{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_72686/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_72686","id":"gutenberg_72686","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/72686","summary":null,"tags":["Category: History - Other","Category: Mythology, Legends & Folklore","Folklore -- Hawaii","Hawaii -- Social life and customs","Hawaiian language -- Texts","Legends -- Hawaii"],"text":"MEMOIRS\n OF THE\n BERNICE PAUAHI BISHOP MUSEUM\n OF\n POLYNESIAN ETHNOLOGY AND NATURAL HISTORY\n\n\n VOLUME IV\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1916\u20131917\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIANS\u2019 ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED\n FROM ORIGINAL SOURCES\n\n\n BY\n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY\n THOMAS G. THRUM\n\n\n FIRST SERIES\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume IV\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1916\u20131917\n\n\n\n\n\n\n\n\nCONTENTS\n\n\n PART I.\n\nPreface.\n\nStory of Islands\u2019 Formation and Origin of Race.\n\n CHAPTER PAGE\n\n I. Prefatory Remarks 2\n II. Birth of the Islands 6\n III. About Wakea 12\n IV. Genealogy of the Islands of Hawaii 16\n V. Story of Opuukahonua 20\n VI. Genealogy of Opuukahonua 24\n VII. First Sight of Foreigners 28\n\nLegend of Aukelenuiaiku.\n\n I. Aukele and His Unkind Brethren 32\n II. How Aukele Fell into the Pit of Kamooinanea and\n Profited Thereby 38\n III. Return of Aukele and the Benefits He Received in\n Facing Death 42\n IV. How Aukele Sailed with His Brothers in Search of Land 46\n V. Battle Fought by the Brothers of Aukele and Their\n Death 52\n VI. How Aukele Got Out of Trouble and Was Rewarded 56\n VII. How Aukele Became the Husband of Namakaokahai 62\n VIII. How Aukele was Carried off to the Cliff by Halulu 64\n IX. How Aukele and Namakaokahai Showed Their Useful Things 68\n X. How the Brothers-in-law of Aukele Taught Him to Fly 72\n XI. How Namakaokahai Gave Everything to Aukele, and the\n Battle Between Kuwahailo and Aukele 74\n XII. Relating to Kaumaiilunaoholaniku 80\n XIII. How Aukele Went in Search of the Water of Life of Kane 82\n XIV. How Aukele Brought Back to Life His Nephew and\n Brothers 96\n XV. How Namakaokahai Quarreled With Her Cousins Pele and\n Hiiaka 102\n XVI. Aukele\u2019s Trip to Kuaihelani 108\n\nHistory of Moikeha.\n\n I. Moikeha, After a Sojourn in Tahiti, Returns to Hawaii 112\n II. Moikeha\u2019s Residence on Kauai 118\n III. Prophecy in the Presence of Kila, and How\n Laamaikahiki Could Be Found 126\n IV. Reign of Kila and Jealousy of His Brothers 128\n V. How Kila Was Left at Waipio and His Life There 132\n VI. Kaialea\u2019s Trip to Waipio and His Meeting with Kila 136\n VII. Meeting Between Kaialea and Messengers from His\n Mother Hooipoikamalanai 142\n VIII. Kila Makes Himself Known to His Relatives 148\n IX. Hooipoikamalanai and Sister at Waipio and Their\n Return to Kauai 152\n X. Story of Olopana and His Wife 154\n\nLegend of Kila.\n\n The Moikeha Family\u2014Kila, the Youngest Son, Favored\u2014Is Sent\n to Tahiti to Slay Moikeha\u2019s Enemies\u2014Meets Them and Avenges\n His Father\u2019s Wrongs\u2014Succumbs to Luukia 160\n\n\n PART II.\n\nStory of Umi.\n\n I. Ancestry of Umi 178\n II. Birth of Umi 180\n III. How Umi Lived in Humble Circumstances 186\n IV. Relating to Nunu and Kakohe 190\n V. How Umi Became King of Hawaii 204\n VI. Relating to the Trip of Umi and His Chiefs Around\n Hawaii 210\n VII. How Umi and Piikea, the Daughter of Piilani of Maui,\n Became United 214\n VIII. Succession of Umi 218\n IX. Battle Between Umi and the Chiefs of Hilo\u2014His Victory\n and the Joining of Hilo 222\n X. Umi Conquers Other Districts 226\n XI. The Family of Umi\u2014His Beneficent Reign 228\n XII. Death of Umi\u2014His Body Taken and Secreted by Koi 232\n\nKihapiilani.\n\n I. The Piilani Family\u2014Chant of the Maui Chiefs 236\n II. Relating to Kihapiilani 242\n III. How Umi Made War on Piilani, King of Maui 246\n IV. Umi\u2019s Generals, Omaokamau, Koi, Piimaiwaa 248\n\nStory of Lonoikamakahiki.\n\n I. His Early Training 256\n II. How Lonoikamakahiki Searched into the Most Useful\n Things 262\n III. When Lono. First Took Charge of the Government 268\n IV. Sailing of Lono. to Oahu\u2014Arrival of Ohaikawiliula\u2014\n Lono.\u2019s Contest with Kakuhihewa 274\n V. Wager Made by Kakuhihewa Against Lono. 280\n VI. Second to Fifth Contests and Arrival of Kaikilani 290\n VII. Dispute Between Kakuhihewa and Lono. About Hauna 308\n VIII. How Lono Revealed the Bones of Chiefs Slain by\n Keawenuiaumi 314\n IX. The Battles of Lono. 322\n X. Defeat of Kanaloakuakawaiea and Rebels: Lono.\u2019s\n Victory 326\n XI. Departure of Lono. for Maui to Visit Kamalalawalu 330\n XII. Return of Kauhipaewa to Hawaii\u2014Kamalalawalu Sails for\n Hawaii 338\n XIII. Battle at Waimea\u2014Conquest by Lono.\u2014Defeat and Death\n of Kamalalawalu 342\n XIV. Reformation of Government\u2014Lono. Sails for Kauai and\n Is Deserted 350\n XV. Kapaihiahilina Appointed Premier\u2014Intrigue for His\n Downfall\u2014His Affectionate Farewell 354\n XVI. Departure of Kapaihiahilina\u2014Lono. Seeks, Finds and\n Reinstates Him\u2014Destruction of Conspirators 358\n\nHistory of Kualii.\n\n I. Kualii\u2019s Character and Doings 364\n II. Song of Kualii, the Chant as Repeated by Kapaahulani 370\n Supplementary Chant for Kualii 394\n III. Kapaahulani and His Brother Kamakaaulani 402\n IV. Genealogical Tree of Kualii from Kane to Wakea 404\n V. Battles of Kualii and the Battle Grounds 406\n VI. Relating to Kualii\u2019s Trip to Hawaii 416\n VII. Kualii\u2019s Return to Oahu from Molokai 422\n VIII. Battle Fought by Kualii at Kalakoa 426\n IX. Supplementary 432\n\n\n PART III.\n\n Legend of Kana and Niheu 436\n Kaumaielieli, Double Canoe of Kana 438\n Dream of Moi, the Priest 442\n Niheu and the Haupu Hill 446\n Story of Pikoiakaalala 450\n Legend of Kalelealuaka and Keinohoomanawanui 464\n How they were sent for and taken to King Kakuhihewa 466\n Legend of Pumaia 470\n Legend of Hanaaumoe 476\n Legend of Eleio 482\n Relating to Kaululaau 486\n Legend of Nihooleki 488\n Legend of Kepakailiula 498\n Legend of Wahanui 516\n Legend of Kaulu 522\n Legend of Hoamakeikikula 532\n Legend of Kapuaokaoheloai 540\n Legend of Kalanimanuia 548\n Legend of Kawaunuiaola 552\n Legend of Aiai 554\n Legend of Pupualenalena 558\n Legend of Kaulanapokii 560\n Legend of Pupuhuluena 570\n Legend of Kaipalaoa, the Hoopapa Youngster 574\n Commencement of Contest of Wits 576\n Legend of Laukiamanuikahiki 596\n\n\n\n\n\n\n\n\nPREFACE.\n\n\nAfter many years of collecting the antiquarian and traditional lore of\nthe Polynesian Race in general, with the object of identifying the\norigin and migrations of the Hawaiians in particular, which formed the\nbasis of his scholarly work on that subject, Abraham Fornander, with a\ncorps of native helpers of known ability (notably S. M. Kamakau, the\nhistorian; J. Kepilino, and S. N. Haleole), gathered from among the\npeople throughout the group a most valuable collection of material\ncovering Hawaiian mythology, traditions, meles and genealogies.\nFollowing his death in 1887, after a residence in the land of his\nadoption of forty-five years, this collection of manuscripts was\npurchased from his estate for preservation by the late Charles R.\nBishop, and later was turned over by him to the Trustees of the Bernice\nP. Bishop Museum.\n\nUpon examination and translation of the various papers comprising the\ncollection, the Trustees decided to share this treasure with the\nreading public by issuing it, in several series, among the Memoirs of\nthe Museum. Most of the translation was completed under the late Dr. W.\nD. Alexander\u2019s supervision. Following his death it devolves upon\nanother to carry out the desires of the Trustees in its revision and\nediting for publication. In doing so several amendments and extensions\nare embodied, but only such changes as the collector himself would\ndoubtless have made had its preparation for the press passed through\nhis experienced and painstaking hands, with the view of preserving it\nas \u201cThe Fornander Collection\u201d of antiquities, traditions, legends,\ngenealogies and meles of Hawaii. The order in which they were designed\nby him is observed, except in the enlargement of this first series to\nembrace the historic traditional papers in relatively chronological\norder. The rest of the series comprises the legendary, antiquarian and\nmiscellaneous papers and meles.\n\nThis collection of Hawaiian folk-lore was gathered, as stated, some\nforty or more years ago. Several of the papers have been published in\nthe native press, and a few, from translations which have appeared,\nwill be found familiar to English readers, but by far the largest part\ncomes to the reading public, Hawaiians and foreigners, for the first\ntime; issued as Hawaiian literature, simply, irrespective of variance\nin writers, or inaccuracy in historic narrations. Although some of\nthese papers are lengthy, yet if any demerit is to be ascribed to the\ncollection, it likely would be due to incompleteness, or brevity,\nrather than to undue extension\u2014a fault that has of late years come into\nvogue in Hawaiian story-writing. Nor could these tales be secured from\noriginal sources today. The bards, or haku mele, and chanters have\npassed away, and even those capable of interpreting the mele and\nantiquarian subjects are few. Therefore, the preservation by\npublication of this collection in the vernacular, with translations\nthereof, will increase not only its literary interest, but will add to\nits scientific value, while the notes accompanying the English version\nwill aid the reader in the interpretation of ancient Hawaiian thought\nand customs.\n\n\n Thos. G. Thrum, Editor.\n\n\n\n\n\n\n\n\nSTORY OF THE FORMATION OF THESE ISLANDS AND ORIGIN OF THIS RACE.\n\n\nCHAPTER I.\n\nPREFATORY REMARKS.\n\n\nThere are twelve islands in this group and they are situated in the\nPacific Ocean to the north of the Equator and between latitude 18\u00b0 54\u2032\nand 22\u00b0 17\u2032, in west longitude 154\u00b0 54\u2032. The wise people are not all\nagreed as to the origin of these islands, and some have thought that\nthey appeared or grew up from the sea. But according to the history of\nHawaii, the ideas of the learned historians were entirely different\nfrom that theory. According to the traditions of Wakea [1] and his wife\nPapa, these islands were the real children of this pair, being born of\nPapa and having Wakea for their father. Hawaii was the first child of\nPapa and Wakea, and some time afterwards Maui was born, and in this\nmanner there were successive births of eleven islands. But Kahoolawe\nwas not born of Papa and Wakea, but according to the tradition or\nlegend of Haumea, Hina [2] was the one who gave birth to this island\nand it was called Kahoolawe.\n\nIn the tradition of Opuukahonua [3] it is therein claimed that the\nisland of Hawaii was found by a fisherman, and that Opuukahonua was the\nprogenitor of this race; and this is the story as told by the historian\nnamed Kahakuikamoana, one of the famous men belonging to the order of\npriesthood. It is handed down in mele or poetic form:\n\n\n Then arose Hawaiinuiakea, 1\n Arose from inside, from the inner darkness.\n Then appeared the island, the land,\n The row of islands of Nuumea,\n The group of islands on the borders of Tahiti.\n Maui was born an island, a land, 2\n A dwelling place for the children of Kamalalawalu.\n Kuluwaiea of Haumea as the husband, 3\n Of Hinanuiakalana as the wife\n Was born Molokai, a god, a priest,\n The first morning light [4] from Nuumea.\n Here stands the king, the heavenly one, [5] 4\n The life-giving water-drops, from Tahiti.\n Lanai was found, an adopted child.\n It was Keaukanai who had married, 5\n Had married with Walinuu from Holani,\n The sacred albino [6] of Uluhina.\n Kahoolawe was born, a foundling. [7]\n Uluhina then was called upon, 6\n The navel of the little one was cut,\n The afterbirth of the child that was thrown\n Into the folds of the rolling surf,\n The froth of the heaving sea,\n Then was found the loin cloth for the child.\n Molokini the island\n Is the navel string, the island is the navel string.\n Now stands forth Ahukinialaa, 7\n A chief from the foreign land,\n From the gills of the fish,\n From the overwhelming billows of Halehalekalani.\n Then was born Oahu, a wohi, [8]\n A wohi through Ahukinialaa.\n From Laakapu, who was the man, 8\n From Laamealaakona a woman\n Who sickened of the child conception,\n Who sickened carrying the chief Nuupoki,\n At the sacred temple of Nonea\n During the lightning in the sacred night of Makalii. [9]\n Then was born Kauai, a chief, a prince, a kingly scion\n Of the chiefly cluster belonging to Hawaii;\n Hawaii the foremost head of the islands\n That was spread out by Kalani. [10] 9\n The ships sailed freely to Holani,\n To the sacred precincts of freedom.\n Stand firm for the land of Kane Kanaloa,\n The barbed spear from Polapola,\n That pricked and uplifted Wanalia.\n Wanalia was the man 10\n And Hanalaa was the woman,\n Of them was born Niihau, a land, an island,\n A land at the roots, [11] the stem of the land.\n There were three children among them,\n Born in the same day,\n Niihau, Kaula, ending with Nihoa.\n The mother then conceived no more,\n No island appeared afterwards.\n It is Kalani who consecrates the islands, 11\n Exalted in Nuumea\n Among the royal cluster of Kaialea.\n It is the conqueror [12] who governs the islands.\n The thirds were joined together by Kalani; [13]\n Hilo, and Puna, and Kau were thrown in.\n Kalani stands forth with the priest\n And inspected Maui of Kama. [14]\n It was not long when he circuited the island\n Through the support given by Kalanimakahakona,\n The young brave that was foremost and highest,\n The great soldier of victories,\n The one who conquered Oahu,\n And the islands heard to their ends\n To the relief of Kauai through peace.\n All the islands were circled by Kalani,\n By Kalanialonoapii, [15]\n From the royal stem of Haloa.\n Then Hawaii the island became prominent;\n Became prominent and victorious.\n\n [NOT FINISHED [16]]\n\n\nAccording to this song (or mele) composed by Kahakuikamoana the\nhistorical legend of the derivation of these islands is explained, and\nit seems it was from Tahiti that the first people of this race came,\nbut it is not made plain by the lines of this song how the race spread\nthroughout the group. It is only the birth of the islands that is\nreferred to and made plain by this history, tradition or recital of\nevents, and it is well to look at the genealogy of the islands and see\nhow they (the islands) became land according to the setting of\nhistorical events shown in the following chapter.\n\n\n\n\n\n\nCHAPTER II.\n\n\nAccording to this tradition Hawaii just rose up from the ocean,\ntogether with the group of islands of Tahiti, and it would seem the\nTahitian Islands were the first group in this Pacific Ocean, and Hawaii\nwas of a later appearance, as shown by the lines in the mele composed\nby Kahakuikamoana running thus:\n\n\n \u201cNow cometh forth Hawaiinuiakea,\n Appeareth out of darkness.\n An island, a land is born,\n The row of islands from Nuumea;\n The group of islands at the borders of Tahiti.\u201d\n\n\nAccording to these lines of the song the origin of Hawaii is made clear\nand it would seem it arose from the ocean, which theory would agree\nwith that of some of the scientific discoveries of the present day, and\nsuch is the belief of travelers.\n\nIn looking to ascertain the origin of Maui it would seem that it was\nthe same as Hawaii\u2019s, just appearing from out of the sea, and here are\nsome of the lines of the mele composed by Kahakuikamoana before\nmentioned in Chapter I touching on that subject:\n\n\n \u201cMaui was born an island, a land,\n A dwelling place for the children of Kamalalawalu.\u201d\n\n\nAs for Molokai the birth of that island is referred to in the lines of\nthe same song in this wise:\n\n\n \u201cIt was Kuluwaiea of Haumea who was husband,\n It was Hinanuialana the wife,\n Then was born Molokai, a god, a priest,\n A yellow flower [17] from Nuumea.\u201d\n\n\nIt would seem that Kuluwaiea was a husband of Haumea, [18] but went\nafter Hinanuialana who conceived Molokai, a god and priest.\n\nAs to the tradition in regard to Lanai, it is not stated where it\nappeared from, but it is told in the tradition that Lanai was a foster\nchild. That is clearly shown in the mele of Kahakuikamoana in the\nfourth verse reading thus:\n\n\n \u201cHere stands the king, the heavenly one,\n The life-giving water-drops, from Tahiti.\n Lanai was found an adopted child.\u201d\n\n\nBut in the tradition regarding Kahoolawe its origin is assured, it was\nborn a foundling. Because Keaukanai was the man, he married with\nWalinuu, a woman from Holani, and Kahoolawe was the offspring of that\nunion. And this is the way the mele runs in the fifth verse:\n\n\n \u201cKeaukanai is the one who married,\n Married with Walinuu from Holani,\n The sacred semen [19] of Uluhina.\n Kahoolawe was born a foundling.\u201d\n\n\nThis is the strange thing in the tradition of Kahoolawe, it would seem\nKeaukanai belonged to Hawaii nei, and Walinuu came from Holani. In the\ntraditions of Molokini it is said, it was from the loin cloth of\nUluhina, a very high chief. He was a chief who cut the navel of new\nborn babes. And this is the legend concerning Molokini: \u201cWhen Walinuu\ngave birth to Kahoolawe Uluhina was called upon to come and cut the\nnavel of the child Kahoolawe, and when he came and had cut the navel he\ntook the placenta and girt it on as a loin cloth. He then threw it into\nthe sea and Molokini arose formed from the afterbirth of Kahoolawe and\nthe loin cloth of Uluhina,\u201d the very name Molokini being a contraction\nof the words malo and Uluhina and should read this way in the song,\nverse 6:\n\n\n \u201cUluhina then was called upon,\n The navel of the little one was cut,\n The afterbirth of the child that was thrown\n Into the folds of the rolling surf;\n The froth of the heaving sea,\n Then was found the loin cloth for the child.\n Molokini the island\n Is the navel string,\n The island is a navel string.\u201d\n\n\nIn the tradition of Oahu, it is said Oahu was a very high chief, a\nprince of the blood, born of Ahukini-a-Laa and Laamea-laakona, and this\nis how it reads in verse 7:\n\n\n \u201cNow stands forth Ahukini-a-Laa,\n A chief from the foreign land;\n From the gills [20] of the fish;\n From the overwhelming billows of Halehalekalani.\n Then was born Oahu, a wohi,\n A wohi through Ahukinialaa\n By Laamealaakona, the wife.\u201d\n\n\nIn the tradition of Kauai, it is said Oahu and Kauai had one mother and\nhad different fathers. Because Ahukinialaa lived with Laamealaakona and\nOahu was born a wohi, then Laakapu lived with Laamealaakona and Kauai\nwas born and this is how the legend runs: When Laamealaakona first had\nthe child-sickness when conceiving Kauai, she was in the sacred house\nin the enclosure of the heiau (temple) of Nonea, and on a day of the\nmonth of Makalii, the day in which the lightnings flashed around this\nheiau, that was the day Kauai was born, and this is the king who united\nwith the royal line of Hawaii. And this is how the legend runs in the\npart concerning Kauai in the mele commencing with verse 8:\n\n\n \u201cFrom Laakapu who was a man,\n From Laamealaakona a woman\n Who sickened of the child conception,\n Who sickened carrying the chief Nuupoki\n At the sacred temple of Nonea\n During the lightning on the sacred night of Makalii.\n Then was born Kauai, a chief, a prince, a kingly scion,\n Of the chiefly cluster belonging to Hawaii;\n The foremost head of all the islands.\u201d\n\n\nSo in looking over the histories of Oahu and Kauai, it is true, it\nseems as if they had one mother, for the voice indicates the\nresemblance.\n\nIn the traditions of Niihau, Kaula and Nihoa, they had the same\nparents, because Wanalia was the husband who lived with Hanalaa, a\nwoman, and to them was born Niihau, Kaula and Nihoa. They were\ntriplets, and with them the mother became barren. No islands were born\nafterwards. And the mele composed by Kahakuikamoana should read like\nthis, in verse 10:\n\n\n \u201cWanalia was the man\n And Hanalaa was the woman;\n Of them was born Niihau, a land, an island.\n There were three children of them\n Born in the same day;\n Niihau, Kaula, ending with Nihoa.\n The mother then conceived no more,\n No other island appeared afterwards.\u201d\n\n\nIn looking for stories of these islands it is shown in that mele\ncomposed by the great historian, one of the chiefs\u2019 most renowned\nhistorians of Hawaii nei. But we cannot certify to the absolute truth\nof the story; there are several other stories very much like these, but\nwhich one is the real truth it is hard to tell. In the story or\ntradition of Wakea the origin of these islands is plainly told, and\nthere are also meles reciting the doings of Wakea with regard to the\npeopling of these islands. One of the songs was composed by Pakui, [21]\na historian and a famous composer of songs, and he was classed among\nthe high priests of the order of priesthood.\n\nIn the tradition of Opuukahonua it is told in that story that they were\nthe progenitors of Hawaii nei. There were twenty-four generations\nbefore Wakea, and as there were seventy-five generations from the time\nof Wakea would make ninety-nine generations from Opuukahonua to that of\nKamehameha, therefore, till the reign of Kamehameha IV makes one\nhundred and one generations.\n\n\n\n\n\n\nCHAPTER III.\n\nABOUT WAKEA.\n\n\nIn the tradition of Wakea it has been generally stated that they were\nthe first parents of these lands, and that it was by them that the\npeople were propagated, and that they were the ancestors of the chiefs\nof these islands. It is told in the history of Wakea and his wife Papa\nthat these islands were born from them. And some of the historians\nbelieved that these islands were really made and put together by the\nhands of Wakea. But one of the priests, called Pakui, who was a great\nhistorian of Kamehameha\u2019s time and a lineal descendant of historians\nfrom the very darkest ages, says \u201cthese islands were really born.\u201d And\nthis is how he composed his mele reciting the events which gave birth\nto these islands:\n\n\n THE SONG OF PAKUI.\n\n Wakea Kahiko Luamea, [22]\n Papa that gives birth to islands was the wife,\n Tahiti of the rising and Tahiti of the setting sun was born, [23]\n Was born the foundation stones,\n Was born the heavenly stones, 5\n Was born Hawaii;\n The first-born island,\n Their first-born child\n Of Wakea together with Kane\n And Papa of Walinuu the wife. 10\n Papa conceived an island,\n Was sick of child-sickness with Maui.\n Then was born Mauiloa, an island;\n Was born with a heavenly front.\n A heavenly beauty, heavenly beauty, 15\n Was caught in the kapa of waving leaves. [24]\n Mololani was a great one to Ku, to Lono,\n To Kane, and also to Kanaloa.\n Was born during the sacred pains. [25]\n Papa was prostrated with Kanaloa, an island, 20\n Who was born as a birdling; [26] as a porpoise;\n A child that Papa gave birth to,\n Then Papa left and went back to Tahiti,\n Went back to Tahiti at Kapakapakaua.\n Wakea then slept with Kaula wahine 25\n And Lanai Kaula was born,\n The first-born child of that wife.\n Then Wakea turned around and found Hina,\n Hina was found as a wife for Wakea,\n Hina conceived Molokai, an island; 30\n Hina\u2019s Molokai is an island child.\n The plover Laukaula told the tale\n That Wakea had slept with a woman.\n Fierce and fiery was the anger of Papa.\n Papa came back from within Tahiti; 35\n Was angry and jealous of her rivals;\n Was wild and bad-tempered toward her husband, Wakea,\n And slept with Lua for a new husband.\n Oahu-a-Lua was born,\n Oahu-a-Lua, an island child; 40\n A child of Lua\u2019s leaf-opening days. [27]\n Went back and lived with Wakea.\n Papa was restless with child-sickness,\n Papa conceived the island of Kauai\n And gave birth to Kamawaelualanimoku. [28] 45\n Niihau is the last droppings;\n Lehua was a border,\n And Kaula the closing one\n For the low coral islands;\n The low white-marked isles of Lono, 50\n The Lord Lono of Kapumaeolani. [29]\n The rain dispelling conch [30] of Holani,\n The big-rain dispelling conch of Kahaimakana.\n It was the second lordly child, Kaponianai,\n From the I, the sacred I [31] of Kaponialamea. 55\n The dark dye, blue dye, the black dye, [32]\n The anointed; the anointed destined to war;\n That is Papa-a. Papa-a.\n Hoohokukalani,\n The high chiefess, Hoohokukalani, [33] 60\n The chiefess of the loud voice,\n Reverberating, crackling, sharpened.\n That is modified and pared down\n As leaves which are worn to thinness.\n Wakea was the resemblance, 65\n It was Haloa [34] that was theirs,\n It was Piimai, Wailoa, and Kakaihili [35]\n That was settled by the royal owl,\n The owl of the still eyes [36]\n That sails on the beach and to windward 70\n As a kite of the sacred chief\n That was folded and united in the same wohi\n That was Ahukaiolaa and was Laa- -a-.\n Laamaikahiki was the chief.\n Then Ahukinialaa, 75\n Kukonaalaa,\n And the parent Laulialaa;\n The triplets of Laamaikahiki\n The sacred first-born of Laa\n Who were born on the same day. 80\n The birth-water broke, gushed forth with the birth showing.\n The navel is Ahulumai,\n The royal navel,\n The very innermost royal heated navel. [37]\n The offspring of Kalani, the heavenly one, 85\n Was Puaakahuoi,\n Kamalea and Makahiko of Piliwale,\n Kamaiolena, Kahaloalena,\n Halolenaula, Kalanimanuia,\n The highly praised one of Manuia. 90\n The yellow dog that was reddened\n To beget full friendship,\n That is Kaunui of Kanehoalani.\n This is the water-gourd of Hoalani,\n It is Kaeho Kumanawa 95\n At the liver near the chest bone,\n The changing thought [38]\n That controls the muscles of the eye\n Which is uncovered and unties the knot.\n The floating flower on the royal platform. 100\n I am Kapuakahi [39] Kuaana from Kane,\n The wife who lived with Iwikauikaua [40]\n Who begat Kaneikauauwilani,\n The crest-breaking surf\n That breaks double; [41] 105\n The high-combing wave that broke over the royal foam,\n The broken waves that suck and draw towards the deep,\n That twisted and absorbed Liloa,\n The one of the royal belt:\n Liloa of Paakaalana, the adept in heavenly lore. 110\n The royal offspring was Hakau.\n The message that was shot outside was\n The sounding conch that disputes the claims of Umi,\n Which was a bravado of Umi\u2019s at the royal precincts. [42]\n The great precinct of Mako 115\n Of Makakaualii, the heavenly chief;\n The rift in the heavenly depths,\n The white thunder clap of Kapaikauanalulu.\n The water-stone of Hina of the sounding drops,\n The very topmost sprouting leaves of the heavenly bud. 120\n From thence sprang Kuauwa, [43] a chiefly branch,\n Kamehameha that stands alone at Kawaluna.\n The lower step, the highest step at Hakawili\n That is heavy and burdened by the kapus.\n The sacred sweat from Maheha, [44] 125\n The black lips that Hakau hung up on Hawaii.\n\n\nThese lines seem to explain how these islands were sprung from Wakea\nand Papa, according to the knowledge or belief held by Pakui, the\ncomposer of these songs. He was a priest and a historian belonging to\nthe board of historians and genealogist of the order of the priesthood.\nBut in looking at Chapter I of this story the ideas of the historian\nare very similar in regard to the birth or appearance of these islands.\nAlso in the song composed by Pakui in his capacity as a prophet and\nhistorian, as seen in this chapter, but it will be well to note the\nsetting of the genealogy from the time of Wakea, as shown in the\nfollowing chapter.\n\n\n\n\n\n\nCHAPTER IV.\n\nTHE SETTING OF THE GENEALOGY OF THE ISLANDS OF HAWAII NEI FROM THE TIME\nOF WAKEA.\n\n\nIn this chapter it seems it was the heavens that was first created and\nthe earth afterwards, and thus read the lines of the song composed by\nPakui in Chapter III:\n\n\n \u201cWakea was the old one of Luamea, and Papa giving birth to islands\n was the wife.\n Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was\n born,\n The foundation stones were born\n And also the stones of heaven.\u201d [45]\n\n\nTherefore these were the first products of the union of Wakea and Papa;\nHawaii was born afterwards, as told here below:\n\n\n \u201cWakea lived with Papa and five children were born to them:\n First, Tahiti-ku (standing or rising Tahiti);\n Second, Tahiti-moe (setting or lying down Tahiti);\n Third, the foundation stones;\n Fourth, the stones of heaven;\n Fifth, Hawaii.\n Wakea was the husband, Papa the wife, } of Maui.\n Kane was the husband, Walinuu the wife, }\n Wakea lived with Papa; offsprings were Kane and Kanaloa.\u201d\n\n\nAfter the birth of these different children Papa went back to Tahiti\nand Wakea lived wifeless. Therefore Wakea took unto himself Kaulawahine\nwho as a result gave birth to Lanai Kaula. Lanai was afterwards\nadopted. And thus runs the genealogy:\n\n\n HUSBAND. WIFE. CHILD.\n\n Wakea the husband of Kaulawahine, Lanai was the child.\n Wakea the husband of Hina, Molokai was the child.\n\n\nThus Wakea had two island children with his new wives. On Papa\u2019s return\nfrom Tahiti she heard of Wakea\u2019s escapades with the new wives and got\njealous of them and was also angry at her husband, Wakea. Therefore\nPapa took Lua for a husband and they had for a child Oahu, known as\nOahualua. Papa went back to her first husband Wakea, and gave birth to\nKamawaelualanimoku, Niihau, Kaula, and also Lehua. They had four\nchildren after their reconciliation, and the genealogy reads as\nfollows, according to Pakui\u2019s chant, Chapter III:\n\n\n \u201cPapa left and went back to Tahiti,\n Went back to Tahiti at Kapakapakaua.\n Wakea then slept with Kaulawahine,\n Lanaiakaula was born,\n A first-born child of that wife.\n Wakea then turned around and found Hina,\n Molokai an island was born,\n Hina\u2019s Molokai is an island child,\n The plover Laukaula told the tale\n That Wakea had slept with a woman,\n Fierce and fiery was the anger of Papa.\n Papa came back from within Tahiti;\n Was angry and jealous of her rivals;\n Was wild and displeased towards her husband, Wakea,\n And slept with Lua for a new husband.\n Oahualua was born, an island,\n A child of Lua\u2019s leaf-opening days.\n Papa then went back and lived with Wakea,\n Papa was restless with child sickness,\n Papa conceived the island of Kauai,\n And gave birth to Kamawaelualanimoku.\n Niihau was only the droppings,\n Lehua was a border,\n And Kaula the closing one.\u201d\n\n\nAnd this is the way the genealogy should be set of the children Papa\nhad with Wakea after the reconciliation: Wakea lived again with Papa,\nand was born to them Kauai, Kamawaelualanimoku, Niihau, Lehua, and\nKaula. With these children Papa ceased giving birth to islands\naccording to the previous historian; but according to the accounts of\nKamahualele, another great prophet and historian, he gives the\nfollowing version: Moikeha left Tahiti and came here on account of\nLuukia, his concubine, becoming crazy on account of Mua\u2019s false tale of\nMoikeha\u2019s unfaithfulness. When Moikeha heard that wrong had been done\nhim he left Tahiti and sailed to Hawaii, and as his canoes approached\nthe beach at Hilo Kamahualele stood up on the cross-boards of the canoe\nand chanted the following mele in honor of his chief:\n\n\n Here is Hawaii, an island, a man,\n Hawaii is a man,\n A man is Hawaii,\n A child of Tahiti,\n A royal flower from Kapaahu.\n From Moaulanuiakea Kanaloa,\n A grandchild of Kahiko and Kapulanakehau.\n It was Papa who begat him,\n The daughter of Kukalauiehu and Kahakauakoko.\n The scattered islands are in a row;\n Placed evenly from east to west;\n Spread evenly is the land in a row,\n And joined on to Holani.\n Kaialea the seer went round the land,\n Separated Nuuhiwa, [46] landed on Polapola. [47]\n Kahiko is the root of the land\n Who divided and separated the islands.\n Broken is the fish-line of Kahai,\n That was cut by Kukanaloa.\n Broken into pieces were the lands, the islands,\n Cut by the sacred knife of Kanaloa\n Of Haumea, bird of Kahikele.\n Moikeha is the chief who is to reside;\n My chief will reside on Hawaii.\n Life, life, O buoyant life!\n The chief and the priest shall live;\n Dwell on Hawaii and be at rest,\n And attain to old age on Kauai.\n Kauai is the island,\n Moikeha is the chief.\n\n\nAccording to this chant of Kamahualele, Wakea and his wife were not the\noriginal progenitors of Hawaii nei, and here is this also: it seems\nfrom this account that the people came from Tahiti to people these\nislands as stated in the mele chanted by Kamahualele from the\ncross-board of the canoe recited above.\n\n\n\n\n\n\nCHAPTER V.\n\nTHE STORY OF OPUUKAHONUA.\n\n\nIt is told in the genealogy of Opuukahonua that they were the royal\nparents or ancestors of these islands, and that there were ninety-five\ngenerations from him to Kamehameha the Great. And they were found or\nobtained by the fishing of Kapuheeuanui, and thus runs the tale: When\nKapuheeuanui let down his fishing line into the sea from Kapaahu his\nline caught something that he thought was a fish and drew the line onto\nthe canoe when, behold, it was a piece of coral. The priest\nLaulialamakua came along as Kapuheeuanui was disentangling his line\nfrom the coral and preparing to throw it away. Then the priest spoke to\nhim, \u201cEh! Don\u2019t throw away that piece of coral, for that is a chief, a\nforeteller of events. Go thou and look for a pig and appease the god,\nand after prayer call its name Hawaiiloa, then throw it back into the\nsea, and it will grow up into an island.\u201d Kapuheeuanui obeyed the\ninstructions of the priest. The next day Kapuheeuanui went fishing\nagain and his line was again caught by a coral. This time he bethought\nhimself of what the priest had said and took the coral to him, and the\npriest said to him, \u201cThat is a man, a chief; call his name Mauiloa.\u201d He\ndid so and then threw the coral back into the sea. On the third day of\nKapuheeuanui\u2019s fishing his line was again entangled on a coral, making\nthe third piece of coral brought to the surface by his line, and, as he\nhad done before after freeing it from his line, took it to the priest.\nThe latter on beholding this coral exclaimed, \u201cThat is a man, a wohi, a\nchief from the sacred air; call his name Oahunuialaa.\u201d [48]\nKapuheeuanui continued fishing and always took to the priest the corals\nhe caught on his line, who named them and ordered him to go through the\nsame process of deifying them, or rather offering sacrifices to them,\nuntil all the islands now comprising the group were successively raised\nas corals. And thus, according to this tale, the islands of this group\ngrew up from pieces of coral. But then, this is only a tale, and this\nis how one can ascertain the truth that these islands of Hawaii nei\nreally did grow from corals.\n\nThis is how the song runs that Makuakaumana [49] chanted at Tahiti,\nwhen he and Paao went to get a new chief for Hawaii nei, because all\nthe old chiefs of Hawaii had sinned, Kapawa [50] being the king of\nHawaii at that time, he being of the fortieth generation from the time\nof Opuukahonua. When Makuakaumana and company were nearing the beach in\nthe harbor of Moaulanuiakea [51] then Makuakaumana chanted to\nLonokaeho, the priest of that place:\n\n\n O Lono, O Lono, listen, O Lonokaeho!\n Lonokulani, [52] chief of Kauluonana, [53]\n Here are the canoes, get on board,\n Come along and dwell in Hawaii-with-the-green-back, [54]\n A land that was found in the ocean,\n That was thrown up from the sea,\n From the very depths of Kanaloa,\n The white coral in the watery caves\n That was caught on the hook of the fisherman;\n The great fisherman of Kapaahu,\n The great fisherman Kapuheeuanui.\n The canoes touch the shore, come on board,\n Sail to Hawaii, an island,\n An island is Hawaii;\n An island is Hawaii for Lonokaeho to dwell on.\n\n\nWhen the canoes were beached, Paao told Lonokaeho he was wanted to go\nto Hawaii to be its ruler. When Lonokaeho heard this from Paao he said\nto him, \u201cI will not go there, but I will send Pili and he shall eat of\nHawaii. He shall be the chief to go together with you, and you must be\nthe priest.\u201d And that is how Pili came to come here. It is so told in\nthe history of Paao. But we must also examine the genealogy of chiefs\nfrom Opuukahonua to Wakea as is set forth in Chapter VI.\n\n\n\n\n\n\nCHAPTER VI.\n\n\nIn the genealogical tree of Opuukahonua it is not stated who his\nparents were, but, it is stated in the genealogy of Kualii, that\nOpuukahonua came from Tahiti to live in Hawaii when these islands were\ninhabited by human beings. Opuukahonua came with his two younger\nbrothers Lolomu and Mihi and one woman, Lana, and they became the\nprogenitors of the people of Hawaii nei, and this is how they\nincreased:\n\n\n THE GENEALOGY OF OPUUKAHONUA.\n\nHUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.\n\nOpuukahonua. } { Kanananuikumamao (k).\nLolomu. } Lana. { Ohikimakaloa (w).\nMihi. } { Hekilikaaka (k).\n\n { Nakolowailani (k).\nHekilikaaka. Ohikimakaloa. { Ahulukaaala (w).\nMihi. Ahulukaaala. Kapuaululana.\nKapuaululana. Holani. Kekamaluahaku.\nKekamaluahaku. Laamea. Lanipipili.\nLanipipili. {Laakeakapu. Lanioaka.\n {Hinaimanau. Laakealaakona.\nLaakealaakona. Kamaleilani. Haulanuiakea.\nHaulanuiakea. Manau. Kahaloalena.\nKahaloalena. Laumaewa. Kahaloalenaula.\nLaakealaakona. Laumaewa. Kamaiolena.\n {Kanehoalani. Kaiwilaniolua.\nKahalolenaula. {Hinakului. Kapumaweolani.\n {Kaihikapualamea. Kukonalaa.\nKaiwilaniolua. Kanehoalani. Kalaniwahine.\nKapumaweolani. Haweaoku. Manuiakane.\nKukonalaa. Kaenakulani. Kalanipaumako.\nPili. } { Kamakahiwa.\nKalaniwahine. } Malela. { Makakaile.\n } { Makakailenuiaola.\nKamakahiwa. Loe. Kikenuiaewa.\nMakakaile. Paweo. Kalanimanuia.\nMakakailenuiaola. } { Kahiko.\nKikenuiaewa. } Ewa. { Kupulanakehau (w).\nKalanimanuia. } { Kukalaniehu.\n } { Kahakauakoko.\nKahiko. Kapulanakehau. Wakea.\nKukalaniehu. Kahakauakoko. Papa (w).\nWakea. {Papa. Hoohokukalani.\n {Hoohokukalani. Haloa.\nHaloa. Hinamanouluae. Waia.\nWaia. Huhune. Hinanalo.\nHinanalo. Haumu. Nanakehili.\nNanakehili. Haulani. Wailoa.\nWailoa. Hikawaopuaianea. Kio.\nKio. Kamole. Ole.\nOle. Hai. Pupue.\nPupue. Kamahele. Manaku.\nManaku. Hikohaale. Kahiko.\nKahiko. Kaae. Luanui.\nLuanui. Kawaamaukele. Kii.\nKii. Hinakoula. { Ulu.\n { Nanaulu.\nNanaulu. Ulukou. Nanamea.\n { Nana.\nUlu. Kapunui. { Kapulani.\n { Nanaiea.\nNanaiea. Kahaumokuleia. Nanailani.\nNanailani. Hinakinau. Waikulani.\nWaikulani. Kekauilani. Kuheleimoana.\nKuheleimoana. Mapunaiaala. Konohiki.\nKonohiki. Hikaululena. Wawena.\nWawena. Hinamahuia. Akalana.\n { Mauimua.\nAkalana. Hinakawea. { Mauihope.\n { Mauikiikii.\n { Mauiakalana.\nMauiakalana. Hinakealohaila. Nanamaoa.\nNanamaoa. Hinaikapaekua. Nanakulei.\nNanakulei. Kahaukuhonua. Nanakaoko.\nNanakaoko. Kohikohiokalani. Heleipawa.\nHeleipawa. Kookookumaikalani. Hulumalailani.\nHulumalailani. Hinamaikalani. Aikane.\nAikane. Hinahanaiakamalama. { Puna.\n { Hema.\nPuna. Hainalau. Ua.\nHema. Ulamahahoa. Kahai.\nKahai. Hinauluohia. Wahieloa.\nWahieloa. Koolaukahili. Laka.\nLaka. Hikawaolena. Luanuu.\nLuanuu. Kapokulaiula. Kamea.\nKamea. Popomaili. Pohukaina.\nPohukaina. Huahuakapalei. Hua.\nHua. Hikimolulolea. Pau.\nPau. Kapohaakia. Huanuiikalalailai.\nHuanuiikalalailai. { Kapoea. Paumakua.\n { Molehai. Kuhelani.\nPaumakua. Manokalililani. Haho.\nHaho. Kauilaianapa. Palena.\nPalena. Hikawainui. { Hanalaanui.\n { Hanalaaiki.\nHanalaanui. Mahuia. Lanaakawai.\nLanaakawai. Kalohialiiokawai. Laau.\nLaau. Kukamolimolialoha. Pili.\nPili. Hinaauaku. Koa.\nKoa. Hinaaumai. Ole.\nOle. Hinamailelii. Kukohu.\nKukohu. Hinakeuki. Kaniuhi.\nKaniuhi. Hiliamakani. Kanipahu.\n { Hualani. Kalahumoku.\nKanipahu. { Alaikaaukoko. Kalapana.\nKalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou.\nKahiamoeleaikaaikupou. Kapohakauluhailaa. Kalaunuiohua.\nKalaunuiohua. Kaheka. Kuaiwa.\n { Kahoukapu.\nKuaiwa. Kumuleilani. { Hukulani.\n { Manauea.\nKahoukapu. Laakapu. Kauholanuimahu.\nKauholanuimahu. Neula. Kiha.\nKiha. Waoilea. Liloa.\n { Pinea. Hakau.\nLiloa. { Akahiakuleana. Umi.\n\n { Kulamea. Kapunanahuanuiaumi.\n { Makaalua. Nohowaaumi.\n { { Kealiiokalaloa.\nUmi. { Kapukini. { Kapulani.\n { { Keawenuiaumi.\n {\n { Piikea. { Aihakoko.\n { { Kumalae.\nKealiiokalaloa. Makuahineopalaka. Kukailani.\nKukailani. Kaohukiokalani. { Kaikilani.\n { Makakaualii.\nMakakaualii. Kapukamola. Iwikauikaua.\nKeawenuiaumi. Koihalawai. Kanaloakuaana.\n { Kealiiokalani.\nKanaloakuaana. Kaikilani. { Keakealanikane.\n { Kalanioumi.\nKeakealanikane. Keliiokalani. Keakamahana.\nIwikauikaua. Keakamahana. Keakealani.\nKanaloakapulehu. Keakealani. Keawe.\nKaneikauaiwilani. Keakealani. Kalanikauleleiaiwi.\nKeawe. Kalanikauleleiaiwi. { Keeumoku.\n { Kekela.\nKeeumoku. Kamakaimoku. Kalanikupuapaikalaninui.\nKekela. Haae. Kekuapoiwa.\nKalanikupuapaikalaninui. Kekuapoiwa. Kamehameha.\n\n\nAccording to the genealogical table or tree from the time of\nOpuukahonua to Kamehameha there are ninety-nine generations, and that\nis the royal line of this race. But there were many chiefly branches\nfrom this royal line and many descendants, but no attention can now be\npaid to them in a genealogical order.\n\n\n\n\nACCORDING TO TIME OR EPOCHS.\n\nIt is well to divide those times into periods from the time of\nOpuukahonua until the reign of Kamehameha, and to credit each reign\nwith the works or happenings during its time as the story associates\neach king or chief with them.\n\nThe Earliest Times. From Opuukahonua to Kukonalaa, elder brother of\nKapawa, was sixteen generations. That was when Pili arrived from Tahiti\nand Kapawa was the reigning sovereign, and there were several battles\nas a consequence.\n\nSecond Epoch. From Pili\u2019s time to Kahiko there were eight generations,\nand there were several great undertakings during that period, and\nPili\u2019s was a time of peace and prosperity, for he was wise.\n\nThird Epoch. From Wakea to Waia there were four generations. There were\nalso several important works during that time.\n\nFourth Epoch. From Waia to Liloa were fifty-seven generations. There\nwere several happenings during this interval and many wars.\n\nFifth Epoch. From Liloa to Kamehameha were fourteen generations. These\ndivisions of time are not supposed to be strictly correct as there had\nbeen no one to definitely define the limits of each epoch. But it is\nsettled on in this manner. These several divisions of time were known\nto later generations by the legends and tales referring to them, and\nmade plainer by the prayer of Kukailani, a great priest who lived and\nwas of the seventy-ninth generation from the time of Opuukahonua.\n\nOn the day when Iwikauikaua was taken by Kanaloapulehu to be sacrificed\non the altar of the temple, because Iwikauikaua had done wrong in\npromoting rebellion amongst the subordinate chiefs under him to rebel\nagainst Kanaloakuaana, a king of Maui, then when Iwikauikaua stood on\nthe steps of the altar he looked to the priest, Kukailani and appealed\nto him: \u201cO prayer of the priest, stand thou before the deity that he\nmay look towards me, if thou art indeed my priest.\u201d When Kukailani\nheard this call he answered: \u201cYes, I will stand and pray, but if my\nprayer is not propitious you will die; but if my prayer is\nuninterrupted to the Amen you will not die today.\u201d\n\n\n O thou Ku, and Uli, and Kama, it is flown. 1\n Kalani the languishing chief of Kaiwa.\n Iwikauikaua in straight line from the depths;\n From the Tahitian stem of the earth\u2019s foundation,\n Whose royal lineage is so old and well established\n From the sacred ancestry of Kukonalaa.\n The kapu was put on Makalii.\n This is the first prayer; it is flown.\n The kapu of the island has flown. 2\n The kapus of the islands are in a row;\n The kapus of the islands are enjoined,\n The kapu of the island has come forth,\n It has rested on the sacredness of the island,\n Pili was the one that enjoyed that sanctity;\n The island of Hawaii-of-the-green-back.\n This is the second prayer. It has flown;\n The kapu has flown backwards to Wakea.\n Wakea was the priest, the chief 3\n Who was born loaded and covered deep with kapu;\n It was Wakea who broke the kapu of the island.\n The kapu was divided to surround the islands,\n The kapu flew backwards to Waia [55] the king.\n This is the fourth, the fourth resting of the kapu; [56]\n It was Liloa who enjoyed that kapu.\n The island is kapued for Liloa, 4\n The kapu had grown and flourished in Tahiti,\n By Liloa of Umi was the kapu broken,\n The powers of the kapu were divided;\n It is Iwiaulana Iwikauikaua.\n A kamahele branch that is inclining downwards, [57]\n That is weighed down by the kapus of Iwikauikaua.\n Let the bones pay [58] for the kapus of the island;\n Iwikauikaua was the wrong one;\n The one who sulked in the waters of Haunaka.\n\n\nThis is the prayer that is referred to in the genealogy of\nKamalalawalu. And it is shown by the construction of this poetical\nprayer that time should be divided into epochs. Because it is only on\nthe reigning kings that the kapu of the islands are conferred, and it\nwould seem time and epochs were divided as shown by the division of the\nchant referred to above.\n\n\n\n\n\n\nCHAPTER VII.\n\nAN ACCOUNT OF THE FIRST SIGHT OF FOREIGNERS.\n\n\nIt is told in the history of Hawaii that was printed at Lahainaluna,\nand also in the history revised by Pogue of Lahainaluna, that a vessel\nof some kind had arrived at Hawaii long ago, and that was the first\nknowledge the people of this race had of foreigners; but in the history\nof Kualii, one of the former kings of Hawaii nei and a famous one for\nhis strength and valor in battle, it is said that he was the first one\nto visit Tahiti, and that he was the one that first knew or met\nforeigners in the olden times. This is how that is recognized by his\nprayer in the middle of his history as recited below:\n\n\n O Hawaii of the lofty mountains;\n Pointed to heaven is Kauwiki;\n Below is the cluster of islands floating on the sea;\n Clasping Kauwiki the trembling mountain;\n Hewing Kauwiki till it fell.\n And now Kauai, Kauai great and peaceful,\n That is under the lee of Waianae.\n Kaena is a cape, Kahuku is a pandanus.\n Kaala is a mountain ridge covered with dew,\n And Waialua is situated below, O Waialua.\n Mokuleia is the calabash, the helo,\n The eight-finned shark; [59]\n The tail of the white shark is Kaena,\n The shark stretching away toward Kauai.\n Below is Kauai, my land,\n O great Kauai, island (filled) with lehua, [60]\n Island stretching out towards Tahiti.\n Away down is Tahiti.\n Wakea controlled the sun creeping along;\n Arising from beneath Kumuhonua;\n Shaking is the foundations of broad Hawaii,\n Pointing to the rising rays of the sun.\n Kona stands forth to sight;\n The sun stands over Kona, Kohala is in darkness.\n O Tahiti, land of the far-reaching ocean,\n Land where Olopana dwelt.\n Within is the land, outside is the sun;\n Indistinct is the land when approaching.\n Perhaps you have seen it?\n I have surely seen Tahiti,\n A land with a strange language is Tahiti.\n The people of this place ascended up\n To the very backbone of heaven;\n They trampled and looked down below.\n Kanakas (men of our race) are not in Tahiti.\n One kind of men is in Tahiti\u2014the haole; [61]\n He is like a god,\n I am like a man,\n Ku is a god.\n\n\nIt is made plain by the song or mele that Kualii had met the foreigners\nat that time, because his knowledge of them is proved nowadays and\nforeigners are living here in these days. And here is the stanza of the\nsong on that subject:\n\n\n \u201cI have surely seen Tahiti,\n A land with a strange language is Tahiti.\u201d\n\n\nIt is true the languages and voices of the foreigners are strange and\nare not like ours, and on this account it seems plain that Kualii had\nmet and had knowledge of the foreigners at that time.\n\n\n\n\n\n\n\n\nKA MOOLELO O KA AINA ANA MA KEIA MAU MOKUPUNI A ME KA LAHA ANA O KEIA\nLAHUIKANAKA.\n\n\nMOKUNA I.\n\nHE MAU OLELO MUA.\n\n\nHe umikumamalua ka nui o keia mau Mokupuni, aia lakou e ku ana ma ka\nmoana Pakifika nei ma ka akau o ka Poaiwaena ma waena o ka latitu 18\u00b0\n54\u2032 a hiki aku i ka 22\u00b0 17\u2032; ma ka lonitu komohana 154\u00b0 54\u2032. Aole he\nakaka loa o ka manao o ka poe naauao, i loaa ai keia mau Mokupuni, ua\nmanao kekahi poe, ua puka mai keia mau aina mai loko mai o ka moana.\nAka ma ka moolelo o Hawaii nei, he okoa loa ka manao o na kakaolelo\nakamai no keia mau Mokupuni. Ma ka moolelo nae o Wakea laua me kana\nwahine me Papa, i hanau maoliia mai keia mau aina mai loko mai o laua.\nO Hawaii ke keiki mua a Papa laua me Wakea, a mahope hanau mai o Maui,\na pela i hanau ai a he umikumamakahi moku, a o Kahoolawe ka moku aole i\npili i loko o Wakea laua me Papa. Aka, ma ka moolelo hoi o Haumea, ua\noleloia na Hina i hanau aku o Kahoolawe, loaa ai he moku o Kahoolawe.\n\nMa ka moolelo hoi o Opuukahonua, ua oleloia, i loaa o Hawaii nei i\nlawaia ia, a o Opuukahonua ke kupuna mua o ka laha ana o keia lahui. A\npenei ka olelo a kekahi kanaka kakaolelo o Kahakuikamoana kona inoa,\nkekahi kanaka kaulana o loko o ka papa kahuna o ka oihanakahuna. Ua\nhakuia ma ke mele:\n\n\n Ea mai Hawaiinuiakea, 1\n Ea mai loko, mai loko mai o ka po.\n Puka mai ka moku, ka aina,\n Ka lalani aina o Nuumea,\n Ka pae aina o i kukulu o Tahiti.\n Hanau o Maui he moku, he aina, 2\n Na kama o Kamalalawalu e noho.\n Na Kuluwaiea o Haumea he kane, 3\n Na Hinanuialana he wahine\n Loaa Molokai, ke akua, he kahuna,\n He pualena no Nuumea,\n Ku mai ke alii ka lani. 4\n Ka haluku wai ea o Tahiti.\n Loaa Lanai he keiki hookama.\n Na Keaukanai i moe aku, 5\n Moe ia Walinuu o Holani,\n He kekea kapu no Uluhina,\n Hanau Kahoolawe, he lopa.\n Kiina aku Uluhina 6\n Moku ka piko o ke kamaiki,\n Ka iewe o ke keiki i lele\n I komo i loko o ka ape nalu,\n Ka apeape kai aleale,\n Loaa ka malo o ke kama,\n O Molokini ka moku\n He iewe ia-a. He iewe ka moku.\n Ku mai Ahukinialaa, 7\n He alii mai ka nanamu,\n Mai ka api o ka ia,\n Mai ka ale poi pu o Halehalekalani.\n Loaa Oahu, he wohi,\n He wohi na Ahukinialaa.\n Na Laakapu he kane ia, 8\n Na Laamealaakona he wahine.\n Hookauhua, hoiloli i ka Nuupoki alii,\n Ka heiau kapu a Nonea\n I kauila i ka po kapu o Makalii.\n Hanau Kauai he alii, he kama, he pua alii,\n He huhui alii, a Hawaii,\n Na ke poo kelakela o na moku.\n I paholaia e Kalani. 9\n Holo wale na moku i Holani,\n I ka wewehi kapu a ka lanakila.\n Kulia i ka moku a Kanekanaloa,\n Ka ihe laumaki i Polapola.\n Nana i mahiki Wanalia.\n O Wanalia ke kane, 10\n O Hanalaa ka wahine,\n Hanau Niihau he aina, he moku,\n He aina i ke aa i ka mole o ka aina.\n Ekolu lakou keiki,\n I hanau i ka la kahi,\n O Niihau, o Kaula, Nihoa pau mai,\n Pa ka makuwahine,\n Oili moku ole mai mahope.\n Na Kalani e hoolaa na moku, 11\n Kau iluna o Nuumea\n I ka ahui alii o Kaialea.\n Na ka lanakila e au na moku.\n I huia na kolu e Kalani;\n O Hilo, O Puna, o Kau, lele wale.\n Ku mai Kalani me ke kahuna,\n Kilohi mai ia Maui a Kama.\n Aole e u aku puni ka aina\n Ke kalele a Kalanimakahakona,\n A ka uiaa i kilakila,\n Ke koa nui o lanakila,\n Nana i keehi Oahu.\n Nakolo na moku i ka pea\n I ka maha o Kauai, malia.\n Puni na aina ia Kalani,\n Ia Kalanialonoapii,\n Ke kumu alii o Haloa.\n Ha mai Hawaii ka moku;\n Ea pu me ka lanakila-la.\n\n (AOLE I PAU)\n\n\nMa keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhau o ka\nloaa ana o keia mau aina. A mehe mea la no loko mai o Tahiti ka hoomaka\nana e loaa na kanaka ma keia mau mokupuni, aka, aole i maopopo ma keia\nmau lalani mele ka laha ana o na kanaka ma keia Pae Aina. O ka hanau\nwale ana no o na Mokupuni ka mea i hoomaopopo ia ma keia mookuauhau, a\nhe pono ke nana i ka moolelo o ka aina ana ma keia mau aina e like me\nka hoonohonoho ana ma ka Mokuna II malalo iho.\n\n\n\n\n\n\nMOKUNA II.\n\n\nMa keia moolelo o keia mokuna, ua hoea wale mai o Hawaii mai ka moana\nmai, i huipuia me ka lalani aina o Tahiti, a mehe mea la o ka Pae Aina\no Tahiti ka mua o na aina ma ka Pakifika nei, a he hope o Hawaii e like\nme kela lalani mele a Kahakuikamoana, penei:\n\n\n \u201cEa mai Hawaiinuiakea,\n Ea mai loko mai o ka po.\n Puka ka moku, ka aina.\n Ka lalani aina o Nuumea;\n Ka pae aina i kukulu o Tahiti.\u201d\n\n\nMa keia mau lalani mele, ua maopopo kahi i puka mai ai o Hawaii, mehe\nmea mai ka moana mai e like me ka manao o kekahi poe naauao imi aina o\nka honua nei, aka pela io no ka manao o ka poe makaikai honua.\n\nMa ka nana ana i kahi i puka mai ai o Maui, ua like ko laua loaa ana me\nHawaii, i puka wale mai no loko mai o ka moana, a penei ke ano o ka\nheluhelu ana o kekahi mau lalani mele o ua mele la a Kahakuikamoana i\nhoike ia ma ka Mokuna I.\n\n\n \u201cHanau o Maui he moku, he aina,\n Na kama o Kamalalawalu e noho.\u201d\n\n\nA o ka moolelo o ka loaa ana o Molokai i aina ai, ma ka nana iho i kona\nmau lalani mele e pili ana ia Molokai penei:\n\n\n \u201cNa Kuluwaiea o Haumea he kane,\n Na Hinanuialana he wahine,\n Loaa Molokai he akua, he kahuna,\n He pualena no Nuumea.\u201d\n\n\nMehe mea la o Kuluwaiea he kane ia na Haumea nae, alaila moe aku, moe\nia Hinanuialana, hanau o Molokai, he akua, a he kahuna.\n\nMa ka moolelo hoi o Lanai, aole i haiia mai kona wahi i puka mai ai,\naka, ua ikeia ma kona moolelo he keiki hookama o Lanai; pela e maopopo\nai ma ke mele a Kahakuikamoana ma ka pauku 4 o ua mele la, a penei ka\nheluhelu ana:\n\n\n \u201cKu mai ke alii, ka lani,\n Ka haluku wai ea o Tahiti.\n Loaa o Lanai he keiki hookama.\u201d\n\n\nMa ka moolelo hoi o Kahoolawe ua maopopo kahi i puka mai ai o\nKahoolawe, ua hanau lopaia mai oia. No ka mea, o Keaukanai ke kane, moe\naku ia Walinuu, ka wahine, no Holani mai, hanau o Kahoolawe. A penei e\nheluhelu ai i ke mele ma ka pauku 5:\n\n\n \u201cNa Keaukanai i moe aku,\n Moe ia Walinuu o Holani,\n He keakea kapu no Uluhina,\n Hanau Kahoolawe, he lopa.\u201d\n\n\nO ka mea kupanaha keia i ka nana ana i ka moolelo no Kahoolawe, mehe\nmea la no Hawaii nei o Keaukanai, a no Holani mai o Walinuu. O ka\nmoolelo hoi no Molokini, ua oleloia, he malo no Uluhina, he alii nui,\nhe alii oki piko no na keiki hanau hou. A penei ke kaao ana no\nMolokini. I ka manawa i hanau ae ai o Walinuu ia Kahoolawe, kiiia aku o\nUluhina e hele mai e oki i ka piko o Kahoolawe, a hiki mai la ua o\nUluhina, a oki ae la i ka piko o Kahoolawe, alaila hume ae la o Uluhina\ni ka iewe, a kiola aku la i loko o ke kai loaa ai o Molokini, he iewe,\na o ka inoa o Molokini, ua kapaia i ka malo o Uluhina; a penei e\nheluhelu ai ma ke mele, pauku 6.\n\n\n \u201cKiina aku Uluhina,\n Moku ka piko o ke kamaiki,\n Ka iewe o ke keiki i lele\n I komo i loko o ka ape nalu;\n Ka apeape kai aleale,\n Loaa ka malo o ke kama.\n O Molokini ka moku\n He iewe ia -a-,\n He iewe ka moku.\u201d\n\n\nMa ka moolelo hoi o Oahu, ua oleloia, he alii nui o Oahu, he wohi na\nAhukinialaa, na laua o Laamealaakona, a penei ka heluhelu ana ma ka\npauku 7.\n\n\n \u201cKu mai Ahukinialaa,\n He alii mai ka nanamu;\n Mai ka ape o ka ia;\n Mai ka ale poi pu o Halehalekalani,\n Loaa o Oahu, he wohi,\n He wohi na Ahukinialaa\n Na Laamealaakona he wahine.\u201d\n\n\nMa ka moolelo hoi o Kauai, ua oleloia, hookahi makuawahine o Oahu me\nKauai, a ua okoa na makuakane; no ka mea, o Ahukinialaa kai noho aku ia\nLaamealaakona, hanau Oahu he wohi; a noho aku hoi o Laakapu ia\nLaamealaakona, hanau o Kauai. A penei ke kaao ana no Kauai. I ka manawa\ni hookauhua ai o Laamealaakona ia Kauai, i loko no o ka hale kapu kahi\ni hookauhua ai, maloko o ka heiau a Nonea, a i ka la i ka malama o\nMakalii, i ka la i kauwila ai ua heiau la, oia ka la i hanau ai o\nKauai; a o keia ke alii i huipuia me ka mooalii o Hawaii. A penei e\nheluhelu ai i ka moolelo no Kauai ma ke mele e hoomaka ana ma ka pauku\n8:\n\n\n \u201cNa Laakapu he kane ia,\n Na Laamealaakona he wahine\n Hookauhua hoiloli,\n I ka Nuupoki alii,\n Ka heiau kapu a Nonea\n I kauwila i ka po kapu o Makalii,\n Hanau Kauai he alii, he kama, he pua alii.\n He huhui alii na Hawaii,\n Na ke poo kelakela o na moku.\u201d\n\n\nMa ka nana aku i ka moolelo o Oahu me Kauai, he oiaio, me he mea la\nhookahi io no makuawahine o laua, no ka mea, ma ke ano o ka leo ka like\nana.\n\nMa ka moolelo o Niihau, o Kaula, ame Nihoa, hookahi no o lakou mau\nmakua. No ka mea, o Wanalia ke kane, noho aku ia Hanalaa, he wahine ia,\nhanau mai o Niihau, o Kaula, a me Nihoa, he mau mahoe pakolu lakou, ia\nlakou no pa ka makuawahine, aole i hanau moku mahope mai. A penei e\nheluhelu ai i ke mele a Kahakuikamoana ma ka pauku io.\n\n\n \u201cO Wanalia ke kane,\n O Hanalaa ka wahine.\n Hanau Niihau he aina, he moku,\n Ekolu lakou keiki\n I hanau i ka la kahi.\n O Niihau, o Kaula, Nihoa pau mai.\n Pa ka makuawahine,\n Oili moku ole mai mahope.\u201d\n\n\nMa ka nana ana i ka moolelo o keia mau aina, ua hoomaopopoia ma kela\nmele a kela kakaolelo nui, kekahi o ko ke alii mau kakaolelo kaulana o\nHawaii nei. Aka aole nae e hiki ke hooiaio a hoohiki no ka pololei o ka\nmoolelo, no ka mea, he nui na moolelo e ae e like ana me keia, a owai\nla o na mea pololei oia mau moolelo. Ma ka moolelo hoi o Wakea, ua hai\nmaopopoia mai kahi i puka mai ai keia mau moku, a he mau mele no e\nhoomaopopo ana i ka moolelo o Wakea, no ka laha ana o keia mau moku. Ua\nhakuia kekahi mele e Pakui, kekahi kakaolelo, he haku mele kaulana, ua\nhelu puia oia ma ka mookahuna o na kahuna nui o ka oihanakahuna.\n\nMa ka moolelo hoi o Opuukahonua, ua oleloia i loko oia moolelo, oia na\nkupuna mua o Hawaii nei, he iwakalua-kumamaha hanauna mamua aku o\nWakea, alaila huipu mai me ko Wakea hanauna he kanahiku-kumamalima, a i\nka hui ana, he kanaiwakumamaiwa hanauna mai a Opuukahonua a hiki ia\nKamehameha, alaila e hui mai mai laila mai a hiki ia Kamehameha IV he\nhaneri kumamakahi hanauna.\n\n\n\n\n\n\nMOKUNA III.\n\nNO WAKEA.\n\n\nMa ka moolelo o Wakea, ua olelo nui ia, oia na kupuna mua o keia mau\naina, a ma o laua la i laha mai ai na kanaka, a o laua na kupuna alii o\nkeia noho ana. Ua oleloia ma ko Wakea mookuaahau laua a me kana wahine\no Papa, ua hanau mai keia mau moku mai loko mai o laua. A manao hoi o\nkekahi poe kakaolelo, ua hana maoli ia me na lima o Wakea keia mau\nmoku. Aka o ka manao o kekahi kahuna, o Pakui kona inoa, he kakaolelo\nnui no Kamehameha, kumu kakaolelo mai ka po mai, ua hanau maoliia keia\nmau moku. A penei kana haku ana i ke mele, no ka loaa ana mai o keia\nmau aina.\n\n\n\n\n KA MELE A PAKUI.\n\n O Wakea Kahiko Luamea,\n O Papa, o Papahanaumoku ka wahine,\n Hanau Tahiti-ku, Tahiti-moe,\n Hanau Keapapanui,\n Hanau Keapapalani, 5\n Hanau Hawaii;\n Ka moku makahiapo,\n Keiki makahiapo a laua.\n O Wakea laua o Kane,\n O Papa o Walinuu ka wahine. 10\n Hookauhua Papa i ka moku,\n Hoiloli ia Maui,\n Hanau Mauiloa he moku;\n I hanauia he alo lani,\n He Uilani-uilani, 15\n Hei kapa lau maewa.\n He nui Mololani no Ku, no Lono,\n No Kane ma laua o Kanaloa.\n Hanau kapu ke kuakoko,\n Kaahea Papa ia Kanaloa, he moku, 20\n I hanauia he punua he naia,\n He keiki ia na Papa i hanau,\n Haalele Papa hoi i Tahiti,\n Hoi a Tahiti Kapakapakaua.\n Moe o Wakea moe ia Kaulawahine 25\n Hanau o Lanai Kaula.\n He makahiapo na ia wahine.\n Hoi ae o Wakea loaa Hina,\n Loaa Hina he wahine moe na Wakea,\n Hapai Hina ia Molokai, he moku, 30\n O Molokai a Hina he keiki moku.\n Haina e ke kolea o Laukaula\n Ua moe o Wakea i ka wahine.\n O ena kalani kukahaulili o Papa.\n Hoi mai Papa mai loko o Tahiti; 35\n Inaina lili i ka punalua;\n Hae, manawaino i ke kane, o Wakea,\n Moe ia Lua he kane hou ia.\n Hanau Oahu-a-Lua,\n Oahu-a-Lua, ke keiki moku, 40\n He keiki makana lau na Lua.\n Hoi hou aku no moe me Wakea.\n Naku Papa i ka iloli,\n Hoohapuu Papa i ka moku o Kauai\n Hanau Kamawaelualanimoku, 45\n He eweewe Niihau;\n He palena o Lehua,\n He panina Kaula.\n O ka Mokupapapa.\n Na papa kahakuakea o Lono, 50\n O Kahakulono o Kapumaeolani.\n O Kapuheeua o Holani.\n Kapuheeuanui o Kahaimakana,\n Na Kekamaluahaku, Kaponianai,\n I ka I, kapu I o Kaponialamea 55\n Ponihiwa, Poniuli, Poniele,\n Kaponi, Kaponi, Kaponiponikaua;\n O Papa-a-, O Papa-a-.\n O Hoohokukalani.\n Ka lani, o Hoohokukalani, 60\n He lani hoowawa,\n Wawa, wawaka, nihoniho.\n I nihia i kolia.\n I pipaia ka lau a lahilahi.\n O Wakea ka maka, 65\n O Haloa ka hiona.\n O Piimai, o Wailoa, o Kakaihili.\n Nononoho kau e ka pueo alii,\n Ka pueo makalulu\n I loha i ke kaha i ka pea 70\n I ka lupe o na lani kapu\n I Apikina, i huia lakou a ka wohi kahi,\n Ahukaiolaa-a, O Laa-a-\n Laamaikahiki ke alii.\n O Ahukinialaa, 75\n O Kukonalaa,\n O Laulialaamakua,\n O na pukolu a Laamaikahiki.\n He mau hiapo kapu a Laa\n Hookahi no ka la i hanau ai. 80\n Naha mai ka nalu, ke ewe, ka inaina.\n O Ahulumai ka piko,\n Ka piko alii,\n Ka pikopiko iloko, ka enaena alii.\n Ke ewe o Kalani, ka lani, 85\n O Puaakahuoi.\n O Kamalea-Makahiko o Piliwale.\n Kamaiolena, Kahaloalena,\n Halolenaula, o Kalanimanuia.\n O Kaihikapu a Manuia. 90\n O ka ilio hulu ii i ula ia\n I mahamahaoo,\n O Kaunui a Kanehoalani kena.\n O Ipuwai a Hoalani keia,\n O Kaehokumanawa. 95\n I ka pilina ake i ke kea manawa,\n Naau manawa kee.\n I na io hoiimo maka.\n I huaina i wehea ka naki\n Kapuaululana awai alii. 100\n Kapuakahi kuaana aua Kane,\n Wahine a Iwikauikaua i noho\n Loaa hoi o Kaneikauaiwilani.\n Na nalu haki kakala\n Haki kualua; 105\n I halehale i popoi i na hua alii,\n I na hua haki lumilumi i ka hohonu,\n Lumilumi ka a Liloa,\n I ke Kaailani:\n O Liloa ka ike lani i Pakaalana. 110\n Ka oha lani o Hakau\n Ka puakea i waho\n O ka pa kani nana i ka wai a Umi,\n He keha ia no Umi, i ka lohelohe lani,\n Ka lohelohe makomako o Mako, 115\n O Makakaualii alii lani;\n O Kamawaelualani,\n O Kauinakea, o Kapaikauanalulu,\n O Kaalawai, o Hinakuluina,\n O ka olikoliko muo lau o Kalani 120\n Loaa mai Kuauwa ka au alii,\n Kamehameha, ku kohai i Kawaluna.\n Kaniope, Kaniopinana i Hakawili,\n I luluu kaumaha i ke kapu.\n Kahoukapu o Maheha, 125\n Na Nukuilimahi i Hakau i haka i luna o Hawaii.\n\n\nMa keia mele e hoomaopopo ai i ka laha ana o keia mau aina e Wakea laua\nme Papa, e like me ka ike a Pakui ka mea nana i haku i keia mele, he\nkahuna ia, he kakaolelo no loko mai o ka papa mookuauhau o na kahuna\nnui o ka oihanakahuna. Aka ma ka nana ana i ka Mokuna I o keia moolelo,\nua aneane like ka manao o na kakaolelo ma ka loaa ana o keia mau aina.\nA ma ke mele i hakuia e Pakui ma kona ano kaula a kakaolelo hoi e like\nme ka hoike ana ma keia mokuna o keia moolelo; aka e pono e nana i ka\nhoonoho ana o ka mookuauhau mai a Wakea mai e like me ka hoike ana ma\nka mokuna malalo iho.\n\n\n\n\n\n\nMOKUNA IV.\n\nKA HOONOHO ANA O KA MOOKUAUHAU O KA AINA ANA MA HAWAII NEI MAI A WAKEA\nMAI.\n\n\nMa keia mokuna, ua manaoia ma ka hoomaopopo ana, mehe mea la o ka lewa\nka mua, o ka lani, alaila o ka honua mai, a penei ka heluhelu ana i na\nlalani mua o ke mele i hakuia e Pakui ma ka Mokuna III.\n\n\n \u201cO Wakea Kahiko Luamea, o Papa hanau moku ka wahine.\n Hanau Tahiti-ku, Tahiti-moe,\n Hanau Keapapanui.\n Hanau Keapapalani.\u201d\n\n\nA nolaila o na mea mua keia i loaa i loko o ko Wakea mau la laua o\nPapa, a mahope o Hawaii ka hanau ana e like me malalo iho.\n\n\n \u201cO Wakea ka i noho aku ia Papa hanau elima keiki:\n O Tahiti-ku, Tahiti-moe,\n Keapapanui, Keapapalani,\n Hawaii.\n O Wakea ke kane a Papa (w) } o Maui.\n O Kane ke kane a Walinuu (w) }\n O Wakea kai noho ia Papa; hanau o Kane, o Kanaloa.\u201d\n\n\nMahope iho o ko Papa hanau ana i keia mau keiki, hoi aku la o Papa i\nTahiti, noho wahine ole o Wakea. Nolaila, lawe ae o Wakea ia\nKaulawahine, hanau o Lanai Kaula, a mahope laweia ua o Lanai i keiki\nhookama. A penei ka hoonohonoho ana o ka mookuauhau.\n\n\n KANE. WAHINE. KEIKI.\n\n O Wakea ke kane o Kaulawahine, o Lanai.\n O Wakea ke kane o Hina, o Molokai.\n\n\nAlua mau keiki moku a Wakea me na wahine hou. Hoi mai o Papa mai Tahiti\nmai, lohe ua lilo o Wakea ia Kaulawahine laua me Hina; a nolaila huhu o\nPapa i na punalua, a huhu pu no hoi i kana kane ia Wakea. Nolaila, lawe\nae o Papa ia Lua i kane nana, loaa ka laua keiki o Oahu (Oahualua). Hoi\nhou aku o Papa me kane mua me Wakea, hanau o Kamawaelualanimoku, o\nNiihau, o Kaula, o Lehua. Aha mau keiki a laua ma ko laua manawa i hoi\nhou ae ai. A penei hoi e heluhelu ai i ka moolelo ma ke mele i hakuia e\nPakui i hoikeia ma ka Mokuna III.\n\n\n \u201cHaalele o Papa hoi i Tahiti,\n Hoi a Kahiki Kapakapakaua\n Moe Wakea moe ia Kaulawahine,\n Hanau Lanai a Kaula,\n He makahiapo na ia wahine.\n Hoi ae o Wakea loaa o Hina,\n Hanau Molokai he moku,\n O Molokai a Hina he keiki moku,\n Haina e ke kolea Laukaula\n Ua moe Wakea i ka wahine,\n Ena ka lani, ku kahaulili o Papa.\n Hoi mai o Papa mai loko o Tahiti;\n Inaina lili i ka punalua;\n Hai manawa ino i ke kane, o Wakea,\n Moe ia Lua he kane hou ia,\n Hanau Oahualua, he moku ia,\n He keiki makanalau na Lua.\n Hoi hou aku no noho me Wakea,\n Naku Papa i ka iloli,\n Hoohapuu Papa i ka moku o Kauai\n Hanau Kamawaelualanimoku.\n He eweewe Niihau,\n He palena o Lehua,\n He panina o Kaula.\u201d\n\n\nA penei hoi ka hoonohonoho ana o ka moolelo o ka hanau ana o Papa i na\nkeiki muli ia laua i hoi ae ai me Wakea. Noho hou o Wakea ia Papa, o\nKauai, Kamawaelualanimoku, Niihau, Lehua, Kaula. O keia mau keiki a\nPapa, pau kana hanau moku ana. Aka hoi ma ka ike o kekahi kaula nui, he\nkakaolelo, o Kamahualele kona inoa: I ka manawa i holo mai ai o Moikeha\nmai Tahiti mai, mamuli o ka hoaaia i kana wahine manuahi ia Luukia, no\nko Mua olelo hoopunipuni ana ia Luukia no ka hewa i hana oleia e\nMoikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia,\nnolaila, haalele oia ia Tahiti, holo mai oia i Hawaii nei, a i ka\nhookokoke ana mai o na waa e pae i Hilo, ia manawa, ku mai o\nKamahualele i luna o ka pola o na waa, a kahea mai:\n\n\n Eia Hawaii, he moku, he kanaka,\n He Kanaka Hawaii-e.\n He Kanaka Hawaii,\n He Kama na Tahiti,\n He Pua Alii mai Kapaahu.\n Mai Moaulanuiakea Kanaloa,\n He Moopuna na Kahiko laua o Kapulanakehau.\n Na Papa i hanau,\n Na ke Kama wahine a Kukalaniehu laua me Kahakauakoko.\n Na pulapula aina i paekahi,\n I nonoho like i ka hikina, komohana,\n Pae like ka moku i lalani,\n I hui aku hui mai me Holani.\n Puni ka moku o Kaialea ke kilo,\n Naha Nuuhiwa lele i Polapola:\n O Kahiko ke kumu aina,\n Nana i mahele kaawale na moku,\n Moku ke aho lawaia a Kahai,\n I okia e Kukanaloa,\n Pauku na aina, na moku,\n Moku i ka ohe kapu a Kanaloa.\n O Haumea manu kahikele,\n O Moikeha ka lani nana e noho.\n Noho kuu lani ia Hawaii -a-\n Ola! Ola! O Kalanaola.\n Ola ke alii, ke kahuna.\n Ola ke kilo, ke kauwa;\n Noho ia Hawaii a lulana,\n A kani moopuna i Kauai.\n O Kauai ka moku -a-\n Moikeha ke alii.\u201d\n\n\nAia i loko o keia mele a Kamahualele, aole o Wakea a me kana wahine na\nkumu mua o Hawaii nei. A eia kekahi; ma ka nana ana a me ka hoomaopopo\nana, no Tahiti mai na kanaka i laha ai keia mau moku, e like me ke mele\na Kamahualele i hea mai ai i luna o ka pola o na waa, e like me ke mele\nmaluna ae.\n\n\n\n\n\n\nMOKUNA V.\n\nKA MOOLELO O OPUUKAHONUA.\n\n\nUa oleloia ma ka moolelo o Opuukahonua o laua na kupuna alii o keia mau\naina, he kanaiwakumamaiwa hanauna mai laila mai a hiki ia Kamehameha. A\no ka loaa ana o keia mau aina, i lawaia ia e Kapuheeuanui. A penei ke\nkaao ana: I ka wa i kuu aku ai o Kapuheeuanui i kana aho i loko o ke\nkai mai Kapaahu mai, ia manawa, mau ana kana aho lawaia, a manao ae la\noia he ia keia mea e mau nei, alaila, huki ae la oia i kana aho, a i ke\nkau ana ae i ka waa, eia ka he akoakoa. Ia manawa hele mai ke kahuna o\nLaulialaamakua, e hoomakaukau ana o Kapuheeuanui e wehe ae i ke akoakoa\na kiola aku, ia manawa, olelo aku ke kahuna. \u201cE! Mai kiola oe i na\nakoakoa, he alii na, he hai kanaka, hulia i puaa, a hoomalielie i ke\nakua, alaila pule a pau, alaila kapa aku oe i kona inoa o Hawaiiloa,\nalaila kiola aku oe i loko o ke kai, e ulu mai auanei na he moku.\u201d\nAlaila, hoolohe aku la o Kapuheeuanui e like me ka olelo a ke kahuna. I\nkekahi la ae lawaia hou no o Kapuheeuanui, hei hou no ke akoakoa,\nalaila hoomanao ua lawaia nei i ke kahuna, lawe hou aku no i ke\nakoakoa, i mai ke kahuna, \u201cHe kanaka, he alii, e kapa aku oe i ka inoa\no Mauiloa,\u201d alaila kiola aku la ua lawaia nei i ka moana. I ka ekolu o\nka la lawaia o Kapuheeuanui, hei hou no he akoakoa, o ke kolu ia o ka\nakoakoa; e like me ka hana mau a ua lawaia nei, a pela no oia i hana\naku ai. A ike mai la ke hahuna i keia koa: \u201cHe kanaka keia he wohi, he\nalii no ka ea kapu, e kapa aku i kona inoa o Oahunuialaa.\u201d Pela mau ka\nhana mau a ua o Kapuheeuanui, a pela no hoi ka ke kahuna olelo i ua\nlawaia nei. Ua kapaia na inoa o keia mau aina mamuli o ka olelo a ke\nkahuna. A ma keia kaao no Hawaii nei, he akoakoa keia mau mokupuni, ua\nulu mai loko ae o ke kai; aka, he kaao wale no ia. A penei hoi ka\nhoomaopopo ana i ka oiaio ana, he akoakoa io o Hawaii nei.\n\nPenei ke mele a Makuakaumana i oli aku ai i Tahiti, ia laua me Paao i\nholo ai i alii hou no Hawaii, no ka mea, ua pau na alii mua o Hawaii\nnei i ka hewa, o Kapawa ke alii o Hawaii nei ia manawa, i ke kanaha o\nna hanauna alii mai a Opuukahonua mai a ia Kapawa. A ia Makuakaumana ma\ni aneane aku ai e kau i ke awa o Moaulanuiakea ia manawa i oli aku ai o\nMakuakaumana ia Lonokaeho ke kahuna:\n\n\n E Lono, e Lono - e-! E Lonokaeho!\n Lonokulani alii o Kauluonana.\n Eia na waa kau mai,\n E hoi e noho ia Hawaiikuauli,\n He aina loaa i ka moana,\n I hoea mai loko o ka ale;\n I ka halehale poi pu a Kanaloa;\n He koakea i halelo i ka wai,\n I lou i ka makau a ka lawaia,\n A ka lawaia nui o Kapaahu\n A ka lawaia nui o Kapuheeuanui - la\n A pae na waa, kau mai,\n E holo ai i Hawaii, he moku;\n He moku Hawaii,\n He moku Hawaii na Lonokaeho e noho.\n\n\nA pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no\nHawaii. A lohe o Lonokaeho i keia olelo a Paao, alaila, olelo aku la o\nLonokaeho ia Paao, \u201cAole wau e holo, aka, e hoouna aku wau ia Pili nana\ne ai o Hawaii, oia ke alii e holo pu me olua; a o oe no ke kahuna.\u201d A\nnolaila oia ka hiki o Pili ia Hawaii nei. (Pela i oleloia ma ka moolelo\no Paao). Aka, e pono ke nana i ka hoonohonoho ana o ka mookuauhau alii\nmai a Opuukahonua mai a hiki ia Wakea, e like me ka hoonohonoho ana ma\nkela aoao Mokuna VI.\n\n\n\n\n\n\nMOKUNA VI.\n\n\nMa ka hoonohonoho ana i ka mookuauhau mai a Opuukahonua mai, aole i\nikeia ko Opuukahonua mau makua, aka, o ka mea i oleloia i loko o ka\nmoolelo o Kualii, mai Tahiti mai o Opuukahonua o ka hele ana mai a noho\ni Hawaii nei, i ka manawa, aole he kanaka ma keia mau aina. Holo mai o\nOpuukahonua me kona mau kaikaina elua, o Lolomu a me Mihi, hookahi\nwahine o Lana, a o lakou na kupuna mua o Hawaii nei. A penei ka laha\nana:\n\n\n [SEE THE GENEALOGY OF OPUUKAHONUA IN THE ENGLISH TRANSLATION.]\n\n\nMa ka papa kuauhau i hoonohonohoia mai a Opuukahonua mai a hiki ia\nKamehameha, he kanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii\no keia lahui. Aka, ua puka mai he mau lala ohana alii ma keia\nmookuauhau, a ua ulu a lehulehu lakou, aka, aole e hiki ke hoomaopopo i\nka hoonohonoho ana o na lala ohana alii e ae, ma na lalani like e like\nme ka hoonohonoho ana i hoikeia ma ka papa kuauhau mai a Opuukahonua\nmai.\n\n\n\n\nNO NA WA.\n\nHe mea pono ke maheleia i mau wa mai a Opuukahonua a hiki ia Kamehameha\ne like me ka noho aupuni ana, a e hoakaka pololei ia ka hana i loko o\nna wa a me na hana ano nui a keia alii keia alii i loko o ko lakou kaao\nana.\n\nWa Mua. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, he\numikumamaono ia hanauna, ia manawa hiki mai o Pili mai Tahiti mai, oia\nke alii o Hawaii nei ia manawa, aka, he mau hoouka kaua ma ia manawa.\n\nWa Elua. Mai ia Pili a hiki ia Kahiko, ewalu ia hanauna, he wa maikai\nia, a he mau hana naauao no ka Pili ia manawa.\n\nWa Ekolu. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana nui\ni loko oia manawa.\n\nWa Eha. Mai a Waia a hiki ia Liloa he kanalimakumamahiku hanauna, he\nnui na ano oia wa, a me na hoouka kaua ia wa.\n\nWa Elima. Mai ia Liloa a hiki ia Kamehameha, he umikumamaha hanauna. Ma\nkeia mahele ana i na wa, aole ma ka pololei maoli, aole no he mea nana\ni hoomaopopo mai ka mahele ana i na wa. Aka, penei nae: Aia iloko o\nkeia mau wa i maheleia, ua akaka ma ko lakou kaao ana, a ua akaka ma ka\npule ana a kekahi kahuna, o Kukailani kona inoa, oia paha ke\nkanahikukumamaiwa o ka hanauna mai a Opuukahonua mai.\n\nNo ka mea, i ka wa i kiiia mai ai o Iwikauikaua e Kanaloapulehu e kau i\nka lele, no ka hewa ana o Iwikauikaua no ke kipi ana i na \u2019lii malalo\nona, a kipi aku ia Kanaloakuaana kekahi alii o Maui, a nolaila, ia\nIwikauikaua i ku ai iluna o ka anuu, nana ae la o Iwikauikaua i ke\nkahuna ia Kukailani, a kahea aku la: \u201cE, ka pule a ke kahuna, kulia i\nmua o ke akua, na na mai ia\u2019u ina he kahuna oe na\u2019u.\u201d A lohe o\nKukailani i keia mea: \u201cAe, e ku wau i kuu pule a i ino kuu pule make\noe, aka i hololea kuu pule a hiki i ka amama ana; aole oe e kau i ka\nlele i keia la.\u201d A penei ka pule ana:\n\n\n E Ku, e Uli, e Kama, lele wale. 1\n O Kalani ke \u2019lii kaahea o Kaiwa.\n Iwikauikaua haulili mai lalo;\n Mai kumu kahiki ka honua ua kele,\n Ua nao ua pela i ke kapu alii\n I ka pela alii kapu o Kukonalaa.\n Ua kau ke kapu i Makalii.\n Akahi -a- aha; lele wale.\n Lele mai ke kapu o ka moku. 2\n Lalani ke kapu o ka moku;\n Kui mai ke kapu o ka moku,\n Pii mai ke kapu o ka moku,\n Ili aku, kau aku ke kapu o ka moku,\n Na Pili e noho ia kapu,\n Ka moku i Hawaiikuauli.\n Alua-a aha, lele wale;\n Lele aku ke kapu ia Wakea.\n O Wakea ke kahuna, ke alii, 3\n Ke alii i kumu, i nua, i makolu i ke kapu;\n Ia Wakea naha ke kapu o ka moku,\n Mahae ke kapu i kiope na moku,\n Lele aku ke kapu o Waia ke alii.\n Aha -aha- ka ilina o ke kapu,\n Na Liloa e noho ia kapu.\n Ua kapu ka moku ia Liloa, 4\n Ua kapu kawao i Tahiti,\n Liloa o Umi ke kapu i nahae,\n Nahae na mana o ke kapu,\n O Iwiaulana Iwikauikaua.\n Lola kamahele i kikiwi,\n I pipio i ke kapu o Iwikauikaua.\n Na ka iwi e pani ke kapu o ka moku;\n Iwikauikaua ke kalohe;\n Ka hoololohe wai i Haunaka.\n\n\nO keia ka pule i oleloia i loko o ka molelo o Kamalalawalu. A ma keia\nmele pule i maopopo ai he pono ke mahele i mau wa. No ka mea, aia wale\nno ma na \u2019lii aimoku e ili ai ke kapu moku. A mehe mea la, ua\nhoomaopopoia na wa ma ia mau ano e like me na pauku mele pule maluna\nae.\n\n\n\n\n\n\nMOKUNA VII.\n\nNO KA IKE MUA ANA I NA HAOLE.\n\n\nUa oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka\nmoolelo i hooponopono hou ia e Mr. Pokuea o Lahainaluna, ua ku mua mai\nkekahi moku ma Hawaii nei i ka wa kahiko, a oia ka hoomaka mua ana o\nkeia lahui e ike i na haole. Aka hoi, ma ka moolelo o Kualii kekahi\nalii kahiko o Hawaii nei, ke alii kaulana no ka ikaika i ke kaua; ua\noleloia, nana i ike mua o Tahiti, a oia ka mea i ike mua i na haole i\nka wa kahiko, a penei ka hoomaopopo ana ma kona pule, ma ka hapa waena\no kona moolelo e like me malalo iho:\n\n\n O Hawaii mauna kiekie;\n Hoho i ka lani Kauwiki;\n I lalo ka hono o na moku, i ke kai e hopu ana;\n Kauwiki i ka mauna i ke opaipai;\n E kalai a hina Kauwiki-e.\n O Kauai, O Kauai nui kuapapa,\n Noho i ka lulu o Waianae.\n He lae Kaena, he hala Kahuku.\n He kuamauna hono i ke hau Kaala,\n Noho mai ana Waialua i lalo e, O Waialua.\n O Mokuleia ka ipu, ka helo\n Ka ia mano lala walu,\n Hiu lala kea o Kaena,\n Mano hele lalo o Kauai.\n O lalo o Kauai, kuu aina,\n O Kauai nui mokulehua,\n Moku panee lua ana Tahiti.\n I lalo Tahiti.\n Ia Wakea ka la kolohia;\n Hooulu i lalo o Kumuhonua;\n Nakeke ka papa i Hawaiiakea,\n O Kuhia i ka muo o ka la.\n Kau mai ana Kona i ka maka;\n Ke kau la Kona, ke moe la Kohala.\n O Tahiti, moku kai a loa.\n Aina a Olopana i noho ai.\n I loko ka moku, I waho ka la;\n Ke aloalo o ka la ke hiki mai.\n Ane ua ike oe?\n Ua ike hoi wau ia Tahiti,\n He aina leo pahaohao wale Tahiti.\n Noonei kanaka i pii a luna.\n A kuamoo o ka lani;\n Keehi iho, nana iho ia lalo.\n Aole o Tahiti kanaka.\n Hookahi o Tahiti kanaka, he haole;\n Me a\u2019u la he akua,\n Me ia la he kanaka,\n He akua o Ku-e.\n\n\nMa keia mele, ua maopopo ko Kualii ike ana i ka haole i keia manawa, no\nka mea, ua hooko ia kana ike ana i na haole i keia manawa, a ke noho\nnei na haole i keia manawa. A penei kekahi lalani mele:\n\n\n Ua ike hoi au ia Tahiti.\n He aina leo pahaohao wale Tahiti.\n\n\nHe oiaio ua pahaohao ka olelo a me ka leo, ua like ole na olelo, ma ia\nmau kumu ka hoomaopopo ana ua ike muaia na haole e Kualii i keia\nmanawa.\n\n\n\n\n\n\n\n\nTHE LEGEND OF AUKELENUIAIKU.\n\n\nCHAPTER I.\n\nAUKELE AND HIS UNKIND BRETHREN.\n\n\nThis legend of Aukelenuiaiku [62] is one of the most noted of all the\nlegends of Hawaii nei, having its origin in the land of Kuaihelani.\n[63] Iku was the father, a great chief, and Kapapaiakea was the mother,\nfrom whom twelve children were born. Kuaihelani was the country in\nwhich they lived. The names of the children [64] were:\nKekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku,\nLonoheaiku, Naaiku, Noiaiku, Ikumailani and Aukelenuiaiku, all males;\nand Kaomeaaiku, a female. This legend deals with Aukelenuiaiku.\n\nFrom the first-born child to the one just ahead of Aukelenuiaiku, Iku\nnever took them up in his arms, never spoke of leaving the kingdom to\nany of them, nor did he make much of any of them. But at the birth of\nAukelenuiaiku, Iku took the greatest interest in him, took care of him,\ntook him up in his arms, and to him he willed all his honor and glory\nand the kingdom. Because of this show of favoritism on their father\u2019s\npart toward Aukelenuiaiku, his brothers and sister hated him and they\ntried to devise some way of getting rid of him. Said the oldest of the\nchildren, Kamakahinuiaiku: [65] \u201cYes, our father is indeed strange;\nalthough I am the first-born, still our father did not promise to leave\nme his honor and glory, and not even the kingdom, but here with the\nlast son he has promised to leave these things to him.\u201d\n\nThe main pastime indulged in by the brothers of Aukelenuiaiku was\nwrestling, boxing and other manly games that were known at that time.\nIn these games they became famous in all the land of Kuaihelani as\nbeing the strongest, and furthermore, these boys went around the whole\ncountry without being beaten. On one of the trips around Kuaihelani the\nfame and the strength of Kealohikikaupea, a strong man of Kauai,\nreached these boys. The main deed of strength participated in by this\nman which made him famous was the great ease he had in breaking a man\nin two. [66] When the boys from Kuaihelani arrived in Kauai, one of\nthem met this strong man and with one blow laid him low. They then made\na complete circuit of Kauai without meeting any challenger. While they\nwere in Kauai word came to them of three strong men on Oahu. Their\nnames were, Kaikipaananea, Kupukupukehaikalani and Kupukupukehaiiaku.\nThere were none stronger than these three men. Upon the arrival of the\nchampions of Kuaihelani on Oahu they met in contest, and with one blow\nthe said men of Oahu were defeated, after which the Kuaihelani\nchampions left Oahu and went to Maui. Kakaalaneo was the king of Maui\nat this time, and in a contest he was vanquished by them.\n\nWhile the Kuaihelani champions were making a circuit of Maui the fame\nof Kepakailiula for his great strength and daring came to them. It was\nsaid that he could break [in pieces] any man who opposed him, and he\nwas the greatest warrior of the whole island of Hawaii. When the\nKuaihelani champions heard of the feats of strength performed by\nKepakailiula, they became afraid and returned to Kuaihelani. Upon their\narrival at their home in Kuaihelani they gave exhibitions of all the\nsporting games known to them, such as wrestling, boxing, to wrestle on\nall fours, to hide a pebble under piles of kapas, to dance, to roll the\nstone disk, to jump from high cliffs into the water, to make the spear\nglide, and various other games. In getting up these games they were\ninstigated by the desire of drawing their youngest brother to them,\nwhen they would kill him, for Aukelenuiaiku was kept under Iku\u2019s\nfostering care all the time, and was accorded all the honors due to a\nking, and was jealously guarded.\n\nWhile Aukelenuiaiku was thus guarded, he one day heard the yells and\nshouts of the people who were gathered at the games being held by his\nbrothers, so Aukelenuiaiku asked of Iku his father: \u201cWhat is the cause\nof the shouting down below?\u201d The father replied: \u201cThey are holding some\nwrestling matches.\u201d \u201cHow is that game played?\u201d \u201cIt is played by two\npersons. They stand up facing each other and each one tries to throw\nthe other one down to the ground. When one is thrown the people would\nshout, expressing their joy. That is the cause of the shouting that you\nhear.\u201d Aukelenuiaiku then said: \u201cHow I wish to see it!\u201d He therefore\nquestioned his father relating to the various games. After hearing how\nthey were played, he asked that he be allowed to go down and look on,\nbut his father refused, saying: \u201cYou cannot go down.\u201d Aukelenuiaiku\nthen asked him: \u201cWhy not?\u201d The father replied: \u201cYou will be killed by\nyour brothers, for they hate you.\u201d Aukelenuiaiku then further asked his\nfather: \u201cWhat is the cause of the hatred?\u201d The father replied: \u201cThere\nis a reason. It is because I have given you all the honors and the\nkingdom. Therefore you must not go down, for if you do you will be\nkilled by your brothers.\u201d\n\nAfter ten days had gone by the shouting and yelling at the games were\nagain heard, but Aukelenuiaiku did not let his father know of the\nrenewal of the games. He then got up and secretly went down to look at\nthe games, without the knowledge of his father. In going Aukelenuiaiku\ntook an arrow with him. When Aukelenuiaiku arrived near the house where\nhis brothers were holding the games, he shot the arrow into the\nbuilding. On the arrow entering the building, the brothers took it up\nand said: \u201cHow strange! our arrows are in joints, but this one is\ntwisted!\u201d While they were discussing the matter one of them took it and\nafter looking it over said: \u201cThis is not a stranger\u2019s arrow; this is\nthe arrow belonging to our brother Aukelenuiaiku.\u201d While this brother\nwas saying this, Kekamakahinuiaiku, he of the bad temper, took it and\nbroke it into pieces. Shortly after this Aukelenuiaiku approached the\nbuilding and stood on the outside of the wall which surrounded the\nbuilding. While Aukelenuiaiku was standing there, all the brothers\nlooked at him. They marveled at his handsome appearance: his skin was\nlike the ripe banana and his eyeballs were like the bud of a banana at\nits first appearance; his body was straight and faultless, and he was\nwithout equal.\n\nWhen the people who were gathered there saw Aukelenuiaiku, they\nexpressed words of praise at his great comeliness. While the people\nwere praising Aukelenuiaiku, the oldest brother became very angry and\nhis face changed. He then sent out one of his younger brothers to go\nand ask Aukelenuiaiku the reason of his coming. The name of the brother\nthat was sent was Kuaiku. When he had come into the presence of\nAukelenuiaiku, he asked him: \u201cWhat has brought you here?\u201d Aukelenuiaiku\nanswered: \u201cTo enjoy the games.\u201d Kuaiku returned to their angry brother\nand told him. When he heard this, he again sent Kuaiku, saying: \u201cGo and\nstrike him once.\u201d When Kuaiku came up to Aukelenuiaiku, he struck at\nhim, but he did not knock him down nor did he hurt him. On the first\nblow he broke his own right arm, then he tried his left and that too\nwas broken. When Kuaiku saw that his two arms were broken he turned to\nproceed back to the house. At this Aukelenuiaiku reached out and took\nhold of his brother by the arms, bundled him up, and threw him to the\nedge [67] of the sea. When the people saw the great strength of\nAukelenuiaiku, they gave a mighty shout, and said: \u201cThat is the only\nman that has been able to throw and break the arms of Kuaiku.\u201d After\nthis another of the brothers came out with the intention of killing\nAukelenuiaiku. This brother was the greatest wrestler and could break a\nman in arms; but when he met Aukelenuiaiku, he was unable to throw him\ndown or hurt him. When he found that he was unable to throw\nAukelenuiaiku, he turned with the intention of going back to the house,\nbut Aukelenuiaiku reached out, held him up and threw him into the sea.\nThis made the people shout again.\n\nAukelenuiaiku thus met each brother, beating them all until there\nremained but the oldest brother, the one with the bad temper. When this\nbrother saw that all his younger brothers had been defeated by\nAukelenuiaiku he went up full of anger, bent on throwing Aukelenuiaiku\ninto the sea, but in this he proved a failure, for his youngest brother\novermatched him. While they were fighting and pushing each other,\nAukelenuiaiku held his ground so well that the oldest brother became\nexhausted, and in time gave up all idea of fighting, and he left\nAukelenuiaiku and turned with the intention of going back to the house.\nAt this Aukelenuiaiku reached out, took hold of him, and threw him\nbodily into the sea. When he dropped into the sea his desire of killing\nAukelenuiaiku vanished and he began to show signs of regret and\npretended to be friendly. When he came up to Aukelenuiaiku he said:\n\u201cLet us cease the conflict and all hatred and let us be friends, since\nthis is only a fight between brothers.\u201d He then invited Aukelenuiaiku\nto go to the house, which invitation was accepted by Aukelenuiaiku,\nbelieving it to be sincere. When they entered the house the oldest\nbrother uncovered the deep pit of Kamooinanea, and took hold of\nAukelenuiaiku and threw him down into it, where the brothers thought\nAukelenuiaiku would die.\n\n\n\n\n\n\nCHAPTER II.\n\nHOW AUKELENUIAIKU FELL INTO THE PIT OF KAMOOINANEA, AND HOW HE PROFITED\nBY IT.\n\n\nWe will here see how Aukelenuiaiku got into trouble and how he escaped\nthe terrible death intended for him by his cruel and merciless\nbrothers. As Aukelenuiaiku was falling down the pit, the angry brother\ncalled out: \u201cSay, Kamooinanea, here is your food; eat him up.\u201d While he\nwas calling, one of his younger brothers, a kind one, came up running\nand called down the pit, saying: \u201cSay, Kamooinanea, don\u2019t eat him up,\nfor he is your own grandson, Aukelenuiaiku, that is being thrown down.\u201d\nAfter Aukelenuiaiku had fallen into the pit his older brothers were\nmuch pleased, believing that they had now gotten rid of him; that he\nwas really dead; and their father\u2019s promise on him would be\nunfulfilled, and become utterly void.\n\nWhen Aukelenuiaiku reached the bottom of the pit, he found two men\nalready there, having been thrown into the pit but a short time before\nthis, by the cruel brothers of Aukelenuiaiku. When the two men saw\nAukelenuiaiku, they took pity on him because he was so handsome and\npleasant to look upon, having a perfect physique, and being without\nblemish. While the two were talking together, Aukelenuiaiku heard them\nand so he asked them: \u201cWhat are you two talking about?\u201d They answered:\n\u201cWe are expressing our regrets because we pity you.\u201d When Aukelenuiaiku\nheard this he asked them: \u201cAnd why?\u201d The men replied: \u201cBecause of the\ndeath by the great lizard, Kamooinanea.\u201d Aukelenuiaiku again asked:\n\u201cWhen will the lizard come forth?\u201d The men replied: \u201cWhen the tide\nrises and falls, then rises and falls again, and when it comes up the\nthird time, then the lizard comes up with it; then we will all be\nkilled.\u201d\n\nSome time after this conversation, the lizard, Kamooinanea, made its\nappearance, and called out: \u201cSay, Aukelenuiaiku, let me have one of the\nmen for food.\u201d Aukelenuiaiku said: \u201cIf I were to give you one of these\nmen, who will attend to my wants in this lonely place?\u201d The lizard then\ndisappeared from their sight. When they saw the lizard and how terrible\nit looked they were sore afraid, and the two men began to show signs of\nuneasiness. After the lizard had disappeared from their sight, the men\nsaid to Aukelenuiaiku: \u201cHow wonderful! here this lizard is acquainted\nwith your name. This is the first time that the lizard has not come and\ndevoured its prey outright. We were told that immediately the lizard\nmade its appearance, it would come and devour its victims; but here we\nsee that we are safe for a time. Should it disappear altogether, we\nwill escape death.\u201d\n\nWhile the men were still conversing the lizard again made its\nappearance and called out: \u201cSay, Aukelenuiaiku, let me have one of the\nmen.\u201d Aukelenuiaiku again refused, saying: \u201cNo, you cannot have one of\nthem.\u201d When the lizard heard this it said: \u201cYou must give me one of the\nmen. What are you going to pay me for coming here? Because you have\nbeen given to me to be killed and that I should devour you, but since I\nhave found out that you are one of those that have gone out of my own\nbody, I cannot eat you up.\u201d When the lizard concluded, Aukelenuiaiku\ngave his consent, for he thought within himself that the request of his\nlizard grandmother, Kamooinanea, should be granted. He then gave one of\nthe men to the lizard. As soon as the man was offered, he was swallowed\nwhole. After this first man was consumed the lizard again asked that\nthe second man be given her. Aukelenuiaiku again gave the second man,\nand he too was swallowed whole. After the second man was consumed there\nwas left only Aukelenuiaiku. The lizard then came out of the sea and\nlaid on the dry sand.\n\nThe lizard then said to Aukelenuiaiku: \u201cGo and bring me two ape [68]\nleaves.\u201d When Aukelenuiaiku returned with the ape leaves he placed them\nin front of the lizard. The lizard then vomited onto the two leaves\nuntil they were covered over, and then it said to Aukelenuiaiku: \u201cMy\ngrandson, look on these two leaves.\u201d Aukelenuiaiku obeyed and looked\non. The lizard then continued: \u201cHere are two lands on these two ape\nleaves, a large land and a small land; a warm and hot land, and a cold\nland. These two lands, [69] however, Holaniku and Holanimoe, are very\nbeautiful lands and they possess everything necessary for the comfort\nof mankind; they possess food, fish, sugar-cane, potatoes, bananas,\nawa, breadfruit and all other things good to eat. Where I direct you\nthere you must go.\u201d\n\nAt the close of the remarks the lizard said to Aukelenuiaiku: \u201cNow lie\ndown.\u201d Aukelenuiaiku obeyed and laid down. The lizard then held her\ngrandson by the waist and said: \u201cMy grandson, you will yet be the cause\nof the death of your older brothers, and shall be king over them all;\nbecause they have ill-treated you.\u201d The lizard then continued, saying:\n\u201cThis land, however,\u201d pointing to one, \u201cduring six months is lighted\nand during six months it is in darkness; don\u2019t go there, for you will\nbe killed: because, before you come to this land you will have to cross\na green sea; after that is passed, you will come to a red sea; don\u2019t go\nthere, for you will get killed; because in the days before I was\nmarried I traveled over this land, and now I am old, yet I have not\ncompleted its entire circuit. The name of this land is Kalakeenuiakane\n(Asia, [70] according to the foreigners). The mountains are so high\nthat the stars appear on them, and there are very few people living on\nit. The owner of the land is Namakaokahai, a chiefess, and she has four\nbrothers: Kanemoe, Kaneikaapua, Leapua and Kahaumana. She has two\nservants, Upoho and Haapuainanea. Those who guard and watch over the\nland are Moela, a dog, and three birds, Manuea, Kiwaha and Halulu.\nThese are all the people who live on the land; there are not many,\nbecause the people are devoured by the ghosts.\u201d\n\nAt the end of the remarks of the lizard to Aukelenuiaiku, she made a\nbox to hold the god of Aukelenuiaiku. After the box was built she put\nthe god into it, who was Lonoikoualii, [71] and said to Aukelenuiaiku:\n\u201cWith this god you will conquer and become possessed of the land that I\nhave just described. Here is your food and meat; it is a laukahi. This\nleaf is wholesome; as soon as you touch it to your lips your hunger is\nsatisfied; and when satisfied you can go without eating for a period of\nfour months.\u201d The grandmother then took up an axe and a knife and put\nthem into the box. The lizard next cut off its tail and gave it to the\ngrandson, saying: \u201cThis is my real body, which you must take with you.\nHere are also my pau of feathers and my feather kahili which shall act\nas your preserver when you meet your cousin. With these things in your\npossession\u2014that is, by wearing the pau and holding this kahili you will\ncause your enemies to fall and turn into ashes.\u201d The lizard then\nexplained the uses of all the different things to her grandson, and she\nalso taught him how to preserve these things of magic; but she did not\ntell him the name of the cousin. She was Namakaokahai.\n\nWhen Aukelenuiaiku disappeared their father showed great grief for him\nand he mourned for his son for many days. Because of his great grief he\nrefused to take food. After suffering for days he expressed a wish to\ndie. But the mother of Aukelenuiaiku did not think that her son was\ndead, and she refused to listen to her husband, to fast and to mourn\nfor their son. She was certain that Aukelenuiaiku was not dead, and\nthat her lizard mother, Kamooinanea, had not devoured him. In\ndiscussing with her husband as to the prospects of their son being\neaten up by the lizard she said: \u201cIf she has eaten him, who is my own\nissue, then she should have eaten me up first, and after that, my son.\nI tell you now that Aukelenuiaiku is there down below being educated by\nhis grandmother in all things, and he is not dead. He will yet return\nto us here above.\u201d These words of the wife all came true.\n\n\n\n\n\n\nCHAPTER III.\n\nTHE RETURN OF AUKELENUIAIKU AND THE BENEFITS RECEIVED BY HIM IN FACING\nDEATH.\n\n\nAfter all the various things had been mastered by Aukelenuiaiku he then\nclimbed onto the back of the lizard and was lifted up out of the pit;\nand the lizard again disappeared down the pit. Aukelenuiaiku then took\nup the box that contained his god together with his club and carried\nthem as he returned to the house. When Aukelenuiaiku reached the house\nhis father and all the chiefs wept for joy.\n\nWe will here see how correct were the predictions of Kapapaiakea to her\nhusband Iku, relating to Aukelenuiaiku\u2019s preservation by the lizard.\nWhile Aukelenuiaiku was weeping with his parents, his brothers, who\nwere out surf riding, heard the wailing and so asked: \u201cFor whom is this\nwailing going on?\u201d \u201cIt is Aukelenuiaiku.\u201d When the brothers heard that\nthe wailing was because of the return of Aukelenuiaiku they were so\nashamed that they concluded they would build them a ship and go to some\nforeign land. They then rode in on the surf and proceeded direct to the\nforest. After they had been in the forest for over two months,\nAukelenuiaiku one day went up into the forest to catch him some birds.\nAfter he had caught and cleaned several birds he started a fire and\nthen put them on the coals to roast. After the birds were cooked he sat\ndown to his meal, and, while he was eating, his brothers came upon him\nand took away all the birds, leaving him nothing. After this the oldest\nbrother, he with the violent temper, ordered Aukelenuiaiku to go and\nbring them some water. While Aukelenuiaiku was on his way for water he\ngot up and followed him. While Aukelenuiaiku was busy filling the\ncalabash with water the angry brother arrived and replaced the rock on\nthe mouth of the water hole, shutting in Aukelenuiaiku and left him\nthere to die.\n\nAfter Aukelenuiaiku\u2019s disappearance the brother returned to where the\nothers were. When the brother who entertained some love for\nAukelenuiaiku saw their oldest brother coming back, he asked: \u201cWhere is\nour brother?\u201d The oldest brother replied: \u201cI have not seen him, and he\nwas not at the place where I went to.\u201d After this the brother who\nwished to save Aukelenuiaiku got up and went out in search of him. In\nthis search he went to their home, where he learned that Aukelenuiaiku\nhad not returned. He then took up the loin cloth of his brother, and\nwore it round his neck [72] and wept. While he was weeping their father\nIku heard it, and so he inquired: \u201cWho is this weeping?\u201d \u201cI,\nIkumailani.\u201d \u201cWhat are you weeping for?\u201d \u201cI am weeping for\nAukelenuiaiku; he is dead.\u201d When their father heard this he also wept.\n\nAfter this weeping Ikumailani again proceeded up the forest in search\nof his brother. Before starting upon his mission their father said to\nhim: \u201cIn case you should find your brother, bring him home here.\u201d\nBefore Ikumailani set out he said to their father: \u201cI am going up; if\nyou look and see a fire, remember I have found your son; but in case\nyou don\u2019t see a fire, then I have not found him.\u201d After saying this,\nIkumailani started out on his search. When he came up to the water hole\nhe looked and saw that the mouth had been covered with a large rock. He\nthen rolled away the rock and looked down into the hole, and saw\nAukelenuiaiku standing there, thin and weak, having only enough\nstrength left to be able to stand. Ikumailani then reached down for his\nbrother and lifted him up; they then kissed each other and wept. After\ntheir weeping, Ikumailani started a fire, which was seen by their\nfather, and he knew that Aukelenuiaiku had been found and that he was\nnot dead.\n\nAfter Aukelenuiaiku was found he was brought home to their father who\nfell on his son and wept for joy, as did all the others, for he had\nbeen lost for about eight days. Before Aukelenuiaiku was found, the\nship of the brothers was completed and preparations were made for\ndeparture, as it had been launched. When the oldest brother saw that\nAukelenuiaiku was again back safe and well, and that the wailing that\nhe had heard was because of the return of Aukelenuiaiku, he immediately\ngave orders that the final preparations be completed; that the food be\ncooked, and after that everybody was to go aboard.\n\n\n\n\n\n\nCHAPTER IV.\n\nHOW AUKELENUIAIKU SAILED WITH HIS BROTHERS IN SEARCH OF LAND FOR THEM\nTO CONQUER.\n\n\nAfter all the preparations for the sailing had been completed,\nAukelenuiaiku asked of Ikumailani, the brother who had shown him some\nlove: \u201cWhere is your ship sailing for?\u201d \u201cIn search of land.\u201d\nAukelenuiaiku again asked: \u201cAnd what is the matter with this land?\u201d\nIkumailani replied: \u201cOur oldest brother is ashamed, because of your\nreturn. That is the reason why the ship is about to sail off in search\nof some land. After a [new] land is conquered through our strength,\nthat will be our place to dwell.\u201d\n\nWhen Aukelenuiaiku heard the object of the sailing of the ship, he\nbegged that he too be allowed to sail with them. His brother Ikumailani\nthen said to him: \u201cYou cannot go with us, because we have no other\nreason of going away except on your own account. If you had died we\nwould not be leaving Kuaihelani.\u201d By this refusal on the part of his\nbrother, Aukelenuiaiku said in kindly reply: \u201cSay, don\u2019t you know that\nit is a sad thing to go off to some strange land and die there. Your\nbones will be put away by a stranger, perhaps even by a friend, but not\nby a younger brother, one who has been born with you and who was from\nthe same womb. I therefore beg of you that I too be allowed to sail\nwith you, so that in case you my older brothers should die, then I will\ndie with you. Then our names will come back in fame in the saying,\n\u2018So-and-so have died with their younger brother.\u2019 Then your names will\nnot be spoken in disrespect.\u201d\n\nBy these remarks we see how determined Aukelenuiaiku was in trying to\nfollow his brothers, when he knew that all his troubles had come from\nthese same men. With all this he still wished and insisted on going\nwith them. If this is so, then we cannot blame the older brothers if\nthey should kill him. In this request, that he be allowed to accompany\nthem, however, we will see how he for a time managed to save his\nbrothers from death, and how he came to have all the benefits foretold\nhim by his lizard grandmother; and how all the advice she gave\nAukelenuiaiku was faithfully kept to his salvation.\n\nAfter Aukelenuiaiku had spoken to his kind brother, Ikumailani, this\nbrother said to him: \u201cYou cannot gain your point from me. You must go\nto our nephew and tell him of your wish. If he gives his consent, then\nyou will be able to go.\u201d Aukelenuiaiku then asked him: \u201cHow am I to get\nhim to listen to me?\u201d \u201cYou go and call him by his name in this way:\n\u2018Say, Kaumailunaoholaniku, ask me to come up on the ship with you so\nthat we may play together. You cannot enjoy yourself with those old\nmen. I am the proper companion that will be suited to you, because you\nare young and so am I.\u2019\u201d After these instructions had been imparted by\nhis older brother, their father who was listening said: \u201cMy boy, don\u2019t\ngo with them, for you will be killed. When you are not safe living with\nme, what chance will you have when you accompany them? If you insist on\ngoing you will surely get killed, and your mother and I will not see\nyou again.\u201d Aukelenuiaiku answered: \u201cI will not remain with you two. I\nam going sightseeing and to visit other lands in the sea; therefore I\nam going.\u201d\n\nAfter the above conversation, Aukelenuiaiku proceeded to the ship with\nIkumailani his brother. When they arrived at the ship, his brother went\naboard, leaving Aukelenuiaiku below on the landing. Aukelenuiaiku then\ncalled out to his nephew, and after telling him what he wanted, he was\ninvited by the nephew to come aboard in the following words: \u201cMy uncle,\ncome aboard of the vessel.\u201d Upon receiving this invitation,\nAukelenuiaiku climbed aboard, while his older brothers looked on, for\nthey dared not deny their nephew his wish. The boy was their great\nfavorite; whatever he said was law with them, and all the uncles obeyed\nhis every word. This boy was raised under a very strict kapu; and if he\nordered that a person be killed, that person is killed; if he ordered\nthat a person be allowed to go free, that person goes off free.\nTherefore this boy\u2019s person was sacred, and whatever he said was law;\nnothing was denied him, and no one dared say nay to him. They all\nobeyed him.\n\nAfter Aukelenuiaiku had climbed aboard, he asked the boy to send\nsomeone for his club and box. When the boy heard this, he sent a couple\nof men after these things. After the men had returned with these\nthings, the ship started off on its voyage from Kuaihelani. In the\nfirst four months of the voyage their food, meat and water, were\nexhausted and the men began to die of hunger and thirst, and the\nbrothers were in great distress. When the brothers found that all their\nfood was exhausted, they went down into the body of the ship and stayed\nthere, while Aukelenuiaiku and the boy stayed above. After several days\nhad gone by, the boy began to wonder at the disappearance of his father\nand uncles, so he went down into the ship to look for them. When he got\nto the bottom of the vessel he found his father and uncles lying weak\nfrom hunger. The boy then climbed onto the breast of his father,\nKekamakahinuiaiku, the one with the violent temper, and who hated\nAukelenuiaiku most of all. As the boy sat on his father\u2019s chest, the\nfather looked up and when he saw his son he said: \u201cYes, how pitiful! I\nhave no regrets as far as we are concerned, for we have spent many days\nin this world; but it is you that I pity, for all the food, the meat\nand water are gone, and all that is left is two joints of sugar-cane.\u201d\nThe boy replied: \u201cI am not distressed, for I am not in need of food,\nfor my uncle has a certain leaf which we touch to our lips and our\nhunger is satisfied, and we stay without wanting any food for four\nmonths.\u201d After talking with his father for a while, he returned to his\nuncle, Aukelenuiaiku, with tears in his eyes. When the uncle saw that\nthe boy was crying, he asked him: \u201cWhat are you weeping for? Why these\ntears that you are shedding?\u201d The boy replied: \u201cI am weeping for my\nfather, Kekamakahinuiaiku, who is almost dead of hunger. When I reached\nhim he was gasping for breath.\u201d\n\nAukelenuiaiku then said to the boy: \u201cMy boy, you too would have died\nwith your father and uncles in this ocean if I had not come along with\nyou. I am hated by your father as his most bitter enemy, but according\nto our birth by our parents, I will not act as they have toward me.\nTherefore, my boy, here is the food, the meat, and the water in this\nclub of ours (the name of this club was Kaiwakaapu); take it and open\none end of the club, and the food, the meat, the kapa and everything\nelse will come out of their own accord.\u201d The boy then followed the\ndirection of his uncle, Aukelenuiaiku, and all the things necessary for\ntheir comfort were furnished them. The father and uncles and those of\nthe ship ate and were saved. Their faintness from hunger disappeared as\nwell as their weakness.\n\nAfter they were saved from death, the ship sailed on for another four\nmonths; but the food and water were so plentiful that they wasted a\nlot. But other things were also furnished them by the club of\nAukelenuiaiku. At the end of the second four months and they had\nentered into the first day of the fifth month, Aukelenuiaiku told his\nolder brothers as well as to the other men on board the ship, saying:\n\u201cTomorrow we will see land and shall go ashore the same day. The name\nof the land is Holaniku. The land contains many things that are good to\neat: food, awa, sugar cane, bananas, coconuts and various other\nthings.\u201d\n\nAt the end of the first day and on the approach of the second, the day\non which he had said they were going to arrive at Holaniku, very early\nthat morning they first saw the peaks of the mountains, and by noon of\nthat same day they reached the land. As soon as the ship touched land\nthe men went ashore where they found food, water, meat, awa and various\nother things. They stayed on the land for four days and four nights,\nwhen they again boarded their ship and set sail. After sailing for four\nmonths, Aukelenuiaiku said to his brothers: \u201cTomorrow we will reach\nland.\u201d When his brothers heard this, they said: \u201cYou are deceiving us.\u201d\nBut there was none of them who could deny the fact, for Aukelenuiaiku\nshowed that he knew what he was talking about; so the sailing masters\nall admitted that Aukelenuiaiku was correct. But the brothers being\nbitter against Aukelenuiaiku, refused to believe him.\n\nOn the approach of the next day, the day Aukelenuiaiku had predicted\nthey would see land, the voyagers saw land, the land of\nKalakeenuiakane; and it took all that day and night until the morning\nof the next day before they reached shore. The land was ruled by a\nqueen, called Namakaokahai.\n\nWhen they touched land Aukelenuiaiku said to his brothers: \u201cLet me have\ncharge of the ship?\u201d The brothers said: \u201cWhy don\u2019t you build yourself a\nship, then you can have all the say.\u201d Aukelenuiaiku replied: \u201cIf I have\ncharge of the ship we will all be saved, but if you insist on taking\ncharge of it yourself we will all be killed, none will be saved.\u201d The\nbrothers replied to Aukelenuiaiku, saying: \u201cWhere did you learn to be\nstrong and brave, so that you could have the right to tell us to hold\nour peace while you take charge of everything.\u201d Aukelenuiaiku replied:\n\u201cIt would be quite right if it were to be a hand to hand fight, where\nyou could meet your enemy face to face. There would be no doubt then,\nfor you would surely win, but if the fight is to be otherwise, you will\nnot win. This is the reason why I said that we will all be killed.\u201d The\nbrothers said: \u201cYou have nothing to say in the matter, anyhow. It is\ngoing to be as we wish it, and you must keep quiet.\u201d When the brothers\nsaid this, Aukelenuiaiku did not make any reply.\n\nAs they were nearing the land, the queen, Namakaokahai, looked and saw\na ship approaching the harbor. She then sent her brothers, the four\nbirds, to fly to the ship and inquire the object of its coming. The\nnames of these brothers of Namakaokahai, were Kanemoe, Kaneapua, Leapua\nand Kahaumana. The brothers then flew in their bird form and lit on the\nyards and asked: \u201cWhat is the object of this ship coming here?\u201d The\nbrothers answered: \u201cIt is a ship to make war.\u201d When the birds heard\nthis they returned to Namakaokahai. When they arrived they were asked:\n\u201cWhat is that ship here for?\u201d \u201cIt is a ship to make war.\u201d When\nNamakaokahai heard this, she came and stood on the outside of the\nhouse, and girded on her war pau while she held her war kahili in her\nhand.\n\nBefore Namakaokahai received her brothers\u2019 report, Aukelenuiaiku said\nto them: \u201cSay, where are you all? The birds are coming back and will\nagain inquire of the object of our coming. When they arrive, you tell\nthem that the ship is only on a voyage of sightseeing, and not a ship\nto make war.\u201d While Aukelenuiaiku was still talking the birds arrived\non the ship and again asked: \u201cWhat is the object of the coming of this\nship?\u201d The brothers of Aukelenuiaiku replied: \u201cIt is a ship to make\nwar.\u201d\n\n\n\n\n\n\nCHAPTER V.\n\nTHE BATTLE FOUGHT BY THE BROTHERS OF AUKELENUIAIKU AND THEIR DEATH.\n\n\nAs soon as the brothers of Namakaokahai left the ship, Aukelenuiaiku\ntook up his wooden box and threw it into the sea, for he knew that his\nbrothers and the ship would be destroyed by Namakaokahai. As the box\nstruck the water, Aukelenuiaiku jumped in after it and taking hold of\nit he swam away from the ship. While Aukelenuiaiku was swimming the\nnephew called out after him, but Aukelenuiaiku replied: \u201cYou cannot\nfollow me, you had better remain where you are.\u201d While he was speaking\nto his nephew, Namakaokahai arrived at the seashore, took hold of her\nwar [73] pau and turned it to her rear, then she next took up her\nkahili and shook it in the air. No sooner than this was done, the ship\ntogether with the brothers of Aukelenuiaiku were turned into ashes.\nWhen Aukelenuiaiku looked behind him after swimming for some distance,\nhe saw that the ship had disappeared, so he turned and swam with his\nbox toward land.\n\nIn the above events we have seen how the words spoken by the lizard, in\nthe bottom of the pit have come true. And in the coming conflict we\nwill see how Aukelenuiaiku and his god fought their battle, and how\nNamakaokahai became the wife of Aukelenuiaiku.\n\nWhen Aukelenuiaiku reached the shore, he dragged his box up and left it\non the sand. He then crawled under an ekoko [74] tree and slept, for he\nwas completely used up by his efforts to reach the shore. While\nAukelenuiaiku was sleeping, Moela arrived, the dog who had the watching\nof all the land, and when he smelled the blood of the stranger he began\nto bark. While the dog was barking, Namakaokahai came out of the house\nand called out to her four bird brothers. When they came before her,\nshe said: \u201cYou must go in search of this thing that the dog is barking\nat; it is possible that one of the men from the ship has come ashore. I\ncannot make out what the dog is barking at.\u201d The brothers replied:\n\u201cSend your two maid servants.\u201d At this the queen was satisfied; so she\ncalled for her two maid servants, Upoho and Haapuainanea. When they\ncame in the presence of the queen, she said to them: \u201cI want you to go\nin search of the thing the dog is barking at. If you two should find\nit, kill it.\u201d\n\nWhen they left to make their search, Lonoikoualii, the god of\nAukelenuiaiku, said to him: \u201cHere comes our death, they are coming in\nsearch of you, therefore you must get up.\u201d Aukelenuiaiku then woke up\nand put on his war dress of ashes. As soon as this was done,\nLonoikoualii began to direct him what to do in the following words:\n\u201cWhen the two women arrive, who are very comely, although they will be\nin the form of a lizard and a rat, Upoho being the rat and Haapuainanea\nthe lizard, you must greet them in the following manner: \u2018My greetings\nto you, Upoho; and my greetings to you, Haapuainanea.\u2019 That will shame\nthem, because you have been able to discover their names; then you will\nbe saved.\u201d\n\nAt the close of these instructions from the god Lonoikoualii, Upoho and\nHaapuainanea arrived. While they were approaching the place,\nAukelenuiaiku greeted them, saying: \u201cMy greetings to you, Upoho; and my\ngreetings to you, Haapuainanea.\u201d [75] When the two women heard the\ngreeting from Aukelenuiaiku, they were ashamed, because their names\nwere known to this stranger. Upoho then asked of Haapuainanea: \u201cWhat\nmust we give in payment to this person who has called us by our right\nnames?\u201d The other replied: \u201cLet us be friends.\u201d Upoho assented to this,\nand they came and sat on either side of Aukelenuiaiku.\n\n\n\n\n\n\nCHAPTER VI.\n\nHOW AUKELENUIAIKU GOT OUT OF TROUBLE AND HOW HE WAS REWARDED.\n\n\nAfter the three had become friends, the two women and Aukelenuiaiku,\nthey began to converse of various matters and after a while a game of\nkonane was proposed and played. Aukelenuiaiku then said to the women:\n[76]\n\n\n \u201cThis my turn; now it is your turn.\n Now we pause, the blacks cannot move,\n And the whites have won.\n The small canoes are as but dust,\n To the boy from Kuaihelani.\u201d\n\n\nAfter playing for a while, the women said to Aukelenuiaiku: \u201cWe have\nbeen sent to kill you, for you were discovered by the dog of our queen,\nMoela; but we are going back and report that we have failed to find the\nperson the dog was barking at, and it will be for her to send some\nother officers.\u201d\n\nWhen they arrived in the presence of the queen, Namakaokahai, she asked\nthem: \u201cWhere is the person for whom you were sent out to search?\u201d The\nwomen replied: \u201cWe did not find him. We went to the top of the cliff,\nand on the top of the trees, and we were unable to discover anybody. We\nwent to the uplands and shorewards, but again we failed to find\nanyone.\u201d The women then continued: \u201cPerhaps the dog was mistaken and\nhad smelled the blood of those that were slain; and because of that he\nbarked.\u201d While the two were making their report the queen again\nreleased her dog, Moela. As soon as this was done the dog began to bark\nagain and he continued to do this for some time. When the queen saw\nthis she sent for her four bird brothers, Kanemoe, Kaneapua, Leapua and\nKahaumana to come to her. When they came in the presence of the queen,\nshe said to them: \u201cI want you to go in search for the person that Moela\nis barking at. It may be a man, may be not; what is it?\u201d As soon as she\nhad issued her orders, the four birds flew away. When the birds were\ngetting ready to make their flight, Lonoikoualii said to Aukelenuiaiku:\n\u201cSay, Aukelenuiaiku, here comes our death. There are four birds coming\nto meet us. You must greet them in the same way that you greeted the\ntwo women.\u201d\n\nWhen the birds arrived in the presence of Aukelenuiaiku, he greeted\nthem one by one saying: \u201cMy greetings to you, Kanemoe. My greetings to\nyou, Kaneapua. My greetings to you, Leapua. My greetings to you,\nKahaumana.\u201d At this they all returned the greeting, saying: \u201cOur\ngreetings to you.\u201d After greeting Aukelenuiaiku, they fell to\nconversing in low tones between themselves, wondering how it was\npossible that their names were known. After a while Kanemoe said: \u201cHow\nwonderful! How did he come to know our names? And what are we going to\ngive him for this?\u201d One of the others replied: \u201cWe have but one thing\nworthy of giving him, let our sister be given to him for a wife, and he\nwill then be our brother-in-law.\u201d The others all agreed to this, so the\nproposition was referred to Aukelenuiaiku who was of course much\npleased with the idea.\n\nAfter the thing was settled the four birds started ahead for the house,\nwhile Aukelenuiaiku followed on behind. When the birds arrived,\nNamakaokahai asked: \u201cWhere is the person that you went in search of?\u201d\nThe brothers replied: \u201cHe is coming later. We have offered you to him\nas his wife so that we will have him for a brother-in-law; for he is a\nhandsome looking man, and is perfect from top to bottom; and he is just\nlike you. We therefore made up our mind that it would be proper that\nyou take him as your husband.\u201d When the sister heard this she was\nperfectly satisfied, and she expressed her pleasure in accepting the\nman.\n\nWe will now go back to Aukelenuiaiku and his god Lonoikoualii. When the\nfour brothers of Namakaokahai returned to their sister, after their\noffer was accepted by Aukelenuiaiku, his god Lonoikoualii said to him:\n\u201cThese evils and death we have so far been able to overcome; the evils\nand death that are yet to come which are worse than these are the ones\nwe must be careful about. When we get to the queen, your intended\nwife\u2019s home, don\u2019t enter the house at once, for it will mean your\ndeath; but you must stand outside by the door and you will see for\nyourself what they intend to do to you. The first person whom you will\nencounter will be the two women who met us first. If they take\ncompassion on you, then you will be safe. After that the dog will be\nreleased, and if you will overcome him, the brothers will be sent out.\nAfter these things, they will try to get rid of you by poisoning the\nfood. So you must remember. If they offer you food in the calabash,\ndon\u2019t eat of it, for therein is your death. What you can eat are the\nmelons that are still on the vines, and you must expect this to be your\nfood, meat and water.\u201d The god of Aukelenuiaiku, Lonoikoualii,\nexplained all these things to him in detail and warned him.\n\nAfter imparting these instructions, Lonoikoualii allowed Aukelenuiaiku\nto go on his way to the home of Namakaokahai. When Aukelenuiaiku\narrived at the house, he remained standing by the doorway, where he was\ngreeted by those within. After the greeting they invited Aukelenuiaiku\nto come inside; but he did not enter; he remained there. By these\ndifferent things we will see how Aukelenuiaiku\u2019s god was all-powerful,\nand we will also see how Aukelenuiaiku obeyed all the instructions that\nwere given him.\n\nWhile Aukelenuiaiku was standing by the doorway of Namakaokahai\u2019s\nhouse, the two women, Upoho and Haapuainanea, were sent for to come to\ntheir queen, and when they arrived, Namakaokahai ordered them saying;\n\u201cUse your power and slay him.\u201d At this command, the two women turned\nand looked at Aukelenuiaiku. When they saw that it was the young man\nthey had befriended when they were sent out to look for the person the\ndog was barking at, they were so ashamed that they ran off. Upoho, the\none with the form of a rat ran into a hole; Haapuainanea, the lizard\nwoman ran up a tree, and Aukelenuiaiku was saved. After these two,\nMoela, the watch-dog of the land was sent for, but when it came near to\nAukelenuiaiku, he opened his mouth wide showing his teeth and then\njumped at Aukelenuiaiku with the intention of tearing him to pieces,\nbut when he touched Aukelenuiaiku he was killed, reduced to ashes. When\nthe queen saw that her favorite dog was killed, she regretted his death\nso much that she bowed her head in grief and wept. After the death of\nher dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and\nKahaumana, and commanded them: \u201cUse your power and kill this fellow.\nTake him and eat him up.\u201d When Aukelenuiaiku heard this he entered the\nhouse. Upon seeing Aukelenuiaiku, the four brothers of Namakaokahai\nchanged their forms; Kanemoe changed into a rock and he laid at the\ndoorway: Kaneapua changed into a log of wood and laid there: Leapua\nchanged into a coral rock: Kahaumana changed into a hard blue rock.\nThese four brothers did this because they were ashamed of Aukelenuiaiku\nand they wished to hide themselves. After this Aukelenuiaiku came to\nwhere the calabash vine was growing with several green calabashes on\nthe vine; he then took one up and opened it and sat down to have his\nmeal, finding food, meat and water in the green calabash. While\nAukelenuiaiku was eating, the brothers of Namakaokahai said to\nthemselves: \u201cHow wonderfully all-seeing is that man. He is eating our\nfood. Who has told him where to find it? Food has been placed before\nhim but he would not touch it.\u201d After Aukelenuiaiku had satisfied his\nhunger and had seen all the things placed before him, the brothers of\nNamakaokahai stood up in their human forms.\n\nAfter Aukelenuiaiku had successfully passed through all these trials,\nhe made up his mind to act cunningly. The first thing he did was to\nmake believe that Namakaokahai and her brothers were his gods and\ntherefore prayed to them in a loud voice as follows:\n\n\n \u201cYe gods of the night, ye gods of the day;\n Namakaokahai, Kanemoe,\n Kaneapua, Leapua,\n Kahaumana, Upoho,\n Haapuainanea, Moela,\n Give me life, ye trampers of the mountain,\n Ye climbers of the mountain;\n Give life to your offspring,\n Preserve me a man from the lowlands.\n Here is the food,\n It is ended; [77] it is released.\u201d\n\n\nWhen Aukelenuiaiku was offering prayers to the several gods, calling\nthem by their respective names in a loud voice, they all laughed and\nwere surprised at hearing all this; they said to themselves: \u201cHe knows\nall our names, and it does seem that we are his gods.\u201d Being much\nsurprised at the action of Aukelenuiaiku, they asked him: \u201cAre the gods\nthat you have just mentioned your gods?\u201d \u201cYes, they are my gods handed\ndown from my ancestors to my parents, and from them to me.\u201d When they\nheard these words, they asked him that he offer them the same prayers\nagain. Aukelenuiaiku then replied: \u201cIf it was a story it would be all\nright to repeat it, but being a prayer to the gods it would not do to\nrepeat it, because, so far it is only from my side that offerings have\nbeen made:\n\n\n \u201cMen have been killed and placed on the altar.\n Pigs have been killed and placed on the altar.\n Dogs and chickens have been killed and placed on the altar.\n Bananas and awa have been placed on the altar,\n Coconuts and red fish have been placed on the altar.\n\n\n\u201cAll these things have I placed on the altar as offerings to my gods,\nwhose names I have just enumerated, but so far I have not received\nanything in return from them. If these things had been given to some\nhuman being, my bones [78] would have been cared for.\u201d\n\nBy these cunning words Aukelenuiaiku received certain benefits, and in\ntime was saved from certain death prepared by Namakaokahai. When the\nbrothers of Namakaokahai heard these words spoken by Aukelenuiaiku,\nthey replied: \u201cToday you will receive your proper dues from the gods in\npayment for all the good you have faithfully done them, and you shall\nbe paid in full.\u201d\n\n\n\n\n\n\nCHAPTER VII.\n\nHOW AUKELENUIAIKU BECAME THE HUSBAND OF NAMAKAOKAHAI.\n\n\nThe brothers of Namakaokahai then said to Aukelenuiaiku: \u201cWhere are\nyou? Listen to these instructions. In case your wife should call you to\ncome to her, don\u2019t do it, for it will mean your death. If she should\nask that you come to the door, don\u2019t go, for that too will mean death\nto you. If she should ask you to come onto the lounge made of mats,\ndon\u2019t go up, for that too means your death. You must, therefore, go and\nsit by the doorway, and when she finds that you will not respond to her\ncall, she will come to you at the door. If she should ask you to sleep\nwith her, don\u2019t give your consent, for you will get killed; but you sit\non her breast and give a sigh, and when she asks of you why you sighed,\ntell her that you are hungry for something to eat; and if she should\norder you to come and get something to eat, obey her, for your wife is\na goddess and not a human being.\u201d These admonitions were satisfactory\nto Aukelenuiaiku. In all these things we know that Aukelenuiaiku after\nall received some good in return for the offerings he pretended to have\nmade to the gods, for in the end he won Namakaokahai and she became his\nwife.\n\nIn course of time it was known to them that Namakaokahai was to become\na mother. While she was with child, one day Aukelenuiaiku and his wife\nwent in bathing, and while they were bathing Aukelenuiaiku went over to\nwhere his box was left, as was his custom, to see his god. As he was\napproaching the place he heard his god Lonoikoualii calling to him:\n\u201cSay, Aukelenuiaiku, we are going to be killed. Here comes Halulu, the\nman-eating bird from heaven.\u201d When Aukelenuiaiku heard the call he\nturned and looked up to heaven.\n\n\n\n\n\n\nCHAPTER VIII.\n\nHOW AUKELENUIAIKU WAS CARRIED OFF TO THE CLIFF BY HALULU.\n\n\nAukelenuiaiku saw that the light of the sun was hidden by the wings of\nthe bird Halulu. After looking at the bird for some time he reached\ndown and picked up his box which contained his god Lonoikoualii. While\nin the act of picking up the box, and his hands had just come in\ncontact with it, his head was caught in the mouth of the bird Halulu\nand he was carried up to the cliff. In the side of this cliff was a\ncave which was the home of the bird. Aukelenuiaiku was carried up and\nleft there. In the cave at this time were four men who had been carried\nthere by the bird to serve as food. When Aukelenuiaiku was left at the\ncave they greeted him and took pity on him, for they knew that he would\nbe killed by the bird Halulu. While the men were talking by themselves,\nAukelenuiaiku asked them: \u201cWhat are you talking about?\u201d \u201cWe are\nexpressing our regrets\u2014for you are such a handsome fellow\u2014for you will\nbe killed and eaten up by the bird.\u201d Aukelenuiaiku then asked the men:\n\u201cHow does the bird come to get its victims?\u201d \u201cThe right wing comes in\nfirst and reaches out for two men, and after they are devoured the left\nwing will come in and take up two more men, then the beak will come\ndown and devour them.\u201d \u201cWhich two men will the bird come for first?\u201d\nTwo of the men replied: \u201cWe will be the first.\u201d \u201cIs the cave very\ndeep?\u201d \u201cYes, it is quite deep.\u201d Aukelenuiaiku then instructed the men,\nsaying: \u201cYou two go in as far as you can and remain there, so that when\nthe wing reaches in for you two, I will cut it off here at the mouth of\nthe cave, while these two will start the fire.\u201d\n\nWhile they were talking about killing the bird, in came the right wing\nof the bird and it began stretching further and further into the cave\nuntil it reached the two men, then it grabbed them. When the wing was\nabout to be drawn to the body with the two men, they called out to\nAukelenuiaiku: \u201cHere we are on the wing of the bird.\u201d When\nAukelenuiaiku heard this he opened his box, took out the axe and began\ncutting the wing of the bird until it was severed. As soon as the right\nwing was cut the left wing reached into the cave, when Aukelenuiaiku\ncut that wing off also, and the men took it up and threw it into the\nfire. After the two wings had been cut off, the beak reached into the\ncave and that too was cut off, clean from the body.\n\nAfter the bird Halulu was killed, he pulled a few feathers out of the\nbird\u2019s head and threw them to the ground away from the cliff. These\nfeathers that were pulled by Aukelenuiaiku flew until they fell in the\nvery presence of Namakaokahai, where they were seen by her and\nrecognized as the head feathers of the bird Halulu.\n\nWe will now take up the relationship between the bird and Namakaokahai,\nfor they were connected. The bird Halulu was a cousin to Namakaokahai,\nthe queen of the land of Kalakeenuiakane. When Namakaokahai saw that\nher cousin Halulu was dead she called for her brothers, Kanemoe,\nLeapua, Kahaumana and Kaneapua. When they came to her she said to them:\n\u201cHere are Hinawaikoli, the feathers from the forehead of Halulu, who is\ndead. He has been killed.\u201d When the brothers heard this, they said to\nNamakaokahai: \u201cIt is quite right that the bird should be killed,\nbecause he is an evil thing, he eats men.\u201d\n\nAfter the bird was killed, Aukelenuiaiku and the men cut it up and\nroasted some of the meat on the coals, and after the meat was cooked\nthey sat down and had their meal. After their meal was finished, they\nbegan to study how to get down from the cliff. At this time there was\nanother bird in the cave, the mate of Halulu, by the name of Kiwaha.\nThis bird gave Aukelenuiaiku the means of getting down the cliff, by\ngiving him a short-ended rainbow, [79] one with only three colors,\nyellow, red and green. By means of this rainbow they reached the bottom\nof the cliff. In thus getting away successfully, the four men were\nthankful to Aukelenuiaiku, for they knew that they were rescued from a\nterrible death, and so they were very grateful for the kindness shown\nthem.\n\n\n\n\nTHE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN.\n\nWhen Aukelenuiaiku and the men reached the bottom [of the cliff],\nKiwaha again took up the rainbow and placed it on the cliff. After this\nAukelenuiaiku asked the men: \u201cWhat do you want?\u201d They each answered: \u201cI\nwant a piece of sugar-cane.\u201d \u201cI want a potato.\u201d \u201cI want a banana.\u201d \u201cI\nwant a taro.\u201d Aukelenuiaiku then said to them: \u201cThe sugar-cane is\nkapued for my son. If any one eats it he will die. So are the potatoes,\nthe bananas and the taro. So I will advise each of you not to touch\nthese things as we go on our way, else you will all die.\u201d After giving\nthem this advice they all started out. On the way, however, the men did\nnot adhere to the advice given them by Aukelenuiaiku, for he who wanted\nthe sugar-cane took a piece and ate it, so he died; the other three men\nalso took up the things they craved for and they also died. Thus did\nthe four men die, for not keeping the advice given them by\nAukelenuiaiku.\n\nAfter the death of the four men, Aukelenuiaiku continued on by himself\nuntil he reached the house. When the wife and the brothers-in-law saw\nAukelenuiaiku, they all wept for joy and he was welcomed home. After\nthis, Aukelenuiaiku and his wife lived on happily, each determined to\nlove each other more and more. The wife had no other thoughts but of\nthe comfort of her husband. They continued living this way for some\ntime. Because of this great love for her husband, Namakaokahai gave\nover the kingdom to her husband, as well as everything else at her\ncommand; and she even gave him the command and the use of her\nsupernatural bodies.\n\nOne day when Aukelenuiaiku entered the eating house, to have something\nto eat, while so doing, Namakaokahai secretly opened the box containing\nthe god of Aukelenuiaiku. Looking in she saw the axe and the knife. She\nthen took up the axe and ran her fingers over the edge, cutting her\nfingers so they bled. Namakaokahai then said: \u201cHow strange! here my\nhusband has some very good things which he is hiding from me!\u201d After\nlooking over these things she closed the box and put it away. When\nAukelenuiaiku finished his meal he returned and sat down. Namakaokahai\nthen asked him, pretending not to have seen what was in the box,\nsaying: \u201cSay, what useful things did you bring with you when you came?\u201d\nAukelenuiaiku then picked up the box and opening it, he took out the\naxe and knife and gave them over to his wife, saying: \u201cThese two things\nwhich I have brought with me from the land of Kuaihelani are very good\nand useful. These two things together with my god are the three things\nof the greatest value.\u201d The wife then asked him: \u201cWhat are these things\ngood for?\u201d \u201cThe axe will cut a log of wood in two. The knife is also\nuseful, for it can cut any tough thing you have.\u201d When Namakaokahai\nheard this she said to her husband: \u201cSay, your valuable things together\nwith mine we will leave with our child.\u201d\n\nFurther on in our story we will see the supernatural powers of\nNamakaokahai, and how it was impossible to kill her, although she was\ncut up with the axe; by which acts we will know that she was not human.\nAfter talking about the axe and knife, Namakaokahai said to her\nhusband: \u201cYou proceed and cut me into pieces with the axe.\u201d\nAukelenuiaiku said: \u201cHow strange of you to ask me to do such a thing as\nto cut you up, my own wife! How can I do such a thing, for it will mean\nyour death? Rather let me cut up some other person with this axe, or my\nopponent in some fight, not you, my own flesh.\u201d The wife replied: \u201cYou\nmight give this axe to someone else and thus deprive our child of such\na useful thing. Therefore I want you to try it on me.\u201d And because\nNamakaokahai insisted on it, the husband finally gave in, whereat she\nwas much pleased. When this consent was given Namakaokahai stretched\nout her legs and Aukelenuiaiku severed them with the axe.\n\n\n\n\n\n\nCHAPTER IX.\n\nHOW AUKELENUIAIKU AND NAMAKAOKAHAI SHOWED THEIR USEFUL THINGS.\n\n\nIn the preceding chapter of this story we were told of the axe and the\nknife, the two useful things belonging to Aukelenuiaiku. In this\nchapter we will speak of the cutting up of Namakaokahai by\nAukelenuiaiku by the use of the axe. When Aukelenuiaiku began to cut up\nNamakaokahai with the axe, the feet were the first things that were cut\noff, and as this was done, Namakaokahai expressed great joy, for it was\nfun to her. Namakaokahai then said to Aukelenuiaiku: \u201cYes, you have a\nvery useful thing indeed; cut off another portion.\u201d When Aukelenuiaiku\nheard this he proceeded and cut off the calves of the legs, and this\ncutting was kept on until the head was also cut off from the body. In\nthis cutting, the several portions of the body of Namakaokahai were\ncompletely severed and separated from each other, but the mouth never\nceased speaking.\n\nAfter the body of Namakaokahai had been cut up into several pieces, the\nhead asked of Aukelenuiaiku: \u201cAre these all the useful things my\nhusband brought with him?\u201d \u201cYes, these are all; and I am surprised at\nyou, for when a person is cut up in this manner, death is certain.\u201d\nNamakaokahai then replied: \u201cIf these are all the useful things you\nhave, I will now show you what I have.\u201d Saying this, the pieces began\nto get together of their own accord, and in a short space of time the\nbody was again complete and restored as before. She then called for her\nfour brothers, Kaneapua, Kanemoe, Leapua and Kahaumana. Upon their\narrival the sister asked them: \u201cWhat shall I change myself into? Shall\nit be into a cliff?\u201d Her brothers then answered: \u201cYes, change yourself\ninto a cliff.\u201d At that very moment a great, high cliff stood before\nthem, smooth and straight up and down, where the koae [80] was seen\nflying. Aukelenuiaiku looked at it and touched its smooth sides with\nhis hands with fear and great excitement. He next saw Namakaokahai, his\nwife, standing on the very top of the cliff; then he saw her looking\ndown at him, and she called: \u201cWhat are you doing?\u201d The husband replied:\n\u201cI am admiring your supernatural powers. Your useful things together\nwith mine will be a great inheritance for our child.\u201d In making this\nreply, Aukelenuiaiku made believe that he was not afraid; but in fact\nhe was almost overcome with fear.\n\nWhile Namakaokahai was standing there on the cliff, she called out to\nher four brothers and said: \u201cWhat shall I change myself into now? Shall\nit be into an ocean?\u201d The brothers replied: \u201cYes, change yourself into\na vast ocean.\u201d At that very moment the whole cliff dissolved and turned\ninto a great ocean, with its surface covered with mighty waves, so\ncompletely that nothing else could be seen. Aukelenuiaiku was at this\ntime being engulfed by the water and he was sore afraid, but at the\nappearance of Namakaokahai and questioned by her, \u201cWhat are you doing?\u201d\nhe replied: \u201cI am admiring your great powers.\u201d\n\nAfter the ocean, Namakaokahai changed herself into a terrible fire and\nthe land was enveloped in flame, covering the whole surface as far as\nthe eye could see. Aukelenuiaiku was entirely surrounded by the fire,\nin the midst of which he saw his wife and heard her asking him, saying:\n\u201cWhat are you doing, Aukelenuiaiku?\u201d He replied: \u201cI am still admiring\nyour great powers and the fire.\u201d\n\nThese three things, the cliff, the ocean and the fire were the three\nsupernatural bodies of Namakaokahai, and she gave to her husband the\npower to change himself into these three different things. She,\nhowever, did not reveal her fourth form and power, the power to fly\nthrough space. The reason why she did not reveal this fourth power to\nher husband and did not wish him to possess it, was because she was\nafraid that he might take it into his mind to fly away and deprive her\nof him, so she thought she would keep this power to herself. [81] The\nbrothers, however, did not approve of this, and decided to teach their\nbrother-in-law secretly how to acquire this power. [82]\n\n\n\n\n\n\nCHAPTER X.\n\nHOW THE BROTHERS-IN-LAW OF AUKELENUIAIKU SECRETLY TAUGHT HIM TO FLY.\n\n\nWe will here see how the four brothers-in-law of Aukelenuiaiku gave him\nthe power to fly, in payment for the offerings made by him to the gods.\nSome time after this his brothers-in-law said to him: \u201cToday you will\nrealize the blessings of the deity.\u201d After a while he was asked: \u201cSay,\nhas your wife given you the power to change yourself into different\nforms?\u201d Aukelenuiaiku replied: \u201cYes.\u201d \u201cWhat different forms did she\ngive you?\u201d \u201cThe power to change into a cliff, into an ocean, and into\nfire.\u201d The brothers-in-law replied: \u201cThen she has not given you all her\npowers. She has kept to herself the power to fly.\u201d \u201cYes, my wife has\nreserved that; she did not give it to me.\u201d The brothers-in-law\ncontinued, saying: \u201cIt is because your wife thought you might fly off\nand never come back again. That is the reason why she has kept this\npower from you.\u201d After this the brothers-in-law said to Aukelenuiaiku:\n\u201cLet us teach you how to get this flying power of your wife, so that\nyou may be able to possess it. But you must not tell your wife of\nthis.\u201d\n\nThat night, after Namakaokahai had retired to their sleeping house,\nAukelenuiaiku and his brothers-in-law went into another house and there\nhe was given his lessons in the art of flying. They first taught him\nhow to jump and how to fly to certain places; then they asked him to\njump to the top of a shelf. After he was successful in this he was\nrequested to jump to the top roof batten of the house. Aukelenuiaiku\nthen jumped and held it for a while, then fell to the floor. In this\nfalling, Namakaokahai heard it, and she got up and came to her\nbrothers\u2019 house, and asked them: \u201cWhat are you doing?\u201d \u201cWe are learning\nhow to box.\u201d \u201cWhat is that?\u201d \u201cIt is played this way. Kanemoe stands up\nlike this on this side, and Kaneapua stands up on that side; then they\nstrike at each other, and the one who gets hit real hard falls to the\nfloor. That was the noise you heard.\u201d When Namakaokahai heard this she\nsaid: \u201cI see that my husband has some good thing hidden that he has not\nshown me. How mysterious you are!\u201d After this Namakaokahai returned to\nher own house. After she disappeared, Aukelenuiaiku again made another\nattempt to reach the top batten, but again he was unsuccessful and he\nfell to the floor. Namakaokahai again heard this and she came to her\nbrothers\u2019 house and asked them: \u201cI believe you are teaching my husband\nhow to fly.\u201d \u201cNo, we are wrestling.\u201d \u201cHow is that done?\u201d \u201cOne stands up\non this side, and one on the other side; they then take ahold of one\nanother and each tries to throw the other down. The one who is thrown\ndown made the noise you heard.\u201d Because of this satisfactory reply\nNamakaokahai again retired to their house. After she was gone,\nAukelenuiaiku again made another attempt and this time he was\nsuccessful. He next came out and flew to the top of the house, and in\nthis he was again successful. From the roof Aukelenuiaiku flew up into\nthe sky, and he went so high that his brothers-in-law were unable to\nsee him. After a while Aukelenuiaiku returned to the ground and his\nbrothers-in-law said to him: \u201cYes, you know how to fly now.\u201d\n\nWhen Aukelenuiaiku found that he was able to fly he was then in\npossession of all the powers held by his wife. After this the two lived\non in peace and they never went out of sight of each other; they were\nindeed a loving couple. It also became apparent that Namakaokahai, his\ngod-wife, was with child. Before its birth, however, Namakaokahai made\nknown to her husband the name of the child: it was\nKauwilanuimakehaikalani [83] (the lightning which we see in a\nrain-storm). Aukelenuiaiku, however, wished to have the child called\nafter the name of his god Lonoikoualii.\n\nBecause Namakaokahai loved her husband so much, she would not allow him\nto go out of her sight. They were together constantly, at all seasons\nand times, in dry and wet weather, in times of famine and of plenty, in\nthe daytime and at night, in fact they were together all the time.\nNamakaokahai also gave all her possessions to Aukelenuiaiku; from the\nthings that were above to the things below; from the things in the\nuplands to the things in the lowlands; great things and small things;\nthe things that were within to the things that were without. All were\ngiven to her husband.\n\n\n\n\n\n\nCHAPTER XI.\n\nHOW NAMAKAOKAHAI GAVE EVERYTHING TO AUKELENUIAIKU, HER HUSBAND, AND THE\nBATTLE THAT WAS FOUGHT BETWEEN KUWAHAILO AND AUKELENUIAIKU IN THE\nHEAVEN.\n\n\nWhen Namakaokahai was ready to give everything she possessed to her\nhusband, Aukelenuiaiku, she called her brothers, Kanemoe, Kaneapua,\nLeapua and Kahaumana. As they stood in her presence, she said to them:\n\u201cYou go up to my uncle and cousin, Kuwahailo and Makalii, and inform\nthem that I have given unto my husband all my possessions. The things\nabove, below, in the uplands, in the lowlands, the drift iron, the iron\n[84] that stands in the earth, the whale\u2019s tooth, the (ea) turtle\nshell, the things that grow in the land, and the cluster of stars.\nAlso, tell my uncle and cousin that all these things are now in my\nhusband\u2019s possession; and I also want you to take my husband to them so\nthat they may become acquainted with each other.\u201d All these words of\nNamakaokahai were pleasing to them.\n\nWe must bear in mind that this trip to be undertaken by the brothers of\nNamakaokahai and Aukelenuiaiku was to heaven.\n\nAfter Namakaokahai had delivered her orders to her brothers, they began\ntheir flight, going as far as the top of the mountains where they\nrested. In this first flight Aukelenuiaiku went on to heaven, reaching\nhis wife\u2019s place, a most sacred sphere, not accessible to anyone.\nAlthough they flew at the same time with Aukelenuiaiku, he got ahead of\nhis brothers-in-law and arrived in heaven first. While Aukelenuiaiku\nwas standing in the sacred place of Namakaokahai, he was seen by\nKuwahailo, who said to himself: \u201cAlas! I am afraid my niece is dead;\nthat is why a wizard has arrived, for no one can get up here unless\nthose below are dead.\u201d\n\nIn this flight to heaven, Aukelenuiaiku did not think that he was going\nto meet anyone who would oppose him, and consequently he went along\nunguarded; but through the powers of his god Lonoikoualii he was warned\nin time, for the god called out to him: \u201cSay, Aukelenuiaiku, watch or\nelse we will be killed, for I see that we are going to be attacked. Put\non your garment of ashes and cover yourself from head to feet; don\u2019t be\nslow or we will be killed.\u201d By this warning Aukelenuiaiku knew that a\nconflict was about to begin, and he immediately put on his war pau. As\nsoon as his god finished giving the warning a bolt of fire was sent out\nfrom the hand of Kuwahailo and the land began to be in flames. The name\nof this bolt of fire was Kukuena. After which a large black rock was\nsent out, called Ikuwa, the thunder. When these things came in contact\nwith the robe of ashes of Aukelenuiaiku, they became as nothing, like\nchaff and were blown away by the wind.\n\nIn this story it was said that when the thunderbolt came in contact\nwith the garment of Aukelenuiaiku it caused the roaring and rumbling of\nthe thunder which is heard to this day. After the bolt of fire was\nextinguished and the rock became as nothing, Kuwahailo looked at\nAukelenuiaiku and lo, he was still in the place where he saw him, still\nalive. This grieved Kuwahailo heavily: it bode dire trouble that his\nenemy, the defiant [85] of Kuaihelani, should stand alive before him.\nAfter a time he sent another bolt of fire, called Mahuia, and another\nrock, called Welehu, the second strongest bolt of thunder. The roar was\ndeafening, the heaven rocked, the foundations of the earth were shaken,\nthe waves of the ocean rose high as mountains, large rocks were\nloosened from the cliffs, the cliffs were opened up and the birds on\nthe mountain heights were alarmed. When these came in contact with the\nrobe of ashes of Aukelenuiaiku they became as nothing, like a gust of\nwind.\n\nAfter these death aims of Kuwahailo he again looked and saw\nAukelenuiaiku standing in the same place, and still alive. Kuwahailo\nthen said to himself: \u201cHere I have exhausted all my death-dealing\nweapons and still that man is not killed yet. This is the first man\nthat has been able to withstand all this.\u201d\n\nWe will here leave Aukelenuiaiku and Kuwahailo for a time while we take\nup the brothers of Namakaokahai. In making their flight from the earth\nto heaven, they saw that Aukelenuiaiku was going much faster than they\nwere. The length of time they took on this voyage was five days and\nfive nights, while Aukelenuiaiku covered the distance in only one day\nand one night: hence, when Kuwahailo was pouring out his death-dealing\nbolts, the brothers were still on their way. When they were approaching\nheaven, and saw from a distance the fire-bolt called Kukuena, and the\nblack rock Ikuwa being hurled at Aukelenuiaiku, they all cried out in\nalarm, for they thought their brother-in-law would be killed. They then\nflew to a rocky valley and there laid down; after the fire and the roar\nof the thunder had gone by they came out, and when they looked they saw\nAukelenuiaiku still standing. They then called to him to come and hide\nhimself between the rocks in the valley, for they knew that other\ndeath-dealing bolts were yet to come; but Aukelenuiaiku answered them:\n\u201cYou stay there where you are while I remain here until I shall kill\nKuwahailo.\u201d As soon as the last death-bolt had passed by, the nephews\nof Kuwahailo came out and stood in the presence of their uncle. He then\nasked them: \u201cHow is your sister?\u201d \u201cShe is at home.\u201d \u201cAnd whence comes\nthis wizard?\u201d \u201cThat is your nephew, the husband of Namakaokahai.\u201d When\nKuwahailo heard this from his nephews, he stood there in fear and\ntrembling, and wondered what he was to do to his nephew Aukelenuiaiku,\nthe hero [86] of Kuaihelani. After a pause of some time he said to\nAukelenuiaiku: \u201cMy nephew, I have indeed sinned against you, for I have\nthis day treated you unkindly. I will therefore make an offering before\nyou of eight hundred men.