wau ia oe.\"\n\nA hiki aku la o Hauailiki, a hai aku la i ke ano o kana hele ana ia\nAiwohikupua, me ka hai aku nae i ka lilo ana o kona mau kaikuahine i mau\nkiai no ke Alii, alaila, he mea olioli ia ia Aiwohikupua.\n\nI aku nae oia ia Hauailiki, \"Ua pau ka pili a kaua, no ka manawa ona awa\naku la no ia.\"\n\nI loko nae o ko Hauailiki manawa e kamailio ana no ka lilo ana o na\nkaikuahine o Aiwohikupua i mau koa kiai no Laieikawai, alaila, ua\nmanaolana hou ae la o Aiwohikupua e holo i Hawaii, no ke kii no ia\nLaieikawai e like no me kona manao mua.\n\n\n\n\nMOKUNA XV\n\n\nI iho la o Aiwohikupua, \"Pomaikai wau no kuu haalele ana i na kaikuahine\no'u i Hawaii, a e ko auanei ko'u makemake; no ka mea, ua lohe ae nei\nwau, ua lilo ko'u mau kaikuahine i mau koa kiai no ka'u mea e manao\nnei.\"\n\nI kela manawa a na'lii a pau e akoakoa nei ma Wailua, alaila, ku mai la\no Aiwohikupua a hai mai la i kona manao imua o na Alii. \"Auhea oukou, e\nholo hou ana wau i Hawaii, aole au e nele ana i ko'u makemake, no ka\nmea, aia'ku la i o'u mau kaikuahine ke kiai o ka'u mea e manao nei.\"\n\nA no kela olelo a Aiwohikupua, pane mai la o Hauailiki, \"Aole e loaa ia\noe, no ka mea, ua ike aku la wau i ke kapu o ke Alii wahine, a kapukapu\nno hoi me ou mau kaikuahine, hookahi nae kaikuahine huhu loa, o kahi mea\nuuku, nolaila ko'u manao paa aole e loaa ia oe, a he uku no kou kokoke\naku.\"\n\nA no keia olelo a Hauailiki, aole he manao io o Aiwohikupua, no ka mea,\nua manaolana loa kela no ka lohe ana o kona mau kaikuahine na kiai o ke\nAlii.\n\nMahope iho oia mau la, hoolale ae la oia i kona mau puali koa kiai, a me\nkona hanohano Alii a pau. A makaukau ke Alii no na kanaka, alaila,\nkauoha ae la oia i kona Kuhina e hoomakaukau na waa.\n\nWae ae la ke Kuhina i na waa kupono ke holo, he iwakalua kaulua, elua\nkanaha kaukahi, no na kaukaualii, a me na puali o ke Alii keia mau waa,\na he kanaha peleleu, he mau waa a-ipuupuu no ke Alii ia. A o ke Alii hoi\na me kona Kuhina, maluna laua o na pukolu.\n\nA makaukau keia mau mea a pau, e like me ka wa holo mau o ke Alii, pela\nlakou i holo ai.\n\nHe nui na la i hala ma ia holo ana. A hiki lakou ma Kohala, ia manawa,\nakahi no a maopopo i ko Kohala poe o Aiwohikupua keia, ke kupua kaulana\na puni na moku. A no ko ke Alii huna ana ia ia ma kela hiki ana ma\nKohala, i hakaka'i me Ihuanu, oia ka mea i ike oleia ai.\n\nHaalele lakou ia Kohala, hiki aku la lakou i Keaau. I kela manawa a\nlakou i hiki aku ai, ua hoi aku o Laieikawai, a me na kaikuahine pu o\nAiwohikupua i Paliuli.\n\nIa Laieikawai ma i hoi aku ai ma kela la a Aiwohikupua ma i hiki aku ai,\nua ike mua mai ko lakou kupunawahine i ko Aiwohikupua hiki ana ma\nKeaau.\n\nI mai la o Waka, \"Ua hiki hou mai la o Aiwohikupua ma Keaau i keia la;\nnolaila, e kiai oukou me ka makaukau, e makaala ia oukou iho, mai iho\noukou maikai, e noho oukou mauka nei a hiki i ka hoi ana o Aiwohikupua i\nKauai.\"\n\nA lohe ke koa kiai Nui o ke Alii wahine i keia olelo a ko lakou\nkupunawahine, ia manawa, kauoha koke ae la o Kahalaomapuana ia\nKihanuilulumoku ko lakou Akua, e hookokoke mai ma ka Halealii, e\nhoomakaukau no ka hoouka kaua.\n\nMa ko Kahalaomapuana ano kiai nui no ke Alii, kauoha ae la oia i kona\nmau kaikuaana, e kukakuka lakou ma na mea e pono ai ke Alii.\n\nIa lakou i akoakoa ai, kukakuka iho la lakou ma na mea kupono ia lakou.\nA eia ka lakou mau olelo hooholo, ma o ka noonoo la o Kahalaomapuana, ke\nkoa kiai nui o ke Alii, \"O oe e Mailehaiwale, ina e hiki mai o\nAiwohikupua a halawai olua, e kipakuaku oe ia ia; no ka mea, o oe no ke\nkiai mua loa, a ina e hai mai i kona makemake, e hookuke aku no, a ina i\npaakiki loa mai ma kona ano keikikane ana, e hookuke ikaika aku ia ia, a\nina i nui mai ka paakiki, alaila, e hoouna ae oe i kekahi manu kiai ou i\no'u la, alaila, e hele mai au e hoohui ia kakou ma kahi hookahi, a na'u\nponoi e kipaku aku ia ia. Ina he hele mai kana me ka inoino, alaila, e\nkauoha no wau i ko kakou Akua ia Kihanuilulumoku, nana no e luku aku ia\nia.\"\n\nA pau aeia ka lakou kuka ana no keia mau mea, hookaawale lakou ia lakou\niho e like me mamua, oiai e kiai ana lakou i ke Alii.\n\nMa ka wanaao oia po iho, hiki ana o Aiwohikupua me kona Kuhina. Ia laua\ni ike mai ai e ku ana ka pahu kapu, ua uhiia i ka _oloa_, alaila, manao\nae la laua ua kapu ke alanui e hiki aku ai i kahi o ke Alii. Aka, aole\nnae o Aiwohikupua manao ia kapu; no ka mea, ua lohe mua no ia, o kona\nmau kaikuahine ka mana kiai; nolaila, hoomau aku la laua i ka hele ana,\na loaa hou he pahu kapu e like no me ka mea mua i loaa'i ia laua. Ua\nlike no ko Aiwohikupua manao ma keia pahu kapu me kona manao mua.\n\nHoomau aku la no laua i ka hele ana a loaa hou ke kolu o ka pahu kapu e\nlike me na mea mua; no ka mea, ua kukuluia no na pahu kapu e like me ka\nnui o kona mau kaikuahine.\n\nA loaa ia laua ka ha o na pahu kapu, alaila, kokoke laua e hiki i ka\nlima o ka pahu kapu, oia no hoi ko Kahalaomapuana pahu kapu. Oia no hoi\nka pahu kapu weliweli loa, ke hoomaka aeia e malamalama loa. Aka, aole\nnae laua i ike i ka weliweli oia pahu kapu, no ka mea, e molehulehu ana\nno.\n\nHaalele laua i kela pahu, aole i liuliu ko laua hele ana aku, halawai\nmua no laua me ke kiai mua me Mailehaiwale, mahamaha aku la o\nAiwohikupua, no ka ike ana aku i ke kaikuahine; ia wa koke no, pane aku\nla o Mailehaiwale. \"E hoi olua ano, he kapu keia wahi.\"\n\nKuhi iho la o Aiwohikupua hoomaakaaka hoomaauea, hoomaka hou aku la\nlaua e hookokoke aku i o Mailehaiwale, kipaku hou mai la no ke kiai. \"E\nhoi koke olua, owai ko olua kuleana o uka nei, a o wai ko olua\nmakamaka?\"\n\n\"Heaha keia, e kuu kaikuahine?\" wahi a Aiwohikupua, \"Kainoa o oukou no\nko'u makamaka, a ma o oukou la e loaa'i ko'u makemake.\"\n\nIa manawa, hoouna aku la o Mailehaiwale i kekahi manu kiai ona, a hiki i\no Kahalaomapuana la; he manawa ole, hoohui ae la keia ia lakou a eha ma\nko Mailekaluhea wahi kiai, a malaila i manao ai lakou e halawai me\nAiwohikupua.\n\n\n\n\nMOKUNA XVI\n\n\nA makaukau lakou, kii ia'ku la lakou a hiki mai la. Ia Aiwohikupua i ike\naku ai ia Kahalaomapuana e kau mai ana kela iluna o ke eheu o na manu,\nme he Alihikaua Nui la, a he mea hou loa ia ia Aiwohikupua ma. Pane mai\nla ka kiai Nui, \"E hoi olua ano, mai lohi, a aole hoi e kali, no ka mea,\nua kapu ke Alii, aole no ou kuleana ma keia wahi, a aole no hoi e hiki\nia oe ke manao mai he mau kaikuahine makou nou, ua hala ia manawa.\" O ke\nku aku la no ia o Kahalaomapuana hoi, pau ka ike ana.\n\nI kela manawa, ua ho-aia ka inaina wela o Aiwohikupua a mahuahua. Ma ia\nmanawa, manao iho la oia e hoi a kai o Keaau, alaila, hoouna mai i kona\nmau puali koa e luku i na kaikuahine.\n\nIa laua i kaha aku e hoi a hiki i ka pahu kapu o Kahalaomapuana, aia hoi\nilaila, ua hoopiiia ka huelo o ua moo nui nei iluna o ka pahu kapu, ua\nuhiia i ka _oloa_, ka ieie, a me ka palai, a he mea weliweli loa ia laua\nka nana ana aku.\n\nA hiki o Aiwohikupua ma i kai o Keaau, ia manawa, hoolale ae la ke\nKuhina o Aiwohikupua i na puali koa o ke Alii e pii e luku i na\nkaikuahine, ma ke kauoha a ke Alii.\n\nIa la no, ike mua mai la no o Waka i ko Aiwohikupua manao, a me kana mau\nhana. A no ia mea, hele mai la o Waka a halawai me Kahalaomapuana, ko ke\nAlii wahine Alihikaua, olelo mai la, \"E Kahalaomapuana, ua ike wau i ka\nmanao o ko oukou kaikunane, a me kana mau hana, ke hoomakaukau la oia i\numi mau kanaka ikaika, nana e kii mai e luku ia oukou, no ka mea, ua\ninaina ko oukou kaikunane, no ko oukou kipaku ana i kakahiaka nei;\nnolaila, e noho makaukau oukou ma ka inoa o ko kakou Akua.\"\n\nIa manawa, kauoha ae la oia ia Kihanuilulumoku, ka moo nui o Paliuli, ke\nakua o lakou nei. A hiki mai la ua moo nei, kauoha aku la oia, \"E ko\nmakou Akua, e Kihanuilulumoku, nanaia ke kupu, ka eu, ke kalohe o kai,\nina e hele mai me ko lakou ikaika, pepehiia a pau, aohe ahailono, e noke\noe a holo ke i olohelohe, e ao nae oe ia Kalahumoku, i ka ilio nui\nikaika a Aiwohikupua, hemahema no oe, pau loa kakou, aole e pakele,\nkulia ko ikaika, ko mana a pau iluna o Aiwohikupua, Amama, ua noa, lele\nwale la.\" Oia ka pule kauoha a Kahalaomapuana i ko lakou Akua.\n\nMa ka po ana iho, pii aku la na kanaka he umi a ke Alii i wae ae e luku\ni na kaikuahine o Aiwohikupua, a o ka hope Kuhina ka umikumamakahi,\nmamuli o ka hookohu a ke Kuhina Nui i hope nona.\n\nMa ka pili o ka wanaao, hiki lakou i kahi e kokoke iki aku ana i\nPaliuli. Ia manawa, lohe aku la lakou i ka hu o ka nahele i ka makani o\nke alelo o ua moo nui nei o Kihanuilulumoku, e hanu mai ana ia lakou\nnei, aole nae lakou i ike i keia mea, nolaila, hoomau aku la lakou i ka\nhele ana aole nae lakou i liuliu aku, he ike ana ka lakou i ka upoi ana\niho a _kea_ luna o ua moo nei maluna pono iho o lakou nei, aia nae lakou\nnei iwaenakonu o ka waha o ka moo, ia manawa, e lele koke aku ana ka\nHope Kuhina, aole i kaawale aku, o ka muka koke ia aku la no ia pau loa,\naohe ahailono.\n\nElua la, aohe mea nana i hai aku keia pilikia ia Aiwohikupua ma. A no\nka haohao o ke Alii i ka hoi ole aku o kona mau koa alaila he mea e ka\nhuhu o ke Alii.\n\nA no keia mea, wae hou ae la ke Alii he mau kanaka he iwakalua e pii e\nluku i na kaikuahine, ma ka poe ikaika wale no; a hookohu aku la ke\nKuhina i Hope Kuhina nona e hele pu me na koa.\n\nPii hou aku la no lakou a hiki no i kahi i pau ai kela poe mua i ka\nmake, pau hou no i ua moo nei, aohe ahailono.\n\nKali hou no ke Alii aole i hoi aku. Hoouna hou aku no ke Alii hookahi\nkanaha koa, pau no i ka make; pela mau aku no ka make ana a hiki i ka e\nwalu kanaha o na kanaka i pau i ka make.\n\nIa manawa, kukakuka ae la o Aiwohikupua me kona Kuhina i ke kumu o keia\nhoi ole mai o na kanaka e hoouna mauia nei.\n\nI aku o Aiwohikupua i kona Kuhina, \"Heaha keia e hoi ole mai nei na\nkanaka a kaua e hoouna aku nei?\"\n\nI aku la kona Kuhina, \"Malia paha, ua pii no lakou a hiki iuka, a no ka\nike i ka maikai o kela wahi, noho aku la no, a i ole, ua make mai la no\ni ou mau kaikuahine.\"\n\n\"Pehea auanei e make ai ia lakou, o na kaikamahine palupalu iho la ka\nmea e make ai o kau manao ana e make ia lakou?\" pela aku o Aiwohikupua.\n\nA no ka makemake o ke Alii e ike i ke kumu e hoi ole nei o kona mau\nkanaka, hooholo ae la laua me kona Kuhina e hoouna i mau elele e ike i\nke kumu o keia hana a na kanaka o laua.\n\nMa ke kauoha a ke Alii, lawe ae la ke Kuhina ia Ulili, a me Akikeehiale,\nko Aiwohikupua mau alele mama, a pii aku la e ike i ka pono o kona mau\nkanaka.\n\nI ua mau elele la i hala aku ai, aole i liuliu halawai mai la me laua\nkekahi kanaka kia manu mai uka mai o Olaa; ninau mai la, \"Mahea ka olua\nhele.\"\n\nOlelo aku na elele, \"E pii aku ana maua e ike i ka pono o ko makou poe,\ne noho la i Paliuli, awalu kanaha kanaka i hoounaia, aole hookahi o\nlakou i hoi ae.\"\n\n\"Pau aku la,\" wahi a ke kia manu, \"i ka moo nui ia Kihanuilulumoku, aole\ne pakele mai.\"\n\nA lohe laua i keia mea, hoomau aku la laua i ka pii ana, aole i upuupu,\nlohe aku la laua i ka hu a ka makani, a me ke kamumu o na laau e hina\nana ma-o a ma-o, alaila hoomanao laua i ka olelo a ke kia manu, \"ina e\nhu ana ka makani, o ua moo la ia.\"\n\nMaopopo iho la ia laua o ua moo nei keia, e lele ae ana laua ma ko laua\nkino manu. Ia lele ana a kiekie laua nei, i alawa ae ka hana aia maluna\npono o laua _kea_ luna e poi iho ana ia laua nei, a no ko laua nei mama\nloa o ka lele ana ma ko laua ano kino manu, ua pakele laua.\n\n\n\n\nMOKUNA XVII\n\n\nI kela wa, lele Kaawale loa aku la laua a hala loa i luna lilo, i nana\niho ka hana o ua o Ulili ma i _kea_ lalo o ua moo nei, e eku ana i ka\nhonua me he Oopalau la, alaila, he mea weliweli ia laua i ka nana aku,\nmaopopo iho la ia laua, ua pau ko lakou poe kanaka i ka make, hoi aku la\nlaua a olelo aku la ia Aiwohikupua i ka laua mea i ike ai.\n\nIa manawa, kiiia aku la o Kalahumoku, ka ilio nui ai kanaka a\nAiwohikupua e hele e pepehi i ka moo a make, alaila, luku aku i na\nkaikuahine o Aiwohikupua.\n\nI ka hiki ana o Kalahumoku ua ilio ai kanaka o Tahiti imua o kana\nmoopuna (Aiwohikupua), \"E pii oe i keia la e luku aku i o'u mau\nkaikuahine,\" wahi a Aiwohikupua, \"a e lawe pu mai ia Laieikawai.\"\n\nMamua o ko ka ilio pii ana e luku i na kaikuahine o Aiwohikupua, kauoha\nmua ua Ilio nei i ke Alii, a me na kaukaualii, a me na kanaka a pau, a\npenei kana olelo kauoha: \"Auhea oukou, ma keia pii ana a'u, e nana oukou\ni keia la iuka, ina e pii ka ohu a kupololei i luna a kiekie loa, ina e\nhina ka ohu ma ka lulu, alaila, ua halawai wau me Kihanuilulumoku, manao\nae oukou ua hoaikane maua. Ina hoi e hina ana ka ohu i ka makani,\nalaila, ua hewa o uka, ua hakaka maua me ua moo nei. Alaila, o ka pule\nka oukou i ke Akua ia Lanipipili, nana ae oukou i ka ohu a i hina i kai\nnei, ua lanakila ka moo; aka hoi, i pii ka ohu i luna a hina i luna o ke\nkuahiwi, alaila, ua hee ka moo; o ko kakou lanakila no hoi ia. Nolaila,\ne hoomau oukou i ka pule a hoi wale mai au.\"\n\nI ka pau ana o keia mau kauoha, pii aku la ka ilio, hoouna pu aku la o\nAiwohikupua ia Ulili laua me Akikeehiale, i mau elele na laua e hai mai\nka hana a ka moo me ka Ilio.\n\nI ka ilio i hiki aku ai iuka ma kahi kokoke i Paliuli, ua hiamoe nae o\nKihanuilulumoku ia manawa. I ua moo nei e moe ana, hikilele ae la oia\nmai ka hiamoe ana, no ka mea, ua hoopuiwaia e ka hohono ilio, ia manawa\nnae, ua hala hope ka moo i ka ilio, e hele aku ana e loaa ke kiai mua o\nke Alii Wahine.\n\nIa manawa, hanu ae la ka moo ka hookalakupua hoi o Paliuli, a ike aku la\nia Kalahumoku i ke aiwaiwa o Tahiti, ia manawa, wehe ae la ua moo nei i\nkona a luna e hoouka no ke kaua me Kalahumoku.\n\nI kela manawa koke no, hoike aku ana ka ilio i kona mau niho imua o ka\nmoo. O ka hoomaka koke no ia o ke kaua, ia manawa, ua lanakila ka moo\nmaluna o Kalahumoku, a hoi aku la ka ilio me ke ola mahunehune, ua pau\nna pepeiao a me ka huelo.\n\n\nI ka hoomaka ana nae o ko laua hakaka, hoi aku la na elele a hai aku la\nia Aiwohikupua ma i keia kaua weliweli.\n\nA lohe aku la lakou ia Ulili ma i keia kaua a ka moo me ka ilio, a he\nmea mau nae ia Aiwohikupua ma ka nana ia uka.\n\nIa lakou no enana ana, pii ae la ka ohu a kupololei i luna aole i\nupuupu, hina ana ka ohu i kai, alaila, manao ae la o Aiwohikupua ua\nlanakila ka moo, alaila, he mea kaumaha ia Aiwohikupua no ke pio ana o\nko lakou aoao.\n\nMa ke ahiahi o ua la hoouka kaua nei o na kupueu, hoi mai ana o\nKalahumoku me ka nawaliwali, ua pau ke aho, i nana aku ka hana o ke Alii\ni kana ilio, ua pau na pepeiao, a me ka huelo i ka moo.\n\nA no keia mea, manao ae la o Aiwohikupua e hoi, no ka mea, ua pio lakou.\nHoi aku la lakou a hiki i Kauai, a hai aku la i ke ano o kana hele ana,\na me ka lanakila o ka moo maluna o lakou. (O ke kolu keia, o ko\nAiwohikupua hiki ana i Paliuli no Laieikawai, aole he ko iki o kona\nmakemake.)\n\nMa keia hoi ana o Aiwohikupua i Kauai, mai ke kii hope ana ia\nLaieikawai, alaila, hoopau loa o Aiwohikupua i kona manao ana no\nLaieikawai. Ia manawa ka hooko ana a Aiwohikupua e hoo ko i ka olelo\nKauohu a Poliahu.\n\nI kela wa, papaiawa ae la o Aiwohikupua me kona mau kaukaualii, a me na\nhaiawahine ona e hoopau i kana olelo hoohiki imua o Lanipipili kona\nAkua.\n\nA loaa kona hoomaikaiia imua o kona Akua, me ke kalaia o kona hala\nhoohiki, \"Aole e lawe i kekahi o na wahine o keia mau mokupuni i wahine\nhoao,\" e like me na mea i hoikeia ma kekahi o na Mokuna mua o keia Kaao.\n\nA pau na la o ka papaiawa ma Kauai, hoouna aku la ia i kona mau elele ia\nUlili laua me Akikeehiale, e holo aku e hai i ka olelo kauoha a ke Alii\nimua o Poliahu.\n\nMa ko laua ano kino manu, ua lele koke laua a hiki Hinaikamalama la ma\nHana, a hiki laua, ninau aku i na ka maaina, \"Auhea la ka wahine\nhoopalau a ke Alii o Kauai.\"\n\n\"E i ae no,\" wahi a ma kamaaina.\n\nHele aku la laua a halawai me ke Alii wahine o Hana.\n\nOlelo aku la na elele i ke Alii wahine, \"I hoounaia mai nei maua, e hai\naku ia oe, ma ke kauoha a ko kane hoopalau. Ekolu malama ou e\nhoomakaukau ai no ka hoao o olua, a ma ka ha o ka malama i ka po i o\nKulu e hiki mai ai oia a halawai olua e like me ka olua hoohiki ana.\"\n\nA lohe ke Alii wahine i keia mau olelo, hoi aku la na elele a hiki i o\nAiwohikupua.\n\nNinau mai la ke Alii, \"Ua halawai olua me Poliahu?\"\n\n\"Ae,\" wahi a na elele, \"hai aku nei maua e like me ke kauoha, ke\nhoomakaukau la paha kela, i mai nei nae o ua Poliahu ia maua, ke\nhoomanao la no nae paha ia i ke konane ana a maua?\"\n\n\"Ae paha,\" wahi a na elele.\n\nA lohe ke Alii i keia olelo hope a na elele, manao ae la o Aiwohikupua i\nkeia mau olelo, aole ia i hiki i o Poliahu la, alaila, hoomaopopo aku la\no Aiwohikupua, \"Pehea ka olua lele ana aku nei?\"\n\nHai aku laua, \"Lele aku nei maua a loaa he mokuaina lele hou aku no a he\nwahi mokuaina loihi, mailaila aku maua a he mokuaina nui e like me ka\nmoku i loaa mua ia maua, elua nae mau moku liilii iho e like me kahi\nmoku loihi, a he wahi mokuaina uuku loa iho, lele aku la maua ma ka aoao\nhikina o ua moku la a hiki maua he hele malalo o na puu, a he malu e uhi\nana, ilaila o Poliahu i loaa'i ia maua, oia la.\"\n\nI mai la o Aiwohikupua, \"Aole i loaa ia olua o Poliahu, o Hinaikamalama\naku la ia.\"\n\nAka, ma keia hana a na elele lalau, ua ho-aia ka inaina o ke Alii no\nkana mau elele, nolaila, ua hoopauia ko laua punahele.\n\nMa keia hoopauia ana o ua o Ulili ma, manao iho la laua, e hai i na mea\nhuna i papaia ia laua e ko laua haku, nolaila, ua hooko laua i ka laua\nmea i ohumu ai, aia ma ka Mokuna XVIII, kakou e ike ai.\n\n\n\n\nMOKUNA XVIII\n\n\nMahope iho o ka hoopauia ana o Ulili ma; hoouna hou aku la oia ia Koae,\nkekahi o kana mau elele mama e like me ka olelo kauoha i na elele mua.\n\nA hiki o Koae i o Poliahu la, halawai aku la laua, hai aku la o Koae i\nke kauoha a ke Alii e like me ka mea i haiia ma na pauku hope o ka\nMokuna XVII o keia Kaao; a pau na olelo a ke Alii i ka haiia, hoi aku la\nko ke Alii elele, a hai aku la ma ka pololei, alaila, he mea maikai ia i\nkona Haku.\n\nNoho iho la o Aiwohikupua, a i na la hope o ke kolu o ka malama; lawe ae\nla ke Alii i kona mau kaukaualii, a me na punahele, i na haiawahine hoi,\nna hoa kupono ke hele pu ma ke kahiko ana i ka hanohano Alii ke hele ma\nkana huakai no ka hoao o na Alii.\n\nI na la i o Kaloa kukahi, haalele o Aiwohikupua ia Kauai, holo aku oia\nhe kanaha kaulua, elua kanaha kaukahi, he iwahalua peleleu.\n\nMamua o ka po hoao o na Alii, i ka po i o Huna, hiki lakou i Kawaihae,\nia manawa, hoouna aku la oia ia koae, kona elele e kii ia Poliahu e iho\nmai e halawai me Aiwohikupua, i ka la i kauohaia'i e hoao.\n\nA hiki ka elele imua o Aiwohikupua mai ke kii ana ia Poliahu, a hai mai\nla i kana olelo mai a Poliahu mai, \"Eia ke kauoha a ko wahine, ma\nWaiulaula olua e hoao ai, ina e ike aku kakou ma ke kakahiaka nui o ka\nla o Kulu, e halii ana ka hau mai ka piko o Maunakea, Maunaloa, a me\nHualalai, a hiki i Waiulaula, alaila, ua hiki lakou i kahi o olua e hoao\nai, alaila, hele aku kakou, pela mai nei.\"\n\nAlaila, hoomakaukau ae la o Aiwohikupua i kona hanohano Alii.\n\nKahiko aku la o Aiwohikupua i kona mau kaukaualii kane, a me na\nkaukaualii wahine, a me na punahele, i ka Ahuula, a o na haiawahine\nkekahi i kahikoia i ka Ahuoeno. A kahiko iho la o Aiwohikupua i kona\nkapa hau a Poliahu i haawi aku ai, kau iho la i ka mahiole ie i hakuia i\nka hulu o na Iiwi. Kahiko aku la oia i kona mau hoewaa, a me na hookele\ni na kihei paiula, e like me ke kahiko ana i na hoewaa o ke Alii, pela\nno na hoewaa o kona puali alii a pau.\n\nMa na waa o ke Alii i kau ai a holo aku, ua kukuluia maluna o na pola o\nna waa he anuu, he wahi e noho ai ke Alii; ua hakuia ka anuu o ke Alii i\nna Ahuula, a maluna pono o ka anuu, he mau puloulou kapu Alii, a maloko\no ka puloulou, noho iho la o Aiwohikupua.\n\nMa na waa ukali o ke Alii, he umi kaulua e hoopuni ana i ko ke Alii waa,\na maluna o na waa ukali o ke Alii, he poe akamai i ke kaeke. Pela i\nkahikoia ai o Aiwohikupua i ko laua la i hoao ai me Poliahu.\n\nMa ka la o Kulu, ma ke kakahiaka, i ka puka ana ae o ka la a kiekie iki\nae, ike aku la o Aiwohikupua ma i ka hoomaka ana o ka hau e uhi maluna o\nka piko o na mauna, a hiki i kahi o laua e hoao ai.\n\nI kela manawa, ua hiki o Poliahu, Lilinoe, Waiaie, a me Kahoupokane, i\nkahi e hoao ai na Alii.\n\nIa manawa, hoomaka o Aiwohikupua e hele e hui me ka wahine noho mauna o\nMaunakea. E like me ka mea i oleloia maluna, pela ko ke Alii hele ana.\n\nIa Aiwohikupua ma e holo aku ana i ka moana mai Kawaihae aku, he mea e\nka olioli o Lilinoe i ka hanohano launa ole o ke Alii kane.\n\nA hiki lakou i Waiulaula, ua pauhia lakou e ke anu, a nolaila, hoouna\naku la o Aiwohikupua i kona elele e hai aku ia Poliahu, \"Aole e hiki aku\nlakou no ke anu.\"\n\nIa manawa, haalele e Poliahu i kona kapa hau, lalau like ae la ka poe\nnoho mauna i ko lakua kapa la, hoi aku la ka hau a kona wahi mau.\n\nIa Aiwohikupua ma i hiki aku ai ma ko Poliahu ma wahi e noho ana, he mea\nlealea loa i ke Alii wahine na mea kani o na waa o ke Alii kane, a he\nmea mahalo loa no hoi ia lakou ka ike ana i ko ke Alii kane hanohano, a\nmaikai hoi.\n\nIa laua i hui ai, hoike ae la o Aiwohikupua, a me Poliahu, i na aahu o\nlaua i haawi muaia i mau hoike no ka laua olelo ae like.