\u201d When Kuwahailo returned with his eight\nhundred men, and they stood before Aukelenuiaiku, Aukelenuiaiku turned\nto Kuwahailo and asked him: \u201cWhat are these men for?\u201d His uncle\nreplied: \u201cThey are my offerings to you.\u201d Aukelenuiaiku replied: \u201cLeave\nthe men for your grandnephew and as people for the land.\u201d\n\nAfter this the brothers-in-law of Aukelenuiaiku delivered their\nmessage, saying: \u201cWe have been sent by your niece to bring you a\nmessage.\u201d Kuwahailo then asked: \u201cWhat is the message?\u201d \u201cShe told us to\ntell you, \u2018that the things above, below, in the uplands, in the\nlowlands, are your [new] relative\u2019s: you will live under him:\neverything has been given to this man,\u2019 her husband.\u201d This was\nagreeable to Kuwahailo. After this, they all sat down and held a\ncouncil. In the council, Makalii came and met Aukelenuiaiku. In coming\nto meet Aukelenuiaiku, Makalii also brought his wife, Malanaikuaheahea.\n\nWe will here speak a few words about the wife of Makalii. This woman,\nMalanaikuaheahea, was a very beautiful woman. Her skin, to look upon\nher, was red as fire. On coming out of her house, her beauty\novershadowed the rays of the sun, so that darkness covered the land,\nand the red rain would be seen approaching; the fog would also come,\nand after these things had been seen the fine rain would come, then the\nred waters would flow and the lightning would play in the heavens.\nAfter these things, then the form of Malanaikuaheahea would be seen\ncoming along over the tips of the fingers of her servants, in all her\nbeauty. [87] Makalii thought a good deal of his wife and he made much\nof her. The sun was eclipsed by her, and the rainbow was her footstool.\nWhen Aukelenuiaiku saw these different things and then the wife of\nMakalii, he grew faint and dizzy, and could hardly control himself, so\nhe made up his mind to come back to earth.\n\n\n\n\n\n\nCHAPTER XII.\n\nRELATING TO KAUMAIILUNAOHOLANIKU.\n\n\nWhen Aukelenuiaiku arrived in the presence of his wife and their child,\nafter an absence of several days, he remained with her for about two\nmonths. One day on taking a nap at noontime he fell into a deep sleep\nand he dreamed a dream in which he saw the spirit of his nephew,\nKaumaiilunaoholaniku. [88] This boy was the son of his oldest brother,\nthe boy who accompanied them on the voyage from Kuaihelani, the son of\nKekamakahinuiaiku, the brother who had a violent temper. At sight of\nthe spirit of his nephew, Aukelenuiaiku wept in his sleep, and when he\nawoke he was still crying. Upon waking from his sleep he could not get\nthe effects off his mind and he remembered his nephew and brothers, so\nhe wept aloud. While Aukelenuiaiku was weeping his wife asked him:\n\u201cWhat are you crying about?\u201d \u201cI am crying for the love of my child.\u201d\n\u201cHave you a child, then?\u201d \u201cNot mine, the son of my oldest brother. He\ndied with my brothers on the day our ship arrived here. In my dream I\nsaw his spirit coming up from the bottom of the sea, followed by the\nspirits of his father and uncles.\u201d\n\nWhen his wife heard this, she said to her husband: \u201cYour nephew can be\nsaved.\u201d Aukelenuiaiku asked: \u201cHow can I bring him back to life?\u201d The\nwife replied: \u201cOnly when you obey my instructions; then, and only then,\nwill your nephew come back to life.\u201d \u201cWhat is it you wish me to do?\u201d\n\u201cTake some food and meat with you out of doors and there have your\nmeal. Perchance your nephew\u2019s spirit will see you eating and will come\nto you. If the spirit does come to you, don\u2019t attempt to catch it, [89]\nnot even if it comes and stands at your back; but if it comes and sits\non your lap, then catch it and your nephew and brothers will be\nrestored to life again. Their spirits were on their way to the\nmountains to gather food.\u201d [90]\n\nAs soon as these instructions were given him Aukelenuiaiku did as he\nwas told by his wife. While he was eating, the spirit of his nephew\ncame to him. The wife then said to Aukelenuiaiku: \u201cBe quick with your\nmeal so that the spirit of your nephew will remain with you longer.\u201d\nWhile Aukelenuiaiku was eating very fast, the spirit kept on going\naround him at his back and in front of him. As the spirit came nearer\nand got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch\nit; when he did this it disappeared. At this his wife said: \u201cYou will\nnot be able to save your nephew now, because you acted too hastily. Had\nyou obeyed my instructions, he would have been brought to life again.\nNow the spirit of your nephew is dead.\u201d When Aukelenuiaiku heard this\nfrom his wife, he became down-hearted and believed what his wife told\nhim, that the spirit of his nephew was now beyond recovery.\nAukelenuiaiku therefore refused to take food for five days and five\nnights; he would not touch either food or water, and he denied himself\neverything, for he was so sorry for his nephew. When Namakaokahai saw\nher husband refuse to take food she asked him: \u201cWhy have you refused to\ntake food?\u201d Her husband replied: \u201cYou know quite well why I have\nrefused food, my wife; that is, the spirit of my nephew. I will not\ntake food until my days of grief are over; then I will again take\nfood.\u201d\n\nBecause of this reply made by her husband, sadness entered the heart of\nNamakaokahai for him; so she said to her husband: \u201cIf you have great\nstrength and courage, then your nephew and brothers will have some\nchance of coming back to life again; but if your courage fails you,\nthen they will never be restored to life again.\u201d Aukelenuiaiku then\nasked his wife: \u201cWhat is it that I must do with my strength and\ncourage?\u201d \u201cIn trying to procure the water of everlasting life of Kane.\n[91] If you are able to procure this, then your nephew and brothers\nwill live.\u201d When Aukelenuiaiku heard this from his wife he took food\nand meat; the reason of this was because he heard that it was possible\nto save his nephew and brothers. After he had taken food, Aukelenuiaiku\nsaid to his wife: \u201cWhere is the road that will lead me to the water of\neverlasting life of Kane?\u201d His wife replied: \u201cI will show you the way.\nFrom this place where we are standing you must go straight to the\nrising sun, where you will obtain the water of everlasting life of\nKane.\u201d\n\n\n\n\n\n\nCHAPTER XIII.\n\nHOW AUKELENUIAIKU WENT IN SEARCH OF THE WATER OF LIFE OF KANE.\n\n\nWe will here see the power and courage of Aukelenuiaiku on his mission\nin a strange land in search of the water of life of Kane. The wife then\nsaid to her husband: \u201cOn this direct line you must go without once\ndeparting from it. You must not go towards the right, for you will then\nbe wandering in the sky and die. You must not go to the left of this\nline, for you will then fall into space and you will be lost. All these\ninstructions you must keep in your mind.\u201d As soon as his wife concluded\nwith her instructions, Aukelenuiaiku took up the box which contained\nhis god Lonoikoualii, put it under his arm and then put on his robe of\nashes. When Aukelenuiaiku was ready to proceed on his journey, he fell\non his wife\u2019s neck and they kissed each other, and then made his flight\ntoward the rising sun.\n\nAfter Aukelenuiaiku had been gone about a month, Namakaokahai came out\nof her dwelling-house and looked about. At the end of another month she\nagain went out and looked, and there she saw her husband still flying.\nShe then remained for another month, at the end of which time she again\nlooked for her husband, but after looking in all directions she was\nunable to see him. After looking for some time without seeing him, she\nbegan to have fears that he must be dead for having gone outside of the\nstraight limits directed him, and therefore he must have fallen into\nspace. [92] She began to weep and wail for her husband, for she loved\nhim much. When her brothers heard the weeping they came to find out the\ncause. When they came in her presence, they asked her: \u201cWhy are you\nweeping?\u201d \u201cYour brother-in-law is dead.\u201d\n\nWe will here say a few words relating to the relatives of Namakaokahai\nand how they all mourned for Aukelenuiaiku.\n\nAfter the brothers came to Namakaokahai, she sent them all to get all\nfrom above and bring those who were there to mourn for Aukelenuiaiku.\nThese were, the night, the day, the sun, the stars, the thunder, the\nrainbow, the lightning, the water-spout, the fog, the fine rain, the\nmoon, Kaukihikamalama, [93] the grandfather of Namakaokahai. \u201cBring\nthem all down,\u201d she said. \u201cIf they refuse to come to weep for my\nhusband, I will kill them all.\u201d After ordering her brothers to do this\nthey proceeded on their way, and in course of a very short time\neverybody came, for they feared death by Namakaokahai.\n\nAfter the arrival of all these people, Namakaokahai again sent out her\nbrothers to go and bring those who were in heaven. They were,\nKuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa and\nWelehu. \u201cTell all these people to come down and weep for my husband. If\nthey refuse to come in obedience to my commands, I will kill them all.\nI also want you to tell my cousin Makalii, that his wife must cease\ncoming on the hands of the people; [94] if he disregards this, I will\nkill him this day.\u201d\n\nIn a very short time this message was delivered and the people all came\ntogether and joined in weeping for Aukelenuiaiku, the husband of their\nqueen.\n\nWe will now take up again the flight of Aukelenuiaiku.\n\nIn this flight, Aukelenuiaiku did not fly within the straight limits\ngiven him, so he fell into space and he grew weaker and weaker until he\nwas almost dead. In this long flight, the arm under which the box\ncontaining the god was held, became so tired that he changed the box\nunder the other arm; in doing this the god Lonoikoualii saw for the\nfirst time that they had departed from the direct line shown them by\nNamakaokahai. Lonoikoualii then said to Aukelenuiaiku: \u201cWe are flying\noutside of the limits given us and not on the line. The fire is burning\nthere on the earth and I see everybody has gone down below except one\nperson.\u201d Aukelenuiaiku asked: \u201cWho is it that is still up here?\u201d\nLonoikoualii, his god, replied: \u201cThat thing stationed up there; fly for\nit and hold it fast, and then we will be saved.\u201d\n\nThe object which the god Lonoikoualii referred to was the grandfather\nof Namakaokahai, Kaukihikamalama, the moon. The reason why he was later\nthan the others in obeying the summons of his granddaughter was because\nhe was delayed in preparation of food for him on the way to the earth.\nBut before he was ready to come he was held by Aukelenuiaiku, and\nbecause of this fact we now see the moon not quite as bright as it used\nto be. It was because Aukelenuiaiku held it so tightly. Anyway, that is\nthe reason given in this story.\n\nWhen Aukelenuiaiku and Lonoikoualii landed on the moon, the moon in\ndisgust asked of Aukelenuiaiku: \u201cWhose conceited child are you? My back\nhas never been climbed by my own grandchild, Namakaokahai, and here you\nhave done it.\u201d \u201cI am your own child.\u201d \u201cMine by whom?\u201d Aukelenuiaiku\nreplied: \u201cYours. I am the child of Kapapaiakea with Iku.\u201d\nKaukihikamalama then said: \u201cAre you the ward of Kapoino and\nKamooinanea?\u201d \u201cYes, I am he.\u201d The moon replied: \u201cYou came near being\nkilled, my lord.\u201d This conversation, in the heaven between\nAukelenuiaiku and Kaukihikamalama, was overheard by Namakaokahai, who\nthen knew for the first time that her husband was no other person than\nAukelenuiaiku, because the name by which she knew him was Kanakaokai.\nTherefore she said to her father and brothers: \u201cHow strange this is! I\nthought that this person was somebody else altogether, but I now see it\nis Aukelenuiaiku, the son of Kapapaiakea with Iku, and the ward of\nKapoino [95] and Kamooinanea.\u201d\n\nAfter this, Namakaokahai called out to Kaukihikamalama to come to her\nwith his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to\nthe earth, Namakaokahai commanded that all the different lights return\nto their respective stations in the heaven so as to give Aukelenuiaiku\nlight by which to return to earth; these being the sun, the daylight,\nthe lightning and the fire. When Aukelenuiaiku again reached the earth\nthe people all cried for joy. After the weeping, Kuwahailo, Makalii,\nKamalanaikuaheahea, Kaukihikamalama and the others prepared to return\nto heaven.\n\nAfter the return of their friends, Aukelenuiaiku and Namakaokahai for a\nlong time remained by themselves, as husband and wife. After this,\nhowever, Namakaokahai said to her husband: \u201cYou must make another\nsearch for the water of everlasting life of Kane.\u201d Aukelenuiaiku agreed\nto this. Namakaokahai then said to him: \u201cI want you to watch the course\nyou are to go by. From the door of our house in a straight line to the\nrising sun, and I want you to remember this: that you must go over this\ncourse from one end to the other, and you must not go outside of these\nlimits, for if you do you will die.\u201d At the close of the instructions,\nAukelenuiaiku again began his second flight toward heaven. At the end\nof the long flight he stood on the edge of a hole, in the bottom of\nwhich was kept the water of everlasting life of Kane. The journey was\nonly completed, however, after a flight of six months.\n\nAs Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the\nguard who was placed there by Kamohoalii to keep away all intruders.\nWhen Aukelenuiaiku saw him he flew and lit on the back of the guard.\nWhile Aukelenuiaiku was perched on his back, he asked in anger and\nhatred: \u201cSay, you are awfully conceited! Whose conceited child are you?\nMy back has never been climbed by my grandchild Kamohoalii, and here\nyou have come and done it.\u201d Aukelenuiaiku replied: \u201cYour own.\u201d \u201cMine by\nwhom?\u201d \u201cI am the child of Kapapaiakea and Iku.\u201d \u201cAre you the grandchild\nof Kapoino and Kamooinanea?\u201d \u201cYes,\u201d said Aukelenuiaiku.\n\nWhen the guard heard these words from Aukelenuiaiku, he greeted him,\nsaying: \u201cMy greetings to you, my lord. What has brought you here?\u201d\nAukelenuiaiku replied: \u201cI have come for the water of everlasting life\nof Kane, for my nephew and my brothers.\u201d Kanenaiau then asked: \u201cIsn\u2019t\nit all gone?\u201d Aukelenuiaiku replied: \u201cNo, it is not all gone.\u201d\nKanenaiau said: \u201cLook at my middle.\u201d While Aukelenuiaiku was looking at\nthe middle of Kanenaiau, he was instructed as to the course by which he\nwas to fly, as follows: \u201cWhere art thou, don\u2019t fly on this side, for\nyou will strike the bamboo growing in this place; if you strike the\nbamboo, the sound will reach the ears of your cousin, and the water\nwill be covered up and you will not get it. You must therefore fly on\nthis side and you will be able to get the water of everlasting life of\nKane.\u201d\n\nAt the end of these instructions Aukelenuiaiku continued on his flight.\nAfter flying for some time he saw and lit on Hawewe, when the same\nquestions were asked relating to Aukelenuiaiku\u2019s connections to him.\nHawewe asked: \u201cMy lord, what is your object in coming here?\u201d \u201cI have\ncome in search of the water of life of Kane.\u201d Hawewe then answered:\n\u201cYou must not fly on the left side, else you will strike the lama\ntrees, and the sound will reach the ears of your cousin below, and you\nwill never be able to get the water of life of Kane. You must therefore\nfly on this side, then you will get what you wish.\u201d These two men were\nthe granduncles of Aukelenuiaiku on the side of his mother,\nKapapaiakea. The time consumed by Aukelenuiaiku in his flight from the\nfirst man to the second man was two months.\n\nAfter the conversation which was held between him and Hawewe,\nAukelenuiaiku flew until he lit on Kanenaenae. At the end of the\nquestions and answers relating to the parents of Aukelenuiaiku,\nKanenaenae then knew that he was connected to Aukelenuiaiku, and he\ntherefore fell on him and wept. At the end of the weeping he asked\nAukelenuiaiku: \u201cWhat has brought my lord here?\u201d Aukelenuiaiku answered:\n\u201cI have come for the water of everlasting life of Kane, for my nephew\nand brothers.\u201d Kanenaenae then asked: \u201cIs it not all gone?\u201d \u201cNo, it is\nnot all gone.\u201d \u201cYes, you shall have it. Look straight at my middle.\u201d\n[96] While Aukelenuiaiku was looking, Kanenaenae said: \u201cYou must not\nfly on this side, for you will strike the loulu palm leaves and the\nsound will travel to your cousin there below, and the water of life of\nKane will be closed and you will not be able to get it. You must\ntherefore fly along this way. In this flight downward you will meet\nyour grandfather who will direct you how to get to this water of life.\u201d\n\nAfter receiving these instructions, Aukelenuiaiku continued on his\nflight and flew along until he lit on Kuemanu. After the several\nquestions had been asked and the usual answers given, Aukelenuiaiku\nsaid: \u201cI am your own offspring.\u201d The guard then asked: \u201cMine by whom?\u201d\n\u201cI am the child of Kapapaiakea and Iku.\u201d When Kuemanu heard this he\nwept over Aukelenuiaiku and then asked: \u201cAre you the grandson of\nKapoino and Kamooinanea?\u201d Aukelenuiaiku assented, saying: \u201cYes, I am\ntheir grandchild.\u201d Kuemanu then asked: \u201cWhat thing of such importance\nis it that has brought you here?\u201d Aukelenuiaiku replied: \u201cI have come\nin search of the water of everlasting life of Kane, for my nephew and\nbrothers.\u201d \u201cYes, you shall get it. You must go down to your grandaunt,\nwho is down there at the base of the cliff, Luahinekaikapu, who is\nblind. When you come to her, you will find her roasting bananas, four\nin number. When she reaches out to take one up, you also reach and take\none; do this until the last ones are taken. Then when she reaches out\nfor the others and fails to find them and asks, \u2018What mischievous\nfellow is this that has come?\u2019 and receives no reply, she will take up\nthe ashes and sprinkle them to her right; you must then run over to her\nleft side. And when she sprinkles the ashes on her left side, you must\nrun to her right side. After this you want to watch her as she takes up\nthe ashes and smells of it. If she should do this, then she will\ndiscover you; then be very careful or the old woman will kill you. Look\nout for another attack, for she will then take up one of her clubs\nwhich is used for beating kapas and strike at you with it, when you\nmust run to her left side; and when she strikes to her left, run to her\nright. After you have overcome all these things, then you must run and\nclimb on to her back and sit there.\u201d\n\nWe will not take up the meeting of Aukelenuiaiku and his grandaunt, and\nhow he overcame all her attacks by strictly following the advice of his\ngranduncle, but we will speak of what took place after Aukelenuiaiku\nwon over the old woman.\n\nAfter the old woman had exhausted all her attempts to dispose of her\nopponent, Aukelenuiaiku then climbed on to her lap, when she asked:\n\u201cWhose conceited child art thou?\u201d Aukelenuiaiku replied: \u201cYour own.\u201d\n\u201cMine by whom?\u201d \u201cI am the child of Kapapaiakea and Iku.\u201d When the\ngrandaunt heard this, she again asked of Aukelenuiaiku: \u201cAre you, then,\nthe grandchild of Kapoino and Kamooinanea?\u201d Aukelenuiaiku assented to\nthis, saying: \u201cYes.\u201d The grandaunt then asked: \u201cWhat has brought my\nlord here?\u201d \u201cI have come for the water of everlasting life of Kane, for\nmy nephew and brothers.\u201d The grandaunt then asked him: \u201cIs it not all\ngone?\u201d \u201cNo.\u201d She then said: \u201cMy grandchild, look at me. I have no eyes;\nI am blind; I cannot see. I may not be able to give you the water of\neverlasting life of Kane.\u201d By these words of his grandaunt,\nAukelenuiaiku began to be doubtful about getting what he wished, and\nfor a moment he did not know what to do. At last he said to his\ngrandaunt: \u201cLet us go outside.\u201d When she heard this she assented and\nshe was led out by Aukelenuiaiku and was made to lie down under a\ncoconut tree. Aukelenuiaiku then climbed up the coconut tree and picked\noff two young shoots of the coconut, and then called to his grandaunt:\n\u201cSay, Luahinekaikapu, turn your face toward the sky.\u201d When the old\nwoman heard this she turned her face up as directed. Aukelenuiaiku then\nthrew with much force the two young shoots at the eyes of\nLuahinekaikapu.\n\nWhen these struck her in the eyes, she jumped up and cried with a loud\nvoice: \u201cOh! I am killed.\u201d Aukelenuiaiku then called out to her: \u201cDon\u2019t\ncry, be quiet; rub your eyes, they may open up and you will then be\nable to see.\u201d When the old woman heard this call from her grandchild,\nshe began rubbing her eyes. After doing this her sight was restored and\nshe was able to see as before. Aukelenuiaiku then called out to her:\n\u201cHow are your eyes?\u201d \u201cI can see now.\u201d After this Aukelenuiaiku climbed\ndown the tree.\n\nLuahinekaikapu then said to Aukelenuiaiku: \u201cI want you to go and bring\nme some pohuehue and akoko.\u201d Aukelenuiaiku procured these things and\nbrought them to his grandaunt. She then took and pounded them together\nwith some charcoal, kukui nut and dirt, until the whole mess became\nsoft. The old woman then said to her grandchild: \u201cWe will now proceed\nto fix you up.\u201d By this the old woman meant that she was to paint or\nrub the stuff prepared by her on the hands of Aukelenuiaiku so as to\nmake them look like the hands of Kamohoalii.\n\nAfter these things the hands of Aukelenuiaiku were painted black so\nthat they looked like the hands of Kamohoalii, for the guards who had\nthe keeping of the water of life of Kane knew that the hands of\nKamohoalii were black. The water of life of Kane was being watched by\ncertain men, and any hands that reached down that were not black would\nnot be able to receive the water.\n\nAfter the hands of Aukelenuiaiku had been blackened the grandaunt said\nto him: \u201cWe will sit here until the preparation of the awa is finished,\nwhen you must approach the opening. When you get to the opening, reach\nin with your hands. The first gourd they will give you contains the\nbitter water; throw that away and reach in again, and when they hand\nyou the second gourd, that one contains the water of life of Kane;\nbring that with you.\u201d Aukelenuiaiku then followed these instructions\nand approached the opening of the place in which the water of life of\nKane was kept. After waiting for a moment Aukelenuiaiku reached in with\nhis hands. When the guards saw these hands reaching in they were\nsurprised, for they had never seen such a thing before. Being\nsurprised, they hesitated for a while to study what they should do. The\nguards then took up some food and placed it into the hands of\nAukelenuiaiku, but the hands dropped the food; they then placed some\nfish in the hands, and still the fish was dropped. The guards then\nwondered what the hand was reaching for. Finally one of the guards\nsaid: \u201cPerhaps the hands are after the water of life of Kane.\u201d One of\nthe other guards thought that this was possible, so the gourd called\nHuawaiakaula, which held the water of life of Kane, was taken up and\nplaced into the hands of Aukelenuiaiku.\n\nWhen the gourd was given to Aukelenuiaiku, he came up with it; then he\nbroke off the neck and poured the water into his own gourd; then he\nproceeded and broke the network of strings that held the gourd. This\nnetwork was called Paleaikaahalanalana. [97] After doing all this,\nAukelenuiaiku began on his flight out of the hole, flying in a\ndirection away from his grandaunt, Luahinekaikapu. But the grandaunt\nsaw all this, and so she wept for her sister, Kamooinanea and her\nbrother Lonoikoualii. She then recited the following mele, one of love\nfor her sister:\n\n\n \u201cI thought it was at Napili,\n On the road by which Kanemakua came,\n The lord, the crown [98] of Kuliliikaua.\n Lono is human indeed,\n For he has at times caught Ulaula, the fire,\n And has fought against Kuluheiua,\n Killed the heavy rain\n And routed the rain drops,\n The fine rain,\n The continuous rain\n That fell constantly at Kamakalana,\n Adjoining the forest belt [99] of Maui,\n Headwaters [100] of Ikumailani.\n There is a season, a season of endearment,\n A season, a season when they become parted.\n Cut the navel and its cord is severed.\n Art thou the one? Awake, O Lono!\n The earth above here is thine, O Kane,\n Where the waters are drawn up from the ocean,\n And are again sprinkled by Lonowaimakua.\n O ye rains! O ye rains!!\n How I grieve for you two as you drift by,\n How I long for the wind that blows the fine rain of Kuaihelani.\u201d\n\n\nWhile she was weeping and chanting the mele, Aukelenuiaiku was still\nflying. On this return flight he got tangled in the lama trees and the\nsound of the broken lama was carried below to the ears of Kamohoalii.\nWhen Kamohoalii heard the sound he woke up from his sleep and listened,\ntrying to ascertain the cause of the sound, but after listening for two\nmonths no further sound reached him there below. Aukelenuiaiku on the\nother hand continued on with his flight until he again got tangled up\nwith the loulu palm leaves, and again the sound was carried down below\nto Kamohoalii. After getting out of the loulu grove he continued on\nwith his flight until he got into the bamboo grove, and the sound of\nthe breaking of the bamboo was carried down to Kamohoalii. By this time\nAukelenuiaiku had reached the top of the hole.\n\nWe will here pause for a moment in speaking of Aukelenuiaiku and let us\ntake up Kamohoalii. When Aukelenuiaiku entered the lama grove and he\nbecame entangled with the trees, the sound of the breaking lama was\ncarried to the ears of Kamohoalii, but not being certain as to the\ndirection from which the sound came, he listened for two months. At the\nend of the two months he heard the sound of the breaking of the loulu\npalm leaves, so Kamohoalii knew that the person who had entered these\ngroves was traveling from the bottom of the hole upwards. This he was\nquite sure, because the sound of the loulu palm leaves was like the\nsound of thunder; the lama was like the sound of a shell, and the sound\nof the bamboo was like the beating of the waves against a cliff. By\nthese different sounds and the rotation in which they sounded,\nKamohoalii was able to know that the person was on his way out of the\nhole. Therefore he enquired of those who were guarding the water-gourd,\nHuawaiakaula: \u201cWhere is the water-gourd and the net outside of the\ngourd?\u201d The guard replied: \u201cYou came and took it some time ago.\u201d\nKamohoalii then said to them: \u201cI did not come for it.\u201d\n\nAfter this Kamohoalii flew up until he met Kuemanu, one of the guards\non the way up, and asked him: \u201cHave you seen the mischievous man?\u201d\nKuemanu replied: \u201cI saw him coming up from below; he is your cousin\nAukelenuiaiku, who came for the water of life of Kane for his nephew\nand older brothers.\u201d When Kamohoalii heard this, he said: \u201cHe is a\nwicked fellow. That is not the proper thing for a cousin to do; he\nshould have come and seen me on the matter, and not steal it. I don\u2019t\nblame him for taking the water of life, but he has ill-used our\ngrandmother, Huawaiakaula, and our grandfather Paleaikalanalana.\u201d This\nwas because Aukelenuiaiku had broken off the neck of the water gourd,\nand also pulled to pieces the network of strings that served as the\ncovering.\n\nAt the end of the conversation with Kuemanu, Kamohoalii used his\ngreatest efforts in flying, with the idea of overtaking Aukelenuiaiku,\nwhen he would fight him. When Kamohoalii reached the top of the hole,\nhe asked of the guard, Kanenaiau: \u201cHave you seen the man that came up\nfrom below?\u201d \u201cI have seen him, and it was Aukelenuiaiku, your cousin.\u201d\n\u201cHow long ago since he passed here?\u201d \u201cOne year and six months.\u201d When\nKamohoalii heard this he seized Kekuaokalani\u2019s stick, Hoolehelehekii,\nand returned to the bottom of the hole.\n\n\n\n\n\n\nCHAPTER XIV.\n\nHOW AUKELENUIAIKU BROUGHT BACK TO LIFE HIS NEPHEW AND OLDER BROTHERS.\n\n\nWhen Aukelenuiaiku arrived at that part of the ocean where his nephew\nand older brothers were destroyed, he poured out the water of life into\nthe sea until it was almost all gone, leaving only about half of the\nwater. While Aukelenuiaiku was pouring out the water of life,\nNamakaokahai saw her husband doing this, and she knew that the\nrestoration of the nephew and brothers was not succeeding. She\ntherefore called out: \u201cSay, Aukelenuiaiku, come home.\u201d When\nAukelenuiaiku arrived in the presence of his wife, she said: \u201cYou are\nvery foolish, [101] my husband. It was for you to go in search of the\nwater, and when you had found it I would use it, and in so doing bring\nback to life your nephew and older brothers. But instead of this, you\nhave come back and acted ignorantly. Had you poured out all the water,\nyour nephew and older brothers could never have been restored to life.\u201d\n\nSoon after this they entered the house, and Namakaokahai was confined\nand a child was born to them, and he was named Kauilanuimakaehaikalani.\nThis child had two natures, the nature of a god and of a human being.\nThe appearance of the child at the back was like a rock, that is, from\nthe head to the feet; but in front it had the appearance of a human\nbeing.\n\nAfter the confinement Namakaokahai said to her husband: \u201cLet me bring\nback your nephew and older brothers to life again.\u201d Aukelenuiaiku gave\nhis consent to this, and they set out to that part of the ocean where\nthe brothers and nephew of Aukelenuiaiku had been destroyed and there\nthey stopped. Namakaokahai then said to her husband: \u201cPour out some of\nthe water of life in the hollow of your hand, and I will sprinkle it\ninto the sea.\u201d Aukelenuiaiku did as he was requested. Namakaokahai then\ndipped the end of her finger into the water and sprinkled it into the\nsea. After this they returned to the shore without looking back. On\nreaching land they turned and looked back and, lo and behold! there\nstood the ship; and they saw the men climbing up the masts folding the\nsails and coiling the ropes.\n\nAfter Aukelenuiaiku and the others had landed, Aukelenuiaiku said to\nhis son, Kauilanuimakaehaikalani: \u201cWhen your uncles and cousin come\nashore and you should have a quarrel with your cousin, don\u2019t use bad\nwords, because he is a boy whose very words are sacred; he is a great\nfavorite, and his very words are to be obeyed, even to death and the\noffering on the altar. My older brothers themselves are very touchy\nupon hearing words not altogether proper; so I want you to be very\nquiet; don\u2019t answer back, but be at peace with one another. This will\nalso be the course of your parents.\u201d Upon hearing these words from his\nfather, the boy promised to do as he was told.\n\nWhile Aukelenuiaiku was cautioning his son, the older brothers and\nnephew came ashore where they all met and wept over each other, and\nafter their greeting they went to the house and settled down. The\nlength of time from their death until the bringing back to life of\nthese people was three years.\n\nAfter they had lived together for some time, Aukelenuiaiku gave all his\nlands to his brothers, and furthermore he also gave them his wife,\nNamakaokahai, and they virtually had all the say about her, and they\nslept with her, traveled with her and lived with her. The brothers took\nturns with the wife in this way: first one brother would have her for a\nday and a night, then the next brother would have her for a day and a\nnight, and so on down; but the older brother, Kekamakahainuiaiku, the\none who hated Aukelenuiaiku, had a double portion; that is, he took\ntheir wife for two days and two nights at a time.\n\nFrom the time in which this legend deals until today, who can be\ncompared with Aukelenuiaiku for his great liberal nature in giving away\nhis own possessions and even his wife to others? There is none like\nhim.\n\nIn thus giving away his wife and lands, Aukelenuiaiku reserved nothing\nfor himself, and he therefore became like a dependent. While living in\nthis humble way his one occupation was to go down to the seashore daily\nwith a rod and spend his time fishing, and in time he became an expert.\nIn his daily trips out rod fishing he often met Pele and Hiiaka,\ncousins of Namakaokahai. In their meetings Aukelenuiaiku began to\nadmire the two girls, and he spent more of his time with them than he\ndid at fishing. In time Aukelenuiaiku could do but very little fishing,\nfor the desire to see the two girls, Pele and Hiiaka, was his greatest\npleasure, and after a time he became infatuated with them and thought\nof very little else but the features of Pele and Hiiaka, and he found\nhimself oftener with them than anywhere else.\n\nWe have seen that Namakaokahai had altogether become the property of\nhis brothers, and that Aukelenuiaiku was without a wife; but\nNamakaokahai never forgot Aukelenuiaiku; she loved him still and held\nhim as dear to her as before.\n\nAt nights while at home, Aukelenuiaiku thought of nothing else but his\ntwo companions, and so each morning he would take up his line, hook and\nrod, and pretend to be very busy with them as though they needed\noverhauling. In doing this Aukelenuiaiku wanted to make his wife,\nNamakaokahai, believe that he was really very much taken up with his\npastime, that of fishing, and in that way keep his wife from suspecting\nhim. Aukelenuiaiku was absent once for three whole days on one of his\nfishing trips, and the wife began to suspect that something was wrong.\nBefore this it was his usual custom to go out early in the morning, and\nafter dark would come home; but this time he forgot to dry out his\nfish-line as before. When his wife saw this she became suspicious, and\nknowing that his wife knew his neglect about drying out his fish-line,\nhe was very much depressed.\n\nThe day after this Aukelenuiaiku as usual took up his rod and proceeded\nto the seashore; and toward evening he returned home. Before he started\nhome, however, he soaked his fish-line and hook into the water so as to\nmake his wife believe that he had really been fishing. When\nAukelenuiaiku arrived at the house, he began to arrange his hook and\nline, and as he was at it for some time, his wife said: \u201cIt would be\nall right to be constantly occupied with your hook and line if you\ncaught any fish; then those at home would get some. Here you do nothing\nelse but work on your hook and line, and yet you never bring any fish\nhome. What a waste of time!\u201d The husband replied: \u201cDo you think, my\nwife, that the fish is something you can catch with your hands in the\nsea so that I could bring them home all the time? Don\u2019t you know that\nthe line and hook are all I have in the matter, and not the bringing of\nthe fish? That is entirely with the fish whether to bite at my hook or\nnot.\u201d Shortly after this conversation Aukelenuiaiku again started out\nfishing, and late that evening he returned with two small fish called\naloiloi. [102] The wife then said to him: \u201cHow strange of you to go all\nday and return at night, and these are all the fish you bring home!\u201d\n\nOn his next trip Aukelenuiaiku met with a queer [103] experience. His\nbody was bitten all over, while his neck was all scratched up, and in\nplaces it was cut. On this evening he again came home with two more\nsmall fish. On reaching the house Namakaokahai looked at her husband\u2019s\nbody and neck and saw that he was all scratched. She then spoke in\nparables saying: \u201cYes, there are two kinds of fish in the sea that\nbite: the shark and the eel.\u201d Then she continued: \u201cStrange, that your\nskin is all bitten and your neck scratched, but you don\u2019t return with\nany sharks and eels.\u201d\n\nAukelenuiaiku then said with great cunning: \u201cI met with a queer\nexperience today. When I arrived at the seashore I tied the bait to my\nhook and cast it into the sea. After I had let the line down it got\ncaught in the coral down below, and so I dived down and after getting\nthe line loose I came up. I was not at all hurt at this time. But on\ncasting my line the second time it again got tangled and I dived the\nsecond time. After this it was caught the third time and again I went\ndown, but before I had gone very far I got the cramps and I was carried\nby the current away down to the bottom where I was rubbed against the\ncoral until my back was all cut up. After this I recovered myself and\nswam up, and this time I was caught in an eel hole, and there I was\nrolled about by the surf until I was almost out of breath. Had I been a\nboy from the backwoods I would have been killed, and you would not have\nknown how, and how pitiful that would have been.\u201d\n\nTo those who may be reading this story, it is plain to all the fair sex\n[104] that Aukelenuiaiku was a deceiver, and that his scratches and\nbites came from another source altogether. The trait, however, will be\nfound in his descendants in these latter days. And here we see that his\nwife was not to be deceived by him.\n\n\n\n\n\n\nCHAPTER XV.\n\nHOW NAMAKAOKAHAI QUARRELED WITH HER COUSINS PELE AND HIIAKA.\n\n\nWith all Aukelenuiaiku\u2019s smooth words, his wife did not believe him.\nShe then said to him: \u201cSay, cunning, do you think I am a fool, and am\nnot aware of your doings and your deceit? I know that you have a woman\nwhom you go down every day to see. So here is what I wish to say to\nyou: The outside of your body is free to others, but your skin and\nflesh are my property, and I do not want to have you scratched and\nill-treated.\u201d\n\nWith all this advice from his wife, still Aukelenuiaiku did not take\nheed; they were as nothing to him, for he kept on going down to fish.\nWhen Aukelenuiaiku came back from his next trip his body was scratched\nand bitten all over and his neck was cut in several places. When\nNamakaokahai saw how her husband was all cut up, and how he had\ndisregarded her words of advice, she grew less angry of him and\ntransferred all her anger to her cousins, Pele and Hiiaka.\n\nWe will here see how Namakaokahai ill-treated her own cousins, her own\nflesh and blood. When Namakaokahai\u2019s anger was aroused she seized her\ncousins and gave them a severe beating. When the brothers saw this they\njumped in to help the girls, but this interference was of no avail, for\nNamakaokahai gave her brothers some of the beating, and she gave them\nso much that they all had a hard time to save themselves. Because of\nthis the cousins rose and departed to some other place to dwell; but\nNamakaokahai followed them and again drove them away. The cousins in\nthe meantime thought that she would forget the cause of her anger, but\nshe followed after them and drove them away from their new home. At\nthis persistency on their cousin\u2019s part, they vowed that they would\nnever again turn back, nor ever again live in the same land with their\ncousin. At this expulsion, the two sisters studied where they would\nmove to, and after considering several places they decided on Kauai and\nthere make their future home. In this journey, when they reached Kauai,\n[105] where they made their home, they had an idea that their cousin\nwould leave them in peace and not follow them up. The place where Pele\nand Hiiaka took up as their first home on Kauai was at Puukapele, a\nplace to the east of Mana. When they settled at this place they started\na fire whose glare was seen from the high peaks in the land of\nNuumealani, where Namakaokahai was stationed on the lookout for her\ncousins. The height of these peaks was probably as high as that of\nKaala mountain.\n\nWhen Namakaokahai saw the glare of the fire on Kauai, she knew that\nPele and Hiiaka were there, so she followed on to Kauai where she met\nher cousins and another fight was had. In this fight Pele and Hiiaka\nalmost overcame their cousin, but being possessed of great strength\nNamakaokahai was enabled to overcome her cousins. Therefore, being\ndriven from their Kauai home, they journeyed on to Oahu where they\nsettled. Because of the fight that took place on Kauai, the land in\nwhich it occurred was called Puukapele, and it is so to this day.\n\nUpon their arrival on Oahu, Pele and Hiiaka took up their abode in\nKealiapaakai, at Moanalua, where they dug down into the ground and made\na home. On coming from Kauai they brought some red dirt and some salt\nwith them and deposited these things in their new home. Because of this\nfact these places were given the names of Kealiapaakai and Kealiamanu.\nUpon finding that the place was too shallow they went to settle at\nLeahi. While living at Leahi they tried digging down into the place,\nbut again found it too shallow. The two then moved on to Molokai and\nsettled down at Kalaupapa. After a time they began digging and were\nagain disappointed in striking water; so they left Molokai. The hole\nthey dug was called Kauhako. From Molokai they journeyed to Haleakala\nin Maui. Upon their arrival at this place they began digging a pit\nwhich they left open on the top of the mountain. The rocks [106] in\nHanakaieie, at Kahikinui, are those that were dug up by Pele and\nHiiaka.\n\nWe will now take up Namakaokahai. After Pele and Hiiaka had been driven\naway from Kauai, through the terrible fight that took place,\nNamakaokahai returned to Nuumealani, and proceeded to the highest peak\nwhere she could see Maui. While Namakaokahai was living on Nuumealani,\nshe again saw Pele and Hiiaka starting a fire on the mountain on Maui,\nso she left Nuumealani and came to Maui where another battle was fought\nin which Pele was killed. Namakaokahai then returned to the peaks on\nNuumealani. After a time she looked towards Hawaii and saw Pele\u2019s fire\nburning on Mauna Loa. But Namakaokahai discontinued her warfare against\nPele and Hiiaka.\n\nWe will now speak of Pele. Pele was indeed really killed in the battle\nthat was fought on Maui with her cousin, but she traveled in spirit to\nHawaii, at which place she again came back to life. It was Pele and\nHiiaka that dug that pit at Kilauea, on the slope of the Mauna Loa\nmountain, and this place has become their own to this day, and no one\nwill dare dispute their claim. [107] After the death of Pele,\nNamakaokahai returned to her own land in Kalakeenuiakane [108] where\nshe lived with her husbands and son and nephew.\n\nAfter the lapse of some considerable time, the two boys, the son of\nAukelenuiaiku and the son of the oldest brother got into a fight. The\ncause of the quarrel was this: The forehead of Kauilanuimakaehaikalani\nwas cuffed by his cousin, the son of of the oldest brother of\nAukelenuiaiku, the one whose every word was sacred. A few words in\nexplanation regarding the two boys. One of these boys was human and the\nother, Kauilanuimakaehaikalani, was god-like. In their fight\nKauilanuimakaehaikalani said to his cousin:\n\n\n \u201cYou are a lot that for a time were dead,\n You were food for the maggots;\n You are a lot whose bones were whitened.\n It was my parents that brought you back to life,\n You were a lot that were asleep in the bottom of the sea\n With eyes all rotted.\u201d\n\n\nWhen the uncles heard these words they became very angry, and all\ndecided to return to Kuaihelani, their own land. When their youngest\nbrother and wife saw that the brothers were about to depart, they\nentreated them not to leave them, but the brothers would not listen.\nAfter they were ready for their journey they boarded their ship and set\nsail for Kuaihelani; but in mid-ocean they encountered disaster and all\nsunk to the bottom of the sea.\n\nHere ends their story for they are all dead. Continuing that of\nNamakaokahai and Aukelenuiaiku. After they had lived on in peace and\nhappiness for some time, Aukelenuiaiku said to his wife: \u201cMy wife, we\nhave lived together now for many days, and I have become old and about\nto die in this strange land. I would therefore request of you that you\ngrant me leave to go and see our parents.\u201d\n\n\n\n\n\n\nCHAPTER XVI.\n\nAUKELENUIAIKU\u2019S TRIP TO KUAIHELANI.\n\n\nAfter Namakaokahai had given her consent for her husband to return to\nhis native land, Aukelenuiaiku proceeded to see his brothers-in-law\nKanemoe, Kaneapua, Leapua and Kahaumana, and told them of his\nintentions. He said: \u201cI am going to the land of Kuaihelani to see my\nparents.\u201d When the brothers of Namakaokahai heard this they all gave\ntheir consent, and Kanemoe, the oldest, expressed a desire to accompany\nAukelenuiaiku to Kuaihelani.\n\nWe will here speak of Kanemoe, to prevent confusion. It is said in this\nlegend that in order to accomplish his desire he had to resort to\ncunning and deceived his sister. Namakaokahai was feared by her\nbrothers; therefore, in order to be able to answer the calls, Kanemoe\nplanned to take out his spirit from his body and give it another body,\nand then to leave the one containing his spirit behind as a substitute\nto make the replies to the sister\u2019s calls. No sooner than he hit upon\nthis plan he proceeded to the making of the new body for his spirit.\n\nAfter the body was completed Kanemoe took out his spirit and put it\ninto the new body, which resembled him in all details. In order not to\nmake any mistakes in reference to the sound of the voice he thought he\nwould make a test, so he called out, imitating his sister: \u201cKanemoe,\nKaneapua, Leapua, Kahaumana?\u201d They all answered, the three real bodies\nand the spirit. The voice sounded just like his, except that it was\nrather weak. Because of this weakness in the voice of his substitute,\nhe prevailed upon Aukelenuiaiku to delay their trip for a while until\nthe voice of his substitute grew stronger. This request was granted and\nthe trip was postponed for a while.\n\nWhen Kanemoe saw that the voice of his substitute was strong enough for\nthe purpose, they set out and journeyed to Kuaihelani. The trip took up\ntwo nights and two days. Upon their arrival at Kuaihelani, they looked\nover the land but failed to see any of the people; they heard no sound\nof any kind; there was nothing good growing on the land, for the land\nwas overgrown with weeds.\n\nWhen they saw that the place was deserted, they continued to the hole\nwhere the great lizard, Kamooinanea, the grandmother of Aukelenuiaiku,\nspoken of in the earlier chapters of this legend, lived. When they came\nto the mouth of the hole, Aukelenuiaiku called: \u201cKamooinanea,\u201d but no\nresponse was heard, so they thought that she must be dead.\n\nThe reason why Kamooinanea did not hear the call was because the coral\non her forehead and the coral of the floor of the sea had grown\ntogether and she was entirely covered over, so she was unable to hear\nthe call of her grandson Aukelenuiaiku.\n\nAfter calling, Aukelenuiaiku stood up and stamped his feet down on the\ncoral with all his might, breaking it into pieces, and at the same time\nexposing the body of his grandmother. When Aukelenuiaiku looked at her\nbody, he saw that it was thin and reduced to almost nothing.\n\nAukelenuiaiku then called her, saying: \u201cKamooinanea.\u201d\n\nKamooinanea answered, \u201cYes.\u201d Then she looked up and she saw that it was\nher grandson, Aukelenuiaiku. She then greeted him, saying: \u201cMy\ngreetings to you.\u201d\n\nThe grandmother then inquired: \u201cWhat has brought you here?\u201d\n\n\u201cI came to see you all.\u201d Aukelenuiaiku asked of Kamooinanea: \u201cWhere is\nIku and the others?\u201d\n\nKamooinanea answered: \u201cThey are living in Kauai. The reason they left\nwas because of the anguish for you boys, for you had all left them.\nWhen your father, Iku, arrived at Kauai he got into a fight with\nKukoae, the king of Kauai, but he was victorious and became the king of\nKauai. After a time another battle was fought because of your sister,\nwho is very pretty, and your father was defeated by Makukoae. [109]\u201d\n\nThis is the end of this legend.\n\n\n\n\n\n\n\n\nHE MOOLELO NO AUKELENUIAIKU.\n\n\nMOKUNA I.\n\nAUKELE ME KONA MAU KAIKUAANA LOKO INO.\n\n\nO keia moolelo o Aukelenuiaiku, oia kekahi o na moolelo kaulanaloa ma\nHawaii nei, o Kuaihelani ka aina, o Iku ke kane, he \u2019lii. O Kapapaiakea\nka wahine, na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma\nKuaihelani. Eia na inoa o na keiki: Kekamakahinuiaiku, Kuaiku,\nNohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku,\nIkumailani me Aukelenuiaiku, he mau kane, ame Kaomeaaiku, he wahine. O\nAukelenuiaiku ka mea nona keia moolelo.\n\nMai ka hiapo a ka mua ponoi o Aukelenuiaiku, aole o Iku i hii, aole i\nlawelawe, aole hoi i hooili i ka aina no kekahi o lakou, aole no hoi i\nhoopunahele. A ia Aukelenuiaiku, malama o Iku, lawelawe a hii, a hooili\ni kona kapu a me ka aina nona. A no keia punahele o Aukelenuiaiku i ko\nlakou makuakane, ua huhu kona mau hoahanau ia ia, a ua imi lakou i mea\nnona e make ai. Wahi a ko lakou kaikuaana loa, a Kamakahinuiaiku:\n\u201cKupanaha ko kakou makuakane, ia\u2019u hoi i ke keiki mua, aole i hooili\nmai i kona kapu a me ka aina, a i ke keiki hope loa, ia ia ka e hooili\nai.\u201d\n\nO ka hana nui a na kaikuaana o Aukelenuiaiku, o ka mokomoko, o ka\nhakoko, ke kuikui, a me na mea ikaika e ae, a ma keia mea, ua lilo\nlakou he poe kaulana no Kuaihelani ma keia hana, a o lakou ka oi o ka\nikaika ma ia hana. A ua hele lakou e kaapuni ma ka aina a puni, aole\nmea aa mai ia lakou. Ia lakou e kaapuni ana i ka aina o Kuaihelani,\nkaulana aku la ka ikaika o Kealohikikaupea, no Kauai ia kanaka. O kona\nikaika, he uhaki wale no i ke kanaka a hiki lakou nei i laila, hookahi\nno puupuu waiho ana i lalo. Kaapuui lakou a puni o Kauai, aohe mea aa\nmai ia lakou. Ia lakou nei ma Kauai, kui aku la ka lohe, ekolu o Oahu\nkanaka ikaika loa. O ko lakou mau inoa, o Kaikipaananea, o\nKupukupukehaikalani, o Kupukupukehaiiaku. Aohe puko momona o Oahu nei\nia lakou. A hiki lakou i Oahu nei, hakoko iho la lakou, hookahi no\npuupuu, waiho ana ua mau kanaka ala o Oahu nei i lalo, a haalele iho la\nlakou. Hele lakou a Maui, e noho ana o Kakaalaneo ke \u2019lii o Maui,\nhakoko no make no ia lakou nei.\n\nIa lakou ma Maui e kaapuni ana, kaulana mai la o Kepakailiula i ka\nikaika a me ke koa, e hiki ia ia e haihai i ke kanaka, a oia ka oi o\nHawaii a puni. A lohe lakou i kona kaulana i ka ikaika, makau iho la\nlakou a hoi mai la i Kuaihelani. A hiki lakou i Kuaihelani, kukulu iho\nla lakou i na hana lealea a pau loa, ka hakoko, ka mokomoko, ke kuikui,\nka honuhonu, ka puhenehene, ka hula, ka olohu, ka lele kawa, ka pahee,\na me na hana e ae. Ma keia mau hana lealea a lakou a pau loa, ua hooulu\nlakou i mea e hele mai ai ko lakou kaikaina o Aukelenuiaiku, alaila,\npepehi lakou ia ia a make. No ka mea, o Aukelenuiaiku, ua paa loa ia i\nka palama ia i ko lakou makuakane e Iku, ma ke ano kapu alii, a me ka\npunahele loa.\n\nMa keia noho kapu ana o Aukelenuiaiku, ua lohe ia aku la ka pihe uwa a\nna kaikuaana ona, e lealea ana, alaila, ninau aku la o Aukelenuiaiku ia\nIku, ko lakou makuakane: \u201cHe pihe aha keia o kai e uwa nei?\u201d Hai aku ka\nmakuakane: \u201cHe hakoko.\u201d \u201cPehea ia mea?\u201d \u201cElua kanaka, ku i luna, kulai\nkekahi i kekahi, a hina kekahi, alaila, uwa ka aha. Oia kela pihe au e\nlohe la i ka uwauwa mai.\u201d Alaila, i aku o Aukelenuiaiku: \u201cMakemake\nwale.\u201d Pela no o Aukelenuiaiku i ninaninau mau ai i ko lakou makuakane.\nAlaila nonoi aku la ia e iho e nana. Hoole mai ko lakou makuakane:\n\u201cAole oe e iho.\u201d I aku o Aukelenuiaiku: \u201cNo ke aha hoi?\u201d I mai ka\nmakuakane: \u201cMamuli oe make i ou mau kaikuaana, no ka mea, ua hoomauhala\nou kaikuaana ia oe e noho nei.\u201d Ninau aku la o Aukelenuiaiku: \u201cHeaha ka\nhala i hoomau ai?\u201d I aku ka makuakane: \u201cHe hala, oia kuu hooili ana i\nke kapu nou a me ke aupuni; nolaila mai iho oe, o make auanei i ou mau\nkaikuaana.\u201d\n\nA hala he anahulu, alaila, lohe hou ia mai la ka pihe uwa hou, aole o\nAukelenuiaiku i hai aku i ko lakou makuakane, no keia leo uwa hou. Ku\nae la ia a iho malu i kai e nana ai, me ka ike ole o ko lakou\nmakuakane. Aia ma ka lima o Aukelenuiaiku, he pua e paa ana. A hiki o\nAukelenuiaiku i ka hale o na kaikuaana, kaka iho la oia i ka pua, lele\naku la ka pua a komo i ka hale o kona poe kaikuaana. A komo ka pua a\nAukelenuiaiku i loko o ka hale, lalau iho la na kaikuaana a olelo iho\nla: \u201cKupanaha! o ka kakou pua he pauku, o keia pua hoi he owili.\u201d Ia\nlakou e olelo ana, lalau mai la kekahi kaikuaana o Aukelenuiaiku i ka\npua, a olelo mai la: \u201cAole keia he pua e; o ka pua no keia a ko kakou\nkaikaina a Aukelenuiaiku.\u201d Ia ia e olelo ana, lalau mai la o\nKekamakahinuiaiku, ke kaikuaana huhu o lakou, a haihai iho la i ka pua\na hakihaki loa. Mahope o ko lakou ike ana i ka pua, hiki mai la o\nAukelenuiaiku i mua o lakou, a ku iho la ma waho o ka pa o ka hale. Ia\nAukelenuiaiku e ku ana malaila, nana aku la kona mau kaikuaana a pau ia\nia, he mea e ke kanaka maikai. Ua like kona ili me ka maia pala memele,\na o kona mau onohi maka me he opuu maia la o ka hua ana o ka wa hou, a\nhe pololei hoi kona kino, aohe puu, aohe kee, aohe ona mea e like ai.\n\nO ka lehulehu e piha ana, mahalo aku la lakou i ke kino o Aukelenuiaiku\ni ka maikai launa ole. Ia lakou e mahalo ana, ua hoopiha loa ia ko\nlakou kaikuaana mua loa i ka huhu no Aukelenuiaiku, a ano e ae la kona\nmau helehelena. Alaila, kena aku la ia i kekahi o kona mau muli iho, e\nhele aku e ninau ia Aukelenuiaiku i ke kumu o kona iho ana mai. O ka\ninoa o ia mea o Kuaiku. A hiki ia i mua o Aukelenuiaiku, ninau aku la:\n\u201cHeaha kau huakai o ka iho ana mai?\u201d I aku o Aukelenuiaiku: \u201cI ka\nlealea.\u201d Hoi aku la o Kuaiku, a i ke kaikuaana huhu o lakou hai aku la.\nA lohe ia, hoouna aku la ia Kuaiku, e hele a e kui aku i hookahi puupuu\nia Aukelenuiaiku. Ia ia i hele ai a kui ia Aukelenuiaiku, aole i hina,\naole hoi i eha o Aukelenuiaiku, aka, o kona lima ka i haki, kui hou\nkekahi lima, haki hou no, pau loa na lima elua. A pau ke kui ana ia\nAukelenuiaiku, kaha aku la hoi: ia wa o Aukelenuiaiku i hopu aku ai a\npaa i na lima, popo ae la ia a kiola aku la i ka ae kai. A ike na mea a\npau loa i ka ikaika o Aukelenuiaiku, uwa ae lakou a haalele, a olelo\niho la: \u201cAkahi wale no mea i hina ai, a i hai ai na lima o Kuaiku.\u201d A\nmahope o keia, puka hou mai kekahi kaikuaana ona me ka manao e pepehi\nia Aukelenuiaiku. He oi ia ma ka hakoko ana, i luna no hai ke kanaka; a\nia Aukelenuiaiku, aohe hina, aohe eha. A ike iho la ia aohe hina o\nAukelenuiaiku, hoi aku la, ia wa o Aukelenuiaiku i lalau ai a kiola i\nloko o ke kai. Uwa ae la na kanaka.\n\nPela no o Aukelenuiaiku i hakaka ai me kona poe kaikuaana a pau loa.\nNana wale no ka eha, a koe ke kaikuaana huhu ona. A ike ua kaikuaana\nhuhu la o Aukelenuiaiku, ua pau loa na kaikaina i ka eha, hele mai la\nia me kona huhu loa ia Aukelenuiaiku, me kona manao e lalau a kiola i\nloko o ke kai, aka, i kona hana ana pela i kona pokii aole i ko. Ia\nlaua i hakaka ai me Aukelenuiaiku, me ka ikaika loa, aohe hina o\nAukelenuiaiku. Ma keia hakaka ana o laua, ua paupauaho loa kona\nkaikuaana. Nolaila haalele iho la kona kaikuaana i ka manao hakaka, a\nhoi aku la. Ia ia e hoi ana, lalau aku la o Aukelenuiaiku ia ia, hopu\naku la a kiola i loko o ke kai. Ma keia haule ana i loko o ke kai, pau\nae la kona manao hana ino ia Aukelenuiaiku, hoi mai la ua kaikuaana\nhuhu la, a hoomalimali ia Aukelenuiaiku. I aku la ia ia Aukelenuiaiku:\n\u201cPau ka hakaka, ka huhu, e noho aloha, he hakaka a hoahanau, he\nkaikuaana, he kaikaina.\u201d Kono mai la ua kaikuaana la ia Aukelenuiaiku,\ne hoi i ka hale; ae aku la ia, e manao ana he oiaio. A komo laua i loko\no ka hale, ia wa, i wehe ai ua kaikuaana ala i ke pani o ka waha o ka\nlua o Kamooinanea. Lalau mai la ua kaikuaana la ia Aukelenuiaiku, a\nkiola aku la i lalo o ka lua, malaila lakou i manao ai e make o\nAukelenuiaiku.\n\n\n\n\n\n\nMOKUNA II.\n\nKA HAULE ANA O AUKELENUIAIKU I LOKO O KA LUA O KAMOOINANEA, A ME KA\nLOAA ANA O KA PONO IA IA MALAILA.\n\n\nMaanei e ike ai kakou i ka poino o Aukelenuiaiku, a me kona pakele ana\ni ka make a kona kaikuaana kuhu, aloha ole. A haule o Aukelenuiaiku i\nloko o ka lua, kahea iho ua kaikuaana huhu la, penei: \u201cE, Kamooinanea\ne, eia mai ko ai la, ai ia mai.\u201d Ia ia e kahea ana, holo mai la kekahi\nkaikuaana o Aukelenuiaiku (he kaikuaana aloha ia ia), kahea iho la ma\nka waha o ka lua: \u201cE, Kamooinanea e! mai ai mai oe, o ko moopuna mai na\no Aukelenuiaiku e lele aku la.\u201d Ma keia haule ana o Aukelenuiaiku, ua\nolioli loa kona poe kaikuaana huhu ia ia, no kona make ana, e manao ana\nlako ua make io no o Aukelenuiaiku. Ma keia haule ana o Aukelenuiaiku,\nmanao lakou, ua lilo kona kapu i mea ole, a ua nele ka olelo hooilina a\nko lakou makuakane maluna ona, a ua lilo i mea ole loa.\n\nA haule o Aukelenuiaiku i lalo o ka lua, aia hoi, elua kanaka e noho\nana. Mamua o ko Aukelenuiaiku haule ana, ko laua haule ana i lalo o ka\nlua. Na ua poe kaikuaana la no o Aukelenuiaiku i kiola. Ike mai la ua\nmau kanaka ala ia Aukelenuiaiku, minamina iho la laua, no ka maikai o\nna helehelena o Aukelenuiaiku, ke nana aku, no ka maikai a me ke kina\nole o kona ano i mua o laua. Ia laua e kamailio ana, lohe aku la o\nAukelenuiaiku, ninau aku la ia: \u201cHeaha ka olua e kamailio nei?\u201d I mai\nlaua: \u201cE minamina ana maua ia oe.\u201d A lohe o Aukelenuiaiku, ninau aku la\nia: \u201cI ke aha hoi?\u201d Wahi a ua mau kanaka nei: \u201cI ka make i ka moo, ia\nKamooinanea.\u201d I aku o Aukelenuiaiku: \u201cAhea puka mai ka moo?\u201d I mai ua\nmau kanaka nei: \u201cAia a pii mai ke kai, a emi aku, pii hou mai a emi\naku, alaila, hoea hou mai ke kai, alaila, pii pu mai me ka moo, o ka\nmake ka hoi ia o kakou.\u201d\n\nA pau ka olelo ana a laua ia Aukelenuiaiku, mahope o laila, pii mai la\nua moo nei o Kamooinanea, a kahea mai la: \u201cE, Aukelenuiaiku e! homai oe\ni kekahi kanaka i mea ai na\u2019u.\u201d I aku o Aukelenuiaiku: \u201cHaawi aku\nauanei au ia oe, i aha hoi ko\u2019u hoanoho o keia wahi mehameha?\u201d Alaila,\nnalowale aku la ua moo nei mai ko lakou mau maka aku. Ma ko lakou ike\nana aku i ka helehelena o ka moo, he mea e ka weliweli a me ka makau\nlauna ole, a he mea kaumaha loa ia i ka manao o ua mau kanaka nei. A\nnalo ka moo mai ko lakou maka aku, i mai la ua mau kanaka nei ia\nAukelenuiaiku: \u201cKupanaha! eia ka ua loaa kou inoa i ka moo; akahi wale\nno hana ana i pakele ai; ina e hoea mai ua moo nei, o ka manawa ia e\npau ai i ka ai ia, aka, ano ke ike nei maua, ua pakele i keia wa, a ina\ne nalowale loa, pakele maua i ka make.\u201d\n\nIa lakou e kamailio ana, hoea hou mai la ua moo nei, a kahea mai la:\n\u201cE, Aukelenuiaiku e, e haawi mai oe i kekahi kanaka na\u2019u.\u201d Hoole aku o\nAukelenuiaiku: \u201cAole e loaa aku ia oe ke kanaka.\u201d A lohe ua moo nei i\nkeia olelo a Aukelenuiaiku, i mai la ia: \u201cE haawi mai oe ia\u2019u i hookahi\nkanaka, i aha kau uku o ka hiki ana mai i anei? no ka mea, ua haawi ia\nmai oe he kanaka make, e ai aku wau ia oe, aka, nana ae nei au ia oe, a\no ka mea i puka pono aku mai loko o\u2019u, nolaila, aole au e ai aku ia\noe.\u201d Ma keia olelo a ua moo la, ua ae aku o Aukelenuiaiku, a ua manao\niho la ia e hooko i ka olelo a kona kupunawahine moo, a Kamooinanea. Ia\nwa, haawi aku o Aukelenuiaiku i hookahi kanaka i ua moo nei, i ka\nmanawa i loaa ai ia ia, oia kona manawa i ike ia ai, ua nalo koke i\nloko o ka opu. A pau ia kanaka, nonoi hou mai la ua moo nei ia\nAukelenuiaiku i ka lua o ke kanaka. Haawi aku la no o Aukelenuiaiku ia\nkanaka, a pau no ia ia i ka ai ia. A pau na kanaka elua, koe iho la o\nAukelenuiaiku, ia wa, hoi mai la ua moo nei a noho i luna.\n\nOlelo mai la ua moo nei ia Aukelenuiaiku: \u201cE kii oe i elua lau ape.\u201d A\nloaa na lau ape ia Aukelenuiaiku, lawe aku la ia i mua o ua moo nei, a\nluai iho la ua moo nei i luna o na lau ape elua, a piha ae la. I aku la\nia ia Aukelenuiaiku: \u201cE ka moopuna, e nana oe.\u201d Nana iho la o\nAukelenuiaiku. Alaila, i mai la ua moo nei: \u201cHe mau aina keia e ku nei\ni loko o ka lau ape, he aina nui, he aina uuku, he aina mahana, he aina\nwela, he aina anu. O keia mau aina nae elua, o Holaniku, o Holanimoe,\nhe mau aina maikai loa keia, he nui na pono o ke kanaka e noho ai, he\nai, he ia, he ko, he uala, he maia, he awa, he ulu, a me na mea ai\nkupono a pau loa. Mai keia wahi a\u2019u e olelo nei ia oe, malaila oe e\nhele ai.\u201d\n\nA pau nei mau olelo a ua moo la ia Aukelenuiaiku, i aku la ia: \u201cE moe i\nlalo.\u201d Moe iho la o Aukelenuiaiku i lalo, paa aku la ua moo nei ma ka\npuhaka o ka moopuna: \u201cE kuu moopuna, ou kaikuaana, e pau ana lakou i ka\nmake ia oe, a e lilo ana oe i alii maluna o lakou, no ka mea, ua hana\nino lakou ia oe.\u201d Hai hou aku la no ua moo nei, i kana moopuna ia\nAukelenuiaiku: \u201cO keia aina nae, eono malama e malamalama ai, a eono\nmalama e pouli ai; mai hele oe malaila o make oe, no ka mea, mamua aku\no keia wahi, he kai omaomao, a hala ia, he kai ulaula aku, mai hele oe\nmalaila o make oe. No ka mea, mai ko\u2019u wa kane ole ko\u2019u hele ana ma\nkeia aina, a hiki i ko\u2019u wa luahine, aole i puni ia\u2019u. O ka inoa o ua\naina la o Kalakeenuiakane, o Asia ma ka olelo haole. A o ke kuahiwi, ua\nkau na hoku i luna, a o na kanaka he uuku loa. A o ka mea nona ua aina\nla, o Namakaokahai, he \u2019lii wahine, a he mau kaikunane kona eha, o\nKanemoe, o Kaneikaapua, o Leapua, a me Kahaumana. Elua kauwa, o Upoho,\na me Haapuainanea. O ke kiai o ka aina, o Moela, he ilio. Ekolu manu, o\nManuea, o Kiwaha, a me Halulu. Oia na kanaka o ia aina, aohe nui, no ka\nmea, he pau i ka ai ia e ke \u2019kua.\u201d\n\nA pau ka olelo ana a ka moo ia Aukelenuiaiku, alaila, kapili iho la ia\ni pahu no ke \u2019kua o Aukelenuiaiku, a paa ka pahu, hoo iho la ia i ke\n\u2019kua i loko, oia o Lonoikoualii. A olelo mai la ia Aukelenuiaiku: \u201cO ko\nakua no nei puni ko aina ia oe; eia ko ai a me ko ia, o Laukahi. He lau\nmaona, pa no i ka lehelehe maona; o ka manawa e maona ai, eha malama e\nnoho ai, alaila, ai hou.\u201d Lalau iho la ua kupunawahine nei i ke koi, a\nme ka pahi, a hahao iho la i loko o ka pahu, a ooki iho la i kona\nhuelo, a haawi aku la i ka moopuna, i aku la: \u201cO kuu kino maoli keia,\noia ka ia oe, a o kuu pau ai kaua, a me kuu kahili ai kaua no ko\nkaikuahine ia. O ke ano o keia, ina e pau i kuu pau, a kahili i kuu\nkahili ai kaua, haule i lalo, lilo na kanaka i lehu.\u201d Ma keia mau mea a\npau loa, ua hai aku ua moo nei ia Aukelenuiaiku, a ua ao aku i na mea\nmana a pau loa, a koe nae ka inoa o ke kaikuahine o Aukelenuiaiku, aole\ni hai aku ua moo la. Eia ka auanei o Namakaokahai no.\n\nMa keia nalowale ana o Aukelenuiaiku, ua nui ke aloha o ko lakou\nmakuakane nona, a ua kanikau ia me ke aloha i na la a pau loa, a ua\nhookeai a ua hoohiki iho oia aole e ai i ka ai a make ia, no ka\nminamina ia Aukelenuiaiku. Aka, o ka makuahine o Aukelenuiaiku, aole\nona manao ua make, aole ona ae i ka olelo a kana kane, e hookeai, a e\nkanikau, no ka mea, ua ike no ia, aole i make, aole no hoi i ai kona\nmakuahine moo, oia o Kamooinanea. Ma kana olelo i mua o kana kane: \u201cIna\nhoi ha ia e ai i ka\u2019u ponoi, alaila, mamua ia e ai mai ai ia\u2019u, a\nmahope i ka\u2019u ponoi. Ke olelo aku nei au ia oe, aia no o Aukelenuiaiku\ni lalo kahi i ao ai me ke kupunawahine i na mea a pau loa, aole i make,\nhe hoi mai koe i luna nei.\u201d Ma keia mau olelo a ka wahine, ua ko no.\n\n\n\n\n\n\nMOKUNA III.\n\nNO KA HOI ANA O AUKELENUIAIKU, A ME KA POMAIKAI I LOAA IA IA MA KEIA\nHELE ANA I LOKO O KA MAKE.\n\n\nA pau na mea a pau loa i ka loaa ia Aukelenuiaiku, ia wa, kau ae la o\nAukelenuiaiku i luna o ka moo, hapai ae la ia ia Aukelenuiaiku a kau i\nluna o ka lua, a hoi aku la ka moo i lalo o ka lua. A hoi aku la o\nAukelenuiaiku, lalau iho la ia i ka pahu o ke \u2019kua ona, a me ka laau, a\nhii ae la, a hoi aku la i ka hale. Ia Aukelenuiaiku i hiki ai i ka\nhale, uwe mai la kona makuakane a me na \u2019lii a pau loa.\n\nMaanei e ike ai kakou ua pololei na olelo a Kapapaiakea i kana kane ia\nIku, no ka make ole o Aukelenuiaiku i ka moo. Ia Aukelenuiaiku e uwe\nana me na makua, lohe aku la na kaikuaana o Aukelenuiaiku e heenalu\nana, i keia pihe e uwe ana, ninau ae la: \u201cNowai la keia pihe e uwe\nnei?\u201d \u201cNo Aukelenuiaiku.\u201d A lohe na kaikuaana no Aukelenuiaiku keia\npihe e uwe nei, hilahila loa lakou, i ke ola hou ana o ko lakou pokii,\no Aukelenuiaiku. A no ko lakou hilahila, manao iho la lakou e hana i\nmoku a holo i ka aina e. Pae aku la lakou mai ka heenalu aku a uka, pii\naku la i ke kuahiwi. Ma keia noho ana a lakou i ke kuahiwi, elua mahina\ni hala. Mahope o laila, pii aku la o Aukelenuiaiku. O ke kumu o\nAukelenuiaiku o ka pii ana, o ke kapili manu. A loaa ka manu ia ia,\npulehu iho la ia a moa; a ia ia e ai ana, hiki mai la kona mau\nkaikuaana, hao ae la i ka manu, a pau ia lakou, nele iho la o\nAukelenuiaiku. Iloko o ia wa, kena aku la ke kaikuaana huhu ia\nAukelenuiaiku, e hele i wai. Ia Aukelenuiaiku i hele ai, ku ae la ua\nkaikuaana huhu nei a hahai mahope o Aukelenuiaiku. Ia Aukelenuiaiku e\nukuhi ana i ka wai, hiki aku la ua kaikuaana huhu la, a papani iho la i\nka waha o ka punawai, a paa iho la o Aukelenuiaiku i lalo o ka lua wai,\na make iho la.\n\nA make o Aukelenuiaiku, hoi aku la ua kaikuaana la, a hiki i kahi a na\nkaikaina e noho ana. Ninau mai la ke kaikuaana aloha ia ia: \u201cAuhea ko\nkakou pokii?\u201d I aku la ia: \u201cAole au i ike ia ia, aole i launa, aole no\nhoi ma ka\u2019u wahi i hele aku nei.\u201d Mahope o ia olelo ana, ku ae la ke\nkaikuaana aloha o Aukelenuiaiku, a huli aku la. Ma keia huli ana, hiki\naku la ia i ka hale, aole i hoi o Aukelenuiaiku. Lalau aku la ia i ka\nmalo a lei ae la i kona ai, a uwe iho la. Ia ia e uwe ana, lohe aku la\nko lakou makuakane o Iku, ninau ae la: \u201cOwai keia e uwe nei?\u201d \u201cOwau no,\no Ikumailani.\u201d \u201cE uwe ana oe i ke aha?\u201d \u201cE uwe ana au ia Aukelenuiaiku,\nua make.\u201d A lohe ka makuakane, uwe iho la ia.\n\nA mahope o keia uwe ana, pii aku la o Ikumailani e huli. Mamua ae o\nkona pii ana, olelo aku ko lakou makuakane ia ia: \u201cI pii oe a loaa ko\nkaikaina, e hoihoi mai oe a hiki i ka hale nei.\u201d Mamua ae o ka pii ana\no Ikumailani, olelo aku ia i ko lakou makuakane: \u201cE! ke pii nei au, i\nnana ae oe a i a ke ahi, ua loaa ko keiki, a i a ole mai, aole i loaa\nia\u2019u.\u201d A pau kana kamailio ana, pii aku la o Ikumailani e huli. A hiki\nia i ka punawai, nana iho la ia, ua paa o luna i ke pani ia i ka\npohaku. Wehe ae la ia i ka pohaku, a nana iho la i lalo o ka punawai, e\nku ana o Aukelenuiaiku, ua hele a wiwi, a ua koe iki kahi hanu. Lalau\niho la o Ikumailani, a huki ae la i luna, honi iho la laua, a uwe iho\nla. A pau ko laua uwe ana, ho-a ae la o Ikumailani i ke ahi, a ike mai\nla ko lakou makuakane, manao iho la ia, ua loaa o Aukelenuiaiku, aole i\nmake.\n\nA loaa o Aukelenuiaiku, hoi mai la laua a hiki i ka hale kahi o ko laua\nmakuakane e noho ana, lele mai la ko laua makuakane uwe, a me na mea a\npau loa. O ka nui o na la o keia kaawale ana ewalu la. Mamua ae o ka\nloaa ana o Aukelenuiaiku, ua paa ka moku o na kaikuaana i ke kapili, a\nua makaukau e holo, ua lana i loko o ke kai. Ma keia ola hou ana o\nAukelenuiaiku, ua lohe ua kaikuaana huhu lokoino nei, ua hoi mai o\nAukelenuiaiku, a nona keia makena e uwe ia mai nei. Nolaila, kena ae la\nia e hoomakaukau ka holo, e kahu ke o, a e ee i luna o ka moku.\n\n\n\n\n\n\nMOKUNA IV.\n\nKA HOLO ANA O AUKELENUIAIKU ME KONA POE KAIKUAANA MALUNA O KA MOKU E\nIMI I AINA MA KO LAKOU IKAIKA.\n\n\nA makaukau ka holo o ka moku, ninau aku la o Aukelenuiaiku i kona\nkaikuaana oluolu ia Ikumailani: \u201cE holo ana ko oukou moku i hea?\u201d \u201cI ka\nimi aina.\u201d Wahi a Aukelenuiaiku: \u201cA i aha ia no ka hoi keia aina?\u201d I\nmai o Ikumailani: \u201cUa hilahila ke kaikuaana o kakou i ko ola hou ana\nmai nei, nolaila keia holo o ka moku e imi aina. A loaa ka aina ia\nmakou, maloko o ka ikaika, alaila, o ko makou aina ia e noho ai.\u201d\n\nA lohe o Aukelenuiaiku i ko lakou holo, nonoi aku la ia; \u201cOwau kekahi e\nholo me oukou.\u201d Olelo mai kona kaikuaana o Ikumailani: \u201cAole oe e holo\nme makou, no ka mea, aohe o makou kumu e ae o ka holo, o oe wale no.\nIna oe e make aku nei, aole makou e haalele ia Kuaihelani nei.\u201d Ma keia\nolelo hoole a kona kaikuaana, hoopuka aku o Aukelenuiaiku i kana mau\nolelo aloha: \u201cE, powa wale ka hele aku a ko hai aina make. Moe ia ka\niwi aoao e ke kanaka e, e ke aikane, aole hoi o ka pokii, o ka hoa i\nhanau pu ia mai ai, mai loko mai o ka aa hookahi. Nolaila, ke nonoi aku\nnei au, owau kekahi e holo me oukou, i make oukou ko\u2019u poe kaikuaana,\nalaila, make pu aku wau. Alaila, kaulana ka inoa i hope nei, \u2018O mea ma,\nmake pu no me ko lakou pokii.\u2019 Nolaila, aole e waia ka inoa mahope\nnei.\u201d\n\nMa keia mau olelo a kakou e lohe nei, he mea e ko Aukelenuiaiku imi\nhala, a, hilahila ole no hoi, me kona ike pono iho no, na kona mau\nkaikuaana kona pilikia. O ka mea aiwa loa aku ka ia i ka hahai e\nhoomano ai. Nolaila, ina he oiaio na ko Aukelenuiaiku waha ponoi keia,\nua ae ia kona mau poino, a ua pono no ia ke make. Aka, ma keia koi ana\na Aukelenuiaiku, ua loaa i kona poe kaikuaana ka pono a me ke ola, a ua\nloaa hoi ka pomaikai i olelo ia e ke kupunawahine moo ia Aukelenuiaiku.\nA ua hooko ia hoi kana mau olelo wanana no Aukelenuiaiku, ma keia holo\nana o ka moku.\n\nA pau ka Aukelenuiaiku olelo ana, i mai kona kaikuaana oluolu, o\nIkumailani: \u201cAole oe e holo ia\u2019u, aka, e hele oe a ke keiki a kakou\nolelo aku, a i ae mai, alaila oe holo.\u201d I aku o Aukelenuiaiku: \u201cPehea\nauanei au e olelo aku ai e hoolohe mai ai kela ia\u2019u?\u201d \u201cE hele oe a\nkahea aku ma kona inoa ponoi, penei: \u2018E Kaumailunaoh olaniku e! e kahea\nmai oe ia\u2019u e pii aku kaua i luna o ka moku, e lealea ai kaua, e paani\nai, aole oe e kohu me keia poe elemakule, owau kou hoa e kohu ai, he\nkamalii, he kamalii.\u2019\u201d A pau ke aoao ana a kona kaikuaana ia ia, olelo\nmai ko lakou makuakane ia ia: \u201cE kuu keiki, mai hele oe, o make hou oe.\nNo ka mea, aole oe i pakele i ko kakou wa e noho pu nei? Aiwa loa aku\noe a hele, o kou make ana no ia aole maua e ike ia oe.\u201d I aku o\nAukelenuiaiku: \u201cAole au e noho me olua, e hele ana au e makaikai, a e\nnana i na aina o loko o ke kai; nolaila, e hele ana au.\u201d\n\nMahope o keia olelo ana, iho aku la o Aukelenuiaiku, me kona kaikuaana\nme Ikumailani, a hiki i ka moku, pii aku la kona kaikuaana i luna o ka\nmoku, noho iho la o Aukelenuiaiku i lalo, maluna o ka uwapo. Alaila,\nkahea aku la o Aukelenuiaiku i ke keiki. A pau ke kahea ana a\nAukelenuiaiku, kahea mai la ke keiki: \u201cPii mai e kuu makuakane i luna\nnei o ka moku.\u201d Ma keia kahea ana o ke keiki, pii aku la o\nAukelenuiaiku i luna o ka moku, a o na kaikuaana ona, aohe a lakou\nolelo no Aukelenuiaiku, no ka mea, o ke keiki, oia ka lakou mea nui, ma\nkana mea e olelo ai, malaila na makua ona a pau loa. No ke keiki, he\nkapu ikaika loa kona, ina e olelo e make, make no, ina olelo e moe, moe\nno, ina olelo e hele, hele no. Nolaila, he kapu kona kino a me kana\nolelo, aole e hoole, aole hoi he leo hiki mamua ona. Oia wale no ka leo\noi.\n\nIa Aukelenuiaiku i luna o ka moku, olelo aku la ia i ke keiki, e kii i\nka laau a laua. A lohe ke keiki, kena ae la ia i na kanaka, e kii i ka\nlaau a laua. A hiki mai la ka laau a laua i luna o ka moku, ia manawa,\nholo ka moku mai ka aina aku o Kuaihelani. Ma keia holo ana, eha o\nlakou malama i ka moana, pau ka ai, ka ia, ka wai, pau na kanaka i ka\nmake i ka pololi, a pilikia loa iho la na makuakane i ka pololi. A loaa\nna makuakane i ka pololi, noho iho la lakou i lalo o ka moku. O\nAukelenuiaiku a me ke keiki i luna, a loihi na la i hala, haohao iho la\nke keiki, iho aku la ia i lalo e nana ai. Aia hoi, e waiho ana kona mau\nmakua i ka pololi a me ka nawaliwali, no ka ai ole. Pii ae la ua keiki\nla a luna o ka umauma o Kekamakahinuiaiku, kona makuakane ponoi, ke\nkaikuaana inoino huhu o Aukelenuiaiku. Nana ae la kona mau maka i ke\nkeiki, a olelo ae la: \u201cU, aloha! Aole o makou, ua nui na la i hala o ka\nnoho ana i ke ao, o oe ka hoi; ua pau ka ai a me ka ia, ka wai, a koe\nelua puna ko wale no.\u201d I aku ke keiki: \u201cAohe o\u2019u pilikia i ka ai, no ka\nmea, he ai no ka kuu makuakane, he lau, hoopa wale mai no i ka\nlehelehe, o ka maona no ia, eha malama e noho ai me ka maona.\u201d A pau ka\nlaua olelo ana, hoi aku la ia me na waimaka e helelei ana a hiki i mua\no Aukelenuiaiku. Ninau mai la kona makuakane: \u201cE uwe ana oe i ke aha, a\nhe waimaka aha nei e helelei mai nei?\u201d I aku ke keiki: \u201cE uwe ana au no\nKekamakahinuiaiku, ua kokoke e make i ka pololi, hele aku nei au e\nmauliawa ana.\u201d Olelo aku o Aukelenuiaiku: \u201cE kuu keiki, a, mai make oe\na me ou makuakane i ka moana nei, ina aole au e holo pu mai me oukou,\nno ka mea, he enemi au no ko makuakane, aka, ma ka hanau ana mai a na\nmakua, aole au e hana e like me ko lakou manao ino ia\u2019u. Nolaila, e kuu\nkeiki, eia ka ai a me ka ia, i loko o ka laau a kaua.\u201d O ka inoa o ua\nlaau nei, o Kaiwakaapu. \u201cE kii oe a hemo, na ka ai, na ka ia, na ke\nkapa, a me na mea a pau loa, e hele mai i waho nei.\u201d A hana aku la ua\nkeiki la e like me na olelo a Aukelenuiaiku, loaa iho la na mea a pau\nloa. Ai iho la na makuakane a pau, na ohua ee moku a me ka poe\nlawelawe, a ola ae la, pau aku la ka poniuniu pololi, a me ka\nnawaliwali ana. A ola lakou i keia make ana i ka pololi, holo hou lakou\neha malama hou i ka moana, uhauha lakou i ka ai a me ka ia, ka wai, a\nme na pono a pau loa, i loaa ia lakou mai loko mai o ka laau mana a\nAukelenuiaiku.\n\nA pau na malama eha ma keia holo ana i ka moana, hoomaka ka la mua o ka\nlima o ka malama. Ia wa, hai aku o Aukelenuiaiku i kona ike i na\nkaikuaana, a me na kanaka a pau o luna o ka moku: \u201cApopo ike kakou i ka\naina, a ku no ia la, o ka inoa o ua aina ala o Holaniku. He nui na me\nai o ia aina, ka ai, ka awa, ke ko, ka maia, ka niu, a me na mea a pau\nloa.\u201d\n\nA hala ka la ana i hoakaka ai, hiki mai ka lua o ka la, o ia kana la i\nolelo ai e ku i ka aina o Holaniku. I ke kakahiaka nui, ike mua ia mai\nla ke kuahiwi o ka aina, a awakea, ku lakou i ka aina. Ma keia ku ana,\nlele aku la na kanaka i uka, loaa ka ai, ka wai, ka ia, ka awa a me na\nmea e ae, o ka nui o ko lakou manawa i laila, eha po, eha ao. Kau lakou\ni ka moku a holo aku la.\n\nMa keia holo ana, eha o lakou malama i ka moana, a pau ia mau malama\neha, hai aku o Aukelenuiaiku ia lakou: \u201cApopo kakou ku i ka aina.\u201d A\nlohe na kaikuaana, olelo mai lakou, \u201cwahahee oe;\u201d aka, aohe mea nana e\nhoole mai o Aukelenuiaiku ma kona mau ano ike a me ke akamai, ua ae no\nka poe holo moku a pau loa, a o na kaikuaana wale no ka poe hoole, no\nko lakou opu inoino ia Aukelenuiaiku.\n\nA kokoke mai la ka la a Aukelenuiaiku i olelo ai, ike aku la lakou i ka\naina o Kalakeenuiakane. Ma ia la a po, a ao, a kakahiaka ku lakou i ka\naina. O ke \u2019lii o ua aina ala he wahine, o Namakaokahai ka inoa.\n\nI aku o Aukelenuiaiku i na kaikuaana: \u201cIa\u2019u ka olelo o ka moku o\nkakou.\u201d I mai na kaikuaana: \u201cAole no hoi e kapili i moku nou, alaila no\nhoi olelo.\u201d I aku o Aukelenuiaiku: \u201cIna ia\u2019u ka olelo o ka moku, ola\nkakou, ina ia oukou, make kakou, aole e ola.\u201d Olelo mai na kaikuaana ia\nAukelenuiaiku: \u201cIhea la kau ao ana i neia mea he ikaika a me ke koa, i\nolelo ai oe maluna o makou e noho malie, a o oe ka waha olelo.\u201d \u201cHe\noiaio ia, ina he kaua ma ka lima, a ma ke alo, alaila, na oukou ka eha\na me ka make; aka, ina he kaua poipu, aole e loaa ia oukou, nolaila au\ni olelo ai, e make ana kakou.\u201d I mai na kaikuaana: \u201cAole no au olelo no\nkeia mau mea a pau loa, aia no i ko makou manao, e noho malie no oe.\u201d\nMa kea mau olelo a kona mau kaikuaana, noho malie iho la o\nAukelenuiaiku, aohe olelo aku.\n\nA kokoke lakou i ka aina, nana mai la ke \u2019lii wahine, o Namakaokahai, a\nike i ka moku e ku ana i ke awa, kena ae la ia i kona mau kaikunane\nmanu eha, e lele e ninau i ka moku i ka hana i holo mai ai. O ka inoa o\nna kaikunane o Namakaokahai, o Kanemoe, Kaneapua, Leapua, Kahaumana.\n\nLele aku la lakou ma na kino manu, a kau i luna o na ia o ka moku,\nninau iho la lakou: \u201cHeaha ka hana a ka moku o ka holo ana mai ianei?\u201d\nI aku na kaikuaana, \u201cHe moku kaua.\u201d A lohe ua mau manu la, hoi aku la\nlakou a hiki i o Namakaokahai, ninau mai la: \u201cHe moku aha kela moku?\u201d\n\u201cHe moku kaua.\u201d A lohe o Namakaokahai, puka mai la a ku i waho, me ka\npau ai kaua, a me ke kahili kaua ona.\n\nAka, mamua ae o ka lohe ana o Namakaokahai i na kaikunane manu ona,\nolelo aku o Aukelenuiaiku i na kaikuaana ona: \u201cE! auhea oukou, i hele\nhou mai na manu e ninau i ka moku nei, e hai aku oukou, he moku\nmakaikai keia, aohe moku kaua.\u201d Ia Aukelenuiaiku e olelo ana, hiki mai\nla na manu i ka moku, a ninau hou mai la: \u201cHeaha ka hana a keia moku o\nka holo ana mai i anei?\u201d I aku na kaikuaana o Aukelenuiaiku: \u201cHe moku\nkaua.\u201d\n\n\n\n\n\n\nMOKUNA V.\n\nKE KAUA ANA O NA KAIKUAANA O AUKELENUIAIKU ME NAMAKAOKAHAI: KO LAKOU\nMAKE ANA.\n\n\nA hoi na kaikunane manu o Namakaokahai mai ka moku aku, alaila, lalau\niho la o Aukelenuiaiku i ka pahu laau ana, a kiola i loko o ke kai, no\nka mea, ua maopopo ia ia, e make ana na kaikuaana a me ka moku ia\nNamakaokahai. A haule ka laau i loko o ke kai, lele aku la o\nAukelenuiaiku mahope, a au aku la i loko o ke kai. Ia Aukelenuiaiku e\nau ana, kahea aku ke keiki, mahope; olelo aku o Aukelenuiaiku: \u201cAole oe\ne pono ke au mai, noho no peia.\u201d\n\nIa ia e olelo ana i ke keiki, ku mai la o Namakaokahai i ke kahakai,\nlalau iho la i kona pau ai kaua, a pau ae la mahope, lalau iho la i ke\nkahili a kuehu ae la i ka lewa. Ia wa, lilo ae la ka moku a me na\nkaikuaana o Aukelenuiaiku i lehu, nana aku la o Aukelenuiaiku, aohe ku\nmai o ka moku, huli aku la no ia au me kana laau o Kaiwakaapu.\n\nMa keia mau pauku i kakau ia, ua hooko ia na olelo a ka moo ia\nAukelenuiaiku, ia ia e noho ana i lalo o ka lua. A ma keia kakau hou\nana, e ike kakou i ko Aukelenuiaiku hana ana me kona akua, a me ka lilo\nana o Namakaokahai i wahine nana.\n\nA pae aku la o Aukelenuiaiku i uka, kauo aku la ia i ka pauku laau, a\nwaiho i ka ae one, hele aku la ia a malalo o ka ekoko, moe iho la no ka\nluhi i ke kai. Ia Aukelenuiaiku e moe ana, hiki mai la o Moela, he ilio\nkiai ia no ka aina, honi aku la ia i ka hauhauna kanaka, a hae aku la,\nia ia e hae ana, oili ae la o Namakaokahai i waho, a kahea aku la i na\nkaikunane manu ona eha, a hiki mai la lakou. I aku la o Namakaokahai:\n\u201cE imi ae oukou i keia mea a ka ilio e hae nei, he kanaka paha no luna\no ka moku, ua pae ae nei paha i uka, akahi ka hae o ka ilio.\u201d I aku na\nkaikunane: \u201cHoouna ia aku au kauwa wahine elua.\u201d Ua maikai ia olelo i\nka manao o ke \u2019lii wahine, a kahea aku la o Namakaokahai i na kauwa\nwahine elua, ia Upoho a me Haapuainanea. A hiki mai la laua i mua o ke\n\u2019lii wahine, olelo aku la ke \u2019lii ia laua: \u201cE imi olua i ka mea a ka\nilio e hae nei, ina i loaa ia olua, e pepehi olua a make.\u201d\n\nIa laua e hele ana e imi, olelo iho la o Lonoikoualii, ke \u2019kua o\nAukelenuiaiku: \u201cE! eia ka make o kaua, ke hele mai nei e imi ia oe, e\nala oe.\u201d Ala ae la o Aukelenuiaiku, a aahu iho la i ke kapa lehu ona.\nMahope o keia ala ana o Aukelenuiaiku, aoao aku o Lonoikoualii ia ia,\npenei: \u201cIna i hiki mai na wahine elua, he mau wahine maikai, o ko laua\nmau ano nae, he moo, he iole, o Upoho ka iole, o Haapuainanea ka moo. A\nhiki mai laua, e waiho aku oe i mua o laua i ke aloha o keia aina,\npenei: \u2018E walina hoi ia oe e Upoho, e walina hoi ia oe e Haapuainanea,\u2019\nna laua ia e hilahila ia oe, i ka loaa mua o ko laua inoa, alaila, ola\noe.\u201d\n\nA pau ka olelo ana a Lonoikoualii ia Aukelenuiaiku, hiki mai la o\nUpoho, a me Haapuainanea. Ia laua e hele mai ana, waiho mua aku o\nAukelenuiaiku i ke aloha ia laua: \u201cE walina ia oe e Upoho, e walina ia\noe e Haapuainanea.\u201d A lohe laua i ka leo aloha o Aukelenuiaiku,\nhilahila iho la laua, no ka loaa o ko laua inoa ia ia. I aku o Upoho ia\nHaapuainanea: \u201cI aha la auanei ka kaua uku i ka mea nana i kahea mai i\nko kaua mau inoa.\u201d I aku kekahi: \u201cE hookane kaua.\u201d \u201cAe,\u201d aku la kekahi,\n\u201cae;\u201d hele aku la laua a noho ma a kaoao o Aukelenuiaiku.\n\n\n\n\n\n\nMOKUNA VI.\n\nKO AUKELENUIAIKU NOHO ANA I LOKO O KA POPILIKIA A ME KA POMAIKAI ANA.\n\n\nA launa ae la lakou nei ekolu, elua wahine, hookahi kane, o\nAukelenuiaiku, a pau ka lakou mau olelo hoinainau, haule iho la lakou\nkonane. Olelo aku o Aukelenuiaiku i na wahine:\n\n\n \u201cO ke kui keia, o ka holo kela,\n Moe kawa, hapala ka ele,\n Na ke kea ka ai,\n Ku ka ehu o na waa liilii,\n I ke keiki o Kuaihelani.\u201d\n\n\nA pau ka nanea ana, olelo aku na wahine ia Aukelenuiaiku: \u201cI hoouna ia\nmai nei maua e make oe, no ka mea, ua ike ia oe e ka ilio a ke \u2019lii\nwahine o makou, e Moela; aka, e hoi ana maua a hoole aku, aole i loaa\nia maua, a nana ia e hoouna mai i luna hou.\u201d\n\nA hiki laua i mua o ke \u2019lii wahine, o Namakaokahai, ninau mai la ia:\n\u201cAuhea ka olua mea i huli aku nei?\u201d I aku na wahine: \u201cAole i loaa ia\nmaua, a luna maua o ka pali a me ka laau, aohe loaa iki, a uka maua, a\nkai maua, aohe loaa iki.\u201d Wahi a laua ia Namakaokahai: \u201cUa kuhihewa\npaha ka ilio, i ka hohono o ke koko i luna o ka mea ae kai, he kanaka,\nnolaila, hae.\u201d\n\nIa laua e olelo ana, kuu hou ae la ke \u2019lii wahine i ka ilio ana, ia\nMoela. Aohe hae a koe aku, hamama ka waha, kaawale o luna me lalo. Ia\nMoela e hana ana, kahea aku la o Namakaokahai i na kaikunane manu ona\neha e hele mai, oia o, Kanemoe, Kaneapua, Leapua, Kahaumana. A hiki\nlakou i mua o ke \u2019lii wahine, olelo aku la ia: \u201cE imi oukou i keia mea\na Moela e hae nei, he kanaka paha, aole paha, heaha la?\u201d\n\nA pau ka olelo ana, ia wa, lele lakou. Ia lakou e makaukau ana e lele,\nolelo aku o Lonoikoualii ia Aukelenuiaiku: \u201cE Aukelenuiaiku! eia keia\nmake o kaua, ke lele mai nei; a hiki mai lakou eha, e aloha aku oe ia\nlakou, e like me ko aloha i na wahine.\u201d\n\nA hiki lakou i mua o Aukelenuiaiku, kahea mai la o Aukelenuiaiku me ka\nleo aloha, penei: \u201cE walina ia oe e Kanemoe; e walina ia oe e Kaneapua;\nE walina ia oe e Leapua; e walina ia oe e Kahaumana.\u201d Aloha mai la no\nhoi lakou ia Aukelenuiaiku: \u201cE walina hoi oe.\u201d Mahope o ke aloha ana\nmai a Aukelenuiaiku ia lakou, kamailio malu iho la lakou no ka loaa o\nko lakou inoa, olelo ae la o Kanemoe: \u201cKupanaha! i hea la kahi i loaa\nai o ko kakou inoa ia ia, a i aha la auanei ka kakou uku ia ia.\u201d I mai\nla kekahi: \u201cHookahi no a kakou uku ia ia, o ke kaikuahine o kakou, i\nwahine nana, alaila, o ko kakou kaikoeke keia.\u201d Ae mai la ko lakou nui,\nalaila, olelo aku la lakou i keia mau olelo ia Aukelenuiaiku, a he mea\noluolu loa ia i ko Aukelenuiaiku manao.\n\nA pau ke kamailio ana me Aukelenuiaiku, hoi aku la lakou i ka hale, a\nhiki lakou, ninau mai la o Namakaokahai: \u201cAuhea ka oukou mea i huli aku\nnei?\u201d I aku na kaikunane: \u201cEia\u2019e mahope, ua hookane aku nei makou nau,\ni loaa ona kaikoeke no makou, no ka mea, he kanaka maikai, aole kina\nmai luna a lalo, ua like no me oe, nolaila, ua pono no oe ke lawe o kau\nkane ia.\u201d Ma keia mau olelo a kona mau kaikunane, he mea oluolu loa ia\ni ka manao o ke \u2019lii wahine, o Namakaokahai.\n\nMaanei e olelo iki kakou no ka olelo a ke \u2019kua o Aukelenuiaiku ia ia, a\nLonoikoualii. I aku o Lonoikoualii ia Aukelenuiaiku: \u201cUa hala keia mau\nmake o kaua mahope, o ka make koe mamua o kaua, o ka make ia mainoino\nkaua. I hele kaua a hiki i ka hale o ke \u2019lii wahine, mai komo oe i loko\no make oe, ku no oe ma waho o ka puka, no ka mea, e hoike mai ana na\nmea make i mua ou. O na mea mua e kuu ia mai i mua ou, na wahine i hele\nmua ae ai, a i aloha mai laua ia oe, pakele oe (oia keia aloha walina);\na hala ia make ou, alaila, kuu ia mai ka ilio; a hala ia make, o na\nkaikunane mai. A hala ia mau make ia oe, alaila, o na mea ai no kekahi\nmea e make ai oe. Nolaila, e hoolohe mai oe, ina i hanai ia mai oe i ka\nai i loko o ka umeke, mai ai oe, aia i loko o laila ko make. Eia kau ai\ne ai ai oe, o ka ipu e ulu ana me ke ka a me ka lau, aia i laila ka ai,\nka ia, ka wai.\u201d O keia mau mea a pau loa ka ke akua o Aukelenuiaiku i\nolelo mai ai ia ia, a Lonoikoualii.\n\nA pau ka laua olelo ana, alaila, hele aku la o Aukelenuiaiku i kahi o\nNamakaokahai, a hiki o Aukelenuiaiku i kahi o Namakaokahai, ku iho la\nia ma ka puka o ka hale, aloha mai la na mea a pau ia ia. Mahope o ke\naloha ana, kahea mai la lakou ia Aukelenuiaiku, e komo maloko o ka\nhale, aole keia i komo i loko, ku iho la no o Aukelenuiaiku ma laila.\nMaanei e ike ai kakou i ke ko ana o na olelo a ke \u2019kua o Aukelenuiaiku,\na i ka mana no hoi o Aukelenuiaiku.\n\nIa Aukelenuiaiku e ku ana ma ka puka o ka hale o Namakaokahai, kuu ia\nmai la na wahine elua, oia o Upoho, Haapuainanea. Kena aku la o\nNamakaokahai: \u201cE Upoho a me Haapuainanea, ka olua make hoi.\u201d Ia wa,\nhuli ua mau wahine nei nana ia Aukelenuiaiku, a ike, o ke keiki i loaa\nmua ai ia laua, hilahila iho la laua, a holo aku la. Holo o Upoho he\nwahine iole, a noho i ka poopoo, holo o Haapuainanea, he wahine moo, a\npili i ka laau, hala keia make o Aukelenuiaiku.\n\nMahope o laua, kuu ia mai o Moela, he ilio kiai no ka aina. I ke kokoke\nana ia Aukelenuiaiku, hamama ka waha, keke na niho, wehe ke a luna a me\nke a lalo, lele mai nanahu ia Aukelenuiaiku. Aole i moku o\nAukelenuiaiku, pili e ka ilio i ke kapa lehu o Aukelenuiaiku, a make\niho la, lilo iho la ka ilio i lehu. A ike ke \u2019lii wahine ua make kana\nilio, minamina iho la ia me ke aloha, a kulou iho la i lalo e uwe ana i\nke aloha.\n\nA make kana ilio, kena ae la ia i kona mau kaikunane eha, ia Kanemoe,\nKaneapua, Leapua, Kahaumana, i aku o Namakaokahai: \u201cKa oukou make hoi\npaha, e lalau iho oukou ia ia nei a lawe aku i mua e ai ai.\u201d A lohe o\nAukelenuiaiku i keia olelo, komo aku la ia i loko o ka hale. A ike mai\nla na kaikunane eha o Namakaokahai, moe a leho iho la lakou. O Kanemoe,\nkuapohaku ae la ia, a moe iho la ma ka puka o ka hale; o Kaneapua, lilo\nae la ia i pauku laau, a waiho iho la; o Leapua, lilo ae la ia i puna;\nKahaumana, lilo ae la i ala. O keia mau mea a pau loa, ua hilahila ia\nAukelenuiaiku, nolaila, ua pee lakou a pau.\n\nA hala keia mau mea mahope ia Aukelenuiaiku, hiki aku la ia i kahi e\nulu ana o ka ipu me ke kulana, a me ka lau, lalau aku la ia i ka umeke\na wehe ae la, noho iho la ai, pela ka ia, ka wai. Ia Aukelenuiaiku e ai\nana, olelo iho la na kaikunane o Namakaokahai: \u201cKupanaha keia kanaka o\nka mana! ke ai mai nei i ka kakou ai, owai la kona mea i ike ai? No ka\nmea, ua waiho ia aku nei na mea ai, imua ona, aohe ona ai.\u201d\n\nA pau keia mau mea i ka ike ia e Aukelenuiaiku, alaila, ku mai la na\nkaikunane o Namakaokahai i luna, me ko lakou mau kino kanaka. Mahope o\nko lakou hoao ana ia Aukelenuiaiku, noonoo iho la o Aukelenuiaiku me ka\nmaalea. Kaumaha aku la ia ma ke ano o ke akua, e hoolilo ana ia\nNamakaokahai a me na kaikunane i akua nona, penei: Kahea ae la o\nAukelenuiaiku me ka leo nui:\n\n\n \u201cE na aumakua o ka po, na aumakua o ke ao;\n Namakaokahai, Kanemoe,\n Kaneapua, Leapua,\n Kahaumana, Upoho,\n Haapuainanea, Moela,\n E ola ia\u2019u e ka pii kuahiwi,\n E ka ae kuahiwi,\n E ola i ka oukou pulapula,\n E ola ia\u2019u i kanaka o kai,\n Eia mai ka ai la,\n Amama, ua noa.\u201d\n\n\nIa Aukelenuiaiku e kaumaha ana i ko lakou mau inoa, he mea akaaka loa\nia na lakou, a he mea haohao no hoi i ko lakou lohe ana. Wahi a lakou:\n\u201cUa pau loa ko kakou mau inoa i ka loaa ia ia, o kakou iho la no ka\npaha kona mau akua.\u201d No keia haohao o lakou i keia mau hana maalea a\nAukelenuiaiku, ninau aku la lakou: \u201cO kou mau akua iho la no ia?\u201d \u201cAe,\no ko\u2019u mau akua no ia mai ko\u2019u man kupuna mai, a ko\u2019u mau makua, a loaa\nmai au.\u201d A lohe lakou i keia mau olelo a Aukelenuiaiku, kena mai la: \u201cE\nhana hou mai ana oe?\u201d I aku o Aukelenuiaiku: \u201cHe kaao auanei o hoi hou\naku, hookahi no kaumaha ana o ke \u2019kua o ka pono, no ka mea, o ka\u2019u wale\nno ia e pau nei i ke \u2019kua:\n\n\n \u201cMake ke kanaka, kau i luna o ka lele,\n Make ka puaa, kau i luna o ka lele,\n Make ka ilio, ka moa, kau i luna o ka lele,\n Ka maia, ka awa, kau i luna o ka lele,\n Ka niu, ka ia ula, kau i luna o ka lele.\n\n\nO keia mau mea a pau loa, he kau wale no i luna o ka lele na ke \u2019kua,\naole au i ike i ka pomaikai a ke \u2019kua ia\u2019u, ina paha he hanai i kekahi\nkanaka, ina ua ola na iwi.\u201d\n\nMa keia mau olelo maalea a Aukelenuiaiku, ua loaa mai ia ia ka pomaikai\na me ka pono, a ua pakele oia i ka make a Namakaokahai.\n\nI ka lohe ana o ua poe kaikunane nei o Namakaokahai i keia mau olelo\nmaalea a Aukelenuiaiku, olelo mai la lakou: \u201cI keia la e ike ai oe i ka\npono a ke \u2019kua, a e uku ia ai kau malama ana, a e hoi ai kou mau lilo a\npau loa.\u201d\n\n\n\n\n\n\nMOKUNA VII.\n\nKA LILO ANA O AUKELENUIAIKU I KANE NA NAMAKAOKAHAI.\n\n\nAlaila, olelo mai la na kaikunane o Namakaokahai ia Aukelenuiaiku: \u201cE!\nauhea oe, e hoolohe mai oe i keia mau olelo. I kahea mai ko wahine ia\noe e hele aku oe ma laila, mai hele oe, o make oe; i kahea mai e hele\naku oe a ma ka puka, mai hele no oe, o make oe; i kahea mai e pii aku\noe i luna o ka huamoena, mai pii oe, o make no oe. Nolaila, e hele no\noe a ma ka puka noho, nana auanei ia e kahea mai ia oe, a o ko hiki ole\naku, alaila, hele mai a loaa oe ma ka puka. Ina i olelo mai ko wahine\nia oe, e moe olua, mai ae aku oe, o make oe, aka, e pii ae nae oe a\nluna o ka umauma, noho iho oe, alaila, kani iho ko uhu, a i ninau kela\nia oe no keia kani uhu au, hai aku oe, he ono i ka ai. A ina kela i\nolelo mai ia oe, e hoi mai ianei e ai ai, alaila, pono, no ka mea, o ko\nwahine he \u2019kua, aohe kanaka.\u201d Ma keia mau olelo a na kaikunane o\nNamakaokahai, he mea oluolu loa ia ia Aukelenuiaiku. Ma keia mau mea a\npau, ua hooko ia ka olelo a Aukelenuiaiku i kaumaha ai i na akua a ua\nkokua ia mai oia. Noho iho la Aukelenuiaiku me Namakaokahai, he kane a\nhe wahine.\n\nA ma keia noho ana o laua, ua loaa ka laua keiki, aole nae i hanau, e\nhapai ana no, alaila, hele aku la o Aukelenuiaiku i ka auau me kana\nwahine. Ia laua e auau ana, he mea mau ia Aukelenuiaiku, ka hele e nana\ni ka pahu o ke \u2019kua ona, o Lonoikoualii, e waiho ana ma ka ae one. A\nkokoke o Aukelenuiaiku i kahi o ka pahu e waiho ana, lohe aku la ia i\nka leo o kona akua, o Lonoikoualii e kahea mai ana: \u201cE, Aukelenuiaiku\ne! make kaua, eia o Halulu ka manu ai kanaka mai ka lani mai.\u201d A lohe o\nAukelenuiaiku, huli ae la ia a nana i ka lani.\n\n\n\n\n\n\nMOKUNA VIII.\n\nKA LILO ANA O AUKELENUIAIKU IA HALULU I KA PALI.\n\n\nUa paapu ka malamalama o ka la i na eheu o Halulu. A pau ka\nAukelenuiaiku nana ana i luna, lalau aku la ia i ka pahu o kona akua, o\nLonoikoualii. Ia ia e lalau ana a paa aku ka lima i ka pahu, ia wa loaa\nke poo o Aukelenuiaiku ia Halulu, a komo i kona waha, a lawe ia aku la\ni luna o ka pali. Aia hoi ma ka pali he ana, kahi o ua manu nei o\nHalulu e noho ai, lawe ia aku la o Aukelenuiaiku, alaila hoonoho. Aia\nmaloko o ke ana eha kanaka e noho ana, he mea ai no na ua manu la. Ia\nAukelenuiaiku i hiki ai i laila, aloha mai la lakou, a minamina loa mai\nla ia Aukelenuiaiku, no ka make i ka manu ia Halulu.\n\nIa lakou e kamailio ana, ninau aku o Aukelenuiaiku: \u201cHeaha ka oukou e\nkamailio nei?\u201d \u201cE minamina ana makou ia oe, i ko kanaka maikai, i ka\npau i ka ai ia e ka manu.\u201d Ninau aku o Aukelenuiaiku i ua poe kanaka\naia: \u201cPehea e kii mai ai ua manu la?\u201d \u201cO ka eheu akau mua e kii mai ai,\npau elua kanaka i ka ai ia, a hala ia, iho mai ka eheu hema, a loaa\nelua kanaka, iho mai ka nuku mahope.\u201d\n\nNinau hou aku o Aukelenuiaiku: \u201cOwai na kanaka o oukou e kii e ia mai\nana?\u201d \u201cO maua,\u201d pela ka olelo a ia mau kanaka. \u201cHe hohonu no anei ke\nana i loko lilo?\u201d \u201cAe, he hohonu no.\u201d I aku o Aukelenuiaiku: \u201cE nee loa\nolua a loko lilo noho mai, na ka eheu ia e kikoo aku, alaila ooki au ma\nka puka nei, o ka laua nei o ka hoa i ke ahi.\u201d\n\nIa lakou e kamailio ana no na mea e pili ana i ka make o ua manu nei,\nkomo ana ka eheu akau o ua manu nei, kokolo aku la a loaa ua mau kanaka\nnei i loko lilo o ke ana, umii mai la ka eheu a paa ua mau kanaka nei.\nA makaukau ka eheu e lawe mai ia laua, kahea mai laua ia Aukelenuiaiku:\n\u201cEia maua i luna o ka eheu kahi i kau ai.\u201d A lohe o Aukelenuiaiku, wehe\nae la ia i ka pahu, lalau iho la i ke koi, a ooki iho la i ka eheu o ua\nmanu nei, a moku iho la. A moku ka eheu akau, iho mai la ka eheu hema,\nooki iho la no o Aukelenuiaiku, moku, kiola no keia mau kanaka i loko o\nke ahi; mahope o ka moku ana o na eheu, iho mai la ka nuku, ooki aku\nana o Aukelenuiaiku, kaawale ke poo me ke kino.\n\nA make ua manu nei o Halulu, huhuki ae la ia i na hulu ma ke poo o ua\nmanu la, a kiola mai la i lalo. O keia hulu i huhuki ia ai e\nAukelenuiaiku, lele mai la ia a ma ke alo o Namakaokahai, ike iho la\nia, o na hulu i ke poo o ka manu, o Halulu.\n\nMaanei, e kamailio uuku kakou no ka manu a me Namakaokahai, i ko laua\npili ana ma ke kumu. He kaikunane o Halulu manu, no Namakaokahai, ke\n\u2019lii wahine o ka aina o Kalakeenuiakane. A ike o Namakaokahai ua make o\nHalulu, kona kaikunane, kahea aku la ia i kona mau kaikunane, ia\nKanemoe, Leapua, Kahaumana, Kaneapua. I aku o Namakaokahai ia lakou:\n\u201cEia o Hinawaikolii, na hulu i ka lae o Halulu, ua make, ua pepehi ia.\u201d\nA lohe na kaikunane, olelo aku la ia Namakaokahai: \u201cUa pono no ia ke\nmake, no ka mea, he hana ino kana, he ai i ke kanaka.\u201d\n\nMa keia make ana o ua manu nei ia Aukelenuiaiku, okioki iho la lakou i\nka io, a koala aku la i luna o ke ahi, a ai iho la lakou. Mahope o\nlaila, imi iho la lakou i alanui e hoi ai i lalo nei, aka, e noho ana\nia wa, ko Halulu lua, he manu no, o Kiwaha ka inoa. Haawi mai la ia ia\nAukelenuiaiku i alanui. Oia ke anuenue poomuku, ekolu ano, he lenalena,\nhe ula, he omaomao. A malaila lakou i hoi ai a hiki i lalo.\n\nMa keia mau hana o pau a Aukelenuiaiku, ua mahalo na kanaka eha ia ia,\nno kona malama ana ia lakou i loko o ka make, a me ke alanui kahi o\nlakou i hoi ai i lalo, a ua aloha lakou ia ia.\n\n\n\n\nKA HOI ANA O AUKELENUIAIKU I LALO, ME NA KANAKA.\n\nA hiki o Aukelenuiaiku i lalo me na kanaka, lawe ae la o Kiwaha i ke\nalanui anuenue i ka pali, mahope o laila, ninau aku o Aukelenuiaiku i\nna kanaka: \u201cHeaha ka oukou mau mea ono?\u201d I mai lakou: \u201cHe ko ka\u2019u, he\nuwala ka\u2019u, he maia ka\u2019u, he kalo ka\u2019u.\u201d Olelo aku o Aukelenuiaiku ia\nlakou: \u201cHe kapu ke ko na kuu keiki, ina e ai, o kona manawa ia e make\nai, pela ka uala, ka maia, ke kalo, nolaila, mai noho oukou a lalau i\nkeia mau mea a pau loa ke hele kakou ma ke alanui, o make oukou.\u201d A pau\nke ao ana o Aukelenuiaiku ia lakou, alaila, hele aku la lakou. Ma keia\nhele ana aole lakou i malama i na olelo a Aukelenuiaiku. O ke kanaka\npuni ko, lalau aku la ia i ka puna o ke ko, a make iho la ia; pela\nlakou a pau loa eha, ua make lakou, mamuli o ka lakou mau mea i ono ai,\na papale i na olelo ao a Aukelenuiaiku.\n\nA pau lakou i ka lilo i ka make, koe iho la o Aukelenuiaiku, hoi aku la\nia a hiki i ka hale, ike mai la ka wahine me na kaikoeke, uwe mai la, a\nhalawai ae la lakou me ka oluolu aloha. Mahope o keia halawai ana, noho\npu iho la laua, he kane a he wahine, ma keia noho ana ua uhi ia ko laua\nmau manao i ke aloha a me ke manao, a hala ka wa loihi o keia noho ana.\nUa uhi ia ka manao o ke \u2019lii wahine no kana kane, a ua pau kona manao\nmaluna o Aukelenuiaiku. Nolaila, haawi mai la o Namakaokahai, kana\nwahine i ka ea o ka aina, a me na mea a pau loa i loko o ko\nAukelenuiaiku lima, a me kona mau kino ano akua kekahi.\n\nI kekahi la, komo aku la o Aukelenuiaiku i loko o ka hale e ai ai, ia\nia e ai ana\u2019 wehe malu ae la o Namakaokahai i ka pahu o ke \u2019kua o\nAukelenuiaiku, a nana iho la i loko, e waiho ana ke koi a me ka pahi i\nloko, lalau iho la ia ma ka oi o ke koi a hamo iho la, moku ae la ka\nlima, a kahe ke koko, nolaila, pane iho la o Namakaokahai: \u201cKupanaha!\nhe mea maikai no ka hoi ka kuu kane e huna nei;\u201d a pau kona nana ana,\nhuna iho la ia. A pau ka ai ana o Aukelenuiaiku, hoi mai la ia a noho.\nHoomaoe aku la o Namakaokahai iaia: \u201cEa! heaha kau mau mea maikai o ka\nhele ana mai?\u201d Lalau iho la o Aukelenuiaiku i ka pahu a wehe ae la,\nlalau iho la i ke koi a me ka pahi, a haawi aku la ia Namakaokahai, me\nka olelo aku: \u201cO keia mau mea elua, na mea maikai a\u2019u i lawe mai ai mai\nka aina o Kuaihelani mai, a oia mau mea elua a me kuu akua, akolu mea\nmaikai loa.\u201d Ninau mai kana wahine: \u201cHeaha ka waiwai a me ka hana a\nkeia mau mea?\u201d \u201cHe oki i ka laau a moku, a pela ka pahi, he mea okioki\nno na mea uaua a pau loa.\u201d A lohe o Namakaokahai i keia mau olelo a\nAukelenuiaiku, olelo aku la ia i kana kane: \u201cE! o kau mea maikai, o\nka\u2019u mea maikai, hooili na ka kaua keiki.\u201d\n\nMa keia wahi aku, e ike kakou i ka mana o Namakaokahai, a me kona make\nole i nei mea oi o ke koi, a e maopopo no auanei ia kakou he ano aku no\nkona. A pau ko laua kamailio ana no ke koi a me ka pahi, olelo aku o\nNamakaokahai i kana kane ia Aukelenuiaiku: \u201cE oki mai oe ia\u2019u i ke\nkoi.\u201d I aku o Aukelenuiaiku: \u201cKupanaha oe! o oe no ka\u2019u wahine ponoi, a\npehea la wau e ooki aku ai ia oe, a make iho; e aho, i ke kanaka e au e\nooki ai i ke koi a moku, a i ole ia he hoa hakaka, aole o oe o ko\u2019u io\nponoi.\u201d I mai ka wahine: \u201cKahaha! e haawi hoi paha auanei oe i ke koi\nia hai, lilo hoi ka mea maikai a ka kaua keiki, nolaila, e hoao mai no\noe ia\u2019u.\u201d A no ko Namakaokahai paakiki loa, ae aku kana kane; ma keia\nae ana o kana kane, ua lilo ia i mea oluolu loa ia Namakaokahai. Mahope\no keia ae ana o Aukelenuiaiku e ooki aku ia Namakaokahai i ke koi,\nhoolei loa aku la na wawae o Namakaokahai a pololei, ooki iho la o\nAukelenuiaiku i ke koi.\n\n\n\n\n\n\nMOKUNA IX.\n\nKA HOIKE ANA O NA WAIWAI A AUKELENUIAIKU ME KA NAMAKAOKAHAI.\n\n\nUa olelo ia ma ka mokuna mua iho o keia moolelo, o ke koi, a me ka\npahi, ka Aukelenuiaiku mau waiwai, a ma keia kakau ana, e olelo ia ana\nke oki ana o Aukelenuiaiku i kana wahine i ke koi. Ia Aukelenuiaiku i\nooki ai ia Namakaokahai i ke koi, moku ae la kona mau wawae a kaawale\nloa, a ma keia moku ana o kona mau wawae, he mea lealea iho la ia i ko\nNamakaokahai manao. I aku o Namakaokahai ia Aukelenuiaiku: \u201cU! akahi ka\nka mea maikai nui wale au, e oki hou mai ana oe\u201d; a lohe o\nAukelenuiaiku, ooki aku la ia i ke koi, a moku na oloolo wawae, pela no\nka Aukelenuiaiku ooki ana a hiki i ke poo. Mahope o keia okioki ana, ua\nkaawale loa kela wahi keia wahi o ke kino o Namakaokahai, aka, aole nae\nhe pau o ka olelo ma kona waha.\n\nA pau loa ke kino o Namakaokahai i ka moku i ke koi a Aukelenuiaiku,\nninau ae la ke poo o Namakaokahai ia Aukelenuiaiku: \u201cEa! pau ae la kau\nmea maikai e ke kane?\u201d \u201cAe, ua pau loa ae la, no ka mea, a moku keia\nmea he kanaka, he make kona hope.\u201d Mahope o keia olelo a Aukelenuiaiku,\npane mai o Namakaokahai: \u201cAe, pau ae la kau mea maikai, o ka\u2019u mea\nmaikai koe.\u201d Ma keia olelo a Namakaokahai, hoi ae la kona kino a hui ma\nkahi mua, pela na wahi a pau loa i kaawale, a ola ae la ia e like me\nmamua.\n\nKahea aku la ia i kona mau kaikunane eha, oia o Kaneapua, Kanemoe,\nLeapua, Kahaumana. A hiki mai la na kaikunane i mua o ko lakou\nkaikuahine, o Namakaokahai, i aku la ia: \u201cE aha la wau, e pali paha\nwau?\u201d Ae aku la na kaikunane, \u201cae, e pali oe.\u201d Ia wa, ku ana ua pali,\nlele koae, laumania, nanao, nihinihi; hamo ae la o Aukelenuiaiku me ka\nmakau a me ka hopohopo. Alaila, oili ae la o Namakaokahai a ku ana\nmaluna o ka welau o ka pali, a nana iho i ke kane me ka ninau iho: \u201cE\naha ana oe?\u201d I aku ke kane: \u201cE mahalo iho ana au, o kau mea maikai, o\nka\u2019u mea maikai, na ka kaua keiki ia.\u201d Ma keia olelo a Aukelenuiaiku,\nhe kanaaho wale ae no, he makau kona e noho ana.\n\nIa Namakaokahai e ku ana i luna o ka pali, kahea iho la i na kaikunane\nona eha: \u201cE aha la wau, e kai paha?\u201d Ae aku na kaikunane, \u201cae, e kai\noe.\u201d Lilo ae la ka aina i kai, he nalu ma na wahi a pau loa, aohe wahi\nkaawale i koe, a o Aukelenuiaiku, i loko o ka manawa e poi nei ka nalu,\noili ae la o Namakaokahai, a ninau mai la i ke kane: \u201cE Aukelenuiaiku,\ne aha ana oe?\u201d I aku ke kane: \u201cE mahalo ae ana au i keia mea maikai\nau.\u201d\n\nA mahope o ke kai, kuu iho la o Namakaokahai i ke kino ahi ona, pau ae\nla ka aina i ke ahi a puni, aohe wahi i koe. A o ke kane hoi o\nAukelenuiaiku, aia i loko o ka lapalapa o ke ahi kahi i noho ai.\nAlaila, ninau iho ka wahine: \u201cE aha ana oe e Aukelenuiaiku?\u201d \u201cE mahalo\nae ana au i keia mea maikai au o ke ahi.\u201d\n\nO keia mau mea ekolu, o ka pali, o ke kai, o ke ahi he mau kino lakou\nno Namakaokahai, ma kona ano akua, koe nae ke kino lele ona, ua haawi\naku ia i kana kane. A o ke kino lele o Namakaokahai, ua aua ia i kana\nkane, aole i haawi aku, no kona manao, o lele auanei, nele ia i ke kane\nole, nolaila, aua ia. Aka, o na kaikunane ona, ua manao lakou e hoike\nmalu i ko lakou kaikoeke ia kino.\n\n\n\n\n\n\nMOKUNA X.\n\nNO KA HAAWI MALU ANA O NA KAIKOEKE O AUKELENUIAIKU, IAIA I KE KINO\nLELE.\n\n\nMaanei, e hoolohe kakou i na olelo ninau a na kaikoeke o Aukelenuiaiku\neha, a e nana kakou i ko lakou aloha i ko lakou kaikoeke, a e hoomanao\niho i na olelo mua i hala, penei: \u201cI keia la e ike ai oe i ka pono o ke\n\u2019kua.\u201d Ninau mai la na kaikoeke o Aukelenuiaiku: \u201cEa! ua haawi mai anei\nko wahine ia oe i na kino ona a pau loa?\u201d \u201cAe,\u201d pela o Aukelenuiaiku.\n\u201cNa kino hea ka mea a ko wahine i haawi mai ai ia oe?\u201d \u201cO ke kino pali,\no ke kino kai, o ke kino ahi.\u201d I aku na kaikoeke: \u201cAole i pau loa mai\nla na kino o ko wahine, koe aku la ke kino lele ia oe.\u201d \u201cAe, ua aua kuu\nwahine ia mea, aole i haawi mai ia\u2019u.\u201d I aku na kaikoeke: \u201cNo ka manao\no ko wahine, o lele loa oe a nalowale, aole e hoi hou mai, nolaila, aua\nkela.\u201d Mahope o keia mau olelo i aku na kaikoeke: \u201cE ao kakou ia oe, i\nke kino lele o ko wahine, i ike oe, eia nae, mai olelo oe i ko wahine.\u201d\n\nI ka po, moe iho la o Namakaokahai i ko laua wahi, o Aukelenuiaiku hoi\na me na kaikoeke he hale e aku, a ma ia hale, ma laila lakou i ao ai ia\nAukelenuiaiku i ka lele. I aku lakou ia Aukelenuiaiku: \u201cE lele oe a\nluna o ka ipu kau;\u201d lele ae la o Aukelenuiaiku a kau ana i luna o ka\nipu. \u201cE lele hou oe a kau i luna o ka lohelau o ka hale.\u201d Lele ae la no\no Aukelenuiaiku a kau ana i luna o laila, a mai laila iho, haule hou\nana i lalo.\n\nMa keia haule ana o Aukelenuiaiku, ua lohe o Namakaokahai, ala mai la a\nkahi a na kaikunane e ao ana ia Aukelenuiaiku, ninau mai la: \u201cE aha ana\noukou?\u201d \u201cE kui ana makou.\u201d \u201cPehea ia mea?\u201d \u201cPenei: O Kanemoe ma o mai e\nku ai kui mai, a o Kaneapua maanei aku e kui ai, a hina iho nei o\nKaneapua, oia ka halulu au i lohe aku la.\u201d A lohe o Namakaokahai, i mai\nla ia: \u201cU! Eia no ka hoi he mea maikai aku no koe a kuu kane, o ka huna\nmai nei ka ia ia\u2019u, aohe hai mai; hoehaa no hoi oe e ke kane la.\u201d\nMahope o laila, hoi aku la o Namakaokahai i ko laua hale e moe ai. A\nhoi keia, lele hou ae la o Aukelenuiaiku i luna o ka lohelau aohe kau,\nhaule iho la i lalo, pahu ana, lohe hou o Namakaokahai i ka halulu,\nhele mai la ia a hiki, olelo mai la i na kaikunane: \u201cE o\u2019u poe\nkaikunane, e ao ana paha oukou i kuu kane i ka lele i luna?\u201d \u201cAole, e\nhakoko ana makou.\u201d \u201cPehea ia mea?\u201d \u201cPenei: Ma o mai kekahi maanei aku\nkekahi apo na lima, alaila kulai, a o ka mea e hina ana, oia ka halulu\nau e lohe la.\u201d\n\nMa keia mau olelo hoi aku la no o Namakaokahai moe i ko laua hale. Lele\nhou ae la o Aukelenuiaiku, maloko ae o ka hale, a hoea maluna o\nkaupoku, a puka i waho o ka hale. Ma keia puka ana, lele no o\nAukelenuiaiku a nalowale i ka lewa kiekie loa, aole hiki i na kaikoeke\nke ike ae. Mahope o keia lele ana, hoi iho la o Aukelenuiaiku, a hiki i\nlalo, i aku na kaikoeke, \u201cua ike oe i ka lele.\u201d A loaa ke kino lele ia\nAukelenuiaiku, aohe mea i koe me kana wahine me Namakaokahai, ua pau\nloa i ke kane.\n\nIa laua e noho pu ana, he kane a he wahine, ua aaki ke aloha me ka\nhoopaa i ko laua mau kino, a ua akaka loa ka hapai keiki o kana wahine\nakua, o Namakaokahai. Eia nae, aole i hanau, e hapai ana no i loko o ka\nopu, ua kapa o Namakaokahai i ka inoa ke hanau ae, o\nKauilanuimakehaikalani, oia kela uwila a kakou e ike nei i loko o ka wa\nua. A o ka Aukelenuiaiku inoa hoi i kapa iho ai no ua keiki nei, o ka\ninoa o ke \u2019kua ona, o Lonoikoualii.\n\nA no ka nui loa o ko Namakaokahai aloha i ke kane, ia Aukelenuiaiku,\nnolaila, pili paa loa laua, i ke kau a me ka hooili, i ka la a me ka\nua, i ka wa wi a me ka wa maona, i ka po a me ke ao, i na la a pau loa.\nNolaila, ua hooili aku o Namakaokahai i kona waiwai a pau loa, mai luna\na lalo, mai uka a kai, mai ka mea uuku a ka mea nui, mai loko a waho,\nmaluna o kana kane.\n\n\n\n\n\n\nMOKUNA XI.\n\nKA HOOILI ANA O NAMAKAOKAHAI I NA MEA A PAU MALUNA O AUKELENUIAIKU KANA\nKANE; KE KAUA ANA O KUWAHAILO ME AUKELENUIAIKU I KA LANI.\n\n\nIa Aukelenuiaiku e noho pu ana me kana wahine, me Namakaokahai, ua\nmakaukau ko ka wahine manao e hooili i na mea a pau maluna o\nAukelenuiaiku. Nolaila, kahea aku la o Namakaokahai i na kaikunane ona\nia, Kanemoe, Kaneapua, Leapua, Kahaumama.\n\nA hiki mai la lakou, olelo aku ko lakou kaikuahine, i aku la ia lakou:\n\u201cE pii oukou i luna a olelo aku i kuu makuakane a me kuu kaikunane, o\nKuwahailo, ka makuakane, o Makalii, ke kaikunane, e olelo aku oukou. Ua\nhooili au i na mea a pau no kuu kane. O luna, o lalo, o uka, o kai, o\nka hao pae, o ke meki ku i ka honua, o ka palaoa, o ka ea makaulii, o\nka maulele i ka aina, o ka huhui hoku. A e olelo aku no hoi oukou i kuu\nmakuakane a me kuu kaikunane, ua pau loa keia mau mea a pau maluna o\nkuu kane, i ka hooili ia, a e lawe pu aku oukou i kuu kane i ike mai\nlaua.\u201d Ma keia mau olelo a Namakaokahai, he mea oluolu loa ia ia lakou.\nMa keia wahi a kakou e hoolohe nei, e noonoo iho kakou me ka manao\noiaio, i luna o ka lani, keia lele ana o Aukelenuiaiku me na kaikoeke.\n\nMahope o ko Namakaokahai olelo ana mai ia lakou, lele aku la lakou a ke\nkua, hiwi hoomaha, ma ia lele hookahi ana, ua hala aku o Aukelenuiaiku\ni ka lani. Ma keia lele ana o Aukelenuiaiku, hiki mua aku la ia i kahi\no kana wahine, o Namakaokahai, he wahi kapu loa ia, aohe mea hele ma\nlaila. Ia Aukelenuiaiku e ku ana ma kahi kapu o Namakaokahai, nana aku\nla o Kuwahailo, a olelo iho i loko ona: \u201cAuwe! make kuu kaikamahine, ke\nhiki nei ke kupu i luna nei, no ka mea, aohe kanaka nana e pii mai o\nluna nei, hiki no ke kanaka, ua make o lalo.\u201d\n\nMa keia lele ana o Aukelenuiaiku i luna i ka lani, aole ona manao he\nkaua, a he hakaka, ua lele oia me ka nanea walewale. Aka, maloko o ka\nolelo a kona akua ia ia, a Lonoikoualii, he kaua, penei na olelo: \u201cE\nAukelenuiaiku e! make kaua, eia la he kaua ko luna nei. E aahu oe i ko\nkapa lehu mai ko poo a ko manea wawae, mai lohi oe o make auanei.\u201d Ma\nkeia mau olelo a ke \u2019kua ia Aukelenuiaiku, ma laila i maopopo ai he\nkaua ko luna.\n\nMahope o ka olelo a ke \u2019kua ia Aukelenuiaiku, oili mai la ka momoku ahi\nmai loko mai o ka lima o Kuwahailo a a ana i ka honua. O ka inoa o ua\nmomoku ahi la, o Kukuena, a mahope ona kuu ia mai la ka pohaku o Ikuwa,\nhe pohaku koeleele, oia ka hekili. A pa keia mau mea i ke kapa lehu o\nAukelenuiaiku, he mea ole laua, he opala, he mea uhauha na ka makani.\nMa keia moolelo, ua olelo ia, i ka wa i pa ai ka hekili i ke kapa lehu\no Aukelenuiaiku, nolaila mai ka nakeke o ka hekili a hiki i keia la.\n\nA mao ae la ka momoku ahi a me ka pohaku, nana aku la o Kuwahailo ia\nAukelenuiaiku, e ku mai ana no, aole i make. He mea kaumaha loa ia i ko\nKuwahailo manao ana, a he mea inoino loa i kona ike ana aku e oia mai\nana kona enemi, ke ahikanana o Kuaihelani. Ia wa, kuu hou o Kuwahailo i\nka lua o ka momoku ahi, oia o Mahuia, a kuu hou i ka lua o ka pohaku,\noia o Welehu, o ka lua ia o na hekili ikaika loa, nakeke, opaipai ka\nlani, naueue na kukulu o ka honua, haki kaikoo o ka moana, nakaka na\npohaku, kahako ka pali, lele ke koae. I ka pa ana i ke kapa lehu o\nAukelenuiaiku, ua lilo ia i mea ole, heaha la kona ano, he puahiohio\npaha.\n\nA hala keia make a Kuwahailo, i nana aku ka hana i ka oioi o\nKuaihelani, e ku mai ana no, aole i make, i iho o Kuwahailo: \u201cKa! akahi\nno ka make ole o nei kanaka, no ka mea, o ka pau no keia o na mea make,\naohe make iho.\u201d\n\nMaanei e hoomaha iki kakou i ka hoolohe ana no Kuwahailo, a me\nAukelenuiaiku, a e kamailio kakou no na kaikunane o Namakaokahai, na\nkaikoeke o Aukelenuiaiku. Ma keia lele ana o lakou mai ka honua ae a ka\nlani, ua pakeu aku ko Aukelenuiaiku lele i ko na kaikoeke. No ka mea,\nhookahi la, hookahi po o ka lele ana, o Aukelenuiaiku mai ka honua ae a\nka lani; elima la, elima po o ka lele ana o na kaikoeke, hiki i ka\nlani. Maloko o ka manawa lele o na kaikoeke, ko Kuwahailo manawa i kaua\nai me Aukelenuiaiku i ka lani. A hiki na kaikoeke i luna ma kahi\nkaawale i ko Kuwahailo wahi, ike mua ia mai la ka momoku ahi o Kukuena,\na me ka pohaku koeleele o Ikuwa e lele mai ana i mua o lakou. Uwe iho\nla lakou i ko lakou kaikoeke i ka make, holo aku la lakou a moe leho i\nke kahawai ala, a pau ka lele ana mai o ke ahi a me ka hekili, mao ae\nla, ike aku la lakou ia Aukelenuiaiku e ku mai ana. Ia lakou e nana ana\nia Aukelenuiaiku, kahea aku la lakou e hele mai a moe a leho pu iho me\nlakou ma ke kowa o ka ala, no ka mea, hookahi make i koe, oia kela ahi\nhope a me ka hekili a Kuwahailo. I aku o Aukelenuiaiku ia lakou: \u201cMoe\nia no oukou ma laila, maanei no wau e ku ai, a pepehi aku ia\nKuwahailo.\u201d A hala na make a Kuwahailo i hope, oili aku la na keiki a\nku ana i mua o Kuwahailo. Ninau mai ko lakou makuakane: \u201cPehea ko oukou\nkaikuahine?\u201d \u201cAia no ke noho la.\u201d \u201cA nohea hoi nei kanaka kupua?\u201d \u201cO ko\nhunona ia o ke kane ia a Namakaokahai.\u201d A lohe o Kuwahailo i keia olelo\na na keiki, ku iho la ia me ka makau a me ka haalulu, a noonoo iho la\nia i kana mea e hana aku ai ia Aukelenuiaiku, ka ihu kaeaea o\nKuaihelani. I aku la ia i kana hunona: \u201cE, i mua ou wau i hana aku ai i\nka hewa, a me ka pono ole, a nolaila, ke waiho aku nei au i ka mohai i\nmua ou, elua lau kanaka (ewalu haneri ia).\u201d A hiki o Kuwahailo me na\nlau kanaka elua i mua o Aukelenuiaiku, ninau mai o Aukelenuiaiku: \u201cHe\nkanaka aha keia?\u201d Olelo mai kona makuahunowai: \u201cHe mohai ia oe.\u201d I aku\no Aukelenuiaiku: \u201cUa oki ke kanaka no ka moopuna, a no ka aina no hoi.\u201d\n\nMahope o laila, hai aku la na keiki ia Kuwahailo: \u201cHe olelo ka makou i\nhoouna ia mai nei e ko kaikamahine e hai aku ia oe.\u201d Ninau aku o\nKuwahailo: \u201cHeaha kana olelo ia oukou?\u201d Eia kana olelo ia makou: \u201cO\nluna, o lalo, o uka, o kai, maluna ko hunona, malalo aku oe e noho ai,\na me na mea a pau loa.\u201d Ma keia mau olelo a na keike he mea oluolu loa\nia i ko Kuwahailo manao, ae mahope o keia olelo ana, ahaolelo iho la\nlakou. Ma keia ahaolelo ana, hele mai la o Makalii e halawai me\nAukelenuiaiku. Ma keia hele ana mai o Makalii, hele pu mai la me kana\nwahine me Malanaikuaheahea.\n\nMaanei e kamailio uuku no ka wahine a Makalii. O keia wahine o\nMalanaikuaheahea, he wahine maikai a me ka nani loa, o kona kino ke\nnana aku, ua like me ka ula o ke ahi ka ula. I kona ku ana a hele mai\nkona hale noho mai, ua paku ia ka malamalama o ka la, a pouli, nee mai\nla ka uakoko, uhi mai la ka ohu, kokolo mai la ka noe, halii mai la ke\nawa, kahe mai la ka wai ula, olapa ka uila. Mahope o keia mau mea, ike\nia mai la ke kino o Malanaikuaheahea, e hele mai ana ma luna o ka\nwelelau o ka lima o na kanaka, ua nani loa me ka hiwahiwa ua wahine la\nke nana aku, nokamea, ua hoohinuhinu loa o Makalii i kana wahine, a ua\nnani loa. O ka la, ua pau ia ma hope ona, o ke anuenue malalo o kona\nmau wawae. A ike o Aukelenuiaiku i keia mau mea a pau i mua ona, a me\nka wahine a Makalii, ua maule kona manao, ua poniuniu kona lunaikehala,\na ua maule kona noonoo kanaka, nolaila, olelo o Aukelenuiaiku, e hoi i\nlalo nei.\n\n\n\n\n\n\nMOKUNA XII.\n\nNO KAUMAIILUNAOHOLANIKU.\n\n\nA hiki o Aukelenuiaiku i mua o kana wahine a me ka laua keiki noho iho\nla laua he kane a he wahine, a hala elua malama. Ia wa, moe iho la o\nAukelenuiaiku i ke awakea, a i loko o keia moe ana, ike aku la ia ma ka\nmoe uhane i ka uhane o kana keiki, o Kaumaiilunaoholaniku. O keia keiki\na Aukelenuiaiku, oia no kela keiki a lakou i holo pu mai ai mai\nKuaihelani mai, a kela kaikuaana huhu o Aukelenuiaiku, a\nKekamakahinuiaiku. A ike o Aukelenuiaiku i ka uhane o ua keiki la, uwe\niho la ia i loko o kona wa hiamoe, a puoho ae la me ia uwe no.\n\nMa keia ala ana, kau mai la ka halialia ia Aukelenuiaiku, no ke keiki a\nme na kaikuaana, nolaila, uwe hamama ae la ia. Ia Aukelenuiaiku e uwe\nhamama ana, ninau aku la kana wahine o Namakaokahai: \u201cHeaha hoi kau e\nuwe nei?\u201d \u201cE uwe ana au i ke aloha i kuu keiki.\u201d \u201cUa loaa keiki no ka\noe?\u201d \u201cAohe na\u2019u, na ko\u2019u kaikuaana, i ka la a makou i ku mai ai ianei\nka make ana. A maloko o kuu moe uhane, ike aku nei au i kona uhane, e\npii mai ana mai loko mai o ke kai, oia ka maka mua o na uhane a pau\nloa.\u201d\n\nA lohe kana wahine i keia mau olelo a kana kane, i mai la ia: \u201cUa ola\nko keiki.\u201d I aku o Aukelenuiaiku: \u201cPehea e ola ai?\u201d I mai kana wahine:\n\u201cAia a hoolohe oe i ka\u2019u olelo, alaila, ola ko keiki.\u201d \u201cPehea au e\nhoolohe ai?\u201d \u201cE lawe oe i ka ai a me ka ia a waho, i laila oe e ai ai,\nmalama o ike mai ka uhane o ko keiki i ko ai aku, hele mai. A i hiki\nmai ka uhane o ko keiki i ko alo, mai hopu oe, a i hele a ku ma ko kua\nmai hopu no oe, aka, i hele mai a noho i luna o ko uha, alaila oe hopu\nae, ola ko keiki a me ou kaikuaana, aole e make, no ka mea, e pii ana\nka uhane i ke kuahiwi, i ka ai pioia.\u201d\n\nMahope o keia mau olelo, hana aku la o Aukelenuiaiku e like me na olelo\na kana wahine, ia ia e ai ana launa mai la ka uhane o ke keiki. I aku\nka wahine ia Aukelenuiaiku: \u201cE wikiwiki kau ai ana i noho paa mai ka\nuhane o ko keiki.\u201d Ia Aukelenuiaiku e ai wikiwiki ana, poai mai la ka\nuhane o ke keiki ma kona mau aoao a pau loa, ma ke kua a ma ke alo. No\nkeia kokoke loa o ka uhane o ua keiki la, hopu aku la o Aukelenuiaiku,\nia wa, nalowale ka uhane o ke keiki. I aku ka wahine: \u201cAole e loaa ko\nkeiki, ua wikiwiki oe i ka hopu, ina oe i hoolohe i ka\u2019u olelo, ina ua\nola ko keiki. Ua make loa aku la ka uhane o ko keiki.\u201d\n\nMa keia olelo a kana wahine, he mea kaumaha loa ia i ko Aukelenuiaiku\nmanao, a ua hoomaopopo loa iho la ia e like me na olelo a kana wahine,\ne make io ana no ka uhane o ke keiki. Nolaila, hooke ai iho la o\nAukelenuiaiku, maloko o na la elima, a me na po elima, aohe ai i ka ai,\naohe inu i ka wai, pela no a pau na mea e ae, no ka nui o ke aloha i ke\nkeiki.\n\nA ike o Namakaokahai i ko Aukelenuiaiku hooke ai, i aku ia i kana kane:\n\u201cHeaha kou mea i haalele ai i ka ai?\u201d I aku ke kane: \u201cUa ike no oe e ka\nwahine i ke kumu o ko\u2019u hooke ai ana, oia no ka uhane o kuu keiki;\nnolaila, aia a pau ae kuu kaumaha, alaila, ai aku no wau i ka ai.\u201d\n\nNo keia mea, komo mai la ke aloha i loko o ka wahine no kana kane,\nnolaila, olelo aku la ia i ke kane: \u201cAia a nui ko ikaika, ola ko keiki,\na me ou kaikuaana, aka, i emi ko ikaika, aole e ola ko keiki a me ou\nkaikuaana.\u201d I aku o Aukelenuiaiku i ka wahine: \u201cHeaha ia mea a\u2019u e hana\naku ai me ka ikaika?\u201d \u201cO ka wai ola loa a Kane. Ina i loaa ia oe, ola\nko keiki a me ou kaikuaana.\u201d Ma keia olelo a kana wahine, lalau iho la\no Aukelenuiaiku i ka ai a me ka ia, a ai iho la, o ke kumu o ka ai ana,\no ka lohe ana i ka mea e loaa ai o ka uhane o ke keiki, a me na\nkaikuaana ona. Mahope o ka ai ana, ninau aku o Aukelenuiaiku i ka\nwahine: \u201cMahea ko\u2019u alanui e kii ai i ka wai ola loa a Kane?\u201d I aku ka\nwahine: \u201cEia ko alanui e hele ai; mai ke alo o kaua a ka hikina a ka la\nmalaila oe e hele ai, loaa ka wai ola a Kane.\u201d\n\n\n\n\n\n\nMOKUNA XIII.\n\nNO KA IMI ANA O AUKELENUIAIKU I KA WAI OLA LOA A KANE.\n\n\nMaanei e ike ai kakou i ko Aukelenuiaiku mana a me kona hele ana i ka\naina malihini e huli i ka wai ola a Kane. Olelo aku ka wahine i kana\nkane: \u201cMaluna o keia kaha pololei oe e hele ai, malaila oe e lele\npololei ai, mai lele oe ma ka hema o ke kaha, o hala oe i ka lewa, make\noe. A mai lele oe ma ka akau o ke kaha o haule oe i ka nenelu make oe,\naole oe e ola. O keia mau olelo a pau loa, e hoopaa oe ma ko naau.\u201d A\npau na olelo a ka wahine i kana kane, lalau aku la o Aukelenuiaiku i ka\npahu o kona akua o Lonoikoualii, hookomo ae la maloko o kona poaeae,\naahu iho la i ke kapa lehu mawaho ona. A makaukau ko Aukelenuiaiku\nhele, lele aku la ia a aloha i ka wahine, honi iho la laua, a pau ke\naloha ana o Aukelenuiaiku me kana wahine o Namakaokahai, lele aku la ia\nma ka hikina a ka la.\n\nA hala ka mahina hookahi o ko Aukelenuiaiku lele ana, hemo ae la o\nNamakaokahai a waho o ka hale, nana ae la. Mahope o keia nana ana, noho\niho la o Namakaokahai hookahi mahina hou, alua mahina, hemo ae la a\nwaho nana, i nana ae ka hana, e lele ana no ke kane. Noho hou iho la ia\nkakali, hookahi mahina hou, a hala ia mahina, nana hou ae la ia, aohe\nike ia o Aukelenuiaiku. Ma keia nalo ana o Aukelenuiaiku mai ko\nNamakaokahai maka aku, manao iho la ia ua make kana kane, no ka lele\nana ma waho o ke kaha pololei. Ma kona noonoo, ua haule o Aukelenuiaiku\ni ka nenelu o ka lewa nuu a me ka lewa lani. Mahope o keia, uwe hamama\nae la o Namakaokahai i ke aloha i ke kane. Ma keia uwe ana, lohe aku la\nna kaikunane i keia leo uwe, hele mai la lakou e ike, ninau mai la:\n\u201cHeaha kau e uwe nei?\u201d \u201cO ke kaikoeke o oukou ua make.\u201d Ma keia wahi, e\nkamailio iki kakou no na mea a pau loa, i ko lakou uwe ana a me ke\nkanikau ana no Aukelenuiaiku.\n\nA hiki na kaikunane i mua o Namakaokahai, kena aku la ia: \u201cE kii i na\nmea a pau o luna, e iho mai e kanikau no Aukelenuiaiku, oia ka po, ke\nao, ka la, ka hoku, ka hekili, ke anuenue, ka uwila, ka waipuilani, ka\nohu, ka ua noe, ka mahina oia o Kaukihikamalama, he kupunakane no\nNamakaokahai. O lakou a pau loa, ina aole lakou e hiki mai e uwe i kuu\nkane, pau loa lakou i ka make ia\u2019u.\u201d Mahope o keia olelo ana, ua kiina\nna mea a pau loa, a ua akoakoa mai lakou i loko o ka wa pokole loa, no\nka makau o make ia Namakaokahai.\n\nA hiki mai keia poe, kena hou aku la o Namakaokahai: \u201cE kii i ko ka\nlani poe, oia keia, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena,\nMahuia, Ikuwa, Welehu. O keia poe a pau loa, e iho mai lakou i lalo nei\ne uwe kanikau ai kuu kane, ina aole lakou e hiki mai i ka\u2019u kauoha pau\nlakou i ka make ia\u2019u. A e olelo aku oukou i kuu kaikunane ia Makalii,\npau ka hele ana mai o ka wahine maluna o ka lima o na kanaka, ina ia e\nhoole i keia, make ia ia\u2019u i keia la.\u201d\n\nMahope o keia mau olelo, ua makaukau na mea a pau loa, a ua akoakoa i\nloko o ka wa pokole. O ka hana a keia poe a pau loa, o ke kanikau i ke\nkane a ke \u2019lii wahine, oia no o Aukelenuiaiku. Ma keia kamailio ana, e\nhoi hou kakou e olelo no ka lele ana o Aukelenuiaiku.\n\nMa keia lele ana o Aukelenuiaiku, aole oia i lele pono maluna o ke au o\nke kaha pololei, nolaila, ua haule loa kona lele ana ma ka nenelu o ka\nlewa, a kokoke loa e make. A ma keia lele ana hoi, ua lolohi loa ko\nAukelenuiaiku lima i ka paa i ka pahu o kona akua, o Lonoikoualii,\nnolaila, hoololi ae la ia ma kekahi aoao, ma keia hoololi ana, ike iho\nla o Lonoikoualii ke \u2019kua, ua haalele laua i ke au o ke kaha, kahi a\nNamakaokahai i olelo mai ai. Nolaila, olelo ae la o Lonoikoualii ia\nAukelenuiaiku: \u201cKe lele nei kaua ma kahi e, aole maluna o ke au o ka\naina, aia ke a mai la ke ahi i ka honua, ua pau na mea a pau loa i\nlalo, a, hookahi wale no mea i koe i luna nei.\u201d Ninau aku o\nAukelenuiaiku: \u201cOwai ka mea i koe i luna nei?\u201d I aku o Lonoikoualii,\nkona akua: \u201cO kela mea e kau mai la, e lele pono oe a laila, puliki oe\na paa loa, alaila, ola kaua.\u201d E pono e olelo uuku kakou no kela mea a\nke \u2019kua o Aukelenuiaiku e kuhikuhi nei, i maopopo. O ke kupunakane ia o\nNamakaokahai, o Kaukihikamalama (he mahina). O kona mea i lohi ai i\nlima, a ike ia ai e Lonoikoualii, o ka hoomakaukau ana i o nona e lele\nai mai luna mai a ka honua. Aka, mamua o kona makaukau ana e lele, ua\npaa i ka hopu ia e Aukelenuiaiku, a ma keia hopu ana a Aukelenuiaiku,\nua puahilohilo ka mahina ke nana aku. O ke kumu i puahilohilo ai o ka\nmahina, o ka puliki ana o Aukelenuiaiku, pela ka mea i olelo ia maloko\no keia moolelo.\n\nA kau o Aukelenuiaiku a me Lonoikoualii i luna o ka mahina, ninau ae la\nka mahina me ka hookae ia Aukelenuiaiku: \u201cNawai ke kupu o oe e na\nkanaka hookano? Aole i pii ia ko\u2019u kua e ka\u2019u moopuna ponoi, e\nNamakaokahai, a ia oe, pii ia ana ko\u2019u kua.\u201d \u201cNau no ke kupu, owau nei\nla.\u201d \u201cNa\u2019u na wai?\u201d I aku o Aukelenuiaiku: \u201cNau no.\u201d Olelo ae o\nKaukihikamalama: \u201cOi ana kahi o ka pili ana?\u201d \u201cOwau ke keiki a\nKapapaiakea laua o Iku.\u201d I mai o Kaukihikamalama: \u201cO ka hanai no oe a\nKapoino laua o Kamooinanea?\u201d \u201cAe, owau no.\u201d I aku ka mahina: \u201cMai make\ne kuu haku.\u201d Ma keia kamailio ana a Aukelenuiaiku me Kaukihikamalama i\nka lani, ua lohe o Namakaokahai i lalo nei i ko laua olelo ana. Ia wa,\nakahi no a maopopo ia ia o Aukelenuiaiku keia, no ka mea, o ka inoa o\nAukelenuiaiku ia lakou, o Kanakaokai. Nolaila, olelo ae la o\nNamakaokahai i kona makuakane, a me kona mau kaikunane: \u201cKupanaha! kai\nno he kanaka e keia, aole ka; eia no ka o Aukelenuiaiku, ke keiki a\nKapapaiakea laua o Iku, ka hanai a Kapoino laua o Kamooinanea.\u201d\n\nMahope o laila, kahea ae la o Namakaokahai ia Kaukihikamalama e lele\nmai, me ka moopuna, oia o Aukelenuiaiku. A hoi mai la o Aukelenuiaiku i\nka honua, kena ae la o Namakaokahai i na mea hoomalamalama a pau loa e\nlele i luna o ka lani, i malamalama o Aukelenuiaiku ke hoi mai, oia ka\nla, ke ao, ka uwila, ke ahi.\n\nA hiki o Aukelenuiaiku i lalo nei, uwe iho la lakou, a pau ka uwe ana,\nmakaukau o Kuwahailo, Makalii, Malanaikuaheahea, Kaukihikamalama, e\nhoi. A pau lakou i ka hoi i luna o ka lani, noho iho la o Aukelenuiaiku\nme Namakaokahai he manawa loihi loa, ma ke ano o ke kane a me ka\nwahine; a mahope o laila olelo aku o Namakaokahai i ke kane: \u201cE imi hou\nae oe i ka wai ola loa a Kane.\u201d Ae aku o Aukelenuiaiku i keia olelo a\nkana wahine, alaila, olelo aku o Namakaokahai: \u201cKe hoomoe nei au i keia\nauhau, mai ka puka o ka hale o kaua a ka hikina a ka la, nolaila, e\nnana pono oe me ka malama loa. Maanei oe e hele ai, mai keia kihi a\nkela kihi, maluna pono o ke au o ka aina a me ke kaha pololei loa, mai\nlele oe ma keia aoao, a ma kela aoao, o make oe.\u201d\n\nA pau ke kamailio ana a Namakaokahai ia Aukelenuiaiku, lele aku la ia i\nka lani, a ku ma ke kae o ka lua, aia i lalo o ia lua ka wai ola loa a\nKane. O ka loihi nae, o ka manawa o ka lele ana, eono mahina. Ma keia\nku ana o Aukelenuiaiku i luna o ke kae o ka lua, lele aku la ia a kau\nana i luna o Kanenaiau, he kiai ia i hoonoho ia malaila e nana a pepehi\naku i ke kupu hiki ma laila, na Kamohoalii i hoonoho aku i laila. Ia\nAukelenuiaiku e ku ana ma kona kua, ninau ae la ia me ka huhu hookae:\n\u201cE! hookano wale oe? nawai ke kupu o oe? Aole i pii ia ko\u2019u kua e ka\u2019u\nmoopuna e Kamohoalii, a ia oe ka hoi pii ia ko\u2019u kua.\u201d I iho o\nAukelenuiaiku: \u201cNau no.\u201d \u201cNa\u2019u na wai?\u201d \u201cO ke keiki au a Kapapaiakea\nlaua o Iku.\u201d \u201cO ka moopuna oe a Kapoino laua me Kamooinanea?\u201d \u201cAe,\u201d aku\no Aukelenuiaiku, \u201cae.\u201d\n\nA lohe kela i keia mau olelo a Aukelenuiaiku, aloha mai la ia: \u201cE\nwalina hoi ia oe e kuu haku. Heaha kau huakai o ka hiki ana mai?\u201d Olelo\naku o Aukelenuiaiku: \u201cI kii mai nei au i ka wai ola loa a Kane, no kuu\nkeiki a me o\u2019u kaikuaana.\u201d Ninau mai o Kanenaiau: \u201cUa pau loa nae\npaha?\u201d I aku o Aukelenuiaiku: \u201cAole i pau.\u201d I mai la kela: \u201cNana ia i\nkuu piko.\u201d Ia Aukelenuiaiku e nana ana i ka piko, kuhikuhi mai la kela\ni ke ala e lele ai. \u201cAuhea oe, mai lele ma keia aoao o pa oe i ka ohe,\nno ka mea, ina e pa ka ohe, o ka halulu no ia o ka ohe, a lohe ko\nkaikuaana, paa ka wai, aole e loaa mai ia oe. Nolaila, maanei oe e lele\nai, alaila, loaa ia oe ka wai ola loa a Kane.\u201d\n\nA pau ka olelo ana ia Aukelenuiaiku, mahope o laila, lele aku la o\nAukelenuiaiku a kau ana i luna o Hawewe. E like me na olelo i kela mau\nmea i hala aku, pela no ka olelo ana maanei. I mai o Hawewe: \u201cE kuu\nhaku, heaha kau huakai o ka hiki ana mai?\u201d \u201cI hele mai au e imi i ka\nwai ola a Kane.\u201d Ia wa, olelo mai o Hawewe: \u201cMai lele oe ma ka aoao\nhema, o pa auanei ka lama ia oe, halulu, o ia halulu a lohe ko\nkaikuaana i lalo, loaa ole ka wai ola a Kane ia oe. Nolaila, maanei oe\ne lele ai, alaila, loaa ia oe ka wai ola a Kane.\u201d O keia mau kanaka\nelua, he mau kupunakane no Aukelenuiaiku, ma ka aoao o kona\nmakuawahine, o Kapapaiakea. O ka nui a me ka loihi o ka manawa o\nAukelenuiaiku i lele ai, mai ke kanaka mua a keia kanaka hope elua\nmahina o ka lele ana.\n\nA haalele o Aukelenaiaiku i ke kamailio ana me Hawewe, lele hou mai la\no Aukelenuiaiku a kau i luna o Kanenaenae. A pau ka Aukelenuiaiku olelo\nana nona a me kona mau makua, komo aku la ia olelo ma ko Kanenaenae\npepeiao, maopopo ua pili loa o Aukelenuiaiku ia ia. Alaila, uwe iho la\nia ia Aukelenuiaiku; a pau ka uwe ana, ninau aku la ia: \u201cHeaha ka\nhuakai a kuu haku o ka hiki ana mai?\u201d I aku o Aukelenuiaiku: \u201cI kii mai\nau i ka wai ola loa a Kane, no kuu keiki a me o\u2019u kaikuaana.\u201d Ninau mai\no Kanenaenae: \u201cUa pau loa nae paha?\u201d \u201cAole i pau loa.\u201d \u201cAe, ua loaa;\nnana ia i kuu piko i pololei.\u201d Ia Aukelenuiaiku e nana ana, i mai la\nkela: \u201cMai lele auanei oe ma keia aoao la, o pa oe i ka loulu, halulu.\nO ia halulu a lohe ko kaikuaana i lalo, paa ka wai ola a Kane, aole e\nloaa mai ia oe, nolaila, maanei oe e lele ai. Ma keia lele ana au a\nhiki oe i lalo i ko kupunakane, a nana oe e olelo mai, alaila, loaa ka\nwai ola ia oe.\u201d\n\nMahope o keia olelo ana a laua, lele mai la o Aukelenuiaiku a kau ana i\nluna o Kuemanu. Olelo iho o Aukelenuiaiku: \u201cNau no ke kupu owau.\u201d Ninau\nmai kela: \u201cNa\u2019u na wai?\u201d \u201cO ke keiki au a Kapapaiakea laua o Iku.\u201d A\nlohe o Kuemanu i keia mau olelo, uwe iho la ia ia Aukelenuiaiku, a\nninau ae la: \u201cO ka moopuna no oe a Kapoino laua o Kamooinanea?\u201d \u201cAe,\u201d\naku o Aukelenuiaiku, \u201cae, owau no ka laua moopuna.\u201d Alaila, ninau mai\nla o Kuemanu: \u201cHeaha kau huakai nui o ka hiki ana mai?\u201d I aku o\nAukelenuiaiku: \u201cI hele mai au e imi i ka wai ola loa a Kane, no kuu\nkeiki a me o\u2019u kaikuaana.\u201d \u201cAe, ua loaa; o iho i lalo i ko\nkupunawahine, aia i lalo kahi i noho ai i ke kumu o ka pali, oia o\nLuahinekaikapu, ua makapo nae. A hiki oe, e pulehu maia ana kela,\nhookahi kauna maia, i lalau auanei kela hookahi, lalau oe hookahi, pela\na pau na maia eha. Alaila, nana ia e lalau iho a nele, olelo iho,\npenei: \u2018Nohea la hoi keia kalohe i hiki mai nei?\u2019 Alaila, lalau kela i\nka lehu a lu ma ka aoao akau, holo oe ma ka aoao hema e ku ai, a pau\nia, lu hou kela ma ka aoao hema, holo oe ma ka aoao akau e ku ai.\nMahope o laila, nana aku oe i ka lalau i ka lehu a honi i ka ihu, a i\nkihe kela ma keia nana ana, ua honi i ka hohono kanaka, alaila, malama\noe ia oe iho, o make oe i ka luahine. Nana aku oe, hookahi make i koe;\nlalau kela i ka ie hohoa a hili ia oe, holo oe ma ka hema, a huli ma ka\nhema e hili ai, holo oe ma ka akau. A hala keia mau mea, alaila, holo\noe a pii i luna o ke kua e noho ai.\u201d\n\nMaanei, e waiho kakou i na olelo o ka launa ana o Aukelenuiaiku me ke\nkupunawahine, a kona kupunakane i aoao mai ai, a e olelo kakou no ka\npau ana o na mea make a ka luahine ia Aukelenuiaiku, a me na olelo\nhope.\n\nA pau na mea make a ke kupunawahine, alaila, pii ae la o Aukelenuiaiku\na noho iho la i luna o ka uha, ninau ae la ke kupunawahine: \u201cNa wai ke\nkupu o oe?\u201d I aku o Aukelenuiaiku: \u201cNau no.\u201d \u201cNa\u2019u na wai?\u201d \u201cOwau no ke\nkeiki a Kapapaiakea a me Iku.\u201d A lohe ke kupunawahine, olelo ae la ia\nia Aukelenuiaiku: \u201cO ka moopuna no oe a Kapoino laua o Kamooinanea?\u201d\n\u201cAe,\u201d aku o Aukelenuiaiku, \u201cae.\u201d Ia wa ninau mai la kona kupunawahine:\n\u201cHeaha ka huakai nui a kuu haku o ka hiki ana mai ianei?\u201d \u201cI kii mai\nnei au i ka wai ola loa a Kane, no kuu keiki a me o\u2019u kaikuaana.\u201d Ninau\naku ke kupunawahine ia Aukelenuiaiku, \u201cua pau loa nae paha?\u201d \u201cAole.\u201d \u201cE\nka moopuna, e nana mai oe ia\u2019u, aohe maka, ua makapo, aohe ike aku,\naole paha auanei e loaa ka wai ola loa a Kane.\u201d\n\nMa keia mau olelo a kona kupunawahine, ua komo mai ke kanalua ia\nAukelenuiaiku no ka hooko ole ia o kona makemake. Nolaila, noonoo iho\nla o Aukelenuiaiku a maopopo ia ia, i aku la ia i ke kupunawahine: \u201cE\nhele kaua i waho\u201d, a lohe ke kupunawahine, ae mai la ia. Alakai aku la\no Aukelenuiaiku a hiki i waho, hoomoe iho la i ke kupunawahine malalo o\nke kumu niu, pii ae la o Aukelenuiaiku i luna o ka niu, a loaa elua muo\nhou o ka niu. Mahope o ka hahaki ana a Aukelenuiaiku i na muo niu elua,\nkahea iho la ia i ke kupunawahine: \u201cE Luahinekaikapu e! nana ae ko maka\ni luna i ka lewa.\u201d Ia Luahinekaikapu e huli ana ke alo a nana i ka\nlani, ia manawa i kiola ai o Aukelenuiaiku me ka ikaika loa, i na muo\nniu elua i na maka o Luahinekaikapu, alaila, puoho ae la ia a uwe iho\nla me ka leo nui: \u201cAuwe kuu make!!\u201d Kahea iho o Aukelenuiaiku: \u201cMai uwe\noe, hamau, anaanai ia ko maka, malama o mohala ae ike ko maka.\u201d\n\nA lohe ke kupunawahine i ka olelo a kana moopuna, a Aukelenuiaiku, anai\nkoke ae la ia i na maka. Ma keia anai ana, ua loaa mai ka ike i kona\nmau maka e like me mamua. Kahea iho la o Aukelenuiaiku: \u201cPehea ko\nmaka?\u201d \u201cUa ike au.\u201d Mahope o laila iho iho la o Aukelenuiaiku mai luna\niho o ka niu, a hiki i lalo.\n\nOlelo aku o Luahinekaikapu ia ia: \u201cE kii oe i ka pohuehue a me ka\nakoko,\u201d a loaa mai la ia mau mea i mua o ke alo o kona kupunawahine,\nkui iho la ia me ka nanahu, ke kukui, ka lepo, a wali; a pau loa keia\nmau mea i ka akoakoa. I aku ke kupunawahine i ka moopuna: \u201cAkahi no\nkaua a hana ia oe.\u201d Maanei e maopopo ai keia mau mea i hana ia, eia ke\nano, he mea hamo i ka lima o Aukelenuiaiku i like me ko Kamohoalii\nlima.\n\nMahope o keia mau mea, pena iho la o Luahinekaikapu i ka lima o\nAukelenuiaiku a eleele loa, i like me ko Kamohoalii lima ka eleele; no\nka mea, o ka poe nana i kiai ka wai ola a Kane, ua maa lakou i ka\neleele o ka lima, no ka mea, o ka wai ua paa i ka pulama ia me na kiai,\na o ka lima i paele ole ia a lalau, aole e loaa mai ka wai.\n\nMahope o ka paele ana i na lima o Aukelenuiaiku, olelo aku ke\nkupunawahine i ka moopuna: \u201cMaanei kaua e noho ai, a pau ka hana ana\nmai o ka awa, alaila, hele aku oe a ka puka. A hiki oe ma ka puka,\nalaila haawi mai ka wai ia oe, he wai aumiki ia, hoolei aku no oe,\nnanao hou aku no ko lima, a i haawi hou mai auanei ia oe i ka wai i\nloko o ka huewai, alaila, o ka wai ola ka hoi ia a Kane, lawe mai oe.\u201d\n\nMa keia mau olelo a ke kupunawahine i olelo ai i kana moopuna, hana aku\nla no ia e like me ia mau olelo kuhikuhi. A hiki o Aukelenuiaiku ma ka\npuka o ka wai ola, noho iho la ia a liuliu, nanao aku la na lima ona, i\nloko, ma keia nanao ana, ua haohao loa ka poe e noho ana e kiai i loko\no ka puka, no ka mea, aole lakou i ike ia mea mamua.\n\nMa keia haohao o lakou, noonoo iho la i ka mea e pono ai, nolaila,\nlalau lakou i ka ai a kau mai la i luna o na lima; kiola ae la ka lima\no ia nei i ka ai. Haawi mai la lakou i ka ai, a kau i ka lima o ia nei,\nkiola ae la no ka lima o ia nei, haule i lalo; nolaila, noonoo iho la\nlakou i ke ano o keia lima paele e nanao nei. I mai kekahi kiai:\n\u201cMalama paha no ka wai ola a Kane keia lima e nanao nei.\u201d \u201cAe,\u201d mai la\nkekahi, \u201cae.\u201d Ia wa lalau aku la lakou ia Huewaiakaula, kahi i waiho ai\no ka wai ola a Kane, a haawi iho la i ka lima o Aukelenuiaiku.\n\nA loaa ka huewai ia Aukelenuiaiku lawe ae la ia a luna, hahaki ae la ia\ni ka nuku o ka huewai, ninini iho la i ka wai i loko o kona huewai, a\nmokumoku ae la i ka aha, o ka huewai oia o Paleaikaahalanalana.\n\nMahope o keia mau mea a pau loa, lele ae la o Aukelenuiaiku i luna ma\nkahi e, aole hoi i lele aku ma kahi o kona kupunawahine, o\nLuahinekaikapu. Aka, ua ike no nae kona kupunawahine i keia lele ana,\nnolaila, uwe iho la ia i ke aloha i kona kaikaina o Kamooinanea, a me\nLonoikoualii, ko laua kaikunane.\n\nNolaila, haku iho la ia i mele aloha no kona kaikaina. Penei ua mele\nla:\n\n\n \u201cKuhi aku au i Napili,\n I ke ala a Kanemakua i hele mai ai,\n Ka haku, ka lauoho o Kuliliikaua,\n He kanaka no o Lono e!\n He hopu manawa no Ulaula i ke ahi,\n He kaua ia Kuluheiua,\n Make ai ua loku,\n Hee ai na paka,\n O ka ua kilikili ka,\n O ka ua hoomau\n Hoomau ka ua i Kamakalana,\n Pili i ka hulu o Maui,\n Poowai o Ikumailani.\n He kau he kau hoowiliwili,\n He kau he kau hookookoo,\n O oki ka piko moku ka ewe.\n O oe ka ia, e ala e Lono,\n Ka honua au i luna nei e Kane e,\n Ka omo wai o na piliwai,\n Ke lu ia ae la e Lonowaimakua.\n E ka ua, e ka ua,\n Aloha olua e lele la e,\n Aloha ka makani kehau noe o Kuaihelani.\u201d\n\n\nIa ia e uwe ana me keia mele, e lele ana no o Aukelenuiaiku. Ma keia le\nle ana ua komo ia i loko o ka lama, a ua pa kona kino i ka lama,\nnolaila, ua o ka lama a hiki i lalo i o Kamohoalii la. Alaila, ala ae\nla o Kamohoalii a hoolono o ka hiki aku, a hala elua mahina, aohe hoea\naku i lalo. Lele hou aku la no o Aukelenuiaiku a koma i loke o ka\nloulu, halulu ana, o ka hele no ia o ka halulu o ka loulu a lohe o\nKamohoalii i lalo. Lele hou no o Aukelenuiaiku a komo i ka ohe, owe a\nme ka halulu, lohe hou no o Kamohoalii, aka, ua puka loa o\nAukelenuiaiku i luna o ka lua.\n\nMaanei, e hoomaha uuku iho kakou i ka olelo a me ka hoolohe no\nAukelenuiaiku, a e hoolohe kakou no Kamohoalii. Ia Aukelenuiaiku i hiki\nai i kahi o ka lama e ku ana, ua hiki aku ke o ana o ka lama i na\npepeiao o Kamohoalii, aka, ua kakali oia no ka hiki aku a hala elua\nmahina. Mahope o keia mau malama elua, ua lohe hou ia ka halulu o ka\nloulu, nolaila, noonoo iho la o Kamohoalii malalo mai keia kalohe, aole\nmaluna aku nei. No ka mea, o ka halulu o ka loulu, ua like ia me ka\nhekili, o ke o o ka lama, ua like me ke kani o ka pu, o ka owe o ka\nohe, me ke kai e poi ana i ka pali; ma ke ano okoa o ke kani o keia mau\nmea, malaila i maopopo ai malalo mai keia kalohe. Nolaila, ninau aku la\nia i ka poe nana i malama o Huewaiakaula: \u201cAuhea ka huewai a me ke koko\naha o ka hue?\u201d I mai na kiai: \u201cUa kii mai oe a lawe aku, aole e kala\nwale.\u201d I aku o Kamohoalii ia lakou: \u201cAole au i kii aku.\u201d\n\nMahope o keia olelo ana, lele aku la o Kamohoalii a loaa o Kuemanu, ke\nkiai o ka lewa, ninau aku la ia: \u201cAole anei oe i ike i ke kanaka\nkalohe?\u201d I mai la o Kuemanu: \u201cUa ike au malalo mai nei, o ko kaikaina o\nAukelenuiaiku, i kii mai nei i wai ola no ke keiki a me na kaikuaana.\u201d\nA lohe o Kamohoalii, olelo aku la ia: \u201cHe kanaka hana ino ia. Aole ia o\nka hana pono ana a ke kaikaina; o ka hele mai a launa, he alo he alo,\nkamailio pono ana, eia ka kana ke kii aihue. Aole au ahewa no kona lawe\nana i ka wai ola, eia wale no, no ka hana ino ana ona i ke kupunawahine\no maua ia Huewaiakaula, a me ke kupunakane o maua o\nPaleaikaahalanalana.\u201d Eia ke ano, o ka hahahi i ka nuku o ka huewai, o\nka mokumoku ana i ka aha o waho e paa ai.\n\nA pau kana kamailio ana me Kuemanu, ia wa o Kamohoalii i hao ai i kona\nmana ma ka lele, aole o kana mai o ka lele, me ko Kamohoalii manao e\nloaa o Aukelenuiaiku, alaila, hana ma ka aoao keiki kane. A hiki o\nKamohoalii ma ke kae o ka lua, ninau aku la ia i ke kiai ia Kanenaiau:\n\u201cAole anei oe i ike i ke kanaka malalo mai nei?\u201d \u201cUa ike au o ko\nkaikaina, o Aukelenuiaiku.\u201d \u201cPehea ka loihi o ka manawa o ka lele ana\naku mai anei aku?\u201d \u201cHookahi makahiki me na mahina eono.\u201d A lohe o\nKamohoalii i keia olelo, lalau aku la i ka laau a Kekuaokalani, o\nHoolehelehekii, a hoi aku la i lalo o ka lua.\n\n\n\n\n\n\nMOKUNA XIV.\n\nNO KA HOOLA ANA O AUKELENUIAIKU I KE KEIKI, A ME NA KAIKUAANA.\n\n\nA hiki o Aukelenuiaiku i ka moana i make ai ke keiki, me na kaikuaana,\nnini iho la ia i ka wai ola i loko o ke kai a kokoke e pau ka wai, he\nhapalua paha ke koe. Ia Aukelenuiaiku e nini ana, ike aku la o\nNamakaokahai i ke kane e nini ana i luna o ke kai, aole nae he ola o ke\nkeiki a me na kaikuaana. Kahea aku la ka wahine: \u201cE Aukelenuiaiku e,\nhoi mai.\u201d A hiki mai la o Aukelenuiaiku, olelo aku ka wahine: \u201cHalaoa\noe e ke kane.\u201d Ke ano o ia, mahaoi oe e ke kane. Wahi a ka wahine: \u201cKai\nno o ka imi kau a loaa na\u2019u e hana aku, alaila, ola ko keiki me ou\nkaikuaana. Aole ka! O ka hoi mai no kau a hana naaupo; e pau loa aku la\nka wai, aole e ola ko keiki a me ou kaikuaana.\u201d\n\nEia ka mea hou, ia Aukelenuiaiku i hiki ai ma ka hale, a launa me ka\nmea aloha he wahine, mahope olaila, hanau ka laua keiki, oia o\nKauilanuimakaehaikalani. Elua ano o ke keiki, he ano akua, a he ano\nkanaka. Ma ke ano o ua keiki la, he pohaku mai luna o ke poo a lalo o\nna wawae, a ma ke alo hoi, he kanaka mai luna a lalo o ke kino.\n\nI aku o Namakaokahai i ke kane: \u201cHo mai na\u2019u e hoola ko keiki, a me ou\nmau kaikuaana.\u201d Ae mai la o Aukelenuiaiku. Holo aku la lakou a ka moana\ni make nui ai, lana iho la lakou i laila. Olelo aku ka wahine i ke\nkane: \u201cE ninini iho oe i ka wai ola a ka poho o ko lima, na\u2019u ia e\nlalau a kapi aku i luna o ke kai.\u201d Mahope o keia olelo, hooko iho la o\nAukelenuiaiku. Lalau aku la o Namakaokahai me ka manamana o kona lima a\nkapi ae la, a pau ke kapi ana, hoi mai la lakou me ka nana ole i hope,\na pae i uka. Alaila, huli aku la lakou a nana i hope, aia hoi e ku mai\nana ka moku ia manawa, a e pii ana na kanaka i luna o na kia, e\nlawelawe ana i ke kaula me na pea.\n\nMahope nae o ka pae ana o Aukelenuiaiku ma i uka, olelo aku o\nAukelenuiaiku i ka laua keiki ponoi me Namakaokahai, oia o\nKauilanuimakaehaikalani: \u201cE! i pae mai ou makuakane me ko kaikuaana, a\ni hakaka olua ea, mai olelo ino oe, no ka mea, he keiki leo kapu, he\nkeike punahele, pane ka leo, make ke kanaka, kau i ka lele, no ka mea,\no\u2019u kaikuaana la, he manene wale ke lohe i na olelo pono ole, nolaila,\ne noho malie loa oe, mai pane iki, o ka noho oluolu ko olua pono, pela\nhoi makou, ko olua mau makua.\u201d Ma keia mau olelo a ka makuakane, he ae\nwale no ka ke keiki.\n\nIa Aukelenuiaiku e olelo ana no ke keiki, pae mai la na kaikuaana a me\nke keiki i uka o ka aina. Uwe iho la lakou a pau me ke aloha, hoi aku\nla a ka hale noho iho la. Mai ka make ana, a ke ola hou ana, ekolu\nmakahiki ka loihi. Mahope o ko lakou hui ana, haawi aku o Aukelenuiaiku\ni ka aina a pau i na kaikuaana.\n\nEia ka lua, o ka wahine o Namakaokahai, haawi aku la ia i kona mau\nkaikuaana, o lakou ka mea mana maluna o ka wahine, me lakou ka moe ana,\nka hele ana, ka noho ana. Penei ke ano o ka wahine i na kaikuaana;\nhookahi po, hookahi ao, e moe ai me kekahi kaikuaana, pela a pau like\nlakou, aka, o ko lakou mua loa, oia o Kekamakahinuiaiku ke kaikuaana\nhuhu o Aukelenuiaiku, elua ona po, elua ao e moe ai me ka wahine a\nlakou, alaila pau.\n\nMai ka hoomaka ana o keia moolelo e malama ia a hiki i keia la, owai la\nka mea like me ka mea hala ole me Aukelenuiaiku ka haawi wale aku i\nkona punawai momona no hai? Aole he mea like.\n\nMaloko o keia mau olelo haawi a Aukelenuiaiku i ka aina a me ka wahine,\naohe ona kuleana pono i koe, ua lilo ia i kuewa hoopili wale. Ia ia e\nnoho haahaa ana, hookahi ana hana, he kamakoi ma na lae kahakai i na\nmanawa a pau loa, a ua lilo loa ia i mea makaukau ia hana. Ia ia e hana\nmau ana i ke kamakoi, ua halawai mai o Pele laua o Hiiaka me ia, he mau\nkaikaina laua no Namakaokahai. Ia lakou e halawai ana ma kahi o\nAukelenuiaiku e kamakoi ana, ua hoalualu loa ia ko Aukelenuiaiku manao\ne ko laua mau helehelena kino, oia o Pele a me Hiiaka. A he mea poina\nole i ko Aukelenuiaiku manao ko Pele helehelena a me ko Hiiaka; ua lilo\nia mea he mea hana ino i ka manao, a he mea hiaa loa i ka noho ana ma\nka hale.\n\nMa ka olelo mua a kakou i olelo ae nei, ua lilo loa o Namakaokahai i na\nkaikuaana, a ua nele o Aukelenuiaiku i ka wahine ole, aka, o ko\nNamakaokahai manao, aole i pau kona aloha ia Aukelenuiaiku, e mau ana\nno e like me mamua. Ia Aukelenuiaiku ma ka hale i ka po, aole ana mea e\nae e manao lana ai, a e noonoo mau ai, o na mea palupalu mau wale no a\nkela mau kaikamahine puu kuolo. Nolaila, hoolalau ka Aukelenuiaiku hana\ni ke aho, ka makau, ke kamakoi, e hamo ai me ka lohi au, a me ka apa.\n\nMa keia mau hana a Aukelenuiaiku, he mau hana hoonalonalo i kana wahine\nia Namakaokahai, i ike ole ia mai kona manao huna o loko. Ekolu la o ko\nAukelenuiaiku hele ana i ka lawaia, alaila, komo mai la ka noonoo i\nkana wahine no keia mau hana ana. He mea mau ia ia ka hele ana e lawaia\ni ka wa kakahiaka nui o ka la, a hiki i ka wa poeleele o ke ahiahi, hoi\nmai. Ma keia hele ana a Aukelenuiaiku, ua poina ia ia ke kaulai ana i\nkana aho, aole i hana e like me mamua ke kaulai i ke aho a maloo. A no\nka maloo ole o ke aho, ua lilo ia i mea na kana wahine e noonoo ai. No\nkeia mea ua lilo ia i mea kaumaha no Aukelenuiaiku.\n\nA hala keia la, hiki hou mai kekahi la, he mea mau no ko Aukelenuiaiku\niho ana i ka makoikoi i kai, a hiki i ke ahiahi, hoi aku la me ka\nwahine. Mamua ae nae o kona hoi ana me ka wahine, hou iho la i ke aho a\nme ka makau i loko o ka wai, i mea e manao mai ai ka wahine i ka\nlawaia. A hiki o Aukelenuiaiku i ka hale, hookahi ana hana o ka milikaa\ni ke aho me ka makau, no kona hana mau ia mea he milimili, i aku ka\nwahine, penei: \u201cAia no hoi ka mili a ke kane i ke aho, a he loaa ka ia,\ne hele nei, ola la hoi ke kiai hale; o kau hana no ka milikaa i ke aho\nme ka makau, aole nae he ia ke hoi mai. Poho ka la ia oe.\u201d I aku ke\nkane: \u201cUa manao anei oe e ka wahine, he mea hopuhopu wale ka ia o ka\nmoana, o kii aku a lawe mai? Kai no o ke aho, ka makau, o ko\u2019u kuleana\nno ia, aohe o ke kii aku a lawe mai, aia i ko ka ia manao ka ai ae i\nka\u2019u a me ka ole.\u201d A mahope o keia kamailio, hele hou no o\nAukelenuiaiku e lawaia, a ahiahia poeleele, hoi mai la, elua no wahi\nia, he mau wahi aloiloi. I aku ka wahine: \u201cKupanaha oe, po ka la ke\nhele, o na wahi ia iho la no ia.\u201d\n\nA hele hou o Aukelenuiaiku i ka lawaia, loaa hou ia ia ka apiki ma keia\nhele ana. Ua pau loa kona kino i ke nahu ia, a o kona ai, ua uwau ia a\nweluwelu, a ahiahi, hoi mai la me na wahi ia elua. A hiki i ka hale,\nnana aku la o Namakaokahai i ke kino a me ka ai, ua pau loa i ka uwau\nia. Olelo nanenane aku la: \u201cAe, elua no ia nanahu o kai, he mano, he\npuhi. E ke kane, kupanaha ka pau o kou ili i ke nahu ia, a me kou ai i\nka uwau ia. Aole hoi au mano me ka puhi e hoi mai nei.\u201d Alaila, olelo\nmai o Aukelenuiaiku me ka maalea loa: \u201cHe mea kupanaha, ia\u2019u i hiki ai\ni kai, hana iho la au i ka makau a paa i ka maunu, kuu aku la i loko o\nke kai. Ma keia kuu ana, ua mau i ke akoakoa o lalo, e luu aku ana au a\nhiki i lalo, a ea i luna, aole au i eha i keia luu ana, hoi au a luna,\nkuu hou i ka makau, e mau hou iho ana. Ma keia mau ana o kuu makau, luu\nhou no wau, o ka lua ia, a mahope, mau hou no, o ke kolu ia o ka mau\nana. Ma keia luu ana, loaa mai ia\u2019u ka eha; ia\u2019u i hoomaka ai e luu, e\nmio aku ana ke kai ia\u2019u a hala i lalo loa, loaa au i ke akoakoa, kuolo\nia kuu kua a weluwelu. A pau ke kuolo ana, pii ae la au a komo i keia\nhalehale pupuhi, i laila, kuolo ia au e ka nalu i o i anei a pau kuu\naho. Ina owau a he keiki no ka uka lae laau, ina ua make, aole la oe e\nike i ko\u2019u make ana. Ehia ka hoi mea aloha o ko kaua noho ana o ke ao.\u201d\n\nMa keia kamailio ana, ua maopopo loa i na Anekelope maka palupalu a pau\nloa, e nana ana i keia moolelo, he kalohe io no o Aukelenuiaiku. A ua\npili mai no ia hana mua i ka poe o neia mau la e hooipoipo ana, a\nnolaila he hana no ia a ke keiki Aukelenuiaiku e loaa ana i kona mau\nhooilina o keia mau la hope nei. A maanei no hoi e ike ai kakou i ko ka\nwahine puni ole.\n\n\n\n\n\n\nMOKUNA XV.\n\nKA HAKAKA ANA O NAMAKAOKAHAI ME NA KAIKAINA, OIA O PELE A ME HIIAKA.\n\n\nMa keia mau olelo a Aukelenuiaiku, aohe nalowale i kana wahine, ia\nNamakaokahai. I aku ka wahine: \u201cE maalea, kuhi ana anei oe he naaupo\nau, i kau mau hana, a me kau mau olelo hoopunipuni? Ua maopopo ia\u2019u, he\nwahine kau o kai e iho mau nei oe i na la a pau loa. Nolaila, eia ko\u2019u\nmanao ia oe: \u201cE noa ko kino ia hai, mawaho, a o ka ili a me ka io, na\u2019u\nia na ka mea waiwai, aole o\u2019u makemake e uwau, a e hana ino ia oe.\u201d\n\nMa keia mau olelo a ka wahine, heaha la ia ia Aukelenuiaiku, he mea\nole. Hoomau aku la no ia i ka iho i ke kamakoi, a ma keia iho hou ana a\nAukelenuiaiku, a hoi mai aohe kino i koe i ka uwau a me ke nahu ia, a\npela me ka ai i ka uwau ia. A ike ka wahine, o Namakaokahai, i ka pau\nloa o ka ili o ke kane i ka uwau ia, a me ka hoolohe ole no hoi o ke\nkane ia ia, ke ao aku, nolaila, haalehe ia i ka huhu i ke kane, a lilo\nkona huhu i na kaikaina, ia Pele a me Hiiaka.\n\nMaanei, e nana pono kakou i ka huhu aloha ole o Namakaokahai i kona mau\nhoahanau o ka pupuu hookahi, a me ka lewalewa. A hoomaka o Namakaokahai\ni ka huhu, lalau aku la ia i na kaikaina a pepehi. Ma keia pepehi ana o\nNamakaokahai, lele mai na kaikunane kokua i na kaikaina, pau pu i ka\neha. Lele liilii na kaikunane me na kaikaina ia Namakaokahai, a ua\nlanakila loa ia maluna o lakou. Nolaila, makau na kaikaina a hele aku\nma kahi e e noho ai. Ma keia noho ana ma laila, kii aku la no o\nNamakaokahai hookuke i na kaikaina. Ma ka manao o na kaikaina, ua pau\nae la no ka huhu o ko laua kaikuaana o Namakaokahai. No ka huhu ino loa\no ko laua kaikuaana, nolaila, hoohiki iho la laua, aole e hoi hou i\nhope, aole hoi e noho i ka aina hookahi me ko laua kaikuaana, no ka\nmakau i ka huhu. Nolaila, ma keia kipaku ana, noonoo iho la laua i kahi\ne hele ai a noho, a ua loaa no ia laua, o Kauai.\n\nMa keia hele ana a laua, hiki laua ma ka aina o Kauai a noho iho la, me\nko laua manao e haalele ko laua kaikuaana i ka hahai ia laua. O kahi a\nPele laua o Hiiaka i noho mua ai o Kauai, o Puukapele, aia ma ka hikina\no Mana. Ia laua e noho ana i laila, hoa ae la laua i ke ahi ma laila;\nma keia a ana o ke ahi, ua holo aku kona malamalama i kahi kiekie o\nNuumealani, oia kahi a Namakaokahai e noho ana nana i na kaikaina. Ua\nlike paha ke kiekie o ia aina me ke kuahiwi o Kaala.\n\nIa Pele ma e ho-a ana i ke ahi a ike o Namakaokahai, ia wa no o\nNamakaokahai i hiki ai i Kauai a hakaka me na kaikaina; ma keia hakaka\nana kokoke e lanakila o Pele ma laua o Hiiaka, aka, no ka nui loa o ko\nNamakaokahai ikaika, ua pio laua ia la. Nolaila, kipaku ia mai laua mai\nKauai mai, a hele a noho i Oahu. No keia hakaka ana ua kapa ia kela\naina o Puukapele a hiki i keia la.\n\nMahope o keia haalele ana ia Kauai, hele mai la o Pele laua o Hiiaka a\nnoho i Kealiapaakai ma Moanalua, Oahu, malaila laua i eli iho ai a kaka\ni ka lepo, a noho iho la ma laila. Ua lawe pu mai laua i ka manu a me\nka paakai, a ma laila i haule ai keia mau mea, o ka paakai a me ka\nmanu. Nolaila, kapa ia keia mau inoa elua, o Kealiamanu, a me\nKealiapaakai.\n\nHaalele laua ia Aliapaakai no ka papau, hele aku la laua a noho i\nLeahi. Ia laua e noho ana ma Leahi, hoao iho la laua i ke kohi i ka\nlepo a no ka papau, haalele laua a hele hou aku la, mai Leahi aku a\nhiki i Molokai, ma Kalaupapa, noho iho la laua i laila.\n\nMa keia noho ana i laila, kohi iho la laua i ka lepo, a loaa ke kai o\nlalo, haalele iho la laua ia Molokai. Ua kapa ia nae ia lua a laua i\nkohi ai o Kauhako. Malaila aku laua i hele ai a noho ma Haleakala ma\nMaui. Kohi iho la laua i ka lua a hamama i luna o ke kuahiwi. Na Pele\nlaua me Hiiaka, ke a o Hanakaieie ma Kahikinui.\n\nMaanei kakou e olelo ai no Namakaokahai. Ia Pele laua o Hiiaka ma\nKauai, ia wa lakou i hakaka ai me ka ikaika loa, a pio o Pele laua o\nHiiaka, hookuke ia mai laua. Ia laua e hele ana ma ka hookuke a\nNamakaokahai, hoi aku la o Namakaokahai a noho i Nuumealani. Oia ka\naina kiekie e nana ana ia Maui. Ia Namakaokahai e noho ana i\nNuumealani, ike mai la ia ia Pele laua o Hiiaka, e hoa ana i ke ahi i\nluna o ke kuahiwi o Maui. Alaila, haalele o Namakaokahai ia Nuumealani,\nhele mai la a hiki i Maui. Hakaka iho la lakou, a make loa o Pele, hoi\naku la o Namakaokahai a noho i luna o Nuumealani. Mahope o laila, nana\nhou mai la oia i Hawaii; ma keia nana ana, e a hou aku ana ke ahi a\nPele i Mauna Loa, nolaila, haalele o Namakaokahai i kona manao pepehi\nia Pele laua o Hiiaka.\n\nMaanei, e olelo uuku ia ko Pele ano. Ua make loa o Pele ma keia pepehi\nana a ko laua kaikuaana, aka, ua hele uhane aku o Pele a hiki i Hawaii,\na ma laila oia i ola hou ai. A na Pele laua o Hiiaka i kohi kela lua o\nKilauea, e pili la ma ke kuahiwi o Mauna Loa. A ua lilo ia wahi i\nkuleana alokio no Pele a hiki i keia la, aole mea nana e hoole. Ma keia\nhoi ana o Namakaokahai mai kona pepehi ana ia Pele a make loa, hoi aku\nla ia a hiki i kona aina ponoi, o Kalakeenuiakane, noho iho la me na\nkane a me na keiki.\n\nA hala ka wa loihi, hakaka na keiki a elua. O ke kumu o ka hakaka ana,\ni pai ia ka lae o Kauilanuimakaehaikalani e kona kaikuaana, ke keiki a\nka mua loa o Aukelenuiaiku, oia kela keiki leo kapu loa. Olelo hoakaka:\no keia mau keiki a elua, hookahi keiki kanaka, hookahi keiki akua, o ke\nkeiki akua, o Kauilanuimakaehaikalani. Ia laua e hakaka ana, olelo aku\no Kauilanuimakaehaikalani, penei:\n\n\n \u201cKa poe make iki,\n He poe ai oukou na ka ilo,\n He poe iwi kuakea,\n Na ko\u2019u mau makua oukou i hoola,\n He poe oukou a moe ana i lalo o ke kai;\n Ua popo na maka.\u201d\n\n\nMa keia mau olelo a ua keiki la, ua huhu loa na makua. Nolaila, hehu\nmai la na makua i ka hoi i Kuaihelani ko lakou aina, a ike ko lakou\nkaikaina a me ka wahine e hoi ana, kaohi mai laua e noho aole make e\nhoi, aka, he mea ole ia i ko lakou manao. A makaukau lakou e hoi, hoi\nmai la lakou a ka moana, loohia lakou i ka poino a me ka make, nolaila,\nua pale hou lakou i lalo o ka moana a make iho la. A maanei, ua pau loa\nka olelo no lakou, ua make aku la, a e olelo kakou no na mea i koe, no\nNamakaokahai, a me Aukelenuiaiku.\n\nA liuliu ko laua noho ana, he kane a he wahine, a mahope o keia noho\noluolu ana, nonoi aku o Aukelenuiaiku i kana wahine o Namakaokahai,\npenei: \u201cE kuu wahine, ua nui na la i hala ia kaua o ka noho pu ana, a\nua kokoke e make ma keia aina malihini; nolaila, ke nonoi aku nei au ia\noe, e ae mai oe ia\u2019u e holo au e ike i na makua o kaua.\u201d\n\n\n\n\n\n\nMOKUNA XVI.\n\nKA HOLO ANA O AUKELENUIAIKU I KUAIHELANI.\n\n\nMahope o ko Namakaokahai ae ana ia Aukelenuiaiku e holo i Kuaihelani,\nhele aku la o Aukelenuiaiku e hai aku i na kaikoeke i kona hele, oia o\nKanemoe, Kaneapua, Leapua, Kahaumana. I aku o Aukelenuiaiku i na\nkaikoeke: \u201cE hele ana au i ka aina o Kuaihelani e ike ai i na makua o\nkakou.\u201d A lohe na kaikoeke, ae mai la; a o Kanemoe, o ka mua loa, oia\nkai olelo mai e holo pu me Aukelenuiaiku, i Kuaihelani.\n\nE pono nae e olelo kakou no Kanemoe mamua, i ole oukou e haohao e ka\npoe e heluhelu ana. Ua olelo ia maloko o keia moolelo, ua hana o\nKanemoe ma kona maalea. He mea makau loa ia ko Namakaokahai leo e kona\nmau kaikunane, a no ka makau o Kanemoe ia Namakaokahai, nolaila, noonoo\niho la ia penei, e hiki ia ia ke hana i kona uhane i kino okoa, i pani\nnona e noho ai mahope i ka wa e hea mai ai o Namakaokahai. Nolaila, ua\nhana ia ko Kanemoe uhane maanei i kino maoli, nolaila, e hoolohe kakou\ni ka moolelo.\n\nUnuhi ae la o Kanemoe i kona uhane, a noho iho la me he kino kanaka\nala, Kahea aku la o Kanemoe e like me ka Namakaokahai kahea ana penei:\n\u201cKanemoe, Kaneapua, Leapua, Kahaumana.\u201d O like mai la lakou a pau loa,\no na kino maoli ekolu, o ke kino uhane hookahi, ua like no na leo o\nlakou aole nae i ikaika loa, nolaila, noho hou laua mamuli o ka Kanemoe\nolelo, e olelo ana, \u201ca ikaika ka leo o ka uhane, alaila, holo kaua\nKuaihelani.\u201d\n\nA pau keia mau mea ia laua, holo aku la laua a noho i Kuaihelani. Elua\npo, elua ao, hiki laua i Kuaihelani. Ma ko laua hiki ana i Kuaihelani,\nnana aku la laua, aohe ku mai o na hale, aohe kanaka maalo mai, aohe\nmea kani, aohe maikai o ka aina, he nahelehele wale no. A ike laua i ke\nkanaka ole, iho aku la laua i lalo i ka lua o ka moo e noho ana, oia o\nKamooinanea, kela kupunawahine o Aukelenuiaiku, a kakou i olelo mua ai\nma ka hoomaka ana o keia moolelo.\n\nA hiki laua i ka lua, kahea iho la o Aukelenuiaiku: \u201cE Kamooinanea e!\u201d\nAole he leo i olelo mai, nolaila, manao laua ua make. O ke kumu nae o\nkeia lohe ole o Kamooinanea, ua hookui ke koa o ka honua me ke koa o\nkona lae, nolaila, lohe ole i ka leo kahea o ka moopuna o\nAukelenuiaiku. Ia wa ku ae la o Aukelenuiaiku a hehi iho la me kona\nikaika loa i luna o ke koa e pili ana i ka honua a me ka lae o kona\nkupunawahine, a haihai iho la, a waiho wale ke kino o ke kupunawahine o\nKamooinanea.\n\nA ike ia ke kino o Kamooinanea, ua hele a wiwi, aohe kino, kahea iho la\no Aukelenuiaiku: \u201cE Kamooinanea e!\u201d\n\n\u201cO\u201d, ae la o Kamooinanea, \u201cO\u201d. Nana ae la ia, o kana moopuna o\nAukelenuiaiku, aloha ae la ia: \u201cE walina oe.\u201d\n\nOlelo ae ke kupunawahine: \u201cHeaha ka huakai i hiki mai ai?\u201d\n\n\u201cI hoi mai e ike ia oukou.\u201d Ninau hou aku o Aukelenuiaiku: \u201cAuhea o Iku\nma?\u201d\n\nI mai o Kamooinanea: \u201cAia i Kauai kahi i noho ai. O ke kumu o ka hele,\no ka naauauwa ia oukou i na keiki, no ka pau loa i ka hele. I ka hiki\nana aku nei o ko makuakane o Iku, i Kauai, kaua iho la laua me ko Kauai\nalii, me Kukoae, a lanakila o Iku, noho iho la ia he \u2019lii no Kauai. A\nmahope o keia noho ana, ua kaua hou laua no ko kaikuahine, i ka wahine\nmaikai, a ua pio ko makuakane o Iku ia Makukoae.\u201d\n\nOia ka pau ana o keia moolelo.\n\n\n\n\n\n\n\n\nTHE HISTORY OF MOIKEHA.\n\n\nCHAPTER I.\n\n\nIt is commonly spoken of in the history of Moikeha that he came from\nthe land known as Moaulanuiakea, and that he was a great chief; that he\nhad lived with Kapo, from whom a child was born to whom he gave the\nname of Laamaikahiki. That upon the arrival of Olopana and his wife\nLuukia in Tahiti from Hawaii, Moikeha became infatuated with Luukia and\nsoon after took her as his paramour. Olopana, the husband of Luukia,\nharbored no ill feeling at this action of Moikeha, but looked on\nwithout showing his disapproval, and was, in fact, of one mind with his\nfriend.\n\nSome time after this Olopana became the prime minister of all the lands\nof Tahiti. At about this time Mua, a Tahitian Prince, also became\ninfatuated with Luukia, but his approaches were not approved, or,\nrather, were not encouraged by Luukia, although he, upon several\noccasions, pressed his suit with great vigor. When he saw that although\nhis suit was being rejected, that of Moikeha\u2019s was being accepted, he\nthereupon made up his mind to sow discord between her and her lover,\nand in that way persuade Luukia to be separated from Moikeha.\n\nMoikeha was a chief who was very fond of athletic sports and often\njoined in the games of pahee, [110] olohu, [111] and various other\ngames. It was often the case at these places where the games were held\nfor people to gather and to cheer the winners. In the course of these\ngames the cheering and commotion were often heard by Luukia.\n\nOne day Mua, in order to carry out his designs to sow discord between\nMoikeha and Luukia, happened to be in the presence of Luukia when the\ncheering at the games was heard, and, believing that the opportune\nmoment was come, asked Luukia: \u201cSay, Luukia, do you hear the cheering\nat the king\u2019s games?\u201d Luukia answered: \u201cYes, I hear the cheering.\u201d Mua\nthen remarked to Luukia: \u201cYou must not for one moment think that that\ncheering at all means well for you. No, Moikeha is publicly defaming\nyou. That cheering is not intended for your good.\u201d\n\nUpon hearing these words of falsehood, Luukia took them to heart and\nbelieved them to be true, so she grew angry at Moikeha and made up her\nmind not even to live with him as in days gone by. Luukia thereupon\nordered her immediate attendants to lash herself in such a way as to\nbar herself against his approaches. Luukia was then corded with a fine\nrope from her waist to the middle of her thighs, and the ends of the\nrope were then fixed in such a way as to make them almost impossible to\nbe found. This cording, spoken of as the \u201cpau of Luukia\u201d, [112] is used\nas a covering for water-gourds, and it is also used in the lashing of\nthe single as well as of the double canoe, and is spoken of as such\neven at this present generation.\n\nAfter Moikeha had enjoyed himself in the games, he came home without at\nall thinking that anything wrong had taken place in his domestic\naffairs; but in this he was disappointed. Upon Moikeha\u2019s arrival at\nhome he met Luukia, and although there was some small change in his\nreception, still on the whole he was treated in the usual manner,\nLuukia entering into conversation with him. It was only after Moikeha\nhad discovered that Luukia had been lashed that she ceased speaking to\nhim. Immediately upon arriving at the palace, Moikeha saw that there\nwas something wrong by Luukia\u2019s countenance, and he at once began to\nponder within himself as to the probable cause of the trouble.\n\nThat night, while in their preparation to retire, Moikeha was surprised\nat seeing Luukia retiring with her pau still on, something entirely\nunusual with her, she not having done anything of the kind during their\npeaceful days. Moikeha, however, did not show his surprise by any\nutterance, but bided his own time for four nights with the\ndetermination if possible to find out the cause of this extraordinary\nbehavior on the part of Luukia. On the fourth night Moikeha saw no\nchange, Luukia still wore the pau on retiring. The next night, Moikeha,\nwith a desire to ascertain the cause of this queer behavior, undertook\nto unfasten the pau, and after it was unfastened he saw that Luukia had\nbeen corded from her waist to the middle of her thighs. Upon making\nthis discovery, Moikeha asked Luukia why she had done this, but she\nmade no reply. From evening until midnight Moikeha urged her to tell\nhim the cause of this lashing, but she utterly refused to even say one\nword. All through the rest of the night Moikeha pondered over this\nrecent change that came over Luukia and said to himself: \u201cYour actions\nare indeed strange. Here we have been living right along in peace, and\nnow you will not even speak to me. What fault have I committed that you\nshould cause yourself to be lashed in this manner? Very well then, I am\ngoing to absent myself from you and shall go to some other land, and\nthus give you a chance to have your wish fulfilled.\u201d\n\nThereupon, Moikeha directed his foster-son to make ready the double\ncanoe in the following words: \u201cLet us sail for Hawaii, because I am so\nagonized for love of this woman (Luukia). When the ridge-pole of my\nhouse, Lanikeha, disappears below the horizon, then I shall cease to\nthink of Tahiti.\u201d Kamahualele then directed the paddlers to get the\ndouble canoe ready. As soon as this was done Moikeha took his sisters,\nMakapuu and Makaaoa, his two younger brothers, Kumukahi and Haehae. He\nalso took his priest Mookini [113] and the chief men who wait on him,\nsuch as his navigators and sailing masters, his immediate attendants\nand favorites, and also his spies who were to spy out the land.\n\nOne early morning at dawn, just at the rise of the star Sirius, Moikeha\nboarded his double canoe, taking with him all his attendants and\nfollowers, and set out from Tahiti. From that morn until sunrise when\nthey first beheld Hilo all went well, whereupon Kamahualele stood up\nand prayed [114] by way of a mele their voyage hither. Upon their\narrival at Hilo, Kumukahi and Haehae became charmed with Hilo, and so\nexpressed to Moikeha their desire to remain there, whereupon Moikeha\nallowed them to take up their residence at Hilo.\n\nMoikeha soon after set sail from Hilo, sailing along the north coast of\nHawaii until they arrived at Kohala, when Mookini and Kaluawilinau\nexpressed their desire to take up their residence at Kohala. Moikeha\ntherefore landed them there. On leaving Kohala they sailed along the\neastern coast of Maui until they reached Hana, when one of his men,\nHonuaula, expressed his desire of making this his place of residence,\nso he too was allowed to remain behind. From this last place they\nsailed on until they were between Lanai and Molokai. When directly\nopposite Kawela, Kamahualele spied a canoe directly out from the Kalaau\nPoint, when their course was changed and the canoe was steered towards\nthis canoe by Kamahualele. Upon their arrival at the place where the\ncanoe was floating, they found it was Kakakauhanui. This man\u2019s usual\noccupation was fishing, and it was his daily custom to come to this\nplace for this purpose.\n\nWhen Moikeha saw this man who was large and well built, and had the\nappearance of being a powerful and fearless man, Moikeha took him to be\nhis friend, and upon leaving him gave the following instructions: \u201cI am\ngoing to leave you here, while I continue on to look for a place for us\nto reside in, when I shall send some one to bring you to me.\u201d After\ngiving the above instructions, Moikeha and his people left Kalaau Point\nand continued on their journey. Upon arriving at Oahu, Moikeha\u2019s\nsisters expressed their wish to remain in Oahu and make their homes\nhere, so Makapuu and Makaaoa requested Moikeha to allow them to remain,\nsaying: \u201cWe wish to make this our place of residence, where we can see\nthe cloud drifts of Tahiti.\u201d Because of this desire on the part of the\ntwo sisters, Makapuu and Makaaoa, they were allowed to remain on Oahu,\nthus leaving Moikeha, his foster-son Kamahualele, the two paddlers\nKapahi and Moanaikaiaiwe, Kipunuiaiakamau and his companion, and the\ntwo spies Kaukaukamunolea and his companion, to continue on the\njourney.\n\nThey then set sail from Oahu and continued on their way until they\narrived at Wailua. This was late in the evening, being dark when they\narrived, so they did not land, but moored their double canoe all that\nnight until the next day. Early in the morning the people saw this\ndouble canoe floating in the sea with the kapu sticks of a chief\naboard. About this time the canoes made for the landing and were lifted\nup and deposited on the shore. When the travelers landed, the people\nwere gathering in great numbers to go surf-riding at the surf of\nKamakaiwa. In this gathering of people were the two daughters of the\nking of Kauai, who were on their way to ride the surf; they were\nHooipoikamalanai and Hinauu. Upon seeing the people on their way to\nride the surf, Moikeha and his companions also followed along to take\npart in this morning exercise. Moikeha was a goodly man to look upon,\nhe had dark reddish hair and a tall commanding figure.\n\nWhen Hooipoikamalanai and her sister saw Moikeha they immediately fell\nin love with him, and they then and there made up their minds to take\nhim to be their husband. Moikeha in the meantime was also struck with\nthe beauty and grace of the two sisters, and he, too, fell in love with\nthem and decided to take one of the girls to be his wife. After\nenjoying the surf for a time, Hooipoikamalanai and her sister returned\nhome and informed their father of what they had seen, and said: \u201cWe\nwish to take that young chief as a husband for one of us.\u201d\n\nUpon hearing the wish of his daughters, the father decided to send for\nMoikeha, so orders were issued that he be brought to the house of the\ntwo princesses. Moikeha and his company were thereupon sent for and\nwere brought in the presence of the king. The love on the part of the\nyoung people being mutual, Hooipoikamalanai and Hinauu took Moikeha to\nbe their husband. So Moikeha thus became king of Kauai after the death\nof his father-in-law.\n\n\n\n\n\n\nCHAPTER II.\n\nMOIKEHA\u2019S RESIDENCE ON KAUAI AND HIS DOINGS.\n\n\nAfter Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he\nbecame the king of Kauai, after the death of his father-in-law. Moikeha\nhad five children with his two wives, all boys. Following is the\ngenealogy of that generation:\n\n\n HUSBAND. WIFE. CHILD.\n\n { Umalehu.\n { Hooipoikamalanai. { Kaialea.\n Moikeha. { { Kila.\n {\n { Hinauu. { Kekaihawewe.\n { Laukapalala.\n\n\nIn this genealogy of Moikeha his issue is seen to have continued until\nthe reign of Manookalanipo, who became the ancestor of the chiefs of\nKauai and Niihau. But none of those who know anything of this genealogy\ncan produce a direct line with any degree of accuracy.\n\nAfter the events stated above, Moikeha assigned himself to the task of\nmaking his wives and children happy, giving his undivided attention to\nthe bringing up of his boys, and in this way Moikeha thought no more of\nLuukia. Some time after this, Moikeha\u2019s thoughts were carried back to\nhis son Laamaikahiki, his child with Kapo, and he began to have a\nyearning desire to see Laamaikahiki. So at a given time he called his\nfive sons together and said to them: \u201cI am thinking of sending one of\nyou boys to go to your elder brother and bring him to Hawaii.\u201d Upon\nhearing the wish of their father, the boys became greatly excited and\nthey all spoke out: \u201cLet me go! Let me go!!\u201d and so on. This was\ncarried on for some time.\n\nWhen Moikeha saw that his sons were excited and were so worked up that\nthere was much contention among them, he devised a way of giving them a\ntest at something, to determine who should go to Tahiti. Upon deciding\nwhat the nature of the test was to be, he called his sons to him and\nsaid: \u201cI have decided to give you a test, and the boy who shall excel\nover the others, he shall be the one to go and bring your brother.\u201d He\nthen took the boys to the river in the order of their birth. But before\nthis he told his sons: \u201cLet each of you bring his ti-leaf canoe [115]\nand sail it across the river, each one to have but one trial, and under\nno condition are you to have a second trial. The one whose canoe shall\ncome between my thighs, that boy shall be the one to go and bring your\nbrother.\u201d\n\nAfter giving them these instructions he proceeded to the opposite bank\nof the river and sat down at the edge of the water directly facing the\nwind. The boys in the meantime proceeded to the windward at a point\nright opposite their father. The oldest boy then set his canoe down in\nthe water and steered it for the desired point, but it missed the mark,\nas it sailed off in another direction. The second boy then set his\ncanoe down in the water and it, too, missed the mark. The third and\nfourth boys also took their turns and they too failed to hit the\ndesired mark. Then Kila, the youngest son of Moikeha, took his canoe\nand set it down in the water and it sailed directly to his father and\npassed between his thighs. When his brothers saw that their youngest\nbrother had won they became very angry and from then on they tried to\ndevise some way of killing him.\n\nSome time after this his older brothers enticed him to go and play at\nshooting arrows, [116] but as their parents were aware of the fact that\nthey had no love for their youngest brother, their father did not allow\nKila to accompany them. The older brothers then coaxed him and\npretended to be kind to him in every way possible, but their father,\nMoikeha, would not allow him to go along with them.\n\nAt last, when it was almost time for Kila to undertake his trip to\nTahiti, to bring Laamaikahiki, Moikeha then thought of giving him the\ndesired permission to accompany his older brothers. Upon deciding that\nhe would do this Moikeha told Kila: \u201cMy son, I am not going to keep you\naway from your brothers any longer. You can now accompany them. It is\npossible that the journey you are to undertake may take you away from\nthem altogether, so you may now accompany them wherever they go. After\nthe kapu days of the temple are ended, in the following days you shall\nthen sail for Tahiti.\u201d Kila then replied: \u201cYou must not permit me to\naccompany my brothers for I might get killed. I think you ought to\nprovide them with a god so that they will fear the god and in that way\nprevent them from killing me. Then I think it will be safe for me to\naccompany my brothers.\u201d When Moikeha saw that the boy had used good\njudgment in the matter, he called his sons together and told them that\nthey must now have a god. Upon hearing this the boys would not consent\nto such a proposition. At this Moikeha approved of Kila\u2019s discretion\nand therefore refused to allow him to accompany his brothers in their\nexcursions.\n\nShortly after this Moikeha proceeded to get everything in readiness for\nKila\u2019s voyage to Tahiti as was formerly planned by him. Before he set\nout for Tahiti, Moikeha advised him as follows: \u201cWhen you sail from\nhere, go by way of Oahu, and don\u2019t fail to call on your aunts; they are\nliving on the side of Oahu facing Molokai. If you call they will not\nmistake you for a stranger.\u201d\n\nAfter imparting these words of advice, Moikeha picked out the men who\nwere to accompany Kila on this voyage. Kamahualele was selected as his\ncompanion, he being Moikeha\u2019s foster-son. Kapahi and Moanaikaiaiwa,\nwere selected as the paddlers. Kipunuiaiakamau and his companion were\nselected as the navigators and sailing masters. In case the canoe was\nlikely to run aground, Kamahualele would call out: \u201cKipunuiaiakamau,\nhold on!\u201d Then he and his companion would back water and the canoe\nwould go backwards. This is the reason why these two men were named\nKipunuiaiakamau. Kaukaukamunolea and his companion, two of them, were\nselected as pilots. These were the men that were selected to accompany\nKila on his voyage to Tahiti.\n\nWhen he was about ready to set sail, some of the Kauai people expressed\ntheir desire to accompany him on his voyage, Hooholoku and his\ncompanion. And upon the expressed wish of Kamahualele he was permitted\nto take Kuaiwilu and Kauineno, making about nine in this company\ntogether with the chief, making it ten all told.\n\nWhen the men who were to accompany Kila were ready, Moikeha took the\npriests who were versed in the study of the heavens and ordered them to\nsee if the chief\u2019s journey would be undertaken in safety. After\nstudying the heavens, the priests announced that the chief could take\nthe journey in safety. But not wishing to take any risk, Wanahili, one\nof the priests, was selected to accompany him, thus making eleven in\nthe company all told.\n\nIn the dawn of the day advised by the priests as the proper time to\nundertake the voyage, just as the star Sirius was rising, Kila set sail\nfor Oahu. Upon arriving off the shore of the place directed by his\nfather as the place where his aunts were living he laid to in his canoe\nand called out: \u201cMy greetings to you, Makapuu and Makaaoa.\u201d\n\nMakapuu and Makaaoa. \u201cWho are you?\u201d \u201cI am Kila of the uplands, Kila of\nthe lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.\u201d\n\nMakapuu and Makaaoa. \u201cIs Moikeha then still living?\u201d \u201cHe is still\nliving.\u201d\n\nMakapuu and sister. \u201cWhat is he doing?\u201d \u201cHe is dwelling in ease in\nKauai where the sun rises and sets; where the surf of Makaiwa curves\nand bends; where the kukui blossoms of Puna change; where the waters of\nWailua stretch out. He will live and die in Kauai.\u201d\n\nMakapuu and sister. \u201cWhat journey is this that brings the chief to us?\u201d\n\u201cIt is a journey in search of a chief.\u201d\n\nMakapuu and sister. \u201cIn search of what chief?\u201d \u201cOf Laamaikahiki.\u201d\n\nAfter this, they left Oahu and sailed for Kalaau Point where Moikeha\u2019s\nfriend Kakakauhanui was living. Kila again called out as he did to his\naunts. This calling was kept up until all the people left by Moikeha\nfrom Oahu to Hawaii had been heard from, when they proceeded on their\nway to Tahiti.\n\nOn this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a\nhuman rat, was living, one of Moikeha\u2019s uncles. They called at\nKupohihi\u2019s because they were without food. Again Kila called out to his\ngranduncle in the same manner as when he called on his aunts, and they\nwere supplied with food. Upon their arrival at Moaulanuiakeaiki, they\nsaw Lanikeha, the palace of Moikeha which was located on\nMoaulanuiakeanui. After staying in this place for a few days, they\nagain set sail for Moaulanuiakeanui. Upon running the canoe on the\nbeach, Kila and Kamahualele set out to call on Luukia. When Kila\narrived at the place where Luukia was living, he called out: \u201cMy\ngreetings to you, Luukia.\u201d\n\nLuukia. \u201cWho are you?\u201d \u201cI am Kila of the uplands, Kila of the lowlands,\nKila-pa-Wahineikamalanai. I am the offspring of Moikeha.\u201d\n\nLuukia. \u201cIs Moikeha then still living?\u201d \u201cHe is still living.\u201d\n\nLuukia. \u201cWhat is he doing?\u201d \u201cHe is indulging in ease in Kauai where the\nsun rises and sets; where the surf of Makaiwa curves and bends; where\nthe kukui blossoms of Puna change; where the waters of Wailua stretch\nout. He will live and die in Kauai.\u201d\n\nLuukia. \u201cWhat journey is this that brings the chief to me?\u201d \u201cIt is a\njourney in search of a chief.\u201d\n\nLuukia. \u201cIn search of what chief?\u201d \u201cOf Laamaikahiki.\u201d\n\nLuukia. \u201cYour brother is in the mountain of Kapaahu; he is hidden; we\nhave not seen him.\u201d\n\nAt the close of this conversation between Kila and Luukia, Kila retired\nto Lanikeha to Moikeha\u2019s residence, the palace at Moaulanuiakea. Some\ntime after this Kamahualele and Kila started off for the place where\nLaamaikahiki was being hidden, but they were not able to find him at\nthis time. After looking for Laamaikahiki for several days they were\nstill unable to find him, so Kila gave up looking for him and rested\nfor a few days.\n\nOn the first day prior to the kapu nights, Kila spoke to Kamahualele.\n\u201cYou had better get our double canoe ready and let us return, because I\nhave about decided to give up the search for the chief. It is best that\nwe return and tell Moikeha of our inability to find him, so as to give\nMoikeha a chance to send some others.\u201d\n\nKamahualele then proceeded to carry out the orders of Kila, although he\nwas not at all willing to give up the search. After pondering the\nmatter over, Kamahualele started off to find Kuhelepolani an aged\nsorceress, a priestess of Olopana, and bring her in the presence of\nKila. Kamahualele then spoke to Kila: \u201cLet us delay undertaking our\nvoyage home for a while, for I believe it best to do so, and in the\nmeantime let us see if the old woman cannot find the chief for us. She\nis a priestess to Olopana. It may be possible for her to direct us to\nthe place where your brother is now living.\u201d\n\nAlthough such a thing was altogether new to Kila, still he was made\nglad by the mere prospects of again trying to locate the object of\ntheir search. So, in order to understand the matter more clearly he\nquestioned Kamahualele: \u201cWhat is a priestess? What does she do?\u201d Upon\nhearing these questions put by Kila, Kamahualele described the\ncharacter and duties of a priestess to him. After Kamahualele had\nexplained what the priestess could do, Kila asked the priestess to\nbegin her duties so as to enable him to see Laamaikahiki.\n\n\n\n\n\n\nCHAPTER III.\n\nTHE PROPHECY OF THE OLD WOMAN IN THE PRESENCE OF KILA AND HER DIRECTION\nAS TO HOW LAAMAIKAHIKI COULD BE FOUND.\n\n\nAs Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook\nto explain to him what he should do in order to find Laamaikahiki. \u201cIn\none day from now you shall find Laamaikahiki in the mountain of\nKapaahu. When we hear the beating of the drum, Hawea, the drum which\nbelongs to your father, Moikeha, then you must take a human being and\nsacrifice him on the altar at Lanikeha, your father\u2019s temple; then you\nwill be able to see your brother, for it is a sign of sacrifice when\nthat drum is beaten during the kapu nights. Tomorrow night is the night\nwhen the kapu is most strict of all nights, and it has always been so\nfrom your father\u2019s time.\u201d\n\nOn the evening of the following day, or the day after the instructions\nwere given by the old woman, the notes of the drum of Laamaikahiki were\nheard. Upon hearing the notes of the drum Kamahualele was ordered to\nprocure a person for the sacrifice and place it on the altar according\nto the instructions of the aged priestess. During this night, at the\ntime the notes of the drum were heard, Kuhelepolani came to Kila and\nasked him: \u201cDid you hear the notes of the drum? The time has come when\nyou will see your brother. You must now follow me. Wherever you see me\ngo you must follow directly behind me.\u201d\n\nAll that night Kila followed the aged priestess, and this was continued\nfrom the morning of the next day until evening, when they arrived near\nthe place where Laamaikahiki was living. Kuhelepolani then told him:\n\u201cLet us remain here until we again hear the notes of the drum, when you\nwill enter into the mua, [117] the house where the people worship. When\nwe get to the door of the mua, then you must go right in and conceal\nyourself in one of the inside corners. You must then remain in your\nhiding place until your brother enters the house, then be watchful; the\none who approaches and strikes the drum is Laamaikahiki; but wait until\nthe priests get in line and begin the chanting, then call him.\u201d\n\nAfter these instructions, they remained where they were until they\nheard the beating of the drum. Late that evening, after the sun had\nset, they approached the door of the mua and Kila went in and hid\nhimself where Kuhelepolani had instructed him. As soon as he entered\nthe mua, Kuhelepolani rose and walked away from the mua, as it was the\nlaw that women should keep away from such places. Women were forbidden\nto be near the kapu houses. Not very long after Kila had entered the\nmua, Laamaikahiki came in and went and stood near the drum, where he\nremained awaiting for the arrival of the priests before the prayer was\nto be recited. Shortly after this the priests who were to join in the\nrecital of the prayer with the chief entered. As soon as the priests\nentered, one of them offered a prayer, at the close of which they made\ntheir preparation for the recital.\n\nAt this moment Kila came forth calling out: \u201cMy greetings to you,\nLaamaikahiki.\u201d\n\nLaamaikahiki. \u201cWho are you?\u201d \u201cI am Kila of the uplands, Kila of the\nlowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.\u201d\n\nLaamaikahiki. \u201cIs Moikeha then still living?\u201d \u201cHe is still living.\u201d\n\nLaamaikahiki. \u201cWhat is he doing?\u201d \u201cHe is indulging in ease in Kauai\nwhere the sun rises and sets; where the surf of Makaiwa curves and\nbends: where the kukui blossoms of Puna change; where the waters of\nWailua stretch out. He will live and die in Kauai.\u201d\n\nBecause of the answers given by Kila, Laamaikahiki again asked: \u201cWhat\nis the purpose of this journey that has brought you here?\u201d Kila\nreplied: \u201cI have been sent by our father to come and take you to him as\nhe is very anxious to see all his children together. The journey was\ntaken under his orders. Upon my arrival here I was unable to find you;\nbut just as I was about to give up the search and had ordered my men to\nget things ready for our return, an old woman came to me and advised me\nhow to find you.\u201d\n\nUpon hearing the words from Kila, Laamaikahiki immediately prepared to\naccompany his brother to Hawaii in obedience to the wish of Moikeha. As\nsoon as Laamaikahiki decided to do this, he took his priests, his god\nLonoikaoualii, and the men that came with Kila and set sail for Hawaii.\nWhen they were approaching near Kauai, Laamaikahiki began beating his\ndrum. No sooner was this done than Moikeha heard the tone of his drum\nwhich informed him that Laamaikahiki was about to arrive with his\nbrother. Moikeha then ordered to have everything in readiness, the land\nas well as the house, for the reception of the chief Laamaikahiki.\n\nUpon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by\nthe hand by the high priest of Kauai, Poloahilani, to the temple\ntogether with his god Lonoikaoualii. It is said that Laamaikahiki was\nthe first person who brought idols to Hawaii.\n\nLaamaikahiki lived in Kauai for a time, when he moved over to Kahikinui\nin Maui. This place was named in honor of Laamaikahiki. As the place\nwas too windy, Laamaikahiki left it and sailed for the west coast of\nthe island of Kahoolawe, where he lived until he finally left for\nTahiti. It is said that because Laamaikahiki lived on Kahoolawe, and\nset sail from that island, was the reason why the ocean to the west of\nKahoolawe is called \u201cthe road to Tahiti\u201d.\n\nAfter Laamaikahiki had lived on Kahoolawe for a time, his priests\nbecame dissatisfied with the place, so Laamaikahiki left Kahoolawe and\nreturned to Kauai. Upon the death of Moikeha the land descended to\nKila, and Laamaikahiki returned to Tahiti.\n\n\n\n\n\n\nCHAPTER IV.\n\nTHE REIGN OF KILA AND THE JEALOUSY OF HIS BROTHERS.\n\n\nAfter the death of Moikeha, his dead body was taken to the cliffs of\nHaena where it was deposited until a convenient time for Kila to remove\nit to Tahiti. Soon after this Kila began to assume the reins of\ngovernment and ruled in place of Moikeha, according to the wish of his\nlate father, his mother and aunt, and his mother\u2019s father.\n\nWhen he became king of Kauai and had taken charge of things just as his\nfather had done before him, he saw that his reign was not going to be\nas peaceable as he would like to have it, as his brothers were jealous\nof his being made the king of Kauai. This jealousy on the part of the\nbrothers, coupled with their hatred of him for having been sent to\nTahiti, made them feel all the more bitter against him. However, with\nall this bitter feeling entertained by his brothers, all his commands\nduring any of the large undertakings were always obeyed, they not\nhaving the courage to refuse to obey the orders of the king. But with\nall this obedience on their part, Kila\u2019s reign was not altogether\nsatisfactory. The older brothers often met secretly to consult one\nanother as to the best way of concealing their hatred and bitter\nfeelings from their brother. At one of these meetings they adopted a\ncertain course and decided to draw Kila into consenting to do a certain\nthing, although it was several days after the proposition was matured,\nin the following way:\n\nUpon coming to him, one of the brothers said: \u201cSay, Kila, we believe it\nbest that we all go and bring back the bones of our father for you to\nremove them to Tahiti.\u201d Upon hearing the request of his brothers, which\nhe thought quite proper, he immediately consented to the proposition.\nHe was, however, actuated to readily accede to this request because he\nhad on another occasion already talked with his mother and aunt on the\nmatter. When the brothers heard that he was willing to carry out their\nrequest, they proceeded to get the canoe ready for their journey to\nHaena for the purpose, as has been said, of removing the bones of their\nfather to their home before the same were to be taken by Kila to\nTahiti.\n\nWhen the mothers, Hooipoikamalanai and Hinauu, saw the boys preparing\nthe double canoe, they approached them and asked them: \u201cWhat journey is\nthis that you are going to undertake with the canoe you are preparing?\u201d\nThe boys replied: \u201cWe are going after the bones of our father and bring\nthem here, for Kila to remove them later on to Tahiti.\u201d The mothers\nagain asked: \u201cHow many of you are going?\u201d The boys replied: \u201cAll of us,\nincluding our brother.\u201d\n\nWhen Hooipoikamalanai and Hinauu heard these remarks they replied: \u201cIf\nyou are going with your brother, then we too will accompany you.\u201d\n\nThe boys remarked: \u201cWhy should you two go, to take up that much room of\nthe canoe? Do you think we would not be able to bring the bones by\nourselves?\u201d\n\nThe mothers replied: \u201cWe are not going to allow your brother to\naccompany you, for we know you do not respect him and you do not treat\nhim as you should. We are not sure that you will take good care of\nhim.\u201d When the boys heard their mothers make these remarks they were\nafraid lest their scheme would fall through, so they swore in the name\nof their god that no harm would come to the king. When Hooipoikamalanai\nand her sister saw that the boys had sworn to take good care of the\nking, they allowed him to accompany his brothers.\n\nVery early in the morning, after everything was made ready, the\nbrothers took Kila and set sail for Oahu. The winds from Kauai during\nthe night being very favorable, they soon were in sight of Molokai.\nKila all this time was on the covered platform. As the paddlers were\nrobust and strong they soon arrived off the coast of Kauwiki, at Hana;\nabout midnight they arrived at Waipio, Hawaii. Immediately upon their\narrival, while Kila was still asleep, they took him off the canoe and\nleft him on the beach at Waipio, he in the meantime not knowing his\nbrothers\u2019 actions. The brothers then proceeded to kidnap a young man\nfrom Waipio whose skin was similar to Kila\u2019s and returned to Kauai.\nWhen they reached Puuloa on their way home, Umalehu, Moikeha\u2019s eldest\nson slew the boy they had brought from Waipio, then cut off his hands\nand took them to their mothers for the purpose of showing them all that\nwas left of Kila, with the report that he had been eaten by a shark.\n\nUpon their arrival home, they went to their mothers with the dead boy\u2019s\nhands, and with their hair cut in the shape of a war helmet to show\ntheir grief [118] for Kila. When they saw their mothers they fell down\nbefore them weeping and wailing. By the language used in their wailing,\nHooipoikamalanai made out that their brother either was dead, or they\nwere wailing for their father. So in order to be sure Hooipoikamalanai\nand her sister asked them: \u201cWhich one of you is it that has been\ninjured?\u201d The sons replied: \u201cKila has been eaten up by a shark. Upon\narriving at the place where our father\u2019s bones were laid, we prepared\nthem, took them on to the canoe and we started on our return. When we\nreached the steep cliffs, where one has to swim to get around them, our\ncanoe got turned over and Kila was attacked by a shark and all we could\nsave of him were his hands which you now see.\u201d\n\nWhen the mothers heard this account of the death of Kila,\nHoopoikamalanai and her sister Hinauu wailed and expressed a desire to\ntake their own lives, their grief for their son was so great.\nHooipoikamalanai and her sister then inquired of their sons: \u201cWhere,\nthen, are the bones of your father?\u201d The sons replied: \u201cWe lost them in\nthe ocean. When our canoe was overturned we all went to the rescue of\nKila, and therefore the bones of our father were neglected and they\ndisappeared.\u201d After this Hinauu and her sister traveled around Kauai\nmourning for Kila, in which the common people also joined with them.\n\n\n\n\n\n\nCHAPTER V.\n\nHOW KILA WAS LEFT AT WAIPIO AND HIS LIFE THERE.\n\n\nWhen Kila and his brothers arrived at Waipio, Hawaii, and his brothers\nsaw that he was fast asleep, Umalehu ordered his younger brothers\nKaialea, Kekaihawewe and Luakapalala, to launch the canoe. This order\nthe younger brothers obeyed. After the canoe was launched the paddlers\njumped aboard, first followed by the young chiefs.\n\nWhile this was going on Kila heard the bumping of the canoe, so he sat\nup and saw that the canoe was floating in the sea. Believing that his\nbrothers would come for him later on, he did not watch them very\nclosely. But when he looked again he saw that the canoe was outside of\nthe line of breakers. He then called out to them: \u201cHow about me? How\nabout me?\u201d Umalehu then answered back: \u201cWait awhile until we come back\nfor you.\u201d But he saw that they were to disappear beyond the point of\nthe cliff of Maluo, and a few moments later they disappeared\naltogether. Kila therefore remained on the sand of Waipio.\n\nKila was spared through the intervention of Kaialea, Kekaihawewe and\nLaukapalala, who also insisted that he be left at Waipio, as it was\nUmalehu\u2019s intention to kill him while they were on mid-ocean; but\nKaialea and Laukapalala prevailed on their brother to take Kila to\nWaipio and leave him there.\n\nAfter the brothers had gone, Kila remained the rest of the night in\nmeditation, trying to comprehend the object of his brothers\u2019 actions.\nToward morning he fell into a deep sleep after sitting up most of the\nnight. While he was asleep and the sun was rising higher and higher, he\nwas seen by the people, who came to admire this handsome young man who\nwas fast asleep on the sand. At last the people woke him up and asked\nhim where he had come from and the circumstances of his arrival at this\nplace. He then told them the whole history of his treatment by his\nbrothers. He was then taken to the home of one of the men.\n\nDuring the first part of Kila\u2019s life in Waipio he lived under the\npeople as a servant, doing everything he was told to do. His constant\nlabors consisted of farming and the cooking and the preparation of the\nfood for his masters. He lived in this lowly life for a period of about\nthree years. At times he was told by the people with whom he was living\nto bring firewood from the top of the cliff, when he would climb to the\ntop of Puaahuku. During one of his climbs to the top of this cliff, he\nwas seen by a priest who was living in the temple of Pakaalana, by\nmeans of the constant appearance of a rainbow [119] that hung over this\ncliff. Upon seeing this sign, the priest determined to find out if this\nsign was indeed the sign of a high chief. But he was not able to see\nthe sign every day, however, as Kila did not always go to the top of\nthe cliff, only doing this at certain times, when he was in quest of\nfirewood.\n\nShortly after this Kila was accused by his masters of breaking certain\nkapus. It was reported to his masters that he had eaten certain food\nthat was kapued, being reserved for the gods. But Kila was entirely\ninnocent of the charge, so in order to save himself he ran and entered\nthe place of refuge within the temple of Pakaalana, [120] a place where\nthe violators of any kapu could be saved from punishment. As he entered\nthe temple the priest again noticed the sign he saw on the cliff of\nPuaahuku. Upon seeing this the priest spoke to Kunaka, who was king of\nWaipio at this time and who had reigned ever since Olopana sailed for\nTahiti, saying: \u201cYou must take that boy as our son. That boy is no\ncommoner, he is a high chief.\u201d In accordance with the words of the\npriest, the king obeyed and he took Kila to be his son, and gave him\nthe name of Lena.\n\nAfter he had become Kunaka\u2019s son he was given charge of the whole of\nWaipio, both as to the regulations of land matters and the people,\nwhereupon he issued a proclamation ordering the people to be engaged in\nfarming. (It was he who started the system of working so many days for\nthe landlords out of every month, and this system has been kept up ever\nsince, even up to the present day.) Kunaka grew very fond of his son\nfor his industrious qualities.\n\nShortly after this, during the time of Hua, when the saying, \u201cThe bones\nof Hua are bleached in the sun\u201d was realized, during a spell of great\ndrought, when a great famine was experienced over all the lands from\nHawaii to Kauai, all the wet lands were parched and the crops were\ndried up on account of the drought, so that nothing even remained in\nthe mountains. Waipio was the only land where the water had not dried\nup, and it was the only land where food was in abundance; and the\npeople from all parts of Hawaii and as far as Maui came to this place\nfor food. Because of this drought all the lands from Hawaii to Kauai\nwere without food and the people were forced to subsist on mosses and\nother such things. But all through the drought and famine Waipio never\nwent without food. During this famine the people from Hawaii, Maui and\nother islands came to get food at Waipio.\n\nWhen Kila\u2019s brothers heard that there was food at Waipio, their\ngrandfather and mothers made up their minds to send the boys to Waipio\nfor food; but none of the boys were willing to go, because it was at\nthis place that they had abandoned Kila to his fate; so they were very\nreluctant about going, for fear that he might see them and there would\nbe trouble. As often as their mothers urged them to go they as often\nrefused, and finally they told their mothers that on no condition would\nthey think of going. Upon meeting this persistent refusal on the part\nof their sons, the mothers determined to ask them one by one, to see if\nthere was not a chance to persuade one of them to go, but every one of\nthem refused. The mothers would not have no for an answer, and kept on\nurging the sons till finally one of the boys, Kaialea, consented to go\nto Waipio to get them some food.\n\n\n\n\n\n\nCHAPTER VI.\n\nKAIALEA\u2019S TRIP TO WAIPIO AND HIS MEETING WITH KILA.\n\n\nIn due course of time after setting sail for Waipio, Kaialea and his\nmen arrived at their destination. Just prior to their arrival, however,\nKila issued an order throughout the length and breadth of the land,\nthat no one should give any food away upon pain of death. If a landlord\ngave away food the land would be taken away from him, and so on down\nthe line. As Kaialea and his men were approaching land Kila recognized\nhis double canoe and immediately made up his mind that his brothers\nmust be on it. When the canoe was beached, Kila saw his brother. In\norder, therefore, to make sure that the crime committed against him was\nreally intentional, he ordered his officers to confiscate the canoe of\nKaialea.\n\nThe day on which Kaialea arrived was one of the kapu days, when no\ncanoes were allowed to be seen at sea, so when the people came and\nseized his canoe, Kaialea, took it for granted that it was because of\nhis great crime in breaking the kapu, and he immediately remembered his\nmother\u2019s as well as his brothers\u2019 orders about not remaining too long\non Hawaii, so he wondered how he was to fulfill their wish, for his\ncanoe had been confiscated, which left him without means of getting\nback to Kauai. He also thought of the needs of the people at home and\nof their disappointment about his not coming back in the time allowed\nhim.\n\nAfter the canoe was taken over by the officers, Kaialea and his\npaddlers went along with some of the people of the place. While they\nwere at the homes of the people who befriended them they heard that the\nfood had been kapued by the order of Kila. This was not the name by\nwhich he was known in Waipio, however. On the next day some men were\nsent by Kila to come for Kaialea and take him to the king\u2019s strong\nhouse. When Kaialea arrived in the presence of the king, he thought he\nrecognized Kila, which made him think of death, because he reasoned\nwithin him: \u201cI am going to be killed because we brought him here and\ndeserted him.\u201d But on being told that this person\u2019s name was Lena he\nwas greatly relieved.\n\nWhile he was being held in the presence of the king, he was asked:\n\u201cWhere did you come from and what is your business here?\u201d Kaialea\nreplied: \u201cI am from Kauai, and because of the famine brought about by\nthe drought I was sent to come to Hawaii and get us some food. This is\nthe only reason that has brought me here. I did not know that the canoe\nwas to be confiscated.\u201d Then Kila, otherwise known as Lena, asked:\n\u201cDidn\u2019t you come to this place some time ago?\u201d Kaialea thought he would\nnot tell the truth in answering this question for fear if he should\nanswer that he had come to Hawaii before, he would be killed, because\nof the boy whom they had kidnapped and killed; so he decided to answer\nthe question in the negative, saying: \u201cI have not been to Hawaii before\nthis.\u201d\n\nBefore they thought of placing Kaialea in confinement, Kila had a talk\nwith one of his friends and instructed him in the following manner:\n\u201cWhen Kaialea is brought here I will proceed to question him, and in\ncase he does not answer my questions properly then I will turn him over\nto you and you must then make a further examination of him.\u201d So when\nKaialea denied ever coming to Hawaii before this, Kila told his friend:\n\u201cSay, you must attend to this fellow and question him further on this.\u201d\nThe friend after looking at Kaialea asked him: \u201cDidn\u2019t you come to\nHawaii before this? Didn\u2019t you take a boy from Waipio with you on that\noccasion?\u201d\n\nUpon hearing these questions put to him by Kila\u2019s friend, Kaialea did\nnot wish to speak of the deed committed by them, for he knew very well\nof the consequences of such deeds if known, so he denied having any\nknowledge of the thing, saying: \u201cWe have not been to this place before;\nthis is the first time I have seen Waipio.\u201d Because of this answer Kila\ncame out with the question: \u201cWho are your parents?\u201d Again Kaialea\nresorted to falsehood and did not give the right names of his parents,\nfor he knew by the questions put to him that if he told the truth he\nwould be killed.\n\nWhen Kila heard Kaialea give other than the true names to his parents\nhe gave his officers the following orders: \u201cKeep this man in\nconfinement until tomorrow, then put him on the altar and sacrifice\nhim. This is the very man that killed Kila and left their brother in\nmid-ocean. Don\u2019t bind him with ropes, however, but let him have free\naccess to the house until such time when I shall give further orders as\nto his death, when he shall indeed die.\u201d In accordance with the king\u2019s\norders, Kaialea was taken to the kapu house and there placed in\nconfinement, receiving good treatment and being supplied with all the\nfood he wanted. But with all this good treatment he was not able to eat\nany of the food placed before him, being overcome with grief at the\nidea of his being put to death. It was not Kila\u2019s wish, however, to\nsacrifice him, but rather to make Kaialea realize the gravity of the\nevil deed which they had committed against their own brother.\n\nOn the next day, the day when he was to be sacrificed, early that\nmorning, while the prayers were being said, the note of a mud-hen was\nheard, when the priests all remarked: \u201cSomething is wrong; the man is\nsaved, because something has happened to interrupt our recital of the\nprayer. It is too bad; we were almost at the end when everything would\nhave been well.\u201d During the morning the priests proceeded to inform the\nking of the interruption in the recital of their prayer, when Kila\nreplied: \u201cIf the recital of your prayer has been interrupted, then the\nman must live; he shall not die today.\u201d He then sent for his\nexecutioner and said: \u201cDon\u2019t put this man on the altar, but take him\nand place him in one of the other houses and take good care of him\nuntil such other time when I shall issue further orders as to his\ndeath.\u201d So Kaialea was taken to one of the other outhouses of the king.\nBut he did not give up the idea of being killed, because he had heard\nthat he was to be sacrificed some day.\n\nWhile Kaialea was in confinement, this time, Kila often came to ask him\nquestions touching upon their evil deed. But Kaialea was very stubborn,\nso he was ordered to do all kinds of labor. A few days after this, Kila\nthought of his mother and aunt and the possibility of their meeting\ndeath through hunger, so he gave orders to some of his men to proceed\nto Kauai with food. But when these men started out they did not get as\nfar as Kauai, they only went as far as Kaunakakai, Molokai, and there\nsquandered all the food in adulterous living. After they had squandered\nall the food, they returned to Waipio and reported to Kila that they\nhad delivered the food to his people in Kauai. Several trips were made\nby these same men with the purpose of going to Kauai, but they never\nonce got that far, only going as far as Molokai in each case.\n\nIn the meantime the people on Kauai awaited Kaialea\u2019s return. But after\na long wait without hearing anything of him, Hooipoikamalanai and her\nsister sent a party of men to come and institute a search for him. On\nthis voyage, the party arrived at Waipio, Hawaii. Upon their arrival\nthey were asked why they had come, so they replied that they were in\nsearch of a chief, Kaialea by name. On learning the mission of the\nstrangers, the Waipio people informed them that he had been condemned\nto be put to death. They further told the strangers that Kaialea was\nnow in confinement in the temple, and it had been reported that he was\nto be sacrificed, but so far no one had seen him sacrificed, but it was\npossible that he had been put to death secretly. On the other hand he\nmight have been thrown in a deep pit. [121]\n\nWhen the searching party heard the word death repeated, they became\nanxious to see the paddlers who accompanied Kaialea. Upon being told\nwhere these men were living, the searching party immediately set out\nfor the place and met them. This meeting greatly relieved Kaialea\u2019s\ncompanions and they once more entertained hopes of again setting eyes\non their people at Kauai.\n\nWhen they came together the circumstances of their treatment were told\nthe late comers in the following manner: \u201cKaialea is dead; he is in the\ntemple of Pakaalana. The only time we saw him was when we landed. The\ncanoe was at that time confiscated and he was taken away from us. We\nhave remained in this way ever since, through the charity of the people\nhere. We have not seen the chief since our arrival. We are now\nrelieved, however, for you have come. But the food of Waipio has been\nkapued.\u201d\n\nWhen Kila heard that a canoe had arrived from Kauai, he sent some of\nhis men to bring them to him; this was done. As soon as they came into\nhis presence they were asked: \u201cWhere did you come from?\u201d They replied:\n\u201cWe have come from Kauai.\u201d \u201cWhat is the object of your voyage here?\u201d\nasked Kila. They replied: \u201cWe have come in search of our chief,\nKaialea. His mother and aunt have waited for a long time for his\nreturn, and because he has overstayed the time allowed him to come, we\nwere ordered to come and look for him. Upon our arrival here we were\ntold that he is dead, so we are going home and tell his people that the\nchief is dead.\u201d\n\nIn order to make sure of this, Kila ordered his officers to arrest the\nmen and take them to the temple of Pakaalana. So they were taken by the\nofficers as real prisoners and were placed in confinement in the same\nplace where Kaialea was being kept. While this was being done, there\nwas one man left, the man in charge of the canoe. When he heard what\nhad happened to his companions, and that they had been carried off to\nbe killed in the temple of Pakaalana, he hid himself in the house where\nthey were being entertained. A short time after this he met Kaialea\u2019s\nmen and they decided to return secretly to Kauai. When they were ready\nto leave, Kaialea\u2019s paddlers told the people who had befriended them\nabout their going home to Kauai. Their friends, who really thought a\ngreat deal of them, asked them: \u201cWhy should you people go home?\u201d The\nKauai people answered: \u201cWe cannot stay. If we remain here we would be\nkilled, for the king does not think kindly of us.\u201d Their friends knew\nthat that what they had said was quite true, so they gave their\nconsent, being afraid of the troubles that might follow. On this same\nday the Waipio people pulled up some taro and loaded them uncooked onto\nthe canoe that night, and the Kauai people set out on their return\njourney.\n\n\n\n\n\n\nCHAPTER VII.\n\nOF THE MEETING BETWEEN KAIALEA AND THE MEN THAT WERE SENT OUT BY HIS\nMOTHER, HOOIPOIKAMALANAI.\n\n\nWhen the men who came in search of Kaialea were being taken to be\nplaced in confinement, in the same place where he was being held, they\nbegan to have all kinds of speculation as to their probable fate. Upon\narriving at the temple they were placed at a little distance from\nKaialea. When he saw them his eyes were filled with tears, while he\ntried to control his feelings.\n\nWhen the king\u2019s officers saw him weep they went and told Kila of what\nthey had seen; so he came to the place where Kaialea was confined and\nproceeded to question him: \u201cAre you weeping?\u201d Kaialea replied: \u201cYes.\u201d\nKila again asked him: What are you weeping for?\u201d Kaialea replied: \u201cI am\nweeping because I saw the people from my home.\u201d Kila then went over to\nwhere the others were being confined and after a while he came back to\nKaialea, without having spoken to the others, and again asked Kaialea:\n\u201cAre you not Moikeha\u2019s son?\u201d Kaialea replied: \u201cNo, I am not his son. He\nis a chief and I am a common man.\u201d Kila then remarked: \u201cYou shall not\nbe released from this place until you tell me who your parents are.\nWhen you have done that, I will then allow you to return to your home.\nIf you tell me the truth to all the questions that I shall put to you,\nyou shall be released this very day.\u201d\n\nWhen Kaialea saw that a chance was given him to get out of his\ndifficulties, he then told the truth. In the course of Kila\u2019s\nquestions, he asked him: \u201cHow many are there of you from your parents?\u201d\nKaialea replied: \u201cThere are three of us by Hooipoikamalanai and\nMoikeha. There is one older than myself, my mother\u2019s first-born, then\nmyself and the one following me, Kila by name, making three by the same\nmother. Our father and our mother\u2019s younger sister have two,\nKekaihawewe the first-born, and Laukapalala the younger, making five of\nus altogether, all boys. The youngest of the lot is Kila.\u201d\n\nBy these answers Kila saw that Kaialea had told the truth, so he\nproceeded to question him further: \u201cWhere is your youngest brother?\u201d\nKaialea replied: \u201cHe has gone to Tahiti; he was taken by an older\nbrother, Laamaikahiki.\u201d When Kila heard this he immediately gave his\nexecutive officer the following orders: \u201cTake him and keep him in\nconfinement in the temple of Pakaalana, because he has not spoken the\ntruth; he says his youngest brother is in Tahiti.\u201d In obedience to the\norders of the chief, Kaialea was taken into the temple of Pakaalana.\nAfter he had been in confinement for a while, Kila again entered the\ntemple and went and stood at the base of the altar where he could see\nKaialea and said: \u201cKeep him in confinement here until the day when the\nsacrifices are to be offered in this temple, when you must take him and\noffer him as a sacrifice on the altar.\u201d It was not the intention to\nsacrifice Kaialea, but said in order to frighten him, which would\nprobably cause him to tell the truth. Kila then gave orders to release\nthe other men who had been confined and they returned to the home of\nthe people who had entertained them before their arrest.\n\nIn the meantime those men who had returned secretly to Kauai, Kaialea\u2019s\npaddlers and the man who had charge of the canoe, arrived there and\nwere questioned by Hooipoikamalanai: \u201cWhere are the rest of you?\u201d They\nreplied: \u201cDon\u2019t think that our return means well; no, there is nothing\nto rejoice over. Kaialea is in confinement in the temple of Pakaalana,\nas well as some of the people that came later. They are all in\nconfinement. We cannot speak of their fate. If they have been put to\ndeath, then they are dead by this time. If they are still living, then\nthey live through the mercy of God.\u201d\n\nWhen Hooipoikamalanai and Hinauu heard this they were greatly\ndistressed, and said: \u201cThis is indeed strange; evil has somehow\nfollowed close upon us. Is it possible that we are to lose a second\nson? It is far better for us to cross the ocean in our old age, if by\ndoing so it would be possible for us to look on the place where the\nbones of our son are laid, and then die there and be laid with him. Why\nshould we not go, then, and die there with him, since we have enjoyed\nlife so long?\u201d\n\nAs Hooipoikamalanai was thus determined to go to Hawaii, she and her\nsister took several companions along on their journey to die with\nKaialea. The heads of the people who were to accompany on this journey,\nas well as the heads of Hooipoikamalanai and her sister, were then\nshaved as a sign of their grief.\n\nUpon reaching Waipio they were informed this was the day when\nsacrifices were to be offered in the temple, and the day when Kaialea\nwas to be sacrificed. As they were approaching land the people from\nshore saw a double canoe with its platform [122] covered, which was a\nsign that a chief was aboard. At this same time Kila saw his mother and\naunt and his brothers. So he gave orders that the houses be made ready\nto receive them. After they had landed Hooipoikamalanai and Hinauu were\nsent for and they were brought to the palace of Kunaka, which was near\nthe temple of Pakaalana, while the brothers of Kila were taken to the\nother houses apart from their mothers.\n\nKila, upon seeing his mother and aunt, endeavored to conceal his\nfeelings and went to the stream and pretended to take a swim, although\nit was only to hide his weeping. Hooipoikamalanai and her sister did\nnot, however, recognize him, for he was somewhat changed and was now a\nfull-grown man.\n\nAfter Kila had had his weeping in the stream, he returned home to meet\nhis mother and aunt, at the same time keeping himself unknown to them.\nHooipoikamalanai and her sister then spoke to Kila: \u201cWe would like to\nhave our sons brought here so that we may live together in this same\nplace, as we do not want to have them live away from us.\u201d The brothers\nwere then sent for and they came and lived with their mothers in the\nsame house. While they were all together Kila asked his mother and\naunt: \u201cHave you any children?\u201d Hooipoikamalanai answered: \u201cYes, we have\nchildren. There are two of us mothers and one father. We have five\nchildren; I have three with our husband. This one, which is Umalehu, is\nthe first-born; then his brother, Kaialea, who is now in confinement;\nand then the youngest, Kila, who is now dead. He was eaten up by a\nshark, while on an expedition to Haena with his brothers for the\npurpose of bringing back the bones of their father which were to be\ntaken to Tahiti later on. I am still keeping the hands of my dead son.\nHinauu here has two sons with our husband. These two whom you see here:\ntheir names are Kekaihawewe and Laukapalala. When word was brought to\nus that Kaialea was to be killed, we decided to come and die with him.\nBut if you will give your consent that we die in Kaialea\u2019s stead, let\nhim live.\u201d\n\nKila replied: \u201cYour son will surely die; he is to be sacrificed\ntomorrow. I have nothing more to say in the matter. I have left his\nlife and death in the hands of the executioner.\u201d\n\nShortly after the above conversation took place, Kila asked his\nbrothers: \u201cWhere is your brother Kila?\u201d One of the boys answered: \u201cHe\nwas eaten up by a shark, just as our mother has told you.\u201d Upon hearing\nthis reply the officers were ordered to arrest them and place them in\nconfinement in the temple where Kaialea was being kept. When this was\ndone Hooipoikamalanai and her sister were greatly troubled because all\ntheir sons were now placed in confinement. They then said to\nthemselves: \u201cHow much better it would have been for us had we remained\nat Kauai, for then all our sons would not have gotten into this\ntrouble. It is best that we all die together now.\u201d\n\nOn the next day Kila sent out men to call all the people of Waipio\ntogether to come and see Kaialea and his brothers placed on the altar\nfor sacrifice. The order given was as follows: \u201cCome together to see\nthe sacrifice.\u201d It was not Kila\u2019s intention, however, to do this, but\nhe was preparing to make himself known to his brothers, mother and\naunt, and he was also preparing to reveal the great crime his brothers\nhad committed against him, their brother. Furthermore, he was unable to\ncontinue being a stranger to his mother any longer, for his grief was\nmore than he could bear.\n\n\n\n\n\n\nCHAPTER VIII.\n\nHOW KILA MADE HIMSELF KNOWN TO HIS MOTHER, AUNT AND BROTHERS.\n\n\nOn the night following the day when the proclamation was issued calling\nthe people together, the night before the day when the sacrifices were\nto be offered in the temple, the king and his chief priests and the\npeople connected with the chief priests came to recite their prayers in\nthe mua house. From the beginning of the recital of the prayers until\nmidnight everything went off smoothly without a single hitch. After\nmidnight and along the hours before dawn, Kunaka, Kila and the chief\npriest entered the kapu house and joined in the recital of the prayer\ncalled Oneoneohonua. [123] Toward morning the note of a mud-hen was\nheard, when the chief priest immediately informed the king and Kila:\n\u201cOur prayer has been interrupted. Here we are with daylight almost upon\nus, when the recital of the prayer would end and everything would be\nsatisfactory. Therefore there will be no sacrifice for the altar\ntoday.\u201d Kila, on the other hand, had known that there would be some\ninterruption in the recital of the prayers that night, because he did\nnot think Kaialea would be killed.\n\nOn this same morning Kila and Kunaka went out of the temple and Kila\nproceeded to the house where his mother and aunt were living and\nbrought them into the temple. Just as the sun was coming up Kaialea and\nhis brothers were brought in, all being held by the king\u2019s officers,\nand were led up to the base of the altar, when Kila came and stood by\nthe anuu [124] and faced his brothers. His mother and aunt, the chiefs\nand all the people were gathered there.\n\nWhile Kila was standing before the people, his mother stood up and\nspoke for herself and sister as follows: \u201cAs four of our sons are to\ndie today, let there be eight of our people killed with them [125] and\nthe two of us, making ten.\u201d Kila did not pay any attention to these\nwords from his mother, as he knew that his brothers were not going to\nbe killed. Standing on the steps of the altar, he turned and faced his\nbrothers and said:\n\n\u201cI am Kila of the uplands, Kila of the lowlands,\nKila-pa-Wahineikamalanai, the offspring of Moikeha. I had thought that\nyour evil designs against me were ended, but I see you still think evil\nof me. You brought me and left me here while you went home secretly. I\ncalled after you, but you would not turn back. After you had gone I\nlived as a slave under some of the Waipio people just for the sake of\nmy living. I obeyed all the orders given me and went out to labor in\nthe fields, did the cooking, prepared the food and brought firewood\nfrom those cliffs, the cliffs of Puaahuku. In this way did I labor\npatiently until I found a father in this person, Kunaka, when my labor\nfor my living ended and I received my reward. I received the blessing\nyou see me enjoying today only through my patience. All would have been\nwell if this was the only crime committed by you. But no; you kidnapped\na favorite son from this place; you killed him and took his hands and\ngave them to my mother and aunt and told them that they were my hands,\nand that I had been eaten up by a shark. As far as your treatment of me\nis concerned, I am able to overlook that, but your treatment of one of\nthe favorite sons of Waipio is an act from the consequences of which I\nam unable to protect you, your life and death being entirely at the\ndisposal of the parents of the boy whom you murdered.\u201d\n\nWhile Kila was making himself known, the people with whom he had\nlabored for his living began to realize that he was a very high chief,\nand they repented of their actions.\n\nAfter Kila had made himself known to his mother and aunt and to all the\npeople, Hooipoikamalanai and her sister for the first time discovered\nthe great crime committed by their sons. They then immediately ordered\nthat their sons be forthwith placed on the altar which had been made\nready for them, and that death be meted out to them as their just dues.\n\nUpon hearing these orders Kila deferred putting his brothers to death\nuntil the next day, while he studied a way of saving them, for he well\nknew they would not be killed. During that night he spoke to his mother\nand aunt as follows: \u201cLet Umalehu and the rest of them be saved,\nbecause by their leaving me here in Waipio you are all saved from dying\nof hunger. Had they thrown me into the ocean you would not have had any\nfood. I think they ought to be saved.\u201d When his mother and aunt heard\nKila\u2019s intentions they would not entertain them, for they had made up\ntheir mind that their sons should die.\n\nWhen Kila saw that his mother and aunt were bent on seeing their sons\npunished, they being overcome with anger, he decided to keep the matter\nof saving them to himself, and that he would wait until his brothers\nwere led to the altar, when he would make the last attempt and save\nthem. At the time that Umalehu and his brothers were about to be\nkilled, Kila also went inside of the place of their expected death and\nsaid: \u201cLet me die first, and my brothers after me.\u201d When his mother and\naunt saw that Kila loved his brothers more than he did himself, they\ngave up their determination to have their sons killed.\n\n\n\n\n\n\nCHAPTER IX.\n\nHOW HOOIPOIKAMALANAI AND HER SISTER LIVED IN WAIPIO AND THEIR RETURN TO\nKAUAI.\n\n\nHooipoikamalanai and her sister lived with their sons in Waipio many\ndays after this; but when the food began to show itself above the\nground in all the lands, then they returned to Kauai where Kila, his\nbrothers and mother and aunt, made new regulations and adjustments of\nthe land and its government. Hooipoikamalanai and her sister desired\nand insisted that Kila take charge and act as king of Kauai according\nto the wish of Moikeha. In this desire of Hooipoikamalanai and her\nsister they were disappointed, as Kila did not wish it to be so, but\ninsisted that his mother and aunt should be at the head of the\ngovernment, their sons to live with them as advisers, while he himself\nwas to be independent; for, as he expressed it, he was satisfied with\nhis own land, Waipio. When his mother and aunt saw they could not\nprevail on Kila to think as they did, Hooipoikamalanai and her sister\nacted as the rulers of Kauai until their death, while Kila returned to\nWaipio with Kunaka, his adopted father.\n\nAt the death of Hooipoikamalanai and Hinauu, their sons lived on after\nthem as the joint heirs and successors of the land in the place of\ntheir mothers. At about this time Keoloewa, one of the chiefs of Kauai,\nrose in revolt against the sons of Moikeha, in which he became\nvictorious, and the sons of Moikeha were thus deprived of their lands;\nfor Keoloewa, by reason of his conquest, took all the lands to himself.\nShortly after this Keoloewa set sail for Waipio, Hawaii, to urge upon\nKila to come back to Kauai to be its king. Upon explaining his mission,\nKunaka accepted the offer made in behalf of his adopted son, and Kila\nreturned with Keoloewa to Kauai and assumed the position as king of\nKauai with Keoloewa as his prime minister. Shortly after Kila had\nassumed the position of chief ruler of Kauai, Laamaikahiki arrived from\nTahiti, this being his second visit to Hawaii.\n\n\n\n\nLAAMAIKAHIKI\u2019S SECOND VISIT.\n\nAfter Laamaikahiki arrived at Tahiti upon his return from his first\nvisit to Hawaii, he heard through Hawena that Moikeha had died; so he\ndecided to come for the bones of Moikeha his father. Laamaikahiki soon\nafter set sail for Hawaii and first appeared off the Kau coast, and by\nevening of the same day had his canoe moored on the beach at Kailikii.\nThe following story is told of his arrival at Kau.\n\nLate in the evening the people of Kau heard the beating of a drum\ntogether with the notes of a kaeke [126] flute, which startled them and\nthey rushed out to see where these sounds came from. When they got\noutside they saw that these sounds came from aboard of a double canoe.\nUpon seeing this the people remarked: \u201cIt is the canoe of the god\nKupulupulu. These sounds came from that canoe.\u201d When the people heard\nthat it was Kupulupulu\u2019s canoe they prepared food and swine as\nofferings to the god. As soon as it was daylight the next day the canoe\nand the people on it were seen, and the people ashore cried out: \u201cYe\nmakers of the sounds, here is food and swine; they are offerings for\nthe god.\u201d\n\nLaamakahiki, however, did not make a long stay at Kailikii, when he\nagain set sail, coming along the Kona coast. On this passage from Kau\nto Kona, Laamakahiki continued to beat the drum and play on the flute,\nand he was accorded the same treatment by the Kona people as was given\nhim by the people of Kau. It was on this visit that hula dancing,\naccompanied by the drum, is said to have been introduced in Hawaii by\nLaamaikahiki.\n\nLaamaikahiki, after receiving food and swine from the Kona people,\ncontinued on his journey to Kauai where he met his brother [127] Kila\nand made arrangements as to the taking of the bones of Moikeha to\nTahiti. Soon after these arrangements were made the bones of Moikeha\nwere brought from Haena. On this occasion Laamaikahiki made a long\nvisit on Kauai and occupied his time in teaching the people the art of\ndancing. From Kauai Laamaikahiki visited all the other islands of this\ngroup for the purpose of teaching the people the drum dance.\n\nSoon after Laamaikahiki\u2019s return to Kauai from his tour of the other\nislands, he made ready for his return to Tahiti, taking with him his\nbrother Kila and the bones of their father [128] which were to be\ndeposited in the mountain of Kapaahu, Moikeha\u2019s own inheritance, where\nLaamaikahiki and Kila also lived until their death. Nothing more was\nheard of these two since that time.\n\n\n\n\n\n\nCHAPTER X.\n\nTHE STORY OF OLOPANA AND HIS WIFE.\n\n\nIt is said that Olopana was once the king of the island of Hawaii, who\nmade his permanent home in Waipio, where he lived with his wife Luukia.\nThere are, however, three Olopanas spoken of amongst certain people:\nThe Olopana mentioned in the story of Kamapuaa, the Olopana said to be\nof Tahiti, and the Olopana mentioned in this story. But the Olopana of\nthis story was the Olopana who first went to Tahiti with his wife\nLuukia, the same as mentioned in the legend of Moikeha. The genealogy\nof Olopana cannot be recounted here, as it is not known. The only\nthings known of Olopana are the events of his reign on Hawaii and his\narrival at Tahiti, which are as follows.\n\nOnce upon a time Olopana and his wife Luukia were the rulers of the\nisland of Hawaii, and all the people were under them. During their\nreign a great flood swept down the valley of Waipio and carried away\nthe people and their houses into the ocean. It is said that in this\nflood Olopana and his wife were carried out to sea, which was the means\nof their reaching Tahiti. When Moikeha came to Hawaii and spoke of\nOlopana as being in Tahiti, the story was then made up that when they\nwere carried out to sea in the flood, they must have actually swam all\nthe way to Tahiti, as nothing had been heard of Olopana and his wife\nfrom the time of the flood until the arrival of Moikeha. According to\nsome of the old people, however, it is said and believed that the\npassage to Tahiti was made in a canoe.\n\nWhen the news was first brought here about Olopana being in Tahiti, the\npeople of Hawaii were so divided in the belief that he was actually\nalive and in Tahiti that it was decided, as a means of settling these\ndifferences, to send Ulu, the king of Kau, in a canoe made of\nbulrushes. [129] After Ulu set out nothing more was heard of him, not\neven if he had reached Tahiti. After some time had elapsed a certain\npriest was sent in search of Ulu, but while in mid-ocean the priest\ndiscovered that Ulu had died, so he returned. Shortly after the return\nof the priest, Kapukini, a chief of Puna, was made king of Hawaii,\nthere being no king over the island of Hawaii at this time.\n\nOlopana in the meantime was living in Tahiti with his wife Luukia.\nMoikeha and his wife Kapo were the king and queen of Tahiti at this\ntime. When Moikeha saw that Luukia was pleasant to look upon he took\nher to wife, as already spoken of in Chapter I. After Moikeha left\nTahiti and came to Hawaii, Olopana, through his kind and considerate\ntreatment of the people, became the king of Tahiti. But when Kupohihi,\nan uncle of Moikeha, heard that Tahiti had become independent with\nOlopana as its king, he came and sent Olopana away. Olopana therefore\nset sail for Hawaii with his wife Luukia.\n\nOlopana is said to have so treated the people of Tahiti that he and his\nwife were thought much of, and when he set out for Hawaii a large\nnumber of people accompanied him. Upon the arrival of Olopana and his\ncompanions, the people of Hawaii saw that their hands and arms were\ntatued. The people became so infatuated with the idea that they too had\ntheir arms and hands tatued. It is said that this was the first time\nthat tatuing was introduced into these islands.\n\nAs soon as Olopana and his people arrived from Tahiti, he caused some\nof his men to reside on Maui, some on Molokai, and some on Oahu and\nKauai. It is said that is the reason why the people of these islands\nspeak differently from those of Hawaii.\n\nOn their return Olopana and his wife again took up their residence in\nWaipio, except at times when Luukia was isolated to other places where\nshe was kept and well treated. These times of isolation came only at\nLuukia\u2019s monthly periods, when she was removed to Puukawaiwai, a place\nlocated between Kawaihae and Waimea. Here a house was built for her\nsurrounded by a wall. This particular spot has always been known as the\nwall of Luukia and is so called to this day.\n\n\n\n\nHOW LUUKIA LIVED AT PUUKAWAIWAI.\n\nIt was customary for Luukia to retire to this house of separation at\nthe approach of her periods of infirmity. During one of her trips to\nthis house of separation, while on her way from Waipio, Luukia met a\nman by the name of Waiauwia, a person of some note who was living at\nWaimea. This man became so enamoured of her that he followed her to her\nhouse of separation and there made advances on her, to which Luukia\nreplied: \u201cWe cannot do such a thing, as I am defiled.\u201d Upon receiving\nthis reply from Luukia, Waiauwia was puzzled to know the meaning of\nsuch a thing; he insisted that she grant his request. At this\ndetermination on his part, Luukia told Waiauwia: \u201cDon\u2019t come in unto\nme, for I have my period of infirmity. This is the reason why I am\nseparated from Olopana the king.\u201d\n\nThis was the first time that Waiauwia ever heard of such a thing, that\nmen were prohibited from living with women during their monthly\nperiods. Waiauwia was therefore forced to return to Waimea, and there\ninformed his wife that it was against the wish of the gods to have men\nlive with their wives during their periods of infirmity. Some time\nafter this first meeting between Waiauwia and Luukia at Puukawaiwai,\nWaiauwia again visited Luukia at her house of separation, after one of\nher periods of infirmity, and this time his desire was at last\nsatisfied and Luukia fell in wrong-doing with Waiauwia.\n\nIt is said that Olopana brought the tabu system to these islands.\nShortly after this the tabu system was inaugurated throughout the whole\ngroup.\n\n\n\n\nANOTHER STORY ABOUT OLOPANA.\n\nThere are several versions of Olopana, as told by the old historians,\nand there seems to be several Olopanas; but it is said that the Olopana\nwho was the husband of Luukia was the Olopana who was known as the\nyounger brother of Moikeha and that he was a Tahitian, being born and\nraised there; and that it was in Tahiti that he first met and lived\nwith Luukia; and that Luukia was also a Tahitian. But this version is\nvery rarely spoken of. What are commonly known, however, are these:\nthat Olopana is mentioned in the chant of Kualii, and the Hawaiian\npeople are still using the skirt or pau of Luukia.\n\n\n\n\n\n\n\n\nKA MOOLELO O MOIKEHA.\n\n\nMOKUNA I.\n\n\nUa olelo nui ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha\nno ka aina i oleloia o Moaulanuiakea, a he alii nui oia no Tahiti, a ua\nhoao oia me Kapo, a ua hanau he keiki na laua, a kapa aku la i ka inoa\no ka laua keiki o Laamaikahiki. Aka, i ka manawa i hiki aku ai o\nOlopana me kana wahine me Luukia i Tahiti mai Hawaii aku nei, i ka\nmanawa i makemake ai o Moikeha ia Luukia, nolaila lawe ae la o Moikeha\ni wahine moekolohe nana. Aka, aole i manao ino o Olopana no ia hana\nana, a he like wale no ka manao o Olopana me kana punalua Moikeha.\n\nMahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na\naina apau o Tahiti. I kekahi manawa, hiki ae la ke kuko ino ia Mua no\nLuukia, no ka mea, ua ake nui o Mua e launa haumia aku me Luukia, aka,\naole nae he manawa e hui ai laua. A no ka lilo mau ana o Luukia i ke\nalii ia Moikeha, nolaila, imihala ae la o Mua i mea e kaawale ai o\nLuukia mai a Moikeha aku.\n\nI kekahi manawa, he alii puni lealea o Moikeha, hele aku la oia maloko\no na aha lealea pahee, olohu, a me kekahi mau lealea e ae. A i ke\nanaina lealea e akoakoa ana ma ka aha, he mea mau, o ka mea i oi ke\nakamai ma ka pahee, oia ka mea e uwa nui ai ka aha. I ke anaina lealea\ne uwauwa ana, ua hiki aku nae ia leo uwa i ko Luukia mau pepeiao.\n\nA i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o Mua,\na i mua o Luukia, olelo aku, me ka ninau aku nae: \u201cE Luukia, ua lohe ae\nnei anei oe i keia leo uwa o ka aha lealea a ke alii?\u201d (Moikeha). I mai\no Luukia: \u201cAe, ua lohe aku nei wau.\u201d I hou aku o Mua ia Luukia: \u201cHe\npono auanei kahi oia uwa a oukou e lohe ae la; aole. E olelo\nhoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha kela piha\nuwa a ke alii he pono.\u201d\n\nA no keia mea, lilo iho la keia olelo hoopunipuni a Mua i mea oiaio ia\nLuukia. Nolaila, kupu ae la ka manao huhu o Luukia, aole e launa hou me\nMoikeha, aole hoi e haawi aku i kona wahi huna ia ia e like me mamua.\nIa manawa, kauoha ae la o Luukia i kona mau kahu, e huna loa ia kona\nwahi huna. A no ia manaopaa o Luukia, hoaha ia iho la o Luukia i ke\nkaula mai ka puhaka a hiki i na kumu uha, hunaia ka piko o ke kaula.\nOia ka mea i kapaia ai ka aha o ka huewai, a me ka aha o na waa,\nkaukahi a kaulua paha, \u201cPau o Luukia\u201d mamuli o ka ho-aha ia ana o\nLuukia, a ke mau nei ia olelo a hiki i keia hanauna.\n\nIa Moikeha i ka lealea a hoi mai, me ka manao ua pono ka noho ana, aole\nka.\n\nHoi mai la o Moikeha, a launa iho la me ka wahine me Luukia; aka, aole\nnae i hooki o Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa\ne hoohuoi ai o Moikeha no ka huna paa loa ia ana o ko Luukia wahi huna,\nia manawa e hoopau ai o Luukia i kona pane ana ia Moikeha. A hiki o\nMoikeha ma ko lakou hale alii, ia manawa koke no, ike aku la o Moikeha\ni ke ano e ana o ko Luukia mau helehelena, aka, ua haohao koke no o\nMoikeha, aka, aole nae i ninau koke aku o Moikeha i ke kumu oia ano e\nana.\n\nA ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia\nMoikeha i ka moe pu ana me kona pau, aole hoi i ikeia ia mea mamua i\nloko o ko laua mau la oluolu. E like me kona (Moikeha) ike ana i ka\nhana a kela wahine ana, pela no oia i kali ai me ka nana ana i loko o\nna po eha, aia nae, e mau ana no ka paa mau o ka pau o Luukia; a no ia\nmea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua iho ma ko\nlaua kuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me\nkana wahine, alaila, wehe ae la o Moikeha i ka pau o Luukia, a hemo, i\nnana aku ka hana o ke kane, ua hoahaia o Luukia i ka aha a paa loa, mai\nka puhaka a na kumu uha. Nolaila, ninau aku la o Moikeha ia Luukia, i\nke kumu o keia hana a ka wahine, aka, aole nae e hiki ia Luukia ke hai\naku. Koi aku la o Moikeha ia Luukia mai ke ahiahi a aumoe, e hai mai i\nke kumu o keia hana ana, aka, aole nae i haawiia mai hookahi huaolelo.\nA no keia mea, ano e ae la ko Moikeha manao, a olelo iho la oia oia\nwale, me ka i iho: \u201cKupanaha keia hana au e ka wahine, i ka noho iho\nnei no ka i ka pono a o ke oki mai nei no ka ia o ka leo; o ke aha la\nko\u2019u hewa i kamaahaia iho nei ka\u2019u wahi i manao ai. A heaha la hoi\nkana, eia hoi wau ke hele nei a huna na maka i kahi e, i ku hoi kuu\nmakaia.\u201d\n\nIa manawa, hoolale koke ae la o Moikeha i kana keiki hookama, e\nhoomakaukau na waa, me ka olelo aku o Moikeha i ua keiki la: \u201cE holo\nkaua i Hawaii, no ka mea, e naauaua ana wau i ke aloha o ka wahine\nLuukia, a nalo kaupaku o kuu hale Lanikeha nei la, alaila pau ka manao\nana ia Tahiti.\u201d Ia manawa, hoolale koke ae la o Kamahualele i na\ni-hoewaa, a makaukau, alaila, lawe ae la o Moikeha i na kaikuahine ona\nia Makapuu laua o Makaaoa, a lawe ae la i na kaikaina ia Kumukahi laua\no Haehae, a lawe pu ae la i kona kahuna ia Mookini, a me na kanaka\nkoikoi o ko Moikeha alo, oia o na hookele a me na kahuna punahele, a me\nna kiu nana e nana ka aina.\n\nMa ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha\nmaluna o na waa ona, a kau pu aku la no hoi me kona mau hoa holo. Mai\nia wanaao a puka ka la, ike mua lakou ia Hilo, ua pono ka holo ana, ia\nwa ku mai ai o Kamahualele a pule aku la ma ke ano mele e like me ka\nmea i oleloia ma mua ae. A hiki mai la lakou i Hilo, makemake ae la o\nKumukahi laua me Haehae e noho i Hilo, a hoonoho ae la o Moikeha ia\nlaua malaila.\n\nIa manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao\nakau o Hawaii, a hiki ma Kohala, makemake ae la o Mookini me\nKaluawilinau e noho ma Kohala, nolaila, hoonoho ae la o Moikeha ia laua\nmalaila. Haalele ia Kohala, holo mai la ma ka aoao hikina o Maui a hiki\ni Hana, makemake ae la kekahi kanaka e noho i Hana, nolaila hoonoho iho\nla ia Honuaula i laila, mai laila mai hiki lakou mawaena o Lanai me\nMolokai, mawaho pono o Kawela. Ia manawa ike aku la o Kamahualele i\nkekahi waa nui e lana ana mawaho o ka lae o Kalaau, nolaila, hookele\npono aku la o Kamahualele i na waa ma kahi o ka waa e lana mai ana. A\nia lakou i hiki aku ai, aia nae o Kakakauhanui ka mea nona ka waa. O\nkana hana mau o ka lawaia, a he mea mau no ia ia ka holo ma ia wahi i\nna la a pau i ka lawaia.\n\nNana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he\nkanaka ikaika a ano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i\naikane nana, me ke kauoha iho nae: \u201cE noho oe i anei, e holo ae wau a\nloaa ia\u2019u kahi kupono o makou e noho ai; aia a hiki mai kekahi hoouna i\nou nei alaila hele ae oe.\u201d\n\nA pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku\nla a hiki i Oahu, a no ka makemake o na kaikuahine e noho ma Oahu,\nnolaila nonoi aku la o Makapuu laua o Makaaoa ia Moikeha e noho i Oahu,\nme ka i aku: \u201cUa makemake ae nei maua e noho maanei, i ike aku ai i ke\nao o ka aina, Tahiti.\u201d A no ia mea, mamuli o ka makemake o kona mau\nkaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa ma Oahu. A koe aku\nla o Moikeha, o kana keiki hookama o Kamahualele, o na hoewaa elua, o\nKapahi o Moanaikaiaiwa, a o Kipunuiaiakamau ma, elua laua, a o na kiu o\nKaukaukamunolea ma, elua laua.\n\nHaalele iho la lakou ia Oahu, holo aku la a hiki ma Wailua; ia manawa,\nua ahiahi poeleele ko lakou hiki ana aku, nolaila, aole lakou i pae\niuka, hekau iho la na waa i ke kai a po a ao; ma ke kakahiaka nui nana\naku la na kanaka i keia kaulua e lana ana iloko o ke kai, me ka\npuloulou alii i luna. Ia manawa pae aku la na waa, hapai ia aku la a\nkau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na\nkanaka i ka heenalu ma ka nalu o Kamakaiwa, a elua mau kaikamahine alii\ni hele mai i ka heenalu ia manawa, o Hooipoikamalanai a me Hinauu.\n\nHele aku la o Moikeha ma i kahi e heenalu ia ana; he alii maikai o\nMoikeha, he ehu kumuuli, he kanaka loihi no hoi. A o Hooipoikamalanai\nma hoi, makemake ae la laua ia Moikeha, a manao ae la laua e lawe ia\nMoikeha i kane na laua. A o Moikeha hoi, ua komo pu no hoi i loko ona\nka makemake ia Hooipoikamalanai ma, me ka manao no hoi e lawe i kekahi\no laua i wahine hoao nana. A i ka pau ana ae o ka Hooipoikamalanai ma\nheenalu ana, hoi aku la a hai aku la i ko laua makuakane, me ka i aku:\n\u201cUa makemake maua e lawe i kela keiki alii i kane hoao na kekahi o\nmaua.\u201d\n\nA mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko\nlaua makuakane, e kiiia o Moikeha a e laweia mai ma ka hale o na\nkaikamahine alii; alaila kiiia aku la o Moikeha, a me kona mau hoa, a\nlaweia mai la. Ia manawa lawe ae la o Hooipoikamalanai a me Hinauu ia\nMoikeha i kane hoao na laua, a lilo iho la o Moikeha i alii nui no\nKauai mahope iho o ka make ana o kona makuahunowai kane.\n\n\n\n\n\n\nMOKUNA II.\n\nKA NOHO ANA O MOIKEHA I KAUAI, A ME KANA MAU HANA.\n\n\nMahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu,\nlilo ae la o Moikeha i alii nui mamuli o ka make ana o kona\nmakuahunowai kane. Noho iho la o Moikeha me kana mau wahine, a loaa mai\nloko ae o lakou elima mau keiki, he mau keiki kane wale no. A penei no\nka mookuauhau o ia hanauna:\n\n\n KANE. WAHINE. KEIKI.\n\n { o Umalehu.\n { Hooipoikamalanai. { o Kaialea.\n Moikeha. { { o Kila.\n {\n { Hinauu. { o Kekaihawewe.\n { o Laukapalala.\n\n\nMa keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa\ni noho alii ai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka,\naole nae kekahi poe i hiki ke hoomaopopo mai i ka lehulehu oia\nmookuauhau ma na lalani pololei.\n\nMahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine\na me na keiki wale no, a ma na keiki kona manao hilinai nui, me ka pau\nana o ko Moikeha manao ana ia Luukia. I kekahi manawa mahope mai, manao\nae la o Moikeha i kana keiki, ia Laamaikahiki, ka laua keiki hoi me\nKapo. A nui no hoi ko Moikeha aloha no Laamaikahiki. Nolaila, i kekahi\nmanawa hoakoakoa ae la o Moikeha i kana mau keiki elima, a olelo aku\nla, me ka i aku: \u201cKe manao ae nei wau e kii kekahi o oukou i ko oukou\nkaikuaana, e holo mai i Hawaii nei.\u201d A no keia olelo a Moikeha, he me\npihoihoi nui loa ia no kana mau keiki, me ka olelo pakahi aku i ko\nlakou makuakane: \u201cOwau ke kii! Owau ke kii!!\u201d a pela aku; pela mau\nlakou e olelo ai i ko lakou makuakane.\n\nA ike aku la o Moikeha, ua pihoihoi kana mau keiki, a e ane aumeume\nauanei lakou ia lakou iho, a nolaila, i mea e akaka pono ai i kekahi o\nlakou ko lakou mea e holo i Tahiti, hailona aku la oia i kana mau\nkeiki, a ina o ka mea i ku i ka hailona, oia iho la ke keiki e kii ia\nLaamaikahiki. A no ia manao ana o Moikeha pela, nolaila, olelo aku la\noia i kana mau keiki: \u201cAuhea oukou, ke manao nei wau e hailona aku ia\noukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke\nkaikuaana o oukou.\u201d A no keia mea, lawe ae la o Moikeha e hailona ia\nlakou ma ka muliwai, e like me ko lakou hanau ana. Mamua nae o ka\nhailona ana a Moikeha i kana mau keiki olelo aku la oia i kana mau\nkeiki, me ka i aku: \u201cE lawe kela mea keia mea o oukou i mau waa lai,\nhookahi no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka\nwaa e holo pono mai a komo ma ka olowa o kuu mau uha, oia ko oukou\nkeiki e kii i ke kaikuaana o oukou.\u201d\n\nA pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho\nma kapa muliwai, ma ka aoao e huli pono ana i kahi a ka makani e pa mai\nana. A o na keiki hoi, hele ae la lakou a ma ka aoao e huli pono ana i\nke alo o ko lakou makuakane. Alaila, kuu aku la ka hanau mua i kana\nwaa, aka aole nae i holo pololei aku, ua lalau ma kahi e. A o ka muli\niho, kuu mai la oia i kana waa, a ua like no kana me ka ka mea mua. A\npela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka\nMoikeha hanau muli loa, lawe ae la oia i kana waa, a hookuu aku la i ka\nwai, ua holo pololei nae kana waa a ma ke alo ponoi o ko lakou\nmakuakane. A ike mai la kona mau kaikuaana ua ku i ko lakou kaikaina ka\nhailona; alaila he mea e ka huhu o kona mau kaikuaana. A no keia mea\nimi hala iho la kona mau kaikuaana i mea e make ai ko lakou kaikaina.\n\nI kekahi manawa, hoowalewale ae la kona mau kaikuaana e hele i ke ke-a\npua; aka, no ka ike maopopo ana o ko lakou mau makua, ua nui ke aloha\nole o kana mau keiki i ko lakou hanau muli, nolaila, aole i ae aku ko\nlakou makuakane e hookuu i ko lakou kaikaina. Aka, ua nui ka malimali\nana o kana mau keiki hanau mua ia ia, me ka imi maalea i mea e puni ai\nko lakou kaikaina, aole nae i hookuu iki aku o Moikeha ia Kila mamuli o\nke koi mai a kana mau keiki.\n\nI kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i\nTahiti, no ke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o\nMoikeha ia Kila e holoholo pu me kona mau kaikuaana. A no ia manao ana\npela, nolaila, olelo aku la o Moikeha ia ia: \u201cE kuu keiki, ua pau ka\u2019u\naua ana ia oe ma ke koi a kou mau kaikuaana, nolaila, e hookuu no wau\nia oe, e hele pu me kou mau kaikuaana, malia paha, o kou hele no ia,\nhele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi\ne hele ai, hele pu aku oe. Aia a pau ae na la kapu heiau, alaila ma ia\nmau la iho, e hele aku oe i Tahiti.\u201d I mai la o Kila: \u201cMai hookuu oe\nia\u2019u me ko\u2019u mau kaikuaana, mamuli paha make wau; e pono paha ia oe ke\nhaawi aku i akua no lakou, i makau ai lakou i ke akua, i ole ai lakou e\npepehi mai ia\u2019u, alaila, pono wau ke hele pu me kuu mau kaikuaana.\u201d A\nike ae la o Moikeha he pono io ka ke keiki, alaila hoakoakoa ae la oia\ni kana mau keiki a pau, a olelo aku la i akua no lakou. Aka, ma keia\nolelo a Moikeha, aole i ae kana mau keiki pela. Alaila, hoapono iho la\no Moikeha i ka Kila olelo, nolaila, aole i hookuu aku oia ia Kila e\nhele pu me kona mau kaikuaana.\n\nA mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo\ni Tahiti e like me kona manao mua ana. Mamua nae o ko Kila holo ana aku\ni Tahiti, olelo aku la o Moikeha ia ia: \u201cI holo auanei oe, a hiki i\nOahu kipa aku auanei oe i ou mau makuahine, aia ko laua wahi la ma ka\naoao e nana la ia Molokai, alaila kolea aku oe ia laua, alaila aole oe\ne hoohewahewaia.\u201d\n\nA pau ka Moikeha olelo ana, alaila, wae ae la oia i na kanaka e hele pu\nme Kila. O Kamahualele, laweia ae la oia i hoa hele no ke alii, ma kona\nano keiki hookama. O Kapahi a me Moanaikaiaiwa, laweia ae la laua i mau\nhoewaa. O Kipunuiaiakamau ma, elua laua, laweia ae la laua he mau\nhookele, a he mau kipu no hoi. Ina e holo loa ana na waa i mua a aneane\ne kuia aku paha i uka, alaila e kahea auanei o Kamahualele: \u201cE\nKipunuiaiakamau ma, ia olua!\u201d Alaila e kipu auanei laua, emi hou na waa\ni hope, a nolaila i kapaia ai ko laua inoa mamuli oia ano\nKipunuiaiakamau. O Kaukaukamunolea ma, elua laua, ua laweia laua i mau\nkiu (pailata), o lakou na kanaka o Tahiti mai i hoouna pu ia me Kila. A\nma keia holo ana o Kila, makemake ae la kekahi mau kanaka o Kauai e\nhele pu me ia, o Hooholoku ma, elua laua. A ma ka makemake hoi o\nKamahualele, lawe ae la oia ia Kuaiwilu laua o Kuaineno, he eiwa paha\nko lakou nui, o ke alii, umi lakou.\n\nA makaukau na kanaka e hele pu ai me Kila, alaila, lawe ae la o Moikeha\ni na kahuna kilokilo lani, i nanaia ai ka maikai o ko ke alii hele ana.\nA ma ia ano, ua ikeia he kupono i ke alii ke holo. Aka, laweia ae la o\nWanahili, kekahi kahuna, e holo pu me Kila, hui pu, he umikumamakahi ko\nlakou nui. A ma ka la i manaoia ai he pono ke hele, ma ka wanaao, i ka\npuka ana o ka hoku hookelewaa holo aku la lakou ma ka wanaao a hiki ma\nOahu, ma kahi i kuhikuhi ia ai o na makuahine e like me ka Moikeha\nkauoha mua. A i na waa e lana ana ma ke kai, kahea aku la o Kila:\n\u201cWelina hoi ia olua e Makapuu laua o Makaaoa.\u201d\n\nMakapuu laua o Makaaoa. \u201cOwai oe?\u201d \u201cOwau nei o Kila i uka, o Kila i\nkai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.\u201d\n\nMakapuu ma. \u201cKe ola la no ka o Moikeha?\u201d \u201cKe ola la no.\u201d\n\nMakapuu ma. \u201cKa walea ana?\u201d\n\nKila. \u201cI wale ia Kauai i ka la hiki ae a po iho; i keekee a ka nalu o\nMakaiwa, i kahuli mai aka pua kukui o Puna, o ka waihalau o Wailua,\nnoho no ia Kauai a make ia Kauai.\u201d\n\nMakapuu ma. \u201cHeaha ka huakai a ke alii i hiki mai ai i o maua nei?\u201d \u201cHe\nhuakai imi alii.\u201d\n\nMakapuu ma. \u201cImi i ke alii owai?\u201d \u201cO Laamaikahiki.\u201d\n\nA haalele lakou ia Oahu, holo aku la a hiki i ka lae o Kalaau i laila\nke aikane a Moikeha, o Kakakauhanui. Kahea aku la e like me ke kahea\nana i na makuahine. Pela mau aku no kana hana ana a pau na kanaka a\nMoikeha i hoonoho ai mai Oahu a hiki i Hawaii, a holo aku la i Tahiti.\nMa ia holo ana, hiki aku la lakou i Moaulanuiakeaiki, malaila o\nKupohihi, he iole kanaka, kekahi makuakane o Moikeha. A no ka pololi o\nlakou, nolaila lakou i manao ai e kipa ma o Kupohihi la. A e like me ka\nhana ana i na makuahine, pela no kana hana ana i kona kupunakane. A\nloaa mai la ka ai ia lakou. Ia hiki ana o lakou i Moaulanuiakeaiki, ike\naku la o Kila ia Lanikeha e ku ana i Moaulanuiakeanui, he hale nui no\nMoikeha, oia hoi kona halealii. A pau ko Kila ma manawa malaila, holo\naku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waa i uka, hele\naku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki aku\nai, kahea aku la oia: \u201cWelina hoi ia oe e Luukia.\u201d\n\nLuukia. \u201cOwai oe?\u201d \u201cOwau nei o Kila i uka, o Kila i kai, o\nKila-pa-Wahineikamalanai, o kama wau a Moikeha.\u201d\n\nLuukia. \u201cKe ola la no ka o Moikeha?\u201d \u201cKe ola la no.\u201d\n\nLuukia. \u201cKa walea ana?\u201d\n\nKila. \u201cI walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o\nMakaiwa, i ke kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua,\nnoho ia Kauai a make ia Kauai.\u201d\n\nLuukia. \u201cHeaha ka huakai a ke alii i kiki mai ai?\u201d \u201cHe huakai imi\nalii.\u201d\n\nLuukia. \u201cImi i ke alii owai?\u201d \u201cO Laamaikahiki.\u201d\n\nLuukia. \u201cAia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia,\naole makou i ike aku ia ia.\u201d\n\nA pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i\nka hale i oleloia no Moikeha; ko Moaulanuiakea halealii. A mahope iho,\nhele aku la o Kamahualele me Kila ma kahi i huna ia ai o Laamaikahiki,\naka, aole nae i loaa ia manawa. A nui na la o ka imi ana no\nLaamaikahiki, aole he loaa iki. A hoomaha iho la o Kila i ka huli ana\nia Laamaikahiki, a i ka la mamua o na po kapu, olelo aku la o Kila ia\nKamahualele: \u201cE hoomakaukau aku oe i na waa, a hoi aku kakou, no ka\nmea, ua pau ka manao e imi aku i ke alii, e pono ke hoi a hai aku ia\nMoikeha i ka nele. Malia paha o hoouna hou mai oia i mau mea e ae.\u201d\n\nE like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he\nmea makemake ole nae ia i ko Kamahualele manao. A no ia mea, kii aku la\no Kamahualele ia Kukelepolani, he luahine kilokilo, he kahuna a\nOlopana, a laweia mai la i mua o Kila. Olelo aku la o Kamahualele ia\nia: \u201cAlia kaua e hoi; e pono ia kaua ke kali ae i ka loaa o ke alii i\nka luahine, he kahuna keia a Olopana, malia paha, o hiki ia ia nei ke\nkuhikuhi mai i kahi i noho ai ko kaikuaana.\u201d\n\nOlioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia\nKila. Aka, ninau aku nae o Kila, ia Kamahualele, me ka i aku: \u201cHeaha ia\nmea he kahuna? A pehea kana hana?\u201d A no keia olelo a Kila, kuhikuhi\npono aku la o Kamahualele i ke ano o ke kahuna a me kana oihana. A no\nia kuhikuhi pono ana a Kamahualele pela, alaila, koi aku la o Kila e\nhana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki.\n\n\n\n\n\n\nMOKUNA III.\n\nKA WANANA ANA A KA LUAHINE IMUA O KILA, A ME KE KUHIKUHI ANA I KA MEA E\nLOAA AI O LAAMAIKAHIKI.\n\n\nMamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, hoakaka\nmaoli aku la o Kukelepolani i mua o Kila, me ka i aku: \u201cHookahi la i\nkoe, e loaa no ia oe o Laamaikahiki i loko o kuahiwi o Kapaahu; aia a\nlohe aku kakou i ke kani mai o Hawea, oia ka pahu a ko makuakane a\nMoikeha, aia kani mai ua pahu la, alaila, e lawe ae oe i kanaka, a hai\naku i luna o Lanikeha, ka heiau a ko makuakane; aia a hai oe i ke\nkanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki\ni ka manawa e kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a\npo iho, kapu loa, he po kauwila mau ia mai ko makuakane mai.\u201d\n\nIa la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po\no ia la iho, ma ka pili o ke ahiahi, ia manawa kani ana ka pahu a\nLaamaikahiki. Ia manawa kena ae la o Kila ia Kamahualele i kanaka, i\nmea e kau aku ai i ka lele, e like me ka olelo a ka luahine kahuna. Ia\npo no, ma ka manawa i kani ai o ka pahu, hele mai la o Kukelepolani\nimua o Kila, a olelo mai la: \u201cUa lohe ae nei oe i ke kani a ka pahu? Ua\nhiki mai ka manawa e ike ai oe i ko kaikuaana, ano e hele mai oe mahope\no\u2019u, ma kuu wahi e hele ai, malaila no oe e hahai mai ai.\u201d\n\nIa manawa, hele aku la o Kila me ua kahuna luahine nei, a ao ua po nei,\nmai ia la ae a ahiahi, hiki aku la laua ma kahi e kokoke aku ana i kahi\na Laamaikahiki i noho ai. I aku la o Kukelepolani: \u201cMaanei kaua e noho\nai a hiki i ka manawa e kani hou mai ai ka pahu, alaila komo aku kaua i\nka puka o mua, he hale ia e hoomanamana ai i na akua. A hiki auanei\nkaua ma ka puka o ka mua; alaila, komo aku auanei oe i loko, a pee ae\noe malalo o kuono o ka hale mua. Malaila oe e noho ai a hiki i ka\nmanawa e komo ai ko kaikuaana i loko o ka hale, alaila, nana aku oe, a\no ka mea nana e komo ae a hookani i ka pahu, oia no o Laamaikahiki; a\nike aku oe, alaila, mai wikiwiki aku oe, kali aku oe a kai ka aha, oia\nko manawa e kahea aku ai.\u201d\n\nNoho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi,\nmahope iho o ka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku\nma ka puka o ka mua. Ia manawa komo aku la o Kila i loko, a noho iho la\nma kahi a Kukelepolani i kuhikuhi ai. A komo aku la o Kila iloko o ka\nmua, alaila, hookaawale ae la o Kukelepolani ia ia ma ke kaawale, e\nlike me ke kanawai mau o na wahine ma ia hale, aole e hoolauna aku na\nwahine ma ka hale kapu.\n\nIa Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku,\nia manawa, komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila,\nnana aku la o Laamaikahiki o ka hiki mai o na kahuna, no ke kai ana o\nka aha. A ma ia wa komo mai la na kahuna nana e kai pu i ka aha me ke\nalii. I ke kahuna e hoomaka ana e pule, a i ka pau ana ae o ka pule a\nke kahuna, ia manawa, hoomakaukau ae la na kahuna me ke alii e kai i ka\naha.\n\nIa manawa, hele mai la o Kila, a kahea mai la: \u201cWelina hoi ia oe e\nLaamaikahiki.\u201d\n\nLaamaikahiki. \u201cOwai oe?\u201d \u201cOwau nei o Kila i uka, o Kila i kai, o\nKila-pa-Wahineikamalanai, o kama wau a Moikeha.\u201d\n\nLaamaikahiki. \u201cKe ola la no ka o Moikeha?\u201d \u201cKe ola la no.\u201d\n\nLaamaikahiki. \u201cKa walea ana?\u201d Kila. \u201cI walea ia Kauai i ka la hiki ae a\npo iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukui o\nPuna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.\u201d\n\nA no keia hana a Kila, ninau pono aku la o Laamaikahiki: \u201cHeaha kau\nhuakai i hiki mai ai i o\u2019u nei?\u201d I aku la o Kila: \u201cI hoouna ia mai nei\nwau e ka makuakane o kaua e kii mai ia oe, e holo aku e ike mai ko\nkakou makuakane ia kakou apau. No ka mea, ua hele mai nei wau e like me\nke kauoha a ko kakou makuakane, a hiki iho nei wau maanei; aka, aole\nnae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka luahine, loaa\niho nei oe.\u201d A no keia olelo a Kila, hoomakaukau koke ae la o\nLaamaikahiki e holo me kona kaikaina i Hawaii nei e like me ka makemake\no Moikeha. I ka manawa i manao ai o Laamaikahiki pela, alaila lawe ae\nla oia me kana mau kahuna, a lawe pu ae la no hoi me ke akua, o\nLonoikaoualii.\n\nHolo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo\npu aku me Kila, a ma ia holo ana, i ke kokoke ana aku i Kauai, ia\nmanawa hookani ae la o Laamaikahiki i ka pahu. Ia manawa lohe ae la o\nMoikeha i ka leo o kana pahu, alaila manao ae la oia, ua holo aku o\nLaamaikahiki me kona kaikaina. Ia manawa hoomakaukau ae la o Moikeha i\nka aina a me ka hale, no ka hiki aku o ke alii Laamaikahiki. A hiki aku\nla o Laamaikahiki me Kila, lilo ae la o ua Laamaikahiki nei ma ka lima\no ke kahuna nui o Kauai o Poloahilani, a hoihoi ia aku la i loko o ka\nheiau, me kona akua o Lonoikaoualii. Ua oleloia, na Laamaikahiki i lawe\nmua mai ke akua ma Hawaii nei.\n\nNoho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a\nnoho ma Kahikinui. Ua kapaia aku ia wahi mamuli o ko Laamaikahiki inoa.\nA no ka makani o ia wahi, haalele aku la o Laamaikahiki ia laila, holo\naku la a ma ka aoao komohana o Kahoolawe. A malaila kahi i noho ai a\nhiki i kona manawa i hoi aku ai i Tahiti. Ua olelo ia no ka holo ana o\nLaamaikahiki i Kahoolawe, ka mea i kapaia ai ka moana ma ke komohana o\nKahoolawe, \u201co Kealaikahiki\u201d. Noho iho la o Laamaikahiki ma Kahoolawe, a\nno ka pono ole o ka manao o na kahuna, nolaila haalele ai o\nLaamaikahiki ia Kahoolawe, a hoi aku la i Kauai; a make o Moikeha, ili\niho la ka aina ia Kila, hoi aku la o Laamaikahiki i Tahiti.\n\n\n\n\n\n\nMOKUNA IV.\n\nKA NOHO ALII ANA O KILA, AME KA HUAHUA ANA O KONA MAU KAIKUAANA.\n\n\nMahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali\no Haena, a hiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa\nmahope iho, noho iho la o Kila ma ko Moikeha noho ana, e like me ka\nmakemake o kona makuakane, a me kona mau makuahine, a me ka makuakane o\nna makuahine.\n\nA ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona\nmakuakane, aka aole nae i maikai loa kona noho alii ana, no ka mea, ua\nhuahua ae la kona mau kaikuaana, no ka lilo ana o Kauai ia Kila. Aka,\nua huipuia ko lakou inaina me ko lakou hoomauhala mua ana, no ko Kila\nholo ana i Tahiti. A i ka hiki ana o kekahi hana nui ma o ke alii la,\nnolaila, olelo aku la oia i kona mau kaikuaana; aka, aole e hiki i na\nkaikuaana ke hoolohe aku ma ka Kila mea e kamailio aku ai. Aka aole i\npono iki ko Kila noho alii ana ma ia manawa.\n\nA no ia mea, noonoo nui iho la na kaikuaana i mea e nalo ai ko lakou\nhuhu i ko lakou kaikaina; nolaila, kukakuka ae la lakou ma ke kaawale,\na hooholo iho la; penei lakou i hai aku ai i mua o Kila i ka lakou mea\ni hooholo ai, he mau manawa loihi mahope mai o Moikeha: \u201cE Kila; e pono\npaha e kii kakou i na iwi o ko kakou makuakane, e hoihoi mai, a nau e\nlawe aku i Tahiti.\u201d A ike iho la o Kila he pono ka manao o na\nkaikuaana, nolaila ae aku la oia mamuli o ko na kaikuaana manao. Aka, o\nko Kila manao mua no ia i manao mua ai me kona mau makuahine.\n\nA ike aku la na kaikuaana o Kila, ua ae maoli mai ke kaikaina i ka\nlakou mea i kuka mua ai, nolaila, hoomakaukau ae la lakou i na waa e\nholo ai i Haena, no ke kii i na iwi o ko lakou makuakane. A ike aku la\nna makuahine o Hooipoikamalanai laua o Hinauu i na keiki e hoomakaukau\nana i na waa; nolaila hele aku la a halawai me na keiki, i aku la: \u201cE\nhoomakaukau ana keia mau waa e holo i hea?\u201d I aku la na keiki: \u201cE kii\nana makou i na iwi o ko makou makuakane a hoihoi mai, a na Kila e lawe\naku i Tahiti.\u201d Ninau hou aku la ko lakou mau makuahine: \u201cEhia oukou e\nholo ana?\u201d Hai aku la ka olaua mau keiki: \u201cO makou no hoi paha me ko\nmakou kaikaina.\u201d\n\nA lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, olelo aku la\ni na keiki: \u201cIna i holo oukou me ko oukou kaikaina alaila o maua pu\nkekahi o na makuahine ke holo me oukou.\u201d I aku la na keiki: \u201cO ke aha\nka olua e holo ai; e holo olua e hoopiha waa, o hiki ole mai anei ia\nmakou?\u201d\n\nI aku la na makuahine: \u201cAole maua e hookuu aku i ko oukou kaikaina, no\nka mea, aole he pono o ka oukou noho ai aina ana, he poe hana ino\noukou; he uku auanei hoi ka oukou hele ana, o malama pono oukou i ko\noukou pokii.\u201d\n\nA no keia olelo a na makuahine o ua mau keiki alii nei, manao iho la na\nkeiki e aneane ae oleia ana ko lakou makemake; nolaila, hoohiki aku la\nkana mau keiki hanau mua, ma ka inoa o ko lakou akua. A ike mai la o\nHooipoikamalanai ma, ua hoohiki aku kana mau keiki, nolaila, hookuu mai\nla ko lakou makuahine ia Kila mamuli o ke koi hoohiki a kana mau keiki.\nA i ka manawa o ka holo o ua mau keiki nei, lawe ae la lakou ia Kila; a\nma ka wanaao o ka po, holo mai la lakou i Oahu nei, a no ka makani\nmaikai mai Kauai mai ia po, ua ike koke lakou ia Molokai; aia no nae ko\nlakou kaikaina maluna o ka pola o na waa. A no ka ikaika o na hoe waa,\nua puka koke lakou i Kauwiki, ma Hana; i ke aumoe o kekahi po ae hiki\nlakou i Waipio, ma Hawaii.\n\nA ma ia po koke no, i loko o ko lakou manawa hiamoe ia Kila hoi e\nhiamoe ana, haalele aku la lakou ia Kila ma Waipio me ko iala ike ole\nmai. Aka, lawe ae la lakou i kekahi keiki ano opiopio i like me Kila ka\nili, a hoi aku la lakou i Kauai. Ma ia hoi ana a lakou, a hiki i\nPuuloa, pepehi ae la o Umalehu, ke keiki mua loa a Moikeha, i kela\nkeiki a lakou i lawe mai ai mai Waipio mai, a lawe ae la i na lima, i\nmea na lakou e hoike aku ai i ko lakou mau makuahine, me ka olelo aku:\n\u201cUa pau i ka mano.\u201d\n\nA ia lakou i hoi aku ai, hele aku la lakou i mua o ko lakou mau\nmakuahine, me na lima a lakou i lawe mai ai o kela keiki a lakou i\npepehi ai, me na poo o lakou i manewanewa ia, ma ka ako mahiole ana i\nka lauoho, he mea e hoomaopopo ana i ko lakou kanikau ia Kila. A hiki\naku la lakou i ko lakou mau makuahine, me ka moe kanikau ana, a maloko\no ko lakou uwe ana, manao aku la o Hooipoikamalanai, ua make ko lakou\nkaikaina, a i ole la ia, e uwe ana la i ko lakou makuakane.\n\nI mai la o Hooipoikamalanai ma: \u201cOwai ko oukou i poino?\u201d I mai la na\nkeiki: \u201cUa pau o Kila i ka mano, ia makou no i hele aku nei, a loaa na\niwi o ko makou makuakane (Moikeha) hana makou apau, kau makou maluna o\nna waa, hoi mai makou a na pali hulaana, kahuli makou, ia manawa no ka\npau ana o Kila i ka mano, a koe mai na lima ia makou, oia na lima a\nkakou e ike la.\u201d\n\nA lohe na makuahine o lakou i keia olelo, kanikau hele aku la o\nHooipoikamalanai, e hoonaauaua ana ia laua iho me Hinauu. I aku la o\nHooipoikamalanai ma i ka laua mau keiki: \u201cAuhea la hoi na iwi o ko\noukou makuakane?\u201d I mai la kana mau keiki: \u201cUa lilo i ka moana, ia\nkahuli ana no o makou, lilo makou ia Kila kahi i aumeume ai, aole o\nmakou manao ae i kela.\u201d A mahope iho o keia manawa, kanikau hele aku la\no Hinauu ma i ke aloha o Kila a puni o Kauai, a huipu aku la me na\nmakaainana i ke kanikau.\n\n\n\n\n\n\nMOKUNA V.\n\nNO KO KILA HAALELE IA ANA MA WAIPIO A ME KONA NOHO ANA MALAILA.\n\n\nIa Kila ma i hiki aku ai i Hawaii ma Waipio, i na kaikuaana i ike aku\nai, e hiamoe loa ana o Kila; alaila, hoolale koke ae la o Umalehu i\nkona mau kaikaina, ia Kaialea, Kekaihawewe, a me Luakapalala, e hapai\nna waa, oi hiamoe o Kila. E like me ka manao o ko lakou kaikuaana,\nmalaila wale no e hoolohe ai na kaikaina. Ia lakou i hapai ai i na waa\na lana i loko o ke kai, a kau mua aku la na hoewaa, a me na keiki alii,\nia manawa, lohe ae la o Kila i ke kamumu o na waa; ia wa ala mai la o\nKila, a nana aku la, ua lana na waa i loko o ke kai, me ka manao hoi o\nKila e kiiia aku ana oia mahope. I nana hou aku auanei keia (Kila) e\nholo loa ana na waa mawaho o kuanalu. Alaila, kahea aku la o Kila:\n\u201cPehea wau? Pehea wau-e?\u201d\n\nKahea hou mai o Umalehu: \u201cPela iho a kii hou mai makou.\u201d I nana aku\nauanei keia, nalo ana na waa malalo o ka lae o ka pali o Maluo. O ko\nlakou hala loa aku la no ia; noho iho la o Kila i kaha one o Waipio. Ua\nhookoeia ke ola o Kila ma Waipio mamuli o ka manao o Kaialea, a me\nKekaihawewe, a me Laukapalala. No ka mea, o ko Umalehu manao, e lawe e\npepehi ia Kila ma ka moana, aka, ma ko Kaialea manao, a me ko\nLaukapalala manao, e hoihoi i Waipio, a oia no ke kumu i hiki ai i\nWaipio.\n\nA hala aku la na kaikuaana o Kila, noho iho la o Kila ia koena po, e\nnoonoo ana i ka hana a kona mau kaikuaana. A kokoke i ka wanaao, a no\nka loihi o kona ala ana ia po, nolaila, ua pauhiaia oia e ka hiamoe\nnui. A ia ia e hiamoe ana, ua hiki ae ka la, a mehana iki ae, ike ia\nmai la ua o Kila e hiamoe ana i kaha one. Hele mai na kamaaina a ike i\nkeia keiki maikai e moe ana, ua pauhia i ka hiamoe. A nolaila, hoala ia\nae la, me ka ninau iho o na kamaaina, i kona wahi i hele mai ai a me ke\nano o kona hiki ana malaila. Alaila, hai aku la oia i ka moolelo e like\nme ka hana a kona mau kaikuaana. A no ia mea, hoihoi ia aku la e na\nkamaaina ma kauhale kamaaina.\n\nIa noho ana a Kila ma Waipio, hoopili aku la o Kila malalo o na\nkamaaina, ma na mea a na kamaaina e olelo mai ai, malaila wale aku no o\nKila. O ke kahumu a me ka mahiai kana mau hana nui e hoounauna ia ai e\nna kamaaina ona. Pela mau kana hana ana a hala ekolu paha puni. I\nkekahi manawa, i ka wa i hoounauna aku ai kona mau kamaaina ia Kila e\npii i ka wahie i luna o ka pali, nolaila, pii aku la oia ma Puaahuku\nkana wahie. I ka manawa o Kila i luna o Puaahuku, he kahuna ka mea nana\ni ike aku i loko o Pakaalana i ka pio mau o ka onohi alii. A no ia mea,\nhoomanao ae la ua kahuna nei he alii. A pela mau ka hana ana a ke\nkahuna. Aka, aole i hoomau ka hoailona alii ia Kila i na la a pau, he\nkakaikahi wale no. A ma kekahi manawa, hewa iho la o Kila ma ka noho\nana me na kamaaina mau ona. Ua manaoia ua o Kila, ua lawehala i ka mea\na na kamaaina, no ka ai ana i ka aikapu, i na mea hoi i manao ia no\nmua. Aka, aole i lawehala iki o Kila ma ia mea. A no ia mea, holo aku\nla o Kila i loko o Pakaalana, ka puuhonua no ka poe e manaoia ana he\nlawehala.\n\nIa manawa ike hou mai la ke kahuna ia Kila, e like me kana ike ana i\nluna o Puuahuku. A no ia mea, olelo aku la ua kahuna nei ia Kunaka, oia\nke alii o Waipio ia manawa, mahope iho o ko Olopana holo ana i Tahiti.\nI aku la, ua kahuna nei: \u201cE lawe ae oe i kela keiki i keiki na kaua;\naole kela he keiki e, he alii kela.\u201d A ma ka olelo a ke kahuna, he\nhoolohe wale aku no ka ke alii. A no ia mea, lawe ae la o Kunaka ia\nKila, i keiki nana, a kapa aku la i kona inoa o Lena. A no ka lilo ana\no Kila i keiki na Kunaka, haawi ae la oia ia Waipio a pau loa ia Kila.\nA maluna o Kila ka hooponopono ana, maluna o ka aina a me na kanaka.\n\nIa manawa i lilo ae ai o Waipio ia Kila ka hooponopono, a me ka ai aina\nana, nolaila, e kuahaua aku ana o Kila i na kanaka e mahiai. A na Kila\ni hoomaka ke koele, mai ia ia mai ka hoomaka ana o ke koele a hiki i\nkeia manawa. I kekahi manawa, makemake ae la o Kunaka i kana keiki, no\nka hoonoonoo ma ka hana.\n\nA mahope mai, i ke kau ia Hua, oia ka manawa i olelo ia: \u201cKoele na iwi\no Hua i ka la\u201d, ia manawa, he kau la nui loa ia a puni na aina mai\nHawaii a Kauai; o na aina wai keia, hao lia ae la e ka la, maloo; maloo\nka ai, aole wahi mea ulu ma na kuahiwi. Aka o Waipio, oia wale no ka\naina i maloo ole ka wai, a o ka aina ai hookahi no hoi ia, o ka ilina\niho la no ia o Hawaii, a me Mani. A no keia kau la, ua wi na aina a pau\nmai Hawaii a Kauai. O ka limu ka ai, a ane pilikia loa na aina i ka wi.\nAka, o Waipio, aole lakou i wi iki a hiki i ka pau ana o ka wi. I\nkekahi manawa, hele nui ae la ko Hawaii, Maui, a me na aina a pau i ka\nai i Waipio.\n\nAka, lohe ae la na kaikuaana o Kila, aia ka ai ma Waipio, manao ae la\nko lakou kupunakane, a me ko lakou makuahine e holo i ai i Waipio; aka,\naole nae e hiki ia lakou ke ae e hele, no ka mea, ua hana hewa aku\nlakou ia Kila malaila, oia no ko lakou mea i kanalua ai, o hele auanei\nlakou, o ike mai o Kila ia lakou, nolaila pono ole. Aka no ka paipai\nnui o ko lakou makuahine i na keiki e holo, hoole loa aku na keiki. A\nno ka paakiki loa o na keiki ma ko lakou manao, nolaila, ninau pakahi\naku la ko lakou mau makuahine i ka laua mau keiki, no ka makemake e\nholo i ai i Waipio. Aka ua hoole na mea a pau o na keiki ana; a ma\nkekahi manawa mahope mai, ninau pinepine aku no i na keiki; ekolu keiki\ni hoole, a hookahi mea i ae e hele i ka ai i Waipio, o Kaialea.\n\n\n\n\n\n\nMOKUNA VI.\n\nKA HOLO ANA O KAIALEA I WAIPIO A ME KONA HALAWAI ANA ME KILA.\n\n\nIa Kaialea i holo ai i Waipio ma Hawaii, a hiki aku la oia ma laila me\nkona mau hoa holo, ua papa ae la o Kila i na kanaka apau o Waipio mai\nuka a kai, mai kela pali a kela pali o Waipio, aole e haawi wale i ka\nai, ina haawi he kanaka, o ka make ka hope, a i na he ai ahupuaa, a pau\nkona ai ahupuaa ana, a pela aku. Aka, ia Kaialea no e holo aku ana, ike\ne aku la no o Kila i na waa ona, manao ae la no o kekahi o kona mau\nkaikuaana ko luna o na waa.\n\nA i na waa i kau aku ai i uka, ike aku la o Kila i kona kaikuaana. A\nnolaila i mea e maopopo ai ia Kila ko lakou hana ino ana ia ia, nolaila\nkena ae la o Kila i na ilamuku e hao i na waa o Kaialea, oia hoi, o ka\nla a Kaialea i hiki aku ai, he mau la kapu ia, aole he holo waa ma ia\nla. A mamuli o ke kauoha a Kila hao ia ae la na waa e na kanaka alaila\nmanao ae la o Kaialea i kona hewa, nokamea, ua kauoha ia mai e ko lakou\nmakuahine a me kona mau kaikuaana aole e noho loihi i Hawaii. A no keia\nhaoia ana o na waa, manao ae la o Kaialea, aole e hiki i Kauai, manao\nae la oia i ka pilikia o ko ka hale poe. A lilo aku la na waa ma ka\nlima o na ilamuku, hoi aku la oia me kona mau hoewaa ma na hale\nkamaaina. Ia manawa o lakou ma na hale o na kamaaina, lohe ae la lakou\nua kapu ka ai, no ka mea ua papaia e Kila. Aole nae i lohe iki lakou i\nko Kila inoa ma Waipio ia manawa.\n\nI kekahi la ana ae, hoouna ia mai la kekahi mau kanaka mai a Kila mai e\nkii mai ia Kaialea e laweia iloko o kahi paa o ke alii. A ma ia manao\nana o Kila pela, nolaila, kiiia mai la o Kaialea, a laweia aku la ma\nkahi paa o ke alii. Ia manawa, o Kaialea i hiki aku ai i mua o ke alii\no Kila, ike aku la oia ia Kila, alaila manao ae la ia i kona make, no\nka mea, i iho la o Kaialea i loko ona: \u201cE make ana ka wau, no ka mea,\nua lawe mai makou ia ia a haalele maanei.\u201d Aka, no kona lohe ana \u2019ku he\ninoa e kana i lohe ai (o Lena) malaila oia i haohao ai.\n\nIa wa o Kaialea ma kahi paa i mua o ke Alii, ninau aku la oia: \u201cMai hea\nmai oe? A heaha kau hana i hiki mai ai maanei?\u201d I aku la o Kaialea: \u201cNo\nKauai mai wau, a no ka pau ana o ko makou mau aina i ka wi, aole he ai,\nnolaila hoounaia mai nei wau e holo mai i Hawaii nei i ai na makou, a\noia wale no ko\u2019u mea i hiki mai ai maanei; aole hoi i manao e, e haoia\nana na waa.\u201d\n\nI aku la o Kila, ka mea i kapaia o Lena: \u201cAole anei oe i holo mua mai\nmaanei i keia manawa mamua aku nei?\u201d Ia manawa, manao ae la o Kaialea\naole e hai aku i keia ninau, o hai aku auanei oia, ua hiki mua ma\nHawaii, manao oia o make io auanei, no ko lakou lawe malu ana i kekahi\nkeiki kamaaina a lakou i pepehi ai. Nolaila, hoole aku la oia, aole i\nholo mua i Hawaii.\n\nMamua nae e ko Kaialea manao ia ana e hoopaa ma kahi paa, ua kuka mua\naku nae o Kila me kona hoa aikane paha o ke alo alii, a penei kana kuka\nana: \u201cIna i hiki mai o Kaialea maanei, alaila, na\u2019u auanei e ninau aku\nia ia. A i hoole mai auanei kela i ka\u2019u mea e ninau aku ai, alaila,\nkuhikuhi ae wau ia oe, nau e nana ae.\u201d A i ka manawa i hoole mai ai o\nKaialea i ka Kila ninau ana aku, alaila, olelo aku la o Kila i kona hoa\nkuka: \u201cE! e nana ae oe ia ianei, a e ninau pono aku paha ia ia.\u201d A\nnolaila, nana aku la ua hoa nei o Kila ia Kaialea, a ninau aku la:\n\u201cAole anei oe i hiki mua ma Hawaii nei mamua aku nei? Aole anei oukou i\nlawe aku i kekahi keiki o Waipio nei me oukou?\u201d A no keia ninau a keia\nhoa o Kila, nolaila, aole e hiki ia Kaialea ke ae aku i na mea i hana\nia e lakou e like me ka lakou hana ana. A nolaila, hoole aku la o\nKaialea: \u201cAole makou i hiki mua ma keia wahi, akahi no wau a ike iki ia\nWaipio nei.\u201d A no keia mea, ninau maoli aku o Kila: \u201cOwai kou mau\nmakua?\u201d Aole no i hai iki aku o Kaialea i kona mau makua ma ka oiaio,\naka, hai aku la no oia he inoa e. O hai auanei keia i kona mau makua,\nmanao keia o akaka loa kona make, no ka mea, ua ninau maoli ia mai oia.\n\nA lohe ae la o Kila i ka hoole ana mai o Kaialea, alaila, i mea e\nmaopopo ai ia Kaialea, nolaila kena ae la o Kila, i ka ilamuku, me ka i\naku: \u201cE hoopaa aku i keia kanaka; apopo, e kau aku ia ia ma ka lele, no\nka mea, o keia kanaka no ka mea nana i pepehi ia Kila, a na ianei no i\nhaalele i ko lakou kaikaina i ka moana. Mai nakiikii nae i ke kaula ia\nianei, e hookuu no pela ma ka hale, a hiki i kuu manawa e kauoha aku ai\ne make, alaila make.\u201d Mamuli o ke kauoha a ke alii, nolaila, laweia aku\nla o Kaialea a hoonohoia ma ka mua, me ka malama maikai ana, a me ka\nhanai ana i ka ai. Aka, o na mea ai a pau i laweia aku na Kaialea, aole\ne hiki ia ia ke ai, no ka mea, ua kaumaha i ka make. Aka, aole nae pela\nko Kila manao, \u201ce kau ma ka lele.\u201d I mea e ike maopopo ai o Kaialea i\nka hewa oia hana ana a lakou.\n\nA ma kekahi la ae, ka la i manaoia ai e kau o Kaialea ma ka lele, ma ka\nwanaao i ka wa e kai ana ka aha, keu ana ka alae. Ia manawa no e keu\nana ka alae, a hewa ana no na kahuna: \u201cHewa hoi! Ola hoi ke kanaka!! No\nka mea ua hewa ke kau ana o ka aha. Aole hoi wa a lele wale, o ka pau\nno la hoi ia.\u201d\n\nMa ke kakahiaka nui ana ae, hele aku la na kahuna a hai aku la i ke\nalii i ka hewa o ke kai ana o ka aha. I mai la o Kila: \u201cIna ua hewa ke\nkai ana o ka aha, alaila e ola ke kanaka, aole e make i keia la.\u201d Hele\naku la o Kila a olelo aku la i ka ilamuku, me ka i aku: \u201cAole e kau aku\ni keia kanaka ma ka lele, e hoihoi aku ia ia ma kekahi hale alii e aku,\nme ka malama pono loa ia; aia no a hiki i ka wa e kauoha hou ia aku ai\nno ka make.\u201d\n\nA no ia mea, hoihoi ia ae la o Kaialea ma kahi hale alii e ae; aka,\naole nae i pau ko Kaialea manao ana i kona make, no ka mea ua lohe aku\nno ia i ka oleloia e make ana no. I kela manawa ma kahi o Kaialea e\nmalamaia ala, he mea mau ia Kila ka hele aku e hoohuahualau. Aka, no ka\npaakiki loa o Kaialea, nolaila, hoounaunaia aku la o Kaialea ma na hana\na pau.\n\nMahope iho o keia mau la, noonoo iho la o Kila, o pau io auanei kona\nmau makuahine i ka make i ka pololei, nolaila, hoounaia aku la kekahi\nmau kanaka, e lawe aku i ai i Kauai. Aka, i ka lawe ana a na kanaka\naole i hiki loa aku ia ai i Kauai; a Kaunakakai no i Molokai pau loa ka\nai i ka hookamakamaia i ka wahine; nolaila hoi hou na waa a hiki i\nWaipio me ka olelo aku ia Kila, ua hiki i Kauai. Pela mau no ka hana\nana a ua mau kanaka nei, a nui na holo ana me ka hiki ole i Kauai.\n\nA o ko Kauai poe hoi, ua kali ia mai la o Kaialea, aole he hoi aku,\nnolaila, hoouna ia kekahi mau kanaka e Hooipoikamalanai ma e huli ia\nKaialea. Ia huli ia ana a hiki i Hawaii ma Waipio. Ia manawa a lakou i\nhiki aku ai, ninau ia mai la lakou nei, ko Kauai poe, i ke kumu o ko\nlakou hiki ana i laila. Aka hai aku la lakou, \u201che huakai imi alii, e\nimi ana ia Kaialea.\u201d A no kea mea, hai aku la na kamaaina: \u201cUa make o\nKaialea, aia maloko o ka heiau, ua oleloia nae e kau ana i ka lele,\naka, aole nae i ikeia ke kau ana i ka lele, ua make malu paha, ua kiola\nia paha maloko o ka lua pau.\u201d\n\nLohe iho la lakou nei i keia hua make, ake nui aku la lakou nei e ike i\nna hoewaa, ka poe i hele pu mai me Kaialea. Aka, kuhikuhi ia ae la na\nhale, hele aku la lakou nei a hiki i laila, halawai pu iho la, akahi\niho la no a pono na hoewaa o Kaialea i ka ike ana mai i ko lakou poe o\nKauai. A halawai iho la lakou, alaila, haiia mai la ia lakou nei ke ano\no ko lakou noho ana ma Waipio, me ka i mai: \u201cUa make o Kaialea aia i\nloko o Pakaalana; o ka makou ike ana no i ka pae ana mai i uka nei, o\nka haoia ae la no ia o na waa o makou, a lawe pu ia aku me Kaialea, oia\nnoho wale iho no ka makou, e ole na hale kamaaina pono makou. Aole\nmakou i ike aku i ke alii (Kaialea). Akahi iho la no a pono ua hiki mai\nla oukou. Eia nae, ua kapu ka ai o Waipio nei.\u201d\n\nA lohe aku la o Kila, ua hiki aku kekahi mau waa mai Kauai aku,\nnolaila, hoounaia mai la he mau kanaka mai a Kila mai, e kii mai i ua\nmau kanaka Kauai nei. Nolaila kiiia mai la, a laweia aku la i mua o\nKila. I ka manawa i hiki aku ai ua poe kanaka nei i mua o Kila, ninau\nmai la o Kila: \u201cMai hea mai oukou?\u201d Hai aku la lakou: \u201cMai Kauai mai\nmakou.\u201d \u201cHeaha ka oukou huakai i hiki mai ai i anei?\u201d Pela aku o Kila.\nAlaila, hai aku la lakou. \u201cI imi mai nei makou i ko makou alii ia\nKaialea; ua kali mai nei na makuahine o lakou, aole he hoi ae, nolaila\nhoounaia mai nei makou e imi mai, a anei iho nei, lohe iho nei makou ua\nmake, a nolaila, e hoi makou a olelo aku, ua make ke alii.\u201d\n\nI mea e ike maopopoia ai o Kila, nolaila, kena ae la o Kila i na\nilamuku e hopu i keia mau kanaka a lawe aku i luna o Pakaalana. Nolaila\nlawe ia aku la lakou ma ke ano lawehala maoli, a hoopaaia aku la ma\nkahi e hoopaa ia aia o Kaialea. I kela manawa, hookahi kanaka i koe ma\nna waa, e malama ana i na waa, lohe ae la oia, ua laweia kekahi poe o\nlakou e make i loko o Pakaalana, nolaila, pee malu aku la oia ma kahi\nnalo maloko o na hale kamaaina, a mahope iho, halawai iho la lakou me\nna hoewaa mua o Kaialea, kuka iho la lakou e hoi malu i Kauai, a\nhooholo ae la lakou pela, e hoi malu i Kauai.\n\nA o na kanaka mua i noho ai me na kamaaina ma Waipio, kela poe hoewaa\nhoi o Kaialea, hai aku la lakou i ko lakou mau kamaaina i noho pu ai,\nme ka olelo aku \u201ce hoi ana i Kauai.\u201d A no ia mea, he mea aloha nui loa\nia i na kamaaina, no ka mea, ua loihi ko lakou noho pu ana. I mai nae\nna kamaaina: \u201cHeaha no hoi ka oukou e hoi ai?\u201d I aku na malihini: \u201cAole\ne hiki ia makou ke noho, ina o ko makou noho ana, o ko makou make no\nia, oia hoi he pono kahi a ke alii.\u201d\n\nA no ia mea, manao ae la na kamaaina he pono ka lakou la olelo,\nnolaila, ae aku la na kamaaina, mamuli o ko lakou la manao, no ka mea,\nua ike maoli ae la na kamaaina i kela pilikia nui. Aka, ma ia la no,\nhuhuki ino ae la na kamaaina me lakou nei i ke kalo, a hooili maka aku\nla i ka ai maluna o na waa i ka po ana iho a hoi aku la i Kauai.\n\n\n\n\n\n\nMOKUNA VII.\n\nKA HALAWAI ANA O NA KANAKA HOU I HOOUNAIA MAI AI E HOOIPOIKAMALANAI, ME\nKAIALEA.\n\n\nI ua mau kanaka nei i laweia ai, a hoonohoia aku la ma kahi e paa mai\nana o Kaialea, aka ma ke kaawale no kela, a ma ke kaawale no lakou nei.\nIa ike ana mai o Kaialea ia lakou nei, haloiloi honua mai la kona mau\nwaimaka, me ka uumi ana i kona uwe no ke aloha. A ike ae la na ilamuku\no ke alii i ka uwe ana o Kaialea, hele aku la e hai ia Kila, a hele mai\nla o Kila a ma kahi e noho ana o Kaialea, ninau aku la: \u201cE uwe ana anei\noe?\u201d Ae aku la o Kaialea: \u201cAe.\u201d Ninau hou aku la o Kila: \u201cHeaha kou mea\ni uwe ai?\u201d I mai la o Kaialea: \u201cE uwe ae ana wau i ko\u2019u ike ana aku ia\nlakou la, no ko\u2019u ike ana aku nei i kanaka o ko makou aina, nolaila wau\ne uwe iho nei.\u201d Hele aku la o Kila ma kahi e paa ana ka poe hou mai, a\nhoi hou mai la me ka olelo ole aku la ia lakou, a hiki ma kahi no a\nKaialea e noho nei, ninau hou aku la: \u201cAole anei oe na Moikeha?\u201d I aku\nla o Kaialea: \u201cAole wau nana, he alii ia, a he kanaka wau.\u201d A no keia\nmea, olelo aku la o Kila, me ka i aku: \u201cAole loa ana oe e hemo mai anei\naku, a hai mai oe i kou mau makua, alaila oe e hoi aku. Aka, ina e hai\nmai oe, i keia la no oe e kuu ia aku ai.\u201d\n\nIke iho la o Kaialea ua olelo maopopo loa aku o Kila i ka mea e pakele\nai o Kaialea, alaila, hai mai la oia ma ka oiaio. I aku la o Kila:\n\u201cEhia oukou a ko oukou makua?\u201d I aku la o Kaialea: \u201cEkolu makou a\nHooipoikamalanai me Moikeha. O ko\u2019u mua aku ka mua a ko makou makuahine\nhookahi, a owau aku, a o ko\u2019u muli mai o Kila, akolu makou; a elua hoi\na ko makou makuakane me ke kaikaina o ko makou makuahine, o Kekaihawewe\nka mua, a o Laukapalala ka muli, alima wale no makou, he mau keiki kane\nwale no, a o ko makou hanau muli loa o Kila.\u201d\n\nIke aku la o Kila, ua hai maopopo mai o Kaialea ma ka oiaio, nolaila,\nninau hou aku la o Kila: \u201cAuhea ko oukou kaikaina?\u201d I aku la o Kaialea:\n\u201cUa hala i Tahiti, ua lawe ia no e ke kaikuaana e Laamaikahiki.\u201d A no\nkeia olelo ana a Kaialea pela, kena koke ae la o Kila i ka ilamuku, me\nka i aku: \u201cE hoopaa koke ia ia nei i loko o Pakaalana! No ka mea, aole\ni hai pololei mai nei, ke i mai nei, aia ko lakou kaikaina i Tahiti.\u201d A\nno ia kena ana a ke alii pela, nolaila lawe ia aku la o Kaialea i loko\no ka heiau o Pakaalana.\n\nA paa aku la kela, hele aku la o Kila mahope aku, a ku aku la ma ke\nkumu o ka lele, ia Kaialea e paa mai ana. I aku la: \u201cMaanei keia e paa\nai, a hiki i ka la e kauila ai ka heiau, alaila, e lawe aku ia ia a kau\nma ka lele.\u201d Aole nae ia o ko Kila manao maoli, aka, i mea e puiwa ai,\nalaila e hai maopopo mai ma ka oiaio, pela wale no e pono ai ia Kila. A\no na kanaka hoi i hoopaa pu ia ai mahope aku, hookuu ia aku la lakou ma\nna hale kamaaina.\n\nA o na kanaka hoi i hoi malu ai i ka po, na hoewaa i holo pu mai me\nKaialea, a me kekahi kanaka i hoouna hopeia mai e Hooipoikamalanai, hoi\naku la lakou a hiki i Kauai; ninau mai la o Hooipoikamalanai: \u201cAuhea\nhoi ko oukou nui?\u201d I aku la lakou: \u201cI mai oukou-e, he pono keia hoi ana\nmai nei, aole paha he pono. O Kaialea, aia ke paa la i loko o\nPakaalana, a o ka poe hou ae nei hoi, ke paa pu la lakou, aole i ikeia\nko lakou ola; ina no i make la, make mai la no. Na ke akua ko lakou\nola, ke ola mai o nei mau la.\u201d\n\nA lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, kaumaha loa\niho la ko laua naau. I iho la laua: \u201cHe mea kupanaha, ke uhai mai nei\nka ponalo ia kaua; alua paha auanei keiki a kaua e make. E pono no paha\nia kaua ke hele luahine i ka moana a ike aku i kahi i waiho ai na iwi o\nka kaua keiki, a make aku kaua ma kahi e make ai o ka kaua keiki. O\nahaina kaua ke hele a make aku, aole o kaua ua loihi ko kaua mau la.\u201d A\nno ia manao paa o Hooipoikamalanai e holo i Hawaii, lawe ae la laua i\nmau hoa holo no laua a nui, i mau moepuu e make pu aku ai me Kaialea.\nUa manewanewaia ke poo o na kanaka a me Hooipoikamalanai ma.\n\nIa holo ana aku a lakou nei a hiki ma Waipio, o ka la no hoi ia, a\nkekahi la ae kauila ka heiau, ka la i manaoia ai o Kaialea e kau ma ka\nlele. A hiki aku la lakou, ike ia mai la hookahi kaulua e kau ana ka\npuloulou alii. Ia wa ike aku la o Kila i na makuahine a me na kaikuaana\no ia nei, nolaila, hoolale ae la o Kila e hoomakaukau na hale. Alaila\nkiiia aku la o Hooipoikamalanai laua o Hinauu a hoonohoia ma ka hale\nalii o Kunaka ma Pakaalana. A o na kaikuaana hoi o ia nei, hoonohoia\naku la lakou ma ka hale e. Hoomanawanui ae la o Kila i ke aloha o kona\nmau makuahine, a uumi iho la i ke aloha, hele aku la ma ka wai e auau\nai i mea e nalo ai kona uwe ana. Aka o Hooipoikamalanai ma, ua\nhoohewahewa loa ae la laua ia Kila, no ka mea, ua hookanaka makua ae\nla.\n\nA pau ka uwe ana a Kila maloko o ka wai, hoi aku la a halawai pu me\nkona mau makuahine, me kona huna ana ia ia iho. I aku la o\nHooipoikamalanai ma: \u201cKe makemake nei maua e hoihoi mai i ka maua mau\nkeiki ma kahi hookahi e noho pu ai, no ka mea, aole o maua makemake e\nkaawale aku ma ka hale e.\u201d Nolaila, kiiia aku la na kaikuaana o Kila, a\nnoho iho la ma kahi hookahi me ko lakou mau makuahine.\n\nIa lakou i akoakoa aku ai, ninau hoohuahualau aku la o Kila i kona mau\nmakuahine: \u201cHe mau keiki no nae paha kau?\u201d Hooipoikamalanai ma: \u201cAe, he\nmau keiki ka makou; elua maua wahine, hookahi kane, elima mau keiki a\nmakou, ekolu a\u2019u me ka maua kane. Oia nei (Umalehu) ka maua hanau mua,\na o kona muli iho, oia keia e paa mai nei (Kaialea), a o ka muli (o\nKila) ua make ia, i holo no me kona mau kaikuaana i Haena, i kii i na\niwi o ka\u2019u kane, ko lakou makuakane hoi, ua pau ia i ka mano, a o na\nlima ka\u2019u e paa nei. A elua hoi a ia nei (Hinauu) me ko lakou\nmakuakane, elua maua wahine hookahi kane. A o ka ia nei mau keiki o\nlaua nei, Kekaihawewe a me Laukapalala. A no ke kui ana ae nei o ka\nlono e make ana o Kaialea, nolaila, hele mai nei maua e moepuu aku\nmahope o ka maua keiki. Aka hoi i na e ae oe (Kila) o maua ke make\nmahope o Kaialea, alaila e ola o Kaialea.\u201d\n\nI aku la o Kila: \u201cE make io ana no ke keiki a olua, apopo e kau ana i\nka lele, aole a\u2019u olelo i koe, ua waiho aku au i ka ilamuku ke ola a me\nka make.\u201d\n\nMahope iho o keia mau olelo ana, ninau aku la o Kila i na kaikuaana:\n\u201cAuhea ko oukou kaikaina o Kila?\u201d I aku la lakou: \u201cUa pau i ka mano e\nlike me ka olelo a ko makou makuahine ia oe.\u201d A no ia olelo ana pela,\nkena koke ae la o Kila i na ilamuku e paa i loko o ka heiau; a hoopaa\npuia aku la ma kahi hookahi me Kaialea. A no keia mea, pono ole iho la\nko Hooipoikamalanai ma manao, no ka mea, ua pau loa na keiki i ka\npilikia. I iho la laua o laua wale: \u201cMai pono no ka hoi e nohoia aku\nnei i Kauai, ina la no la hoi aole e pau na keiki i ka pilikia, e make\npu aku no la hoi kakou pono loa.\u201d\n\nI kekahi la ae, hoouna aku la o Kila i na kanaka, e hele aku e kuahaua\nmai i na mea a pau o Waipio, e hele mai e nana i ke kau ana o na kanaka\n(Kaialea ma) i ka lele. Pela ka olelo e kuahaua aku ai, e akoakoa mai\nno ke kau ana i ka lele. Aole nae pela ka manao maoli o Kila, e\nmakemake ana e hoike ia ia iho i mua o kona mau kaikuaana, a me kona\nmau makuahine, i ike ai kona (Kila) mau kaikuaana i ke ino o ka lakou\nhana ana no ko lakou kaikaina. No ka mea, aole paha e hiki ke\nhoomanawanui loihi, ua mokumokuahua loko o Kila no ke aloha i kona mau\nmakuahine.\n\n\n\n\n\n\nMOKUNA VIII.\n\nKA HOIKE ANA O KILA IA IA IHO I MUA O KONA MAU MAKUAHINE A ME KONA MAU\nKAIKUAANA.\n\n\nMahope iho o ke kuahaua ana, ma kekahi la ae, he la kauila nui ia no ka\nheiau; ma ia po iho nae, hele mai la ke alii, a me na kahuna nui o ke\nalii, a me ka poe e pili ana i na kahuna nui no ke kai ana a ka aha i\nka hale i kapaia he mua. I ke kai ana o ka aha ia manawa i mua, a hiki\ni ke kau, ma ka waenakonu o ka po, ua maikai ke kai ana o ka aha, aole\ni loaa ke kina. A ma ia hope iho, ma ka pili o ka wanaao, komo ae la o\nKunaka, a me Kila, a me ke kahuna nui hoi i loko o Pakaalana, a kai hou\naku la i ka aha, o Oneoneoihonua; a kokoke i ka wanaao keu ana ka alae.\n\nIa manawa, olelo aku la ke kahuna nui ia Kunaka laua o Kila: \u201cUa hewa\nka aha, a o hoi he wa a malamalama ae, lele wale ka aha, o ka maikai no\nla hoi ia; nolaila, aole he kanaka o ka lele i keia la.\u201d Aka ua manao\nmua no o Kila e hewa ana no ka aha, no ka mea, aole he manao ona e make\nana o Kaialea.\n\nIa kakahiaka, komo ae la o Kila me Kunaka, a lawe ae la o Kila i kona\nmau makuahine, i loko o ka heiau. Ma ka puka ana ae o ka la, lawe ia\nmai la o Kaialea, a me kekahi mau kaikuaana ona, e paaia ana ma ka lima\no na ilamuku. Laweia mai la a kukulu ma ke kumu o ka lele. Ia manawa,\nhele mai la o Kila a ku ma ka anuu, a hoike mai la ia ia iho i mua o\nkona mau kaikuaana, a me na makuahine, a me na lii, a me na mea a pau.\n\nIa manawa a Kila e ku la, ku mai la na makuahine a nonoi mai la ia\nKila: \u201cEha a maua mau keiki e make ana i keia la, i ewalu mau moepuu\nmahope o lakou, a o maua, umi moe puu.\u201d Ia manawa, aole i hoolohe aku o\nKila ma ka laua olelo, no ka mea, ua manao no o Kila aole e make ana.\nIa Kila ma ka anuu, huli pono aku la o Kila ma ke alo ponoi o kona mau\nkaikuaana, a olelo aku la:\n\n\u201cOwau no keia o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o\nkama wau a Moikeha. Ua kuhi wau ua pau ko oukou manao lokoino ia\u2019u,\naole ka, laweia mai wau e oukou a haalele maanei, hoi malu aku oukou,\nkahea aku wau mahope; a hala aku oukou, noho hoopilimeaai aku wau\nmalalo o na kamaaina o Waipio nei, ma ka na kamaaina olelo e mahiai,\nmalaila wau e hoolohe ai, olelo mai e kahuumu, malaila wale aku no wau;\nolelo mai e pii i ka wahie i kela pali (Puaahuku) pii aku no wau; pela\nmau ko\u2019u noho hoomanawanui ana, a loaa ko\u2019u makua o ia nei (Kunaka),\npau ko\u2019u noho hoopilimeaai ana, loaa ia\u2019u ko pono nui; e ole e\nhoomanawanui malalo o na kamaaina, loaa keia pono a oukou e ike nei. Ua\npono no la hoi ia, ina owau ka oukou i hana ino, aole, lawe malu ia aku\ne oukou ko onei keiki punahele, a pepehiia e oukou, me ko oukou olelo\naku i ko kakou mau makuahine, owau ia mau lima, ua pau i ka mano. Aole\no keia hana ana a oukou, ua pakele oukou ia\u2019u, o ka oukou pepehi ana i\nko Waipio keiki kamaaina nei, aole oukou e pakele ia\u2019u, aia no i ka poe\nnana ke keiki ko oukou ola, a me ko oukou make.\u201d\n\nIa manawa ike ia ae la o Kila he keiki alii, a mihi iho la na kamaaina\nana i noho hoopilimeaai aku ai.\n\nMahope iho o ko Kila hoike ana iaia i mua o kona mau makua a me na mea\na pau, loaa iho la ia Hooipoikamalanai ma ka hewa o kana mau keiki;\nalaila kena koke ae la laua e kau aku i ka laua mau keiki hanau mua ma\nka lele i hoomakaukau ia no lakou, a e hooko aku i ka make maluna o\nkana mau keiki. A no ia mea, kaliia iho la ko lakou make a kekahi la\nae, ma ia po ana iho, noonoo iho la o Kila i mea e pakele ai kona mau\nkaikuaana i ka make. Aka ua maopopo no ia Kila, aole e make ana.\n\nIa po, olelo aku la o Kila i kona mau makuahine: \u201cE ola o Umalehu ma,\nno ka mea, o ko lakou hoonoho ana ia\u2019u ma Waipio nei, oia ka mea i ola\nai ko oukou pololi, ina paha ma ka moana ko lakou hoolei ana ia\u2019u ina\nhoi paha aole e loaa wahi ai ia oukou; ko\u2019u manao e ola lakou la.\u201d Ma\nkeia olelo a Kila i kona mau makuahine, aole i maliu aku kona mau\nmakuahine mamuli o kana olelo kaua, ua holo ko laua manao ma ka make o\nka laua mau keiki. Ike maopopo aku la o Kila, ua wela ka inaina o kona\nmau makuahine, nolaila, waiho iho la o Kila i kona manao pela i loko\nona, aia a hiki i ka wa e kaiia mai ai kona mau kaikuaana i mua o ka\nlele, alaila, hai ae oia i kona manao huna.\n\nA ma kekahi la ae, komo ae la na \u2019lii i loko o ka heiau, a laweia mai\nla o Umalehu ma a hiki i ke kumu o ka lele, ia manawa, ua paa kona mau\nkaikuaana i ka pouamanuia. I ka manawa i hoomaka ia ai e pepehi o\nUmalehu ma, ia manawa komo pu aku la o Kila ma kahi i manao ia ai e\npepehi kona mau kaikuaana, me ka i aku: \u201cOwau mua ke make, a mahope ae\no\u2019u mau kaikuaana.\u201d A ike aku la kona mau makuahine, ua oi aku ke aloha\no Kila i kona mau kaikuaana, nolaila, hooki ae la o Hooipoikamalanai ma\ni ko laua manao e make ka laua mau keiki.\n\n\n\n\n\n\nMOKUNA IX.\n\nKA NOHO ANA O HOOIPOIKAMALANAI MA WAIPIO, A ME KA HOI ANA I KAUAI.\n\n\nNoho iho la o Hooipoikamalanai ma me kana mau keiki ma Waipio a nui na\nla; a hiki i ka manawa i ea ae ai ka ai o na aina a pau, alaila hoi aku\nla lakou i Kauai. Hooponopono hou ae la o Kila me kona mau kaikuaana a\nme ko lakou mau makuahine i ka noho ana o ka aina. Aka, o ka manao o\nHooipoikamalanai ma, e noho no o Kila e like me ka Moikeha kauoha, o\nKila no maluna o kona mau kaikuaana, a o na kaikuaana no na noho hale.\nMa ia manao o na makuahine, aole pela ko Kila manao. O ko Kila manao, o\nna makuahine no maluna o ka aina, a o kana mau keiki no na noho hale,\nku kaawale ae no o Kila, no ka mea, ua pono no o Kila i kona aina o\nWaipio. A no ka like ole o ko Kila manao me ko na makuahine, nolaila,\nnoho iho la o Hooipoikamalanai ma i alii no Kauai, a hiki i ka make\nana. A o Kila hoi, hoi aku la oia i Waipio me Kunaka, kona makua hanai.\n\nA make aku la o Hooipoikamalanai laua o Hinauu, a koe iho la na keiki.\nAka, noho alii iho la na keiki mahope iho o ka make ana o na makuahine.\nIa manawa, kipi ae la o Keoloewa, kekahi alii o Kauai i na keiki a\nMoikeha, a lanakila ae la o Keoloewa, nele iho la na keiki i ka aina\nole, lilo ae la ia Keoloewa. Mahope iho o ia manawa, kii aku la o\nKeoloewa ia Kila i Hawaii ma Waipio e hoi i alji no Kauai; aka, he mea\npono no ia i ko Kunaka manao, nolaila, hoi aku la o Kila me Keoloewa, a\nnoho iho la i alii nui no Kauai, a o Keoloewa no kona kuhina. I ka\nmanawa a Kila i noho hou ai i alii no Kauai, aole i liuliu, hiki mai o\nLaamaikahiki mai Tahiti mai, o ka lua ia o ko Laamaikahiki hiki ana ma\nHawaii nei.\n\n\n\n\nKA HOLO ALUA ANA MAI O LAAMAIKAHIKI.\n\nNoho o Laamaikahiki i Tahiti mahope iho o kona hoi ana aku mai Kauai\naku ma kana holo mua ana mai, a lohe aku la oia ia Hawena ua make o\nMoikeha, nolaila, manao ae la oia e kii mai i na iwi o kona makuakane\n(Moikeha). A nolaila, ua holo mai la o Laamaikahiki mai Tahiti mai, a\nma Kau kona hoea ana mai, a lana na waa ma Kailikii, ma ka poeleele ana\niho.\n\nA penei ka moolelo o kona hiki ana ma Kau. I ke ahiahi, lohe aku la na\nkanaka i ke kani o ka leo o ka pahu, a me ka leo o ka ohe kaeke.\nNolaila, puiwa koke ae la na kanaka i keia mea e kani nei, a i ka puka\nana aku e nana, lohe pono loa aku la na kanaka, aia no luna o na waa\nkeia mea e kani nei. A no ia mea, olelo ae la na kanaka: \u201cHe mau waa no\nke akua, no Kupulupulu, a nolaila keia mea kani.\u201d A no ia mea\nhoomakaukau aku la na kanaka i ka ai, a me ka puaa, i makana na ke\nakua.\n\nA ma ke ao ana ae, ike maopopo ia aku la na waa me na kanaka maluna o\nna waa. Alaila, kahea aku la na kanaka o uka: \u201cE ka mea kani-e! Eia ka\nai me ka puaa. He makana na ke akua.\u201d Aka, aole i liuliu ko\nLaamaikahiki ma lana ana ma Kailikii, a o ka holo mai la no ia ma Kona.\nMa ia holo ana mai a Laamaikahiki mai Kau mai a hiki ma Kona, o kana\nhana mau no ia o ka hookani i ka pahu, a me ka ohe. A e like me ke\nkahea ana a ko Kau poe, pela no ko Kona poe kanaka, a pela no ka lakou\nhana ana. Ma keia holo ana a Laamaikahiki, ua olelo ia nana i hoomaka\nmua ka hula kaeke ma Hawaii nei.\n\nHolo aku la o Laamaikahiki a hiki ma Kauai, a halawai me kona kaikaina\nme Kila, a kuka iho la me kona kaikaina no ka lawe ia Moikeha i Tahiti.\nKiiia aku la na iwi o Moikeha ma Haena, a laweia mai la. Noho iho la o\nLaamaikahiki ma Kauai, a ao aku la i ka hula i na kanaka, pela mau ko\nLaamaikahiki kaapuni ana a puni neia mau aina. Pela i laha ai ka hula\nkaeke ma keia mau moku. A hoi aku la o Laamaikahiki i Tahiti.\n\nIa manawa a ua o Laamaikahiki i hoi ai, lawe ae la oia ia Kila i\nTahiti, a lawe pu ia aku la me na iwi o ko lakou makuakane, a waihoia\naku la ma ka aina hooilina o Moikeha ma kahi i olelo ia o kuahiwi o\nKapaahu. A malaila lakou i noho ai a hiki i ko lakou make ana. Aole i\nlohe hou ia kekahi Moolelo no lakou ma ia hope mai.\n\n\n\n\n\n\nMOKUNA X.\n\nKA MOOLELO O OLOPANA, A ME KANA WAHINE.\n\n\nUa oleloia he alii nui o Olopana no ka mokupuni o Hawaii, a o Luukia\nkana wahine, ma Waipio ko laua wahi noho mau. Aka, ekolu nae Olopana i\nkamailio ia mawaena o kekahi poe. O ka Olopana i oleloia iloko o ka\nmoolelo kaao o Kamapuaa. A o ka Olopana i oleloia no Tahiti, a o ka\nOlopana ka mea nona keia moolelo. Aka o ka Olopana nona keia moolelo,\noia no ka Olopana i holo mua i Tahiti me kana wahine me Luukia, a oia\nno ka mea i olelo ia iloko o ka moolelo o Moikeha. A penei no ka\nmoolelo no Olopana a me Luukia. Aole nae e hiki ke lawe mai i ka\nmookuauhau no ko Olopana hanauna, no ka mea, aole i maopopo; o ka noho\nalii ana no Hawaii a me ka hiki ana i Tahiti, oia wale no ka mea i ike\nia ma ko Olopana moolelo. A penei no ia: Noho alii iho la o Olopana me\nLuukia kana wahine, no ka Mokupuni o Hawaii. Aia na kanaka a pau malalo\no laua. A i ka manawa i wai kahe nui ai o Waipio, oia ka wai kahe nui\nana i halana ia ai ka aina, a lilo na hale a me na kanaka i ka moana,\nia manawa ka lilo ana o Olopana laua me Luukia a noho i Tahiti. Aka,\naole nae i ike ia ko laua mea i hiki ai i Tahiti, aka, ma ka lohe ana o\nko Hawaii nei ia Moikeha ma, aia o Olopana ma i Tahiti, nolaila, ua\nmanaoia e ko Hawaii nei, ua lilo maoli i ka moana ma ka au ana a pae ma\nTahiti. No ka mea, mai ka hoomaka ana o ka wai nui ma Waipio a hiki i\nkela manawa i loheia ai ia Moikeha ma ka haohaoia ana.\n\nMa ka manao ana hoi o kekahi poe kahiko, maluna o na waa ka holo ana a\nhiki i Tahiti. A no ka nui loa o ka hoopaapaa o na makaainana o Hawaii\nno Olopana, nolaila, holo aku la o Ulu ko Kau alii maluna o ka waa naku\nakaakai. Ma kela holo ana o Ulu maluna o kona waa akaakai aole i ikeia\nko Ulu hiki ana i Tahiti, aole no hoi i loheia, aka, he kahuna ka mea\nnana i holo aku e imi mahope o ka Ulu holo ana, a waena moana, ike mua\nke kahuna ua make, nolaila hoi mai ke kahuna. Mahope iho oia manawa,\naole he alii o Hawaii, nolaila lilo ae la o Kapukini, ke alii o Puna, i\nalii no Hawaii a puni. A o Olopana hoi, noho aku oia i Tahiti me kana\nwahine me Luukia i ka manawa e noho alii ana o Moikeha me kana wahine\nme Kapo. A ike ae la o Moikeha ua maikai o Luukia imua o kona mau maka,\nnolaila lawe ae la o Moikeha i wahine moekolohe nana, e like me ka mea\ni olelo ia ma ka moolelo o Moikeha, Mokuna I. (E pono ke nana malaila.)\n\nA o Olopana hoi; mahope iho o ko Moikeha haalele ana ia Tahiti a holo\nmai i Hawaii nei. He nui na hana maikai a Olopana ia manawa, a no kana\nmau hana maikai he nui, hahai ae la na kanaka malalo ona, a noho alii\nae la oia no Tahiti. Aka, i ka manawa i lohe ai o Kupohihi ka makuakane\npili koko o Moikeha, ua kuokoa ae la o Tahiti malalo o Olopana,\nnolaila, kiiia mai la o Olopana e hookuke. A no ia mea, hoi mai la o\nOlopana i Hawaii nei, me kana wahine me Luukia. He nui ke aloha o na\nkanaka ia Olopana no kana mau hana maikai, a nolaila, ua nui ke aloha\nia Luukia o na wahine. A ma keia mea, ua nui na kanaka i holo pu mai me\nOlopana ma ia hoi ana mai i Hawaii nei.\n\nMa ia hoi ana mai o Olopana, ua kakauia na lima i ka uhi, a no ka ike\nana o ko Hawaii nei i ka uhi o Olopana, a me na kanaka o Tahiti i holo\npu mai ai me laua, nolaila, hoopili aku la lakou i ke kakau i ka uhi.\nUa oleloia, oia ka hoomaka ana o ke kakau uhi ma keia pae aina.\n\nI ka manawa i hiki mai ai o Olopana me na kanaka o Tahiti mai, hoonoho\nae la o Olopana i na kanaka ma Maui, Molokai, Oahu, a me Kauai, a\nnolaila ka mea i ano e ai ka leo o na kanaka o keia mau aina, aole he\nlike o na olelo ana ma ka leo. Noho ae la o Olopana ma Waipio me kana\nwahine a i kekahi manawa, hookaawale ae la ia Luukia ma kahi kaawale\nloa, me ka malama pono loa ia o ka maluhia. A ia a hiki i ka wa e\nhana-wai ai o Luukia, hoihoi ia mai la oia a hoonoho ma Puukawaiwai\nkahi e pili la me Kawaihae a me Waimea. Malaila ko Luukia halepea, ua\npaia i ka pa a puni, nolaila i kapaia ai ka inoa o ua wahi la o\nPanoluukia, o kona inoa ia a hiki mai i keia wa.\n\n\n\n\nKE ANO O KO LUUKIA NOHO ANA MA KELA WAHI PUUKAWAIWAI.