\n\nIa manawa, hoa ae la na Alii, a lilo ae la laua i hookahi io, hoi ae la\nlakou a noho ma Kauai iuka o Honopuwai.\n\nO na elele mua a Aiwohikupua, o Ulili laua me Akikeehiale, na laua i\nhele aku e hai ia Hinaikamalama i ka hoao ana o Aiwohikupua me Poliahu.\n\nIa Hinaikamalama i lohe ai i keia mau olelo no ka hoao o Aiwohikupua ma,\nia manawa, noi aku la oia i kona mau makua e holo e makaikai ia Kauai, a\nua pono kana noi imua o kona mau makua.\n\nHoolale ae la kona mau makua i na kanaka e hoomakaukau i na waa no\nHinaikamalama e holo ai i Kauai, a wae ae la i mau hoahele kupono no ke\nAlii e like me ke ano mua o ka huakai Alii.\n\nA makaukau ko ke Alii mau pono no ka hele ana, kau aku la o\nHinaikamalama ma na waa, a holo aku la a hiki i Kauai.\n\nIa ianei i hiki aku ai, aia o Aiwohikupua me Poliahu ma Mana, e akoakoa\nana na Alii malaila no ka la hookahakaha o Hauailiki me Makaweli.\n\nIa po iho, he po lealea ia no na Alii, he kilu, a he kaeke, na lealea ia\npo.\n\nIa Aiwohikupua ma e lealea ana ia manawa, ma ka waena konu o ka po, hiki\naku la o Hinaikamalama a noho iloko o ka aha lealea; a he mea malihini\nnae i ka aha keia kaikamahine malihini.\n\nIa manawa aianei i komo aku ai iloko o ka aha lealea, aole nae o\nAiwohikupua i ike maopopo mai ia manawa, no ka mea, ua lilo i ka hula\nkaeke.\n\nIa Hinaikamalama e noho ana iloko o ka aha lealea, aia hoi, ua komo\niloko o Hauailiki ka iini nui.\n\nIa manawa, hele aku la o Hauailiki a i ka mea ume i aku la, \"E hele oe a\nolelo aku ia Aiwohikupua e hoopau ka hula kaeke, i kilu ka lealea i koe,\naia a kilu, alaila, kii aku oe a ume mai i ka wahine malihini, o ko'u\npili ia o keia po.\"\n\nMa ke kauoha a ka mea nona ka po lealea e kilu, ua hoopauia ke kaeke.\n\nIa Hauailiki e kilu ana me Poliahu, a i ka umi o na hauna kilu a laua.\nIa manawa, ku mai la ka mea ume a kaapuni ae la a puni ka aha, hoi mai\nla a kau aku la i ka maile ia Hauailiki me ke oli ana, a ku mai la o\nHauailiki.\n\nIa manawa, kaili mai la ka mea ume i ka maile a kau aku la maluna o\nHinaikamalama, a ku mai la.\n\nIa manawa, a Hinaikamalama i ku mai ai, nonoi aku la oia i ka mea ume e\nolelo ae, a kunou mai la ka mea ume.\n\nNinau aku la o Hinaikamalama i ka mea nona ka aha lealea, haiia mai la\nno Hauailiki me Makeweli.\n\nIloko o kela manawa, huli pono aku la o Hinaikamalama a olelo aku ia\nHauailiki, \"E ke Alii nona keia aha lealea, ua lohe ae la wau keia aha,\nua umeia ae nei kaua e ka mea ume o ka aha lealea au, e ke Alii, no ka\nhoohui ana ia kaua no ka manawa pokole, alia nae wau e hooko i ka ume a\nka mea nana i ume ia kaua e like me kona makemake. Aka, a hoakaka ae wau\ni ko'u kuleana i hiki mai ai ia Kauai nei, mai kahi loihi mai. Oiala, o\nAiwohikupua ko'u kuleana i hiki ai i keia aina, no kuu lohe ana ae nei\nua hoao oiala me Poliahu, nolaila i hele mai nei wau e ike i koiala\nhoopunipuni nui ia'u. No ka mea, hiki ae kela i Hana ma Maui, e heenalu\nana makou, na laua la nae ka heenalu hope loa, a pau ka laua la heenalu\nana, hoi laua la e konane ana makou, makemake no oiala i ke konane, kau\nhou ka papa konane a paa, ninau aku wau i kona kumu pili, kuhikuhi kela\ni na kaulua. Olelo aku wau, aole o'u makemake i kona kumu pili, alaila,\nhai aku wau i ka'u kumu pili makemake, o na kino no o maua, ina e make\nwau ia iala ma ke konane ana, alaila, lilo wau na iala, ma kana mau hana\na pau e olelo ai ia'u, malaila wau, ma na mea kupono nae, a pela no hoi\nwau ina e make kela ia'u, alaila, e like me kana hana ia'u, pela no ka'u\nia ia; a holo like ia maua keia olelo paa. I ke konane ana nae, aole i\nliuliu, paa mua ia'u na luna o ka papa konane a maua, o koiala make iho\nla no ia. I aku wau ia iala, ua eo oe, pono oe ke noho me a'u e like me\nka kaua pili ana. I mai kela, 'Alia wau e hooko i kau kumu pili a hoi\nmai wau mai kuu huakai kaapuni mai, alaila, hookoia ke kumu pili au e\nke Alii wahine.' A no keia olelo maikai aianei, ua holo like ia ia maua,\na no keia mea, noho puupaa wau me ka maluhia a hiki mai i keia manawa. A\nno kuu lohe ana ae nei he wahine ka iala, oia ko'u hiki mai nei ia Kauai\nnei, a komo mai la i ko aha lealea e ke Alii, oia la.\"\n\nIa manawa, nene aku la ka aha kanaka a puni ka papai kilu, me ka hoohewa\nloa ia Aiwohikupua. Ia manawa no a Hinaikamalama a haiolelo la, alaila\nua hoopihaia o Poliahu i ka huhu wela, o kona hoi no ia i Maunakea a\nhiki i keia la.\n\nMahope iho nae o ka haiolelo ana a Hinaikamalama, hoomaka hou ke kilu,\nia Aiwohikupua laua me Makaweli ke kilu ia manawa.\n\nIa manawa, ku hou mai la ka mea ume a hooili hou i ka maile maluna o\nHauailiki me Hinaikamalama, a ku ae la o Hauailiki, a ku mai la no hoi o\nHinaikamalama. Ma keia ume hope, hai mai la o Hinaikamalama i kana olelo\nimua o Hauailiki, \"E ke Alii e, ua hoohuiia kaua e ka mea ume ma ka mea\nmau o na aha lealea. Aka, alia wau e ae aku, aia ae mai o Aiwohikupua e\nhooko maua i na hoohiki a maua, a pau ko maua manawa, alaila, ma ka po\nlealea hou a ke Alii, e hookoia ai ka ume o keia po no kaua.\" Alaila, he\nmea maikai loa ia i ko Hauailiki manao.\n\nA no keia olelo a Hinaikamalama, lawe ae la o Aiwohikupua ia\nHinaikamalama no ka hooko i ka laua hoohiki.\n\nIa po no, iloko o ko laua manawa hoomaha no ka hooluolu i ka hoohiki\nana, hike mai la ma o Hinaikamalama ke anu maeele loa, no ka mea, ua kuu\nmai la o Poliahu i ke anu o kona kapahau maluna o kona enemi.\n\nIa manawa, hapai ae la o Hinaikamalama he wahi mele:\n\n  \"He anu e he a--nu\n   He anu e wale no hoi keia,\n   Ke ko nei i ke ano o kuu manawa,\n   Ua hewa ka paha loko o ka noho hale,\n   Ke kau mai nei ka halia i kuu manawa,\n   No ka noho hale paha ka hewa--e.\n   E kuu hoa--e, he anu--e.\"\n\n\n\n\nMOKUNA XIX\n\n\nA pau ke oli ana i Hinaikamalama, olelo aku la oia ia Aiwohikupua,\n\"Auhea oe, e apo mai oe ia'u a paa i mehana iho wau, hele mai nei kuu\nanu a anu, aohe wahi anu ole.\"\n\nAlaila, hooko mai la o Aiwohikupua i ka ka wahine olelo, alaila, loaa\nmai la ka mahana e like me mamua.\n\nA hoomakaukau iho la laua e hooluolu no ka hooko i ka laua hoohiki ma ka\nhoopalau ana, alaila, hiki hou mai la ke anu ia Hinaikamalama, o ka lua\nia o kona loaa ana i ke anu.\n\nIa manawa, hapai hou ae la oia he wahi mele, penei:\n\n  \"E ke hoa e, he a--nu,\n   Me he anu hau kuahiwi la keia,\n   Ke anu mai nei ma na kapuai,\n   Ke komi nei i kuu manawa,\n   Kuu manawa hiamoe--hoi,\n   Ke hoala mai nei ke anu ia'u,\n   I kuu po hiamoe--hoi.\"\n\nI keia manawa, olelo aku la o Hinaikamalama ia Aiwohikupua, \"Aole anei\noe i ike i ke kumu o keia anu o kaua? Ina ua ike oe i ke kumu o keia\nanu, alaila e hai mai; mai huna oe.\"\n\nI aku o Aiwohikupua, \"No ko punalua keia anu, ua huhu paha ia kaua,\nnolaila, aahu ae la ia i ke kapa hau ona, nolaila na anu.\"\n\nPane aku la o Hinaikamalama, \"Ua pau kaua, no ka mea, ua pili ae la no\nna kino o kaua, a ua ko ae la no ka hoohiki a kaua no ka hoopalau ana.\"\n\nI mai o Aiwohikupua, \"Ua oki kaua i keia manawa, e hookaawale kaua,\napopo ma ke awakea, alaila, oia ka hooko ana o ka hoohiki a kaua.\"\n\n\"Ae,\" wahi a Hinaikamalama.\n\nA kaawale aku la laua, alaila, loaa iho la ia Hinaikamalama ka moe\noluolu ana ia koena po a hiki i ke ao ana.\n\nMa ke awakea, lawe hou ae la o Aiwohikupua e hooko i ka laua mea i olelo\nai ia po iho mamua.\n\nIloko o ko laua manawa i hoomaka ai no ka hooko ana i ka hoohiki,\nalaila, ua pono ole ia mea i ko Poliahu manao.\n\nIa manawa, lawe ae la o Poliahu i kona kapa la, a aahu iho la, ia manawa\nka hookuu ana'ku o Poliahu i ka wela maluna o Hinaikamalama. Ia manawa,\nhapai ae la oia he wahi mele, penei:\n\n  \"He wela--e, he wela,\n   Ke poi mai nei ka wela a kuu ipo ia'u,\n   Ke hoohahana nei i kuu kino,\n   Ke hoonakulu nei hoi i kuu manawa,\n   No kuu ipo paha keia wela--e.\"\n\nI aku o Aiwohikupua, \"Aole no'u na wela, malia paha no Poliahu no na\nwela, ua huhu paha ia kaua.\"\n\nI aku la o Hinaikamalama, \"E hoomanawanui hou kaua, a ina i hiki hou mai\nka wela maluna o kaua, alaila, haalele mai oe ia'u.\"\n\nMahope iho o keia mau mea, hoao hou ae la laua i ka laua hana no ka\nhooko i ka laua hoohiki.\n\nIa manawa, kau hou mai la no ka wela maluna o laua, alaila, hapai hou ae\nla oia ma ke mele:\n\n  \"He wela--e he we--la,\n   Ke apu mai nei ka wela a ka po ia'u,\n   Ke ulili anapu nei i kau manawa,\n   Ka wela kukapu o ka hooilo,\n   I haoa enaena i ke kau,\n   Ka la wela kulu kahi o ka Makalii,\n   Ke hoeu mai nei ka wela ia'u e hele,\n   E hele no--e.\"\n\nIa manawa, ke ku ae la no ia o Hinaikamalama hele.\n\nI mai o Aiwohikupua, \"Kainoa o ka haawi mai i ka ihu, alaila hele aku.\"\n\nI mai la o Hinaikamalama, \"Aole e haawiia ka ihu ia oe, o ka hao ana mai\nia o ka wela o ua wahine au, pono ole. Aloha oe.\"\n\n(E waiho kakou i ke kamailio ana no Aiwohikupua maanei. E pono e\nkamailio pokole no Hinaikamalama.)\n\nMahope iho o kona hookaawale ana ia Aiwohikupua, hele aku oia a noho ma\nka hale kamaaina.\n\nIa po iho, he po lealea hou ia no Hauailiki me na'lii ma Puuopapai.\n\nIa po, hoomanao ae la o Hinaikamalama no kana kauoha ia Hauailiki,\nmahope iho o ko laua umeia ana, a mamua hoi o kona hoohui ana me\nAiwohikupua.\n\nI kela po, oia ka lua o ka po lealea, alaila, hele aku la o\nHinaikamalama a noho pu aku la mawaho o ka aha.\n\nIa manawa, na Kauakahialii laua me Kailiokalauokekoa ke kilu mua. Mahope\niho, na Kailiokalauokekoa me Makaweli, ka lua o ka lealea.\n\nIa laua e kilu ana, komo mai la o Poliahu iloko o ka aha lealea. Ia\nHauailiki me Poliahu ke kilu hope oia po.\n\nA no ka ike ole o ka mea ume ia Hinaikamalama i kela po, nolaila, aole e\nhiki i ka mea ume ke hoomaka i kana hana. No ka mea, ua oleloia i ka po\nmua, no Hauailiki a me Hinaikamalama ka lealea mua oia po, a no ka loaa\nole i ka maka o ka mea ume, ua lilo ka lealea i na mea e ae.\n\nI ke kokoke ana e ao ua po nei, huli ae la ka mea ume iloko o ka aha ia\nHinaikamalama, a loaa iho la.\n\n\nIa manawa, ku mai la ka mea ume a waenakonu o ka aha, ia Hauailiki me\nPoliahu e kilu ana, ia manawa, kani aku la ke oli a ka mea ume, e\nhookolili ana i ka welau o ka maile i luna o Hauailiki, a kaili mai la\nka mea ume i ka maile, alaila, ku mai la o Hauailiki. Hele aku la ua mea\nume nei a loaa o Hinaikamalama, kau aku la i ka maile a kaili mai la. Ia\nmanawa, ku mai la o Hinaikamalama mawaho o ka aha imua o ke anaina.\n\nA ike mai la o Poliahu ia Hinaikamalama, kokoe aku la na maka, i ka ike\ni kona enemi.\n\nA hala aku la o Hauailiki me Hinaikamalama ma kahi kupono ia laua e\nhooluolu ai.\n\nIa laua e hui ana, i aku la o Hinaikamalama ia Hauailiki. \"Ina he lawe\nkou ia'u no ka manawa pokole a pau ae, alaila, ua pau kaua, no ka mea,\naole pela ka makemake o ko'u mau makua, alaila, e waiho puupaa ia'u\npela. Aka, ina i manao oe e lawe ia'u i wahine hoao nau, alaila, e haawi\nwau ia'u nau mau loa, e like me ka makemake o ko'u mau makua.\"\n\nA no kela olelo a ka wahine, hai aku o Hauailiki i kona manao, \"Ua pono\nkou manao, ua like no kou manao me ko'u; aka, e hoohui mua kaua ia kaua\niho e like me ka makemake o ka mea ume, a mahope loa aku, alaila hoao\nloa kaua.\"\n\n\"Aole pela,\" wahi a Hinaikamalama, \"e waiho puupaa ia'u pela, a hiki i\nkou manawa e kii ae ai ia'u, a loaa wau i Hana.\"\n\nI ke kolu o ka po lealea o Hauailiki, i na'lii e akoakoa ana, a me na\nmea e ae, oia ka po i hui ai o Lilinoe, me Poliahu, o Waiau, a me\nKahoupokane, no ka mea, ua imi mai lakou ia Poliahu, me ka manao ke pono\nnei ko Aiwohikupua ma noho ana me Poliahu.\n\nIa po, ia Aiwohikupua me Makaweli e kilu ana, a i ka waenakonu o ko laua\nmanawa lealea, komo ana na wahine noho mauna iloko o ka aha lealea.\n\nIa Poliahu ma eha e ku ana me na kapa hau o lakou, he mea e ka hulali,\nia manawa, nei aku la ka aha lealea no keia poe wahine, no ke ano e o ko\nlakou kapa. Ia manawa, popoi mai la ke anu i ka aha lealea a puni ka\npapai kilu, a kau mai la maluna o ka aha ka pilikia a hiki i ka wanaao,\nhaalele o Poliahu ma ia Kauai. O keia manawa pu no hoi ka haalele ana o\nHinaikamalama ia Kauai.\n\n(Aia a hiki aku i ka hiki ana aku o Laieikawai i Kauai, mahope iho o ko\nKekalukaluokewa hoao ana me Laieikawai, alaila, e hoomaka hou ke\nkamailio no Hinaikamalama. Ma keia wahi e kamailio no ke kauoha a\nKauakahialii i kana aikane, pela aku a hiki i ka hui ana me Laieikawai.)\n\nIa Kauakahialii me Kailiokalauokekoa ma Pihanakalani, mahope iho o ko\nlaua hoi ana mai Haawii mai. Oiai ua kokoke mai ko laua mau la hope.\n\nIa manawa, kauoha ae la o Kauakahialii i kana aikane ia Kekalukaluokewa,\ni kana olelo hoopomaikai maluna ona, a eia no ia:\n\n\"E kuu aikane aloha nui, ke waiho aku nei wau i olelo hoopomaikai maluna\nou, no ka mea, ke kokoke mai nei ko'u mau la hope a hoi aku i ka aoao\nmau o ka honua.\n\n\"Hookahi no au mea malama o ka wahine a kaua, aia a haule aku wau i kahi\nhiki ole ia'u ke ike mai ia olua me ka wahine a kaua, alaila, ku oe i ka\nmoku, o oe no maluna, o ka wahine a kaua malalo, e like no me ka kaua\nnei ana i ka moku i puni ai, pela no oe e noho aku ai me ka wahine a\nkaua.\n\n\"A make wau, a manao ae paha oe i wahine nau, mai lawe oe i ka kaua\nwahine, aole no hoi e manao oe ia ia o kau wahine ia, no ka mea, ua lilo\nno ia ia kaua.\n\n\"Aia kau wahine e kii o kuu wahine i haalele aku nei i Hawaii, o\nLaieikawai, i na o kau wahine, ia ola ke kino, a kaulana no hoi. A manao\noe e kii, hookahi au mea malama o ka ohe a kaua, aia malama pono oe i ka\nohe, alaila wahine oe, oia ke kauoha ia oe.\"\n\nMa keia kauoha a Kauakahialii, ua pono ia i ko ke aikane manao.\n\nMa ia hope mai, make aku la o Kauakahialii, lilo ka noho alii i kana\naikane, a o ka laua wahine no ke Kuhina.\n\nA ma ia hope mai, i ke kokoke ana i ko Kailiokalauokekoa mau la hope,\nwaiho aku la oia i olelo kuoha no ka malama ana ia Kanikawi ka laua ohe\nkapu me kana kane, e like me ke kauoha a Kauakahialii:\n\n\"E kuu kane, eia ka ohe, malamaia, he ohe mana, o na mea a pau au e\nmakemake ai, ina e kii oe i ka wahine a ko aikane i kauoha ai ia oe, o\nka mea no keia nana e hoohui ia olua. Eia nae e malama mau loa oe, ma\nkau wahi e hele ai, a e noho ai, mai haalele iki i ka ohe, no ka mea, ua\nike no oe i ka hana a kau aikane i ko olua manawa i kii ae ai ia'u i kuu\nwa e aneane aku ana i ka make, mamuli o kuu aloha i ko aikane. Na ua ohe\nla keia ola ana e ola aku nei mai ka luakupapau mai, nolaila, e hoolohe\noe me ka malama loa e like me ka'u e olelo aku nei ia oe.\"\n\n\n\n\nMOKUNA XX\n\n\nA make aku la o Kailiokalauokekoa, lilo ae la ka noho Alii a pau loa ia\nKekalukaluokewa, a hooponopono aku la oia i ka aina, a me na kanaka a\npau malalo o kona noho Alii.\n\nMahope iho o ka pau ana o kana hooponopono ana i ka aina, a me kona noho\nAlii ana. Ia manawa, hoomanao ae la o Kekalukaluokewa i ke kauoha a kana\naikane no Laieikawai.\n\nIa Kekalukaluokewa i manao ai e hooko i ke kauoha a kana aikane, kauoha\nae la oia i kona Kuhina, e hoomakaukau i na waa hookahi mano, no ka\nhuakai kii wahine a ke Alii i Hawaii, e like me ke aoao mau o ke Alii.\n\nA makaukau ka ke Alii kauoha, lawe ae la ke Alii elua mau punahele, a\nlawe ae la i na kaukaualii ka poe kupono ke hele pu me ke Alii, a lawe\nae la oia i kona mau ialoa a pau.\n\nI ka malama i oleloia o ka Mahoe mua, i na malama maikai o ka moana,\nhaalele lakou ia Kauai, a holo aku i Hawaii. Ua nui na la i hala ia\nlakou ma ia hele ana.\n\nMa keia holo ana a lakou, hiki aku la ma Makahanaloa i Hilo, ma ke\nkakahiaka nui. Ia manawa, olelo aku kahi kanaka nana i ike mua ia\nLaieikawai i ke Alii, \"E nana oe i kela anuenue e pio la iuka, o Paliuli\nno ia, oia no ua wahi la, malaila no kahi i loaa'i ia'u.\" E nee ana nae\nka ua o Hilo ia mau la a lakou i hiki aku ai ma Makahanaloa.\n\nA no keia olelo a kahi kanaka, i aku ke Alii, \"Alia wau e manaoio i kau\nno Laieikawai kela hoailona, no ka mea, he mea mau iloko o ka wa ua ka\npio o ke anuenue, nolaila, i kuu manao, e hekau na waa, a e kali kakou a\nmalie ka ua, alaila, i pio mai ke anuenue iloko o ka wa ua ole, alaila\nmaopopo no Laieikawai ka hoailona.\" Ua like ko ke Alii manao ana ma\nkeia mea me ko Aiwohikupua.\n\nA no keia mea, noho iho la lakou malaila e like me ko ke Alii makemake.\nHookahi anahulu me elua la keu, haalele ka malie o Hilo, ike maikaiia\naku la ka aina.\n\nI ke kakahiaka nui o ka la umikumamalua, puka aku la ke Alii iwaho mai\nka hale ae. Aia hoi e hoomau ana ke anuenue e like me mamua, ma ke\nkiekie iki ana'e o ka la, aia e pio ana ke anuenue i kai o Keaau, ua\nhala ae la o Laieikawai i kai. (E like me ka kakou kamailio ana mamua ma\nko Aiwohikupua moolelo.)\n\nMa kela la, pau ko ke Alii kanalua ana no kela hoailona, a holo aku la a\nhiki i Keaau. Ia lakou i hiki aku ai ma Keaau, ua hoi aku o Laieikawai\niuka o Paliuli.\n\nIa lakou i hiki aku ai, ua nui na kamaaina i lulumi mai e makaikai ia\nKekalukaluokewa; me ka olelo mai o na kamaaina, \"Akahi no ka aina kanaka\nmaikai o Kauai.\"\n\nI kela la a Kekalukaluokewa ma i holo aku ai a hiki i Keaau. Ua ike mua\nmai o Waka o Kekalukaluokewa keia.\n\nOlelo mai o Waka i kana moopuna, \"Mai iho hou oe i kai, no ka mea, ua\nhiki mai la o Kekalukaluokewa i Keaau, i kii mai la ia oe i wahine oe.\nMake aku la o Kauakahialii, kauoha ae la i ke aikane e kii mai ia oe i\nwahine, nolaila o kau kane ia. A ae oe o kau kane ia, ku oe i ka moku,\nola no hoi na iwi. Nolaila, e noho oe iuka nei, a hala na la eha, alaila\niho aku oe, a ina ua makemake oe, alaila, hoi mai oe a hai mai i kou\nmakemake ia'u.\"\n\nNoho iho la o Laieikawai a hala na la eha e like me ke kauoha a kona\nkupunawahine.\n\nMa ke kakahiaka nui o ka ha o ko Laieikawai mau la hoomalu, ala ae la\noia, a me kona kahu kuapuu, a iho aku la i Keaau.\n\nLa laua i hiki aku ai, ma kahi kokoke iki e nana aku ai i kauhale; aia\nhoi, ua hiki mua aku o Kekalukaluokewa ma kulana heenalu mamua o ko laua\nhiki ana aku, ekolu nae mau keiki e ku ana ma kulana heenalu o ke Alii a\nme na punahele elua.\n\nIa Laieikawai ma e noho ana ma kahi a laua e hoohalua ana no\nKekalukaluokewa, aole nae laua i like i ke kane a ke kupunawahine i\nmakemake ai.\n\nI aku o Laieikawai i kona wahi kahu, \"Pehea la kaua e ike ai i ke kane\na'u a kuu kupunawahine i olelo mai nei?\"\n\nOlelo aku kona kahu, \"Pono kaua ke kali a pau ka lakou heenalu ana, a o\nka mea e hele wale mai ana, aole he paa i ka papa heenalu, alaila, o ke\nAlii no ia, o ko kane no ka hoi ia.\"\n\nMa ka olelo a ko Laieikawai kahu, noho iho la laua malaila, e kali ana.\n\nIa manawa, hoopau ae la na heenalu i ko lakou manawa heenalu, a hoi mai\nla a pae iuka.\n\nIa wa, ike aku la laua i ke kiiia ana mai o na papa o na punahele e na\nkanaka, a laweia aku la. O ka papa heenalu hoi o ke Alii, na na punahele\ni auamo aku, a hele wale mai la o Kekalukaluokewa, pela i ike ai o\nLaieikawai i kana kane.\n\nA maopopo iho la ia laua ka laua mea i iho mai ai, alaila, hoi aku la\nlaua a hiki i Paliuli, a hai aku la i ke kupunawahine i ka laua mea i\nike ai.\n\nNinau mai la ke kupunawahine, \"Ua makemake oe i ko kane?\"\n\n\"Ae,\" wahi a Laieikawai.\n\nI mai o Waka, \"Apopo, ma ka puka ana o ka la, oia ka wa e a-u ai o\nKekalukaluokewa i ka heenalu oia wale, ia manawa, e hoouhi aku ai wau i\nka noe maluna o ka aina a puni o Puna nei, a maloko oia noe, e hoouna\naku no wau ia oe maluna o na manu a hui olua me Kekalukaluokewa me ka\nike oleia, aia a pau ka uhi ana o ka noe maluna o ka aina, ia manawa e\nike aku ai na mea a pau, o oe kekahi me Kekalukaluokewa e hee mai ana i\nka nalu hookahi, oia ka manawa e loaa'i ko ihu i ke keiki Kauai.\nNolaila, i kou puka ana mailoko aku nei o kou hale, aole oe e kamailio\niki aku i kekahi mea e ae, aole i kekahi kane, aole hoi i kekahi wahine,\naia a laa ko ihu ia, Kekalukaluokewa, oia kou manawa e kamailio ai me na\nmea e ae. Aia a pau ka olua heenalu ana, alaila, e hoouna aku wau i na\nmanu, a me ka noe maluna o ka aina, o kou manawa ia e hoi mai ai me ko\nkane a loko o ko olua hale, alaila, e hoolaaia ko kino e like me ko'u\nmakemake.\"\n\nA pau keia mau mea i ka haiia ia Laieikawai, hoi aku la oia ma kona\nHalealii, oia a me kona kahu.\n\nIa Laieikawai me kona kahu ma ka hale, mahope iho o ke kauoha ana a kona\nkupunawahine. Hoouna ae la oia i kona kahu e kii aku ia Mailehaiwale,\nMailekaluhea, Mailelaulii, Mailepakaha, a me Kahalaomapuana, kona mau\nhoa kuka e like me ka lakou hoohiki ana.\n\nA hiki mai la kona mau hoa kuka, kona mau kiai kino hoi, olelo aku la o\nLaieikawai, \"Auhea oukou e o'u mau hoa, ua kuka ae nei au me ke\nkupunawahine o kakou, e hoao wau i kane na'u, nolaila wau i houna aku\nnei i ko kakou kahu e kii aku ia oukou e like me ka kakou hoohiki ana,\nmahope iho o ko kakou hui ana maanei. O ka makemake o ko kakou\nkupunawahine, o Kekalukaluokewa kuu kane, a pehea? Aia i ka kakou\nhooholo like ana, ina i ae mai oukou, ua pono no, ina e hoole mai, aia\nno ia i ko kakou manao.\"\n\nOlelo aku o Kahalaomapuana, \"Ua pono, ua hoomoe ae la no ko kakou\nkupunawahine e like me kona makemake, aohe a makou olelo. Eia nae, a i\nhoao oe i ke kane, mai haalele oe ia makou e like me ka kakou hoohiki\nana; ma kau wahi e hele ai, malaila pu kakou, o oe i ka pilikia, o kakou\npu ilaila.\"\n\n\"Aole wau e haalele ia oukou,\" wahi a Laieikawai.\n\nEia hoi, ua ike mua ae nei kakou ma na Mokuna mua, he mea mau no ia\nLaieikawai ka iho i kai o Keaau, ma ka moolelo o Hauailiki, a me ka\nmoolelo o ka hele alua ana o Aiwohikupua i Hawaii, a oia mau no a hiki i\nko Kekalukaluokewa hiki ana i Hawaii.\n\nI na manawa a pau o ko Laieikawai hele ana ma Keaau, he mea mau i keia\nkeiki ia Halaaniani ka ike ia Laieikawai ma Keaau, me ka ike ole nae o\nHalaaniani i kahi e hele mai ai o Laieikawai; mai ia manawa mai ka\nhoomaka ana o ka manao ino e ake e loaa o Laieikawai, aole nae e hiki,\nno ka mea, ua alaila mai e ka hilahila, a hiki ole ke pane aku.\n\nA o ua Halaaniani nei, ke kaikunane o Malio, he keiki kaulana ia ma Puna\nno ke kanaka ui, he keiki _koaka_, nae.\n\nI ka eha o na la hoomalu o Laieikawai, he mea hoohuoi ia Halaaniani ka\nnalo ana o Laieikawai, aole i hiki hou ma Keaau.\n\nIa Halaaniani i hookokoke mai ai ma kahi o na kamaaina o Keaau, lohe iho\nla oia, e lilo ana ua Laieikawai nei ia Kekalukaluokewa.\n\nIa manawa, hoi wikiwiki aku la oia e halawai me kona kaikuahine me\nMalio.\n\nOlelo aku la kona kaikunane, \"E Malio, i pii mai nei wau ia oe e kii oe\ni ko'u makemake. No ka mea, i na la a pau a'u e nalo nei, ma Keaau no\nwau, no ko'u ike mau i keia wahine maikai, nolaila, ua hookonokonoia mai\nwau e ke kuko e hele pinepine e ike i ua wahine nei. A ma keia la, ua\nlohe aku nei wau e lilo ana i ke Alii o Kauai i ka la apopo; nolaila, o\nko mana a pau maluna iho ia o kaua like e lilo ia'u kela kaikamahine.\"\n\nI mai la kona kaikuahine, \"Aole na he wahine e, o ka moopuna na a Waka,\no Laieikawai, ua haawi ae la ke kupunawahine i ke Alii nui o Kauai, popo\nhoao. Nolaila, a e like me kou makemake, e hoi nae oe a kou wahi, a ma\nke ahiahi poeleele pii hou mai, a mauka nei kaua e moe ai, oia ka manawa\no kaua e ike ai i ko nele a me ka loaa.\"\n\nMamuli o ke kauoha o Malio i kona kaikunane, hoi mai la o Halaaniani a\nma kona hale noho ma Kula.\n\nA hiki i ka manawa i kauohaia nona e hele aku i kahi o kona kaikuahine.\n\nMamua o ko laua manawa hiamoe, olelo aku la o Malio ia Halaaniani, \"Ina\ne moe kaua i keia po, a i loaa ia oe ka moeuhane, alaila, hai mai oe\nia'u, a pela no hoi wau.\"\n\nIa laua e moe ana, a hiki paha i ka pili o ke ao, ala ae la o\nHalaaniani, aole i loaa he moe ia ia, a ala mai la no hoi o Malio ia\nmanawa no.\n\n\n\n\nMOKUNA XXI\n\n\nNinau aku o Malio ia Halaaniani, \"Heaha kau moe?\"\n\nI aku la o Halaaniani, \"Aole a'u wahi moe, i ka hiamoe ana no, o ke oki\nno ia, aole wau i loaa wahi moe iki a puoho wale ae la.\"\n\nNinau aku la hoi o Halaaniani i kona kai kuahine, \"Pehea hoi oe?\"\n\nHai mai la kona kaikuahine, \"Owau ka mea moe; ia kaua no i moe iho nei,\nhele aku nei no kaua a ma nahelehele, moe oe i kou puhalaau, a owau no\nhoi ma ko'u puhalaau; nana aku nei ko'u uhane i kekahi wahi manu e hana\nana i kona punana, a pau, lele aku nei no ua manu nei ana i kona punana\na pau, lele aku nei no ua manu nei nana ka punana a nalowale. A mahope,\nhe manu okoa ka manu nana i lele mai a hoomoe i ua punana nei, aole nae\nwau i ike i ka lele ana'ku o ka manu hope nana i hoomoe ua punana nei, a\npuoho wale ae la wau, aole no hoi i ikeia ka hoi hou ana mai o ka manu\nnana ka punana.\"\n\nA no keia moe, ninau aku la o Halaaniani, \"A heaha iho la ke ano o ia\nmoe?\"\n\nHai aku la kona kaikuahine i ke ano oiaio o ua moe la, \"E pomaikai io\nana no oe, no ka mea, o ka manu mua nona ka punana, o Kekalukaluokewa no\nia, a o ka punana, o Laieikawai no ia, a o ka manu hope nana i hoomoe ka\npunana, o oe no ia. Nolaila, ma keia kakahiaka, e lilo ana ka wahine a\nolua ia oe. Ia Waka e hoouna ae ai ia Laieikawai maluna o ka eheu o na\nmanu, no ka hoao me Kekalukaluokewa; uhi mai auanei ka noe a me ke awa,\na mao ae, alaila, ikeia'ku ekolu oukou e ku mai ana ma kuanalu, alaila,\ne ike auanei oe he mana ko'u e uhi aku maluna o Waka, a ike ole oia i\nka'u mea e hana aku ai nou; nolaila, e ku kaua a hele aku ma kahi e\nkokoke aku ana i kahi e hoao ai o Laieikawai.\"\n\nA pau ka hoike ana a Malio i ke ano o ke ia mau mea, iho aku la laua a\nma kahi kupono ia laua e noho ai.\n\nO malio nae, he hiki ia ia ke hana i na hana mana; a oia wale no kona\nkumu i hoano ai.\n\nIa laua i hiki aku ai ma Keaau, ike aku la laua ia Kekalukaluokewa e au\nae ana i ka heenalu.\n\nOlelo aku la o Malio ia Halaaniani, \"E hoolohe oe i ka'u, ina i hiki\noukou ma kulana heenalu, a hee oukou i ka nalu, mai hoopae oe, e hoomake\noe i kou nalu, pela no oe e hoomake ai a hala na nalu eha o ko laua hee\nana, a i ka lima o ka nalu, oia ko laua nalu pau. Malie o hoohuoi laua i\nkou pae ole, ninau iho i ke kumu o kou pae ole ana, alaila nai aku oe,\nno ka maa ole i ka hee ana o ka nalu po kopoko, a i ninau mai i kau nalu\nloihi e hee ai, alaila hai aku oe o Huia. Ina i maliu ole mai kela i kau\nolelo, a hoomakaukau laua e hee i ko laua nalu pau, ia laua e hee ai,\nalaila hopu aku oe i na wawae o Laieikawai, i hee aku o Kekalukaluokewa\noia wale. A lilo ia oe kela wahine, alaila ahai oe i ka moana loa, nana\nmai oe ia uka nei, e au aku ana o Kumukahi iloko o ka ale, alaila o ke\nkulana nalu ia, alaila pule aeoe ma kuu inoa, a na'u no e hoouna aku i\nnalu maluna o olua, o kou nalu no ia ko kou makemake, lilo loa ia oe.\"\n\nIa laua no e kamailio ana i keia mau mea, uhi ana ka noe a Waka maluna o\nka aina. Ia manawa, kui ka hekili, aia o Laieikawai ma kaluna nalu, na\nWaka ia. Kui hou ka hekili, o ka lua ia, na Malio ia. I ka mao ana ae o\nka noe, aia ekolu poe e lana ana ma kulana nalu e ku ana, a he mea\nhaohao ia ia uka i ka nana aku.\n\nE like me ke kauoha a Waka i kana moopuna, \"Aole e olelo i na mea e ae,\na laa ka ihu ia Kekalukaluokewa, alaila olelo i na mea e ae.\" Ua hoolohe\nno kana moopuna i ke kauoha a ke kupunawahine.\n\nA ia lakou ekolu ma kulana heenalu, aole kekahi leo i loheia iwaena o\nlakou.\n\nI ke ku ana o ka nalu mua, olelo mai o Kekalukaluokewa, \"Pae kakou.\" Ia\nmanawa, hoomoe like lakou i na papa o lakou, make iho la o Halaaniani,\npae aku laua la, oia ka manawa i laa ai ka ihu o Laieikawai ia\nKekalukaluokewa, e like me ke kauoha a ke kupunawahine.\n\nEkolu nalu o ka hee ana o lakou, a ekolu no hoi ka pae ana o Laieikawai\nma, a e kolu no hoi ka make ana o Halaaniani.\n\nI ka ha o ko laua nalu pae, akahi no a loaa ka ninau a Laieikawai ia\nHalaaniani, me ka i aku, \"Heaha kou mea e pae ole nei? Aha nalu, aole ou\npae iki, heaha la ke kumu o kou pae ole ana?\"\n\n\"No ka maa ole i ka nalu pokopoko,\" wahi a Halaaniani, \"no ka mea, he\nnalu loloa ko'u e hee ai.\"\n\nHai aku la keia e like me ke kauoha a kona kaikuahine.\n\nI ka lima o ka nalu, oia ka nalu pau loa o Laieikawai me\nKekalukaluokewa.\n\nIa Kekalukaluokewa me Laieikawai i hoomaka ai e hoomoe aku i ka nalu, e\nhopu aku ana o Halaaniani ma na kapuai o Laieikawai, a lilo mai la ma\nkona lima, lilo aku la ka papa heenalu o Laieikawai, pae aku la nae o\nKekalukaluokewa a kau a kahi maloo.\n\nI kela manawa i lilo aku ai o Laieikawai ma ka lima o Halaaniani, olelo\naku la ia Halaaniani, \"He mea kupanaha, ia oe no ka pae ole ana wau, a\nlilo aku la ko'u papa.\"\n\nI aku o Halaaniani, \"He lilo no ka papa ou o ka wahine maikai, he kanaka\nka mea nana e lawe mai.\"\n\nIa laua no e olelo ana no keia mau mea, laweia mai la ka papa heenalu o\nLaieikawai a hiki i kahi o laua e ku ana.\n\nI aku o Laieikawai ia Halaaniani, \"Auhea kau nalu o kau aua ana iho nei\nia'u?\"\n\nA no ka ninau a ke Alii wahine, au aku la laua, ia manawa a laua e au\nana, hai aku la o Halaaniani i kana olelo imua o ke Alii wahine, \"Ma\nkeia au ana a kaua, mai alawa oe i hope, imua no na maka, aia no ia'u\nkulana nalu, alaila hai aku au ia oe.\"\n\nAu aku la laua a liuliu loa komo mai la iloko o Laieikawai ka haohao; ia\nmanawa, pane aku oia, \"Haohao ka nalu au e ke kane, ke au aku nei kaua i\nkahi o ka nalu ole, eia kaua i ka moana lewa loa, ke hai ka nalu i keia\nwahi, he mea kupanaha, he ale ka mea loaa i ka moana loa.\"\n\nI aku o Halaaniani, \"E hoolohe pono loa oe, ma ka'u olelo mua ia oe\nmalaila wale no kaua.\"\n\nHoolohe aku la no o Laieikawai ma na olelo a kona hoa heenalu.\n\nIa au ana a laua a hiki i kahi a Halaaniani e manao ai o kulana nalu ia,\nalaila, olelo aku la o Halaaniani i kona hoa heenalu, \"Nana ia o uka.\"\n\nPane aku o Laieikawai, \"Ua nalo ka aina, ua hele mai nei o Kumukahi a\nonioni i ka ale.\"\n\n\"O kulana nalu keia,\" wahi a Halaaniani, \"Ke olelo aku nei au ia oe, ina\ni haki ka nalu mua, aole kaua e pae ia nalu, a i ka lua o ka nalu aole\nno e pae, a i ke kolu o ka nalu, o ka nalu ia o kaua e pae ai. I haki ka\nnalu, a i kakala, a i oia oe, mai haalele oe i ka papa o ka mea no ia\nnana e hoolana; ina e haalele oe i ka papa, alaila aole oe e ike ia'u.\"\n\nA pau ka laua kamailio ana no keia mau olelo, pule aku la o Halaaniani i\nko laua akua ma ka inoa o kona kaikuahine e like me ka Malio kauoha mua.\n\nPule aku la o Halaaniani a hiki i ka hapalua o ka manawa; ku ana ua\nnalu, hoomau aku la oia i ka pule a hiki i ka Amama ana. Ku hou ana ua\nnalu, o ka lua ia, aole i upuupu iho, opuu ana kahi nalu.\n\nIa wa kahea mai o Halaaniani i kona hoa, \"Pae kaua.\"\n\nIa manawa, hoomoe koke o Laieikawai i ka papa, o ka pae aku la no ia, ma\nke kokua aku o Halaaniani.\n\nI kela manawa, aia no o Laieikawai iloko o ka halehale poipu o ka nalu,\na i ka haki maikai ana o ka nalu, i alawa ae ka hana o Laieikawai, aole\no Halaaniani me ia. I alawa hou aku o Laieikawai, e kau mai ana o\nHalaaniani ma ka pea o ka nalu, ma kona akamai nui. Ia manawa ka hoomaka\nana o Laieikawai e haawi ia ia iho ia Halaaniani.\n\nHoi aku la laua mai ko laua heenalu ana, me ka ike mai no o Waka i ko\nlaua hee aku, ua kuhi nae o Kekalukaluokewa ko Laieikawai hoa hee nalu.\n\nA o Malio, ke kaikuahine o Halaaniani, ua ikeia ma kona kuamoo moolelo,\nhe hiki ia ia ke hana i na hana mana he nui, ma ka Mokuna XXII a me ka\nMokuna XXIII e ike ai kakou i ka nui o kana mau hana mana.\n\n\n\n\nMOKUNA XXII\n\n\nI kela manawa a Laieikawai me Halaaniani e heenalu ana mai ka moana mai,\nua uhiia ko Waka mana e ka mana nui o Malio, a nolaila, ua ike ole o\nWaka i na mea a pau e hanaia ana o kana moopuna.\n\nI kela manawa, i ke kokoke ana aku o Laieikawai ma e pae i ka honua, oia\nka manawa a Waka i hoouna mai ai i na manu maloko o ka noe, a i ka mao\nana ae, o na papa heenalu wale no ke waiho ana, aia aku la o Laieikawai\nme Halaaniani iuka o Paliuli ma ko Laieikawai hale, malaila o Halaaniani\ni lawe ai ia Laieikawai i wahine hoao nana.\n\nIa la a po, mai ka po a ao, a awakea, he mea haohao loa ia Waka no kana\nmoopuna, no ka mea, ua olelo mua aku oia i kana moopuna mamua o kona\nhoouna ana aku e launa me Kekalukaluokewa. Eia ke kauoha:\n\n\"Iho oe i keia la, a hui oe me Kekalukaluokewa, hoi mai olua a uka nei,\na laa ko kino, alaila, kii ae oe ia'u, na'u no e malama i kou pau no ka\nhoohaumia ana ia oe.\" E like me ka mea mau o na kaikamahine punahele.\n\nA no keia haohao o Waka, ma ke awakea o ka lua o ka la o ko Laieikawai\nla hui me Halaaniani, hele aku la ke kupunawahine e ike i ka pono o kana\nmoopuna.\n\nI ke kupunawahine i hiki aku ai; aia nae ua pauhia laua e ka hiamoe nui,\nme he mea la ua lilo ka po i manawa makaala na laua e like me ka mea mau\ni na mea hou.\n\nIa manawa, iloko o ka wa hiamoe o Laieikawai, i nana iho ka hana o ke\nkupunawahine, he kane e keia a ka moopuna e moe pu ana, ka mea a ke\nkupunawahine i ae ole ai.\n\nA no keia mea, hoala ae la o Waka i ka moopuna, a ala ae la, ninau iho\nla ke kupunawahine, \"Owai keia?\"\n\nOlelo ae la ka moopuna, \"O Kekalukaluokewa no hoi.\"\n\nI mai la ke kupunawahine me ka inaina, \"Aole keia o Kekalukaluokewa, o\nHalaaniani keia o ke kaikunane o Malio. Nolaila, ke hai aku nei wau i\nkuu manao paa ia oe, aole wau e ike hou i kou maka e kuu moopuna ma keia\nhope aku a hiki i kuu la make, no ka mea, ua pale oe i ka'u mau olelo,\nkainoa wau e ahai nei ia oe ma kahi nalo, e nana mai ana oe ia'u,\nnolaila, e noho oe me ko kane mamuli o ko wahine maikai, o ko mana, aole\nia me oe, he nani ia ua imi aku la no i ke kane, hana pono iho na lima,\ni kau kane na pono a me kou hanohano.\"\n\nMahope iho o keia manawa, hoomakaukau ae la o Waka e hana i hale hou i\nlike me ka hale i hanaia no Laieikawai. A ma ka mana o Waka, ua\nhikiwawe, ua paa ka hale.\n\nA makaukau ka hale, iho aku la o Waka e halawai kino me Kekalukaluokewa,\nno ka mea, ua mokumokuahua kona manawa i ke aloha ia Kekalukaluokewa.\n\nA hiki o Waka ma kahi o Kekalukaluokewa, hopu aku la ma na wawae me ka\nnaau kaumaha, a olelo aku la, \"He nui kuu kaumaha, a me kuu aloha ia oe\ne ke Alii, no ka mea, ua upu aku wau i ka'u moopuna o oe ke kane e ola\nai keia mau iwi, kainoa he pono ka'u moopuna, aole ka, i ike mai nei ka\nhana i ka'u moopuna, e moe mai ana me Halaaniani ka mea a ko'u naau i\nmakemake ole ai. Nolaila, i hele mai nei au e noi aku ia oe, e haawi mai\noe i waa no'u, a me na kanaka pu mai, e kii wau i ka hanai a\nKapukaihaoa, ia Laielohelohe, ua like no a like laua me Laieikawai, no\nka mea, ua hanau mahoeia laua.\"\n\nA no keia mea, haawi ae la o Kekalukaluokewa hookahi kaulua, me na\nkanaka pu no, a me na lako a pau.\n\nMamua o ko Waka kii ana ia Laielohelohe, kauoha iho la oia ia\nKekalukaluokewa, \"Ke holo nei wau ekolu anahulu me na po keu ekolu,\nalaila, hiki mai wau. E nana nae oe, a i ku ka punohu i ka moana,\nalaila, manao ae oe ua hoi mai wau me ko wahine, alaila, hoomalu oe ia\noe a hiki i ko olua la e hoao ai.\"\n\nMa ka manao paa o Waka, ua holo mai la oia a hiki i Oahu nei, ma\nHonouliuli kau na waa, nana aku la no o Waka, e pio mai ana no ke\nanuenue iuka o Wahiawa.\n\nLalau iho la oia he wahi puaa, i mea alana aku imua o Kapukaihaoa, ke\nkahuna nana i malama ia Laielohelohe, a pii aku la.\n\nPii aku la o Waka a hiki i Kukaniloko, hookokoke aku la oia ma kahi i\nhunaia'i o Laielohelohe, hahau aku la i ka puaa imua o ke kahuna me ka\npule ana, a Amama ae la. Kuu aku la i ka puaa imua o ke kahuna.\n\nNinau mai la ke kahuna, \"Heaha ka hana a ka puaa imua o'u? A heaha ka'u\ne hana aku ai ia oe?\"\n\nI aku o Waka, \"Ua hewa ka'u hanai, ua pono ole, ua upu aku wau o ke Alii\no Kauai ke kane, aka, aole nae i hoolohe i ka'u olelo, ua lilo aku ia\nHalaaniani; nolaila, i kii mai nei wau i kau hanai i wahine na\nKekalukaluokewa, ke Alii o Kauai, i ku kaua i ka moku, ola na iwi o ko\nkaua mau la elemakule a hiki i ka make. A loaa ia kaua kela Alii,\nalaila, ku ka makaia o ka'u hanai, i ike ai ia ua hewa kana hana ana.\"\n\nOlelo mai o Kapukaihaoa, \"Ua pono ka puaa, nolaila, ke hookuu aku nei\nwau i ka'u hanai nau e malama, a loaa ia oe ka pomaikai, a kui mai i o'u\nnei ka lono ua waiwai oe, alaila, imi aku wau.\"\n\nIa manawa, komo aku la o Kapukaihaoa me Waka ma kahi kapu, kahi hoi i\nhunaia'i o Laielohelohe, hoonohoia iho la o Waka, a komo aku la ke\nkahuna ma kahi i hunaia'i. A laweia mai la a mua o Waka, ia manawa,\nkulou aku la o Waka imua o Laielohelohe, a hoomaikai aku la.\n\nI ka la i laweia'i o Laielohelohe a kau iluna o na waa, ia manawa, lawe\nae la ke kahuna i ka piko o kana hanai a lei iho la ma kona ai. Aka,\naole i kaumaha kona manao no Laielohelohe, no ka mea, ua manao no ke\nkahuna he pomaikai e ili mai ana maluna ona.\n\nI ka manawa i laweia'i o Laielohelohe, aole kekahi o na kanaka hoewaa i\nike aku ia ia a hiki wale i Hawaii.\n\nNoho mai la o Kekalukaluokewa me ke kali iloko ka manawa i kauohaia.\n\nI kekahi la ma ke kakahiaka, iloko o ko ke Alii manawa i ala mai ai mai\nka hiamoe mai, ike ae la oia i ka hoailona a Waka i kauoha ai. No ka\nmea, aia ka punohu i ka moana.\n\nHoomakaukau ae la o Kekalukaluokewa ia ia iho no ka hiki aku o\nLaielohelohe, me ka manao e ike mua ana laua i ka la e puka aku ai, aole\nka!\n\nMa ka auina la, ike maopopoia aku la na waa, akoakoa ae la na kanaka a\npau ma ke awa pae waa e ike i ke Alii, i ka manao e puka aku ana a\nhalawai me ke kane.\n\nI ka hookokoke ana aku o na waa ma ke awa, ia manawa ka uhi ana mai o ke\nohu, a me ka noe mai Paliuli mai.\n\nIa manawa, kailiia'ku la o Laielohelohe me Waka maloko o ka ohu, maluna\no na manu a hiki i Paliuli, a hoonoho ia Laielohelohe ma ka hale i\nhoomakaukauia nona, malaila oia i noho ai a loaa hou ia Halaaniani.\n\nEkolu mau la o Waka ma Paliuli, mai ka hoi ana mai Oahu aku nei. Iho mai\nla oia e halawai me Kekalukaluokewa, no ka hoao o na'lii.\n\nIa Waka i hiki aku ai ma ko Kekalukaluokewa wahi, olelo aku la, \"Ua hiki\nmai ko wahine, nolaila, e hoomakaukau oe i kanaha la, e kuahaua aku i na\nmea a pau, e akoakoa mai ma ko olua wahi e hui ai, e hana i papai kilu,\nmalaila e hoohilahila aku ai ia Laieikawai, i ike ai oia i ka ino o kana\nhana.\"\n\nIa ka manawa nae i lawe aku ai o Waka i ka mana maluna o Laieikawai,\nalaila, kukakuka ae la na kaikuahine o Aiwohikupua i ka mea e pono ai ko\nlakou noho ana; a hooholo ae la ua mau kaikamahine nei i ka lakou olelo\ne pane aku ai ia Laieikawai.\n\nHele aku la o Kahalaomapuana a hai aku la imua o Laieikawai, me ka i\naku, \"Ua kukakuka makou, kou mau kiai kino i ka manawa e pono ana ko\nolua noho ana me ko kupunawahine, a ua lawe aku nei kela i ka\nhoopomaikaiia mai a oe aku. Nolaila, e like me ko kakou hoohiki ana\nmamua, \"No kekahi o kakou ka pilikia, malaila pu kakou a pau.\" Nolaila,\nua loaa iho nei ia oe ka pilikia, no kakou pu ia pilikia. Nolaila, aole\nmakou e haalele ia oe, aole hoi oe e haalele ia makou a hiki i ko kakou\nmake ana, oia ka makou olelo i hooholo mai nei.\"\n\nA lohe o Laieikawai i keia mau olelo, haule iho la na kulu waimaka no ke\naloha i kona mau hoa kuka, me ka i aku, \"Kuhi au e haalele ana oukou\nia'u i ka laweia'na o ka pomaikai mai o kakou aku, aole ka! a heaha la\nhoi, a i loaa ka pomaikai ia'u ma keia hope aku, alaila, e hoolilo no\nwau ia oukou a pau i mau mea nui maluna o'u.\"\n\nNoho iho la o Halaaniani me Laieikawai, he kane, he wahine; a o na\nkaikuahine no o Aiwohikupua kona mau kanaka lawelawe.\n\nI ka aha malama paha o ko laua noho hoao ana, ma kekahi a awakea, puka\nae la o Halaaniani mai loko ae o ka hale, i hele aku iwaho, ia manawa,\nike aku la oia ia Laielohelohe e puka ae ana mai loko ae o kona hale\nkapu. Ia manawa, hiki hou ke kuko i loko o Halaaniani.\n\nHoi aku la oia me ka manao ino no kela kaikamahine, me ka manao e kii e\nhoohaumia.\n\nIa la no, ia laua e noho pono ana me Laieikawai, ia manawa, manao ae la\no Halaaniani e kii e hoohaumia ia Laielohelohe, nolaila imi iho la o\nHalaaniani i hewa no Laieikawai, i mea hoi e kaawale ai laua, alaila,\nkii aku i kana mea e manao nei.\n\nI ka po iho, olelo hoowalewale aku la o Halaaniani ia Laieikawai, me ka\ni aku, \"Ia kaua e noho nei iuka nei mai ko kaua noho ana iuka nei a hiki\ni keia manawa, aole he pau o ko'u lealea i ka heenalu, aia awakea, kau\nmai ia'u ka lealea, pela i na la a pau, nolaila, ke manao nei au apopo\nkaua iho i kai o Keaau i ka heenalu a hoi mai no hoi.\"\n\n\"Ae,\" wahi a ka wahine.\n\nIa kakahiaka ana ae, hele aku la o Laieikawai imua o kona mau hoa kuka,\nna kaikuahine hoi o Aiwohikupua, hai aku la i ko laua manao me ke kane i\nkuka ai ia po, a he mea maikai no ia i kona mau hoa kuka.\n\nI aku nae o Laieikawai i ua mau hoa la, \"Ke iho nei maua i kai ma ka\nmakemake o ke kane a kakou, i kali ae oukou a i anahulu maua, mai\nhoohuoi oukou, aole no i pau ka lealea heenalu o ka kakou kane, aka hoi,\ni hala ke anahulu me ka po keu, alaila ua pono ole maua, alaila, huki ae\noukou ia'u.\"\n\nA hala aku la laua, a hiki i kahi e kokoke aku ana i Keaau, ia manawa,\nhoomaka o Halaaniani e hana i ke kalohe ia Laieikawai, me ka olelo aku,\n\"E iho mua aku oe o kaua, a hiki i kai e pii ae au e ike i ko kaikoeke\n(Malio) a hoi mai wau. A ina i kali oe ia'u a i po keia la, a ao ka po,\na i po hou ua la, alaila, manao ae oe ua make wau, alaila, moe hou aku\noe i kane hou.\"\n\nA no keia olelo a kana kane, aua aku ka wahine, a i ole, e pii pu no\nlaua, a no ka pakela loa o Halaaniani i ke akamai i ka hoopuka i na\nolelo pahee, ua puni kana wahine maikai ia ia.\n\nHala aku la o Halaaniani, iho aku la no hoi o Laieikawai a hiki i Keaau,\nma kahi kaawale ae i pili ole aku ia Kekalukaluokewa, noho iho la oia\nmalaila; a po ia la, aole i hoi mai kana kane, mai ia po a ao, aole i\nhoi mai. Kali hou aku la ia la a po, pale ka pono, alaila, manao ae la o\nLaieikawai ua make kana kane, alaila, ia manawa, hoomaka aku la ia i ka\nuwe paiauma no kana kane.\n\n\n\n\nMOKUNA XXIII\n\n\nHe mea kaumaha loa ia Laieikawai no ka make ana o kana kane, nolaila i\nkanikau ai oia hookahi anahulu me elua mau la keu (umikumamalua la), no\nke aloha ia ia.\n\nIloko o keia mau la kanikau o Laieikawai, he mea haohao loa ia i kona\nmau hoa kuka, no ka mea, ua kauoha mua o Laieikawai mamua o ko laua iho\nana i kai o Keaau.\n\n\"He umikumamakahi la e kali ai\" kona mau hoa ia ia, a i \"hoi ole aku\" i\nna la i kauohaia e like me ka kakou kamailio ana ae nei ma ka Mokuna\nXXII, alaila, maopopo ua pono ole.\n\nA no ka hala ana o ka manawa a Laieikawai i kauoha ai i kona mau hoa,\nnolaila, ala ae la na kaikuahine o Aiwohikupua i ke kakahiaka nui o ka\numikumamalua o ka la iho aku la e ike i ka pono o ko lakou hoa.\n\nA hiki lakou ma Keaau, ia lakou e kokoke aku ana e hiki, ike mua mai la\no Laieikawai i kona mau hoa, paiauma mai la me ka uwe.\n\nAka, he mea haohao nae ia i kona mau hoa ka uwe ana, a ua akaka kana\nkauoha \"ua pono ole, laua.