\n\nHe mea mau ia Luukia ka hoi ma kona halepea ke kokoke aku i ka manawa e\nhanawai ai. I kekahi manawa, i ke kokoke ana o Luukia e hanawai pii mai\nla oia mai Waipio mai. Aka, e noho ana kekahi kanaka koikoi ma Waimea,\no Waiauwia kona inoa, manao ae la oia e moe me Luukia. Nolaila, hele\naku la oia (Waiauwia) ma kahi o ka halepea o Luukia, a nonoi aku la e\nmoe me ia. I mai nae o Luukia, aole e hiki ke moe laua, no ka mea, aole\ni pau ka haumia. A ma keia olelo a Luukia, haohao iho la o Waiauwia i\nkeia mea. Aka, hoopaa aku la no o Waiauwia, me ka makemake no e moe\nlaua. A no ia mea, olelo mai o Luukia, me ka i aku ia Waiauwia: \u201cMai\nkomo mai oe maloko nei, ua hanawai wau, nolaila wau i kaawale ai me ke\nalii (Olopana).\u201d\n\nAkahi no a loheia keia mea e Waiauwia, he mea kapu no na kane ka noho\npu me na wahine i ka manawa e hanawai ai. Nolaila, hoi aku la o\nWaiauwia, a hai aku la i kana wahine, he mea kapu loa ka noho pu ana o\nna kane me na wahine ke hiki i ka manawa e hanawai ai na wahine.\n\nI kekahi manawa, mahope mai o ko Waiauwia halawai mua ana me Luukia ma\nPuukawaiwai, hele hou aka la ua o Waiauwia ma ka halepea mau o Luukia,\nkahi hoi i halawai mua aku ai laua, kahi i haiia mai ai ke kapu. Ia\nmanawa, ia laua i halawai hou ai, mahope iho o ka pau ana o ko Luukia\nhanawai ana; hai aku la o Waiauwia i kona makemake e launa me Luukia. A\nmamuli oia ano, haule iho la o Luukia i ka hana hewa me Waiauwia.\n\nUa oleloia na Olopana i lawe mai ke kapu ma Hawaii nei. Ma ia hope mai\nlaha ae la ke kapu ma keia mau Mokupuni a pau.\n\n\n\n\nKEKAHI KAMAILIO ANA O OLOPANA.\n\nHe like ole ke kamailio ana a ka poe kahiko no ka moolelo o Olopana, no\nka mea, aole hookahi Olopana i oleloia. Aka, ua oleloia, o ka Olopana\nnana o Luukia, ua oleloia oia ka Olopana kaikaina o Moikeha, no Tahiti\nno ia, a ma Tahiti no kona wahi i hanau ai, a malaila no ia i hoao ai\nme Luukia, a no Tahiti no o Luukia. Aole nae he nui loa o ke kamailio\nana pela. Aka o ka mea maopopo, no ka mea, ua hoomaopopoia ma ka\nmoolelo o Kualii. A ke malamaia nei e keia lahui ka pa-u o Luukia.\n\n\n\n\n\n\n\n\nTHE LEGEND OF KILA.\n\n\nMoikeha was the father and Hooipoikamalanai was the mother of Kila,\nwhose birthplace was the land of Kapaa. There were three children in\nthe family, of which Kila was the youngest. While very young it was\ntheir custom to resort to the Wailua River and there learn the art of\ncanoe sailing. In the wrestling matches Kila, though the youngest,\nalways prevailed over his older brothers. One day, in order to\ndetermine which one of his sons was the strongest, bravest and most\nskillful in the art of canoe sailing, Moikeha decided to give them a\ntest. After calling his sons to come before him, he said: \u201cI want you\nall to go to the other side of the river and set your canoes down in\nthe water and let them sail toward me. The one who will be able to so\nsteer his canoe as to hit me in the navel will surely be the most\nprosperous amongst you.\u201d\n\nAfter arriving at their stations the first-born set his canoe down and\nsteered it to his father, but it missed the mark. The second son then\nin his turn set his down and steered it for the mark, but it missed\nalso. Kila then in his turn started his, and it sailed directly to\nMoikeha and hit his navel. Moikeha then addressed his sons, saying:\n\u201cYou two,\u201d turning to the oldest, \u201cwill never amount to much. This your\nyoungest brother will be the most prosperous of you all.\u201d\n\nAs Kila grew up into manhood he also grew in beauty and manliness, so\nmuch so that he was recognized as the most handsome man in all of\nKauai, he having no equal. He also grew up to be a very strong and\nbrave man.\n\nMoikeha originally came from Tahiti, through grief and depression of\nspirit over Luukia. Because of his great grief he left his home\nMoaulanuiakea, the chiefs, the people and the demi-gods of the deep. On\nhis way to Kauai he met Kakakauhanui off the Kalaau point, Molokai,\nfishing. This man had very long legs; his body while in the water could\nsteady his canoe with his legs. He could stay under water without\nbreathing for a very long time. Upon meeting this man, Moikeha took him\nas an adopted son and brought him along to Kauai. Moikeha was a high\nchief, and his wife Hooipoikamalanai was a chiefess of very high rank\nthroughout the whole island of Kauai.\n\nAfter the lapse of some time, Moikeha fitted out a double canoe for his\nson Kila and instructed him to go to Tahiti and slay his old enemies.\nAfter everything pertaining to the voyage was ready, the paddlers, the\nbailers, immediate attendants, uncles and Kakakauhanui boarded the\ncanoe together with Kila, who sat in the covered platform, and they set\nsail for Tahiti. Before Kila boarded the canoe, however, Moikeha\naddressed him saying: \u201cYou are on your way. Don\u2019t fail to recognize\nyour uncle Makalii, or you will kill him.\u201d After all the islands had\ndisappeared and all that could be seen was the top of Maunakea, they\nwere met by Keaumiki and Keauka, [130] two monster demigods of the\ndeep, who drew their canoe down to the coral beds of the sea: so\nKakakauhanui dove down to the bottom and stayed there for ten [131] and\ntwo nights before coming up again. Keaumiki and Keauka were only able\nto stay down ten nights. This feat of endurance saved the canoe. The\nvoyage was then resumed.\n\nWhen they were approaching near to Tahiti they first touched at a small\nisland where the aunt of Moikeha was living, a supernatural rat,\nKanepohihi by name. Her eyes were covered over with wrinkles and she\nwas blind. When Kila came upon her she was cooking bananas in the\nashes. When he saw Kanepohihi cooking bananas, he reached down, took\nthe bananas and placed them on to one side of the cooking place. When\nKanepohihi reached for the bananas she was unable to find them, so she\nsaid to herself: \u201cThere must be a demi-god about.\u201d\n\nAt this Kila addressed her saying: \u201cMy greetings to you, Kanepohihi.\u201d\n\nKanepohihi replied: \u201cThe same to you.\u201d\n\nKila continued: \u201cYour grandchild and lord send you aloha greetings.\u201d\n\nKanepohihi asked: \u201cWho is this grandchild and lord of mine?\u201d\n\nKila answered: \u201cMoikeha.\u201d\n\nKanepohihi again asked: \u201cIs Moikeha then still alive?\u201d\n\nKila replied: \u201cHe is still alive.\u201d\n\nKanepohihi again asked: \u201cWhat is he doing?\u201d\n\nKila then chanted the following in a pleasing way:\n\n\n \u201cHe is indulging in ease in Kauai,\n Where the sun rises and sets again,\n Where the surf of Makaiwa curves and bends,\n Where the sun comes up over\n The kalukalu [132] of Kewa;\n The cool and calm shade of Kewa,\n The stretched out waters of Wailua,\n And the entrancing favors of my mother\n Hooipoikamalanai.\n He will live and die in Kauai.\u201d\n\n\nKanepohihi replied: \u201cYou seem to know my name, but I don\u2019t know who you\nare.\u201d He then told her his own name: \u201cI am Kila of the uplands, Kila of\nthe lowlands. I am Kila, the last child of my mother Hooipoikamalanai,\nand the offspring of Moikeha.\u201d\n\nKanepohihi replied: \u201cYou are my lord. What is the object of this voyage\nand visit paid me by my lord?\u201d\n\nKila replied: \u201cIt is a voyage in search of a chief.\u201d\n\nKanepohihi answered: \u201cThere are no chiefs left. Kahuahuakai was the\nlast of the chiefs that was slain, with the exception of your father,\nmyself and your father\u2019s younger brother. This was the cause why your\nfather Moikeha left this place and moved to Kauai.\u201d\n\nThrough Kila\u2019s power of foresight he answered: \u201cThere is a chief. He is\nliving in the uplands of Wahiawa, screened by the fog and secreted by\nHuihui and Maeele.\u201d\n\nThe reason why this call was made by Kila on Kanepohihi, was because he\nwas without food. To the request for food, Kanepohihi replied: \u201cI have\nno food. All I do is to live in idleness here. There is only one person\nwho has food, your uncle Makalii.\u201d\n\nMakalii was Moikeha\u2019s own younger brother, and he was the king and\nruler of the land. He had a net named after himself, Makalii, in which\nwere kept the food and fish as well as other things. Makalii, who was\nalso educated in all of the arts of the day, could tell of coming\nfuture events, as well as Moikeha or Kila. Because of this power as a\nfortune-teller he was able to foresee the arrival of Kila to his\nkingdom. So he took up all the food and placed it in a net and hung it\nout of reach, which was the origin of the old Hawaiian saying: \u201cMakalii\ndrew in his net (koko) and hung it up.\u201d Kanepohihi, on being requested\nfor food, changed herself into the form of a rat and climbed up,\nnibbled at the net of Makalii, cutting it and causing the food and fish\nto fall out, thus supplying Kila and his companions with food.\n\nShortly after this Kila sailed for the main island, the canoe going\ntoward the kapued harbor, where the kapu stick was standing. This place\nwas Moikeha\u2019s; no canoe was allowed to land here; no person was allowed\nto pass by it upon pain of death. The place had been kapued before\nMoikeha left, and ever since his departure its sacredness had been\nmaintained. When the canoe was nearing the landing place the people on\nshore were heard calling: \u201cThere is a canoe! There is a canoe!! That\ncanoe does not seem to have any fear for the kapu of the king. Your\nsuperior strength, if any you have, will be the only salvation for you\nthis day.\u201d\n\nBefore Kila and his people reached the landing place and hauled their\ncanoe up on the sand, he was bundled up and placed on the platform.\nKila, as we have said, was a very handsome man and was good to look\nupon, so much so that it could not be hidden by the covering in which\nhe was wrapped. After he had been placed on the platform he addressed\nhis followers, saying: \u201cWhen you see a large man come to the canoe, it\nis Mua. He is a great admirer of women. He is the man that was the\nbetrayer of Moikeha, and the one that caused Moikeha to leave his own\ncountry. Don\u2019t tell him about me, in case he should ask you.\u201d\n\nAs soon as Mua reached the canoe, he looked over the men and stood them\nup. Examining the first one and finding a protuberance on his body, he\nremarked: \u201cYou will never be able to get Luukia.\u201d He then examined the\nnext man, and so on to the last, with the exception of Kila. The reason\nwhy Mua examined the men was because he wished to find one who could\ncommand the admiration of Luukia, and by him get a chance to approach\nLuukia, as he had never been able to please Luukia even up to this\ntime.\n\nLuukia was a very beautiful woman and had no equal. She was the wife of\nOlopana, and owing to his being afflicted with the dropsy they never\nlived together. Luukia, however, had been bound, [133] or netted, by\nOlopana with small cord in the fashion of the lashing of canoes ever\nsince the departure of Moikeha.\n\nUpon seeing the bundle on the platform, Mua asked the people: \u201cWhat is\nthis large bundle on the platform?\u201d The people replied: \u201cIt is a bundle\nof clothes.\u201d Mua then went up to it and felt the bundle. After feeling\nit he opened the bundle and discovered a man. He then looked all over\nthe man and found him to be perfect in every respect. He then remarked:\n\u201cYou will be admired by Luukia. If in case you should, will you ask her\nto be mine?\u201d\n\nBefore Mua boarded the canoe, Kila had instructed his men as follows:\n\u201cIf Mua should come and ask that some one of you ask Luukia to be his\nwife, tell him to lie in the canoe face down, and not to get up or move\nabout or speak, but he must lie very quietly so that he will be able to\nget Luukia.\u201d\n\nAfter inspecting Kila, the people told Mua to do as they had been\ninstructed by Kila. When Mua heard this he was very glad. As soon as\nMua had lain face down in the canoe, Kila told the men to hold Mua down\nand urinate on him. This was done until it covered him for two days and\none night, so that he died without accomplishing his desire respecting\nLuukia. Thus, through the wit of Kila, was the betrayer of Moikeha his\nfather avenged.\n\nDuring the reign of Moikeha he had two very powerful warriors,\nNiniukalani and Pohinakahonua. There were none stronger than these two.\nUpon seeing the canoe coming to be moored on the kapued grounds,\nNiniukalani took up his war club, Kahikinaakala, and approached the\ncanoe. When he reached the dry sand he began twirling his war club. As\nthe man was approaching, Kila asked his men: \u201cWhich one of you is\nwilling to go and fight Niniukalani?\u201d No one spoke up for some time, as\nthey were all afraid. Ukulii, however, arose and said: \u201cI will go and\nfight him.\u201d Kila then said: \u201cYes, you are so small that you will be\nable to get very close to him. When you get ashore don\u2019t look up or you\nwill get killed; but keep your eyes always down and watch the shadow\nover you. If he twirls his club on the left, jump to the right, as he\nwill then strike to the left; and if he twirls on the right, jump to\nthe left.\u201d After Kila had imparted his instructions, Ukulii jumped\nashore with his war club and approached Niniukalani. Niniukalani was\ntwice the size of Ukulii and was sure of beating him, which he likened\nto so much chaff. [134]\n\nAt this time the place was packed with the chiefs and people who were\neager to see the conflict. They never had any idea that the small man\nhad any chance with the big man at all. Niniukalani, upon seeing\nUkulii, began to twirl his war club, Kahikinaakala, and, when Ukulii\nwas within striking distance, let it come down; but Ukulii jumped to\nthe right and toward his opponent. The club missed its object and hit\nthe sand, causing it to fly in all directions, and left a deep valley,\nhiding the two contestants from view for a time. Everybody believed\nthat Ukulii was killed. After the cloud of sand had settled, the people\nsaw that both of the contestants were still there. Ukulii then twirled\nhis club and made a feint as though to strike. Niniukalani dodged, but\nbefore he could recover himself, Ukulii struck to the right which\ncaught Niniukalani squarely, cutting him in two and killing him\ninstantly. At this the crowd cried out: \u201cOne for the stranger and none\nfor the son of the soil. Nobly done! No wonder this canoe dared to land\non kapued ground, for it carries a noble warrior.\u201d\n\nPohinakahonua, upon seeing the death of his mate, came up with his war\nclub, Puaihanuole. He then issued a challenge, boasted and said: \u201cHe\ncould not have been struck at; if he had he would have been in pieces.\nHe shall not escape me.\u201d\n\nUkulii, after his encounter, returned and boarded the canoe. When\nPohinakahonua was seen to come out and issue his challenge, Kila asked:\n\u201cWhich one of you will go and meet Pohinakahonua?\u201d Hohoiea answered: \u201cI\nwill.\u201d Kila then instructed him what to do, and he jumped ashore to\nmeet Pohinakahonua. As soon as he was within reach Pohinakahonua swung\nhis club to the right, but Hohoiea was not there, as he had jumped to\nthe left of Pohinakahonua. Hohoiea then swung his club from the ground\nupward, which cut Pohinakahonua in two from his hips to his head,\nkilling him. At this the crowd gave another shout, saying: \u201cThe\nstrangers have two, and the sons of the soil have none. This canoe\ncarries some mighty men who have killed the warrior guards of the\nland.\u201d\n\nThe result of the conflict was then carried to the king, Makalii. When\nMakalii heard it he arose and came down with his war club,\nNaulukohelewalewa. Makalii at this time was living in a land above the\nclouds. Makalii was a goodly man to look upon, closely resembling his\nolder brother Moikeha. He was very powerful and brave, but not like\nKila. As Makalii arrived on the kapued ground he began to swing his war\nclub right and left. Upon seeing this Kila said to his men: \u201cThat is\nMakalii, the king. He is a very powerful man; none of you will be able\nto stand up against him. I will go and meet him. But before I go, I\nwant you to remember this: if I shall be slain in this encounter, you\nhave your course of escape, return by it to Kauai; but in case I live,\nthen all will be well.\u201d Kila then took up his war club, Kahihikolo,\n[135] and jumped ashore from the canoe, stepping on the rocks. At sight\nof Kila the crowd began to shout, admiring his beauty. Even the ants\nwere heard to sing in his praise; the birds sang, the pebbles rumbled,\nthe shells cried out, the grass withered, the smoke hung low, the\nrainbow appeared, the thunder was heard, the dead came to life, [136]\nthe hairless dogs were seen and countless spirits of all kinds were\nseen. All these things mentioned were the people of Moikeha, who upon\nthe arrival of Kila his son, caused themselves to be seen, in testimony\nof Kila\u2019s high chief rank.\n\nAs Kila came within reach, Makalii brought down his war club,\nNaulukohelewalewa. The wind whistled by, the dust and sand arose in\nclouds, and a deep valley was seen where the club struck the ground.\nThe two were hidden in the dust. The people ashore thought that Kila\nwas killed, but after the cloud of dust and sand had settled they\nbeheld Makalii and Kila still facing each other; because when Makalii\nswung his club on the right he brought it down on his left, so Kila had\njumped toward the right side of Makalii and was saved from a terrible\ndeath. As they again faced each other, Kila twirled and brought down\nhis club, Kahikikolo, the swirl of which felled Makalii. The reason of\nthis escape was because Kila had in mind the warning given him by\nMoikeha his father, upon his departure from Kauai, in the following\nwords: \u201cYou are about to go on your voyage. If you should fight with\nyour uncle, don\u2019t be thoughtless, else you will kill him.\u201d This was the\nonly reason why Makalii was saved; otherwise he would not have again\nseen the warming sun.\n\nAfter the fight Kila returned to his canoe, while Makalii laid on the\nground for a period of time sufficiently long to cook an oven (umu) of\nfood; whereupon he arose and staggered to the house. While on his way\nto the house he congratulated himself on his miraculous escape. This\nwas the last time he was seen on earth, for he returned up above [137]\nand died there.\n\nThe end of this contest saw Kila master of all the lands. The canoe was\nthen beached and he went ashore. At this the shells [138] cried and\nasked: \u201cWhat is the object of this voyage that has brought my lord\nhere?\u201d Kila replied: \u201cIt is a voyage in search of a chief.\u201d The shells\nsaid: \u201cThere are no more chiefs; all are dead. We were deserted by your\nfather in this place, without food and without fish, your father taking\neverything with him, and we have managed to just exist.\u201d\n\nKila then continued on his way, meeting the former inhabitants of the\nland who wailed and cried to him, until he arrived at the palace of\nMoikeha, Moaulanuiakea. This was a very beautiful house, being very\nlofty and was thatched over with the feathers of birds. The battens\nwere made from the bones of birds and the timbers were of kauila wood.\nIt is said in the legend of Moikeha that the reason why Moikeha\njourneyed to Kauai and lived with Hooipoikamalanai was on account of\nhis oath, never to return after the ridge-pole of his house,\nMoaulanuiakea, had sunk out of sight.\n\nWhen Kila arrived at the house he looked it over and saw that it was\nindeed grand, majestic and lofty; but there were no people; the doors\nwere fastened; the guards were dead and the place was overgrown with\nweeds. Kila, however, had with him the means of unfastening the doors\nand of bringing the guards to life as well as everything else. As he\nopened the gate, two of the guards came to life and wept over him. As\nhe entered the roadway to the house, two more of the guards came to\nlife. Arriving at the main door, two more guards came to life. As the\ndoor was opened another two came to life, and entering the house he\nfound a guard in each room who all came and kneeled before him with\ntears in their eyes. Kila then lit the lamp which once belonged to\nMoikeha, walked to the couch and laid down.\n\nWhile Kila was asleep Luukia came outside of the house, spying,\nwatching this glow inside, its redness; and when she saw this red glow,\ntears fell from her eyes. She choked, and her heart quickened when she\nthought it was Moikeha. The night was far spent when the guards fell\nasleep. Luukia walked softly and carefully to where Kila was sleeping\nand looked at him; he resembled Moikeha, but was handsomer. She leaped\non him crying, and embraced and kissed him. Kila awoke startled and\nlooked at her.\n\nThen they contended together until the break of day, when Luukia said:\n\u201cI have no private; it was corded up by Olopana, and it has been sealed\nup from the time your father went away to this day.\u201d Kila then said:\n\u201cIf you will consent it can be unfastened, and it can be closed again.\u201d\nLuukia consented, and Kila unfastened [the cords]. Then they gathered\nup the fine strands of thought, indulging in love\u2019s desire, and braided\nthe lehua wreaths in dreamland, after which Luukia went her way. Later\nshe became wholly Kila\u2019s.\n\nAnd that is the end of this legend.\n\n\n\n\n\n\n\n\nHE KAAO NO KILA.\n\n\nO Moikeha ka makuakane, o Hooipoikamalanai ka makuahine, o Kapaa i\nKauai ka aina, oia kahi o Kila i hanau ai. Ekolu lakou o ka hanau ana,\no Kila ka muli. I ko lakou wa kamalii, he hooholoholo waa ka hana i ka\nmuliwai o Wailua, a i ka wa nae e hakoko ai me na kaikuaana, na Kila no\nka eha o na kaikuaana. A mahope, hailona o Moikeha i na keiki ana, i\nakaka ko lakou mea ikaika, a koa. I aku o Moikeha: \u201cE hele oukou a ma\nkela kapa o ka muliwai, kuu mai i na waa a oukou, a i ku kuu piko, o ke\nkeiki waiwai ia o oukou.\u201d Kuu mai la ka mua, aole i ku, kuu mai la kona\nmuli, aole i ku, kuu o Kila, ku ka piko o Moikeha; olelo aku o Moikeha\ni na keiki: \u201cAohe a olua waiwai, eia ke keiki waiwai o ko olua pokii.\u201d\n\nA nui ae la o Kila, nui pu kona maikai a me ka nani, a oia ko Kauai oi\na puni; aole ona lua, nui pu me ka ikaika a me ke koa. O Moikeha, mai\nKahiki ka hele ana mai, i aaia i ke aloha o Luukia, a haalele aku ia i\nkona hale ia Moaulanuiakea, a me na \u2019lii, na kanaka, na kupu o ka\nmoana.\n\nMa kona hele ana mai, loaa o Kakakauhanui i ka lae o Kalauu i Molokai,\ne lawaia ana. He kanaka uha loihi ia, e luu ana ke kino ilalo, e kaohi\nana ka uha i ka waa, he kanaka aho loa. Lawe mai la o Moikeha ia ia i\nkeiki hookama, a noho i Kauai. He \u2019lii nui o Moikeha, a he \u2019lii no hoi\nka wahine o Hooipoikamalanai, no Kauai a puni.\n\nHoomakaukau o Moikeha i na waa no kana keiki no Kila, e holo ai i\nKahiki i kona wahi i kumakaia ia ai e kona poe enemi. A makaukau, ee na\nhoewaa, na ka liu, na kahu, na makuakane hanauna; o Kakakauhanui, o\nKila i luna o ka pola o na waa. Mamua ae o ke kau ana i na waa, olelo\naku o Moikeha i ke keiki: \u201cKe hele la, mai hoohewahewa i ko makuakane,\no Makalii, o make ia oe.\u201d\n\nHolo aku la lakou a naha na moku o Hawaii nei, a nalowale ka aina, koe\no Mauna Kea, aole i nalowale. Loaa lakou i na kupu o ka moana ia\nKeaumiki a me Keauka, mimiki ia ka waa o lakou ilalo, a loaa ke ko-a, a\nme ke a, ka puna. Ia wa luu o Kakakauhanui a noho ilalo; hookahi\nanahulu a me na po keu elua, ea mai o Kakakauhanui; hookahi anahulu ko\nKeaumiki a me Keauka, ea mai. Nolaila, pakele na waa i ka make. Ia\nlakou i holo ai a kokoke i ka aina o Kahiki, aia i ka moana he wahi\naina moku i ke kai, ilaila ka makuahine o Moikeha, he iole, o\nKanepohihi, ua nalo na maka i ka alu, he luahine makapo, e pulehu maia\nana.\n\nA hiki o Kila i kahi o Kanepohihi e pulehu maia ana, lalau iho la keia\ni ka maia, a kapae ae la i kapa; haha iho la o Kanepohihi, aohe loaa,\nolelo iho la: \u201cHe kupu hoi keia.\u201d I aku o Kila ia Kanepohihi: \u201cE weli\nhoi ia oe e Kanepohihi.\u201d\n\nOlelo mai o Kanepohihi ia ia: \u201cE ane ana.\u201d\n\nOlelo aku o Kila: \u201cI aloha mai ko moopuna haku ia oe.\u201d\n\nNinau aku o Kanepohihi: \u201cOwai ua moopuna haku nei a\u2019u?\u201d\n\nHai aku o Kila: \u201cO Moikeha.\u201d\n\nNinau hou mai o Kanepohihi: \u201cKe ola ala no ka o Moikeha?\u201d \u201cAe, ke ola\nala no.\u201d\n\nNinau hou o Kanepohihi: \u201cKa walea ana?\u201d\n\nKau aku o Kila me ka lealea:\n\n\n \u201cI walea ia Kauai,\n I ka la hiki ae a po iho,\n I ke kee a ka nalu o Makaiwa,\n I ka hiki mai a ka la maluna,\n O ke kalukalu o Kewa,\n O ka wai halau o Wailua.\n O ka lealea o ka mai o kuu makuahine,\n O Hooipoikamalanai,\n O kahi noho no o Kauai a make.\u201d\n\n\nOlelo mai o Kanepohihi: \u201cAkahi ka hoi ka loaa o ko makou inoa ia oe,\naole hoi he loaa o kou inoa.\u201d\n\nOlelo aku o Kila me ka hai i kona inoa ponoi: \u201cO Kila iuka, o Kila i\nkai, o Kila pa wahine, a Hooipoikamalanai o Kama au a Moikeha.\u201d\n\nOlelo mai o Kanepohihi: \u201cE kuu haku, heaha ka huakai a kuu haku o ka\nhiki ana mai?\u201d I mai o Kila: \u201cHe huakai imi alii.\u201d\n\n\u201cAohe alii; a Kahuahuakai pau na \u2019lii i ka luku ia, koe ko makuakane,\nkoe au a me ka muli o ko makuakane, nolaila, hele aku ai ko makuakane o\nMoikeha a noho ia Kauai.\u201d Ma ko Kila mana a me ka ike, olelo aku la ia:\n\u201cHe \u2019lii no, aia la i uka o Wahiawa, ua alai ia mai e ka ohu, ua paa ia\nHuihui laua o Maeele.\u201d O ke kumu o Kila i hiki ai imua O Kanepohihi, o\nka pololi. I mai o Kanepohihi: \u201cAohe a\u2019u ai, o ka noho wale iho la no i\nanei. Hookahi no mea ai o ko makuakane o Makalii.\u201d\n\nA Makalii, o ko Moikeha kaikaina no ia, a oia no ke \u2019lii o ka aina, a\nnana ua koko nei o Makalii (no ka inoa), ilaila ka ai, ka ai, na mea a\npau loa. A he ike no ko Makalii i ke kilokilo e like me Moikeha, a me\nKila; no kona ike e hiki aku ana nei kupu (Kila) i ka aina, nolaila,\nlawe keia i na mea ai a pau a paa i ke koko, kau i luna, oia kela olelo\nkahiko o Hawaii nei: \u201cHului koko a Makalii kau iluna.\u201d E pii ae ana o\nKanepohihi ma kona kino iole, a aki i ke koko a Makalii, haule ka ai a\nme ka ia i lalo nei, loaa ka ai a Kila a me na ohua.\n\nHolo aku la o Kila a hiki i ka aina, holo aku la ka waa o Kila a ke awa\nkapu e ku ana ka pahu kapu, no Moikeha ia wahi; aohe waa pae malaila,\naohe kanaka hele, hele no make, he kapu mai ko Moikeha noho ana a hele,\noia mau no ke kapu a me ke kiai ia. Kahea mai la o uka: \u201cHe waa e! he\nwaa hoi kela!! Makau ole kela waa i ke kapu o ke \u2019lii; a nui ko ikaika\ni na la, ola oe.\u201d Ia lakou nei i pae ai ma ia wahi, aole nae i kau na\nwaa o lakou nei i uka, i ke kai no kahi i hekau ai. O Kila hoi, ua\nopeope ia a paa kau iluna o ka pola o na waa. He kanaka maikai loa o\nKila, aohe puu, aohe kee, a he nani ke nana aku, a ua hele kona maikai\nmawaho o ke kapa a me kona opeope e wahi ana.\n\nOlelo aku o Kila i na kanaka o luna o ka waa: \u201cIna nana oukou a i hele\nmai kekahi kanaka nui, i na waa nei, o Mua ia, he kanaka puni wahine\nia, oia ka mea nana i kumakaia o Moikeha i hele ai. A owau hoi, mai hai\noukou ia\u2019u ke ninau mai.\u201d A hiki o Mua i na waa, nana i na kanaka,\nkukulu iluna, kukulu ae la i ke kanaka mamua, nana i ke alo aohe puu,\nnana i ke kua, loaa he okakulai, he puu. Olelo aku o Mua: \u201cAole e loaa\nia oe o Luukia.\u201d Pela no ka nana ana a pau na kanaka o na waa, a koe o\nKila. O ko Mua manao ma keia nana ana, i loaa ke kanaka maikai e lilo\nai o Luukia, alaila, nonoi aku nana e moe e mamua o Luukia, no ka mea,\naole i loaa o Luukia ia ia mamua a hiki ia la.\n\nHe wahine maikai loa o Luukia, aohe ona lua ma ia aina a puni, o ka\nOlopana wahine ia, aole nae o laua moe kino, no ka pehu o Olopana,\nnolaila, ua paa o Luukia i ke kamaaha ia e Olopana (oia kela aha waa, e\nhoa ia nei a hiki i keia la), mai ka hele ana mai o Moikeha a hiki ia\nKila.\n\nNolaila, ninau aku la o Mua: \u201cA heaha hoi keia opeope nui e kau nei i\nka pola?\u201d Olelo mai na kanaka: \u201cHe opeope kapa.\u201d Hele aku la keia haha,\na ike iho la he kanaka. Haha iho la o Mua, wehe ae la i ke kapa, nana\niho la ma ke kua, a me ke alo, aohe puu, aohe kee, olelo iho la: \u201cLoaa\nia oe o Luukia. Ea, a i loaa o Luukia ia oe, na\u2019u e moe mamua.\u201d\n\nMamua ae o ka nana ana o Mua ia Kila, ua olelo aku o Kila i na kanaka:\n\u201cI hiki mai auanei o Mua a i nonoi mai e moe me Luukia, olelo aku\noukou, e moe i loko o ka waa nei, ilalo ke alo, aohe make ala, aohe\nmake oni, aohe make olelo, e moe malie, i loaa o Luukia.\u201d A pau ka nana\nana ia Kila, olelo aku la na kanaka ia Mua e like me na olelo a Kila, a\nlohe o Mua, he mea olioli ia. A moe o Mua i lalo ke alo, i loko o ka\nwaa, olelo aku o Kila i na kanaka: \u201cE mimi maluna iho o Mua.\u201d Pela ka\nhana ana, a po ka la, a ao ka po, a po hou ka la, ua lana ka mimi\nmaluna o Mua, a make iho la ia me ke ko ole o kona kuko ia Luukia. Pela\ni hookoia ai ka huhu o Moikeha i kona mea nana i kumakaia, ma ka noonoo\no kana keiki o Kila.\n\nIloko o ko Moikeha wa e noho alii nui ana ma ke aupuni, elua ona koa\nikaika loa, o Niniukalani, o Pohinakahonua, aohe koa e oi mamua o laua.\nHele mai la o Niniukalani me kana laau palau, o Kahikinaakala a ke one\nmaloo, oniu. Olelo aku o Kila i na kanaka: \u201cOwai ko oukou e hele e koa\nme Niniukalani?\u201d Aohe kanaka aa, no ka makau; ku ae o Ukulii a olelo:\n\u201cOwau ke hele e koa.\u201d\n\nAe mai o Kila: \u201cAe, o oe, o ko uuku auanei komo oe i loko, o koiala nui\nhele i waho, i lele oe i uka, mai nana oe iluna, o make oe, i lalo oe e\nnana ai i ke aka, i ka malu maluna ou. Ina e hookaa kela i ka laau ma\nka hema, ma ka akau oe e ku ai, aia ka hauna laau ma ka hema, a ina hoi\nma ka akau ma ka hema oe.\u201d\n\nA pau ka olelo ana a Kila, lele aku la o Ukulii me kana laau, lele aku\nla a ku me Niniukalani, ua palua kona nui imua o Ukulii, a he mea ole o\nUkulii i kona manao ana, heaha la ia imua ona? He opala. Ia wa, ua piha\nke one i na \u2019lii a me na kanaka he nui loa, e nana ana i ke kaua, aole\nnae o lakou manao e ola ana kahi kanaka uuku i ke kanaka nui. O\nNiniukalani, ke hookaa nei i ka laau palau ana, ia Kahikinaakala hoomoe\niluna o Ukulii, komo ae ana o Ukulii i ka akau, hala ka laau, loaa ke\none, puehu liilii, moe ke awawa, nalo laua nei i loko o ke one. Manao\nna mea a pau ua make o Ukulii; a mahope, ku hou laua nei, hookaa o\nUkulii i ka laau ma ka hema a hoana, aole nae i uhau, alo e o\nNiniukalani, e waiho ae ana keia ma ka akau, loaa no o Niniukalani,\nmake loa, kaawale o luna me lalo.\n\nUwa ka pihe o uka: \u201cAkahi a ka malihini, aole a ke kamaaina. Koa!\nmalama no i komo ia ai ke awa kapu o ke \u2019lii e keia waa eia ka he koa.\u201d\nKu mai o Pohinakahonua, me kana laau palau o Puaihanuole, paha, kaena:\n\u201cHe uhau ole ia i ka laau; e uhau ia okaoka, aole ia e pakele ia\u2019u.\u201d\n\nO Ukulii, hoi aku la no ia a na waa noho. Ninau o Kila: \u201cOwai ke hele e\nhakaka me Pohinakahonua?\u201d I mai o Hohoiea: \u201cOwau.\u201d Ao ao mai la o Kila\na maopopo, hele aku la a ku me Pohinakahonua. Waiho iho ana o\nPohinakahonua i ka laau ma ka akau, alo o Hohoiea ma ka hema, hala; hue\nlepo ae ana o Hohoiea i kana laau, mai ka papakole a ke poo ke kaawale,\nmake o Pohinakahonua. Uwa ka pihe o uka: \u201cAlua a ka malihini, aole a ke\nkamaaina, ikaiha kanaka o keia waa, ke make la na koa kiai o ka aina.\u201d\n\nLawe ia aku nei ka lohe, a i ke \u2019lii ia Makalii olelo; a lohe o Makalii\niho mai la (aia kona wahi iluna); a hiki o Makalii i lalo me kana laua\npalau, o Naulukohelewalewa. He kanaka maikai loa o Makalii ke nana aku,\nua like no me kona kaikuaana me Moikeha, he ikaika, he koa, he mana no\nhoi, aole nae i like me Kila. A hiki o Makalii i ke kahua kapu, ku iho\nla me kana laau palau, e hookaa ana me ka oniu ma ka akau a ma ka hema.\nI aku o Kila i na kanaka o ka waa: \u201cO Makalii kela, he \u2019lii, he ikaika,\naole oukou e ola ke hele aku e hakaka; owau ke hele ae. Eia nae ka\u2019u\nolelo ia oukou, i hele au a i make, oke ala no nei hoi ia Kauai, aka\nhoi, i ola au, aole hoi o ia.\u201d\n\nHopu iho la o Kila i kana laau palau o Kahikikolo, a lele iho la mai na\nwaa aku, a hehi iho la i ka paala. Uwa ka pihe o uka i ke kanaka maikai\no Kila; uwe ka naonao, kani na manu, nehe ka iliili, oleole ka pipipi,\nmae ka manu, moe ka uwahi, pio ke anuenue, kui ka kekili, olapa ka\nuwila, ua ka ua, kahe ka wai, kaikoo ke kai, popoi ka nalu, lele ke\nakoakoa me ka puna i uka, olo ka pihe a ka hanehane, ala na ilina, ala\nke namu ke nawa, ka huhu ai laau, hoike ka olohe, hele mai kini o ke\n\u2019kua, ka pukui akua, ka lalani akua, na mea a pau loa. O keia mau mea a\npau loa, oia na kanaka o Moikeha, a i ka hiki ana o Kila kana keiki,\nhoike lakou, oia ka hoailona o ke \u2019lii nui.\n\nA kokoke o Kila i o Makalii la, hoomoe iho ana o Makalii i kana laau\npalau, ia Naulukohelewalewa hio ka makani, lele ka lepo me ke one,\nkahawai kahi i loaa ai i ka laau, nalo laua i loko o ka lepo. Manao o\nuka, ua make o Kila; a pau ka wili ana o ka lepo, ku aku ana no o\nMakalii me Kila, no ka mea, ua kaa akau ka Makalii laau, ma ka hema ka\nhoomoe ana. Nolaila, komo o Kila i ka akau, a pakele i ka make weliweli\na Makalii.\n\nKu hou laua, hookaa na laau hoomoe o Kila i kana laau palau, ia\nKahikikolo i lalo o ka lepo, mana kahawai, kahe ka wai, wili ka\npuahiohio, wili ka lepo me ke one i ka lewa. O Makalii, ua loaa i ka\nhau o ka laau a Kila, ua waiho i lalo, o ke kumu o keia pakele ana o\nMakalii, o ka olelo kauoha a Moikeha i ka wa i Kauai ia Kila penei: \u201cKe\nhele la, a i hakaka oe me ko makuakane me Makalii, mai hana naaupo oe,\no make ko makuakane.\u201d Oia wale no ko Makalii mea i ola ai, ina ua\nhaalele i ka la i ka mea mahana.\n\nHoi aku la no o Kila a luna o na waa noho, o Makalii hoi, waiho iho la,\na moa ka umu, ala ae la me ke kunewanewa a hoi i ka hale. Ma keia hoi\nana, he mihi nui ko Makalii i kona pakele mai make, o kona ike ana no\nia i ka aina, hoi i luna a make.\n\nPuni ae la ka aina ia Kila, pae aku la na waa, hele aku la o Kila, uwe\nka pipipi, a ninau mai: \u201cHeaha ka huakai a kuu haku o ka hiki ana mai?\u201d\nI aku o Kila: \u201cHe huakai imi alii.\u201d Hoole mai ka pipipi: \u201cAohe alii, ua\nmake, o makou wale no koe, haalele ia iho makou e ko makuakane, i keia\nwahi, aohe ai, aohe ia, ua lawe aku ko makuakane a pau loa, o ke opu\nwale iho no ka makou.\u201d Pela no o Kila i hele ai, me ka uwe mai o na\nmakaainana ia ia nei, a hiki keia i ka hale o Moikeha ia Moaulanuiakea.\nHe hale maikai loa, a he hale kiekie loa no hoi, he hulu manu o luna i\nako ia ai, he iwi manu ka aho, he kauwila ka laau. (Ua oleloia i loko o\nko Moikeha kaao, oia kona kumu i noho ai ia Kauai me Hooipoikamalanai,\nalaila, nalowale ke kaupoku o kona hale o Moaulanuiakea.)\n\nA hiki o Kila, nana aku la ia i ka hale, nani, hanohano, kiekie, aole\nnae he kanaka, ua paa na puka, ua make na kiai, ua kupu ka nahelehele.\nAia ia Kila, he ki no ka hale, no na kiai, no na mea a pau. A komo o\nKila i ka pa a wehe aku la, ala mai elua kiai, a uwe mai la ia Kila,\nkomo o Kila a ke alanui e komo aku ai, ala mai elua kiai, a hiki o Kila\ni ka puka, elua kiai, a hemo ka puka, elua kiai. A komo o Kila i loko,\nhe lumi no he kiai, he lumi no ke kiai, ala mai la na kiai a pau a\nkukuli imua o Kila me ka waimaka. Hoa ia ae la ka ipukui o Moikeha e\nKila, hoi aku la o Kila a luna o ka hikiee o Moikeha moe, po iho la moe\no Kila.\n\nIa Kila e moe ana, hele mai la o Luukia a mawaho o ka hale hoomakakiu,\ne nana ana i keia mea wena i loko, a me ka ula, a ike o Luukia i keia\nmea ula, uwe iho la ia me ka helelei o ka waimaka.\n\nI kona manao o Moikeha, pela ka hakui o kona puuwai, pela ke kaoo ana o\nkona manao. A pau na kiai i ka moe, a aneane e huli ke kau o ka po,\nnihi aku la o Luukia a hiki io Kila ala, nana iho la, ua like me\nMoikeha a oi ae, lele iho la maluna, uwe; apo iho la me ka honi, puoho\nae la o Kila, a nana ae la. I loko o ia wa laua i aumeume ai i ke kihi\no ka malama, i aku ai o Luukia: \u201cAohe mai, ua paa i ke kamaaha ia e\nOlopana, mai ka la a ko makuakane i hele aku ai a hiki i keia la.\u201d\nOlelo aku la o Kila: \u201cIna he ae oe, he hemo wale no ia, a he paa hou no\nke hana.\u201d Ae mai o Luukia, wehe iho la o Kila a hemo. Ia wa laua i mali\niho ai i na kaula makalii a ka manao, e nonoke ana i na hakina pau ole\na ke aloha, e wili ana i na koai lehua a ka moe. A pau ae la, hoi aku\nla o Luukia, a mahope lilo loa ia Kila.\n\nOia ka pau ana o keia kaao.\n\n\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS GATHERED\n FROM ORIGINAL SOURCES\n\n BY \n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n With Translations Revised and Illustrated with Notes by\n THOMAS G. THRUM\n\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume IV\u2014Part II\n\n\n Honolulu, H. I.\n Bishop Museum Press\n 1917\n\n\n\n\n\n\n\n\nTHE STORY OF UMI: ONE OF THE MOST NOTED OF HAWAIIAN KINGS.\n\n\nCHAPTER I.\n\nANCESTRY OF UMI.\n\n\nIt is said in this story that Umi was a part chief because his mother,\nAkahiakuleana, was not a high chiefess, although his father Liloa was a\nvery high chief, whose genealogy could be traced to the very beginning\nof all things. So it is said that Umi was high on his father\u2019s side,\nbut very humble on his mother\u2019s side. [But in tracing out as to the\norigin of Akahiakuleana his mother, it is found that she must have been\nof very high blood, for her name appears in the genealogical tree of\nthe kings of Hawaii.]\n\nThis story pertains to Umi, but in order to get at all the facts the\nstory of Hakau his older brother should also be considered. Liloa was\nthe father and Piena was the mother of Hakau; the father as well as the\nmother were chief and chiefess of very high blood. It is said that\nHakau was one of the highest chiefs of Hawaii because both of his\nparents were of equally high blood. Waipio in Hawaii was the place\nwhere Liloa had his permanent residence. Here he lived with his wife\nPiena, and it was at this place that Hakau was born. Liloa was the king\nof the whole of Hawaii. [139]\n\nSome time after the birth of Hakau, the first son of Liloa by his wife\nPiena, Liloa started out from Waipio and journeyed to Koholalele, a\nplace at the east end of Hamakua, close on to Hilo. The cause of this\njourney by Liloa was to dedicate a temple which was at this place. The\nname of the temple was Manini. After the ceremonies pertaining to the\ndedication of the temple were ended he journeyed over to Kaawikiwiki,\nwhere he stayed for some days. The cause of the delay at this place was\nthe games that were being held, for it was the place where people from\nall the neighboring districts gathered to partake in the game of pahee\n[140] especially, although other games were also held there. While at\nthe place, he one day went out to bathe in the Hoea stream, which is\nlocated next to Kealakaha. When he arrived at the place he saw a very\nbeautiful woman, Akahiakuleana, coming out of the stream, without\nclothing. Her maid servant was sitting on the bank of the stream with\nher mistress\u2019s garment. When Liloa saw Akahiakuleana his desire to\npossess her became so great that they laid together, resulting in the\nbirth of Umi, the subject of this story, for Akahiakuleana was just\nover her days of defilement, hence her quick conception.\n\n\n\n\nGENEALOGICAL TREE OF AKAHIAKULEANA, THE MOTHER OF UMI.\n\nIn the following tree we will be able to see how Akahiakuleana was of\nhigh blood, and will satisfy us that Umi was also of high blood, and\nhow Liloa was, after all, connected to Akahiakuleana. Kanipahu is the\nconnecting link between Liloa and Akahiakuleana.\n\n\n HUSBAND. WIFE. CHILD.\n \n Kanipahu. { Alaikauakoko. Kalapana.\n { Hulani. Kalahuimoku.\n Kalahuimoku. Laamea. Oikialamea.\n Oikialamea. Kalamea. Kamanawakalamea.\n Kamanawakalamea. Kaiua. Ouakaiua.\n Ouakaiua. Kuaimakani. { Kanahae.\n { Kuaimakani.\n Kanahae. } Kapiko. Kuleanakupiko.\n Kuaimakani. }\n Kuleanakupiko. Keanianihoolilei. Akahiakuleana.\n Liloa. Akahiakuleana. Umi.\n\n\nAfter living with Akahiakuleana for a short time, Liloa saw that she\nwas with child, so he asked her: \u201cWho is your father?\u201d Akahiakuleana\nanswered: \u201cKuleanakupiko.\u201d Liloa said: \u201cThen you are a cousin of mine.\u201d\nShe replied: \u201cMay be so.\u201d\n\nAt the close of the above conversation Liloa instructed Akahiakuleana\nas follows: \u201cYou live on, and should you give birth to a boy, give him\nthe name of Umi, but if you should give birth to a girl name her on\nyour side.\u201d Akahiakuleana then said to Liloa: \u201cWhat tokens are you to\nleave behind in order that you may know that the child belongs to the\nking?\u201d When Liloa heard this he gave her his loin cloth, his necklace\nof whale\u2019s tooth and his war club, and then said: \u201cHere are the tokens\nfor our child. [141] When it is full grown give these things to the\nchild as his.\u201d Akahiakuleana assented to this, took them from the king\nand passed them over to her maid servant who would take charge of them.\nLiloa then went out and tied together some dried ti-leaf and girded\nthem around his loin as a loin cloth; and returned to his house. When\nLiloa arrived at the house, his attendants said to him: \u201cYou had on a\nreal loin cloth when you went away, and here at this time you have on a\nti-leaf loin cloth.\u201d\n\nLiloa continued living at this place until the ceremonies pertaining to\nthe dedication of his temple were ended, when he returned to Waipio, to\nhis permanent residence.\n\n\n\n\n\n\nCHAPTER II.\n\nTHE BIRTH OF UMI.\n\n\nIn course of due time it became apparent to all that Akahiakuleana was\nwith child. Her husband thought of course the child was his, so he took\ngreat care of his wife. He did not know that it belonged to Liloa. When\nAkahiakuleana gave birth to the child, she gave him the name of Umi,\nand brought him up carefully until he was well grown. As he grew, Umi\nwas very mischievous and would often go out to play with other boys. It\nwas his custom on going out to join the boys in their games to bring\nthem all to the house and then give them all the food in the house.\nWhen his mother\u2019s husband returned he would get angry and often punish\nthe boy. This was continued for many days, until at last the mother\ntook pity on the boy and protested against the harsh treatment of her\nson Umi.\n\nOne day Umi secretly asked of his mother: \u201cHave I not a different\nfather?\u201d The mother replied: \u201cYour father is in Waipio; his name is\nLiloa.\u201d Umi then said: \u201cShall I not go and see my father?\u201d The mother\nreplied: \u201cYes, you may go.\u201d Some time after this Akahiakuleana\u2019s\nhusband again beat Umi, when she said to her husband: \u201cMy husband, the\nchild is not yours that you should beat him.\u201d The husband in angry\nvoice then asked: \u201cAnd whose child is it, Liloa\u2019s?\u201d The wife replied:\n\u201cYes, it is Liloa\u2019s child, let me tell you.\u201d The husband asked: \u201cWhat\nhave you to prove that the child is Liloa\u2019s?\u201d Akahiakuleana then called\nfor her maid servant to bring the things for Umi that were left by\nLiloa. On the things being brought in the wife said: \u201cHere are the\nproofs.\u201d When the husband saw these things, his doubts were removed,\nfor he was sure the boy Umi belonged to Liloa.\n\nSome days after this Akahiakuleana said to her son Umi: \u201cHere is the\nloin cloth of Liloa, gird it about you; here is the necklace of whale\u2019s\ntooth, wear it around your neck; here is the war club, hold it in your\nhand. Now when you go down to Waipio and meet your father, remember\nthis: When you get to the bottom of the Waipio valley you will see a\nriver which you will have to swim across. When you reach the opposite\nbank you will see a house standing facing you; that is Liloa\u2019s house.\nYou must not enter in by the gate, but you must climb over the fence.\nYou must not enter in by the front door, but you must go around and\nenter the house by the back door. After you are in the house look for\nthe old man that is being guarded, with kahilis around him, that is\nLiloa, your father, my husband who begot you. Go in and sit on his lap,\n[142] and when he asks for your name tell him you are Umi.\u201d\n\nAfter these instructions had been imparted by Akahiakuleana to Umi, she\nsaid to Omaokamau: \u201cYou must accompany the boy, and you must carry the\nwar club for him; take good care of the war club of Liloa.\u201d When the\ntwo boys arrived at a place called Koakea they met a boy by the name of\nPiimaiwaa. Piimaiwaa then asked them: \u201cWhere are you two going?\u201d They\nanswered: \u201cTo Waipio.\u201d Umi then said to Piimaiwaa: \u201cWill you be my\nadopted [143] son?\u201d Piimaiwaa replied: \u201cYes.\u201d They then proceeded on\ntheir way until they came to the river in the Waipio valley called\nWailoa; they then swam across it and climbed the opposite bank; and\nwhen they looked they saw the house of Liloa standing before them. When\nthey drew near the house Umi said to Omaokamau and Piimaiwaa: \u201cYou two\nremain here while I go in and meet Liloa. If I should get killed, you\ntwo must retrace your steps over the road we have come by; but if I\nshould live we will all live.\u201d\n\nAs soon as he concluded speaking he proceeded on his way and climbed\nover the wooden fence that surrounded the dwelling house of Liloa and\nthen proceeded on and entered the house from the back [144] door.\n\nWhen the officers of Liloa saw that the boy\u2019s life was forfeited to\n[145] the king, because he had climbed over the fence, the kapued place\nof the king, they chased the boy with the intention of killing him, but\nUmi boldly entered and sat on the lap of Liloa. Liloa then opened out\nhis knees and Umi dropped to the floor. As Umi sat on the floor Liloa\nsaw the necklace of whale\u2019s tooth around the neck of Umi, and he also\nsaw his loin cloth around the waist of Umi. Liloa then asked: \u201cWhat is\nyour name?\u201d The boy replied: \u201cI am Umi.\u201d Liloa then took Umi up onto\nhis lap and kissed him. Liloa then asked him: \u201cWhere is your mother,\nAkahiakuleana?\u201d Umi replied: \u201cShe is still at home. It was by her\ndirections that I came to you, and she gave me these things I have on\nme which you left with her.\u201d When Liloa heard this he said to his men\naround him: \u201cThis is my own loin cloth, and this is my necklace of\nwhale\u2019s tooth.\u201d Liloa then asked the boy: \u201cWhere is my war club?\u201d Umi\nreplied: \u201cIt is with my companion, Omaokamau, outside of the fence.\u201d\nOmaokamau and Piimaiwaa were then sent for.\n\nLiloa then proceeded to tell the people how he met the mother of Umi\nand how he lived with her for some days, saying: \u201cWhen we went to\ndedicate the temple, and I one day returned without my loin cloth and I\nhad on a ti-leaf loin cloth, you said that I was crazy; but today you\nsee that here is my loin cloth, my necklace of whale\u2019s tooth and my war\nclub. I left these things for my son, who is here.\u201d [146] At the end of\nthe king\u2019s address they then knew that Umi was the son of Liloa.\n\nLiloa then said to his servants: \u201cGo and get my gods and bring them in\nthe presence of Umi to perform the ceremonies of circumcision.\u201d [147]\nWhen the gods were set before Umi, the ceremonies were performed and\nthe navel of Umi was cut, and the sacred drum was beaten. At the sound\nof the drum, Hakau, the first son of Liloa, heard it, so he asked of\nthe servants: \u201cWhy is the drum being beaten?\u201d \u201cIt is being beaten\nbecause the navel of the new son of the king is being cut. The young\nman\u2019s name is Umi.\u201d When Hakau heard this he came to meet Umi in a\ngreat temper. When he saw Liloa, he asked him: \u201cIs this your new son?\u201d\nLiloa answered: \u201cYes.\u201d And then he continued in a kindly way: \u201cYou\nshall be the king and he shall be your servant. You shall be above and\nhe shall be under you.\u201d By these kindly words of Liloa his father,\nHakau\u2019s temper was driven away and he pretended to be reconciled to\nUmi.\n\nWhen Umi took up his residence with Liloa, he obeyed all of Liloa\u2019s\nadvice, and in this way warmed the heart of his father toward him.\nHakau, on the other hand, ill-treated his younger brother, and he kept\nthis up even to the day of the death of their father, Liloa.\n\nBefore the death of Liloa, he willed all the lands of Hawaii to his\nfirst son, Hakau; but left the temples and the gods to his younger son\nUmi. On the death of Liloa, Hakau took immediate possession of all the\nlands of Hawaii, and Umi lived under him as a dependent. While thus\nliving, Hakau showed his hatred of Umi in many ways. If Umi took\nHakau\u2019s surf board, Hakau would get angry and tell Umi: \u201cYou must not\nuse my surf board, because your mother is not a chiefess; the same with\nmy loin cloth.\u201d This ill-treatment toward Umi was kept up by Hakau\nright along, which made Umi downhearted; so one day Umi was driven away\nby Hakau. Umi then took his companions, Omaokamau and Piimaiwaa, and\nleft the king\u2019s presence. After they had climbed the cliff leading out\nof Waipio, and had reached the heights called Koakea, they then\ncontinued on to Kukuihaele where they met Koi, a young man, and he was\ntaken along by Umi. From this place they continued on to Kaumoalii,\nthen on to Koholalele, then to Kealakaha, where Umi was born and where\nhis mother, Akahiakuleana, was living; but they did not call on her,\npreferring to wander on as strangers. They thus continued on their way\nuntil they reached the dividing line between Hamakua and Hilo, in the\nland of Waipunalei, where on account of darkness they called in one of\nthe houses on the wayside.\n\nIn this part of the country there lived many pretty young women, who,\nwhen they saw how handsome Umi and his followers were, showed a desire\nfor them for husbands. Umi, on account of his being better looking than\nhis companions, had two wives.\n\nAfter making their residence in this part of the country, they all four\ndecided to hide Umi\u2019s identity, and to keep him at home and not let him\ntouch work of any kind. To this Umi assented and took up a life of\nidleness. While living there in this way, Omaokamau, Piimaiwaa and Koi\nwould go farming every day on the lands owned by the parents of their\nwives, and were thus much praised by those people and were made much of\nbecause of their great strength. Umi\u2019s father-in-law and mother-in-law,\non the other hand, were displeased at the idleness on the part of their\nson-in-law, for he never would go out to work. Some time after this\nthey went down to lower Laupahoehoe to have a sea bath.\n\n\n\n\n\n\nCHAPTER III.\n\nHOW UMI LIVED IN HUMBLE CIRCUMSTANCES.\n\n\nUmi was very skilful in riding the surf, and he showed this while\nliving in humble life in Laupahoehoe. One day while out surf riding he\nhad a race with Paiea, a man famous in Laupahoehoe as the best surf\nrider of that place. In this race Paiea crowded Umi up against the\nrocks, thus bruising his shoulder. Therefore, years after this it was\nremembered against Paiea, and he was killed by Umi when Hawaii came\nunder his rule.\n\nWhen the aku season in Laupahoehoe came around, Omaokamau, Piimaiwaa\nand Koi went out with the people of the place aku fishing, and would\ncome home with aku, adding more joy to the parents of their wives.\nThis, of course, did not help Umi\u2019s cause at all, for his wives\u2019\nparents were more disappointed in their son-in-law for not going out to\nget some aku. So one day the father and mother of the wives of Umi said\nto their daughters: \u201cIf the well-proportioned physique of your husband\ncould only be used paddling a canoe we would have some aku. It was\nindeed a mistake when you two took him to be your husband.\u201d\n\nShortly after this Umi was requested by some of the people to go out\nwith them to help paddle their canoe, and Umi, being only too glad to\ngo out, gave his consent and they set out. On this fishing trip Umi\nshowed his great strength, and on their return he was given his share\nof the catch. In the division Umi saw that the fish given him, although\na large one, was taken from under the seat of the paddlers. When Umi\nsaw this he took the fish, but again exchanged it with one of the other\npaddlers for one that he saw was taken from the middle of the canoe and\nnot from under the seat like the one he had. In asking for the exchange\nUmi said to the man: \u201cHere, take my aku in exchange for your\u2019s; mine is\na larger fish.\u201d The man consented to this and the exchange was made.\nUmi did not, however, take the fish home to be eaten, but took it and\ngave it as an offering to his god, Kaili, [148] which was hidden in a\ncrevice in the cliff at Hokuli, in a place which no one but himself\nknew. Umi after this went out very often to fish for aku, and every\ntime he was given his share he would take some and offer it to Kaili\nhis god at its hiding place.\n\nAt about this time people began to see and to wonder at the frequent\nappearance of a rainbow on the cliff. Kaoleioku, a high priest who was\nliving at this place, also saw the rainbow, and he, too, wondered at\nits constant appearance; but being of a class well versed in ancient\nlore, he began a study of the matter and concluded that it must be Umi,\nfor rumors of his disappearance had come to them shortly before this.\nIn order to make sure that his findings were true he decided to test\nthe matter, and so one day he took up a pig and came down to look for\nUmi. When he entered the house and saw the form of Umi, and how noble\nand chiefly he looked, he made up his mind that it was indeed Umi. He,\nhowever, took the pig and offered it to Umi with a prayer, saying:\n\u201cHere is the pig, O god, a chief-searching pig.\u201d [149] At the close of\nhis prayer he released the pig and it walked towards Umi. After\nstanding in the presence of Umi for a short time it turned and came\nback to Kaoleioku. Kaoleioku then asked: \u201cAre you indeed Umi?\u201d \u201cYes,\u201d\nsaid Umi, \u201cit is I.\u201d Kaoleioku then said: \u201cLet us return to my house.\u201d\nUmi assented and they returned to the home of Kaoleioku. When the\nfather-in-law and mother-in-law as well as the people around the place\nsaw this, they then knew that this young man was the chief Umi, the son\nof Liloa, the one that they had heard was lost.\n\nKaoleioku then took Umi and made him his chief and they lived together.\nAs soon as Kaoleioku [150] had finished his preparations for the\ncomfort of his chief, he immediately set his mind to the study of how\nhe could get control of the kingdom for his chief, Umi, for he was well\naware that Umi would some day make his mark, and that he would,\ntherefore, receive his share of the benefits. He then began to take to\nhis home all the people that he could find. He also went extensively\ninto the raising of animals, and farming. At the same time he taught\nthe people the use of the spear, built houses where the men were taught\neverything pertaining to the arts of warfare. It was during this course\nof education in the arts of warfare that Koi, Omaokamau and Piimaiwaa\ndeveloped into the great warriors that they proved to be later on.\n\nWhen Kaoleioku decided to enlist men to help him in gaining his one\nend, to place Umi as king of Hawaii, he built four large houses for the\naccommodation of four forties, equal to one hundred and sixty men each.\nIn no time these houses were filled.\n\n\n\n\n\n\nCHAPTER IV.\n\nRELATING TO NUNU AND KAKOHE.\n\n\nThese were old men who had served under Liloa as priests and were great\nfavorites of his. After the death of Liloa they again served under\nHakau, his son, when he became the king of Hawaii. But shortly after\nHakau assumed the reins of power the old men fell sick and they took\nsome cathartic medicine. After the effects of the medicine had\ndisappeared and a longing for food came upon them, they sent a servant\nto go to Hakau and get some food, meat and awa. Upon the arrival of the\nmessenger in the presence of Hakau, Hakau asked the man: \u201cWhat are you\nafter?\u201d He replied: \u201cI have been sent by the old men to come to you,\nthe king, and ask you for some food, meat and awa for them, for they\nhave been taking some medicine and are now craving for some food.\u201d When\nHakau heard the words of the messenger, he said: \u201cGo back and tell them\nthat there is no food, no meat and no awa.\u201d\n\nIn the days of Liloa, Nunu and Kakohe were great favorites, for they\nwere the custodians of the great god Kaili, and whatever they wanted\nwas always granted them by Liloa. The influence of these two old men\nwas so great that even Liloa could in no way enter into any conflict\nwithout their consent and advice; and Liloa was constrained from doing\nanything without their knowledge. These old men were consequently\nLiloa\u2019s favorites, and after the death of Liloa they continued\nexercising the same influence over Hakau.\n\nWhen the messenger returned to the presence of the old men he told them\nall the words told him by Hakau. When they heard the report they were\ngreatly distressed and became very sore at heart, and in time, as the\nrefusal of Hakau to give them their small needs became more apparent,\nthey got very angry toward Hakau. Because of this ill-treatment the old\nmen began to conspire within themselves to give away the possession of\nthe kingdom to Umi. Nunu said to Kakohe: \u201cLet us go and see how fares\nKaoleioku with his ward, whether good or bad.\u201d [151] This was agreed on\nby the two old men and in due time they set out from Waipio, climbed\nthe cliff and arrived in Kukuihaele. From there they continued on to\nKapulena where they spent the night. On the next day they continued on\ntheir way until they arrived at Honokaa, then on to Paauhau where they\nrested. From this last place they continued on to Kalopa, then on to\nKaumoalii, and on to Kemau where they spent that night.\n\nWhile they were resting at Kemau, a man who saw and recognized them on\nthe way arrived ahead of them at Kaoleioku\u2019s home at Laupahoehoe, Hilo,\nand said to Kaoleioku: \u201cThe old men Nunu and Kakohe are on their way\ncoming to pay you a visit.\u201d Kaoleioku then asked of the man: \u201cWhen will\nthey arrive in Hilo?\u201d \u201cThey will arrive on the day after tomorrow.\u201d\n\u201cWhat is their great object in coming to make this visit?\u201d The man\nreplied: \u201cI believe they are coming to look at your ward, to see\nwhether his behavior is good or bad, for their ward, Hakau, has been\ntreating them very badly of late.\u201d\n\nWhen Kaoleioku and Umi heard this, Kaoleioku was made very happy, and\nhe began to speak in glowing terms to the large number of people\npresent of the good promise of his ward Umi coming into possession of\nthe kingdom, for Kaoleioku was a great prophet, and versed in the art\nof foretelling the future of a person by looking at the carriage and\nmanners. It was because Kaoleioku had seen a great future ahead that\ninduced him to take Umi to his home when he first met him, and bring\nhim up as his own son.\n\nKaoleioku then began to lay plans how Umi\u2019s interest could be advanced\nmore advantageously, and saw that in the reception to be accorded to\nthe old men laid his greatest chance, for he was well aware that Nunu\nand Kakohe were great priests, and if he could once get their support,\nthe future of Umi would be assured.\n\nOn the fifth day of the old men\u2019s journey, Kaoleioku began his\npreparations for their reception by cooking and preparing food, fish,\npork, chickens and awa. [152] Kaoleioku also ordered one of his men to\ngo and prepare some firewood. In size it was about two fathoms in girth\nand three yards long. After this ohia log was procured, Kaoleioku\nordered it split up into small pieces, of the proper size, and then to\nhave the pieces bundled up and tied together and restore the log to its\nformer shape. Kaoleioku then directed a couple of men to go to an awa\nbush that was growing near the doorway and dig all around it. To\nanother couple of men he gave orders that a pig be caught and tied\nsecurely with ropes.\n\nThese were some of the preparations made by Kaoleioku so as to enable\nUmi to easily perform certain acts in the presence of the old men upon\ntheir arrival. By this we see how keen Kaoleioku was in furthering the\ninterests of Umi.\n\nThe object of these preparations made by Kaoleioku was this: When the\ntwo old men were to arrive, Umi, according to the ancient custom, must\nstart an umu for the baking of a pig; he was then to take up the log of\nwood and break it into pieces, and it being already cut up it would\ntherefore take Umi but a short time to get the wood ready, and the\nquickness and dispatch of the work in the breaking up of the wood, the\ncatching of the pig and the uprooting of the awa bush would lead the\nold men to believe that Umi must be possessed of unusual strength.\n\nAfter these different preparations had been accomplished, Kaoleioku\nthen turned to Umi and said: \u201cMy chief, tomorrow shall be the day when\nyou will gain control of the kingdom, and by your actions on that day\nalone is the thing to be done. My chief, I request of you that you give\near and keep these my instructions, for your future rests in your\nobedience. Tomorrow you will have the chance of your life, and if you\nfail to take heed to my instructions, my bones will not be saved by\nyou, for then they will be dried out in the sun.\u201d [153]\n\nAt the conclusion of these words of Kaoleioku, Umi\u2019s face beamed,\nshowing his determination to carry out every word of the instructions.\nHe then gave his assent and promised to obey the orders and to carry\nout his part of the arrangement.\n\nAfter a while Kaoleioku again addressed Umi, saying: \u201cWe will now\nretire, and at the period of time just after midnight I will then go up\nto our fields with all our men, leaving no one behind with you except\nyour wives. If two old men should arrive tomorrow morning and they\nshould ask for me, then remember they are the ones we are expecting.\nYou must then make their reception complete in all things.\u201d\n\nAfter this last advice they retired for the night. After midnight was\npassed Kaoleioku and his people all went up to the fields, while Umi\nand his wives continued sleeping on until daylight.\n\nAfter the sun was up and it had become quite warm, that being about\neight o\u2019clock, the old men, Nunu and Kakohe, arrived. When they drew\nnear to the houses of Kaoleioku, they looked around and noticed the\nquietness of the place, which looked to them as though it was deserted.\nThe old men then called out: \u201cThe houses of Kaoleioku are completely\ndeserted; no one seems to be around.\u201d\n\nWhile the two were calling, Umi heard them, and so he answered the old\nmen by saying: \u201cCome in. We have no one at home except myself; all the\npeople and Kaoleioku have gone up to the mountains to work in the\nfields; I was made to stay at home to receive you two upon your\narrival.\u201d At the call of Umi the two entered the house. When Umi saw\nthat the two had entered, he went out, took up the log of wood, lifted\nit over his head and threw it down onto the ground breaking it into\nsmall pieces. Umi then followed this by lighting the umu, [154] and on\naccount of the liberal supply of kindling wood and leaves a great\nvolume of smoke arose, making it impossible for the old men to properly\nsee how the wood and the umu were prepared. Umi then grabbed the pig\nand, after letting it squeal for a while, let it go, not killing it.\nThe pig was released and allowed to get away on the side where the\nsmoke was thickest. After the kindling wood had burnt up he covered the\numu with grass only. After this was done Umi went to the awa bush and\npulled it up whole.\n\nWhen Nunu and Kakohe saw the acts performed by Umi, they said one to\nthe other: \u201cIf the ward of Kaoleioku is anything like this fellow, what\na blessing! our bones would indeed be saved. What a powerful man this\nis!\u201d The reasons for the comment on the great strength of Umi were\nbecause of the breaking up of the ohia log of wood at one throw, the\nquickness in the covering up of the umu of pig, and the uprooting of\nthe awa bush.\n\nAfter Umi had pulled up the awa bush, he went to one side of the house\nwhere the old men were in, and cut up the awa into small pieces; then\nhe proceeded to the place where the awa container was kept and brought\nit and placed it by his side; he then took some of the awa that was\nalready prepared and put it into the cup. Umi then went over to the umu\nand uncovered an umu that was alongside of the one he had just covered,\nwhich contained a pig well cooked, which he took out and brought to the\neating place, where the old men were already seated. The pig was well\ndone. When Umi was uncovering the umu, Nunu said to Kakohe: \u201cHow\nquickly the pig has been cooked; the umu was only covered but a short\ntime ago!\u201d\n\nAfter the pig was served, Umi brought the awa and poured it into two\ncups, in the presence of the two, and then handed the cups to the old\nmen, who then took the awa and drank it down. After this they partook\nof the pig. Shortly after finishing their meal the effects of the awa\nbegan to come over them and they both laid down where they sat,\ncompletely overcome. In falling over, one fell near the sleeping place,\nwhile the other fell against the side of the house. Umi then picked up\nthe one that was lying against the side of the house and took him to\nthe sleeping place; then he pulled the other one over so that he, too,\nlaid on the sleeping place.\n\nWhile they slept Umi went on up to meet Kaoleioku in the fields, on the\nmountain side, where all the men were engaged in cultivating food. When\nUmi arrived, Kaoleioku said to him: \u201cHave the old men arrived?\u201d Umi\nreplied: \u201cYes, they have arrived, and I have carried out your orders\nand have prepared everything for their comfort. They are both overcome\nwith awa, and when I left they were sound asleep.\u201d When Kaoleioku heard\nthis report from Umi he said to him: \u201cLet us remain with your men, and\nin the afternoon we will return. The order of our return shall be as\nfollows: I will go on down ahead, the men will then come after me,\nwhile you come on behind the procession.\u201d This was agreeable to Umi.\nThe reason why Kaoleioku arranged the procession in this order was to\nallow him a chance to meet the old men first and thus give him time to\nanswer any questions that they may put to him relating to Umi, for he\nwished to make a very favorable report of his ward, and also to keep\nthe old men from making a mistake in their choice of which was Umi,\nwhereas he, Kaoleioku, was well acquainted with them.\n\nAfter Umi had gone up, and after the old men had slept off the effects\nof the awa, they got up and said to themselves: \u201cThis is not the way\nour lord has been treating us; even during the time of Liloa we never\nreceived such treatment. Then when Hakau came to the kingdom all we\nreceived was just our food and fish and kapa. Even our house is nothing\nbut a filthy place, but here everything is so fresh and good that it is\na blessing to live. This is the best treatment we have ever had. From\nour youth up we have ever been lowly, and here in our old age we begin\nto have a taste of real comfort; a good present indeed. In the days of\nour youth we never had a taste of it.\u201d\n\nAs the sun was slanting, it being about two o\u2019clock, the first of the\nprocession arrived from the uplands. The old men looked and saw that\nKaoleioku was in the lead. They then saw a large number of people\nfollowing along after him. The procession was so long that they were\nunable to see the rear. As the fore part of the procession came nearer\nthey easily recognized Kaoleioku. Kaoleioku then greeted the old men\nand they wept, [155] for they had not seen each other for a long time.\n\nIn the arrangement of the procession Kaoleioku had divided the people\ninto four divisions: first came the tallest of the men, then came the\nnext in height, then came the shortest of the men, and lastly came the\nchildren.\n\nWhile Kaoleioku was sitting with the old men, Nunu asked: \u201cWhere is\nUmi? Is it that nice-looking man?\u201d Kaoleioku answered: \u201cNo, that is not\nUmi; he is coming on behind.\u201d The old men, however, kept on asking\nuntil the company of the tall men went by, then the next lot of men\nthat came along, then on to the next in size, then to the children,\nwhen it became too dark to see the skin of one\u2019s hand. Still Umi had\nnot been pointed out to the old men.\n\nAs it was getting late and the last of the procession had not arrived,\nthe old men therefore said to Kaoleioku: \u201cAre we not going to see your\nward before dark?\u201d Kaoleioku then asked them: \u201cHave you two not seen\nthe man that stayed here when you arrived?\u201d The two answered: \u201cDo you\nmean the one that entertained us?\u201d \u201cYes, that is the man,\u201d answered\nKaoleioku. The old men again asked: \u201cThe steward that received us and\nworked for us?\u201d \u201cYes,\u201d answered Kaoleioku, \u201cI made him stay behind to\nwork for you two.\u201d\n\nWhen the old men heard this from Kaoleioku they became very sad and for\nsome time they bowed their heads down in shame, then they looked up and\nsaid to Kaoleioku: \u201cNothing will ever cover this shame.\u201d Kaoleioku\nanswered, saying: \u201cIs he such a rich chief that I should make much of\nhim? He is a poor chief, and the most he can do for you is to serve you\ntwo.\u201d The old men then said: \u201cWe have no riches nor property to give\nhim in return for his service; the only great property in our keeping\nis the whole of the island of Hawaii; let that be our present then to\nthe chief Umi.\u201d Kaoleioku replied: \u201cHow can it be possible for Umi to\nget the kingdom, for you two have seen for yourselves that the men are\nnot of sufficient number to go to battle? In case of war Hakau will\nprobably be victorious, for he has all the men at his command, and owns\nthe whole of Hawaii.\u201d The old men replied: \u201cHakau is already defeated;\n[156] he shall not live. On the day when the kapu for the gods is come,\nthat will be the day when he shall die. He shall not escape. We will\nsend the people to the mountain, leaving the king at home by himself,\nhis steward and us two. That will be all who will remain.\u201d\n\nAt the close of the remarks made by Nunu and Kakohe, Kaoleioku felt\nassured of the future of his ward, the chief Umi, and that Hawaii\nindeed would be theirs without bruising the skin in battle.\n\nThe old men lived on with Kaoleioku for forty-five days, when they\ndecided to return to the bottom of the Waipio Valley. As they were\nabout ready to make their return, they said to Kaoleioku and Umi: \u201cWe\nare going home this day and will spend the night along the road. We\nwill be five days on the way and on the sixth day we will arrive at\nWaipio. You must, therefore, remain until the nights of Ole and Kaloa,\nwhen you must come down, because there are three Oles and three Kaloas,\n[157] giving you six days on the way. On the day of Kane you must\nremain on the cliff overlooking Waipio until the next day, the day of\nLono, the day when the sacred ceremonies of placing new feathers on the\ngods are observed; that will be the day when Hakau shall be killed.\u201d\nThese arrangements were then accepted by them all as being final.\n\nThe old men then began their homeward journey, and on the sixth day\nthey arrived at Waipio and proceeded to make a call on Hakau. When\nHakau saw them, he said: \u201cThe Hilo travelers have returned.\u201d The old\nmen replied: \u201cYes,\u201d and they then paid their respects to the king,\ngreeting him. After a while Hakau asked the old men: \u201cHave you two seen\nUmi?\u201d They replied: \u201cYes, we have seen him.\u201d Hakau again asked: \u201cHow is\nhe getting along?\u201d \u201cHe is still living with his guardian, Kaoleioku.\u201d\nThe old men then continued: \u201cThat is the reason of our return; a kapu\nfor your god must be declared and feathers procured.\u201d [158] Hakau then\nsaid: \u201cWhy so? Isn\u2019t such a thing done only when war is expected? I see\nno prospects of a coming conflict, so why declare a kapu for the god?\u201d\nThe old men replied: \u201cWe have seen your younger brother\u2019s men; they are\ntoo many for your comfort. He is likely to come some day and fight you\nwhile our eyes are weak; therefore, this is the proper time, while his\nmen are yet few.\u201d\n\nBy these remarks from the old men, the king was greatly pleased. Their\nstraightforward replies to his questions dispelled all doubts in his\nmind, for he believed they were telling the truth. However, they were\nnot.\n\nOn the day of Ole [159] that was followed by Kaloa, Kaoleioku and Umi\nand all their men took up their journey; no one was allowed to remain\nbehind. After six days had been consumed on the way they at last\narrived at Kemamo, a place directly above Waipio. That day being the\nday of Kane, the day agreed by them as the day to be declared as kapued\nfor the god of Hakau. Upon their arrival at this place they proceeded\nto gather stones to carry with them down to Waipio. The stones were\nbundled up into ti-leaf [wrappers], and made to resemble bundles of\npotatoes. The people were then all put to do this work; no one was\nallowed to be idle. When the bundles were all ready the downward\njourney was resumed. Those allowed to go without any bundle of stones\nin their hands were the chief Umi, the priest Kaoleioku, Umi\u2019s adopted\nson Koi, Piimaiwaa, and Umi\u2019s uncle Omaokamau. When they came to the\nedge of the cliff they spent the night there. On the next day, the day\nof Lono, was the day when the feather god of Hakau was to be readorned\nwith new feathers.\n\nOn this morning of Lono, Hakau said to the old men: \u201cThis is the first\ntime that a kapu has ever been declared for my god when I, the king,\nremain at home, while all the men go to the mountain.\u201d The old men\nreplied: \u201cYes, for you to accompany the people would have been the\nproper thing to do if your younger brother was making the first\nadvances; but you see in this case you are the one who will make the\nfirst attack. Even if mistakes are made by your men, that will not\nmatter; your men are so numerous that you will surely win; there is no\nmistake in that.\u201d When the king heard this he was much pleased. So the\nfour of them remained at home; the king Hakau, Nunu, Kakohe and the\nchief steward.\n\nWhile the four were at home that morning and as the sun began to get\nwarm, about seven o\u2019clock, Umi and his followers came down the eastern\nside of the Waipio Valley. When the first of the procession reached the\nbottom of the valley and were near the river, the last of the people\nwere still out of sight on the top of the cliff.\n\nWhen Hakau saw the shadows of the people on the side of the cliff, he\nsaid to the old men: \u201cI thought that this was a day to be kapued for\nthe god, yet I see the people going about.\u201d The old men replied: \u201cThey\nmust be your own men from Hamakua bringing you some food.\u201d When the\nprocession was almost up to the presence of Hakau, he saw that five of\nthe men were without any objects in their hands; these men were Umi,\nKaoleioku, Koi, Piimaiwaa and Omaokamau. Hakau then again remarked to\nthe old men of this discovery, saying: \u201cI see five of the people in the\nprocession without any burden.\u201d The old men replied: \u201cThey must be your\nhusbandmen.\u201d As Hakau beheld Omaokamau indistinctly he said: \u201cI wonder\nwhere I first saw that man in the front of the procession?\u201d The old men\nreplied: \u201cHe must be one of your landlords, for you are a king who has\noften gone around Hamakua, so you must have seen him in your travels.\u201d\nHakau then assented to this, saying: \u201cYes, that must be it.\u201d\n\nWhile Hakau was conversing with the old men, the front of the\nprocession came up to him, and the last of the file of people was yet\non the cliff. The procession then surrounded Hakau who was seated, and\ncontinued coming until Hakau was surrounded by men about twelve deep.\nThe men, however, kept on their feet and still held their bundles of\nstones in their hands. He saw that the bundles were all wrapped in\nti-leaf as if they were bundles of taro or potatoes. After a while he\nwas undeceived, for Umi came out of the ranks and stood in his\npresence. When Hakau saw Umi he raised up his head and then bowed down\nagain. [160] Umi then called out to Omaokamau, who came and stood\ndirectly behind Umi. Umi then gave him the order to go and slay Hakau.\nAt the words of command, Omaokamau went up to Hakau, took hold of his\nlower jaw, then turned his face up and said: \u201cYou are killed by\nOmaokamau, for Umi.\u201d When the people heard this remark by Omaokamau,\nthey began to throw their stones on Hakau, killing him. The stones\ncaused a great heap above Hakau, while the sticks which had been used\nas packers for the burdens carried on the shoulders, formed the\ncone-shaped tomb of Hakau.\n\nUpon the death of Hakau Umi became possessed of the whole island of\nHawaii, and the prediction of Kaoleioku which was made while they were\nstill in obscurity thus came true. Kaoleioku on the other hand was made\nthe chief priest of Umi, his chief, while the priests of Hakau all\nserved under Kaoleioku, Nunu, Kakohe and Umi the king.\n\n\n\n\n\n\nCHAPTER V.\n\nHOW UMI BECAME THE KING OF HAWAII.\n\n\nWe have now seen the death of Hakau, and have also seen how Umi became\nthe king of the whole of Hawaii. After the death of Hakau the people\nwho had been sent up to the mountain returned with their sticks. When\nthey arrived they saw Umi with his men in possession of everything.\nThey then knew that their king Hakau must be dead, so they wept for\nhim; but those who did this were but few, for Hakau in his day was ever\na cruel king, one who killed his men without cause.\n\nIt is said that when Hakau was king he used to do the following things:\nWhenever a man was praised for his good looks, or a woman for beauty,\nhe would cause the death of that person. If the head of a person was\npraised for being flat, [161] the head would be cut off; and if the\nbody was praised, then the body was cut up; if the eyes were praised\nthey would be gouged out, and so on. Once upon a time one of the\npriests of Hakau, upon seeing a young boy, said to his parents: \u201cThis\nchild has a very fine body; he has not a single blemish.\u201d When Hakau\nheard this remark, he immediately sent a messenger to bring the boy to\nhis presence. When the boy arrived Hakau then cut the boy in two. When\nthe parents heard that Hakau had cruelly killed their child, the father\nmade a prophecy, saying: \u201cHe has cut my son; [162] his kingdom shall\nalso be cut from him. This shall happen on the day to be declared\nkapued for his god. He will die on that day.\u201d This prophecy was,\ntherefore, fulfilled.\n\nIn the night of Muku, that being the last day of the month, the priests\nwith their men went out ulua fishing. Upon arriving at the place where\nthe canoes were kept, a tatu beat was sounded on the edge of the\ncanoes. [163] As the men came up one of them would be caught and killed\nand the great hook Manaiakalani [164] was put into the dead body and it\nwas taken to the temple. If no one came to the canoes, instructions\nwere given that a great ball of seaweeds be gotten and the hook was\nplaced in it. This custom was favorable to Kaoleioku.\n\nWhen Umi became the king of the whole of Hawaii he made a division of\nall the lands amongst his chiefs as follows: Kau he gave to Omaokamau;\nPuna he gave to a friend of his; [165] Hilo he gave to Kaoleioku;\nHamakua he gave to Piimaiwaa; Kohala he gave to Koi; and Kona he gave\nto Ehu.\n\n\n\n\nHOW KAOLEIOKU WAS MADE PRIEST TO KING UMI.\n\nAfter Umi had divided the lands amongst his chiefs, Kaoleioku one day\nstood up in the presence of the king, who was surrounded by his men,\nand said:\n\n\n \u201cO king, harken unto me.\n I am standing in your presence\n And in the presence of your people.\n You have, O king,\n Made me your priest this day.\n As you have heard me in the past\n Predict words that have been fulfilled this day,\n I will prove to you that\n God has assisted you.\n You have triumphed over poverty,\n And you are this day the great king of Hawaii,\n With men living under you.\n If you will rule wisely,\n Then you will rule forever.\n But if you should behave like your older brother,\n Then you will be despised.\n To refuse to take heed is death;\n To take heed is life.\u201d\n\n\nAt the close of this chant of Kaoleioku to Umi he again addressed the\nking and Omaokamau.\n\nWe will here see whether the appointment of Kaoleioku as the high\npriest by Umi was a wise thing, and we will also see how true was the\nprophecy made by him before the king and people.\n\nKaoleioku said: \u201cO king, stand up.\u201d After Umi had arisen he said:\n\u201cOmaokamau, stand up.\u201d They were about eight fathoms apart from each\nother. This action of Kaoleioku was to test the king Umi, as to whether\nhe would hold the kingdom firm or not.\n\nWhile the two were thus standing, Omaokamau was given the spear called\nKaniaupiiikalani, which he took and held in his right hand. This spear\nwas never used for any other purpose except that of making tests, such\nas this, where the priest wished to determine the length of time a king\nwas to reign. Kaoleioku then said to Omaokamau: \u201cSay, Omaokamau, use\nall your strength and throw the spear at the king\u2019s middle.\u201d Kaoleioku\nwas well aware that Omaokamau was a great spearsman, being of great\nstrength. At this order, Omaokamau raised the spear, poised it and then\nthrew it at Umi with all his might. [The thrust was known as \u201cwahie.\u201d]\nAs the point of the spear came near Umi\u2019s middle, Umi warded it off\ncausing the spear to go glancing to his rear; while the spear was still\non its flight Umi caught it by the point and held it.\n\nIn thus catching the spear Kaoleioku saw not only the dodging of Umi\nbut also the seizure of the spear and holding it in his hand. When\nKaoleioku saw these acts performed by Umi, each one followed by the\nother in such short time, he was much pleased and in praise of Umi\nsaid: \u201cO king, I see you have acted wisely in my presence and you have\ntaken heed to my instructions. To you, the king, and to these your men\nI must say, that I can see how you will hold on to your kingdom. This\nday I will place myself under your feet and will give you my assured\nword, O king, that your kingdom will never be taken away from your\nhands.\u201d Kaoleioku then explained more fully to the people his remarks,\nas well as to Umi himself. In explanation Kaoleioku said: \u201cI will\npredict to you what the gods have told me in the matter of the test\nthat we have just seen. By warding off the spear away from you so\nsuccessfully, so shall trouble be warded off from your kingdom until\ndeath overtakes you. Just as you caught the spear and held it at the\nend, so shall your kingdom fall to your son, your grandson, your issue,\nyour offspring until the very last of your blood.\u201d\n\nAt the close of the remarks of Kaoleioku Umi asked: \u201cWhere are the two\nold men, Nunu and Kakohe?\u201d Some one answered: \u201cThey are here.\u201d Umi then\nsaid: \u201cYou tell them to come to my presence now.\u201d Upon the arrival of\nthe two old men, Umi said to them: \u201cHave you come?\u201d \u201cYes,\u201d the old men\nreplied.\n\n\n\n\nHOW UMI GAVE LANDS TO NUNU AND KAKOHE, THE OLD MEN.\n\nWe will here see the wisdom of Umi and his great cunning, in the\nawarding of lands to the two old men. When Nunu and Kakohe arrived in\nthe presence of Umi he stood up and, accompanied by the two, they\nstarted off without telling any one where they were going. On this\njourney Omaokamau, Koi, Piimaiwaa and a few others accompanied them.\nThey proceeded along the road leading up the cliff out of the valley of\nWaipio until they arrived on the heights of Koakea, a land adjoining\nWaipio. At this place Umi said to Nunu, one of the old men: \u201cYou run\nfrom here toward Hamakua. If you fall, get up and keep on running; if\nyou get tired and sit down, I will kill you.\u201d\n\nWhen Umi said this, the old man was greatly frightened, but he stood up\nand started off running, following the order of the king. After Nunu\nhad started, Omaokamau followed him to see how much ground he would\ncover, wondering what the king was about. In running the old man\u2019s feet\nbecame entangled soon after he started and he fell down, but he got up\nand kept on running; but he tripped on his feet and again fell, face\ndown, breathing very heavily. When Umi and the other old man, Kakohe,\ncame up to where he was lying face downward, Umi said to him: \u201cSay, are\nyou exhausted?\u201d All Nunu could say was \u201cHu.\u201d After waiting for a while\nNunu recovered himself, and so Umi said to him: \u201cFrom the point where\nyou started to this place where we are standing, covering two ahupuaas,\nis the width of your land.\u201d In making this remark to Nunu, Kakohe heard\nit, so he said to himself: \u201cSo, that is the way the king is going to\ngive lands to his people. They must run until they fall down. He is\nindeed justified in doing this, for we must bear our burden even as he\ndid when we made him work for us.\u201d Umi then turned to Kakohe and said:\n\u201cNow you must run.\u201d Kakohe then started off and Piimaiwaa accompanied\nhim. They ran until one ahupuaa was passed, when Kakohe fell down to\nthe ground and he remained there exhausted. When Umi arrived at the\nplace where Kakohe was lying, he said: \u201cExhausted, are you?\u201d Kakohe\nsaid \u201cHu.\u201d This expression, \u201chu\u201d, was intended to be for \u201cu\u201d, meaning\n\u201cyes\u201d, but being so exhausted, the \u201cu\u201d was changed into \u201chu\u201d. Umi then\nsaid to Kakohe: \u201cThis is your land, one ahupuaa, while Nunu has two\nahupuaas. You two will make your own arrangements in reference to their\nuse.\u201d Turning to both the old men, Umi continued: \u201cAll of the things\nthat are growing on your lands are yours, and you two shall do what you\nwish with your lands without any reference to me; and you can leave the\nsame to your heirs after you.\u201d [166] At the close of these remarks to\nthe old men they all returned to the Waipio Valley where they lived.\n\nIt became a common thing to see Umi practicing the art of throwing the\nspear with his immediate followers, Koi, Omaokamau and Piimaiwaa. These\nthree men were the bravest of his followers and because of this fact\nthey were made his chief warriors. The one who was the strongest and\nmost skilful of the three, the one whose left arm was as good as his\nright, was Piimaiwaa. Koi was good with his left and weak with his\nright arm, and this was the case with Omaokamau.\n\nAfter Umi had been in Waipio for some time, Kaoleioku said to him: \u201cO\nking, I believe it most proper that you should make a trip around\nHawaii.\u201d When Umi heard this he was much pleased at the suggestion and\ndirected Piimaiwaa to go on ahead and notify the different landlords of\nthe proposed trip to be made by the king, and to order them to prepare\nfood and meat. Piimaiwaa then set out, and as he came to the different\nlandlords he would deliver to them the orders of the king, to the six\ndifferent districts, those of Hilo, Puna, Kau, Kona, Kohala and\nHamakua.\n\n\n\n\n\n\nCHAPTER VI.\n\nRELATING TO THE TRIP MADE BY UMI THE KING AND HIS CHIEFS AROUND HAWAII.\n\n\nWhen the arrangements relating to the king\u2019s trip were concluded Umi\nexpressed his wish to Kaoleioku that the first place to be visited be\nKawaihae, as he wished very much to see this place. When Kaoleioku\nheard this wish of Umi, he said: \u201cIt will not do for you to travel\ntoward the west. The proper thing for you to do is to travel toward the\neast first, this being your first journey around your kingdom. If you\nwere a chief of the lower order, then it would be right to travel\nwestward.\u201d By these remarks of Kaoleioku Umi was satisfied.\n\nSoon after this conference Umi, together with Kaoleioku and the chiefs\nwho had charge of the different districts and a very large following,\nset out, going by way of Hamakua. After spending about twenty days on\nthe road at different places in Hamakua they arrived in Laupahoehoe\n(where Paiea was living).\n\nWe will now recall the incident of the surf-board race which was held\nbetween Paiea and Umi, while Umi was living in Laupahoehoe, mentioned\nin Chapter III, the details of which were not fully described.\n\nWhile Umi was living in humble circumstances in Waipunalei, Hilo, he\nand Koi one day went down to the beach at Laupahoehoe, the great\nbathing place in those days, where they saw Paiea and several people of\nthe place out surf riding. While looking on they often heard praises of\nPaiea and his great skill in the use of the surf board. Umi approached\none of the people of the place and whispered to him: \u201cIs that the best\nPaiea can do, just to rise up with the surf and fall back again? That\nis not the way surf is ridden in our land. One must ride clear to the\nedge of the beach before he can be called an expert.\u201d When the fellow\nheard this he went over to Paiea and repeated to him what he had heard.\nUpon hearing this expression of criticism against his skill as a surf\nrider, he called Umi to come to him. When Umi came up to Paiea, he was\nasked: \u201cIs it true that you passed the remark that has been reported to\nme by this man?\u201d Umi replied: \u201cIt was only a casual remark on my part;\nI did not think that he would take it seriously.\u201d Paiea then said to\nUmi: \u201cLet us have a race surf riding. If you beat me I will be your\nservant, and if I beat you, you will be mine.\u201d Umi accepted the\nchallenge and wager. Not satisfied with this wager, Paiea further put\nup two double canoes and one single canoe against Umi\u2019s whale\u2019s tooth\nnecklace. Again Paiea offered four double canoes thinking to wager them\nagainst the bones of Umi, [167] but a young man belonging to\nLaupahoehoe stepped in and helped Umi by matching four double canoes\nagainst the four offered by Paiea. This young man was very wealthy, but\nPaiea\u2019s stock of wealth was already exhausted. Because of this\nassistance to Umi by the young man, Paiea said to him: \u201cIf your\nintention was to conspire against me I would have been killed, for you\nhave very many relatives.\u201d Paiea was but a petty chief under Liloa,\nwhile the young man was a high chief, a resident descendant of the soil\nof Hilo and Hamakua.\n\nAfter the bets had been decided on, Umi and Paiea swam out to the point\nwhere the surf rose before breaking and there floated waiting for a\nsurf to form. After they were in position, Paiea upon seeing the first\nsurf called out to Umi: \u201cLet us take this one.\u201d But Umi said, \u201cNo\u201d. On\nthe approach of the second surf, Paiea again called out to Umi: \u201cLet us\ntake this one.\u201d Again Umi refused to take it. On the approach of the\nthird surf, Umi called out: \u201cLet us take this one.\u201d \u201cYes,\u201d said Paiea\nand they then caught the surf at the same time and away they came in on\nthe same surf. As they neared a rock that was in their way, Umi was\ncrowded by Paiea against this rock. When Umi saw his predicament he\nmade a turn, passing the coral rock on the inside, and rode clear to\nthe edge of the beach, beating Paiea. As Umi stepped on to the beach,\nKoi saw the bruise on the shoulder of Umi, so he went up to him and\nwhispered: \u201cAfter you have become the king of the land I shall slay\nPaiea.\u201d\n\nIn this defeat of Paiea by Umi he lost all his property to the young\nman who backed Umi, except the canoes that were wagered against Umi\u2019s\nwhale\u2019s tooth necklace. The young man who aided Umi was the friend that\nwas placed in charge of the district of Puna when Umi became the king\nof Hawaii.\n\nWe will now take up the matter of the journey of Umi around Hawaii.\n\nAfter the king had visited through the district of Hamakua he continued\non into Waipunalei, the land separating Hilo from Hamakua. Waipunalei\nwas the land owned by Kaoleioku and the land in which he had already\nerected, at the time when he was in humble circumstances, a large\ntemple. The temple, however, had never been dedicated by a human\nsacrifice offered on its altar. When they arrived at this place, Umi\nsaid to Koi: \u201cGo and fulfill your promise and kill Paiea and those who\nwere against me.\u201d Koi assented to this and started on his errand,\nkilling Paiea and all those who had shown their ill feeling against Umi\nin that section of the country. At the end of the slaughter Koi\nreturned with the body of Paiea, which was offered as a sacrifice on\nthe altar in the temple erected by Kaoleioku, in Waipunalei.\n\nIn the course of Umi\u2019s and Kaoleioku\u2019s stay in Waipunalei, the\ngovernment was firmly established in Umi, and Kaoleioku assured him\nthat he would be the undisputed king of Hawaii to the end of his days.\nBecause of these ceremonies they made a very long stay at this place\nbefore they again continued on their journey around Hawaii. After a\ncircuit of Hawaii had been made they returned to Waipio where the king\ntook up his residence.\n\nThe time consumed on this circuit was two summers and two winters,\nmaking about two years on the journey. The common people as well as the\nchiefs received Umi, the new king, graciously.\n\nAfter this return to Waipio, where the king made his residence,\nKaoleioku returned to his possession, the district of Hilo, to reside,\nleaving Omaokamau, Piimaiwaa and Koi with very many people with the\nking.\n\nWhile Kaoleioku was in Hilo, Umi began courting a young chiefess of\nhigh rank who was connected to the king by blood. When Kaoleioku heard\nthis he expressed his disapproval of the royal match by saying: \u201cUmi\nmust not marry a woman of his own blood, because he already owns the\nwhole of Hawaii. He should take as a wife the daughter of Piilani of\nMaui, Piikea by name, so that Maui would be united to Hawaii by ties of\nblood which would assure a lasting peace with that island.\u201d This was\npleasing to Umi as well as to his chiefs.\n\n\n\n\n\n\nCHAPTER VII.\n\nHOW UMI AND PIIKEA, THE DAUGHTER OF PIILANI, THE KING OF MAUI BECAME\nUNITED.\n\n\nAfter the advice of Kaoleioku to Umi was agreed upon by all the chiefs\nas well as the king, Omaokamau was sent to Maui to inform Piilani of\nthe desire of the chiefs of Hawaii, that Piikea become the wife of Umi.\nAfter the matter was fully understood and the arrangements perfected,\nOmaokamau set out for Maui and landed at Kapueokahi in Hana, a place\nclose to the Kauiki hill. As the double canoe was making the shore the\npeople of Maui became greatly excited, for they thought this canoe was\nthe forerunner of war, and the people began to run back and forth not\nknowing what to do. Therefore they went and inquired of Omaokamau:\n\u201cWhat is the object of the call of your canoe?\u201d Omaokamau replied: \u201cIt\nis on a journey of sightseeing.\u201d Omaokamau then in turn asked the\npeople: \u201cWhere is the king and queen?\u201d \u201cThey are at home.\u201d Omaokamau\nthen proceeded to the king\u2019s house. When Piilani saw him, he said: \u201cYou\nmake a quick passage.\u201d Omaokamau greeted those present, and the people\ngreeted him in return. After the respective courtesies had been\nexchanged Piilani inquired: \u201cWhat is the object of this visit made by\nHawaii\u2019s emissary?\u201d Omaokamau replied: \u201cIt is in search of a wife. The\nchiefs of Hawaii have agreed that Umi should be the husband and Piikea\nthe wife; they should be united.\u201d When Piilani, the father of Piikea,\nheard the words spoken by Omaokamau he was much pleased and he\nimmediately gave his consent to grant the wish of the chiefs of Hawaii.\n\nBefore Omaokamau landed on Maui the people as well as Piilani the king\nwere afraid of the canoe, thinking that it was a war canoe that they\nsaw coming to their shores; but when they heard that it was in search\nof a wife they were greatly relieved.\n\nAfter Piilani had heard the message delivered by Omaokamau, he ordered\nhis men to prepare food and meat for the strangers. Upon receiving\nthese orders the people immediately set out to prepare food and meat,\nand after they were ready they were set before Omaokamau and his\nfollowers.\n\nOmaokamau remained with Piilani for ten days, and during that time he\nbecame a great favorite with the king, which good feeling was continued\nto the day of his departure for Hawaii.\n\nWhen Omaokamau was about ready to make his return, Piikea called\nOmaokamau, to whom she gave her love message, saying: \u201cOmaokamau, you\nare about to return to the presence of the great king of Hawaii. When\nyou meet him, give him my love. Tell him that I, his maid servant, am\npleased and honored to accede to his desires, and shall from now on\ncherish him in my heart, and will think of him day and night, even in\nmy sleep. Until I come to meet my lord face to face twenty days will\nhave passed, then I shall sail.\u201d At the close of Piikea\u2019s remarks,\nOmaokamau and his followers set out on their return, and on the evening\nof the same day they landed at Waipio where the king was waiting for\ntheir return.\n\nUpon the arrival of Omaokamau he immediately proceeded to the king\u2019s\nhouse and in his presence delivered the message from Piikea and\nPiilani. When Umi heard that his wish was favorably received by Piikea\nand her father he was much pleased. At the end of the report, Umi asked\nof Omaokamau: \u201cWhat sort of a looking woman is the young chiefess? Is\nshe good looking?\u201d Omaokamau replied: \u201cYes, she is very beautiful; we\nhave no woman in Hawaii like Piikea. She is only a young girl, but her\nface is fair to look upon; she is perfect from the top of her head to\nthe soles of her feet.\u201d When Umi heard this he was quite happy and was\ndesirous to see her at once. Umi then gave the people orders that\npreparations be immediately made for her reception within twenty days.\n\nIn the meantime Umi had completed final arrangements in Waipio, and\neverything was ready for the reception of Piikea from Maui. And so also\ndid Piilani, on Maui, complete his final preparations to meet Umi.\n\nAt the end of twenty days Piikea set sail for Hawaii to meet Umi. She\nwas accompanied by a fleet of canoes amounting to about four hundred.\nWhile the canoes were still out in the channel of Alenuihaha, [168] the\nred insignia of the canoe bearing the young princess was plainly seen\nfrom Waipio, and by this sign the people knew that it was the young\nprincess Piikea of Maui. As Piikea was about to touch the Waipio beach\nthe heaven was covered over by thick rain clouds, and a rainbow formed\nstanding from in front of the canoe of the princess to its rear and\nremained standing proudly like a huge helmet. As soon as the canoe\nbearing Piikea was beached Omaokamau stepped up to it and lifted Piikea\nout and placed her on the shoulders of Piimaiwaa, who carried her into\nthe presence of Umi the king. Umi then greeted Piikea, and she greeted\nUmi in return.\n\nThe love borne by the two toward each other was mutual and they lived\nas husband and wife in peace and happiness.\n\nSome little time after the two had been united, tidings were brought of\nthe death of Piilani, the father of Piikea, and king of Maui.\n\n[At this point is inserted Kamakau\u2019s version of the history of Umi from\nthe account of the death of Hakau, to bring in the particulars of Umi\u2019s\nHawaii experiences therein recorded, up to the time of his death,\nomitted in the foregoing version.\u2014Ed.]\n\n\n\n\n\n\nCHAPTER VIII.\n\nSUCCESSION OF UMI.\n\n\nHakau and his people, the chiefs and attendants, and the attending\nstewards were killed, and the weapons in the service were taken\npossession of by the soldiers of Umi-a-Liloa. When the chiefs, the\nprinces and the court people who had gone up to observe malukoi [169]\nheard that King Hakau had been slain, and that Umi had rebelled against\nthe government, and that the people down in Waipio had been slain,\ntherefore the princes of Kona fled to Kona, as did those of Kau, Puna\nand Hilo to their respective districts to their royal parents; and they\nall alike rebelled against the government, so that Kona, Kau, Puna,\nHilo and Kohala each became independent.\n\nAfter King Hakau and his chiefs and the people of his court were\nslaughtered with great cruelty by the rebels, the bodies of the slain\nwere offered as burnt offerings at the human sacrifice temple of\nHonuaula, in Waipio. This narrative was frequently spoken of by the\nwise men of former days thus: When Umi-a-Liloa sacrificed the burnt\nofferings on the altar of the temple, which sacrifice consisted of the\ndead bodies of Hakau and others, the tongue of God came down from\nheaven; the body was not visible, but the tongue was seen oscillating\nbeneath the altar, whereby all the burnt offerings were quickly\nconsumed. And there was also thunder and lightning.\n\nUmi-a-Liloa reigned in the place of King Hakau through his wise effort\nand the cunning of his guardian attendant who directed him in the way\nof obtaining the throne, securing it notwithstanding the many enemies\nwho opposed his accession on account of the lowness [170] of his royal\nblood. Umi had two children who were born in his days of humble\ncircumstances, a boy and a girl; they were children by common women of\nthe back country of Waipunalei, of Hilo-Koolau. [171]\n\nWhen Umi sat upon the throne, Kaoleioku was made district chief of\nHamakua, and the adopted sons [172] became Umi\u2019s courtiers and\nwarriors. Akahiakuleana was sent for to come and reside at the royal\ncourt. Akahiakuleana begat children after Umi by the husband of her\nbosom. Umi-a-Liloa, however, kept the daughter of King Hakau. Pinea was\nthe name of the girl, and she was so named by Hakau after his mother\nPinea. [173] Umi-a-Liloa kept her that the royal blood might be\npreserved [174] pure and not diminished. Umi-a-Liloa took to wife\nKapukini, the daughter of his father Liloa, who was his half sister.\nRoyal children were born of Kapukini who were Keliiokaloa, Kapulani,\nand Keawenuiaumi.\n\nOne time Umi-a-Liloa went to Hilo. He did not mingle with the chiefs of\nthat place, nor did they know him in person, but had simply heard that\nthe government of Hakau was in the possession of Umi; therefore Umi and\nhis adopted companions went to Hilo. Kulukulua was the king and Umi had\ngone there for a visit. Upon arrival at Hilo they stayed there and\nvisited the royal abodes of that place. These men were particularly\nattractive from their fine youthful physique, therefore Umi-a-Liloa was\nmarried to the daughter of Kulukulua, king of Hilo.\n\nWhen Umi was living with the daughter of Kulukulua he noticed that she\nhad on a royal necklace, an imitation ivory necklace made of wiliwili,\n[175] braided with jet-black hair securely tied together. One night\nthere was a grand entertainment for all the chiefs of Hilo at\nKanukuokamanu, in Waiakea; there was dancing and games of papuhene,\nkilu and loku. [176] Umi noticed that the daughter of Kulukulua was\nadorned with bird feathers on her body and on her head, and on her neck\nwas a wiliwili ornament necklace. At the close of the chief\u2019s\nentertainment, after they had gone home, Umi asked his wife, the\ndaughter of Kulukulua, for the necklace, which she let him have. Umi\nasked her: \u201cIs this your necklace of royalty?\u201d \u201cYes,\u201d answered the\nwoman; \u201cyes, that is our royal necklace, which is not commonly used by\nthe people.\u201d \u201cThose things are plentiful and common with the children\nof our place, and owned by many, from young people to old women. The\nnecklace of our chiefs is of ivory, made of whale\u2019s teeth: that is the\nroyal necklace and securely tied with cords of hair.\u201d And, saying this,\nUmi then broke the wiliwili necklace of the daughter of Kulukulua.\n\n\n\n\n\n\nCHAPTER IX.\n\nBATTLE BETWEEN UMI-A-LILOA AND THE CHIEFS OF HILO; HIS VICTORY, AND THE\nJOINING OF HILO.\n\n\nWhen Umi-a-Liloa broke the tongue of the wiliwili necklace of the\ndaughter of Kulukulua, after she fully realized that it was destroyed\nshe wept bitterly and ran over to her father, saying: \u201cMy necklace\nornament is completely broken by my husband.\u201d The father then said:\n\u201cWhat was the reason for destroying your necklace?\u201d The daughter\nreplied: \u201cThe man said that he was ashamed of it; the wiliwili necklace\nornament was common among their people from children to old women, and\nthat the royal necklace of their chiefs were the teeth of the whale\nforming the ivory ornament.\u201d Kulukulua then said to his daughter:\n\u201cThose men should be securely bound with cords, and if the ivory royal\nnecklace is not furnished, then they shall all be slain and sacrificed\nat the temple of Kanoa.\u201d [177] Therefore, Kulukulua commanded his men,\nand Umi-a-Liloa, Omaokamau and Koi were securely bound, while Piimaiwaa\nwas allowed to go to Waipio to bring the ivory necklace, because a\ncommand had been given that the ivory ornament must be produced within\none day, and if it was not furnished in one day they would all be\nkilled. So Piimaiwaa hurried down to Waipio and in a short time\napprised the chiefs there of the predicament which befell Umi and his\ncompanions at Hilo. Without waste of time Piimaiwaa returned the same\nday and placed the ivory ornament in the hand of the daughter of\nKulukulua. She was made very happy on seeing this uncommon thing that\nthe tooth of a whale was made into an ivory royal necklace. She hopped\naround with joyful laughter at her good fortune, but to Umi-a-Liloa it\nwas a sad occasion to lose the royal necklace inheritance of his royal\nfather Liloa; but he earnestly prayed to his god Kukailimoku that the\nroyal necklace of Nanikoki be safeguarded with the chiefs of Hilo until\nthe time they [the chiefs of Hilo] would be conquered.\n\nWhen the ivory ornament was received Umi and his companions were\nliberated from their place of confinement at the father-in-law\u2019s house.\nAfter their release at Hilo they returned to Hamakua, reaching Waipio\nwhere Umi met his chiefs and the tried councillors [178] of his father,\nwho decided at once to make war upon the chiefs of Hilo. The decision\nwas in this wise: war must be waged right away without any waste of\ntime.\n\nUp through the mountains of Mauna Kea and right back of Kaumana,\nrunning towards Hilo, was a short cut over the mountains to the trail\nof Poliahu and the well of Poliahu at the top of Mauna Kea, the trail\nleading down to Hilo. It was an old road for those of Hamakua, of\nKohala and of Waimea to take when going to Hilo. Therefore,\npreparations were made and the army ascended the Mauna Kea mountain and\ndescended on the upper side of Hilo, and encamped right back of the\nstream of Waianuenue, the people of Hilo not knowing that war was\ncoming from the upper side. The Hilo chiefs were therefore unprepared.\n\nThere was a great fisherman from Puueo engaged with a large net at the\nheenehu [179] fishing grounds, who noticed the dirty water of the sea\nand was surprised at the fact. He thought that there was war in the\nmountains which was the cause of the dirt in the stream. Others\ncontradicted: there was no war; the dirt in the water was the result of\na cloudburst causing the muddy stream which flowed down to the sea. But\nin this the man would not agree with them; he held to the idea that the\ndiscoloration of the water was caused by the feet of men. He hurriedly\npulled his net into his canoe and returned to the shore. He did not\nwait to dry his net, but seized a long spear, also some taro and a few\nnehu, and throwing a ki-leaf fishing coat over his back, immediately\nset out toward the mountain. Nau was the name of the man.\n\nNau proceeded till he reached the uppermost retreat of Kaumana, where\nwas a stretch of pili grass. Above this was where the army was\nencamped. There was a flat stone in the stream on which the man sat and\nate of his taro and little fishes. The warriors of Umi-a-Liloa saw that\nNau, the great fisherman of Puueo, had taro for food and little fish\nfor his meat. In this place the people of Umi-a-Liloa were in great\ndifficulty; the road was narrow, and the men of Umi had to come down\nthe pili trail in single file. As they came to the narrowest part each\nman had to lower himself, feeling for a landing with his feet, while\nthe man\u2019s place in hiding was favorable to him, being curved inward,\nand when the person from the other side made their descent this man\nwould only have to thrust out his long spear, sending him over the\ncliff to his death.\n\nThis continued for some time and many men were killed by this one man\nbecause of the narrowness of the trail, and of its nearness to Kauamoa.\nForty men were thus killed. Piimaiwaa, therefore, went to the top of\nthe cliff and on looking down he saw only one man, hugging close to the\nbank. Then Piimaiwaa muttered to himself: \u201cI\u2019ll kill you;\u201d whereupon he\nleaped down the cliff and caused his [Nau\u2019s] death. When Nau was killed\nthere was no one to warn the chiefs of Hilo, and when night came the\nfighting was being carried down to Hilo. Umi\u2019s army were provided with\ntorches, and Umi-a-Liloa knew the king\u2019s house in Hilo as also that of\nthe daughter of Kulukulua; these were surrounded by Umi\u2019s men, the\nchiefs of Hilo killed, the daughter of Kulukulua preserved, and the\nfamous royal ivory necklace of Nanikoki recovered. As the cause of the\nwar was the much desired ivory necklace, at the end of the conflict\nHilo and Hamakua became united, with Umi as king.\n\n\n\n\n\n\nCHAPTER X.\n\nUMI CONQUERS OTHER DISTRICTS.\n\n\nHua-a was the king of Puna, but it was conquered by Umi and his adopted\nsons, Piimaiwaa, Omaokamau and Koi, the daring youths and famous\ngenerals and also noted ministers during Umi-a-Liloa\u2019s administration\nof the government of Hawaii. So, after the death of Hua-a by Piimaiwaa,\non the battlefield of Kuolo, in Keaau, Puna became the possession of\nUmi-a-Liloa.\n\nImaikalani was the king of Kau. He was blind and was famous for his\nstrength and skill in warfare, whereby several chiefs were killed by\nhim in battle. He had a left thrust and a right thrust which were\nterrible, and if he threw a long spear to the right or to the left hand\nthere was a roaring as of thunder, and flashes as of lightning, and a\nrumbling sound as of an earthquake; and if he twirled his spear at his\nback the dust arose in volumes as whirlwinds. Umi-a-Liloa was afraid of\nImaikalani, who was a blind man and could not at all see with his eyes,\nbut his hearing was acute. He had two wild duck watchers which reported\nto him the appearance of any one either from the front or from the\nrear, or from the sides, whichever way the voices of the birds\nindicated. In former times, when Imaikalani was not blind and Kau was\nnot in the possession of Umi, there was war for a long time. Umi\ntherefore went into the mountains and made secret raids on Imaikalani,\nand on the chiefs of Kona, so that he became famous as the mountain\nrover of Hawaii, and the mountains were familiar to him for the waging\nof wars. But when Imaikalani became blind they were constantly at war\nwith each other. Imaikalani was never in subjection to Umi.\n\nPiimaiwaa sought in various ways to learn the source of Imaikalani\u2019s\ngreat strength, and the skill with which he threw the long spear with\nsuch unerring aim, and the stroke of his war club that would rip one\nopen from head to buttocks. Piimaiwaa discovered the source of\nImaikalani\u2019s skill and the daring bravery of this blind man to be by\nmeans of the wild ducks hovering above, for when the birds made a noise\nand the blind man heard it, either in front, or behind, or on the\nsides, then he (the blind man) would say: \u201cThere is a man behind.\u201d The\nmen leading him on both sides said: \u201cYes, there is a man.\u201d \u201cWhere does\nhe hold his club?\u201d \u201cIn front.\u201d It was plain that it was a war club. \u201cIs\nhe near?\u201d \u201cYes.\u201d The blind man suddenly threw his own club which\ncleaved the man from head to buttocks. When the man appeared the birds\nwarned. \u201cWhere is his club?\u201d \u201cIt is on the right-hand side.\u201d \u201cIt is a\nleft thrust then that will strike him.\u201d When the man made a strike it\nmissed, but the thrust made by the blind man took effect from the head\nto the waist.\n\nAfter Piimaiwaa had measured his (Imaikalani\u2019s) strength and great\nskill, he said: \u201cI will kill you.\u201d First he went and destroyed the\nscout birds; then the attendants who led Imaikalani about on this side\nand on that, and after them, those who carried the weapons, there were\nforty in number, ever ready with spears and lances, because Imaikalani\nusually threw ten spears at a single throw, five from the right and\nfive from the left hand, and on a single throw the spears would fly in\na group like lightning from which no man could dodge; not even an\nexpert dodger could stand before Imaikalani. But all these were\ndestroyed by Piimaiwaa, and after their death the blind man missed his\nhelpers, whereby Piimaiwaa was able to say, boastingly: \u201cHe died by\nPiimaiwaa.\u201d On the death of Imaikalani Kau became a possession of\nUmi-a-Liloa.\n\nEhunuikaimalino was the king of Kona. He was a very strong man, and the\nfather of Laeanuikaumanamana, but on account of old age Kona and Kohala\nwere simply ceded to Umi-a-Liloa. When peace and quiet reigned in the\ngovernment of Hawaii under Umi-a-Liloa, his name became famous from\nHawaii to Kauai. No king was like unto him in the administration of his\ngovernment; he took care of the old men and the old women and orphans;\nhe had regard for the people also; there were no murders and no\nthievings.\n\n\n\n\n\n\nCHAPTER XI.\n\nTHE FAMILY OF UMI. HIS BENEFICENT REIGN.\n\n\nUmi-a-Liloa was a devout king, and on account of the fame of his\nadministration of the government the kings of the other islands desired\nto bring their royal daughters and their favorite daughters to be wives\nfor Umi-a-Liloa. He had many wives, among whom were daughters of the\ncommon people, so that he became an ancestor both of the chiefs and the\ncommon people. There is not a commoner of Hawaii who would say that\nUmi-a-Liloa was not an ancestor of his, and a man who declines to\nacknowledge it does so for lack of information. Kapukini-a-Liloa was a\nroyal consort of Umi-a-Liloa, and by whom Umi begat Keliiokaloa, a\nmale, Kapulani, a female, and Keawenuiaumi, a male child. Piikea was a\nprincess, being the daughter of Piilani, king of Maui, with Queen\nLaieloheloheikawai, and they (Piikea and Umi-a-Liloa) begat two male\nchildren, Kumalaenuiaumi and Aihakoko.\n\nMoku-a-Hualeiakea was also a princess among the grandchildren of\nEhunuikaimalino of Kona, and she had a daughter, Akahiilikapu, by\nUmi-a-Liloa. He also had Ohenahenalani as wife and begat Kamolanuiaumi,\nand with the first children by the common women made Umi-a-Liloa the\nfather of many children.\n\nWaipio in Hamakua was Umi\u2019s regular place of residence, and on account\nof all the divisions of land of Hawaii being united under him he\ndesired to live in Kona, a warm country, and so the chiefs resided in\nKailua. During his reign Umi-a-Liloa set the laborers in order and\nseparated those who held positions in the government. He separated the\nchiefs, the priesthood, the astrologers and the skillful in the land.\nHe separated the cultivators, and the fishermen, and the canoe hewers.\nHe set apart the warriors, the spear-warders, and every department with\nproficiency, and every laborer in their respective lines of work. So\nwith the governors, district superintendents, division overseers and\nsection wardens; they were all set in order.\n\nUmi-a-Liloa had two principal occupations which he undertook to do with\nhis own hands: they were farming and fishing. He built large taro\npatches in Waipio, and he tilled the soil in all places where he\nresided, and when in Kona that was his great occupation; he was noted\nas the husbandman king. Fishing was another favorite vocation of\nUmi-a-Liloa whereby he was widely known as a fisherman, from which he\nwas called the \u201cchubby\u201d of the fishermen. [180] Aku fishing was his\nfavorite, and he sojourned all along the barren coast from Kalahuipaa\nto Makaula. He also fished for ahi, and for kala, and his fishing\ncompanions famous in that line were Pae, Kahuna, and others. All the\nchiefs of his government were noted in cultivating the land and in\nfishing, and other important works which would make them independent.\n\nAnother thing that Umi-a-Liloa was famous for was his battle with the\ngods. The cause of this battle was in this way: His royal consort,\nPiikea, had supernatural grandmothers, [181] who were Hapuu and\nKalaihauola, and who desired to have a grandchild that they might take\nit to Oahu to bring up, because the mother of Piikea,\nLaieloheloheikawai, belonged to Oahu. It was Laieloheloheikawai who\nsent the supernatural grandmothers to Hawaii to obtain one of Piikea\u2019s\nchildren. When they arrived in Hawaii Umi-a-Liloa refused to permit a\nchild to be taken to Oahu to her (Piikea\u2019s) mother. He had already made\na vow that none of his children with Piikea would be given to any one,\nand on that account the supernatural personages murdered people during\nthe night, for in the morning the dead people were found. This\ncontinued every night, the people dying without cause. Umi-a-Liloa was\ntherefore astonished at the way the men were killed without any\nknowledge of the murderers.\n\nPiikea then said to Umi-a-Liloa: \u201cThere is no other cause of death. My\ngrandmothers, Hapuu and Kalaihauola, did the killing. They were sent by\nmy mother to bring one of our children, but you have withheld it, and\nthat is why the people are murdered.\u201d \u201cHow may the killing by the gods\ncease, then?\u201d asked Umi. Piikea answered: \u201cWhen a child is obtained.\u201d\nBut he was skeptical of the death by the gods, yet the killing was\nstill continuing. Therefore Umi-a-Liloa offered to fight the deities at\nthe sandy plains of Kamakahonu. Human beings battle with their hands,\nclubs and stones, but the gods without hands, and when the battle was\nfought the gods were victorious over the battle of men. The place is\ncalled Kauakeakua and Kaiakeakua [182] to this day.\n\nAs Hapuu and Kalaihauola were at the house with Piikea, the latter\nbeing pregnant with child, the old women slapped on Piikea\u2019s knees and\nthe child was delivered in front of one of the old women. The child\nbeing a girl, it was taken away by the said deities and lived in Oahu.\nThus the child Kahaiaonui-a-Piikea, or Kahaiaonui-a-Umi, became the\nadopted of Laieloheloheikawai. When Umi-a-Liloa returned from the\nbattle with the gods, behold the child was taken by Hapuu and\nKalaihauola.\n\nIt is said that there was another cause of the war; the unfaithfulness\nof Umi-a-Liloa relative to his children. He was asked for his offspring\nfrom the very first child, which he consented to give, but when a child\nwas born he withheld it and would not give it, but promised that the\nnext child would be theirs (the gods), and so on and on. This angered\nPiikea\u2019s grandmothers and caused the battle between the gods and human\nbeings.\n\nUmi-a-Liloa reigned over his kingdom until he became old, during which\ntime he was at peace with the chiefs of Maui, and with his\nfather-in-law Piilani, king of Maui. There were no wars during their\nreign, but at the death of Piilani, the king of Maui and the father of\nPiikea, the heir to the government of Maui acted unjustly, therefore\nUmi went to the defense of Kiha-a-Piilani, and, invading Hana, the\nforces of Hawaii captured the stronghold of Kauiki [183] and overthrew\nLono-a-Piilani.\n\n\n\n\n\n\nCHAPTER XII.\n\nDEATH OF UMI: HIS BODY TAKEN AND SECRETED BY KOI.\n\n\nWhen peace reigned in the government of Maui Umi-a-Liloa went back to\nHawaii. And when he became very old the people of Hawaii hewed stones\nfor a tomb [184] for his body, for he had ordered his sons and his\ndaughters, and the chiefs and people all over Hawaii and Maui, to hew\noblong squared stones a fathom or more in length, a yard wide, and half\na yard deep. Ala [185] was the stone hewed, a stone which is found in\nthe cave of Umi-a-Liloa, in Keopu, Kailua. On account of this heavy\ntribute required by Hawaii the attendant of Aihakoko was killed by\nKihapiilani, and for that reason Aihakoko went mourning out in the\nocean and landed in Kapaahu, Kamaole, in Kula, whereby the place\nderived its name of Kalua-o-Aihakoko. The stone tomb of Umi-a-Liloa was\nnot completed when he died at Kailua, Hawaii.\n\nUpon Umi-a-Liloa\u2019s death, Koi, one of Umi\u2019s chosen companions, heard of\nit, for he had previously been charged that he (Koi) was the one to\nbury his bones and completely hide them. [186] When the government\nsettled in peace under Umi-a-Liloa and the lands were divided, this\nadopted son\u2019s portion was the lands from Waimanu to Pololu. His sisters\nbecoming the caretakers, he arose and wandered away from Hawaii to\nKauai. Returning from Kauai he stayed over at Keoneoio, Honuaula\n(Maui), where he found a wife and became a resident and begat children.\n\nWhen Koi heard that Umi-a-Liloa\u2019s sickness was unto death he asked the\nbrothers of his wife to accompany him to Hawaii. His wife said to him:\n\u201cDon\u2019t you take my brothers; you might perhaps take and kill them.\u201d\n\u201cNo,\u201d said Koi. They sailed from Kipahulu and landed at Kohala, where\nthey heard that Umi-a-Liloa was dead. From here they again set sail and\nlanded in Kekaha at night. In this place was a man who resembled\nUmi-a-Liloa, whom Koi went and killed and placed in the canoe. From\nKekaha, Koi and his companions proceeded and landed on the rocks below\nMakaeo. It was about midnight when Koi went up and found the guards of\nthe sepulchre asleep. Piimaiwaa was the inner guard, and here was Koi\ncoming in with a substitute body. Piimaiwaa had heard that the corpse\nof Umi had already been given to Koi. The substitute corpse was placed\nin position and the body of Umi-a-Liloa was taken out by Koi, and\ncarried over the rocks toward the sea to Makaeo and placed in the\ncanoe. From this night to the next night they traveled till they\narrived at the precipitous cliffs of Waimanu, where Koi entered the\nhome of his sister, who, on seeing her brother, ran forward weeping\nloudly.\n\nThe brother leaped forward and covered her mouth, saying: \u201cKeep quiet,\nand don\u2019t you cry; where is your husband?\u201d \u201cHe is in front.\u201d \u201cLet me\nget him;\u201d and Koi went and woke him up. The brother-in-law recognized\nKoi, the first time in a long while, and ran forward to cry, but his\nmouth was covered up, \u201clest our children awake.\u201d They went out and met\nhis sister, when Koi said: \u201cListen, you two. I have come to meet you\ntwo, and have brought our lord to be hidden by us. With you two and\nmyself alone the bones of our lord will be concealed, and his\nbrother-in-law\u2019s secret burying-place shall be the place of\nconcealment.\u201d Koi and his brother-in-law then selected the secret\nburial-place belonging to his brother-in-law, because he was the boy of\nthe precipitous cliffs. They then took ropes, and fire sticks and\nkindlings and all other necessaries together with the corpse of\nUmi-a-Liloa, and went up to the place of hiding [187] where the koae\nwas wont to hover. [188] Many were the stories given out, but not\nauthenticated, that the brother-in-law of Koi was rolled down the\nprecipice and killed for fear of his disclosure.\n\nWhen Koi returned alone his sister said to him: \u201cYou must have done\nsomething awful to the parent of our children.\u201d \u201cHush: the bones of our\nlord should be our secret to conceal, and then live and eat the produce\nof the land.\u201d It is said that Koi brought the bones of Umi-a-Liloa to\nMaui, and that they have been searched for without success. Koi packed\nsome valuables from the precipitous cliffs that very night, without the\nknowledge of any one at the house, and set sail for Maui.\n\n\n\n\n\n\n\n\nKA MOOLELO NO UMI: KEKAHI ALII KAULANA O KO HAWAII NEI PAEAINA.\n\n\nMOKUNA I.\n\nNA KUPUNA O UMI.\n\n\nUa olelo ia ma keia moolelo, he keiki kapa alii o Umi, ma ka aoao o\nkona makuahine, o Akahiakuleana, a ma ka aoao o Liloa kona makuakane,\nhe \u2019lii nui mai ke kumu mai, a ma ia aoao, he \u2019lii nui o Umi. [Aka, ma\nka hoomaloo ana i ka pololei o ka aoao o ka makuahine, loaa no he \u2019lii\nnui o Akahiakuleana, mai loko mai no o ka mookuauhau alii o Hawaii.]\n\nO Umi ka mea nona keia moolelo, aka, i mea e maopopo ai ka oiaio,\nnolaila, e hoomaka ka olelo mua no kona kaikuaana no Hakau. O Liloa ka\nmakuakane, o Piena ka makuahine, he mau alii laua elua, he \u2019lii ke\nkane, he \u2019lii ka wahine. Na laua mai o Hakau. Ua olelo ia o Hakau he\n\u2019lii nui no Hawaii, no ka mea, ua like ke \u2019lii nui o kona mau makua. O\nWaipio i Hawaii, kahi noho mau o Liloa me kana wahine, me Piena, a\nmalaila i loaa ai o Hakau. He \u2019lii nui aimoku o Liloa no Hawaii a puni.\n\nA hanau o Hakau, ke keiki mua a Liloa me kana wahine hoao me Piena,\nhele aku la o Liloa mai Waipio aku a hiki i Koholalele, ma ka hikina o\nHamakua, e pili ana me Hilo. O ke kumu o keia hele ana o Liloa, he kapu\nheiau nana i laila, o Manini ka inoa o ua heiau la. A pau ke kapu heiau\nana, hele aku la ia a noho ma Kaawikiwiki; o kona kumu i noho ai i\nlaila, o ka lealea i ka pahee, a me na hana lealea a pau loa. Ia ia e\nnoho ana ma laila, hele aku la ia i ka auau wai, ma ke kahawai o ka\nHoea, e pili la me Kealakaha. Ia ia i hiki ai ma laila, ike aku la ia i\nka wahine maikai o Akahiakuleana, e hoi mai ana mai lalo mai o ka wai\nauau, aohe kapa, a e noho ana kana kauwa wahine ma kapa, me kona pau.\n\nA ike o Liloa ia ia, ua hoala ia mai kona manao e hana aku ia\nAkahiakuleana, alaila, moe iho la laua. Ma keia moe ana, ua loaa o Umi,\nka mea nona keia moolelo. Mamua ae o ka launa kino ana o Liloa ma, ua\nkahe o Akahiakuleana, a ia laua i moe ai, oia kona mau ana, nolaila, ua\nloaa koke ke keiki.\n\n\nKE KUAUHAU NO AKAHIAKULEANA, KA MAKUAHINE O UMI.\n\nMaanei e maopopo ai ka pili ana o Akahiakuleana, ma ka mookuauhau o\nLiloa, a pela i maopopo ai he \u2019lii nui no o Umi. E pono e nana malalo\niho i na kumu i loaa ai na pili. O Kanipahu ke kumu o Liloa a me\nAkahiakuleana i pili ai.\n\n\n KANE. WAHINE. KEIKI.\n\n Kanipahu. { Alaikauakoko. Kalapana.\n { Hulani. Kalahuimoku.\n Kalahuimoku. Laamea. Oikialamea.\n Oikialamea. Kalamea. Kamanawakalamea.\n Kamanawakalamea. Kaiua. Ouakaiua.\n Ouakaiua. Kuaimakani. { Kanahae.\n { Kuaimakani.\n Kanahae. } Kapiko. Kuleanakupiko.\n Kuaimakani. }\n Kuleanakupiko. Keanianihoolilei. Akahiakuleana.\n Liloa. Akahiakuleana. Umi.\n\n\nA pau ka moe ana a Liloa me Akahiakuleana, he mau la i hala mahope, ike\naku la o Liloa i ke ano hapai o kana wahine, ninau aku la keia i ua\nwahine la: \u201cNa wai oe?\u201d I mai la o Akahiakuleana: \u201cNa Kuleanakupiko.\u201d I\naku o Liloa: \u201cHe kaikuahine no ka oe no\u2019u.\u201d I mai la kela: \u201cPela paha.\u201d\n\nA pau keia mau kamailio a laua, kauoha aku la o Liloa ia Akahiakuleana:\n\u201cI noho oe, a i hanau he keiki kane, e kapa iho oe i kona inoa o Umi. A\ni hanau he kaikamahine, kapa iho oe ma kou aoao.\u201d I mai la o\nAkahiakuleana ia Liloa: \u201cHeaha kau hoailona e haawi mai ai, i maopopo\nna ke \u2019lii keia keiki?\u201d A lohe o Liloa, haawi mai la ia i kona malo a\nme kona niho palaoa, a me ka laau palau. I mai la o Liloa ia\nAkahiakuleana: \u201cEia na hoailona o ka kaua keiki; a hiki i kona wa nui,\ne haawi aku oe i keia mau mea nona.\u201d Ae aku la o Akahiakuleana, lalau\naku la ia, a haawi aku la i kana kauwa wahine, nana e malama ia mau\nmea. Alaila, hele aku la o Liloa a hipuupuu i ka laui i malo nona. A\nhume iho la o Liloa i ka malo laui, a hoi aku la i kona hale noho. A\nhiki o Liloa i ka hale, olelo mai la kona poe kanaka ia ia: \u201cHe malo\nmaoli hoi kou e Liloa i hele aku nei, eia ka he malo laui kou i keia\nwa.\u201d\n\nMalaila o Liloa i noho iho ai a pau ka hoomahanahana ana o kona heiau,\nhoi mai la oia i Waipio, i kona wahi noho mau.\n\n\n\n\n\n\nMOKUNA II.\n\nKA HANAU ANA O UMI.\n\n\nNoho iho la o Akahiakuleana me ka hapai ia Umi. Ma keia hapai ana,\nmanao no ke kane i ka ili, nana no keia keiki e hapai nei. Nolaila\nmalama iho la i kana wahine, aole oia i ike na Liloa.\n\nA hiki i ka wa i hanau ai o Akahiakuleana, i ke keiki, kapa iho la ia i\nkona inoa o Umi; hanai iho la kona makuahine ia ia a nui. Ia wa hoomaka\no Umi e kalohe, a e lealea me na keiki e ae. He mea mau ia Umi ka hele\ne paani me kamalii, a pau ka paani ana, hoi mai la me ia lehulehu\nkamalii, a ka hale, haawi aku la i kahi ai a pau loa, a hoi mai la ke\nkane a kona makuahine, huhu iho la ia ia, me ka pepehi; pela no ka hana\nmau a kona makuakane a loihi na la i hala. Nolaila, ua pono ole ko ka\nmakuahine manao, a ua kaumaha loa, i keia hana ino i kana keiki ia Umi.\n\nNolaila, ninau malu o Umi i kona makuahine: \u201cAole anei o\u2019u makuakane e\nae?\u201d I mai kona makuahine, o Akahiakuleana: \u201cHe makuakane kou aia i\nWaipio, o Liloa kona inoa.\u201d I aku o Umi: \u201cE hele paha wau e ike i ko\u2019u\nmakuakane?\u201d I mai ka makuahine: \u201cAe, e hele oe.\u201d Mahope o laila, noho\nhou iho la lakou, a pepehi hou ka makuakane hanai ia Umi. Alaila, pane\naku o Akahiakuleana i ke kane: \u201cE kuu kane, aole nau ke keiki au e\npepehi mai nei!\u201d I mai la ke kane me ka leo huhu inoino loa: \u201cA nawai\nkau keiki, na Liloa?\u201d I aku ka wahine: \u201cAe, na Liloa ka\u2019u keiki, i lohe\noe.\u201d Olelo mai ke kane: \u201cAuhea na hoike e lilo ai ke keiki na Liloa?\u201d\nAlaila, kahea aku la o Akahiakuleana i kana kauwa wahine, e lawe mai i\nna mea a Liloa i waiho ai no Umi. A lawe ia mai la ia mau mea a kona\nalo, i aku ka wahine: \u201cEia ka hoike.\u201d A ike iho la ke kane i keia mau\nmea, pau ae la kona kanalua, maopopo iho la ia ia, na Liloa ke keiki o\nUmi.\n\nA mahope o keia mau mea a pau loa, olelo aku la o Akahiakuleana i kana\nkeiki o Umi: \u201cEia ka malo o Liloa, e hume oe a paa, eia ka palaoa, e\nlei oe, eia ka laau palau, ma ko lima e paa ai. Nolaila, ke iho nei oe\ni Waipio e ike i ko makuakane, e hoolohe pono oe. I kou hiki ana i lalo\no ka pali o Waipio, hele aku oe a au i ka muliwai, a kau ma kela kapa,\na ike aku oe i ka hale e ku mai ana, e huli mai ana ke alo i kou alo, o\nko Liloa hale no ia. Mai komo oe ma ka puka pa, aka, e pii aku oe\nmaluna o ka pa; mai komo oe ma ka puka maoli, aka, e komo ae oe ma ka\npuka pakaka. A hike oe, nana pono aku oe i ka elemakule e kahili ia\nana, oia no o Liloa, kou makuakane, ka\u2019u kane i loaa ai oe. E hele oe a\nnoho i luna o kona uha. A i ninau mai i kou inoa, hai aku oe o Umi.\u201d\n\nA pau ka olelo ana a Akahiakuleana ia Umi, i aku la ia ia Omaokamau: \u201cE\niho oe me ke keiki, a nau e paa aku ka laau palau a Liloa; e malama\npono oe i ka laau a Liloa.\u201d A hiki mai la laua i Waipio, ma Koakea,\nhalawai laua me kekahi keiki, me Piimaiwaa. Ninau mai la o Piimaiwaa ia\nlaua: \u201cE hele ana olua i hea?\u201d I aku laua: \u201cI Waipio.\u201d Alaila, olelo\naku la o Umi ia Piimaiwaa: \u201cI keiki hookama oe na\u2019u?\u201d Ae mai la o\nPiimaiwaa: \u201cAe.\u201d Hele aku la lakou a hiki i ka muliwai o Waipio, oia o\nWailoa, au aku la, a kau ma kela aoao, nana aku la lakou, e ku mai ana\nka hale o Liloa. A kokoke lakou i ka hale o Liloa, olelo aku o Umi ia\nOmaokamau a me Piimaiwaa: \u201cE noho olua ianei, e hele au i o Liloa ala;\nina i hele au a i make, e hoi no olua ma kahi a kakou i hele mai nei;\naka hoi, i ola mai au, ola kakou.\u201d\n\nA pau kana olelo ana, hele aku la ia a pii maluna o ka pa laau o ko\nLiloa hale noho, a komo aku la ma ka puka pakaka o ka hale.\n\nA ike mai la na ilamuku o Liloa, ua laa ke keiki no ka pii ana maluna o\nka pa laau o ko Liloa hale, kahi kapu o Liloa, alualu mai la na ilamuku\ne make o Umi, aka, pii aku la o Umi a noho i luna o na uha o Liloa.\nWehe ae la o Liloa i kona mau uha haule iho la o Umi i lalo; a haule o\nUmi i lalo, ike iho la o Liloa i ka niho palaoa ma ko Umi ai, a me kona\nmalo ma ko Umi hope. Ninau aku la o Liloa: \u201cOwai kou inoa?\u201d I mai la ke\nkeiki: \u201cO Umi au.\u201d Alaila lalau iho la o Liloa ia Umi, a honi iho la me\nka hii i luna o kona mau uha. Ninau iho la o Liloa: \u201cAuhea ko\nmakuahine, o Akahiakuleana?\u201d I aku o Umi: \u201cAia no ke noho la. Nana no\nwau i kuhikuhi mai nei ia oe, a me keia mau mea au i waiho ai ia ia.\u201d A\nike o Liloa i keia mau mea, olelo aku la ia i kona poe kanaka: \u201cO kuu\nmalo keia, me kuu niho palaoa.\u201d Ninau mai la ia ia Umi: \u201cAuhea kuu laau\npalau?\u201d I aku o Umi: \u201cEia \u2019ku no i kuu hoahele ma waho, ia Omaokamau.\u201d\nAlaila, kii ia aku la o Omaokamau me Piimaiwaa.\n\nIa wa, olelo aku la o Liloa i ko Umi manawa i loaa ai ia ia, i kona poe\na pau loa: \u201cIa kakou i hele ai i ke kapu heiau, a hoi mai au me ka malo\nole, he malo laui ko\u2019u ia la, a ua kapa mai oukou ia\u2019u he hehena, aka,\neia ua malo la o\u2019u, a me ka niho palaoa, ka laau palau. Ua waiho au no\nkuu keiki, oia keia.\u201d Ia wa, ike na mea a pau loa he keiki o Umi na\nLiloa.\n\nI aku o Liloa i kona poe kanaka: \u201cE kii aku i kona mau akua, a e lawe\nmai i mua o Umi, e oki i kona piko.\u201d A hiki mai la na akua o Liloa ooki\nia iho la ko Umi piko, a hookani no hoi ka pahu kapu. Ma keia kani ana\no ka pahu, lohe o Hakau ke keiki mua a Liloa. Ninau mai la ia i na\nkanaka: \u201cHe pahu aha keia e kani nei?\u201d \u201cHe pahu ooki no ka piko o ke\nkeiki hou a ke \u2019lii, Umi kona inoa.\u201d A lohe o Hakau, hele mai la ia me\nka huhu ia Umi, a ninau mai la ia Liloa: \u201cO kau keiki hou keia?\u201d Ae aku\no Liloa me ka olelo oluolu ia Hakau: \u201cAe, o oe no ke \u2019lii, o kou kanaka\nkeia, maluna oe, malalo keia.\u201d Ma keia mau olelo hooluolu a Liloa i\nkana keiki ia Hakau, ua oluolu o Hakau me ke ano hookamani ia Umi.\n\nMa keia noho pu ana o Umi me Liloa, ua malama loa o Umi i ka Liloa mau\nolelo i na la a pau loa, a ua aloha o Liloa ia Umi. O kona kaikuaana\nhoi o Hakau, ua nui kona hana ino i kona kaikaina, a hiki i ka la i\nmake ai ko laua makuakane o Liloa.\n\nMamua ae o ko Liloa make ana, hooili aku la ia i na aina a pau o\nHawaii, no kana keiki hiapo no Hakau. O ka hale akua a me ke \u2019kua, oia\nkana i hooili no kana keiki muli, no Umi. A make o Liloa, noho iho o\nHakau ma na aina a pau o Hawaii, a o kona kaikaina o Umi, malalo aku no\nia o kona kaikuaana.\n\nIa laua e noho ana, he nui loa ko Hakau huhu ia Umi, ma na mea a pau\nloa, ina e hee o Umi i ko Hakau papa, alaila, olelo mai o Hakau ia Umi:\n\u201cMai hee oe i kuu papa heenalu, no ka mea, aohe alii o kou makuahine.\nPela ka malo.\u201d Pela no ka noho inoino ana o Hakau ia Umi, a kipaku okoa\nia Umi, alaila, hele aku la o Umi me kona mau hoa hele, o Omaokamau, o\nPiimaiwaa. Ia lakou i pii aku ai mai Waipio aku a ka pali o Koakea, a\nhala ia, hiki i Kukuihaele, alaila, loaa o Koi, alaila, hele pu oia me\nUmi. Mai laila aku lakou a Kaumoalii, a Koholalele, Kealakaha, oia kona\nwahi i hanau ai, a malaila kona makuahine e noho ana o Akahiakuleana.\nAka, aole nae lakou i kipa ma laila, hele kuewa wale aku la no lakou me\nka malihini. Hele aku la lakou a noho ma ka palena o Hilo me Hamakua,\noia ka aina o Waipunalei, no ka aui ana o ka la, kipa ae la lakou ma\nlaila e noho ai.\n\nAia hoi he nui na kaikamahine maka palupalu o laila e noho ana, ike mai\nla lakou i ka maikai o Umi ma, lalau mai la ia lakou i mau kane. A o\nUmi hoi, no ka oi o kona kanaka maikai i mua o kona mau hoa hele,\nnolaila, elua ana wahine.\n\nI ko lakou noho ana i laila, hooholo iho la ko lakou manao, e huna ia\nUmi, a e hoonoho ia ia me ka hana ole i kela mea i keia mea, a noho\nwale iho la o Umi, e like ma ko lakou manao.\n\nMa keia noho ana o lakou i laila, hele aku la o Omaokamau, o Piimaiwaa,\no Koi, i ka mahiai i ka aina o ko lakou makuahunowai, a ma ko lakou\nmahiai ana, mahalo mai la ko lakou makuahunowai i ka ikaika i ka\nmahiai. Aka, o ko Umi mau makuahunowai, kaumaha ko laua manao, no Umi,\ni ka mahiai ole. A mahope o laila, hele aku la lakou ma\nLaupahoehoe-kai, e auau kai ai.\n\n\n\n\n\n\nMOKUNA III.\n\nKO UMI NOHO ILIHUNE ANA.\n\n\nHe akamai loa o Umi i ka heenalu ana, i kona wa e noho ilihune ana ma\nLaupahoehoe. Ia ia e heenalu ana, heihei iho la laua o Paiea, he kanaka\nakamai i ka heenalu, no Laupahoehoe. I ko laua wa e heihei ana, hooke\nloa o Paiea ia Umi i ka papa heenalu, a eha loa ko Umi poohiwi. Nolaila\nlilo ia i hala no Paiea e make ai ia Umi i ka wa e puni ai o Hawaii ia\nUmi.\n\nA hiki i ke kau aku o Laupahoehoe, holo aku la o Omaokamau, o\nPiimaiwaa, o Koi, i ka hoehoe me kamaaina o laila, a loaa mai la ka\nlakou aku, olioli iho lakou mau makuahunowai; aka, o ko Umi mau\nmakuahunowai, kaumaha loa laua, no ka laua hunona, i ka loaa ole o ke\naku. Nolaila, olelo mai ko Umi mau makuahunowai i na wahine a Umi: \u201cIna\npaha ka puipui o ka olua kane a e ikaika ana i ka hoewaa, aina ke aku,\nmake hewa ko olua kino ia ia.\u201d\n\nMahope o laila, olelo mai la kekahi mau kamaaina ia Umi, e holo e kaohi\nwaa na lakou, ae aku la no o Umi i ka lakou olelo, a holo aku la. Ma\nkeia holo ana o Umi i ke kaohi aku, a hoi mai la, haawi ia mai la kana\naku, malalo mai o ka lemu ka haawi ana mai a ka lawaia. A ike o Umi,\nhaalele aku la ia ia aku, aole i lawe mai, aka, kuai o Umi ia aku me\nkekahi mea aku e ae, no ko Umi ike ana malalo mai ka haawi ana mai.\nNolaila, olelo aku la o Umi: \u201cEia kau aku o ka\u2019u, he ia nui keia, he\nuuku kau.\u201d A pono ae la keia mea. Aole o Umi i ai i ua ia nei, hoihoi\naku la no ia a haawi na kona akua, na Kaili, aia no ma Hokuli kona wahi\ni huna ai, me ka ike ole ia.\n\nHe mea mau ia Umi, ka holo i ke kaohi waa, a me ka lawe i aku na kona\nakua na Kaili, ma ua wahi la i olelo ia maluna. Eia hoi ka mea haohao\nloa ia, o ka pio mau o ke anuenue i luna o ia wahi. Nolaila, haohao o\nKaoleioku, a manao iho la o Kaoleioku, o Umi ka i laila, no ka mea, ua\nlohe ia ko Umi nalowale ana. Alaila, hopu iho la o Kaoleioku i ka puaa\na iho mai la e ike ia Umi. A hiki ia, nana aku la ia i ke kino o Umi,\nhe kino hanohano, a kohu alii, a paa iho la kona manao o Umi. Alaila,\nlalau iho la o Kaoleioku i ka puaa, a kaumaha aku la ia Umi, penei:\n\u201cEia ka puaa e ke akua, he puaa imi alii.\u201d\n\nA pau ke kaumaha ana a Kaoleioku i ka puaa, kuu aku la ia i ka puaa a\nku ma ko Umi alo, alaila, huli hou mai la ka puaa ia Kaoleioku. Alaila,\nninau aku o Kaoleioku: \u201cO Umi no oe?\u201d \u201cAe,\u201d mai la o Umi, \u201cAe, owau\nno.\u201d I aku o Kaoleioku: \u201cE hoi kaua i ko\u2019u wahi.\u201d Ae aku la o Umi:\n\u201cAe.\u201d Ia wa, ike kona mau makuahunowai a me na kanaka a pau loa, he\n\u2019lii ka keia, o Umi, o ka Liloa keiki, ka mea a lakou i lohe iho nei,\nua nalowale.\n\nLawe aku la o Kaoleioku ia Umi, a lilo ae la i alii nana, a noho iho la\nme ia. Ia wa, hana o Kaoleioku i mea e lilo ai ke aupuni no kana alii\nno Umi, no ka mea, ua maopopo ia ia, he \u2019lii nui o Umi, a e ku ana i ka\nmoku o Hawaii, a e loaa ana no hoi ia ia ka pomaikai. Hanai iho la ia i\nna kanaka, ka holoholona, mahiai, ao i ka oo ihe; kukulu i mau hale ao\ni ke ano kaua, a me na mea a pau loa. A no loko mai o keia ao ana, na\nkanaka akamai a koa hoi, oia o Koi, Omaokamau, Piimaiwaa.\n\nMa keia noho ana he nui loa na kanaka o ka hale hookahi, eha kaau ka\nnui (ua like me 160 i ka hale hookahi), pela a pau na kaau hale eha.\nPela o Kaoleioku i hoomakaukau ai no kana alii, no Umi, no ko Kaoleioku\nmanao e lilo ana ke aupuni no kana alii no Umi.\n\n\n\n\n\n\nMOKUNA IV.\n\nNO NUNU A ME KAKOHE.\n\n\nHe mau elemakule kahuna laua na Liloa, i kona wa e ola ana, a he mau\npunahele nana, a pela no i ka noho ana o Hakau kana keiki i alii no\nHawaii a puni. Aka, mahope iho o ko Hakau noho alii ana, loaa iho la ua\nmau wahi elemakule nei i ka mai, nolaila inu iho la laua i ka laau\nnaha, a pau ka inoino o ko laua opu, a me ka mai i loohia mai ia laua.\nNolaila, hoouna aku la laua i ke kanaka i o Hakau la. A hiki ua elele\nla i mua o Hakau, ninau mai la o Hakau: \u201cHeaha mai nei kau?\u201d I aku\nkela: \u201cI hoouna mai nei na wahi elemakule ia\u2019u i mua ou e ke \u2019lii, e\nolelo aku ia oe, i wahi ai, a i wahi ia, i wahi awa no laua, i mea\nhoopaa i ka noha laau o laua.\u201d A lohe o Hakau i keia mau olelo a ka\nelele, olelo mai la ia: \u201cO hoi a olelo aku ia laua, aohe ai, aohe ia,\naohe awa.\u201d Maanei, e hoomaopopo ai kakou, he punahele keia mau\nelemakule, oia o Nunu a me Kakohe i na la e ola ana o Liloa. No ka mea,\nia laua ka malama o ke \u2019kua o Kaili, a o ka laua mea e olelo ai, oia ka\nLiloa e hana ai. Aole e hiki ia Liloa ke kaua, me ka ae ole o ua mau\nelemakule nei mamua, aole no hoi e hiki ke hana i kekahi mea me ko laua\nlohe ole. Nolaila, he mau punahele laula na Liloa, a ma ia ano laua i\nhana aku ai i kana keiki o Hakau.\n\nA hoi mai la ka elele, a mua o ua mau elemakule nei, hai mai la i na\nolelo a pau loa a Hakau; a lohe laua, eha iho la ko laua naau me ka\nukiuki loa ia Hakau; nolaila ohumu iho la laua, ma ko laua mau naau, e\nhaawi i ka aina no Umi. I aku o Nunu ia Kakohe: \u201cE aho e pii wale kaua\ne nana i ka pono o ka Kaoleioku hanai, he pono paha, aole paha.\u201d A\nhooholo iho la laua i keia olelo, pii aku la laua mai Waipio aku a hiki\nma Kukuihaele, malaila aku a Kapulena moe. A ao ae la, pii aku la laua\na hala o Honokaa, a Paauhau, moe, malaila aku a Kalopa, a Kaumoali, a\nKemau, moe.\n\nIa laua e moe ana ma Kemau, hiki mua aku la kekahi kanaka i ike ia laua\nma ke alanui, i mua o Kaoleioku ma Laupahoehoe, i Hilo, a olelo aku la:\n\u201cEia ae na elemakule, o Nunu laua o Kakohe, ke hele mai nei i anei, i\nou la.\u201d Ninau aku la o Kaoleioku: \u201cAhea laua puka mai i Hilo nei?\u201d\n\u201cApopo, a kela la aku hiki mai.\u201d \u201cHeaha la ka laua huakai nui e hele\nmai ai?\u201d I aku ua poe nei: \u201cE hele mai ana e nana i ka pono o kau\nhanai, a me ka pono ole, no ka mea, ua hana mai nei ka laua hanai, o\nHakau, ia laua i na mea pono ole.\u201d\n\nA lohe o Kaoleioku a me Umi i keia olelo, olioli loa o Kaoleioku, a\npahapaha aku la o Kaoleioku i mua o ka lehulehu, i ka lilo o ka aina no\nkana hanai no Umi, no ka mea, he kanaka akamai o Kaoleioku i ke\nkilokilo, a me ka nana ana i ke kino o ke kanaka; nolaila kona apo koke\na malama i ke kino o Umi.\n\nNolaila, hana maalea iho la o Kaoleioku i ke ano o kana mau hana, a Umi\ne hana aku ai i mua o Nunu laua o Kakohe, ke hiki mai laua ma ko\nKaoleioku a me ko Umi wahi.\n\nI ka po alima o ka la o na elemakule i ke alanui, hoomakaukau iho la o\nKaoleioku i ka ai, ka ia, ka puaa, ka moa, ka awa. Kena aku la o\nKaoleioku i ke kanaka, e hele e oki i pauku wahie. Ua like kona nui me\nna anana elua ke apo ae, a o kona loa, ekolo iwilei. A loaa ua pauku\nohia nei, olelo aku la o Kaoleioku: \u201cE wawahi a liilii, alaila, pua hou\nae o waho a paa, a like no me ka pauku mua.\u201d A o kekahi mau kanaka hoi,\ne kohi i ka pu awa a puni, a o kekahi mau kanaka hoi, nakinaki iho la i\nka puaa a paa i ke kaula a paa. Pela ko Kaoleioku hoomakaukau ana, i\nhiki ai ia Umi, ke hana i mua o na elemakule, o Nunu laua o Kakohe.\nNolaila, ua maalea o Kaoleioku ma keia mau hana a pau loa a kakou e iki\nnei.\n\nEia ke ano o keia mau hana a Kaoleioku: i ko Umi wa e hoa ai i ka umu o\nka puaa, alaila, e lalau oia i ka wahie, a kaka iho i ka pauku, o ka wa\nia e helelei liilii ai, ma o a maanei, alaila, e manao na elemakule he\nikaika io, pela ka puaa, ka pu awa.\n\nA makaukau keia mau mea a pau loa, alaila, olelo aku o Kaoleioku ia\nUmi: \u201cE ke \u2019lii, apopo ka la o ko aina, pa ia oe. E hoolohe mai e ke\n\u2019lii, i na e malama oe i keia mau kauoha a\u2019u, apopo pa ka aina ia oe; i\nmalama ole oe, aole e ola keia mau iwi ia oe, kaulai wale ia ae no i ka\nla.\u201d\n\nMa keia mau olelo a Kaoleioku, ua oluolu ia i ko ke \u2019lii mau maka, a ua\nae aku no oia i na olelo a pau loa, e malama a e hana aku e like me ia.\n\nI aku o Kaoleioku ia Umi: \u201cE moe kakou i keia po, a huli ke kau o ke\naumoe, pii au i uka i na koele a kaua, me na kanaka a pau loa, aohe\nkanaka a noho iho me oe, o au wahine wale no ke noho me oe. Ina i hoea\nmai na wahi elemakule i ke kakahiaka o ka la apopo, i ninau mai ia\u2019u,\nalaila, e manao oe o laua ia, hoomakaukau aku oe i mua o laua, ma na\nmea a pau loa.\u201d\n\nA pau ke kauoha a Kaoleioku ia Umi, moe iho la lakou a huli ke kau o ka\npo, pii aku la o Kaoleioku me na kanaka i uka i ke koele, moe iho la o\nUmi me na wahine a hiki i ke ao ana.\n\nPuka ae la ka la a mahana, oia paha ka hora ewalu, hiki mai la ua mau\nwahi elemakule nei, o Nunu a me Kakohe. A hiki mai la laua ma kahi o\nKaoleioku, nana iho la laua i ka mehameha a me ke anoano kanaka ole,\nkahea mai la ua mau elemakule nei: \u201cMehameha na hale ua o Kaoleioku,\naohe maaloalo kanaka iki.\u201d\n\nIa laua e kahea ana, lohe aku la o Umi i keia leo, kahea aku la o Umi\nia laua: \u201cE komo mai olua maloko nei, aohe kanaka o ko makou wahi nei,\nua pau aku nei na kanaka me Kaoleioku i ke kuahiwi i ka mahiai. Owau\nwale iho nei no koe, i hoonoho ia iho nei au i kanaka no olua e hiki\nmai ai.\u201d Ma keia leo kahea a Umi ia laua, komo mai la laua i loko.\n\nA ike o Umi ua komo laua i loko, puka aku la ia a waho, lalau iho la i\nka pauku wahie, amo ae la a kiekie i luna, hahau iho la i lalo i ka ili\no ka honua, a naha liilii ae la. Hoa iho la o Umi i ke ahi, a nui ae la\nka uwahi, no ka nui o ka pulupulu i hoolako ia, nolaila nui loa ka\nuwahi, a ike ole na wahi elemakule i ke kau ana o ka wahie. Hopu aku la\no Umi i ka puaa, a alala iho la, hookuu ia aku la no aole i make. O\nkahi i hookuu ia ai ka puaa, ma kahi nui o ka uwahi. A pau ka a ana o\nka pulupulu, kalua iho la keia o ka mauu wale no. A nalo ka umu, kii\naku la o Umi i ka pu awa, a huhuki ae la a hemo.\n\nA ike o Nunu laua o Kakohe i keia mau hana a Umi, i aku kekahi i\nkekahi: \u201cIna me neia ka hanai a Kaoleioku, ola na iwi. Kai ke kanaka\nikaika i keia.\u201d O ke kumu o ko laua mahalo ana, o ka naha o ka pauku\nohia i ka hahau hookahi ana, o ka hikiwawe o ke kalua puaa ana, o ka\nhuhuki ana i ka pu awa.\n\nA huhuki o Umi i ka pu awa, a hemo ae la, hoi ae la ia a ma kekahi aoao\no ka hale a ua mau elemakule la e noho ana, wawahi iho la a liilii,\nkukulu ke kanoa, a waiho iho la i ka awa i wali mua i loko o ke kanoa.\nKii aku la o Umi i ka puaa i kalua mua ia, ma kahi o ka umu ana i kalua\nhope iho ai, huai ae la o Umi, a lawe mai la i mua o ua mau elemakule\nnei. Ua hele a moa lea loa ka puaa. Ia Umi e huai ana, i aku o Nunu ia\nKakohe: \u201cHikiwawe ka moa o ka puaa, o ke kalua ana aku nei no la.\u201d\n\nA waiho ka puaa, kii aku la o Umi i ka awa, a nini iho la i mua o ua\nmau elemakule nei; elua apu awa. Haawi aku la o Umi i ua mau wahi\nelemakule nei, inu ae la laua, a pau, ai iho la i ka puaa, mahope o ka\nai ana, ooki mai la ka ona o ka awa ia laua, a waiho iho la laua me ka\nona. Hina aku la kekahi ma kahi moe a waiho, o kekahi hoi ma ka paia o\nka hale. Lalau iho la o Umi, a hapai ae la i ka mea i hina ma ka paia,\na hoihoi ae la ma kahi moe.\n\nA moe laua, pii aku la o Umi i o Kaoleioku, ma ke kuahiwi, kahi a lakou\ne mahiai ana me na kanaka a pau loa.\n\nA hiki o Umi, ninau mai la o Kaoleioku: \u201cUa hiki mai na elemakule?\u201d Ae\naku o Umi: \u201cAe. Ua hiki mai laua, a ua hoomakaukau aku nei au i na mea\na pau au i kauoha mai ai, a ua ona ua mau elemakule la, haalele aku nei\nau e moe ana.\u201d\n\nA lohe o Kaoleioku i keia mau olelo a Umi, olelo aku ia ia Umi: \u201cE noho\nkaua me na kanaka ou, a aui ae ka la, hoi kaua. Penei nae ka hoi ana o\nkakou. Owau mamua, o na kanaka mahope o\u2019u, o oe mahope loa o ka\nhuakai.\u201d Ua oluolu ia olelo ia Umi.