\" Ma ka uwe ana a Laieikawai, a me na\nhelehelena o ka poina; no ka mea, aia o Laieikawai e kukuli ana i ka\nhonua, a o kekahi limu, ua pea ae la ma ke kua, a o kekahi lima, aia ma\nka lae, a uwe helu aku la oia penei:\n\n  O oukou ia--e, auwe!\n  Eia wau la,\n  Ua haalulu kuu manawa,\n  Ua nei nakolo i ke aloha,\n  I ka hele o ke kane he hoa pili--e!\n      Ua hala--e.\n\n  Ua hala kuu lehua ala Kookoolau,\n  I ka nae kolopua,\n  Ulili nae o olopua,\n  Haihai pua o kuu manawa--e.\n      Ei--e.\n\n  Eia wau la ua haiki,\n  Ua kupu lia halia i ka mana--o--e,\n  Ke hoopaele mai nei i kuu manawa,\n  I ke aloha--la,\n      Auwe kuu ka--ne.\n\nA lohe kona mau hoa i keia uwe a Laieikawai, uwe like ae la lakou a\npau.\n\nA pau ka lakou pihe uwe, olelo mai la o Kahalaomapuana, \"He mea\nkupanaha, ia kakou e uwe nei, o ka hamama wale iho no ka ko'u waha, aole\na kahe mai o ka waimaka, o ke kaea pu wale ae la no ia, me he mea la i\npania mai ka waimaka.\"\n\nI mai la na kaikuaana, \"Heaha la?\"\n\nI aku la o Kahalaomapuana, \"Me he mea la aole i poino ka kakou kane.\"\n\nOlelo mai la o Laieikawai, \"Ua make, no ka mea, ia maua no i iho mai ai\na mauka ae nei la, o ka hiki mai no hoi ia i kai nei, olelo mai no kela\nia'u, 'e iho e oe mamua, e pii ae au e ike i ko kaikoeke, e kali nae oe\nia'u a i po keia la, a ao ka po, a po hou ua la, alaila, ua make au,'\npela kana kauoha ia'u. Kali iho nei wau a hala kona manawa i kauoha ai,\nmanao ae nei au ua make, oia wau i noho iho nei a hiki wale mai nei\noukou la e uwe aku ana wau.\"\n\nI mai la o Kahalaomapuana, \"Aole i make, nanaia aku i keia la, ua oki ka\nuwe.\"\n\nA no keia olelo a Kahalaomapuana, kakali aku la lakou a hala na la eha,\naole lakou i ike i ke ko o ka Kahalaomapuana mea i olelo ai. Nolaila,\nhoomau hou aku la o Laieikawai i ka uwe i ke ahiahi o ke kolu o ka la a\npo, mai ia po a wanaao, akahi no a loaa ia ia ka hiamoe.\n\nIa Laieikawai i hoomaka iho ai e hookau hiamoe, ku ana no o Halaaniani\nme ka wahine hou, a hikilele ae la o Laieikawai, he moeuhane ka.\n\nIa manawa no, ua loaa ia Mailehaiwale he moeuhane, ala ae la oia a\nkamailio aku la ia Mailelaulii a me Mailekaluhea i keia moe.\n\nE kamailio ana no lakou no kela moe, ia manawa, puoho mai la o\nLaieikawai, a hai mai la i kana moe.\n\nI aku la o Mailelaulii, \"O ka makou no hoi ia e kamailio nei, he moe no\nMailehaiwale.\"\n\nE hahai ana no lakou i na moeuhane, puoho mai la o Kahalaomapuana mai ka\nhiamoe mai, a ninau mai i ka lakou mea e kamailio ana.\n\nHai mai la o Mailehaiwale i ka moe i loaa ia ia, \"I uka no i Paliuli,\nhele ae la no o Halaaniani a lawe ae ana no ia oe, (Kahalaomapuana,) a\nhele aku nei no olua ma kahi e aku, ku aku nei ko'u uhane nana ia olua,\nhikilele wale ae nei no hoi au.\"\n\nHai ae la no hoi o Laieikawai i kana moe, i mai la o Kahalaomapuana,\n\"Aole i make o Halaaniani, kali aku kakou, mai uwe, hoopau waimaka.\"\n\nA no keia mea, hooki loa ae la o Laieikawai i kana uwe ana, hoi aku la\nlakou iuka o Paliuli.\n\n(Ma keia wahi, e kamailio kakou no Halaaniani, a maanei kakou e ike ai i\nkona kalohe launa ole.)\n\nMa kela olelo a Halaaniani ia Laieikawai e pii e halawai me Malio. Ia\nlaua i hookaawale ai mahope iho o ka Halaaniani kauoha ana ia ia.\n\nPii aku la oia a halawai pu me Malio, ninau mai la kona kaikuahine,\n\"Heaha kau o uka nei?\"\n\nI aku la o Halaaniani, \"I pii hou mai nei wau ia oe, e hooko mai oe i\nko'u makemake, no ka mea, ua ike hou au he kaikamahine maikai i like\nkona helehelena me ko Laieikawai.\n\n\"Ma ke awakea o nehinei, ia'u i puka ae ai iwaho mai ko maua hale ae.\nIke aku la wau i keia kaikamahine opiopio i maikai kona mau helehelena;\nnolaila, ua pauhia mai wau e ka makemake nui.\n\n\"A no ko'u manao o oe no ka mea nana e hoopomaikai nei ia'u ma na mea\na'u e makemake ai, nolaila wau i hiki hou mai nei.\"\n\nI aku o Malio i kona kaikunane, \"O Laielohelohe na, o kekahi moopuna a\nWaka, ua hoopalauia na Kakalukaluokewa, a wahine haoa. Nolaila, a hele\noe e makai i ka hale o ua kaikamahine la me ko ike oleia mai, i eha la\nau e makai aku ai, a ike oe i kana hana mau, alaila, hoi mai oe a hai\nmai ia'u, alaila, na'u e hoouna aku ia oe e hoowalewale i ua kaikamahine\nla. Aole e loaa ia'u ma kuu mana, no ka mea, elua laua.\"\n\nA no keia olelo a Malio, hele aku la o Halaaniani e hoohalua mau mawaho\no ko Laielohelohe hale me kona ike oleia mai, kokoke alua anahulu kona\nhookalua ana, alaila, ike oia i ka Laielohelohe hana, he kui lehua.\nHoomau pinepine aku la oia a nui na la, aia no oia e hoomau ana i kana\nhana he kui lehua.\n\nHoi aku la o Halaaniani e halawai me ke kaikuahine e like me kana\nkauoha, a hai aku la i na mea ana i ike ai no Laielohelohe.\n\nA lohe o Malio i keia mau mea, alaila, hai aku la oia i na mea hiki ke\nhanaia aku no Laielohelohe e kona kaikunane, me ka i aku ia Halaaniani,\n\"E hoi oe a ma ka waenakonu o ka po, alaila, pii mai oe i o'u nei, i\nhele aku ai kaua ma kahi o Laielohelohe.\"\n\nHoi aku la o Halaaniani, a kokoke i ka manawa i kauo haia nona, alaila,\nala mai la oia a halawai me kona kaikuahine. Lalau ae la kona kaikuahine\ni ka pu la-i, a hele aku la me kona kaikunane, a kokoke aku la laua ma\nkahi a Laielohelohe e kui lehua mau ai.\n\nIa manawa, olelo aku la o Malio ia Halaaniani, \"E pii oe maluna o kekahi\nlaau, ma kahi ou e ike aku ana ia Laielohelohe, a malaila oe e noho ai.\nE hoolohe mai oe i ke kani aku a kuu pu la-i, elima a'u puhi ana, ina ua\nike oe e a-u ana kona maka i kahi i kani aku ai ka pu la-i, alaila ka\nhoi loaa ia kaua, aka hoi, i aluli ole ae kona mau maka i kuu hookani\naku, alaila, aole e loaa ia kaua i keia la.\"\n\nIa laua no e kamailio ana no keia mau mea, uina mai ana kahi a ua o\nLaielohelohe e kui lehua ai, i nana aku ka hana o laua, o Laielohelohe e\nhaihai lehua ana.\n\nIa manawa, pii ae la o Halaaniani ma kekahi kumu laau a nana aku la. Ia\nianei maluna o ka laau, kani ana ka pu la-i a Malio, kani hou aku la o\nka lua ia, pela a hiki i ka lima o ke kani ana o ka pu la-i, aole o\nHalaaniani i ike iki ua huli ae ka maka a hoolohe i keia mea kani.\n\nKali mai la o Malio o ka hoi aku o Halaaniani e hai aku i kana mea i ike\nai, aole nae i hoi aku, nolaila, hoomau hou aku la o Malio i ke puhi i\nka pu la-i elima hookani ana, aole no i ike iki o Halaaniani i ka nana o\nLaielohelohe i keia mea, a hoi wale no.\n\nHoi aku la o Halaaniani a kamailio aku i kona kaikuahine, i mai la kona\nkaikuahine, \"Loaa ole ae la ia kaua i ka pu la-i, i kuu hano aku ia\nloaa?\"\n\nHoi aku la laua ma ko laua wahi, a ma kekahi kakahiaka ae, hiki hou no\nlaua i kahi mua a laua i hoohalua ai.\n\nIa laua nei a hiki iho, hiki ana no o Laielohelohe ma kona wahi mau.\nMamua nae o ko laua hiki ana aku, ua hai mua aku o Malio i kana olelo i\nkona kaikunane penei:\n\n\"E haku oe i lehua, e huihui a lilo i mea hookahi, aia lohe oe i kuu\nhookani aku i ka hano, oia kou wa e hookuu iho ai i kela popo lehua\niluna pono ona, malia o hoohuoi kela ia mea.\"\n\nPii ae la o Halaaniani iluna o kekahi laau ma kahi kupono ia\nLaielohelohe. Ia wa no, kani aku la ka hano a Malio, ia wa no hoi ko\nHalaaniani hoolei ana iho i ka popo lehua mai luna iho o ka laau, a\nhaule pololei iho la ma ke alo ponoi o Laielohelohe. Ia manawa, alawa\npono ae la na maka o Laielohelohe iluna, me ka olelo ae, \"Ina he kane oe\nka mea nana keia makana, a me keia hano e kani nei, alaila, na'u oe, ina\nhe wahine oe, alaila i aikane oe na'u.\"\n\nA lohe o Halaaniani i keia olelo, he mea manawa ole ia noho ana ilalo e\nhui me kona kaikuahine.\n\nNinau mai o Malio, hai aku la oia i kana mea i ike ai no Laielohelohe.\n\nI aku o Malio ia Halaaniani, \"E hoi kaua a kakahiaka hiki hou mai kaua\nianei, ia manawa e lohe maopopo aku ai kaua i kona manao.\"\n\nHoi aku la laua, a ma kekahi kakahiaka ana ae, pii hou aku la, Ia laua i\nhiki aku ai a noho iho, hiki mai la o Laielohelohe ma kona wahi mau e\nkui lehua ai.\n\nIa manawa, hookani aku la o Malio i ka hano ia Laielohelohe e hoomaka\naku ana e ako lehua, aole nae e hiki, no ka mea, ua lilo loa o\nLaielohelohe i ka hoolohe i ka mea kani.\n\nEkolu hookani ana a Malio i ka hano.\n\nIa manawa no, pane mai o Laielohelohe, \"Ina he wahine oe ka mea nana\nkeia hano, alaila, e honi no kaua.\"\n\nA no keia olelo a Laielohelohe, hoopuka aku la o Malio imua o\nLaielohelohe, a ike mai la kela ia ianei, a he mea malihini hoi ia i ko\nLaielohelohe mau maka.\n\nIa wa, hoomaka mai la kela e hooko e like me kana olelo mua ma ka honi\nana o laua.\n\nA no ka hahai ana mai o Laielohelohe e honi me Malio, i aku o Malio,\n\"Alia kaua e honi, me kuu kaikunane mua oe e honi aku ai, a pau ko olua\nmanawa, alaila, honi aku kaua.\"\n\nI mai o Laielohelohe, \"E hoi oe a kou kaikunane, mai hoike mai ia ia\nimua o'u, e hoi olua ma ko olua wahi, mai hele hou mai. No ka mea, o oe\nwale no ka'u mea i ae aku e haawi i ko'u aloha nou ma ko kaua honi ana,\naole au i ae me kekahi mea e ae. Ina e hooko au i kau noi, alaila, ua\nkue wau i ka olelo a ko'u mea nana e malama maikai nei.\"\n\nA lohe o Malio i keia olelo, hoi aku la a hai i kona kaikunane, me ka i\naku, \"Ua nele ae nei kaua i keia la; aka, e hoao wau ma kuu mana, i ko\nai kou makemake.\"\n\nHoi aku la laua a hiki i ka hale, ia manawa, kena ae la oia ia\nHalaaniani e hele e makai aku ia Laieikawai.\n\nIa Halaaniani i hiki ai ma Keaau, mamuli o ke kauoha a kona kaikuahine,\naole oia i ike a i lohe hoi no Laieikawai.\n\n\n\n\nMOKUNA XXIV\n\n\nIa manawa nae ana i hiki aku ai, lohe iho la o Halaaniani, he la nui no\nKekalukaluokewa, he la hookahakaha, no ka hoao o Laielohelohe me ua\nKekalukaluokewa nei. A maopopo iho la ia Halaaniani ka la hookahakaha o\nna'lii, hoi aku la oia a hai aku i kona kaikuahine no keia mea.\n\nIa Malio i lohe ai, olelo ae la oia i kona kaikunane, \"A hiki i ka la\nhookahakaha o Kekalukaluokewa me Laielohelohe, oia ka la e lilo ai o\nLaielohelohe ia oe.\"\n\nA he mea mau hoi i na kaikuahine o Aiwohikupua ka iho i kai o Keaau e\nhoohalua ai no ka lakou kane, no ka make a make ole paha.\n\nI ua mau kaikuahine nei o Aiwohikupua e iho ana i Keaau, lohe lakou he\nla nui no Kekalukaluokewa me Laielohelohe.\n\nI ke kokoke ana aku i ua la nui nei, iho aku la o Waka mai Paliuli aku e\nhalawai me Kekalukaluokewa a olelo aku la o Waka ia Kekaluka luokewa:\n\"Apopo, i ka puka ana o ka la, e kuahaua oe i na kanaka a pau, a me kou\nalo alii e hele aku ma kahi au i hoomakaukau ai no ka hookahakaha,\nmalaila e akoakoa ai na mea a pau. Ia manawa e hele aku oe e hoike mua\nia oe, a kokoke aku i ke awakea, alaila, e hoi oe i kou hale; aia a hiki\naku mahope iho o ka auina la, ia manawa, e hoouhi aku wau i ka noe\nmaluna o ka aina, a maluna hoi o kahi e akoakoa ai na kanaka.\n\n\"Aia a hoomaka mai ke poi ana o ka noe ma ka aina, alaila, e kali oe ia\nwa, a lohe oe i ka leo ikuwa a na manu a haalele wale; kali hou aku oe\nia wa, a lohe hou oe i ka leo ikuwa hou o na manu a haalele wale.\n\n\"A mahope oia manawa, e hoopau aku no wau i ka noe maluna o ka aina.\nAlaila, e nana oe ia uka o Paliuli, i pii ka ohu a uhi iluna o na\nkuahiwi, ia manawa e uhi hou ana ka noe e like me mamua.\n\n\"E kali oe ia manawa, ina e lohe oe i ke keu a ka Alae, a me ka leo o ka\nEwaewaiki e hoonene ana. Ia manawa, e puka oe mai ka hale nei aku, a ku\nmawaho o ke anaina.\n\n\"Hoolohe oe a e kupinai ana ka leo o na manu Oo a haalele, alaila, ua\nmakaukau wau e hoouna mai ia Laielohelohe.\n\n\"Aia kupinai mai ka leo o na Iiwipolena, alaila, aia ko wahine ma ke\nkihi hema o ka aha. A ma ia hope koke iho oia manawa, e lohe auanei oe i\nka leo o na Kahuli e ikuwa ana, ia manawa e hui ai olua ma ke kaawale.\n\n\"Ia olua e hui ana, hookahi hekili e kui ia manawa, nakolo ka honua,\nhaalulu ka aha a pau. Ia manawa, e hoouna aku wau ia oula maluna o na\nmanu, a mao ae ka ohu a me ka noe, aia olua e kau aku ana iluna o na\nmanu me ko olua nani nui. Ia manawa e ku ai ka makaia o Laieikawai, i\nike ai oia i kona hilahila a holo aku me he pio kauwa la.\"\n\nA pau keia mau mea, hoi aku la o Waka iuka o Paliuli.\n\nMamua iho nei, ua oleloia ua hiki aku o Halaaniani i Keaau, e ike i ka\npono o kana wahine (Laieikawai), a ua oleloia no hoi, ua lohe oia he la\nhookahakaha no Kekalukaluokewa me Laielohelohe.\n\nI kela la a Waka i hiki ai i Keaau e halawai me Kekalukaluokewa, e like\nme ka kakou ike ana maluna ae.\n\nOia no ka la a Malio i olelo aku ai ia Halaaniani e hoomakaukau no ka\niho e ike i ka la hookahakaha o Laielohelohe ma; me ka i aku nae o Malio\ni kona kaikunane, \"Apopo, i ka la hookahakaha o Laielohelohe me\nKekalukaluokewa, ia manawa e lilo ai o Laielohelohe ia oe, no laua\nauanei ka hekili ekui, a mao ae ka ohu a me ka noe, alaila, e ike auanei\nka aha a pau, o oe a me Laielohelohe ke kau pu mai iluna o ka eheu o na\nmanu.\"\n\nI ke kakahiaka nui o kekahi la ae, oia hoi ka la hookahakaha o ua mau\nAlii nei, kiiia aku la o Kihanuilulumoku, a hele mai la imua o na\nkaikuahine o Aiwohikupua kona mau kahu nana e malama.\n\nA hiki mai la ua moo nui nei, olelo aku la o Kahalaomapuana, \"I kiiia\naku nei oe e lawe ae oe ia makou i kai o Keaau, e nana makou i ka la\nhookahakaha o Kekalukaluokewa, aia a hiki i ka auina la a mahope iho oia\nmanawa e kii mai oe a iho aku kakou.\"\n\nHoi aku la o Kihanuilulumoku, a hiki i ka manawa i kauohaia'i, a hele\nmai la.\n\nI ua moo nei i hoomaka ai e hele mai imua o kona mau Haku, aia hoi, ua\nuhi paaia ka aina i ka noe mai uka o Paliuli a puni ka aina; aka, aole i\nwikiwiki o Kihanuilulumoku i ka lawe i kona mau Haku, no ka mea, ua\nmaopopo no ia Kihanuilulumoku ka manawa e hui ai na'lii.\n\nA ike o Kekalukaluokewa i keia noe i uhi mua mai maluna o ka aina,\nalaila, hoomanao ae la ia i ke kauoha a Waka.\n\nKakali hou aku la no oia i na hoailona i koe. Mahope iho oia manawa,\nlohe ae la kela i ka leo o ka Ewaewaiki a me ke Kahuli, ia manawa, puka\naku la o Kekalukaluokewa mai kona hale aku a ku mawaho o ka aha, ma kahi\nkaawale.\n\nI kela manawa, oia ka manawa a Kihanuilulumoku i kuu aku ai i kona alelo\ni waho i noho iho ai o Laieikawai me na kaikuahine o Aiwohikupua.\n\nA i ke kui ana o ka leo o ka hekili, uhi ka ohu a me ka noe, a i ka mao\nana ae, i nana aku ka hana o ka aha, aia o Laielohelohe me Halaaniani e\nkau mai ana iluna o na manu.\n\nIa manawa no hoi, ikeia mai la o Laieikawai me na kaikuahine o\nAiwohikupua e kau mai ana iluna o ke alelo o Kihanuilulumoku ka moo nui\no Paliuli.\n\nIa lakou i hiki ai i kela manawa hookahi me na mea nona ka la\nhookahakaha; aia hoi ua ike aku la o Laieikawai ia Halaaniani aole i\nmake, alaila, hoomanao ae la oia i ka olelo wanana a Kahalaomapuana.\n\nI kela manawa a Kekalukaluokewa i ike aku ai e kau mai ana o Halaaniani\nme Laielohelohe iluna o na manu, alaila, manao ae la o Kekalukaluokewa i\nkona nele ia Laielohelohe.\n\nIa manawa, pii aku la o Kekalukaluokewa iuka o Paliuli, e hai aku i keia\nmea ia Waka.\n\nA hai aku la o Kakalukaluokewa ia Waka i keia mau mea, \"Ua lilo o\nLaielohelohe ia Halaaniani, aia oia ke kau pu la me Halaaniani i keia\nmanawa.\"\n\nI mai la o Waka, \"Aole e lilo ia ia, aka, e iho aku kaua a kokoke aku\nwau i ka aha, ina ua haawi aku oia i kona ihu e honi aku ia Halaaniani,\nka mea a'u i kauoha aku ai aole e lilo i ka mea e ae, a ia oe wale no e\nlaa'i ka ihu o kuu moopuna, a laa pu no hoi me konakino, alaila, ua nele\nkaua i ka wahine ole, alaila, e lawe aku oe ia'u i ka lua me ko minamina\nole. Aka hoi, ua hoolohe aku la ia i ka'u kauoha, aole e lilo i kakahi\nmea e ae, aole no hoi e lilo ka leo ma kona pane ole aku ia Halaaniani,\nalaila, ua wahine no oe, ua hoolohe no kuu moopuna i ka'u olelo.\"\n\nIa laua i kokoke e hiki aku, hoouna aku la o Waka i ka noe a me ka ohu\nmaluna o ka aha, a ike ole kekahi i kekahi.\n\nIa manawa i hoouna aku ai o Waka ia Kekalukaluokewa maluna o na manu, a\ni ka mao ana ae o ka noe, aia hoi e kau pu mai ana o Laielohelohe me\nKekalukaluokewa iluna o na manu, alaila, uwa ae la ke anaina kanaka a\npuni ka ha, \"Hoao na'lii e! hoao na'lii e!!\"\n\nA lohe o Waka i keia pihe uwa, alaila, hiki mai la o Waka imua o ka aha,\na ku mai la iwaenakonu o ke anaina, a hoopuka mai la i olelo hoohilahila\nno Laieikawai.\n\nA lohe o Laieikawai i keia leo hoohilahila a Waka ia ia, walania iho la\nkona naau, a me na kaikuahine pu kekahi o Aiwohikupua, ia manawa, lawe\naku la ke alelo o Kihanuilulumoku ia lakou a noho iuka o Olaa, oia ka\nhoomaka ana o Laieikawai e hoaaia i kona hilahila nui no ka olelo a\nWaka, a hele pu no hoi me kona mau hoa.\n\nI kela la, hoao ae la o Kekalukaluokewa me Laielohelohe, a hoi aku la\niuka o Paliuli a hiki i ko lakou hoi ana i Kauai. A lilo iho la a\nHalaaniani i mea nele loa, aole ona kamailio i koe.\n\nA ma ko ke Alii kane manaopaa, e hoi no i Kauai, lawe ae la oia i kana\nwahine, a me ko laua kupunawahine i Kauai, o na kanaka pu me lakou.\n\nA makaukau lakou e hoi, haalele lakou ia Keaau, hiki mua lakou i Oahu\nnei, ma Honouliuli, a lawe ae la ia Kapukaihaoa me lakou i Kauai, a hiki\nlakou i Kauai, ma Pihanakalani, a ili ae la ka hooponopono o na aina, a\nme ke aupuni ia Kapukaihaoa, a hooliloia iho la o Waka oia ke kolu o ka\nhooilina o ka noho alii.\n\n(Ma keia wahi, e kamailio kakou no Laieikawai, a me kona loaa ana i ka\nMakaula ia Hulumaniani.)\n\nIa Laieikawai ma ma Olaa, e noho ana no oia me kona nani, aka, o ka mana\nnoho iluna o ka eheu o na manu, oia ka mea i kaawale mai o Laieikawai\naku, koe no nae kekahi mau kahiko e ae, a me kekahi mau hoailona alii ia\nia, mamuli o ka mana i loaa i na kaikuahine o Aiwohikupua, mai a\nKihanuilulumoku ae.\n\n\n\n\nMOKUNA XXV\n\n\nIa Laieikawai ma i hoi aku ai mai Keaau aku, mahope iho o kona\nhoohilahila ana o Waka, a noho ma Olaa.\n\nIa manawa, kukakuka ae la na kaikuahine o Aiwohikupua i ka mea hiki ke\nhooluolu aku i ka naau kaumaha o ke alii (Laieikawai) no kona hilahila i\nka olelo kumakaia a Waka.\n\nHele aku la lakou a hai aku la i ka lakou olelo hooholo i kuka ai imua o\nLaieikawai me ka i aku:\n\n\"E ke Alii wahine o ka lai; ua kukakuka ae nei makou i mea e hoopau ai i\nkou naau kaumaha no kou hoohilahilaia, aka, aole o oe wale kai kaumaha,\no kakou like no a pau, no ka mea, ua komo like kakou a pau no ia pilikia\nhookahi.\n\n\"Nolaila, e ke Alii e, ke noi aku nei makou ia oe, e pono no e hoopauia\nkou naau kaumaha, no ka mea, e hiki mai ana ia oe ka pomaikai ma keia\nmanawa aku.\n\n\"Ua hooholo ae nei makou i pomaikai like no kakou, ua ae ae nei ko kakou\nkaikaina e kii aku ia Kaonohiokala i kane nau, he keiki Alii e noho la i\nKealohilani, ua hoonohoia ma ka pea kapu o kukulu o Tahiti, he kaikunane\nno no kakou, ko Aiwohikupua mea nana i hoalii mai ia ia.\n\n\"Ina e ae oe e kiiia ko kakou kaikunane, alaila, e loaa ia kakou ka\nhanohano nui i oi aku mamua o keia, a e lilo auanei oe i mea kapu ihiihi\nloa, me ko launa ole mai ia makou, a oia ka makou i noonoo iho nei, a ae\noe, alaila, ku kou makaia, hilahila o Waka.\"\n\nI mai la o Laieikawai, \"Ua ae no wau e hoopau i ko'u kaumaha hilahila, a\nhookahi a'u mea ae ole, o kuu lilo ana i wahine na ko kakou kaikunane;\nno ka mea, ke olelo mai nei oukou, he Alii kapu kela, a ina paha e hoao\nmaua, pehea la wau e ike hou ai ia oukou, no ka mea, he Alii kapu kela,\na oia ka'u mea minamina loa, o ko kakou launa pu ana.\"\n\nI aku la kona mau hoa, \"Mai manao mai oe ia makou, e nana oe i ka olelo\nhoohilahila a ko kupunawahine, aia ku kona makaia, alaila pono makou, no\nka mea, o oe no ka makou mea manao nui.\"\n\nA no keia mea, hooholo ae la o Laieikawai i kona ae.\n\nIa manawa, hai mai la o Kahalaomapuana i kana olelo kauoha ia\nLaieikawai, a me kona mau kaikuaana, \"Ke kii nei au i ko kakou kaikunane\ni kane na ke Alli, e pono ia oukou ke malama pono i ko kakou Haku, ma\nkana wahi e hele ai, malaila oukou, na mea ana a pau e makemake ai, oia\nka oukou e hooko aku; aka, koe nae ka maluhia o kona kino a hiki mai\nmaua me ke kaikunane o kakou.\"\n\nMahope iho o keia mau mea, haalele iho la o Kahalaomapuana i kona mau\nkaikuaana, a kau aku la maluna o ua moo nui nei (Kihanuilulumoku), a kii\naku la ia Kaonohiokala.\n\n(Ma keia wahi, e waiho iki i ke kamailio ana no keia mea. E pono ia\nkakou e kamailio no Laieikawai, a me kona loaa ana i ka Makaula nana i\nike mai Kauai mai, e like me ka mea i oleloia ma na Mokuna mua elua o\nkeia Kaao.)\n\nMahope iho o ko Kahalaomapuana haalele ana i kona mau kaikuaana, kupu ae\nla iloko o Laieikawai ka manao makemake e kaapuni ia Hawaii.\n\nA no keia manao o Laieikawai, hooko aku la kona mau hoa i ko ke Alii\nmakemake, a hele aku la e kaapuni ia Hawaii a puni.\n\nMa keia huakai kaapuni a ke Alii, ma Kau mua, ma Kona, a hiki lakou ma\nKaiopae i Kohala, ma ka aoao akau mai Kawaihae mai, aneane elima mile ka\nloihi mai Kawaihae ae, malaila lakou i noho ai i kekahi mau la, no ka\nmea, ua makemake iho la ke Alii wahine e hooluolu malaila.\n\nIloko o ko lakou mau la malaila, ike mai la ka Makaula i ka pio a keia\nanuenue i kai, me he mea la i Kawaihae ponoi la. I uka nae o Ouli, ma\nWaimea, kahi a ka Makaula i ike mai ai.\n\nNo ka mea, ua oleloia ma na Mokuna mua ae nei, ua hiki ka Makaula ma\nHilo, i Kaiwilahilahi; a ua loihi no na makahiki malaila o ke kali ana i\nkana mea i imi ai.\n\nAka, no ka hiki ole i ua Makaula nei ke kali no kana mea i imi ai,\nnolaila, hoopau ae la oia i kona manao kali a me ka imi aku no kana mea\ni ukali mai ai mai Kauai mai.