\n\nO ke kumu o keia hana ana a Kaoleioku pela, i hiki mua ia a kamailio me\nna elemakule, no ka ninau ia Umi. A na Kaoleioku ia e olelo aku i ke\nano a me ka helehelena o Umi, i ole e kuhihewa laua, i kela kanaka,\nkeia kanaka, o Umi, no ka mea, o Kaoleioku, ua kamaaina i ko laua maka.\n\nIa Umi i hala ai i uka moe iho la ua mau elemakule nei a ala ae la,\nkamailio iho la laua: \u201cAole me keia ko kaua mau haku o ka noho ana, ia\nLiloa, a hala ia i ka make. Ia Hakau hoi, he ai, he ia, he kapa, ka mea\nloaa ia kaua. O ko kaua wahi hale he pelapela. A o keia a kaua e noho\nnei, he oi keia a kaua e ike nei; mai ko kaua wa ui, a ko kaua wa\nhapauea, loaa ia kaua ka makana maikai; i ko kaua wa ui, aole i loaa.\u201d\n\nA aui ae la ka la (o ka hora elua paha ia), hiki mai la ka maka mua o\nka huakai, nana aku la laua (na elemakule), o Kaoleioku mamua o ka\nhuakai. Nui loa na kanaka, aole o kana mai, ua mea he nui, aole ike ia\no waena a me hope o ka huakai. A hiki mai la ka maka mua o ka huakai, i\no laua ala, oia no o Kaoleioku, aloha mai la o Kaoleioku ia laua, aloha\naku la laua, pela lakou i uwe iho ai, no ka mea, ua loihi ke kaawale\nana, a hui hou lakou.\n\nMa keia huakai kanaka hoi e iho ana, ua mahele o Kaoleioku eha mahele,\no ka mua, na kanaka nunui, o ka lua, ka poe malalo iho o lakou, o ke\nkolu, ka poe poupou aa, o ka ha, o na kamalii, pela kona hookaawale\nana.\n\nI ka wa e noho ana o Kaoleioku me na elemakule, ninau mai la o Nunu ia\nKaoleioku: \u201cAuhea o Umi? Aia anei o kela kanaka maikai la?\u201d I aku o\nKaoleioku: \u201cAole ia, eia \u2019ku no mahope.\u201d Pela no ka ninau ana, a hala\nka huakai nunui o kanaka, a hiki i ka huakai liilii o kanaka, a ka\nhuakai kamalii, poeleele e ka la, nalowale ka ili o kanaka, aia o Umi\nmahope o ia.\n\nNo ka ike ole o na elemakule ia Umi, nolaila, olelo aku la laua ia\nKaoleioku: \u201cAole ka maua e ike i ko hanai a poeleele wale.\u201d I mai la o\nKaoleioku ia laua: \u201cAole ka olua i ike i ke kanaka i noho iho nei la?\u201d\nI mai la ua mau wahi elemakule nei: \u201cKe kanaka no i noho iho nei la?\u201d\n\u201cAe, oia no hoi,\u201d pela aku o Kaoleioku. I mai la na elemakule ia\nKaoleioku: \u201cKa aipuupuu i noho iho nei e hana na maua la?\u201d Ae aku o\nKaoleioku: \u201cAe, na\u2019u no i hoonoho iho nei i mea lawelawe na olua.\u201d\n\nA lohe ua mau elemakule nei i keia mau olelo a Kaoleioku, kaumaha loa\nko laua naau, kulou iho la ko laua mau poo i lalo, a ea ae la ko laua\nmau poo i luna, pane mai ia Kaoleioku: \u201cAole mea e nalo ai keia\nhilahila.\u201d Pane aku o Kaoleioku i ua mau elemakule nei: \u201cHe \u2019lii waiwai\nauanei ia e hoomailani aku ai ia ia, he \u2019lii ilihune, o kana waiwai no\nka lawelawe na olua.\u201d Ia wa, pane mai na elemakule ia Kaoleioku: \u201cAole\na maua waiwai e paa ai ka hope o ke \u2019lii, hookahi no a maua waiwai nui,\no ka aina o Hawaii nei a puni, no ke \u2019lii ia no Umi.\u201d I aku o Kaoleioku\ni na elemakule: \u201cAole paha e lilo ka aina ia Umi; ke ike ae la no olua,\naohe nui o na kanaka. Ina paha e kaua, make paha ia Hakau, i ka mea nui\no na kanaka, no ka mea, no Hakau wale no o Hawaii a puni.\u201d I mai na\nelemakule ia Kaoleioku: \u201cUa make o Hakau, aole ia e ola, aia i ka la e\nkauila ai ke \u2019kua, o ia kona la e make ai, aole e pakele. Na maua e\nhoolale na kanaka e pii i ke kuahiwi, koe iho ke \u2019lii hookahi wale no,\na me ka aipuupuu, o maua no hoi auanei pau no.\u201d\n\nMa keia mau olelo a na elemakule, a Nunu laua o Kakohe, maopopo iho la\nia Kaoleioku, e waiwai ana kana alii o Umi, a e lilo ana o Hawaii a\npuni ia laua me ka eha ole o ka ili, ma ke kaua ana.\n\nNoho iho la ua mau elemakule nei a hala eha anahulu a me ka hapa,\nalaila, manao iho la laua e hoi i lalo nei o Waipio. A makaukau laua e\nhoi, olelo aku laua ia Kaoleioku a me Umi: \u201cKe hoi nei maua i keia la,\na moe aku i ke alanui, elima la, a hiki i ke ono, hiki maua i Waipio.\nNolaila, e noho oukou a hiki i na la o Ole, a me Kaloa, alaila iho ae,\nno ka mea, ekolu Ole, ekolu Kaloa, aono o oukou la ma ke alanui e hele\nae ai. A hiki i ka la o Kane, noho oukou i luna o Waipio, a hiki i\nkekahi la e ae, oia ka la o Lono, oia ka la e kauila huluhulu ai ke\n\u2019kua, a oia hoi ko Hakau la e make ai.\u201d Ma keia mau olelo a pau loa, ua\nhooholo like lakou a pau.\n\nHoi aku la ua mau elemakule nei a hiki i Waipio, o ke ono ia o ka la,\nhele aku la laua e ike ia Hakau. Ike mai la o Hakau ia laua, olelo mai\nla: \u201cMama ka Hilo.\u201d I aku na elemakule: \u201cAe.\u201d Aloha aku la laua: \u201cAnoai\nke \u2019lii.\u201d I mai la o Hakau i na elemakule: \u201cUa ike olua ia Umi?\u201d Ae aku\nla laua: \u201cAe, ua ike aku nei maua.\u201d Ninau hou o Hakau: \u201cPehea kona noho\nana?\u201d \u201cKe noho la no me kona kahu, me Kaoleioku.\u201d I aku na elemakule:\n\u201cO ko maua mea ia i hoi mai la, e kauila ko akua.\u201d Kahaha mai la o\nHakau: \u201cKahaha, kai no a hoonene kaua, alaila, kauila ke \u2019kua, aole ka\nhe nene kaua, kauila e no ke \u2019kua.\u201d I aku na elemakule: \u201cUa ike aku nei\nmaua i na kanaka o ko kaikaina, ua nui loa, e noho mai paha auanei a\nkipi mai ia oe, pulapula ko maua mau maka. Nolaila, eia ka wa pono, oi\nuuku kona mau kanaka.\u201d\n\nMa keia mau olelo a na elemakule, ua oluolu ko ke \u2019lii manao ia mau\nolelo. Pau ae la kona kanalua, e manao ana he oiaio ka olelo a na\nelemakule. Aole ka \u2019uanei.\n\nA hiki i na la o Ole, a me Kaloa, iho mai la o Kaoleioku, o Umi a me ko\nlaua mau kanaka a pau loa, aole kekahi kanaka i koe aku mahope. A pau\nna la eono i ke alanui, hiki lakou ma Kemamo maluna pono o Waipio. O\nKane ia la, he la kapu ia no ke \u2019kua o Hakau. Noho iho la lakou ma\nlaila, hana iho la i mau pohaku, e iho pu ai i lalo o Waipio, wahi iho\nla i ka pohaku a paa i ka laui, me he pai uala ala ke ano, pela na\nkanaka a pau loa, aohe mea koe. Eia nae ka poe hele wale, aole lawe\npohaku ma na lima: O ke \u2019lii o Umi, o ke kahuna o Kaoleioku, o ke keiki\nhookama o Koi, o Piimaiwaa, o ka makuakane o Omaokamau. Moe iho la\nlakou malaila ia po a ao, o Lono ia la, oia ka la e kauila huluhulu ai\nke \u2019kua o Hakau.\n\nOlelo mai o Hakau i na elemakule: \u201cI keia kauila huluhulu wale no ko\u2019u\nnoho ko ke \u2019lii, o na kanaka a pau ke pii i ke kuahiwi.\u201d I mai na\nelemakule: \u201cAe, he pono ia, ina na ko kaikaina ke kii mai ia oe; aole,\nnau ke kii aku ia ia. Ina no ua hewa ka lakou hana ana mai, o ka nui no\no kou mau kanaka, make no ia oe, aole e pakele.\u201d\n\nA lohe ke \u2019lii i keia mau olelo, oluolu iho la no ia. Nolaila, noho iho\nla lakou eha, o ke \u2019lii o Hakau, o Nunu, o Kakohe, o ka aipuupuu.\n\nIa lakou e noho ana ia kakahiaka, oia paha ka mahana ana ae o ka la, he\nhora ehiku paha ia, iho mai la o Umi ma ka aoao hikina o ka pali o\nWaipio, me na kanaka ona. A hiki ka maka mua i lalo o ka muliwai, aole\ni pau mai o hope o ka huakai.\n\nA ike o Hakau i ka malu o na kanaka i ka pali, i aku o Hakau i na\nelemakule: \u201cHe la kauila hoi keia, he la hele no ka no kanaka.\u201d I mai\nna elemakule: O na kanaka no ou o Hamakua e lawe mai ana i ai nau.\u201d A\nkokoke loa ka huakai i mua o Hakau, ike aku la ia elima poe hele wale,\naohe ukana o na lima, oia o Umi, Kaoleioku, Koi, Piimaiwaa, Omaokamau.\nI aku o Hakau i na elemakule: \u201cElima poe auamo ole e hele mai nei.\u201d I\naku na elemakule: \u201cOu poe hoa aina ia.\u201d\n\nNo ka ike pohihihi o Hakau ia Omaokamau, nolaila, ninau aku o Hakau i\nna elemakule: \u201cI hea la ko\u2019u wahi i ike ai i ke kanaka mamua e hele mai\nnei?\u201d I aku na elemakule: \u201cO kekahi hoa aina no hoi paha ia ou, he \u2019lii\nhele pinepine hoi oe ma Hamakua nei, nolaila, ua ike no paha oe?\u201d Ae\nmai la o Hakau, \u201cAe.\u201d\n\nIa Hakau e olelo ana me na elemakule, hiki mai la ka maka mua i kona\nalo, a o ka maka hope hoi o ka huakai, i luna o ka pali. Poai ae la ka\nhuakai a puni o Hakau, noho iho la ia i waena konu, he umikumamalua ka\npuni o Hakau, me ke ku no i luna me na auamo pohaku a lakou, ua paa i\nka puolo ia i ka laki, me he pai ai la. Hele mai la o Umi a ku ma ke\nalo o Hakau. Ike aku la o Hakau ia Umi, ea ae la kona poo i luna, a\nkulou hou i lalo, kahea aku la o Umi ia Omaokamau. Hele mai la o\nOmaokamau a ku iho la mahope o Umi. Kena aku la o Umi ia Omaokamau, e\nkii e pepehi ia Hakau.\n\nHele aku la o Omaokamau a hiki i o Hakau la, lalau iho la i ka auwae a\nlole ae la i luna, i iho la o Omaokamau: \u201cA make na Omaokamau, na Umi.\u201d\nA lohe ka lehulehu i keia olelo a Omaokamau, ia wa lakou i hailuku ai i\nna pohaku ia Hakau, a make iho la o Hakau. O ka pohaku hoi, ku iho la\nke ahua maluna o Hakau. O ka laau hoi a na kanaka i pii ai, o ka puoa\nno ia o Hakau.\n\nA make o Hakau, lilo ae la ke aupuni o Hawaii a puni ia Umi. Ko iho la\nna mea a Kaoleioku i noonoo mua ai i loko o ka wa ilihune. A o\nKaoleioku hoi, lilo ae la ia i kahuna nui na Umi, na kana alii, o na\nkahuna hoi a Hakau, noho mai la lakou malalo o Kaoleioku, Nunu a me\nKakohe a me Umi ke \u2019lii.\n\n\n\n\n\n\nMOKUNA V.\n\nNO KA LILO ANA O UMI I ALII NO HAWAII.\n\n\nUa make o Hakau, a ua lilo ae la o Umi i alii no Hawaii, a puni. Mahope\no ka make ana o Hakau, hoi mai la na kanaka i hoouua ia ai i ke\nkuahiwi, me na laau. A hiki lakou, nana mai la e noho aku ana o Umi, a\nme kona mau kanaka. Nolaila, noonoo iho la lakou, ua make ko lakou alii\no Hakau, uwe iho la lakou ia ia, aka, aole i mahuahua ko lakou aloha\nnona, no ka mea, he \u2019lii hana ino, a he \u2019lii luku wale i na kanaka.\n\nPenei ka Hakau hana, i kona wa e noho alii ana: Ina mahalo ia ke kane,\ni ke kanaka maikai, a me ka wahine i ka maikai, he luku wale no ka\nHakau. Ina mahalo ia ke poo i ka palahalaha maikai, alaila, ma ke poo e\noki ai, ina ma ke kino ka mahalo ia, alaila, ma ke kino e oki ai, ina\nma na maka ka maikai, malaila no e poalo ai, a pela aku no. I kekahi\nmanawa, nana aku la kekahi kahuna a Hakau i kekahi keiki opiopio, a\nolelo aku la i na makua o ua keiki la, he keiki maikai loa keia o ke\nkino, aohe ona kina. A lohe o Hakau i keia olelo ana, hoouna aku la ia\ni ka elele, e lawe mai i ke keiki a mua o kona alo, a hiki mai la ke\nkeiki, ooki ae la ke \u2019lii o Hakau, ma waena konu o ke kino o ke keiki,\na moku iho la. Lohe aku la na makua i keia hana a Hakau, alaila, olelo\nwanana iho la kona makuakane, penei: \u201cOoki pahupu iho la ia i kuu\nkeiki, pela e ooki pahupu ia ai kona noho aupuni ana. A ka la kauila o\nke akua, oia kona la e make ai.\u201d Nolaila, ua hookoia.\n\nA hiki mai la ka po o Muku (oia ka pau ana o ka malama), hele aku la na\nkahuna a me ko lakou mau kanaka, e kapapa ulua, a hiki i kahi o na waa,\nhookoele ma ka niao o na waa. A i loko o ia wa, hele mai na kanaka,\nalaila, hopu ia lakou a pepehi ia a make, alaila, hoolou i ka makau ia\nManaiakalani; ina aole ia, o ka limukala ka maunu, e hoolou ai i ka\nmakau, a lawe aku i ka heiau. Aka, ua lilo keia hana ana i pomaikai no\nKaoleioku.\n\nMa keia noho alii ana o Umi ia Hawaii a puni, mahele iho la ia i ka\naina no kona mau alii. Penei kona mahele ana: O Kau no Omaokamau; o\nPuna no ke aikane a Umi; o Hilo no Kaoleioku; o Hamakua no Piimaiwaa; o\nKohala no Koi; o Kona no Ehu.\n\n\n\n\nKA LILO ANA O KAOLEIOKU I KAHUNA NA KE \u2019LII, NA UMI.\n\nA pau ko Umi mahele ana i na aina no kona poe ponoi, ku mai la o\nKaoleioku i waenakonu o ke \u2019lii a olelo mai la penei:\n\n\n \u201cE ke \u2019lii, e hoolohe mai;\n Ke ku nei au i mua o kou alo,\n A me ke alo o kou poe kanaka,\n Ke hoolilo nei oe e ke \u2019lii,\n I kahuna au nou i keia la,\n E like me kou ike ana ia\u2019u mamua,\n A ua hooko ia mai i keia wa;\n A ua kokua mai ke akua ia oe,\n A ua lanakila oe maluna o ka ilihune,\n A o oe ke \u2019lii nui o Hawaii nei.\n A e noho ana na kanaka malalo ou;\n Ina e pono kou noho ana alii,\n Alaila, e mau loa kou alii ana,\n A ina e like oe me kou kaikuaana\n Alaila, hoowahawaha ia oe.\n He hookuli ka make,\n He hoolohe ke ola.\u201d\n\n\nMahope o keia mau olelo a Kaoleioku ia Umi, olelo aku la ia, i ke \u2019lii\nia Umi, a me Omaokamau.\n\nMaanei e ike ai kakou i ke kupono o ka noho kahuna ana o Kaoleioku na\nUmi, a maanei e ike ai kakou i ka pololei o na olelo wanana a Kaoleioku\ni mua o ke \u2019lii a me na kanaka.\n\nI aku o Kaoleioku: \u201cE ke \u2019lii; e ku i luna.\u201d A ku ae la o Umi i luna.\n\u201cE Omaokamau, e ku i luna.\u201d Mawaena o laua, ewalu anana ke kaawale, a\nloaa kekahi i kekahi. O keia hana a Kaoleioku, he hoailona no ke \u2019lii\nno Umi, i mea e maopopo ai ka paa o ke aupuni, a me ka ole.\n\nIa laua e ku ana, aia ma ko Omaokamau lima akau, ka laau palau e paa\nana, oia o Kaniaupiiikalani. Aole e pahu wale ia ia laau, aia no a pa i\nka aina, alaila pahu, ma ke ano hoailona a kahuna. Olelo aku o\nKaoleioku ia Omaokamau: \u201cE Omaokamau e, o ko ikaika no a pau loa, pahu\ni ka piko o ke \u2019lii.\u201d No ka mea, ua ike o Kaoleioku ia Omaokamau, he\nkanaka ikaika i ka o ihe. Ia wa, kaikai ae la o Omaokamau i ka laau, a\npahu mai la ia Umi, me ka ikaika loa (o \u201cwahie\u201d ka ai). A kokoke i ka\npiko o Umi, pale ae la o Umi, hala ka ihe mahope; me ka lele no, apo\naku la o Umi, a paa aku la ma ka welelau o ka ihe.\n\nMa keia apo ana a Umi i ka ihe, ike mai la o Kaoleioku i ka alo ana o\nUmi, a me ka apo hou ana i ka ihe, a paa ma kona lima, olioli iho la ia\nme ka mahalo no Umi. I aku o Kaoleioku ia Umi: \u201cE ke \u2019lii, ke ike nei\nau, ua pololei kau hana ana i mua o ko\u2019u mau maka, e like me ka\u2019u mau\nolelo ao ia oe, e ke \u2019lii, a me kou mau kanaka, a ke ike nei no hoi au\ni ke kumu e paa ai kou aupuni me oe. I keia la, ke hoolilo nei au ia\u2019u\niho malalo o kou mau kapuai, a ke hai aku nei au i kuu olelo paa i mua\nou e ke \u2019lii, aole mea nana e kaili ae kou aupuni mai kou lima aku.\u201d\nAlaila, hoakaka aku o Kaoleioku, i kona ike ma ka ouli kahuna i mua o\nUmi, e like me kona ike oiaio. Wahi a Kaoleioku i ke \u2019lii, ia Umi: \u201cKe\nike nei au i ko akua; e like me kau pale ana i ka ihe a hala, pela oe e\nnoho ai i kou aupuni a hala ka make. E like me kou apo ana i ka welelau\no ka ihe a paa i ka lima, pela e paa ai kou aupuni a ili i kau keiki,\nkau moopuna, kau pua, kau mamo, a hiki loa i kau mau kawowo hope loa.\u201d\n\nA pau ae la ka Kaoleioku olelo ana, ninau ae la o Umi: \u201cAuhea na wahi\nelemakule, o Nunu a me Kakohe?\u201d I aku la kekahi: \u201cEia\u2019e no.\u201d Olelo aku\nla o Umi: \u201cE olelo aku oukou e hele mai i mua o\u2019u ano.\u201d A hiki mai la\nua mau elemakule nei, i aku la o Umi: \u201cO olua mai la ia?\u201d \u201cAe,\u201d pela ua\nmau elemakule nei.\n\n\n\n\nNO KA HAAWI ANA O UMI I KA AINA NO NUNU, A ME KAKOHE, NA ELEMAKULE.\n\nE ike kakou maanei i ke akamai o Umi, a me kona maalea lua ole, oia\nkona mahele ana i ka aina no na elemakule elua. A hiki mai la o Nunu a\nme Kakohe i mua o Umi, ku ae la o Umi a hele aku la me na elemakule. Ma\nkeia hele ana a Umi ma, o Omaokamau, o Koi, o Piimaiwaa, a me kekahi\npoe e ae, pii aku la lakou mai Waipio aku a luna o Koakea, he aina ia e\npili ana me Waipio. Alaila, olelo aku o Umi ia Nunu, i kekahi\nelemakule: \u201cE holo oe mai keia wahi aku, a hina, ala ae no holo; ina oe\ni maloeloe, noho iho, make oe ia\u2019u.\u201d\n\nMa keia olelo o Umi, ua makau loa ia wahi elemakule, aka, ua holo no ia\ne like me ka olelo a ke \u2019lii. Ma keia holo ana a Nunu, o Omaokamau ka i\nholo pu me ia. O ke kumu i holo pu ai me Omaokamau, i maopopo ka nui o\nka aina e lilo ia ia, a i ike ia ko ke \u2019lii manao. Ma keia holo ana,\nhuikau na wawae o ua elemakule nei, a hina iho la, ala ae no a holo, a\nkeehi kekahi wawae maluna o kekahi wawae, a hina iho la o Nunu i lalo\nke alo ma ka honua, me ka paupauaho loa o kona hanu. A hiki o Umi, a me\nkekahi elemakule o Kakohe, i kahi o Nunu e waiho ana, olelo iho la o\nUmi: \u201cE, make?\u201d Hu ae la o Nunu, \u201cHu.\u201d Noho iho la lakou a liuliu,\noluolu ae la o Nunu, i aku o Umi ia Nunu: \u201cMai ko wahi i ku ai a holo\nmai nei, a hiki i kahi a kakou e noho nei, alua ahupuaa. O kou mau aina\nia.\u201d Ma keia olelo a Umi ia Nunu, lohe iho la o Kakohe kekahi\nelemakule. Olelo iho la ia penei, i loko ona: \u201cPela ka ka haawi ana a\nke \u2019lii i ka aina i kona poe kanaka, he holo a moe okoa, o ka make wale\nno koe. Ua pololei io no, e like me ka maua hooluhi ana, pela no hoi e\nhooluhi ia ai maua.\u201d I aku la o Umi ia Kakohe: \u201cO oe hoi, e holo oe.\u201d\nIa wa holo o Kakohe me Piimaiwaa, holo aku la laua a pau ke ahupuaa\nhookahi, hina iho la o Kakohe i lalo ma ka honua, a waiho iho la me ka\npau o ke aho. Hiki aku la o Umi i laila, olelo iho la: \u201cMake, ea?\u201d Hu\nae la ia, \u201cHu.\u201d Oia olelo, penei ke ano, \u201cu\u201d, a no ka pau pono ole o ke\naho, hepa ka olelo ana, oia kela \u201chu\u201d. Alaila, i aku o Umi: \u201cO kou aina\nkeia, hookahi ahupuaa, a o ko Nunu elua ahupuaa, ia olua no ka\nhooponopono o ko olua.\u201d I aku la o Umi ia Nunu a me Kakohe: \u201cO na mea a\npau i luna o ko olua mau aina, no olua ia, a na olua e hana e like me\nko olua makemake, mai manao olua ia\u2019u a na olua ia e hooili aku i ko\nolua mau hooilina.\u201d A pau keia olelo a Umi i na elemakule, hoi mai la i\nlalo o Waipio, me kona mau hoahele. A hiki lakou i lalo, noho iho la.\n\nO ka Umi hana, o ka oo ihe me kona mau kanaka ponoi, oia o Koi,\nOmaokamau, Piimaiwaa. O keia mau kanaka ekolu, he mau kanaka koa loa\nlakou, a no ko lakou koa, ua hoolilo ia lakou he mau pukaua no Umi. O\nko lakou oi loa, ma ka lima akau, a ma ka lima hema, o Piimaiwaa. O\nKoi, he ikaika lima hema, he nawaliwali kona lima akau, pela o\nOmaokamau.\n\nA liuliu ka noho ana o Umi ma Waipio, olelo aku o Kaoleioku ia Umi: \u201cE\nke \u2019lii e, pono e kaapuni oe ia Hawaii nei a puni.\u201d A lohe o Umi, ua\noluolu ia olelo i kona manao. Ia wa, kena aku la o Umi ia Piimaiwaa, e\nhele e mamua e hai aku i na konohiki i ka hele aku o ke \u2019lii, a e olelo\naku, i ai, i ia. Pela no ke kala hele ana, a lohe na konohiki, a me na\n\u2019lii, i hoonoho ia i na moku o Hawaii eono, oia o Hilo, o Puna, Kau,\nKona, Kohala, Hamakua.\n\n\n\n\n\n\nMOKUNA VI.\n\nKO KE \u2019LII O UMI KAAPUNI ANA IA HAWAII ME KONA MAU ALII.\n\n\nA makaukau ka hele o Umi, olelo aku la ia ia Kaoleioku, ma Kawaihae mua\ne hele ai, no kona makemake loa e ike ia Kawaihae. A lohe o Kaoleioku i\nkeia olelo a Umi, i aku la ia i ke \u2019lii: \u201cAole oe e pono ke hele ma ke\nkomohana; eia wale no ka pono ia oe, e hele mua oe ma ka hikina. Oia\nkou hoomaka ana e kaapuni i kou aupuni. Ina he \u2019lii oe ma lalo loa,\nalaila, he pono oe ke hele ma ke komohana.\u201d Ma keia mau olelo a\nKaoleioku, ua oluolu ia mea ia Umi.\n\nMahope o keia mau olelo, hele aku la o Umi me Kaoleioku a me na \u2019lii\naimoku, na kanaka he lehulehu loa, ma Hamakua. A hala elua anahulu ma\nke alanui o ka hele ana, hiki lakou ma Laupahoehoe (kahi o Paiea).\nMaanei, e hoomaopopo kakou i ka heenalu ana a Paiea me Umi, i ko Umi\nnoho mua ana i Laupahoehoe, e like me ka olelo ma ka Mokuna III. Eia\nnae, aole i hoakaka loa ia malaila.\n\nIa Umi e noho ilihune ana ma Waipunalei i Hilo, hele aku la laua me\nKoi, i kahakai o Laupahoehoe, nana aku la laua e heenalu ana o Paiea me\nna kanaka o laila, a e hookani ana ka poe makaikai i ka pae o Paiea, a\nme ke akamai i ka heenalu. Hele aku la o Umi, a loaa he wahi kanaka\nkamaaina, olelo malu aku la: \u201cO ko Paiea iho la no ia, o ke opu wale ae\nno i luna o ka nalu a emi iho, aole pela ka pae o ka nalu o ko makou\naina, aia ka pae a hala loa i uka i ka pa ala.\u201d Ma keia lohe ana o ua\nwahi kanaka kamaaina nei, hele aku la ia olelo ia Paiea. A lohe o Paiea\ni keia mau olelo, kahea mai la ia Umi, e hele aku ma laila. A hiki o\nUmi i mua o Paiea, olelo mai la o Paiea: \u201cHe oiaio anei, ua olelo oe e\nlike me ka ia nei mea i olelo mai nei?\u201d I aku o Umi, ia Paiea: \u201cI mea\nwale ae no wau, o ke ku io mai no ka ka ia nei.\u201d I aku o Paiea ia Umi:\n\u201cE heihei kaua ma ke kaha nalu ana. Ina wau e make ia oe, lilo no hoi\nau ia oe, a aina hoi oe i make ia\u2019u, lilo no hoi oe ia\u2019u.\u201d Ae aku la o\nUmi i keia mau olelo. Ia wa, pili laua, ka Paiea pili, elua waa kaulua,\nhookahi waa kau kahi, mau i ka palaoa o Umi. Pili hou o Paiea, eha waa\nkaulua, e manao ana o Paiea e pili i na iwi o Umi. Aka, ku mai kekahi\nkeiki papa o Laupahoehoe, a kokua mahope o Umi. Eha waa kaulua, mau i\nko Paiea. Aole i pau ka waiwai o ua keiki nei, pau e ko Paiea waiwai.\nNo keia kokua a ua keiki nei ia Umi, olelo aku o Paiea: \u201cE kipi ia no\nwau e oe, o kuu make no ia, no ka mea, he nui loa kou mau ohana.\u201d No ka\nmea, he \u2019lii no o Paiea, malalo aku o Liloa, a o ua keiki nei hoi, he\nkeiki papa no Hilo a me Hamakua.\n\nA mau ka pili a Umi me Paiea, au aku la laua a ke kulana nalu, i aku o\nPaiea ia Umi: \u201cPae kaua,\u201d elua kahea ana a Paiea ia Umi, elua hoole o\nUmi. Ku hou ka nalu, kahea o Umi: \u201cPae kaua.\u201d \u201cAe,\u201d aku o Paiea. Kaha\niho la o Paiea a me Umi i ka nalu hookahi, a kokoke laua i ka moku\npukoa i waena konu, hooke mai la o Paiea ia Umi. Paa loa ka poohiwi o\nUmi. A ike o Umi i kona paa kunihi ae la ia, hala maloko, kaa ka moku\npukoa i waho, pae aku la o Umi a hiki i ka pa ala, a eo ae la o Paiea\nia Umi. Ma keia pae ana o Umi, ike mai la o Koi i ka poohiwi o Umi, ua\npohole, hele mai la o Koi, a ma ke alo o Umi, olelo malu mai la: \u201cIna e\npa ka aina ia oe, make o Paiea ia\u2019u.\u201d\n\nMa keia eo ana o Paiea ia Umi, ua pau loa na waiwai o Paiea i ke keike\nmahope o Umi, a koe na waiwai i piliia e Umi i ka palaoa. O kela keiki\nhoi i kokua ai ia Umi, oia ke aikane a Umi, nona kela aina o Puna, i ka\nwa i lilo ai o Hawaii ia Umi.\n\nMaanei, e hoomaka hou ia ke kamailio ana no ka huakai kaapuni a ke\n\u2019lii, a Umi.\n\nA haalele ke \u2019lii ia Hamakua, hiki aku la lakou ma Waipunalei, ma ka\npalena o Hilo a me Hamakua. O Waipunalei ko Kaoleioku wahi kupa, ua\nhana mua oia i heiau malaila, i loko o ka wa ilihune aina ole, aole nae\ni hei ia i ke kanaka.\n\nA hiki lakou malaila, olelo aku la o Umi ia Koi: \u201cE kii oe e pepehi ia\nPaiea, a me ka poe a pau i kue mai ia\u2019u.\u201d Ae mai la o Koi. Hele aku la\nia, a luku aku la ia Paiea, a me na kanaka a pau o ia aoao o Hilo. A\npau ae la ko Koi luku ana ia lakou, hoi mai la ia, lawe ia mai la o\nPaiea a kau i ka heiau a Kaoleioku, ma Waipunalei.\n\nMa keia noho ana a Umi me Kaoleioku ma Waipunalei, ua makia paa loa ia\nke aupuni no Umi, a ua hoohiki paa hoi o Kaoleioku malaila e noho ai o\nUmi he \u2019lii nui no Hawaii a pau kona ola. Malaila lakou i noho ai a\nliuliu, hele aku la lakou e kaapuni ia Hawaii; a puni ae la o Hawaii a\npau loa, hoi mai la lakou a noho ma Waipio.\n\nMa keia kaapuni ana ia Hawaii, elua kau, elua hooilo, ua like me alua\nmakahiki, ma keia hele ana; ua mahalo oluolu mai na makaainana, no ke\n\u2019lii hou no Umi.\n\nIa lakou i noho ai i Waipio, a liuliu iki iho, hoi aku la o Kaoleioku i\nkona aina i Hilo e noho ai, koe iho la o Omaokamau, o Piimaiwaa, o Koi,\na me na kanaka he nui loa.\n\nA hoi aku la o Kaoleioku i Hilo, e noho ai, hoopilipili iho la o Umi me\nkekahi kaikamahine alii o loko o kekahi hanauna alii i pili ia Umi, i\nKona kahi i noho ai. Lohe aku la o Kaoleioku ma Hilo, i ka hoomoe ia o\nUmi i ka wahine, hoole mai la ia: \u201cAole e moe o Umi i kekahi wahine, o\nloko ae o kona hanauna ponoi, no ka mea, ua puni no o Hawaii ia Umi.\nNolaila, eia kana wahine e moe ai, o ke kaikamahine a Piilani o Maui,\noia o Piikea, i lilo wale mai o Maui, alaila, kuikahi ka noho ana.\u201d Ua\noluolu keia mau olelo ia Umi a me kona mau alii.\n\n\n\n\n\n\nMOKUNA VII.\n\nKA HOAO ANA O UMI ME PIIKEA, KE KAIKAMAHINE A PIILANI KE \u2019LII O MAUI.\n\n\nMahope o keia mau olelo a Kaoleioku ia Umi, hoouna ia aku la o\nOmaokamau, e holo i Maui, e hai aku ia Piilani no Piikea, i ka lilo o\nUmi i kane nana, a i kona ae ia Umi, i kane na Piikea. A pau ka olelo\nana, holo aku la o Omaokamau a pae i Kapueokahi ma Hana i Maui, ma kahi\ne kokoke ana me ka puu o Kauiki. Ma keia pae ana o keia mau waa,\npihoihoi mai la o uka, manao iho la lakou, he mau waa kaua, nui ko\nlakou pioloke. Nolaila, hele aku la lakou e ninau ia Omaokamau: \u201cHe mau\nwaa aha keia?\u201d Wahi a Omaokamau: \u201cHe mau waa makaikai.\u201d Ninau aku la o\nOmaokamau i na kamaaina: \u201cAuhea na \u2019lii?\u201d I aku na kamaaina: \u201cAia no i\nka hale.\u201d Hele aku la o Omaokamau a hiki i ka hale o na \u2019lii, i mai la\no Piilani, \u201cMama.\u201d Aloha aku la o Omaokamau, aloha mai la lakou. Mahope\no ke aloha ana, ninau mai la o Piilani: \u201cHeaha ka huakai a ka Hawaii o\nka hiki ana mai?\u201d I aku o Omaokamau: \u201cHe huakahi hoomoe wahine. Ua\nhooholo iho ko Hawaii mau alii o Umi ke kane, o Piikea ka wahine, e\nhoao laua.\u201d A lohe o Piilani, ka makuakane o Piikea i keia mau olelo a\nOmaokamau, ua oluolu no kona manao, me ka ae ia mau mea a pau loa i\nhooholo ia e lakou ma Hawaii.\n\nAka, mamua ae o ko Omaokamau ma pae ana aku i Maui, ua makau na\nkamaaina a me Piilani, e manao ana lakou he mau waa kaua keia o ka pae\nana aku, aka, i ko lakou lohe ana he waa imi wahine, pau ae la ko lakou\npioloke ana.\n\nMahope o ka lohe ana o Piilani i na olelo a Omaokamau, kena ae la o\nPiilani i na kanaka, e hoomakaukau i mea ai na na malihini, a lohe na\nkanaka, hoomakaukau iho la lakou. A makaukau na mea ai, waiho aku la i\nmua o Omaokamau.\n\nA noho pu iho la o Omaokamau me Piilani, hookahi anahulu. Ua lilo o\nOmaokamau i mea nui i mua o Piilani, a hiki i kona la i hoi ai i\nHawaii.\n\nA makaukau ka hoi o Omaokamau i Hawaii, kauoha mai la o Piikea i kana\nolelo aloha ia Omaokamau, penei: \u201cE Omaokamau, ke hoi la oe a hiki i\nmua o ke alo o ke \u2019lii nui nona ke aupuni o Hawaii, e aloha aku oe\niaia. A owau nei hoi, o kana kauwa wahine, e like me ka mea i oluolu i\nkona manao, pela e lilo ai i loko o\u2019u i mea iini na ko\u2019u naau, a e lilo\nana paha ia i mea hiaa no ko\u2019u po, ke moe iho. A hiki i ko\u2019u wa e holo\naku ai e ike i na maka o kuu haku, elua anahulu e hala ia\u2019u ma Maui\nnei, alaila, holo aku wau.\u201d A pau na olelo a Piikea, hoi aku la o\nOmaokamau ma, a ahiahi o ia la, pae lakou ma Waipio, malaila ke \u2019lii o\nUmi kahi i noho ai, e kakali mai ana o ka hoi aku o Omaokamau ma.\n\nA hiki o Omaokamau ma, i mua o ke \u2019lii o Umi, hai aku la i na mea a pau\nloa a Piilani, a me Piikea i olelo mai ai; a lohe o Umi, he mea oluolu\nloa ia i kona manao.\n\nA pau na olelo a Omaokamau, ninau mai o Umi: \u201cPehea ke ano o ia alii\nwahine? He wahine maikai no ia alii wahine?\u201d Ae aku o Omaokamau: \u201cAe,\nhe \u2019lii wahine maikai loa ia, aole wahine ma Hawaii nei i like me\nPiikea; he kaikamahine opiopio wale no; maikai kona mau helehelena ke\nnana aku, mai ka piko o ke poo, a hala i lalo i na wawae.\u201d Ma keia lohe\nana o Umi, nui iho la kona olioli, a me ka makemake e ike ia Piikea, a\nkauoha aku la ia i na kanaka a pau loa e hoomakaukau i na mea a pau\nloa, maloko o na anahulu elua.\n\nMaloko o keia mau anahulu elua, hoomakaukau o Umi ma Waipio, no ka hiki\naku o Piikea mai Maui aku; a pela no hoi o Piilani ma Maui, hoomakaukau\nno ka holo aku o Piikea i Hawaii, e launa me Umi.\n\nA pau na anahulu elua, holo mai la o Piikea i Hawaii e launa me Umi, me\nkona mau waa hookahi lau (ua like me eha haneri). A hiki lakou ma ke\nkai o Alenuihaha, ike mua ia aku la ka ula o ko ke \u2019lii wahine waa i\nuka o Waipio, alaila, manao iho la lakou o ke \u2019lii wahine o Maui, o\nPiikea. A kokoke o Piikea e pae i Waipio, ua uhi paapu ia ka lani i na\nao ua, a iho mai la ke anuenue a ku mamua o ka ihu o ka waa o ke \u2019lii\nwahine o Piikea, a hala mahope o na waa. Ku iho la ke anuenue me he\npapale mahiole la, ke kalali.\n\nA pae na waa o Piikea i Waipio, lalau iho la o Omaokamau ia Piikea, i\nluna o ka waa hapai aku la a luna o Piimaiwaa, hoonoho iho la i mua o\nke \u2019lii o Umi. Aloha mai la o Umi ia Piikea, a pela o Piikea ia Umi. Ua\noluolu laua elua ia manawa, a lilo ae la laua i kane a i wahine, a noho\niho la me ka oluolu. Ma keia noho ana a laua, he kane a he wahine, a\nliuliu, lohe ia mai la ka make ana o Piilani, ke \u2019lii o Maui, ka\nmakuakane o Piikea.\n\n[Ma keia wahi ua hookomoia ka Kamakau hoakaka o ka moolelo o Umi, mai\nka moolelo mai o ka make ana o Hakau, i hiki ai ke hoomaopopoia na mea\nano nui o ka Umi mau hana ma Hawaii, a i paa hoi maloko o ia moolelo, a\nhiki i kona make ana, i paa ole hoi maloko o ka moolelo mamua ae\nnei.\u2014Luna H.]\n\n\n\n\n\n\nMOKUNA VIII.\n\nKO UMI NOHO ALII ANA.\n\n\nO ka pau no keia i ka lukuia o Hakau ma, a ua pau na \u2019lii a me na kahu,\na me kahu aipuupuu, a o na mea kaua a ka oihana ua pau ae i na koa o\nUmi-a-Liloa, a o na \u2019lii a me na poe kaukaualii a me ke alo alii a pau\ni pii i ka malukoi, a i ka lohe ana, ua pau i ka lukuia ke alii o\nHakau, ua kipi o Umi i ke aupuni, a ua pau i ka lukuia o lalo o Waipio,\na o na keiki alii o Kona, ua pau aku i ka mahuka i Kona, a pela ko Kau,\nko Puna, a me ko Hilo, a hiki aku la i ko lakou poe makua alii, a ua\nkipi like ae la lakou i ke aupuni, a kuokoa ko Kona, a kuokoa ko Kau, a\nkuokoa ko Puna, a kuokoa ko Hilo, a kuokoa ko Kohala.\n\nA pau i ka lukuia ke alii moi o Hakau, a me kona poe alii, me kona\naialo, me ka hoomainoino ia e ka poe kipi aupuni a o na kupapau a pau o\nna heana, ua kaumaha ia ko lakou poe heana a pau i mau mohaikuni, ma ka\nheiau pookanaka o Honuaula ma Waipio. Ua olelo nui ia keia moolelo ma\nka moolelo a ka poe akamai o ka wa kahiko penei: I ka wa o Umi-a-Liloa\ni kaumaha ai i na mohaikuni iluna o ka lele o ka heiau, oia hoi na\nheana a me na kino o ke alii o Hakau ma, ua iho mai la ke alelo o ke\nakua mai ka lani mai, aole i ike ia ke kino, aka, o ke alelo oia ke\nkapalili ana ilalo o ka lele, a miki ia aku la na mohaikuna a pau, a he\nuila me ka hekili pu.\n\nA noho alii o Umi-a-Liloa ma ka noho alii o ka moi o Hakau, ma kona imi\nakamai a me na hana maalea a kona kahu hanai nana i kuhikuhi i ke\nalanui e hiki aku ai i ka noho alii, a loaa iaia ka noho alii me ka nui\nmai o na enemi e keakea mai ana i kona noho alii, a no kona hookae ia\nno ke koko hapa o kona koko alii. Ua loaa ia Umi na keiki mua o kona\nnoho ilihune a hoopiliwale, a ua kapaia ka inoa o Nohonahele, a o ka\nlua, o Kapunanahuanui, he keikikane a he kaikamahine, oia na keiki a na\nwahine kuaaina i noho ai ma ka aina kuaaina o Waipunalei, no\nHilo-Koolau.\n\nA noho o Umi ma ka noho alii, ua lilo o Kaoleioku i alii kuaaina no\nHamakua, a ua lilo na keiki hookama i mau alii ukali, a i mau pukaua no\nUmi; a ua kii ia o Akahiakuleana e noho pu ma ke aloalii, a ua loaa ia\nAkahiakuleana na keiki mahope o Umi me kana kane i ka ili. Aka, ua\nmalama nae o Umi-a-Liloa i ke kaikamahine a ka moi alii a Hakau, o\nPinea ka inoa o ke kaikamahine, ua kapa o Hakau i ka inoa o kona\nmakuahine o Pinea; a ua malama o Umi-a-Liloa i holo pono ke koko alii,\naole he koko hapa. Ua lawe ae o Umi-a-Liloa i ke kaikamahine alii a\nkona makuakane a Liloa, o Kapukini ka inoa, a he kaikuahine ia nona, a\nua loaa mai na keiki alii me Kapukini; o Keliiokaloa, o Kapulani, a me\nKeawenuiaumi.\n\nI kekahi manawa, ua hele aku o Umi-a-Liloa a Hilo. Aole i huipu o Umi\nme na alii o Hilo, aole no hoi i ike lakou i ko Umi kino, aka, ua lohe\nwale ia, ua lilo ka noho alii o Hakau ia Umi, a nolaila, ua hele aku la\no Umi a me na keiki hookama ma Hilo. O Kulukulua ke alii o Hilo. A ua\nhele aku la o Umi i ka makaikai, a hiki lakou ma Hilo, a ike ia keia\npoe kanaka maikai a noho malaila a hele ma na hale alii olaila, a ui na\nkino, a nolaila, ua hoao me ke kaikamahine a Kulukulua, ke alii o Hilo.\n\nI ka noho ana o Umi me ke kaikamahine a Kulukulua, he lei alii ko ua\nkaikamahine la a Kulukulua, he lei palaoa wiliwili, ua haku ia i ka aha\nlauoho uliuli, a ua luukia ia a paa, a ike o Umi. A he po lealea nui no\nna \u2019lii o Hilo a pau ma Kanukuokamanu ma Waiakea, he hula, he papuhene,\na he kilu, a me ka loku; a ike o Umi, ua kahiko ia ua kaikamahine nei a\nKulukulua i ka hulu o ka manu ma ke kino a ma ke poo, a ma ka ai he lei\npalaoa wiliwili. A pau na hana lealea ana a na \u2019lii, hoi aku la ua\nwahine nei a Umi ke kaikamahine a Kulukulua, nonoi mai la o Umi i ua\nwahine nei i ka lei palaoa, a haawi mai la ua wahine la i ka lei\npalaoa. Olelo aku o Umi: \u201cO ko oukou lei alii keia?\u201d Ae mai la ka\nwahine: \u201cAe, o ko makou nei lei alii ia, aole e laha wale i na\nmakaainana.\u201d \u201cHe mea nui wale keia mea i kamalii o ko makou wahi, mai\nkamalii a ka luahine; o ka lei alii o ko makou poe alii, he niho\npalaoa, he niho no ke kohola, oia ka lei alii, ua luukia ia me ka aha\nlauoho a paa.\u201d A e uhai ae ana o Umi i ka lei palaoa wiliwili o ke\nkaikamahine a Kulukulua.\n\n\n\n\n\n\nMOKUNA IX.\n\nNO KE KAUA A UMI-A-LILOA ME NA \u2019LII O HILO; LANAKILA ANA, A HUIPUIA O\nHILO.\n\n\nI ka haihai ana o Umi-a-Liloa i ke alelo o ka palaoa wiliwili o ke\nkaikamahine a Kulukulua, a ike ke kaikamahine a Kulukulua ua haihaiia\nka niho palaoa ona, o ka uwe ae la no ia me ka minamina nui, a holokiki\naku la i ka makuakane me ka olelo aku: \u201cUa pau kuu lei palaoa i ka\nhaihaiia e kuu kane.\u201d I mai ka makuakane: \u201cHeaha ke kumu o ka haihai ia\nana o ko niho palaoa?\u201d Olelo aku ke kaikamahine: \u201cUa olelo mai ua\nkanaka la, no ka hilahila ka. He mea nui wale no ka ia o ka lei palaoa\nwiliwili i ko lakou makaainana, mai kamalii a ka luahine, a o ka lei\nalii ka o ko lakau poe alii, o ka niho o ke kohola, me ka niho palaoa.\u201d\nOlelo aku la o Kulukulua i ke kaikamahine: \u201cE hoopaa ia kela poe kanaka\ni ke kaula, a i loaa ole ka lei alii niho palaoa, alaila, e pau lakou i\nka lukuia, a e noa ka heiau o Kanoa ia lakou.\u201d A nolaila, ua kena ae o\nKulukulua i na koa, a ua hoopaa ia o Umi ma i ke kaula. Ekolu lakou i\nhoopaa ia i ke kaula, o Umi-a-Liloa, o Omaokamau, a me Koi; a o\nPiimaiwaa, oia ka mea nana i kii ka niho palaoa i Waipio, no ka mea, ua\nkau ia ke kanawai, hookahi no la, alaila, loaa ka palaoa, a i ole e\nloaa ka niho palaoa i ka la hookahi, e pau lakou i ka make. A nolaila,\nua holo aku la o Piimaiwaa a hiki i lalo o Waipio i ka manawa pokole, a\nlohe na \u2019lii o Waipio ua hoopilikia ia o Umi ma ma Hilo, aole he manawa\nnoho aku ana o Piimaiwaa ia la hookahi no. A haawiia ka niho palaoa ma\nka lima o ke kaikamahine a Kulukulua, he mea e kona olioli i ka ike ana\ni ka mea hou, ua hanaia ka niho o ke kohola i lei alii niho palaoa, a\nua lelele oia me ke kani o ka akaaka i ka pomaikai; aka, ia Umi-a-Liloa\nka haawina kaumaha, no ka lilo ana o ka lei alii kauoha a kona\nmakuakane alii o Liloa. Aka, ua amama ae la o Umi-a-Liloa i kona akua,\nia Kukailimoku, e malama ia ka lei alii o Nanikoki e na \u2019lii o Hilo a\nhiki i ko lakou wa e lawe pio ia ai.\n\nI ka wa i loaa mai ai o ka niho palaoa ua hookuu ia o Umi ma mai ko\nlakou wahi hoopaa pio ana ma ka hale makuahonowai. I ka hemo ana o Umi\nma ma Hilo, ua hoi mai lakou ma Hamakua, a hiki ilalo o Waipio, a huipu\nme kona mau alii, a me ka poe kaakaua kahiko o kona makuakane, a holo\nka olelo no ke kaua me na \u2019lii o Hilo. Penei ka olelo i hooholoia: e\nhele koke ke kaua me ke kakali ole o ka manawa.\n\nAia ma ke kuahiwi a ma ka mauna o Mauna Kea, a mauka pono o Kaumana iho\ni kai o Hilo, he alanui pokole ma ke kuahiwi, o ke alanui o Poliahu a\nme ka punawai o Poliahu, iluna pono o Mauna Kea, a iho ma ka aoao ma\nHilo. He alanui kahiko ia, no ko Hamakua, no ko Kohala, a me ko Waimea,\nke hele ma Hilo. Nolaila, hoomakaukau iho la ka pii o ka huakai kaua ma\nMauna Kea, a iho ma ka aoao maluna o Hilo, a hoomoana iho la mauka pono\no ke kahawai o Waianuenue, me ka ike ole o ko Hilo poe, aia ke kaua\nmauka. Aka, ua makaukau ole ko Hilo poe alii; a o kekahi kanaka lawaia\nnui no Puueo, aia no oia i ka lawaia kolo huki heenehu i kai; ike oia i\nka lepo o ka wai i ka moana; ua puiwa kona manao, a manao iho la, he\nkaua aia ma ka mauna, a oia ke kumu i lepo ai ka wai; o kekahi poe\nhoole lakou aole he kaua, he ua naulu mauka, a no laila mai ka lepo o\nka wai, a kahe ka waiula i kai. Aka, aole manaoio o keia kanaka i ka\nlakou mau olelo, a ua manao loa no ua kanaka nei, he lepo keia no ka\nwawae o kanaka. O ka huki ino ae la no ia i ka hului kolo a pau i ka\nwaa, a o ka hoi aku la no ia a pae i uka; aole i kaulai i ka upena,\nhopu i ka laau pololu kaua, hopu i ke kuala me kau wahi nehu, o ke kapa\npea lau-i kolo hului a kau ana i ke kua, a o ka pii iho la no ia i uka.\nO Nau ka inoa o keia kanaka.\n\nI ka hiki ana o Nau i uka lilo loa o Kaumana aia he pili, aia mauka o\nke pili kahi i hoomoana ai o ke kaua, a he pohaku palahalaha i kahawai\na noho iho la ua kanaka nei, a paina iho la i ke kuala, a wehe ae la i\nua wahi nehu nei, a ai iho la. A ike mai la ka poe kaua o Umi-a-Liloa,\naia o Nau ka lawaia nui o Puueo he kalo ka ai, a he nehu kana ia. Ua\npilikia ka poe kaua o Umi-a-Liloa ma keia wahi, he pilikia ke alanui, a\nua hoomaka pakahi mai na kanaka o Umi e iho mai ma ua alanui pili nei,\na i ka manawa i iho mai ai a hiki ma kahi haiki loa, he hoolewalewa ke\nkikoo ana a ka wawae, aka, o kahi a ia nei e pili ana, ua maikai no\nkona wahi a ua kuono iloko, a i ka wa e pili mai ai kela aoao e kikoo\nmai e iho, ua hou aku la keia i kana pololu a lele ke kanaka i ka pali\na make.\n\nA pela aku no, a he nui loa na kanaka i pau i keia kanaka hookahi i ka\nmake no ka haiki o ke alanui a no ka pilikia, a no ka pili i Kauamoa, a\nhe kanaha ka poe i make. Aka, o Piimaiwaa, ua pii keia maluna o ka\npali, a i nana iho ka hana, hookahi wale no kanaka e pili ana i ka\npali, alaila, i iho o Piimaiwaa: \u201cMake oe ia\u2019u.\u201d O ka lele iho no ko\nPiimaiwaa maluna iho o ka pali, a make na Piimaiwaa, lele ana i ka\npali. A make o Nau, aole kanaka nana e olelo aku i na \u2019lii o Hilo; a i\nka po ana o ka la, ua hiki ke kaua i kai o Hilo; ua makaukau ko Umi\naoao kaua me na lamaku; ua ike no o Umi-a-Liloa i ka hale alii o Hilo a\nme ko ke kaikamahine a Kulukulua, ua hoopuniia e na koa o Umi-a-Liloa,\nua lukuia na \u2019lii o Hilo, a ua hoolaia ke kaikamahine a Kulukulua, a\nloaa hou mai ka lei alii palaoa kaulana o Nanikoki. O ke kumu o ke kaua\no ka minamina i ka lei palaoa. A pau iho la ke kaua, ua hui o Hilo me\nHamakua a ua lilo o Umi ke alii.\n\n\n\n\n\n\nMOKUNA X.\n\nKO UMI LANAKILA ANA I NA APANA E AI.\n\n\nO Hua-a ke \u2019lii o Puna, aka, ua lilo mai no o Puna ia Umi a me kana mau\nkeiki hookama, o Piimaiwaa, o Omaokamau a me Koi na keiki koa, a mau\nalihikaua kaulana a he mau kuhina kaulana no ko Umi-a-Liloa noho aupuni\nana no ke aupuni o Hawaii. A make o Hua-a ia Piimaiwaa ma ke kahua kaua\nma Kuolo i Keaau, ua lilo o Puna ia Umi-a-Liloa.\n\nO Imaikalani ke \u2019lii o Kau. He alii makapo o Imaikalani, a he alii\nkaulana no ka ikaika a me ke akamai i ke kaua, a ua nui na \u2019lii i pau i\nka make ma ke kaua ia ana e Imaikalani; he hauna hema, a he hauna akau,\na i ka wa e kupahu iho ai o Imaikalani i na pololu ma ka hema a ma ka\nakau, ua halulu me he hekili la, a lapalapa aku me he uila, a nakolo\naku me he olai la; a i hahau kakua iho ma ke kua, ua wili koiula ka\nlepo i ka lani me he puahiohio la. Ua makau o Umi-a-Liloa ia\nImaikalani. He kanaka makapo o Imaikalani, aohe he ike o kona mau maka,\naka, he lohe hikiwawe ma kona pepeiao, a he mau manu koloa kona mau\nhoike nana e hoike mai ia ia i ke kanaka, ma ke alo paha, a ma ke kua\nmai paha, a ma na aoao mai paha, aia ma kahi e kani ai ka leo o ka\nmanu. I ka wa mamua aole he makapo o Imaikalani, aole i lilo o Kau ia\nUmi, a ua loihi no ke kaua ana. Nolaila, ua hele o Umi ma ke kuahiwi e\nhoohalua ai i ke kaua me Imaikalani a me na \u2019lii o Kona; a ua lilo o\nUmi-a-Liloa i alii kaulana i ka hele ana ma na mauna o Hawaii, a ua\nlilo na mauna i alanui hele kaua no Umi. Aka, i ka wa i makapo ai o\nImaikalani, ua kaua mau no o Imaikalani me Umi, aole no i noho pio o\nImaikalani malalo aku o Umi, aka, o Piimaiwaa ua kolohe mau oia i ke\nkumu o kona ikaika nui, a me ke akamai i ka pahu ana i ka pololu, aole\ne hala kekahi pahu ana, a me ka hauna iho, naha mai ke poo a ka olemu.\n\nA ike iho la o Piimaiwaa i ke kumu o ko Imaikalani akamai a me ke koa\nlauna ole o keia kanaka makapo, o na manu koloa e lele ana maluna a\nkani ko lakou leo, a lohe ua kanaka makapo nei i ke kani o ka manu,\nmamua paha, a mahope paha, a ma na aoao paha, alaila, olelo ae la ua\nkanaka makapo nei, he kanaka aia ma ke kua, alaila, olelo ae la na\nkanaka alakai ma na aoao: \u201cAe, he kanaka.\u201d \u201cAia mahea ka laau?\u201d \u201cAia i\nke alo,\u201d ua maopopo he laau hahau. \u201cUa kokoke?\u201d \u201cAe.\u201d O ka wala ae la\nno ia o ua makapo nei i ka laau palau, a naha mai ka puniu a ka olemu.\nA kani ka manu, he kanaka. \u201cAia mahea ka laau?\u201d \u201cAia ma ka aoao akau.\u201d\n\u201cHe hauna hema e pa auanei.\u201d I hahau mai ka hana, ua hala ae la; i ka\nhauna a ke kanaka makapo, ua pa aku la mai ka poo a ka opu.\n\nI ko Piimaiwaa kilohi ana a pau ke ano o kona ikaika a me kona akamai\npookela, i iho la o Piimaiwaa: \u201cMake oe ia\u2019u.\u201d E kii mua aku ana o\nPiimaiwaa i na manu kani kiu, a make lakou, o na kanaka nana e alakai\nma kela aoao a ma keia aoao, a pau lakou i ka make, a o ka poe kanaka\nnana e lawe na mea kaua, he kanaha ia poe kanaka, i makaukau i na ihe a\nme na pololu, no ka mea, he umi ihe a Imaikalani e lele makawalu ana i\nka pahuna hookahi, elima ihe ma ka akau, a elima ihe ma ka hema, a i ka\npahu hookahi ana, ua lele makawalu aku la ka ihe me he uila la, aole e\nhiki i kekahi kanaka ike alo ihe, a alo pololu ke ku mai ma ke alo o\nImaikalani, aka, ua pau keia poe i ka lukuia e Piimaiwaa. A pau keia\npoe i ka make, alaila, ua hoaa ke kanaka makapo i ke alakai ole, a ua\nhiki ia Piimaiwaa ke olelo iho me ke kaena ana: \u201cA make ia Piimaiwaa.\u201d\nI ka make ana o Imaikalani ua lilo o Kau ia Umi-a-Liloa.\n\nO Ehunuikaimalino ke alii o Kona. He kanaka ikaika o Ehunuikaimalino,\nka makuakane o Laeanuikaumanamana, aka, no kona elemakule, ua lilo wale\nmai o Kona, a me Kohala ia Umi-a-Liloa. I ka kuapapa nui ana o ke\naupuni o Hawaii ia Umi-a-Liloa ua kaulana kona inoa mai Hawaii a Kauai;\naole alii e like me kona noho aupuni ana; ua malama oia i na elemakule\na me na luahine, a me na keiki makua ole, a ua malama i na makaainana;\naole pepehi kanaka, aole aihue.\n\n\n\n\n\n\nMOKUNA XI.\n\nKO UMI OHANA. KA LOKOMAIKAI O KONA NOHO ALII ANA.\n\n\nHe alii haipule o Umi-a-Liloa i ke akua, a i ke kaulana o ko\nUmi-a-Liloa noho aupuni ana, nolaila makemake iho la na \u2019lii moi o na\nmokupuni e, e lawe aku i ka lakou mau kaikamahine alii, ai ka lakou\nkaikamahine punahele i mau wahine na Umi-a-Liloa. He anaina wahine alii\nhe lehulehu ka Umi-a-Liloa, ua huipuia me na kaikamahine a ka noa, a ua\nlilo o Umi-a-Liloa i kupuna no na \u2019lii, a ua lilo i kupuna no na\nmakaainana. Aole he makaainana o Hawaii e olelo mai ana aole he kupuna\nno makou o Umi-a-Liloa, a ina o ke kanaka e hoole mai, no ka ike ole i\nna kupuna. O ka wahine alii a Umi-a-Liloa, o Kapukini-a-Liloa, a nana\nmai i hanau me Umi, o Keliiokaloa, he keikikane, a o Kapulani he\nkaikamahine, a o Keawenuiaumi, he keikikane.\n\nO Piikea he wahine alii; ke kaikamahine a ka moi alii o Maui a Piilani,\nme ka moi wahine me Laieloheloheikawai, a na laua mai me Umi-a-Liloa na\nkeikikane elua, o Kumalaenuiaumi, a me Aihakoko.\n\nO Moku-a-Hualeiakea, he wahine alii no ia na ka poe moopuna a\nEhunuikaimalino no Kona, a ua loaa ka laua kaikamahine me Umi-a-Liloa,\no Akahiilikapu. Ua noho aku o Umi-a-Liloa ia Ohenahenalani, a na laua\nmai o Kamolanuiaumi, a o na keiki mua a na wahine kuaaina, a ua nui na\nkeiki i loaa mai ia Umi-a-Liloa.\n\nO Waipio ma Hamakua ko Umi aina i noho mau ai, a no ka huipu ana o na\nmoku a pau o Hawaii malalo ona, nolaila, ua makemake oia e noho ma Kona\ni ka aina pumehana, a ua noho na \u2019lii ma Kailua.\n\nI ko Umi-a-Liloa noho alii ana, ua hoonoho oia i ka poe paahana, a ua\nhookaawale i ka poe i loaa kela oihana keia oihana o ke aupuni.\nHookaawale oia i ka papa alii a kaawale, i ka papa kahuna a kaawale, i\nka papa kilo a kaawale, i ka poe akamai o ka aina a kaawale. A\nhookaawale i ka poe mahiai, a hookawale i ka poe lawaia, a me ka poe\nkalai waa. Hookaawale oia i ka poe koa a me ka poe pale ihe, i kela\noihana keia oihana me ka makaukau, a i kela mea paahana keia mea\npaahana, me ka malama ma ka lakou hana. A pela na kiaaina, na ai okana,\nna ai ahupuaa, na ai iliaina, ua makaukau i ka hooponoponoia.\n\nElua no mau hana nui a Umi-a-Liloa e lawelawe pono ai me kona mau lima,\no ka mahiai a me ka lawaia. Ua hana o Umi-a-Liloa i mau loi kalo nui ma\nWaipio, a ua hana ia ma na aina a pau i ka mahiai, a aia no ma Kona,\noia no ka hana nui, a ua kaulana o Umi-a-Liloa he alii mahiai. O ka\nlawaia kekahi hana nui a Umi-a-Liloa, a ua kaulana kona inoa ma ka\nlawaia, a ua kapaia o ka \u201cpuipui a ka lawaia\u201d. O ka hi aku ka lawaia\nnui a Umi-a-Liloa, a ua noho hele ia ke kaha mai Kalahuipuaa a hiki i\nMakaula, a o ka hi ahi kekahi a me ka hi kala, a ua kaulana kona poe\nhoa lawaia o Pae, o Kahuna ma, a me na \u2019lii a pau o kona noho aupuni\nana, ma ka mahiai a me ka lawaia, a me kekahi mau oihana nui e\nhookaawale ai me ke kuokoa.\n\nEia kekahi hana kaulana a Umi-a-Liloa, o ke kaua ana me ke akua. Eia ke\nkumu o keia kaua ana me ke akua. He mau kupunawahine akua no kana\nwahine alii no Piikea, o Hapuu laua o Kalaihauola, a ua makemake o\nHapuu ma na laua kekahi moopuna, a e hoihoi i Oahu e hanai ai, no ka\nmea, no Oahu ko Piikea makuawahine, o Laieloheloheikawai, a ua hoouna o\nLaieloheloheikawai i na kupunawahine akua ona i Hawaii e lawe mai i\nkekahi keiki a Piikea. I ko laua kii ana i Hawaii, ua aua o\nUmi-a-Liloa, aole e haawi i kekahi keiki a lawe i Oahu i kona\nmakuawahine, aka, ua hoole o Umi-a-Liloa, aole e haawiia kekahi keiki a\nlaua o Piikea i kekahi mea e, a nolaila, ua pepehi ua mau akua nei i\nkanaka i ka po, a i ke ao ana, ua make kekahi poe kanaka; a pela i kela\npo i keia po ka make ana me ke kuleana ole; a nolaila haohao iho la o\nUmi-a-Liloa: \u201cHeaha hoi ke kumu o keia make i ka pepehiia o kanaka me\nka ike ole ia o ka mea nana i pepehi?\u201d\n\nI mai la o Piikea ia Umi-a-Liloa: \u201cAole he kumu e ae o ka make. Ua\npepehi kuu mau kupunawahine o Hapuu ma laua o Kalaihauola, a ua hoouna\nia mai nei laua e kuu makuwahine i kekahi keiki a kaua, a ua aua nae\noe, a oia ke kumu i pepehiia\u2019i kanaka.\u201d \u201cPehea la e pau ai ka pepehi\nana o ke akua?\u201d wahi a Umi. I mai o Piikea: \u201cAia no a loaa ke keiki.\u201d\nAka, ua hoomaloka o Umi-a-Liloa i ka make i ke akua, aka, ua mau no ka\npepehiia e ke akua; nolaila, ua aa o Umi-a-Liloa ma ka hoouka kaua me\nke akua, ma ke one o Kamakahonu. He kaua lima me ka laau me ka pohaku\nka kanaka, a he kaua lima ole ka ke akua; a i ka hoouka ana o ke kaua,\nua lanakila ke akua maluna o ke kaua a kanaka, a ua kapa ia kela wahi a\nhiki i keia la, o Kauakeakua, a o Kaiakeakua.\n\nA o Hapuu me Kalaihauola, aia no laua me Piikea ma ka hale, e hapai ana\nno o Piikea i ke keiki, e pai aku ana ua mau luahine nei ma na kuli o\nPiikea, a hanau ana ke keiki ma ke alo o kekahi luahine, a i holo iho\nka hana he kaikamahine, a o ka lilo no ia i ua mau akua nei, a noho ana\ni Oahu. A lilo ia Laieloheloheikawai, o Kahaiaonuiapiikea, a o\nKahaiaonuiaumi. I ka hoi ana mai o Umi-a-Liloa, mai ke kaua ana me ke\nakua, aia hoi ua lilo ka ke keiki ia Hapuu laua o Kalaihauola.\n\nUa olelo ia kekahi kumu; o ka hoopunipuni o Umi-a-Liloa i ke keiki; mai\nke keiki mua mai ke noi ia ana, me ka haawi no o Umi-a-Liloa, a i ka\nmanawa e hanau ae ai, aua no o Umi, aole e haawi, me ka olelo aku aia a\nhanau hou ke keiki alaila o ka laua keiki ia; a pela aku, a pela aku, a\nnolaila ua huhu na kupunawahine o Piikea, a nolaila mai ke kaua ana o\nke akua me kanaka.\n\nI ko Umi-a-Liloa noho ana i kona aupuni, a hiki i kona wa elemakule, ua\nlokahi ka noho ana me ke kuapapa me na \u2019lii o Maui, a me kona\nmakuahonowai o Piilani ka moi o Maui; aole he ike ia o ke kaua iwaena o\nko laua noho aupuni ana. Aka, i ka make ana o Piilani, ka moi o Maui,\nka makuakane o Piikea, ua pono ole ka noho ana o ka hooilina aupuni o\nMaui, nolaila, ua hele mai o Umi e kokua ia Kiha-a-Piilani a ma ka lele\nkaua ana ma Hana, ua lawe pio ae na koa o Hawaii i ka papu kaua o\nKauiki a hoauhee aku la ia Lono-a-Piilani.\n\n\n\n\n\n\nMOKUNA XII.\n\nKO UMI MAKE ANA: KA HUNA IA ANA O KONA KINO IA KOI.\n\n\nA kuapapa ke aupuni o Maui hoi aku la o Umi-a-Liloa i Hawaii. A hiki i\nkona wa elemakule, ua kalai o Hawaii i ka pohaku i halelua no Umi, no\nkona kupapau; a ua kauoha oia i kana poe keiki, a me kana poe\nkaikamahine a me na \u2019lii a me na makaainana a puni o Hawaii a me Maui e\nkalai i pohaku loloa huinaha, he anana ka loa a oi aku, he iwilei ka\nlaula, a he hapa iwilei ka manoanoa; he ala ka pohaku i kalai ia, aia\nma ke ana o Umi-a-Liloa ma Keopu i Kailua. Ma keia auhau kaumaha mai\nHawaii mai, a nolaila, ua pepehi ia ke kahu o Aihakoko e Kihapiilani, a\noia ke kumu i naauauwa ai o Aihakoko i ka moana, a ma Kapaahu i Kamaole\nno Kula kahi i pae ai, a ua kapaia ka inoa oia wahi o Kalua-o-Aihakoko.\nAohe i maikai loa ka hale lua pohaku o Umi-a-Liloa, a ua make e iho la\noia ma Kailua i Hawaii.\n\nI ka make ana o Umi-a-Liloa, a lohe o Koi, oia kekahi keiki hookama a\nUmi-a-Liloa, a ua kauoha mua oia i na iwi ona nana e huna loa a\nnalowale. O keia keiki hookama a Umi, i ka wa i kuapapanui ai ke aupuni\nmalalo o Umi-a-Liloa, a pau ka aina i ka okioki, a o kona mau aina, mai\nWaimanu a hiki i Pololu, o kona mau kaikuahine no na noho hale, a ku ae\nla ia a ao i ka aea hele mai Hawaii a Kauai. Hoi mai la mai Kauai mai a\nnoho ma Keoneoio i Honuaula, a moe wahine ia wahi a kamaaina, a loaa na\nkeiki.\n\nI ka lohe ana o Koi he mai make ko Umi-a-Liloa, o ka olelo aku la no ia\nna kaikunane o ka wahine e holo pu i Hawaii. Olelo mai la ka wahine a\nKoi: \u201cAole oe e lawe i ko\u2019u mau kaikunane; lawe paha auanei oe a pepehi\naku e oe ko\u2019u mau kaikunane.\u201d \u201cAole,\u201d wahi o Koi. I ko lakou holo ana\nmai Kipahulu aku, a pae i Kohala, a lohe ilaila, ua make o Umi-a-Liloa.\nMalaila aku lakou nei a pae i Kekaha, a poeleele. Aia ma Kekaha kekahi\nkanaka ua kulike na ano me ko Umi-a-Liloa, a o ke kii no ia o Koi e\npepehi a hooili i ka waa. Mai Kekaha aku o Koi ma a pae ka waa i ke aa\nmakai mai o Makaeo, aia i ke aumoe; o ka pii aku la no ia o Koi a ua\nmoe kiai o ka lua; aka, o Piimaiwaa aia no ia ia ke kiai oloko; aia hoi\no Koi e komo aku ana me keia kanaka pakui. Ua lohe no o Piimaiwaa ua\nlilo kahiko ke kupapau ia Koi. A hoomoe ia aku la keia kanaka, a lilo\nmai la ke kupapau o Umi-a-Liloa ia Koi, a o ka lilo aku la no ia ia Koi\nma ke aa, a hiki i kai o Makaeo, a kau ma ka waa, a mai keia po a kela\npo kau ana ina pali hulaana o Waimanu a komo ana o Koi i ka hale o ke\nkaikuahine, a ike mai la ke kaikuahine i ke kaikunane lele mai la me ka\nuwe nui.\n\nA lele aku la ke kaikunane a papani i ka waha o ke kaikuahine: \u201cHamau,\nmai uwe oe; auhea ke kane a kaua?\u201d \u201cAia no imua.\u201d \u201cE kii ae au,\u201d a kii\naku la o Koi, a ala mai la, a ike mai la i ke kaikoeke, akahi no a\nhalawai, a lele mai la e uwe; a papani aku la i ka waha, \u201co ala mai\nauanei na keiki a kaua.\u201d O ka puka aku la no ia a halawai me ke\nkaikuahine, i aku la o Koi: \u201cAuhea olua, ua hele mai nei au e halawai\npu me olua, ua lawe mai nei au i ka haku o kaua e nalo ia kakou. Elua\nolua hookahi au nalowale na iwi o ka haku o kakou, o ka lua huna aia\nnei, i laila e huna ai.\u201d O ka lawe no ia o Koi a me ke kaikoeke i ka\nlua huna a ua kaikoeke nei, no ka mea, oia ke keiki o na pali hulaana;\na o ke kaula, a o ka aulima, aunaki me ka pulupulu, a me na makaukau a\npau, a o ko laua lawe no ia i ke kino kupapau o Umi-a-Liloa, a hiki i\nka laua wahi i huna ai i ka pali lele koae. He nui na mea i oleloia,\naka, aole he hoike maopopo. Ua olelo ia ua make pu ke kaikoeke o Koi, a\nua hookuuia i ka pali a make loa, eia ke kumu, o hai ia e ke kaikoeke.\n\nI ka hoi ana mai o Koi wale no ka i hoi mai, olelo aku la ke kaikuahine\nia Koi: \u201cUa hana lokoino aku nei paha oe i ka makua o na keiki a kaua.\u201d\n\u201cHamau, o na iwi o ko kaua haku ka kaua mea huna a nalo a e noho e ai i\nka waiwai o ka aina.\u201d Ua oleloia, ua lawe no o Koi i na iwi o\nUmi-a-Liloa i Maui. Ua oleloia ua huliia na iwi o Umi-a-Liloa, aole\nloaa iki. Ua hoouka no o Koi i ka waiwai o na pali hulaana ia po no, me\nka ike ole ia mai e kauhale, a hoi no i Maui ia po.\n\n\n\n\n\n\n\n\nKIHAPIILANI.\n\n\nCHAPTER I.\n\nTHE PIILANI FAMILY: CHANT OF MAUI CHIEFS.\n\n\nWe will here learn of the brothers of Piikea. The first-born of the\nfamily was Piilani, [189] a boy; the one following after him was Piikea\nwhom we have already been introduced to as the wife of Umi. Following\nher was Kihapiilani, another boy; and the last of the family was\nKalanipiilani, also a boy, who died young. Piilani was the heir to the\nkingdom of Maui, while his younger brother and sister, Kihapiilani and\nPiikea, were placed under him. This was the expressed will of Piilani\nto them, but Piilani disregarded the words of their father.\n\nWhen Piilani came to the throne of all Maui he made his residence at\nKauiki in Hana, and there he took his brother to live with him. While\nliving together Piilani did not care for his brother according to the\ninstructions of their father before his death. It was customary with\nPiilani while eating, or sitting in company, to care more for the\nothers than his brother Kihapiilani. Every time his brother was around\nhe would show a marked degree of hatred towards him, and he evinced his\ndispleasure in many ways.\n\nOne day while Piilani was eating with his companions, all strangers,\nenjoying the good things placed before them, Kihapiilani, although\npresent at the table, was not served with any of the good things; but,\nin front of him was placed a small calabash containing some small fish.\nThis dish belonged to Piilani. Seeing that this was all there was to be\nhad within reach, he reached into the dish and took out two small fish\nand ate them. While doing this he was seen by Piilani. Piilani then\nreached for the dish and held it up in his hand, then asked of\nKihapiilani: \u201cWho ate of the fish in this dish?\u201d Kihapiilani replied:\n\u201cI did, because there was nothing else for me to eat.\u201d Piilani then\nthrew the dish with the fish in it, brine and all, at the forehead of\nhis brother, breaking the dish into pieces and spattering the fish and\nbrine into the eyes of Kihapiilani which blinded him for a while.\n\nBecause of this ill treatment by his elder brother, showing no love or\nrespect for him, Kihapiilani got up and secretly ran away to Kalaniwai,\na place in Makawao. While there he met a woman belonging to the place\nand they were united and lived as husband and wife. The people of the\nplace, however, did not know that this was Kihapiilani, the chief, but\ntook him to be a man from the country. While living with his wife\u2019s\nparents he was often spoken of as a lazy fellow, spending his time\nsleeping instead of going out to work. When Kihapiilani heard his\nwife\u2019s parents speak of him as being a lazy fellow, he got up and went\ndown to get potato stalks in the lowlands of Kaluaama at Haiku. Upon\nhis arrival at this place, an old man by the name of Kukuiokaaulani saw\nhim and recognized him as of high rank; so he said to his companion,\nanother old man: \u201cSay, that man that is coming down is either a chief\nor a priest.\u201d After a while he again remarked: \u201cIt must be a chief. If\nthere was but one rainbow, then it would be a priest; [190] but since\nthere are two it must surely be a chief.\u201d The two finally decided that\nthe person was a chief, for the fact of the disappearance of\nKihapiilani was well known. The two old men then waited for the\napproach of the stranger. As soon as he came up to them they greeted\nhim, saying: \u201cOur salutation to the chief.\u201d Kihapiilani then admonished\nthem, saying: \u201cBe quiet. Since you two have recognized me you must not\nreveal my identity.\u201d\n\nAfter this Kihapiilani continued on his way until he came to Kaluaama,\nwhere a large patch of sweet potatoes was growing. Kihapiilani then\nproceeded to pick a quantity of stalks, taking and breaking them from\nthe vines, leaving the hills bare. While he was thus busily picking\nstalks the owner of the patch arrived, and upon seeing what Kihapiilani\nwas doing he came up to him and began beating him with a stick, but\nKihapiilani paid no attention to his beating but kept on picking\nstalks. After he had picked a quantity sufficient for his purpose he\ntied them into a large pack, placed the pack on to his back and started\nfor the uplands of Kalaniwai.\n\nWhen Kihapiilani arrived at the place where the old men were living\nthey asked him: \u201cWhat is your name?\u201d Kihapiilani replied: \u201cMy name is\nKihapiilani.\u201d When the old men heard this it confirmed their guess of\nthe morning. The old men then asked him again: \u201cWhat is the object of\nthe chief\u2019s journey to these parts?\u201d Kihapiilani replied: \u201cI am seeking\nfor someone to kill my brother Piilani. That is the object of my\nsearch.\u201d Kihapiilani then related the incident of the insult which\ncaused Kihapiilani to seek revenge. When the old men heard this they\nsaid: \u201cYour older brother is as good as dead; he shall not live. Go to\nthat house whose door is opened toward Waikapu; there you will find our\nsister, Pao by name. Upon your arrival at the place she will direct you\nwhat to do next, then you will gain your object and your older brother\nwill be at your mercy.\u201d Kihapiilani agreed to follow out the advice of\nthe old men and said: \u201cI will go along home and plant my potato stalks:\nafter that has been done, then I will carry out your instructions.\u201d\n\nWe will here set forth the chant composed in honor of Piikea and her\nbrothers.\n\n\n Kukaipaoa, [191] the lofty one is a chief,\n A chief of the heavens, a cloud\n Of the great heaven is Kumakomako, [192]\n A chief of the rocky cliffs of Kahuku,\n They are the solid [193] chiefs belonging to Lonokaeho.\n It was the brow of Lono that was anointed with the milk of the\n coconut,\n That was dedicated with the black [194] pig of Kane,\n The black pig of Lono.\n O Lono, here is your royal offspring,\n Your leaf, your shoot, your offshoot, your bud,\n Your sacred chief, Kihapiilani;\n Your chiefly offspring who stands in the light.\n Protect thou the sacred bud of Keaka,\n The thrifty sprout of Keakamahana\n That grew and flowered,\n The drooping flower of Hemahema, and Kaikilani,\n To whom belonged the drooping leaves of Kanaloa,\n Like the black-haired dog [195] in whose eye\n Blackness dwells in the pupil,\n With striped marks on the forehead,\n Marks of the kikakapu, [196]\n The sacred fish with the bitter gall.\n Bitter is the chiefess Keaka, [197]\n Who grew and developed through Keakealani. [198]\n By them was the sacred law broken,\n Broken by the product of the great chiefs.\n Here is a great district chief standing here;\n Kauhi is great; it is the foundation of the isles.\n Keaka is great for she has produced eight.\n The seas of her lands are noised on the shoals, [199]\n As rolling waves from the shoals of Kahiki.\n Keawe the great commander has arrived,\n The only offspring of the cloud in the heaven\n By the chiefess Kalanikauleleiwi. [200]\n This is Keaka\u2019s chiefly one, by Keawe.\n That attraction was Piilani,\n For Keawe dwelt at Piilani\u2019s,\n The gathering place of great chiefs.\n A chief, several chiefs were seen;\n They are the chiefs who go idly by,\n Walking about until the close of the day.\n In the month born of Ikiiki. [201]\n The heaven above is panting [for breath],\n The rain for the month is far removed,\n Far driven away is the rain.\n The earth is suffering as one in travail.\n The mountain trembles, the flood gushes with violence;\n It is indeed stormy for the lands are overturned and floating,\n The breast of the isle is floating\n On the dividing current of Kuala.\n Of Kanaiki of the isle,\n For the sound of crackling is heard,\n It is the chiefs on the place of prayer,\n They are the people of the sacred house\n Within the confines of mana, [202] the lizard. [203]\n One belonging to Hina, taken by Haloa.\n Excellent Kalani, he is being delayed.\n Boasting of his being a great favorite\n When the word came to him\n To take charge of his kingdom,\n For the chief was of the month of Ikiiki, of Kaaona;\n Of Hanaia, of Hinaiaeleele.\n Thence came Piikea the wife of Umi,\n She was the first-born of Laielohelohe,\n Given birth through Piilani.\n Lonopii [204] was born, a male.\n Kihapiilani was born, a male,\n Given birth through Piilani,\n Kihapiilani, Kalanilonaakea.\n [Of] light [205] skin [and] white loin cloth.\n Kihapiilani shall see bitterness.\n There were four from Laielohelohe; [206]\n They possessed the border [207] of the tabu\n Of Kalamaku, of Kauhiholua,\n Of Kauhiholua, of Lupeikalani.\n It was Nalu that spun the fish-line of Makalii, [208]\n The fish-line of three strands which excels in length.\n The chief is like a hidden strand\n Which was caught at Miloa by Hanauane.\n Kuhihewa [209] was then born.\n Kaihikapu [210] of Kuhihewa was the younger,\n Kaihikapu with the thick skin,\n Crackled skin [211] crackled by the kapus.\n The thick, ugly skin of the chief Mano, [212]\n Mano, of the sharp skin, the rough skin,\n Like the roughness of the pumpkin leaf\n Like the roughness of the rough-skinned fish,\n The peculiar skin of Mano, he of the hard forehead. [213]\n The seed of Mano, belonging to Mano\n Is the loin product of Mano.\n Together with Nohoamakalii, [214]\n Mano lived and cohabited with Pulanaieie; [215]\n Kalanipiilani [216] was his child\n The only offspring [217] of Manookalanipo. [218]\n The eyes are like two kindly chiefs\n Who are haughty in their lofty position.\n The light showers of the summer\n Were scattered [219] on the plain of Kailo.\n Calmness is seen at Hauoa of Keawe,\n Gathering on the heated road.\n The calm and clearness have reached you two.\n Drooping is the diminutive of Puna,\n Puna of the angry eyes,\n The guardian of Kahinanalo\n The isle of Ohikihokolio,\n Previously secured for my chief;\n For the sand crab; [220] let joy prevail,\n The long-lived chief, watch over him.\n\n\n[A word is here necessary in reference to the composition of this mele.\nThe history of the kings of Maui is mentioned in this chant and the\ncomposition of it was made solely for the Maui kings.]\n\nWe will now continue with the story of Kihapiilani.\n\nAt the close of the conversation between the old men and Kihapiilani,\nhe continued on his way to the uplands of Kalaniwai, where he began\nplanting his potato stalks. For some time Kihapiilani devoted his whole\ntime to the cultivation of his fields, until his season of want was\nfinally passed, for he felt bitterly the shame and insult shown him by\nhis wife\u2019s parents when he was called a lazy fellow. When the potatoes\nwere at last matured he turned them over to his wife and her parents.\n\n\n\n\n\n\nCHAPTER II.\n\nRELATING TO KIHAPIILANI.\n\n\nWe will now see how Kihapiilani made the search for the one to avenge\nthe insult given him by his unkind brother, Piilani.\n\nAfter Kihapiilani had spoken to his wife relative to the field of\npotatoes, he said to her: \u201cMy wife, I am going away and shall leave\nyou. I have labored patiently in the cultivation and care of these\nfields until they are ripened. You will eat the fruit of our labor.\u201d\nThe wife replied: \u201cAre you going away for good, then, and are you not\ncoming back again?\u201d The husband replied: \u201cYes, I am not coming back for\na summer and a winter. If you have husband-regard, remain husbandless\nuntil my return.\u201d When the wife heard this she held Kihapiilani back\nand refused to allow him to go. Because of this stubbornness on his\nwife\u2019s part he told her everything concerning himself in order to\novercome her opposition, so he said: \u201cMy wife, I am now going to reveal\ncertain things to you which you must not repeat, and I also urge upon\nyou not to reveal my name. I am Kihapiilani; I am going in search of\nsome one who will kill my brother Lonoapii (Piilani).\u201d When the wife\nheard this she then knew that her husband was Kihapiilani, the great\nchief; and she also knew that it was beyond her to withhold him from\ngoing, so she consented for him to go on his way.\n\nAs soon as he was allowed to go, Kihapiilani started for Waikapu where\nthe prophetess by the name of Pao was living. While Kihapiilani was yet\non the road, on his way to meet her, she predicted to those around her,\nsaying: \u201cThere is a chief on the way here in search for some one to\nhelp him in his revenge.\u201d\n\nWhen Kihapiilani arrived in the presence of Pao, a rainbow appeared at\nthe same time. Pao then said: \u201cMy lord is swift of foot.\u201d She then\ngreeted Kihapiilani. Kihapiilani returned the greeting. After the\ngreetings had been exchanged, Pao invited Kihapiilani to come in, and\nthen she asked him: \u201cWhat brings my lord here on this hot day?\u201d The\nchief replied: \u201cI have come in search of someone who will cause the\ndeath of my brother Piilani, for he has treated me shamefully.\u201d Pao\nthen replied: \u201cThere in the lowlands of Kalepolepo lives the one who\nwill assist you in killing your enemy. You go down till you reach\nKalepolepo and look for a man whose face is covered over with filth. He\nis the one.\u201d At the close of the directions of Pao, Kihapiilani\nproceeded on his way to Kalepolepo, where in time he found the man\ndescribed to him and he went up to meet him. As he was approaching the\nman, the man saw him and said: \u201cWhat is the object of the chief\u2019s\njourney that has brought him here?\u201d The chief, Kihapiilani, then said:\n\u201cI have come to your presence by the direction of the prophetess Pao,\nfor she told me that you have the means of fulfilling my desire, that\nis, something that will aid me in killing my brother Piilani, the one\nwho has shamelessly abused me.\u201d\n\nWhen the man of learning heard the words of Kihapiilani, he ordered his\ncanoe men to prepare the canoe for a trip to Hawaii. When the\npreparation was complete, Kihapiilani boarded the canoe and they set\nsail for Hawaii, to meet his sister Piikea and his brother-in-law Umi.\nThat same evening they landed at Waipio. As soon as they landed,\nKihapiilani proceeded to the house where Piikea was living and entered\nit. When his sister saw him, she sprang on him and wept. At the end of\ntheir weeping Piikea asked: \u201cHow are you getting along with your\nbrother?\u201d Kihapiilani answered his sister, saying: \u201cWe do not get along\nat all; my brother ill-treats me; he gets angry, abuses me, and has no\nlove for me. That is why I have come to you, to tell you of these\nthings.\u201d When Piikea heard this, she cried in a loud voice, recounting\ntheir life in their early days while living with their parents and of\ntheir childhood wanderings here and there, carefree and happy. While\nPiikea was wailing, Umi, who was in another house, heard it and he\nwondered why his wife was crying; but after a while he was told that it\nwas because his brother-in-law, Kihapiilani had arrived. Soon after\nthis Piikea came out of her house, still crying in a loud voice, and\nbegan disrobing and acting the part of one bereft of her mind. In doing\nthis, Piikea was but acting her part; she had her senses about her all\nright enough, but she did this to impress on her husband Umi that a\nvery great wrong had been committed, to rouse him to action.\n\nAt the end of the wailing, Umi came up to her and asked her: \u201cWhat is\nit that has made you cry out so loud and why have you disrobed\nyourself?\u201d Piikea answered: \u201cBecause of the great love I bear my\nbrother; this is the first time that we have met after such a long\nseparation; and also because I am grieved at the ill-treatment given\nhim by his brother Piilani. Because of this treatment I became so\nworked up that I wanted to show my great grief. We must therefore go\nand make war on Piilani.\u201d When Umi heard this, he said: \u201cI don\u2019t think\nit proper for us to go and make war on Piilani, because he is your own\nbrother; he is not connected to you from a distance, a mere relative.\u201d\nPiikea said: \u201cIf you will not give your consent to my request, to go\nand make war on Piilani, then it would be far better for me to die than\nto live.\u201d At this, Umi decided that he must obey his wife\u2019s demand and\nso he gave his consent. Umi then summoned his war counselors,\nOmaokamau, Piimaiwaa and Koi, and gave them orders to prepare the fleet\nof war canoes for a trip to Maui to make war on Piilani.\n\nThese three men were undaunted; they did not hesitate, but immediately\nset out to obey the order of their king, for they were anxious to go to\nMaui to do battle, although Umi was doubtful about mastering\nImaikalani, [221] for he was a very skilful warrior and was well versed\nin all the arts of warfare, and especially in spear throwing. He was a\nvery powerful man, and he was the greatest man in all of Maui at that\ntime, and he was credited as being the strongest man from Hawaii to\nNiihau.\n\nWhen the preparations were about completed, Umi questioned his great\nand famous priest, Kaoleioku, saying: \u201cHow about this voyage to Maui to\nfight Piilani?\u201d Kaoleioku said: \u201cChief, you may go and make war on\nMaui, for there is no king to oppose you; it is going to be a war of\nthe common people; you will surely win, and, furthermore, your skin\nwill not be bruised.\u201d\n\nWhen Umi heard the words of his priest, he was much relieved. He then\nordered his chiefs who had charge of the different districts, to get\nthe fleet of war canoes in readiness and to get the men under them\nready and to all come together in one place. After several tens of days\npassed they finally reported that the canoes and men were ready to\nstart out. It was said that the men were so numerous that they could\nnot be counted.\n\n\n\n\n\n\nCHAPTER III.\n\nHOW UMI MADE WAR ON PIILANI THE KING OF MAUI.\n\n\nAs soon as the preparations were perfected, the canoes left Waipio and\nset sail for Maui, landing at Kapueokahi. On this expedition, while the\nfirst of the canoes were entering the harbor of Kapueokahi [222] the\nlast of the fleet was still in the harbor at Waipio, Hawaii.\n\nWhen the people of Maui saw the great fleet of canoes coming into the\nharbor at Kapueokahi they were sore afraid. Shortly after this word was\nreceived and passed from place to place that it was Umi and his wife\nPiikea come to make war on Piilani. Piilani, [223] however, was dead at\nthis time, but he had a son by the name of Kalaninuikupuapaikalaninui,\nwho was the king of Maui at this time.\n\nWhen the people of Hana heard that the canoes were on a war expedition\nthey all ran to the top of the Kauiki hill [224] and stayed there.\n\nUmi said to Piikea, his wife: \u201cLet us not make war on Maui as Piilani\nis already dead.\u201d The reason why Umi did not wish to make war was\nbecause he took pity on the son born of Piilani, for Umi thought that\nit would be proper for the young man to have charge of the kingdom, and\nthat Piikea and Kihapiilani be the parents, [225] but Piikea stubbornly\nrefused to have anything of the kind; she wanted to make war until the\nson of Piilani was killed, because she reasoned that if this young man\nwas allowed to live there would be more fighting in the future. When\nUmi saw that it was useless to try to change his wife\u2019s mind, he\nordered his three chief officers, Omaokamau, Piimaiwaa and Koi to go\nand make war on the stronghold of Kauiki.\n\n\n\n\nTHE KAUIKI HILL.\n\nThis hill is famous, for it is a natural fort and people on it are\ngenerally safe from assault, being protected on all sides by steep and\ninaccessible cliffs. To the top of this hill a ladder was built on one\nside, a sort of small bridge made so as to entrap those trying to take\nthe hill, that if those from below were to climb up in attack stones\nwould be rolled down on them, thereby injuring them. Furthermore, a\nlarge wooden image was hewed out and made to stand at night, and served\nthe purpose of a guard. The image was called Kawalakii, and this great\nstatue kept the warriors below from climbing the hill at night.\n\n\n\n\n\n\nCHAPTER IV.\n\nUMI\u2019S GENERALS. RELATING TO OMAOKAMAU.\n\n\nOmaokamau was the first of Umi\u2019s men who attempted to climb the Kauiki\nhill. When he came up to the place where the ladder could be seen he\nsaw that a three-cornered rock was fastened at its top. When let go the\nrock would roll directly down, which would kill the person attempting\nto go up the ladder. Therefore Omaokamau became afraid and gave up the\nidea of climbing the ladder, so he thought deeply of a plan to\naccomplish this, but without success. After thinking for some time he\ndecided that a night attempt to ascend the hill would be the best. When\nit became quite dark Omaokamau rose and went up to the point where he\ncould distinctly see the ladder; when he arrived at the place he looked\nand saw a very large man, very tall, about eight feet, holding a long,\nlarge war club in his hand. The war club was longer and larger than the\nwar club carried by himself. He also saw that the man had a loin cloth\ngirded around his waist and drawn very tight. The distance between\nOmaokamau and the man was about 240 feet. When Omaokamau saw the man\nand the size of his war club fear and doubt entered his breast; he\nbelieved that if he was hit by that war club he would be knocked to\npieces, so he was afraid to venture any further and decided to return.\n\nWhen Omaokamau reached the bottom of the hill Umi asked him: \u201cHow did\nyou get along with your ascent of the hill?\u201d Omaokamau answered: \u201cDon\u2019t\nthink, O chief, that it will be possible for us to capture that hill. I\nhave seen that man up on the hill; he is of incomparable size. There is\nno man in Hawaii like him; he is the largest of the largest, the\ntallest of the tallest, and his war club is the largest I have ever\nseen; if it should hit any one that person would be smashed to pieces.\u201d\n\nWe will here speak of this mistaken idea of Omaokamau. The large man he\nsaw was the wooden image, Kawalakii. The attempt of the king of Maui to\nfrighten away the Hawaii warriors from a night attack was quite\nsuccessful, for it proved a good watchman at night for the Kauiki hill,\nto guard against enemies if ascending at night. This hill of Kauiki was\nquite safe as long as the deception prevailed; but when it was at last\ndiscovered the hill was easily captured.\n\n\n\n\nRELATING TO KOI.\n\nWhen Umi heard the report of Omaokamau relating to the large man, he\nsent Koi to see if he could manage to get to the top of Kauiki hill. He\nmade his climb in the day time, but after several attempts he returned\nand waited for the night.\n\nAt the approach of night Koi again made another attempt, but when he\ngot as far as the place where Omaokamau saw the large man he went no\nfurther, for he, too, looked and saw the large man standing guard, just\nas Omaokamau had described to them; so he, too, became afraid and\nreturned. Like Omaokamau, he thought that the man was real, never\nthinking that it was only an image. Koi therefore returned and when he\narrived in the presence of Umi he was asked: \u201cHow did you make out when\nyou climbed the hill?\u201d \u201cSay, O chief, don\u2019t think that that man is an\nordinary man; he is the tallest man I have ever seen, in size; I have\nnot seen any one since I have been old enough to see a man that will\nequal him; this is the greatest, and he is terrible to behold; so I\ndecided to come back.\u201d\n\n\n\n\nRELATING TO PIIMAIWAA.\n\nPiimaiwaa was the most famous of the soldiers of the whole of Hawaii\nand even of Maui, for his braveness and strength, and it was said that\nhe never failed to go up to meet his enemy. Because of this he was the\nfavorite of the adopted sons of Umi. We will here see that he was\nindeed the bravest of the brave and fearless of the enemy, so that we\ntoo without doubt will say that such is the fact.\n\nAt the close of Koi\u2019s report to Umi relating to his climb, it was seen\nthat Umi was sad at heart. After a time he ordered Piimaiwaa to ascend\nthe hill of Kauiki. At the order Piimaiwaa rose and started on his\nexpedition. When he reached the ladder he saw a large body of men there\nassembled all prepared with their implements of war, such as long\nspears, short spears, darts, war clubs, slings, pikoi, [226] stones,\nsticks, and various other things. He also saw the three-cornered rock\ncalled the \u201cmoa.\u201d When Piimaiwaa drew near to the men they began to\nthrow stones at him. While the people were throwing stones at him he\nstarted to twirl his war club, [227] Wahie, warding off the stones; he\nwas not hit once, for he kept on twirling his club. He kept on\nadvancing until he got right under the ladder which hung against the\ncliff, where the men who were stoning him were stationed.\n\nThe ladder was about sixty feet long and it was at the foot of it that\nPiimaiwaa stood protecting himself with his club. By this stand of\nPiimaiwaa his enemies continued to hurl stones upon him without his\nbeing hit at all, on account of his great bravery and fearlessness.\nAfter standing there for some time he turned and ran down the hill at\ngreat speed and barely escaped from the many stones thrown at him.\n\nWhen he arrived in the presence of Umi he was asked: \u201cWhat about your\nclimb?\u201d Piimaiwaa replied: \u201cWell, I went up as far as the ladder and\nthere I encountered the men of Ohiaokealakona.\u201d By this reply of\nPiimaiwaa, several men substantiated the statement, for the people from\nbelow saw him enter the pass leading to the foot of the ladder, and\nagain when he came back running with great speed. But the people below\nall thought, when Piimaiwaa entered the pass, that he would be killed,\nfor the place was very narrow and hard to go through; but when they saw\nPiimaiwaa return running they shouted with joy, for they realized the\ndifficulties of the way and admired his fearlessness, and also because\nhe was the only man who ever accomplished the feat of going as far as\nhe did, for at this place there was stationed, at this time, about\neight thousand men. In the performance of this difficult feat the king\nand the men from Hawaii were greatly pleased.\n\nThat night when it became quite dark Piimaiwaa again climbed the hill\nto watch for the large man as was reported, without the least bit of\nfear, and with a determination to fight him to the end. When he reached\nthe place where Omaokamau and Koi had stood he looked up and sure\nenough there was the large man, very tall, very large, and his club was\nthe longest he had ever seen. When Piimaiwaa saw the man he began to\nstudy out a course of action for him to follow, and finally he decided\nto do this: that he would challenge the man to battle by the twirling\nof his war club, Wahie. This way of challenging was usually used, and\nthe acceptance of the challenge was shown by the opponent by a return\ntwirling of the war club. Piimaiwaa reasoned that in case the man\nshould see him and strike at him he would be far enough away not to be\ntouched by the club. Piimaiwaa then stepped up the ladder with firm\nfeet, twirling his club all the while. After twirling his club on his\nright for some time he changed and twirled it on the left. After\ntwirling the club on the left for some time, he looked at the man for\nsome time studying what the man was going to do. Failing in seeing the\nman make any motion, he repeated the sign of the challenge, and still\nthe man failed to make any motion. Piimaiwaa therefore concluded that\nthe man knew nothing of the use of the war club, and that he was just\nholding it to strike at Piimaiwaa when he got near enough, and that the\nman was not taught to ward off the blow with the use of the club. When\nhe saw this he said to himself: \u201cIf that is the case I shall kill you\nimmediately.\u201d\n\nPiimaiwaa then advanced without fear until he reached the end of the\nman\u2019s club. From this point he advanced further until he reached the\nmiddle of the club, then on until he reached the very man. Piimaiwaa\nthen stood and prepared his club to poke at the man. He then tapped the\nman, a sign to give the man warning; when he did he heard a sound as of\nwood. He then approached the man and saw that it was only an image, and\nnot a real man. This ended his excitement and fear. He then took the\nwooden image and threw it down, and rolled it over the cliff of\nKapueokahi. Piimaiwaa then called to those below: \u201cSay, you people\nthere down below, here is the image that we have all this time taken\nfor a real man. There is no fighting up here; the men are all asleep;\nthe hill is captured.\u201d\n\nWhen Omaokamau and Koi heard the voice of Piimaiwaa calling from the\ntop of the hill, they came and followed him up. Before they arrived on\nthe top of the hill, however, Piimaiwaa had already begun the slaughter\nof the people and chiefs, and they joined therein. The king of Maui was\nalready dead, and this fact gave Umi the control of the hill of Kauiki.\nThis ended the battle, and Umi became possessed of the island of Maui,\nwhich he turned over to Kihapiilani and returned with Piikea his wife,\nand all his men, to Hawaii.\n\n\n\n\n\n\n\n\nKIHAPIILANI.\n\n\nMOKUNA I.\n\nNA OHANA O PIILANI: MELE NO KO MAUI ALII.\n\n\nMaanei e hoomaopopo ai kakou i ko Piikea mau hoahanau; o ka mua o\nPiilani, he kane ia, o kona muli o Piikea (nona keia olelo ana); o\nKihapiilani kona muli iho, he kane, o Kalaniapiilani kona muli iho he\nkane no, ua make mua nae ia. A o Piilani, ka hooilina aina o Maui, a o\nkona mau pokii malalo mai ona, oia o Piikea a me Kihapiilani; pela no\nka Piilani kauoha ia lakou, aka, aole i malama o Piilani ia olelo a ko\nlakou makuakane.\n\nIa Piilani e noho ana i ka aina o Maui a puni, noho pu iho la ia me\nkona kaikaina me Kihapiilani ma Kauiki, ma Hana. Ma keia noho ana, aole\nmalama o Piilani i kona pokii, e like me ke kauoha a ko lakou\nmakuakane, mamua ae o ka wa make. He mea mau ia Piilani, i ka wa ai a\nme ka wa noho, o ka poe e kana mea oluolu loa, a o kona pokii o\nKihapiilani, he mea pono ole i kona manao, a he mea oluolu ole ia ia.\n\nI kekahi la, e ai ana o Piilani me kona mau hoa ai, he poe e wale no,\naia i mua o lakou ka ai a me ka ia; a o Kihapiilani hoi kona pokii,\naole ana ia e ai ana; aka, aia i mua o kona alo, he ipu ohua, na\nPiilani; lalau aku la ia elua ohua a ai iho la. Ma keia ai ana a\nKihapiilani, ike mai la o Piilani; lalau mai la ia i ka ipukai ohua a\npaa i ka lima, ninau mai la o Piilani: \u201cNawai la i ai iho nei i ka\nipukai ohua?\u201d I aku o Kihapiilani: \u201cNa\u2019u no, no ka mea aole a\u2019u ia.\u201d Ia\nwa kiola o Piilani i ka ipukai ohua, me ke kai o loko a pa i ka lae o\nKihapiilani, naha ae la ka ipukai ohua, a paumaele ka maka i ke kai o\nka ohua, a wewela loa iho la.\n\nNo keia hana ino aloha ole a kona kaikuaana ia ia, hele aku la ia me ka\nmahuka, a noho ma Kalaniwai ma Makawao. I ko Kihapiilani noho ana ma\nlaila, moe iho la ia ma laila i ka wahine, aole nae lakou i ike o\nKihapiilani keia, he \u2019lii, aka, i ko lakou manao, he kanaka kuaaina\nloa. Nolaila, olelo na makuahunowai o Kihapiilani, i ka palaualelo, i\nka moe wale iho no i ka hale, aole hana. A lohe o Kihapiilani i ka\nolelo a kona mau makuahunowai, ala ae la ia a iho i ka ako lau uala, ma\nKaluaama ma Haiku. A hiki o Kihapiilani i kai, ike mai la kekahi\nelemakule o Kukuiokaaulani ka inoa, olelo aku la ia i kekahi elemakule\ne aku: \u201cE! he \u2019lii paha keia e iho mai nei, he kahuna paha?\u201d I aku o\nKukuiokaaulani: \u201cHe \u2019lii. Ina hookahi anuenue, alaila, he kahuna; aka,\nina elua, he \u2019lii.\u201d Ma keia noonoo o laua, ua holo ia laua, he \u2019lii, a\nua lohe ia no hoi ka nalowale ana o Kihapiilani.\n\nNoho iho la laua a hiki mai la o Kihapiilani, aloha aku la laua: \u201cAloha\nke \u2019lii.\u201d Hamau aku la o Kihapiilani: \u201cHamau ko olua mau waha; he nani\nia, ua ike iho la olua ia\u2019u, e huna olua ia\u2019u, mai hoike olua.\u201d A pau\nka halawai ana me na elemakule, iho aku la keia a hiki i Kaluaama,\nmalaila ka lau uala e ulu ana, ako iho la o Kihapiilani. Ma keia ako\nana a Kihapiilani, lalau iho la ia i ka lau o ka pue uala, a pua ae la\na paa, apahu ae la, me ke koe ole o kekahi lau uala, no ka pue.\n\nIa ia e ako ana, hiki mai la ka mea nana ka mala uala, a ike iho la ia,\nkumakena, hahau mai la ia ia Kihapiilani i ka laau, aole nae ona eueu\nae. Hana iho la o Kihapiilani i kana lau uala a haawe, hoi aku la i uka\no Kalaniwai. A hiki o Kihapiilani i kahi o na wahi elemakule, ninau mai\nla na elemakule: \u201cOwai kou inoa?\u201d \u201cO Kihapiilani ko\u2019u inoa.\u201d A lohe na\nelemakule, hoomaopopo iho la laua, ua like loa me ka laua mea i\nkukakuka ai mamua ae. Ninau hou laua: \u201cHeaha ka huakai nui a ke \u2019lii o\nka hele ana mai?\u201d Wahi a Kihapiilani: \u201cHe makaia no kuu kaikuaana no\nPiilani, o ia ka\u2019u e imi nei.\u201d Hai aku la ke \u2019lii o Kihapiilani i ka\nhana a kona kaikuaana.\n\nA lohe na elemakule, i aku la laua ia Kihapiilani: \u201cUa make ko\nkaikuaana, aole e ola; aia ka mea e make ai, o keia hale e hamama mai\nla ka puka i Waikapu. Aia i laila ke kaikuahine o maua, o Pao ka inoa;\na hiki oe i laila, nana oe e hai mai i ka mea pono e hana ai, alaila, o\nka make ka hoi ia.\u201d\n\nMa keia mau olelo a na elemakule, ua holo ia i ko ke \u2019lii manao. I aku\nla ia i na elemakule: \u201cE hoi au e kanu i kuu lau uala a pau i ke kanu,\nalaila, hooko au i keia mau olelo a pau loa.\u201d Maanei kakou e ike ai i\nka haku ana o ka inoa o Piikea, a me kona mau kaikunane.\n\nEia ua mele la i haku ia no keia mau alii.\n\n\n Kukaipaoa ka lani, he \u2019lii,\n He \u2019lii ao lani, he ao-e;\n He ia mau lani Kumakomako,\n He lani no Kahuku, pali pohaku,\n He mau lani pohaku no Lonokaeho.\n No Lono ka lae poni ia i ka wai niu,\n I haua i ka puaa hiwa a Kane,\n I ka puaa hiwa a Lono.\n E Lono e! eia ko maka lani,\n Ko lau, ko muo, ko ao, ko liko;\n Ko alii kapu o Kihapiilani.\n Ko maka e ku ana i ka malama,\n Malama ia ka lau kapu o Keaka,\n Ka lau oheohe o Keakamahana,\n I kupu a kapalulu ka pua,\n Ka pua oloolo o Hemahema, o Kaikilani;\n Nana ia lau oloolo no Kanaloa,\n No ka ilio hulu pano i ka maka,\n I noho ka eleele i loko o ka onohi;\n He kakau kiko onio i ka lae,\n Ke kiko o ke ki-kakapu,\n O ka ia kapu hilia au awahia.\n A wahia i lani Keaka wahine,\n I kupu a mala o Keakealani kane,\n Ia laua hai ka haka o ke kapu.\n Hakahaka i ka momona o na \u2019lii nui,\n He \u2019lii ku moku aimoku nui hoi nei,\n He nui hoi o Kauhi, he hono ko na moku,\n He nui hoi Keaka, he awalu i waho,\n He kai papa nene ko na aina,\n He ulu papa kai holo papa no Kahiki,\n Hiki o Keawe, ke kupu kia aumoku,\n Ka hua hookahi a ka ao i ka lani,\n Na Kalani, Kalanikauleleiwi.\n No Keaka keia lani, na Keawe,\n Na kela eke hului o Piilani.\n I noho o Keawe i o Piilani la,\n Ahu kooka o na \u2019lii nui,\n He \u2019lii, he mau alii ka ike ana aku,\n He mau lani haele wale iho no;\n Hele hehi i ka lihi o ka la.\n I ka malama hanau o Ikiiki,\n Ua Ikiiki ka lani i luna,\n Ua ui-a ia ka malama,\n Ka pili o hoehu ka ua,\n Ke iloli nei ka honua,\n Naku ka mauna waikahe ino,\n Ino ua kahuli lewa na aina,\n Ua lawe ka houpo o ka moku,\n Ke au o mahele o Kuala,\n O Kanaiki o ka moku,\n O ka uuina i wawau e,\n O na \u2019lii o ka nuu pule,\n O kanaka o ka hale hiwa,\n O loko o mana ka moo,\n O ka Hina kii o Haloa,\n O Kalani oi-oia i apa,\n Ke paha ala i kona makemake ia,\n A hiki mai ka olelo hoi ana,\n Ko aupuni la, nana ia,\n No Ikiiki, no Kaaona ke \u2019lii,\n No Hanaia, no Hinaiaeleele,\n Nolaila o Piikea, wahine a Umi,\n Ka Laielohelohe hiapo ia,\n A Piilani no i hanau mai.\n Hanau o Lonopii, he kane,\n Hanau o Kihapiilani, he kane,\n A Piilani no i hanau ai,\n O Kihapiilani, Kalanilonaakea,\n Ili kea, malo kea,\n Malailena a Kihapiilani,\n O ua ha ia o Laielohelohe,\n Ia lakou ke kae o ke kapu,\n Ia Kalamaku a Kauhiholua,\n Na Kauhiholua, na Lupeikalani,\n Na Nalu e hilo i ke aho a Makalii,\n Ke aho kaakolu ia i kela ka loa,\n Ka maawe lau huna ia o ke \u2019lii,\n I heia i Miloa e Hanauane,\n Hanau mai o Kuhihewa.\n He muli o Kaihikapu a Kuhihewa,\n O Kaihikapu ili manoa,\n Ili pepee, pepee i ke kapu,\n Ka ili pee ku-e o ke \u2019lii o Mano,\n No Mano ili oi, ili kalakala,\n Ke kalakala o ka lau ea pu,\n Ke kalakala o ka ia ili ee,\n Ka ili e, o Mano, lae pohaku,\n Ka ulu a Mano, a Mano no,\n He mau puha ia na Mano,\n Na laua o Nohoamakalii,\n Noho o Mano, moe ia Pulanaieie,\n Kalanipiilani kana keiki,\n He niu kaukahi na Manookalanipo.\n He mau lani olu iho no ka maka,\n I luna wale nei-e lili nei la.\n Lili ka ua i ka Makalii,\n Puehu i ke kula o Kailo,\n Lulana i Hauoa Keawe,\n Kakaulua i ke ala wela,\n Hiki loa i o olua ka lai ua malie,\n Ua luhea ka iki o Puna,\n O Puna maka inaina,\n Ke kahu hoi o Kahinanalo,\n Moku o Ohikihokolio,\n Ho a e ia no kuu lani,\n No ka ohiki; kau ka oli e,\n Ke \u2019lii loa la malama ia.\n\n\n[Olelo hoakaka: maloko o keia mele i haku ia, ua komo no ka moolelo o\nko Maui mau alii, a ua pili no hoi ka haku ana i na \u2019lii o Maui.]\n\nMa keia kakau ana, e olelo hou ia ka olelo maanei no Kihapiilani. A pau\nka olelo a na elemakule ia Kihapiilani, hoi aku la ia a hiki mauka o\nKalaniwai, kanu iho la i kana mala uala. Pela o Kihapiilani i\nhoomanawanui iho ai i ka mahiai, a hala ke kau o ka pilikia, no ka mea,\nhe hilahila kona i na makuahunowai i ke amuamu ia ia i ka palaualelo. A\noo ka uala, haawi aku la ia i ka wahine, a me na makuahunowai.\n\n\n\n\n\n\nMOKUNA II.\n\nNO KIHAPIILANI.\n\n\nMaanei e maopopo ai ko Kihapiilani imi ana i makaia nona, e paio ai me\nkona kaikuaana lokoino, me Piilani.\n\nMahope o ka Kihapiilani olelo i ka wahine no ka mala uala, olelo aku la\nia i kana wahine, penei: \u201cE kuu wahine, e hele ana wau, haalele au ia\noe, he nani ia, ua mahi iho la au i ka ai a oo, nau no e ai ka luhi o\nkaua.\u201d I mai ka wahine: \u201cO kou hele no keia hele loa, aole oe e hoi mai\nana?\u201d Ae aku la ke kane: \u201cAe, aole au e hoi mai, a kau, a hooilo; ina\nhe manao kane kou, e noho kane ole oe a hoi mai au.\u201d Ma keia mau olelo\na Kihapiilani, aua loa iho la kana wahine, me ka ae ole e hele. No ka\nikaika loa o ka aua o ka wahine, nolaila, hai aku la o Kihapiilani i\nmea e pau ai kona aua ana. Olelo aku la ia: \u201cE kuu wahine, ke hai aku\nnei au ia oe, mai olelo iki oe ia\u2019u, a mai hai no hoi oe i kuu inoa; o\nKihapiilani au, e hele ana au e imi i hoamakaia no kuu kaikuaana no\nLonoapii\u201d (oia o Piilani). Ma keia mau olelo a Kihapiilani, maopopo i\nka wahine he \u2019lii keia kane ana, he \u2019lii nui; alaila, pau kona manao\nana i ka noho, ae aku la ia e hele o Kihapiilani.\n\nMa keia hookuu ana o ka wahine ia Kihapiilani e hele, hele aku la ia a\nhiki ma Waikapu, malaila kela wahine kaula, o Pao kona inoa. Ia\nKihapiilani ma ke alanui, e hele aku ana e halawai me Pao, wanana mua\noia i kana olelo ike, i mua o kona poe, penei: \u201cHe \u2019lii keia e hele mai\nnei i ke alanui, e imi i hoa makaia nona.\u201d\n\nA hiki o Kihapiilani i mua o Pao, ku iho la ke anuenue ia wa hookahi.\nPane mai la o Pao: \u201cMama kuu haku.\u201d\n\nAloha aku la o Pao, aloha mai la o Kihapiilani, a pau ke aloha, hookipa\naku la o Pao ia Kihapiilani. Mahope o ka hookipa ana, ninau mai la o\nPao: \u201cHeaha ka huakai a kuu haku o ka hiki ana mai o ka la?\u201d I aku ke\n\u2019lii: \u201cI hele mai nei au e imi i mea e make ai kuu kaikuaana o Piilani,\nua hana ino ia\u2019u.\u201d Alaila, olelo aku o Pao: \u201cAia ka mea e make ai ko\nhoapaio i kai o Kalepolepo. E iho oe a hiki i Kalepolepo, nana aku oe i\nke kanaka paapu o na maka i ka haueka, oia no.\u201d A pau ka olelo ana a\nPao, iho aku la o Kihapiilani a hiki i kai o Kalepolepo, e noho ana ua\nkanaka ala i laila. Hele aku la o Kihapiilani a ku ana i ke alo. Ninau\nmai la ua kanaka ala: \u201cHeaha ka huakai a ke \u2019lii o ka hiki ana mai?\u201d I\naku ke \u2019lii o Kihapiilani: \u201cUa hele mai nei au i mua ou ma ke kuhikuhi\na ke kaula wahine a Pao, aia ia oe ka mea e pono ai ka\u2019u mea e hana aku\nai. Oia hoi, o ka mea e ku ai ka makaia i kuu kaikuaana ia Piilani, ka\nmea nana i hana mai ia\u2019u i ka pono ole.\u201d\n\nA lohe ua kanaka akamai la i na olelo a Kihapiilani, kena ae la ia i na\nhoewaa, e hoomakaukau i na waa, a holo i Hawaii. A makaukau na waa, ee\naku la o Kihapiilani, a holo aku la i Hawaii, i kona kaikuahine o\nPiikea a me kona kaikoeke o Umi; a ahiahi, pae aku la lakou ma Waipio.\nMa keia pae ana, hele aku la o Kihapiilani a ma ka hale o Piikea e noho\nana, kipa aku la ia, a ike mai la kona kaikuahine, lele mai la uwe, a\npau ko laua uwe ana, ninau mai la o Piikea: \u201cPehea ko olua noho ana me\nkou kaikuaana?\u201d I aku o Kihapiilani i kona kaikuahine: \u201cAole pono o ko\nmaua noho ana, he hana ino kuu kaikuaana ia\u2019u, he huhu, he aloha ole;\nnolaila ko\u2019u hele mai i ou nei, e hai aku ia oe, i ko maua noho ana.\u201d A\nlohe o Piikea i keia mau olelo, uwe helu aku la ia ma ko laua noho pu\nana me na makua, kahi i hele ai ma o a maanei. Ma keia uwe ana a\nPiikea, lohe aku la o Umi, haohao iho la ia i ka ike ole ia o ke kumu o\nka uwe ana, a mahope, lohe o kona kaikoeke o Kihapiilani. O Piikea hoi,\npuka ae la ia a waho o ka hale, uwe ae la me ka leo nui loa, haalele i\nke kapa, kuu i kahi hilahila, a ua like o Piikea ia wa me he pupule la,\nka ulala. Ma keia uwe ana o Piikea, he manao a me ka noonoo kona, i mea\ne ikaika ai ka manao i loko o kana kane o Umi.\n\nA pau ka Piikea uwe ana, ninau mai la o Umi: \u201cHeaha kou mea i uwe ai me\nka leo nui, a me kou kuu ana i kou wahi hilahila?\u201d I aku o Piikea: \u201cNo\nka nui o ko\u2019u aloha i ko\u2019u kaikunane; akahi no maua a halawai kino, a\nno ko\u2019u lohe ana mai nei i ka hana ino o kona kaikuaana, o Piilani, ia\nia; nolaila, nui ko\u2019u aloha, a o ia ke kumu o ko\u2019u kuu ana i ko\u2019u mai\nnona. Nolaila, e pono e kii kaua e kaua ia ia.\u201d A lohe o Umi, olelo aku\nla ia ia Piikea: \u201cAole paha e pono kaua ke kii e kaua ia Piilani, no ka\nmea, o kou kaikunane ponoi no ia, aole he pili aoao, a hanauna hoi.\u201d I\naku o Piikea ia Umi: \u201cIna aole oe e ae mai i ka\u2019u e koi aku nei ia oe,\ne kii kaua e kaua ia Piilani, alaila, ua oi ka pono o kuu make mamua o\nkuu ola ana.\u201d Ma keia olelo a Piikea, manao iho la o Umi, he mea pono\nole ia ia ke hoole i ka olelo a kana wahine, nolaila, o ka ae ka pono\nloa. Ia wa, olelo aku la o Umi i kona mau hoakuka kaua, oia o\nOmaokamau, Piimaiwaa, Koi, e hoomakaukau i na waa, no ka holo i Maui e\nkaua ai me Piilani.\n\nAohe makau o keia mau kanaka ekolu, ua aa lakou e holo i Maui e kaua\nai, aka, o ke \u2019lii o Umi, ua hopohopo ia no Imaikalani, no ka mea, he\nkanaka akamai loa ia i ke koa, ka oo ihe, a he kanaka ikaika loa, oia\nko oi ma Maui, i loko o ia kau, a o ke kela ia mai Hawaii a Niihau.\n\nIa wa, ui ae o Umi i kana kahuna akamai, kaulana, oia o Kaoleioku:\n\u201cPehea keia holo i Maui e kaua me Piilani?\u201d I aku o Kaoleioku: \u201cE ke\n\u2019lii e, e holo no oe e kaua ia Maui, aole alii nana oe e kaua mai; he\nkaua na ka makaainana, pio no ia oe, aole e eha ka ili.\u201d\n\nA lohe o Umi i keia mau olelo a kona kahuna mana, a Kaoleioku, oluolu\niho la ia. Kena ae la o Umi i na alii aimoku o Hawaii, e makaukau na\nwaa, a me na kanaka a pau loa, a akoakoa ma kahi hookahi, he mau\nanahulu i hala, ua makaukau na waa a me na kanaka. Ua olelo ia, aole e\npau i ka helu no ka nui loa.\n\n\n\n\n\n\nMOKUNA III.\n\nKA HOLO ANA O UMI E KAUA IA PIILANI, KE \u2019LII O MAUI.\n\n\nA makaukau na waa, holo mai la lakou mai Waipio mai a pae ma Kapueokahi\ni Maui. Ma keia holo ana o na waa, ua komo ka maka mua o na waa ma\nKapueokahi ma Hana, Maui, a o ka maka hope o na waa, ma ke awa o Waipio\ni Hawaii.\n\nI ka hiki ana o na waa ma Kapueokahi i Maui, ike mai la na kamaaina i\nka lehulehu o na waa, makau iho la lakou. A mahope lohe lakou o Umi, a\nme kana wahine o Piikea, e holo aku ana e kaua me Piilani, aka, ua make\ne o Piilani. He keiki nae kana o Kalaninuikupuapaikalaninui, ia ia o\nMaui ia wa.\n\nA lohe na kamaaina a pau o Hana, holo aku la lakou i luna o ka puu o\nKauiki e noho ai. I aku o Umi ia Piikea kana wahine, aole make kaua, no\nka mea, ua make o Piilani. O ke kumu o ko Umi hoole i ke kaua me Maui,\nno ke aloha i ke keiki mai loko ae o Piilani. Ma ko Umi manao, ua pono\nno ke noho ke keiki ma ke aupuni, a o na makua no o Piikea, me\nKihapiilani. Aka, hoole loa o Piikea, o kona manao e kaua a make no ke\nkeiki, no ka mea, ua noonoo ia ina e ola, o ke kipi no ia. Ia manawa\nkena o Umi i kona mau koa kaulana, oia o Omaokamau, Piimaiwaa, Koi, e\nhele e kaua ma ka puu kaua o Kauiki.\n\n\n\n\nNO KA PUU O KAUIKI.\n\nHe puu kaulana loa ia, no kona lilo ana i Puuhonua kaua e pakele ai na\nmea a pau loa. Aia maluna o ia puu, he hulili, he wahi ala haka i\nhanaia i mea e make ai ke kaua, ina e pii aku ko lalo nei, hookuu ia\nmai maluna i ka pohaku, nolaila, pilikia. A he kii nui kekahi, me he\nkanaka ala ke ku mai i ka po, me na ano kaua a pau loa; o ka inoa o ua\nkii la, o Kawalakii. O ia kii ka mea nana e keakea na kanaka koa o lalo\nnei ke pii aku i ka po.\n\n\n\n\n\n\nMOKUNA IV.\n\nNA PUKAUA O UMI. NO OMAOKAMAU.\n\n\nO omaokamau ke koa o Umi i hoomaka e pii i luna o ka puu o Kauiki, a\nhiki ia ma ka hulili, nana aku la ia maluna o ke poo o ke ala, he\npohaku e kau mai ana, ua hana ia ekolu huina. Ina e hookuu ia mai kela\npohaku mai luna mai, alaila, e loaa pono ke kanaka e pii aku ana ma ka\nhulili; nolaila, ua makau o Omaokamau, aole ia i pii i luna; ua nui\nkona noonoo ana i ke kumu e hiki ai, aole nae he loaa. A mahope noonoo\niho la ia, o ka po ka manawa e pii ai i luna o ka puu o Kauiki. A\npoeleele pii aku la o Omaokamau i luna o ka puu. A hiki ia ma ka\nhulili, i nana aku kona hana, e ku mai ana keia kanaka nui, ewalu\nkapuai kona kiekie, he laau palau ma kona lima. O kona nui a me kona\nloihi, ua oi aku ia mamua o ka Omaokamau laau palau. Ua hume i ka malo\na ku ka puali. O ke kowa ma waena o Omaokamau a me ua kanaka ala, elua\nhaneri me kanaha kapuai ka loa.\n\nMa keia ike ana o Omaokamau, komo mai ka makau a me ka hopohopo i loko\nona no ka nui a me ka loihi o ka laau palau; e manao ia, ina e hahau ia\nia, alaila, e kau liilii ia i ka laau palau; nolaila, makau o Omaokamau\na hoi i lalo. A hiki o Omaokamau i lalo, ninau mai la ke \u2019lii o Umi:\n\u201cPehea kau pii ana aku nei i luna?\u201d I aku o Omaokamau: \u201cPehea mai kau e\nke \u2019lii. Ua ike aku nei au i kela kanaka, nui launa ole, aole kanaka ma\nHawaii e like me kela kanaka; nui no a nui, loa no a loa, o kana laau\npalau loihi launa ole, ina e hahau mai he paki liilii loa ko ke kanaka\ni ka make.\u201d\n\nMaanei, e kuka kamailio iki kakou no keia kuhihewa o Omaokamau. He kii\nka mea ana i kuhihewa ai, o Kawalakii. Ua akamai loa ka hana ana a ke\n\u2019lii o Maui i keia mea, a ua lilo ua kii la i ka po i kiai no ka puu o\nKauiki, e malu ai i na enemi o lalo ke pii aku i ka po. A ua maluhia ka\npuu o Kauiki, i kona mau po e kiai ana me ka ike ole ia he kii; aka, i\nka wa i ike ia ai, ua pio.\n\n\n\n\nNO KOI.\n\nA lohe o Umi i ka Omaokamau mau olelo akena, hoouna ae la ia ia Koi, e\npii i luna o ka puu o Kauiki, a pii aku la o Koi i ka puu, hoaa wale\naku la no a hoi mai la i ke ao.\n\nA po iho, pii hou o Koi, a hiki i kahi a Omaokamau i hoi mai ai, i nana\naku kona hana, e ku mai ana keia kanaka nui, ua like me ka Omaokamau\nmea i olelo mua mai ai, ia lakou; nolaila makau iho la ia. Ua like ko\nKoi manao me ko Omaokamau manao e kuhi ana no he kanaka maoli, aohe\nmanao he kii. Nolaila, hoi mai la o Koi a hiki i lalo i o Umi la, ninau\nmai la ke \u2019lii o Umi: \u201cPehea kau pii ana aku nei e Koi i luna o ka puu\no Kauiki?\u201d \u201cE ke \u2019lii e, o ka manao kau he kanaka kela a kanaka; he oi\nkela o ka loihi, o ka nui, aole a\u2019u kanaka i ike ai mai ko\u2019u la i ike\nai i ke kanaka a hiki i keia la; ua like me nei ke kino a me ka nui, he\nkeu keia, he weliweli ke nana aku, a nolaila au i hoi mai la.\u201d\n\n\n\n\nNO PIIMAIWAA.\n\nHe koa kaulana o Piimaiwaa, ma Hawaii a puni, a ma Maui no hoi, no kona\nkoa loa, a me kona makau ole, no kona aa e paio me na enemi e ku ana i\nmua ona; nolaila, ua punahele ia i kona makuakane alii hanai o Umi. Ma\nkeia kakau ana e ike ai kakou i kona koa lua ole, a me kona makau ole i\nna enemi, alaila, e pono kakou e olelo he oiaio kona mau olelo hoike.\n\nA pau ka Koi olelo ana ia Umi, no kona pii ana, alaila, he mea kaumaha\nloa ia i ko ke \u2019lii manao. Ia wa, olelo aku la ke \u2019lii o Umi ia\nPiimaiwaa, e pii i luna o ka puu o Kauiki. Pii aku la o Piimaiwaa, a\nhiki i ka hulili, aia ma laila e noho ana na kanaka he lehulehu loa, ua\nmakaukau i na mea kaua he nui wale, ka pololu, ka ihe, ka elau, ka laau\npalau, ka maa, ka pikoi, ka pohaku, ka laau, a me na mea e ae. A he\npohaku huina kolu hoi kekahi, ua kapa ia he Moa. A kokoke o Piimaiwaa i\nlaila, hailuku mai la na kanaka ia ia i ka pohaku. Ia lakou e hailuku\nana i na pohaku, ia wa o Piimaiwaa i olokaa ai i kana laau palau, ia\nWahie. Ma keia hana a Piimaiwaa, aole oia i pa i na pohaku e iho\nmakawalu mai ana ia ia, aka, ua hoomau no o Piimaiwaa i ka okaa i kana\nlaau ia Wahie. Pela no kona hele koa ana a komo pono malalo o ka hulili\nmawaena o ka puu o Kauiki, kahi a ka lehulehu e nou mai ana i na\npohaku.\n\nO ka hulili, he kanaono kapuai kona keikie, a malalo o laila o\nPiimaiwaa i ku ai me ka puke i kana laau palau, i ua hulili la. Ma keia\nku ana o Piimaiwaa, ua hoomau mai kona mau enemi i ka hailuku i na\npohaku ia ia, aka, aole ia i pa ike, no kona koa loa a me ka makau ole.\n\nA liuliu kona ku ana ma laila, holo mai la oia mai laila mai, i lalo me\nka mama loa, a pakele mahunehune mai la ia i na pohaku e iho makawalu\nmai ana i luna ona. A hiki oia i lalo i kahi o Umi e noho ana, ninau\nmai la o Umi: \u201cPehea kau pii ana aku nei?\u201d Olelo mai la o Piimaiwaa:\n\u201cKahaha. Ua hele au a hiki i ka hulili, a paio pu me ka\nOhiaokealakona.\u201d Ma keia mau olelo a Piimaiwaa, ua nui ka poe i hooiaio\nmai. Ia Piimaiwaa i pii ai, ua ike ko lalo poe, i ka pii ana a komo\nmalalo o ka hulili, a me kona holo ana mai me ka mama loa, mai laila\nmai. Aka, ua manao na mea a pau loa o lalo, ua make o Piimaiwaa, no ke\nkomo ana i kahi haiki pilikia loa; aka, i ko lakou ike ana ia Piimaiwaa\ne holo mai ana, ua uwa lakou me ka olioli, no ke koa loa o Piimaiwaa,\nno ka mea, oia wale no ke koa i hele a komo i laila, aia hoi ma ia\nhulili elua mano kanaka ka nui, ua like me ewalu tausani ka nui. Ma\nkeia hana ana a Piimaiwaa, ua oluolu loa ka manao o ke \u2019lii o Umi, a me\nna kanaka a pau loa o Hawaii.\n\nI ka po ana iho, a poeleele, pii hou o Piimaiwaa e hakilo i ke kanaka\nnui, e olelo ia ana, me ko Piimaiwaa manao koa loa, e kaua no laua ina\nhe kanaka. A hiki o Piimaiwaa i kahi a Omaokamau laua o Koi i ku mua\nai, nana aku la ia, he kanaka nui io no e ku mai ana, kiekie no a\nkiekie, nui no a nui, loihi no a loihi ka laau palau. A ike o\nPiimaiwaa, noonoo iho la i kana mea e hana ai, a maapopo ia ia, penei:\nE olokaa i kana laau palau ia Wahie, i ike mai kela hookahi na hookaa\nlike ana, wahi a Piimaiwaa, i ike mai no ia, nana ia e hahau mai i kana\nlaau palau, ua kaawale no i waho nei, pela kona noonoo ana. Keekeehi\niho la o Piimaiwaa i na kapuai wawae ona, a oniu ae la i kana laau\npalau ma ka akau, me ke kai o na wawae, a pau ia, kaa hema ae la me ka\noniu no i ka laau palau. A pau kana mau oniu ana elua, nana aku la ia i\nke ano o ua kanaka nei, a mahope hoi hou iho la ia i ka oniu ma na aoao\nelua, ma ka hema, a ma ka akau, aole no he oniu mai. Nolaila, olelo iho\nla o Piimaiwaa: \u201cHe pono paa laau wale iho no ka paha kau, aole oe i\nike i ka oniu ana, he pono uhau ka paha kau, aole oe i ao ia i ka pale;\nina pela make oe ia\u2019u ano.\u201d\n\nAlaila, hele aku la o Piimaiwaa me ka makau ole, a hiki i ka hua o ka\nlaau palau a ua kii nei, mai laila aku a waenakonu a hiki loa i ke ku\nana o ua kii nei. Alaila, ku iho la ia i laila, a hooponopono aku la i\nkana laau palau e hou i ke kii, ma keia hou ana, ua loaa ua kii nei, a\nkoele ana ka laau palau. Pela no kana hana ana a kokoke i kahi e ku\nana, ike pono iho la ia he kii keia, aohe kanaka, alaila, pau kona\nmakau a me ka pihoihoi. Lalau iho la ia i ua kii nei, a kulai aku la a\nhina i lalo, olokaa aku la i ka pali, a haule i lalo o ka pali o\nKapueokahi.\n\nA kahea aku la o Piimaiwaa i ka poe o lalo: \u201cE lalo e, eia mai ke kii a\nkakou e kuhi nei he kanaka. Aohe kaua o luna nei, ua pau i ka hiamoe,\nua hee ka puu o Kauiki.\u201d\n\nA lohe o Omaokamau a me Koi, i ko Piimaiwaa leo e hea ana mai luna mai\no ka puu o Kauiki, pii aku la laua a hiki i luna. Mamua ae o ko laua\nhiki ana i luna o ka puu o Kauiki, e luku ana o Piimaiwaa i na kanaka a\nme na \u2019lii o luna; a hiki laua, hookahi na luku pu ana i na kanaka. Ma\nkeia kaua ana, ua make, a ua hee ka puu o luna o Kauiki ia lakou, a ua\nmake hoi ke \u2019lii o Maui, oia o Kalaninuikupuapaikalaninui. Ia wa, lilo\nae la ka puu o Kauiki ia Umi. A make ke \u2019lii nui o Maui, koe iho la o\nImaikalani, he \u2019lii no, he koa nae i makau ia e Umi, no kona akamai\nloa.\n\n\n\n\n\n\n\n\nSTORY OF LONOIKAMAKAHIKI.\n\n\nCHAPTER I.\n\nHIS EARLY TRAINING.\n\n\nLonoikamakahiki [228] was the king of Hawaii after the death of\nKeawenuiaumi [229] at a period about sixty-four generations from Wakea.\nKeawenuiaumi was his father and Kaihalawai was his mother.\nLonoikamakahiki was born at Napoopoo, and it was at this place that he\nwas brought up by his retainers until he was full grown. His retainers\nwere Hauna and Loli, and Kohenemonemo the wife of the two men.\n\nWhen Lonoikamakahiki was quite young, when he was just about beginning\nto reason for himself, he looked up one day and saw the various\nimplements used by his father in the different games, which were\nhanging up in the palace; when he saw the long spear used in the game\nof pahee [230] he looked at it for a long time and then asked his\nretainers: \u201cWhat are those long things hanging up there on the side of\nthe house?\u201d The retainers replied: \u201cThey are pahee spears.\u201d\nLonoikamakahiki again asked them: \u201cWhat are they used for?\u201d The\nretainers then told him: \u201cWhen two men wish to wager certain articles\nof value, they would proceed to the pahee grounds and upon arriving at\nthe place they would decide first as to the wager, whether it be\narticles of value or pieces of land. If they do not wager these things,\nthen they would put up other things, such as their bones, meaning their\nlives. After the bets are agreed on, they would then proceed to play\nthe game of pahee. If the points to be scored in order to win the game\nbe made fifteen, then the one who first obtains this number of points\nwould win and the one with the lesser points would lose; then the\nwinner takes the articles wagered, or whatever had been placed as\nwagers. Sometimes the articles of value would be so great that it would\ntake three and four houses to hold them all. But if the things wagered\nbe their bones, then death of course would be meted out to the loser.\nWagering for bones was not made very often, only when the parties\nentered into the merits of their skill by long and spirited arguments,\neach claiming to be superior to the other. That is the use of those\nlong things you see.\u201d\n\nWhen Lonoikamakahiki heard this explanation he replied: \u201cThose things\nare worthless and have very little use; the great objection I have\nagainst them is that they are used by men for the purpose of making\nwagers, even to the extent of their bones, on the result of their skill\nafter heated arguments. That is the reason they are worthless.\u201d The\nretainers then said: \u201cThat is what the pahee spears are used for and\nthe reason why they are being kept by your father.\u201d\n\nLonoikamakahiki again looked up and saw a round, flat stone and again\nasked: \u201cWhat is that thing?\u201d The retainers replied: \u201cIt is called an\nolohu.\u201d [231] Lonoikamakahiki again asked: \u201cWhat is it used for?\u201d Then\nthe retainers told him that it was used in the same way and for the\nsame purpose as the pahee spears. At this Lonoikamakahiki replied:\n\u201cThrow it away; it is also worthless.\u201d\n\nAgain Lonoikamakahiki looked, and when he saw the sugar-cane top, used\nas an arrow, he asked of his retainers: \u201cWhat is that?\u201d The retainers\nreplied: \u201cIt is an arrow made from the sugar-cane top.\u201d Lonoikamakahiki\nagain asked: \u201cAnd what is it used for?\u201d The retainers replied: \u201cIt is\nalso used in games. If two or three fellows wish to play the game with\nthe arrows [232] they go to the playground and see who could glide his\narrow on the ground the farthest. The one who can send it the farthest\nwins. If articles of value have been placed as wagers the winner takes\nthem. It is used in the same way and for the same purpose as the pahee\nspears, and large wagers have been lost and won on the game.\u201d\nLonoikamakahiki then replied: \u201cIt, too, is worthless; you had better\nbreak it up and throw it away.\u201d\n\nAgain Lonoikamakahiki looked up, and when he saw a wooden club he\nasked: \u201cAnd what is that thing?\u201d The retainers replied: \u201cIt is a wooden\nclub.\u201d [233] Lonoikamakahiki again asked: \u201cAnd what is its purpose?\u201d\nThe retainers replied: \u201cIt is an implement of war and used to kill\npeople with. If a battle is being fought with one side opposing the\nother then the war club comes in use as an implement of war. When this\nclub is used in war it can kill as many as forty people, and sometimes\nit will kill more people than that.\u201d Lonoikamakahiki then said: \u201cThat\nthing is also without value. Its only use would be for a stick to turn\nover the stones in an umu.\u201d [234]\n\nAgain Lonoikamakahiki looked up and saw a bundle of war spears; [235]\nhe then asked: \u201cWhat are those things?\u201d The retainers replied: \u201cThey\nare also used to kill people with. In times of war when men are\nfighting each other these spears are used at close quarters by\nthrusting, and at long range by throwing, at the enemy. These spears in\nthe hands of strong men can be thrown for some distance. If the person\non the other side is of great skill he could ward off one or more\nspears at a time, and in that way avoid being hit.\u201d Lonoikamakahiki\nthen said: \u201cYes, those things are of some value; but the person who can\nskilfully ward them off is of more importance. These things of my\nfather\u2019s are of some value; therefore, if my navel string is still in\nyour keeping, then tie it together with my father\u2019s bundle of war\nspears.\u201d\n\nLonoikamakahiki again looked, and seeing the strings of a sling hanging\nhe asked: \u201cWhat is the use of those strings hanging from the wall?\u201d The\nretainers replied: \u201cThey belong to the sling.\u201d [236] Lonoikamakahiki\nagain asked: \u201cWhat is it used for?\u201d The retainers replied: \u201cA stone is\nplaced in the opening in the middle of the sling, then the ends of the\nstrings are brought together and held in the palm of the sling hand;\nthen swing the sling around the head and when you think it time to let\ngo, one of the ends of the string is released which allows the stone to\nfly out at the same time. Sometimes the stone would fly over forty\nfathoms, and if a person is struck with it the force would kill the\nperson. It is, however, used as an implement of war.\u201d Lonoikamakahiki\nthen said: \u201cThat makes two things of value belonging to my father. Tie\nit up with the bundle of spears.\u201d Lonoikamakahiki in this manner\ninquired into the use of all the things kept by his father. He denied\nthe usefulness of everything but two, which two things he had the\ngreatest desire to reserve for his own use.\n\nSometime after this, Lonoikamakahiki again visited the house where the\ndifferent implements of war and games were kept, and again looked and\nsaw the things he had ordered to be broken and destroyed still hanging\nin their respective places, so he returned and asked of his retainers:\n\u201cI thought you two had destroyed those things that I told you to.\u201d His\ntwo retainers answered him saying: \u201cWe cannot destroy the things\nbelonging to your father, for he would consider it a matter sufficient\nto cause our death, because the war club is one of the things highly\nvalued by your father, for it has been used in his great battles, and\nit has been the means of killing many of his enemies.\u201d Lonoikamakahiki\nbecoming very stubborn in the matter, the retainers therefore went to\nKeawenuiaumi and reported to him the wish of his son.\n\nWhen Keawenuiaumi heard this report he was greatly surprised because of\nthe strange wish expressed by his son. He therefore sought out\nLonoikamakahiki with the intention of asking him why he wished to have\nthese things destroyed. When Keawenuiaumi came to the place where the\nboy was being cared for by the retainers, he found that Lonoikamakahiki\nwas out canoe sailing with some of his other retainers. When\nLonoikamakahiki returned Keawenuiaumi was waiting for him; the boy then\nwent up to the father and sat on his lap. [237] In order to have the\nmatter understood by his son properly Keawenuiaumi took Lonoikamakahiki\nto the house where the different implements of war and games were kept,\nand there the father asked the son: \u201cWhat do you think of these\nthings?\u201d meaning the implements of war and games hanging on the wall.\nThe son replied: \u201cThese things are of no value or use. I have told\nthose two (Hauna and Loli) to destroy them all, but to keep the bundle\nof spears and the sling, for they are of value.\u201d Keawenuiaumi then said\nto the boy: \u201cThat is not what I think about those things. When the time\ncomes for you to assume the care of the whole island, then you will be\nin a position to do as you like; you can then throw these things away\nif you see no use in retaining them.\u201d\n\nAfter this incident Keawenuiaumi for some time thought over the future\nof the boy and wondered what would become of him after he had grown up.\nThe father said to himself: \u201cIt looks as though the boy will some day\ngo contrary to all the laws that have heretofore governed the\napportioning of lands, and I wonder what this chief will do after he\nhas grown up.\u201d\n\nSometime after this Lonoikamakahiki entered the temple with his\nretainers and there saw the images standing up in one of the corners,\nwhen he asked of his retainers: \u201cWho are those persons standing there\nwithin the wall?\u201d His parents and retainers replied: \u201cThey are not\npersons; they are the gods of our parents, your grandparents.\u201d When\nLonoikamakahiki heard that the images were gods he was sore afraid\n[238] and held on to his parents with all his strength, for he had been\ntold by his playmates that ghosts were things to be avoided and feared,\nand he thought the images were the ghosts. Because Lonoikamakahiki held\non to his parents they said to him: \u201cYou must not be afraid; what you\nsee are not ghosts; they are the gods who own this place.\u201d\nLonoikamakahiki then asked of his parents: \u201cWhat are they good for?\u201d\nThe parents made reply: \u201cThe reason why they are kept is this: If in\ncase of battle one is taken captive or defeated, they offer a prayer to\nthe gods, and then the gods will direct the person to safety. If, on\nthe other hand, a canoe is capsized out in mid-ocean, prayers are\noffered to the gods and those in the canoe will be saved. If a season\nof famine should come, prayers are offered to the gods and the food\nwould again appear out of the earth. These are some of the benefits why\na god should be kept.\u201d Lonoikamakahiki then said to his father,\nKeawenuiaumi: \u201cThat makes three things in your keeping that are of\nvalue. I will take care of these things.\u201d\n\nSometime after Lonoikamakahiki had outgrown his childhood days and had\nalmost attained manhood, he began to learn the art of dodging and\nthrowing the spear; he also learned how to box and wrestle. These\nthings were in time mastered by him. When he became proficient in these\narts of defense and of war, the teachers who had charge of his training\nin these matters then held the last customary ceremonies, as a sign of\nforetelling how he would act in life. The signs were favorable in all\nthe different arts with one exception, that of boxing, which, not being\nfavorable in this one thing, he was advised to eliminate this one art\nfrom the list of those he was to participate in. In other words, he was\nforbidden from ever going into any boxing contest. Because of this\nLonoikamakahiki relinquished his claims as a boxer. It was in the art\nof wrestling, however, that Lonoikamakahiki proved himself to be the\nmost proficient.\n\n\n\n\n\n\nCHAPTER II.\n\nHOW LONOIKAMAKAHIKI SEARCHED INTO THE MOST USEFUL THINGS.\n\n\nWhen Lonoikamakahiki became older and more matured in thought he\nexpressed a desire to know the things that would be of the most use to\nhim, especially in the games, so he tried each one of them, as well as\nthe different arts of warfare indulged in by his father, the things\nthat were told him by his retainers as the things most desired.\n\nAfter Lonoikamakahiki had tried these different things he was convinced\nthat they were of no use, as he had said. The thrust and dodging spear,\nthe sling, and the care of the god, however, were of value. He\ntherefore made a visit around the island of Hawaii accompanied by his\nparents and retainers.\n\nHauna and his younger brother Loli, the personal attendants or\nretainers of Lonoikamakahiki, were prophets; they were men who paid\nattention strictly to the laws of the gods, and it was said that they\nwere men who possessed supernatural powers, and that they were able to\nperform many miracles in the name of the god of Keawenuiaumi, and also\nin the name of their own god.\n\nIn this circuit of the island made by Lonoikamakahiki and his parents,\nupon their arrival at Hilo they made their abode at Kanokapa, a place\nadjoining the mouth of the Wailuku river, where lived a man by the name\nof Kawaamaukele, a great priest and counselor. He was a very old man,\nhis head was wholly gray.\n\nWhen Lonoikamakahiki saw the old man he was greatly surprised, because\nthis man was the only man that differed from the rest of the men that\ncame in the presence of Keawenuiaumi; his hair was so long that it\nreached below his waist, a thing common with the high priests, however.\nWhen Lonoikamakahiki, who was sitting with his attendants, had looked\nat the old man for some time he asked: \u201cIs that old man with the long\nhair a god?\u201d The attendants replied: \u201cHe is not a god; he is a human\nbeing, but not of the ordinary kind; he is a counselor. He is also the\nhigh priest, higher than all the others.\u201d Again Lonoikamakahiki asked:\n\u201cWhat is the old man good for?\u201d The attendants replied: \u201cThe man who is\na counselor is a very great man in the court of the king; he must be a\nman who is skilful in language, and whatever advice he gives the king,\nthe king will take heed. He can predict the coming of prosperity to the\nland and the people. That man can tell whether a common person will\nbecome rich or poor, or the chief who will become wealthy or not.\u201d\n\nWhen Lonoikamakahiki heard these remarks from one of his retainers he\nwas greatly impressed that such a thing could be possible, that is,\nthat the man could tell whether a chief will become rich or poor. He\ntherefore asked of his attendants: \u201cAnd will that old man be able to\nrecognize me?\u201d The attendants: \u201cYes, he will not overlook you [239] and\nalso your doings in the future.\u201d Lonoikamakahiki again asked them: \u201cIs\nthere any restriction placed on that man, that is, something that will\nprevent young people from addressing him? And are the grown up people\nthe only ones that are allowed to speak to him?\u201d The attendants\nreplied: \u201cYou are indeed privileged to address that old man. Counselors\nand priests are retained and cared for to be used by the chiefs.\u201d\n\nBecause of this Lonoikamakahiki sent one of his attendants to go and\nbring the aged counselor, Kawaamaukele. When he came in the presence of\nKeawenuiaumi and Lonoikamakahiki, Lonoikamakahiki spoke up saying: \u201cYou\nhave been requested to come here because I have been told that you are\nan old man who is learned in the things of the future and can tell\nwhether a chief will become rich or poor; therefore I want you to make\nan examination of me and tell me what I am to be in the future.\u201d\nKawaamaukele then replied: \u201cYou are going to be a wealthy chief at\ntimes, but when you reach maturity then you will become poor, in that\nyou will be without followers; but you are going to be a brave chief.\u201d\nLonoikamakahiki then again asked him: \u201cWhat profession shall I take up\nin order that I may become wealthy? If you know what I can take up that\nwill be profitable as a profession, then we will take it up and you\ninstruct me in its detail.\u201d The priest paused for a while, thinking of\nwhat Lonoikamakahiki had asked, and then replied: \u201cThe professions that\nwill make you famous all over the islands are that of a counselor and\nhoopapa. [240] If you can be an expert in this profession of hoopapa,\nthen you will become wealthy.\u201d Lonoikamakahiki took to heart every word\nspoken by the high priest.\n\nSometime after this the profession of hoopapa was taken up by\nLonoikamakahiki and he was educated into the different things of the\nprofession pertaining to that portion relating to language, and after\nhe had mastered it he in later years did become famous all over the\nislands. This made the third thing that Lonoikamakahiki became\nproficient in up to the time of his death, and he caused no end of\ntrouble for certain chiefs.\n\nAfter completing the study of hoopapa in Hilo he returned with his\nparents to Napoopoo, where they took up their residence and he\nimmediately practiced his profession on his playmates, and in this\nmanner he made practical use of it. In this way the profession of\nhoopapa became a favorite thing with him, making use of it day after\nday. After a time, however, Lonoikamakahiki began to ensnare his\nplaymates by getting into argument with them in order to test his\nprofession of wrangling. All the crowds of children in Kealakekua were\ntaken up by Lonoikamakahiki and defeated. In thus making practical\ntests of his vocation Lonoikamakahiki, although making great headway,\nwas at the same time unaware of his advance in his profession; but the\nperson who had charge of his education was well aware of his skill in\nargument.\n\nWhen Lonoikamakahiki grew to the age of maturity he took unto himself\nhis cousin Kaikilani to be his wife. During the early part of their\nmarried life they lived in peace and happiness, and nothing occurred\nbetween them to cause any dissatisfaction. During all the time that\nthey lived as man and wife they did not have issue; but Kaikilani had\nthree children with Kanaloakuaana, an uncle of Kaikilani\u2019s. When\nKanaloakuaana took Kaikilani to be his wife their issue was Kalanioumi\nand Kealiiokalani, who were girls, and Keakealani, a boy.\n\nBefore Keawenuiaumi died he requested Lonoikamakahiki to take the head\nof the government, but Lonoikamakahiki did not think it proper to do\nso. What Lonoikamakahiki told his father was, that he did not wish to\ntake charge of the affairs of state at that time, but to defer the time\nuntil he was able to master the arts of warfare, when he could become\nexpert therein; then he would take charge. Because of this,\nKeawenuiaumi left the whole island of Hawaii in the care of Kaikilani.\n[241] After the death of Keawenuiaumi, Kaikilani took charge of the\ngovernment. She was the first chiefess who became the ruler of the\nland.\n\nAfter Kaikilani had assumed the care of the government, Lonoikamakahiki\nmade a circuit of the island of Hawaii making public competitions in\nall the different arts of warfare mastered by him, in which he was\nalways victorious. Word of these accomplishments of Lonoikamakahiki was\nin time carried to the hearing of Kanaloakuaana. When Lonoikamakahiki\narrived home after making this circuit, he competed in boxing against\nKanaloakuaana, for he, too, was skilful in all the arts of warfare.\nKanaloakuaana did not demand this competition for any other purpose\nthan to test for himself how proficient Lonoikamakahiki was, therefore\nthey tried at boxing and Kanaloakuaana found that he was skilful.\nKanaloakuaana then took up spear throwing as the next thing. At this\nLonoikamakahiki said: \u201cI have not studied the art of spear throwing;\nbut what I have mastered is the art of dodging the spear.\u201d\nKanaloakuaana therefore took him at his word and did the throwing while\nLonoikamakahiki did the dodging. In this trial Kanaloakuaana was\nsatisfied that Lonoikamakahiki was indeed master of this art. The\ndodging of two spears at once was next taken up and again he proved\nhimself to be proficient.\n\nWhen Kanaloakuaana saw that Lonoikamakahiki was very skilful in dodging\nthis number of spears they tried the dodging of four spears thrown at\nonce; but these were as nothing to Lonoikamakahiki. This trial was\ncontinued until they reached ten spears. When this number of spears was\nreached Kanaloakuaana was certain that Lonoikamakahiki was master of\nmore than ten spears, so he concluded to make further trials, the\ndodging of any number of spears at once.\n\nIn order to make this further trial Kanaloakuaana took Lonoikamakahiki\nto Kailua, to the sandy beach at Kaiakekua. When they came to the\nplace, Kanaloakuaana said to Lonoikamakahiki: \u201cI want to be positive of\nyour great skill, hence I have brought you here for that test and to\nsatisfy myself that you are indeed a master. We have tested you from\none to ten spears, and I am sure you are skilful in the dodging of that\nnumber. There is, however, one more trial\u2014the dodging of any number of\nspears. If you are proficient in this, then you are indeed expert.\u201d\n\nAfter Kanaloakuaana had spoken the above words, the people who were to\nthrow the spears arose in front and on both sides of Lonoikamakahiki,\nleaving his back free. There were about thirty spearmen to throw at the\nsame time. After the men were ready and the spears thrown it was seen\nthat Lonoikamakahiki was not hit by a single one of them. Kanaloakuaana\ncontinued the test from thirty spears until the number had reached two\ntimes forty spears; still Lonoikamakahiki was not hit. The only time\nthat Lonoikamakahiki was pricked was by himself with his own spear. The\ntrials in the different arts were carried out in the most severe way\nuntil all the different arts were gone through.\n\n\n\n\n\n\nCHAPTER III.\n\nWHEN LONOIKAMAKAHIKI FIRST TOOK CHARGE OF THE GOVERNMENT.\n\n\nAfter Kanaloakuaana had put Lonoikamakahiki through all the different\ntrials of skill in the various arts of warfare, Kanaloakuaana said to\nKaikilani: \u201cThe care of the government must be given over to\nLonoikamakahiki.\u201d This was because Kanaloakuaana was satisfied that\nLonoikamakahiki was well able to take charge of all things pertaining\nto the government. Because of this, Kanaloakuaana told Lonoikamakahiki\nto fill the vacancy left by Keawenuiaumi, so Lonoikamakahiki assumed\ncontrol of the government. It was Lonoikamakahiki together with his\nwife, however, that took charge of all the lands of Hawaii, and the two\nwere the head of the government.\n\nAfter Lonoikamakahiki had ruled for some time no dissatisfaction over\nhis administration of the affairs of the government was shown; no wars\nin the nature of rebellions arose, and this peaceful reign lasted for\nsome considerable time; neither was any family trouble seen. But\nKaikilani, on the other hand, was the one who fell into sin, for she\ntook Heakekoa, the son of Kalaulipali and Uli, as her paramour without\nthe knowledge of Lonoikamakahiki.\n\nAfter a time Lonoikamakahiki formed a desire to visit Maui and to go as\nfar as Kauai; so he took his wife Kaikilani to accompany him on this\ntrip. When everything pertaining to the king\u2019s journey was ready he\ntook his canoe men and his attendant, Loli. The chief desire that\nactuated Lonoikamakahiki to make this journey was that he might show\nhis skill in his favorite profession of hoopapa. Because of this fact\nhe took with him his calabash of clothes known by the name of\nKuwalawala. In this calabash, besides his apparel, were several of the\nthings which were used by him in the profession of hoopapa. Besides\nthis calabash he took along with him his feather kahili, Eleeleualani.\n[242] This was a very large kahili.\n\nAfter everything was made ready the king and his companions set out and\nwent as far as Maui. They did not make a very lengthy stay in Maui and\nthe king\u2019s visit was continued to Molokai. The journey was taken to the\nKoolau side of the island and a stop was made at Kalaupapa. In making\nthe stop at this place Lonoikamakahiki did not contemplate that they\nwould remain very long, but because of the coming of a very severe\nstorm they were detained at this place for about four months. While the\nroyal party was sojourning at Kalaupapa the two whiled away most of\ntheir time playing the game of konane. [243]\n\nAt the time when Lonoikamakahiki and his party left on their journey of\nsightseeing, Heakekoa missed his lover Kaikilani so much that he was\nunable to remain in Hawaii; therefore he followed Lonoikamakahiki and\nhis party. In following them up Heakekoa first called at Maui, and,\nfailing to find them, he continued on to Molokai and landed at Kalae,\nwhere he was informed that the royal couple were staying at Kalaupapa.\nHeakekoa remained at Kalae for several days with the hope of securing\nsomeone who would carry the news of his arrival to Kaikilani, but he\nwas unable to secure a proper person.\n\nOne day, however, there arrived certain persons from Kalaupapa. When\nthe time came for the men to make their return to Kalaupapa, Heakekoa\ninquired of them: \u201cAre you people going back to Kalaupapa?\u201d The men\nassented. Again Heakekoa asked: \u201cAre not the chiefs of Hawaii staying\nthere?\u201d The men then told him positively, saying: \u201cThey are still\nthere.\u201d Heakekoa then said: \u201cWhen you get to the edge of the cliff, on\nyour return, just call out the following words: \u2018Say, Kaikilani,\nChiefess of Puna, love has been sent you by the shady cliff, [244] of\nUli of Hea.\u2019 If she does not make answer, then call out again these\nwords:\n\n\n \u2018Say, Kaikilani, Chiefess of Puna,\n Your lover sends you his love\n Of the shady cliff that stands, of Uli of Heakekoa.\u2019\n\n\nWill you thus make the call for me?\u201d\n\nWhen these people heard these words of Heakekoa they assured him that\nthey would, and proceeded on their way home. When the men came to the\ntop of the Kalaupapa cliff, at a point called Kaomilani, they called\nout in the words instructed them by Heakekoa. At the first call\nKaikilani heard it coming down from the cliff, and she then knew that\nher lover had arrived. At this time, however, when the call was heard\nby Kaikilani, she was engaged in a game of konane with her husband, but\nin order to distract the attention of her husband as to the meaning of\nthe call from the cliff she made some informal remark, yet in\nconnection with the game of konane, saying: [245] \u201cThat is won; this is\non the run, the space is long, the top is falling, the blacks are\nindistinct; the whites have won.\u201d\n\nAfter making the calls and believing that they had not been heard by\nKaikilani, the men repeated the call, saying:\n\n\n \u201cSay, Kaikilani, chiefess of Puna,\n Your lover sends you his love\n Of the shady cliff that stands, of Uli of Heakekoa.\n\n\nFor once Lonoikamakahiki knew that Heakekoa was the lover of Kaikilani,\nand from the calls he also knew that the fellow had landed at some\nplace on Molokai.\n\nAfter Lonoikamakahiki had made out the calls, he then asked of his\ncousin, his wife: \u201cSay! Your lover Heakekoa sends you his love, I\nhear.\u201d Kaikilani did not make answer to the question put by her\nhusband, however, but continued in her deception, by saying: \u201cThis here\nis won; that is on the run, steady progress, the top is falling, the\nblacks are indistinct; the whites have won.\u201d At this, Lonoikamakahiki\ntook up the konane board and struck his wife on the head, inflicting\npainful wounds, but not severe enough, however, to kill her.\n\nBecause of this, the anger of Lonoikamakahiki was aroused and his mind\nwas greatly troubled; he then made an oath that he would never again\nlive with Kaikilani. This oath, however, he maintained within himself,\nnot voicing it to any one. He then put her aside and refused to have\nanything to do with her. Because of this Kaikilani returned to Hawaii\nwithout meeting Heakekoa again, Kaikilani promising herself to have\nnothing more to do with Heakekoa, knowing full well that if she did she\nwould in all likelihood be killed by Lonoikamakahiki, her husband;\ntherefore she made up her mind to renounce Heakekoa forever.\n\nThis beating inflicted by Lonoikamakahiki on his wife was in time\ncarried to the hearing of Kanaloakuaana, and the chiefs of Hawaii made\nup their minds to revolt against Lonoikamakahiki. When Kaikilani\narrived on Hawaii, on her return from Molokai, she found that\nKanaloakuaana together with the chiefs of Hawaii had placed guards at\nall the landing places of Hawaii. This was done by their orders, [246]\nbecause they had heard that Kaikilani was almost killed by\nLonoikamakahiki.\n\nOn this return Kaikilani proceeded to Napoopoo and there found that all\nthe chiefs of Hawaii had taken everything for themselves and were in\nopen revolt against Lonoikamakahiki. Upon seeing this, Kaikilani\u2019s love\nfor Lonoikamakahiki returned and she took pity on him, and was not in\nsympathy with the wish of Kanaloakuaana and the other chiefs. Because\nof this Kaikilani began to entertain a desire to go back and make a\nsearch for Lonoikamakahiki to inform him of the open revolt of the\nchiefs of Hawaii. On this return of Kaikilani, Lonoikamakahiki had in\nthe meantime continued on his journey and was on Oahu.\n\n\n\n\n\n\nCHAPTER IV.\n\nTHE SAILING OF LONOIKAMAKAHIKI TO OAHU.\u2014ARRIVAL OF\nOHAIKAWILIULA.\u2014LONOIKAMAKAHIKI\u2019S CONTEST WITH KAKUHIHEWA.\n\n\nAfter Kaikilani\u2019s return to Hawaii from Molokai, and the inclement\nweather had ceased, making the ocean fit for traveling, then\nLonoikamakahiki set sail from Kalaupapa for Oahu, landing at Kailua in\nKoolaupoko. Upon the arrival of Lonoikamakahiki he found that\nKakuhihewa was living at Kailua, residing at his palace.\n\nWhen Lonoikamakahiki was approaching Kailua, Lanahuimihaku and his\ncompanion recognized the canoe of Keawenuiaumi, so they said to\nKakuhihewa: \u201cIt is the king of Hawaii, Lonoikamakahiki.\u201d As Kakuhihewa\nand the others had heard that Lonoikamakahiki was a man well versed in\nthe arts of hoopapa, they therefore made preparations and awaited for\nthe arrival of Lonoikamakahiki with everything ready for a contest.\nUpon the arrival of Lonoikamakahiki, and the double canoe was hauled\nashore, the king and the baggage were taken up and carried to the\npalace of Kakuhihewa.\n\nOn the next day Ohaikawiliula arrived. She was a chiefess from Kauai,\nand because of the great cunning and learning displayed by\nLonoikamakahiki he won Ohaikawiliula and was allowed the honor of\nentertaining her that night, thereby giving him further subjects with\nwhich to carry on in the game of hoopapa. After having won\nOhaikawiliula for the one night, without ever having an idea of\ncommitting any sin with the chiefess from Kauai, only wishing to\nprocure further subjects for his contest with Kakuhihewa, they removed\nthemselves to the end of the house set apart for the use of\nLonoikamakahiki. After they had talked of various matters\nLonoikamakahiki asked of the chiefess: \u201cWhen you set sail from Kauai,\nwere you in possession of any new chant having its origin in Kauai?\u201d\nOhaikawiliula answered: \u201cThere is a chant, but it is one relating to\nmyself.\u201d [247] Lonoikamakahiki again asked: \u201cIs it a new chant?\u201d\nOhaikawiliula again replied: \u201cYes, it is a very late one. It has not\nbecome known in the country districts. It was chanted only in the royal\ncourt up to the time of my departure.\u201d Lonoikamakahiki again asked her:\n\u201cWhat is the title of the chant?\u201d Ohaikawiliula replied: \u201cThe Mirage of\nMana.\u201d After this conversation between the two, Lonoikamakahiki began\nthe study of the chant until dawn, by which time he had committed it to\nmemory.\n\nAt daylight the next day Ohaikawiliula made preparation to set sail for\nHawaii, where she was going to meet her future husband, Manuahi. While\nthis preparation was going on, and the double canoe was being hauled\ninto the sea (the chiefess had not boarded it, however), Lanahuimihaku\nand his companion said to Kakuhihewa: \u201cYou had better run out and ask\nthe chiefess of Kauai for a new chant. It is possible that she knows a\nlate chant from Kauai, then we will study it, else it will be first\nacquired by the king of Hawaii, Lonoikamakahiki. Ohaikawiliula will\nsurely give her permission that it be used in honor of your name, for\nLonoikamakahiki is a chief without any chant dedicated to his name.\u201d\nBecause of these words, spoken by Lanahuimihaku and his companion,\nKakuhihewa and his servants went up to where the double canoe was\nmoored and Kakuhihewa reached out and held the chiefess, Ohaikawiliula\nby the arm, then asked her: \u201cBefore setting sail from Kauai, did you\nnot hear of a new chant belonging to Kauai?\u201d Ohaikawiliula replied: \u201cI\nhave a chant.\u201d Kakuhihewa again asked: \u201cIs it a very late one, not\nheard in the country districts?\u201d Ohaikawiliula replied: \u201cIt has not\nbeen heard in the country districts; it was used only at the royal\ncourt up to the time of my departure. It is one used in honor of my\nname.\u201d Kakuhihewa again asked: \u201cWhat is the title of the chant?\u201d \u201cIt is\n\u2018The Mirage of Mana,\u2019\u201d replied Ohaikawiliula.\n\nKakuhihewa then proceeded to master the chant by giving each of his\nservants a line to commit to memory. After this was done, Ohaikawiliula\nproceeded on her way to Hawaii, while Kakuhihewa and his servants\nreturned to the house, where the chant was connected line by line, as\ncommitted to memory [248] by the servants, until it was mastered in\nwhole just as given them by Ohaikawiliula.\n\nWhen Kakuhihewa was being taught the chant by Ohaikawiliula, it was\nvery considerate of her not to have informed him that she had already\ntaught the same to Lonoikamakahiki. She did not even say a word about\nthe matter; probably she had forgotten all about it. If she had told\nKakuhihewa of teaching Lonoikamakahiki the chant it would not have been\ntaken for a subject in the game of hoopapa that followed.\n\nAfter Kakuhihewa had committed the chant to memory he and his favorites\nwent out surf riding. Lonoikamakahiki also accompanied the king of Oahu\nin this outing. When it became time for Kakuhihewa to cease surfing he\nreturned to the house with his companions. Just as soon as they reached\nthe house Lanahuimihaku and his companion said to Kakuhihewa: \u201cSay,\nKakuhihewa, when the king of Hawaii finishes riding the surf and should\nsend for his loin cloth and kapa, then you refuse the taking of those\nthings, and tell him that he shall not have the loin cloth and kapa\nunless he is able to recite the chant that we have just learned this\nmorning.\u201d Kakuhihewa then saw that the proposition spoken by\nLanahuimihaku and his companion was a good one, so he carried out the\nadvice given him by the two men.\n\nLanahuimihaku and his companion were great favorites in the court of\nLonoikamakahiki prior to their coming to Oahu, and they were recognized\nas the most important men in the presence of the king. They were well\ntreated and accorded the highest position over all the people when\nLonoikamakahiki took charge of the affairs of the government. But there\ncame a time when the king ceased thinking so very much of them; that\nthey were no longer his favorites. Because of this neglect they left\nLonoikamakahiki and came and lived with Kakuhihewa. It was these two\nmen that caused great trouble for Kakuhihewa and his people.\n\nWhen Lonoikamakahiki returned from having his bath and stood outside of\nKakuhihewa\u2019s palace, he said to his attendant, Loli: \u201cYou go in and\nbring out my loin cloth and my cloak.\u201d Because of this order of the\nking Loli proceeded to get these things, they being in\nLonoikamakahiki\u2019s calabash, Kawalawala, which was in the palace, in the\nend of the house set apart for the use of the king.\n\nWhen Loli came into the house he took the calabash where the things\nwere kept and proceeded to open it. When Kakuhihewa saw Loli uncovering\nthe calabash he said to one of his own retainers: \u201cYou go and tell the\nservant of Lonoikamakahiki not to take the loin cloth until he can\nchant the mele in honor of the king\u2019s name.\u201d Because of this order from\nKakuhihewa the retainer went to meet Loli and said to him: \u201cWhat are\nyou doing, uncovering the calabash of your ward?\u201d Loli replied: \u201cI am\nuncovering it for the loin cloth and kapa of the king.\u201d Kakuhihewa\u2019s\nretainer then said: \u201cYou must go back without it. You cannot have the\nloin cloth until the chant in honor of the king\u2019s name is recited.\u201d\nLoli then returned and Lonoikamakahiki asked of him: \u201cWhere is the loin\ncloth?\u201d Loli replied: \u201cThe loin cloth cannot be had. Kakuhihewa has\nkept me from taking it. It is only when the chant in honor of\nKakuhihewa is recited that the loin cloth can be given up.\u201d\nLonoikamakahiki then said: \u201cYou go back and get my loin cloth and bring\nit here, and if they should ask you about the chant, then ask them the\ntitle of the king\u2019s chant.\u201d\n\nLoli then returned into the house and again uncovered the calabash. The\nretainer of Kakuhihewa again asked: \u201cWhat are you doing with the\ncalabash?\u201d Loli replied: \u201cI have come for the king\u2019s loin cloth and\nkapa.\u201d Kakuhihewa then spoke up: \u201cYou are very stubborn. Have you not\nheard that you have been ordered that only when the chant in my honor\ncan be recited can you get the loin cloth and kapa?\u201d Loli then made\nreply: \u201cThat is just what I have told my king, but he ordered me to\nreturn here and ask for the title of your chant.\u201d Kakuhihewa then said:\n\u201cThe title of the chant in honor of my name is \u2018The Mirage of Mana.\u2019\u201d\n\nLoli was again forced to return without the loin cloth. Upon coming to\nLonoikamakahiki he was asked: \u201cWhat is the title of the chant in honor\nof the name of the king of Oahu?\u201d The retainer Loli then told him: \u201cHe\nsaid it was \u2018The Mirage of Mana.\u2019\u201d Lonoikamakahiki then said: \u201cYou go\nback and bring my loin cloth. If they should again ask you, you tell\nthem that I have said, \u2018The Mirage of Mana\u2019 is the chant in honor of\nthe name of Lonoikamakahiki. You repeat this to them.\u201d\n\nAt the close of their conversation, and this was the last thing said on\nthe subject, Loli then went back into the house, the palace of\nKakuhihewa, Kamoa by name. Again Loli took up the calabash and began to\nuncover it for the loin cloth and kapa of his king. At this Kakuhihewa\nagain asked: \u201cSay, Loli, why are you again uncovering the calabash\nbelonging to your ward?\u201d Loli made reply: \u201cIt is for the king\u2019s loin\ncloth.\u201d Kakuhihewa said: \u201cHave you not heard that you cannot get the\nloin cloth until the chant in my honor is recited?\u201d Loli replied: \u201cI\nhave told him that, but he replied by asking, \u2018What is the title of the\nchant of Kakuhihewa?\u2019 I replied: \u2018The Mirage of Mana.\u2019 He made reply:\n\u2018Is it \u201cThe Mirage of Mana,\u201d the chant in honor of the name of\nLonoikamakahiki?\u2019 This is the reply made by my king, and that is all.\u201d\nBecause of this reply made by Loli, Kakuhihewa asked of Lanahuimihaku\nand his companion: \u201cIs this chant really in honor of the name of the\nking of Hawaii?\u201d Lanahuimihaku and his companion replied: \u201cIt is a lie;\nhe has no chant in honor of his name like this one. He is a chief\nwithout a chant. You must not be afraid; make a wager with him.\u201d\n\n\n\n\n\n\nCHAPTER V.\n\nTHE WAGER MADE BY KAKUHIHEWA AGAINST LONOIKAMAKAHIKI.\n\n\nAfter Kakuhihewa had heard from Loli the answer given by\nLonoikamakahiki, that the chant belonged to the king of Hawaii, the\nchant was then made the subject of a contest. [249] After this was\nagreed on the two kings came together to decide on their bets. Some\ntime was taken up in this before they agreed upon the different objects\nfor the wager. Kakuhihewa on his side offered that portion of Oahu from\nLeahi point to the Kaena point as against the large feather kahili of\nLonoikamakahiki, Eleeleualani. Lonoikamakahiki on his side would not\nagree to this, saying: \u201cI will not wager my feather kahili for that\namount of land.\u201d Because Lonoikamakahiki refused to agree to this offer\nmade by Kakuhihewa, Kakuhihewa again offered all the lands, in addition\nto the former offer, embraced within the point of Kaena to the Kaoio\npoint at Kualoa.\n\nBecause of this last offer made by Kakuhihewa, which really meant the\npassing away from him of almost all the lands of Oahu, Lonoikamakahiki\nreplied: \u201cI will not allow my feather kahili to be wagered for the\namount of land you offer.\u201d Kakuhihewa then replied: \u201cSince you have not\nagreed to my offer, make your offer then.\u201d Lonoikamakahiki said: \u201cI\nwill wager my feather kahili as against the inside of this house.\u201d\nKakuhihewa then made answer: \u201cThat is agreed; here it is. You are\nsatisfied with the inside of the house as against your kahili, while I\nwas offering you almost all my possessions, which I had the chance of\nlosing to you.\u201d\n\nAfter the wagers had been agreed on, the loin cloth and kapa of\nLonoikamakahiki were given up at last. Kakuhihewa then said: \u201cYou\nrecite the chant first, for you have claimed that the chant was one in\nhonor of your name. After you have finished, then we will recite ours.\u201d\nLonoikamakahiki replied: \u201cYou people had better make the first recital,\nsince I have claimed that you have appropriated the chant belonging to\nothers and are claiming it your own. In this way we will ascertain\npositively whether the chant is yours. After you have finished, then I\nwill make my recital.\u201d\n\nBecause of this argument advanced by Lonoikamakahiki, Kakuhihewa agreed\nthat they make the first recital of the chant taught them by\nOhaikawiliula. Following is the chant that caused the dispute:\n\n\n It is the mirage [250] of Mana.\n It is as though following behind.\n The water is following,\n The water of Kamakahou is following;\n The water that is not water,\n The mirage of Mana.\n Like the sea is the water,\n Like the water is the sea,\n Like the sea is the water of Kamakahou.\n The sugar-cane trash from my eating was cast away.\n After I had gone beyond\n I failed to recognize.\n What was seen behind, again appears in front.\n The Iliau [251] has wilted in the sun\n [As] the plentiful dew of the morning.\n Passed are the emblems of the god of the year, [252]\n Gone to bury the dead\n [On] the barren sands of Nonohili.\n The coconut grove bends low seaward of Pokii,\n In reverence to [the god] Makalii.\n\n\n\u201cThere, that is the chant in honor of our name. Now it is your turn.\u201d\nLonoikamakahiki replied: \u201cThe chant is not yours, it is mine.\u201d\nKakuhihewa said: \u201cWe will know it is your chant, without any doubt,\nafter you have recited it.\u201d Lonoikamakahiki then began the recital of\nthe chant, first taking the chant in his own name as taught him by\nHauna, and at the end he added on the chant taught him by the chiefess\nfrom Kauai. Following is the chant in full:\n\n\n Kahikahonua to Elekaukama,\n Halalakauluonae,\n Nanamakaikaeleua,\n Mahehaluakama,\n Laloia, Laloae Kama. [253]\n Cling perseveringly to the breast\n Of Kukulu of Halaaniani.\n Falling hither, falling thither, [254]\n Falling in the time of Kama, [255]\n The base of the sky, Kama,\n The base of Kuami\n Paepaeilani\n Kekupuaiawaawa\n In the time of Hakiawihi Kama\n Hakekoai, O Lono.\n Opuukahonua, Kamakalewa,\n Noiaku Kamahuola, [256]\n Peu and Kiha,\n The base of Kama,\n Haena and Koenamimi.\n Young is the offspring of Lonokaeho. [257]\n Who art thou?\n It is Kakaeke,\n Hanakaeke,\n Nanakaeke,\n Paakaeke,\n Maakake.\n That is the bag that will bring fame,\n That is the bag, the bag of\u2014 [258]\n Two\u2014\n There are two Honokeana Keana;\n There are two caves of Opihi;\n There are three Kahana;\n Two Mailepai;\n Two Honokawai;\n Kawailua;\n Kekaa making the third.\n There are four Mahinahina\n On the top [259] of Alaeloa.\n There are four lands containing Hono: [260]\n Honokahua,\n Honolua,\n Honokohau,\n Honopou;\n That makes four lands containing Hono. [261]\n The fifth is Kahakuloa,\n Kahakuloa makes the sixth,\n Makalina makes the eighth,\n Waihee makes the ninth,\n The ninth is Honokea, [262]\n Of the divisions in Wailuku.\n The tenth.\n One is Koolau,\n One is Wailuku,\n One is Paie, [263]\n One is Kahookuli in going.\n Two\u2014\n Two stand up.\n Two\u2014\n Two sit down.\n Two\u2014\n Two are inclining against Keaahala.\n Two\u2014\n Two Nuailua.\n Three\u2014\n Three Makaiwa.\n Three\u2014\n Three foundations.\n Four\u2014\n Four Waipio.\n Four\u2014\n There are four in the uplands of Halehaku.\n Five\u2014\n There are five Pauwela.\n Five\u2014\n Five Huleia.\n Five\u2014\n There are five people\n Chasing each other on the lonely coast of Paie.\n The one in the lead is the seventh.\n There are seven Pulehu,\n There are seven Mana,\n The Ohia of Paukauwila is the seventh.\n There are ten\u2014\n There are ten of Lele.\n There are ten\u2014\n There are ten of Molokai.\n There are ten\u2014\n There are ten of Lanai.\n There are ten\u2014\n There are ten of Kanaloa Kahoolewa, [264]\n The foundation, the joining together of the isles.\n They join and hug like lovers.\n Scrape away, scrape away.\n There is Hilo\n Thatching,\n Ridging;\n There is your lover\n Passing by.\n The mouth is closed,\n The hand beckons,\n The eyes also beckon,\n Else he will be ashamed\n And weep at\n The quiet cliffs.\n Water is on Oahu,\n It shows there above.\n Kaunuohua is low\n Like a crawling hill at Nihoa.\n That cliff,\n This cliff,\n That fence of wood.\n The great one there below,\n He sits;\n He sits, he stands,\n He points, he sticks out his tongue,\n Kukahaulani.\n He has the eyes of a bird,\n Head of a bird,\n Beak of a bird,\n Tongue of a bird,\n Neck of a bird,\n Breast of a bird,\n Wing of a bird,\n Body of a bird,\n Leg of a bird,\n Thigh of a bird,\n Tail of a bird,\n Knee of a bird,\n Feet of a bird,\n Claws of a bird,\n Feathers of a bird,\n Neck of a bird,\n Crop of a bird,\n Liver of a bird,\n Intestine of a bird.\n Since you are a small bird,\n Out you must go\n In the upland wilderness,\n For such is the way you dwell in Kona.\n And catch the spawn of the Ii\n And carry the spawn of Keaau.\n O thou Hanalei!\n Hanalei, the source of the rains,\n Made low from carrying such a burden,\n Who has stood on the hill top\n Whose shadow has reached the bottom.\n They are greatly wearied by the roughness [of the sea].\n Lift up the canoe,\n Let the people get aboard\n With the probing sticks,\n With the binding ropes,\n With the floaters.\n Get aboard, paddle away, get on.\n The canoe master is aboard;\n It is Lelepahu of Hawaii;\n It is the large Hawaii of Kane;\n It is Hilo of Kane of Kapu;\n It is Hilo with the high cliffs;\n It is Ku, the Lehua-eater;\n The bosom companion of Kalalea and others who dwell there.\n Who dwell there.\n The house stands in Kona,\n The front faces Koolau,\n The wall faces Tahiti.\n The posts were from Halawa\n In Kauhuhu of Pele, of Peue.\n Molokai is the back,\n Lanai the front.\n What is Molokini?\n Wailuku is the locality of flying clouds.\n What is broad Kula?\n It is open upland.\n Kaluanui of Kaluanui,\n It stands by the twin hills,\n The palm houses [265] of Kane\n Which were thatched for me at Auwahi.\n The potatoes of Puukamaele,\n Of Kipapai, of Honokaupu,\n Of the Oopu [266] of Waikolu.\n I am going home to partake of some food.\n The kala [267] shall be my fish\n Until satisfied.\n It is a fish sacred to my god.\n Let the canoe enter\n At Kaluakoi,\n The barren coast of Puumomi,\n At the entrance of Wailau,\n Of Umipiilani.\n\n It is the mirage of Mana;\n It is as though following behind;\n The water is following;\n The water of Kamakahou is following;\n The water that is not water,\n The mirage of Mana.\n Like the sea is the water,\n Like the water is the sea.\n The sugar-cane trash from my eating\n Was cast away, left behind, forgotten.\n After I had gone beyond\n I failed to recognize.\n What was seen behind, again appears in front.\n The Iliau has wilted in the sun\n [As] the plentiful dew of the morning.\n What was seen behind, again appears in front\n Of Laauhaele.\n Passed are the emblems of the god of the year,\n Gone to bury the dead\n [On] the barren sands of Nonohili.\n The coconut grove bends low seaward of Pokii,\n In reverence to [the god] Makalii.\n\n\nOne can here follow on with the portion of the chant that remains. It\nis also a chant in honor of the name of Lonoikamakahiki, which is the\none that Lanahuimihaku heard, and it is often added to the chant taught\nthem by Ohaikawiliula.\n\nWhen Lonoikamakahiki was repeating the chant which Ohaikawiliula had\ntaught Kakuhihewa, Kakuhihewa saw that Lonoikamakahiki knew it, so he\nsaid to Lanahuimihaku and his companion: \u201cSay, I see that\nLonoikamakahiki knows of this chant?\u201d Lanahuimihaku and his companion\nreplied, saying to Kakuhihewa: \u201cYes, we see that he does. We lived with\nhim while in Hawaii, but he had no chant of this kind. It is possible,\nhowever, that a canoe has gone to Hawaii without touching here and the\nchant was carried to Hawaii in that way.\u201d\n\nAfter Kakuhihewa was beaten by Lonoikamakahiki, Kakuhihewa ordered all\nthe people to get out of the house and thus leave the house to\nLonoikamakahiki, the king of Hawaii, who had won. When this order was\ngiven Lonoikamakahiki was standing just outside of the door with a war\nclub in his hands. As soon as the order was given to vacate the house\nthe men immediately proceeded to go out; but as soon as the first party\nstarted out they were killed by Lonoikamakahiki. When the people saw\nthis they retreated back into the house for they were afraid of being\nput to death by Lonoikamakahiki. When Kakuhihewa saw the people coming\nback into the house he asked: \u201cWhy are you people coming back? Don\u2019t\nyou know that we have to get out and leave the house to\nLonoikamakahiki?\u201d The people replied: \u201cDon\u2019t you know that you made a\nfoolish bet? Such and such persons have been killed by Lonoikamakahiki.\nHere you have made a wager whereby we are to be killed.\u201d\n\nWhen Kakuhihewa heard this from the people, he said to Lanahuimihaku\nand his companion: \u201cSay, is this true?\u201d Lanahuimihaku and his companion\nthen replied: \u201cYes, it is true, because when you offered to wager your\nlands until there remained but a very small portion of Oahu he refused\nand would not wager his feather kahili for all the land you offered;\nbut he accepted instead the inside of this house. He took this offer\nbecause of yourself the king, and your people, in order to kill us. We\nare beaten. You had better cry out to the king for mercy, and that we\nbe saved.\u201d Kakuhihewa then called out: \u201cSay, King of Hawaii, have\nmercy! You have won.\u201d\n\nWhen Lonoikamakahiki heard this call for mercy, together with the cries\nof the people, he desisted and allowed the people to get away, and in\nthe name of his regularly accepted law, \u201cMercy has rendered the law\nuseless,\u201d he withheld his hand and would not attack the people further.\nThis was the beginning of the many hoopapa contests of Lonoikamakahiki.\n\n\n\n\n\n\nCHAPTER VI.\n\nTHE SECOND, THIRD, FOURTH AND FIFTH CONTESTS, AND THE ARRIVAL OF\nKAIKILANI.\n\n\nAfter this defeat of Kakuhihewa by Lonoikamakahiki, Lanahuimihaku and\nhis companion then said to Kakuhihewa: \u201cSay, Kakuhihewa, since we have\nbeen beaten by the king of Hawaii in this contest, let this be his\nvictory. Our idea is this: we think it a good plan that we go out\nfishing. It is more than possible that the king of Hawaii can be\nenticed to follow us out, and if he does, and he gets excited over the\nsport, he will surely ask us for hook, line and bait; then we will\nshame him, for he is a king without any knowledge of the art of\nfishing. If this can be done we will be able to defeat him, and you\nwill then get his feather kahili.\u201d\n\nBecause of this, Kakuhihewa made up his mind to agree to this\nproposition expressed by Lanahuimihaku and his companion, so all doubts\nwere removed from his mind as to his ability to win the feather kahili,\nand being easily led by Lanahuimihaku and his companion, Kakuhihewa of\ncourse consented. It was a common thing with Kakuhihewa to give in to\nthe wishes of the two men, for he had the most implicit confidence in\nthem.\n\nOn the morning of the day after, Kakuhihewa and his men made ready the\ndouble canoe and set out for the fishing grounds for a day of fishing.\nThe fishing grounds they decided to go to that day were the ones called\nAkaka, directly out of Kailua, at a point from which Kahuku in\nKoolauloa and Mokuoniki on the east of Molokai could be seen.\n\nWhen Lonoikamakahiki saw Kakuhihewa setting out for the purpose of\nfishing, he turned and said to his retainer, Loli: \u201cI think it a good\nidea that we follow Kakuhihewa and his companions and look on while the\nking of Oahu does his fishing.\u201d Loli replied to his ward: \u201cYou must not\nurge us to follow out to watch the fishing, for if you get stubborn I\nwill get killed, because you do not know how to fish.\u201d To this\nLonoikamakahiki said to Loli: \u201cWhy should you get killed without any\ncause?\u201d The attendant replied: \u201cHere is the reason why I shall be\nkilled: after we get to the fishing grounds you will see Kakuhihewa and\nhis companions hauling in the fish, and you will get excited over the\nsport and will have a desire to do some fishing yourself. Because of\nthat desire you will ask for hook and line, and they will refuse and\ninsult you with such expression as this: \u2018Where have you been that you\nshould come here unprepared?\u2019 Therefore you will be ashamed; and this\nwill cause my death.\u201d Lonoikamakahiki replied: \u201cWhy should they refuse\nto give me hook and line? Only the ignorant will refuse to give hook\nand line.\u201d The attendant said: \u201cYes, that would be the proper way of\nreasoning if things were right between you, but as things stand now\nthey do not think well of you, for you have beaten them, and for this\nreason they will refuse giving you what you ask.\u201d But with all this\nadvice given by his attendant the king\u2019s desire to go out was not\nabated; in fact, the desire became stronger, and Lonoikamakahiki\nfinally demanded of his servant that they follow Kakuhihewa and his\ncompanions and look on while they fished.\n\nBecause of this demand made by the king, Loli therefore said to\nLonoikamakahiki: \u201cWhere art thou? Since you have become stubborn about\ngoing fishing, I want you to bear in mind what I have to say to you.\nAfter we come up to Kakuhihewa and his companions, and you should wish\nto do some fishing yourself after seeing Kakuhihewa haul out several\nfish, and if you should ask for hook and line and they should refuse\nand insult you, then you must kill me, [268] take out my intestine and\nuse it for a line, and my thigh bone for your hook; then take my flesh\nand use it for your bait, and my head you can use as a sinker; then\nlower the whole thing into the sea and, after giving a jerk, call out\nin my name as follows: \u2018Say, Loli! Say, Loli, the fish without eyes!!\nCatch a fish for us, Loli.\u2019 Then you will hook an ahi.\u201d [269] After\ngiving Lonoikamakahiki these instructions they proceeded out to sea.\n\n\n\n\nA FEW WORDS OF EXPLANATION RELATING TO LOLI AND HAUNA.\n\nIn the first chapter of this story of Lonoikamakahiki the character of\nthese two men, Loli and Hauna, is there told. Hauna and Loli were men\nwho faithfully followed their religious rites and were true worshippers\nof the god of Keawenuiaumi, which was left in charge of\nLonoikamakahiki.\n\nThese two men were famous throughout the whole group because of their\ngreat supernatural powers and because of their great respect of their\ngod, and by this respect it was supposed that they were able to perform\nmany miracles in the name of the god of Keawenuiaumi. [270] It was\nbecause of this great power that Loli was able to see the future and so\ninstructed his king Lonoikamakahiki to kill him in order to obtain\nline, hook and bait.\n\n\n\n\nHOW LONOIKAMAKAHIKI FOLLOWED TO SEE KAKUHIHEWA AND HIS COMPANIONS FISH.\n\nLonoikamakahiki and his companions in due time caught up with\nKakuhihewa\u2019s canoe and together they arrived at the same fishing\ngrounds; but Lonoikamakahiki, contrary to all rules about fishing, kept\non going until his double canoe stood directly at the bow of\nKakuhihewa\u2019s double canoe, where he cast off the rock that served as\nhis anchor. This rock was a very small one for the purpose, but to\nprove the supernatural powers of Hauna it served the purpose as an\nanchor, although a strong gale came up and for a short time it blew\nquite fiercely. When the storm was blowing, the rock that served as an\nanchor for the double canoe of Kakuhihewa was unable to hold the canoe\nand so it was carried off to the leeward of the fishing grounds for\nsome distance. The double canoe of Lonoikamakahiki, however, never\nmoved a bit, and the small rock held it as though a large anchor had\nbeen used. This was because of the supernatural powers of Hauna.\n\nWhen Kakuhihewa saw how the double canoe of the king of Hawaii was held\nby the small mooring rock he expressed the desire of possessing it, so\nhe immediately made up his mind to name the rock in his next wager with\nLonoikamakahiki.\n\nWhile Lonoikamakahiki and his companions were floating in the same\nplace Kakuhihewa said to Lanahuimihaku and his companion: \u201cWhat a\nwonderful rock the king of Hawaii must have.\u201d Lanahuimihaku and his\ncompanion replied: \u201cYes, we know of the rock that serves as the anchor\nof the double canoe of the king of Hawaii. We have seen several rocks\nlike that.\u201d Because of this answer given by Lanahuimihaku and his\ncompanion, Kakuhihewa thought he would send for one like it from\nHawaii, but Lanahuimihaku and his companion said: \u201cYou cannot make use\nof that kind of rock, however, because your attendants do not possess\nsupernatural powers. That rock holds that canoe because of the\nsupernatural powers of Hauna.\u201d\n\nWhen Lonoikamakahiki and his companions were moored directly at the bow\nof the double canoe of Kakuhihewa, Kakuhihewa was sore displeased, for\nhe knew that such a thing was not considered right by all fishermen.\nThis displeasure was so strong that he spoke of the matter and remarked\nthat he did not at all like the way Lonoikamakahiki\u2019s double canoe was\nmoored. But Lanahuimihaku and his companion, however, said: \u201cDon\u2019t at\nall mind it. If the king of Hawaii has any fishing implements with him\nthen it would be wrong.\u201d This reply satisfied Kakuhihewa for he thought\nno more of the matter.\n\nWhile Kakuhihewa and Lanahuimihaku and his companion were talking,\nKakuhihewa felt a fish tugging at his hook, so he said to Lanahuimihaku\nand his companion: \u201cSay, I have caught a fish. What can it be?\u201d\nLanahuimihaku and his companion said: \u201cIt must be an ulua. [271] Ask\nthe king of Hawaii what it is.\u201d Because of this, Kakuhihewa called out:\n\u201cThere you are! Say, King of Hawaii, what kind of a fish have I\ncaught?\u201d Loli said to Lonoikamakahiki: \u201cTell him that it is a shark.\u201d\nLonoikamakahiki therefore replied as directed by Loli, saying: \u201cIt is a\nshark.\u201d\n\nBecause Lonoikamakahiki had named the fish to be a shark Kakuhihewa\nasked of Lanahuimihaku and his companion: \u201cIs it a shark?\u201d\nLanahuimihaku and his companion replied: \u201cIt is not a shark. The king\nof Hawaii deceives himself. Here we have been fishing on these grounds\nmany times and we never have caught a single shark. You also know that\nthese fishing grounds have been dedicated to our god and no shark can\ncome here. Make a wager with him. You will for the first time beat the\nking of Hawaii now.\u201d\n\nBecause of these words of Lanahuimihaku and his companion, Kakuhihewa\nsaid to Lonoikamakahiki: \u201cSay, King of Hawaii, we had better make a\nwager. If it is a shark you beat us; but if the fish I hold should\nprove to be an ulua, then we beat you.\u201d Lonoikamakahiki replied: \u201cWhat\nshall our wagers be?\u201d Kakuhihewa said: \u201cFrom Leahi to the Kaena point,\nI will place against your mooring rock.\u201d Lonoikamakahiki replied: \u201cIt\nis a bet.\u201d Kakuhihewa then pulled on his line and when the fish was\nalmost to the surface, Kakuhihewa said to Lanahuimihaku and his\ncompanion: \u201cIt is a shark. We have lost to the king of Hawaii.\u201d\nLanahuimihaku and his companion then looked down and when they saw it\nwas a shark they nodded to Kakuhihewa to let go the line so as to allow\nthe shark to break away and in that way get rid of it before the others\ncould see it. But Lonoikamakahiki had seen the nod and at once saw the\nintention of Kakuhihewa and his companions to allow the fish to break\naway from the line; so he called out to Kakuhihewa and the others:\n\u201cSay, King of Oahu, don\u2019t play false and allow the fish to get away by\nletting go of the line. If you don\u2019t see the shark, pull it in to be\ncertain.\u201d Kakuhihewa was therefore forced to pull on the line and after\na while they all saw plainly that it was a shark. Because of this\nKakuhihewa said to Lonoikamakahiki: \u201cYou have won. It was because we\nwere certain that no sharks came to these fishing grounds that we made\nthe wager with you.\u201d\n\nIt was a well-known fact that no sharks were caught on these fishing\ngrounds, as the place was dedicated to the gods, hence no sharks were\nsupposed to get there, as the gods had charge of the place; but by the\nsupernatural powers of Loli and Hauna the fishing grounds known to be\nwithout sharks became a place infested with them. Having won the wager,\nKakuhihewa lost to Lonoikamakahiki that portion of Oahu from Leahi to\nKaena point, which became the property of Lonoikamakahiki.\n\nAfter this had taken place the desire to take a hand at fishing\novercame Lonoikamakahiki, so he said to Kakuhihewa: \u201cSay, King of Oahu,\nlet me have a hook, line and some bait and also a sinker.\u201d Kakuhihewa\nreplied: \u201cWhy did you not come prepared when you came out to fish? Did\nyou suppose that we were to supply you with these things necessary for\na fisherman?\u201d Loli, the attendant, then said: \u201cMy king, you have been\nshamed. This is what I expected and therefore warned you that we had\nbetter not come out. Now, therefore, you must kill me.\u201d\n\nIn obedience to the former instructions of his attendant,\nLonoikamakahiki proceeded to kill Loli and to make use of the different\nparts for his fishing apparatus, then lowered the whole thing into the\nsea. He then called the words taught him by Loli, saying: \u201cSay, Loli!\nSay, Loli, the fish without eyes of the sea!! Catch us a fish, Loli.\u201d\nAt that very moment, as soon as the last word was spoken, an ahi bit\nhis hook. As soon as he felt the bite Lonoikamakahiki called out: \u201cSay,\nKakuhihewa, what kind of a fish have I caught?\u201d Kakuhihewa hesitated\nfor a while, then asked of Lanahuimihaku and his companion: \u201cWhat kind\nof a fish has the king of Hawaii caught?\u201d Lanahuimihaku and his\ncompanion replied: \u201cName it a shark, because the first fish caught\nbeing a shark there must be a lot of them down below.\u201d Because of this,\nand in accordance with the words of Lanahuimihaku and his companion, he\nanswered Lonoikamakahiki, saying: \u201cIt is a shark.\u201d Lonoikamakahiki\nanswered back: \u201cNo, you are mistaken, King of Oahu.\u201d Kakuhihewa then\nasked Lonoikamakahiki: \u201cAnd what do you say it is?\u201d Lonoikamakahiki\nreplied: \u201cThis is not a shark, it is an ahi.\u201d\n\nBecause of this reply made by Lonoikamakahiki, Kakuhihewa therefore\nasked of Lanahuimihaku and his companion: \u201cIs the fish caught by the\nking of Hawaii really an ahi?\u201d Lanahuimihaku and his companion replied:\n\u201cThe king of Hawaii is deceiving us. Don\u2019t you know that everybody\nknows that no ahi can be caught in Oahu, and that such fish can only be\ncaught at Niihau and Hawaii fishing stations? Make a wager with him.\u201d\nKakuhihewa then called out: \u201cSay, King of Hawaii, let us settle on a\nwager then. From the Kaena point to the Kaoio point as against your\nmooring rock.\u201d Lonoikamakahiki replied: \u201cIt is a bet.\u201d\n\nAs soon as the wager was settled Lonoikamakahiki pulled on the line and\nwhen the fish was almost to the surface he allowed it to pull away\ndirectly below the double canoe of Kakuhihewa and his companions. At\nthis time Kakuhihewa and his men made out that the fish caught by\nLonoikamakahiki was an ahi. As the fish was plainly seen Lanahuimihaku\nand his companion said to Kakuhihewa: \u201cWe are beaten by the king of\nHawaii, for here it is; the fish is really an ahi.\u201d\n\nWhen the fish came up to the side of the canoe of Lonoikamakahiki,\nLonoikamakahiki took a wreath of lehua blossoms and a wreath of hala,\nwhich had been made ready beforehand for this purpose, and put them\naround the gills of the fish, and then called out to Kakuhihewa: \u201cSay,\nKing of Oahu, this fish must have come all the way from Hawaii, for it\nis the yellow-gilled ahi of Umulau, for it is wearing wreaths of hala\nand of lehua.\u201d\n\nWhen Kakuhihewa heard these words of Lonoikamakahiki he, as well as\nthose with him, was surprised and therefore asked of Lanahuimihaku and\nhis companion, saying: \u201cDo you two know that the ahi of Hawaii wear\nwreaths of lehua and hala?\u201d Lanahuimihaku and his companion replied:\n\u201cThe king of Hawaii is deceiving us. Make another wager.\u201d\n\nIn obedience to this Kakuhihewa therefore called out: \u201cSay, King of\nHawaii, let us make a wager. From the Kaoio point to Mokapu I will\nplace against your mooring rock.\u201d Lonoikamakahiki replied: \u201cIt is a\nbet.\u201d As soon as the bet was made the stern of the double canoe of\nLonoikamakahiki was turned toward the double canoe of Kakuhihewa, the\nfish was then made fast and Lonoikamakahiki showed the wreaths to\nKakuhihewa, so that he was beaten.\n\nAfter Kakuhihewa had been beaten, Lanahuimihaku and his companion said\nto Kakuhihewa: \u201cWe have been beaten in all our wagers, and the island\nof Oahu is almost wholly gone. Now, therefore, we had better do this:\nlet us wager the rest of the island, from Mokapu to Leahi, as against\nthe mooring rock, and let us have a canoe race. The canoe that will\nreach dry land first shall be the winner. If the king of Hawaii should\nagree to this then we will surely win, because he has but two rowers.\u201d\n\nBecause of these words of Lanahuimihaku and his companion Kakuhihewa\ncalled out: \u201cSay, King of Hawaii, let us make another wager for the\nrest of the island.\u201d Lonoikamakahiki then asked: \u201cWhat shall we do?\u201d\nKakuhihewa replied: \u201cLet us have a canoe race. Let the double canoe\nthat will reach dry land first be the winner, and let that portion of\nthe island of Oahu that is left be placed against your mooring rock.\u201d\nLonoikamakahiki replied: \u201cIt is a bet.\u201d After the bets had been made,\nLonoikamakahiki said to Kakuhihewa: \u201cYou had better go on ahead.\u201d When\nLanahuimihaku and his companion heard Lonoikamakahiki ask of Kakuhihewa\nto proceed on ahead, they urged Kakuhihewa to order the rowers to go\nahead. The order was therefore given and they started off.\n\nAfter Kakuhihewa and his companions had started Lonoikamakahiki ordered\nhis rowers to partake of some food. The men then took some food. By\nthis time Kakuhihewa and his companions were almost out of sight. When\nthey finished their meal Lonoikamakahiki ordered his rowers, Kaiehu and\nKapahi, to row away. At the order the men began to row, taking the\nKoolauloa way and by way of Kona and then on in toward Waimanalo. After\ngoing for some time Kakuhihewa and his men laid to and awaited for the\napproach of Lonoikamakahiki, thinking that when they came up nearer\nthey would then make land.\n\nWhile they were waiting, Lonoikamakahiki, on the other hand, was coming\ninside of the Waimanalo reef and was almost at Kailua. When\nLonoikamakahiki and his men were about to get to the landing place\nKakuhihewa for the first time caught sight of them, so he said to\nLanahuimihaku and his companion: \u201cI want you two to look and see what\ndouble canoe that is that is entering the landing place.\u201d Lanahuimihaku\nand his companion then looked and said: \u201cThat canoe is\nLonoikamakahiki\u2019s. We are beaten.\u201d Kakuhihewa then said to\nLanahuimihaku and his companion: \u201cWhere did they come from?\u201d\nLanahuimihaku and his companion replied: \u201cThey must have come by way of\nKoolau, then by way of Waianae and Kona.\u201d Kakuhihewa said: \u201cI thought\nyou said that we were to win this race; but here it is we are beaten.\nYou two are indeed strange. Here the whole of the island is gone, all\nthrough your advice, which I have always obeyed. Now my kingdom is lost\nto Lonoikamakahiki.\u201d Lanahuimihaku and his companion replied: \u201cWe were\nmade bold to make a request for a canoe race with the king of Hawaii\nbecause we saw we have sixteen rowers while the king of Hawaii has but\ntwo.\u201d When Kakuhihewa lost this last wager he lost the whole of the\nisland of Oahu to Lonoikamakahiki.\n\nAfter this last wager Kakuhihewa wagered his daughter with the\nexpectation of winning back his lands. The game they played, however,\nwas the game of konane. Kakuhihewa was an expert at the game; in fact\nthis was the one thing in which he excelled in all the games he had\nmade a study of, and knowing this Kakuhihewa challenged\nLonoikamakahiki. This challenge Lonoikamakahiki accepted.\nLonoikamakahiki, on the other hand, was not an expert in the game of\nkonane, for the only time he played the game was when they were staying\nat Kalaupapa, where he played with his cousin, his wife.\n\nAfter the bets had been made the stones were placed in position.\nLonoikamakahiki then said to Kakuhihewa: \u201cYou make the first move.\u201d\nKakuhihewa therefore made the first move, and Lonoikamakahiki followed\nwith the next. Kakuhihewa made another move, and Lonoikamakahiki made\nhis. Kakuhihewa made several moves and so did Lonoikamakahiki. After\nthis Lonoikamakahiki had his own way with the game. Of course\nKakuhihewa was beaten in the first game, but since they had agreed\nbefore the start that two games must be won before the winner can claim\nthe wager, the stones were again placed on the board and\nLonoikamakahiki made the first move. In this second game\nLonoikamakahiki proved to be the best player, and the game was almost\nwon when it was stopped because of the arrival of Kaikilani at Kailua\nfrom Hawaii.\n\nWhen the people saw a double canoe approaching they mentioned the fact\nand Lonoikamakahiki looked up and saw that it was Kaikilani, but not\nwanting to see her, in order to live up to the law laid down by him\nwhile in Molokai, after he had beaten Kaikilani, he therefore kept his\nface down onto the board so that he would not see her.\n\nKaikilani, on the other hand, when she came ashore approached the wall\nsurrounding the house and on coming to the railing she saw\nLonoikamakahiki playing konane, with his face turned toward the inside\nof the house. Upon seeing Lonoikamakahiki, Kaikilani recited the chant\nin his honor, similar to the one that appears in Chapter V. The chant\nwas recited by her as follows:\n\n\n Kahikahonua to Elekaukama,\n Halalakauluonae,\n Nanamakaikaeleua,\n Mahehaluakama,\n Laloia, Laloae Kama.\n Cling perseveringly to the breast\n Of Kukulu of Halaaniani.\n Falling hither, falling thither,\n Falling in the time of Kama,\n Kapapaokalewa Kama,\n The base of Kuami\n Paepaeilani\n Kekupuaiawaawa\n In the time of Hakiawihi Kama\n Hakekoai, O Lono.\n Opuukahonua, Kamakalewa,\n Noiaku Kamahuaola,\n Peu and Kiha,\n The base of Kama,\n Haena and Koenamimi.\n Young is the offspring of Lonokaeho.\n Who art thou?\n It is Kakaeke,\n Hanakaeke,\n Nanakaeke,\n Paakaeke,\n Maakaeke.\n That is the bag that will bring fame,\n That is the bag, the bag of\u2014\n Two\u2014\n There are two of Honokeana Keana;\n There are two caves of Opihi;\n There are three Kahana;\n Two Mailepai;\n Two Honokawai;\n Kawailua;\n Kekaa making the third.\n There are four Mahinahina\n On the top of Alaeloa.\n There are four lands containing Hono:\n Honokahua,\n Honolua,\n Honokohau,\n Honopou;\n That makes four lands containing Hono.\n The fifth is Kahakuloa,\n Kahakuloa makes the sixth,\n Makalina makes the eighth,\n Waihee makes the ninth,\n The ninth is Hokea, [272]\n Of the divisions in Wailuku.\n The tenth.\n There are ten of Lele.\n Ten\u2014\n There are ten of Molokai.\n Ten\u2014\n There are ten of Lanai.\n Ten\u2014\n There are ten of Kanaloa Kahoolewa,\n The foundation, the joining together of the isles.\n They join and hug like lovers.\n Scrape away, scrape away.\n There is Hilo\n Thatching,\n Ridging;\n There is your lover\n Passing by.\n The mouth is closed,\n The hand beckons,\n The eyes also beckon,\n Else he will be ashamed\n And weep at\n The quiet cliffs.\n Water is on Oahu,\n It shows there above.\n Kaunuohua is low\n Like a crawling hill at Nihoa.\n That cliff,\n This cliff,\n That fence of wood.\n The great one there below,\n He sits;\n He sits, he stands,\n He points, he sticks out his tongue,\n Kukahaulani.\n He has the eyes of a bird,\n Head of a bird,\n Beak of a bird,\n Tongue of a bird,\n Neck of a bird,\n Breast of a bird,\n Wing of a bird,\n Body of a bird,\n Leg of a bird,\n Thigh of a bird,\n Tail of a bird,\n Knee of a bird,\n Feet of a bird,\n Claws of a bird,\n Feathers of a bird,\n Neck of a bird,\n Crop of a bird,\n Liver of a bird,\n Intestine of a bird.\n Since you are a small bird,\n Out you must go\n In the upland wilderness,\n For such is the way you dwell in Kona.\n And catch the spawn of the Ii\n And carry the spawn of Keaau.\n O thou Hanalei!\n Hanalei, the source of the rains,\n Made low from carrying such a burden,\n Who has stood on the hill top\n Whose shadow has reached the bottom.\n They are greatly wearied by the roughness [of the sea].\n Lift up the canoe,\n Get aboard, paddle away, get on.\n Let the people get aboard\n With the sounding sticks,\n With the binding ropes,\n With the floaters.\n The canoe master is aboard;\n It is Lelepahu of Hawaii;\n It is the large Hawaii of Kane;\n It is Hilo of Kane of Kapu;\n It is Hilo with the high cliffs;\n It is Ku, the Lehua-eater;\n The bosom companion of Kalalea and others\n Who dwell there.\n The house stands in Kona,\n The front faces Koolau,\n The wall faces Tahiti.\n The posts were from Halawa\n In Kauhuhu of Pele, of Peue.\n Molokai is the back,\n Lanai the front,\n Molokini the thatching ropes.\n Wailuku is the source of the flying clouds.\n It is a broad plain where councils are held.\n The ridging is Lanakila.\n Kaluanui of Kaluanui,\n It stands by the twin hills,\n The palm houses of Kane\n Which were thatched for me at Auwahi.\n The potatoes of Puukamaele,\n Of Kipapai, of Honokaupu,\n Of the Oopu of Waikolu.\n I am going home to partake of some food.\n The kala shall be my fish\n Until satisfied.\n It is a fish sacred to my god.\n Let the canoe enter\n At Kaluakoi,\n The barren coast of Puumomi,\n At the entrance of Wailau,\n Of Umipiilani.\n It is the mirage of Mana;\n It is as though following behind;\n The water is following;\n The water of Kamakahou is following;\n The water that is not water,\n The water of Mana.\n Like the sea is the water,\n Like the water is the sea.\n The sugar-cane trash from my eating\n Was cast away, left behind, forgotten.\n After I had gone beyond\n I failed to recognize.\n What was seen behind, again appears in front.\n The iliau has wilted in the sun\n [As] the plentiful dew of the morning.\n What was seen behind, again appears in front\n Of Laauhaele.\n Passed are the emblems of the god of the year,\n Gone to bury the dead\n [On] the barren sands of Nonohili.\n The coconut grove bends low seaward of Pokii,\n In reverence to [the god] Makalii.\n\n Dearly I love the icy waters of Malama.\n Lonoikamakahiki is growing.\n It is Kamakahikikaiakea\n Of the plain of Kohala of Wakiu,\n Of Lanikaula,\n My isle of the sea.\n Say, Lono,\n I have recognized your back;\n I have sung to you; the hearing,\n The seeing is yours. Say, Lono,\n Turn to me. [273]\n\n\nAt the close of Kaikilani\u2019s call or chant in honor of the name of\nLonoikamakahiki he turned around and pretended as though it was the\nfirst time he had seen his cousin who had been standing outside of the\nenclosure. At sight of her, Lonoikamakahiki could scarcely contain\nhimself, and his love for her was such that, try as he would, he could\nnot withhold his tears; he was, however, able to refrain from crying\nout aloud.\n\nAs his cousin had chanted in honor of his name, it was for him to\nrespond by chanting her name; but being unable to recall the chant at\nthat time he looked steadily at Lanahuimihaku and his companion, for he\nknew that these two men were familiar with the chant, and knowing this\nLonoikamakahiki looked at them with the hope that they would realize\nhis inability to recite the chant and they do it for him. But\nLanahuimihaku and his companion, however, did not wish to come to his\nassistance, for they were supporters of Kakuhihewa.\n\nAfter a time, however, the first four lines of Kaikilani\u2019s chant came\nto his memory, and together with a few lines which he picked up\nLonoikamakahiki chanted the following response to the chant in his\nhonor:\n\n\n My cliff of lehua at Kilou,\n My land of lehua there below,\n My man of lehua on the cliff,\n Lehua of my land.\n You must tell the others\n That I am your cousin.\n Yes\u2014. Yes\u2014. Yes\u2014.\n I was at that hill,\n I was at this hill,\n Muss up your apparel.\n The cliff of lehua looked on\n As I was jumping down.\n\n\nWhen Kakuhihewa heard Lonoikamakahiki\u2019s response to the name of his\ncousin, Kakuhihewa remarked: \u201cLonoikamakahiki is chanting somebody\nelse\u2019s name instead of his own.\u201d Lonoikamakahiki replied: \u201cIt is done.\nI am going to recite it, but I must first weep with the stranger.\u201d\n\nKaikilani then came in and kissed [274] Lonoikamakahiki and they wept.\nSeeing that Kakuhihewa was constantly urging Lonoikamakahiki to chant\nthe name of Lonoikamakahiki, she asked of Lonoikamakahiki: \u201cWhat is it\nthat they are constantly urging you to do?\u201d Lonoikamakahiki replied:\n\u201cThey are telling me to chant my name, because Lanahuimihaku and his\ncompanion have said that I am a chief without a chant in honor of my\nname.\u201d Kaikilani then said: \u201cLet us cease weeping and do as they\nrequest.\u201d Lonoikamakahiki then faced about and recited to the people\nthe chant in honor of his name, while Kaikilani joined him. The chant\nis the one already related above.\n\nAt the close of the chant by Lonoikamakahiki and Kaikilani,\nLonoikamakahiki then said to Lanahuimihaku and his companion: \u201cYou two\nmen are the worst of any I have known. [275] If during my visit here I\nshall get a hold of this island of Oahu, I will cut you to pieces while\nalive.\u201d [276]\n\n\n\n\n\n\nCHAPTER VII.\n\nTHE DISPUTE BETWEEN KAKUHIHEWA AND LONOIKAMAKAHIKI ABOUT HAUNA.\n\n\nThe dispute between the king of Oahu and the king of Hawaii which ended\nin a contest, spoken of in this chapter, was the last one engaged in by\nthe two, after which Lonoikamakahiki and Kaikilani returned together to\nHawaii.\n\nThe cause of this dispute was entirely about Hauna. It came about in\nthis wise: After Lonoikamakahiki had acquired Oahu through their former\ncontests, Kakuhihewa begged of Lonoikamakahiki to restore to him the\nisland of Oahu, going about it in a way as though he still owned the\nisland, saying: \u201cSay, King of Hawaii, I think you had better restore\nback to me the lands you have won and let our former wagers be done\naway with. I think you ought to propose another contest between us, and\nin case you should beat me in the new contest then the whole of Oahu\nshall be yours, including the men of high rank and those of the low\nrank.\u201d\n\nThis request for a new contest, made by Kakuhihewa, was really the wish\nof Lanahuimihaku and his companion, for they had heard the remark made\nby Lonoikamakahiki that they would be put to death by being cut to\npieces. This is the reason why Lanahuimihaku and his companion had\nurged Kakuhihewa to beg of Lonoikamakahiki for a new contest. To this\nrequest made by Kakuhihewa, Lonoikamakahiki did not give a subject for\ntheir contest.\n\nShortly after this, however, Lonoikamakahiki took up his calabash,\nwhich contained his personal effects as well as other things, and\nplaced it in front of him, and then said to Kakuhihewa: \u201cSay, King of\nOahu, this calabash is filled with the bones of the chiefs who were\nkilled in the battle on the top of Puumaneo, because there were six\ndistrict chiefs that were slain by my father and their bones are in\nthis calabash.\u201d\n\nKakuhihewa upon hearing this said: \u201cHow you deceive! Who has taught you\nthat that calabash could ever hold the bones of six chiefs?\u201d\nLonoikamakahiki said: \u201cI say it. Tomorrow my foster-father Hauna will\narrive and he will tell you people about the matter.\u201d Kakuhihewa then\nsaid to him: \u201cAnd who has brought you word that Hauna is to arrive\ntomorrow?\u201d Lonoikamakahiki replied: \u201cI, myself, say so because of my\nknowledge.\u201d Kakuhihewa then asked of Lanahuimihaku and his companion:\n\u201cSay, are the words spoken by the king of Hawaii true, that he can see\nthe future and that Hauna is to arrive tomorrow?\u201d Lanahuimihaku\nreplied: \u201cIt is a lie; he has no knowledge of the future. We were the\ntwo men who were able to tell him of the future from the time of his\nfather, and this Hauna, who is living on Hawaii, and the attendant whom\nhe killed when we were out fishing were the only men who could tell of\nthe future; but the king there knows nothing at all about the matter.\u201d\nKakuhihewa then again asked: \u201cIs it true that Hauna is going to arrive\nhere tomorrow?\u201d Lanahuimihaku and his companion replied: \u201cIt is not\ntrue. Make a wager with him.\u201d\n\nKakuhihewa then said to Lonoikamakahiki: \u201cSay, King of Hawaii, since we\nhave at last found a subject for another contest\u2014the matter of the\narrival of Hauna tomorrow\u2014let us, therefore, have one.\u201d Lonoikamakahiki\nreplied: \u201cWhat have you to offer as your wager? A good contest can only\nbe made when one has something to place as a wager.\u201d Kakuhihewa said:\n\u201cWhy not let Oahu be offered as against Hawaii?\u201d Lonoikamakahiki made\nanswer: \u201cWhen you know that I have already won Oahu you come and again\noffer it for a wager.\u201d Kakuhihewa said: \u201cYou must put away such\nthoughts, King of Hawaii. It was the small Oahu that we wagered before,\nand large Oahu is still my own.\u201d Lonoikamakahiki then replied: \u201cIt is\nwell, then. The stakes are the island districts. Oahu containing six\ndistricts and Hawaii also containing six.\u201d After this bet was made and\nagreed on, that night Hauna arrived in Kailua, and so the next morning\nLonoikamakahiki said to Kakuhihewa: \u201cHauna has arrived on Oahu.\u201d\n\nWhen Kakuhihewa heard these words from Lonoikamakahiki, he sent out his\nmessenger, Kuleonui, a man famous for being a very fast runner, and\ntold him: \u201cYou must go around Oahu and look for Hauna. When you find\nhim, kill him, and seize all his property, so that we may be able to\ndefeat the king of Hawaii.\u201d At this Kuleonui started on his trip around\nthe island of Oahu; but he was unable to find Hauna. He therefore\nreturned and reported to Kakuhihewa, saying: \u201cI have made a circuit of\nOahu but was unable to find Hauna. He has not arrived even, nor is\nthere a canoe to be seen at sea coming this way, nor is there one\nhauled up on the shore; none at all.\u201d At this Kakuhihewa began to think\nthat he would beat Lonoikamakahiki. Kakuhihewa then went to\nLonoikamakahiki and again asked him: \u201cHas Hauna arrived?\u201d\nLonoikamakahiki replied: \u201cHe has arrived.\u201d\n\nWhen Kakuhihewa heard this from Lonoikamakahiki, he again sent Kuleonui\nto make another circuit of Oahu. Again Kuleonui started out and\nreturned to the king to whom he reported, saying: \u201cI have not found\nhim. He has not even arrived,\u201d repeating what he said at the other\ntime.\n\nBut, on the first circuit made by Kuleonui on that day, Hauna had\nalready arrived in Kailua and was playing konane with a couple of women\nwhen Kuleonui came by, and was recognized by Hauna as a person out\nlooking for some one, by the way he was glancing around. By this, Hauna\nknew that Kuleonui was a messenger and was able to conceal his identity\nand was in this way missed by the sharp eyes of the messenger of\nKakuhihewa.\n\n\n\n\nA FEW WORDS ABOUT HAUNA.\n\nWhile Hauna was living on Hawaii he thought he would come in search of\nLonoikamakahiki, so he therefore made ready his personal effects and\nplaced them in his canoes. The chief articles of value that Hauna\nplaced on the canoes, however, were a large number of feather cloaks.\nThe canoes were loaded from stem to stern with these articles. These\nwere the only things in the canoes.\n\nOn this voyage from Hawaii he made land at Kailua, where he saw a\ncouple of women playing konane with their husbands. When Hauna saw the\ngame he knew at once by the position of the stones that the men were\nbeaten, so he said to the women: \u201cYou two are beaten, providing I was\nto play you women. I know I can beat you two.\u201d The women replied: \u201cHere\nis the konane board, go ahead and play.\u201d Hauna said: \u201cLet us delay the\ngame for a while until the messenger of Kakuhihewa passes by; after he\npasses we will continue with the game. We must, however, cover up the\nboard with a piece of kapa; after that we can discuss as to our wagers,\nand when that is settled we will begin.\u201d\n\nAfter Kuleonui had passed the place the bet was discussed and agreed on\nin the following manner: the women said to Hauna: \u201cWe have nothing to\noffer on our side excepting ourselves. If you beat us in this present\nunfinished game you can take us as your property.\u201d Hauna then said: \u201cI\nhave two double canoes filled with things that are valuable; the chief\narticles of value on the canoes, however, are a large number of feather\ncloaks. If you two beat me, you two shall have the goods in the canoes\ntogether with the men on board.\u201d The women replied: \u201cIt is a bet.\u201d\nHauna then said: \u201cLet me make the first move.\u201d\n\nIt was a fact that before the game was continued, and before the bets\nwere settled and the board covered with the piece of kapa, Hauna knew\nvery well that he was beaten; but upon seeing Kuleonui it gave him an\nexcuse to propose that the board be covered over until the messenger of\nKakuhihewa passed by. According to his request the board was covered\nover. But when the kapa was removed, in order to continue the game,\nHauna caught up some of the stones which gave the women the best\nadvantage with the kapa. Hauna then made the first move and after a few\nmore moves the women were beaten. At this he said: \u201cI have won you\ntwo.\u201d The women replied: \u201cWe have husbands of our own and we cannot see\nhow we can straighten out this difficulty.\u201d The husbands of the two\nwomen replied: \u201cYou two had better not consider us, because you made\nyour own bet and have lost it yourselves.\u201d The husbands then said to\nHauna: \u201cYou can take the women as your own property, for you have won\nthem; they were not staked by others; they made the bet themselves.\u201d\n\nBecause of this Hauna took the women and tied them together with a loin\ncloth and led them to the place where the canoes were lying. Because\nthese women were led by Hauna, the place where this act took place was\ngiven the name of Kaohao and it so remains to this day. The place is in\nKailua, Koolaupoko, Oahu.\n\nThe women were taken by Hauna to the canoes where he said to one of\nthem: \u201cThis canoe shall be yours with everything in it from stem to\nstern, including the men. The men shall be your servants; they are not\nfor you to sleep with.\u201d And as he had spoken to her, so in like manner\nhe spoke to the second woman. He then left the women and proceeded to\nmeet Lonoikamakahiki.\n\n\n\n\n\n\nCHAPTER VIII.\n\nHOW LONOIKAMAKAHIKI REVEALED THE BONES OF THE CHIEFS KILLED BY\nKEAWENUIAUMI.\n\n\nWhen Hauna went up to meet Lonoikamakahiki, Lonoikamakahiki said to\nhim: \u201cIf you had not arrived this day I would have been cooked in the\numu, for it is now ready.\u201d Hauna replied: \u201cYou have won. Show them the\nbones of the chiefs killed in the battle in the time of your father,\nKeawenuiaumi.\u201d\n\nAt that moment Hauna reached for the bones of the chief of Kohala,\nwhich were plaited with feathers and fastened together by netting,\n[277] and said to Lonoikamakahiki: \u201cHere is the chief Palahalaha, the\nchief of Kohala, son of Wohilani. [278] He had been residing with us,\nand seeing how few we were, left, and at your father\u2019s battle on\nPuumaneo [279] died at our hands. We secured the bones and put them\naway in the gourd container.\u201d At this time Lonoikamakahiki seized them\nand threw them in front of Kakuhihewa and began chanting:\n\n\n Level indeed\n Lies Kohala,\n Face down.\n The fragrance is wafted to me\n Of the flower of Koolau, of Moolau.\n Low indeed lies Puakea,\n With Kukuipahu by its side.\n Here are some more!\n\n\nAs this bundle which Lonoikamakahiki threw reached Kakuhihewa he said\nto Lanahuimihaku and others: \u201cWho is this?\u201d Lanahuimihaku and the\nothers said: \u201cThis is Palahalaha, the chief of Kohala, the son of\nWohilani. He resided with Keawenuiaumi, and seeing how few we were,\nleft, and at the battle of Keawenuiaumi on Puumaneo we slew him. He was\nalso a younger brother (cousin) of Keawenuiaumi. Kohala is a beautiful\ncountry and is a large district.\u201d\n\nThen Hauna again spoke to Lonoikamakahiki: \u201cHere is another chief, and\nalso a younger brother (cousin) of your father\u2019s. He also resided with\nus, and learning how few we were, left us and fought on the side of the\nrebels expecting that we would be vanquished, and at our battle on\nPuumaneo we killed him and stripped his bones and put them away in the\ngourd.\u201d\n\nLonoikamakahiki, having heard of these facts, took the bones of the\nchief of Hamakua, which were plaited with feathers similar to those of\nthe chief of Kohala, and held them in his hands and, before throwing\nthem before Kakuhihewa, began to chant:\n\n\n You have one, jump in;\n You have two, jump in.\n They go here and there,\n The men in the rain,\n The plovers about.\n Listen to the raindrops of Hilo.\n Canst thou dare\n Eat in company?\n Here are some more! [280]\n\n\nPlacing the calabash before Kakuhihewa he asked Lanahuimihaku: \u201cWho is\nthis?\u201d They answered: \u201cThis is Pumaia, the child of Wanua who was the\nchief of Hamakua, also a younger brother (cousin) [281] of\nKeawenuiaumi. He lived with us, and having learnt that we were few in\nnumber, deserted, and at our battle at Puumaneo he was slain by\nKeawenuiaumi. We secured his bones, put them away in a gourd, and these\nare the bones.\u201d\n\nHauna drew out the bones of another chief from the calabash and said to\nLonoikamakahiki: \u201cHere is another uncle (father) of yours, Hilohamakua,\nthe chief of Hilo, child of Kulukulua, a younger brother (cousin) of\nyour father. He also lived with us, and because there were so few of us\nleft and joined the rebels on the other side, and at the battle fought\non Puumaneo your father slew him, stripped his bones and put them in\nthe gourd.\u201d Then Lonoikamakahiki reached for it and chanted:\n\n\n That is Hilo! That is Hilo!\n That is Hilo of the incessant rains,\n The increasing rains,\n The ceaseless rains of Hilo.\n That is Hamakua of the steep cliffs.\n The ti leaf of Kamae is tramped down,\n Hamakua is indeed withered.\n Here are some more!\n\n\nPlacing the bundle in front of Kakuhihewa, he asked Lanahuimihaku and\nothers: \u201cWho is this?\u201d They answered: \u201cIt is Hilohamakua, Kulukulua\u2019s\nchild, the chief of Hilo, a younger brother (cousin) of Keawenuiaumi.\nHe lived with us, and ascertaining how few we were, went away, and at\nthe battle fought on Puumaneo was slain by Keawenuiaumi. His bones were\nstripped, put away in the container, and this is he.\u201d\n\nThus three chiefs were accounted for, leaving three more, when Hauna\nspoke up: \u201cHere is another chief, another uncle of yours, being a\nyounger brother (cousin) of Keawenuiaumi. He resided with us, and\nbecause of our meagerness, deserted, and at the battle fought on\nPuumaneo he was slain by Keawenuiaumi. The bones were stripped and also\nput away in a gourd.\u201d\n\nLonoikamakahiki then took up Lililehua, the child of Hua-a, the chief\nof Puna and chanted before Kakuhihewa:\n\n\n Lililehua\n Is drifting to Waimea,\n For Molokai is storm-bound.\n When the wind [282] sweeps there below,\n My husband then enters the house at Mana.\n We two reposed at Wawaenohu\n And witnessed the weeping of the deity. [283]\n Here are some more!\n\n\nThis bundle was placed before Kakuhihewa, who inquired who it was.\nLanahuimihaku and the others answered: \u201cThis is Lililehua, the chief of\nPuna, the child of Hua-a. He had a beautiful country where even the\npandanus and the lehua enter the sea, being the only sweet-scented land\non Hawaii. This chief had his home with us; a younger brother (cousin)\nof Keawenuiaumi, but knowing our numerical weakness, deserted us, and\nat the battle fought on Puumaneo we slew him, stripped all his bones,\nput them in a container, and this is he.\u201d\n\nHauna again produced the bones of another chief from the gourd, the\nchief of Kau, and said to Lonoikamakahiki: \u201cHere is another chief, that\nof Kau. He is also an uncle (father) of yours and a younger cousin\n(brother) of Keawenuiaumi. He also lived with us, and seeing how few we\nwere, deserted, and at the battle of Puumaneo was slain by\nKeawenuiaumi. We secured his bones and put them away in the gourd.\u201d\n\nLonoikamakahiki, holding the bones in his hands, chanted:\n\n\n Dear is the house of Milo in the sun,\n The elevated house of Moanauli.\n Your skin is bruised without cause,\n Bruised as though by a lover.\n This lover is from Hanalei,\n My lover of the awa leaf of Puna.\n Kapaa is like the kalukalu [284] mats,\n Where the ohai [285] turns at Papiohuli.\n Here are some more!\n\n\nLonoikamakahiki tossed the bones to Kakuhihewa and asked of\nLanahuimihaku and others: \u201cWho is this?\u201d Lanahuimihaku and the others\nanswered: \u201cThis is Kahalemilo, the child of Imaikalani, the chief of\nKau. He was also a younger brother (cousin) to Keawenuiaumi, and he was\nalso one of those who resided with us, and finding out how few we were,\nleft us and took to fighting us on Puumaneo, but he was also slain, and\nthis is he.\u201d\n\nHauna again produced the bones of the chief of Kona and said to\nLonoikamakahiki: \u201cHere is another chief, Moihala, the child of Heapae,\nthe chief of Kona. He was also a younger brother (cousin) of your\nfather. He lived with us, and because we were few, deserted and went\nelsewhere; he rebelled against Keawenuiaumi, and at your father\u2019s\nbattle on Puumaneo was also slain, the bones stripped and put into the\ngourd.\u201d\n\nLonoikamakahiki, holding the bones in his hands, chanted thus:\n\n\n This is Moihala,\n Inquiring of the wind,\n The bird of Kuolohia.\n Waialeale, the mountain,\n Waialeale, the mountain.\n Kawaikini is flowing,\n Of Kane in the calm.\n I, the lover, shall follow\n To Waialua where I leave her,\n Leave her in the home of friends.\n It was there I found friends,\n Where I may visit.\n Here are some more!\n\n\nLonoikamakahiki threw the bones in front of Kakuhihewa, who inquired of\nLanahuimihaku and the others who it was. They answered: \u201cThis is\nMoihala, the chief of Kona, a large division of Hawaii. Moihala was\nalso a younger brother (cousin) of Keawenuiaumi. He resided with us,\nand finding out how few we were, left, went to the opposite side, a\nrebel. He thought by rebelling he would be safe, but when putting in an\nappearance at our battle at Puumaneo he was slain by Keawenuiaumi.\u201d\n\nAfter the final production made by Lonoikamakahiki of the bones of the\nchief of Kona, Lonoikamakahiki conquered the whole of Oahu.\n\nFollowing this incident, Lonoikamakahiki spoke to Kaikilani: \u201cInasmuch\nas we have made the circuit of Oahu, you, of us, had better remain; it\nis good land, with inhabitants both large and small.\u201d Kaikilani\nanswered: \u201cIt is agreeable to me; but we had better go to put Hawaii on\na satisfactory basis, then return again to Oahu. There are the chiefs\nof Hawaii; they have rebelled and have confiscated everything. As for\nyourself, upon arriving at Hawaii, wage battle, as the men have been\nthickly arrayed from Anaehoomalu to the front of Kauhola.\u201d\n\nBecause of this remark of Kaikilani, Lonoikamakahiki had the canoes\nprepared immediately and departed. On this voyage Lonoikamakahiki did\nnot touch at Kohala but proceeded on to Kealakekua. Upon arrival there\nwith his men, the chiefs of Kona and the men were all at Kohala\nawaiting the arrival of Lonoikamakahiki there to be slaughtered by\nthem. Upon Lonoikamakahiki\u2019s arrival he sent a messenger to Kau to get\nPupuakea to come to meet his elder brother (Lonoikamakahiki) to consult\nconcerning putting to an end the rebellious chiefs of Hawaii.\n\nAfter Pupuakea arrived, they held a council of war and a decision was\narrived at. Pupuakea then sent a messenger calling upon all the men to\ncome to do battle. Kau was the only district which had not rebelled,\nbecause Pupuakea took up his residence there after Lonoikamakahiki\ndeparted for Oahu. The men having been informed, came over by the upper\npart of Kau to upper Kona, but the messenger that was sent reached\nKealakekua, where Lonoikamakahiki and Pupuakea were living.\n\nAfter receiving the information that the men had come overland,\nLonoikamakahiki and Pupuakea went to intercept them at Puuanahulu, and\nthat was the place where the men were arrayed in battle formation.\nAbout this time, however, the rebels who were down at Anaehoomalu\nobserved that the clinkers at Puuanahulu were red with people, which\nwas a matter of surprise to the rebels. Some of them thought there was\na battle being fought, while others conjectured they were some of their\nown men, being under the impression that Lonoikamakahiki was still at\nOahu, for no news had been received that he, Lonoikamakahiki, had\narrived at Kealakekua.\n\nDuring the night of the day on which the rebels were surprised,\nLonoikamakahiki and his younger brother Pupuakea, together with the\nmen, came down prepared to give battle. On the night the men left\nPuuanahulu to go down, the rebels realized there was to be war, because\nthere were in the hands of the men torches burning from the van to the\nrear of the war procession of Lonoikamakahiki. Then it was that the\nrebels made preparations for battle, sending out messengers to inform\nthe men and the chiefs on their side that had been stationed from\nAnaehoomalu to distant Kohala.\n\nWhile Lonoikamakahiki was on his way down he first met the rebels at\nWailea and the fighting immediately commenced. Lonoikamakahiki was\nvictorious on this occasion and the rebels were annihilated. This was\nthe battle fought by Lonoikamakahiki, where it is said that blood\nflowed like water at Wainanalii, and hence the battle is described as\nthat of Kaheawai.\n\n\n\n\n\n\nCHAPTER IX.\n\nBATTLES OF LONOIKAMAKAHIKI.\n\n\nEarly in the morning after the battle of Lonoikamakahiki at Kaheawai,\nhe was observed by the rebels proceeding along the lava bed of Kaniku.\nThe rebels after returning to camp reported to their general,\nKanaloapulehu, saying: \u201cLonoikamakahiki and Pupuakea are approaching,\nsome men have been slain, and we (the rebels) have been routed.\u201d\n\nKanaloapulehu commanded Kanaloakuakawaiea, the chief of Hilo: \u201cLet the\nbattle be at Kaunooa where there is plenty of sand, and let it be\nfought there, so that when Lonoikamakahiki reaches the spot we would be\nin possession of the sand, so that whilst rubbing their eyes the rocks\nwill fly and victory will be ours.\u201d\n\nAccording to the instructions of Kanaloapulehu to Kanaloakuakawaiea,\nthe men were placed in position at Kaunooa. This is a place midway\nbetween Puako and Kawaihae. At the noon hour Lonoikamakahiki came in\ncontact with the rebels and the battle commenced in earnest and he was\nvictorious over them, having repulsed Kanaloapulehu and his followers\njust as the shades of evening were falling.\n\nWhile Kanaloapulehu and his followers were fleeing they met the Kohala\nand the Hamakua rebels at a place called Nakikiaianihau. Kanaloapulehu\ncommanded them, saying: \u201cLet us go back and encamp at Haleokapuni, and\nlet some of us go on to Puukohola, and when Lonoikamakahiki is seen\napproaching Nakikiaianihau, then we will occupy Puukohola so we can\nshower rocks from above and Lonoikamakahiki\u2019s battle will be a defeat.\u201d\nAll the chiefs observed the commands of the general and encamped at\nHaleokapuni immediately below the temple of Puukohola [286] and\nMailekini at Kawaihae. Lonoikamakahiki, however, did not manoeuver as\nwas anticipated by the rebels.\n\nAfter Lonoikamakahiki became victorious at the battle of Kaunooa he\nconsulted his priests (kahunas) as to what steps best to take in order\nto lead to victory. The priests directed him to proceed by way of Pili\nuntil they came to Puupa, \u201cand there a big battle should be fought,\nbecause thus far we have only fought against the Konas, and know\nnothing about Hilo and Puna, nor of Hamakua. Pay no heed to Kohala, it\nis a small district; let us fight her last. Proceed against the\ntriplets, Puna, Hilo and Hamakua.\u201d\n\nLonoikamakahiki followed the directions of his priests. [287]\nProceeding upwards from Kaunooa and about midway of the plains at about\nmidnight they could see the fires of the rebels at Puupa.\nLonoikamakahiki asked his priests: \u201cWhat is that fire?\u201d The priests\nanswered: \u201cA battle. It is the fires of the traitors of the land.\u201d He\nasked again: \u201cWhat of us?\u201d The kahunas answered: \u201cSend along forty men\nwith torches in their hands, each man to carry four torches to burn, so\nas to deceive and to give the rebels the impression that there are four\nforty men, allowing them to proceed directly and when immediately\noutside of Puupa permit them to light their torches so we may be able\nto locate the whereabouts of the enemy and learn where they are\nencamped, the battle to begin at once, we to follow them from the rear\nand the forty from the opposite direction, and the enemy will be\nrouted.\u201d\n\nReceiving the instructions from the priests, Lonoikamakahiki sent out\nforty men with Pupuakea, who made forty-one. They followed the\ninstructions of the priests, each man carrying four torches, proceeding\nalong the direction indicated by the priests. They travelled along to\nthe outskirts of the camp of the rebels, lighted their four forty\ntorches and set up a tremendous shouting, \u201cOnto the traitors of the\nland! Onto the traitors of the land!\u201d and such like.\n\nThe rebels saw the burning torches and heard the loud yells. After\nfirst counting the number of torches and discovering there were only\nfour forties the rebels gave chase. While the rebels were absent\nLonoikamakahiki and his men arrived, and in the fight with Pupuakea\u2019s\nmen, who gained by repulsing the rebels, Lonoikamakahiki and his army\nstood off ready to receive them. The battle waxed fierce and hard until\nthe two divisions of Lonoikamakahiki and Pupuakea came together, when\nthere was great slaughter of the rebels. Some escaping, ran upwards to\nOuli at Waimea that night and were there slain by their own men being\nunder the impression that they were Lonoikamakahiki\u2019s men running away.\nThereby the remaining rebels who escaped from the battle of Puupa were\nalso killed. It is for this reason that this fight of Lonoikamakahiki\u2019s\nwas called Puupa, and was the third of his battles.\n\nOn the day following the night of battle at Puupa, rumors began to\nspread everywhere that Lonoikamakahiki was at Puupa. Those who were\nencamped at Haleokapuni in Kawaihae, in accordance with a previous\nunderstanding had by them, would not ascend Puukohola unless a man on\nthe side of Lonoikamakahiki should be slain; then only would Puukohola\nbe scaled for human sacrifices. For that reason the rebels rested with\nhigh hopes, based on their former understanding and anticipations of\nvictory, because Kanaloapulehu and Kanaloakuakawaiea were celebrated\nfor their great prowess.\n\nOn the night following Lonoikamakahiki arrived at Kawaihae with his\nforce of men, and Pupuakea\u2019s force came by way of Nakikiaianihau, and\nrevealed themselves. Kanaloapulehu, seeing the force of Pupuakea, sent\nout four hundred men to give him battle. At the same time that the men\nwere on the way to intercept Pupuakea, Lonoikamakahiki had taken\npossession of Puukohola by a strategic move made during the night and\nwas occupying the top of it. Immediately the battle commenced, and\nKanaloapulehu was afterwards made prisoner by Lonoikamakahiki\u2019s\nwarriors, and Kanaloakuakawaiea was repulsed with what was remaining of\nthe rebels, Lonoikamakahiki being the victor that night, recording the\nfourth night battle won by him.\n\nThis battle of Lonoikamakahiki at Puukohola was named the Kawaluna,\nbecause of the night strategy successfully executed by him on that\noccasion. Kanaloapulehu, having been made prisoner, was killed and laid\nupon the altar (lele). So died the general of the rebels.\n\n\n\n\n\n\nCHAPTER X.\n\nDEFEAT OF KANALOAKUKAWAIEA AND THE REBELS.\u2014LONOIKAMAKAHIKI\u2019S VICTORY.\n\n\nAfter the victory by Lonoikamakahiki at the battle of Puukohola and the\nrepulse of Kanaloakuakawaiea, the remaining great general of the\ntraitors was forced to the top of Puainako. That eminence is about four\nmiles to the north of Kawaihae.\n\nOn the night of the battle of Puukohola, including the following\nmorning, after having pursued the men (Kanaloapulehu\u2019s) from Puukohola,\nLonoikamakahiki\u2019s warriors commenced moving. Pupuakea and his men,\nhowever, had already arrived at the precipice of Honokoa during the\ndarkness of early morning with the intention of capturing prisoners,\nbut none were captured, however. So Pupuakea returned and met\nLonoikamakahiki descending at Pahonu. The two divisions of Pupuakea and\nLonoikamakahiki were then brought together again. They then held a\nconsultation as to the direction they should take. Pupuakea and\nLonoikamakahiki desired to go by way of Waimea, but the wish of the\npriest, Hauna, was to proceed by the Kohala route to Puumaneo and there\nmake preparation for battle. Lonoikamakahiki heeded the advice of the\npriest.\n\nHaving come to that understanding they proceeded from Kawaihae until\nthey reached the precipice of Honokoa, and reached on to the Kohala\nside. At that moment Lonoikamakahiki noticed the footprints of the\nrebels, and the victors began to search for more traces and they were\ninnumerable, as indicated by the withered pili grass. Lonoikamakahiki\u2019s\nforces followed the trodden path and lo! there were the rebels in large\nnumbers encamped at Puainako. The rebels having first seen the forces\nof approaching men made their escape in every direction. However,\nbefore the final understanding had been reached at Puhaukole, Pupuakea\nalready had dispatched a messenger to investigate the condition of the\nrebels who were repulsed at the battle of Puukohola.\n\nDuring the progress of Lonoikamakahiki\u2019s search they came across the\nmessenger which had been previously sent out, who reported that the\nvanquished were fleeing over the pili grass. The conquerors gave chase,\nmeeting them on the beach at Kahua, when Pupuakea slaughtered them on\nthe pili grass as well as at the beach, their repulse having scattered\nthem in every direction. As for Kanaloakuakawaiea, he fled to the canoe\nlanding and ordered the men to cover him with pebbles; the covering was\nonly partial, however. Lonoikamakahiki and his men soon arrived upon\nthe scene and Kanaloakuakawaiea was there slain.\n\nWhen the men of Hilo heard that their chief was killed, they also\noffered themselves to be slain with him. The victors slaughtered a\nlarge number of them. Some of them scrambled over the clinkers along\nthe beach at Kahua, like shrimps clinging to the rocks in a stream.\nThen it was that Pupuakea chanted:\n\n\n Routed, are you, indeed you are routed!\n Beaten, are you, indeed you are beaten!\n You treasonable land pirates;\n You are scattered about, are you,\n Like water shrimps, [288]\n Onto the rocks in the stream.\n You were routed sometime ago,\n For the battle was like a freshet,\n The battle in the shower of sand at Kaunooa,\n The night battle at Puupa.\n In the general war at Kawaluna\n The land pirates were easily defeated,\n Merely by the wind from the war clubs. [289]\n Men are sacrificed indeed, by Lono.\n It was a victory.\n Lono was victorious,\n You treasonable chiefs!\n\n\nThis battle of Lonoikamakahiki\u2019s was called Kaiopae, and the landing\nplace was named after this battle and is known as such to this day.\n\nAfter the defeat at Kaiopae, victory continued to follow even into\nKohala. Upon their arrival there the rebels were in a state of\npreparedness for war at Hinakahua, in Kapaau of Kohala. The rebels\nobserved the victors approaching on the highlands in inferior numbers,\nand because of the enemy\u2019s numerical weakness, mustered courage to give\nbattle to the forces of Lonoikamakahiki; but upon the near approach of\nthe conquerors the rebels fled without any apparent reason,\nslaughtering each other in their confusion, fleeing to hide themselves\namong the precipices of Pololu and Honokane.\n\nThe rebels, however, were overtaken at Halelua and slaughtered by\nPupuakea with his war club. Kaiopihi, the Kohala general was slain, and\nLonoikamakahiki once more was victorious at this battle. This battle of\nLonoikamakahiki was named Kaiopihi after the incident of the death of\nKaiopihi at that place, the locality being known by that name to this\nday.\n\nAfter this battle Lonoikamakahiki rendezvoused at the upper part of\nPololu at the top of the knoll of Puumaneo, where the battle was fought\nas directed by Hauna, his guardian priest. While located on Puumaneo,\nreinforcements of rebels from Hamakua, Hilo, Puna and Kona arrived.\nLonoikamakahiki gained a complete victory, and there it was that all\nthe rebellious chiefs were slaughtered, not one escaping death. Thus\nLonoikamakahiki came into control of the whole of Hawaii.\n\nAfter this signal victory Lonoikamakahiki went to observe religious\nservice at the temple at Apuakohau, and it is there that the temple\ncalled Muleilua is located. After this dedication he proceeded and held\nanother ceremony at Puukohola. Having performed his duties at this\nplace he went on, and at Kahaluu, in Kona, again held a dedication\nservice at the temple of Makolea. On the way Kapulani, a rebel chief,\nwas caught hiding in the valley by the victors. It had been previously\nreported that he was one of the chiefs who rebelled against\nLonoikamakahiki, and because of that fact Kapulani was condemned to\ndie. On the night that the council was held the intention was to place\nhim on the altar the following morning, but during the night he was\nassisted to escape by Kalanioumi [290] when he, Kapulani, made his way\nto Kau safe from the clutches of the victors.\n\n\n\n\n\n\nCHAPTER XI.\n\nTHE DEPARTURE OF LONOIKAMAKAHIKI FOR MAUI TO VISIT KAMALALAWALU.\n\n\nSubsequent to the slaughter of the chiefs of Hawaii by Lonoikamakahiki\nhe consulted his wife Kaikilani for the purpose of going to Maui on a\nvisit to Kamalalawalu. They decided, and so did all the chiefs, to\nallow them to go, in consequence of some plans Lonoikamakahiki had in\nview. On the day he was prepared to sail to Maui he selected a\nsufficient number of men, including his strongest and best-known\nwarriors. He also selected his younger brother Pupuakea, well known as\nthe premier and general, to accompany the party. On this voyage of\nLonoikamakahiki he did not forget Hauna in his capacity as priest and\ncounselor.\n\nThe following is the tradition of Lonoikamakahiki concerning this\nvoyage:\n\nOn Lonoikamakahiki\u2019s arrival at Maui, Kamalalawalu was residing at Hana\non the ahupuaa called Wananalua. When Lonoikamakahiki went ashore at\nthe canoe landing of Punahoa he was observed by Kamalalawalu,\nLonoikamakahiki and his retinue being sent for and taken to\nKamalalawalu\u2019s royal residence, it being the first time he had cast\neyes on the king of Hawaii, although he had previously heard of him. It\nwas said that Kamalalawalu was an uncle of Lonoikamakahiki.\n\nA few days thereafter, it being customary at the royal residences of\nthose times to drink awa, it came to pass that Kamalalawalu wanted the\npleasure of drinking awa with Lonoikamakahiki, so he said to\nLonoikamakahiki: \u201cIt is my pleasure that we drink awa.\u201d In compliance\nwith the wish of the king of Maui the king of Hawaii in like manner\ngave his assent.\n\nKamalalawalu said to Lonoikamakahiki: \u201cLet us go surf riding and by the\ntime we return the awa will be ready.\u201d They went. Before going,\nhowever, they decided that they would have a chicken as an accompanying\ndish to go with their awa, and gave directions to their younger\nbrothers to prepare the awa and the extra dish before they returned\nfrom their surfing.\n\nThe side dish they desired to have with the awa they were to drink was\nchicken. Before Lonoikamakahiki started to surf he spoke to Pupuakea\nthus: \u201cI\u2019m going in surfing now with the king of Maui. You cook the\nchicken in blood [291] and let it be ready when we return from\nsurfing.\u201d After giving these directions to his younger brother, he\nproceeded with Kamalalawalu to surf. As for Kamalalawalu, he also had\ngiven his younger brother Makakuikalani the same instructions as\nLonoikamakahiki gave to Pupuakea. These instructions of the kings were\neach given to their brothers separate, apart and distinct from each\nother and not in the hearing of each other. Their majesties then went\nsurfing. Makakuikalani prepared the chicken and awa for Kamalalawalu.\nThe chicken cooked in blood and the awa masticated he awaited the\nreturn of the king.\n\nAs for Pupuakea, however, he made no preparations as he was directed\nto, for the reason he knew not how to prepare chicken nor how to\nproperly chew the awa, being unaccustomed to such things. It was a\nsurprise to Pupuakea himself that Lonoikamakahiki should have ordered\nhim to do so, knowing full well that he (Pupuakea) was not accustomed\nto preparing chickens.\n\nOn the return of their majesties from surfing, Kamalalawalu was ready\nfor his meal. He inquired of Makakuikalani if it was ready, and he\nanswered: \u201cIt is; the chicken is cooked and the awa is masticated.\u201d So\nKamalalawalu commanded: \u201cHave the food served.\u201d Preparations for the\nmeal were made, the awa being strained at the order given for\npreparation. Lonoikamakahiki after having returned from surfing said to\nPupuakea: \u201cPreparations are being made for Kamalalawalu\u2019s food. Where\nis my awa and chicken? Have you prepared them?\u201d When Pupuakea was\nspoken to he was engaged playing konane. Upon hearing these inquiries\nof Lonoikamakahiki, Pupuakea replied: \u201cNo,\u201d and said furthermore: \u201cThe\nchicken is here somewhere, not killed, nor has the awa been chewed,\nbecause you well know I have no knowledge of how to prepare the things\nyou directed me to do.\u201d\n\nLonoikamakahiki became angered, picked up the konane board and struck\nPupuakea across the forehead making the blood flow. Because of this,\nPupuakea was angered. Instantly he reached for the charcoal and\nfirewood, started the fire, caught the chicken and choked it and tore\naway one of its legs. After having it skinned he broiled it over a fire\nat the same time reaching for the awa root. While the chicken was being\nbroiled the awa was being chewed; with three quids [292] of the awa the\nlegs of the chicken were cooked, the awa strained and the cooked\nchicken legs placed on a platter. The awa cup was placed in front of\nthe king, and also all the other things according to the directions\ngiven to Pupuakea. He said to the king: \u201cThe chicken and the awa are\nready; it only awaits you to eat and to drink of the same.\u201d When\nLonoikamakahiki saw that the instructions he gave previous to surfing\nhad been carried out, he ate before Kamalalawalu drank his awa.\n\nWhile Pupuakea was preparing the chicken, Kamalalawalu took particular\nnotice of the peculiar manner in which Pupuakea was doing it and rather\nadmired the manner in which it was being done.\n\nAfter partaking of the awa and finishing their meal, the kings played\nkonane, and during the game Kamalalawalu said to Lonoikamakahiki: \u201cSay,\nI rather like your servant. Should you go home, let your servant remain\nwith me.\u201d Lonoikamakahiki replied: \u201cHe is not a servant of mine, he is\nmy notable and younger brother. You can not have him.\u201d Therefore\nKamalalawalu said: \u201cIf he is your notable and your general also, then I\nsay to you, it is a low shelf which the rats will get at.\u201d [293]\nLonoikamakahiki retorted: \u201cHe is a small maika that can cover a long\ncourse.\u201d\n\nAfter Lonoikamakahiki had finished talking, Kamalalawalu, pointing to\nMakakuikalani, said: \u201cThere is my notable, my general, and my younger\nbrother also.\u201d\n\nBecause Kamalalawalu ridiculed Lonoikamakahiki\u2019s general, Pupuakea,\nLonoikamakahiki, referring to Kamalalawalu\u2019s statement, \u201cThis my\nnotable,\u201d remarked: \u201cHe is hollow; the swirl of the war club would\nstagger him; a touch of the club would kill him.\u201d In consequence of\nthis remark of Lonoikamakahiki, Kamalalawalu replied: \u201cHe is the\nshrivelled banana of Kaea, which will not ripen in ten days.\u201d\n\nThe passage of words between Lonoikamakahiki and Kamalalawalu were\ntreasured and stored up within themselves. After a considerable time\nfollowing the events narrated, and subsequent to the return of\nLonoikamakahiki from his tour, Kamalalawalu entertained the idea to\ndestroy by war the chiefs of Hawaii in consequence of reports having\nbeen brought of Lonoikamakahiki\u2019s strength and his success in war.\n\nKamalalawalu dispatched his own child Kauhiokalani, otherwise known as\nKauhiakama, for Hawaii instructing him thus: \u201cYou go to learn the\nnumber of people there are on Hawaii, and on your return report to me.\u201d\n\nIn accordance with the wish of Kamalalawalu, Kauhiokalani, otherwise\nknown as Kauhiakama, sailed for Hawaii. He arrived at Kohala at a\nlanding place for canoes known as Puakea. Having arrived there, the\ncanoes were put ashore and he began his itinerary along the coast of\nKohala until he reached Kawaihae. On his journey he found very few\npeople.\n\nKauhiakama thence travelled on from there to Kona Kapalilua, at the\nboundary of Kau and Kona, not meeting many people. He continued on\nuntil he made the circuit of Hawaii, without seeing a great many\npeople. At Kapaau, Kohala, on his homeward journey, there was\ncongregated a large concourse of people at the athletic grounds called\nHinakahua, it being customary for the people to gather together at this\nplace for athletic contests.\n\nKauhiakama remarked: \u201cI thought Hawaii had more people, but not so; it\nis only noted as being a large island, but as to the inhabitants there\nare very few. If the people on the route of my travel were only as\nnumerically large as the people of this place, it would be something,\nbut I find it is not so.\u201d\n\nKauhiakama, having observed the population of Kohala during this\ncircuit, returned to Maui. Upon arrival there, Kamalalawalu asked him:\n\u201cHow is Hawaii?\u201d Kauhiakama replied: \u201cKohala is depopulated; the people\nare only at the beach, because during my circuit of Hawaii I did not\nfind a large number of them. I first arrived at Kohala, then traveled\nalong its shore until Kawaihae was reached and did not meet a solitary\nman. At the place of my landing, however, I met a few, not exceeding\nforty, perhaps, and at Kawaihae there were some places with few men. I\nproceeded from Kawaihae through Kona to a part of Kau, all the way not\nmeeting many people. That is the most desolate place, composed of\nnothing but clinkers. I continued my circuit from Kau to Puna, Hilo and\nHamakua. I do not recollect coming in contact with three four hundred\n(1200) men. On my way to Kohala I found it to be the only locality\nwhich contained some people. Kohala is depopulated; the people are only\nat the beach.\u201d\n\nKamalalawalu having heard this report from his son Kauhiakama ordered\nMakakuikalani to make preparations for war. It has been mentioned in\nthis narrative that two men came from Hawaii who urged Kamalalawalu to\ngive battle to Hawaii, being Kauhipaewa and Kihapaewa, the sons of\nKumaikeau and another. According to the old historians it was\nLonoikamakahiki himself who sent these two men to urge Kamalalawalu to\ngo to war with Hawaii. And this is the story told concerning the two\nmen.\n\nBecause of Lonoikamakahiki\u2019s intense desire to wage battle with\nKamalalawalu, the former sent Kauhipaewa and Kihapaewa to consult\nKamalalawalu concerning it. These two men arrived before Kamalalawalu\nwithout the latter knowing that they were emissaries from\nLonoikamakahiki. On the occasion of the two men meeting Kamalalawalu,\nthey remarked: \u201cGo and make war on Hawaii, as you can take it if you\ngive battle, because Lonoikamakahiki has no power, nor has his general\neither.\u201d Because of the remarks of these two men to Kamalalawalu, he\nharbored the idea of going to Hawaii to wage war.\n\nThe following is said by some of the ancient historians to be the\ncorrect narrative: Because of Lonoikamakahiki\u2019s desire to test the\nstrength of their two generals, putting into effect the compliments\nexchanged between them at the time of the awa drinking both Kihapea and\nKauhipea said to Kamalalawalu: \u201cIf you should sail for Hawaii to give\nbattle to Lonoikamakahiki, let us carry on the war from the top of\nPuuoaoaka and Hokuula. Let us occupy these places first; we will then\npossess the stones [294] on the heights and compel Lonoikamakahiki to\ndo his fighting from below; we, being above, would only have to roll\nthe rocks and thus will the people of Hawaii be defeated by those of\nMaui.\u201d\n\nSo said these men to Kamalalawalu, which was nothing more nor less than\ndeception, expressed so as to bring about Kamalalawalu\u2019s destruction.\nIt was only by such means that Kamalalawalu\u2019s high ambitions were\naroused to wage war against Lonoikamakahiki.\n\n\n\n\n\n\nCHAPTER XII.\n\nTHE RETURN OF KAUHIPAEWA TO HAWAII.\u2014KAMALALAWALU SAILS FOR HAWAII.\n\n\nAfter Kauhipaewa and his companion made their final statement to\nKamalalawalu concerning war they immediately returned to Hawaii. Upon\ntheir arrival at Hawaii, Lonoikamakahiki was then residing at Puako,\nawaiting the return of Kauhipaewa and his companion. Upon their arrival\nthe king inquired as to their mission. They made report as to\nconversations had with Kamalalawalu. Lonoikamakahiki then made\npreparations for war, so as to be ready when Kamalalawalu made his\nappearance. After Kauhipaewa and his companion had departed for Hawaii\nKamalalawalu made preparations to sail thither for war.\n\nLanikaula observed that preparations were being made to sail to Hawaii\nto wage war on Lonoikamakahiki, so said to Kamalalawalu: \u201cWhere are\nyou? Preparing these canoes of yours to go where?\u201d Kamalalawalu\nreplied: \u201cTo sail to fight Lonoikamakahiki.\u201d Lanikaula replied: \u201cYou\nwill not defeat Lonoikamakahiki, because no amount of strength will\never overcome Lonoikamakahiki, for the reason that you are a human\nbeing and he a god.\u201d Kamalalawalu made answer: \u201cKauhiakama says Kohala\nis depopulated; the people are only at the beach.\u201d To this remark of\nKamalalawalu, Lanikaula replied: \u201cYou sent your son Kauhiakama to\ninvestigate as to how many people there were on Hawaii. He returned and\nmade his report to you that there were not many people there, but\nKauhiakama did not see the number of people in Kohala because he\ntraveled on the seashore, reaching Kona from Kawaihae and arrived on\nthe heights of Huehue. He could not have seen the people of that\nlocality because there were only clinkers there, having proceeded along\nby way of Kona until he arrived at Kau. If he had traveled along the\nKona route in the early morning he could not have met people at that\ntime because the inhabitants of that section had gone to the uplands\nand some had gone fishing; those remaining home were only the feeble\nand sick, therefore the people of Kona could not have been seen by\nKauhiakama on his tour. Had he gone during the evening he would surely\nhave seen the large population of Kona because it is the largest\ndistrict of Hawaii.\u201d\n\nThese observations of Lanikaula did not make much of an impression on\nKamalalawalu. He still inclined to the idea of war. Lanikaula observed\nthat Kamalalawalu was bent on going to war. He therefore spoke to\nKamalalawalu again: \u201cIf you intend to go to war with Lonoikamakahiki,\nthen your grounds should be at Anaehoomalu; and should Lonoikamakahiki\ncome to meet you, then let the battle be fought at Pohakuloa, it being\na narrow place; then you will be victorious over Hawaii.\u201d\n\nKamalalawalu answered: \u201cYou do not know, because I was distinctly told\nby both Kauhipaewa and Kihapaewa that our battle field should be on\nHokuula and Puuoaoaka, it being a place of eminence.\u201d Lanikaula again\nsaid: \u201cYou are being deceived by the sons of Kumaikeau and others; you\nhave been led astray, therefore listen to me, for if you heed not my\nadmonitions I do not think that you will ever come home to Maui nei\nagain.\u201d\n\nKamalalawalu became indignant at Lanikaula\u2019s remarks and drove him\naway. But Lanikaula, out of sympathy for the king, did not cease to\nagain give him warning: \u201cKamalalawalu! You are very persistent to have\nwar. This is what I have to say to you: Better hold temple services\nthese few days before you proceed. Propitiate the gods first, then go.\u201d\nBut Kamalalawalu would not harken to the words of Lanikaula, therefore\nhe ended his remarks. Makakuikalani made the preparations of the war\ncanoes in accordance with the strict orders of Kamalalawalu.\n\nWhen the canoes and the several generals, together with all the men,\nincluding the war canoes of Kamalalawalu, were ready floating in the\nharbor of Hamoa, Lanikaula came forth and in the presence of King\nKamalalawalu and his war canoes prophesied in chant his last words to\nKamalalawalu:\n\n\n The red koae! The white koae! [295]\n The koae that flies steadily on,\n Mounting up like the stars.\n To me the moon is low. [296]\n It is a god,\n Your god, Lono;\n A god that grows and shines.\n Puuiki, Puunui.\n At Puuloa, at Puupoko;\n At Puukahanahana,\n At the doings of the god of Lono.\n Lono the small container,\n Lono the large container.\n Puunahe the small,\n Puunahe the large.\n By Hana, you swim out,\n By Moe you swim in.\n My popolo [297] is mine own,\n The popolo that grows by the wayside\n Is plucked by Kaiokane,\n Is watched over by Kaiowahine.\n We two to Kahulikini,\n Numberless,\n Vast, without number, countless\n Are we, O Kama.\n Let us two to Anaehoomalu,\n O my chief.\n\n\nAt the end of Lanikaula\u2019s prophesy as made in the chant Kamalalawalu\nset sail with his large convoy of war canoes. It is mentioned in this\ntradition relative to the number of canoes of Kamalalawalu that the\nrear war canoes were at Hamoa, Hana, and the van at Puakea, Kohala; but\nat the time of this narrative the opinions of the ancients differed as\nto the accuracy of this. Some say that the number of canoes is greatly\nexaggerated.\n\nKamalalawalu having arrived at Hawaii, Kauhipaewa and Kihapaewa were\nstationed at Puako, in accordance with the wishes of Lonoikamakahiki.\nAt the first meeting that Kamalalawalu had with Kauhipaewa and others,\nKumaikeau and others (who were men from the presence of\nLonoikamakahiki) said to Kamalalawalu: \u201cCarry the canoes inland; take\nthe outriggers off so that should the Hawaii forces be defeated in\nbattle they would not use the flotilla of Maui to escape. When they\nfind that the outriggers have all been taken apart and the victors\novertake them the slaughter will be yours.\u201d Kamalalawalu did as he was\ntold to do by the two old men.\n\nWhen Kamalalawalu arrived at Kohala, Lonoikamakahiki had his army in\nreadiness. Kamalalawalu learning that Kanaloakuaana was still living at\nWaimea he concluded that his first battle should be fought with\nKanaloakuaana and at Kaunooa. Kanaloakuaana was completely routed and\npursued by the soldiers of Kamalalawalu, and Kauhiakama, and\nKanaloakuaana was captured at Puako. At this battle the eyes of\nKanaloakuaana were gouged out by the Maui forces, the eye sockets\npierced by darts, and he was then killed, the eyes of Kanaloakuaana\nbeing tatued.\n\nBecause of this action on the part of Kamalalawalu\u2019s men the landing\nplace for the canoes at Puako was called Kamakahiwa, [298] and to this\nday is known by that name and may ever remain so to the end of this\nrace. Because of the perpetration of this dastardly act on\nKanaloakuaana the following was composed by a writer of chants, being\nthe middle portion of a chant called \u201cKoauli\u201d:\n\n\n The drawing out of Kama, the ohia tree;\n The letting out of Kama at Waimea,\n The kin of Kanaloa. [299]\n He was made black like the mud-hen.\n The face was blackened,\n Blackened was the face of Kanaloa with fire.\n The face of Kanaloa,\n With burning fire.\n Let me scratch the face\n Of Makakii.\n You poked at the eyes of Kamalea, [300]\n Makahiwa, Makalau.\n The men were from Hoohila,\n Of Makakaile.\n The face of Makakaile the large one, the life.\n Kikenui of Ewa.\n At Ewa is the fish that knows man\u2019s presence. [301]\n The foreskin of Loe, consecrated in the presence of Mano\n The chief, heralded [302] by the drum of Hawea, [303]\n The declaration drum\n Of Laamaikahiki.\n\n\nThis chant is dedicated to the eyes of Kanaloakuaana as indicated by\nthe verses.\n\n\n\n\n\n\nCHAPTER XIII.\n\nTHE BATTLE AT WAIMEA.\u2014CONQUEST BY LONOIKAMAKAHIKI\u2014DEFEAT AND DEATH OF\nKAMALALAWALU.\n\n\nAfter the death of Kanaloakuaana by Kamalalawalu, and in obedience to\nthe statements of the old men for the Maui war contingent to go to\nWaimea and locate at Puuoaoaka and Hokuula, Kamalalawalu and his men\nproceeded to the locality as indicated by them. The Maui forces\nfollowed and after locating at Hokuula awaited the coming fray. On the\nday Kamalalawalu and his men went up to Waimea to occupy Hokuula the\ntwo deceitful old men at the time were with Kamalalawalu. In the early\nmorning when Kamalalawalu awoke from sleep he beheld the men from Kona\nand those of Kau, Puna, Hilo, Hamakua and Kohala had also been\nassembled.\n\nKamalalawalu looked and saw that the lava from Keohe to Kaniku was one\nred mass. Kamalalawalu was astonished, because the day before he\nobserved that the lava was one mass of black, but this morning it was\nentirely red with people. Thereupon Kamalalawalu inquired of Kumaikeau\nand the others why the lava was a mass of red: \u201cWhat does red portend?\nDoes it mean war?\u201d Kumaikeau and the others replied: \u201cDo not think the\nred you see is some other red and not what you assume it to be. It is\nnot war. That red yonder is the wind. The olauniu wind of Kalahuipuaa\nand Puako had been blowing in the early morning and when it is very\nlight and gentle it hugs the lava close. This olauniu wind on the lava\ncoming in contact with the wind from Wainaualii raises a cloud of dust\ncovering and hiding the land in the manner you saw yesterday.\u201d While\ncogitating to himself, Kamalalawalu concluded to drop the matter on\naccount of the deceit of the two old men and the loss of confidence in\nwhat Kumaikeau and the others had said, for the reason that the lava\ncontinued to be strewn with people even to the time of the setting sun.\nDuring that night and including the following morning the Kona men\narrived and were assigned to occupy a position from Puupa to Haleapala.\nThe Kau and Puna warriors were stationed from Holoholoku to Waikoloa.\nThose of Hilo and Hamakua were located from Mahiki to Puukanikanihia,\nwhile those of Kohala guarded from Momoualoa to Waihaka.\n\nThat morning Kamalalawalu observed that the lowlands were literally\ncovered with almost countless men. Kamalalawalu then took a survey of\nhis own men and realized that his forces were inferior in numbers. He\nthen spoke to Kumaikeau and the others: \u201cKumaikeau and the rest of you,\nhow is this and what is that large concourse of people below?\u201d\n\nKumaikeau and the others replied: \u201cWe have never seen so many people in\nHawaii before. Do not think that because of their superior numbers they\nwill escape us; they cannot, for the reason that their fighting will\nhave to be from below. It is true they are more numerous, but being\nbeneath we will defeat them.\u201d\n\nThe following day, Lonoikamakahiki went over to meet Kamalalawalu to\nconfer concerning the war. [304] During their conference Kamalalawalu\nproposed to Lonoikamakahiki that war cease because he feared the\ngreater forces of Lonoikamakahiki. But the proposal by Kamalalawalu for\ntermination of the war did not meet Lonoikamakahiki\u2019s approval. He had\nno intention of acquiescing, because he was greatly incensed at\nKamalalawalu for the brutal manner in which he killed Kanaloakuaana by\ngouging out the eyes and other brutal acts carried into execution while\nthe latter was still alive.\n\nMakakuikalani, however, upon hearing of Kamalalawalu\u2019s proposal to\nLonoikamakahiki to cease the war disapproved of it and said to\nKamalalawalu not to have the war cease. \u201cOnward, and stand on the\naltar! [305] Then will it be known which of us is a full grown child.\u201d\nThis determination on the part of Makakuikalani was manifested by his\npresence for three consecutive days before the forces of Hawaii. After\nthe third day, the two combatting forces waged battle, Lonoikamakahiki\ngaining the victory over Kamalalawalu\u2019s entire force on the same day\nthe battle was fought, the Maui-ites being completely routed.\n\nThis is the history of the battle as related by the ancients and as the\nnarrative is preserved by them. Before the battle commenced it was\ncustomary for the old men to encourage Kamalalawalu to do battle.\nWhenever the two old men heard what Kamalalawalu and the others had to\nsay as to what they intended doing to Lonoikamakahiki in order to be\nvictorious in battle, the old men would wend their way to make it known\nto Lonoikamakahiki and the others and this duty was generally carried\nout during some convenient time of night. The two old men always\npointed out to Kamalalawalu and the others where the battle should be\nfought, and the suggestions of the old men were always received with\nthe utmost confidence by him. Therefore Kumaikeau and the two deceitful\nold men would in turn inform Lonoikamakahiki. The two old men never\nsuggested any place for battle which would result advantageously to\nKamalalawalu and his forces; on the contrary, it was invariably such a\nlocality where inevitable defeat would result.\n\nIn the early morning of the day of battle, Makakuikalani went to the\nfront with his warriors following him and planted themselves at\nWaikakanilua below Hokuula and Puuoaoaka at a prominence looking\ntowards Waikoloa. Pupuakea, on observing that Makakuikalani was placing\nhis men and self in position, he and his warriors immediately came\nforward prepared to give battle. It was a case where both sides were\nequally prepared for the fray.\n\nMakakuikalani was a man of great height and large physique; a renowned\nand powerful general of Maui and was also Kamalalawalu\u2019s younger\nbrother. As for Pupuakea, Hawaii\u2019s celebrated and powerful general and\nwho was Lonoikamakahiki\u2019s younger brother, he was only a man of small\nstature. Both men had been taught the art of fighting with the wooden\nclub and were experts in its use, but their schooling was under\ndifferent masters and at different places.\n\nOn the day of battle the sight of Makakuikalani put Lonoikamakahiki\u2019s\nforces in dreadful fear. When Pupuakea saw Makakuikalani he had no fear\nof him, did not tremble but stood firm ready to give battle.\n\nWhile Makakuikalani and Pupuakea were standing on the battle field,\nMakakuikalani raised his war club and from on high struck at Pupuakea.\nBeing short in stature he was only slightly struck but fell to the\nground, however. At the instant Makakuikalani\u2019s war club struck\nPupuakea the end of it was buried deep into the ground. At the moment\nPupuakea was struck by the war club and fell Makakuikalani thought that\nhe was killed, but the latter\u2019s master saw that Pupuakea was not dead,\nso said to Makakuikalani: \u201cGo back and slay him for your opponent is\nnot dead. Your clubbing being from above only delivered a blow with the\nbutt end.\u201d Makakuikalani hearing the words of his teacher turned around\nand threw the butt end of his club, at the same time telling him to\n\u201cShut up! Instruction stops at home. He cannot escape, he must be dead\nbecause the club strikes true.\u201d At the very instant that Makakuikalani\nfaced around to talk with his teacher, he (the teacher) was dead.\n\nPupuakea was lying on the ground, stunned, but somewhat recovered\nafterwards and raised himself up from the ground. When Makakuikalani\nsaw that Pupuakea was still alive he rushed towards him bent on killing\nhim.\n\nPupuakea observed Makakuikalani\u2019s approach so prepared himself to slay\nhim. When Makakuikalani drew near, Pupuakea raised his club and twirled\nit from his right. At that moment Makakuikalani attempted also to lay\nhis club on Pupuakea, and when his club was twirled it skidded along\nthe ground towards the feet of Makakuikalani and being parried by\nMakaku, fell to the ground. When Makakuikalani swung his club from the\nleft side it struck the back of his own neck and he was instantly\nkilled. Pupuakea immediately stepped backward and met his master who\nsaid to him: \u201cGo back again and slay him so he be dead.\u201d The words of\nhis master aroused Pupuakea\u2019s pride and he said to his teacher: \u201cHe\ncannot live, he is dead.\u201d Then looking at the palm of his hand he again\nsaid to his master: \u201cHe cannot be alive because the birthmark of\nPupuakea has impressed itself thereon. The flying club through dust has\nkilled him.\u201d\n\nAfter the great and renowned general of Maui had fallen the Hawaii\nforces continued to slaughter Kamalalawalu and the others. Upon the\ndeath of Kamalalawalu the slaughter of the Maui-ites continued for\nthree days thereafter and those defeated who ran towards their canoes\nfound no arms and outriggers because they had been broken. The repulsed\nwarriors ran to Puako and noticing the paimalau [306] floating in the\nsea mistook them for canoes. They began to waver and were again\novertaken by the victors. The destruction of the remaining invaders was\nthen complete. Referring to Kauhiakama the son of Kamalalawalu he\nescaped to safety. The story of his escape running thus:\n\nOn the day that the Maui forces were defeated Kauhiakama clandestinely\nescaped to Kawaihae and from there his intentions were to hie to the\ncaves, there to remain until his side was victorious and then make his\nappearance.\n\nHinau, one of the generals of Lonoikamakahiki and a messenger also, had\ngreat affection for Kauhiakama, but it was previous to the time of\nHinau\u2019s assisting in the escape of Kauhiakama that he roasted some taro\nand, together with some dried mudfish, already roasted, proceeded to\nsearch for Kauhiakama. Hinau came to Kawaihae first and from there went\nto Kaiopae where for the first time he saw Kauhiakama, so Hinau hailed\nhim and said: \u201cSay, Kauhiakama, remain there until I reach you!\u201d\nKauhiakama looking round saw Hinau approaching, the thought of death at\nthe hands of the victorious crossed his mind, so covering his face with\nhis hands he wept, for he was greatly depressed in spirits. Hinau came\nforward, however, and greeted him with a kiss on the nose, remarking:\n\u201cI remained behind and roasted some taro and dried mudfish for the love\nof you and came to search for you.\u201d These words of Hinau gave\nKauhiakama great relief and hopes for life. Kauhiakama then ate of the\ntaro prepared by Hinau and when he had finished Hinau assisted\nKauhiakama to escape to Maui. Thus was Kauhiakama saved from falling\ninto the hands of his enemies.\n\nUpon Kauhiakama\u2019s return to Maui he sang the praises of Hinau; named\nhis house after him and also the calabashes and fish-bowls. The\ncultivated fields were also named after him. Everything he possessed\nwas named after Hinau in memory of the many tokens of friendship and\nkindness shown to him.\n\nSeveral years afterwards rumors came to Lonoikamakahiki which informed\nhim of the actions of Kauhiakama and of the naming of everything\nKauhiakama owned by the name of Hinau. In consequence of this certain\nmessengers were dispatched to Maui by Lonoikamakahiki to get Hinau.\nBefore the departure of the emissaries to get Hinau he instructed them\nthus: \u201cYou go and bring Hinau by my command, and should you meet him,\nsay to him to return to Hawaii and govern the country because I am\ngoing to Kauai, to view the trunkless koa tree of Kahihikolo. He is to\nbe in my stead and inform him so. Should he board your canoes, take him\nto Alenuihaha channel, tear him alive in the sea, because he has done\nwrong by assisting Kauhiakama to escape, thus violating my very\ncommands, to allow no one of Maui with royal blood to live.\u201d After he\nhad given these instructions to his emissaries they set sail for Maui.\n\nWhen the emissaries met Hinau they learned that he was the greatest man\nin Maui in the retinue of Kauhiakama and was the latter\u2019s cherished\nfavorite. However, the instructions had to be carried out and the same\nwere discharged in a manner that was entirely pleasing to\nLonoikamakahiki.\n\nHinau heard the wishes of Lonoikamakahiki from the lips of the\nemissaries, and believing the truth of the message decided to obey the\nsame. Kauhiakama had no intention of allowing Hinau to sail to Hawaii\nfor he was worried lest he return not again to Maui. Hinau, however,\nwas under the belief that he was to rule only during the time of\nLonoikamakahiki\u2019s absence on Kauai, and when he returned, he (Hinau)\nwould again return to Maui. Upon Hinau\u2019s boarding the canoes and\nsailing for Hawaii while yet breathing with life he was cut in two\nwhilst in the open sea by the emissaries in compliance with the\ninstructions of Lonoikamakahiki. So died Hinau. On the return of the\nmen they reported having put Hinau to death in the manner desired, thus\ngratifying the wishes of Lonoikamakahiki.\n\n\n\n\n\n\nCHAPTER XIV.\n\nREFORMATION OF THE GOVERNMENT BY LONOIKAMAKAHIKI.\u2014HE SAILS FOR\nKAUAI.\u2014LONOIKAMAKAHIKI DESERTED BY THE PEOPLE.\n\n\nAfter the battle with Kamalalawalu at Waimea and the death of Hinau,\nLonoikamakahiki again suggested to sail for Kauai, so that he might\nview Kahihikolo, the place where the trunkless koa tree was. For that\nvoyage Lonoikamakahiki made preparations to take along with him his\nfavorites, his warriors as companions and also his servants.\n\nKaikilani in the meantime was placed to rule the land and to care for\nthe people. All preparations having been made the king sailed for Kauai\narriving there with his entire retinue. Lonoikamakahiki went alone to\nview the trunkless tree of Kahihikolo his entire retinue having\ndeserted him. There was a native, however, of the place by the name of\nKapaihiahilina who joined the king on his tour. The king while thus\njourneying happened to look back to see where the rest of his people\nwere and saw only a solitary man following him in the rear. He was a\nstranger with whom he had no acquaintance. Of the large retinue which\naccompanied him from Hawaii not one was there, every man had deserted.\n\nWhen the king observed Kapaihiahilina following him, he said not a word\nto him but continued on with his journey without even a guide to\nindicate the place he so much desired to see. When Lonoikamakahiki\nagain turned back Kapaihiahilina was still following him. At this stage\nLonoikamakahiki asked the man: \u201cWhere are you going?\u201d Kapaihiahilina\nreplied: \u201cI merely followed you, because I heard from your people who\nwere on their way back, that they had deserted you, and having sympathy\nfor you, I followed.\u201d\n\nKapaihiahilina, upon being told that the king had been deserted, took a\ncalabash of poi and some fours of mud-fish, and went in search of the\nking. It was Kapaihiahilina\u2019s habit during the days he followed the\nking to observe the etiquette due to royalty, that is to say, during\nthe early morning when the royal shadow was the longest,\nKapaihiahilina, aware there were only the two of them, did not cross\nhis shadow but always respected his royal dignity and position.\n\nLonoikamakahiki constantly observed Kapaihiahilina\u2019s conduct as being\nmost respectful of royalty. One day in the course of their journey,\nKapaihiahilina, always to the rear of him at a respectable distance\nboth when walking and when at sleep, Lonoikamakahiki said to him: \u201cDo\nnot hold me in sacredness because you are my own brother. I have\nnothing dearer than yourself, therefore, where I sleep, there will you\nsleep also. Do not hold me aloof, because all that is good has passed\nand we are now traveling in the region of the gods.\u201d In consequence of\nthis, the king\u2019s wishes were observed, and they sat down together.\n\nDuring their wanderings through the mountains of Kauai, in the depths\nof the mountain recesses they became sorely in need of food and had to\nsubsist on the hala kaao. [307] They were in great need of clothing and\ndestitute of malo and had to use braided ferns in substitution thereof.\nThey wandered on in this manner until they arrived at the place which\nLonoikamakahiki was so desirous of seeing, which place was called\nKahihikolo, but still continued on until they reached the shore. During\nthese travels they were in the greatest distress from lack of food,\nlack of clothing, lack of malo and also distress from the rains. There\nwas locked in the bosom of Lonoikamakahiki the thought always of how he\nshould some day reward Kapaihiahilina. On their return from their\nmountain wanderings, Kapaihiahilina became a premier and a great\nfavorite. Whatever belonged to Lonoikamakahiki in large as well as\nsmall things which had been left in charge of the men and the petty\nchiefs, including also the lands, all were under the administration of\nKapaihiahilina. Before the eyes of Lonoikamakahiki no one else was\nsuperior to Kapaihiahilina and he was supreme over the island of\nHawaii. Upon Lonoikamakahiki\u2019s return to Hawaii after his sojourn in\nthe mountains, he took Kapaihiahilina with him to Hawaii and appointed\nhim his premier and held him as an esteemed favorite.\n\nWherever Lonoikamakahiki slept, there Kapaihiahilina slept also;\nwherever he lived, there also would Kapaihiahilina reside. The emblem\nof royal sacredness (puloulou) where his former favorites were not\npermitted to tread, there would Kapaihiahilina be found. When\nLonoikamakahiki arrived on Hawaii with his companion the marshals and\nthe statesmen of Lonoikamakahiki observed that Kapaihiahilina\u2019s\nfavoritism exceeded that of the king\u2019s former favorites, and they\nbecame embittered at the idea and were envious of him for the reason\nthat his former favorites never received such consideration.\n\nOn a certain day, Lonoikamakahiki assembled all of his nobility and\nstatesmen and declared that Kapaihiahilina was denominated the chief\npersonage of all Hawaii. But this was not agreeable to the chiefs\u2019\nviews and the court of Lonoikamakahiki.\n\n\n\n\n\n\nCHAPTER XV.\n\nKAPAIHIAHILINA APPOINTED PREMIER.\u2014INTRIGUE FOR HIS DOWNFALL.\u2014HIS\nAFFECTIONATE FAREWELL.\n\n\nAfter the installation of Kapaihiahilina as premier for\nLonoikamakahiki, he was awarded the ahupuaa called Hihiu nui, the same\nbeing located at Kohala. Kapaihiahilina having been inducted into the\noffice of premier, his subordinate officers began to immediately entrap\nhim into some offense. One was found, and a most serious one, but being\na very great favorite of Lonoikamakahiki\u2019s the king was loath to\nentertain any wrong in Kapaihiahilina.\n\nAs no incriminating charges could be brought against Kapaihiahilina\nthat would be entertained by the king, the inferior officers made\ngreater efforts to convict him. They finally brought the charge against\nhim of having had illicit intercourse with Kaikilani, the wife of\nLonoikamakahiki, brought about principally by the acts of the\nsubordinate officers themselves who studiously prepared the conspiracy.\nThe inferior officers being aware of the illicit relations between\nKapaihiahilina and Kaikilani and knowing that it was such an offense\nfrom which he could not escape, the conspirators placed the information\nbefore Lonoikamakahiki, who upon hearing of it set it aside as being\nunworthy of his royal attention.\n\nBeing unable to implicate Kapaihiahilina in these matters it dawned\nupon the conspiring officers that Kapaihiahilina was indeed a highly\nhonored favorite of the king, so they gave up conspiring.\n\nAfter being about a year in office as premier, Kapaihiahilina proceeded\nto Kauai with the intention of returning to resume the premiership.\nWhilst he was absent on Kauai the king\u2019s suite renewed their conspiracy\nto implicate him in some trouble in his capacity as prime minister and\nas a favorite of Lonoikamakahiki. The chiefs immediately around the\nsovereign brought all manner of accusations of the most contemptuous\ndescription against Kapaihiahilina and the idea entered the king\u2019s mind\nthat he should be dismissed from his ministerial position as well as\nlosing his place as a favorite.\n\nLonoikamakahiki then made a solemn pledge that he would not again see\nthe face of Kapaihiahilina. Through the subtle machinations of the\nroyal suite the high esteem of Lonoikamakahiki for Kapaihiahilina\nceased.\n\nIt was only a short while that Kapaihiahilina remained on Kauai when he\nheard that he was no longer the premier and favorite. To verify what he\nhad heard relative to his dismissal he sailed for Hawaii. Whilst on the\nvoyage to Hawaii on his canoes he commenced the composition of a song\nwherein was recited his travels with Lonoikamakahiki in the mountain\nglens, their escapes from dangers of many descriptions. On the way, he\nfirst landed at Kohala, as he desired to see the land which had been\ngiven him. Upon arriving there he found that a new konohiki had been\ninstalled on the land and the one placed there by him had been\ndismissed. It was then that he realized his downfall. He set sail for\nKona to fully acquaint himself with the commands of the king.\n\nAt that time Lonoikamakahiki was living at Kahaluu and was then\nconducting temple services. When he came in sight immediately outside\nof Kahaluu, he was recognized at once by his canoes. In consequence\nthereof, Lonoikamakahiki immediately gave orders that the doors of the\nhouse be closed. The doors were not, however, closed at once. At the\ntime the canoes reached the shore and Kapaihiahilina commenced wending\nhis way to the king, when nearing the fencing of the house the doors\nshut. Kapaihiahilina observing the door closing on him stood outside\nthe fence where the sentinels stood. Raising his voice on high he\ndescribed in chant their wanderings:\n\n\n Lonoikamakahiki, the sacred one of the high chief,\n The sacred chief given birth by Keawe.\n The chief was born a king of large possessions.\n Lono is like soft mats without number,\n [Stretching] from ancient lines\n Come the sacred feather capes of Kumalana.\n It is wrong!\n It is wrong for him to maintain his anger,\n For the fault is as nothing for the chief to continue being angry.\n My father! The great chief,\n We have tramped the ground,\n We have walked the ground\n At Opikananuu, at Opikanalani,\n At the plains of Kanuukewe,\n The base of the isle, the foundation;\n The foundation of the land where Wakea lived,\n Wakea the sacred chief.\n By Keawe was given birth;\n The right was first given birth,\n Then followed that which was wrong.\n The going began with numbers and was continued till few were left;\n Until lonely and deserted,\n But two continued tramping in the forest,\n To where grew the koa tree without roots, [308]\n Above Kahihikolo,\n Loin-cloth of ferns was made,\n Ti-leaf was broken and worn at the back;\n Thus were we two sheltered from the rain, my companion.\n We ate of the ripe pandanus in our wanderings,\n Thus were our days of hunger appeased, my companion,\n My companion of the tall pandanus,\n From Kilauea to Kalihi;\n The pandanus that had been partly eaten,\n Of Pooku in Hanalei.\n Thus did we two wander along, my companion,\n Through the heavy and wind-blown rain,\n The ceaseless and general rain.\n We drank of the awa [309] of Koukou,\n The fragrant-leaved awa [310] of Mamalahoa.\n Say, my companion!\n A companion, a friend of Lono, a man,\n A companion of the deafening rains.\n As the rain traveled in the uplands at Hanaleiiki,\n To Hanaleinui,\n One rain was from the highlands,\n One rain was from the lowlands,\n One rain was from the east,\n One rain was from the west, [311]\n Along the pandanus cape of Puupaoa.\n It was there the rain fell on the sand,\n The sand, food of the kinau, [312]\n The kinau that ate of the ripe pandanus at Hanalei,\n The rain that ripens the ohia of Waioli.\n Cheer up, it is best to be so, chief.\n The lord,\n The lord in our toils at Kanananuu,\n Of the calm stretches at Kukalaea,\n Who levels and pushes along\n To the sounding-leafed koa.\n The battle sounds in the rear.\n From the ridge-pole of the house of Maoea.\n It was there the rain drops danced in the forest.\n The rain in the forest fell low,\n The rain in the forest danced about,\n The rain in the forest fell softly,\n The rain in the forest was like mist,\n The rain in the forest fell from all sides,\n The rain in the forest fell at the back,\n The rain cut furrows in the forest\n In the uplands of Laauhaele.\n Goest thou?\n As the man prone to idleness\n [Who] on return, found trouble, found wrong doing,\n You have indeed trouble-making servants.\n I came at your bidding like a messenger;\n You have dispossessed me, you have ousted me.\n This my going cannot be laid to others since it is your own making.\n The owner of the house has driven me out.\n The fault would have been mine\n Had I lived and left without cause,\n Such action\n Would have been a fault on my part,\n The companion who followed you in all your tribulations.\n [You] remain,\n I am leaving you, my companion, I am going.\n The rain is passing slightingly,\n [The rain] of Hopukoa, of Waialoha.\n Say, there!\n My greetings to you\n While you remain in anger.\n\n\n\n\n\n\nCHAPTER XVI.\n\nDEPARTURE OF KAPAIHIAHILINA.\u2014LONOIKAMAKAHIKI\u2019S SEARCH FOR HIM.\u2014RETURN\nAND REINSTATEMENT OF KAPAIHIAHILINA AS PREMIER.\n\n\nAt the end of Kapaihiahilina\u2019s greetings to Lonoikamakahiki in the\nchant he retraced his footsteps whence he had come, weeping with\naffection for the king. Boarding his canoes he sailed away. After\nKapaihiahilina had ceased his dedicated chant of Lonoikamakahiki\u2019s name\nthe ancient love surged within his bosom for the loving tribute, the\nstory of their companionship and their wanderings. It was very evident\nthat Kapaihiahilina\u2019s composition was founded on facts. Lonoikamakahiki\nthen ordered the doors of his royal abode to be opened to allow\nKapaihiahilina to enter the house. On opening the door of the royal\nmansion, however, Kapaihiahilina was then outside of Laaloa sailing\naway.\n\nLonoikamakahiki observing that Kapaihiahilina had sailed away, sent\nmessengers to get him to return. The messengers, in conformity with the\nking\u2019s desire, set forth and upon reaching Kapaihiahilina said to him:\n\u201cWe come for you to return; we were sent to beseech you to come back;\nthe king is overwhelmed with love for you and your appeal for\ncompassion by the chant describing your wanderings; when we left the\nking was still weeping.\u201d\n\nKapaihiahilina hearing what was said, replied to the messengers: \u201cYou\nboth return to the king. Give him my love and say, I cannot go back,\nbecause he has harkened to the slanderers who surround him. They may be\nthe ones who accompanied him and ate the ripe flowers of the pandanus\nof Pooku and girded together the ti leaves as well as the ferns.\nTherefore I am now homeward bound to bury my bones on Kauai\u2019s shore. If\nI should die it would be of no moment to him, but should it be he who\nshall pass away, my companion of many perils, I will weep for him alone\nat Kauai. Both of you go back.\u201d When Kapaihiahilina finished what he\nhad to say to the messengers, they went back, met the king and reported\nall that Kapaihiahilina had said.\n\nIn consequence of the statements made by the messengers Lonoikamakahiki\nbecame very much aggrieved. He immediately ordered his two canoe\npaddlers, Kapahi and Moanaikaiaiwa, also Kipunuiaiakamau and the\nadopted child of Kamahualele to prepare themselves for the voyage.\nPrior to Lonoikamakahiki\u2019s sailing he commanded Kaikilani,\nKealiiokalani, Kalanioumi and Keakealani thus: \u201cI am about to go; stay\non the land; let each of you care for each other and be not envious of\none another. If I go and my companion harkens to me, then we will\nreturn; but should he listen not, then I will follow him, and by being\npersistent in my search he may relent, for anger only inflames and\nreaches the tips of the ears.\u201d\n\nLonoikamakahiki having ceased his admonitions went aboard the canoes\nwhich awaited him and sailed away. In his search he met Kapaihiahilina\nat Anaehoomalu at the seashore at the dividing line of Kona and Kohala.\nThus runs the tradition concerning Lonoikamakahiki\u2019s search for his\ncompanion Kapaihiahilina:\n\nWhen Lonoikamakahiki set sail on his search for his friend,\nKapaihiahilina had already arrived at Anaehoomalu and soon afterwards\nwas followed by Lonoikamakahiki and others. Lonoikamakahiki saw\nKapaihiahilina sitting on the sand beach when the canoes were being\nhauled ashore. Lonoikamakahiki immediately began to wail and also\ndescribed their previous wanderings together. Kapaihiahilina\nrecognizing the king also commenced wailing. When they came together\nand had ceased weeping and conversing, then Lonoikamakahiki made a\ncovenant between them, that there would be no more strife, nor would he\nharken to the voice of slander which surrounds him, and in order that\nthe understanding between them should be made binding, Lonoikamakahiki\nbuilt a temple of rocks as a place for the offering of their prayers\nand the making of oaths to Lonoikamakahiki\u2019s god to fully seal the\ncovenant.\n\nKapaihiahilina observed that Lonoikamakahiki was sincere in his desires\nand at that moment gave his consent to return with Lonoikamakahiki.\nAfter their religious observance at this place they returned to Kona\nand resided at Kaawaloa, in South Kona.\n\n(Tradition says because of the covenant entered into for the erection\nof the mound of rocks at Anaehoomalu, the boundary between Kohala and\nKona was named Keahualono, and that place has been known ever since by\nthat name signifying the erection of a mound of rocks by\nLonoikamakahiki.)\n\nAfter Lonoikamakahiki and Kapaihiahilina had returned home he resumed\nthe office of premier as formerly. After his reinstatement to his\nformer position a conference was held between him and the king as to\nhow to get rid of the slanderers of Kapaihiahilina from the royal\npresence. It is stated that Kapaihiahilina had refused to return to\nKona with Lonoikamakahiki at the time they met at Anaehoomalu, the\nexact conversation running as follows: \u201cI will not return with you\nagain until those who slandered me be got rid of from your presence;\nthen only will I return with you.\u201d By reason of this the conference was\nheld. Lonoikamakahiki sought the wishes of Kapaihiahilina as to what\ndisposition should be made of his slanderers, whether they should be\nslain, and if that, it was agreeable to him also. Should Kapaihiahilina\nexpress the desire to banish them, Lonoikamakahiki would acquiesce to\nthat also. Lonoikamakahiki was bent on satisfying Kapaihiahilina\u2019s\nevery wish.\n\nAt the conference stated for the consideration of this matter\nKapaihiahilina decided to put to death those who had slandered him. In\norder to mitigate the horrible death which the slanderers would meet,\nby actual killing, it was decided that they should die in war. In this\nmanner were the slanderers put out of existence. Kapaihiahilina ever\nafter became firmly entrenched as a favorite, and he acted as premier\neven up to the time of his death.\n\nThereafter, and up to the time of Lonoikamakahiki\u2019s death, there were\nno more wars, no rebellions; all was peaceful. After Lonoikamakahiki\u2019s\ndeath it is said that the kingdom of Hawaii became the patrimony of\nKeakealani, and from his reign on to that of the successive kings until\nthe time of Kamehameha, we are told by tradition that no great wars\never again took place. During the reign of Keoua, however, the several\ndistrict chiefs rebelled.\n\n\n\n\n\n\n\n\nKA MOOLELO O LONOIKAMAKAHIKI.\n\n\nMOKUNA I.\n\nKONA AO IA ANA I KA WA OPIOPIO.\n\n\nHe alii nui o Lonoikamakahiki no ka mokupuni o Hawaii mahope iho o ko\nKeawenuiaumi make ana; he kanaonokumamaha hanauna mai a Wakea mai. O\nKeawenuiaumi kona makuakane, a o Kaihalawai kona makuahine; ma Napoopoo\nkona wahi i hanau ai, a malaila no oia i hanai ia ai a nui, e kona mau\nkahu, e Hauna laua me Loli, ame ka laua wahine o Kohenemonemo.\n\nI ko Lonoikamakahiki wa opiopio, oiai ua hoomaka ae kona noonoo ana, ia\nmanawa nana ae la o Lonoikamakahiki, e kau ana na mea lealea a kona\nmakuakane he nui maloko o ka hale alii; a ike ae la oia e kau ana na\nihe-pahee, nana loihi ae la oia, a liuliu, alaila, ninau aku la oia i\nkona mau kahu: \u201cHeaha keia mau mea loloa e kau nei iluna o ka hale?\u201d I\naku la na kahu: \u201cHe ihe-pahee.\u201d Ninau hou aku la o Lonoikamakahiki:\n\u201cHeaha kana waiwai?\u201d Alaila hai aku la na kahu: \u201cElua mau kanaka e\nmanao ana e lealea pili waiwai, alaila hele laua a ma ke kahua pahee; a\ni ka hiki ana malaila, alaila, olelo ka pili a holo, ina he mau waiwai\nka pili, a i ole, he mau aina paha; a ina aole i pili ia ma ia mau\nwaiwai, alaila, o ka pili no i na iwi ka pili, alaila pahee, ina he\numikumamalima ka ai (ka helu). A ina ua hiki e aku kekahi i ka ai eo (i\nka helu pau) a emi mai paha kona hoa pahee, alaila o ke eo ae la no ia,\nina paha o ka waiwai ke kumu pili, alaila o ke eo ae la no ia o ka\nwaiwai; ina ua nui ka waiwai o ka pili ana, ekolu, eha hale e piha i ka\nwaiwai. Aka ina o na kino o laua ka pili, alaila, o ka make no o kekahi\no laua ka hope. Aole nae he pili nui ia oia mea; aia no a ku ka\nhoopaapaa mawaena o na aoao elua, e hoole ana kekahi a me kekahi i na\nakamai o laua, alaila pili kino ia; a oia la, pela iho la ka waiwai o\nia mea.\u201d\n\nA lohe o Lonoikamakahiki i keia mea, olelo ae la oia: \u201cAole ana waiwai;\naka, he waiwai no, hookahi no hewa, o ka pili ana i na iwi ke hiki mai\ni ka manawa e hoopaapaa ai na mea pahee i ko laua mau ike, nolaila ka\nwaiwai ole oia mea.\u201d I aku la na kahu: \u201cOia iho la no ka waiwai oia mea\n(pahee) i malamaia ai e kou makuakane.\u201d\n\nIa manawa, nana hou ae la oia, a iki i ka olohu (ulu maika) ninau hou\nae la oia: \u201cHeaha kela mea?\u201d Hai aku la no na kahu: \u201cHe olohu.\u201d Ninau\naku o Lonoikamakahiki: \u201cHeaha hoi ka waiwai oia mea?\u201d Alaila hai aku la\nno na kahu e like me ka olelo ana no ka ihe pahee. I hou aku o\nLonoikamakahiki: \u201cE kiola, aole ana waiwai.\u201d\n\nNana hou ae la no ua o Lonoikamakahiki, a ike i ka pua kea, ninau hou\naku la no i na kahu: \u201cHeaha hoi kela?\u201d Hai aku la na kahu: \u201cHe pua\nkea.\u201d Ninau hou aku no ua o Lonoikamakahiki: \u201cA pehea hoi kana hana?\u201d\nHai aku la no na kahu: \u201cHe mea lealea no ia; ina elua a ekolu paha mau\nmea e kea pua ana, a ina i lele ka kekahi a oi loa mamua o ka kekahi\nmau mea alaila, o ka eo ae la no ia. A ina he pili ma ka waiwai, ua\nlike no ka waiwai me ko ka pahee ana, ke nui no hoi ka pili ana.\u201d I aku\nla o Lonoikamakahiki: \u201cAole ana waiwai, e pono ke haihai a kiola aku.\u201d\n\nNana hou ae la no ua o Lonoikamakahiki, a ike ae la i ka laau palau,\nninau ae la: \u201cHeaha hoi kela?\u201d I aku na kahu: \u201cHe laau palau?\u201d Ninau\nhou aku la o Lonoikamakahiki: \u201cHeaha kana hana?\u201d Hai aku la na kahu:\n\u201cHe mea pepehi aku i na kanaka, ina paha he hoouka kaua mai ko kekahi\naoao, a hoouka aku ko kekahi aoao, alaila o ka laau palau ka mea e luku\naku ai. A ina e kaua aku me ua laau palau nei, alaila, he kanaha kanaka\ne make i ka laau palau hookahi, a ina no he nui aku, oia no.\u201d I aku la\nua o Lonoikamakahiki: \u201cAole no ana waiwai, hookahi ana waiwai, he ulu\nimu.\u201d\n\nNana hou ae la no ua o Lonoikamakahiki nei, e kau ana ka ihe kaua,\nninau ae la: \u201cHeaha kela?\u201d I aku na kahu: \u201cHe mea luku kanaka no, he\nmea luku aku i na kanaka ke kaua mai, ina i kahi e, e hou aku ai, ku\naku la no ke kanaka. A ina he akamai mai kekahi aoao i ka pale ana o ka\nihe, alaila, aole e ku.\u201d I aku o Lonoikamakahiki: \u201cAe, he mea waiwai\nia, aka, o ka mea akamai i ka alo ihe ke kanaka waiwai; nolaila, he\nhana waiwai ia a kuu makuakane, nolaila, ina eia no kuu piko ke waiho\nnei, alaila, e nikii pu i kuu piko me ka pua ihe a kuu makuakane.\u201d\n\nNana hou ae la no ua o Lonoikamakahiki, a o ke kau a ke kaula maa,\nninau ae la: \u201cHeaha ka waiwai o kela mau kaula e lewalewa mai nei?\u201d Hai\naku la na kahu: \u201cHe maa.\u201d Ninau hou aku o Lonoikamakahiki: \u201cHeaha hoi\nkona waiwai?\u201d Hai aku la na kahu: \u201cE hookomo i ka pohaku ma ka puka o\nka maa, alaila, e pelu mai ina piko elua o ua maa la, a e hoopaa ae i\nka piko o na kaula o ua maa la i ka poho o ka lima e makaukau ana i ka\nhana; alaila, e wili ae, a kowali ae, a e like me kona manawa i manao\nai e hoolele aku i ka pohaku, alaila, e haalele loa aku i kekahi piko o\nka maa, alaila e lele aku ka pohaku, he kanaha a oi aku na anana e lele\nai, a ina i pa aku i ka pohaku, make loa kekahi kanaka. I hanaia no nae\nno ke kaua.\u201d I aku la o Lonoikamakahiki: \u201cAlua mea waiwai a kuu\nmakuakane; nakii pu ia aku me ka pua ihe.\u201d Pela kona ninau ana i na mea\nlealea a pau a kona makuakane; ua hooleia ka waiwai o na mea apau, a\nelua wale no mau mea a Lonoikamakahiki i mahalo.\n\nI kekahi manawa ae, hele aku la no o Lonoikamakahiki a ka hale i waiho\nai na mea lealea, nana ae la, e kau ana no na mea ana i olelo ai i na\nkahu, e haihai a kiola; nolaila, hoi aku la oia a kona mau kahu, olelo\naku la: \u201cKai noa, ua kiola olua i na mea a\u2019u i olelo aku ai ia olua?\u201d I\naku la kona mau kahu: \u201cAole e hiki ia maua ke kiola i na mea a ko\nmakuakane; make mai paha maua, no ka mea, o ka laau palau a ko\nmakuakane, he laau hai kanaka ia.\u201d A no ka paakiki loa o\nLonoikamakahiki, nolaila, hele aku la na kahu, a hai aku la ia\nKeawenuiaumi, i keia mau hana a kana keiki.\n\nIa manawa, lohe ae la o Keawenuiaumi, alaila, haohao iho la oia i keia\nhana kupanaha a kana keiki; nolaila, hele aku la oia e ninau maopopo ia\nLonoikamakahiki i ke kumu o ko ke keiki manao ana pela. Nolaila i ka\nhiki ana aku o Keawenuiaumi i kahi i hanai ia ai e na kahu, aia nae ua\no Lonoikamakahiki i ka hooholowaa me kekahi mau kahu ona. A hoi mai la\nua o Lonoikamakahiki, e noho aku ana o Keawenuiaumi, hele mai la ke\nkeiki a noho iho la i luna o na uha o ka makuakane; alaila, i mea e\nmaopopo ai ia Keawenuiaumi ko Lonoikamakahiki manao, nolaila, lawe ae\nla kona makuakane iaia i kahi i waiho ai na mea lealea. A hiki aku la\nlaua, me na kahu pu ma ka hale i waiho ai na mea lealea, ninau aku la o\nKeawenuiaumi: \u201cHeaha kou manao no neia mau mea (na mea lealea ame na\nmea kaua) e kau nei?\u201d I ae la ke keiki (Lonoikamakahiki): \u201cAole he\nwaiwai iki o keia mau mea, ua olelo aku wau ia laua \u2019la (Hauna ame\nLoli) e kiola keia mau mea a pau, a o ka ihe kaua ame ka maa na mea\nwaiwai.\u201d I aku la o Keawenuiaumi: \u201cAole pela ko\u2019u manao, aia no a hiki\ni kou noho aimoku ana, alaila, nau no e kiola, ke ike aku la oe, he mea\nwaiwai ole kela.\u201d\n\nMa ia hope mai, nalu wale iho la no o Keawenuiaumi i ka hope o keia\nkeiki ke nui ae. I iho a ka makuakane: \u201cAne kipi wale aku no koe o keia\nkeiki ma kona noho ai aina ana, a heaha la ka hana a keia alii ke\nkanaka makua aku.\u201d\n\nI kekahi manawa ma ia hope mai, komo ae la ua o Lonoikamakahiki i loko\no ka heiau me kona mau kahu, a ike aku la i na kii e ku mai ana ma\nkuono o ka heiau, ninau aku la i na kahu: \u201cOwai kela mau kanaka e ku\nmai la i loko o ka pa?\u201d I aku la na makua a me na kahu: \u201cAole ia he\nkanaka, he akua ia o ko makou mau makua, na kupuna hoi ou.\u201d A lohe o\nLonoikamakahiki he akua ia mau kii, alaila puliki ikaika aku la i na\nmakua, no ka mea, ua makau o Lonoikamakahiki, a no ka mea hoi, ua lohe\nmua oia i ka hoomakaukauia e na hoa paani ona, a nolaila oia i puliki\npaa ai i na makua, no kona manao o pau mai i ke akua, no ka mea, ua\noleloia e kona mau hoa kamalii: \u201cE lono-e! A-pa-u. A pau i ke akua\nlapu.\u201d A no ko Lonoikamakahiki puliki ana aku, i aku la na makua: \u201cMai\nmakau oe, aole ia he akua lapu, he akua ia nona keia wahi.\u201d I aku o\nLonoikamakahiki i na makua: \u201cHeaha kana waiwai?\u201d I aku la na makua:\n\u201cEia kona mea i malama ia ai; ina he kaua a pio paha, alaila,\nhoomanamana aku i ke akua, alaila, na ua akua la e alakai i kahi e\npakele ai. A ina he waa kahuli ma ka moana, pule no i ke akua, ola no;\nina he kau wi, a pule no i ke akua, alaila ea mai no ka ai. Oia ka\nwaiwai o ke akua i malama ia ai.\u201d I aku o Lonoikamakahiki ia\nKeawenuiaumi: \u201cAkolu wale no au mea waiwai i malama ai; o keia mau mea\nau ka\u2019u e malama.\u201d\n\nMahope mai o ko Lonoikamakahiki mau la opiopio, ma ka hookanaka makua\niki ana ae, ao ae la oia i ka alo ihe a me ka oo ihe ana, a ao ae la no\nhoi oia i ke kui ame ka mokomoko, a akamai ae la oia ma ia mau hana. A\ni ka manawa i akamai ai, alaila, hailona aku la na kumu nana i ao i\nkela mau hana ma ka ai lolo ana. A i ka ai lolo ana, ua ku kana mau\nhana a pau i ka pono ma ke akamai. A o ka hailona o ke kui ma ka lolo\nana, oia ka lolo i ino. Nolaila olelo aku la ke kumu kui: \u201cAole oe e\npono ke ao i ke kui, no ka mea, ua ku kau lolo i ka pono ole, a\nnolaila, e pono ke haalele.\u201d Nolaila, haalele iho la o Lonoikamakahiki\ni ke ao ana i ke kui. Aka, ma ka mokomoko, oia ka oihana i oi aku ko\nLonoikamakahiki ike ame ke akamai maoli.\n\n\n\n\n\n\nMOKUNA II.\n\nKO LONOIKAMAKAHIKI IMI ANA I NA HANA OI O KA WAIWAI.\n\n\nI ko Lonoikamakahiki wa i hoonaauao loa ae ai, makemake ae la oia e ike\nmaopopo i na hana oi o ka waiwai, a nolaila, hoao pakahi aku la oia i\nna hana lealea, ame na hana kaua a kona makuakane, na hana hoi ana i\nolelo ai i kona mau kahu, he mau hana waiwai ole.\n\nA i ko Lonoikamakahiki hoao ana, maopopo iho la no he waiwai ole ia mau\nmea, a e like hoi me kana olelo mua, o ka alo ihe ame ka oo ihe, ka maa\name ka malama i ke akua na hana waiwai. Aka, no ko Lonoikamakahiki\nmakemake nui e ike i ka hana i oi aku o ka waiwai, nolaila, kaahele ae\nla ia ma ka mokupuni o Hawaii, oia ame kona mau makua ame na kahu pu.\n\nO Hauna nae ame kona kaikaina me Loli, na kahu hoi o ua o\nLonoikamakahiki, he mau kaula laua, he mau kanaka haipule hoi, a ua\noleloia he mau kanaka mana laua, a he hiki ia laua ke hana i na hana\nmana he nui ma ka inoa o ko Keawenuiaumi akua, ame ko laua akua hoi.\n\nMa keia kaapuni ana o Lonoikamakahiki me kona mau makua, a hiki ma\nHilo, a noho iho la ma Kanokapa, kahi e pili pu ana me ka nuku o ka\nmuliwai o Wailuku. E noho ana o Kawaamaukele malaila, he kahuna\nkakaolelo nui, ua elemakule oia, a poohina no hoi. Aka, he mea haohao\nnae ia ia Lonoikamakahiki i kona ike ana aku i kela elemakule, no ka\nmea, o kela kanaka ke kanaka ano e i hiki mai i ke alo o Keawenuiaumi,\na ua loloa hoi kona lauoho a hiki i lalo i ka puhaka, e like mau me ke\nano o na kahuna nui.\n\nA ike aku la o Lonoikamakahiki i ua elemakule nei, oiai e noho pu ana\noia me kona mau kahu. Ninau malu aku la: \u201cHe akua anei kela elemakule\nlauoho loloa?\u201d I aku la na kahu: \u201cAole he akua, he kanaka no, he\nkakaolelo nae, he kahuna nui oia ma na oihana kahuna apau.\u201d Ninau hou\naku la ua o Lonoikamakahiki: \u201cHeaha ka waiwai a ia elemakule?\u201d I aku na\nkahu: \u201cO ke kanaka ike i ke kakaolelo, he kanaka nui ia imua o ke alo\nalii; he kanaka akamai i ka olelo, ma kana olelo e olelo ai, malaila ke\nalii e hoolohe ai; nana e ike ka pomaikai o ka aina ame ke kanaka, he\nhiki i kela kanaka ke iki mai i ke kanaka waiwai ame ka waiwai ole, ke\nalii waiwai ame ka waiwai ole.\u201d\n\nA lohe o Lonoikamakahiki i keia olelo a ke kahu, he mea puiwa loa ia\nnona, no kona lohe ana i ka olelo, he hiki ke ike i ke alii waiwai, ame\nka waiwai ole, a nolaila, olelo aku la oia i kona mau kahu, me ka i\naku: \u201cA, e ike mai no auanei kela elemakule la ia\u2019u?\u201d I aku na kahuna:\n\u201cAe, aole oe e nalo, a me kau hana mahope aku.\u201d I hou aku la o\nLonoikamakahiki i na kahu: \u201cHe kanaka kapu anei kela, aole e kamailio\nia aku e kamalii? O na kanaka makua wale no anei?\u201d I aku la na kahu:\n\u201cNau e kamailio kela elemakule, i malamaia hoi na kakaolelo ame na\nkahuna no oukou no na \u2019lii.\u201d\n\nA no keia mea hoouna aku la o Lonoikamakahiki i kekahi kahu ona e kii i\nke kakaolelo ia Kawaamaukele. A hiki mai la i mua o Keawenuiaumi me\nLonoikamakahiki, i aku la o Lonoikamakahiki: \u201cI kiiia aku nei oe no\nko\u2019u lohe ana he elemakule akamai oe i ka ike mai i ke alii waiwai ame\nka waiwai ole; nolaila, e nana mai oe ia\u2019u, malia paha he alii ilihune\nwau ma keia manawa aku, a e hai mai oe i ka\u2019u mau hana ma keia hope\naku.\u201d I mai o Kawaamaukele: \u201cHe alii waiwai no oe i kekahi manawa, aia\na hike aku i kou wa kanaka makua, alaila, ilihune oe aole ou kanaka,\naka, he alii koa oe.\u201d I hou aku la o Lonoikamakahiki: \u201cI aha ka\u2019u hana\ne hana ai i waiwai ai? A ina ua ike oe i ka hana waiwai no\u2019u, alaila, e\nao no kaua.\u201d Noho ke kahuna a liuliu me ke kali ana i kona manawa e\nolelo mai ai ia Lonoikamakahiki, alaila, olelo aku la: \u201cO ka hana e\nkaulana ai oe a puni na moku, o ke kakaolelo, ame ka hoopapa; ina e\nakamai oe ma na hana hoopapa, alaila, waiwai oe.\u201d Ma ka olelo a ke\nkahuna kakaolelo, hoolohe aku la no o Lonoikamakahiki.\n\nMahope iho oia manawa, ao ae la oia i ka oihana hoopapa ma ka aoao\nkakaolelo, a naauao oia ma ia hana, a oia ka oihana i kaulana nui ai o\nLonoikamakahiki a puni na moku, o ke kolu no hoi ia o ka\nLonoikamakahiki mau hana akamai a hiki i kona make ana; a nui loa ka\npilikia o kekahi poe alii iaia.\n\nMahope mai o kona ao ana i ka oihana hoopapa ma Hilo, hoi aku la oia me\nkona mau makua a noho ma Napoopoo, a hoomaka aku la oia i ka hoopapa me\nna hoa paani ona, a lilo iho la ka hana hoopapa i mea makemake nui na\nLonoikamakahiki a pau ka la, a pela aku. Aka, o Lonoikamakahiki, ua\nhoolawehala wale aku oia i kona mau hoa paani, i mea e hoopapa ai, he\nmea e hoao ai i kana oihana hoopapa. O na puulu kamalii a pau o\nKealakekua, ua hoopapa mau ia e Lonoikamakahiki, aka nae, aole i ike o\nLonoikamakahiki i kona akamai ma ia hana hope ana i ao ai, aka, o ka\nmea nana i ao aku, ua ike aku oia i ke akamai ma ka hoopapa ana.\n\nMa ko Lonoikamakahiki mau la hookanaka makua, lawe ae la oia i kona\nkaikuahine ia Kaikilani i wahine nana. Mai ia manawa mai, he pono wale\nno ko laua noho aua, aole i loaa ia laua ka mea ino ma ko laua noho pu\nana. Iloko o ko laua manawa i noho ai, aole i loaa keiki laua a hiki i\nko laua make ana. Aka, o Kaikilani ka mea i hanau na keiki ekolu me\nkekahi mea e ae me Kanaloakuaana, he makuakane no no ua o Kaikilani. Ia\nike ana o Kanaloakuaana me Kaikilani, loaa o Kalanioumi ame\nKealiiokalani, he mau kaikamahine laua, a o Keakealani, ke keikikane.\n\nMamua o ko Keawenuiaumi make ana, kauoha ae la oia ia Lonoikamakahiki e\nnoho ma ka noho alii, aka, aole pela ko Lonoikamakahiki manao. O ko\nLonoikamakahiki manao i olelo aku ai i kona makuakane, aole ona\nmakemake e ku koke i ka moku, aia a makaukau oia ma na mea kaua, a\nailolo hoi, alaila, ku i ka moku. A nolaila, hooili ae la o\nKeawenuiaumi i ka aina a puni o Hawaii no Kaikilani. A make aku la o\nKeawenuiaumi, ku ae la o Kaikilani i ka moku, oia ka wahine alii i ai i\nka moku.\n\nMa ia hope mai o ko Kaikilani ai moku ana, kaapuni ae la o\nLonoikamakahiki ia Hawaii a puni, e hoiki ana i kona ike ma na mea ana\ni ao ai o ka oihana kaua, a lanakila ae ia oia ma ia mau hana. Aka, kui\naku la keia mau hana a Lonoikamakahiki a lohe o Kanaloakuaana; a i ka\nhoi ana aku o Lonoikamakahiki mai kana huakai kaapuni aku, hoomaka ae\nla oia i ka mokomoko me Kanaloakuaana, no ka mea, he akamai oia i na\noihana kaua a pau. Aka, i mea e ike ai o Kanaloakuaana i ke akamai o\nLonoikamakahiki, nolaila, hoao hou laua i ka mokomoko. Alaila, hoao aku\nla no o Kanaloakuaana ma ka oo ihe; i aku o Lonoikamakahiki: \u201cAole wau\ni ao i ka oo ihe, aka, o ka alo ihe ka\u2019u mea i ao.\u201d A hoao laua i ka\nalo ihe, ia Kanaloakuaana nae ka ihe, o ka alo ka Lonoikamakahiki; ia\nhoao ana a laua, ua ike o Kanaloakuaana ua akamai. Alaila hoao hou aku\nla o Lonoikamakahiki no na ihe elua i ka manawa hookahi, a ua akamai no\noia i ka alo ana no ia mau ihe.\n\nA ike aku la o Kanaloakuaana ua akamai o Lonoikamakahiki, alaila, hoao\nae la no laua no na ihe eha e hou i ka manawa hookahi, aka, he mea ole\nia ia Lonoikamakahiki; a pela no ka laua hoao ana a hiki i na ihe he\numi. Ike maopopo aku la o Kanaloakuaana, ua makaukau o Lonoikamakahiki\nma keia mau maka ihe, alaila manao ae la o Kanaloakuaana e hoao hou ia\nLonoikamakahiki i ka alo ana o ke olowalu ihe.\n\nA i mea e maopopo ai ia Kanaloakuaana ke akamai o Lonoikamakahiki ma ka\noo ihe, lawe ae la oia ia Lonoikamakahiki ma Kailua, ma ke one o\nKaiakekua. A hiki aku la malaila, ia manawa, olelo aku la o\nKanaloakuaana ia Lonoikamakahiki: \u201cUa makemake au e ike i ko akamai\nloa, nolaila wau i lawe mai nei maanei e ike i kou akamai, no ka mea,\nua hoao kaua i ka oo ihe ma ka ihe hookahi a hiki i ka umi, ua ike au i\nkou akamai ma ia mau ihe, aka, hookahi mea i koe ia oe, o ka alo ana\niloko o ke olowalu ihe, ina e akamai oe ma ia mau mea, alaila akamai io\noe.\u201d\n\nA pau ka Kanaloakuaana olelo ana no keia mea, alaila ku mai la ka poe\noo ihe ma ke alo mai a ma na aoao, koe kona kua, ua like paha me\nkanakolu ihe e hou i ka manawa hookahi. Aka ia hoao ana, aole i ku iki\no Lonoikamakahiki ia mau ihe. Pela no ka Kanaloakuaana hoao ana mai ke\nkanakolu ihe a hiki i ka elua kaau, aole o Lonoikamakahiki i ku iki;\nhookahi no eha ana o Lonoikamakahiki, i eha no i kana ihe ponoi. Pela\nno ka Kanaloakuaana hoao ana a pau na mea a Lonoikamakahiki i ao ai.\n\n\n\n\n\n\nMOKUNA III.\n\nKO ILI MUA ANA O KA AINA IA LONOIKAMAKAHIKI.\n\n\nMahope iho o ko Kanaloakuaana hoao ana ia Lonoikamakahiki, nolaila\nolelo aku la o Kanaloakuaana ia Kaikilani: \u201cE hoihoi ka aina ia\nLonoikamakahiki.\u201d No ka mea ua maopopo ia Kanaloakuaana ke akamai ma na\nmea e pili ana i ke Aupuni. Nolaila, olelo aku la o Kanaloakuaana ia\nLonoikamakahiki e pani ma ka hakahaka o Keawenuiaumi; a noho iho ia o\nLonoikamakahiki ma ka noho alii o kona makuakane. Noho iho la o\nLonoikamakahiki me kana wahine ma na aina apau o Hawaii, he mau poo no\nke aupuni.\n\nA liuliu ko Lonoikamakahiki noho alii ana, aole he kaua a kipi hoi ma\nia hope mai, aole no hoi i kulanalana kona noho ana me kana wahine.\nAka, o Kaikilani, oia o laua mea i hana i ka hewa, no ka mea, ua lawe\nae oia ia Heakekoa ke keiki a Kalaulipali me Uli i kane moe kolohe\nnana, me ka ike ole o Lonoikamakahiki.\n\nA i ka manawa i manao ai o Lonoikamakahiki e holo makaikai ia Maui a\nhiki i Kauai; nolaila, lawe ae la oia i kana wahine ia Kaikilani, e\nhele pu ma ia huakai hele a ke alii. A i ka manawa i makaukau ai o ka\nhuakai a ke alii, lawe ae la oia i kona mau hoewaa, ame kona kahu me\nLoli. O ka manao nui o Lonoikamahiki ma ia huakai, i mea e hoike aku ai\ni kana mau hana hoopapa ma kahi ana e hele ai. A no ia mea, lawe ae la\noia i kana hokeo, o Kuwalawala ka inoa o ua hokeo la. Aia nae maloko o\nua hokeo la na mea hoopapa a pau, na ukana o kela ano keia ano. A lawe\nae la no hoi i kana kahili o Eleeleualani, he kahili nui ia.\n\nA makaukau ka huakai a ke alii, alaila, holo aku la lakou a Maui, aole\ni liuliu ma Maui, alaila holo aku la ma Molokai, a ma Koolau ka lakou\nholo ana, a noho ma Kalaupapa. Ia kau ana o lakou nei malaila, aole i\nmanao o Lonoikamakahiki e liuliu ka noho ana malaila, aka no ka loohia\nana o lakou e ka makani ino, nolaila, liuliu ai lakou malaila, he mau\nmalama paha eha. Ia manawa no a laua i noho ai ma Kalaupapa, he konane\nka laua hana nui ia mau malama.\n\nI kela manawa hoi a ua o Lonoikamakahiki ma i haalele aku ai a holo mai\nai i ka makaikai, ia manawa he mea nui loa ia no ko Heakekoa aloha no\nKaikilani, a hiki ole ke hoomanawanui; nolaila, huli mai la o ua o\nHeakekoa mahope o Lonoikamakahiki ma. Ma ia huli ana mai a hiki i Maui,\naole i halawai, a malaila mai a kau ma Kalae i Molokai; ia wa lohe oia,\naia no na alii i Kalupapa kahi i noho ai. Noho iho la o Heakekoa ma\nKalae no kekahi mau la, me ke ake e loaa ka mea nana e lawe aku ka lohe\nia Kaikilani, aka, aole he kanaka kupono.\n\nI kekahi la, hiki mai la kekahi mau kanaka no Kalaupapa mai; a i ka wa\ni hoi ai kela poe ma Kalaupapa, nolaila ninau aku la ua o Heakekoa i na\nkanaka me ka i aku: \u201cE hoi ana anei oukou i Kalaupapa?\u201d Ae, mai la na\nkanaka. Ninau hou aku la no ua o Heakekoa: \u201cAole anei na \u2019lii o Hawaii\nilaila?\u201d Alaila hai maopopo aku la ua mau kanaka nei: \u201cAia no ke noho\nla.\u201d I aku la o Heakekoa: \u201cI hoi auanei oukou a luna o ka pali la, hea\nwale iho auanei oukou penei la: \u2018E Kaikilani alii wahine o Puna e, e aa\nmai ana oe ke ku a ka lauli pali o Uli o Hea?\u2019 A ina i lohe ole mai,\nalaila kahea hou aku oukou:\n\n\n \u2018E Kaikilani alii wahine o Puna-e,\n E aa mai ana ko ipo ia oe,\n O ke ku a ka lauli pali o Uli o Heakekoa.\u2019\n\n\nPela auanei oukou e hea aku ai?\u201d\n\nA lohe ae la lakou i keia olelo a Heakekoa, alaila, hoi aku la ua mau\nkanaka nei. Ia hoi ana a hiki iluna o ka pali o Kalaupapa, ma\nKaomilani, alaila kahea aku la ua mau kanaka nei e like me ke kauoha a\nHeakekoa. Ma ia kahea mua ana, ia manawa, lohe aku la no o Kaikilani i\nkeia leo kahea ma ka pali, alaila manao ae la oia, ua hiki mai kana\nipo. Ia manawa nae a ua o Kaikilani i lohe aku ai, e konane ana laua,\naka, i mea e nalo ai ke ano o keia leo e pae nei i luna o ka pali ia\nLonoikamakahiki, nolaila, hoonalonalo ae la ua o Kaikilani me ka walaau\nano e ma ke konane ana, ma ka hoopuka ana i keia mau huaolelo: \u201cO ke\nkui keia, o ka holo kela, mau kawa, ninole ka luna, hapala ka ele, na\nke kea ka ai.\u201d\n\nA no ka manao o na kanaka nana i kahea aku aole i lohe o Kaikilani,\nnolaila, kahea hou aku la ua poe kanaka nei:\n\n\n \u201cE Kaikilani alii wahine o Puna-e.\n E aa mai ana ko ipo ia oe,\n O ke ku a ka lauli pali o Uli o Heakekoa.\u201d\n\n\nIa manawa, lohe ae la o Lonoikamakahiki, he kane o Heakekoa na\nKaikilani, me ka manao no ua pae mai ma kekahi wahi o Molokai.\n\nMahope iho o ka lohe ana o Lonoikamakahiki i keia leo, alaila, ninau\naku oia i ka wahine kaikuahine ona: \u201cE, aloha mai la nae hoi ko ipo ia\noe o Heakekoa.\u201d Aole nae he ekemu aku o Kaikilani, aka, ua lohe no i ka\nninau mai a ke kane, hoolalau wale iho la no ua o Kaikilani: \u201cO ke kui\nkeia, a o ka holo kela, mau kawa, ninole ka luna, hapala ka ele, na ke\nkea ka ai.\u201d Ia manawa, lalau aku la ua o Lonoikamakahiki i ka papa\nkonane, a hahau aku la i ke poo o ka wahine, a eha aku la o Kaikilani,\naka, ua koe no nae ke ola.\n\nNolaila, huhu nui loa iho la o Lonoikamakahiki, a pono ole kona manao,\nme ka manao e hoohiki, aole e launa hou me Kaikilani; aka, iloko wale\niho no ia ona, aole i hoopuka ma ke akea, alaila, hoomaau ae la oia i\nkana wahine, a hookaawale aku la. A no keia mea, hoi aku la o Kaikilani\ni Hawaii, aole i launa hou me Heakekoa, no ka mea, i iho la o\nKaikilani, aole e launa hou me Heakekoa; a no ka mea hoi, ina e launa\nhou me Heakekoa, alaila o ka make ka hope a ke kane (Lonoikamakahiki)\nke hana mai mahope, nolaila haalele loa o Kaikilani ia Heakekoa.\n\nA no keia hana ana a Lonoikamakahiki i ka wahine, nolaila, ua kui aku\nka lono a lohe o Kanaloakuaana, nolaila, manao ae la na \u2019lii o Hawaii e\nkipi aku ia Lonoikamakahiki. A i ka hoi ana aku o Kaikilani mai Molokai\naku, a hiki ma Hawaii; ia hiki ana aku, ua hoonoho ae la o\nKanaloakuaana i na \u2019lii a puni na awa pae waa o Hawaii, mamuli o ke\nkauoha a Kanaloakuaana ame na \u2019lii apau, no ka mea, ua menemene ae la\nna \u2019lii i ka lohe ana mai make o Kaikilani.\n\nHoi loa aku la o Kaikilani a Napoopoo, ua hao ae la na \u2019lii apau o\nHawaii e kipi ia Lonoikamakahiki. A no ia mea, he nui loa ko Kaikilani\nmanao aloha no Lonoikamakahiki, no ka mea, aole he like o kona manao me\nko Kanaloakuaana ma ame na \u2019lii e ae. A nolaila manao ae la ua o\nKaikilani, e imi hou ia Lonoikamakahiki i hai aku ai oia i ka olelo\nkipi a na \u2019lii o Hawaii. Ma ia imi ana a Kaikilani, ua hala aku o\nLonoikamakahiki i Oahu.\n\n\n\n\n\n\nMOKUNA IV.\n\nKA HOLO ANA O LONOIKAMAKAHIKI I OAHU.\u2014KO OHAIKAWILIULA HIKI ANA MAI.\u2014KO\nLONOIKAMAKAHIKI HOOPAPA ANA ME KAKUHIHEWA.\n\n\nMahope iho o ko Kaikilani hoi ana i Hawaii mai Molokai aku, alaila, ma\nka pau ana o na la ino, kupono no ka holo moana, alaila holo aku la o\nLonoikamakahiki mai Kalaupapa aku, a pae ma Kailua i Koolaupoko ma\nOahu.\n\nIa hiki ana aku o Lonoikamakahiki, aia no o Kakuhihewa malaila kahi i\nnoho ai, maloko o kona hale alii. I ka wa e holo aku ana o\nLonoikamakahiki, ike mua aku la no o Lanahuimihaku ma i na waa o\nKeawenuiaumi, alaila, olelo aku la ia Kakuhihewa: \u201cO ke alii o Hawaii,\no Lonoikamakahiki.\u201d A no ko Kakukihewa ma lohe ana, he kanaka akamai o\nLonoikamakahiki i ka hoopapa, nolaila, hoomakaukau mua o Kakuhihewa ma\nno ka hoopapa. A hiki aku la o Lonoikamakahiki, a kau na waa i uka,\nkiiia mai la na ukana ame ke alii pu, hoihoi ia aku la a ka hale alii o\nKakuhihewa.\n\nI kekahi la ae, hiki mai la o Ohaikawiliula, kekahi alii wahine mai\nKauai mai, a no ka nui akamai o Lonoikamakahiki ame kona naauao loa\nnolaila, lawe ae la ua o Lonoikamakahiki ia Ohaikawiliula i wahine moe\nnana ia po, i kumu e loaa hou ai iaia kekahi mau kumu hoopapa. A lilo\nmai la o Ohaikawiliula ma kona poli no ka po hookahi, me kona manao mua\nole e hana i ka hewa me ke alii wahine o Kauai, aka, i mea e loaa ai\nkona kumu hoopapa hou me ke alii o Oahu, nolaila lawe ae la oia e moe\nma ia ano ia Ohaikawiliula. I ka manawa i lawe ae ai o Lonoikamakahiki\ni ke alii wahine ma ia po, a mahope iho o ko laua manawa hooluolu no ka\nike ana ia laua iho, alaila, ninau aku la o Lonoikamakahiki: \u201cIa oe i\nholo mai nei mai Kauai mai, aole anei he wahi mele hou o Kauai i loaa\nia oe?\u201d I aku la o Ohaikawiliula: \u201cHe wahi mele no, he wahi inoa no nae\nno\u2019u.\u201d Ninau hou aku la no o Lonoikamakahiki: \u201cHe mele hou anei?\u201d I hou\naku la o Ohaikawiliula: \u201cAe, he mele hou loa, aole i laha i ke kuaaina,\ni ke alo alii wale iho no, a holo wale mai nei wau.\u201d Ninau hou aku o\nLonoikamakahiki: \u201cOwai ua wahi mele la?\u201d Hai aku la o Ohaikawiliula: \u201cO\nKealialia liu o Mana.\u201d Mahope iho o keia mau kamailio ana a laua,\nalaila ao iho la o Lonoikamakahiki i ua mele nei, a ao no hoi ka po, o\nka paa naau no hoi ia o ua wahi mele nei.\n\nA ma ke ao ana ae, hoomakaukau ae la o Ohaikawiliula e holo i Hawaii no\nke kii ia Manuahi i kane nana. Ia manawa, i na waa e hoomaka aku ana e\nholo, aole nae i kau aku ke alii wahine, i aku la o Lanahuimihaku ma ia\nKakuhihewa: \u201cE hele aku oe e noi aku i ke alii wahine o Kauai i mele,\nmalia he wahi mele hou kekahi o Kauai mai i loaa iaia, alaila, ao ae\nkakou, no ka mea, e lilo e aku auanei i ke alii o Hawaii\n(Lonoikamakahiki), a malia o ae mai ua o Ohaikawiliula, alaila, nou ka\ninoa; aia la he alii inoa ole.\u201d A no keia olelo ana a Lanahuimihaku ma\npela, nolaila, hele aku la o Kakuhihewa me kona mau kanaka, a hiki i\nkahi e lana la na waa, a paa aku la o Kakuhihewa ma na lima o ke alii\nwahine (Ohaikawiliula) me ka ninau aku: \u201cHolo mai nei oe mai Kauai mai,\naole he wahi mele hou o Kauai i loaa ia oe?\u201d Hai aku la o\nOhaikawiliula: \u201cHe mele no.\u201d I aku o Kakuhihewa: \u201cHe mele hou loa aole\ni laha i ke kuaaina?\u201d I hou aku o Ohaikawiliula: \u201cAole i laha i ke\nkuaaina, i ke alo alii wale iho no a hele wale mai la wau, he wahi inoa\nno no\u2019u.\u201d Ninau hou aku la o Kakuhihewa: \u201cOwai ua wahi mele la?\u201d \u201cO\nKealialia liu o Mana.\u201d\n\nAlaila, ao aku la ua o Kakuhihewa i ua mele nei, ma ka haawi pakahi ana\ni na lalani mele i na kanaka, a pau ua mele nei, holo aku la o\nOhaikawiliula i Hawaii, a hoi aku la no hoi o Kakuhihewa i ka hale me\nna kanaka, a hookuikui ae la i na hua i haawi pakahi ia i na kanaka, a\nlilo ae la i mele e like me ko lakou aoia ana e ka mea nana i ao mai ia\nlakou.\n\nAka, i ka manawa i ao ai o Kakuhihewa me Ohaikawiliula i ua mele nei,\nhe mea nani loa nae i ke alii wahine ka hai ole aku ia Kakuhihewa, ua\nao ia o Lonoikamakahiki i ua mele nei, aole no hoi i puka iki aku\nkekahi hua olelo mai kona waha aku; aka, no ka poina loa ana paha, ina\npaha ua hai oia ua aoia ia Lonoikamakahiki ua mele la, ina ua lilo ole\ni kumu hoopapa.\n\nMahope iho o ko Kakuhihewa ao ana i ke mele, hele ae la oia me kana mau\npunahele i ka heenalu, a o Lonoikamakahiki hoi kekahi ma ia hee nalu\nana. A pau ka Kakuhihewa ma heenalu ana, hoi aku la lakou a ka hale. Ia\nmanawa, olelo aku la o Lanahuimihaku ma ia Kakuhihewa: \u201cE Kakuhihewa! I\nnoho auanei kakou a i pau ka auau ana a ke alii o Hawaii, a i kii mai\nauanei i ka malo a me ke kapa; alaila, aua aku auanei oe, me ko olelo\naku auanei, aole e loaa ka malo a me ke kapa, ke loaa ole kela mele a\nkakou i ao iho nei i keia kakahiaka.