\n\nNolaila, haalele keia ia Hilo, a manao ae la oia e hoi loa i Kauai, a\nhoi aku la. Iloko nae o ko ka Makaula hoi ana, aole oia i haalele i kana\nmau mea i lawe mai ai mai Kauai mai (oia ka puaa, a me ka moa).\n\nMa keia hoi ana, a hiki ma Waimea, i Ouli, oia ka ka Makaula ike ana aku\ni ka pio a ke anuenue i kai o Kawaihae.\n\nA no ka maluhiluhi o ua Makaula nei, aole oia i wikiwiki mai e ike i ke\nano o ke anuenue, nolaila, hoomaha iho la oia malaila. A ma kekahi la\nae, aole oia i ike hou i kela hoailona.\n\nMa kekahi la ae, haalele ka Makaula ia wahi, oia la no hoi ka la a\nLaieikawai ma i haalele ai ia kaiopae, hoi aku la a mauka o Kahuwa, ma\nMoolau ko lakou wahi i noho ai.\n\nI ka Makaula i hiki mai ai i Puuloa mai Waimea mai, ike aku la oia e pio\nana ke anuenue i Moolau, ia manawa, haupu iki ae la ka manao o ka\nMakaula me ka nalu ana iloko ona iho, \"O kuu mea no paha keia i imi mai\nnei.\"\n\nHoomau mai la ka Makaula i kona hele ana a hiki iluna pono o\nPalalahuakii, alaila, ike maopopo aku la oia i ke ano o ke anuenue, me\nka hoomaopopo iloko ona, a ike lea i kana mea e imi nei.\n\nIa manawa, pule aku la oia i kona akua, e hai mai i ke ano o kela\nanuenue ana e ike nei; aka, aole i loaa i kona akua ka hookoia o kana\npule.\n\nHaalele ka Makaula ia wahi, hiki aku la oia ma Waika a malaila oia i\nnoho ai, no ka mea, ua poeleele iho la.\n\nMa ke kakahiaka ana ae, aia hoi, e pio ana ke anuenue i kai o Kaiopae,\nno ka mea, ua iho aku o Laieikawai ilaila.\n\nIa manawa, iho aku la ka Makaula a hiki i kahi ana e ike nei i ke\nanuenue, a i ka hookokoke ana aku o ua Makaula nei, ike maopopo aku la\noia ia Laieikawai, e kono mau ana i ka lae kahakai. He mea e ka wahine\nmaikai, aia iluna pono o ua kaikamahine nei e pio ana ke anuenue.\n\nIa manawa, pule aku la ka Makaula i kona akua, e hoike mai ia ia i keia\nwahine, o kana mea paha e imi nei, aole paha. Aka, aole i loaa ka hoike\nana ma ona la, nolaila, aole ka Makaula i waiho i kana mau mohai imua o\nLaieikawai, hoi aku la ka Makaula a noho mauka o Waika.\n\nI kekahi la ae, haalele ka Makaula ia wahi, hiki aku la keia ma\nLamaloloa, a noho iho la malaila. Ia manawa, komo pinepine ae la oia\niloko o ka Heiau i Pahauna, malaila oia i pule hoomau ai i kona akua. Ua\nloihi na la mahope iho o ka noho ana o Laieikawai ma Moolau, haalele\nlakou ia wahi.\n\nHele aku la lakou a noho ma Puakea, a no kahi heenalu malaila, noloila,\nia lakou malaila e makaikai ana i ka heenalu ana a na kamaaina, ua nanea\nloa lakou malaila.\n\nMa kekahi la ae, ma ke awakea, i ka wa e lailai ana ka la maluna o ka\naina. Ia wa ka Makaula i puka ae ai mailoko ae o ka Heiau, mahope iho o\nka pau ana o kana pule.\n\nAia hoi, ike aku la oia e pio ana ke anuenue i kai o Puakea, iho aku la\nua Makaula nei a hiki ilaila, ike aku la oia, ke kaikamahine no ana i\nike mua ai i Kaiopae.\n\nA no keia mea, emi hope mai la oia a ma ke kaawale, pule hou aku la i\nkona akua e hoike mai i kana mea e imi nei; aka, aole no i loaa ka hoike\nana ma ona la. A no ka hooko ole ia o kana mea e noi nei i kona akua,\naneane oia e hoohiki ino aku i kona akua; aka, hoomanawanui no oia.\n\nHoopuka loa aku la a ma kahi o Laieikawai ma e noho ana.\n\nHe mea pilikia loa i ka Makaula ka ike ana aku ia Laieikawai, a ia lakou\nma kahi hookahi, ninau aku la ka Makaula ia Laieikawai ma, \"Heaha ka\noukou mea e noho nei maanei, aole he au pu me na kamaaina heenalu mai?\"\n\n\"He mea hiki ole ia makou ke hele aku,\" wahi a Laieikawai, \"he pono e\nnana aku i ka na kamaaina heenalu ana.\"\n\nNinau hou aku ka Makaula, \"Heaha ka oukou hana maanei?\"\n\n\"E noho ana makou maanei, e kali ana i waa, ina he waa e holo ai i Maui,\nMolokai, Oahu, a hiki i Kauai, alaila, holo makou.\" Pela aku o\nLaieikawai ma.\n\nA no keia olelo, i aku ka Makaula, \"Ina e holo ana oukou i Kauai,\nalaila, aia ia'u ka waa, he waa uku ole.\"\n\nI aku la o Laieikawai, \"A ina e kau makou ma ko waa, aole anei au hana e\nae no makou?\"\n\nI aku la ka Makaula, \"Auhea oukou, mai manao oukou i kuu olelo ana, e\nkau wale oukou maluna o kuu waa, e hoohaumia aku ana au ia oukou; aka, o\nko'u makemake, e lilo oukou i mau kaikamahine na'u, me he mau\nkaikamahine ponoi la, i lilo ai oukou i mea nana e hookaulana i ko'u\ninoa, aia a lilo oukou i mea e kaulana ai au, alaila, e ola auanei ko'u\ninoa. Na Kaikamahine a Hulumaniani, aia la, ola kuu inoa, pela wale iho\nla no ko'u makemake?\"\n\nIa manawa, imi ae la ka Makaula i waa, a loaa ia ia he kaulua, me na\nkanaka pu no hoi.\n\nMa ke kakahiaka o kekahi la ae, kau aku la lakou maluna o na waa, a holo\naku la a kau ma Honuaula, i Maui; a mai laila aku a Lahaina, a ma kekahi\nla ae, i Molokai; haalele lakou ia Molokai, hiki lakou ma Laie,\nKoolauloa, a malaila lakou i noho ai i kekahi mau la.\n\nIa la a lakou i hiki ai ma Laie, a ia po iho no, olelo ae la o\nLaieikawai i kona mau hoa, a me ko lakou makuakane hookama. Eia kana\nolelo:\n\n\"Ua lohe au i ko'u kupunawahine, ianei ko'u wahi i hanau ai, he mau\nmahoe ka maua, a no ka pepehi o ko maua makuakane i na keiki mua a ko\nmaua makuahine i hanau ai no ka hanau kaikamahine wale no, a ia maua\nhoi, hanau kaikamahine no, nolaila, ahaiia'i au iloko o ka luawai,\nmalaila ko'u wahi i hanaiia ai e ko'u kupunawahine.\n\n\"A o ko'u lua, lilo ia i ke kahuna ka malama, a no ka ike ana o ke\nKahuna nana i malama i ko'u kokoolua, i ka Makaula nana i ike mai mai\nKauai mai, nolaila, kauoha ai ke Kahuna i ko'u kupunawahine, e ahai loa;\na oia ko'u mea i ahaiia'i i Paliuli, a halawai wale kakou.\"\n\n\n\n\nMOKUNA XXVI\n\n\nA lohe ka Makaula i keia mea, alaila, hoomaopopo lea ae la ka Makaula, o\nka mea no keia ana e imi nei. Aka hoi, i mea e maopopo lea ai, naue aku\nla ka Makaula ma kahi kaawale, a pule aku la i kona akua e hooiaio mai i\nka olelo a ke kaikamahine.\n\nA pau kana pule ana, hoi mai la a hiamoe iho la, a iloko a kona manawa\nhiamoe, hiki mai la ma o ua Makaula nei, ke kuhikuhi ma ka hihio, mai\nkona akua mai, me ka olelo mai, \"Ua hiki mai ka manawa e hookoia'i kou\nmakemake, a e kuu ai hoi ka luhi o kou imi ana i ka loa. Ano hoi, o ka\nmea nona ke kamailio ana nona iho ia oukou, oia no ua mea la au i imi\nai.\n\n\"Nolaila, e ala ae oe, a e lawe i kau mea i hoomakaukau ai nona, e waiho\naku i kau mohai imua ona, me ka hoomaikai mua me ka inoa o kou akua.\n\n\"A pau kau hana, alaila, mai kali, e lawe koke aku ia lakou ma keia po\nno i Kauai, a hoonoho i na pali o Haena, iuka o Honopuwaiakua.\"\n\nMa keia mea, puoho ae la ka Makaula mai kona hiamoe ana, ala ae la oia a\nlalau aku la i ka puaa a me ka moa, a hahau aku la imua o Laieikawai, me\nka olelo aku, \"Pomaikai wau e kuu Haku, i ka hoike ana mai a kuu akua ia\noe, no ka mea, he nui ko'u manawa i ukali aku ai ia oe, me ka manao e\nloaa ka pomaikai mai a oe mai.\n\n\"A nolaila, ke noi aku nei au ia oe e ae mai, e malamaia keia mau iwi ma\nkou lokomaikai e kuu Haku, a e waiho pu ia ka pomaikai me ka'u mau mamo\na hiki i ka'u hanauna hope.\"\n\nI aku o Laieikawai, \"E ka makua, ua hala ke kau o ko'u pomaikai nui, no\nka mea, ua lawe aku o Waka i ka hoopomaikaiia mai o'u aku nei; aka, ma\nkeia hope aku e kali oe a loaa ia'u he pomaikai oi aku mamua o ka\npomaikai a me ka hanohano i loaa mua ia'u, alaila, o oe pu kekahi me\nmakou ia hoopomaikaiia.\"\n\nA pau keia mau mea, lawe ae la ka Makaula e like me ke kauoha a kona\nakua, holo aku la ia po a hoonoho i kahi i kauohaia.\n\nI ua Makaula nei me kana mau kaikamahine mauka o Honopuwaiakua, a he mau\nla ko lakou malaila. He mea mau i ua Makaula nei ke kaahele i kekahi\nmanawa.\n\nIloko o kona la e hele ana ma kona ano Makaula, ia ia hoi i hiki aku ai\ni Wailua. Aia hoi, ua hoakoakoaia na kaikamahine puupaa a pau o Kauai,\nma o ka poe kaukaualii me na kaikamahine koikoi, mamuli nae o ka olelo\nkuahaua a Aiwohikupua, e laweia mai na kaikamahine puupaa imua o ke\nAlii, o ka mea a ke Alii e lealea ai, oia ka wahine a ke Alii\n(Aiwohikupua).\n\nA hiki aku la ka Makaula iloko o kela akoakoa, aia hoi, ua hoakoakoaia\nna kaikamahine ma kahi hookahi, e ku ana imua o ke Alii.\n\nNinau aku la ka Makaula i kekahi poe o ka Aha, \"Heaha ka hana a keia\nAha? A heaha hoi ka hana a keia poe kaikamahine e ku poai nei imua o ke\nAlii?\"\n\nHaiia mai la, \"Ua kuahauaia na kaikamahine puupaa a pau ma ke kauoha a\nke Alii, a o ka mea a Aiwohikupua e makemake ai, alaila, e lawe oia elua\nmau kaikamahine i mau wahine nana, a o laua na mea pani ma ka hakahaka o\nPoliahu a me Hinaikamalama, a o na makua nana na kaikamahine i laweia i\nmau wahine na ke Alii, e hoaahuia ka, Ahuula no laua.\"\n\nIa manawa, ku ae la ua Makaula nei, a kahea aku la me ka leo nui imua o\nke Alii a me ka Aha a pau:\n\n\"E ke Alii, ke ike nei au, he mea maikai no ke Alii ka lawe ana i kekahi\no keia poe puupaa i mea hoolealea no ke Alii; aka, aole e hiki i kekahi\no keia poe kaikamahine puupaa ke pani ma ka hakahaka o Poliahu a me\nHinaikamalama.\n\n\"Ina i nana iho nei wau i kekahi o keia poe puupaa, ua ane like iki aku\nka maikai me ka uha hema o ka'u mau kaikamahine, alaila, e aho la ia. He\nnani no keia poe, aole nae e like aku me kekahi o ka'u poe kaikamahine.\"\n\nI mai la o Aiwohikupua me ka leo huhu, \"I nahea makou i ike ai he\nkaikamahine kau?\"\n\nA o ua Makaula nei, lilo ae la ia i enemi no ka poe nana na kaikamahine\ni laweia imua o ke Alii.\n\nA no ka olelo huhu ana mai o ke Alii, i aku ua Makaula nei, \"Owau\nhookahi ka mea i imi ikaika i Haku no ka aina a puni na moku, o ua Haku\nla o ka aina, oia ua kaikamahine la a'u, a o na kaikamahine e ae a'u, he\nmau kaikuahine no ia no kuu Haku kane.\n\n\"Ina e hele mai ua kaikamahine nei a'u a ku iloko o ke kai, he kaikoo ma\nka moana, ina e ku ma ka aina, lulu ka makani, malu ka la, ua ka ua, kui\nka hekili, olapa ka uwila, opaipai ka mauna, waikahe ka aina, pualena ka\nmoana i ka hele a kuu kaikamahine Haku.\"\n\nA no keia olelo a ka Makaula, lilo iho la ia olelo ana i mea eehia no na\nkanaka a puni ka aha. Aka hoi, o ka poe nana na kaikamahine puupaa, aole\no lakou oluolu.\n\nNolaila, koi ikaika ae la lakou i ke Alii, e hoopaaia iloko o ka hale\npaehumu (Halepaahao), kahi e hoopaa ai i ko ke Alii poe lawehala.\n\nMa ka manaopaa o kona poe enemi, hooholoia ae la ua Makaula nei e laweia\niloko o kahi paa, a malaila oia e noho ai a make.\n\nMa ka la o ua Makaula nei e hoopaaia'i, a ma ia po iho, ma ka wanaao,\npule aku la oia i kona akua, a ma kona ano Makaula, ua hiki aku ka leo o\nkana pule imua o kona akua. A ma ka malamalama loa ana ae, ua weheia ka\npuka o ka hale nona, a hele aku la oia me kona ike oleia mai.\n\nIa kakahiaka, hoouna aku la ke Alii i kona Ilamuku e hele aku e ike i ka\npono o ua Makaula nei maloko o kahi paa o ke Alii.\n\nA hiki aku la ka Ilamuku mawaho o ka hale, kahi i hoopaaia'i ka Makaula,\na kahea aku la oia me ka leo nui.\n\n\"E Hulumaniani e! E Hulumaniani e!! E ka Makaula o ke akua!!! Pehea oe?\nUa make anei oe?\" Ekolu hea ana o ka Ilamuku i keia olelo, aole nae oia\ni lohe i kekahi leo noloko mai.\n\nHoi aku la ka Ilamuku, a hai aku la i ke Alii, \"Ua make ka Makaula.\"\n\nE hoomakaukau no ka la e Kauwila ai ka Heiau, a kau aku. Ia manawa,\nkauoha ae la ke Alii i na Luna o ka Heiau, a kau aku i ka Makaula ma ka\nlele imua o ke kuahu.\n\nA lohe ka Makaula i keia mea ma kahi kaawale aku, a ma ia po iho, lawe\naku la oia hookahi pumaia, ua wahiia i ke kapa me he kupapau la, a\nhookomoia iloko o kahi i hoopaaia'i ua Makaula nei, a hoi aku la a hui\nme kana mau kaikamahine, a hai aku la i keia mau mea, a me kona pilikia\nana.\n\nA kokoke i ka la kauwila o ka Heiau, lawe ae la ka Makaula ia\nLaieikawai, a me kona mau hoa pu maluna o na waa.\n\nI ke kakahiaka nui hoi o ka la e kauwila ai ka Heiau, kiiia aku la ke\nkanaka o ka Heiau, a i ke komo ana aku o na Luna o ke Alii, aia hoi, ua\npaa i ka wahiia, laweia aku la a waiho maloko o ka Heiau.\n\nA kokoke i ka hora e hauia'i ke kanaka ma ka lele, akoakoa ae la na mea\na pau, a me ke Alii pu; a hiki ke Alii iluna o ka anuu, laweia mai la ua\npumaia la i wahiia a kupono malalo o ka lele.\n\nI aku ke Alii i kona mau Luna, \"E wehe i ke kapa o ke kupapau, a kau aku\niluna o ka lele i hoomakaukauia nona.\"\n\nI ka wehe ana ae, aia he pumaia ko loko, aole ka Makaula ka mea i\nmanaoia. \"He pumaia keia! Auhea hoi ka Makaula,\" wahi a ke Alii.\n\nNui loa iho la ka huhu o ke Alii i na Luna o ka Halepaahao, kahi i\nhoopaaia'i ka Makaula.\n\nI keia manawa, hookolokoloia iho la kona mau Luna. Ia manawa hoi e\nhookolokoloia ana na Luna o ke Alii, hiki mai la ua Makaula nei me kana\nmau kaikamahine maluna o ke kaulua, a lana mawaho o ka nuku o ka\nmuliwai.\n\nKu mai la ka Makaula ma kekahi waa, a o na kaikuahine o Aiwohikupua ma\nkekahi waa, a o Laieikawai hoi iluna o ka pola o na waa kahi i ku mai\nai, iloko hoi o kona puloulou Alii kapu.\n\nIa wa a lakou e ku la me Laieikawai, lulu ka makani, malu ka la, kaikoo\nke kai, pualena ka moana, hoi ka waikahe o na kahawai a paa i na kumu\nwai, aole he puka wai i kai. A pau ia, lawe ka Makaula i ka pa-u o\nLaieikawai a waiho iuka, ia wa, kui ka hekili, hiolo ka Heiau, haihai ka\nlele.\n\nA pau keia mau mea i ka hoikeia, i nana aku ka hana o Aiwohikupua, a me\nna mea e ae, e ku mai ana o Laieikawai maloko o ka puloulou Alii kapu\niluna o na waa. Ia manawa, kanikani pihe aku la ka aha, \"Ka wahine\nmaikai--e! Ka wahine maikai--e! Kilakila ia e ku mai la!\"\n\nIa manawa, naholo mai la na kanaka a ku mauka o kahakai, hehi kekahi\nmaluna o kekahi i ike lea aku lakou.\n\nIa manawa, kahea aku la ka Makaula ia Aiwohikupua, \"Mai hoahewa aku i\nkou mau Luna, aole wau na lakou i hookuu mai kahi paa mai, na kuu akua i\nlawe mai ia'u mai kuu pilikia mauwale ana, a kuu Haku.\n\n\"He oiaio ka'u olelo ia oe, he kaikamahine ka'u, kuu Haku hoi a'u i imi\nai, ka mea nana keia mau iwi.\"\n\nA no ka ike maopopo ana aku o Aiwohikupua ia Laieikawai, he mea e hoi ka\nhaalulu o kona puuwai, a waiho aku la i ka honua me he mea make la.\n\nA mama ae la ke Alii, kauoha ae la oia i kona Luna e lawe mai i ka\nMakaula me na kaikamahine pu mai, i pani ma ka hakahaka o Poliahu, a me\nHinaikamalama.\n\nHele aku la ka Luna a kahea aku la i ka Makaula, iluna o na waa, me ka\nhai aku i ka olelo a ke Alii.\n\nA lohe ka Makaula i keia mea, hai aku la oia i kana olelo i ka Luna, \"E\nhoi oe a ke Alii, kuu Haku hoi, e olelo aku oe, aole e lilo kuu\nkaikamahine Haku i wahine nana, aia he Alii aimoku, alaila, lilo kuu\nkaikamahine.\"\n\nHoi aku la ka Luna, hoi aku la no hoi ka Makaula me kana mau\nkaikamahine, aole nae i ike houia ma ia hope iho i Wailua, hoi aku la\nlakou a noho i Honopuwaiakua.\n\n\n\n\nMOKUNA XXVII\n\n\nMa keia Mokuna, e kamailio kakou no ke kii ana o Kahalaomapuana ia\nKaonohiokala i kane hoopalau na Laieikawai, a me kona hoi ana mai.\n\nA pau ke kauoha a Kahalaomapuana i kona mau kaikuaana, a makaukau hoi\nkona hele ana.\n\nMa ka puka ana o ka la, komo ae la o Kahalaomapuana iloko o\nKihanuilulumoku, a au aku la ma ka moana a hiki i Kealohilani, eha\nmalama me ke anahulu, hiki keia iloko o Kealohilani.\n\nIa laua i hiki aku ai, aole laua i ike ia Mokukelekahiki ke kiai nana e\nmalama ko Kaonohiokala waiwai, kona Kuhina Nui hoi iloko o Kealohilani,\nelua anahulu ko laua kali ana, hoi mai o Mokukelekahiki mai ka mahina\nmai.\n\nHoi mai la o Mokukelekahiki, e moe ana keia moo iloko ka hale, i ke poo\nno piha o loko o ua hale nui nei o Mokukelekahiki, o ke kina no a me ka\nhuelo o ua moo nei, iloko no o ke kai.\n\nHe mea weliweli ia Mokukelekahiki ka ike ana i ua moo nei, lele aku la\noia a hiki iluna o Nuumealani, ilaila o Kaeloikamalama ke kupua nui nana\ne pani ka puka o ka pea kapu o kukulu o Tahiti, kahi i hunaia'i o\nKaonohiokala.\n\nHai aku la o Mokukelekahiki ia Kaeloikamalama i kona ike ana i ka moo.\nIa manawa, lele aku la o Kaeloikamalama me Mokukelekahiki, mai luna mai\no Nuumealani, he aina aia i ka lewa.\n\nIa hiki ana mai o Mokukelekahiki ma ma ka hale e moe nei ka moo.\n\nIa manawa, olelo aku la o Kihanuilulumoku (ka moo) ia Kahalaomapuana, \"I\nhiki mai auanei keia mau kanaka e lele mai nei i o kaua nei, alaila, e\nluai aku wau ia oe a kau ma ka a-i o Kaeloikamalama, a i ninau ae ia oe,\nalaila, hai aku oe, he kama oe na laua, a i ninau mai i ka kaua hana i\nhiki mai ai, alaila, hai aku oe.\"\n\nAole i upuupu iho mahope iho o ka laua kamailio ana, halulu ana o\nMokukelekahiki laua me Kaeloikamalama ma ka puka o ka hale.\n\nI nana aku ka hana o ua moo nei, e ku mai ana o Kaeloikamalama me ka\nlaau palau, o _Kapahielihonua_ ka inoa, he iwakalua anana ka loa, eha\nkanaka nana e apo puni. Manao iho la ka moo he luku keia, aia nae e oniu\nana o Kaeloikamalama i ka laau palau i ka welau o kona lima.\n\nIa manawa, hapai mai la o Kihanuilulumoku i kona huelo mailoko ae o ka\nmoana, pii ke kai iluna, me he poi ana a ka nalu i ke kumu pali, me he\nakuku nalu la i poi iloko o ka malama o Kaulua, pii ke ehu o ke kai\niluna, pouli ka la, ku ka punakea iuka.\n\nMa ia wa, kau mai la ka weli ia Kaeloikamalama ma, hoomaka laua e holo\nmai ke alo aku o ua moo nei.\n\nIa manawa, luai aku ana o Kihanuilulumoku ia Kahalaomapuana, kau ana\niluna o ka a-i o Kaeloikamalama.\n\nNinau ae la o Kaeloikamalama, \"Nawai ke kama o oe?\"\n\nI aku la o Kahalaomapuana, \"Na Mokukelekahiki, na Kaeloikamalama; na\nkupua nana e malama ka pea kapu o kukulu o Tahiti.\"\n\nNinau laua, \"Heaha ka huakai a kuu kama i hiki mai ai?\"\n\nHai aku la o Kahalaomapuana, \"He huakai imi Lani.\"\n\nNinau hou laua, \"Imi i ka Lani owai?\"\n\n\"O Kaonohiokala,\" wahi a Kahalaomapuana, \"ka Lani kapu a Kaeloikamalama\nlaua o Mokukelekahiki.\"\n\nNinau hou no laua, \"A loaa o Kaonohiokala, heaha ka hana?\"\n\nI aku la o Kahalaomapuana, \"I kane na ke kaikamahine Alii o Hawaiiakea,\nna Laieikawai, ke Haku o makou.\"\n\nNinau hou no laua \"Owai oe?\"\n\nHai aku la keia, \"O Kahalaomapuana, ke kaikamahine muli a\nMoanalihaikawaokele laua me Laukieleula.\"\n\nA lohe o Kaeloikamalama laua me Mokukelekahiki, he mea e ko laua aloha,\nia manawa, kuu iho la mai ka a-i iho, honi aku la i ka ihu o ke\nkaikamahine.\n\nNo ka mea, o Mokukelekahiki, a me Kaeloikamalama, he mau kaikunane no\nLaukieleula ka makuahine o lakou me Aiwohikupua.\n\nI aku la o Kaeloikamalala, \"E hele kaua a loaa ke alanui, alaila, pii\naku oe.\"\n\nHele aku la laua hookahi anahulu, hiki i kahi e pii ai, kahea aku la o\nKaeloikamalama, \"E ka Lanalananuiaimakua--! kuuia mai ke alanui, i pii\naku wa--!! ua hewa o lalo ne--!!!\"\n\nAole i upuupu iho, kuu mai ana o Lanalananuiaimakua i ka punawelewele,\nhihi pea ka lewa.\n\nIa manawa, aoao aku la o Kaeloikamalama, \"Eia ko alanui, i pii auanei oe\na hiki iluna, a i ike oe hookahi hale e ku ana iloko o ka mahina, aia\nilaila o Moanalihaikawaokele o Kahakaekaea ia aina.\n\n\"I nana aku auanei oe, ka elemakule e loloa ana ka lauoho, ua hina ke\npoo, o Moanalihaikawaokele no ia. Ina e noho ana iluna, mai wikiwiki aku\noe, o ike e mai auanei kela ia oe, make e oe, aole e lohe i kau olelo,\nkuhi auanei ia oe he mea e.\n\n\"Kali aku oe a moe, e huli ana ke alo i lalo, aole i moe, aka, i nana\naku oe, a i huli ke alo iluna, ua moe ka hoi, alaila, hele aku oe, mai\nhele oe ma ka makani, hele oe ma ka lulu, a noho iluna o ka umauma, paa\noe a paa i ka umiumi, alaila, kahea iho oe:\n\n  \"E Moanalihaikawaokele--e!\n   Eia wau he kama nau,\n   He kama na Laukieleula,\n   He kama na Mokukelekahiki,\n   He kama na Kaeloikamalama,\n   Na kaikunane o kuu makuahine;\n   Makuakane, makuakane hoi,\n   O o'u me o'u kaikuaana,\n   Me kuu kaikunane o Aiwohikupua hoi.\n   Homai he ike, he ike nui, he ike loa,\n   Kuuia mai kuu Lani,\n   Kuu kaikunane Haku--e.\n   E ala! E ala mai o--e!!\n\n\"Pela auanei oe e hea iho ai, a ina e ninau mai kela ia oe, alaila, hai\naku oe i kau huakai i hele mai ai.\n\n\"I pii auanei oe, a i uhi ke awa, na ko makuakane ia hana, i hiki mai ke\nanu ma ou la, mai maka'u oe. Alaile, pii no oe, a i honi oe i ke ala, o\nko makuahine no ia, nona ke ala, alaila, palekana, kokoke oe e puka\niluna, pii no oe, a i o mai auanei ka kukuna o ka la, a i keehi ka wela\nia oe mai maka'u oe, i ike auanei oe i ka oi o ka nohi o ka la, alaila,\nhoomanawanui aku no oe a komo i ka malu o ka mahina, alaila, pau ka\nmake, o ko komo no ia iloko o Kahakaekaea.\"\n\nA pau ka laua kamailio ana no keia mau mea; pii aku la o Kahalaomapuana,\na ahiahi, paa oia i ke awa, manao ae la keia o ka ka makuakane hana ia,\nmai ia po a wanaao, honi oia i ke ala o ke kiele, manao ae la keia o ka\nmakuahine ia, mai ia wanaao a kiekie ka la, loaa oia i ka wela o ka la,\nmanao ae la oia, o ka hana keia a kona kaikunane.\n\nIa manawa, ake aku la keia e komo i ka malu o ka mahina, a ma ke ahiahi,\nhiki aku la oia i ka malu o ka mahina, manao ae la keia, ua komo i ka\naina i kapaia o Kahakaekaea.\n\nIke aku la oia i keia hale nui e ku ana, ua po iho la, hele aku la oia\nma ka lulu, aia no e ala mai ana o Moanalihaikawaokele, hoi mai la oia a\nma kahi kaawale, e kali ana o ka moe iho, e like me ke kuhikuhi a\nKaeloikamalama. Aoale nae i loaa ka hiamoe ia Moanalihaikawaokele.\n\nA ma ka wanaao, hele aku la keia, iluna ke alo o Moanalihaikawaokele,\nmanao ae la keia ua hiamoe, holokiki aku la keia a paa ma ka umiumi o ka\nmakuakane, kahea iho la e like me ke aoao ana a Kaeloikamalama i hoikeia\nmaluna.\n\nAla ae la o Moanalihaikawaokele, ua paa kahi e ikaika ai, o ka umiumi,\nkupaka ae la aole e hiki, ua paa loa ka umiumi ia Kahalaomapuana, o i\nnoke i ke kupaka i o ianei, a pau ke aho o Moanalihaikawaokele.