\u201d Alaila ike ae la ke alii\nKakuhihewa, ua pono ka olelo a Lanahuimihaku ma, alaila, hooko ae la o\nKakuhihewa mamuli o ka Lanahuimihaku ma olelo.\n\nA o Lanahuimihaku ma, he mau kanaka punahele ia ma ko Lonoikamakahiki\nalo, a o laua no na kanaka nui o ko Lonoikamakahiki alo alii, a ua oi\nae laua mamua o na kanaka a pau ma ko Lonoikamakahiki ku ana i ka moku;\na no ka pau ana o ko Lanahuimihaku ma punahele, nolaila, haalele laua\nia Lonoikamakahiki, a holo mai a noho me Kakuhihewa; a o keia mau\nkanaka, na kanaka i pilikia loa ai o Kakuhihewa ma.\n\nA i ka manawa i hoi mai ai o Lonoikamakahiki mai ka auau mai, hoi aku\nla a mawaho o ka hale alii o Kakuhihewa, i aku la i ke kahu ia Loli: \u201cE\nkii aku oe i kuu wahi malo ame kuu wahi kihei.\u201d A no keia olelo a ke\nalii, nolaila, kii aku la o Loli i ka malo o Lonoikamakahiki i loko o\nkona hokeo (Kuwalawala) maloko o ko Kakuhihewa hale, kahi i waiho ai,\nma ke kala hoi i hookaawaleia nona.\n\nI ka manawa o Loli i komo aku ai i loko o ka hale, a wehe ae la i ka\nhokeo, kahi i waihoia aku ai na mea o ke alii. A ike aku la o\nKakuhihewa ia Loli e wehe ana i ka hokeo, alaila, olelo aku la i kona\nkahu ponoi, me ka i aku: \u201cE hele oe a olelo aku i ke kahu o\nLonoikamakahiki, aole e lawe i ka malo a loaa ka inoa o ke alii.\u201d A no\nko Kakuhihewa olelo ana pela, alaila, hele aku la ua kahu nei o\nKakuhihewa a halawai me Loli, i aku la ma ka ninau: \u201cHeaha ia au e wehe\nnei i ka hokeo o ua hanai au?\u201d I mai la o Loli: \u201cE wehe ae ana wau i ka\nmalo a me ke kapa o ke alii.\u201d Olelo aku la ua wahi kahu nei o\nKakuhihewa: \u201cE hoi wale oe, aole e loaa ka malo ia oe, a loaa ka inoa o\nke alii (Kakuhihewa).\u201d Hoi aku la o Loli, ninau mai la o\nLonoikamakahiki: \u201cAuhea ka hoi ka malo?\u201d Olelo aku la o Loli: \u201cAole e\nloaa mai ka malo, ua aua ia mai nei e Kakuhihewa, aia a loaa ka inoa o\nKakuhihewa, alaila loaa mai ka malo.\u201d I aku o Lonoikamakahiki: \u201cE kii\noe i kuu malo, a lawe mai, a ina i ninau mai ia oe, alaila ninau aku oe\ni kona inoa.\u201d\n\nHoi aku la o Loli a wehe hou no i ka hokeo; ninau hou mai ke kahu o\nKakuhihewa: \u201cHeaha kau hana i ka hokeo?\u201d I aku o Loli: \u201cI kii mai nei\nno wau i ka malo a me ke kapa o ke alii.\u201d I aku la o Kakuhihewa: \u201cHe\nhoopaa anei oe; aole anei oe e lohe, ua oleloia aku nei oe, aia a loaa\nkuu inoa, alaila, loaa aku ka malo a me ke kapa.\u201d Olelo aku la o Loli:\n\u201cO ka\u2019u ia i olelo aku nei i ke alii a\u2019u, i mai nei kela, e hoi mai wau\na ninau aku i kou inoa.\u201d I aku o Kakuhihewa: \u201cO kuu inoa o Kealialia\nliu o Mana.\u201d\n\nHoi wale aku la o Loli me ka nele i ka malo. Ninau mai la o\nLonoikamakahiki: \u201cOwai ka inoa o ke alii o Oahu?\u201d Alaila, hai aku la\nkahi kahu, o Loli: \u201cI mai nei, o Kealialia liu o Mana.\u201d I aku o\nLonoikamakahiki: \u201cO hoi a lawe mai i kuu malo, i olelo hou mai, alaila\nolelo aku oe, ua olelo aku wau: \u2018O Kealialia liu o Mana\u2019 inoa nei no o\nLonoikamakahiki la? Pela oe e olelo aku ai.\u201d\n\nA pau ka laua kamailio ana no keia mau mea, a o ka laua olelo hope loa\nno hoi ia ma keia mau mea, alaila, hoi aku la o Loli a ka hale alii o\nKakuhihewa, o Kamoa ka inoa o ua hale alii la. Lalau hou aku la no ua o\nLoli i ka hokeo, e wehe ana i ka malo a me ke kapa. Ia manawa, ninau\nhou mai o Kakuhihewa: \u201cE Loli! Heaha ia au e wehe hou nei i ka hokeo a\nko hanai?\u201d I aku o Loli: \u201cO ka malo no o ke alii.\u201d I aku o Kakuhihewa:\n\u201cAole anei oe e lohe, aole e loaa aku ka malo, a loaa kuu inoa?\u201d I aku\no Loli: \u201cUa olelo aku nei wau pela, aka, olelo mai nei kela, me ka\nninau mai: \u2018Owai ka inoa o Kakuhihewa?\u2019 Hai aku nei wau: \u2018O Kealialia\nliu o Mana.\u2019 I mai nei kela: \u2018O Kealialia liu o Mana inoa nei no o\nLonoikamakahiki la;\u2019 a pela mai ua alii la ia\u2019u, a oia la.\u201d A no keia\nolelo ana aku a Loli pela, alaila, ninau ae la o Kakuhihewa ia\nLanahuimihaku ma: \u201cNo ke alii io anei o Hawaii keia inoa?\u201d I aku o\nLanahuimihaku ma: \u201cHe wahahee, aole ona inoa e like me keia, he alii\ninoa ole; mai makau oe pili ia aku.\u201d\n\n\n\n\n\n\nMOKUNA V.\n\nKA PILI ANA O KAKUHIHEWA ME LONOIKAMAKAHIKI.\n\n\nMahope iho o ko Kakuhihewa lohe ana ia Loli no ko Lonoikamakahiki hai\nana mai, nona ka inoa, ke mele hoi a laua e hoopapa nei, alaila, olelo\npu ae la na \u2019lii a elua, no na kumu pili a laua; a maopopo ae la, haawi\nmai la o Kakuhihewa i ka aina, mai ka lae o Leahi a ka lae o Kaena mau\nia Eleeleualani, ke kahili nui o Lonoikamakahiki. I aku la o\nLonoikamakahiki: \u201cAole e mau kuu kahili ia wahi.\u201d A no ko\nLonoikamakahiki hoole ana aku i ka pili ia Kakuhihewa, alaila, haawi\nhou mai la ua o Kakuhihewa, i ka aina mai ka lae o Kaena a ka lae o\nKaoio ma Kualoa.\n\nA no keia pili ana mai a Kakuhihewa, aneane e pau loa o Oahu nei,\nalaila, olelo aku o Lonoikamakahiki: \u201cAole e mau kuu kahili ia pili.\u201d I\naku o Kakuhihewa: \u201cOle ae la ka\u2019u pili, ia oe mai hoi ia wahi.\u201d I aku o\nLonoikamakahiki: \u201cO kuu kahili a mau ia loko o ka hale, alaila, ae\nwau.\u201d I aku o Kakuhihewa: \u201cUa mau; o loko wale ae la no ka hoi o ka\nhale ka pili o kou kahili la, mai lilo hewa ka aina ia oe.\u201d\n\nA pau ka laua pili ana, akahi no a haawaiia aku ka malo a me ke kapa o\nLonoikamakahiki. I aku o Kakuhihewa: \u201cIa oe mua; e hana mai oe i kou\ninoa, a pau hoi kau hana ana, alaila, ia makou aku.\u201d I aku o\nLonoikamakahiki: \u201cIa oukou paha mua, i ka poe lawe wale i ka inoa o\nkekahi; no oukou iho la ka hoi ia inoa; a o ke akaka ia o ko oukou\ninoa. A pau hoi ka oukou, alaila, ia\u2019u aku.\u201d\n\nA no ka Lonoikamakahiki olelo ana aku ia Kakuhihewa pela, alaila, lilo\nmua ae la ia Kakuhihewa ka hana mua o ke mele a lakou i ao ai me\nOhaikawiliula. A eia malalo iho ua wahi mele la a laua e hoopapa nei:\n\n\n O Kealialia liu o Mana.\n Ke uhai la no.\n Ke uhai la ka wai,\n Ke uhai la ka wai a Kamakahou;\n Wai alialia,\n Wai o Mana.\n Me he kai la ka wai,\n Me he wai la ke kai,\n Me he kai la ka wai a Kamakahou.\n O ka aina-ko a\u2019u i ai a kiola haalele.\n Hoi aku a mua\n Hoohewahewa mai.\n Hoi ana i ke kua, i ke alo.\n O ka iliau loha i ka la\n Puolo hau kakahiaka.\n Hele ke alia o Aliaomao,\n Hele kanu kupapau,\n O ke kaha i Nonohili.\n Halala na niu i kai o Pokii,\n Hoakua wale la o Makalii.\n\n\n\u201cAia la, holo ko makou inoa, a ia oe hoi.\u201d I aku o Lonoikamakahiki:\n\u201cAole no oukou ka inoa, no\u2019u ka inoa.\u201d I aku la o Kakuhihewa: \u201cO ke\nakaka ia o kou inoa ke hana mai oe.\u201d Alaila, hana aku la o\nLonoikamakahiki i kona inoa ponoi a Hauna i ao mai ai ia ia, a hoohuipu\naku la me ke mele a ka wahine o Kauai i ao mai ai ia laua, e like me\nmalalo iho:\n\n\n O Kahikahonua ia Elekaukama,\n O Halalakauluonae,\n O Nanamakaikaeleua,\n O Mahehaluakama,\n O Laloia, Laloae Kama,\n O Hoopilikulo ko i ka manawa:\n O kukulu o Halaaniani,\n O Hanee aku o hanee mai,\n O Hanee i ke au Kama.\n O ka papa o ka lewa Kama,\n O ka papa o Kuami,\n O Paepaeilani\n O Kekupuaiawaawa.\n O ke au o Hakiawihi Kama,\n O Hakekoai e Lono;\n O Opuukahonua, Kamakalewa,\n O Noiaku Kamahuola\n O Peu o Kiha:\n Ka papa o Kama,\n O Haena Koenamimi,\n Opiopio i ka ulu a Lonokaeho.\n Owai o-e-?\n O Kakaeke,\n O Hanakaeke,\n O Nanakaeke,\n O Paakaeke,\n O Maakaeke,\n O ka eke ia ku i ka ieie;\n O ka eke ia, Kaeke-a-\n Elu-a\u2014\n Elua Honokeana Keana,\n Elua ana Opihi,\n Ekolu Kahana,\n Elua Mailepai,\n Elua Honokawai,\n O Kawailua,\n I kolu ia Kekaa.\n Eha la Mahinahina,\n O ka luna i Alaeloa.\n Eha la Aina hono,\n O Honokahua,\n O Honolua;\n O Honokohau,\n O Honopou,\n Aha la aina hono,\n Alima la ia Kahakuloa:\n O Kahakuloa la aona,\n O Makalina la awalu,\n O Waihee la aiwa,\n Aiwa i Honokea,\n O na Mahele i Wailuku.\n Ka umi\u2014\n Kahi Koolau-e,\n Kahi Wailuku-e,\n Kahi Paie,\n Kahi Kahookuli ke haele:\n Elua\u2014\n Elua ku mai,\n Elua\u2014\n Elua noho ae,\n Elua\u2014\n Elua Pili wale i Keaahala,\n Elua\u2014\n Elua Nuailua,\n Ekolu\u2014\n Ekolu Makaiwa,\n Ekolu\u2014\n Ekolu Papa,\n Eha\u2014\n Eha Waipio,\n Eha\u2014\n Eha ka uka i Halehaku\n Elima\u2014\n Elima Pauwela,\n Elima\u2014\n Elima Huleia.\n Elima\u2014\n Elima na kanaka,\n Alualu o ke kaha wale i Paie,\n He oi ahiku,\n Ehiku Pulehu,\n Ehiku Mana,\n Ehiku ka ohia i Paukauwila:\n He umi\u2014\n He umi o Lele;\n He umi\u2014\n He umi o Molokai:\n He umi\u2014\n He umi o Lanai:\n He umi\u2014\n He umi o Kanaloa Kahoolewa,\n Ka hono ka hookui o na moku,\n O kana Puiki ae ka ipo aloha,\n Kope ae kope ae:\n Aia Hilo-la\u2014\n Ke ako mai la\u2014\n Kaupaku mai la,\n Aia ko ipo-la\n Ke hele ae la\n Kalaau ka waha-e,\n Peahi ka lima-e\n E kunou na maka,\n O hilahila iala,\n Ai wale i na\n Kilou pali-e\n Wai Oahu-e.\n Ahu mai la i luna\n Haahaa o Kaunuohua,\n He puu kolo i Nihoa:\n Kela pali-e,\n Keia pali-e,\n Palaau-e\n Ka hiwa i lalo-e.\n A noho\u2014\n A noho e Ku,\n Kuhi ua palu-e\n Kukahaulani\n Makaku manu-e,\n He poo manu-e;\n A he nuku manu-e,\n He alelo manu-e,\n Ai manu-e,\n Umauma manu-e,\n Eheu manu-e,\n A he kino manu-e,\n Uha manu-e,\n He ka manu-e,\n Puapua manu-e,\n He kuli manu-e,\n Wawae manu-e,\n Maiuu manu-e,\n He hulu manu-e,\n Kaniai manu-e,\n A he puu manu-e,\n He ake manu-e,\n Naau manu-e.\n Ka ua manu iki,\n Hele oe i waho\n I ka uka nahele,\n I noho i Kona nei:\n I ke kaee pua o ke ii,\n Ka hapai pua o Keaau:\n O Hanale-i\u2014\n O Hanalei kumu a ka ua,\n I amo a haahaa:\n I ku i luna o ka puu,\n I hala ilalo ka malu,\n Ikiiki na hoa, manaka ino-e.\n E hapai ka waa\n E ee aku kanaka,\n Me na houhou,\n Me na nakinaki,\n Me na lanalana,\n Ee aku, hoe ako, kau aku,\n Ua kau ke aia waa,\n O lelepahu, o Hawaii.\n O Hawaii nui a Kane,\n O Hilo a Kane a Kapu,\n O Hilo a ka pali,\n O Ku ai lehua:\n Hoa aloha wale o Kalalea ma e noho mai la,\n E noho mai la\n I ku i Kona ka hale,\n I Koolau ke alo,\n I Tahiti ka paia,\n I Halawa ka pou,\n I Kauhuhu a Pele, a Peu-e.\n He kua o Molokai\n O Lanai ke alo;\n He aha Molokini?\n Kahua aolelo Wailuku-e,\n He Aha Kula-loa?\n Kaupaku Lanakila.\n Kaluanui o Kaluanui,\n Ke ku la i na puu mahoe;\n Na hale loulu a Kane,\n I ako no\u2019u i Auwahi.\n Ka uala o Puukamaele,\n O Kipapai o Honokaupu.\n O ka Oopu o Waikolu,\n E hoi ana wau e ai,\n He kala kuu ia e ai ai\n A maona.\n He ia pa ia na kuu akua;\n Hookomokomo ka waa\n O Kaluakoi,\n O ke kaha wale i Puumomi,\n Hoomo Wailau\n O Umipiilani.\n\n O Kealialia liu o Mana.\n Ke uhai la no.\n Ke uhai la ka wai,\n Ke uhai la ka wai a Kamakahou;\n Wai alialia,\n Wai o Mana.\n Me he kai ka wai,\n Me he wai ke kai,\n O ka aina-ko a\u2019u i ai.\n Kiola haalele poina,\n Hoi aku a mua\n Hoohewahewa mai.\n Hoi ana i ke kua, i ke alo.\n O ka Iliau loha i ka la\n Puolo hau kakahiaka.\n Hoi ana i ke kua i ke alo:\n O Laauhaele,\n Hele ke alia o Aliaomao,\n Hele ae kanu kupapau,\n O ke kaha i Nonohili.\n Halala na niu i kai o Pokii,\n Hoakua wale la o Makalii.\n\n\nMa keia wahi, e hookomo iho i ke mele i koe, he wahi inoa no no\nLonoikamakahiki, a oia ke mele i lohe ai o Lanahuimihaku, a oia ke mele\ni kamau ia mai maluna o ke mele a laua i ao ia ai e Ohaikawiliula.\n\nI kela manawa a Lonoikamakahiki e heluhelu ana i kela mele a\nOhaikawiliula i ao ai ia Kakuhihewa ma, a ike aku la ua loaa kela mele\nia Lonoikamakahiki, i aku la o Kakuhihewa ia Lanahuimihaku ma: \u201cE! Ua\nloaa hoi ha kela mele ia Lonoikamakahiki?\u201d I aku o Lanahuimihaku ia\nKakuhihewa: \u201cOia paha, no ka mea, noho wale mai nei no makou i Hawaii\naole ona inoa penei. Malia paha ua holo ae kekahi waa ma ka moana ae, a\nHawaii, ao mai nei i keia mele.\u201d\n\nI ka manawa i eo ai o Kakuhihewa ma ia Lonoikamakahiki, alaila, kena ae\nla o Kakuhihewa i na kanaka a pau o loko o ka hale, e puka i waho a koe\niho ka hale no ke alii o Hawaii no Lonoikamakahiki. Ia manawa, e ku ana\no Lonoikamakahiki ma ka puka o ka hale ma ka aoao mawaho, me ka laau\npalau. Ia Kakuhihewa i kena ai i na kanaka e hele, ia manawa, puka aku\nla na kanaka i waho; aia nae ua make mai la ka poe mua ia\nLonoikamakahiki. A no keia mea, kuemi hou na kanaka i loko o ka hale,\nno ka mea, ua makau aku la i ka make mai ia Lonoikamakahiki. A no ia\nhoi hope ana mai o na kanaka mai waho mai o ka hale, ninau aku o\nKakuhihewa, me ka i aku: \u201cHeaha ka hoi ka mea i hoi hou mai ai na\nkanaka i loko nei? Kai noa he hele aku ko kakou, a waiho iho ka hale\nnona?\u201d I aku la na kanaka: \u201cHeaha mai ka kau, o kau pili ino ana iho\nnei; o mea a me mea, ua make aku la ia Lonoikamakahiki. Eia ka i pili\naku nei oe e make makou.\u201d\n\nA lohe o Kakuhihewa i keia leo, alaila, olelo aku la oia ia\nLanahuimihaku ma: \u201cEa! He oiaio kela olelo?\u201d I aku o ua o Lanahuimihaku\nma: \u201cAe, he oiaio, no ka mea, pili aku nei kakou i ka aina, a he puni\nwale ae no koe o Oahu nei, aole kela i ae mai e pili i ko iala kahili,\nnolaila pili mai nei kela ia loko o ka hale nei; i pili mai kela nou no\nke alii a me na kanaka, o ka pau no i ka make. Eo aku la kakou. Kahea\nia aku ua alii la, e ola kakou.\u201d Alaila, kahea aku la o Kakuhihewa: \u201cE\nke alii o Hawaii e! E ola. Ua eo ia oe.\u201d\n\nA lohe o Lonoikamakahiki i keia olelo, a me ka leo kahea maloko mai,\nalaila, hooko ae la oia aole e luku aku e like me kana noonoo mua ana,\na ma ka inoa o kona kanawai mau, \u201cKai Okia Kanawai,\u201d nolaila, aole he\nluku hou ana a Lonoikamakahiki i koe. A oia no hoi ka hoomaka mua ana o\nka Lonoikamakahiki hoopapa ana.\n\n\n\n\n\n\nMOKUNA VI.\n\nKA HOOPAPA ALUA ANA, AKOLU, AHA, AME KA LIMA, AME KA HIKI ANA MAI O\nKAIKILANI.\n\n\nMahope iho o keia eo ana o Kakuhihewa ma ia Lonoikamakahiki, alaila,\nolelo aku la o Lanahuimihaku ma ia Kakuhihewa, me ka i aku: \u201cE\nKakuhihewa, he nani ia ua eo ae nei kakou i ke alii o Hawaii ma keia\npili ana; o kana eo hoi ia. O ko maua manao, e pono ia kakou ke holo i\nka lawaia, malia holo ae mahope o kakou. A ina e holo ae, a malia o\nlealea ua alii nei o Hawaii i ka lawaia, a noi ae paha i makau, i aho,\ni maunu; ia manawa oia e pakike ia aku ai. Eia la he alii ike ole i ka\nlawaia; alaila ma ka lawaia oia e eo ai ia kakou, o ka lilo ka hoi ia o\nkona kahili ia oe.\u201d\n\nA no ia mea, hooholo ae la o Kakuhihewa i kona manao ae, mamuli o ka\nLanahuimihaku ma olelo, me ke kanalua ole, no ka mea, o na mea a pau a\nLanahuimihaku ma e olelo ai, malaila wale no o Kakuhihewa e hilinai ai.\n\nI ke kakahiaka o kekahi la ae, hoomakaukau ae la o Kakuhihewa ma i na\nwaa, a holo aku la i ka lawaia ma ke koa lawaia i oleloia o Akaka,\nmawaho pono aku o Kailua, ma kahi e ike aku ana ia Kahuku, ma\nKoolauloa, a me Mokuoniki ma ka aoao hikina o Molokai.\n\nA ike aku la o Lonoikamakahiki e holo ana o Kakuhihewa i ka lawaia,\nalaila olelo aku la ua o Lonoikamakahiki i ke kahu ia Loli: \u201cE aho paha\ne hahai kakou mahope o Kakuhihewa ma, e makaikai aku ai i ka lawaia a\nke alii o Oahu nei.\u201d I aku la o Loli i kana hanai: \u201cMai une oe ia kakou\ne holo i kai, ina e paakiki oe o ko\u2019u make no ia, no ka mea, aole oe i\nike i ka lawaia.\u201d I aku o Lonoikamakahiki ia Loli \u201cHeaha auanei kou\nkumu e make wale iho ai?\u201d I aku la ke kahu: \u201cEia hoi kuu mea e make ai,\no ka holo o kaua a ka moana nana aku oe i ka lawaia a Kakuhihewa ma,\nlealea aku oe i ka lakou la huki mai i ka ia. A nolaila, nonoi aku oe i\nna mea lawaia, pakike ia mai oe, me ko lakou la olelo mai: \u2018I hea no\nhoi oe hele mai me kou makaukau?\u2019 A nolaila hilahila oe, a oia kuu mea\ne make ai.\u201d I aku o Lonoikamakahiki: \u201cO ke aha auanei ko lakou mea e\naua mai ai ke noi aku wau i na mea lawaia? He holona paha ka mea nana e\naua ke aho ame ka makau.\u201d I aku ke kahu: \u201cAe, i ka manawa pono ia, no\nka mea, ua pono ole ko lakou manao i ko lakou la eo ana ia oe, oia ko\nlakou mea e aua mai ai ia oe.\u201d A no keia mea, aole he pio o ko ke alii\nmanao mamuli o ka ke kahu olelo mai. A ikaika loa ae la ko\nLonoikamakahiki manao holo i ka nana i ka lawaia a Kakuhihewa ma.\n\nA no ko ke alii manao paa loa, nolaila, olelo aku la o Loli ia\nLonoikamakahiki: \u201cAuhea oe? He nani ia ke paakiki la oe i ka holo i\nkai; a ina holo kaua i kai, a i lealea aku oe i ka huki mai a\nKakuhihewa ma i ka ia, a ina i noi aku oe i ke aho ame ka makau, a me\nna mea lawaia a pau, a i pakikeia mai oe, alaila, pepehi iho oe ia\u2019u a\nmake, lawe ae oe i kuu naau i aho nau, o kuu iwi papakole no kau makau,\nmaunu iho oe i kuu io, a o kuu poo no kau paka, alaila, kuu iho no oe i\nke kai, a kuehu ae i ka paka, alaila, kahea iho oe ma kuu inoa: \u2018E,\nLoli e! E, Loli e, ka ia maka ole o kai! I paa ka kaua ia e, Loli.\u2019\nAlaila, mau ke ahi ia oe.\u201d A pau keia olelo a ke kahu ia\nLonoikamakahiki, holo aku la lakou i kai.\n\n\n\n\nKA HOAKAKA ANA I KO LOLI ANO AME KO HAUNA.\n\nMa ka mokuna mua o keia moolelo o Lonoikamakahiki, ua oleloia malaila\nko Loli ame ko Hauna ano. He mau kanaka haipule o Hauna laua me Loli,\nma ka inoa o ke akua o Keawenuiaumi a ili iho ia Lonoikamakahiki.\n\nHe mau kanaka kaulana laua ma na moku a puni, no ko laua mana a me ko\nlaua malama ana i ke akua, a he hiki ia laua ke hana i na hana mana he\nnui, ma ka inoa o ko Keawenuiaumi akua. A nolaila i olelo ai o Loli, e\npepehi ia ia i mau mea lawaia na ke alii na Lonoikamakahiki.\n\n\n\n\nKA HOLO ANA O LONOIKAMAKAHIKI E MAKAIKAI I KA LAWAIA A KAKUHIHEWA MA.\n\nIa Lonoikamakahiki ma i holo aku ai i ka moana mahope aku o Kakuhihewa\nma, ua kaulike ae la na waa o Kakuhihewa ma ma ke koa; aka, o\nLonoikamakahiki, holo aku la laua, a mamua o na waa o Kakuhihewa ma,\nkiola ae la i kona pohaku hekau, he wahi pohaku lana uuku no ia; a i\nmea e ike ia ai ko Hauna mana, nolaila, he makani nui ikaika kai pa iho\nia manawa; he wa pokole nae o ka pa ana a ka makani, alaila, pau. Ia\nmanawa a ka makani i puhi ai, ua hemo ae la na pohaku hekau o na waa o\nKakuhihewa ma; aka, o ko Lonoikamakahiki mau waa, aole he neeu aku oia\nmau paa no, me he heleuma i loko o ke one. Mamuli nae ia o ka mana o ke\nkahu, o Hauna.\n\nIa manawa, makemake aku la o Kakuhihewa i ka pohaku hekau o ke alii o\nHawaii. Alaila manao ae la oia (Kakuhihewa) o ko Lonoikamakahiki kumu\npili ia e pili mai ai ia Kakuhihewa.\n\nIa Lonoikamakahiki ma e lana ana maluna o na waa, i aku la o Kakuhihewa\nia Lanahuimihaku ma: \u201cKupanaha ka pohaku hekau o ke alii o Hawaii.\u201d I\naku la o Lanahuimihaku ma: \u201cAe, ua ike maua i kela pohaku lana o ke\nalii o Hawaii, he nui wale ka pohaku i like me kela.\u201d A no keia olelo a\nLanahuimihaku ma, manao o Kakuhihewa e kii i pohaku nana i Hawaii. I ia\naku e Lanahuimihaku ma: \u201cAole e pono kela pohaku, no ka mea, aole ou\nmana a me kou mau kahu. No ka mana o Hauna wale no ka mea i paa ai kela\npohaku.\u201d\n\nIa Lonoikamakahiki ma e lana mai ana ma ko lakou wahi, he mea pono ole\nnae ia i ko Kakuhihewa manao, no ka mea, he mea mau i na lawaia, aole e\npono e kauia kekahi waa mamua o kekahi waa. A nolaila i manao ai o\nKakuhihewa, he pono ole ia Lonoikamakahiki ke kau mamua o na waa o\nlakou. I aku nae o Lanahuimihaku ma: \u201cMai manao oe pela. Ina he mau mea\nlawaia ka ua alii la o Hawaii alaila hewa io.\u201d Alaila pau ae la ko\nKakuhihewa manao ana pela.\n\nIa manawa a Kakuhihewa ma e kamailio ana me Lanahuimihaku ma, lou ana\nka ia ia Kakuhihewa. I aku la o Kakuhihewa ia Lanahuimihaku ma: \u201cE! Lou\nka ia, heaha la?\u201d I aku o Lanahuimihaku ma: \u201cHe ulua. Ninau ia aku ke\nalii o Hawaii.\u201d A no ia mea, kahea aku la o Kakuhihewa: \u201cAhaha! E, ke\nalii o Hawaii, he aha ka ia?\u201d I aku o Loli ia Lonoikamakahiki: \u201cKoho ia\naku he mano.\u201d I aku la o Lonoikamakahiki e like me ka Loli olelo: \u201cHe\nmano.\u201d\n\nA no ke koho ana aku a Lonoikamakahiki he mano, nolaila, ninau ae la o\nKakuhihewa ia Lanahuimihaku ma: \u201cHe mano io anei?\u201d I aku la o\nLanahuimihaku ma: \u201cAole he mano, ua wahahee ke alii o Hawaii, lawaia\nauanei hoi kakou i keia koa a kakou e lawaia nei, he mano kekahi. Kai\nnoa, ua hoolaaia keia koa i ke akua, aole e komo ka mano i keia koa.\nPiliia aku, akahi hana ana a ke alii o Hawaii e eo ai.\u201d\n\nA nolaila, ma ka olelo a Lanahuimihaku ma, olelo aku la o Kakuhihewa ia\nLonoikamakahiki: \u201cE ke alii o Hawaii, e pono no paha ke pili, ina no\nhoi he mano, ua eo makou ia oe, aka hoi he ulua ka ia e paa nei i ka\nmakou makau, alaila ua eo oe ia makou.\u201d I aku o Lonoikamakahiki: \u201cI aha\nka pili?\u201d I aku o Kakuhihewa: \u201cMai Leahi a hiki i ka lae o Kaena, mau i\nko wahi pohaku lana.\u201d I aku o Lonoikamakahiki: \u201cUa mau.\u201d Alaila huki ae\nla o Kakuhihewa i ke aho, a i ke kokoke ana ae i luna, alaila i aku o\nKakuhihewa ia Lanahuimihaku ma: \u201cHe mano. Ua eo kakou i ke alii o\nHawaii.\u201d Nana ae la o Lanahuimihaku ma, a ike iho la he mano, alaila,\nkunou aku la o ua o Lanahuimihaku ma ia Kakuhihewa, e hookuu aku i ke\naho i moku aku ai ka mano i ole ai e ike ia ae. Aka, ua ike aku la o\nLonoikamakahiki ia Kakuhihewa ma e hana ana pela, nolaila i kahea aku\nai o Lonoikamakahiki ia Kakuhihewa ma: \u201cE! E ke alii o Oahu, mai kalohe\niho oe, aole ke kuu aku i ke aho o moku aku auanei ka makau. Ike ole ia\naku ka mano, huki ae ka mano i akaka.\u201d O ka huki ae la no ia o\nKakuhihewa i ke aho, a ike ia ae la he mano. A no ia mea, i mai o\nKakuhihewa ia Lonoikamakahiki: \u201cUa eo, no ko makou ike maoli ana he koa\nmano ole keia, nolaila wale no makou i pili ino aku ai.\u201d\n\nHe oiaio he koa mano ole kela, no ka mea, ua hoomanamanaia kela koa i\nmua o ke akua, aole e komo mai ka mano. Aka, ma ka mana o Loli a me\nHauna, ua lilo ke koa mano ole i koa mano. A eo ae la o Kakuhihewa ia\nLonoikamakahiki, a lilo ae la kekahi hapa o Oahu nei ia\nLonoikamakahiki, mai Leahi a Kaena.\n\nMahope iho o keia mau mea, kupu ae la ko Lonoikamakahiki manao lealea i\nka lawaia, alaila, olelo aku la o Lonoikamakahiki ia Kakuhihewa: \u201cE ke\nalii o Oahu! Homai hoi kau wahi makau, i wahi aho mai me ka maunu, a i\npaka mai no.\u201d I aku o Kakuhihewa: \u201cI hea no hoi kou makaukau hele pu\nmai oe, o ka makou ka kau mea i manao ai, i anei kou lako?\u201d I aku ke\nkahu o Loli: \u201cE kuu alii! A, hilahila oe; kai noa o ka\u2019u ia e olelo aku\nana ia oe, aole kaua e holo mai i kai nei; a nolaila, pepehiia iho\nwau.\u201d\n\nA e like me ka olelo mua a kona kahu, pepehi iho la o Lonoikamakahiki\nia Loli, a hana iho la e like me ka Loli aoao ana. A kuu iho la i ke\nkai, a olelo iho la e like me ka Loli olelo mua: \u201cE, Loli! E, Loli e,\nka ia maka ole o kai! I paa ka kaua ia e, Loli.\u201d Ia manawa koke no,\nmahope iho o ka pau ana o kana kamailio ana; mau ana ke ahi. Nolaila\nkahea aku la o Lonoikamakahiki: \u201cE Kakuhihewa e, heaha ka\u2019u ia?\u201d Noho o\nKakuhihewa a liuliu olelo aku la ia Lanahuimihaku ma: \u201cHeaha ka ia a ke\nalii o Hawaii?\u201d I aku o Lanahuimihaku ia Kakuhihewa: \u201cKohoia aku he\nmano, no ka mea, ai ae la ka mano i ka makau mua, lalakukui aku la ka\nmano o lalo.\u201d A no ia mea, e like me ka Lanahuimihaku ma olelo, pela no\noia i olelo aku ai ia Lonoikamakahiki: \u201cHe mano.\u201d I mai o\nLonoikamakahiki: \u201cAole, lalau ke alii o Oahu nei.\u201d Ninau hou aku o\nKakuhihewa ia Lonoikamakahiki: \u201cA heaha la kau?\u201d I aku o\nLonoikamakahiki: \u201cAole keia he mano, he ahi keia ia.\u201d\n\nA no keia olelo ana aku a Lonoikamakahiki pela, alaila, ninau ae la o\nKakuhihewa ia Lanahuimihaku ma: \u201cHe ahi io anei ka ia a ke alii o\nHawaii?\u201d I mai o Lanahuimihaku ma: \u201cUa wahahee ke alii o Hawaii. Kai\nnoa ua ike no kakou aole he mau koa lawaia ahi o Oahu nei, o Niihau ame\nHawaii wale no na aina koa ahi; pili ia aku.\u201d Kahea aku la o\nKakuhihewa: \u201cE ke alii o Hawaii e! E pili no hoi paha; mai ka lae o\nKaena a ka lae o Kaoio, mau i ko wahi pohaku lana.\u201d I aku o\nLonoikamakahiki: \u201cUa mau.\u201d\n\nAlaila, ma ka pau ana o ka pili a laua, huki ae la o Lonoikamakahiki i\nke aho, a kokoke e ikeia ka ia, ia manawa, ahai pono aku la ua ia nei a\nLonoikamakahiki malalo pono o na waa o Kakuhihewa ma. Ia manawa ike\nmaopopo ae la ua o Kakuhihewa ma he ahi io ka ia a Lonoikamakahiki.\nAlaila, i aku o Lanahuimihaku ma ia Kakuhihewa: \u201cUa eo kakou i ke alii\no Hawaii, eia la he ahi io ka ia a ke alii.\u201d\n\nA pili ae la ka ia ma ka aoao o na waa o Lonoikamakahiki ma, lawe ae la\no Lonoikamakahiki i ka lei lehua a me ka lei hala i hoomakaukau mua ia,\na hookomo ae la ma ka api o ka ia, ma na aoao elua, a kahea aku la ia\nKakuhihewa: \u201cE ke alii o Oahu e! Mai Hawaii loa mai nei ka keia ia. O\nke ahi mahaoo o Umulau, eia la ke lei mai nei i ka lei hala a me ka lei\nlehua.\u201d\n\nA lohe o Kakuhihewa i keia olelo a Lonoikamakahiki, he mea kupanaha ia\nia Kakuhihewa ma. Alaila olelo aku la, ia Lanahuimihaku ma, me ka ninau\naku: \u201cEa, ua ike anei olua, he lei mai no ko Hawaii ahi i ka lehua a me\nka hala?\u201d I aku la o Lanahuimihaku ma: \u201cUa wahahee keia hana ana a ke\nalii o Hawaii. Piliia aku.\u201d\n\nA ma keia olelo, alaila kahea aku la o Kakuhihewa: \u201cE ke alii o Hawaii\ne! E pili. Mai ka lae o Kaoio a Mokapu, mau i ko wahi pohaku lana.\u201d I\naku o Lonoikamakahiki: \u201cUa mau.\u201d A holo ka laua olelo, alaila, hoohuli\nmuku ae la na waa o Lonoikamakahiki, a kamakamaka ae la i ka ia a paa,\nalaila, hoikeike ae la i ka lei lehua a me ka lei hala i mua o\nKakuhihewa ma, a eo ae la o Kakuhihewa.\n\nMahope iho o keia eo ana o Kakuhihewa, olelo aku la o Lanahuimihaku ma\nia Kakuhihewa: \u201cEo ae la kakou ma keia mau mea, a aneane pau loa o Oahu\nnei. Nolaila, eia ka pono; e pili aku kakou i kahi i koe, mai Mokapu a\nLeahi, mau i kahi pohaku lana. E heihei hoe waa, aia no o na waa e kau\nkoke i ka maloo. Ina e ae mai ke alii o Hawaii, alaila, o ke eo no ia\nia kakou, no ka mea, elua no ana mau hoe waa.\u201d\n\nA no keia olelo a Lanahuimihaku ma, olelo aku la o Kakuhihewa: \u201cE ke\nalii o Hawaii, hoopauia aku kou aina i puni.\u201d I mai o Lonoikamakahiki:\n\u201cE aha kaua?\u201d I aku o Kakuhihewa: \u201cE heihei waa kakou, aia no hoi o na\nwaa e kau e i ka maloo, nana ke eo; o kahi no hoi i koe a mau i ko wahi\npohaku lana.\u201d I aku la o Lonoikamakahiki: \u201cUa mau.\u201d\n\nMahope iho o ka laua pili ana, kena aku la o Lonoikamakahiki ia\nKakuhihewa: \u201cHolo e aku mamua.\u201d A lohe o Lanahuimihaku ma i keia\nhuaolelo kena a Lonoikamakahiki, i aku la ia Kakuhihewa, me ka hoolale\nkoke aku o Lanahuimihaku ma ia Kakuhihewa e olelo aku i na hoe waa e\nhoe. A o ka holo iho la no ia.\n\nA hala aku la ko Kakuhihewa ma mau waa; alaila, kena aku la o\nLonoikamakahiki i kona mau hoe waa e paina; alaila, paina lakou. Aka o\nKakuhihewa ma, ke aneane aku la e nalowale lakou mai ko Lonoikamakahiki\nma mau maka aku. Ia manawa, hoolale koke ae la o Lonoikamakahiki i kona\nmau hoe waa elua, ia Kaiehu a me Kapahi, e hoe. Alaila o ka holo iho la\nno ia, ma Koolauloa ka holo ana a hiki ma Kona, a hoea ae maloko o\nWaimanalo. Aka, o Kakuhihewa ma, hoolana iho la lakou, me ke kali o ka\nhoea mai mahope o lakou, me ka manao a kokoke mai alaila hoopae loa na\nwaa i ka maloo.\n\nIa manawa a lakou e kali la, aia nae o Lonoikamakahiki e holo mai ana\nmaloko o Waimanalo, a hiki ae i Kailua. Ia Lonoikamakahiki ma e holo ae\nana a kokoke i ke awa, ia manawa ko Kakuhihewa ike ana aku, alaila,\nolelo aku la o Kakuhihewa ia Lanahuimihaku ma: \u201cE nana ae olua i keia\nmau waa e holo ae la maloko.\u201d I aku la o Lanahuimihaku ma: \u201cO\nLonoikamakahiki kela mau waa, ua eo kakou.\u201d I aku la o Kakuhihewa ia\nLanahuimihaku ma: \u201cMahea ae nei hoi ko lakou holo ana?\u201d I aku o\nLanahuimihaku ma: \u201cMa Koolau ae nei a ma Waianae, a ma Kona loa ae nei\npaha.\u201d I aku o Kakuhihewa: \u201cI ae hoi oe na kakou ke eo ke heihei, eia\nmai nei ka hoi na lakou la. Kupanaha olua; he puni wale ae no koe o ka\naina; mamuli o ka olua mau olelo wale no makou e hoolohe nei, a lilo\nko\u2019u noho aimoku ana ia Lonoikamakahiki.\u201d I aku o Lanahuimihaku ma: \u201cI\naa aku maua i ka heihei me ke alii o Hawaii, no ko maua ike iho, he\numikumamaono ko kakou mau hoe waa, a elua wale no o ke alii o Hawaii.\u201d\nA eo ae la o Kakuhihewa, pau loa o Oahu ia Lonoikamakahiki.\n\nMahope iho o keia mau mea, pili aku la o Kakuhihewa i ke kaikamahine\nana, e hoi ka aina iaia, ma ke konane nae. O Kakuhihewa hoi, o ke\nkonane kana mea oi o ke akamai mamua o kana mau hana apau i ao ai,\nnolaila, aa aku la o Kakuhihewa e konane me Lonoikamakahiki. A ae mai\nno o Lonoikamakahiki. Aka, o Lonoikamakahiki, aole oia i ao i ke\nkonane, o kona manawa i ike iki ai, oia no kela noho ana ma Kalaupapa\nme kona kaikuahine wahine.\n\nHoomaka ae la na pili a laua a pau, alaila, kau na iliili apau, olelo\naku o Lonoikamakahiki ia Kakuhihewa: \u201cO kau lawe mua.\u201d Nolaila, lawe ae\nla o Kakuhihewa i ka iliili mua, a lawe o Lonoikamakahiki, kui mai la o\nKakuhihewa, a holo aku o Lonoikamakahiki ia Kakuhihewa: \u201cO kau lawe\nmua.\u201d Nolaila, lawe ae la o Kakuhihewa i ka iliili mua, a lawe o\nLonoikamakahiki, kui mai la o Kakuhihewa, a holo aku o Lonoikamakahiki,\na holo pu me Kakuhihewa, alaila lilo ka hauna hope ia Lonoikamakahiki.\nMa ia konane ana, make iho la o Kakuhihewa, a ua hooholo hoi laua i ka\nolelo aia a elua hauna ana, alaila eo kekahi o laua. A nolaila, kau hou\nka papa konane a pau na iliili i ke kau, lilo ia Lonoikamakahiki ka\nlawe mua o ka iliili; a ma ia konane ana a laua, aneane no e make ia\nLonoikamakahiki; ia manawa, ia laua e konane ana, hiki mai la o\nKaikilani ma Kailua, mai Hawaii mai.\n\nA ike aku la na kanaka i na waa, nana aku la o Lonoikamakahiki, a ike\naku la o Kaikilani keia, alaila, aole he makemake e ike aku i ko\nKaikilani mau maka, a i mea e like ai me kona kanawai i kau ai i\nMolokai mahope iho o kona pepehi ana ia Kaikilani, nolaila, hoolilo loa\niho la o Lonoikamakahiki i kona mau maka i ka papa konane, i ole ai oia\ne ike aku ia Kaikilani.\n\nA o Kaikilani hoi, iaia i pae mai ai iuka, hele aku la oia a ku mawaho\no ka pa, ma ka paehumu hoi, ike aku la oia ia Lonoikamakahiki e konane\nana, ua huli aku ke alo iloko o ka hale. Ia manawa, hana aku la o\nKaikilani i ka inoa o Lonoikamakahiki e like me ka mea i hoikeia ma ka\nMokuna V. A penei kana kahea ana aku:\n\n\n O Kahikahonua ia Elekaukama,\n O Halalakauluonae,\n O Nanamakaikaeleua,\n O Mahehaluakama,\n O Laloia, Laloae Kama,\n O Hoopilikuloko i ka manawa:\n O Kukulu o Halaaniani,\n O Hanee aku\n O Hanee mai,\n O Hanee i ke au a Kama.\n O ka papa o ka lewa Kama,\n O ka papa o Kuami,\n O Paepaeilani\n O Kekupuaiawaawa.\n O ke au o Hakiawihi Kama,\n O Hakekoai e Lono;\n O Opuukahonua, o Kamakalewa,\n O Noiaku Kamahuaola\n O Peu o Kiha:\n Ka papa o Kama,\n O Haena o Koenamimi,\n Opiopio i kaulu o Lonokaeho.\n Owai oe?\n O Kakaeke,\n O Hanakaeke,\n O Nanakaeke,\n O Paakaeke,\n O Maakaeke,\n O ka eke ia ku i ka ieie;\n O ka eke ia, Kaeke-a\n Elu-a\u2014\n Elua ia Honokeana Keana,\n Elua ana Opihi,\n Ekolu Kahana,\n Elua Mailepai,\n Elua Honokawai,\n O Kawailua,\n I kolu ia Kekaa.\n Eha la Mahinahina,\n O ka luna i Alaeloa.\n Eha la aina hono,\n O Honokahua,\n O Honolua;\n Honokohau, Honokawai\n O Honopou,\n Aha la aina hono,\n Alima la ia Kahakuloa:\n O Kahakuloa la aono,\n O Makalina la awalu,\n O Waihee la aiwa,\n Aiwa la Honokea,\n O na mahele la i Wailuku.\n He umi\u2014\n He umi o Lele;\n He umi\u2014\n He umi o Molokai:\n He umi\u2014\n He umi Lanai:\n He umi\u2014\n He umi o Kanaloa Kahoolewa,\n Ka hono ka hookui o na moku,\n O kana Puiki ae ka ipo aloha,\n Kope ae kope ae:\n Aia Hilo-la\u2014\n Ke ako mai la\n Kaupaku mai-la,\n Aia ko ipo-la\n Ke hele ae la\n Kalaau ka waha,\n Peahi ka lima-e\n E kunou na na maka,\n O hilahila iala,\n A i wale ina\n Kilou pali-e\n Wai Oahu-e.\n Ahu mai la i luna\n Haahaa o Kaunuohua,\n He puu kolo i Nihoa:\n Kela pali-e,\n Keia pali-e,\n Palaau-e\n Ka hiwa i lalo-e.\n A no-ho\u2014\n A noho e Ku,\n Kuhiu palu-e\n Kukahaulani\n Makaku manu-e,\n He poo manu-e;\n A he nuku manu-e,\n He alelo manu-e,\n A-i manu-e,\n Umauma manu-e,\n Eheu manu-e,\n He kino manu-e,\n Uha manu-e,\n He ka manu-e,\n Puapua manu-e,\n He kuli manu-e,\n Wawae manu-e,\n Maiuu manu-e,\n He hulu manu-e,\n Kaniai manu-e,\n He puu manu-e,\n He ake manu-e,\n Naau manu-e.\n Ka ua manu iki,\n Hele oe i waho\n I ka uka nahele,\n I noho i Kona nei:\n I ke kaee pua o ka Ii,\n Ka hapai pua o Keaau:\n O Hanale-i\u2014\n O Hanalei kumu o ka ua,\n I amo a haahaa:\n I ku iluna o ka puu,\n I hala ilalo ka malu,\n Ikiiki na hoa, manaka ino.\n E hapai ka waa\n Ee aku kanaka,\n Ee aku, hoe aku, kau aku,\n Me na houhou,\n Me na nakinaki,\n Me na lanalana,\n Ua kau ke ala waa,\n O Lelepahu, o Hawaii.\n O Hawaii nui a Kane,\n O Hilo a Kane a Kapu,\n O Hilo a ka pali,\n O Ku ai lehua:\n Hoa aloha wale o Kalalea ma,\n E noho mai la.\n I ku i Kona ka hale,\n I Koolau ke alo,\n I Tahiti ka paia,\n I Halawa ka pou,\n I Kauhuhu a Pele, a Peu-e.\n He kua Molokai\n O Lanai ke alo;\n He aha Molokini?\n Kahua ao lele Wailuku-e,\n He aha Kula-loa?\n Kaupaku Lanakila.\n Kaluanui o Kaluanui,\n Ke ku la i na puu mahoe;\n Na hale loulu a Kane,\n I ako no\u2019u i Auwahi.\n Ka uala o Puukamaele,\n O Kipapai o Honokaupu.\n O ka Oopu o Waikolu,\n E hoi ana wau e ai,\n He kala kuu ia e ai ai\n A maona.\n He ia pa ia na kuu akua;\n Hookomokomo ka waa\n O Kaluakoi,\n Ke kaha wale i Puumomi,\n Hoomo Wailau\n O Umipiilani.\n O Kealialia liu o Mana.\n Ke uhai la no.\n Ke uhai la ka wai,\n Ke uhai la ka wai a Kamakahou;\n Wai alialia wai o Mana.\n Me he kai la ka wai,\n Me he wai la ke kai,\n O ka aina ko a\u2019u i ai ai.\n Kiola haalele poina,\n Hoi aku a mua\n Hoohewahewa mai.\n Hoi ana ke kua, i ke alo.\n O ka iliau loha i ka la\n Puolo hau kakahiaka.\n Hoi ana i ke kua i ke alo:\n O Laauhaele,\n Hele ae ke alia o Aliaomao,\n Hele ae kanu kupapau,\n O ke kaha i Nonohili.\n Halala na niu i kai o Pokii,\n Hoakua wale la o Makalii.\n\n Aloha wai hau o Malama.\n Ulu Lonoikamakahiki.\n O Kamakahikikaiakea\n O kula o Kohala o Wakiu,\n O Lanikaula,\n Kuu moku i ke kai.\n E Lono-e,\n Ma ke kua ka ike;\n I na mai ke ae, ka lohe,\n Ka ike e, Lono-e,\n Haliu mai.\n\n\nApau ka Kaikilani kahea ana mai i ka inoa o Lonoikamakahiki, alaila\nhuli mai la o Lonoikamakahiki i hope, i nana aku ko ia nei hana, o ke\nkaikuahine keia ona e ku nei mawaho; ia manawa nui ae la ko\nLonoikamakahiki aloha, aole nae e hiki ke hoomanawanui i kona uwe ana,\naka, aole nae oia i uwe me ka leo, ma ke kulu o kona mau waimaka i ike\nia ai kona uwe ana.\n\nA no ke kahea ana mai o ke kaikuahine i ko Lonoikamakahiki inoa, alaila\nnana pono aku la ua o Lonoikamakahiki ia Lanahuimihaku ma, no ka mea,\nua makemake oia e hana aku i ko Kaikilani inoa, aka, aole he loaa, a\noia ko Lonoikamakahiki mea i nana pono aku ai ia Lanahuimihaku ma, na\nmea i loaa ko Kaikilani inoa. Aka aole nae he makemake o Lanahuimihaku\nma e hana aku i ka inoa, no ka mea, aia ma ko Kakuhihewa aoao ko laua\nmanao nui.\n\nIa manawa, loaa ae la ia Lonoikamakahiki na lalani mua eha o ko\nKaikilani inoa, a huipu ae la me na lalani mele apo wale a ua o\nLonoikamakahiki, alaila haliu aku la a kahea aku la i ka inoa o ke\nkaikuahine ma ke mele penei:\n\n\n Kuu pali lehua i Kilou,\n Kuu aina lehua i lalo-e,\n Kuu kanaka lehua i ka pali,\n Lehua o kuu aina.\n E i ae oe ia lakou la\n He keikunane wau nou.\n Ae\u2014. Ae\u2014. Ae\u2014.\n A kela puu wau,\n A keia puu au,\n Lumilumi i kou aahu.\n Nana mai ka pali lehua\n Owau e lehei aku ana.\n\n\nA lohe o Kakuhihewa i ka hana a Lonoikamakahiki i ka inoa o ke\nkaikuahine, i mai la ua o Kakuhihewa: \u201cAia o ua o Lonoikamakahiki, ke\nhana ala i ko hai inoa, aole i hana mai i kona inoa.\u201d I aku o\nLonoikamakahiki: \u201cUa hana hoi; kai noa e hana aku ana, e uwe ae hoi me\nka malihini.\u201d\n\nIa manawa, hele mai la o Kaikilani a honi i ka ihu o Lonoikamakahiki, a\nuwe iho la. A no ka hoolale pinepine mai o Kakuhihewa ia\nLonoikamakahiki e hana i ka inoa o ua o Lonoikamakahiki, alaila, ninau\naku la o Kaikilani ia Lonoikamakahiki: \u201cHeaha kela a lakou la e olelo\npinepine mai nei ia oe e hana ae?\u201d I aku la o Lonoikamakahiki: \u201cE olelo\nmai ana lakou la ia\u2019u e hana wau i kuu inoa, no ka mea, ua olelo o\nLanahuimihaku ma, he alii inoa ole au.\u201d I aku o Kaikilani: \u201cUoki ka uwe\na kaua, hana ia aku ka lakou la koi.\u201d Alaila, haliu aku la o\nLonoikamakahiki a kahea aku la imua o ka aha i kona inoa, a hana pu aku\nla no hoi me Kaikilani. Oia kela mele maluna ae.\n\nA pau ka Lonoikamakahiki ma hana ana i ua inoa nei ona, alaila, olelo\naku la o Lonoikamakahiki ia Lanahuimihaku ma: \u201cHe oi olua o na kanaka\nlapuwale nui wale. No\u2019u paha auanei ka noho a lilo ia\u2019u keia moku o\nOahu nei, koli ola ia olua e a\u2019u.\u201d\n\n\n\n\n\n\nMOKUNA VII.\n\nKA HOOPAPA HOU ANA O KAKUHIHEWA ME LONOIKAMAKAHIKI NO HAUNA.\n\n\nO ka hoopapa ana a ke alii o Oahu me ke alii o Hawaii, i olelo ia ma\nkeia mokuna, o keia ka laua hoopapa hope loa, a hoi pu aku la o\nLonoikamakahiki me Kaikilani i Hawaii.\n\nO ke kumu o keia hoopapa, no Hauna wale no; no ka mea, mahope iho o ka\nlilo ana o Oahu ia Lonoikamakahiki ma na pili mua ana, ua noi mai o\nKakuhihewa ia Lonoikamakahiki, e hoihoi hou o Oahu iaia; a penei ka\nKakuhihewa olelo: \u201cE ke alii o Hawaii, e aho e hoihoi ka aina ia\u2019u, a e\nhoopau kela pili mua, ame kela eo mua ana. E noonoo hou mai oe i kumu\nhoopapa hou na kaua, a ina e eo wau ma ke kumu hoopapa hope, alaila,\nlilo pau loa o Oahu nei ia oe, mai kanaka nui a kanaka liilii.\u201d\n\nO keia olelo ana a Kakuhihewa pela, no Lanahuimihaku ma, no ka mea, ua\nolelo o Lonoikamakahiki, e koli ola ia Lanahuimihaku ma. A oia wale no\nke kumu i olelo aku ai ua o Lanahuimihaku ia Kakuhihewa, e noi aku ia\nLonoikamakahiki e imi hou i kumu hoopapa; aka, aole nae o\nLonoikamakahiki i hai aku i kumu hoopapa na laua.\n\nAka, mahope koke iho oia wa no, lawe ae la o Lonoikamakahiki i kona\nhokeo a ku imua o kona alo, a olelo aku la ia Kakuhihewa: \u201cE ke alii o\nOahu nei, o keia hokeo la, ua piha i ka iwi o na \u2019lii i make i ke kaua\ni luna o Puumaneo, no ka mea, eono alii aimoku i make i ke kaua a kuu\nmakuakane e waiho nei i loko o ka hokeo.\u201d\n\nOlelo aku la o Kakuhihewa: \u201cWahahee wale! Owai kai ao mai ia oe, he pau\nna \u2019lii eono iloko o na hokeo?\u201d I aku o Lonoikamakahiki: \u201cOwau no. Aia\napopo hiki mai kuu makuakane o Hauna, nana e hai aku ia oukou.\u201d I aku o\nKakuhihewa: \u201cA nawai mai nei hoi na olelo au e puka mai ana o Hauna i\nka la apopo?\u201d I aku o Lonoikamakahiki: \u201cNa\u2019u no, a na kuu ike.\u201d Ia\nmanawa ninau ae la o Kakuhihewa ia Lanahuimihaku ma: \u201cEa, he oiaio anei\nkela a ke alii o Hawaii e olelo mai la, he ike kona; a e hiki io mai\nana anei o Hauna i ka la apopo?\u201d I aku o Lanahuimihaku: \u201cHe wahahee,\nnawai kona ike; o maua no paha kona mau kanaka ike, mai kona makuakane\nmai, a o ua o Hauna e noho mai la i Hawaii; a o ke kahu no ona i pepehi\nai ia kakou i kai, pau ae la no na kanaka ike; a o ua alii la ea he ole\nloa.\u201d I hou aku o Kakuhihewa: \u201cHe oiaio, e puka mai ana anei o Hauna i\nka la apopo?\u201d I aku ua o Lanahuimihaku ma: \u201cHe wahahee. Piliia aku.\u201d\n\nI aku o Kakuhihewa ia Lonoikamakahiki: \u201cE ke alii o Hawaii-e. He nani\nia ua loaa ae la ka kaua kumu hoopapa o Hauna, o kona hiki mai i ka la\napopo.\u201d I aku o Lonoikamakahiki: \u201cAuhea kau kumu e pili ai? I ku hoi\nnei mea o ka pili i ka loaa o ke kumu e pili mai ai.\u201d I mai o\nKakuhihewa: \u201cKai noa no hoi o Oahu nei no a mau ia Hawaii?\u201d I aku o\nLonoikamakahiki: \u201cAia ka a lilo o Oahu nei ia\u2019u, pili mai no?\u201d I hou\nmai o Kakuhihewa: \u201cAlia hoi ia manao ou e ke alii o Hawaii. Kai noa o\nOahu iki ka kaua i pili iho nei, koe no o Oahu nui?\u201d I aku o\nLonoikamakahiki: \u201cUa pono. Ma na moku okana nae ka pili, eono moku o\nOahu nei, eono no hoi o Hawaii.\u201d A holo ae la ka laua olelo, ia po iho\nhiki ae la o Hauna i Kailua, a ao ae, hai aku la o Lonoikamakahiki ia\nKakuhihewa: \u201cUa hiki ae la o Hauna eia i Oahu nei.\u201d\n\nA lohe o Kakuhihewa i keia olelo a Lonoikamakahiki, alaila, kena ae la\noia i kana elele ia Kuleonui, he kanaka kaulana oia i ka mama, a olelo\naku la: \u201cE hele oe e nana a puni o Oahu nei, a ina i ike oe ia Hauna,\nalaila e pepehi iho, a hao ae i ka waiwai, i eo ke alii o Hawaii ia\nkakou.\u201d Alaila holo ae la o Kuleonui a puni o Oahu nei; aole i loaa o\nHauna. Hoi aku la, a olelo aku la ia Kakuhihewa: \u201cHele aku nei wau a\npuni o Oahu nei, aole i loaa o Hauna, aole no i puka mai, aole he waa\nholo mai ma ka moana, aole no hoi he waa hekau i ke kai, aole he waa\nkau i uka, he ole loa no.\u201d Ia manawa i manao ai o Kakuhihewa, e eo ana\no Lonoikamakahiki. Alaila, hele aku la o Kakuhihewa a olelo aku ia\nLonoikamakahiki, me ka ninau aku: \u201cUa hiki mai nei anei o Hauna?\u201d I aku\no Lonoikamakahiki: \u201cUa hiki ae la.\u201d\n\nLohe ae la no o Kakuhihewa i keia olelo a Lonoikamakahiki, kena hou aku\nla no ia Kuleonui, e holo a puni o Oahu. Alaila, holo hou aku la no, a\nhoi aku la, hai aku la i ke alii, me ka hoole aku: \u201cAole i loaa, aole\nno i hiki mai.\u201d E like no me kana olelo mua.\n\nAka, ma ke kaapuni mua ana a Kuleonui i ua la la, ua hiki mua ae o\nHauna ma Kailua, e konane ana me na wahine; ike aku nae o Hauna ia\nKuleonui e holo ana, me ka alawa o na maka, mao a mao, i ike aku ai oia\ni kona mea i hoounaia mai ai, aole nae oia i ike aku ia Hauna, aka, o\nHauna kai ike mua aku ia Kuleonui, a nolaila oia i pee ai, a pakele aku\nla i na maka o ka elele a Kakuhihewa.\n\n\n\n\nHE WAHI OLELO NO HAUNA.\n\nIa Hauna e noho ana i Hawaii, manao ae la oia e imi mai ia\nLonoikamakahiki, a nolaila, hoomakaukau ae la oia i na ukana a pau e\nhooili maluna o kona mau waa. A ka ukana nui o luna o na waa o Hauna,\nhe ahuula. Ua hoopihaia na waa mai mua a hope i ka ahuula, a oia\nhookahi no ka ukana.\n\nIa holo ana mai mai Hawaii mai a kau ma Kailua, ike aku la oia e konane\nana elua wahine me ka laua mau kane. Ia ike ana aku a Hauna, ua honu ka\npapa konane, alaila, i aku o Hauna: \u201cUa make olua, ina owau ko olua hoa\nkonane, make olua ia\u2019u.\u201d I mai ua mau wahine la: \u201cEia mai no hoi ka\npapa konane, konane mai.\u201d I aku o Hauna: \u201cAlia kakou e konane, aia a\nhala aku ka elele a Kakuhihewa, alaila, konane kakou; e pono nae ke uhi\ni ke kapa ka papa konane, alaila, olelo ka pili mamua, a holo, alaila\nkonane.\u201d\n\nA hala aku la o Kuleonui, olelo ae la lakou no ka pili, a hooholo ae la\nlakou. A penei ka pili ana. Olelo mai na wahine ia Hauna: \u201cAole a maua\nkumu e ae e pili aku ai, o na kino wale no o maua, a ina no hoi ua make\nmaua ia oe ma ka hauna o ka papa mua, alaila, lilo no hoi maua nau.\u201d I\naku la o Hauna: \u201cHe mau waa kaulua ko\u2019u elua, ua piha i ka waiwai; o ka\nwaiwai nui nae o luna, he ahuula, a ina i make wau ia olua, no olua ka\nwaa ame ka ukana o luna apau, a me na kanaka pu o luna.\u201d I mai la na\nwahine: \u201cUa mau.\u201d Olelo aku la o Hauna: \u201cIa\u2019u ka uhau mua i koe.\u201d\n\nHe oiaio, ma ko lakou hahau mua ana, mamua o ko lakou pili ana, a me ka\nuhi ana i ke kapa, ua maopopo ia Hauna e make ana oia; aka, no ka ike\nana aku ia Kuleonui, nolaila, oia i olelo ai, alia e uhau a hala aku ka\nelele a Kakuhihewa, e uhi ia ka papa i ke kapa. Aka i ka hoomaka ana e\nlawe ae i ke kapa, lilo pu ae la me ka iliili a na wahine i ike ai he\nmaikai, ma ka lima o Hauna. Alaila, hahau ae la o Hauna, a make iho la\nna wahine. I aku la o Hauna: \u201cUa lilo olua ia\u2019u.\u201d I aku ua mau wahine\nnei: \u201cHe mau kane ka maua, pehea la auanei maua e pono ai?\u201d I aku na\nkane: \u201cAole a olua olelo kuhikuhi no maua, no ka mea, ua lilo olua.\u201d\nAlaila kahea ae la na kane a ua mau wahine la ia Hauna: \u201cLawe ia na\nwahine nau, ua eo ia oe, no ka mea, aole na hai aku ka laua mea i pili\nai, na laua no.\u201d\n\nA no ia mea, lalau aku la o Hauna i na wahine a nakii ae la i ka malo i\nkekahi wahine ame kekahi wahine, a kauo aku la i kahi a na waa e kau\nana. A no ia kauo ana o Hauna i na wahine, nolaila, ua kapaia ka inoa o\nkela wahi o Kaohao, ma Kailua, Koolaupoko, Oahu, a hiki mai i keia la.\n\nHele pu aku la ua mau wahine nei me Hauna a hiki i na waa, olelo aku la\ni kekahi wahine: \u201cEia kou waa a me na ukana o luna mai mua a hope, a\neia kou mau kanaka, he mau kanaka lawelawe nou; aole he mau kanaka moe\naku nau.\u201d A e like me ka olelo i kela wahine, pela no ka ia nei olelo\nana i ka lua o ka wahine. A haalele iho la oia i na wahine, a hele aku\nla e halawai me Lonoikamakahiki.\n\n\n\n\n\n\nMOKUNA VIII.\n\nKA HOIKE ANA A LONOIKAMAKAHIKI I KA IWI O NA \u2019LII I MAKE IA\nKEAWENUIAUMI.\n\n\nA hiki aku la o Hauna a halawai me Lonoikamakahiki, i aku la o\nLonoikamakahiki: \u201cIna e hiki ole mai nei oe i keia la, o ka pau no ia\no\u2019u i kalua, eia la ua makaukau ka umu no\u2019u.\u201d I aku o Hauna: \u201cUa eo ia\noe, hoike ia aku na iwi o na \u2019lii i make i ke kaua i ka wa o ko\nmakuakane o Keawenuiaumi.\u201d\n\nIa manawa, lalau ae la o Hauna i na iwi o ko Kohala alii, ua hakuia i\nka hulu, ua kamaahaia a paa, a olelo aku la ia Lonoikamakahiki: \u201cEia\nkeia alii o Palahalaha, ko Kohala alii, ka Wohilani keiki. Me makou no\nka noho ana, a ike i ko makou uuku haalele, a i ke kaua nei a ko\nmakuakane i luna o Puumaneo, make no ia makou, lilo na iwi ia makou,\nkomo iloko o ka hokeo.\u201d\n\nIa manawa lalau aku la o Lonoikamakahiki, a kiola aku la ma ke alo o\nKakuhihewa, a kani aku la ke oli:\n\n\n Palahalaha wale\n Ka moe a Kohala,\n I lalo ke alo.\n Ehuehu mai ana ia\u2019u,\n Ka pua o Koolau, o Moolau.\n Kai mai ana ka waiho a Puakea,\n Kakaako ana Kukuipahu.\n I na mai ua mea-la!\n\n\nI ka waiho ana o keia mea a Lonoikamakahiki i hoolei aku ai ma ke alo o\nKakuhihewa, alaila, ninau, aku o Kakuhihewa ia Lanahuimihaku ma: \u201cOwai\nkeia?\u201d I aku o Lanahuimihaku ma: \u201cO Palahalaha, o ko Kohala alii, ka\nWohilani keiki; me Keawenuiaumi no kahi i noho ai, a ike i ka uuku o\nmakou, haalele, a ke kaua a Keawenuiaumi iluna o Puumaneo make no ia\nmakou. He kaikaina no nae no Keawenuiaumi. He aina maikai o Kohala, he\nmoku nui no.\u201d\n\nAlaila, olelo hou aku o Hauna ia Lonoikamakahiki: \u201cEia hou no keia\nalii, he kaikaina no no ko makuakane, me makou no kahi i noho ai, a ike\ni ko makou uuku, haalele ia makou, hele a kipi mai ma kekahi aoao,\nmanao e hee makou, a ke kaua a makou iluna o Puumaneo, make ia makou\npau na iwi i ka holehole, komo iloko o ka hokeo.\u201d\n\nA lohe o Lonoikamakahiki i keia olelo, alaila lawe ae la oia i na iwi o\nke alii o Hamakua a paa i ka lima, ua haku ia no i ka hulu e like me ka\nhana ana i ko Kohala. A mamua o ko Lonoikamakahiki kiola ana aku ia mea\ni mua o ko Kakuhihewa alo, alaila oli aku la oia:\n\n\n Akahi au opu mai;\n Alua au opu mai.\n O Keau wale-a,\n A kanaka i ka hele i ka ua,\n Kiki a kolea.\n He hoolono pakaua o Hilo.\n He aa mai oe\n E ai pu no-e?\n Eia mai ua mea-la!\n\n\nWaiho keia mea ma ke alo o Kakuhihewa. Ninau ae la ua o Kakuhihewa ia\nLanahuimihaku ma: \u201cOwai keia?\u201d Alaila hai aku la o Lanahuimihaku ma: \u201cO\nPumaia keia, ke keiki a Wanua, ko Hamakua alii ia, he kaikaina no no\nKeawenuiaumi, me makou no ka noho ana, a ike i ko makou uuku, haalele,\na i ke kaua a makou iluna o Puumaneo, make no ia Keawenuiaumi lilo na\niwi ia makou, komo iloko o ka hokeo, oia na mau iwi.\u201d\n\nLalau hou iho la no o Hauna i ka iwi o kekahi alii, mai loko ae o ka\nhokeo, a olelo aku la ia Lonoikamakahiki: \u201cE! Eia hou no keia makuakane\nou, o Hilohamakua, ko Hilo alii, keiki a Kulukulua, he kaikaina no no\nko makuakane, me makou no kahi i noho ai, a no ko makou uuku haalele ia\nmakou, hele a ma kekahi aoao, kipi mai, a i ka hoouka kaua a makou i\nluna o Puumaneo, make no i ko makuakane, pau na iwi i ka holehole, komo\niloko o ka hokeo.\u201d Alaila, lalau aku la o Lonoikamakahiki, a oli ae la:\n\n\n O Hilo ia, o Hilo ia,\n O Hilo ia o ka ua kina,\n Ka ua kinakina,\n Ka ua mao ole o Hilo;\n O Hamakua ia he pali,\n Pepe ka lauki o Kamae,\n Kamae loa Hamakua.\n Eia mai ua mea la!\n\n\nWaiho ana ma ke alo o Kakuhihewa. Ninau ae kela ia Lanahuimihaku ma:\n\u201cOwai keia?\u201d I aku o Lanahuimihaku ma: \u201cO Hilohamakua ia, ka Kulukulua\nkeiki ia, ko Hilo alii ia, he kaikaina no no Keawenuiaumi, me makou no\nka noho ana, a ike i ka uuku o makou, haalele, a i ka hoouka kaua a\nmakou iluna o Puumaneo, make no ia Keawenuiaumi, pau na iwi i ka\nholehole, komo iloko o ka hokeo, oia na.\u201d\n\nA pau ae la ekolu alii i ka hoikeia, koe ekolu alii i koe, i hou aku o\nHauna: \u201cEia hou no keia alii, he makuakane no nou, he kaikaina no no\nKeawenuiaumi, me makou no ka noho ana, a ike i ko makou uuku haalele ia\nmakou, a i ka hoouka kaua a makou i Puumaneo, make no ia Keawenuiaumi,\npau na iwi i ka holehole, komo iloko o ka hokeo.\u201d\n\nAlaila lawe ae la o ua o Lonoikamakahiki ia Lililehua, ka Hua-a keiki,\nko Puna alii hoi; a oli aku la i mua o Kakuhihewa:\n\n\n O Lililehua la\n Ko e papai Waimea,\n Molokai ua ino.\n A pa koolau wahine o lalo,\n Komo kuu kane hale Mana.\n Momomoe aku maua i Wawaenohu\n Ike maua i ka uwe a ke akua la.\n Eia mai ua mea la!\n\n\nA waiho aku la keia mea ma ke alo o Kakuhihewa, alaila ninau ae la o\noia: \u201cOwai keia?\u201d I aku la o Lanahuimihaku ma: \u201cO Lililehua ia, o ko\nPuna alii, ka Hua-a keiki; no ia nei ka aina maikai, o ka hele no ia o\nka hala a me ka lehua a luu i ke kai, o ka aina aala hookahi no keia o\nHawaii, me makou no ka noho ana o keia alii, he kaikaina no no\nKeawenuiaumi, ike i ko makou uuku, haalele ia makou; a i ka hoouka kaua\na makou iluna o Puumaneo, make no ia makou, pau na iwi i ka holehole\nia, komo iloko o ka hokeo, oia na.\u201d\n\nA pau keia, lalau hou no o Hauna i ka iwi o kekahi alii iloko o ka\nhokeo, i ko Kau alii, a olelo aku la ia Lonoikamakahiki: \u201cEia hou no\nkeia alii, o ko Kau alii, he makuakane no nou, he kaikaina no no\nKeawenuiaumi, me makou no kahi i noho ai, a ike i ka uuku o makou,\nhaalele; a ke kaua iluna o Puumaneo, make no ia Keawenuiaumi, lilo na\niwi ia makou, komo iloko o ka hokeo.\u201d\n\nAlaila, lawe ae la o Lonoikamakahiki a paa ma ka lima, alaila oli aku\nla:\n\n\n Aloha Kahalemilo o ka la la,\n Hale pakaiaulu o Moanauli.\n Uli hewa ka ili,\n Mehe mea i moe a ipo la.\n No Hanalei nei aloha,\n No kuu kane lau awa o Puna.\n Kumoena kalukalu Kapaa,\n Ohai huli Papiohuli.\n Eia mai ua mea la!\n\n\nHoolei aku la ua o Lonoikamakahiki i na iwi haule ana ma ke alo o\nKakuhihewa. Alaila, ninau ae la o Kakuhihewa ia Lanahuimihaku ma: \u201cOwai\nkeia?\u201d I aku la o Lanahuimihaku ma: \u201cO Kahalemilo keia, o ka Imaikalani\nkeiki, ko Kau alii, he kaikaina no no Keawenuiaumi, me makou no kahi i\nnoho ai, a no ko makou uuku, haalele ia makou, a manao e kaua mai ia\nmakou, a luna o Puumaneo, make no ia makou, oia na.\u201d\n\nAlaila, lawe hou ae la no o Hauna i na iwi o ko Kona alii, a olelo aku\nla ia Lonoikamakahiki: \u201cEia hou no keia alii, o Moihala ke keiki a\nHeapae, ko Kona alii, he kaikaina no no ko makuakane, me makou no ka\nnoho ana, a no ka ike i ko makou uuku, haalele, hele a ma kahi e, kipi\nmai ia Keawenuiaumi, a i ka hoouka kaua ana a ko makuakane iluna o\nPuumaneo, pau no ia makou i ka make, holeholeia na iwi, komo iloko o ka\nhokeo.\u201d\n\nAlaila, lawe ae la o Lonoikamakahiki a paa ma ka lima, a oli aku la:\n\n\n O Moihala nei,\n Ke nonoi ae la i ka makani,\n Ka manu o Kuolohia.\n O Waialeale, i ka mauna,\n O Waialeale, i ka mauna.\n Kahe Kawaikini,\n A Kane i ka lai.\n E ukali aku au o ka ipo,\n Waialua la waiho,\n I waiho i ka hale makamaka.\n Loaa ke kauna,\n Kahi e kipa aku ai.\n Eia ua mea la!\n\n\nHoolei aku la o Lonoikamakahiki, pahu ana ma ke alo o Kakuhihewa;\nalaila ninau ae la o Kakuhihewa ia Lanahuimihaku ma: \u201cOwai keia?\u201d I aku\nla laua: \u201cO Moihala keia, o ko Kona alii, he okana nui keia o Hawaii.\nHe kaikaina no nae o Moihala no Keawenuiaumi; me makou no ka noho ana,\na no ka ike i ko makou uuku, haalele ia makou, hele a ma kekahi aoao,\nkipi mai kuhi ia kipi ana ana e pakele; i pii ae ka hana i ka hoouka\nkaua a makou iluna o Puumaneo make no ia Keawenuiaumi.\u201d\n\nMa keia hoike hope ana a Lonoikamakahiki i ko Kona alii, o ka pau loa\nno hoi ia o Oahu nei ia Lonoikamakahiki. Mahope iho o keia manawa,\nolelo aku la o Lonoikamakahiki ia Kaikilani: \u201cHe nani ia ua puni ae nei\nOahu nei ia kaua, noho oe o kaua, eia la he aina oluolu, he kanaka iki,\nkanaka nui.\u201d I aku la o Kaikilani: \u201cUa pono ia, aka, e hoi kaua e\nhooponopono ia Hawaii a pono, alaila hoi hou mai ia Oahu nei; aia na\n\u2019lii o Hawaii la ua kipi, ua hao ae la na \u2019lii a pau, ia oe, o ko hiki\nno i Hawaii o ka hoouka no ia o ke kaua; pania mai la no e na kanaka\nmai Anaehoomalu a ka lae o Kauhola.\u201d\n\nA no keia olelo ana aku a Kaikilani pela, hoolale koke ae la o\nLonoikamakahiki i na waa, a holo aku la lakou. Ma keia holo ana a\nLonoikamakahiki, aole nae i holo aku ma Kohala, aka, mawaho loa no a\nhiki i Kealakekua. Ia hiki ana aku o Lonoikamakahiki ma ua pau mai na\n\u2019lii o Kona a pau a me na kanaka i Kohala, no ke kali no ia\nLonoikamakahiki o ka puka aku no ma Kohala o ka luku no. Aka ia\nLonoikamakahiki i hiki aku ai, hoouna aku la oia i elele i Kau, e kii\naku ia Pupuakea, e hele mai e halawai me kona kaikuaana\n(Lonoikamakahiki) i kuka ai laua no ka luku aku i na \u2019lii kipi o\nHawaii.\n\nA i ka hiki ana mai o Pupuakea, kuka ae la laua a holo, alaila hoounaia\naku la kekahi elele e Pupuakea, e kii aku i na kanaka a pau e hele mai\nno ke kaua. No ka mea, o Kau, oia wale no ka okana i koe aole i kipi,\nno ka mea, malaila no o Pupuakea kahi i noho ai, mahope iho o ko\nLonoikamakahiki holo ana i Oahu. A lohe ae la na kanaka, alaila, hele\nmai la lakou mauka o Kau a mauka o Kona, a o ka luna hoi i hoounaia,\nhiki mai la ia ma Kealakekua, ma kahi e noho ana o Lonoikamakahiki laua\nme Pupuakea. Mahope iho o keia lohe ana ua hala ae na kanaka mauka,\nalaila, hele aku la o Lonoikamakahiki laua o Pupuakea, a halawai aku la\nme na kanaka i Puuanahulu, a malaila kahi i hoonoho ai o ke kaua. Aka\nnae, ia manawa, ike mai la ka aoao kipi i kai o Anaehoomalu i ka ula o\nke a o Puuanahulu i na kanaka, he mea haohao nae ia i na kipi. Manao\nnae kekahi poe kipi, he kaua; a ma ka manao hoi o kekahi poe, he poe\nkanaka no no lakou (na kipi), no ka mea, ua manaoia, aia no o\nLonoikamakahiki i Oahu, no ka mea hoi, aole he poe nana i olelo aku, ua\npuka ae o Lonoikamakahiki i Kealakekua.\n\nMa kela la a na kipi e haohao la, a ma ia po iho, iho aku la o\nLonoikamakahiki me kona kaikaina me Pupuakea, a me na kanaka a pau i\nmakaukau no ka hoouka kaua. I kela po, i na kanaka i iho aku ai mai\nPuuanahulu aku, ia manawa, manao ae la na kipi he kaua keia, no ka mea,\naia ma ka lima o na kanaka, na lama (he mau ihoiho kukui) e a ana mai\nmua a hope o ka huakai kaua a Lonoikamakahiki. Nolaila, hoomakaukau ae\nla na kipi i ke kaua, a hoouna aku la i luna e hai aku i na kanaka a me\nna \u2019lii o ka aoao kipi i hoonohoia mai Anaehoomalu a Kohala loa.\n\nAka ia Lonoikamakahiki ma i iho mai ai, halawai mua iho la me na kipi i\nWailea, a o ka hoouka koke iho la no ia o ke kaua, a pau iho la na kipi\ni ka lukuia, a lanakila ae la o Lonoikamakahiki ma ia hoouka kaua ana.\nO ka hoouka kaua ana keia a Lonoikamakahiki i kahe awai ai ke koko i\nkai o Wainanalii, a nolaila ua kapaia ia kaua a Lonoikamakahiki o\nKaheawai.\n\n\n\n\n\n\nMOKUNA IX.\n\nNA HOOUKA KAUA A LONOIKAMAKAHIKI.\n\n\nMahope iho o ke kaua a Lonoikamakahiki i Kaheawai, ma ke kakahiaka nui,\nike ia mai la o Lonoikamakahiki e ka aoao kipi e hele aku ana i ke a o\nKaniku, alaila, hoi aku la na kanaka o ka aoao kipi a hai aku la i ko\nlakou pukaua (Alihikaua) ia Kanaloapulehu, me ka i aku: \u201cEia\u2019e o\nLonoikamakahiki me Pupuakea ma, ua pau mai nei kekahi poe i ka make ua\nhee mai nei kakou (na kipi).\u201d\n\nNolaila, olelo ae la o Kanaloapulehu ia Kanaloakuakawaiea ko Hilo alii:\n\u201cHo aku ke kaua i Kaunooa i ke one nui, i hoouka ai ke kaua ilaila, i\nhiki ae ai ia o Lonoikamakahiki ilaila, ua paa mua ia kakou ke one, na\nlakou ia e hele ae, kanu mai ke one i na maka, lilo lakou ilaila e\nanaanai ai hao aku na pohaku, o ka lanakila no ia.\u201d\n\nE like me ka olelo a Kanaloapulehu ia Kanaloakuakawaiea, alaila, laweia\naku la na kanaka o ka aoao kipi a hoonoho ma Kaunooa (aia no kela wahi\nmawaena o Puako a me Kawaihae). Ma ke ehu awakea (ainaawakea), halawai\naku la o Lonoikamakahiki me na kipi, a o ka hoouka iho la no ia o ke\nkaua, a lanakila iho la o Lonoikamakahiki ma ia hoouka kaua ana, a hee\naku la o Kanaloapulehu ma me na kipi a pau, ma ka ehu ahiahi.\n\nIa Kanaloapulehu ma i hee aku ai me na kipi, loaa aku la ko Kohala poe\nkipi mai a me ko Hamakua mai ma kahi i kapaia o Nakikiaianihau. I aku\nla o Kanaloapulehu ma i ko Kohala poe kipi mai a me ko Hamakua: \u201cHoi\nhou aku kakou i hope, a i Haleokapuni kakou e hoomoana ai; aole auanei\nhe mea pii aku o kakou iluna o Puukohola, aia a ike aku kakou ia\nLonoikamakahiki e hele mai ana i Nakikiaianihau ma, alaila hoi aku\nkakou a luna o Puukohola, i hoolue iho na pohaku o luna, alaila make ko\nlakou kaua (ko Lonoikamakahiki ma).\u201d E like me ka mea i oleloia e ka\npukaua nui pela no i hoolohe aku ai na \u2019lii a pau; nolaila, hoi aku la\nlakou a hoomoana iho la ma Haleokapuni, malalo pono o ka heiau o\nPuukohola a me Mailekini, ma Kawaihae, a e like me ka manao o ka aoao\nkipi; aka, aole o Lonoikamakahiki i hele e like me ka na kipi manao\nwale ana.\n\nMahope iho o ko Lonoikamakahiki lanakila ana i ke kaua ma Kaunooa,\nalaila, ninau ae la o Lonoikamakahiki i kana mau kahuna i kahi e hiki\nai ke hele a lanakila. Olelo aku la na kahuna ia Lonoikamakahiki:\n\u201cMauka ke hele ma ke pili, a hiki, i Puupa, malaila, ka hoouka kaua\nnui, no ka mea, o Kona wale no ka kakou i hoouka aku nei, aole kakou i\nike aku ia Hilo a me Puna, aole kakou i ike aku ia Hamakua, aole o\nKohala, he wahi moku uuku ia, i kaua hope ia, e pono ke kii mua i na\nkolu ia Puna, Hilo, a me Hamakua.\u201d A e like me ka olelo a na kahuna a\nua o Lonoikamakahiki, pela no oia i hoolohe aku ai.\n\nIa pii ana a Lonoikamakahiki ma mai Kaunooa aku, a waena pili, ma ke\naumoe, ike aku la lakou i ke ahi a na kipi e a mai ana i Puupa. Ninau\nae o Lonoikamakahiki i na kahuna: \u201cHeaha kela ahi?\u201d I mai la ke kahuna:\n\u201cHe kaua, he ahi na na kipi aina.\u201d Ninau aku o Lonoikamakahiki: \u201cA\npehea kakou?\u201d I aku la na kahuna: \u201cHoounaia aku i hookahi kanaha\nkanaka, me na lama ma ko lakou lima, i eha lama a ka mea hookahi e hoaa\nai, alaila i kuhi mai ai lakou eha kanaha kanaka, hele pono aku no, a\nmawaho pono o Puupa, alaila hoa ae i ke ahi i hiki aku ai kakou i kahi\na lakou i hoomoana ai, alaila o ka hoomaka no ia o ke kaua, i alualu\naku mahope nei a o kela poe mai hoi he kanaha, o ko lakou hee no ia.\u201d\n\nIa manawa a ke kahuna i olelo ai, hoouna aku la o Lonoikamakahiki i\nhookahi kanaha kanaka me Pupuakea pu, oia ke kanaha kumamakahi. A hana\nae la lakou e like me ka olelo a ke kahuna, eha lama pakahi a na\nkanaka, a hele aku la ma kahi a ke kahuna i kuhikuhi ai. A hala aku la\nlakou a mawaho pono aku o kahi a ka poe kipi e hoomoana ana, hoaa mai\nla lakou i na lama eha kanaha, a hooho ae la me ka leo nui: \u201cIluna o ke\nkipi aina! Iluna o ke kipi aina!!\u201d A pela aku.\n\nA ike ae la na kipi i na lama e a ana, a me na leo hooho, a helu aku la\nlakou (na kipi) i ka nui o na lama, pakahi, ua like me eha kanaha, a\nalualu aku la. Ia lakou (na kipi) i hala aku ai, hiki aku la o\nLonoikamakahiki me kona puali kaua, a i ka hoouka kaua ana me ko\nPupuakea puali, lanakila mai la o Pupuakea, a emi hope mai la na kipi.\nA iloko oia emi hope ana, e hoomoana aku ana o Lonoikamakahiki me kona\npuali, a o ka hoouka iho la no ia, a ma ia hoouka ana, hui ae la na\npuali elua, o ko Lonoikamakahiki me ko Pupuakea puali, a pau iho la na\nkipi i ka lukuia, a o ke koena, hee aku la a uka o Ouli ma Waimea i ua\npo nei, a luku ia mai la no e kekahi poe kipi o lakou, me ka manao o ko\nLonoikamakahiki poe keia e hee nei; nolaila, pau loa ke koena o na kipi\ni pakele mai i ke kaua ma Puupa. Nolaila, ma keia kaua ana, ua kapaia\nkeia kaua a Lonoikamakahiki o Puupa, oia ke kolu o ka Lonoikamakahiki\nhoouka kaua ana.\n\nMa ke ao ana ae, i kela po i hoouka kaua ai ma Puupa, kui aku la ka\nlono i na wahi e ae, aia o Lonoikamakahiki i Puupa; nolaila, o ka poe e\nhoomoana ana ma Haleokapuni i Kawaihae, a e like hoi me ka manao mua o\nka poe e hoomoana ana ma Haleokapuni, aole lakou e pii iluna o\nPuukohola, aia a make kekahi kanaka o ko Lonoikamakahiki aoao, alaila\npii ia o Puukohola no ka hai kanaka. A no ia mea, ua noho manaolana\nwale lakou (na kipi) ma ka lakou manao i kuka mua ai a ua hilinai wale\nlakou me ka manao e lanakila ana lakou. No ka mea, ua kaulana o\nKanaloapulehu he kanaka ikaika, a me Kanaloakuakawaiea.\n\nAka ma kekahi po, hiki aku la o Lonoikamakahiki i Kawaihae me kona\npuali, a o ko Pupuakea puali hoi iho ia ae a ma Nakikiaianihau, hoaiai\nia mai. Aka, o Kanaloapulehu, ike aku la lakou i ke kaua a Pupuakea,\nhoouana aku la oia hehookahi lau kanaka e hele aku e kaua me Pupuakea.\nAka, ia poe i hoomaka aku ai e hele e kaua me Pupuakea, ma ua po nei,\nua hiki ae la o Lonoikamakahiki iluna o Puukohola, kawa po ia mai la e\nLonoikamakahiki, paa o luna o ka puu o Puukohola. Ia manawa o ka hoouka\nkoke iho la no ia o ke kaua, a paa mai la o Kanaloapulehu ma ka lima o\nko Lonoikamakahiki poe kaua, a o Kanaloakuakawaiea, hee aku la oia me\nke koena o na kipi, a lanakila iho la o Lonoikamakahiki ia po; o ka ha\nkeia o ka Lonoikamakahiki kaua po ana. A ua kapaia ia kaua ana a\nLonoikamakahiki i Puukohola o Kawaluna, no ke kawa po ana mai a\nLonoikamakahiki ma kela hoouka kaua ana.\n\nPaa iho la o Kanaloapulehu ia po a ao, pepehiia iho la, a kau ia aku la\ni ka lele. Pela i make ai ka pukaua o na kipi.\n\n\n\n\n\n\nMOKUNA X.\n\nKA HEE ANA O KANOLOAKUAKAWAIEA ME NA KIPI.\u2014KA LANAKILA ANA O\nLONOIKAMAKAHIKI.\n\n\nMahope iho o ka lanakila ana o Lonoikamakahiki i ka hoouka kaua ana ma\nPuukohola, hee aku la o Kanalaokuakawaiea, ka pukaua nui i koe o na\nkipi aina; hee aku la a noho i luna o Puainako. (Aia kela oioina ma ka\nakau ae o Kawaihae, aneane eha mile mai Kawaihae aku).\n\nMa ua po hoouka kaua la i Puukohola, ma ke kakahiaka ana ae, mahope iho\nhoi o ka pau ana o ka hai kanaka (Kanaloapulehu) ma Puukohola, ia\nmanawa hoomaka aku la ka Lonoikamakahiki poe kaua e hele; aka ua hiki\nmua aku la o Pupuakea me kana poe kaua i ka pali o Honokoa i ka manawa\npoeleele o ke kakahiaka nui, me ka manao e loaa aku ke pio, aka, aole\nhe pio i loaa aku; nolaila hoi hope mai la ua o Pupuakea, a loaa o\nLonoikamakahiki e iho mai ana i Pahonu, akahi no a hui na puali elua;\nka Pupuakea me ka Lonoikamakahiki. Ia manawa, kuka ae la lakou i kahi e\nhele ai. Ma ka manao o Pupuakea laua o Lonoikamakahiki ma uka o Waimea\nke pii; a ma ka manao hoi o ke kahuna, o Hauna, ma Kohala ke hele i\nPuumaneo e hoonoho ai ke kaua. Nolaila, hoolohe no o Lonoikamakahiki e\nlike me ka ke kahuna olelo.\n\nMa ia hooholo ana, hele aku la lakou mai Kawaihae aku, a hiki i ka pali\no Honokoa, a kau maluna o ka aoao ma Kohala; ia manawa, ike aku la o\nLonoikamakahiki i ka meheu wawae o na kipi, alaila hoomaka hou aku la\nka lanakila e huli i ka meheu, aia nae e ahu ana na meheu he nui, ua\nmae ke pili.\n\nNolaila hookolo aku la ko Lonoikamakahiki mau puali ma kahi e meheu\nana, aia nae na kipi he nui e hoomoana ana ma Puainako. Ike mua mai la\nnae na kipi i keia kaua e hele aku ana, alaila, o ka hee aku la no ia\nma kela wahi keia wahi. Aka nae, mamua o ka pau o ka hooholo ana i ka\nolelo i Puhaukole, ua hoouna mua aku o Pupuakea i ka elele e hele aku e\nnana i ka poe kipi i auhee ai i ke kaua i Puukohola.\n\nA ma keia ukali ana a Lonoikamakahiki ma, halawai mua mai la me ka\nelele i hoounaia aku ai. Olelo mai la ua elele la: \u201cAia ke pio ke auhee\nla i ke pili.\u201d Nolaila, alualu aku la ka lanakila mahope o ke pio,\nhalawai aku la lakou ma kahakai o Kahua, a luku aku la o Pupuakea i na\nkipi mai ke pili aku a hiki ma kahakai, auhee aku la, a puehu liilii\naku la ma o a ma o. A o Kanaloakuakawaiea, holo aku la oia a ma ke awa\npae waa, a kauoha aku la i na kanaka e uhi i na iliili (pohaku liilii)\nmaluna ona. Aka nae, aole i nalo ua o Kanaloakuakawaiea, hiki e aku o\nLonoikamakahiki me kona poe puali, a pepehi ia iho la o\nKanaloakuakawaiea.\n\nA ike mai la na kanaka o Hilo, ua make ko lakou alii, hoomake pu mai la\nna makaainana mamuli ona, a luku aku la ka lanakila a pau loa kekahi\nmau kipi, a o kekahi poe kipi, inana aku la lakou maluna o ke aa o na\nkahakai o Kahua, mehe opae la ka pohaku kahawai, a nolaila kahea mai o\nPupuakea:\n\n\n Ke hee la ka hoi e hee ai,\n Ke pio la ka hoi e pio ai,\n Ka ua pio kipi aina,\n Ke inana la ka hoi,\n Mehe opae oehaa la;\n I luna ke aa haoa\n E kala ka hee,\n Ua kaheawai ke kaua,\n Ke kaua kuehu one i Kaunooa,\n Ke kawa po i Puupa,\n I kaua huli moku i Kawaluna,\n Hee honua kipi aina\n I ka ehu makani o ka laau\n Hai kanaka nae hoi, Lono-e\n He lanakila-la\n Lanakila nae hoi Lono,\n E na \u2019lii hana ino o lakou-e!\n\n\nUa kapaia keia kaua a Lonoikamakahiki, Kaiopae, a nolaila, ua kapaia ka\ninoa o ia awa pae waa mamuli o ia kaua, a o kona inoa mau ia a hiki i\nkeia la.\n\nMahope iho o keia pio ana i ke kaua ma Kaiopae, hele aku la ka lanakila\na hiki i Kohala. Ia lakou nae i hiki aku ai, e hoopaa mai ana ke kaua a\nna kipi i Hinakahua, ma Kapaau i Kohala. I na kipi i nana mai ai i ka\nlanakila e hele aku ana mauka, he mea e ka uuku; a no ia uuku, aa no na\nkipi e kaua mai i ko Lonoikamakahiki poe kaua. Aka i ka hookokoke ana\naku o ka lanakila, ua auhee honua na kipi, a luku aku luku mai na kipi\nia lakou iho, a holo aku la me ka manao e pee ma na pali o Pololu a me\nHonokane.\n\nA Halelua, loaa aku la na kipi ilaila, a luku ia iho la e Pupuakea me\nkana laau palau. A make iho la ko Kohala pukaua o Kaiopihi, a lanakila\nae la o Lonoikamakahiki ma ia kaua ana. Ua kapaia ia kaua a\nLonoikamakahiki o Kaiopihi, no ka make ana o Kaiopihi malaila, a o ka\ninoa ia oia wahi a hiki mai i keia la.\n\nMahope iho o keia kaua, hoi aku la o Lonoikamakahiki a noho mauka o\nPololu, maluna o kela puu kaua i oleloia o Puumaneo, e like me ke\nkuhikuhi a Hauna, kona kahu a kahuna hoi. A luna o Puumaneo, hiki hou\nmai la no na kipi o Hamakua, o Hilo, o Puna a me Kona. A lanakila loa\nae la o Lonoikamakahiki; ilaila pau loa na \u2019lii kipi i ka make, aole\nkekahi o na \u2019lii i ola; a puni ae la o Hawaii a pau ia Lonoikamakahiki.\n\nMahope iho o keia lanakila ana, hoi aku la o Lonoikamakahiki a kapu\nheiau iho la ma Apuakehau, Kohala, aia malaila ka heiau i oleloia o\nMuleiula. A pau ke kapu heiau ana a Lonoikamakahiki, alaila hoi aku la\na kapu heiau hou i Puukohola. A pau ke kapu heiau ana malaila, alaila\nhoi aku la a ma Kahaluu i Kona, kapu heiau hou, ma ka heiau i kapaia o\nMakolea. A pau ia, hoi aku la a loaa o Kapulani, kekahi alii o na kipi,\nma na awawa e pee ana. A lilo ae la oia ma ka lima o ka lanakila; no ka\nmea, ua oleloia, oia kekahi alii i huipu e kipi aku ia Lonoikamakahiki.\nA no ia mea, ua hooholoia ka make o Kapulani. I ka po i kai ai ka aha,\nua manaoia ma ia ao ana ae e kau ai i ka lele. Aka ma ia po iho,\nhoomahukaia aku la e Kalanioumi, a lilo aku la o Kapulani a noho ma\nKau, a pakele aku la oia i ka lima o ka lanakila.\n\n\n\n\n\n\nMOKUNA XI.\n\nKA HOLO ANA O LONOIKAMAKAHIKI I MAUI E IKE ME KAMALALAWALU.\n\n\nMahope iho o ka luku ana a Lonoikamakahiki i na \u2019lii o Hawaii, kukakuka\nae la oia me kana wahine me Kaikilani e holo i Maui e ike me\nKamalalawalu. A hooholo ae la laua a me ka nui alii a pau, e hookuu aku\nmamuli o ka Lonoikamakahiki mea i noonoo mua ai. Nolaila, i ka la i\nmakaukau ai ko Lonoikamakahiki holo i Maui, lawe ae la oia i kona poe\nkupono, a me kona mau kanaka ikaika kaulana. A lawe ae la oia i kona\nkaikaina ia Pupuakea ma kona ano kaulana aina (kuhina nui, a alihikaua\nno hoi).\n\nMa ia holo ana a Lonoikamakahiki, aole oia i poina ia Hauna ma kona ano\nkahu, a kalahala no hoi. A penei ka moolelo o Lonoikamakahiki ma ia\nholo ana:\n\nIa Lonoikamakahiki i hiki aku ai ma Maui, e noho ana o Kamalalawalu ma\nHana, ma ke Ahupuaa i oleloia o Wananalua. Ia Lonoikamakahiki i pae aku\nai ma ke awa pae waa i Punahoa, ike ia mai la o Lonoikamakahiki e\nKamalalawalu, kiiia mai la ua o Lonoikamakahiki a me kona poe a pau,\nhoihoiia aku la ma ko Kamalalawalu hale alii. Ia manawa, akahi no oia a\nike maka i ke alii o Hawaii, he lohe wale no kona. Ua oleloia he\nmakuakane no o ua Kamalalawalu nei no Lonoikamakahiki.\n\nHe mau la paha mahope iho, he mea mau no hoi ma na hale alii o ia\nmanawa, ka inu awa. A nolaila, makemake ae la o Kamalalawalu e inu awa\npu me Lonoikamakahiki. Nolaila olelo aku o Kamalalawalu ia\nLonoikamakahiki: \u201cUa makemake au e inu awa kaua.\u201d A e like me ka\nmakemake o ke alii o Maui, pela i ae aku ai ko Hawaii alii.\n\nI aku la o Kamalalawalu ia Lonoikamakahiki: \u201cE hele kaua i ka heenalu a\nhoi mai ua wali ka awa.\u201d A nolaila, hele aku la laua. Mamua nae o ko\nlaua hele ana i ka auau, ua hooholo mua laua, he moa ka pupu o ko laua\nawa ke inu. Ia manawa nae ua kauoha ae la laua i ko laua mau kaikaina e\nhoomakaukau i ka awa a me ka pupu, mamua o ko laua hoi ana mai mai ka\nauau.\n\nO ka pupu a laua i manao ai no ka inu ana i ko laua awa, he moa. Mamua\no ko Lonoikamakahiki hele ana i ka heenalu, kauoha iho la oia ia\nPupuakea penei: \u201cKe hele nei au i ka heenalu me ke alii o Maui nei,\npuholo ae oe i ka moa i hoi mai maua mai ka auau mai, ua makaukau.\u201d A\npau ka Lonoikamakahiki olelo ana i kona kaikaina, hele aku la oia me\nKamalalawalu i ka auau. A o Kamalalawalu hoi, ua kauoha ae la no hoi\noia i kona kaikaina ia Makakuikalani, e like me ka Lonoikamakahiki\nkauoha ia Pupuakea. Ma keia mau olelo a na \u2019lii, aole ma kahi hookahi\nka laua kamailio ana i na kaikaina o laua. Aka ma ke kaawale no laua i\nolelo ai, me ka lohe ole aku o kekahi i kekahi. A hala aku la na \u2019lii i\nka heenalu, a o Makakuikalani hoi hana iho la oia i ka moa a\nKamalalawalu, a me ka awa. A pau ka moa i ka puholo, a me ka awa i ka\nmama, alaila kali aku o ka hoi mai o ke alii.\n\nAka, o Pupuakea, aole oia i hana i na mea a kona kaikuaana i kauoha ai\nia ia, no ka mea, aole oia i ike i ka hana ana o ka moa, a me ka mama\nana o ka awa, no ka mea, aole i maa. Aka nae, he mea haohao no ia ia\nPupuakea, keia kauoha ana a Lonoikamakahiki, me ka ike no o ke alii,\naole i maa o Pupuakea i ka hana ana o ka moa.\n\nA hoi mai la na \u2019lii mai ka auau mai, ua makaukau o Kamalalawalu no\nkana mea e ai ai; a ninau aku la o Kamalalawalu ia Makakuikalani i ka\nmakaukau; a hai mai la o Makakuikalani: \u201cUa makaukau, ua moa ka moa ua\nwali ka awa.\u201d I aku la o Kamalalawalu: \u201cHoomakaukauia mai ka ai.\u201d\nAlaila, ia manawa, lawelawe ia ae la na mea ai o ka ahaaina. A ia wa\nno, hoka iho la ka awa. A o Lonoikamakahiki, i kona manawa i hoi mai ai\nmai ka auau mai, ninau aku la ia Pupuakea: \u201cEa! Ke makaukau mai la ka\nKamalalawalu mau mea ai; auhea hoi ka awa a me kau moe? Ua hana iho nei\noe?\u201d E konane ana nae o Pupuakea ia manawa. A i ko Pupuakea lohe ana i\nkeia mau ninau a Lonoikamakahiki, hoole aku la o Pupuakea, me ka i aku:\n\u201cEiae no ka moa, aole i pepehi ia, aole no i mama ia ka awa, no ka mea,\nua ike no oe, aole au i ike i ka hana ana o keia mau mea au i kauoha\niho ai.\u201d\n\nIa manawa, wela ka huhu o Lonoikamakahiki, lalau iho la i ka papa\nkonane, a hauhau aku la i ka lae o Pupuakea, a pa aku la ma ka lae,\npuai ke koko. A no ia mea, komo aku la ka huhu i loko o Pupuakea. Ia\nmanawa, lalau aku la o Pupuakea i ka lanahu a me ka wahie, hoa ae la i\nke ahi, lalau ae la i ka moa, a uumi aku la, a uhae mai la i kekahi uha\no ka moa, a hohole ae la i ka ili, a koala aku la i ke ahi, lalau aku\nla i na huluhulu awa. Ke koala la ka moa, ke mama la no hoi ka awa; a\nekolu mana awa; a moa ae la na uha moa, hoka ka awa; a waiho ae la na\nuha moa i pulehu ia i ke pa. A waiho aku la ka apu awa ma ke alo o ke\nalii, a me na mea a pau ana i kauoha aku ai ia Pupuakea. I aku la o\nPupuakea: \u201cUa makaukau ka awa a me ka moa, o kau wale no koe ka ai iho\na me ka inu iho i ka awa.\u201d\n\nNolaila, ike ae la o Lonoikamakahiki ua makaukau na mea ana i kauoha ai\nmamua o kona hele ana i ka auau, alaila, paina iho la oia, mamua o ka\nKamalalawalu inu ana i kona awa.\n\nI ka manawa a Pupuakea e hana ana i ka moa nana pono mai la o\nKamalalawalu, i ke kupanaha o ka Pupuakea hana ana, a makemake mai la.\n\nA pau ka laua inu awa ana a me ka paina ana, konane iho la ua mau alii\nnei. A iloko o ko laua manawa konane, olelo aku la o Kamalalawalu ia\nLonoikamakahiki: \u201cE, makemake aku la ka hoi au i kau kauwa, a i hoi oe\nea, noho iho kau kauwa me a\u2019u.\u201d I aku la o Lonoikamakahiki ia\nKamalalawalu: \u201cAole ia he kauwa na\u2019u, o ko\u2019u kaulana aina no ia, a o\nko\u2019u kaikaina ponoi no ia. Aole e loaa aku ia oe.\u201d\n\nA lohe o Kamalalawalu i keia olelo a Lonoikamakahiki i ka i ana, o ko\u2019u\nkaulana aina no ia, nolaila olelo aku o Kamalalawalu: \u201cIna o kau\nkaulana aina kela, a o kou pukaua hoi ia, alaila ke olelo aku nei au,\nhaahaa, haka pau i ka iole.\u201d I aku o Lonoikamakahiki: \u201cO ka iki ulu\nmakua ia nana e kaa ke kahualoa e pau ai.\u201d\n\nA pau hoi ka Lonoikamakahiki olelo ana, alaila olelo aku o\nKamalalawalu, me ke kuhikuhi ae ia Makakuikalani: \u201cEi ae no hoi ko\u2019u\nkaulana aina, o ka\u2019u pukaua no hoi keia, o ko\u2019u kaikaina no.\u201d\n\nA no ka Kamalalawalu hoohenehene ana i ko Lonoikamakahiki pukaua ia\nPupuakea, nolaila olelo aku ai o Lonoikamakahiki i ka Kamalalawalu\nolelo ana: \u201cO ko\u2019u kaulana aina no hoi keia.\u201d A nolaila o\nLonoikamakahiki i olelo aku ai: \u201cE, hakahaka, i ke ehu no o ka laau\npalau, kulana, aiwa a papa laau aku, o ka make no ia.\u201d\n\nA no ka olelo ana mai a Lonoikamakahiki pela, i aku o Kamalalawalu: \u201cO\nka lila maia ia o Kaea, aole e pala i ke anahulu.\u201d\n\nIloko o keia mau olelo a Lonoikamakahiki me Kamalalawalu, waiho wale\niloko o laua ia mea. A he mau manawa he nui mahope iho o keia mau hana\na laua, i ka manawa i hoi aku ai o Lonoikamakahiki mai kana huakai\nkaapuni aku, manao ae la o Kamalalawalu e luku aku ma ke kaua i na \u2019lii\no Hawaii, no ka mea, ua kui aku la ka lono o ko Lonoikamakahiki ikaika\na me ka lanakila i ke kaua.\n\nA o Kauhiokalani, ka Kamalalawalu keiki ponoi; o Kauhiakama hoi kekahi\ninoa ona. Hoouna aku la o Kamalalawalu i kana keiki e holo i Hawaii, me\nka i aku: \u201cE holo oe e nana i ka nui o na kanaka o Hawaii, hoi mai oe a\nhai mai ia\u2019u.\u201d\n\nNolaila, e like me ko Kamalalawalu makemake, holo aku la o Kauhiokalani\nka mea i kapaia o Kauhiakama i Hawaii. Ia holo ana, pae mua aku la oia\nma Kohala, ma ke awa pae waa i oleloia o Puakea. A hiki oia malaila kau\nna waa, hele aku la ma na kahakai o Kohala a hiki i Kawaihae; aka aole\ni loaa nui na kanaka ia ia ma ia hele ana aku, he kakaikahi loa.\n\nHele aku la ua o Kauhiakama mai laila aku a hiki i Kona, i Kapalilua,\nma ka palena o Kau a me Kona, aole no ia i halawai nui me na kanaka.\nPela kana hele ana a puni o Hawaii, aole oia i ike i ka lehulehu o na\nkanaka i loaa ia ia. Hoi mai oia a ma Kohala ma Kapaau; ia manawa, e\nakoakoa ana na kanaka he lehulehu malaila, ma ke kahua mokomoko i\noleloia o Hinakahua. No ka mea, he mea mau ma ia wahi, ka akoakoa mau i\nkela la keia la i ka mokomoko.\n\nI iho la o Kauhiakama: \u201cKai noa ua nui aku ko Hawaii nei mau kanaka,\naole ka; he kaulana wale iho no ka he moku nui, a o ke kanaka, he uuku\nloa. Ina la hoi e like ka nui o na kanaka o kahi a\u2019u i hele ae nei e\nmakaikai e like me koonei mau wahi kanaka, ina la hoi e aho ia; aole,\nhe ole loa no ka.\u201d\n\nA ike iho la o Kauhiakama i ka nui o na kanaka o Kohala ma ia kaapuni\nana, alaila hoi aku la oia a hiki i Maui. Iaia i hiki aku ai i Maui,\nninau mai la o Kamalalawalu: \u201cPehea o Hawaii?\u201d I aku o Kauhiakama:\n\u201cLeiwi Kohala i ka nuku na kanaka; no ka mea, ma ka\u2019u hele ana aku nei\na puni o Hawaii, aole i loaa nui ia\u2019u na kanaka. Ma Kohala kuu kau mua\nana aku, hele aku la wau ma na kahakai olaila a hiki i Kawaihae, aole\nau i halawai me kekahi kanaka hookahi. Aka, ma kahi a\u2019u i kau aku ai,\nua halawai au me kekahi poe, aole nae paha i kanaha, a ma Kawaihae, pau\nno na wahi kanaka iki. Hele aku au mai Kawaihae aku a hiki i Kona a kau\nwahi o Kau, aole au i halawai pu me na kanaka he lehulehu; o kahi akua\nloa aku he a-a wale no. Kaapuni hou aku wau mai Kau aku a Puna, Hilo, a\nme Hamakua, aole paha i akolu lau kanaka i halawai me a\u2019u. A i ko\u2019u\nhiki ana mai ma Kohala, oia wale no ka aina kanaka a\u2019u i ike aku nei.\nHe leiwi no Kohala, eia i ka nuku na kanaka.\u201d\n\nNo keia lohe ana o Kamalalawalu i ka olelo a kana keiki a Kauhiakama,\nnolaila hoolale ae la o ua o Kamalalawalu ia Makakuikalani, e\nhoomakaukau no ke kaua.\n\nUa oleloia nae ma keia moolelo, na kekahi mau kanaka i holo mai mai\nHawaii mai i paipai ia Kamalalawalu e kii e kaua ia Hawaii, na\nKauhipaewa a me Kihapaewa, na keiki a Kumaikeau ma. Wahi a ka olelo ia\ne kekahi poe kahiko malama moolelo, na Lonoikamakahiki no i hoouna mai\ni kela mau kanaka, e holo mai e paipai ia Kamalalawalu e kii e kaua ia\nHawaii.\n\nA penei ka moolelo o ia hana ana a kela mau kanaka: No ka manao nui o\nLonoikamakahiki e kaua me Kamalalawalu, nolaila, hoouna aku la o\nLonoikamakahiki ia Kauhipaewa a me Kihapaewa e kuka pu me Kamalalawalu,\nno ke kaua. A hiki mai la ua mau kanaka nei i o Kamalalawalu la, me ka\nike ole o Kamalalawalu, he mau kanaka keia mai ko Lonoikamakahiki alo\nmai. I ka manawa i halawai ai ua mau kanaka nei me Kamalalawalu, olelo\naku la: \u201cE kii ae oe e kaua ia Hawaii; e lilo ana no o Hawaii ia oe ke\nkii aku e kaua, no ka mea, aole he ikaika o Lonoikamakahiki a me ke\nkaulana aina ona.\u201d A no ka olelo ana a kela mau kanaka pela ia\nKamalalawalu, nolaila o Kamalalawalu i manao ai e holo aku i Hawaii e\nkaua ai. A oia ka mea i olelo ia e ka poe kahiko.\n\nA penei hoi ka olelo a kekahi poe malama moolelo. Ua oleloia penei:\n\nNo ko Lonoikamakahiki makemake e ike i ka ikaika o na Pukaua o laua, e\nlike me na olelo hoole aku a hoole mai a laua no na pukaua elua, mahope\niho o ka laua inu awa ana. A penei hoi ke ano o ka Kihapea a me\nKauhipea ia Kamalalawalu: \u201cIna i holo ae oe i Hawaii e kaua me\nLonoikamakahiki, ahai aku auanei ka kakou kaua iluna o Puuoaoaka a me\nHokuula, i paa e ia wahi ia kakou, lilo e ia kakou na pohaku, i kahi\nkiekie, i lilo auanei ka Lonoikamakahiki kaua malalo mai, he hoonee\nwale no ka luna mai a o ka hee no ia o ka Hawaii i ka Maui.\u201d Pela ka ua\nmau kanaka nei olelo ia Kamalalawalu. Aole nae he olelo oiaio a ua mau\nkanaka nei ia Kamalalawalu, aka, e nolu ana i mea e pio ai ko\nKamalalawalu aoao. Ma keia ano wale no i lana nui ai o Kamalalawalu e\nhele e kaua ia Lonoikamakahiki.\n\n\n\n\n\n\nMOKUNA XII.\n\nKA HOI ANA O KAUHIPAEWA A ME KIHAPAEWA I HAWAII.\u2014KA HOLO ANA O\nKAMALALAWALU I HAWAII.\n\n\nMahope iho o ka Kauhipaewa ma kamailio ana ia Kamalalawalu no ke kaua,\nalaila hoi aku la laua i Hawaii. A i ka hiki ana aku i Hawaii, e noho\nana o Lonoikamakahiki i Puako ia manawa, e kali ana no ia Kauhipaewa ma\ni ka hoi aku. A hiki aku la laua, ninau mai la ke alii i ka laua mea i\nhoouna ia aku ai; alaila, hai aku la laua e like me ka laua kamailio\nana me Kamalalawalu. Alaila hoomakaukau ae la o Lonoikamakahiki e like\nme ke kaua, i makaukau ai oia no ka hiki mai o Kamalalawalu. A hala aku\nla o Kauhipaewa ma i Hawaii; alaila, hoomakaukau ae la o Kamalalawalu\nno ka holo i ke kaua i Hawaii.\n\nA ike ae la o Lanikaula, e hoomakaukau ana no ka holo i Hawaii i ke\nkaua me Lonoikamakahiki, i aku la o Lanikaula ia Kamalalawalu: \u201cAuhea\noe, e hoomakaukau ana keia mau waa ou a hele ihea?\u201d I aku la o\nKamalalawalu: \u201cE holo ana e kaua me Lonoikamakahiki.\u201d I aku o\nLanikaula: \u201cAole e hee o Lonoikamakahiki ia oe, no ka mea, aole he\nikaika nui e loaa ai o Lonoikamakahiki, no ka mea, he kanaka oe, a he\nakua kela.\u201d I aku o Kamalalawalu: \u201cKa! Ua olelo mai o Kauhiakama, he\nleiwi wale no Kohala, eia i ka nuku na kanaka.\u201d A no keia olelo ana aku\no Kamalalawalu pela ia Lanikaula, olelo aku la o Lanikaula: \u201cHoouna aku\nnei oe i ko keiki (Kauhiakama) e hele e makaikai i ka nui o na kanaka o\nHawaii, a hoi mai la, a hai mai la ia oe, aole he nui o na kanaka o\nHawaii. Aka, ike ole aku la o Kauhiakama i ka nui o na kanaka o Kohala,\nno ka mea, ma kahakai ka hele ana; a hele aku la a hiki i Kona, hele\naku la mai Kawaihae aku a hoea iluna o Huehue, aole no e ike i na\nkanaka olaila, no ka mea he a-a wale no; aka, hele aku la ma Kona loa a\nhiki i Kau, ina i ke kakahiaka nui ka hele ana ma Kona, aole e loaa\nkanaka ia wa, no ka mea, ua pau na kanaka o ia wahi iuka a o kekahi\npoe, ua pau i ka lawaia, a o ka poe koe iho he poe palupalu; a nolaila\nka loaa ole o na kanaka o Kona ia Kauhiakama ma ia hele ana. Aka, ina\nma ke ahiahi ka hele ana, ina ua ike i ka nui o na kanaka o Kona, no ka\nmea, o ka okana nui hookahi ia o Hawaii.\u201d\n\nMa keia olelo a Lanikaula, aole nae he hoomaopopo nui o Kamalalawalu ia\nolelo, aka hoomau no o Kamalalawalu i kona manao kaua. A ike mai la o\nLanikaula, ua paakiki loa ko Kamalalawalu manao no ke kaua, olelo aku\nla o Lanikaula ia Kamalalawalu: \u201cIna i manao oe e kii ia\nLonoikamakahiki e kaua, aia kou kahua e noho ai o Anaehoomalu, ina e\nhiki mai ke kaua a Lonoikamakahiki i o oukou la, alaila, hoihoi aku ke\nkaua i Pohakuloa e hoouka ai i kahi haiki, alaila lanakila oukou maluna\no ka Hawaii.\u201d I aku la o Kamalalawalu: \u201cAole oe i ike, no ka mea, ua\nolelo maopopo loa ia mai au e Kauhipaewa laua o Kihapaewa, aia ko makou\nkahua kaua iluna o Hokuula a me Puuoaoaka; he wahi kau iluna.\u201d I hou\naku o Lanikaula: \u201cPuni aku la oe i na keiki a Kumaikeau ma, nolu ia mai\nla oe; nolaila, e hoolohe oe i ka\u2019u; a ina e hoolohe ole oe i ka\u2019u\nolelo, aole wau e manao ana e hoi kino mai ana oe ia Maui nei.\u201d\n\nA no ka Lanikaula olelo ana ia Kamalalawalu pela, alaila wela ae la ko\nKamalalawalu inaina no Lanikaula, a hookuke aku la. Aka, aole i hooki o\nLanikaula, i kana olelo aku ia Kamalalawalu, no ka minamina no i ke\nalii; alaila olelo aku la no oia (Lanikaula): \u201cE Kamalalawalu, ke\npaakiki loa nei oe i ke kaua; a eia ka\u2019u ia oe. E pono ke kapu heiau i\nkeia mau la, mamua o kou hele ana, e hoomalielie mua i ke akua, alaila\nhele.\u201d Aka, o Kamalalawalu ma keia olelo ana a Lanikaula, aole no i\nmaliu mai. Nolaila pau ae la ka Lanikaula olelo ana. Mahope iho o ka\nLanikaula olelo ana ia Kamalalawalu, alaila, hoomakaukau ae la o\nMakakuikalani i na waa kaua, mamuli o ke kauoha ikaika a Kamalalawalu.\nA i ka makaukau ana o na waa a me na pukaua e ae, a me na kanaka a pau,\na ike ae la ua o Lanikaula ua makaukau na waa kaua o Kamalalawalu, a e\nlana ana i ke awa o Hamoa; ia manawa, hele mai o Lanikaula, a wanana\nmai la imua o ke alii Kamalalawalu a me na waa kaua a pau, oiai e lana\nana na waa o ke alii i ke kai. A penei kana wanana ma ke mele, a o ka\nLanikaula olelo hope ia ia Kamalalawalu. A penei:\n\n\n Koae ula ke koae kea,\n Koae lele pauma ana;\n Kiekie iluna ka hoku,\n Haahaa i au ka malama.\n He akua ko akua o Lono,\n He akua e ulu e lama ana;\n Puuiki, Puunui,\n I Puuloa, i Puupoko,\n I Puukahanahana,\n I ka hana a ke akua o Lono;\n O Lono ka ipu iki,\n O Lono ka ipu nui,\n O Puunahe iki,\n O Puunahe nui,\n Na Hana au aku,\n Na Moe au mai,\n Na\u2019u no ka\u2019u popolo,\n He popolo ku kapa alanui;\n I aho\u2019 hia e Kaiokane\n I hakaia e Kaiowahine;\n O kaua i Kahulikini-e,\n He ki-ni,\n He kini, he lehu, he mano,\n Kaua, e Kama-e\n I Anaehoomalu kaua\n E kuu alii hoi-e.\n\n\nA pau ka Lanikaula olelo wanana ana ma ke mele e like me ka hoike ana\nmaluna, alaila, holo aku la o Kamalalawalu me kona mau waa kaua he nui.\n\nUa oleloia ma keia moolelo, o ka nui o na waa o Kamalalawalu aia ka\nmaka hope o na waa kaua i Hamoa ma Hana, a o ka maka mua hoi o na waa,\naia i Puakea ma Kohala. Aka hoi, ma ka manawa o keia moolelo, aole he\nlike o ka manao o ka poe hahiko ma keia mea. Ua manao kekahi poe he\nwahahee ka mea i oleloia no ka nui o na waa.\n\nA hiki aku la o Kamalalawalu i Hawaii, ua hoonohoia o Kauhipaewa me\nKihapaewa ma Puako, e like me ka makemake o Lonoikamakahiki. Ia manawa\na Kamalalawalu i halawai mua ai me Kauhipaewa ma, olelo aku o Kumaikeau\nma, he mau kanaka no ko Lonoikamakahiki alo, me ka olelo aku ia\nKamalalawalu: \u201cE Kamalalawalu, lawe ia na waa iuka lilo, wehewehe ke\nama a me ka iako, i kaua ia a hee ka Hawaii ia oukou, malia o holo ke\nauhee pio, a manao o ka auwaa o ka Maui ka mea e holo ai, i hiki aku\nia, ua pau ka iako i ka hemohemo, i loaa mai ia i ka lanakila, alaila\nna oukou no ka make.\u201d A e like me ka olelo a kela mau elemakule ia\nKamalalawalu, alaila, hana aku la o Kamalalawalu e like me ka kela mau\nkanaka.\n\nI ka manawa a Kamalalawalu i hiki aku ai ma Kohala, ua makaukau mua na\npuali kaua o Lonoikamakahiki. Aka, lohe ae la ua o Kamalalawalu, eia no\no Kanaloakuaana i Waimea kahi i noho ai, hoouka mua iho la o\nKamalalawalu me Kanaloakuaana i Kaunooa. A hee mai la o Kanaloakuaana;\na alualu loa mai la ko Kamalalawalu poe koa a me Kauhiakama pu, a loaa\npio iho la o Kanaloakuaana ma Puako; a ma ia hoouka kaua hou ana,\npoaloia ae la na maka o Kanaloakuaana e ko Maui kaua, a oo ia ae la na\nmaka i ke kao hee, pepehiia iho la a make; ua kakauia nae na maka o\nKanaloakuaana i ka uhi.\n\nA oia hana ana a ko Kamalalawalu poe koa ia Kanaloakuaana, nolaila ua\nkapaia ka inoa oia awa pae waa ma Puako o Kamakahiwa, a o ka inoa ia o\nia wahi a hiki mai i keia manawa, a hiki aku i ka hanauna hope loa o\nkeia lahui.\n\nA no ia hana ia ana o Kanaloakuaana pela, ua hanaia e ka poe haku mele\npenei, oia hoi ma ka hapa waena o ke mele i oleloia o Koauli, penei:\n\n\n Ke koana o Kama, ka ohia,\n Ko Kama kuu i Waimea,\n Ka io o Kanaloa,\n He ele he Alaea;\n O ka maka i kuia;\n I welo\u2019a i ke kao o Kanaloa;\n Ko Kanaloa maka\n A lalapa no\n E uwalo wau i ka maka\n O Makakii;\n E o mai oe i ko kamalea maka,\n O Makahiwa, Makalau;\n No Hoohila ka lau.\n O Makakaile.\n Ka maka o Makakaile nui a ola;\n Kikenui a Ewa\n No Ewa ka ia i ka maka o Paweo\n No Loe ka ili lolo i ka maka o Mano\n Ke alii ke Olowalu o ka pahu o Hawea\n Ha pahu hai kanaka\n O Laamaikahiki.\n\n\nO keia mele i hai ia maluna no ka maka o Kanaloakuaana, e like me ka\nhoakaka ana ma na pauku maluna ae o kela mele.\n\n\n\n\n\n\nMOKUNA XIII.\n\nKA HOOUKA KAUA ANA MA WAIMEA.\u2014KA LANAKILA ANA O LONOIKAMAKAHIKI.\u2014AUHEE\nO KAMALALAWALU ME KONA MAKE ANA.\n\n\nMahope iho o ka make ana o Kanaloakuaana ia Kamalalawalu ma, a e like\nhoi me ka olelo a na elemakule, e hoi iuka o Waimea, ma Puuoaoaka a me\nHokuula e hoonoho ai ko Maui poe kaua, a nolaila ua hoi aku la o\nKamalalawalu ma a ma kahi a ua mau elemakule nei i kuhikuhi ai.\n\nHoi aku la ko Maui poe a noho ma Hokuula e kali ana no ka hoouka kaua\nana. I ka la a Kamalalawalu ma i pii ai iuka o Waimea a noho ma\nHokuula, a o ua mau elemakule nolunolu la no kekahi me Kamalalawalu ma\ni kela manawa. A ma ia po a ao ae, ma ke kekahiakanui i ka manawa i ala\nae ai ko Kamalalawalu hiamoe, aia hoi, ua kuahaua ia mai la na kanaka o\nKona, ko Kau a o Puna a me Hilo, o Hamakua hoi a me Kohala.\n\nNana aku la o Kamalalawalu he ula wale la no na ke a, mai Keohe a\nKaniku; ia manawa haohao no o Kamalalawalu i keia mea; no ka mea, i ka\nKamalalawalu ike ana i ka la mua he uliuli ke a; a i keia kakahiaka\nhoi, he ula pu wale la no i na kanaka.\n\nNolaila, ninau ae la o Kamalalawalu: \u201cEa, e Kumaikeau ma, ula pu hoi ke\na, heaha keia ula, he kaua paha?\u201d I aku o Kumaikeau ma: \u201cAole paha ia\nula au e ike la, he ula e ae, a manao aku oe he kaua ia. Aole ia he\nkaua. Oia ula la ea, he makani, pa aku la ka makani Olauniu o\nKalahuipuaa a me Puako i ka wanaao, a malamalama loa, pili-a aku la,\nkomo aku la keia Olauniu a pili-a aku la, hui aku la me ko Wainanalii\nmakani, ku ae la ke ehu o ka lepo, uhia aku la nalo wale ke a au i ike\nai i ka la inehinei.\u201d A no kela olelo nolu a kela mau elemakule, oki\nwale iho la no o Kamalalawalu, a waiho wale iloko ona ia manao, no ka\nmea, aole he hilinai nui i kela olelo a Kumaikeau ma, no ka mea, ua mau\nka paa ana o ke a i na kanaka a hiki i ka napoo ana o ka la. Ma ia po\niho, a ao ae, hiki mai la ko Kona poe a hoonoho mai la mai kai o Puupa\na hiki i Haleapala. A o ko Kau hoi a me ko Puna, hoonoho ae la ka lakou\npoe mai Holoholoku a Waikoloa. A o ko Hilo a me ko Hamakua mai, hoonoho\nmai la ko lakou poe kaua mai Mahiki a Puukanikanihia. A o ko Kohala\nhoi, pania ia mai la e na kanaka mai Momoualoa a Waihaka.\n\nIa kakahiaka, nana aku la o Kamalalawalu, ua uhi paa puia mai olalo i\nna kanaka, aole o kana mai. Alaila, nana ae la o Kamalalawalu ia lakou\nua uuku loa; alaila, olelo aku la o Kamalalawalu ia Kumaikeau ma: \u201cEa!\nE Kumaikeau ma, pehea keia? Heaha keia lehulehu olalo?\u201d\n\nI aku o Kumaikeau ma: \u201cAkahi no au a ike i ka nui o na kanaka o Hawaii\nnei. Mai manao nae oe ia nui, e pakele ana ia kakou. Aole e pakele, aia\nka lakou kaua malalo, he nui lakou, o ko lakou kaa malalo, make no ia\nkakou.\u201d\n\nI kekahi la ae, hele aku la o Lonoikamakahiki e halawai me\nKamalalawalu, e kuka no ke kaua. A i ko laua kamailio ana, olelo aku o\nKamalalawalu ia Lonoikamakahiki, e hoopau wale ke kaua, no ka mea, ua\nhopo mai la o Kamalalawalu no ka nui loa o ka Lonoikamakahiki kaua.\nAka, ma kela olelo kaua a Kamalalawalu e hoopau wale ke kaua, aohe\nmanao o Lonoikamakahiki e hoopau, e like me ka Kamalalawalu olelo, no\nka mea, ua wela ko Lonoikamakahiki huhu no Kamalalawalu, no ka pepehi\nhoomainoino ana ia Kanaloakuaana; oia hoi, ua poaloia na maka, a ua\nhoomainoino ia i ko Kanaloakuaana wa e ola okoa ana.\n\nAka hoi, o Makakuikalani, i kona lohe ana ia Kamalalawalu ua olelo aku\noia ia Lonoikamakahiki e hoopau i ke kaua, he mea makemake ole nae ia\nia Makakuikalani. Oia hoi, ua olelo aku o ua Makakuikalani nei ia\nKamalalawalu, aole e hoopau i ke kaua. \u201cHo aku imua a kau i ka nananuu;\nalaila ike ia na keiki makua o kakou.\u201d A no ia manaopaa o\nMakakuikalani, hoike mau ae la oia imua o ko Hawaii kaua i kela la keia\nla pau na la ekolu. Mahope iho o na la ekolu, hoomaka iho la na aoao\nelua e kaua, a iloko no o ua la hoouka kaua la, lanakila ae la o\nLonoikamakahiki maluna o ko Kamalalawalu puali holookoa, a auhee aku la\nko Maui a pau.\n\nA penei hoi ka moolelo oia hoouka kaua ana i oleloia e ka poe kahiko,\nma ka lakou malama moolelo ana. Mamua o ka hoouka kaua ana, he mea mau\ni na elemakule ka paipai ana ia Kamalalawalu e kaua. Aia lohe ua mau\nelemakule nei i na olelo a Kamalalawalu ma, no na mea a lakou e hana\naku ai ia Lonoikamakahiki, ma na mea e pili ana i ke kaua e lanakila ai\nko lakou aoao, a e pio ai hoi ko Lonoikamakahiki, alaila, e hele aku\nauanei ua mau elemakule nei e hai aku ia Lonoikamakahiki ma, ma kekahi\nmanawa kaawale o ka po. No ka mea, na ua mau elemakule nei no e\nkuhikuhi aku ia Kamalalawalu ma i ke kahua kahi e hoouka ai ke kaua\nana. A e like me ke kuhikuhi ana a kela mau elemakule, e lilo auanei ia\ni olelo na Kamalalawalu e hilinai nui ai.\n\nA no ia mea, hele aku no o Kumaikeau ma, ua mau elemakule nolu (apuka)\nnei a hai aku ia Lonoikamakahiki. Aole no e kuhikuhi ana ua mau\nelemakule nei i ke kahua kaua ma kahi e lanakila ai ko Kamalalawalu mau\npuali, aka, ma kahi e pio ai o Kamalalawalu ma, malaila no ka ua mau\nelemakule nei kahua kaua e hoonoho ai.\n\nI ka la o ka hoouka kaua, ma ke kakahiaka nui, hele aku la o\nMakakuikalani mamua, a o kona poe kaua mahope ona, a ma Waikakanilua,\nmalalo aku o Hokuula a me Puuoaoaka, ma ka hulei e nana iho ana ia\nWaikoloa. Aka hoi, o Pupuakea, i kona ike ana mai ia Makakuikalani, e\nhoonoho aku ana me kona poe koa, alaila, hele mai la o Pupuakea me kona\npoe kaua, me ka makaukau hoi no ke kaua. Aka, ua makaukau no na aoao a\nelua no ke kaua.\n\nHe kanaka nui a loihi o Makakuikalani, ka pukaua ikaika kaulana o Maui,\nko Kamalalawalu kaikaina. A o Pupuakea hoi, ko Hawaii pukaua ikaika\nkaulana, ko Lonoikamakahiki kaikaina, he wahi kanaka uuku no ia, a\nhaahaa hoi. Ua aoia no laua a elua i ke kaka laau palau, a ua akamai no\nlaua a elua, aka, he kumu okoa ka kekahi a me kekahi, a ua aoia no laua\nma na wahi kaawale. Aka, i ka la o ka hoouka kaua ana, ua weliweli mai\nla ko Lonoikamakahiki poe kaua, no ka ike ana mai ia Makakuikalani.\n\nAka, o Pupuakea, iloko o kona manawa i ike aku ai ia Makakuikalani,\naole i komo mai iloko ona ka makau, aole no hoi oia i weliweli, aka,\nkupaa mau no oia e kaua aku ia Makakuikalani.\n\nIa Makakuikalani a me Pupuakea e ku ana ma ke kahua kaua, ia manawa,\nlawe ae la o Makakuikalani i kana laau palau a kiekie, a hahau iho la\nmaluna iho o Pupuakea, a no ka haahaa o Pupuakea, ua pa lihi aku la o\nPupuakea, aka, haule aku la o Pupuakea ilalo i ka honua. A o ka welau o\nua laau palau la a Makakuikalani, iloko hoi o kona manawa i hahau aku\nai ia Pupuakea, napoo pu aku la i ka lepo. I ka manawa i pa aku ai o\nPupuakea i ka laau palau a Makakuikalani, a haule ilalo, manao ae la ua\no Makakuikalani, ua make loa o Pupuakea. Aka, o ke kumu kaka laau a\nMakakuikalani, ka mea nana i ao o Makakuikalani, oia ka mea nana i ike\nmai o Pupuakea, aole i make; nolaila, olelo aku ua kumu kaka laau la a\nMakakuikalani: \u201cE hoi houia aku e hoomake, aole i make ka hoa kaua, no\nka mea, he laau kau i luna, pa kano aku la kaua uhau ana.\u201d A lohe o\nMakakuikalani i keia olelo ana aku a kana kumu, alaila, huli ae la oia\n(Makakuikalani) a wala hope ae la i ke kumu o ka laau palau me ka olelo\naku: \u201cKuli! I ka hale pau ke ao ana; aole e pakele, ua make aku la, no\nka mea o ka Io ka laau.\u201d A o ua kumu nei hoi a ua o Makakuikalani make\nloa aku la ia, i ka manawa no a ua o Makakuikalani i huli aku ai a\nkamailio.\n\nI ka manawa a Pupuakea e waiho ana i ka honua, ua maule aku la oia, a\nmahope loaa mai la ka mama iki ana ae, ia manawa, ala ae la o Pupuakea\nmai ka honua ae; ia manawa ike mai la o Makakuikalani ua ola hou o\nPupuakea, alaila, holo hou mai la o Makakuikalani imua o Pupuakea, me\nka manao e hoomake loa ia Pupuakea.\n\nA ike aku la o Pupuakea ia Makakuikalani e hele mai ana e kue hou iaia,\nalaila hoomakaukau ae la oia e pepehi aku ia Makakuikalani. A i ke\nkokoke ana mai o ua Makakuikalani nei, lawe ae la o Pupuakea i kana\nlaau palau a wili ma kona aoao akau, a i ka hoomaka hou ana o\nMakakuikalani e hoouka hou i kana laau palau maluna o Pupuakea, alaila,\nia manawa, wili ae la o Pupuakea i kana laau, a hualepo aku la ma na\nwawae o Makakuikalani, a pa aku la ia Makaku, haule aku la i ka honua,\na i ka wili ana mai i kana laau mai ka aoao hema mai, pa mai la ma ka\nhono, make iho la o Makakuikalani. Ia manawa, emi hope aku la o\nPupuakea a halawai me kana kumu kaka laau nana i ao. I mai la ke kumu\nia Pupuakea: \u201cHoi houia aku e hoomake i make.\u201d A no ka olelo ana a ke\nkumu a ua o Pupuakea pela, alaila, olelo aku la o Pupuakea i kana olelo\nkaena imua o kana kumu: \u201cAole e ola! Ua make!!\u201d Nana iho la oia i ka\npoho o kona lima, a olelo ae la i ke kumu ana: \u201cAole ia e ola, no ka\nmea, ua kukai ae nei ka ila o Pupuakea. Make aku la i ka laau a kaua i\nka hualepo.\u201d\n\nA haule aku la ka pukaua nui kaulana o Maui, alaila luku aku la ka\nHawaii ia Kamalalawalu ma, a make aku la o Kamalalawalu. Ia make ana o\nua o Kamalalawalu, lukuia aku la o Maui ekolu la, a hee aku la o Maui,\na holo aku la, a na waa o lakou; aka, aole he iako, aole he ama, no ka\nmea, ua pau i ka haihai ia; nolaila holo aku la ke pio a ma Puako; a o\nka ike i ke paimalau, kuhi he waa, a i ka hoolana ana iloko o ke kai,\nme ka manao, o ka waa ia, aia nae ua kahulihuli, a loaa hou aku la i ka\nlanakila, lukuia aku la na koena o ka Maui a pau loa i ka make. A o\nKauhiakama hoi, ke keiki a Kamalalawalu, holo pio aku la oia, a pakele\naku la. A penei ka moolelo o kona pakele ana.\n\nI ka la o ka hee ana o ko Maui poe kaua, holo malu aku la oia a hiki i\nKawaihae, a malaila mai e holo ana me ka manao e pee ma na ana, a hiki\ni ka wa e lanakila ai, alaila hoike ae.\n\nA o Hinau, kekahi o na pukaua o Lonoikamakahiki, he elele no na\nLonoikamakahiki, aka, ua nui loa ke aloha o Hinau ia Kauhiakama.\nNolaila, mamua o ko Hinau manao ana e hoomahuka ia Kauhiakama, pulehu\nae la oia i mau kalo, a moa, a paa pu ae la me na oopu maloo i\npulehuia, a imi aku la ia Kauhiakama; ma Kawaihaeo ko Hinau hiki mua\nana, a malaila aku a hiki i Kaiopae, ike mua aku la o Hinau ia\nKauhiakama, alaila, kahea aku la: \u201cE Kauhiakama e! Malaila iho oe a\nloaa aku ia\u2019u.\u201d I alawa ae ka hana o Kauhiakama, e hele aku ana o\nHinau, alaila, manao ae la o Kauhiakama: \u201cMake, eia ka lanakila.\u201d\nAlaila, palulu ae la ua o Kauhiakama i na lima i ke poo me ka manao\nkaumaha i ka make, e uwe ana. Aka, hele aku la o Hinau a honi aku la i\nka ihu o Kauhiakama, a uwe iho la, me ka i aku: \u201cUa noho au me ke aloha\nia oe, a nolaila, pulehu mai nei i na wahi kalo, a me na wahi oopu\nmaloo, a imi mai nei ia oe.\u201d A no keia olelo a Hinau, akahi no a oluolu\niho la o Kauhiakama, a manao ae la no hoi i ke alo.\n\nIa manawa, o ke kalo a Hinau i hoomakaukau ai, ai iho la o Kauhiakama.\nA pau ia, hoomahuka aku la o Hinau ia Kauhiakama, a hala aku la i Maui,\na pela i pakele ai o Kauhiakama i na lima o kona poe enemi.\n\nIa Kauhiakama i hoi ai a Maui, hapai nui ae la oia ia Hinau, a kapa ae\nla i ka inoa o ka hale o Hinau, na umeke a me na ipukai, o Hinau; a\nkapa aku la i ka inoa o na mahinaai koele o Hinau. Ua kapaia na mea a\npau a Kauhiakama o Hinau; he mau mea e hoomanao ana i na mea a pau a\nHinau i hana maikai aku ai ia ia (Kauhiakama).\n\nA he mau makahiki he nui ma ia hope mai, kui aku la ka lono ia\nLonoikamakahiki, a lohe oia i keia mau hana a Kauhiakama, ma ke kapa\nana i na mea a pau ana, mamuli o ka inoa Hinau. Nolaila, hoounaia aku\nla kekahi mau elele mai ke alo aku o Lonoikamakahiki, e holo i Maui, e\nkii ia Hinau. Mamua o ka holo ana a na luna kii ia Hinau, olelo aku la\noia i ua mau luna nei:\n\n\u201cE kii oukou ia Hinau, mamuli o kuu kauoha; a i halawai oukou me ia, e\nolelo aku oukou, e hoi mai i Hawaii nei, e hooponopono ai i ka aina, no\nka mea, ke holo nei wau i Kauai, i ike aku au i ka laau koa kumu ole o\nKahihikolo, a e noho oia e pani ma kuu hakahaka; pela oukou e olelo aku\nai. A i kau mai keia maluna o na waa o oukou, alaila, e lawe mai a ka\nmoana o Alenuihaha, e moku oia aku iaia iloko o ke kai, no ka mea, ua\nhewa kana hana ana no kona hoomahuka ana ia Kauhiakama, ka mea a\u2019u i\nolelo ai, aole e koe i hookahi pua alii o Maui.\u201d A pau ka\nLonoikamakahiki olelo ana i na luna ana e hoouna ai, holo aku la ua mau\nluna nei i Maui.\n\nA i ka halawai ana o ua mau luna nei me Hinau, ike aku la nae ua mau\nluna nei, o Hinau ke kanaka koikoi o Maui imua o Kauhiakama, a oia\nhookahi no ka punahele oi imua o ko Kauhiakama alo. Aka, ma na mea i\nkauohaia ia lakou na luna e hana aku, alaila hana aku la no lakou e\nlike me ka Lonoikamakahiki olelo.\n\nA i ka lohe ana o Hinau i keia mau olelo a Lonoikamakahiki ma ka waha\naku o ua mau luna nei, a ike mai la o Hinau ua ano oiaio na olelo a pau\ni haiia aku iaia, alaila, hooholo ae la oia i kona manao ae no na mea i\nhai ia aku ai. Aka, aole nae i manao o Kauhiakama e hookuu aku ia Hinau\ne holo i Hawaii, me ka manao ona, aole e hoi hou mai ana i Maui. Aka,\nma ko Hinau manao, he hooponopono wale no no ka manawa e holo ai o\nLonoikamakahiki a hoi mai, alaila hoi mai i Maui. Aka i ke kau ana o\nHinau maluna o na waa a holo aku i Hawaii ua mo-ku olaia o Hinau i ka\nmoana, e like me ka Lonoikamakahiki kauoha. A make aku la o Hinau. A\nmake aku la o Hinau, hoi aku la na luna a hai aku la i ka make ana o\nHinau. Alaila, ua loaa ka oluolu ia Lonoikamakahiki.\n\n\n\n\n\n\nMOKUNA XIV.\n\nKA HOOPONOPONO HOU ANA O LONOIKAMAKAHIKI I KE AUPUNI.\u2014KONA HOLO ANA I\nKAUAI.\u2014HAALELEIA O LONOIKAMAKAHIKI E KA LEHULEHU.\n\n\nA pau ke kaua ana me Kamalalawalu ma Waimea, a mahope iho o ka make ana\no Hinau, ia manawa hoomaopopo hou ae la o Lonoikamakahiki e holo i\nKauai; oia hoi i ike aku ai oia ia Kahihikolo, i kahi o ke koa kumu\nole. A no ia mea, hoomakaukau ae la o Lonoikamakahiki i kana huakai;\nlawe ae la oia i kona poe punahele, a me kona poe hoa hele, kona mau\npuali, a me kona poe lawelawe.\n\nAka o Kaikilani, hoonohoia iho la oia ma ke ano hooponopono aina, a e\nmalama hoi i na makaainana. A makaukau ko ke alii holo i Kauai, alaila\nholo aku la. Ia holo ana, hiki aku la o Lonoikamakahiki i Kauai; ia\nmanawa e koe akoakoa ana no kona lehulehu a pau. Aka, ma ka hoomaka ana\ne ike i ke koa kumu ole o Kahihikolo, oia ka manawa i haalele ai ko\nLonoikamakahiki lehulehu, a koe o Lonoikamakahiki wale no. Aka, hookahi\nkanaka kamaaina i ukali pu ma ia huakai a ke alii, no Kauai no, o\nKapaihiahilina kona inoa. I ka manawa o ke alii e hele ana, a i ka huli\nana ae i hope, e nana i kona lehulehu, aia hoi, hookahi kanaka e ukali\nana mahope ona (Lonoikamakahiki) he kanaka e wale no, aole oia i ike; a\no kona nui i hele pu mai ai mai Hawaii mai, aole hookahi i koe, ua pau\nloa i ka haalele.\n\nI ka manawa o ke alii i ike mai ai ia Kapaihiahilina e ukali ana, aole\noia i ekemu mai, aka, hoomau aku la no o Lonoikamakahiki i ka hele\nimua, me ka mea ole nana e kuhikuhi i kahi ana i hilinai nui ai e ike.\nAka i ka alawa hou ana ae o Lonoikamakahiki i hope, e ukali ana no o\nKapaihiahilina mahope ona. Ia manawa, akahi no a kamailio aku o\nLonoikamakahiki iaia, me ka ninau aku: \u201cE hele ana oe ihea?\u201d I aku la o\nKapaihiahilina: \u201cI ukali wale mai nei no wau ia oe, no ka mea, lohe ae\nnei wau i ou kanaka i hoi ae nei, ua pau i ka haalele ia oe, nolaila,\naloha ia oe, ukali mai nei.\u201d\n\nA o ua o Kapaihiahilina, iloko o kona manawa i lohe ai ua haaleleia,\nnolaila, lawe ae la oia i umeke poi, me na kauna oopu, a imi aku la i\nke alii. He mea mau hoi ia Kapaihiahilina i na la a pau o kana ukali\nana ia Lonoikamakahiki, ka malama ana i na kanawai o ke kapu alii. Oia\nhoi, i ka manawa kakahiaka nui, ka manawa e loihi ana ke aka o ke alii,\naole o Kapaihiahilina i ike i ko laua kokoolua o laua wale, a\u2019e aku i\nke aka, aka, malama mau no oia i ke kapu alii.\n\nA he mea mau hoi ia Lonoikamakahiki ka nana mau ana ia Kapaihiahilina\nma kona ano menemene alii. A iloko o kekahi la o ka laua hele ana, i ka\nmanawa e hookaawale ana o Kapaihiahilina iaia iho, ma ka hele ana, ma\nka noho ana a me ka moe ana, i aku la o Lonoikamakahiki iaia: \u201cMai\nhookapukapu mai oe ia\u2019u, no ka mea, o oe no ko\u2019u hoahanau ponoi, aole\na\u2019u mea nui e ae, o oe hookahi wale no; nolaila, ma ko\u2019u wahi moe,\nmalaila mai oe, mai hookaawale oe ia\u2019u, no ka mea ua pale ka pono eia\nkaua i ke au akua kahi i hele ai.\u201d A nolaila, ua hookoia ka ke alii\nolelo, a noho pu iho la laua.\n\nI ka laua hele ana ma na kuahiwi o Kauai iloko o ka lipo nahelehele\nloloa, ua nui ko laua pilikia i ka ai, o ka hala kaao ka laua ai. A\npilikia no hoi laua i ke kapa ole, o ka lauki ko laua kapa; a nele laua\ni ka malo ole, o ka palai i hiliia ko laua malo. Pela mau ko laua hele\nana a hiki i kahi a ua o Lonoikamakahiki i ake nui ai e ike, oia hoi o\nKahihikolo, a hiki wale i ka hoi ana mai i kai. Aka, i ko laua wa e\nhele ana iloko o na pilikia he nui, pilikia ai, pilikia kapa, pilikia\nmalo, pilikia i ka ua, aia no nae iloko o ko Lonoikamakahiki manao ka\nmea e hiki ai iaia e hana aku ai ia Kapaihiahilina. A i ka hoi ana o\nlaua mai ka laua huakai hele mauna ae, lilo ae la o Kapaihiahilina i\npunahele nui, a i kuhina nui hoi. O na mea a pau a Lonoikamakahiki, na\nmea nui na mea liilii i waiho aku ai i na kanaka a me na kaukau alii; o\nna aina hoi a pau, aia no ia ma ko Kapaihiahilina lima ka hooponopono.\nAole he mea nui e ae ma ko Lonoikamakahiki alo, o Kapaihiahilina wale\nno, a oia no ke poo kiekie ma ka Mokupuni o Hawaii a puni. A i ko\nLonoikamakahiki hoi ana i Hawaii, mahope iho o kana huakai hele mauna,\nlawe ae la oia ia Kapaihiahilina i Hawaii, i hookohu aku ai oia ia\nKapaihiahilina, ma kona ano kuhina nui, a punahele nui hoi.\n\nMa ko Lonoikamakahiki wahi moe, malaila o Kapaihiahilina e moe ai, ma\nkona wahi e noho ai, malaila pu no me Kapaihiahilina. O ka puloulou\nkapu alii, hiki ole i na punahele mua ana ke komo aku, malaila o\nKapaihiahilina e noho ai. Aka, i ka hiki ana o Lonoikamakahiki i Hawaii\nme Kapaihiahilina, ike mai la na ilamuku a me na kakaolelo a\nLonoikamakahiki, ua kela aku ka punahele o Kapaihiahilina mamua o na\npunahele mua, alaila, inoino ae la ko lakou manao no Kapaihiahilina, no\nka mea, aole i hanaia kekahi mau punahele mamua e like me keia.\n\nI kekahi la, hoakoakoa ae la o Lonoikamakahiki i kona mau kaukau alii a\npau, a me kona mau kakaolelo, a hoike aku la i ko Kapaihiahilina lilo\nana i poo kiekie ma ka aina a puni o Hawaii. Aka, he mea oluolu ole nae\nia i ko na \u2019lii manao, a me ko Lonoikamakahiki alo alii a pau.\n\n\n\n\n\n\nMOKUNA XV.\n\nHOONOHOIA O KAPAIHIAHILINA I KUHINA NUI.\u2014KE IMIHALA IA ANA.\u2014KANA MELE\nALOHA.\n\n\nMahope iho o ko Kapaihiahilina lilo ana i kuhina nui no\nLonoikamakahiki, haawi ae la o Lonoikamakahiki i hookahi ahupuaa, o\nHihiu nui, he wahi ahupuaa no ia e waiho ana ma Kohala. A noho ae la o\nKapaihiahilina ma ka noho kuhina nui, imi ae la na luna malalo ona i\nhewa no Kapaihiahilina. Ua loaa no ka hewa, he hewa nui no, aka, no ka\npunahele nui launa ole no, nolaila, aole e manao ana o Lonoikamakahiki\nhe hewa ia no Kapaihiahilina.\n\nA no ka hewa ole o Kapaihiahilina ma na mea o ke alii, imi hou ae la na\nluna malalo ona i mea e hewa ai. Nolaila, loaa ae la ka hewa o\nKapaihiahilina ma ka moekolohe ana me Kaikilani ka Lonoikamakahiki\nwahine ponoi, mamuli o ka hooweawea ia e na luna nana e imihala nei. A\nno ka ike ana o na luna malalo o ua o Kapaihiahilina ua hewa me\nKaikilani, nolaila, hele aku la ka poe nana e manao ino nei o\nKapaihiahilina, he hewa ia nona e hewa ai. A nolaila, hai ia aku la ia\nLonoikamakahiki keia hewa ana o Kapaihiahilina me Kaikilani. Aka i ko\nLonoikamakahiki lohe ana i keia mea, aole ia he hewa i ko ke alii\nmanao.\n\nA no ka loaa ole o ko Kapaihiahilina hewa, ma keia mau mea, imua o ke\nalii, alaila, ua maopopo i ua mau luna nei, ua pakela loa ka punahele o\nKapaihiahilina, nolaila hoopau ae la ua mau luna nei i ko lakou manao\nimihala.\n\nHookahi paha makahiki o Kapaihiahilina ma ka noho kuhina nui, alaila\nholo aku la oia i Kauai, me ka manao no e hoi hou mai ma kona noho\nkuhina nui. I kela manawa o Kapaihiahilina i Kauai, manao ae la ke alo\nalii e imihala hou i mea e hewa ai o Kapaihiahilina ma kona noho kuhina\nnui, mai ka punahele ae a Lonoikamakahiki. Nolaila lawe ae la ke alo\nalii a pau i na olelo akiaki he nui, ma ka olelo ku i ka hoowahawahaia;\nnolaila, loaa i ke alii ka manao e hookaawale ae mai ko Kapaihiahilina\nnoho ana ma ka noho kuhina, a hoopau ae la i kona punahele.\n\nA hoohiki iho la o Lonoikamakahiki i olelo paa aole e ike hou i na maka\no Kapaihiahilina. Mamuli o na olelo akiaki a ke alo alii, pau ae la ka\npunahele nui o Kapaihiahilina ia Lonoikamakahiki.\n\nMa ia noho ana o Kapaihiahilina i Kauai, aole i liuliu, hiki aku ka\nlohe ia Kapaihiahilina, ua pau kona punahele, a me kona noho kuhina nui\nana. Nolaila, holo mai la o Kapaihiahilina i Hawaii, i ike aku ai oia i\nka pau io ana o kona punahele. Ia Kapaihiahilina i kau mai ai iluna o\nna waa a holo mai i Hawaii, oia no ka hoomaka ana o Kapaihiahilina e\nhaku i mele, e pili ana i ko laua hele mauna ana, ko laua alo ana i\nkela pilikia keia pilikia he nui. Ia holo ana a ianei (Kapaihiahilina)\nma Kohala kona hiki mua ana, i ike aku ai oia i kona aina i haawi lilo\nia aku ai. A i kona hiki ana aku, ike aku la oia he konohiki hou ke\nnoho ana i ka aina, a o kana konohiki i hoonoho aku ai, ua pai ia ae\nla; ia manawa no ko Kapaihiahilina hoomaopopo ana i kona pau; a\nnolaila, holo aku la oia (Kapaihiahilina) i Kona e ike pono i ko ke\nalii manao nona.\n\nIa manawa, e noho ana o Lonoikamakahiki ma Kahaluu, no ka mea, he kapu\nheiau kana ia wa. A i ka hiki ana aku o Kapaihiahilina mawaho o\nKahaluu, ike muaia mai la o Kapaihiahilina ma na waa. A no ia mea, kena\nkoke ae la o Lonoikamakahiki e pani ka puka o ka hale, aka, aole nae i\npani koke ia ka puka ia manawa, a i ka manawa i pae aku ai na waa iuka,\na i ka hoomaka ana aku o Kapaihiahilina e hele aku e ike i ke alii,\niaia i hookokoke aku ai mawaho o ka paehumu o ka hale, ia wa ke pania\nana mai o ka puka. A ike aku la o Kapaihiahilina ua paa ka puka, hele\naku la keia a ku mawaho o ka pa, i na koa e ku ana, alaila hapai aku la\noia i ke mele, e like me ka laua hele ana:\n\n\n O Lonoikamakahiki kapu a Kalani,\n O Kalani kapu a Keawe i hanau;\n Hanau Kalani he alii ku halau,\n He lau kapaahu nehe e Lono,\n Mai ka papa aku\n Ka ahuula kapu a Kumalana.\n Ua hewa!\n Ua hewa iala la he hoomauhala,\n Aohe ano hala i hoomau ai e Kalani.\n Kuu makua a kalani,\n Kaina i honua,\n Hele ana i honua,\n I Opikananuu, i Opikanalani.\n I kahua a Kanuukewe\n Ka papa o ka moku, ka honua,\n Ke au aina o Wakea i noho ai.\n O Wakea ke alii kapu\n A Keawe i hanau (ai);\n Hanau mai mamua ka pono\n Ukali aku mamuli ka hewa.\n Oi hele mai ka wa nui a hune\n A mehameha kanaka ole\n Hele koolua i ka nahele\n I ka laau koa kumu ole\n Mauka o Kahihikolo.\n Hili aku i ka malo pau palai,\n Hahaki i ka laui pea ma ke kua.\n Hala ia mao a ka ua ilaila, e ke hoa-e,\n Hele aku a ai i ka pua pala o ka hala\n Hala ia la pololi o ka ua ilaila, e ke hoa.\n He hoa i ka nahele lauhala loloa,\n Mai Kilauea a Kalihi la;\n O ka hala i aina kepaia,\n O Pooku i Hanalei-la.\n Hala ia mao a ka ua, e ke hoa-e.\n He ua kaee, ua makani,\n Ua hookinakina e puni e ka ua.\n Inu aku i ka awa o Koukou\n I ka awa lau hinano o Mamalahoa.\n E ke hoa-e!\n He hoa, he kaupu e Lono, he kanaka,\n He hoa la hoi no ka ua, paia;\n Hele ka ua mauka o Hanaleiiki;\n A Hanalei-nui\n Mauka mai kekahi ua,\n Makai mai kekahi ua,\n Ma nae mai kekahi ua,\n Malalo mai kekahi ua,\n Ma ka lae hala o Puupaoa;\n Ilaila ka ua hoowalea i ke one,\n I ke one ai a ke kinau,\n Ke kinau ai hala pala i Hanalei,\n Ua hoopala ohia o Waioli.\n He olioli e ke \u2019lii e pono ai,\n Ka Haku-ha.\n Ka Haku hana o Kanananuu,\n O ka maka lai o Kukalaea\n Kalai aku hooneenuu he ana\n A ke koa lau kani.\n Kani kua ke ka ua,\n Ke kaupaku hale o Maoea.\n Ilaila ka ua kike haa i ka nahele.\n Haahaa ka ua i ka nahele,\n Haaula ka ua i ka nahele,\n Haalea ka ua i ka nahele,\n Noe a ka ua i ka nahele,\n Lauwili ka ua i ka nahele,\n Opea ka ua i ka nahele,\n Kuawaa ka ua i ka nahele,\n I ka uka o Laauhaele,\n O hele-a.\n Walea kanaka i ka hele,\n Hoi mai, he lalo ino, he lalo hewa,\n He lalo akiki ka kou o muli-la,\n Eia mamuli ka alele.\n Ke pai au ka hookuke,\n He nani nei hele nau,\n Ua hookuke oe ka mea hale;\n Eia la ka hewa o ka noho hale,\n He noho a pauaho,\n Ku ae hele.\n Loaa ko\u2019u kina\n Ko ka hoa ukali ino,\n O noho.\n Haalele ia oe e ke hoa ke hele nei,\n Hele kikaha ana ka ua,\n O Hopukoa o Waialoha\n Ei ala e-\n Aloha wale ana ia oe\n Iloko o kauahoa.\n\n\n\n\n\n\nMOKUNA XVI.\n\nKA HELE ANA O KAPAIHIAHILINA.\u2014KA IMI ANA O LONOIKAMAKAHIKI IAIA.\u2014KO\nKAPAIHIAHILINA HOI ANA MAI A NOHO HOU I KUHINA NUI.\n\n\nA pau ka Kapaihiahilina kahea ana ia Lonoikamakahiki ma ke mele, alaila\nhuli hoi aku la oia, me ka uwe pu i ke aloha i ke alii, a kau iluna o\nna waa, a holo aku la. I ka manawa i pau ae ai ka Kapaihiahilina kahea\nana i ka inoa o Lonoikamakahiki, a mahope iho, kupu mai la ko\nLonoikamakahiki aloha no Kapaihiahilina, no kona hoalohaloha ana mai,\nma ke ano o ka laua pili ana, a me ko laua hele ana. A he mea maopopo\nhoi, ua haku o Kapaihiahilina i ke mele ma ke ano oiaio; nolaila olelo\nae la o Lonoikamakahiki i na kiai puka o ka hale alii, e wehe ae ke\npani, a e hookomo ae ia Kapaihiahilina iloko ka hale. Aka, i ka wehe\nana ae o ke pani o ka hale alii, aia o Kapaihiahilina e holo ana mawaho\no Laaloa.\n\nA i ka ike ana o Lonoikamakahiki, e holo ana o Kapaihiahilina, alaila\nhoouna aku la oia i na elele, e kii aku ia Kapaihiahilina. A i ke kii\nana o na elele mamuli o ka olelo a ke alii, a halawai aku la me\nKapaihiahilina, me ka olelo aku: \u201cI kii mai nei makou ia oe e hoi; ua\nhoouna mai nei ia makou e olelo aku ia oe e hoi, no ka mea, ua nui loa\nke aloha o ke alii ia oe i ko kaukau ana ae ma ke mele, e like me ka\nolua hele ana; haalele aku la makou, aia no ke alii (Lonoikamakahiki)\nke uwe la.\u201d\n\nA lohe o Kapaihiahilina i keia leo, alaila olelo aku la oia i na elele,\nme ka i aku: \u201cE hoi olua a i ke alii, e hai aku i kuu aloha iaia, aole\nau e hoi aku; no ka mea, ua hoolohe aku ia i na olelo a ka poe akiaki o\nkona alo, malia paha o ua poe la no kekahi i hele pu me ia, a ai i ka\npua pala o ka hala o Pooku, a hume pu i ka malo laki, a me ka palai. A\nnolaila, ke hoi nei au a waiho aku na iwi ia Kauai. A ina he make no\u2019u,\naole hoi ana; aka ina he make nona no kuu hoa ukali ino, i Kauai no hoi\nau uwe mai. O u hoi olua.\u201d\n\nA pau ka Kapaihiahilina olelo ana i ua mau luna nei, alaila, hoi aku la\nlaua, a halawai me ke alii (Lonoikamakahiki), a hai aku la i na mea a\npau a Kapaihiahilina i olelo mai ai.\n\nA ma keia mea a ua mau elele nei i olelo mai ai, he mea pono ole loa ia\nia Lonoikamakahiki. A nolaila, hoolale ae la o Lonoikamakahiki i kana\nmau hoewaa elua, ia Kapahi a me Moanaikaiaiwa, o Kipunuiaiakamau ma, o\nke keiki hookama o Kamahualele. A mamua o kona (Lonoikamakahiki) holo\nana, kauoha ae la oia ia Kaikilani, Kealiiakalani, Kalanioumi, a me\nKeakealani: \u201cEia wau ke hele nei, e noho oukou i ka aina, e nana kekahi\no oukou i kekahi, mai kekeue oukou. Ina hoi i hele au a i maliu mai kuu\nhoa hele ia\u2019u, alaila, hoi mai maua, aka hoi i maliu ole mai kela,\nalaila, ukali aku no au mamuli ona (Kapaihiahilina), a malia paha o\nmaliu mai i ka ukali loihi ia aku. Oi-e, he makole ka huhu, o hele a ka\nlihi pepeiao.\u201d\n\nA pau ka Lonoikamakahiki olelo ana i keia mau olelo, kau aku la oia\niluna o na waa a holo aku la. Ia imi ana a Lonoikamakahiki, halawai aku\nla oia me Kapaihiahilina ma Anaehoomalu, ma ke kaha, ma ka palena o\nKona a me Kohala. A penei no ka moolelo oia imi ana a Lonoikamakahiki.\n\nI ka manawa i imi aku ai o ua o Lonoikamakahiki, ua pae mua aku o\nKapaihiahilina i Anaehoomalu a mahope aku lakou nei (Lonoikamakahiki\nma). A i ka manawa i ike aku ai o Lonoikamakahiki ia Kapaihiahilina e\nnoho mai ana i kaha one, ma kahi e kau ana na waa o lakou (o\nKapaihiahilina ma), alaila, uwe aku la o Lonoikamakahiki, ma ka uwe\nhelu ana, e like me ka laua hele ana. A ike mai la no hoi o\nKapaihiahilina i ka uwe helu aku a ke alii, alaila uwe helu mai la no\nhoi oia.\n\nA ia laua i halawai ai, a pau ka laua uwe ana a me ka laua kamailio\nana, alaila kau iho la o Lonoikamakahiki i olelo hoohiki mawaena o\nlaua, aole e loaa hou kekahi kue, aole hoi e hoolohe i na olelo akiaki\na kona mau aialo. Aka, i mea e paa io ai ka laua hoohiki, nolaila,\nkukulu iho la o Lonoikamakahiki i wahi ahu pohaku (heiau), i wahi no\nlaua e pule ai me ka hoohiki imua o ke akua o Lonoikamakahiki, no ka\nhoopaa ana i ko laua hoohiki ana.\n\nA ike aku la o Kapaihiahilina ua hooiaio mai o Lonoikamakahiki i kana\nhoohiki ana, ia manawa ko Kapaihiahilina ae ana aku e hoi me\nLonoikamakahiki. A pau ka laua kapu heiau ana malaila, hoi aku laua i\nKona, a noho iho la ma Kaawaloa, ma Kona Hema.\n\n(Ua oleloia ma ka moolelo o ko laua hana ana i olelo hoohiki no ke\nkukulu ana i ke ahu pohaku ma Anaehoomalu, ua kapaia ka inoa o ia\npalena mawaena o Kohala a me Kona \u201cO Keahualono\u201d; o ka inoa mau ia oia\nwahi a hiki mai i keia manawa; oia hoi ke kukulu ana o Lonoikamakahiki\ni ahu pohaku).\n\nA i ka hoi ana o Lonoikamakahiki me Kapaihiahilina, noho hou iho la o\nKapaihiahilina ma kona noho kuhina nui e like me ka noho mua ana. A\nmahope mai o ko Kapaihiahilina noho kuhina hou ana, alaila, kukakuka ae\nla o Kapaihiahilina me Lonoikamakahiki, i mea e kaawale aku ai ka poe\nnana i niania wale ia Kapaihiahilina mai ke alo alii aku. No ka mea, ua\nhoole aku ua o Kapaihiahilina ia Lonoikamakahiki i ko laua halawai ana\nma Anaehoomalu. A penei ka olelo ana: \u201cAole au e hoi hou aku me oe, aia\na kaawale aku ka poe nana i niania wale ia\u2019u mai kou alo aku, alaila,\nhoi aku au me oe.\u201d A no ia mea, i kukakuka ai o Lonoikamakahiki me\nKapaihiahilina. Aka, ua ninau aku o Lonoikamakahiki i ko Kapaihiahilina\nmanao no ka poe nana i niania wale oia, ina paha o ka make ko\nKapaihiahilina makemake, oia no; alaila, o ko Lonoikamakahiki makemake\nno ia. A ina o ke kipaku ko Kapaihiahilina makemake, alaila pela no, o\nko Lonoikamakahiki manao no ia. E like me ka Kapaihiahilina mea e koi\nai, malaila aku no o Lonoikamakahiki.\n\nA nolaila, ma kela kuka ana a laua ma keia mau mea, ua hooholo ko\nKapaihiahilina manao, e pau i ka make ka poe nana i niania aku. Aka\nhoi, i mea e pau ai ko lakou make mainoino ana ma ka pepehi maoli aku,\nnolaila, ua waihoia ko lakou make maloko o ke kaua ana. A pau iho la ka\npoe nana i niania wale ia Kapaihiahilina i ka make. A mahope iho o ia\nmanawa, kau pono iho la o Kapaihiahilina ma kona noho punahele ana, ma\nka aoao kuhina nui a hiki i kona make ana.\n\nMa ia hope mai a hiki i ko Lonoikamakahiki make ana, aole he mau kaua\nana, aole no hoi he kipi, he maikai wale no. A hala o Lonoikamakahiki i\nka make, ua oleloia, ua lilo ke Aupuni o Hawaii ia Keakealani. A mai ka\nmanawa i lilo ai o Hawaii ia Keakealani a hiki i na \u2019lii aimoku mahope\nmai ona, a hiki ia Kamehameha, aole i ikeia ma keia moolelo na kaua nui\nia manawa. Aka, i ko Keoua manawa i noho ai ke kipi ana o na alii\naiokana.\n\n\n\n\n\n\n\n\nHISTORY OF KUALII.\n\n\nCHAPTER I.\n\nKUALII\u2019S CHARACTER AND DOINGS.\n\n\nIn the legends and traditions the names of a large number of chiefs are\nspoken of that do not appear in the genealogical records from\nOpuukahonua to Liloa, and even from then on to Kamehameha. The name of\nKualii is omitted in the genealogical records of the chiefs, but his\nhistory and doings have often been spoken of. [313] It is told that\nKualii was once king of these islands, and in one of his characters\n[314] he was known to have possessed certain knowledge from a god, and\nat times even assumed the real attributes of a supernatural being.\n\nKualii was a celebrated chief and noted for his strength and bravery;\nhe was known to have won all the battles fought by him, defeating his\nenemies every time. He was also known for his great desire for war. It\nis said of Kualii that he began fighting battles in his childhood and\nso continued until he reached manhood. The following story exhibits\nsome of the extraordinary traits in the character of this man.\n\nWhen he was well advanced in life and unable to walk, he ordered his\nservants to make him a network of strings (koko). [315] And in\naccordance with the wish of Kualii his servants proceeded to carry it\nout. In the engagement of Kualii here on Oahu, against the chiefs from\nKoolauloa, sometime after the reign of Kakuhihewa over Oahu, or\npossibly at a time prior to the reign of Kakuhihewa (the exact time not\nbeing very clearly ascertained), which engagement was to be upon the\nplains of Keahumoa at Honouliuli, Ewa, he was carried by his men in a\nnetwork of strings. No actual fighting occurred, however, as the two\narmies upon coming together entered into a declaration of peace. [316]\nThe number of men under Kualii in this contest was three mano, [317]\nwhich is equal to twelve thousand, and the number of men comprising the\nother army was three lau, which is equal to twelve hundred; and the\nreason why the battle was not fought is told in the following story.\n\nKapaahulani the elder and his younger brother Kamakaaulani were men who\nwere in search of a new master [318] or lord, so they composed a mele,\nor chant, and after it was completed placed it to Kualii as his name.\nShortly after the two men had completed the mele they held a conference\nas to the proper course for them to follow in order that they might\nboth reap equal benefit. Following is how they decided which course to\npursue while all by themselves and before the mele was made public:\n\n\u201cSince we have composed and completed this mele, you (Kamakaaulani)\nmust therefore go and give its name to Kualii, and I (Kapaahulani) will\ngo to the other chief and urge him to make war upon Kualii. And when we\nbecome acquainted of the place where the battle is to be fought [319]\nthen you are to take Kualii to the place and there conceal yourselves\nin the bushes. You are to leave a mark on the road, however, so that I\nmay be informed of your being there. I will then stand and chant this\nmele that we have just composed.\u201d\n\nAfter completing their arrangement, Kamakaaulani gave out the mele\nwhich was known as the name of Kualii. Some considerable time after\nthis, these two brothers again got together and decided upon the time\nwhen they should bring about what they had agreed upon. The following\nis what they said at this last meeting while by themselves:\n\nKamakaaulani: \u201cYou go to the chief of Koolauloa [320] and bring him to\nthe plains of Keahumoa [321] where we will conceal ourselves. When you\nsee a knotted ti leaf and the tail of a small fish (aholehole) [322] on\na pile of sugar-cane peelings, then remember that it is the sign that\nwe are there and you can stand on that spot and chant the mele. This\nmust, however, be on the eve of Kane. [323] You will find us on the\nplains of Keahumoa.\u201d As soon as this was agreed upon, Kapaahulani\nproceeded on his way to meet the chief of Koolauloa. When Kapaahulani\nreached Waialua where the chief of Koolauloa had come and was residing\nfor the time being, soon after his arrival there he introduced himself\nto the chief, and thereupon urged him to go and make war on Kualii.\n\nOn a certain evening while the priests and the chief were watching the\nheavens in order to discover if they could defeat Kualii, the\nastrologers, after a careful study, were certain that their army would\nnot be able to overcome the army of Kualii. When Kapaahulani heard the\ndecision arrived at by the priests of the chief of Koolauloa, he\nremarked to one of the chief\u2019s attendants: \u201cYou go to the chief and\ntell him for me that his priests are mistaken in their\ninterpretations.\u201d Upon hearing this remark made by Kapaahulani, the man\nwent and said to the chief: \u201cO Chief, that man (Kapaahulani) has just\nsaid that your priests are mistaken in their interpretations.\u201d The\nchief replied: \u201cYou go and bring that man to me. Let him come and say\nwhat he has told you.\u201d\n\nKapaahulani was then sent for and he was brought in the presence of the\nchief, who asked him: \u201cIs it true that you have said that my priests\nare mistaken in their interpretations?\u201d Kapaahulani replied to the\nchief: \u201cYes, it is true your priests are mistaken in their\ninterpretations; because according to what I have seen, being also a\ngreat priest, and in accordance with the knowledge gathered by my\nancestors and handed to me by them, your priests have indeed made a\nmistake in their interpretations to you, O Chief.\u201d Upon hearing this\nthe chief asked Kapaahulani: \u201cWhat are your interpretations then? It is\nproper that you relate them.\u201d Kapaahulani then replied to the chief:\n\u201cMy interpretations are these: If we go and make war upon Kualii, we\nwill be victorious in that battle. I believe that if we could go and\nmake war upon Kualii tomorrow, and it should happen that we meet him in\nthe early morning, that by noon the battle would not be fought; [324]\nbut if we happen to meet his army at noon time we would defeat him\nearly in the evening.\u201d\n\nBecause of these remarks, the chief thereupon ordered his men,\namounting to three lau (twelve hundred) to get ready to go to war. That\nnight they went to the upper part of Lihue, and from there on down to\nHonouliuli, till they arrived on the plains of Keahumoa, just as the\nsun was coming up. At this same time Kapaahulani saw the mark agreed\nupon by him and his brother. He then rushed to the front of the army to\nthe chief warriors and spoke to the people in the chief\u2019s immediate\ncircle as follows:\n\n\u201cSay, Nuunewa (the chief warrior), we are surrounded by the enemy. I\nhad thought that we would be the victors if we arrived here first, but\nI see that we are surrounded. Therefore I will chant my prayer, and if\nit should be acceptable this morning, we will be saved; but if I chant\nmy prayer and it should end badly this day, then we will all be\nkilled.\u201d\n\nBecause of these remarks spoken by Kapaahulani, the chief\u2019s priests\nspoke up saying: \u201cIt does seem strange. You told us that we would not\nbe surrounded by the enemy, and that we would be victorious if we were\nto reach this place first; but it now turns out that we are surrounded\nby the enemy.\u201d\n\nThe chief then spoke up: \u201cStop your remarks. We have staked the life\nand death of the army in his keeping, therefore we must abide by what\nhe says. If what he says is true, that we are indeed surrounded by the\nenemy, then it will redound to his own good, and he shall be rewarded.\nBut in case he lies and is deceiving us, then my firm command as to his\ntreatment is this: he shall die, and all his relations also, and death\nshall gather up even those who befriend him.\u201d\n\nKapaahulani then stood up in the presence of the army and prayed by\nchanting the mele composed by him and his brother.\n\n\n\n\n\n\nCHAPTER II.\n\nTHE CHANT [325] AS REPEATED BY KAPAAHULANI.\n\n\n A messenger [326] sent by Maui [327],\n Sent to bring Kane [328] and Kanaloa,\n Kauakahi [329] and Maliu.\n While great silence prevails as prayers are being uttered;\n While the oracles of Hapuu [330] are being consulted, O Chief. 5\n The great fish-hook of Maui,\n Manaiakalani [331] was its fish-line,\n The earth was the knot. [332]\n Kauiki [333] like the winking stars towering high.\n Hanaiakamalama [334] [lived there]. 10\n The bait was the alae [335] of Hina\n Let down to Hawaii,\n Tangled with the bait [336] into a bitter death, [337]\n Lifting up the very base [338] of the island\n To float on the surface of the sea. [339] 15\n Hidden by Hina [340] were the wings of the alae.\n Broken was the table [341] of Laka.\n Carried far down to Kea, [342]\n The fish seized the bait, the fat, large ulua. [343]\n Luaehu, [344] offspring of Pimoe, O thou great chief! [345] 20\n Hulihonua the husband,\n Keakahulilani the wife; [346]\n Laka the husband, Kapapaiakele the wife;\n Kamooalewa the husband,\n Nanawahine his wife; 25\n Maluakapo the husband,\n Lawekeao the wife;\n Kinilauaemano the husband,\n Upalu his wife;\n Halo the husband, Koniewalu the wife; 30\n Kamanonokalani the husband,\n Kalanianoho the wife;\n Kamakaoholani the husband,\n Kahuaokalani the wife;\n Keohokalani the husband, 35\n Kaamookalani the wife;\n Kaleiokalani the husband,\n Kaopuahihi the wife;\n Kalalii the husband,\n Keaomele the wife; 40\n Haule the husband,\n Loaa the wife;\n Nanea the husband,\n Walea the wife;\n Nananuu the husband, 45\n Lalohana the wife;\n Lalokona the husband,\n Lalohoaniani the wife;\n Hanuapoiluna the husband,\n Hanuapoilalo the wife; 50\n Pokinikini the husband,\n Polehulehu the wife;\n Pomanomano the husband,\n Pohakoikoi the wife;\n Kupukupunuu the husband, 55\n Kupukupulani the wife;\n Kamoleokahonua the husband,\n Keaaokahonua the wife;\n Ohemoku the husband, Pinainai the wife;\n Mahulu the husband, 60\n Hiona the wife;\n Milipomea the husband,\n Hanahanaiau the wife;\n Haokumukapo the husband,\n Hoao was the wife; 65\n Lukahakona the husband,\n Niau the wife;\n Kahiko the husband,\n Kapulanakehau the wife;\n Wakea the husband, 70\n Papa the wife.\n\n A chief was conceived and born, a great red fowl.\n A chief was Pineaikalani, thy grandfather,\n A chief who begot a chief,\n Bearing innumerable offspring. [347] 75\n Mixed are the seed of the noble chief,\n Clamoring to be recognized\n As being of thy stock, O dread chief.\n A chief ascending, urging on, opening upwards\n Until the heaven is reached, [348] where the king is held fast. 80\n This, O Ku, Kualii is thy name. [349]\n Dost thou not already stand at its height? [350]\n\n O Ku, thou axe of chiefly edge! [351]\n The train of clouds [352] along the horizon doth march\n For Ku, the edge of the sea is drawn [353] down by Ku. 85\n The sea of Makalii, the sea of Kaelo,\n The rising sea in Kaulua.\n The month of Makalii [354] in which the food bears leaf,\n The worm that eats as it crawls, even to the rib.\n The sea-crab [355] that ate the bone of Alakapoki 90\n Who was the parent of Niele of Lauineniele, [356]\n The people of the water. [357]\n Ku, the king of Kauai.\n Kauai with its high [358] mountains.\n Spread down low is Keolewa, [359] 95\n Niihau and the others [360] are drinking the sea.\n Ah, it is Kiki and his company that are at Keolewa,\n Kamakauwahi and his company that are above,\n O Hawaii.\n Hawaii of high mountains; 100\n Towering unto heaven is Kauiki. [361]\n Down at the base [362] of the islands,\n Where the sea holds it fast.\n Kauiki,\n Kauiki the mountain, 105\n Like the sea-gull flapping its wings when about to fall. [363]\n Kauai,\n Great Kauai inherited from ancestors. [364]\n\n Sitting in the calm of Waianae\n Kaena is a point, [365] 110\n Kahuku is hala-wreathed.\n Covered with dew is the back of Kaala; [366]\n There below doth Waialua sit,\n That is Waialua.\n Mokuleia with its dish of Kahala; 115\n A fish-pond, like cooked [367] shark,\n The tail of the hammer-headed shark is Kaena,\n The shark that travels at the bottom of Kauai,\n At the bottom of Kauai my land;\n O Kauai! 120\n Ku is sailing to Kauai\n To see the worm-eyed oopu of Hanakapiai;\n Ku is returning to Oahu\n To see the transient oopu, [368]\n The shameful fish of Kawainui 125\n Floating near the surface of the water.\n When the hala is ripe the neck becomes red; [369]\n \u2019Tis a sign of Ku,\n He has now landed. O Kauai!\n Great island of lehua is Kauai; 130\n Like a moving island in the sea,\n Like a moving island toward Tahiti\u2014\n Looking from Tahiti while Wakea [370] has the sun\u2014\n Invited, [371] Kona first meets the eye,\n Growing up as though from Kumuhonua, 135\n Rattling the foundations of Hawaii of Kea, [372]\n Pointing to the early rays [373] of the sun;\n Kona is visible to the eye\u2014\n Kona is plainly seen,\n Kohala stretches forth [374] in the distance. 140\n Tahiti! Whose is Tahiti?\n For Ku indeed.\n Tahiti, that island stretched far across the ocean,\n Land where Olopana [375] once dwelt.\n Within is the land, without is the sun; 145\n Approaching that land the sun hangs low. [376]\n Perchance you have seen it?\n I have seen it\u2014\n I have indeed seen Tahiti, [377]\n Tahiti where the language is strange. 150\n To Tahiti belong the people who ascend\n To the backbone [378] of heaven,\n And while above they tread\n And look down below.\n There are none like us in Tahiti. 155\n Tahiti has but one kind of people, the haole. [379]\n They are like unto gods;\n I am like a man.\n A man indeed,\n Wandering about, and the only one who got there. [380] 160\n Kukahi is past, Kulua comes next;\n Kukahi the night, Kulua the next day.\n The food is partly eaten,\n Eaten as by birds little by little. [381]\n Listen now, bird of victory! 165\n Victory! Through whom?\n Through Ku indeed.\n The rain was there, the sun was there,\n The early rising star [382] was there, a king.\n Kaulakahi the sun, 170\n Kapukahi the day,\n Puna, hooilo, [383] Hana, lanakila;\n Hooilo, Pele [384] is angry.\n The wind! Who hath the wind?\n It is held by Ku indeed. 175\n Blown is the wind of Laamaomao, [385]\n Like the soft koolauwahine [386] breeze below.\n Kauai have I seen,\n The northwest wind of Wawaenohu,\n The north wind of Niihau, 180\n The south wind is the strong wind,\n The aoa [387] the tempestuous wind,\n The wind scattering kukui blossoms on the flood, [388]\n Carried to awaken Lonomoku, [389]\n Blowing there below at Hanae, 185\n For of such is the koolauwahine of lower Kauai\n While it tarries at Wailua. [390]\n The star! Whose is the star?\n For Ku indeed.\n The rain is at Puanalua. [391] 190\n Pierced by the three stars [392] of Orion\n Are the clouds as they drift [393] on.\n The stars are peeping out two by two,\n The south wind and rain.\n Pierced by the three stars of Orion 195\n Are the clouds as they drift on.\n The rain! Whose is the rain?\n For Ku indeed.\n Slantingly [394] falls the rain at Kunaloa,\n Dropping singly [395] on the skin; 200\n Heavily falls the rain at Kananaola; [396]\n Slippery is Mahiki, the traveler falls.\n For Hina hath sprinkled the rain,\n Which shook the bottom of Maheleana,\n The mist of the rain [397] was at Kahalahala, 205\n The small rain [398]\n That falls amongst the lehua.\n The sun! Whose is the sun?\n For Ku indeed.\n The sun comes forth at Kauiki; [399] 210\n Scorching [400] is the sun at Upilialoula.\n The children are piping forth [401]\n The sun is sinking, sinking fast,\n The sun [402] in the flower-nets of Hilo.\n The back of the sun is turned up, 215\n The face of the sun is turned below,\n The shade of the sun is turned inward,\n The light of the sun is traveling over the land\n And sinks beyond Lehua. [403]\n The sea! Whose is the sea? 220\n For Ku indeed.\n The vastness of the sea is from Tahiti, [404]\n Calm [405] is the sea by the land,\n Taken up is the sea in the hand.\n Dressed [406] is the hair with the sea, 225\n Red is the hair with very salt [407] sea,\n Softened is the hair in the great sea, [408]\n Brown is the hair [409] with the foamy sea.\n Rich is the soup [410] of the hog,\n Fat is the soup of the dog, 230\n Dainty the soup of the fowl,\n Fragrant the soup of the mullet,\n Strong the soup of the palani. [411]\n The sea for surf-riding is at Kahaloa, [412]\n The sea for casting the net is at Kalia, 235\n The sea for going naked [413] is at Mamala,\n The sea for swimming is at Kapuuone,\n The sea for surf-riding sideways [414] is at Makaiwa,\n The sea for kicking up mullet [415] is at Keehi,\n The sea for small crabs [416] is at Leleiwi, 240\n The sea of many harbors [417] is at Puuloa,\n A sea that blows up nehu and lala, [418]\n Is the sea of Ewa so calm;\n The great Ewa [lands] of Laakona. [419]\n Ku [420] holds up the rain in the heaven. 245\n The mottled [421] sea of Heeia,\n The sea for spearing hee is at Kapapa,\n The sea that calls [422] is at Kualoa,\n The sea that wears away is at Kaaawa,\n The wild sea [423] is at Kahana. 250\n Paao [424] left open the sea,\n Paao is seen in the waterfall,\n The great one is known from below Kona,\n He is the great [425] one from below Kona. [426]\n A handle, an axe, the cord, the cover; [427] 255\n Take it, bind it, wind it round, [428]\n And cut down the foundations of Tahiti.\n While it rains at Hilo\n The rain-clouds at Maheleana are in conflict [429] with one\n another,\n Else it will rain on the people. 260\n For there the rain is till it ceases;\n A long day [430] in the wind,\n Cramped is [431] the traveler by the rain.\n Mahiki causes struggling [432] with its muddy hills;\n There Mahiki causes him to fall. 265\n\n\nWhile Kapaahulani was chanting this section of the mele Kualii\u2019s chief\nofficer remarked to the king: \u201cWhy are we delaying this battle? Why not\nlet us fight out this small battle?\u201d Kamakaaulani, the brother of\nKapaahulani, then spoke to the chief officer: \u201cLet us perhaps delay the\nbattle. I hear the king\u2019s name is being mentioned; therefore it is but\nproper that we wait. If he can rightly name Kualii\u2019s ancestors from the\nbeginning right down to him (Kualii), then we should let them go, and\nthere will be no fighting.\u201d Kualii, by his silence, showed that he\nwould abide by the words spoken by Kamakaaulani. In the meantime\nKapaahulani continued on with his chanting of the mele, called a\nprayer.\n\n\n Opuukahonua, [433] Lolomu, Mihi,\n Lana the wife.\n Wakea lived and took Papa,\n Lived with Kanananuukumamao.\n Naupaka [434] was then born, which stands by the seashore. 270\n Ohikimakaloa the wife,\n Hoopio, Hulumaniani,\n Overcome by jealousy [435]\n He was struck down.\n Mehepalaoa, [436]\n Naholo, 275\n Like the broad calm [437] sea of Manu,\n The one who led [438] Ku to earth.\n The closed heaven, [439] the open heaven,\n The heaven that turns, the heaven that breaks up. [440]\n Lono the rolling thunder, [441] 280\n The heaven that rumbles [442]\n The disturbed sea. [443] Waia.\n The long-delayed night, [444]\n The last of the nights,\n Kane [445] 285\n And Ahulukaaala;\n Kane who is ever ready. [446]\n Twice ten days [447] am I with you, O Ku,\n O Kualii.\n Here is the attractive hook [448] of Kapaau; 290\n The men of Wawa [449] are at Kapua,\n Playing with the sugar-cane arrows of Hawi.\n Here is the torch of Kukuipahu, [450]\n The woman whose mouth is made red by eating the sea-urchin \n [451] of Makakuku.\n Here is the cliff-climber, 295\n Of the ladder of Nanualolo, [452]\n The bird-catching youngster\n Raising his bird-catching [453] pole at Lehua.\n Kuku, [454] Aa, Naio,\n Haulanuiakea, [455] the axe of Hinaimanau, 300\n Paepae, Manau his wife,\n They brought forth Kanaenae [456] that dwells on the mountain,\n The hinihini [457] that sings on the high mountain.\n Broken on the front [458] seat,\n That is Molokai torn asunder, [459] 305\n Deserted by Kanaloapuna\u2014\n Kanaloa of Waia.\n There is death if you run toward the mountains;\n There is death if you run toward the sea.\n Luukia is suffering headache, 310\n Made sick by the unpleasant sensation of pregnancy\n Conceiving the child.\n The ieie [460] is conceived that creeps in the forest,\n Makaaulii was his wife\n Which brought forth the lupua and laulama 315\n Like unto the bushy stock of Lono,\n Kapolei was the wife.\n Kukaikaina behind the spider,\n Of Kukonaihoae, Ku.\n The rising sea 320\n Like unto a dancing sea is Ku.\n Here is the woman that hides,\n Covered by the dust of Keaau, [461]\n The calabash of kneaded earth.\n Like unto the leaf of the sugar-cane is the path. [462] 325\n Here is the company of travelers.\n The slippery road that makes men fall,\n Which softened the dirt of Mahiki, [463]\n Being trodden down by the foot.\n Kapapaiakea the wave of wrath, [464] 330\n Kauhihii was his wife\n Which brought forth the koa for canoes [465] growing in the \n rich soil.\n Loosened was the vessel in the rippling sea,\n Loosened was Hainakapeau. [466]\n Then was seen Ukinohunohu, [467] 335\n Ukinaopiopio, [468] Moakueanana,\n Kalei, Keelekoha, [469]\n The god with the downcast eyes.\n The turned-up [eyes] of Kahualewa,\n Gathering the seaweeds of Kanamuakea, 340\n The broad sea,\n The broad ocean\n Of Hulukeeaea. [470]\n The cold dew, the shivering dew,\n The great dew that makes one quiver, 345\n The cold dew that comes [471] over the sea,\n The sea where you put on the loin cloth, [472] Ku.\n Ku puts on his loin cloth for war, and you tremble.\n Scattered is the oven, [473] like the rushing of a stream.\n This is the plucker of feathers, 350\n The bird-catcher of Haili, [474]\n The boys that watch the flowers,\n The bunch of flowers that is below.\n This is the woman that picks the flowers,\n Stringing flowers, wearing flowers, dressed in the flowers of\n Paiahaa, [475] 355\n Who comes chasing after the ghosts. [476]\n It is gone, all is deserted like Apua,\n The wind of the sleep that wakes not [477] has passed over,\n The wind that sleeps, sleeps on,\n On the broad expanse of Kukalaula, [478] 360\n Uliuli, [479] Maihea, [480]\n Kahakapolani the wife,\n The sacred, the lonely place. [481]\n Dark is the heaven with storm,\n The heaven is stormy, for the earth is rumbling, [482] 365\n Caused by the water that precedes [483] the birth of the king,\n Travailing, fainting, struggling,\n Suffering pangs, feeling the pressure,\n Bringing forth in the month of Hinaiaeleele,\n Our Ku is brought forth in the forest, 370\n Brought forth the ouou [484] singing on the mountain ridge.\n The child is brought forth;\n It stands in the presence of the travailing mother,\n A chief warrior for the king, an army,\n An army of hosts, for Ku is indeed king. 375\n A battle for Ku,\n Beating his enemy on the heights [485] of Kawaluna.\n Where? Where is the battle field\n Where the warrior is to fight?\n On the field of Kalena, 380\n At Manini, at Hanini,\n Where was poured the water of the god\n By your work at Malamanui;\n On the heights of Kapapa, at Paupauwela,\n Where they lean and rest; 385\n At the hala trees of indolent Halahalanui,\n At the ohia grove of Pule-e, [486]\n The god of Lono, of Makalii,\n The fragrant branch [487] of the Ukulonoku,\n Mayhap from Kona, [488] from Lihue, 390\n For the day at Maunauna, [489]\n For the water at Paupauwela.\n Growing low at Nepee,\n At the slaughter [490] of Aui,\n Where the priests joined in the battle; 395\n Ku is arrayed in his feather cloak; [491]\n The sun-lighted [492] rain in the heavens;\n The sun at Kauakahihale. [493]\n\n Red is the leaf of the mamane, [494]\n The koaie [495] of Kauai; 400\n The sea grass has been stripped [496] by Ku\u2014\n The waving [grass] of Kamaile;\n The towering surf [497] of Maihiwa,\n Which dammed [498] up the waters of Halapo.\n The breaking up is below at Eleu, 405\n The rain is drawn away to the sky,\n Like a full retreat from the mountain;\n It must be the defeat [499] of Hilo by Puna,\n There at Hilo is Peahi.\n Red is the water of Paupauwela, 410\n From the slain at Malamanui,\n The slain on the ridge at Kapapa.\n The tidings [500] reached Haalilo\n Your younger brother [501] is beaten.\n Haalilo is sore at heart, 415\n For Ku has left but few of the priests; [502]\n They are beaten [503] by Ku,\n The children of Haalilo.\n Here is Malanaihaehae, [504]\n Offspring of mischief-making Niheu, [505] 420\n The dammer of the waters of Kekuuna.\n A prodigy [506] among the people.\n He is girding [507] on his robe,\n He is whirling [508] his weapon [in the air],\n The war club is caught in his [509] robe. 425\n Here is Haalilo, [510]\n Ku is indeed king.\n Dear are the kukui trees wafting [511] the message of Paoa,\n The tender shoots of the ilima are dead,\n Withered [512] in the month of Makalii. 430\n It is in Makalii that the koolau [513] blooms,\n Wet with the dew of Maemae.\n Fast fades the voice of the sea [514] there below;\n Malamanui listens for its voice,\n Where Ku ate the potato 435\n Covered in cooking with the fragrant kupukupu [515] of Lihue.\n Ugly thoughts are breeding, O Ku,\n It is brought forth and towers to heaven;\n For Ku is indeed king.\n\n The voice of Ku was like the trumpet of hala blossom at Kamakoa,\n 440\n While Ku jumped down the cliff.\n Well nigh perished was Ku by fire.\n What is thy failing, O Ku?\n Is it the cutting of the tree?\n Is it the binding [516] of thy robe? 445\n Is it the thrusting of thy spear? [517]\n The spear, the companion of Ku\n In the sun, in the rain?\n Where Ku did eat [518] the scale of the rock.\n Ku was saved by the vessel of Lono, 450\n The vessel of Kupaka,\n For Ku is indeed king.\n\n Kailua with its dry waste wind, [519]\n The wind sent by Hema,\n Where the voice sounds weak [520] in its pleadings; 455\n The voice which is still ringing till it reaches Kalahuimakani.\n Stand forth at the call, at the pleading;\n Turn not a deaf ear.\n By the birth of offspring, [521]\n The voice hath indeed gone forth. 460\n We had thought the battle was to be without\n Where we would indeed contend it.\n But you return to the house [522] with jealousy,\n As though the battens [523] could respond;\n You show anger [524] to the mats, 465\n The bed covering, and the robes;\n And call to the pillows in vain.\n That is not [the actions of] a man;\n We are indeed the men.\n\n\nWhen Kapaahulani reached that portion in his chant where it says,\n\u201cStand forth at the call, at the pleading; turn not a deaf ear,\u201d Kualii\nwas raised up while still in the netting. [525] As he was being held\nup, the soldiers of the two wings of his army also stood up. When the\nwarriors from Koolauloa looked about them and saw that Kualii had a\nvery large army, they nudged back and forth and remarked to one\nanother: \u201cThe priest [526] is indeed wise; here we are indeed\nsurrounded by the enemy.\u201d At this same time the chief warriors of the\nKoolauloa army were thinking of the trouble they had gotten into.\n\nWhile Kualii was being held up in the koko, standing amidst his\nwarriors, Kapaahulani still kept on chanting the mele of Kualii, never\nonce stopping to rest, from the time he began it until both armies met.\nWhen Kapaahulani saw Kualii he endeavored to find some one with whom he\ncould compare Kualii, but try as he would he was unable to find any one\nworthy of comparison except Keaweikekahialiiokamoku, the king of\nHawaii. The reason of this was because Kualii was compared to a god.\n[527] When Kualii walked from Kahaluu to Waialua by way of the sea, the\nsea within the reef would dry up.\n\nKeaweikekahialiiokamoku, [528] on the other hand, when out fishing with\nhis men and ran out of water would turn salt water into fresh. When his\npaddlers became thirsty they would tell Keawe: \u201cSay, we are thirsty.\u201d\nThe paddlers would then dip up the sea and pour it into the canoe, and\nKeawe would get up from the covered seat between the two canoes and sit\nin one of the seats; then he would stretch out his legs in the sea\nwater that had been poured into the canoe, and the sea water would lose\nits saltness and become fresh, and the paddlers would then use it for\ndrinking purposes. This was the reason why Kualii was compared to\nKeaweikekahialiiokamoku.\n\nFollowing is the mele to that effect:\n\n\n Thou canst not be compared [529] to the twisted hala, 470\n The crooked [530] naio tree,\n Nor the thick garland of the motherless ahihi, [531]\n Nor the deep pool trod [532] by the bathers,\n Nor the hinahina [533] in the wind,\n Bending to lean and to fall. 475\n Not like these art thou, Ku.\n Perhaps thou art like the ohia, [534]\n The lehua in the very ninth [535] recess of the forest,\n The tree standing alone [536] in the jungle.\n Not like these art thou, Ku. 480\n Not like the ekaha [537]\u2014\n The ekaha placed under the mat\n Like the kiele in fragrance,\n Like the changing leaf of the olapa, [538]\n Like the flower of the fragrant grass, 485\n Falling now hither now thither so easy.\n Not like these art thou, Ku.\n [Nor] the rain that brings the land breeze, [539]\n Like a vessel of water poured out.\n Nor to the mountain breeze of Kumomoku, 490\n [The] land breeze coming round to Leleiwi. [540]\n Truly, have you not known?\n The mountain breezes, that double up your back,\n [That make you] sit crooked and cramped at Kaimohala,\n The Kanehili at Kaupea? 495\n Not like these art thou, Ku.\n Not like the lipoa [541] (sea weed),\n The nanue, food of the fishes,\n The lipahapaha of Waimea,\n The moss that hangs on the wood, 500\n The red crab [542] on the top of Kaala.\n Not like unto these art thou, Ku.\n Not like the kukui,\n The rough-barked kukui, [543]\n The bark cracked up by the sun. 505\n Like to a man who drinks awa, [544]\n Are the roughness of the kukui trees of Lihue.\n Not like these art thou, Ku.\n Not like the aalii, [545]\n The fragrant poholua tree, 510\n Nor the maile [546] that grows on the heights [547] of Maoi,\n Nor the kaluhea [548] of Kawiwi.\n Not like these art thou, Ku.\n Not like the kokio [549] [tree],\n With its branches of solitary flowers, 515\n Dropping them wilted to the ground. [550]\n Not like these art thou, Ku.\n Not like the kawau [551]\n Is the kalia [552] standing in the open.\n The division recognized a man, 520\n An island, a district, a land. [553]\n Not like these art thou, Ku.\n Nor art thou like the porpoise\n With his snout that cuts the sea,\n His body in the water where dwells the shark. 525\n Not like these art thou, Ku.\n Nor art thou like the kokio,\n The hawane, nor [the] lehua-flower eater,\n The oo, [554] bird of Kaiona.\n Not like these art thou, Ku. 530\n Not like the pig [555]\n Discerning the progeny of the god;\n [Or] The breadfruit planted by Kahai. [556]\n Truly, have you not known\n The woman with the dyed [557] garment, 535\n On the top of Puuokapolei?\n Not like these art thou, Ku.\n Not like the wiliwili [558]\n Whose seeds are made into bracelets,\n Whose trunk is gliding; 540\n Whose body is down mid the rollers, surf-riding.\n Not like these art thou, Ku.\n Not like the beating of the wind.