\n\nNinau ae la, \"Nawai ke kama o oe?\"\n\nI aku la keia, \"Nau no.\"\n\nNinau hou kela, \"Na'u me wai?\"\n\nHai aku keia, \"Nau no me Laukieleula.\"\n\nNinau hou kela, \"Owai oe?\"\n\n\"O Kahalaomapuana.\"\n\nI ae la ka makuakane, \"Kuuia ae kuu umiumi, he kama io oe na'u.\"\n\nKuu ae la keia, ala ae la ka makuakane, a hoonoho iho la iluna o ka uha,\nuwe iho la, a pau ka uwe ana, ninau iho ka makuakane, \"Heaha kau huakai\ni hiki mai ai?\"\n\n\"He huakai imi Lani,\" wahi a Kahalaomapuana.\n\n\"Imi owai ka Lani e imi ai?\"\n\n\"O Kaonohiokala,\" wahi a ke kaikamahine.\n\n\"A loaa ka Lani, heaha ka hana?\"\n\nI aku la o Kahalaomapuana, \"I kii mai nei au i kuu kaikunane Haku, i\nkane na ke kaikamahine Alii o Hawaiiakea, na Laieikawai, ke aikane Alii\na makou, ko makou mea nana i malama.\"\n\nHai aku la oia i na mea a pau i hanaia e ko lakou kaikunane, a me ka\nlakou aikane.\n\nI mai la o Moanalihaikawaokele, \"Aole na'u e ae aku, na ko makuahine\nwale no e ae aku, ka mea nana ke Alii, aia ke noho la i kahi kapu, kahi\nhiki ole ia'u ke hele aku, aia hanawai ko makuahine, alaila, hoi mai i\no'u nei, a pau na la haumia o ko makuahine, alaila, pau ka ike ana me\na'u, hoi no me ke Alii.\n\n\"Nolaila, e kali oe, a hiki i na la mai o ko makuahina, i hoi mai kela,\nalaila, hai aku oe i kau huakai i hiki mai ai ianei.\"\n\nKakali iho la laua ehiku la, maopopo iho la na la e hanawai ai o\nLaukieleula.\n\nI aku la o Moanalihaikawaokele ia Kahalaomapuana, \"Ua kokoke mai ka la e\nmai ai ko makuahine, nolaila, ma keia po, e hele mua oe ma ka _Halepea_,\nmalaila oe e moe ai, i hiki mai kela i kakahiaka, e moe aku ana oe i ka\nhale, aole ona wahi e hele e aku ai, no ka mea, ua haumia, ina e ninau\nia oe, hai pololei aku no oe e like me kau olelo ia'u.\"\n\nMa ia po iho, hoouna aku la o Moanalihaikawaokele, ia Kahalaomapuana\niloko o ka Halepea.\n\n\n\n\nMOKUNA XXVIII\n\n\nMa ke kakahiaka nui, hiki ana o Laukieleula, i nana mai ka hana e moe\nana keia mea, aole nae e hiki i ua o Laukieleula ke hookaawale ia ia, no\nka mea, ua haumia, o kela hale wale no kahi i aeia nona, \"Owai oe e keia\nkupu, e keia kalohe, nana i komo kuu wahi kapu, kahi hiki ole i na mea e\nae ke komo ma keia wahi?\" Pela aku ka mea hale.\n\nHai aku ka malihini, \"O Kahalaomapuana au, ka hua hope loa a kou opu.\"\n\nI aku ka makuahine, \"Auwe! e kuu Haku, e hoi oe me ko makuakane, aole e\nhiki ia'u e ike ia oe, no ka mea, ua hiki mai kuu mau la haumia, aia a pau\nkuu haumia ana, e launa no kaua no ka manawa pokole a hele aku.\"\n\nA no keia mea, hoi aku la o Kahalaomapuana me Moanalihaikawaokele, ninau\nmai la ka makuakane, \"Pehea mai la?\"\n\nI aku ke kaikamahine, \"Olelo mai nei ia'u e hoi mai me oe, a pau ka\nmanawa haumia, alaila hele mai e ike ia'u.\"\n\nNoho iho la laua ekolu la, kokoke i ka wa e pau ai ka haumia o\nLaukieleula, olelo aku o Moanalihaikawaokele i ke kaikamahine, \"O hele,\nno ka mea, ua kokoke mai ka wa mau o ko makuahine, hele no oe i\nkakahiaka nui poeleele o ka la apopo, a noho ma ka luawai, kahi ana e\nhoomaemae ai ia ia, mai hoike oe, aia a lele kela iloko o ke kiowai, a i\nluu ilalo o ka wai, alaila, holo aku oe a lawe mai i ka pa-u, a me ke\nkapa ona i haumia i kona mai, i auau kela a hoi mai ma kapa, aole ke\nkapa, alaila manao mai ua kii aku au, i hoi mai ai kela i ka hale nei,\nalaila ki kou makemake.\n\n\"Ina i uwe olua a i pau ka uwe ana, a i ninau mai ia'u i ke kapa ona au\ni lawe mai ai, alaila, hai aku oe, aia ia oe; a e hilahila kela me ka\nmenemene ia oe i ko haumia ana, oia hoi, aole ana mea nui e ae e uku mai\nai no kou haumia i kona kapa i hoohaumiaia i kona mai, hookahi wale no\nmea nui ana o ka Lani au i kii mai nei, aia a ninau kela i kou makemake,\nalaila, hai aku oe, o ko ike ka hoi ia i ko kaikunane, ike pu me a'u, no\nka mea, hookahi wale no a'u ike ana i ka makahiki hookahi, he kiei mai\nka, o ka nalo aku la no ia.\"\n\nA hiki i ka manawa a ka makuakane i olelo ai, ala ae la ke kaikamahine i\nkakahiaka nui poeleele, a hele aku la e like me ke kauoha a kona\nmakuakane.\n\nIa ia i hiki aku ai, pee iho la ma kahi kokoke i ke koiwai, aole i\nupuupu iho, hiki ana ka makuahine, a wehe i ke kapa i hoohaumiaia, a\nlele aku la iloko o ka wai.\n\nIa manawa, lawe ae la ke kaikamahine i ka mea i kauohaia ia ia, a hoi\naku la me ka makuakane.\n\nAole keia i liuliu iho, halulu ana ka makuahine, ua hookaawale mua ae o\nMoanalihaikawaokele ia ia ma ke kaawale, o ke kaikamahine wale no ko ka\nhale.\n\n\"E Moanalihaikawaokele, o kuu kapa i haumia, homai, e lawe ae au e\nhoomaemae i ka wai.\" Aole nae he ekemu mai, ekolu ana kahea ana, aole\nnae he ekemuia mai, kiei aku la keia iloko o ka hale, e moe ana o\nKahalaomapuana, ua pulou iho i ke kapa i hoohaumia ole ia.\n\nKahea iho la, \"E Moanalihaikawaokele\", homai kuu kapa i haumia i kuu\nmai, e lawe ae au e hoomaemae i ka wai.\"\n\nIa manawa, puoho ae la o Kahalaomapuana, me he mea la ua hiamoe, me ka i\naku i ka makuahine, \"E kuu Haku makuahine, ua hele aku nei keia, owau\nwale no ko ka hale nei, a o ko kapa nae i haumia i ko mai, eia la.\"\n\n\"Auwe! e kuu Haku, he nui kuu menemene ia oe i kou malama ana i ke kapa\ni haumia ia'u, a heaha la auanei ka uku o kuu menemene ia oe e kuu\nHaku?\"\n\nApo aku la ia i ke kaikamahine, a uwe aku la i ka mea i oleloia ma ka\npauku maluna ae nei.\n\nA pau ka uwe ana, ninau iho ka makuahine, \"Heaha kau huakai i hiki mai\nai i o maua nei?\"\n\n\"I kii mai nei au i kuu kaikunane i kane na ke aikane a makou, ke Alii\nwahine o Hawaii-nui-akea, o Laieikawai, ka mea nana i malama ia makou\niloko o ko makou haaleleia'na e ko makou kaikunane aloha ole,\nnolaila, ua hilahila makou, aola a makou uku e uku aku ai no ka malama\nana a ke Alii ia makou; a no ia mea, e ae mai oe e iho ae au me kuu\nkaikunane Lani ilalo, a lawe mai ia Laieikawai iluna nei.\" O ka\nKahalaomapuana olelo keia imua o kona makuahine.\n\nI mai la ka makuahine, \"Ke ae aku nei au, no ka mea, aole o'u uku no kou\nmalama ana i kuu kapa i haumia ia'u.\n\n\"Ina no la hoi he mea e ka mea nana i kii mai nei, ina no la hoi aole\nwau e ae aku; o ko kii paka ana mai nei, aole au e aua aku.\n\n\"Oia hoi, ua olelo no ko kaikunane o oe hookahi no kana mea i oi aku ke\naloha, a me ka manao nui; a nolaila, e pii kaua e ike i ko kaikunane.\n\n\"Nolaila, e kali oe pela, e hea ae au i ke kahu manu o olua, a nana kaua\ne lawe aku a komo i ka pea kapu o kukulu o Tahiti.\"\n\nIa manawa, hea aku la ka makuahine,\n\n  \"E Haluluikekihiokamalama--e,\n   Ka manu nana e pani ka la,\n   Hoi ka wela i Kealohilani,\n   Ka manu nana e alai ka ua,\n   Maloo na kumuwai o Nuumealani.\n   Ka manu nana i kaohi na ao luna,\n   Nee na opua i ka moana,\n   Huliamahi na moku,\n   Naueue Kahakaekaea,\n   Palikaulu ole ka lani,\n   O na kupu, na eu,\n   O Mokukelekahiki,\n   O Kaeloikamalama,\n   Na kupu nana e pani ka pea kapu o kukulu o Tahiti,\n   Eia la he Lani hou he kana nau,\n   Kiiia mai, lawe aku i luna i o Awakea.\"\n\nIa wa, kuu iho la ua manu nei i na eheu i lalo, a o ke kino aia no i\nluna. Ma ia wa, kau aku la o Laukieleula me Kahalaomapuana i luna o ka\neheu o ua manu nei, o ka lele aku la no ia a hiki i o Awakea, ka mea\nnana e wehe ke pani o ka la, kahi i noho ai o Kaonohiokala.\n\nIa manawa a laua i hiki aku ai, ua paniia aku la ko ke Alii wahi e na ao\nhekili.\n\nAlaila, kena ae la o Laukieleula ia Awakea, \"Weheia mai ke pani o kahi o\nke Alii.\"\n\nIa manawa, ke ae la o Awakea me kona wela nui, a auhee aku la na ao\nhekili imua ona. Aia hoi ikeia aku la ke Alii e moe mai ana i ka onohi\npono o ka la, i ka puokooko hoi o ka wela loa, nolaila i kapaia'i ka\ninoa o ke Alii, mamuli oia ano (Kaonohiokala).\n\nIa manawa, lalau iho la o Laukieleula i kekahi kukuna o ka la a kaohi\niho la. Ia manawa, aia mai la ke Alii.\n\nIa Kahalaomapuana i ike aku ai i kona kaikunane, ua like na maka me ka\nuwila, a o kona ili a me kona kino a puni, ua like me ka okooko o ke\nkapuahi hooheehee hao.\n\nKahea aku la o Laukieleula, \"E kuu Lani, eia ko kuahine o\nKahalaomapuana, ka mea au e aloha nui nei, eia la ua imi mai nei ia\nkaua.\"\n\nA lohe o Kaonohiokala, aia mai la mai kona hiamoe ana, alawa ae la kela\nia Laukieleula, e hea aku i na kiai o ka malu. Kahea ae la.\n\n  \"E ka Mahinanuikonane,\n   E Kaohukolokaialea,\n   Na kiai o ka malumalu, kulia imua o ke Alii.\"\n\nIa manawa, hele mai la na kiai o ka malu a ku iho la imua o ke Alii. Aia\nhoi, ua holo ka wela o ka la mai ke Alii aku.\n\nA loaa ka malumalu imua o ko ke Alii wahi moe, alaila, kahea mai la i ke\nkaikuahine, a hele aku la a uwe iho la, no ka mea, ua maeele kona puuwai\ni ke aloha no kona kaikuahine opiopio. A he nui no hoi na la o ke\nkaawale ana.\n\nA pau ka uwe ana, ninau iho la, \"Nawai ke kama o oe?\"\n\nPane aku ke kaikuahine, \"Na Mokukelekahiki, na Kaeloikamalama, na\nMoanalihaikawaokele laua o Laukieleula.\"\n\nNinau hou mai la ke kaikunane, \"Heaha ka huakai?\"\n\nAlaila, hai aku la kela e like me kana olelo i ka makuahine.\n\nA lohe ke Alii i keia mau olelo, haliu aku la oia i ko laua makuahine,\nme ka ninau aku, \"Laukieleula, ua ae anei oe ia'u e kii i ka mea a ianei\ne olelo mai nei i wahine na'u?\"\n\n\"Ua haawi mua wau ia oe ua lilo, e like me kana noi ia'u; ina o kekahi o\nlakou kai kii mai nei, ina aole e hiki mai i o kaua nei, i lalo aku la\nno, hoi; aeia aku ka olelo a kou pokii, no ka mea, nau i wehe mua ke\nalanui, a na ko kaikuahine i pani mai, aohe he mea mamua ou, a aohe no\nhoi he mea mahope iho,\" pela aku ka makuahine.\n\nA pau keia mau olelo, ninau hou mai la o Kaonohiokala ia Kahalaomapuana\nno kona mau kaikuaana a me kona kaikunane.\n\nAlaila hai aku la o Kahalaomapuana, \"Aole he pono o ko makou kaikunane,\nua kue ko makou noho ana, o keia wahine no a'u i kii mai nei ia oe. I ka\nhuakai mua ana i kii ai i ua wahine nei; hoi hou ae ia makou; hele no\nmakou a hiki i kahi o ua wahine nei, ke Alii wahine a'u e olelo nei. I\nka po, hiki makou i uka, iloko o ka ululaau oia wale no a me kona\nkupunawahine ko ia wahi. Ku makou mawaho, i nana aku ka hana i ka hale o\nua o Laieikawai, ua uhiia mai i ka hulu melemele o ka Oo.\n\n\"Kii o Mailehaiwale, aole i loaa, hoole no ua wahine nei, kii aku o\nMailekaluhea, aole no i loaa, kii aku o Mailelaulii, aole no i loaa, kii\naku o Mailepakaha, aole no i loaa, i ka hoole wale no a pau lakou, koe\nowau, aole hoi wau i kii, o ka huhu iho la no ia ia makou haalele i ka\nnahelehele.\n\n\"A haalele kela ia makou, ukali aku makou mahope, pakela loa no ko makou\nkaikunane i ka huhu, me he mea la na makou i hoole kona makemake.\n\n\"Nolaila la, hoi hou makou a kahi i haalele mua ia ai, na ua kaikamahine\nAlii la i malama ia makou, a haalele wale aku la wau, hele mai nei, oia\niho la ko makou noho ana.\"\n\nA lohe o Kaonohiokala i keia mau olelo, he mea e ka huhu. Ia manawa,\nolelo aku la oia ia Kahalaomapuana, \"E hoi oe me ou kaikuaana a me ke\naikane Alii a oukou, kuu wahine hoi, kali mai oukou, i nee ka ua ma keia\nhope iho, a i lanipili, eia no wau i anei.\n\n\"I kaikoo auanei ka moana, a i ku ka punakea i uka, eia no wau i anei.\nIna e paka makani a hookahi anahulu malie, i kui paloo ka hekili, aia\nwau i Kahakae kaea.\n\n\"Kui paloo hou auanei ka hekili ekolu pohaku, ua hala ia'u ka pea kapu o\nkukulu o Tahiti, aia wau i Kealohilani, ua pau kuu kino kapu Akua alaila\no kuu kapu Alii koe, alaila noho kanaka aku wau ma ko kakou ano.\n\n\"Ma ia hope iho, hoolohe mai oukou a i hui ka hekili, ua ka ua, kaikoo\nka moana, he waikahe ma ka aina, olapa ka uwila, uhi ka noe, pio ke\nanuenue, ku ka punohu i ka moana, hokahi malama e poi ai ka ino a mao\nae, aia wau ma ke kua o na mauna i ka wa molehulehu o ke kakahiaka.\n\n\"Kali mai oukou a i puka aku ka la, a haalele iho i ka piko o na mauna;\nia manawa, e ike ae ai oukou ia'u e noho ana wau iloko o ka la, iwaena o\nka Luakalai, i hoopuniia i na, onohi Alii.\n\n\"Aole nae kakou e halawai ia manawa; aia ko kakou halawai i ka ehu\nahiahi; ma ka puka ana mai o ka mahina i ka po i o Mahealani, alaila e\nhui ai au me kuu wahine.\n\n\"Aia a hoao maua, alaila, e hoomaka wau i ka luku maluna o ka aina no ka\npoe i hana ino mai ia oukou.\n\n\"Nolaila, e lawe aku oe i ka hoailona o Laieikawai, he anuenue o kuu\nwahine ia.\"\n\nA pau keia mau mea, hoi iho la oia ma ke aia ana i pii aku ai, hookahi\nmalama, a halawai iho la me Kihanuilulumoku, hai aku la i ka hua olelo,\n\"Ua pono kaua, ua waiwai no hoi.\"\n\nKomo ae la oia iloko o Kihanuilulumoku, au aku la ma ka moana, e like me\nna la o ka hele ana aku, pela no ka loihi o ka hoi ana mai.\n\nHiki laua i Olaa, aole a Laieikawai ma, hanu ae la ua moo nei a puni o\nHawaii, aole. Hiki laua i Maui, hanu ae la ka moo, aole no.\n\nHanu aku la ia Kahoolawe, Lanai, a me Molokai, oia ole like no. Hiki\nlaua i Kauai, hanu ae la a puni aole i loaa, hanu ae la i na mauna, aia\nhoi, e noho ana i Honopuuwaiakua, luai aku la ua o Kihanuilulumoku ia\nKahalaomapuana.\n\nIke mai la ke Alii a me kona mau kaikuaana, he mea e ka olioli. Aka, he\nmea malihini nae i ka Makaula keia kaikamahine opiopio, a he mea\nweliweli no hoi i ua Makaula nei ka ike ana i ka moo, aka, ma kona ano\nMakaula, ua hoopauia kona maka'u.\n\nHe umikumamakahi malama, me ke anahulu, me eha la keu, oia ka loihi o ke\nkaawale ana o Kahalaomapuana mai ka la i haalele ai ia, Laieikawai ma, a\nhiki i ko laua hoi ana mai mai Kealohilani mai.\n\n\n\n\nMOKUNA XXIX\n\n\nIa Kahalaomapuana i hoi mai ai mai kana huakai imi Alii, mai Kealohilani\nmai, hai aku la oia i ka moolelo o ko laua hele ana, a me na hihia he\nnue, a me na lauwili ana, a me na mea a pau ana i ike ai iloko o kona\nmanawa hele.\n\nIloko nae o kana manawa e olelo nei no ka olelo kauoha a Kaonohiokala, i\nmai la o Laieikawai i kona mau hoa, \"E na hoa, ia Kahalaomapuana e olelo\nnei no Kaonohiokala ke kaikunane o kakou, kuu kane hoi, ke kau e mai nei\nia'u ka halia o ka maka'u, a me ka weliweli, ke kuhi nei au he kanaka,\nhe Akua nui loa ka! Iahona paha a ike aku, o kuu make no paha ia, no ka\nmea, ke maka'u honua e mai nei no i kona manawa aole me kakou.\"\n\nI aku la kona mau hoa, \"Aole ia he Akua, he kanaka no e like me kakou, o\nkona ano nae, a me kona helehelena, he ano Akua. A no kona hanau mua\nana, lilo ai oia i hiwahiwa na na makua o kakou, ma ona la i haawiia'i\nka mana nui hiki ole ia makou, a o Kahalaomapuana nei, alua wale no mea\ni haawiia'i ka mana, koe aku nae ke kapu no ko kakou kaikunane, nolaila,\nmai maka'u oe; aia no hoi paha a hiki mai la, ike aku no hoi paha oe la,\nhe kanaka no e like me kakou.\"\n\nMamua aku nae o ko Kahalaomapuana hoi ana mai Kealohilani mai, ua ike\nmua aku ka Makaula hookahi malama mamua'ku o ko laua hoi ana mai.\nNolaila, wanana mua ka Makaula me ka olelo iho, \"E loaa ana ka pomaikai\nia kakou mai ka lewa mai, aia a hiki aku i na po mahina konane e hiki\nmai ai.\n\n\"Aia a lohe aku kakou i ka hekili kui pamaloo, a me ka hekili iloko o ke\nkuaua, ia manawa e ike ai ko ka aina nei, he ua me ka uwila, he kaikoo\nma ka moana, he waikahe ma ka aina, uhi paaia ka aina, a me ka moana a\npuni e ka noe, ke awa, ka ohu, a me ke kualau.\n\n\"A hala ae ia, a i ka la o Mahealani, ma ka ehu kakahiaka, i ka manawa e\nkeehi iho ai na kukuna o ka la i ka piko o na mauna, ia manawa e ike aku\nai ko ka aina, he Kamakahi ke noho mai ana iloko o ka onohi o ka la, he\nmea like me ke keiki kapu a kuu Akua. E ike auanei ka aina i ka luku nui\nma ia hope iho, a nana e kaili aku i ka poe hookiekie mai ka aina aku,\nalaila, no kakou ka pomaikai, a me ka kakou pua aku.\"\n\nA lohe kana mau kaikamahine i keia wanana a ka Makaula, nalu iho la\nlakou iloko o lakou iho ma ke kaawale i keia wanana a ka Makaula, me ka\nhai ole aku i ua Makaula nei, no ka mea, ua hoomanao wale ae la lakou no\nka lakou mea i hoouna ai i ko lakou kaikaina.\n\nMa kona ano Makaula, ua hiki ia ia ke hele aku e kukala ma Kauai a puni,\nme ka hai aku i kana mea i ike a no na mea e hiki mai ana mahope.\n\nA no keia mea, kauoha iho la oia i kana mau kaikamahine, mamua o kona\nhaalele ana ia lakou, me ka olelo aku, \"E a'u mau kaikamahine ke hele\nnei au ma kuu aoao mau, e haalele ana wau ia oukou, aole nae e hele loa\nana, aka, e hele ana wau e hai aku i keia mea a'u e kamailio nei ia\noukou, a hoi mai wau; nolaila, e noho oukou ma kahi a kuu Akua i\nkuhikuhi ai ia'u, e waiho oukou ia oukou maloko o ka maluhia a hiki i ka\nhookoia'na o kuu wanana.\"\n\nHele aku la ua Makaula nei e like me kona manaopaa, a hele aku la oia\nimua a na'lii a me ka poe koikoi, ma kahi e akoakoa ai na'lii, malaila\noia i kukala aku ai e like me kona ike.\n\nA hiki mua oia i o Aiwohikupua, me ka i aku, \"Mai keia la aku, e kukulu\nmua oe i mau lepa a puni kou wahi, a e hookomo i kau poe aloha a pau\nmaloko.\n\n\"No ka mea, ma keia hope koke iho, e hiki mai ana ka luku maluna o ka\naina, aole e ikeia kekahi luku mamua aku, e like me ka luku e hiki mai\nana, aole hoi mahope iho o ka pau ana ae o keia luku a'u e olelo nei.\n\n\"Mamua o ka hiki ana mai o ka mea mana, e hoike mai no oia i hoailona no\nka luku ana, aole maluna o na makaainana, maluna pono iho no ou, a o kou\npoe, ia manawa, e moe ai na mea kiekie o ka aina nei imua ona, a e\nkailiia aku ka hanohano mai a oe aku.\n\n\"Ina e hoolohe oe i ka'u olelo, alaila, e pakele oe i ka luku e hiki mai\nana, a oiaio; ano e hoomakaukau oe ia oe.\"\n\nA no keia olelo a ka Makaula, kipakuia mai la ka Makaula mai ke alo mai\no ke Alii.\n\nPela oia i kukula hele ai imua o na'lii a puni o Kauai, o ka poe alii i\nlohe i ka ka Makaula, o lakou no kai pakele.\n\nHele aku oia imua o Kekalukaluokewa, kana wahine, a me ko laua alo a\npau.\n\nE like me ka olelo no Aiwohikupua, pela kana olelo ia Kekalukaluokewa, a\nmanaoio mai la oia.\n\nAka, o Waka, aole oia i hooko, me ka olelo mai, \"Ina he Akua ka mea nana\ne luku mai, alaila, he Akua no ko'u e hiki ai ke hoopakele ia'u, a me\nka'u mau Alii.\"\n\nA no keia olelo a Waka, haliu aku la ka Makaula i ke Alii, a olelo aku\nla, \"Mai hoolohe i ka ko kupunawahine, no ka mea, e hiki mai ana ka luku\nnui maluna o na'lii. Ano e kukulu i lepa a puni oe, a e hookomo i kau\nmea aloha maloko o no lepa i kukuluia, a o ka mea e manaoio ole i ka'u,\ne haule no lakou iloko o ka luku nui.\n\n\"A hiki i ua la la, e moe ana na luahine ma na kapua i o ke keiki mana,\nme ke noi aku i ola, aole e loaa, no ka mea, ua hoole i ka olelo a ka\nMakaula nei.\"\n\nA no ka mea, ua ike o Kekalukaluokewa i ke ko mau o kana mau wanana\nmamua aku, nolaila, ua pale kela i ka olelo a ka luahine.\n\nA hala aku la ka Makaula, kukulu ae la ke Alii i lepa a puni kona Hale\nAlii, a noho iho la maloko o kahi hoomalu e like me ka olelo a ka\nMakaula.\n\nA pau ka huakai kaapuni a ka Makaula, hoi aku la oia a noho me kana mau\nkaikamahine.\n\nNo ke aloha wale no o ka Makaula ke kumu o kona hele ana aku e hai i\nkana mea i ike ai. Hookahi la o kona, noho ana me kana mau kaikamahine\nma Honopuuwaiakua, mai kona hoi ana aku mai kaapuni, hiki mai o\nKahalaomapuana, e like me ka kakou ike ana mamua ae nei i hoikeia ma\nneia Mokuna.\n\n\n\n\nMOKUNA XXX\n\n\nHookahi anahulu mahope iho o ko Kahalaomapuana hoi ana mai mai\nKealohilani mai, ia manawa, hiki mai la ka hoailona mua a ko lakou\nkaikunane, e like me ke kauoha i kona kaikuahine.\n\nPela i hoao liilii ai na hoailona iloko o na la elima, a i ke ono o ka\nla, kui ka hekili, ua ka ua, kaikoo ka moana, waikahe ka aina, olapa ka\nuwila, uhi ka noe, pio ke anuenue, ku ka punohu i ka moana.\n\nIa manawa, olelo aku ka Makaula, \"E a'u mau kaikamahine, ua hiki mai ka\nhoohoia'na o kuu wanana e like me ka'u olelo mua ia oukou.\"\n\nI aku la na kaikamahine, \"Oia hoi ka makou i hamumu iho nei, no ka mea,\nua lohe mua no makou i keia mea ia oe, oiai aole keia (Kahalaomapuana) i\nhiki mai, a ma ka ianei hoi ana mai nei, lohe hope makou ia ianei.\"\n\nOlelo mai la o Laieikawai, \"He haalulu nui ko'u, a me ka weliweli, a\npehea la e pau ai kuu maka'u?\"\n\n\"Mai maka'u oe, aole hoi e weliweli, e hiki mai ana ka pomaikai ia\nkakou, a e lilo auanei kakou i mea nui nana e ai na moku a puni, aole\nkekahi mea e ae, a e noho Alii auanei oukou maluna o ka aina, a e holo\naku ka poe hana ino mai ia oukou mai ka noho Alii aku.\n\n\"Nolaila wau i ukali ai me ka hoomanawanui iloko o ka luhi, a me ka\ninea, iloko o na pilikia he nui, a ke ike nei wau, no'u ka pomaikai a no\nka'u mau pua, mai ia oukou mai.\"\n\nHookahi malama o ka ino ma ka, aina no ka hoailona hope, ma ke\nkakahiaka, i na kukuna o ka la i haalele iho ai i na mauna. Ikeia aku la\no Kaonohiokala e noho ana iloko o a wela kukanono o ka la, mawaena pono\no ka Luakalai, i hoopuniia i na anuenue, a me ka ua koko.\n\nI kela wa no, loheia aku la ka pihe uwa a puni o Kauai, i ka ike ana aku\ni ka Hiwahiwa Kamakahi a Moanalihaikawaokele laua o Laukieleula, ke Alii\nnui o Kahakaekaea, a me Nuumealani.\n\nAia hoi he leo uwa, \"Ka Hiwahiwa a Hulumaniani--e! Ka Makaula nui mana!\nE Hulumaniani--e! Homai he ola!\"\n\nMai ke kakahiaka a ahiahi ka uwa ana, ua paa ka leo, o ke kuhikuhi wale\niho no a ka lima aohe leo, me ke kunou ana o ke poo, no ka mea, ua paa\nka leo i ka uwa ia Kaonohiokala.\n\nIa manawa a Kaonohiokala e nana mai ana i ka honua nei, aia hoi, e aahu\nmai ana o Laieikawai i ke kapa anuenue a kona kaikuahine\n(Kahalaomapuana) i lawe mai ai, alaila, maopopo ae la ia ia o Laieikawai\nno keia, ka wahine hoopalau ana.\n\nMa ka ehu ahiahi, ma ka puka ana mai a ka mahina konane o Mahealani,\nhiki mai la iloko o ke anapuni a ka Makaula.\n\nIa Kaonohiokala i hiki mai ai, moe kukuli iho la kona mau kaikuahine, a\nme ka Makaula imua o ka Hiwahiwa.\n\nA o Laieikawai kekahi, i ka Hiwahiwa i ike mai ai ia Laieikawai e\nhoomaka ana e kukuli; kahea mai la ka Hiwahiwa, \"E kuu Haku wahine, e\nLaieikawai e! mai kukuli oe, ua like no kaua.\"\n\n\"E kuu Haku, he weliweli ko'u, a me ka haalulu nui. A ino i manao oe e\nlawe i kuu ola nei, e pono ke lawe aku, no ka mea, aole wau i halawai me\nkekahi mea weliweli nui mamua e like me keia,\" wahi a Laieikawai.\n\n\"Aole au i hiki mai e lawe i kou ola, aka, ma ka huakai a kuu kaikuahine\ni hiki ae nei i o'u la, a nolaila, ua haawi mai wau i hoailona no'u e\nike ai ia oe, a e maopopo ai ia'u o oe kuu wahine hoopalau, a nolaila ua\nhele mai au e hooko e like me kana kii ana ae nei,\" pela aku o\nKaonohiokala.\n\nA lohe kona mau kaikuhine a me ka Makaula pu, alaila hooho maila lakou\nme ka leo olioli:\n\n\"Amama! Amama! Amama! Ua noa, lele wale, aku la.\" Ala ae lakou i luna me\nka maka olioli.\n\nIa manawa, kahea iho la oia i kona mau kaikuahine, \"Ke lawe nei wau i\nkuu wahine, a ma kela po e hiki hou mai maua.\" Alaila, kailiia aku la\nkana wahine me ka ike oleia e kona mau hoa, aka, o ka Makaula ka mea i\nike aweawea aku i ka laweia ana ma ke anuenue a noho i loko o ka Mahina,\nmalaila i hooiaio ai laua i ko laua mau minute oluolu.\n\nA ma kekahi po ae, i ka mahina e konane oluolu ana, i ka wa hapa o ka\nlai.\n\nKuuia mai la kekahi anuenue i uliliia mai luna mai o ka mahina a hiki i\nlalo nei, i ka wa e kupono ana ka mahina i luna pono o Honopuuwaiakua.\n\nIa manawa, iho mai la na'lii o ka lewa me ko laua ihiihi nui a ku mai la\ni mua o ka Makaula, me ka olelo iho, \"E hele ae oe e kala aku i na mea a\npau i hookahi anahulu, e hoohuiia ma kahi hookahi, alaila, e hoopuka aku\nwau i olelo hoopai no ka poe i hana ino mai ia oukou.\n\n\"A pau na la he umi, alaila e hui hou kaua, a na'u no e hai aku i ka mea\ne pono ai ke hana oe, a me kau mau kaikamahine pu me oe.\"\n\nA pau keia mau olelo, hele aku la ka Makaula, a hala ia, alaila kaili\npuia aku la na kaikuahine elima i luna a noho pu me ia i ka olu o ka\nMahina.\n\nI ka Makaula i kaapuni ai mamuli o ka olelo a ka Hiwahiwa, aole oia i\nhalawai me kekahi kanaka hookahi, no ka mea, ua pau i uka o\nPihanakalani, kahi i oleloia he lanakila.\n\nA pau na la he umi, hiki aku ka Makaula i Honopuwaiakua, aia hoi ua\nmehameha.\n\nIa manawa, halawai mai la me ia o Kaonohiokala, a hai aku la i kana\nolelo hoike no kana oihana kaapuni e like me ke kauoha a ka Hiwahiwa.\n\nIa manawa kaili puia aku la ka Makaula a noho i ka mahina.\n\nA i ke kakahiaka o kekahi la ae, ma ka puka ana mai o ka la, i ka wa i\nhaalele iho ai na kukuna wela o ka la i na mauna.\n\nIa manawa ka hoomaka ana o ka Hiwahiwa e hoopai ia Aiwohikupua a me Waka\npu.\n\nHaawiia ka make no Waka, a o Aiwohikupua, hoopaiia aku la ia e lilo i\nkanaka ilihune, e aea haukae ana maluna o ka aina a hiki i kona mau la\nhope.\n\nMa ke noi a Laieikawai, e hoopakele ia Laielohelohe a me kana kane,\nnolaila, ua maalo ae ka pilikia mai o laua ae, a no laua kekahi kuleana\nma ka aina ma ia hope iho.\n\nI ke kakahiaka nae, i ka hoomaka ana o ka luku ia Aiwohikupua a me Waka.\n\nAia hoi, o ke anaina i akoakoa ma Pihanakalani, ike aku la lakou i ke\nanuenue i kuuia mai ma ka mahina mai, i uliliia i na kukuna wela o ka\nla.\n\nAlaila, ia manawa akoakoa lakou a pau, ka Makaula, a me na kaikamahine\nelima e kau mai ana ma ke ala i uliliia, a o Kaonohiokala me Laieikawai\nma ke kaawale, a he mau kapuai ko laua me he ahi la. Oia ka manawa a\nAiwohikupua a me Waka i haula ai i ka houna, me ka apono i ka olelo a ka\nMakaula.\n\nA pau ka hoopai a ke Alii no na enemi, hoonoho ae la ke Alii oluna ia\nKahalaomapuana i Moi, a hoonoho pakahi aku la i na kaikuahine ona ma na\nmokupui. A o Kekalukaluokewa no ke Kuhina Nui, a me Laielohelohe, a o ka\nMakaula no ko lakou mau hoa kuka ma ke ano Kuhina Nui.\n\nA pau ka hooponopono ana no keia mau mea a pono ka noho ana, kaili puia\naku la o Laieikawai e kana kane ma ke anuenue iloko o na ao kaalelewa a\nnoho nia kahi mau o kana kane.\n\nIna e hewa kona mau kaikuahine, alaila na Kahalaomapuana e lawe ka olelo\nhoopii imua o ke Alii.\n\nAka, aole i loaa ka hewa o kona mau kaikuahine ma ia hope iho a hiki i\nka haalele ana i keia ao.\n\n\n\n\nMOKUNA XXXI\n\n\nMahope o ko Laieikawai hoao ana me Kaonohiokala, me ka hooponopono i ka\nnoho ana o kona mau kaikuahine, ka Makaula, a me Kekalukaluokewa ma; a\npau keia mau mea i ka hooponoponoia, hoi aku la laua iluna o ka aina i\noleloia o Kahakaekaea, o noho ma ka pea kapu o Kukulu o Tahiti.\n\nA no ka lilo ana o Laieikawai i wahine mau ma ka berita paa, nolaila,\nhaawiia ae la ia ia kekahi mau hana mana a pau ma ke ano Akua, e like me\nkana kane; koe nae ka mana hiki ole ke ike i na mea huna, a me na hana\npohihihi i hanaia ma kahi mamao, no kana kane wale no.\n\nMamua nae o ko laua haalele ana ia Kauai, a hoi aku iluna, ua hanaia\nkekahi olelo hooholo iloko o ko lakou akoakoa ana; ma ka ahaolelo\nhooponopono aupuni ana.\n\nOia hoi, i ka la i kuuia mai ai ke alanui anuenue mai Nuumealani mai, a\nkau aku la o Kaonohiokala, a me Laieikawai maluna o ke ala anuenue i\noleloia, a waiho mai la i kona leo kauoha hope i kona mau hoa, ka\nMakaula, a me Laielohelohe, eia kana olelo:\n\n\"E o'u mau hoa, a me ko kakou makuakane Makaula, kuu kaikaina i ka aa\nhookahi, a me ka kaua kane; ke hoi nei au mamuli o ka mea a kakou i kuka\nai, a ke haalele nei wau ia oukou, a hoi aku i kahi hiki ole ia oukou ke\nike koke ae; nolaila, e nana kekahi i kekahi me ka noho like, no ka mea,\nua hoopomaikai like ia oukou, aole kekahi mea o oukou i hooneleia i ka\npomaikai. Aka, oia nei (Kaonohiokala) no ko maua mea e hiki mai i o\noukou nei, e ike i ka pono o ko oukou noho ana.\"\n\nA pau keia mau mea, laweia aku la laua me ko laua ike oleia. A e like me\nka olelo, \"o Kaonohiokala ka mea iho mai e ike i ka pono o kona mau\nhoa,\" oia kekahi kumu i haunaele ai ko Laieikawai ma noho ana me kana\nkane.\n\nIa Laieikawai ma ko laua wahi me kana kane, he mea mau ia Kaonohiokala\nka iho pinepine mai ilalo nei e ike i ka pono o kona mau kaikuahine, a\nme kana wahine opio (Laielohelohe), ekolu iho ana i ka makahiki hookahi.\n\nElima paha makahiki ka loihi o ko laua noho ana ma ka hoohiki paa o ka\nberita mare; a i ke ono paha o ka makahiki o ko Laieikawai ma noho pono\nana me kana kane, ia manawa, haula iho la o Kaonohiokala i ka hewa me\nLaielohelohe; me ka ike ole o na mea e ae i keia haule ana i ka hewa.\n\nI ka ekolu malama o Laieikawai ma iluna, iho mai la o Kaonohiokala e ike\ni ka pono o kona mau kaikuahine, a hoi aku la me Laieikawai, pela i kela\na me keia hapakolu o ka makahiki, a i ka ekolu makahiki o ko\nKaonohiokala huakai makai i ka pono o kona mau kaikuahine; aia hoi, ua\nhookanaka makua loa ae la kana wahine opio (Laielohelohe), alaila, ua\npii mai a mahuahua ka wahine maikai, a oi ae mamua o kona kaikuaana o\nLaieikawai.\n\nAole nae i haula o Kaonohiokala ia manawa i ka hewa, aka, ua hoomaka ae\nkona kuko ino e hana i ka mea pono ole.\n\nI kela hele ana keia hele ana a Kaonohiokala i kana hana niau ilalo nei,\na hiki i ka eha makahiki; aia hoi, ua hoomahuahuaia mai ka nani o\nLaielohelohe mamua o kana ike mua ana, a mahuahua loa ae la ka manao ino\no Kaonohiokala; aka, ma kona ano keiki Akua, hoomanawanui aku la no oia\ne pale ae i kona kuko, hookahi paha minute e lele aku ai ke kuko mai ona\naku, alaila, pili mai la no.\n\nI ka lima o ka makahiki, ma ka pau ana o ka hapaha mua o ua makahiki la,\niho hou mai la o Kaonohiokala i kana hana mau ilalo nei.\n\nI kela manawa, ua kailiia aku ko Kaonohiokala manao maikai mai ona aku a\nkaawale loa, a haule iho la oia i ka hewa.\n\nI kela manawa no hoi, ia ia e halawai la me kona, mau kaikuahine, a me\nka Makaula hoi, ka pinualua a me ka laua wahine hoi (Laielohelohe),\nhoomaka ae la o Kaonohiokala e hooponopono hou no ke aupuni, a nolaila,\nua hoomaka hou ka ahaolelo.\n\nA i mea e pono ai ko ke Alii manao kolohe, hoolilo ae la oia i kona mau\nkaikuahine i poe kiai no ka aina i oleloia o Kealohilani, a na lakou e\nhooponopono pu me Mokukelekahiki i ka noho ana, a me na hana a pau e\npili ana i ka aina.\n\nA ike ae la kekahi o kona mau kaikuahine, ua oi aku ka hanohano mamua o\nkeia noho ana, no ka mea, ua hooliloia i mau alii no kahi hiki ole ia\nlakou ke noho e lawelawe pu me Mokukelekahiki, nolaila, hooholo ae la\nlakou i ka ae mamuli o ka olelo a ko lakou kaikunane.\n\nAka, o Kahalaomapuana, aole oia i ae aku e hoi iloko o Kealohilani; no\nka mea, ua oi aku kona minamina i ka hanohano mau i loaa ia ia mamua o\nka hoi ana i Kealohilani.\n\nA no ko Kahalaomapuana ae ole, hoopuka aku la oia i kana olelo imua o\nkona kaikunane, \"E kuu Lani, ma kou hoolilo ana ae nei ia makou e hoi i\nKealohilani, a o lakou no ke hoi, a owau nei la, e noho ae no wau ilalo\nnei, e like me kau hoonoho mua ana; no ka mea, ke aloha nei wau i ka\naina a me na makaainana, a ua maa ae nei no hoi ka noho ana; a ina owau\nno malalo nei, o oe no maluna mai, a o lakou nei hoi iwaena ae nei,\nalaila, pono iho no kakou, like loa me ka hanau ana mai a ko kakou\nmakuahine, no ka mea, nau i wahi ke alanui, a o kou mau pokii hoi, hele\naku mahope ou, a na'u hoi i pani aku, o ke oki no ia, a oia la.\"\n\nA no keia olelo a kona kaikuahine muli loa, manao iho la, oia, ua pono\nka olelo a kona kaikuahine. Aka, no ke ake nui o Kaonohiokala e kaawale\naku oia i kahi e, i mea e ike oleia'i kona kalohe ana, nolaila, hailona\naku la oia i kona mai Kaikuahine, a o ka mea e ku ai ka hailona, oia ke\nhoi iloko o Kealohilani.\n\nI aku la o Kaonohiokala i kona mau kaikuahine, \"E hele oukou e u-u mai i\npua Kilioopu, aole e hui i ko oukou hele ana, e hele oukou ma ke kaawale\nkekahi i kekahi, a loaa, alaila, e hoi mai ko oukou mua a haawi mai\nia'u, e like me ko hanau ana, pela oukou e heleai, a pela no hoi oukou\nke hoi mai, a o ka mea loihi o kana Kilioopu, oia ke hoi i Kealohilani.\"\n\nHele aku la kela a me keia o lakou ma ke kaawale, a hoi mai la e like me\nka mea i oleloia ia lakou.\n\nHele aku la ka mea mua, a huhuki mai la elua iniha paha ka loihi o kana,\na o ka lua hoi, huhuki mai la, a oki ae la i kana Kilioopu ekolu iniha a\nme ka hapa paha; a o ke kolu hoi, huhuki mai la i kana Kilioopu, elua\niniha paha ka loihi; a o ka eha o lakou hookahi iniha paha ka loihi o\nkana, a o Kahalaomapuana hoi, aole oia i huhuki mai ma ke Kilioopu\nloloa, huhuki mai la oia ma ka mea liilii loa, ekolu kapuai paha kona\nloa; a oki ae la oia i ka hapalua o kana, a hoi aku la, me ka manao o\nkana Kilioopu ka pokole.\n\nAka, i ka hoohalike ana, kiola aku la ka mua i kana imua o ko lakou\nkaikunane, ike aku la o Kahalaomapuana i ka ka mua, he mea kahaha loa ia\nia, nolaila, momoku malu ae la oia i kana iloko o kona aahu, aka, ua ike\naku la kona kaikunane i kana hana, i aku la, \"E Kahalaomapuana, mai hana\nmalu oe, e waiho i kau Kilioopu pela.\"\n\nKiola aku la na mea i koe i ka lakou, aka, o Kahalaomapuana, aole i\nhoike mai, i mai nae \"Ua ku ia'u ka hailona.\"\n\nA no keia mea, koi aku la oia i kona kaikunane e hailona hou; e hailona\nhou ana, ku hou no ia Kahalaomapuana ka hailona; aole olelo i koe a\nKahalaomapuana, no ka mea, ua ku ka hailona ia ia.\n\nOia hoi, he mea kaumaha nae ia Kahalaomapuana, ke kaawale ana'ku mai\nkona noho Alii aku, a me na makaainana, no ka mea, ua hoopouliia ko ke\nAlii wahine naau makemake ole e hoi i Kealohilani e ka hailona.\n\nA i ka la o Kahalaomapuana i hoi ai i Kealohilani, kuuia mai la ke\nanuenue mai luna mai a hiki ilalo nei.\n\nIa manawa, hai aku la oia i kana olelo imua o kona kaikunane, me ka i\naku, \"E ku ke alanui o kuu Lani pela, e kali no na la he umi, e\nhoakoakoaia mai na'lii, a me na makaainana a pau, i hoike aku ai wau i\nko'u aloha nui ia lakou mamua o kou lawe ana aku ia'u.\"\n\nA ike iho la o Kaonohiokala, ua pono ka olelo a kona kaikuahine hooholo\nae la oia i kona manao ae; alaila, lawe houia aku la ke alanui iluna me\nkona kaikunane pu.\n\nA i ka umi o ka la, kuuia mai la ua alanui nei imua o ke anaina, a kau\naku la o Kahalaomapuana iluna o ke alanui ulili i hoomakaukauia nona, a\nhuli mai la me ka naau kaumaha, i hoopihaia kona mau maka i na kulu wai\no Kulanihakoi, me ka i mai, \"E na'lii, na makaainana, ke haalele nei wau\nia oukou, ke hoi nei wau i ka aina a oukou i ike ole ai, owau a me o'u\nmau kaikuaana wale no kai ike; aole nae no ko'u makemake e hoi ia aina,\naka, na ko'u lima no i ae ia'u e haalele ia oukou mamuli o ka hailona a\nkuu kaikunane Lani nei. Aka hoi, ua ike no wau he mau Akua like ko kakou\na pau, aole mea nele, nolaila, e pule oukou i ke Akua, a e pule no hoi\nwau i ko'u Akua, a ina i mana na pule a kakou, alaila, e halawai hou ana\nno kakou ma keia hope aku. Aloha oukou a pau, aloha no hoi ka aina, oki\nkakou la nalo.\"\n\nAlaila, lalau ae la oia i kona aahu, a palulu ae la i kona mau maka imua\no ke anaina, i mea e huna ai i kona manaonao i na makaainana a me ka\naina. A laweia'ku la oia ma ke anuenue iloko o na ao kalelewa ma ka\nLanikuakaa.\n\nO ke kumu nui o ko Kaonohiokala manao nui e hookawale ia Kahalaomapuana\ni Kealohilani, i mea e nalo ai kona kalohe ia Laielohelohe; no ka mea, o\nKahalaomapuana, aia kekahi ike ia ia, he ike hiki ke hanaia kekahi hana\nma kahi malu; a he kaikamahine manaopaa no, aole e hoopilimeai. O manao\nauanei o Kaonohiokala o haiia kana hana kalohe ana imua o\nMoanalihaikawaokele, nolaila oia i hookaawale ai i kona kaikuahine, a ma\nke ano Akua o Kaonohiokala, na lilo ka hailona ia Kahalaomapuana.\n\nA kaawale aku la kona kaikuahine, a i ka pau ana paha o a hapaha elua o\nka lima o ka makahiki, iho hou mai la oia ilalo nei e hooko i kona manao\nkuko ia Laielohelohe.\n\nAole nae oia i hooko koke ia manawa; aka, i mea e pono ai oia imua o\nKekalukaluokewa nolaila, waiho aku la oia imua o Kekalukaluokewa e pani\nma ka hakahaka o Kahalaomapuana; a o ka Makaula no kona Kuhina Nui.\n\nA hoonohoia aku la o Mailehaiwale i Kiaaina paha no Kauai; ia\nMailekaluhea no Oahu; o Mailelaulii no Maui a me na moku e ae; ia\nMailepakaha no Hawaii.\n\n\n\n\nMOKUNA XXXII\n\n\nA lilo ae la o Kekalukaluokewa i poo kiekie ma ke aupuni, alaila, hoouna\naku la o Kaonohiokala ia Kekalukaluokewa e hele e kaapuni ma na mokupuni\na pau e lawelawe i kana oihana Moi, a hoonoho iho la ia Laielohelohe ma\nko Kekalukaluokewa wahi ma ke ano hope Moi.\n\nA no keia mea, lawe ae la o Kekalukaluokewa i kona Kuhina Nui (ka\nMakaula), ma kana huakai kaapuni.\n\nI ka la i haalele ai o Kekalukaluokewa ia Pihanakalani, a hele aku la ma\nkana oihana kaapuni. Ia la no hoi ka haalele ana o Kaonohiokala ia lalo\nnei.\n\nMa kela hoi ana o Kaonohiokala, aole nae oia i hiki loa iluna, aka, ua\nike nae oia ia la e holo ana na waa o Kekalukaluokewa i ka moana.\n\nA no ia mea, hoi hou mai la o Kaonohiokala mai luna mai a hiki ilalo\nnei, a launa iho la me Laielohelohe, aole nae i hanaia ka hewa ia\nmanawa.\n\nIa laua me Laielohelohe e halawai la, noi aku la o Kaonohiokala ia\nLaielohelohe e hookaawaleia na mea e ae, a ma kona ano Mea Nui, ua\nhookaawaleia ko ke Alii wahine mau aialo.\n\nIa Laielohelohe me Kaonohiokala o laua wale no ma ke kaawale, i aku la,\n\"O ka ekolu keia o ko'u mai makahiki (puni) o ka makemake ana ia oe, no\nka mea, ua ulu kou nani a papale maluna o kou kaikuaana (Laieikawai). A\nnolaila, ma na la hope nei, ua hiki ole ia'u ke hoomanawanui e pale aku\ni ke kuko no'u ia oe mai o'u aku.\"\n\n\"E kuu Lani e,\" wahi a Laielohelohe, \"pehea la e kaawale ai ia kuko ou\nmai a oe ae? A heaha la ka manao o kuu Lani e pono ai ke hana?\"\n\n\"E launa kino kaua,\" wahi a Kaonohiokala, \"oia wale no ka mea e pono ai\nke hanaia imua o'u.\"\n\nI aku la o Laielohelohe, \"Aole kaua e launa kino e kuu Lani, no ka mea,\no ka mea nana i malama ia'u mai kuu wa uuku mai a loaa wale kuu kane,\nnana ka olelo paa ma o'u la, aole e haawi i kuu kino me kahi mea e ae e\nhoohaumia; a nolaila, e kuu Lani e, na ka mea nana ka hoohiki paa ia'u e\nae aku i kou makemake.\"\n\nA lohe o Kaonohiokala i keia mea, akahi no a hoomohalaia ke kuko ino\niloko, alaila, hoi aku la oia iluna me kana wahine (Laieikawai). Aole\nnae i anahulu kona mau la i luna, uhi paapu houia mai la oia e na hekili\no ke kuko ino, a hiki ole ke hoomanawanui no ke kuko.\n\nA na keia kuko, kaikai kino houia mai la oia mai luna mai e halawai hou\nme Laielohelohe.\n\nA no ka lohe mua ana o Kaonohiokala \"na ka mea nana i malama\" ia ia ka\n\"hoohiki paa e ae aku.\" Nolaila, kii mua aku la oia ma o Kapukaihaoa la,\ne noi aku e ae mai i ko ke Alii makemake.\n\nA nolaila hoi, hele mua aku la oia a olelo aku ia Kapukaihaoa, \"Ua\nmakemake wau e lawe ia Laielohelohe e pili me a'u i keia manawa, aole\nnae no ke kaili loa mai, aka, i mea e hoomama ae ai i ko'u naau kaumaha\ni ke kuko i kau milimili, no ka mea, ua noi mua aku wau i ua milimili la\nau i kuu makemake; aka, ua kuhikuhi mai kela nau e ae aku, a nolaila,\nkii mai nei wau ma ou la.\"\n\nI aku o Kapukaihaoa, \"E ka lani o na lani, ke ae aku nei wau ma kau noi\ne kuu Lani, he mea pono nou e komo aku oe me ka'u milimili; no ka mea,\nua ike au i ko'u pomaikai ole no ka'u mea i luhi ai, ua upu aku hoi ko\nmaua manao me ka mea nana i malama kau wahine (Laieikawai), o\nKekalukaluokewa ke kane a ka'u hanai, ua pono no, aka, i keia noho\naupuni ana, ua lilo ka pomaikai i na mea e ae, nolaila, ua nele wau. No\nka mea hoi, ua haawi ae nei kela i na moku a pau i ou kaikuahine, koe\nhoi wau ka mea nana kana wahine i wahine ai, a nolaila e aho hoi ke ka i\nka nele lua, a nau ka wahine a olua.\"\n\nA pau keia mau kamailio a laua ma ke kaawale, hele aku la o Kapukaihaoa\nme ke Alii pu a hiki o Laielohelohe la.\n\nI aku la, \"E kuu luhi, eia ke kane, nohoia, he lani iluna he honua,\nilalo, keehi'a kulana a paa, a nana mai i ka mea nana i luhi.\"\n\nAlaila he mea kanalua ole ia ia Laielohelohe; a lawe ae la o\nKaonohiokala ia Laielohelohe, a hui oluolu iho la laua.\n\nEkolu mau la o laua ma ka laua mau hana, hoi aku la o Kaonohiokala i\nKahakaekaea.\n\nA mahope iho oia mau la kaawale, ua aaki paaia ke aloha wela i luna o\nKaonohiokala, a ano e kona mau helehelena.\n\nIa manawa, hoopuka aku la o Kaonohiokala i olelo hoopunipuni i mua o\nLaieikawai, oia ka ha o na la kaawale o laua, me ka i aku, \"Haohao hoi\nkeia po o'u, aole wau i moe iki, i ka hoopahupahu waleia no a ao wale.\"\n\nI aku o Laieikawai, \"Heaha la?\"\n\nI aku o Kaonohiokala, \"Ua pono ole paha ka noho ana o lakou la o lalo.\"\n\n\"Ae paha,\" wahi a Laieikawai, \"aole no la hoi e iho.\"\n\nA no keia hua kena a kana wahine, he mea manawa ole noho ana i lalo nei\no Kaonohiokala, a launa no me Laielohelohe. Aka, o Laielohelohe aole i\nloaa ia ia kona pilikia ma ka manao, heaha la ia mea i kona manao ana.\n\nIa laua e hui ana ma ka makemake o ke Alii kane, ia manawa, ua ike ole o\nLaielohelohe i kona aloha ia Kaonohiokala, no ka mea, aole no o ke Alii\nwahine makemake iki e hana i ka hewa me ke Alii nui o luna; aa hoi,\nmamuli o ka onou a kona mea nana i malama wale no ka hooko ana.\n\nHookahi anahulu paha o ko laua hana ana i ka hewa, hoi aku la o\nKaonohiokala iluna.\n\nIa manawa, ulu mai la a mahuahua ke aloha o Laielohelohe ia\nKekalukaluokewa no kona haule ana i ka hewa me Kaonohiokala.\n\nI kekahi la ma ke ahiahi, olelo aku la o Laielohelohe ia Kapukaihaoa, \"E\nkuu kahu nana i malama maikai, i keia manawa, ua poino loa ia'u ka manao\nno Kaonohiokala iloko o na manawa o maua i hana iho nei i ka hewa, a ke\nhoomahuahua mai nei ke aloha o kuu kane (Kekalukaluokewa) ia'u, no ka\nmea, i ka noho iho nei no ka i ka pono me ke kane, me ko maua maikai, a\nlalau wale no i ka hewa, aole no ko'u makemake, no kou makemake wale no.\nHeaha no la hoi kou hewa ke hoole aku, i kuhikuhi aku hoi wau i kou ae\nole no kou hoohiki ana, aole au e launa me kekahi mea e ae, kaiona he\nhoohiki paa kau, aole ka.\"\n\nI aku o Kapukaihaoa, \"I ae aku au e lilo oe i ka mea e, no kuu nele i ka\nhaawina waiwai o ko kane; no ka mea, ma kuu maka ponoi nei no ka waiwai\na ko kane i haawi ae ai, a owau no ke ku, nolaila, lilo oe, aole hoi au\ni manaoia ka mea nana ka wahine i wahine ai oia.\"\n\nI aku o Laielohelohe i kona kahu nana i hanai, \"Ina o kou kumu ia o ka\nhaawi ana i kuu kino e hoohaumia me Kaonohiokala, alaila, ua hewa loa\noe; no ka mea, ua ike oe, aole no Kekalukaluokewa i hoonoho na mea\nmaluna o na aina; aka, na Kaonohiokala no, a nolaila, apopo e kau wau\nmaluna o na waa a holo aku e imi i kuu kane.\"\n\nI ke ahiahi iho, kena'e la oia i na aialo kane ona, na mea malama waa\nhoi o ke Alii, e hoomakaukau i na waa no ka holo aku e imi i ke kane.\n\nA no ke kumu ole o kona manao ia Kaonohiokala, nolaila huna iho la oia\nia ia makolo o na hale kuaaina hiki ole ia ia ke noho, no kona manao o\nhiki hou mai o Kaonohiokala, hana hou ia ka hewa me kona makemake ole,\noia kona pee ma na hale kuaaina, aole nae oia (Kaonohiokala) i hiki mai\na hiki i kona hala ana i ka moana ia po iho.\n\nA hala o Laielohelohe i ka moana, a hiki ma Oahu, noho iho la oia ma na\nhale kuaaina. Pela oia i hele ai a hiki i ko laua halawai ana me\nKekalukaluokewa.\n\nIa Laielohelohe paha i Oahu, a ma kekahi la ae, iho hou mai la o\nKaonohiokala e launa hou me Laielohelohe; aka, i kona hiki ana mai, aole\no Laielohelohe o ka hale Alii, aole no hoi oia i ninau mai i ka mea nana\ne malama ka hale Alii, no ka mea, ina e ninau oia, manaoia e hana ana i\nka hewa me Laielohelohe; aka, ua hai malu aku nae o Laielohelohe i ke\nkiai hale Alii i ke kumu o kona hele ana. A no ka nele o ko ke Alii\nmakemake, hoi aku la oia i luna.\n\nO keia haula ana nae a na'lii i ka hewa, ua nakulu aku la keia lohe i ke\nalo Alii, ma o na aialo wale no nae, a ua lohe puia no hoi ko\nLaielohelohe makemake ole.\n\nIa Aiwohikupua e kuewa ana ma ke alo Alii, oia nae kekahi i lohe i keia\nmau mea. A no ka lohe ana o Aiwohikupua i ko Laielohelohe kumu i holo ai\ne imi i ke kane; alaila i aku oia i ke kiai hale Alii, \"Ina i hoi hou\nmai o Kaonohiokala, a i ninau mai ia Laielohelohe, i aku oe ua mai ia,\nalaila aole e hoi hou mai; no ka mea, he mea haumia loa ia ia\nKaonohiokala, a me na makua o makou, aia no a pau ka haumia, alaila hana\naku ma ka hana o ka hoku Venuka.\"\n\nIa iho hou ana mai o Kaonohiokala, ninau i ke kiai hale Alii, alaila\nhaiia aku la e like me ka Aiwohikupua olelo, alaila hoi aku la oia i\nluna.\n\n\n\n\nMOKUNA XXXIII\n\n\nUa oleloia ma ka Mokuna XXXII o keia kaao ke kumu o ko Laielohelohe imi\nana i kana kane ia Kekalukaluokewa.\n\nNolaila, imi aku la oia mai Kauai mai a Oahu, a Maui; i Lahaina keia,\nlohe aia o Kekalukaluokewa i Hana, ua hoi mai mai Hawaii mai.\n\nHolo aku la oia ma na waa a pae ma Honuaula, ilaila lohe lakou o\nHinaikamalama ka wahine a Kekalukaluokewa, aole nae i ike ko Honuaula\npoe o ka Kekalukaluokewa wahine keia.\n\nA no ka lohe ana o Laielohelohe i keia mea, lalelale koke aku la lakou a\nhiki i Kaupo, a me Kipahulu. Alaila, hoomaopopoia mai la ka lohe mua o\nlakou i Honuaula, a mailaila aku lakou a kau na waa ma Kapohue, haalele\nlakou i na waa, hele aku la lakou a Waiohonu, lohe lakou ua hala o\nKekalukaluokewa me Hinaikamalama i Kauwiki; a hiki lakou i Kauwiki, ua\nhala loa aku la o Kekalukaluokewa ma i Honokalani, he nui na la i hala\nia lakou ma ia hele ana.\n\nIa hele ana a lakou a hiki i Kauwiki, ua ahiahi nae, ninau aku la o\nLaielohelohe i na kamaaina i ka loihi o kahi i koe a hiki i Honokalani,\nkahi a Kekalukaluokewa e noho ana me Hinaikamalama.\n\nOlelo mai kamaaina, \"Napoo ka la hiki.\"\n\nA hele aku la lakou me ke kamaaina pu, a molehulehu hiki aku la lakou i\nHonokalani; alaila, hoouna aku la o Laielohelohe i ke kamaaina e hele\naku e nana i ka noho ana o na'lii.\n\nHele aku la ke kamaaina, a ike aku i na'lii e inu awa ana, hoi mai la a\nhai mai la ia lakou nei.\n\nAlaila, hoouna hou aku la no o Laielohelohe i ke kamaaina e hele hou e\nnana i na'lii, me ka i aku nae, \"E hele oe e nana a ike i na'lii e\nhiamoe ana, alaila, hoi mai oe a hele pu aku kakou.\"\n\nA no keia olelo a Laielohelohe, alaila, hele aku la ke kamaaina, a ike\naku la, ua hiamoe na'lii, hoi aku la a olelo aku la ia Laielohelohe.\n\nIa manawa, akahi no a hai aku oia i ke kamaaina, o Kekalukaluokewa kana\nkane mare (hoao).\n\nMamua aku nae o ko Laielohelohe halawai ana me Kekalukaluokewa, ua lohe\nmua aku oia i ka haula ana o Laielohelohe i ka hewa me Kaonohiokala, i\nlohe no i kahi kahu o Kauakahialii, ka mea i lilo ai i Kuhina Nui ma ka\naoao o Aiwohikupua, a no ka lohe ana o ua wahi kanaka nei i ka hewa ana\no Laielohelohe, oia kana mea i hele mai ai e hai ia Kekalukaluokewa.\n\nIa Laielohelohe ma i hiki aku ai ma ka hale a Kekalukaluokewa e noho\nana, aia hoi e hiamoe mai ana laua ma kahi hookahi, ua hoouhiia i ka\naahu hookahi, e moe ana nae i ka ona a ka awa.\n\nA komo aku la o Laielohelohe, a noho iho la ma ke poo o laua\n(Kekalukaluokewa ma), honi iho la i ka ihu, a uwe malu iho la iloko ona;\naka, ua hoohaniniia na mapuna waimaka o Laielohelohe no ka ike ana iho\nhe wahine e ka kana kane, aole nae e hiki ia laua ke ike ae i keia, no\nka mea, ua lumilumiia laua e ka ona a ka awa.\n\nOia hoi, aole e hiki ia Laielohelohe ke hoomanawanui i kona ukiuki ia\nHinaikamalama; nolaila, komo aku la oia mawaena o laua, a pale aku la ia\nHinaikamalama, hoohuli mai la ia Kekalukaluokewa, a apo aku la i kana\nkane, a hoala aku la.\n\nIa manawa, puoho ae la o Kekalukaluokewa a ike iho la o kana wahine; ia\nwa, hikilele mai la o Hinaikamalama mai ka hiamoe mai, a ike iho la he\nwahine e keia me laua, holo aku la oia mai o laua nei aku, me ka huhu\nnui, me ka manao hoi aole keia o ka Kekalukaluokewa wahine.\n\nA ike aku la o Kekalukaluokewa ia Hinaikamalama e hele ana me ka maka\nkukona, alaila, i aku la, \"E Hinaikamalama, e holo ana oe i ke aha, me\nkou maka inaina, mai kuhi oe i keia wahine he wahine e, o ka'u wahine\nmare (hoao) no keia.\" Ia manawa, hookaawaleia ae la kona huhu mai ona\naku, a paniia iho la ka hilahila a me ka maka'u ma ka hakahaka o ka\nhuhu.\n\nI ka wa nae i ala ae ai o Kekalukaluokewa mai ka hiamoe ona awa ae, a\nike mai la i ka wahine, ia Laielohelohe, honi iho la ma ke ano mau o ka\nhiki malihini ana.\n\nAlaila, i mai la oia i kana wahine, \"E Laielohelohe, ua lohe iho nei wau\nnou, ua haule oe i ka hewa me ka Haku o kaua (Kaonohiokala), a nolaila,\nua pono aku la no oe me ia, a ua pono no hoi wau ke noho aku malalo o\nolua, no ka mea, nona mai keia noho hanohano ana a aia no hoi ia ia ka\nmake a me ke ola; Kamailio aku paha auanei wau, o ka make mai kai ala;\nnolaila, ma kahi a ka Haku o kaua e manao ai, pono no ke hooko aku, aole\nnae no ko'u makemake ka haawi aku ia oe, aka, no ka maka'u i ka make.\"\n\nAlaila, i aku la o Laielohelohe i kana kane, \"Auhea oe, kuu kane o ka wa\nheu ole, ua pololei kou lohe, a he oiaio, ua haule wau i ka hewa me ua\nHaku la o ka aina, aole nae i mahuahua, elua wale no a maua hana ana i\nka hewa; aka, e kuu kane, aole na'u i ae e haawi ia'u e hoohaumia i kuu\nkino me ua Haku la o kaua; aka, na kuu mea nana i malama ia'u i ae e\nhana wau i ka hewa; no ka mea, i ka la a oukou i hele mai ai, oia no ka\nla a ua Haku la o kaua i noe mai ai ia'u e hoohaumia ia maua; aka, no\nko'u makemake ole, nolaila, ua kuhikuhi aku wau i ko'u ae ole ia ia;\naka, i ka hoi ana iluna a hoi hou mai, nonoi ae la kela ia Kapukaihaoa,\na nolaila, ua launa kino maua elua manawa, a no ko'u makemake ole, ua\nhuna wau ia'u iho ma na hale kuaaina, a no ia mea no hoi, ua haalele wau\ni kahi au i hoonoho ai, a ua imi mai nei wau ia oe; a i ko'u hiki ana\nmai nei hoi, loaa iho nei oe ia'u me keia wahine. A nolaila, ua pai wale\nkaua, aole au hana no'u, aole hoi a'u hana aku ia oe; nolaila, ma keia\npo e hookaawale oe i kela wahine.\"\n\nA no keia mea, ua pono ka olelo a ka wahine imua o kana kane; aka, ma\nkeia olelo hope a Laielohelohe, ia manawa, ua ho-aia ke ahi enaena o ke\naloha wela o Hinaikamalama no Kekalukaluokewa, no ka mea, e kaawale ana\nlaua mai ko laua launa hewa ana.\n\nHoi aku la o Hinaikamalama i Haneoo, a noho iho la ma kona hale mau; i\nkela la keia la o Hinaikamalama ma kona Hale Alii, he mea mau ia ia ka\nnoho ma ka puka o ka hale, a huli ke alo i Kauwiki, no ka mea, ua\nhoopuniia oia e ke aloha wela.\n\nI kekahi la, i ke Alii wahine e hoonana ana i kona aloha ia\nKekalukaluokewa, pii ae la oia a me kona mau kahu iluna o Kaiwiopele, a\nnoho iho la malaila, huli aku la ke alo i Kauwiki, nana aku la ia\nKahalaoaka, a o ke kau mai a ke ao iluna pono o Honokalani, ia manawa,\nhe mea e ka maeele o ke Alii wahine i ke aloha no kana ipo; alaila, oli\nae la oia he wahi mele penei:\n\n  \"Me he ao puapuaa la ke aloha e kau nei,\n   Ka uhi paapu poele i kuu manawa,\n   He malihini puka paha ko ka hale,\n   Ke hulahula nei kuu maka.\n   He maka uwe paha--e. Oia--e.\n   E uwe aku ana no wau ia oe,\n   I ka lele ae a ke ehukai o Hanualele,\n   Uhi pono ae la iuka o Honokalani.\n   Kuu Lani--e. Oia--e.\"\n\nA pau kana oli ana, uwe iho la oia, a nana i uwe, uwe pu me na kahu ona.\n\nNoho iho la lakou ma ia la a ahiahi, hoi aku la i ka hale, kena mai la\nna makua a me na kahu e ai, aka, aole loaa ia ia ka ono o ka ai, no ka\nmea, ua pouli i ke aloha.\n\nA pela no hoi o Kekalukaluokewa, no ka mea, ia Hinaikamalama i haalele\naku ai ia Kekalukaluokewa i ka po a Laielohelohe i hiki mai ai, ua pono\nole ka manao o ke Alii kane; a nolaila, ua hoomanawanui oia i kekahi mau\nla mahope mai o ko laua kaawale ana.\n\nA ma kela la i Hinaikamalama i pii ai iluna o Kaiwiopele, a ma ia po\niho, hiki oia i o Hinaikamalama la, me ka ike ole o Laielohelohe, no ka\nmea, ua hiamoe oia.\n\nIa Hinaikamalama no e ala ana, e hiaa ana no kona aloha, puka ana o\nKekalukaluokewa, me ka ike ole oloko o ka Hale Alii ia ianei.\n\nIa Kekalukaluokewa i hiki aku ai, pololei aku la no oia a ma kahi a ke\nAlii wahine e hiamoe ana, lalau aku la i ka wahine ma ke poo, a hoala\naku la.\n\nIa manawa, ua hooleleia ka oili o Hinaikamalama me ka manaolana no o\nkana ipo; aka, i ka lalau ana ae, aia nae o kana mea i manao ai. Ia\nmanawa, kahea ae la oia i na kahu e ho-a ke kukui, a ma ka wanaao, hoi\naku la o Kekalukaluokewa me kana hanaukama (Laielohelohe).\n\nMa ia manawa mai, he mea mau ia Kekalukaluokewa ka hele pinepine i o\nHinaikamalama i kela po keia po me kona ike oleia; a hala he anahulu\nokoa o ko Kekalukaluokewa hoomau ana e hana hewa me Hinaikamalama me ka\nike ole o kana wahine; no ka mea, ua uhi paapuia ko Laielohelohe ike e\nka ona awa mau, mamuli o ka makemake o kana kane.\n\nI kekahi la, kupu ka manao aloha i kekahi wahine kamaaina no\nLaielohelohe; noalila, hele mai la ua kamaaina wahine nei e launa me ke\nAlii wahine.\n\nIa Kekalukaluokewa me na kanaka ma ka hale kahi-olona, ia manawa i launa\nai ka wahine kamaaina me Laielohelohe, me ka i aku ma kana olelo\nhoohuahualau, \"Pehea ko Alii kane? Aole anei he uilani, a kani uhu mai i\nkekahi manawa no ka wahine?\"\n\nI aku la o Laielohelohe, \"Aole, he maikai loa maua e noho nei.\"\n\nOlelo hou ke kamaaina, \"Malia paha he hookamani.\"\n\n\"Ae paha,\" wahi a Laielohelohe, \"aka, i ka'u ike aku a maua e noho nei,\nhe oluolu ko maua noho ana.\"\n\nIa manawa, olelo maopopo aku la ke kamaaina me ka i aku, \"Auhea oe? O ka\nmaua mahinaai aia ma kapa alanui ponoi; i ka wanaao, ala aku la ka'u\nkane i ka mahiai ma ua mahinaai nei a maua, i kuu kane nae e mahiai ana,\nhoi mai ana no o Kekalukaluokewa mai Haneoo mai, manao koke ae la no kuu\nkane me Hinaikamalama no, hoi ae kuu kane a olelo ia'u, aole nae wau i\nhoomaopopo. A ma ia po mai, i ka puka'na mahina, ala ae la wau me ka'u\nkane, a iho aku la i ka paeaea aweoweo ma ke kai o Haneoo; ia maua e\nhele ana, a hiki i ke alu kahawai, nana aku la maua e hoea mai ana keia\nmea maluna o ke ahua i hala hope ia maua; ia manawa, alu ae la maua e\npee ana, aia nae o Kekalukaluokewa keia e hele nei, alaila, ukali aku la\nmaua ma ko iala mau kapuai, a hiki maua ma kahi kokoke i ka hale o\nHinaikamalama, aia nae ua komo aku no o Kekalukaluokewa; ia maua i ka\nlawai-a, a hoi mai maua a ma kahi no a makou i halawai mua ai, loaa iho\nla maua ia Kekalukaluokewa e hele ana, aole ana olelo ia aole hoi a maua\nolelo ia ia. Pau ia; i keia la hoi, olelo ponoi mai la ke kahu o\nHinaikamalama ia'u, he kaikuahine no kuu kane, anahulu ae nei ka launa\nana o na'lii, na'u nae i hoohuahualau aku; a nolaila, hu mai ko'u aloha\nme ka'u kane ia oe, hele mai nei wau e hai aku ia oe.\"\n\n\n\n\nMOKUNA XXXIV\n\n\nA no keia olelo a ka wahine kamaaina, alaila, ua ano e ko ke Alii wahine\nmanao, aole nae oia i wikiwiki i ka huhu; aka, i mea e maopopo lea ai ia\nia, hoomanawanui no o Laielohelohe. I aku nae oia i ke kamaaina, \"Malia\ni hookina ai kuu kane ia'u i ka inu awa, ia'u paha e moe ana i ka ona\nawa, hele kela; aka, ma keia po, e ukali ana wau ia ia.\"\n\nIa po iho, hoomaka hou o Kekalukaluokewa e haawi i ka awa, alaila, hooko\naku la no kana wahine; aka, mahope o ka pau ana o ka inu awa ana, puka\nkoke aku la o Laielohelohe iwaho o ka hale, a hoolualuai aku la, a pau\nloa ka awa i ka luaiia, aole nae i ike mai kana kane i keia hana maalea\na kana wahine; a i ka hoi ana aku i ka hale, haawi mua iho la ua o\nLaielohelohe ia ia i ka hiamoe nui ma kona ano maalea.\n\nA ike mai la o Kekalukaluokewa, he hiamoe io ko kana wahine no ka ona\nawa; ia manawa hoomaka hou ke kane i kana hana mau, a hele aku la i o\nHinaikamalama la.\n\nA ike o Laielohelohe, ua hala aku la kela, ala ae la oia, a ukali aku la\nia Kekalukaluokewa me kona ike oleia.\n\nIa ukali ana o Laielohelohe, aia hoi ua loaa pono aku la kana kane ia ia\ne hana ana i ka hewa me Hinaikamalama.\n\nIa manawa, olelo aku o Laielohelohe ia Kekalukaluokewa, oiai aia ma ko\nHinaikamalama wahi moe laua, \"E kuu kane, ua puni wau ia oe, malia oe e\nhookina nei ia'u i ka awa, he hana ka kau, a nolaila, ua loaa maopopo ae\nnei olua ia'u, nolaila, ke olelo nei wau ia oe, aole e pono ia kaua ke\nhoomanawanui i ka noho ana maanei, e pono ia kaua ke hoi i Kauai, a\nnolaila, e hoi kaua ano.\"\n\nIke mai la kana kane i ka maikai o ka manao o ke Alii wahine, ku ae la\nlaua a hoi aku la i Honokalani. A ma ia ao ana ae, hoomakaukau koke na\nwaa no ka hooko i ka olelo a Laielohelohe, me ka manao ia po iho e holo\nai, aole nae i holo, no ka mea, ua hoomaimai ae la o Kekalukaluokewa, a\nnolaila, ua hala ia po; a i kekahi po iho, hana hou no o Kekalukaluokewa\ni kana hana, a no ia mea, ua haalele o Laielohelohe i kona aloha i kana\nkane, a hoi aku la i Kauai ma kona mau waa, me kona manao hou ole aku ia\nKekalukaluokewa.\n\nIa Laielohelohe ma Kauai mahope iho o kona haalele ana i kana kane; i\nkekahi la, hiki hou mai o Kaonohiokala mai Kahakaekaea mai, a halawai\niho la me Laielohelohe.\n\nA hala eha malama o ko laua hui kalohe ana; he mea haohao nae ia\nLaieikawai keia hele loihi o Kaonohiokala, no ka mea, eha malama ka\nloihi o ka nalo ana. A mahope oia manawa haohao o Laieikawai, hoi aku la\no Kaonohiokala iluna.\n\nNinau mai la nae o Laieikawai, \"Pehea keia hele loihi ou aha malama, no\nka mea, aole oe pela e hele nei.\"\n\nI mai la o Kaonohiokala, \"Ua hewa ko Laielohelohe ma noho ana me kana\nkane, ua lilo o Kekalukaluokewa i ka wahine e, a oia ka'u mea i noho\nloihi ai.\"\n\nA no keia mea, olelo aku o Laieikawai i kana kane, \"E kii oe i ko wahine\na hoihoi mai e noho pu kakou.\"\n\nIa manawa no a laua e kamailio ana no keia mau mea, haalele aku la o\nKaonohiokala ia Laieikawai, a iho mai la, me ka manao o Laieikawai e kii\nana mamuli o kana kauoha, aole ka!\n\nI keia hele ana o Kaonohiokala, hookahi makahiki; ia manawa, aole o\nkanamai o ka haohao o Laieikawai no ka hele loihi o kana kane. Ua manao\nae o Laieikawai i ke kumu o keia hele loihi, ua pono ole la o\nLaielohelohe me Kekalukaluokewa.\n\nA no keia mea, ake nui ae la oia e ike i ka pono o kona kaikaina, ia wa,\nhele aku la o Laieikawai imua o kona makuahonowaikane, me ka ninau aku,\n\"Pehea la wau e ike ai i ka pono o ko'u kaikaina? No ka mea, ua olelo\nmai nei kuu kane Lani, ua hewa ka noho ana o Laielohelohe me\nKekalukaluokewa, a no ia mea, ua hoouna aku nei wau ia Kaonohiokala e\nkii aku i ka wahine a hoi mai; aka, i ka hele ana aku nei, aole i hoi\nmai; o ka pau keia o ka makehiki o ka hele ana, aole i hoi mai, nolaila,\ne haawi mai oe i ike no'u, i ike hiki ke ike aku ma kahi mamao, i ike au\ni ka pono o ko'u hoahanau.\"\n\nA no keia mea, olelo mai o Moanalihaikawaokele, kona makuahonowaikane,\n\"E hoi oe a ma ko olua wahi, e nana aku oe i ko makuahonowaiwahine, ina\nua hiamoe, alaila, e hele aku oe a komo iloko o ka heiau kapu, ina e ike\naku oe i ka ipu ua ulanaia i ke ie, a ua hakuia ka hulu ma ka lihilihi o\nke poi oia ua ipu la. O na manu nui e ku ana ma na aoao o ua ipu la, mai\nmaka'u oe, aole ia he manu maoli, he mau manu laau ia, ua ulanaia i ke\ni-e a hanaia i ka hulu. A i kou hiki ana i kahi o ua ipu la e ku ana,\nwehe ae oe i ke poi, alaila, hookomo iho oe i ko poo i ka waha o ua ipu\nla, alaila, kahea iho oe ma ka inoa o ua ipu la, 'E Laukapalili--e,\nhomai i he ike.'Alaila loaa ia oe ka ike, e hiki ia oe ke ike aku i kou\nkaikaina a me na mea a pau o lalo. Eia nae, i kou kahea ana, mai kahea\noe me ka leo nui, o kani auanei, lohe mai ko makuahonowaiwahine o\nLaukieleula, ka mea nana e malama i ua ipu ike la.\"\n\nHe mea mau nae ia Laukieleula, ma ka po oia e ala ai e malama i ua ipu\nla o ka ike, a ma ke ao, he hiamoe.\n\nI kekahi kakahiaka, i ka wa e hoomaka mai ai ka mehana o ka La maluna o\nka aina, hele aku la oia e makai ia Laukieleula, aia nae e hiamoe ana.\n\nA ike iho la kela ua hiamoe, hooko ae la o Laieikawai i ke kauoha a\nMoanalihaikawaokele, a hele aku la oia e like me ka mea i aoaoia mai ia\nia.\n\nA hiki keia makahi o ka ipu, ka mea i kapaia, \"KAIPUOKAIKE,\" wehe ae la\nkeia i ke poi o ka ipu, a kupou iho la kona poo ma ka waha o ua ipu nei,\na kahea iho la ma ka inoa o ua ipu nei, ia wa ka hoomaka ana e ike i na\nmea a pau i hanaia ma kahi mamao.\n\nIa awakea, leha ae la na maka o Laieikawai ilalo nei, aia hoi, ua hana o\nKaonohiokala i ka hewa me Laielohelohe.\n\nIloko o keia manawa, hele aku la o Laieikawai a hai aku la ia\nMoanalihaikawaokele, no keia mau mea, me ka olelo aku, \"Ua loaa ia'u ka\nike mai a oe mai. Aka, i kuu nana ana aku nei, aia nae ua hewa ka Haku\nLani o'u, ua hanaia kekahi hewa me kuu kaikaina, akahi no a maopopo ia'u\nna kumu a me ke kuleana o kona noho loihi ana ilalo.\"\n\nA no keia mea, he mea e ka inaina o Moanalihaikawaokele, a lohe pu ae la\no Laukieleula, hele aku la kona mau makuahonowai i kahi o ka ipu ike,\naia hoi, ike lea aku la laua e hana ana i ka hewa, e like me ka\nLaieikawai mau olelo.\n\nI kekahi la ae, akoakoa ae la lakou a pau, o Laieikawai me na\nmakuahonowai, e hele e ike i ka pono o Kaonohiokala, a hooholo ae la\nlakou ia mea.\n\nIa manawa, kuuia aku la ke alanui mai Kakahaekaea aku a ku imua o\nKaonohiokala, ia wa, ua lele koke ka oili o Kaonohiokala, no ke alanui i\nkuuia mai imua ona. Aole nae i liuliu mahope iho o ko Kaonohiokala\nhaohao ana.\n\nIa manawa, ua hoopouliia ka lewa, a hoopihaia i na leo wawalo o ka\nhanehane, me ka leo uwe, \"Ua haule ka Lani! Ua haule ka Lani!!\" A i ka\npau ana ae o ka pouli ma ka lewa, aia hoi e kau mai ana o\nMoanalihaikawaokele me Laukieleula a me Laieikawai, iluna o ke alanui\nanuenue.\n\nA olelo mai la o Moanalihaikawaokele imua o Kaonohiokala, \"Ua hewa kau\nhana, e Kaonohiokala--e, no ka mea, ua haumia loa oe, a nolaila, aole e\nloaa hou ia oe he wahi noho iloko o Kahakaekaea, a o kou uku hoopai, e\nlilo ana oe i mea e hoomaka'uka'uia'i ma na alanui, a ma ka puka o na\nhale, a o kou inoa, he _Lapu_, a o kau mea e ai ai, o na pulelehua, a\nmalaila kou kuleana a mau i kau pua.\"\n\nIa manawa, kailiia aku la ke alanui mai ona aku la, mamuli o ka mana o\nkona makuakane. A pau keia mau mea, hoi aku la lakou i Kahakaekaea.\n\n(Ua oleloia ma keia Kaao, o Kaonohiokala ka _lapu_ mua makeia mau moku,\na ma ona la na _lapu_ e auwana nei i keia mau la, ma ka hoohalike ana i\nke ano o ka _lapu_, he _uhane ino_.)\n\nIa lakou i hoi ai iluna, mahope iho o ka pau ana o ko Kaonohiokala ola,\nhalawai aku la lakou me Kahalaomapuana iloko o Kealohilani, akahi no a\nlohe lakou aia oia malaila.\n\nA ma keia halawai ana o lakou, hai aku la o Kahalaomapuana i ka moolelo\no kona hoihoiia'na e like me ka kakou ike ana ma ka Mokuna XXVII o keia\nkaao, a pau keia mau mea, laweia'ku la o Kahalaomapuana e pani ma ka\nhakahaka o Kaonohiokala.\n\nIa lakou ma Kahakaekaea, i kekahi manawa, nui mai la ke aloha o\nLaieikawai ia Laielohelohe, aka, aole e hiki ma kona manao, he mea mau\nnae ia Laieikawai ka uwe pinepine no kona kaikaina, a he mea haohao no\nhoi i kona mau makuahonowai ka ike aku i ko Laieikawai mau maka, ua ano\nmaka uwe.\n\nNinau aku nae o Moanalihaikawaokele i ke kumu o keia mea, alaila, hai\naku la oia, he maka uwe kona no kona kaikaina.\n\nI mai nae o Moanalihaikawaokele, \"Aole e aeia kou kaikaina o noho pu me\nkakou, no ka mea, ua haumia oia ia Kaonohiokala; aka, ina he manao kou i\nko kaikaina, alaila, e hoi oe a e pani ma ka hakahaka o\nKekalukaluokewa.\" Aka, ua ae koke ae la o Laieikawai i keia mau mea.\n\nA ma ka la o Laieikawai i hookuuia mai ai, olelo mai la o\nMoanalihaikawaokele, \"E hoi oe a me kou kaikaina, e noho malu oe a hiki\ni kou manawa e make ai, a mai keia la aku, aole e kapaia kou inoa o\nLaieikawai; aka, o kou inoa mau o KAWAHINEOKALIULA, a ma ia inoa ou e\nkukuli aku ai kou hanauna ia oe, a o oe no ke akua o kou mau hanauna.\"\n\nA pau keia kauoha, lawe ae la o Moanalihaikawaokele a kau aku la iluna o\nke alanui, a kau pu aku la me Moanalihaikawaokele, a kuuia mai la ilalo\nnei.\n\nIa manawa, hai aku la o Moanalihaikawaokele i na mea a pau e like me ka\nmea i oleloia maluna, a pau ia, hoi aku la o Moanalihaikawaokele iluna,\na noho ma ka pea kapu o kukulu o Tahiti.\n\nIa manawa, hooili aku la o Kawahineokaliula i ke aupunu i ka Makaula, o\nLaieikawai hoi ka mea i kapaia o Kawahineokaliula, ua noho oia ma kona\nano akua, a ma ona la i kukuli aku ai ka Makaula, a me kona hanauna e\nlike me ka olelo a Moanalihaikawaokele ia ia. A ma ia ano no o\nLaieikawai i noho ai a hiki i kona make ana.\n\nA mai ia manawa mai a hiki i keia mau la, ke hoomanaia nei no e kekahi\npoe ma ka inoa o Kawahineokaliula (Laieikawai).\n\n\n(HOPENA)","title":"The Hawaiian Romance Of Laieikawai","tradition":"myth-cosmogony","translated_text":null,"word_count":159339}