\n Moaning through the mountains,\n Bracing up the house of Koolau, 545\n Fastening it lest it fall by the wind;\n The fish-pole of the fisherman,\n The pearl fish-hook of Manaiakalani. [559]\n Not like these art thou, Ku.\n Not like the mamaki, [560] 550\n With its long, tangling shoots in the forest;\n The discerning eyes amid the shrubs,\n The small piercing eye, blanched eye;\n Blanched in the presence of Kuehu,\n Along the sacred road, along the long road, 555\n Along the highway traveled by him.\n Not like these art thou, Ku.\n Not like the ti leaf [561]\u2014\n The yellow ti leaf of Nuuanu, [562]\n Softened by the rain and wind till it falls; 560\n The yellow ti leaf on the heights of Waahila. [563]\n Not like to these art thou, Ku.\n Not like the Waahila [wind],\n The cold wind of Kahaloa,\n Scattering the blossoms of the kou, [564] 565\n Stringing them into garlands and carried\n To wreath the sea of Kapua.\n Not like these art thou, Ku.\n Not like the red kamani,\n The bright catcher of birds, 570\n Nor the bundle of garlands [565] of hala,\n [Or] like the blossoms of the kaa [vine],\n Whose leaves make music for Ku,\n For Ku indeed is chief.\n Not like these art thou, Ku. 575\n Not like the makole, [566]\n That moisture-laden plant\n With its creepers hanging over the cliff.\n Not like these art thou, Ku.\n Yet thou hast an equal. 580\n There is a person to whom thou art like:\n Keaweikekahialiiokamoku;\n To Keawe, lord of Hawaii.\n There is saltness in the sea water,\n There is freshness in the water, 585\n There is heat to the sun,\n There is warmth to my skin,\n From my husband, Nininini, [is] the water\n Pulele. Are you alike?\n Not like to these art thou, Ku. 590\n Not like this chief\n Is there any comparison.\n He is a man (human),\n Ku is a god.\n Ku is a messenger sent from heaven, 595\n Ku is a haole [567] from Tahiti.\n There are four of these men;\n Yes, eight of these men,\n Ku, Lono, Kane, Kanaloa, [568]\n Kanemakaiahuawahine, 600\n Haihaipuaa, Kekuawalu;\n These are your equal.\n There is Koua whose stone floor burns;\n The shimmering heat from the sun arises;\n Warmed are the offspring of Umulau, 605\n Lanipipili, and Hooilo;\n The sun rises, it comes forth;\n By the power of the great-voiced Ku\n Was the sun given;\n By it are warmed the selfish chiefs of Kona. 610\n\n\n[The following is found as a conclusion of the foregoing chant,\ncontributed by S. M. Kamakau to the Kuokoa in May, 1868, and is the\n\u201cunwritten portion\u201d referred to by C. J. Lyons in his published\ntranslation (with Judge L. Andrews) of the Song of Kualii. [569]\nFornander refers to it in his Polynesian Race, Vol. II, p. 284, but\ndoes not append it in his republication of the song, with a somewhat\ndifferent interpretation as an Appendix in said Volume II, from the\nfact that he questioned its genuineness. Not doubting his judgment in\nthe case, it serves here as a further tribute, at a later period\npossibly, to the name and fame of Kualii by a historian of his\nrace.\u2014Ed.]\n\n\n A CHANT FOR KUALII.\n\n The first [570] 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, 5\n Kuikealaikauaokalani [571] encircled.\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, 10\n The ninth warrior, the tenth warrior\n Is Kalanikahimakaialii, [572]\n The young warrior of all Maui.\n Rent is Kauakahi, [573] one;\n The second is mistaken, [574] two; 15\n Kaihikapu is third, three;\n Kukawelo is fourth, four;\n Lononuiakea [575] is fifth, five;\n Kahoowaha the sixth, six;\n The seventh is at Kapua, seven; 20\n Hoalani is [an] even [number], even;\n The sea beach of Hua is ninth,\n The sea beach where I was wont to ramble.\n Kalani has encircled Kahiki,\n The flying of the great koae, [576] 25\n The koae that soars high above\n Is Kapiiohookalani. [577]\n You have ruled [578] the land\n Of Waialua, of Waimea,\n Places endeared to the chief. 30\n Kupihea [579] has fled\n And is out on the ocean,\n The eye looking on Oahu.\n Like the entrance to a house\n Is the ravine [580] of Pohakea, 35\n Maunalahilahi standing beside.\n The sailing to Kanilio,\n Moving on, yes, moving on,\n Moving on to Waihee.\n Landing at Kapahukukui 40\n [He] seized and hurled the weapons around.\n Turning, yes, turning,\n Turning the canoes seaward\n You land at Maeaea.\n Kaweloiki of Aila gave 45\n The food of Kamananui,\n The food of Palaa.\n Your fame resounds in Nahuina,\n \u2019Tis the fault of Kanealala,\n The son of Kaio the elder, 50\n The pig for the king,\n The lord that craves for the goose.\n The uau [581] screams, agitated, disturbed;\n The ao calls as the rod is poked in; [582]\n When pressed, yea, it shrinks. 55\n When the mice [583] glance aside the owl is gone,\n The auku [584] cries, the duck extends its neck.\n At Waikoloa in Keawewaihe\n [At the] mudstone the birds cluster\n Within the depression. 60\n The ao, the ao, the agitated, the agitated,\n Going over the land in flocks,\n They ate at the boundary of Kaakiko stream.\n The first drawing of Ewa\u2019s net\n Entrapped the fish of Mokumoa; 65\n They are strewn on the grass.\n The kalo danced, danced noisily,\n The fish of Kawelo danced,\n The potatoes of Pahua danced,\n The mahiki grass at Puukea danced, 70\n The ununu [585] danced at Peleula,\n Makaaho danced on the way. [586]\n Say, Ku, the rain comes by way of Kekaha, Ku,\n Bringing food [587] for the fish of Maunalua;\n The rain that supplies Kekuapololi, 75\n Coming near to the hill of Kalalau\n Koolau trembles.\n O Ku, O Kalamahaaiakea, [588]\n To Kalama indeed that land belongs,\n A permanent resident in Kailua. 80\n Waimanalo commences to be jocular\n While they oppose Kaneohe. [589]\n Yea, from Mahinui to Haakalo\n Until Kuikealaikauaokalani [590] reigns,\n At the back, in front, and all around. [591] 85\n To Kahiki of Paumakua the chief,\n To Kahiki in Keakeaau the chief.\n By Wakea the chief, Kahiki is sheltered.\n Peaceful is Kahiki.\n In the rainy season of Maheleana, yea, 90\n Mullet is plentiful at Kauai.\n It reaches to Puna and outward\n Even to Kau, to Hilo.\n The land is seen to be peaceful\n By a certain chief, offspring of the heaven, 95\n By Keakaliilani of Waipa.\n Lest you will be overtaken, Kipu, mischief-maker of Palaau,\n By the wild spy [592] below at Kahana\n For supporting a certain chief.\n Say, chief, reign over your land, 100\n From Kaiwi to Kekuapololi\n To the water that quenches not,\n The sea that marks the seasons,\n The bambu that cuts the skin\n Of the eye [593] of the rain of Haao, [594] 105\n The retreating red [595] rain of Kii,\n Of the pandanus diver of Halakua, [596]\n Of the waters of the ebbing tide,\n And the food that is served on arrival.\n The water that cleanses the skin 110\n [Is] the water which befriends a man\n At the change of the season,\n The length and breadth of the land.\n The awa that withers the skin\n Of the eye by the rain of Haao. 115\n As one labors drawing the nectar of the lehua [597] blossoms \n of Hilo,\n Like burden to a friend,\n Is the arm of the squid that draws seaward,\n Like cords braided tightly\n Like the grip of the summer wind 120\n That increases in strength\n Until its fury reaches the end\n And ceases in its anger.\n Of the heat that rolls on;\n Of the sea that Alapai drank up dry. [598] 125\n Shallow is the sea of Koholalele;\n Of Malae where the canoe-vines [599] grow,\n Where the canoe-vines grow near the sea\n Of Malae, the little cove\n Bounded by a cluster of hills. 130\n At Keana [of the] wide sea,\n Where the hala wreaths are piled up,\n The hala wreaths of Puna.\n The south winds have arrived, the upper lands are dry;\n There travels Kuhoopepelaualani, [600] 135\n Traveling on Kaipuni, your land.\n\n At the cutting [601] of the pieces\n The oio [602] is prepared, being mashed there.\n Speedy is the alahee [603] digger of the cultivator\n As he toils there. 140\n The bird-catcher is speedy with his trap-pole,\n Catching the apane [604] of the woods.\n The pili-grass is scorched by the sun,\n The sun of Makalii [605] [season].\n The kauila drum [606] of the fun maker, [607] 145\n Is Wailoa, so say his companions.\n As the sun declines it is calm.\n With the drinking of the awa the rain fell at Maheleana,\n The waters appeared,\n And the kukui trees of Hapuu, they moved. 150\n Like a strange [608] shell that drifts ashore\n Is a low-born who partakes with a chief.\n My bundle of pulpy wauke, [609]\n Obstructed, yet returned by the wind,\n So is the water in the trench, 155\n Even to the wall by the river,\n At the main branch that flows to the sea.\n White cane fell at the wells,\n Calm is the sea of Hikiau\n At Kailikahi, the friendly district, [610] 160\n The aukuu of Mokupaoa.\n The lehua of Kawaihaipai runs\n To the bird swamps of Anahola,\n A nook near the heap of stones [611] of Kupihea\n In his time. 165\n\n Move on to Kaipuni, your land;\n To Kaula, the rain-swept cliffs of Hanalei.\n When the voice is hoarse\n Of the swimmer below in the calm,\n [Where lives] the cloth-tearing sand-crab [612] of Waiolono, 170\n And the surf rider of Makawa.\n The maile [613] vines creep, creep down to Kua,\n To the dripping water, the sacred water\n At the pebbly beach at the knoll;\n The knoll at the small point, 175\n Where, drenched by the heavy rains,\n Yea, the heavy rains of winter, [614]\n Kuikealaikauaokalani is indeed the king.\n\n O Kawelo! Say, Kawelo!\n Kaweloiki, the sharp-pointed hill, 180\n Hill of Kapolei.\n Blue is the poi which appeases [the hunger] of Honouliuli;\n Fine the salt of Kahuaike\u2014Hoaeae;\n Slippery is the fish of Waikele\u2014Waikele;\n The arched house at Kauamoa\u2014Waipio; 185\n Let us cast the net in the awa-pond\u2014of Waiawa;\n Do not stretch yourself at\u2014Manana.\n Many [615] are the ravines,\n Numerous [616] the sharks, at Waimano;\n We are drawn by the current of Waiau; 190\n In the kukui grove we are sheltered\u2014in Waimalu;\n Let us arise, it is daylight\u2014at Kalauao;\n Let us enter and dine\u2014at Aiea;\n Do not pass by\u2014Halawa;\n Let us abide in the hollow\u2014of Moanalua; 195\n We will bend the hau\u2014at Kahauiki;\n And go zigzagging down the edge\u2014of Kalihi;\n Let us go up for lama [617]\u2014in Kapalama;\n Then bundle and fasten on the back\u2014at Hononunu;\n There my hair is anointed\u2014at Waikiki; 200\n The egg of the mud-hen [618] is broken\u2014at Waialae;\n This is a woman with flowing hair\u2014Wailupe;\n Let us climb to get coconuts\u2014at Niu;\n This is a woman with catamenia\u2014Koko;\n The bird of Kaula is singing\u2014at Kuliouou; [619] 205\n The island is encompassed by Ku,\n As by the sea, as by the water,\n As a sheltered sea indeed;\n The kou trees down at Kahaloa,\n The koa stands, the o\u2019a stands, 210\n The lehua stands, the chief stands.\n We can wend our way\n With Kuikealaikauaokalani,\n Compassed. It is opened. [620] It is free.\n\n\nAt the conclusion of the chanting of the mele by Kapaahulani, the two\narmies came together and the battle was declared off. The king of\nKoolauloa then gave over, or ceded, the districts of Koolauloa,\nKoolaupoko, Waialua and Waianae. When the king of Kauai heard how\nKualii excelled over all the others in war, and how he had gained the\nvictory at the battle of Honouliuli on the plains of Keahumoa, he came\nto meet Kualii and gave him Kauai, and by this act Kualii became\npossessed of all the islands from Hawaii to Niihau.\n\n\n\n\n\n\nCHAPTER III.\n\nKAPAAHULANI AND HIS BROTHER KAMAKAAULANI.\n\n\nAfter the battle of the plains of Keahumoa as related in the preceding\nchapters, Kapaahulani, the elder brother of Kamakaaulani, the one on\nthe side of the king of Koolau, received great riches from the king.\nKapaahulani also became a great favorite with the king, and the king\ngave away his own lands to him; and on the same day in which the battle\nended and while on their return by way of Lihue, Kapaahulani was\npresented with swine, food and various other things; and when they\narrived at Waianae presents of property were again given him.\n\nIt was while on this return to Koolau that Kapaahulani remarked to the\nchief these words: \u201cHere I am possessed of all this property, while my\nyounger brother and my wife are without any knowledge of what amount of\nproperty I am in possession of.\u201d\n\nBecause of these words spoken by Kapaahulani, the chief warrior of the\nking, in obedience to the order of the king, picked out a certain\nnumber of canoes and loaded them with some of the presents given to\nKapaahulani to be taken to his people. After the presents were loaded\ninto several large double canoes, they were sent out to meet\nKamakaaulani who was then at Puuloa, and there the presents were given\nhim.\n\nBefore Kamakaaulani parted from his brother they had an understanding\nwhere he would be at the close of hostilities. This was why\nKamakaaulani resided at Puuloa, that being the place agreed upon by\nthem. Thus by this conduct of theirs both sides were deceived through\ntheir duplicity.\n\n\n\n\nABOUT THE RETURN OF THE KING TO WAIALUA.\n\nWhen Kapaahulani was returning to Waialua with the king, after leaving\nWaianae, the king said to him: \u201cHow about the lands I gave you while we\nwere on the plains of Keahumoa on the day the battle was called off?\u201d\n\nKapaahulani replied: \u201cListen, O King! I do not care for the lands nor\nfor anything else. The only thing I want you to give me is to have the\ngeneral care of your store houses.\u201d [621] When the king saw that\nKapaahulani had made the proper answer in the matter, he was thereupon\nmade chief steward over the store houses in the name of the king.\n\nAfter he became chief steward and had control of the king\u2019s store\nhouses, he took it upon himself as a duty to continuously supply his\nyounger brother with the different good things in the store houses, in\naccordance with their first agreement.\n\n\n\n\n\n\nCHAPTER IV.\n\nTHE GENEALOGICAL TREE OF KUALII FROM KANE TO WAKEA.\n\n\n HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.\n \n Kane. } { Hulihonua.\n Kanaloa. } { Laka.\n Kauakahi. } Ukinaopiopio. { Kamooalewa.\n Maliu. } { Maluakapo.\n Hulihonua. Keakahulilani. Laka.\n Laka. Kapapaiakele. Maluakapo.\n Kinilauaemano. Ulupalu. Halo.\n Halo. Koniewalu. Kamanonookalani.\n Kamanonookalani. Kaehuaokalani. Keohokalani.\n Keohokalani. Kaamookalani. Kaleiokalani.\n Kaleiokalani. Kaopuahihi. Kalalii.\n Kalalii. Keaomele. Haule.\n Haule. Loaa. Nanea.\n Nanea. Walea. Nananuu.\n Nananuu. Laholana. Lalokona.\n Lalokona. Lalohoaniani. Hanuapoiluna.\n Hanuapoiluna. Hanuapoilalo. Pokinikini.\n Pokinikini. Polehulehu. Pomanomano.\n Pomanomano. Pohakoikoi. Kupukupunuu.\n Kupukupunuu. Kupukupulani. Kamoleokahonua.\n Kamoleokahonua. Keaaokahonua. Ohemoku.\n Ohemoku. Pinainai. Mahulu.\n Mahulu. Hiona. Milipomea.\n Milipomea. Hanahanaiau. Hookumukapo.\n Hookumukapo. Hoaono. Luakahakona.\n Luakahakona. Ninau. Kahiko.\n Kahiko. Kapulanakehau. Wakea.\n Wakea. Papa. Hoohokukalani.\n Wakea. Hoohokukalani. Haloa.\n Haloa. Hinamanouluae. Waia.\n Waia. Huhune. Hinanalo.\n Hinanalo. Haunuu. Nanakehili.\n Nanakehili. Haulani. Wailoa.\n Wailoa. Hikawaopuaianea. Kio.\n Kio. Kamole. Ole.\n Ole. Kai. Pupue.\n Pupue. Kamahele. Manaku.\n Manaku. Hikohaale. Kahiko.\n Kahiko. Kaea. Luanuu.\n Luanuu. Kawaamaukele. Kii.\n Kii. Hinakoula. { Ulu.\n { Nanaulu.\n Nanaulu. Ulukou. Nanamea.\n { Nana.\n Ulu. Kapunuu. { Kapulani.\n { Nanaiea.\n Nanaiea. Kahaumokuleia. Nanailani.\n Nanailani. Hinakinau. Waikulani.\n Waikulani. Kekauilani. Kuheleimoana.\n Kuheleimoana. Mapunaiaala. Konohiki.\n Konohiki. Hikaululena. Wawena.\n Wawena. Hinamahuia. Akalana.\n { Mauimua.\n Akalana. Hinakawea. { Mauihope.\n { Mauikiikii.\n { Mauiakalana.\n Mauiakalana. Hinakealohaila. Nanamaoa.\n Nanamaoa. Hinaikapaekua. Nanakulei.\n Nanakulei. Kahaukuhonua. Nanakaoko.\n Nanakaoko. Kahihiokalani. Heleipawa.\n Heleipawa. Kookookumaikalani. Hulumalailani.\n Hulumalailani. Hinamaikalani. Aikane.\n Aikane. Hinahanaiakamalama. { Puna.\n { Hema.\n Puna. Hainalau. Ua.\n Hema. Ulamahahoa. Kahai.\n \n [CONTINUED IN CORRESPONDING HAWAIIAN CHAPTER.]\n\n\nThe genealogical tree from Kane to Kahiko contains twenty-nine\ngenerations and from Wakea to Kamehameha seventy-five generations. By\nadding the generations before Wakea with those after him we have one\nhundred and fourteen generations. We cannot, however, ascertain whether\nthis is so, nor can we say that this genealogical tree is correct.\nThis, however, is what is shown in the history of Kualii.\n\nThere are several genealogical trees in connection with this genealogy\nof kings; the following is one of them:\n\n\n HUSBAND. WIFE. CHILD.\n \n Kapapaiakea. Kauhihi. Hinakapeau.\n Hinakapeau. Ukunohunohu. Ukunaopiopi.\n Ukunaopiopi. Maakuanana. Kalei.\n { Kaiakea.\n Kalei. Kaeelekoha. { Moanakea.\n { Hulukeeaea.\n \n Kaiakea. Kaehokumanawa. { Hauii.\n { Hauee.\n Moanakea. Kauakahikuaana. Kanehoalani.\n Iwikauikauanui. Kauakahikuaana. Hauonunaholoholo.\n Hulekeeaea. Kahakuakea. Hauiikaiapokahi.\n Hauiikaiapokahi. Wahineikapeakapu. { Uliuli.\n { Maihea.\n \n Uliuli. } Kahakapolani. { Kaukeano.\n Maihea. } { Mehameha.\n Uliuli. Niau. Kahiko.\n Kahiko. Kupulanakehau. Wakea.\n\n\nIn this genealogical tree there are eleven generations from Kapapaiakea\n[622] to Wakea. It is, however, told that the genealogical tree to\nwhich Kane is the head, and the genealogical tree of Kapapaiakea, were\nhanded down by those who had the keeping of the Oahu genealogy, and\nthese divisions are seen in the history of Kualii; and the genealogical\ntree from Opuukahonua [623] to Wakea and from Wakea to Kamehameha had\nbeen handed down by the Hawaii genealogy keepers, and this genealogical\ntree is seen in the history of Moikeha. But the genealogical tree that\nis commonly seen these days is the one from Wakea to Kamehameha as told\nby Kalauwalu and other genealogy keepers.\n\nIn trying to ascertain the truth of the different divisions of these\ngenealogical trees one is left in doubt as to their correctness, but in\nlooking them over one cannot help seeing that each island had a\nseparate tree, the Maui one being different from that of Kauai.\nMolokai\u2019s genealogy differs again. In the records kept by the Molokai\ngenealogist it is stated that Hookumukahonua was the progenitor of the\nroyal family of Hawaii, but in the opinion of historians they generated\nfrom Wakea.\n\n\n\n\n\n\nCHAPTER V.\n\nTHE BATTLES OF KUALII AND THE BATTLE GROUNDS.\n\n\nThe battle on the plains of Keahumoa at Honouliuli, Ewa, is described\nin Chapter I. In looking over the history of Kualii related in that\nchapter, it is thought to have been the last battle in which he took\npart, for in Chapter II it is shown that Kauai was simply given over by\nits king to Kualii, whereby the whole group from Hawaii to Niihau was\nunited [under him]. Therefore it is believed that was Kualii\u2019s final\ncontest.\n\nThe first battle on Oahu in which Kualii took part where a general war\nwas had, was the one fought on Kawaluna, the heights above Waolani,\n[624] where a great slaughter took place that reddened the pili grass\nof Keanakamano. The history of that battle is told as follows:\n\nOahu had four kings just prior to the time of Kakuhihewa; Lonohulimoku\nwas the king of Koolaupoko; Lonohulilani was the king of Koolauloa and\nWaialua; Lonokukaelekoa was the king of Waianae and Ewa; and Lonoikaika\nwas the king of Kona, from Moanalua to Maunalua. While Kualii was\nresiding at Kalehuawehe, in Waikiki, at a time when he was about to\nattain the age of manhood, he began to be dissatisfied with the king of\nKona district, because his immediate attendants often complained of\nbeing oppressed and would come to him with the following remarks:\n\n\u201cIf your muscular body was only that of a fearless warrior these bones\nwould indeed be saved: but no, your strength is worthless. Here we are\nbeing ordered roughly by the different chiefs which is so degrading and\nangers us. In your younger days you could beat everybody whom you\nfought against. Being so fearless in your childhood days, one would\nthink it would continue; yet alas, it was only the fearlessness of\nyouth.\u201d Kualii replied: \u201cThere will be fighting then, since you have\nfound the cause why I should urge it. A few days hence the pili grass\nwill be reddened.\u201d [625]\n\nOn the expiration of the days during which the temple on Kawaluna was\ndedicated, [626] the following night the army of Lonoikaika arrived on\nKeanakamano, as word had been carried to Lonoikaika that \u201cKualii has\nrebelled.\u201d This was the reason why the soldiers slept that night on the\nplains of Keanakamano, Kualii in dedicating the temple on Kawaluna had\noverstepped himself. Very early that morning Kualii aroused his father\nKauakahiakahoowaha [627] with the words: \u201cSay, Where art thou? Rouse up\nthe men, we are now surrounded by the enemy; there is one army below\nus, there is another army from Koolau and there is still another one\nfrom Waialua; there is but one pali left, that of Waolani, therefore\nyou must rouse up the men and get them together as I am ready for the\nbattle.\u201d Kauakahiakahoowaha replied: \u201cHow do you know that we are\nsurrounded by the enemy?\u201d\n\nKualii spoke up: \u201cThe night tells me that there will be war in the day\ntime, for the king, Lonoikaika, has remarked, that we have rebelled\nagainst him, because we have come here to dedicate this temple on\nKawaluna, thus taking upon ourselves something which only a great god\nhas power to do.\u201d Kauakahiakahoowaha replied: \u201cSay, Kualii, since the\nnight has told you that there will be war during the day and you say\nthere is left us but one more pali, that of Waolani, my idea is this:\nlet us escape by way of that pali this early morning and return to\nWaikiki.\u201d Kualii replied: \u201cWhy should we run? Do you suppose that we\nwould be saved by escaping? If we are to die in this battle, running\nwill not save us, we would indeed die; and if we are to live, we will\nsurely live.\u201d\n\nKauakahiakahoowaha again asked: \u201cWhat are we to do then?\u201d Kualii\nreplied: \u201cLet us remain and fight them.\u201d Kauakahiakahoowaha remarked:\n\u201cIf you want to fight, you may do so, but as for myself I am going to\nlook for a way of escaping.\u201d Kualii then said: \u201cYou must not go; remain\nwhere you are; if you go, I may not be able to see you, for you might\nget killed by mistake; it is best that you stay with me and let us die\ntogether in this battle against Lonoikaika if need be.\u201d\n\nThis conversation with his father took up a good part of Kualii\u2019s time\nand the day grew brighter. When it became broad daylight, Kualii looked\nforth and behold the pili grass was red with men; the pili grass of\nKeanakamano was entirely covered with men. Kualii at this time covered\nhimself over as though asleep; he was not, however, really asleep, but\nhe did this to show his father and their men that he had indeed spoken\nthe truth that early morning. While the men and Kauakahiakahoowaha were\nsleeping they heard a great commotion from the mountain, somewhere near\nKawaluna. Kauakahiakahoowaha was therefore startled and looking around\nhe saw that the enemy was already formed for battle. When he looked\ndown the bottom of Waolani, one wing of the army was climbing Puuiwa;\nthe army from Koolau was coming down Kaniakapupu, while one of the\nwings of the army from Koolau was already on the Kalihi cliffs, and\nstill another wing from Kona was coming up soon to meet the army from\nKoolau, whereby Kualii would be entirely surrounded.\n\nWhen Kauakahiakahoowaha saw this he called out to Kualii: \u201cSay, where\nare you? Are you to continue sleeping, when here we are surrounded by\nthe enemy?\u201d When Kualii heard this he spoke from within the bed clothes\nthat covered his head: \u201cWhat can I do by getting up? There is only one\nthing for me to do, that is, to remain where I am till the slaughter\ngets here. What have we on hand to fight them with when we can see for\nourselves that they have no end of men on their side. On the other hand\nit is entirely within reason that this battle is not intended for us.\u201d\n\nThat morning a messenger was seen coming as though sent by Lonoikaiaka.\nHe approached Kualii and said: \u201cThere is going to be a battle today.\u201d\nWhen Kualii heard the messenger he replied: \u201cWhy did they send you? If\nyou wish to make war come and do so, I shall not prevent it. You know\nwell enough that I have not as yet acquired the art of warfare. All\nwould have been well if there was reason for this. With all this lack\nof reason, still you come and make war on a mere youngster whose bones\nare not even matured. You go back and ask Lonoikaika what is my fault.\u201d\nHema, the messenger, replied: \u201cI have heard of your fault. It is the\nfact that you dedicated the temple, taking upon yourself something only\na god has the right to do.\u201d Kualii replied: \u201cGo back and tell\nLonoikaikaole [628] that I have the right to dedicate this temple.\u201d\n\nHema thereupon returned to the king and reported as follows: \u201cKualii\ntold me to come back and tell you the following words: \u2018Go back and\ntell Lonoikaikaole that I have the right to dedicate this temple.\u2019\u201d\nWhen Lonoikaika heard what Hema had to say, he became very angry and\nremarked: \u201cIs this youngster who is still so young that he has no\nknowledge of what shame is, going to be the one to tell me that I am\nnot strong enough? Well, we\u2019ll see about it.\u201d Lonoikaika then sent Hema\nto hasten and inform the army from Koolau to bring the wings of the\narmies together so as to surround Kualii.\n\nWhen the armies were ready to begin the conflict, Kualii looked about\nhim and saw that the different armies were closing in on him, and the\ngrass was so thickly covered with men that it was dried up from the\ntramping; he then remarked to his own personal attendant, Maheleana:\n\u201cSay, where are you? This morning you must learn how to fight and how\nto be brave.\u201d Maheleana replied: \u201cOne cannot show his strength against\nsuch odds. The rain clouds are encircling from above, from sea-ward and\nfrom all sides.\u201d Kualii spoke up: \u201cThere are two of us as Kane and\nKanaloa are also two. Let us then make a stand and you will see these\nnumbers flee.\u201d While the armies were closing around Kualii he entered\nthe temple to pray. At the close of Kualii\u2019s prayer Maheleana looked\nand lo, the enemy was close upon them. Kualii then reached for his war\nclub Manaiakalani [629] and handed it to Maheleana with the remark:\n\u201cHere is my war club, go out and enter into the army of Lonoikaika.\u201d\n\nAs directed by Kualii, Maheleana went forth and began the slaughter of\nthe people with such courage that the enemy retired from before him and\nran directly toward Lonoikaika. When these people withdrew the whole of\nthe enemy retreated, those on the pali of Waolani fell over like\npebbles down the pali. Kualii then slew almost all the chiefs on\nLonoikaika\u2019s side. The dead bodies were strewn around like logs of\nwood, so great was the number of those that were killed in this battle.\nKualii was therefore victorious in this his first battle and he became\nthe owner of all the land from Moanalua to Maunaloa. Shortly after this\nKualii went and lived in Kailua, Koolaupoko, in a great palace called\nKalanihale.\n\nSometime after this, Kualii and Maheleana, his personal attendant and\nfellow companion in battle, took lessons in learning the art of using\nthe war club, and he took Kahai and Malanaihaehae to be his chief\nwarriors. They all studied the different arts of warfare until they\nwere quite proficient. Shortly after this Kualii and his chief warriors\nsailed for Kauai, being desirous of procuring certain kinds of war\nclubs. [630] On this tour they were able to obtain what they wanted and\nreturned with their new weapons. Kualii named his war club\nHulimokualana. [631]\n\nOn their return from Kauai, Kualii desired to land at Kamaile, Waianae,\nbut upon arrival there he found that the place was already prepared for\nbattle under the command of the chief of Waianae and Ewa, the Koolau\nchief and his army had also arrived there and all were waiting for\nKualii\u2019s return from Kauai when they would engage him.\n\nWhile out at sea some distance from land Kualii, by his supernatural\npowers, knew beforehand that Waianae was surrounded by an army which\nwas waiting for him. So he remarked to Malanaihaehae and Maheleana:\n\u201cSay, Waianae is surrounded by an army that is ready to fight us as\nsoon as we make a landing.\u201d Before Kualii had sailed for Kauai he\nordered his men to come and meet him at Waianae upon his return from\nKauai, but when Kualii and his fellow travelers arrived outside of\nKamaile they saw the place surrounded by an army. Upon seeing this they\nlaid off in their canoes all that day and night. In the morning when\nKualii looked he saw the pili grass of Kamaile was completely covered\nby the people.\n\nWhile on the canoes that morning Kualii, upon seeing the people,\naddressed them in the following words: \u201cYou no doubt want to fight\nKualii, but where will the battle be?\u201d The people from the shore\nreplied: \u201cAs soon as the canoes land the fighting will commence.\u201d\nKualii answered back: \u201cLet us go to Kalena and fight there. If you\ninsist on fighting here the canoes will continue by sea and land at\nMolokai.\u201d Because of this request of Kualii to go to Kalena and there\nfight, the chiefs of Waianae consented because it was but a reasonable\nrequest. Kualii, Maheleana and Malanaihaehae therefore came ashore and\nproceeded by land to Malamanui. All that night both sides took a long\nrest; but early in the morning the fighting commenced at Kalena on the\nplains of Haleauau, at Lihue. On the one side there were twelve\nthousand men, while on Kualii\u2019s side there were but three men, and yet\nthe armies of the chiefs of Waianae and Koolauloa were routed. Kualii\nnamed this the battle of Kalena.\n\nA few days after this three more battles were fought, at Malamanui,\nPulee and Paupauwela. These were the greatest of the battles fought by\nKualii in all the Oahu contests. Sometime after he had conquered the\nwhole of Oahu he heard that there was a battle in Hilo, Hawaii; he\ntherefore made up his mind to make a trip to Hawaii with his chief\nwarriors. When Haalilo heard that Kualii had arrived at Laupahoehoe he\nimmediately prepared for war, so that when Kualii reached Peahi in Hilo\nhe ran into Haalilo and the battle commenced. It was of but short\nduration and Kualii was victorious. When the chiefs of Puna heard that\nHaalilo was beaten they too fell back.\n\nShortly after this word was brought to Kualii at Hilo that the chiefs\nof Oahu had again risen against him and were ready to dispute his title\nas king of Oahu. Upon hearing this Kualii returned from Hilo to Oahu\nand found upon his arrival that all the people, together with the\nrebellious chiefs, had gone to Waianae to hold a council of war with\nthe one set purpose of fighting him. When Kualii heard that all the\nchiefs were gathered at Waianae, he continued on with his chief\nwarriors for that place. Upon arrival at the seat of war they looked\nand saw that the rebellious chiefs had indeed a very large army. No\ntime was lost, however, for the battle immediately commenced, and again\nKualii was victorious. After the battle Kualii and his chief warriors\nlooked over the battle ground and saw that a very large number of men\nhad been killed, so much so that the waters of Kalapo were dammed and a\nlarge number of dead bodies were strewn below Eleu. Because of this\ngreat victory certain lines of mele were composed by his attendants\nwhich read as follows:\n\n\n A battle for Ku,\n Beating his enemy on the heights of Kawaluna.\n Where, where is the battle field\n Where the warrior is to fight?\n On the field of Kalena, 5\n At Manini, at Hanini,\n Where was poured the water of the god\n At Kahana, at Malamanui;\n On the heights of Kapapa, at Paupauwela,\n Where they lean and rest; 10\n At the hala trees of indolent Halahalanui,\n At the ohia grove of Pule-e,\n The god of Lono, of Makalii,\n The fragrant branch of the Ukulonoku,\n Mayhap from Kona, from Lihue, 15\n For the day at Maunauna,\n For the water at Paupauwela;\n Growing low at Nepee,\n At the slaughter of Aui,\n Where the priests joined in the battle. 20\n Ku is arrayed in his feather cloak,\n The sun-lighted rain in the heavens,\n The sun at Kauakahihale.\n Red is the leaf of the mamane,\n The koaie of Kauai; 25\n The sea grass has been stripped by Ku\u2014\n The waving [grass] of Kamaile;\n The towering surf of Maihiwa,\n Which dammed up the waters of Halapo.\n The breaking up is below at Eleu, 30\n The rain is drawn away to the sky,\n Like a full retreat from the mountain;\n It must be the defeat of Hilo by Puna,\n There at Hilo is Peahi.\n Red is the water of Paupauwela, 35\n From the slain at Malamanui,\n The slain on the ridge at Kapapa.\n The tidings reached Haalilo\n Your younger brother is beaten.\n Haalilo is sore at heart, 40\n For Ku has left but few of the priests;\n They are beaten by Ku,\n The children of Haalilo.\n Here is Malanaihaehae,\n Offspring of mischief-making Niheu, 45\n The dammer of the waters of Kekeuna.\n A prodigy among the people.\n He is girding on his robe,\n He is whirling his weapon [in the air],\n The war club is caught in his robe. 50\n Here is Haalilo,\n Ku is indeed king.\n\n\n\n\n\n\nCHAPTER VI.\n\nRELATING TO KUALII\u2019S TRIP TO HAWAII.\n\n\nSometime after the battles spoken of in Chapter V were fought, where\nKualii maintained his title of king of Oahu, after the land matters\nwere satisfactorily arranged, he again set sail for Hawaii and landed\nin Hilo where he took up his residence for some time. While there word\nwas brought to him of wars on Molokai, where several pitched battles\nhad been fought and the chiefs were in conflict with one another all\nthe time. The cause of all the trouble was this: The chiefs on the\nKoolau side of Molokai were anxious to get possession of Kekaha, a\nstretch of country from Kawela to Maamomi; and the reason why these\nchiefs were so desirous of getting possession of this section of\ncountry was on account of the fishing. But the chiefs of Kekaha,\nknowing the value of these fishing grounds, were determined to hold on\nto them; so this determination on their part caused a general internal\nconflict at this time.\n\nWhen Kualii heard of this general conflict on Molokai, he left Hilo and\nset sail for Molokai. On the way Kualii touched at Honokawai in\nKaanapali, Maui, where a chief by the name of Paepae arrived at the\nsame time. This Paepae was one of the chiefs of Kekaha, and the reason\nwhy he had come to Maui was to enlist Kauhi, one of the chiefs of Maui,\nto come to their aid. This Kauhi was the son of Kauhiakama, the younger\nbrother of Kamalalawalu. Upon Paepae\u2019s arrival at Kaanapali he was told\nthat Kualii had already arrived there. Upon hearing this he went to\nascertain whether it was really the Kualii who was noted for his great\nstrength. That was the sole purpose of Paepae\u2019s visit to see and be\nassured that it was Kualii.\n\nWhen Paepae saw for himself that it was indeed Kualii he decided there\nand then to abandon his first idea of enlisting Kauhi\u2019s aid, and left\nin haste for Kekaha to notify the chiefs of his discovery and to ask\ntheir consent to the change in the programme. Upon his arrival at\nKaunakakai he found that all the chiefs of Kekaha had gone to Kalamaula\npreparing for another battle to commence upon the arrival of Kauhi. But\nwhen Paepae arrived at Kalamaula the chiefs saw that Paepae had\nreturned alone and so were anxious to hear what he had to say about his\nmission.\n\nWhen Paepae came up to the chiefs he was asked: \u201cWhere is Kauhi, the\nchief?\u201d Paepae replied: \u201cI left here with my mind fully made up to\nprocure Kauhi, but upon my arrival at Kaanapali I met Kualii, the king\nof Oahu, so I returned to inform you of this fact and to urge upon you\nto try and enlist him on our side, else the Koolau chiefs will get him\nfirst.\u201d When the chiefs heard this they urged upon Paepae to again set\nsail, and also sent Kapolei, daughter of Keopuolono, to entertain\nKualii. Early that morning Paepae reached Kaanapali, but to his\nsurprise found that Kualii had already left for Molokai at dawn.\n\nUpon hearing that Kualii had already left for Molokai, he boarded his\ncanoes again and returned in haste. While in mid-channel he saw the\nflapping of the sails of canoes inside of the reef at Kamalo, so Paepae\nfollowed in. Before the several things in Kualii\u2019s canoes could be\ntaken ashore and before the canoes could be hauled on the beach, Paepae\narrived and moored his canoe at the stern of Kualii\u2019s canoes. Without\nfurther delay Paepae told Kualii the object of his errand in the\nfollowing words: \u201cI have come to entreat you to come to our rescue. The\nchiefs of Koolau have taken up arms against us with the intention of\ntaking away from us our lands from Kawela to Maamomi. Because of this\ndesire on their part we have had several disputes and a battle is about\nto commence. A minor engagement has already taken place, however, in\nwhich we were beaten. The majority of the chiefs are encamped on the\ntop of Maunaloa.\u201d\n\nWhen Kualii heard this he immediately gave his consent and the canoes\nwere again put to sea and they set sail for Kaunakakai where they\narrived in due time. A council was then held by the chiefs, at the\nclose of which they set out. The men were embarked on the canoes, while\nthe Molokai chiefs and Kualii went by land until they reached Maamomi,\nwhere Kualii and the chiefs took the canoes and set sail for Kalaupapa.\n\nWhen the chiefs of Koolau heard that the war was to be carried into\nKalaupapa, the war canoes were put out from Halawa and from all the\nKoolau side to go to battle. But Kualii and his chief warriors,\nMaheleana and Malanaihaehae, with two other warriors had already\nencountered the chiefs residing at Kalaupapa and had defeated these\nchiefs. But other chiefs of Koolau and Kona with their men arrived soon\nafter this who were prepared to continue the battle against the chiefs\nof Kekaha. In this battle Paepae was very conspicuous both in strength\nand bravery, so much so that he and his force surpassed the chief\nwarriors of Kualii. When Kualii and his followers were victorious over\nall the chiefs of Molokai all the lands on the Koolau side came into\nPaepae\u2019s possession. This victory was not, however, gained through the\nuse of the war clubs, but through the use of Kualii\u2019s stone axe named\nHaulanuiakea. Following is the story of the destruction of the enemy by\nKualii with the blade of the axe.\n\nWhile Kualii and his followers were floating in their canoes over the\nsand bar at Kalaupapa the soldiers from Koolau swam out to the canoes\nof Kualii with the intention of capturing them; there were some forties\nin number. When they got to the canoes they took hold of them and\nlifted them onto their shoulders. While this was being done Kualii rose\nwith his axe in hand and swung it along one side of the canoes killing\nthose on that side, which caused the canoes to lean toward that side as\nthe canoes were then on the shoulders of the men. When Malanaihaehae\nsaw that the people on one side of the canoes were all slain, he rose\nand reached for the axe which was being held in Kualii\u2019s hand and swung\nit along the other side of the canoes, which slew all the people on\nthat side; and the canoes again fell on even keel in the sea and\nfloated as before.\n\nNot very long after this some more of the enemy came along, equal in\nnumber to those that had been slain, and again lifted up the canoes of\nKualii just as the others had done, without any signs of fear, although\nthe others were floating around dead. Again the axe was used with\ndeadly effect and again Kualii and his followers were victorious by the\nuse of the blade of Haulanuiakea. This was kept up until the whole army\nwas slain.\n\nAt the final battle which was fought at Pelekunu, Kualii left the\nfighting to Paepae and Malanaihaehae. Again Paepae showed his quality\nby routing the whole army. After this great slaughter at Pelekunu,\nPaepae stood up in the canoe and spoke to the people in a boastful\nmanner saying: \u201cYou are all slain by the war club of Kualii.\u201d At these\nwords the people were for the first time made aware of the fact that it\nwas Kualii that had killed their men. The chiefs of Koolau then gave up\nto Kualii the whole of Molokai. It was this battle that a few lines of\nthe Kualii mele speaks of in Chapter I, which run as follows:\n\n\n Kuku, Aa,\n Haulanuiakea the axe,\n Paepae, Manau his wife.\n They brought forth Kanaenae that dwells on the mountain,\n The Hinihini that sings on the high mountain. 5\n Broken on the front seat of the canoe,\n That is [Molokai] torn asunder,\n Deserted by Kanaloapuna,\n Kanaloawaia,\n [There is] death if you run toward the mountains; 10\n [There is] death if you run toward the sea.\n Luukia is suffering headache,\n Made sick by the unpleasant sensation of pregnancy\n Conceiving the child.\n The ieie is conceived that creeps in the forest, 15\n Makaaulii was his wife\n Which brought forth the lupua and laulama\n Like unto the bushy stock of Lono,\n Kapolei was the wife.\n Kukaikaina behind the spider, 20\n Of Kukonaihoae,\n Ku of the rising sea.\n Like unto a dancing sea is Ku;\n Here is the woman that hides,\n Covered by the dust of Keaau, 25\n The calabash of kneaded earth.\n Like unto the leaf of the sugar-cane is the path.\n Here is the company of travelers,\n The slippery road that makes men fall,\n Which softened the dirt of Mahiki, 30\n Being trodden down by the foot.\n\n\nIn this mele the battles fought by Kualii as related in this chapter\nare spoken of. After Kualii had made a new division of the lands, he\nthen left Paepae and Manau his wife in charge of the island of Molokai\nsubject to his further pleasure. Kualii then returned to Oahu and went\nto live in Kailua, Koolaupoko, in his palace called Kalanihale.\n\n\n\n\n\n\nCHAPTER VII.\n\nKUALII\u2019S RETURN TO OAHU FROM MOLOKAI.\n\n\nAfter Kualii completed the redivision of the lands of Molokai, those\npertaining to the chiefs as well as to the people, he returned to Oahu\naccompanied by his companions, his chief warriors. Upon arriving from\nMolokai he proceeded on his way to Kailua where he found that the\nchiefs and people were all living in peace. After residing on Oahu for\nsome time Kualii again set out for Hawaii and again took up his\nresidence in Hilo, this being the third time that he decided to go and\nlive there. After Kualii had been living in Hilo for some time word was\nbrought to him that war had broken out on Lanai, caused by Kauhi, son\nof Kauhiakama; the chief of Lanai having taken up arms against the son\nof Kauhiakama, one of Kamalalawalu\u2019s ministers. Following is the story\nof this battle:\n\nHaloalena, the chief of Lanai, was considered a very good ruler. His\ngreat favorite pastime was the collection of the skeletons of birds.\nWhen the chief\u2019s bird tax was about due it was the usual custom of the\nagents to go out and proclaim the chief\u2019s wishes. Following was the\nproclamation announced by the agents:\n\n\n Tomorrow cook the food.\n The following day,\n [Is] the snaring of birds for the king.\n Pick the feathers off the birds,\n Pick all the meat,\n Be careful with the bones lest you break them.\n If the bones are broken and you are a chief of a district\n You shall no longer be a district chief;\n If you are a chief of an ahupuaa [632]\n You shall no longer be chief of that ahupuaa;\n If it be a common farmer who breaks the bones of the bird,\n Death shall be his portion.\n\n\nThis was the king\u2019s constant proclamation to the people in order that\nthey be informed of his law. After a person has cleaned the skeleton of\na bird it is then carried into one of the king\u2019s warehouses and there\nmade to stand. These skeletons are picked clean of their meat and are\nstood up in rows in their storehouses. After the king\u2019s wishes are\ncarried out he is then sent for to come and look at the skeletons.\nAfter looking through one house he would go to the next one and inspect\nthe skeletons in that house. This was Haloalena\u2019s usual way of passing\nhis time. After inspection the king would retire to his house.\n\nOnce upon a time Kauhi happened to be in Lanai and saw the king\nreturning to his house one day after inspecting his skeletons. Kauhi\nthen went into Haloalena\u2019s storehouses with long poles and knocked down\nall the skeletons from their places, and he kept this up until he had\ngone through all the storehouses of the chief of Lanai. When the king\nheard that Kauhi had entered the storehouses and had destroyed all his\nskeletons he sent for the son of Kauhiakama and asked him: \u201cWhose\nmischievous son art thou?\u201d Kauhi answered without fear: \u201cKauhiakama\u2019s.\u201d\nHaloalena again asked him: \u201cWas it Kauhiakama that told you to destroy\nall my skeletons?\u201d Kauhi replied: \u201cKauhiakama did not tell me to\ndestroy the skeletons in your storehouses, but what he told me was to\ncome and act in a mischievous manner and to be fearless. This was all\nhe told me; therefore I came and acted mischievously.\u201d This was the\ncause of the hostilities between the king of Lanai and the king of\nMaui, and the reason why the king of Lanai wanted to be independent and\nnot be any longer under the king of Maui. At this time the chiefs of\nLanai were under the control of Kamalalawalu, king of Maui.\n\nWhen Kualii heard of this proposed war he set sail from Hilo and first\ntouched at Kaupo where he found that the Maui chiefs had gone to Lanai.\nUpon hearing this Kualii continued on his way to Lanai and landed at\nWailehua. Upon his arrival at this place Kualii saw a fleet of war\ncanoes in Kekaa. Kamalalawalu at this time was on Lanai with his army\nwaiting for the return of Haloalena when the fight would commence. When\nHaloalena heard that Kualii was on his way to this war he decided to\nwait with his fleet of war canoes at Kekaa. On the next day the news of\nKualii\u2019s arrival at Wailehua was carried to Haloalena. Immediately upon\nhearing this he started off to meet Kualii and entreat him to take up\nhis cause and fight Kamalalawalu.\n\nThat night Kualii and the chiefs of Lanai sailed under the lee side of\nKaena as directed by the people who were acquainted with the place. All\nthat night until the next day Kualii\u2019s canoes were moored along the\nbeach at Manele. [In the meantime Kamalalawalu was still waiting for\nHaloalena.] After a time Kamalalawalu grew anxious and sent for his\nmessenger Hinau and instructed him to make a circuit of Lanai. When\nHinau arrived at Manele he saw Kualii\u2019s fleet of canoes moored there,\nand according to their appearance judged them to be war canoes. Upon\nmaking this discovery Hinau drew closer with the intention of\nascertaining if they were Haloalena\u2019s. He did not, however, see\nHaloalena and Kualii, but by the paddlers he recognized Haloalena\u2019s\ncanoes, and by the shape and appearance of the others he was positive\nthey belonged to Kualii.\n\nUpon making this last discovery Hinau returned to Kamalalawalu and\ninformed him of what he had seen in the following words: \u201cI ran by way\nof Maunalei to Kaena without seeing the king. From this last place I\ncontinued to Manele and there I saw some canoes moored along the beach\nwhich had the appearance of war canoes. Upon making this discovery I\ndrew closer so as to ascertain their true character. I did not,\nhowever, see the chiefs who owned the canoes, but I saw the king\u2019s\npaddlers; they appeared to me to be Haloalena\u2019s men, and the other\ncanoes looked like those of Kualii. I did not, however, see Kualii.\u201d\n\nWhen Kamalalawalu heard Hinau speak of Kualii, he immediately sent for\nsome soldiers and ordered them to go and bring Kualii. When Kauhi heard\nthe orders given to the soldiers he thereupon set out and ran to Manele\nto meet Kualii without receiving any orders from Kamalalawalu to do so,\nbut took it upon himself to be the first person to bring Kualii. When\nKauhi arrived at the place where the canoes moored he first looked for\nHaloalena\u2019s canoes and upon ascertaining which canoes were his, this\nmischievous son of Kauhiakama unfastened the rope that held Haloalena\u2019s\ncanoes to the shore and dropped it in the sea. At this time a strong\nbreeze was blowing and the canoes were carried out to sea, leaving\nKualii\u2019s canoes by themselves at their mooring place. Kauhi next took\nup the rope which held Kualii\u2019s canoes to the shore and pulling on it\ndrew them toward him and when near he jumped aboard, approached Kualii\nand sat on his lap. By the action of the boy Kualii knew he was a\nmischievous fellow and therefore asked him: \u201cWhose mischievous son art\nthou?\u201d Kauhi replied: \u201cKauhiakama\u2019s.\u201d Kualii again asked him: \u201cDid\nKauhiakama tell you to come and sit on my lap?\u201d Kauhi replied: \u201cYes, he\ntold me to sit on your lap.\u201d\n\nBecause of these positive replies made by Kauhi, Kualii made up his\nmind to go to Kauhiakama and ask him directly on the matter. Kualii\nthen set off with Kauhi on their way to meet Kamalalawalu. Upon coming\nup to Kamalalawalu and his company, Kualii turned to Kauhiakama and\nasked him: \u201cIs this your son Kauhi?\u201d Kauhiakama replied: \u201cYes, my own\nson.\u201d Kualii again asked him: \u201cWas it you who told him to come and sit\non my lap?\u201d Kauhiakama replied: \u201cI did not tell that deceitful boy to\ngo and sit on your lap, O King.\u201d Kualii remarked: \u201cHe told me that you\nhad told him to sit on my lap.\u201d Kauhiakama then replied: \u201cWhat a\ndeceitful boy; send for that mischievous boy.\u201d Kauhi was then sent for\nand he was brought in the presence of Kauhiakama his father and was\nthen asked: \u201cSay, Kauhi, is it true that you told the king (Kualii)\nthat it was I that had instructed you to go and sit on his lap?\u201d Kauhi\nreplied: \u201cYes, you told me to do it.\u201d The father then said: \u201cYou are\nindeed a deceitful boy. When did I tell you to do such a thing?\u201d\n\nKauhi then answered his father without fear: \u201cHere is what you told me.\nWhile I was teasing the boys and was pulling up our newly planted\nfields till you had about enough of my mischievous capers, you then\nspoke to me in the following words: \u2018At last I am sick and tired of\nyour capers; the best thing for you to do is to go and behave this way\nin the presence of the king, there you can cut as much of your capers\nas you like.\u2019 These were your very words to me, and that is the reason\nwhy I acted the way I did to the king.\u201d\n\nBecause Kauhi spoke the way he did to his father, Kualii made up his\nmind that Kauhi had in him the makings of a brave soldier, and\nthereupon took him as one of his soldiers. In course of time Kauhi\nproved to be what Kualii had predicted of him and was made his chief\nwarrior, even over Maheleana and Malanaihaehae.\n\nThe battle prepared by Haloalena was declared off by Kualii, and Lanai\nonce more came under the rule of Kamalalawalu. Shortly after this,\nKualii returned to Oahu taking Kauhi along with him.\n\n\n\n\n\n\nCHAPTER VIII.\n\nTHE BATTLE FOUGHT BY KUALII AT KALAKOA.\n\n\nIn most of the battles fought by Kualii it was customary for him to\naccompany his soldiers. But later on when Kualii saw that his soldiers\nwere proficient and that they showed great strength he decided to let\nthem go to war by themselves, while he stayed behind at Kailua. But\nnevertheless, his soldiers usually told him the time and place the\nbattles were to be fought, so as to keep the king informed. This was\nthe practice regularly observed. Kualii, however, often went to witness\nthese battles without the knowledge of his soldiers. In these secret\ntours of his, he always took part in the battles against his enemies\nand carried away the feather cloaks. Kualii often went out to battle in\nthis secret way and the soldiers were puzzled at certain things they\nsaw which they were not able to unravel. Every time an engagement\noccurred Kualii was there, fighting those who were opposed to his men.\nAt the close of the battle the men would then see some one come out of\nthe conflict bearing a feather cloak who would disappear on the way to\nKailua. It was no one else but Kualii.\n\nAfter a while Kualii\u2019s soldiers became very anxious to know who this\nperson was that always came out from the ranks of the enemy carrying a\nfeather cloak on his arm. So the soldiers made up their minds to seize\nhim, so that they would be able to find out who this brave soldier was.\nSeveral battles were fought after this where Kualii joined in without\nbeing recognized by his men, and the soldiers began to question amongst\nthemselves: \u201cIs it possible that this is indeed Kualii? Who can it be?\u201d\nThe soldiers therefore held a council to decide what must be done to\nhim.\n\nOne early morning just before dawn Kualii set out from Kailua; leaving\nKaneohe he went by sea and the sea was dried up. When Kualii arrived at\nKahaluu that same morning he was seen by a certain boy at Kualoa. The\nboy resided at Kaoio Point. Upon seeing Kualii the boy remarked to his\ngrandmother: \u201cSay, how swiftly that man runs along the sea.\u201d The\ngrandmother replied: \u201cWatch him closely; it cannot be anybody else; it\nmust be the king, Ku.\u201d The grandson then remarked: \u201cWhen the king\narrives I am going to follow him.\u201d The grandmother replied: \u201cIf you are\nthinking of following your lord you must carry along these shrimps\nwrapped in ti-leaf together with the king\u2019s fan. It is possible that\nthe king may look behind him and see the fan and would like to know who\nyou are; then make yourself known to him. Don\u2019t go near him, however;\nyour shadow may pass over the king; and don\u2019t go on his lee side for\nyou may step over the king\u2019s shadow, but keep at a little distance away\nfrom him.\u201d\n\nJust as the grandmother concluded her instructions Kualii passed by.\nThe boy then followed. Kualii kept on running and passed Kaaawa, then\nalong and over Makaua and as he was going up the rise from which place\nyou can see Kahana, Kualii looked behind and saw a boy following him.\nThe king then remarked: \u201cI see there is a boy following me.\u201d As the\nking did not wish to be followed for fear that his intention of going\nto battle might be known, he ran much faster with the idea that when\nthey reached the sands of Kahana he would outrun the boy. When Kualii\nreached the sands of Kahana he then ran at great speed along the sea,\nwith the boy close behind; when Kualii got on the other side of Kahana\nwhich adjoins Punaluu he looked around and saw the boy still close\nbehind him. The king then remarked to himself: \u201cSurely this boy is a\nfast runner.\u201d Passing Punaluu, Kaluanui and up the summit of Kaipapau,\nthe boy kept on following close behind till the king reached Waimea;\nKualii continued down the slope and sat down on the other side of the\nWaimea stream; but the boy remained on this side at a place called\nPiliaama where he sat down, as the sun had now risen. The boy wanted to\nget nearer to the king, but was afraid his shadow might pass over him,\nso he concluded to stay where he was.\n\nWhile they were at Waimea, Kualii looked and saw that the boy was\nholding his fan; he then watched the boy to see if he would use it, but\nthe boy did not, because he knew that the fan belonged to the king. Had\nthe king seen the boy use the fan the boy would have been killed. After\nwaiting for a while the king called for the boy and the boy stood up\nand went over to meet the king. The king then asked him: \u201cWho gave you\nthat fan?\u201d The boy answered: \u201cYour honored servant.\u201d Kualii again asked\nthe boy: \u201cWhere are you going to?\u201d The boy replied: \u201cI am following the\nking.\u201d The king again asked him: \u201cIf I should run and grab hold of a\nfeather cloak, would you grab one too?\u201d The boy answered: \u201cI would grab\na feather cloak too.\u201d Kualii again asked him: \u201cIf I should seize hold\nof a man, would you seize one too?\u201d \u201cYes, I would seize one too,\u201d\nreplied the boy. After hearing the boy answer all his questions, Kualii\nmade up his mind that this must be a very brave boy.\n\nUpon their arrival at Lihue they heard that the two armies were\nencamped at Kalakoa, so they kept right on and went into the battle.\nThis is known as the battle of Kukaniloko. When they drew close to the\nenemy, Kualii entered into the thickest part of the fight with the boy\nbehind him. Kualii, upon entering into the fight, left his own men far\nbehind him, but he and the boy kept on with the desire of again\nencountering the enemy at Paia where another battle was being fought.\nUpon reaching Paia, Kualii saw the opposing king dressed in a feather\ncloak. Kualii then drew near to the other king and after killing him\nseized the feather cloak and took it. While Kualii was carrying off the\nfeather cloak the boy cut off one of the man\u2019s small fingers and took\nit. The boy also cut off one of the man\u2019s ears and took it.\n\nAfter getting the feather cloak Kualii returned with the idea that the\nboy would not be able to follow him out of the fight. While Kualii was\non his way to Kailua with the idea that he was all by himself, he\nthought he would look behind him; when he did, he saw to his surprise\nthat the boy was still behind him. When Kualii saw the boy following he\nstopped and waited for the boy to come up to him. When the boy got up\nto him, the boy asked him: \u201cHow are you?\u201d Kualii replied: \u201cJust as\nusual.\u201d Kualii then asked the boy: \u201cWhere is your man?\u201d The boy\nreplied: \u201cWhen you took the feather cloak, I took the small finger and\none of his ears.\u201d\n\nWhen the boy made this answer, Kualii made up his mind that this must\nbe a brave lad. They then resumed their journey until they reached\nKaoio Point at Kualoa, where the king asked his servant for his malo.\nUpon receiving it he gave it to the boy to be his own, and he fastened\nit to the boy with his own hands. [633] They then returned to Kailua in\nKoolaupoko.\n\nWhile they were approaching near the houses, Kualii told the boy to\nstay where he was. \u201cYou stay here while I go on ahead to the mua. [634]\nWhen you hear the beating of the drum, then someone will come and bring\nyou along.\u201d With these words Kualii went on and entered the mua. Soon\nafter this the boy heard the beating of the drum and saw someone coming\nfor him.\n\n\n\n\n\n\nCHAPTER IX.\n\nSUPPLEMENTARY.\n\n\nThe Royal Kolowalu Statute. [635]\u2014This was the best law during the\nreign of Kualii Kuniakea Kuikealaikauaokalani. [636] It was strict,\nunvarying and always just. It was for the care and preservation of\nlife; it was for the aged men and women to lie down in the road with\nsafety; it was to help the husbandmen and the fishermen; to entertain\n(morally) strangers, and feed the hungry with food. If a man says, \u201cI\nam hungry for food,\u201d feed [him] with food, lest he hungers and claims\nhis rights by swearing the kolowalu law by his mouth, whereby that food\nbecomes free, so that the owner thereof cannot withhold it; it is\nforfeited by law. It is better to compensate. He who swears must\nobserve the law faithfully, lest he be accountable to the law of the\nking which he has sworn to observe, [637] and the punishment be upon\nhim. If it is simple robbery of others\u2019 food, or of others\u2019 property,\nthen severe punishment shall be meted out to the person who violated\nthe law. A transgressor, [638] or one who is about to die, is, under\nthe application of this law exonerated of his death or other penalty.\nThrough the uprightness of his [Kualii\u2019s] law, and the honesty with\nwhich he administered the government, God preserved him, so that he\nlived a long life, and his is that notable life spoken of in the annals\nof the ancient people, of the king of Oahu, who lived four times forty\nand fifteen years. In the last stage of life he was bent with age and\nwithered, with the eyes reddened and bedimmed; and was carried about in\na netting. He died at Kailua, in Koolaupoko, in A.D. 1730, in the one\nhundred and seventy-fifth year of his life.\n\n\n\nKualii is thus shown to have lived to an extremely old age, and to have\npossessed unusual strength and vigor throughout. Fornander, in his\nPolynesian Race, Vol. II, pages 283\u20134, furnishes the following\nadditional legendary data and characteristic final of this eminent\nworthy:\n\n\u201cIt is related that when Kualii was upwards of ninety years old,\nPeleioholani arrived one time from Kauai on a visit to his father on\nOahu. Without endorsing the details of the legend, it suffices to say\nthat a quarrel arose between father and son; that the latter assaulted\nthe former, and a scuffle ensued in which the old man, getting the grip\nof the lua [639] on his son, handled him so severely that, when\nreleased from the paternal grasp, he started at once for Kauai, and\nnever revisited Oahu until after his father\u2019s death.\n\n\u201cKailua, in Koolaupoko, seems to have been the favorite residence of\nKualii, and there he died at a very advanced age. Shortly before his\ndeath he called his trustiest kahu and friend to his side and strictly\nenjoined upon him the duty of hiding his bones after death, so that\nmortal man should never get access to them or be able to desecrate\nthem. When Kualii was dead, and the body, according to custom, had been\ndissected and the flesh burned, the kahu carefully wrapped the bones up\nin a bundle and started off, as everybody thought, to hide them in some\ncave, or sink them in the ocean. Instead of which, he repaired to a\nlonely spot and there pounded up the bones of the dead king into the\nfinest kind of powder. Secreting this about his person, the kahu\nreturned to court and ordered a grand feast to be holden in\ncommemoration of the deceased. Immense preparations were made, and the\nchiefs from far and near were invited to attend. The night before the\nfeast the kahu quietly, and unobserved, mixed the powdered bones of the\ndead king in the poi prepared for the morning\u2019s feast. At the close of\nthe meal the following day the kahu was asked by the chiefs present if\nhe had faithfully executed the wishes of the late king regarding his\nbones. With conscious pride at his successful device, he pointed to the\nstomachs of the assembled company and replied that he had hidden his\nmaster\u2019s bones in a hundred living tombs. The legend does not say how\nthe guests liked their repast, but the kahu was greatly applauded.\u201d\n\n\n\n\n\n\n\n\nMOOLELO O KUALII.\n\n\nMOKUNA I.\n\nKO KUALII ANO A ME KANA HANA.\n\n\nMa na kaao a me na moolelo, ua nui na alii i komo ole iloko o ka papa\nhoonohonoho mookuauhau mai a Opuukahonua mai a hiki ia Liloa, a ma ia\nhope mai a hiki ia Kamehameha. O Kualii aole oia i ikeia ma ka papa\nhoonohonoho mookuauhau o na \u2019lii, aka, ua kamailio mau ia nae kona\nmoolelo no kona ano, kana mau hana. Ua oleloia o Kualii he alii no\nHawaii nei, a o kekahi ano ona, he akua ka mea nona mai kona ike, a he\nakua maoli no o Kualii ma kekahi ano i kekahi manawa.\n\nHe alii kaulana o Kualii, no ka ikaika a me ke koa; ua lanakila mau oia\niloko o na hoouka kaua maluna o kona poe enemi; a ua kaulana oia no\nkona puni kaua. Ua oleloia o Kualii, ua hoomaka kona kaua mai ka manawa\nkamalii mai a hiki i kona hoomakua ana. A eia ka mea kupanaha no\nKualii; i ka manawa i elemakule ai oia, a hiki ole ke hele, alaila,\nkauoha ae la oia i kona mau kanaka e ka i koko. A e like me ka makemake\no Kualii, a pela i hana aku ai kona mau kanaka.\n\nA i ka hoouka kaua ana o Kualii ia Oahu nei me na \u2019lii o Koolauloa mai,\ni ka manawa mahope mai o ko Kakuhihewa noho alii ana no Oahu nei, a i\nole ia, i ka manawa paha mamua aku o ko Kakuhihewa noho alii ana, (aole\nnae i maopopo ka manawa). A i ka hoouka kaua ana i ke kula o Keahumoa\nma Honouliuli, Ewa, ma ke koko kona laweia ana, i auamoia e na kanaka.\nAka, ma ia hoouka kaua ana, ua hoomoe wale ke kaua, a hui na puali\nelua, a hoopau wale.\n\nO ka nui o na kanaka o Kualii ma ia hoouka ana, ekolu mano, ua like me\numikumamalua tausani, a o ka nui o na kanaka o kekahi kaua ekolu lau,\nua like me hookahi tausani elua haneri. A penei ka moolelo no ia hoouka\nkaua ana i hoopau wale ai.\n\nO Kapaahulani ka mua, a o kona kaikaina o Kamakaaulani, he mau kanaka\nimi haku laua, a na laua i haku i mele, a holo, hooili i ka inoa no\nKualii. I ka manawa nae i haku ai ua mau kanaka nei a holo ke mele,\nalaila, kuka ae la laua i mea e pono ai ia laua ke hana, a i mea e loaa\nlike ai ia laua like ka pomaikai.\n\nA penei ka laua olelo ana, oiai o laua wale ma ke kaawale, mamua o ka\npuka ana o ua mele nei ma ke akea: \u201cHe nani ia, ua haku ae nei kaua i\nkeia mele a holo, alaila, e hele oe (Kamakaaulani) a hooili aku i ka\ninoa no Kualii, a owau hoi (Kapaahulani) e kii wau a kela alii, e lawe\nmai e kaua ia Kualii. Aia a maopopo ia kaua kahi e hoouka ai ke kaua,\nalaila, malaila oe e lawe aku ai ia Kualii, alaila e pee oukou ma ka\nnahelehele, e hoailona oe i kekahi mea au e waiho ai ma ke alanui, i\nmaopopo ai ia\u2019u aia oukou malaila, alaila, e ku no wau a kahea aku i ke\nmele a kaua e hana nei.\u201d A holo ka laua olelo, alaila hooili aku la o\nKamakaaulani i ke mele a laua i haku ai, a lilo iho la ia he inoa no\nKualii.\n\nHe mau manawa he loihi ma ia hope mai, alaila, kuka hou ae la laua i ka\nmanawa e hookoia ai ka laua mea i kuka mua ai. A penei ka laua olelo\nkuka hope, oiai o laua wale.\n\nKamakaaulani: \u201cE hele oe a ke alii o Koolauloa, lawe mai oe, a ma ke\nkula o Keahumoa, malaila makou e pee ai, alaila, i hele mai oukou, a i\nike oe i ka lai i nipuu ia, a me ka hiu ia aholehole e waiho ana maluna\no ka puu ainako, alaila, e manao oe, o makou ia, alaila, e ku ae no oe\na kahea ae i ua mele la. Aia nae a hiki i na po i o Kane a ao ae, e\nloaa no makou ma ke kula o Keahumoa.\u201d A holo ka laua olelo, alaila,\nhele aku la o Kapaahulani e launa me ke alii o Koolauloa.\n\nI kekahi manawa o Kapaahulani ma Waialua, oiai e noho ana ke alii o\nKoolauloa malaila ia manawa, hoolauna aku la o Kapaahulani i ke alii,\nme ke koi aku e kii e kaua ia Kualii.\n\nI kekahi ahiahi, i na kahuna a ke alii e nana ana i na ouli o ka lani,\ni mea e maopopo ai ko lakou lanakila ana maluna o Kualii, aka, i ka\nnana ana a na kahuna kilokilo lani, ua maopopo, aole e lanakila ana ko\nlakou puali maluna o Kualii. A lohe aku la o Kapaahulani i keia olelo a\nna kahuna a ke alii o Koolau, alaila olelo aku la oia i kekahi kamaaina\ne pili ana i ke alii: \u201cE hele oe a ke alii, e hai aku oe i ka\u2019u olelo\nua lalau ka ike a na kahuna a ke alii.\u201d\n\nA no keia olelo a Kapaahulani, alaila, laweia aku la ka lohe o keia\nolelo imua o ke alii, a hai ia aku la me ka i aku nae: \u201cE ke alii, ua\nolelo mai nei kela kanaka (Kapaahulani) ua lalau ka ike a na kahuna\nau.\u201d I mai la ke alii: \u201cE kii oe i ua kanaka la, e hele mai e olelo i\nkana mea i kamailio mai nei ia oe.\u201d\n\nAlaila, kiiia aku la o Kapaahulani, a laweia mai la imua o ke alii,\nninau aku la: \u201cHe oiaio anei, ua olelo mai nei oe, ua lalau ka ike a\nkuu mau kahuna?\u201d I aku la o Kapaahulani i ke alii: \u201cAe, he oiaio, ua\nlalau ka ike a ko mau kahuna; aka, ma ko\u2019u ike ma ko\u2019u ano kahuna nui,\ne like me ka mea i aoia ia\u2019u mai ko\u2019u mau kupuna mai a hiki ia\u2019u, he\nlalau io no ka ike a ua mau kahuna nei a ke alii.\u201d\n\nA no keia mea, olelo aku la ke alii ia Kapaahulani: \u201cPehea hoi kau ike?\nE pono ke olelo mai.\u201d\n\nOlelo aku la o Kapaahulani i ke alii: \u201cO ka\u2019u ike, ina e kii kakou e\nkaua ia Kualii, alaila, e lanakila no kakou maluna o ia kaua. Ke manao\nnei wau, ina e kii kakou i ka la apopo ia Kualii, a i halawai kakou me\nke kaua i ka ehu kakahiaka, hoomoe wale ke kaua i ke awakea. A ina hoi\ni halawai kakou me ke kaua i ke awakea, alaila, hee ia kakou i ka ehu\nahiahi.\u201d\n\nA no keia mea, hoolale ae la ke alii i na puali koa he ekolu lau (umi\nkumamalua haneri), ka nui o na koa, e hoomakaukau no ka hele i ke kaua.\nMa ia po, hele ae la lakou a uka o Lihue, a malaila mai a iho i\nHonouliuli, a hiki lakou i ke kula o Keahumoa, oia ka hoomaka ana mai a\nka la e puka. Aia hoi ike aku la o Kapaahulani i ka hoailona a laua i\na\u2019oa\u2019o ai; ia manawa, lele mai la o Kapaahulani a mamua o ka pu kaua o\nke alii, a olelo aku la i ka huakai imua o ke alii: \u201cE Nuunewa (ka\npukaua), ua puni kakou i ke kaua, manao mai nei hoi na kakou ke kaua e\nhiki mua ianei, eia ka e puni koke ana kakou i ke kaua. Nolaila, e kuu\nae wau i kuu pule a i maikai kuu pule i keia kakahiaka, pakele kakou,\naka, i kuu wau i kuu pule, a i ino kuu pule i keia la, pau kakou i ka\nmake.\u201d\n\nA no keia olelo a Kapaahulani, olelo ko\u2019a mai la na kahuna o ke alii me\nka i mai: \u201cHe mea kupanaha! Olelo mai nei hoi oe ia kakou, aole kakou e\npuni ana i ke kaua, na kakou ke kaua e hiki mua ma keia wahi; eia ka\nhoi, ua puni iho nei kakou i ke kaua.\u201d\n\nI mai ke alii: \u201cUa oki ka oukou olelo, ua kuu ae nei kakou i ke ola, a\nme ka make o ka puali ia ia nei. Nolaila e pono paha kakou e hoolohe i\nka ia nei olelo. A ina he oiaio ka ia nei e olelo nei, ua puni ka kakou\ni ke kaua, alaila o kona pono no hoi ia a me kona waiwai; aka, he\nwahahee na ia nei, alaila, eia kuu olelo paa maluna o ia nei: e make ia\nnei, a make mai me kona hanauna, o ka ohi no ia o ka make a hiki i kona\npoe hoaikane mai.\u201d\n\nIa manawa, ku ae la o Kapaahulani imua o ka huakai, a pule aku la, ma\nke mele a laua i haku ai me kona kaikaina.\n\n\n\n\n\n\nMOKUNA II.\n\nKA PULE ANA A KAPAAHULANI.\n\n\n He elele kii na Maui,\n Kii aku ia Kane ma, laua o Kanaloa;\n Ia Kauakahi, laua o Maliu.\n Hano mai a hai a hai i ka pule,\n Hai a holona ka Hapuu e Kalani. 5\n Ka makau nui a Maui,\n O Manaiakalani kona aha,\n Hilo honua ke kaa.\n Hauhia amoamo Kauiki;\n Hanaiakamalama. 10\n Ka maunu ka alae a Hina.\n Kuua ilalo i Hawaii,\n Kahihi kapu make haoa,\n Kaina Nonononuiakea\n E malana i luna i ka ili kai. 15\n Huna e Hina i ka eheu o ka alae,\n Wahia ka papa ia Laka,\n A haina i lalo ia Wakea.\n Ai mai ka ia, o ka ulua makele,\n O Luaehu, kama a Pimoe, e Kalani e. 20\n O Hulihonua ke kane,\n O Keakahulilani ka wahine;\n O Laka ke kane, o Kapapaiakele ka wahine;\n O Kamooalewa ke kane,\n O Nanawahine kana wahine; 25\n O Maluakapo ke kane,\n O Lawekeao ka wahine;\n O Kinilauaemano ke kane,\n O Upalu ka wahine;\n O Halo ke kane, o Koniewalu ka wahine; 30\n O Kamanonokalani ke kane,\n O Kalanianoho ka wahine;\n O Kamakaoholani ke kane,\n O Kahuaokalani ka wahine;\n O Keohokalani ke kane, 35\n O Kaamookalani ka wahine;\n O Kaleiokalani ke kane,\n O Kaopuahihi la ka wahine;\n O Kalalii la ke kane,\n O Keaomele la ka wahine; 40\n O Haule ke kane,\n O Loaa ka wahine;\n O Nanea ke kane,\n O Walea ka wahine;\n O Nananuu ke kane, 45\n O Lalohana ka wahine;\n O Lalokona ke kane,\n O Lalohoaniani ka wahine;\n O Hanuapoiluna ke kane,\n O Hanuapoilalo ka wahine; 50\n O Pokinikini la ke kane,\n O Polehulehu la ka wahine;\n O Pomanomano la ke kane,\n O Pohakoikoi la ka wahine;\n O Kupukupunuu la ke kane, 55\n O Kupukupulani ka wahine;\n O Kamoleokahonua ke kane,\n O Keaaokahonua ka wahine;\n O Ohemoku ke kane, O Pinainai ka wahine;\n O Mahulu ke kane, 60\n O Hiona ka wahine;\n O Milipomea ke kane,\n O Hanahanaiau ka wahine;\n O Haokumukapo ke kane,\n O Hoao no ka wahine; 65\n O Lukahakona ke kane,\n O Niau ka wahine;\n O Kahiko ke kane,\n O Kupulanakehau ka wahine;\n O Wakea la ke kane, 70\n O Papa ka wahine.\n\n Hanau ko ia ka lani he ulahiwa nui.\n He alii o Pineaikalani, ko kupunakane;\n Hanau ka lani he alii;\n Hua mai nei a lehulehu; 75\n Kowili ka hua na ka lani;\n Lele wale mai nei maluna.\n Ka leina a ka lani weliweli.\n He alii pii aku, koi aku, wehe aku,\n A loaa i ka lani paa ke alii. 80\n E Ku e (Kualii), he inoa.\n Ina no oe, i ona?\n\n O Ku o ke koi makalani!\n Kakai ka aha maueleka,\n Na Ku! kohia kailaomi e Ku! 85\n Kai Makalii, kai Kaelo,\n Kai ae Kaulua.\n Ka malama hoolau ai a Makalii\n O ke poko ai hele, ai iwi na.\n Ka pokipoki nana i ai ka iwi o Alakapoki-e 90\n O ka makua ia o Niele o Lauineniele,\n O kanaka o ka wai.\n O Ku, ke alii o Kauai.\n\n O Kauai mauna hoahoa,\n Hohola i lalo o Keolewa. 95\n Inu mai ana Niihau ma i ke kai-e.\n O Kiki ma ka kai Keolewa.\n O Kamakauwahi ma ka kai luna e\n O Hawaii.\n\n O Hawaii, mauna kiekie. 100\n Hoho i ka lani Kauiki;\n Ilalo ka hono o na moku,\n I ke kai e hopu ana\n O Kauiki.\n O Kauiki i ka mauna 105\n I ke opaipai, e kalaina e hopu ana\u2014\n O Kauai.\n\n O Kauai nui kuapapa,\n Noho i ka lulu o Waianae,\n He lae Kaena, 110\n He hala o Kahuku,\n He kuamauna hono i kehau Kaala,\n Noho mai ana Waialua i lalo-e\u2014\n O Waialua ia.\n\n O Mokuleia, Kahala ka ipu, 115\n Ka loko ia mano lalawalu,\n Hiu lalakea o Kaena,\n Mano hele lalo o Kauai-e\u2014\n Olalo o Kauai, kuu aina,\n O Kauai\u2014. 120\n\n Ke holo nei Ku i Kauai\n E ike i ka oopu makapoko o Hanakapiai.\n Ke hoi nei Ku i Oahu-e\u2014\n I ike i ka oopu kuia, ia\n Hilahila o Kawainui 125\n E lana nei iloko o ka wai.\n A pala ka hala, ula ka ai-e\u2014\n He hailona ia no Ku,\n Ua pae mai-la-o Kauai!\n\n O Kauai nui moku lehua, 130\n Moku panee lua iloko o ke kai,\n Moku panee lua ana Tahiti,\n Halo Tahiti ia Wakea ka la,\n Kolohia kau mai ana Kona i ka maka,\n Hooulu ilalo o Kumuhonua, 135\n O nakeke ka papa i Hawaiiakea.\n O kuhia i ka muo o ka la;\n Kau mai ana Kona i ka maka\u2014\n Ke kau la Kona,\n Ke moe la Kohala. 140\n O Tahiti! Ia wai Tahiti?\n Ia Ku no.\n\n O Tahiti moku kai a loa,\n Aina a Olopana i noho ai.\n Iloko ka moku, iwaho ka la; 145\n O ke aloalo o ka la ka moku ke hiki mai.\n Ane ua ike oe?\n Ua ike.\n\n Ua ike hoi wau ia Tahiti.\n He moku leo pahaohao wale Tahiti. 150\n No Tahiti kanaka i pii a luna\n A ka iwikuamoo o ka lani;\n A luna, keehi iho,\n Nana iho ia lalo.\n Aole o Tahiti kanaka; 155\n Hookahi o Tahiti kanaka, he haole.\n Me ia la he akua,\n Me a\u2019u la he kanaka;\n He kanaka no.\n Pai kau, a ke kanaka hookahi ia e hiki; 160\n Hala aku la o Kukahi la o Kulua,\n O Kukahi ka po, o Kulua ke ao,\n O hakihana ka ai;\n Kanikani ai a Manua.\n Hoolono mai Manuolanakila, 165\n Malie ia wai lanakila?\n Ia Ku no.\n\n Ilaila ka ua, ilaila ka la;\n Ilaila ka hoku Hikimakahano he alii.\n O Kaulakahi ka la, 170\n Kaupukahi ka la,\n O Puna, o hooilo, o Hana, o lanakila,\n O Hooilo, ua ino Pele.\n O ka makani! Ia wai ka makani?\n Ia Ku no. 175\n\n Puhia ka makani a Laamaomao,\n Ke ahe koolauwahine ka makani o lalo\n O Kauai ka\u2019u i ike,\n O ke kiu ko Wawaenohu,\n O ka hoolua ko Niihau, 180\n O ke kona ka makani ikaika,\n O ka aoa ka makani ino,\n Ka makani halihali wai pua kukui,\n I lawe ia la e Lonomuku,\n Pa ilalo o Hanae 185\n Oia koolauwahine o lalo o Kauai\n E pa ka i Wailua la la.\n O ka hoku! ia wai ka hoku?\n Ia Ku no.\n\n Iluna ka ua o Puanalua 190\n Ku i ke kao Maaiku hoolewa\n Ka wae o ke kaina,\n Oiliili lupea na hoku mahana elua.\n He ua kona me ka makani,\n Ku i ke kao Maaiku hoolewa 195\n Ka wae o ke kaina\n O ka ua, ia wai ka ua?\n Ia Ku no.\n\n I moea ka ua i Kunaloa,\n I pakakahi ka ua i ka ili, 200\n Iliki ka ua i Kananaola,\n Pahee Mahiki ke ka la,\n Ua lu ia ka ua e Hina,\n Haalulu ai lalo o Maheleana.\n O ka punohu o ka ua kai Kahalahala, 205\n O ka pokii o ka ua,\n E ua ka i ka lehua la,\n O ka la, ia wai ka la?\n Ia Ku no.\n\n I puka ka la ma Kauiki, 210\n Hawewe ka la i ka Upilialoula,\n Ke kohokoho la kamalii,\n Ke na\u2019u na\u2019u la ka la,\n Ka la kieke pua o Hilo,\n O ke kua o ka la kai hulihia iluna, 215\n O ke aloalo o ka la kai lawea ilalo,\n O ka malu o ka la kai kaa iloko,\n O ke aka o ka la ke hele nei maluna o ka aina\n A kau aku i Lehua la la.\n O ke kai! ia wai ke kai? 220\n Ia Ku no.\n I nui mai kai i Tahiti,\n I miha kai i ka aina,\n I lawea kai i ka lima,\n I hiki ke oho i ke kai, 225\n I ehu ke oho i ke kai liu,\n I pala ke oho i ke kai loa,\n I lelo ke oho i ke kai kea.\n He kai kuhikuhinia ko ka puaa,\n He kai lihaliha ko ka ilio, 230\n He kai okukuli ko ka moa,\n He kai ala ko ka anae.\n He kai hauna ko ka palani,\n He kai heenalu ko Kahaloa,\n He kai hului ko Kalia. 235\n He kai hele kohana ko Mamala,\n He kai au ko Kapueone,\n He kai kaha-nalu ko Makaiwa,\n He kai ka anae ko Keehi,\n He kai elemihi ko Leleiwi, 240\n He kai awalau ko Puuloa,\n He kai puhi nehu, puhi lala,\n Ke kai o Ewa e noho i ka lai nei,\n Na Ewa nui a Laakona,\n Ku i ke alai ka ua i ka lani, 245\n Kai apukapuka Heeia,\n He kai ohee ko Kapapa,\n He kai oha i ke Kualoa,\n He kai aai ko Kaaawa,\n He kai ahiu ko Kahana. 250\n I wehe kai ia Paao,\n Ikea Paao i ka waihi,\n Ikea ka hiwa mai lalo Kona,\n O ka Hiwa ia, mai lalo Kona,\n He a\u2019u he koi, he aha he pale, 255\n E kii e hoa e lanalana,\n E kua i kumu o Tahiti-e,\n O ua mai Hilo.\n Ke kuee nei na opua ua o Maheleana-e,\n O ua mai kanakea, 260\n Ilaila ka ua a malie,\n Lola loa ai ka makani,\n Haiki ka make a ka ua,\n Hakookoo ana Mahiki i ka puukolea,\n Aia Mahiki ke ka la. 265\n\n\nI loko o keia wa a Kapaahulani e heluhelu la i keia pauku, i mai la ka\npukaua o Kualii iaia: \u201cE apa ana kakou i keia kaua i ke aha? Kai noa he\nhoouka ae ka kakou i keia wahi kaua uuku.\u201d Ia manawa olelo aku o\nKamakaaulani, ke kaikaina o Kapaahulani, i ka pukaua: \u201cE kali paha ka\nhoouka o ke kaua, ke loaa mai la hoi ka inoa o ke alii; nolaila e pono\nkakau ke kali aku; ina i hana mai kela i ko Kualii mau kupuna mai ka po\nmai a hiki ia ianei (Kualii) alaila e hookuu aku, aole e kaua.\u201d A e\nlike me ka olelo a Kamakaaulani, pela no o Kualii i hoolohe ai. Aka, o\nKapaahulani, aole oia i hooki i kana hana ana i keia mele, ka mea i\nkapaia he pule.\n\n\n O Opuukahonua, o Lolomu, o Mihi,\n O Lana ka wahine.\n Noho Wakea noho ia Papa,\n Noho ia Kanananuukumamao,\n Hanau ka naupaka, ku i ke kahakai, 270\n O Ohikimakaloa ka wahine,\n O Hoopio, o Hulumaniani,\n Ku i ka ena, anaia ilalo.\n O Mehepalaoa,\n O Naholo, 275\n Mehe kai olohia a Manu,\n Oia alakai honua Ku.\n O Lanipipili, O Lanioaka,\n O Lanikahuliomealani,\n O Lono, o Hekilikaaka, 280\n O Nakoloailani,\n O Kailolimoana, O Waia,\n O Hikapoloa,\n O Kapoimuliwaa,\n O Kane, 285\n O Ahulukaaala,\n O Kaneikamakaukau,\n Alua anahulu wau ia oe e Ku-e;\n E Kualii.\n Eia ke paia ai o Kapaau, 290\n He kanaka o Wawa kai kapua.\n Kea pua ko o Hawi,\n Eia ke puhi kukui ai o Kukuipahu,\n Ka wahine wahaula ke ai i ka ina o Makakuku,\n Eia ke kanaka pii pali 295\n Haka ulili o Nanualolo,\n Keiki kia manu-e\u2014\n Kau kia kia manu o Lehua.\n O Kuku, o Aa, o Naio,\n O Haulanuiakea ke koi, o Hinaimanau; 300\n O Paepae, o Manau ka wahine,\n Hanau ka naenae noho kuamauna\n Ka hinihini kani kuaola,\n Hakina iho i ka wae mua,\n O Molokai ua naha ke \u2019na, 305\n Haalele aku Kanaloapuna,\n Kanaloa a Waia,\n O Make holo uka,\n O Make holo kai.\n Hoonalulu ana Luukia, 310\n Hoopailua i ka iloli,\n I ke kauhua o ke kamaiki\n Hanau ka ieie hihi i ka nahele,\n O Makaaulii kana wahine.\n Hanau ka lupua me ka lau lama, 315\n Ku i ke opu o Lono.\n O Kapolei ka wahine,\n O Ku kaikaina i hope ka lanalana,\n O Kukonaihoae, o Ku,\n O ke kai mahuehue, 320\n Mehe kai e haa aku ana Ku.\n Eia ka wahine peeki\n Uhi lepo o Keaau,\n Ka umeke hoowali \u2019na lepo,\n Mehe hako la ke ala, 325\n Eia na huakai hele\n Alanui ka kanaka.\n Wali ai ka lepo o Mahiki,\n I ka paala a ka wawae.\n O Kapapaiakea, o ka nalu o ka inaina, 330\n O Kauhihi i kana wahine,\n Hanau koa waa ku i ka nenelu,\n Kalaia ka ipu i ke kai aleale,\n Kalaia o Hinakapeau,\n Loaa mai o Ukinohunohu la, 335\n Ukinaopiopio, o Moakueanana,\n O Kalei, o Keelekoha,\n O ke \u2019kua maka holo lalo,\n O ke kau i luna Kahualewa,\n Ako lipoa o Kanamuakea, 340\n O ke kai akea\n O ka moana akea.\n O Hulukeeaea\n O Hauii, o Hauee,\n O Hauii nui naholoholo, 345\n O Hauii kai apo kahi,\n Kai humea mai ko malo e Ku.\n No Ku ka malo i ke kaua haa oe.\n Oia i luia, ka umu mehe awai la.\n Eia ka uhuki hulu manu, 350\n Kau pua o Haili,\n Na keiki kiai pua,\n Ka lahui pua o lalo.\n Eia ka wahine ako pua,\n Kui pua, lei pua, kahiko pua o Paiahaa, 355\n Ke uhai mai nei i ke \u2019kua,\n A pau mehameha Apua.\n Kauia ka makani, hiamoe-la-e\u2014\n Moe ua makani, hiamoe la la-e\n I ka papa o Kukalaula. 360\n O Uliuli, o Maihea,\n O Kahakapolani ka wahine,\n O Kaukeano, o Mehameha,\n O po ka lani i ka ino;\n He ino ka lani ke wawa nei ka honua, 365\n I ka inaina o kalani.\n Hoonaku, hookaahea, hoowiliwili,\n Hoonahu, hoomamae,\n Hookokohi ana iloko o Hinaiaeleele.\n Hanau ka maua Ku i ka nahele, 370\n Hanau ka ouou kani kuaola,\n Puka ke kamahele\n Ku i ke alo o ka hakoko.\n He pukaua na ke alii, he kaua.\n He wai kaua o Ku no ke alii, 375\n He kaua na Ku,\n E uhau ana iluna o Kawaluna.\n Ihea, ihea la ke kahua,\n Paio ai o ke koa-a?\n I ka i kahua i Kalena, 380\n I Manini, i Hanini\n I ninia i ka wai akua,\n I ko hana i Malamanui\n Ka luna o Kapapa, i Paupauwela,\n I ka hilinai i ke kalele, 385\n Ka hala o Halahalanui maauea,\n Ke kula ohia ke Pule-e,\n Ke \u2019kua o Lono o Makalii\n Ka lala aalao Ukulonoku,\n No Kona paha, no Lihue. 390\n No ka la i Maunauna,\n No ka wai i Paupauwela,\n I ulu haa lilo i Nepee,\n A ka hauna o Aui.\n Kikomo kahuna i kakua laau, 395\n Komo Ku i kona ahuula,\n Ka wela o ka ua i ka lani,\n Ka la i Kauakahihale,\n Ula ka lau o ka mamane,\n Ke koaie o Kauai; 400\n He pili kai ihi ia e Ku,\n Ka aloalo o Kamaile,\n Ka nalu kakala o Maihiwa,\n Pania ka wai i Halapo,\n Ka naha ilalo o Eleu. 405\n Huki kaua a moa i ka lani,\n Me he hee nui no kuahiwi;\n Ka hee na o Hilo ia Puna,\n Aia ma Hilo Peahi;\n Ula ka wai i Paupauwela, 410\n Ke kilau o Malamanui,\n Ka moo kilau i Kapapa.\n Kui ka lono ia Haalilo,\n Haua aku la ko kaina;\n Hahaki Haalilo i ka manawa; 415\n I kai muku kahuna ia Ku;\n I la ka mawa ia Ku,\n I keiki a Haalilo.\n Eia Malanaihaehae,\n Kama a Niheu kalohe, 420\n Ke pani wai o Kekuna,\n He mee nei no ke kanaka,\n Ke pu nei i ka aahu,\n Ke lapa nei i ka lauu,\n Ka laulau o ka palau, 425\n Eia Haalilo-e!\u2014\n O Ku no ke alii.\n Aloha kukui peahi i na leo paoa;\n Ua oa ka maka o ka ilima make,\n Nonu i ka malama o Makalii; 430\n Ia Makalii la pua ke koolau,\n Pau i ke hau o Maemae.\n He mae wale ka leo o ke kai o lalo,\n Hoolono uwahi o Malamanui,\n Ia ai ku i ka uwala, 435\n Kauwewe kupukupu ala o Lihue.\n Kupu mai nei ka manawaino e Ku-e\n Hanau mai a me Kalani wale la;\n O Ku no ke alii.\n\n He pu hinalo no Ku i Kamakoa, 440\n Oi lele Ku i ka pali,\n Mai pau Ku i ke ahi,\n O keaha la kau hala e Ku?\n O ke kua aku i ka laau,\n O ka luukia ana o ka pau, 445\n O ke ahina ana o ke oa,\n O ko Ku ia o kona hoa haele\n Kaua i ka la.\n Aai ai Ku i ka unahi pohaku,\n Ola Ku i ka ipu o Lono 450\n I ka ipu a Kupaka,\n O Ku no ke alii.\n O Kailua makani anea oneanea,\n Makani aku a Hema,\n He mama wale ka leo ke uwalo mai-e\u2014 455\n E o ianei o Kalahuimakani,\n E ku mai oe i ka hea i ka uwalo,\n Mai hookuli mai oe;\n O ke kama hanau\n O ka leo kai lele aku la i waho, 460\n Kai no i waho ka paio,\n Pale aku la ilaila;\n Hoio mai ika hale liliia,\n Mehe leo la ko ka aha,\n Ke kaunuia la ka moena, 465\n Ke kapa me ka aahu,\n Ke hea wale la i ka uluna-e\n Aole ia he kanaka.\n O maua no na kanaka.\n\n\nI keia manawa, a Kapaahulani i hea ai: \u201cE ku mai oe i ka hea, i ka\nualo, mai hookuli mai oe.\u201d Ma keia kaukau ana, ia manawa ku mai la o\nKualii me ka paa i ke koko; na Kualii i ku mai, hele pu mai la me na\nkoa o na aoao elua o ko Kualii puali no; i nana aku auanei ke kaua o\nKoolauloa mai, aole i kana mai a ka nui o ke kaua a Kualii. Ia manawa,\niniki aku, iniki mai ka puali o Koolauloa mai, me ka olelo iho: \u201cIke\nwale ke kahuna; eia ka ua puni io kakou i ke kaua.\u201d Alaila ia wa, ke\nnalu la na pukaua o ko Koolauloa kaua mai i ka pilikia.\n\nI kela manawa a Kualii e amo ia la iloko o ke koko, aole nae i hooki o\nKapaahulani i kona kahea ana i ka inoa o Kualii, nokamea, o kana kahea\nana mai no mai kinohi mai, o kana hea iho la no ia me ka hoomaha ole a\nhiki i ka hui ana o na kaua elua.\n\nIa Kualii i kela manawa, hea mai la o Kapaahulani ma ka hoohalike ana\nia Kualii i mea e like ai, aole nae he mea e like ai. Aka, o ka mea i\nlike ai o Kualii ma ka hoohalike ana, o Keaweikekahialiiokamoku ke alii\no Hawaii. Nokamea, ua oleloia, he akua o Kualii. Ina e hele o Kualii\nmai Kahaluu aku a hiki i Waialua, maloko o ke kai, alaila maloo ke\nkohola.\n\nA o Keaweikekahialiiokamoku hoi, ina e holo oia me kona mau kanaka i ka\nlawaia, a ina i makewai na hoewaa, alaila, olelo aku ia Keawe: \u201cE!\nmakewai makou.\u201d Alaila ukuhi ae la na hoewaa i ke kai iloko o ka waa,\nalaila hoi ala mai la hoi o Keawe, mai luna mai o ka pola o na waa a\nnoho i ka noho-ana, hoolei loa na wawae iloko o ke kaina liu, alaila,\nua manalo koke ke kai, a lilo iho la i wai no na hoewaa; pela i lilo ai\no Kualii i mea like me Keaweikekahialiiokamoku.\n\nEia malalo iho ke mele o ia ano:\n\n\n Aole i like i ka hala wili, 470\n Ke naio laau kekee,\n Ka auka a hihi ku makua ole,\n Ke kawakawa i keekeehia,\n Ka hinahina i ka makani\n Hele ana e hio, e hina-la\u2014 475\n Aole i like Ku.\n Ua like paha ka ohia,\n Ka lehua i ka wao eiwa,\n Ka laau hao wale ku i nahelehele,\n Aole i like Ku. 480\n Aole i like i ka ekaha,\n I ka ekaha ku i ka moena,\n Me ke Kiele, me ke ala,\n Me ka olapa lau kahuli,\n Me ka pua mauu kuku, 485\n Hina wale, hina wale-la\u2014\n Aole i like Ku.\n Ia ua hoohali kehau,\n Mehe ipu wai ninia la,\n Na hau o Kumomoku; 490\n Kekee na hau o Leleiwi,\n Oi ole ka oe i ike\n I ka hau kuapuu.\n Kekee noho kee, o Kaimohola,\n O Kanehili i Kaupea-la 495\n Aole i like Ku.\n Aole i like i ka lipoa,\n Ka nanue ai a ka ia,\n Ka lipahapaha o Waimea,\n Ka limu kau i ka laau, 500\n Ka elemihi ula i ka luna o Kaala-la\n Aole i like Ku.\n Aole i like i kukui,\n I kukui ili puupuu,\n Ili nakaka i ka la, 505\n Mehe kanaka inu i ka awa la,\n Ka mahuna o kukui o Lihue la,\n Aole i like Ku.\n Aole i like i ke aalii,\n Ka poholua laau ala, 510\n Ka maile hoe hoi i Maoi,\n Ke kaluhea o Kawiwi la,\n Aole i like Ku.\n\n Aole i like i ke kokio,\n I ka hahaka pua maoia, 515\n Ke kahuli pua i ka paka-la.\n Aole i like Ku.\n\n Aole i like i ke kawau,\n I ke kalia ku ma ka waha,\n Ai mai ka mahele he kanaka, 520\n He moku, he au, he aina la,\n Aole i like Ku.\n\n Aole i like i ka naia,\n I kona ihu i kihe i ke kai,\n Kona kino i kai; o ka mano la 525\n Aole i like Ku.\n Aole i like i ke kokio\n I ka hawane, ai pua lehua\n Ka oo, manu i Kaiona-la\n Aole i like Ku. 530\n Aole i like i ka puaa,\n I ka weke lao a ke akua,\n Ka ulu kanu a Kahai;\n Oi ole ka oe i ike,\n Ka wahine pau mao 535\n I ka luna o Puuokapolei-la?\n Aole i like Ku.\n Aole i like i ka wiliwili,\n Kona hua i kupee ia\n Ka oiwi ona i hee-a, 540\n Kona kino i kai o ka nalu la, heenalu,\n Aole i like Ku.\n Aole i like i ka pa a ka makani,\n E nu ana i ke kuahiwi,\n Kakoo ana ka hale o Koolau, 545\n Lawalawa ana a hina i ka makani,\n Ka mokoi hoolou a ka lawaia,\n Ka pa o Manaiakalani-la,\n Aole i like Ku.\n Aole i like i ka mamaki, 550\n I ka hialoa maka o ka nahele,\n Ka maka kohikohi laalaau;\n Ke a maka ulii, maka ehu,\n I ehu i ke alo o Kuehu,\n I ke ala ihi, i ke alaloa, 555\n I ke alaloa e heleia la-la,\n Aole i like Ku.\n Aole i like i na laki,\n I ka laki pala o Nuuanu,\n I heheia e ka ua e ka makani a helelei. 560\n Ka laki pala i ka luna i Waahila-la.\n Aole i like Ku.\n Aole i like i ka Waahila.\n Ia makani anu o Kahaloa,\n E lu ana i ka pua kou, 565\n E kui ana a paa ia,\n E lei ana i ke kai o Kapua-la,\n Aole i like Ku.\n Aole i like i ka maniula,\n Ma ke kia ula o na manu la, 570\n Me ka pa lei o ka hala-la,\n Me ka pua o ke kaa,\n Lau kani o Ku-la\n O Ku no ke alii,\n Aole i like Ku. 575\n Aole i like i ka makole,\n Ia laau kewai nui,\n E hihi ana e ka lihilihi-la\n Aole i like Ku.\n Ua like; 580\n Aia ha kou hoa e like ai,\n O Keaweikekahialiiokamoku,\n O Keawe, Haku o Hawaii-la.\n He awaawa hoi ko ke kai,\n He mananalo hoi ka wai, 585\n He welawela hoi ko ka la,\n He mahana hoi ko kuu ili\n Ko kuu kane o Nininini ke wai\n O Pulele la. Ua like?\n Aole i like Ku. 590\n Aole i like nei lani,\n I ka hoohalikelike wale mai;\n He kanaka ia,\n He akua Ku,\n He ulele Ku mai ka lani, 595\n He haole Ku mai Tahiti,\n He mau kanaka ia eha.\n Ewalu hoi nei kanaka,\n O Ku, O Lono, O Kane, O Kanaloa,\n O Kanemakaiahuawahine, 600\n O Haihaipuaa, Kekuawalu la,\n Ua like.\n O Kona la, ua wela ka papa,\n Ua keehu o ka la,\n Ua wela ka hua o Umulau, 605\n O Kalanipili, o Hooilo,\n E a\u2019e, e puka ae ka la;\n Ka mana o Kuleonui\n Haawia mai ai ka la;\n Mahana ai na \u2019lii aua o Kona. 610\n\n\n[Ua loaa keia malalo iho, mai a S. M. Kamakau a i ke Kuokoa, ma ka\nmalama o Mei, 1868, ma ke ano he panina no ke mele maluna \u2019e, a oia\nnohoi ka \u201chapa i kakau ole ia\u201d i oleloia e C. J. Lyons iloko o kana\n(ame ka Lunakanawai L. Andrews) unuhina o ke Mele o Kualii, i hoolahaia\n\u2019i. Ua hoakaka o Fornander ia mea ma kana Buke Pol. Race, Buke II, aoao\n284, aka, aole nae i hoopili mai i ua mea la me kekahi unuhina ano okoa\nae, ma kana hoopuka hou ana i ua Mele la, ma ke ano he Pakui no ua Buke\nII la, mamuli hoi o kona kanalua i ka oiaio o ia mea. Me ke kanalua ole\ni kona manao ma keia ninau, e lilo ana ia mea maanei i keia wa a ma\nkekahi wa aku paha mahope, i kakoo ikaika i ka inoa ame ke kaulana o\nKualii, ma o kekahi mea kakau moolelo la o kona lahui ponoi.\u2014Luna\nHooponopono.]\n\n\n HE MELE NO KUALII.\n\n Akahi kalani, alua kalani,\n Akolu kalani, aha kalani,\n Alima kalani, aono kalani,\n Ahiku kalani, awalu kalani,\n Aiwa kalani, umi kalani ia Ku. 5\n Ia Kuikealaikauaokalani, a puni.\n Akahi koa, alua koa,\n Akolu koa, aha koa,\n Alima koa, aono koa,\n Ahiku koa, awalu koa, 10\n Aiwa koa, umi koa,\n Ia Kalanikahimakaialii,\n I ke keiki koa o Maui a puni,\n Owa Kauakahi-akahi,\n Kuihewa i ka lua-alua, 15\n He kolu Kaihikapu-akolu,\n He ha Kukawelo-aha,\n Lononuiakea i ka lima-alima,\n He ono Kahoowaha-aono,\n He hiku ai Kapua-ahiku, 20\n He like Hoalani-a like,\n He iwa kahakai o Hua,\n Kuukahakai e paiai a puni\n Puni Kahiki ia Kalani.\n I ka lele a ke koae nui, 25\n A ke koae lele kau maluna.\n O Kapiiohookala\u2014ni,\n Ua ai oe i ka aina\n O Waialua, O Waimea,\n O na wai aloha a Kalani, 30\n Ua hee Kupihea,\n Aia i kai i ka moana,\n Nana ka maka i Oahu.\n Me he ipuka no ka hale la,\n Ke kowa o Pohakea 35\n Ke ku a Maunalahilahi,\n Ke holo ana i Kaneilio.\n Panee la-e-panee,\n Panee aku a Waihee,\n Pae no i Kapahukukui, 40\n Hopu no pahu i ka laau a puni;\n Hookaa-la-e-hookaa\n Hookaa na waa makai,\n Kau oe i Maeaea.\n Haawi o Kaweloiki a Aila, 45\n O na ai o Kamananui,\n O na ai o Palaa.\n Kani ko pihe i Nahuina,\n Kihewa a Kanealala.\n O keiki a Kaiao nui, 50\n O ka puaa i ka Moi,\n O ka haku-ne i ka nene,\n U o ka ua\u2019u, li-o o ka li-o,\n A o ka ao, hou ka houhou,\n Ke anunu, ka ekekekeiau-e, 55\n Awihi ka iole, heo ka pueo,\n Owa ka aukuu, aeae Koloa,\n O Waikoloa ia Keawewaihe,\n Pohakulepo pae mai ka manu,\n Iloko o ka poopoo, 60\n Ka ao ka ao-e\u2014, ka li-o\u2014 ka lio-e.\n Kakakai honua, puaoao,\n Ai nui, pale kahawai kaakiko e,\n Ka makauakahi o Ewa,\n Ua puni ka ia o Mokumoa, 65\n Ua kau ia i ka nene,\n Ua haa kalo, haa nu,\n Haa ka ia o Kawelo,\n Haa na uala o Pahua,\n Haa ka mahiki i Puukea, 70\n Haa ka ununu i Peleula,\n Haa Makaaho i ke ala,\n E Ku-e-ma Kekaha ka ua e Ku,\n I ai na ka ia o Maunalua.\n Ua nana ia Kekuapololi, 75\n Hoae ia i Puuokalalau,\n Naueue Koolau,\n E Ku e Kalamahaaiakea,\n No Kalama no ia aiua,\n He aina noho mau i Kailua, 80\n Hoomaka lealea aku Waimanalo,\n E kii e peku o Kaneohe.\n Mai Mahinui a Haakalo-e\n A ai o Kuikealaikauaokalani,\n Ma ke kua, ma ke alo a puni 85\n A Kahiki ia Paumakuakalani,\n A Kahiki i Keakeaau o ka lani,\n Ia Wakea ka lani, a malu Kahiki,\n Malumalu Kahiki.\n I ke ao ua o Maheleana-e\u2014 90\n Amaama ka Kauai\n Ua hiki ma Puna mawaho,\n Ma Kau, i Hilo,\n Ua ikea ka like o ka aina,\n E kekahi alii hua o ka lani, 95\n A Keakaliilani o Waipa,\n O loohia oe e Kipu, ahiahi o Palaau,\n E ke kiu ahiu ilalo o Kahana,\n Hoolawa i kekahi alii,\n E puni e Kalani-e-ko aina-e\u2014 100\n A Kaiwi i Kekuapolo-li\u2014\n A ka wai i ke hoomanalo,\n Ke kai kalua i ka manawa,\n Ka ohe oki i ka ili,\n O Ka maka o ka ua o Haao, 105\n A ka hee i ka ua alaea o Kii,\n A ke kanaka luu hala o Halakua,\n Ka wai i ka hee moana\n Ka ai ka hoea ana\n Ka wai hole a ka ili 110\n I ka wai e hookane ana,\n Ka hakipuu i ka manawa,\n Ka loana o ka aina\n Ka awa loha i ka ili\n O ka maka i ka ua o Haao. 115\n A ka hana i ke ka wailehua o Hilo,\n A ka luuluu i ke hoaloha,\n A ka puhee miki i kai\n A ka aha i ke hili a paa\n O ka paa i ka hoolua, 120\n O ka hoolua i ka hoonui\n Hiki ka pona i o honau,\n O ma i ka hookaona,\n O ke kaa ma i ka wela\n O kai a Alapai inu a maloo 125\n Papau kai e Koholalele,\n O Malae i ka ie waa,\n Me ka ie waa i kai,\n O Malae i ka hookahana,\n I ka pae puu e loaa, 130\n O Keana kai akea,\n O ka hoohukuhuku i ka hala lei,\n I ka hala lei o Puna.\n Uaua hiki kona, iluna ka malie,\n Ke hele ae la e Kuhoopepelaualani 135\n Hele ae o Kaipunui ko aina-e\u2014\n A ka opana i opanaiki\n A ka oio e hana, e lomia mai la,\n Holo ka oo alahee a ka mahiai,\n E mahiai mai la, 140\n Holo ka o i ke kia manu,\n Ka pili apane o ka nahele\n Ua wele i ka la na mauu pili\n I ka la o Makalii,\n A ka pahukauila i ke kanaka pahipahi, 145\n O Wailoa ia i na hoa i ka olelo\n O ka hookauna i ka la o lalo he malie.\n A ka pupu o ka awa ua o Maheleana-e,\n A ka wai i ke hoea \u2019na\n A ke kukui o Hapuu ke hele ia, 150\n O ka pupu e loa ke pae ia\n O ka punaunu inai o ka nenue\n O kuu palauhu wauke\n Alai hoihoi o ka makani\n A ka wai i ke hooloa 155\n A ka pa i na muliwai\n I ka mana kai e nui,\n Hina kokea i na lua wai\n Malino o Hikiau\n A Kailikahi i ka ili hoaaloha, 160\n Ka aukuu i o Mokupaoa,\n Kawaihaipai lehua o ka holo.\n A Kealia manu o Anahola\n A keena i ke ahu a Kupihea\n I kona au. 165\n Hele ae o Kaipunui ko aina-e\u2014\n A Kaula i ka pali ua o Hanalei.\n A ka ha o ka leo\n I ka aukai o lalo he malie,\n A ka ohiki haehae kapa o Waiolono, 170\n A ke kanaka kaha nalu o Makawa.\n Hihi na maile, hihi i kai o Kua,\n A ka wai kulu i ka wai hoanae\n A ka maili i ka ohuku,\n O ka ohuku i ke hoolae. 175\n A ka hawahawa i ka pili a ka ua\n O ka ua pili o Hooilo-e-a,\n O Kuikealaikauaokalani no ke \u2019lii.\n\n O Kawelo-e, e Kawelo-e,\n O Kaweloiki puu oioi, 180\n Puu o Kapolei-e\u2014\n Uliuli ka poi e piha nei\u2014o Honouliuli;\n Aeae ka paakai o Kahuaiki\u2014Hoaeae;\n Pikele ka ia e Waikele\u2014o Waikele;\n Ka hale pio i Kauamoa\u2014o Waipio; 185\n E kuu kaua i ka loko awa\u2014o Waiawa;\n Mai hoomanana ia oe\u2014o Manana.\n He kini kahawai,\n He lau kamano\u2014o Waimano;\n Ko ia kaua e ke au\u2014o Waiau; 190\n Kukui malumalu kaua\u2014Waimalu;\n E ala kaua ua ao-e\u2014o Kalauao;\n E kipi kaua e ai\u2014o Aiea;\n Mai hoohalawa ia oe\u2014o Halawa;\n E noho kaua i ka lua\u2014o Moanalua; 195\n Hoopiopio hau kaua\u2014o Kahauiki;\n Hookeekee lihi kaua\u2014o Kalihi;\n E pii kaua i ka lama\u2014o Kapalama;\n E nunu a paa hoawe\u2014o Hononunu;\n Kiki kuu oho ilaila\u2014o Waikiki; 200\n Kike ka hua o ka alae\u2014o Waialae;\n He wahine oho lupe keia\u2014o Wailupe;\n E pii kaua i niu\u2014o Niu;\n He wahine heekoko keia\u2014o Koko;\n Ouou ka manu o Kaula\u2014o Kuliouou; 205\n Ua puni ka moku ia Ku,\n Me he kai la, me he wai la,\n Me he kai malu la ka hoi;\n Ka poe kou i kai e Kahaloa,\n Ku ke koa, ku ka o\u2019a, 210\n Ku ka lehua, ku ke alii,\n Ku ka hele a maua.\n O Kuikealaikauaokalani,\n A puni\u2014Amama\u2014ua noa.\n\n\nA pau keia pule ana a Kapaahulani i keia pule, alaila, hui ae la na\nkaua elua, a hoomoe wale ke kaua. Ia manawa, haawi ae la kela alii o\nKoolauloa i kona mau okana Koolauloa, Koolaupoko, Waialua, a me\nWaianae. A lohe ko Kauai alii i ka oi ana aku o ko Kualii akamai i ke\nkaua, a me kona lanakila ana ma keia hoouka kaua ana ma Honouliuli i\nkula o Keahumoa, ia manawa, holo mai la ua alii nei o Kauai e halawai\nme Kualii, a haawi lilo mai la ia Kauai me Kualii, a lilo ae la na moku\na pau ia Kualii mai Hawaii a Niihau.\n\n\n\n\n\n\nMOKUNA III.\n\nKAPAAHULANI A ME KONA KAIKAINA O KAMAKAAULANI.\n\n\nMahope iho o ka hoouka kaua ana i ke kula o Keahumoa, e like me ka mea\ni oleloia ma na Mokuna mua, a o Kapaahulani ke kaikuaana o Kamakaaulani\nka mea ma kela aoao o ke alii o Koolau mai. Hooili ia aku la ka\npomaikai a me ka waiwai ia Kapaahulani, a lilo ae la oia i punahele nui\nna ke alii; a haawi ae la ke alii i kona mau aina ponoi no ua\nKapaahulani nei, a ma ka la o ka hoouka kaua ana, ia lakou i hoi ai a\nuka o Lihue, hookupu iho la ka puaa, ka ai, a me ka waiwai; a haule\nlakou nei i lalo o Waianae, hookupu no ka waiwai.\n\nIa manawa, olelo aku la o Kapaahulani i ke alii: \u201cKe ai nei au i ka\nwaiwai, ke noho la ko\u2019u kaikaina a me ka\u2019u wahine, me ka ike ole mai i\nko\u2019u puu waiwai.\u201d A no keia olelo a Kapaahulani, alaila, wae ae la ka\npukaua o ke alii i mau waa, mamuli o ke kauoha a ke alii, e lawe i ka\nwaiwai hookupu na ko Kapaahulani poe. A nolaila, ua laweia ka waiwai\nmaluna o na waa kaulua, a loaa o Kamakaaulani ma Puuloa, a malaila i\nhaawiia aku ai ka waiwai i laweia ai.\n\nA o Kamakaaulani hoi, mamua o ko laua hookaawale ana ia laua, ua kuka\nmua no laua i kahi e noho ai o Kamakaaulani, mahope iho o ka hoomoe ana\no ke kaua; a nolaila no i noho ai o Kamakaaulani ma Puuloa, mamuli o ka\nlaua kuka mua ana. A ma keia hana a laua ua puni na aoao elua ia laua\nmamuli o ka laua nolu ana.\n\n\n\n\nNO KA HOI ANA O KE ALII I WAIALUA.\n\nIa Kapaahulani i hoi ai me ke alii i Waialua mahope iho o ka haalele\nana ia Waianae, i aku la ke alii ia Kapaahulani: \u201cPehea na aina a\u2019u i\nhaawi aku ai ia oe i ka la i hoomoe ai ke kaua i kula o Keahumoa?\u201d I\naku la o Kapaahulani: \u201cE ke alii, aole o\u2019u manao aina, aole no hoi\nkekahi mea e ae. Aka, o ka\u2019u mea i manao wale ai he pono i ke alii ke\nhaawi mai, o ka halepapaa ko\u2019u.\u201d A ike ke alii ua pono ka Kapaahulani\nolelo ma ia mea, alaila, lilo ae la o Kapaahulani i puuku nui no ka\nhalepapaa, ma ka inoa o ke alii.\n\nAlaila, o ka hana a ua Kapaahulani nei, iaia ma ke ano puuku nui no ka\nhalepapaa, o ka hoouna mau i na mea a pau ma ka halepapaa no kona\nkaikaina no Kamakaaulani. A oia ka hookoia ana o ka laua mea i manao\nmua ai.\n\n\n\n\n\n\nMOKUNA IV.\n\nKA PAPA KUAUHAU O KUALII, MAI A KANE MAI A HIKI IA WAKEA.\u2014Continued.\n\n\nHUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.\n\nKahai. Hinauluohia. Wahieloa.\nWahieloa. Koolaukahili. Laka.\nLaka. Hikawaolena. Luanuu.\nLuanuu. Kapokulaiula. Kamea.\nKamea. Popomaili. Pohukaina.\nPohukaina. Huahuakapolei. Hua.\nHua. Hikimolulolea. Pau.\nPau. Kapohaakia. Huanuikalalailai.\nHuanuikalalailai. { Kapoea. { Paumakua.\n { Molehai. { Kuhelani.\nPaumakua. Manokalililani. Haho.\nHaho. Kauilaianapa. Polena.\nPolena. Hikawainui. { Hanalaanui.\n { Hanalaaiki.\nHanalaanui. Mahuia. Lanakawai.\nLanakawai. Kalohialiiokawai. Laau.\nLaau. Kukamolimolialoha. Pili.\nPili. Hinaaiaku. Koa.\nKoa. Hinaaumai. Ole.\nOle. Hinamailelii. Kukohou.\nKukohou. Hinakeuki. Kaniuhi.\nKaniuhi. Hiliamakani. Kanipahu.\n {Hualani. {Kalahumoku.\nKanipahu. {Alaikauakoko. {Kalapana.\nKalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou.\nKahiamoeleaikaaikupou. Kapoakaulahailaa. Kalaunuiohua.\nKalaunuiohua. Kaheka. Kuaiwa.\n { Kahoukapu.\nKuaiwa. Kamuleilani. { Kukulani.\n { Hanauea.\nKahoukapu. Laakapu. Kauholanuimahu.\nKauholanuimahu. Neula. Kiha.\nKiha. Waoilea. Liloa.\n { Pinea. { Hakau.\nLiloa. { Akahiakuleana. { Umi.\n\n { Kulamea. Kapunanahuanuiaumi.\n { Makaalua. Nohowaaumi.\n { { Keliiokaloa.\nUmi. { Kapukini. { Kapulani.\n { { Keawenuiaumi.\n {\n { { Aihakoko.\n { Piikea. { Kumalae.\nKeliiokaloa. Makuwahineopalaka. Kukailani.\nKukailani. Kaohukiokalani. { Kaikilani.\n { Makakaualii.\nMakakaualii. Kapukamola. Iwikauikaua.\nKeawenuiaumi. Koihalawai. Kanaloakuaana.\n { Kealiiokalani.\nKanaloakuaana. Kaikilani. { Keakealanikane.\n { Kalanioumi.\nKeakealanikane. Kealiiokalani. Keakamahana.\nIwikauikaua. Keakamahana. Keakealani.\nKanaloaakapulehu. Keakealani. Keawe.\nKaneikauaiwilani. Keakealani. Kalanikauleleaiwi.\nKeawe. Kalanikauleleaiwi. { Keeaumoku.\n { Kekela.\nKeeaumoku. Kamakaimoku. Kalanikupuapaikalaninui.\nKekela. Haae. Kekuaipoiwa.\nKalanikupuapaikalaninui. Kekuaipoiwa. Kamehameha.\n\n\nO ka papa mookuauhau mai a Kane mai a hiki ia Kahiko, he\niwakaluakumamaiwa hanauna; a mai a Wakea mai hoi a hiki ia Kamehameha,\nhe kanahikukumamalima hanauna; alaila e huipu i ka hanauna mamua aku o\nWakea, hookahi haneri me kumamaha hanauna. Aka, aole nae e hiki ke\nhoomaopopo, he pono io, a he pololei keia mau papa mookuauhau. Pela nae\nka mea i ikeia ma ka moolelo o Kualii.\n\nHe nui na mookuauhau e pili ana i keia mookuauhau alii, e like me ka\npapa kuauhau malalo:\n\n\n KANE. WAHINE. KEIKI.\n\n Kapapaiakea. Kauhihi. Hinakapeau.\n Hinakapeau. Ukunohunohu. Ukunaopiopi.\n Ukunaopiopi. Maakuanana. Kalei.\n { Kaiakea.\n Kalei. Kaeelekoha. { Moanakea.\n { Hulukeeaea.\n \n Kaiakea. Kaehokumanawa. { Hauii.\n { Hauee.\n Moanakea. Kauakahikuaana. Kanehoalani.\n Iwikauikauanui. Kauakahikuaana. Hauonunaholoholo.\n Hulekeeaea. Kahakuakea. Hauiikaiapokahi.\n Hauiikaiapokahi. Wahineikapeakapu. { Uliuli.\n { Maihea.\n \n Uliuli. } Kahakapolani. { Kaukeano.\n Maihea. } { Mehameha.\n Uliuli. Niau. Kahiko.\n Kahiko. Kupulanakehau. Wakea.\n\n\nMa keia papa kuauhau, he umikumamakahi hanauna mai ia Kapapaiakea mai a\nhiki ia Wakea. Ua oleloia nae, o ka papa mookuauhau o Kane, a me ka\npapa kuauhau o Kapapaiakea, na ko Oahu nei poe malama kuauhau ia, a ua\nikeia keia mau mahele elua ma ka moolelo o Kualii. A o ka mookuauhau o\nOpuukahonua a hiki ia Wakea, mai a Wakea a hiki ia Kamehameha, na ko\nHawaii poe malama kuauhau ia. A ua ike ia pela ia papa mookuauhau ma ka\nmoolelo o Moikeha. Aka o ka mea i ike mau ia i keia manawa, o ka\nmookuauhau mai a Wakea mai a hiki ia Kamehameha, mamuli o ka mea i\nolelo ia e Kalauwalu, a me kekahi poe malama kuauhau e ae, a ma ka\nhoomaopopo ana i ka oiaio o na mahele mookuauhau, aole he akaka; aka,\nma ka nana ana i ka malamaia ana o na mookuauhau me he mea la, ua\nkaawale ko Maui mookuauhau, a kaawale ko Kauai. Aka, o ko Molokai\nmookuauhau he okoa. Ma ka malama ana a ko Molokai poe kuauhau, ua\noleloia o Hookumukahonua ke kupuna mua o ko Hawaii nei lahui alii. Aka,\nma ka manao ana o ka poe kakaolelo, mai a Wakea mai no ka hookumu ana o\nka hanauna alii.\n\n\n\n\n\n\nMOKUNA V.\n\nNA HOOUKA KAUA A KUALII, A ME NA KAHUA KAUA.\n\n\nUa oleloia ma ka Mokuna I ka hoouka kaua ana ma ke kula o Keahumoa, i\nHonouliuli, ma Ewa, a i ka nana ana i ka moolelo o Kualii ma kela\nmokuna, ua manaoia oia ka hoouka kaua hope loa a Kualii. No ka mea, ma\nka Mokuna II, ua oleloia, ua haawi wale ia mai o Kauai e ko Kauai alii\nia Kualii; nolaila, ua hui na moku aina mai Hawaii a Niihau. Pela i\nmanao ia ai, oia ke kaua hope loa a Kualii.\n\nO ka hoouka kaua mua a Kualii i hoomaka ai ke kaua nui ma Oahu, oia ka\nhoouka kaua ana iluna o Kawaluna maluna aku o Waolani, oia ka luku nui\nana i ula pu ai ke pili o Keanakamano. A penei ka moolelo o ia kaua\nana:\n\nEha mau alii o Oahu mamua aku o Kakuhihewa, o Lonohulimoku, oia ke alii\no Koolaupoko; a o Lonohulilani, oia ke alii o Koolauloa a me Waialua; o\nLonokukaelekoa, oia ke alii o Waianae a me Ewa; o Lonoikaika, oia ke\nalii o Kona, mai Moanalua a Maunalua.\n\nAka, o Kualii i kona manawa ma Waikiki, iaia e noho ana i Kalehuawehe,\niloko o kona mau la e hookanaka makua ae ana, pono ole iho la kona\nmanao i ko Kona nei alii; no ka mea, o na kahu ponoi o Kualii, ua\nkaniuhu mau lakou no ko lakou hooluhi ia. A no ia mea, hele aku la ua\nmau kahu nei o Kualii, a ia Kualii, olelo aku la, me ka i aku: \u201cIna no\nhoi paha ka waawaa o kou kino a he waawaa ikaika i ke kaua, ola nei mau\niwi; aole, o ka waawaa huhewa; kai ka lilo o ka hoounauna ino i na \u2019lii\ne, hele a ukiuki. I ko wa kamalii ka hoi, paeha oe, kai no ko koa i ka\nwa kamalii, e mau la ia koa ou. Eia ka he koa ia no ka wa kamalii.\u201d I\naku o Kualii: \u201cUa kaua, ua loaa mai la ia oukou ka hua e hooikaika ai,\nhe mau la koe ula ke pili.\u201d\n\nA pau na la o ke kapu heiau iluna o Kawaluna, ma ia po iho, hiki aku la\nke kaua a Lonoikaika iluna o Keanakamano, no ka mea, ua oleloia e\nLonoikaika, ua kipi o Kualii. A oia no ke kumu i hoomoe ai na koa ma ke\nkula o Keanakamano. No ka mea o ke kapu heiau ana ia Kawaluna, aole i\nkupono ia ia Kualii.\n\nMa ka pili o ke ao, hoala aku la o Kualii i kona makuakane ia\nKauakahiakahoowaha: \u201cE! Auhea oe, hoalaia aku na kanaka, eia la ua puni\nkakou i ke kaua, eia malalo mai o kakou kekahi kaua, a eia ma Koolau\nmai kekahi kaua, a eia malalo o Waialua mai kekahi kaua; hookahi wale\nno pali i koe o Waolani; nolaila, e hoala mai oe i na kanaka, a e\nhoakoakoa mai, no ka mea, ua makaukau wau no ke kaua.\u201d\n\nI aku la o Kauakahiakahoowaha: \u201cPehea i maopopo ai ia oe ua puni kakou\ni ke kaua?\u201d I aku o Kualii: \u201cKe hai mai nei ka po ia\u2019u he kaua ko ke\nao, no ka mea, ua olelo ae la ke alii o Lonoikaika ua kipi kakou, no ko\nkakou kii ana mai nei e kapu heiau ia Kawaluna nei. No ka mea, he akua\nnui ka mea nana e kapu keia heiau.\u201d\n\nI aku o Kauakahiakahoowaha: \u201cAuhea oe e Kualii, he nani ia ua hai mai\nla ka po ia oe he kaua ko ke ao ana ae, a nolaila, ke olelo mai nei hoi\noe, hookahi pali i koe aole i paa i ke kaua, o Waolani; a eia ko\u2019u\nmanao, ma ia pali kakou e holo aku ai i keia wanaao, a hiki aku ma\nWaikiki.\u201d I aku la o Kualii: \u201cHeaha ka mea e holo aku ai, a holo aku\nauanei pakele ina he kaua no keia no ko kakou make; e holo no paha a he\nmake, e make ana no, a ina no hoi he oia ko kakau, e ola ana no.\u201d\n\nI aku la o Kauakahiakahoowaha, me ka ninau aku: \u201cA e aha kakou?\u201d I aku\nla o Kualii: \u201cE noho kakou e kaua.\u201d I aku la o Kauakahaikahoowaha: \u201cIna\ni makemake oe i ke kaua, e kaua no oe; aka, owau nei la, e imi ana wau\ni ko\u2019u wahi e pakele ai.\u201d I aku o Kualii: \u201cMai hele oe, noho iho pela,\nina e hele aku oe, aole auanei wau e ike aku ia oe, make e mai oe i ke\nkaua kuhewa; e aho no e noho mai oe a make pu iloko o ke kaua a\nLonoikaika.\u201d\n\nA no ia mea, ua lilo loa ko Kualii manawa i ke kamailio me kona\nmakuakane ma keia mea a malamalama loa. Ia ao ana ae, i nana aku auanei\nka hana o Kualii, he ula pu wale la no na kanaka i ke pili, ua pani ia\niho ke pili o Keanakamano paapu i na kanaka; ia manawa, hiamoe iho la o\nKualii, aole nae he hiamoe maoli, aka, i mea e maopopo ai i kona\nmakuakane a me ko laua mau kanaka, ua pololei ka olelo a Kualii ia\nwanaao. I na kanaka a me Kauakahiakahoowaha e hiamoe ana, lohe ae la\nlakou i ka pihe uwauwa ma kuahiwi mai, ma kahi e kokoke mai ana i\nKawaluna. Nolaila, hikilele ae la o Kauakahiakahoowaha, i nana aku\nauanei ka hana, e hoonoho ana ke kaua; i kiei aku ka hana ia lalo o\nWaolani, e pii ana ke kahi maha o ke kaua i Puuiwa; e iho mai ana hoi\nko Koolau kaua i Kaniakapupu, a o kekahi maha hoi o ko Koolau kaua mai\naia ma ka pali o Kalihi, ke pii aku nei hoi kekahi maha o ko Kona aku\nnei kaua a hookui me ko Koolau kaua mai, alaila puni o Kualii.\n\nA ike ae la o Kauakahiakahoowaha i keia mea, kahea aku la ia Kualii:\n\u201cE, auhea oe? He moe mai ka kau, eia la ua puni kakou i ke kaua?\u201d A no\nkeia mea, pane ae la o Kualii mai loko ae o ke kapa e pulou ana: \u201cI aha\nauanei ka\u2019u pono e ala ae ai? Hookahi no paha a\u2019u pono, o ka noho iho\nno a hiki mai ka luku; i aha auanei ka kakou make e hele aku ai; oia e,\nhe wahi hapa kanaka ae a lohe mai i ka olelo, e pono ai ke hele aku i\nke kaua. Malia paha aole no no kakou keia kaua.\u201d\n\nIa kakahiaka, ike ia aku la kekahi luna i hoounaia mai, mai o\nLonoikaika mai, a hele aku la a halawai me Kualii, me ka olelo aku: \u201cHe\nkaua ko keia la.\u201d A lohe o Kualii i keia olelo a ka luna, alaila i aku\nla i ka luna: \u201cI hoouna ia mai la no hoi oe i ke aha? Ina no hoi paha e\nmakemake no ke kaua, aole a\u2019u hana aku, kai noa ua ike mai la no ia\naole wau i a\u2019o i ke kaua; a i mea aha no hoi ia o ke kala ana ia Oahu\nnei a puni e kii mai ia\u2019u e kaua ai? Ua pono no hoi ia ina la he hala\nkekahi; me ia hala ole no ka, o ke kii mai la no ia e luku i ke kamalii\naole i oo ka iwi. E hoi oe a olelo aku ia Lonoikaika i kuu hewa.\u201d I mai\no Hema ka luna: \u201cUa lohe au i ko hewa. O ka lilo ana o ka heiau nau e\nkapu, aole ka i kupono keia heiau ia oe, he akua ka ka mea nana e kapu\nkeia heiau.\u201d I aku o Kualii: \u201cO hoi a hai aku ia Lonoikaikaole, na\u2019u e\nkapu keia heiau.\u201d\n\nHoi aku la o Hema, a olelo aku la i ke alii: \u201cI i mai nei o Kualii, e\nhoi mai au a olelo aku ia oe, penei oia i olelo mai nei: \u2018E hoi oe a ia\nLonoikaikaole, na\u2019u e kapu keia heiau.\u2019 A pela mai nei oia i olelo mai\nnei ia\u2019u.\u201d A lohe o Lonoikaika i keia olelo a Hema, ia manawa, aole o\nkana mai a ka huhu o Lonoikaika, me ka i iho: \u201cEia ka oia wahi keiki\nma\u2019i lewalewa ko\u2019u mea nana e olelo mai i ka ikaika ole. A heaha la hoi\nkana.\u201d\n\nHoouna aku la o Lonoikaika ia Hema e holo e hai aku i ko Koolau kaua\nmai, e hui na holo o na kaua, e hoopuni ia Kualii. A makaukau ke kaua,\nia manawa, nana aku la o Kualii e hoeu mai ana na kaua a pau, ua owela\nka nahele; alaila ninau ae la o Kualii ia Maheleana i kona kahu ponoi:\n\u201cE, auhea oe? I nei kakahiaka, ao ke kaua, ao ke koa.\u201d I aku o\nMaheleana: \u201cAole e ku ka ikaika i keia pakela nui, ke poai mai nei ka\nohu mauka a makai, ma o a ma o.\u201d I aku o Kualii: \u201cElua kaua, elua o\nKane laua o Kanaloa, ku no kakou la, o ka pau no ia o ia nui i ka hee.\u201d\nI ke kaua e hoopuni aku ana ia Kualii, komo ae la oia i ka heiau e pule\nai, a i ka pau o ka pule ana, i nana aku ka hana o Maheleana, ua kokoke\nloa ke kaua. Ia manawa, lalau ae la o Kualii i kana laau palau ia\nManaiakalani, a haawi aku la ia Maheleana, me ka i aku: \u201cEia kuu laau\npalau, puka aku oe a komo iloko o ke kaua a Lonoikaika.\u201d\n\nE like me ka Kualii olelo, puka ae la oia a luku aku la me ka laau\npalau, a hee aku la ke kaua ma kona alo ponoi aku ke kaua ia\nLonoikaika; na lakou i hee, hee na kaua a puni; o ke poe kaua ma ka\npali o Waolani, hiolo aku la lakou me he iliili la ilalo o ka pali,\nluku aku la o Kualii a pau loa na \u2019lii ma ko Lonoikaika aoao. Ahu aku\nla na kanaka make me he pauku laau la, ka heana o ka poe make ia kaua\nana; a lanakila ae o Kualii ma ia hoouka kaua ana, a oia ka hoouka kaua\nmua a Kualii, a lilo ae la ia Kualii ka aina mai Moanalua a Maunalua.\nMahope iho o ia manawa, hoi aku la o Kualii i Kailua ma Koolaupoko, a\nmalaila oia i noho ai, maloko o kona hale nui o Kalanihale.\n\nI kekahi manawa mahope mai, ao ae la o Kualii laua me Maheleana, kona\nkahu, a hoa kaua pu hoi, i ka hahau palau ana, a lawe ae la oia ia\nKahai, a me Malanaihaehae i mau pu kaua nona, ao iho la lakou nei i na\nmea kaua a pau a makaukau. Ia manawe mahope iho, holo ae la o Kualii me\nkona mau pu kaua i Kauai, no ka manao e loaa ia lakou ka laau palau no\nlakou malaila. A ma ia hele ana, ua loaa ko lakou makemake, a hoi mai\nla lakou me ua mau laau palau la, a kapa aku la o Kualii i kana laau o\nHulimokualana.\n\nHoi mai la o Kualii mai Kauai mai a pae ma Kamaile i Waianae. Aia hoi,\nua hoonoho mua ia ke kaua e ko Waianae alii a me ko Ewa, a o ko\nKoolauloa alii mai me kona kaua. E kali ana o ka hoi mai o Kualii mai\nKauai mai, alaila o ka hoomaka no ia e kaua.\n\nA waena moana, ike e no o Kualii ua puni o Waianae i ke kaua hoomoemoe.\nIa manawa, olelo aku la o Kualii ia Malanaihaehae laua me Maheleana:\n\u201cE, ua paa uka o Waianae i ke kaua, i hakalia no ia kakou a pae o ka\nhoomaka no ia o ka luku.\u201d No ka mea, ua ike e no o Kualii i keia mau\nmea ma kona ano akua. A o Kualii hoi, mamua o kona holo ana i Kauai, ua\nkauoha oia i kona mau kanaka e imi mua mai, ke hiki aku i na la e hoi\naku ai o Kualii mai Kauai mai. Aka, ia Kualii ma i pae aku ai ma\nKamaile, aia hoi ua puni i ke kaua; a no ia mea, lana iho la na waa\niloko o ke kai a po ia la, a ao ia po. Ia kakahiaka ana ae, i nana aku\nauanei ka hana o Kualii ma, ua uhi ia mai ke pili o Kamaile e na\nkanaka.\n\nIluna no o na waa ma ia kakahiaka, pane aku la o Kualii: \u201cA he makemake\nkaua me Kualii, ihea e kaua ai?\u201d Olelo mai la o uka: \u201cPae no na waa i\nuka nei, o ke kaua no ia.\u201d I aku la o Kualii: \u201cHo aku kakou iuka o\nKalena, ilaila e kaua ai. Ina ia nei no kakou ma ka moana loa no e hele\nai na waa, o Molokai ke awa.\u201d A no keia olelo a Kualii, iuka o Kalena e\nkaua ai, ae aku la ko Waianae mau alii. A nolaila, pae aku la lakou\niuka, o Kualii, o Maheleana o Malanaihaehae. Hele aku la lakou mauka a\nnoho i Malamanui. Ia po a ao ae, ma ke kakahiakanui, o ka hoouka iho la\nno ia o ke kaua ma Kalena, i ke kula o Haleauau ma Lihue. Ma keia aoao\nmai he ekolu mano ka nui; a ma ko Kualii aoao hoi, ekolu wale no lakou,\na o ka hee iho la no ia o na alii o Waianae a me Koolauloa; a kapa iho\nla o Kualii ia hoouka kaua ana o Kalena.\n\nA ma kekahi mau la ae, he mau hoouka kaua ma Malamanui, ma Pulee, a ma\nPaupauwela, oia ka hoouka nui ana a Kualii i oi aku mamua o na hoouka\nkaua a pau ma Oahu nei. I kekahi mau manawa mahope mai o kona ai ana ia\nOahu, lohe ae la oia, he kaua ma Hilo i Hawaii; nolaila, hele aku la\noia i Hawaii me kona mau pukaua. A lohe o Haalilo, ua hiki aku o Kualii\nma Laupahoehoe, alaila, hoomakaukau ae la oia no ke kaua. A hiki aku la\no Kualii i Peahi ma Hilo, halawai koke ae la o Kualii me Haalilo, a o\nka hoomaka iho la no ia o ke kaua, a lanakila ae la o Kualii; a lohe\naku la na \u2019lii o Puna, ua hee o Haalilo, hee honua aku la ko Puna mau\nalii.\n\nA mahope iho o ia manawa, hiki aku ka lohe ia Kualii, ua kipi hou na\n\u2019lii o Oahu nei. Ia manawa, hoi mai la o Kualii mai Hilo mai a hiki ma\nOahu nei, ua pau loa na kanaka a pau me na \u2019lii kipi ma Waianae kahi i\nnoho ai, ua hui ae la na \u2019lii mua o Oahu nei a pau me ka manao lokahi,\ne kipi aku ia Kualii. A no keia mea, ua lohe o Kualii, aia na \u2019lii a\npau malalo o Waianae; nolaila, hele aku la no oia me kona mau pukaua, a\nhiki lakou malaila, i nana aku auanei ka hana, he mea e ka nui o na\nkanaka. A o ka hoouka kaua iho la no ia, a lanakila iho la o Kualii ma\nia hoouka ana. Aka, ma ka nana aku a Kualii ma i ka nui i make ma ia\nhoouka ana, ke paa la ka wai o Kalapo, a nui no hoi na kupapau malalo o\nEleu. A nolaila ua hoike ia kekahi mau lalani mele ma ka haku ana a\nkona mau kahu e like me ke ano o ia hoouka kaua ana malaila, a penei no\nia:\n\n\n He kaua na Ku,\n E uhau ana iluna o Kawaluna.\n Ihea, ihea la ke kahua,\n Paio ai o ke koa-a?\n I ka i kahua i Kalena, 5\n I Manini, i Hanini\n I ninia i ka wai akua,\n I Kahana i Malamanui\n Ka luna o Kapapa, i Paupauwela,\n I ka hilinai i ke kalele, 10\n Ka hala o Halahalanui maauea,\n Ke kula ohia ke Pule-e,\n Ke \u2019kua o Lono o Makalii\n Ka lala aalao Ukulonoku,\n No Kona paha, no Lihue. 15\n No ka la i Maunauna,\n No ka wai i Paupauwela,\n I ulu haa lilo i Nepee,\n A ka hauna o Aui.\n Kokomo kahuna i kakua laau, 20\n Komo Ku i kona ahuula,\n Ka wela o ka ua i ka lani,\n Ka la i Kauakahihale,\n Ula ka lau o ka mamane,\n Ke koaie o Kauai; 25\n He pili kai ihi ia e Ku,\n Ka aloalo o Kamaile,\n Ka nalu kakala o Maihiwa,\n Pania ka wai i Halapo,\n Ka naha ilalo o Eleu. 30\n Huki kaua a moa i ka lani,\n Me he hee nui no kuahiwi;\n Ka hee ana o Hilo ia Puna,\n Aia ma Hilo Peahi;\n Ula ka wai i Paupauwela, 35\n Ke kilau o Malamanui,\n Ka moo kilau i Kapapa.\n Kui ka lono ia Haalilo,\n Kaua aku la ko kaina;\n Hahai Haalilo i ka manawa; 40\n I kai muku kahuna ia Ku;\n I la ka mawa ia Ku,\n I keiki a Haalilo.\n Eia Malanaihaehae,\n Kama a Niheu kalohe, 45\n Ke pani wai o Kekuna,\n He mee nei no ke kanaka,\n Ke pu nei i ka aahu,\n Ke lapa nei i ka laau,\n Ka laulau o ka aahu, 50\n Eia Haalilo-e!\u2014\n O Ku no ke alii.\n\n\n\n\n\n\nMOKUNA VI.\n\nNO KA HOLO HOU ANA O KUALII I HAWAII.\n\n\nMahope mai o kela mau hoouka kaua ana i olelo ia ma ka Mokuna V, a me\nko Kualii lanakila ana, a pau ka hooponopono ana i ka aina, alaila,\nholo hou aku la o Kualii i Hawaii, a ma Hilo oia i noho ai. A liuliu\nkona noho ana malaila, alaila, kui aku la ka lono o ke kaua ma Molokai,\nua kaua aku a kaua mai a pono ole ka noho ana o na \u2019lii. No ka mea, o\nna \u2019lii o Koolau o Molokai, ua makemake nui loa lakou e lilo Kekaha ia\nlakou, mai Kawela a Maamomi, no ka mea, o ka ia ke kumu o ko lakou\nmanao nui ana i kela wahi; aka, ua paa no i na \u2019lii o Kekaha, a nolaila\ni kipi ai na \u2019lii o Molokai ia manawa.\n\nA no keia mea, lohe ae la o Kualii i keia kaua ma Molokai, haalele aku\nla oia ia Hilo, a holo mai la i Molokai. Hiki mai la o Kualii ma\nHonokawai, i Kaanapali ma Maui, ua puka aku o Paepae i Kanapaali ia\nmanawa. O ua Paepae nei, oia kekahi alii o Kekaha ia manawa. A o ke\nkumu o kona hiki ana i Maui, i kii aku ia Kauhi, kekahi alii o Maui, he\nkeiki ua o Kauhi na Kauhiakama, ke keiki o Kamalalawalu. Ia Paepae i\nhiki mai ai ma Kaanapali, ia manawa, lohe ae la oia o Kualii keia, ua\nhiki aku ma Kaanapali, a hele aku la oia e ike maopopo ia Kualii, no ka\nmea ua kaulana o Kualii no ka ikaika, a oia wale no ke kumu o ko Paepae\nhele ana e ike maopopo.\n\nA ike aku la o Paepae o Kualii io keia, nolaila, haalele oia i kona\nmanao mua e kii ia Kauhi. A no keia mea, hoi koke aku la oia a hai aku\nla i kekahi mau alii o Kekaha, o Kualii keia. Ia ia i hiki aku ai ma\nKaunakahakai, aia na \u2019lii a pau o Kekaha ma Kalamaula, e hoomakaukau\nana no ka hoouka kaua ke hiki mai o Kauhi. Aka, ia Paepae i hiki aku ai\nma Kalamaula, ike mai la na \u2019lii ua hoi aku o Paepae; a no ia mea, nana\nmai la na \u2019lii i ka hope o ka Paepae olelo.\n\nA halawai o Paepae me na \u2019lii ninau mai la lakou: \u201cAuhea ke alii o\nKauhi?\u201d I aku la o Paepae: \u201cUa hele aku nei au me kuu manao ia Kauhi,\naka, halawai koke aku nei wau me ke alii o Oahu me Kualii ma Kaanapali,\nnolaila hoi mai nei wau e hai aku ia oukou, e kii aku ia Kualii e lawe\nmai ma ko kakou aoao, o lilo e ae auanei i ko Koolau mau alii.\u201d A no ia\nmea, hoolale hou na \u2019lii ia Paepae e holo, a hoouna pu aku la ia\nKapolei ke kaikamahine a Keopuolono, i mea hoolealea ia Kualii.\n\nMa ia wanaao no hiki aku la o Paepae i Kaanapali, aka, ua hala mai o\nKualii ia wanaao no i Molokai. A lohe o Paepae, ua hala mai o Kualii,\nhoi hou mai la no oia, a iwaena moana, ike aku la oia e kilepalepa ana\nka pea o ka waa, maloko o kuaau i Kamalo, a malaila no o Paepae i hiki\nmai ai. Aole i pau na ukana o na waa o Kualii i ka lawe i uka, e hekau\nana no i kai no ke kai a maloo, hiki ana o Paepae a hekau pu na waa me\nko Kualii, a pili muku na waa.\n\nIa manawa, hoomaka koke no o Paepae e hai i kana olelo i huli aku ai ia\nKualii, me ka i aku: \u201cI kii mai nei wau ia oe e kokua ia makou. Aia na\n\u2019lii la o Koolau, ua kipi mai nei ia makou, e ake ana ko Koolau mau\nalii, e lilo ko makou mau aina mai Kawela a Maamomi; a nolaila, ua kue\naku a kue mai makou e noho nei, a o ke kaua wale no koe; ua hoomaka mua\niho nei no nae i ke kaua, a ua hee makou, o ka nui o na \u2019lii aia iluna\no Maunaloa kahi i noho ai.\u201d\n\nA lohe o Kualii i keia olelo o ka ae koke no ia, a holo aku la lakou a\nkau ma Kaunakahakai, a kukakuka ae la me na \u2019lii; a pau ke kuka ana, o\nka hele koke iho la no ia, maluna o na waa na kanaka, mauka na \u2019lii o\nMolokai me Kualii, a hiki ma Maamomi, a malaila kau aku la o Kualii ma\nme na \u2019lii maluna o na waa a hiki i Kalaupapa.\n\nI ka lohe ana aku o na \u2019lii o Koolau ua hiki aku ke kaua ma Kalaupapa,\nnolaila holo mai la na waa kaua mai Halawa mai, a me Koolau a puni no\nka hoouka kaua. Aka, ua hoouka mua aku o Kualii me kona mau pukaua me\nMaheleana a me Malanaihaehae a me kekahi mau pukaua e ae elua. A make\npio iho la na \u2019lii e noho ana ma Kalaupapa ia manawaa. A hiki mai la\nkekahi mau alii e ae o Koolau a mai Kona mai kekahi mau alii me na\nkanaka i makaukau no ka hoouka kaua i na \u2019lii o Kekaha. Aka i ka hoouka\nkaua ana no, alaila ua oi aku ko Paepae ikaika a me kona koa mamua o na\npukaua a Kualii. A lanakila ae la o Kualii ma maluna o na \u2019lii o\nMolokai a puni, a lilo ae la ka aina ia Paepae a puni o Koolau.\n\nAka, aole me ka luku i ka laau palau kela lanakila ana, ua lanakila i\nka luku ana a Kualii me ka maka o ke koi ana o Haulanuiakea ka inoa, he\nkoi pohaku. A penei ka moolelo o ka luku ana a Kualii me ka maka o ke\nkoi.\n\nIa Kualii ma e lana ana ma kahi one i Kalaupapa, au aku la na koa, a\nlalau i ka waa o Kualii e hoopio, he mau kanaha kanaka ka nui, a auamo\nae la i na waa o Kualii. Ia wa, ku ae la o Kualii me kana koi a hili\niho la me ka maka o ke koi ma kekahi aoao o na waa, a hio aku la kekahi\nwaa i lalo oiai ua amo ia na waa. A ike mai la hoi o Malanaihaehae, ua\npau na kanaka o kekahi aoao i ka make. Alaila, ku ae la ua\nMalanaihaehae nei, a lalau mai la i ke koi ma ko Kualii lima e paa ana,\na oki iho la ma kekahi aoao, a pau aku la na kanaka i ka make, a haule\niho la na waa i ke kai, a lana e like me mamua.\n\nAole no i liuliu, hiki hou mai la no he mau kanaka hou, ua like no ka\nnui me na kanaka mua i make, a lawe ae la no i na waa o Kualii iluna e\nlike me ka auamo mua ana no a kela poe, me ka makau ole mai i keia poe\ne make ana. Ia manawa, luku hou ia iho la no me ka maka o ke koi, a\nlanakila hou ae la no o Kualii ma ka maka o Haulanuiakea. Pela mau no\nka luku ana a pau loa na kanaka i ka make. A i ka hoouka kaua hope loa\nana ma Pelekunu, hookuu aku la o Kualii i ka luku ia Paepae me\nMalanaihaehae, a lanakila ae la o Paepae maluna o na koa a pau. A\nmahope iho o ka luku ana ma Pelekunu, ku aku ai o Paepae a olela kaena\naku la iluna o na waa me ka i aku: \u201cUa pau oukou i ka lukuia e ka laau\npalau a Kualii.\u201d\n\nIa huaoleio, alaila akahi no lakou a lohe o Kualii keia e luku nei, ia\nmanawa, haawi ae la na \u2019lii o Koolau i ka aina o Molokai a puni no\nKualii. A ma keia kaua ana, o keia ke kaua i olelo ia ma kekahi mau\nlalani mele o ko Kualii inoa i hoike ia ma ka Mokuna I, e like me ka\nhai ana malalo iho penei:\n\n\n O Kuku, o Aa,\n O Haulanuiakea ke koi.\n O Paepae o Manau ka wahine,\n Hanau ka naenae noho kuamauna,\n Ka hinihini kani kuaola; 5\n Hakina iho i ka wae mua o ka waa,\n Ua naha ke \u2019na.\n Haalele aku Kanaloapuna,\n Kanaloawaia,\n Make holo uka, 10\n Make holo kai.\n Hoonalulu ana Luukia,\n Hoopailua i ka iloli,\n I ke kauhua o ke kamaiki.\n Hanau ka ieie hihi i ka nahele, 15\n O Makaaulii kana wahine.\n Hanau ka lupua me ka laulama,\n Ku i ke opu o Lono,\n O Kapolei ka wahine.\n O Ku ka i aina i hope ka lanalana 20\n O Kukonaihoae,\n O Ku o ke kai malielie\n Me he kai e haa aku ana o Ku;\n Eia ka wahine peeki\n Uhi lepo o Keaau, 25\n Ka umeke hoowalina lepo\n Me he haka la ke ala.\n Eia na huakai hele\n Alanui ka kanaka.\n Wali ai ka lepo o Mahiki 30\n I ka paala a ka waewae.\n\n\nMa keia mele, ua haiia na hoouka kaua ana a Kualii i olelo ia ma keia\nMokuna. A pau ka Kualii hooponopono ana i ka aina, a hooili aku la oia\nia Paepae, a me Manau kana wahine o laua na \u2019lii aimoku o Molokai\nmalalo o Kualii. A hoi mai la oia i Oahu nei a noho ma Kailua,\nKoolaupoko, maloko o kona hale i kapa ia o Kalanihale.\n\n\n\n\n\n\nMOKUNA VII.\n\nHOI O KUALII I OAHU MAI MOLOKAI AKU.\n\n\nMahope iho o ka pau o ka Kualii hooponopono ana ia Molokai, a me ka\nhooponopono ana i na \u2019lii a me na kanaka, alaila, hoi aku la o Kualii i\nOahu me kona mau hoa hele, kana mau pukaua hoi. Ia hoi ana mai a Kualii\nmai Molokai mai, a noho ma Kailua, e mau ana no nae ka pono o ka noho\nana o na kanaka a me na \u2019lii, a he mau manawa mahope mai o ka noho ana\nma Oahu, alaila hoi hou aku la o Kualii i Hawaii a noho hou ma Hilo,\noia ke kolu o ko Kualii hiki ana ma Hilo.\n\nNoho iho la o Kualii ma Hilo ia manawa, a he mau malama mahope mai,\nlohe hou aku la no ua o Kualii he kaua ma Lanai me Kauhi, keiki a\nKauhiakama, no ka mea, ua kipi mai la ke alii o Lanai i ke keiki a\nKauhiakama kekahi kuhina o Kamalalawalu. A penei ka moolelo o ke kaua\nana. I kekahi manawa, he alii maikai o Haloalena, a o ka puni punahele\na ua alii la, o ka manu iwi. I ka manawa e hiki aku ai ka auhau manu a\nke alii, alaila, he mea mau i ka luna a ua alii nei ka hele e kala aku\ni ka olelo a ua alii nei e like me kona makemake. A penei e kala hele\naku ai ua luna nei:\n\n\n Apopo-e, kahu ke-o.\n Ia po iho a ao a-e,\n He hoohei manu na ke alii-e.\n E hukihuki ka hulu o ka ma-nu,\n E lawe ka io a pa-u,\n E malama i ka iwi o ha-i;\n Ina i hai ka iwi o-ka manu, a he aimoku i-a,\n E pau kona aimoku a-na;\n Ina he alii aiahupua-a,\n E pau kona aiahupuaa a-na.\n Ina he lopa ka mea i hai ka iwi o ka ma-nu.\n He make kona ho-pe.\n\n\nPenei ke alii e kala aku ai imua o na kanaka, i malama ai lakou i ko ke\nalii kanawai. Aia a pau ka ke kanaka hana ana i ka manu, alaila lawe ia\naku la e kukulu maloko o kekahi mau halau loloa elua, He mau manu iwi\nwale no, i lawe ia ka io a pau, a kukulu like aku la iloko o ka halau.\nAia a makaukau ko ke alii makemake, alaila kii aku la ke kanaka i ke\nalii e hele mai e nana i na hele manu iwi. Ia manawa a ke alii e hele\naku ai e nana i ke kuku mai a na manu iwi maloko o ka halau; aia a pau\nae kana nana ana ia halau manu, aiaila komo aku ana he halau hou; a\npela e makaikai mau ai o Haloalena. I ka pau ana ae o ka ke alii\nmakaikai ana, alaila hoi aku la ke alii i ka hale.\n\nAia a lohe o Kauhi ua hoi o Haloalena i ka hale, ia manawa e komo aku\nai o Kauhi iloko o ka hale manu a Haloalena, me ka laau loihi, a hili\naku la i na manu iwi, a pau loa i ka ulupaia, pela oia e hana mau ai a\npau na halau manu o ke alii o Lanai. Ia manawa lohe aku ke alii nana na\nhalau manu iwi ua pau i ka haihai ia e Kauhi, alaila, hele mai la o\nHaloalena a ninau mai i ke keiki a Kauhiakama: \u201cNawai ke kapu o oe?\u201d\nAlaila hai aku la o Kauhi me ka makau ole, me he koa la: \u201cNa\nKauhiakama.\u201d Olelo hou aku la o Haloalena: \u201cNa Kauhiakama no oe i olelo\nmai e haihai i kuu mau halau manu?\u201d Alaila olelo mai o Kauhi: \u201cAole i\nolelo mai o Kauhiakama ia\u2019u e hele mai e haihai i ko mau halau manu.\nAka, eia kana mea i olelo mai ia\u2019u, e hele mai au e kolohe, a e koa\nhoi, oia wale no kana i olelo mai ia\u2019u; a nolaila la hele mai nei au e\nkolohe.\u201d O keia ke kumu o ke kipi ana o na \u2019lii o Lanai me ko Maui, me\nka manao, e kuokoa o Lanai aole malalo o na \u2019lii o Maui. No ka mea, o\nka noho ana o na alii o Lanai, malalo no lakou o Kamalalawalu ko Maui\nalii nui.\n\nA lohe o Kualii i keia haunaele kaua, ia manawa holo mai o Kualii mai\nHilo mai a hiki ma Kaupo, ua pau mai na \u2019lii o Maui i Lanai. A lohe o\nKualii ua pau na \u2019lii o Maui i Lanai, nolaila holo loa mai la oia a pae\ni Wailehua. I nana aku auanei ka hana o Kualii e hoomoana mai ana na\nwaa kaua o Lanai i Kekaa. A o Kamalalawalu hoi aia kela me kona puali\nalii i Lanai e kali ana ia Haloalena o ka hoi aku, alaila hoouka ke\nkaua. Aka, no ka lohe ana o Haloalena e hiki aku ana o Kualii i keia\nkaua ana, nolaila i kali ai na waa o Haloalena ma Kekaa. I kekahi la\nae, kui aku la ka lono o Kualii no kona hiki ana a noho ma Wailehua; ia\nmanawa no ke kii ana mai a Haloalena ia Kualii e lawe e kaua aku ia\nKamalalawalu.\n\nIa po iho holo aku la o Kualii me ko Lanai mau alii, malalo o Kaena ka\nholo ana, e like me ke alakai a na kamaaina. Ia po a ao, hoomoana mua\nna waa o Kualii i kai o Manele. Aka, o Hinau, ka Kamalalawalu elele,\nhoouna ia aku la oia e hele a puni o Lanai.\n\nMa ia hele ana, ike aku la o Hinau e lana mai ana na waa o Kualii ma i\nManele, a i ka ike ana aku a Hinau, he mau waa kaua ke ano, nolaila,\nhookokoke loa aku la o Hinau e ike lea ia Haloalena. Aka, aole i ike ia\no Haloalena me Kualii, ma na hoewaa ka ike ana ia Haloalena, a ma na\nwaa hoi ka ike ana ia Kualii.\n\nNolaila hoi aku la o Hinau a hai aku la ia Kamalalawalu i kana mea i\nike ai, me ka i aku: \u201cHolo aku nei au ma Maunalei a hiki i Kaena, aole\nau i ike iki i ke alii, hele hou mai au a hiki i Manele, ike aku la au,\nhe mau waa ke lana mai ana, he waa ano makaukau no ke kaua. Alaila hele\nloa aku la au e ike pono, aole nae au i ike i na \u2019lii nona na waa, aka,\no na hoewaa o ke alii ka\u2019u i ike aku, ua like no me ko Haloalena mau\nhoewaa, a o kekahi mau waa, ua like me na waa o Kualii, aole nae au i\nike ia Kualii.\u201d\n\nA lohe o Kamalalawalu i ka olelo a Hinau no Kualii, alaila, hoouna ae\nla o Kamalalawalu i kekahi mau koa, e kii aku ia Kualii. A he lohe ana\nnae ka Kauhi i ka huaolelo kena no kekahi mau koa, alaila, puka aku la\no Kauhi a holo aku la ma Manele e halawai me Kualii, me kona kena ole\nia aku e Kamalalawalu. Aka, ua lilo mua ia Kauhi ke kii e ia Kualii.\n\nIa Kauhi i hiki aku ai ma kahi a Kualii ma e lana mai ana, ua hekauia\nna waa iuka. Aka, o ua Kauhi nei, iaia i hiki aku ai ma kahi e hekau\nana na waa, nana pono ae la ia, a ike i na waa o Haloalena, alaila wehe\nae la ua keiki kolohe nei a Kauhiakama i ke kaula hekau o na waa o\nHaloalena a kiola aku la iloko o ke kai; e pa ana nae ka makani ia\nmanawa, ua hele loa na waa iwaho, a haalele mai la i ke kaulike pu ana\nme Kualii.\n\nA o ko Kualii mau waa hoi, lawe ae la keia i ke kaula i kekauia iuka, a\nhukihuki mai la i ke kaula hekau, a kau aku la iluna o na waa o Kualii,\nhele aku la ua o Kauhi, a noho iho la iluna o ka uha o Kualii. Ia wa,\nmaopopo ae la ia Kualii he keiki kolohe keia. Nolaila ninau aku oia:\n\u201cNawai ke kupu o oe?\u201d Olelo aku la o Kauhi: \u201cNa Kauhiakama.\u201d Olelo hou\no Kualii me ka ninau aku: \u201cNa Kauhiakama no oe i olelo mai e hele mai a\nnoho iluna o kuu uha?\u201d I aku o Kauhi: \u201cAe, nana no i olelo mai ia\u2019u e\nnoho iluna ou.\u201d\n\nA no keia olelo a Kauhi, manao ae la o Kualii e hele aku e ninau\npololei aku ia Kauhiakama. Alaila holo pu aku la o Kualii me ua o\nKauhi, a hiki aku la i o Kamalalawalu, ninau aku la o Kualii ia\nKauhiakama: \u201cNau no anei keia keiki o Kauhi?\u201d I mai o Kauhiakama: \u201cAe,\nna\u2019u ponoi.\u201d Ninau hou aku o Kualii: \u201cNau no anei i olelo aku, e hele\nae e noho iluna o kuu uha?\u201d I mai o Kauhiakama: \u201cAole au i olelo aku ia\nkeiki wahahee, e hele aku e noho iluna ou e ke alii.\u201d I mai la o\nKualii: \u201cKa! I olelo ae nei, nau i olelo ae e noho iluna o\u2019u.\u201d I aku o\nKauhiakama: \u201cE nani ke keiki wahahee; kii ia aku na keiki kolohe.\u201d Kii\nia aku la o Kauhi, a hiki mai la imua o Kauhiakama kona makuakane,\nninau ia aku la: \u201cEa, e Kauhi, he oiaio anei ua olelo aku nei oe i ke\nalii (Kualii) na\u2019u oe i olelo aku e hele e noho iluna o ka uha o ke\nalii?\u201d I mai o Kauhi: \u201cAe, nau no.\u201d I aku la ka makuakane: \u201cNani ke\nkeiki wahahee o oe. I nahea nei ka\u2019u olelo ana aku ia oe pela?\u201d\n\nI mai o Kauhi me ka makau ole i kona makuakane: \u201cPenei kau olelo ia\u2019u.\nIa\u2019u e paeha ana i na kamalii, a e uhuki ana i na ai opiopio o na\nmahinaai a kaua, a ana oe i kuu kolohe, olelo mai oe penei: \u2018Akahi ke\nana ia oe e ke keiki i ke kolohe; e aho e hoi oe i ke alo alii e kolohe\nai, ilaila e ku ai kau kolohe.\u2019 Pela mai no oe iau; a nolaila au i hele\naku ai e kolohe ia Kualii.\u201d\n\nA no keia olelo a Kauhi pela i kona makuakane, alaila, manao ae la o\nKualii he kanaka koa o Kauhi, alaila, lawe ae la o Kualii ia Kauhi i\nkoa nona; a lilo ae la o Kauhi i pukaua nui no Kualii maluna o\nMaheleana a me Malanaihaehae.\n\nAka, o ke kaua i hoomakaukau mua ia e Haloalena, hoopau wale aku la o\nKualii ia kaua ana, a hui hou ae la malalo o Kamalalawalu. A hoi aku la\no Kualii i Oahu, lawe pu ae la ia Kauhi.\n\n\n\n\n\n\nMOKUNA VIII.\n\nKE KAUA ANA A KUALII I KALAKOA.\n\n\nHe mea mau i na hoouka kaua ana a pau a Kualii, ka hele pu ana me na\nkoa. Aka, no ko Kualii ike ana aku i kona mau koa ua makaukau, a ikaika\nno hoi, nolaila, hookuu aku ai o Kualii e hele i ke kaua o kona mau koa\nwale. He nui na kaua ana i hookuu aku ai i kona mau koa, noho no nae\noia ma Kailua. Aka, he mea mau hoi i na koa o Kualii ka hele aku e hai\ni ke alii i ka manawa e hoouka ai ke kaua, a me ke kahua hoi kahi e\nhoouka ai, i maopopo ai i ke alii. A pela mau no ka hana ana. Aka, hele\naku la o Kualii e makaikai i ke kaua a kona mau koa, me kona ike ole ia\nmai. Iloko nae o kona manawa e hele ana e nana i ke kaua, ua luku aku\nla no oia i ke kanaka, a lawe mai i ka ahuula. Pela pinepine o Kualii e\nhele ai i na kaua, aka, he mea haohao nae ia i na koa o Kualii. Aia a\nhoomaka iho ka hoouka ana o na kaua o na aoao elua, aia aku la o Kualii\nma kela aoao kahi i luku aku ai i ke kaua e kue mai ana i ko ia nei poe\nkaua. Aia a pau ka hoouka ana o ke kaua, he ike ana ka i ka oili a keia\nkanaka me ka ahuula mailoko aku o ka poe kaua, o ka puka aku la no ia\nhele ana, hoi aku la i Kailua; eia no ka o Kualii.\n\nA no ka uluhua mau o na koa o ua o Kualii i keia mea e hele mau nei me\nka ahuula, nolaila manao ae la na koa e hopu i keia kanaka, i ike ai\nlakou i keia kanaka koa e puka nei mai loko aku o ke kahua kaua. Ua nui\nna hoouka kaua ana i hala i komo ai o Kualii me ka ike ole ia. A\nnolaila, ua ninau wale iho kona mau koa: \u201cO Kualii no paha keia? Owai\nla?\u201d Nolaila, kukakuka ae la na koa i na mea e hiki ai ke hana ia aku\nnona.\n\nI kekahi kakahiaka ma ka manawa e molehulehu ana, hele mai la no o\nKualii mai Kailua mai; a hiki ma Kaneohe, hele mai la oia ma ke kai,\nmaloo ke kai. A hoea oia i Kahaluu, ma ke kakahiaka nui, ia manawa ike\nmai la kekahi keiki i Kualoa, ma ka lae o Kaoio kahi i noho ai. I aku\nla ua keiki nei i ke kupunawahine: \u201cE, mama hoi keia kanaka e holo mai\nnei maloko o ke kai.\u201d I aku la ke kupunawahine: \u201cNana pono ia aku, aole\nna he kanaka e; o ke alii aku la na, o Ku.\u201d I aku la ka moopuna: \u201cAia a\nhiki mai ke alii, alaila, alualu au mahope.\u201d I aku ke kupunawahine: \u201cA\nina i mano oe e ukali i ko hanai, e paa aku oe i ka wahi opae me ka\npeahi o ke alii. Malia o hele kela a alawa iho mahope, malia o ike i ka\npeahi, ninau iho ia oe, alaila hai aku oe. Mai hele hookokoke aku nae\noe, o ae kou aka iluna o ke alii, a mai hele oe ma ko ia la malu, o ae\noe iluna o ke aka o ke alii; hoomamao ike mai oe.\u201d\n\nPau no hoi ka ke kupunawahine olelo ana, hele ana o Kualii makai o\nlakou nei. Ia manawa, ukali pu aku la ua keiki nei; ke holo la o\nKualii, a hala o Kaaawa, a ae iluna o na Makaua, a ka hoopiina aku e\nnana aku ai ia Kahana. I alawa iho auanei ka hana o Kualii, e pili ana\nkeia keiki mahope o ia nei. I iho la ke alii: \u201cHe keiki hoi keia\nmahope.\u201d A no ka makemake ole o Kualii e ukaliia aku ia, o ike ia\nauanei kana hele ana i ke kaua; nolaila, holo mama aku la o Kualii me\nka manao o ke one o Kahana kahi e pau ai ka mama o ua keiki nei.\n\nA hiki o Kualii i ke one o Kahana, holo mama loa aku o Kualii ma ke\nkai, o ke keiki aku no mahope; a hiki o Kualii ma kela aoao o Kahana e\npili aku ai me Punaluu, i alawa iho auanei ua Kualii nei, e kau aku ana\nno ke keiki mahope ona. Ia manawa, e kuupau aku ana o Kualii i kona\nmama, a hala o Punaluu, a Kaluanui, a hele ana iluna o Kaipapau, i\nalawa mai auanei o Kualii e pili aku ana no ua keiki nei mahope. I iho\nla ke alii: \u201cHe oi ka hoi keia keiki mama.\u201d Pela ka uhai holo ana o ua\nkeiki nei mahope o ke alii a hiki i Waimea. Iho aku la o Kualii a ma\nkela aoao o Waimea noho, a o ua keiki nei pili aku la ma keia aoao ma\nkahi i oleloia o Piliaama, a malaila oia i noho ai, no ka mea ua puka\nmai la ka la. Manao ua keiki nei e hookokoke aku i kahi a ke alii e\nnoho ana, aka, manao keia o ae ke aka o ua keiki nei iluna o ke alii, a\nnolaila i pili ai ua keiki nei malaila.\n\nIa laua me Kualii malaila, nana aku la o Kualii e paaia mai ana ka\npeahi o ua o Kualii e ua keiki nei; kali aku la nae oia o ka peahi mai\no ke keiki, aole oia i peapeahi, no ka mea ua ike no kela (keiki) no ke\nalii ka peahi. Ina e ike aku o Kualii i ua keiki nei e peahi ia ana ua\npeahi nei, ina ua make ua keiki nei. A liuliu iki ko Kualii kali ana,\nalaila, kahea aku la o Kualii i ke keiki, a hele aku la a halawai me ke\nalii. Ninau aku la ke alii: \u201cNawai i haawi mai ia peahi ia oe?\u201d Hai aku\nla ua keiki nei: \u201cNa ko kahu no.\u201d Ninau mai la o Kualii i ke keiki: \u201cE\nhele ana oe i hea?\u201d I aku la ke keiki: \u201cI ukali mai nei au i ke alii.\u201d\nI hou aku ke alii: \u201cIna holo au a hopu i ka ahuula, hopu no oe?\u201d I aku\nla ke keiki: \u201cHopu no au i ka ahuula.\u201d I hou aku o Kualii: \u201cA ina e\nhopu au i ke kanaka, hopu no oe?\u201d \u201cAe, hopu no au.\u201d Pela aku ke keiki.\nA no keia mea, manao ae la o Kualii, he keiki koa keia.\n\nMa ia hele ana a laua nei a hiki iuka o Lihue, i laila lohe laua ua\nhoomoana ke kaua i Kalakoa. A nolaila, hele loa aku la laua a komo\niloko o ke kaua, oia ke kaua i olelo ia o Kukaniloko. Ia laua nei i\nhookokoke aku ai, komo aku la o Kualii iloko o ka pukuikui kaua, a komo\npu aku la no hoi me ua keiki nei.\n\nA hala na koa ponoi o Kualii mahope o laua, apu aku la laua e loaa ke\nkaua a Paia. Ike aku la o Kualii i ke alii e aahu mai ana me ka ahuula,\nhopu aku la o Kualii i ka ahuula a lawe mai la. Ia Kualii i lawe mai ai\ni ka ahuula, hopu aku la no hoi ua keiki nei i ka manamana lima iki a\nlawe mai la, lalau aku la no ua keiki nei i kekahi pepeiao o ua kanaka\nnei no nona ka ahuula.\n\nHoi mai la o Kualii me ka manao aole e hiki mai ana ua keiki nei. Ia\nhoi ana o Kualii me ka manao oia wale no ke hoi ana a hiki i Kailua,\naka, i alawa ae ka hana o Kualii i hope, e hele mai ana ua keiki mahope\nona. Nolaila, kali iho la ua o Kualii a hiki mai la ke keiki. Ia hiki\nana mai, ninau aku la ke keiki: \u201cPehea oe?\u201d I aku o Kualii: \u201cOia mau\nno.\u201d Ninau aku la hoi o Kualii; \u201cAuhea hoi kau kanaka?\u201d I aku la ke\nkeiki: \u201cIa oe no i lawe mai ai i ka ahuula, lilo mai la ia\u2019u ka\nmanamana lima iki me kekahi pepeiao.\u201d\n\nA no keia olelo a ke keiki, manao ae la o Kualii, he keiki koa keia.\nNolaila, hoi aku la laua a hiki ma ka lae o Kaoio i Kualoa. Ninau aku\nla i ka malo i kona kahu. A haawi lilo ia mai ua malo nei o Kualii i ke\nkeiki, a hoahume pono aku la no o Kualii i ka malo i ke keiki, alaila,\nhoi aku la laua a hiki ma Kailua, Koolaupoko. Ia laua i ane hiki aku ai\nma ka hale, hoonoho iho la o Kualii i ua keiki nei, me ka i iho: \u201cE\nnoho oe maanei, e hele au imua, aia kani mai ka pahu, alaila he okoa\nkou mea nana e kii mai.\u201d Alaila, hoi aku la o Kualii, a komo aku la\nimua, a mahope kani ana ka pahu. Kiiia mai la ua keiki nei.\n\n\n\n\n\n\nMOKUNA IX.\n\nHE PAKUI.\n\n\nO ke Kanawai Niaupio Kolowalu. O ke kanawai oi keia o ka maikai loa i\nke au o ka noho aupuni ana o Kualii Kuniakea Kuikealaikauaokalani, he\npaa, he luli ole he oiaio mau, o ke ola o ka pomaikai, o ka hele o ka\nelemakule ame ka luahina a moe i ke ala, o ka kokua i ka poe mahiai ame\nka poe lawaia, o ka hookipa i ka poe malihini, o ka hanai i ka poe\npololi i ka ai. Ina e olelo mai ke kanaka he pololi au i ka ai, e hanai\naku i ka ai, o pololi kela a kau mai, a hoohiki mai i ke kanawai ma\nkona waha he kolowalu, a ua laa kela ai ma ke kanawai, aole e hiki i ka\nmea nana ka ai ke aua, ua lilo ma ke kanawai, o ka uku ka pono. E\nmalama hoi ka mea nana e hoohiki i ke kanawai o pili ia ia ke kanawai\nana i hoohiki ai i ke kanawai o ka Moi me ka hewa ole, aia maluna ona\nka uku hoopai. Ina he makaha wale i ka hai ai, a i ka hai waiwai,\nalaila, maluna o ka mea nana i lawe wale i ke kanawai ka hoopai\nkaumaha. O ke kanaka lawelawe a he kanaka e make ana, a i kauia e keia\nkanawai, ua hookuuia oia mai kona make aku a lawehala hoi. O ka pololei\no kona kanawai ame ka pololei o kona malama ana i ke aupuni, ua malama\nmai ke akua ia ia, a ua loihi kona ola ana, a nona ke ola kaulana ma ka\nmoolelo o ka poe kahiko. No ka Moi alii o Oahu, ua ola oia i na\nmakahiki eha kanaka me umikumalima makahiki. Ua hele a kolopupu a ula\nka maka, a haumakaiole, a palalauhala, a kauikapuaneane, a paa i koko\nme ka aumaka make oia ma Kailua i Koolaupoko i ka A.D. 1730, i kona mau\nmakahiki o ke ola ia. Ua ana he 175.\n\n\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS GATHERED\n FROM ORIGINAL SOURCES\n\n BY\n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n With Translations Revised and Illustrated with Notes by\n THOMAS G. THRUM\n\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume IV\u2014Part III\n\n\n Honolulu, H. I.\n Bishop Museum Press\n 1917\n\n\n\n\n\n\n\n\nLEGEND OF KANA AND NIHEU.\n\n\nHakalanileo [640] was the father and Hina [641] was the mother of Kana\n[642] the first-born, and Niheu [643] was the younger brother of Kana.\nUli [644] was the grandmother. Hamakualoa, Maui, was the land in which\nKana was born, and Halauoloolo was the name of the house. At the birth\nof Kana, he was in the form of a piece of rope; he had no human form.\nAfter the birth of Kana, Uli took and kept it until it assumed a human\nform, then she brought the child up. The place where Kana was brought\nup was in Piihonua, Hilo, Hawaii, a place lying to the East of Wailuku,\nwhere his house was built, called Halauoloolo. [645]\n\nIn this legend it is said that the body of Kana grew to be very tall\nand large and was terrible to behold. While he was being brought up, he\ngrew so fast [646] that the house had to be lengthened, so that it\nextended from the mountain until it was almost to the edge of the sea.\nSuch is the story as told of this house, Halauoloolo.\n\n\n\n\nRELATING TO THE HAUPU HILL.\n\nThis hill called Haupu, [647] was a hill situated on Molokai and the\nchief who lived on this hill was Kapepeekauila by name and his chief\npriest was known by the name of Moi. [648] Once upon a time this hill,\nHaupu, moved or floated to Mokuola [649] in Hilo, Hawaii, carrying\nalong the chief and the people and the things that grew on the hill.\nWhen Hina the mother of Kana and Niheu saw that the land was pleasant\nto the eye, she climbed on up the hill with the idea of taking a look\nat the place. As soon as Hina was on the hill of Haupu, it immediately\nmoved back to Molokai, thus leaving Hakalanileo to mourn for her loss.\nWhen Hakalanileo saw that his wife was being carried away he tried to\nrecover her, but found it impossible to do so. After his failure, he\nproceeded to Niheu and informed him that Hina had been taken away by\nthe hill of Haupu. When Niheu heard this report from his father, he\nsaid: \u201cI cannot get her, there is only one person who can do it, and\nthat is Kana. You must go to him personally; don\u2019t be afraid of him and\nrun away if he should turn and look at you. Just keep your eyes away\nfrom him.\u201d After Niheu had given these instructions to Hakalanileo,\nHakalanileo turned and went to meet Kana. When Hakalanileo came to\nwhere Kana was living, Kana turned and looked at him and the sight of\nKana was so terrible that he turned and attempted to run away; but Kana\ncalled out to him, saying: \u201cWhat do you want?\u201d Hakalanileo replied: \u201cI\nhave come to tell you that the mother of you two has been taken away by\nKapepeekauila, the chief of the hill of Haupu. She is now at Molokai.\u201d\n\nWhen Kana heard this, he said to Hakalanileo: \u201cGo and issue a call that\nthe people come together throughout Hawaii, and instruct the men to go\nand hew out canoes, by which we will get to Molokai, and get back your\nwife.\u201d With this, the canoe hewers all around Hawaii came together and\na large double canoe of ten [fathoms] in length was hewed out and made\nready, whereupon Hakalanileo went for Kana to voyage to Molokai. When\nKana came to the double canoe he stretched out his hands and placed\nthem on the canoe and the canoe sunk out of sight; Kana did not even\nattempt to board the canoe. Because of this, Kana said to Hakalanileo:\n\u201cGo and hew out another double canoe.\u201d Again the people of Hawaii went\nup and hewed out another double canoe; but the hands of Kana alone were\ntoo much for the canoe, for it too sunk out of sight, thus leaving them\nwithout a canoe to get to Molokai in. Therefore, Hakalanileo went to\nthe presence of Niheu and reported the matter to him. When Niheu heard\nthis, he said: \u201cYou go to Uli and ask for a canoe; she has the canoe\nthat will take you to Molokai, and she will direct you what to do.\u201d\n\nWhen Hakalanileo came in the presence of Uli, she asked him: \u201cWhat is\nit you want?\u201d Hakalanileo replied: \u201cI have come for a canoe for Kana by\nwhich he may be able to get to Molokai to fight Kapepeekauila, the\nchief that lives on the Haupu hill.\u201d Uli made reply: \u201cYes, there is a\ncanoe, it is in Paliuli; [650] but you must, however, go and call all\nthe people together to go and drag down the canoes.\u201d Hakalanileo did so\nand collected eight times forty men, and they proceeded to the uplands\nof Paliuli, where Uli prayed for a double canoe for Kana.\n\n\n KAUMAIELIELI, THE DOUBLE CANOE OF KANA.\n\n Go get the canoe!\n Go get the canoe!!\n At your grandmother\u2019s\n To Hoanuiikamapu,\n To Hoanuiwaalau,\n To Hoanuiwiliwiliwaa,\n To Hoanuihoonohowaa,\n For the canoe up at Kalanaku.\n Heiwale has a fishing canoe,\n This canoe is covered with a cloak by old women.\n Go get, go get, go get the canoe,\n Go get the canoe of Kaimu at Kainalu,\n Of Halekou, of Halekanaka,\n Of Haleohe, of Haleola,\n Of the larger border of Leipe,\n Of the burying place of Maiahiki,\n Of the place where one runs and lies down.\n The canoe that is sprinkled in the calm,\n The canoe that jumps playfully in the calm,\n The canoe that sleeps in the water in the calm,\n The canoe of Maunakea in the calm,\n The shaded canoe in the calm,\n The isle-shaped canoe spread out in the calm,\n The canoe of rushes pointing to the calm,\n The canoe that rises and eats the cords that bind it,\n The canoe of the priestess of\n Laa [651] that is here,\n Which now stands down at Hana,\n Standing below at Hana; ask, inquire of its name;\n It is the double canoe of Kaumaielieli.\n The Milo outline is the outrigger,\n Halauloa, the body;\n It pitched in the sea in its sailing.\n Aukuuikalani, the bow,\n The stern is carried up,\n Kaualupe, is the space between the iakos,\n Piliaama is the long stick on the outside,\n Leleiamanu is the stick at the bow,\n Kupakei the stick at the stern,\n The outside sticks are like the rejected ones.\n Peheu are the ears of the canoe,\n Pukokee the oblique ends,\n Makilihaohao in the heaven, the iron,\n Kainakahi the bailing cup,\n Kiai-i-ka-lani the leak,\n Kuanuenue is the front iako,\n Hauhiakaa the lashings,\n Hoomaukoia occupies the center,\n Uaua the lashings.\n Hooipoakekolu the iako,\n Luukia the lashings.\n Hapa mounts up to heaven,\n Uli is the woman that is famous,\n Popoalaea the woman that is famous,\n Mailelaulii the woman that is famous,\n Haaneeiakake the proclaiming priest.\n That is the way they carry things in Kona,\n That is the way they lift things in Kona,\n That is the way the sail is set,\n The seat over which the cross stick hangs,\n The sharp point of the cross sticks above.\n Kauhikamakani is the cross stick above,\n Kauhikalalea the cross sticks above.\n Poa is the lower end of the stick,\n Niula is the piece of kapa at the end of the pole,\n Kailewaula the piece of kapa below the first.\n Kaameaula the piece of kapa below that,\n Kapuohuula is the piece of kapa below that,\n Anuenueula [652] the piece of kapa below that,\n Hoopio is the end of the sail in the middle,\n Alualu the bow stays,\n Kanaha the last of the pieces of red kapa,\n Huki the piece of red kapa in the open.\n The canoe sails in the ocean,\n Niheu is playing with the pebbles,\n Kapapaki his seat,\n Kuaieloelo is his seagoing loin cloth,\n Oolapaku his paddle.\n Lealealai is to occupy the center,\n As a substitute does he sit.\n Kiheipua is his seagoing loin cloth,\n Laolapa his paddle.\n Niniole is to occupy the larger space,\n Kaauia his seating,\n Waialea his loin cloth,\n Mapunaiakea his paddle.\n Kapunaikila is on the inside,\n Kapunanui on the outside.\n Pahelehalalei is on the inside,\n Pahelekaumoku on the outside.\n Niuowaihiki is on the inside,\n Ninakapukapu on the outside.\n Kooluamahanakea\n Hoolaula the sailing master,\n Kapapaku his seat.\n The dead body of Koolaukani is his paddle.\n Hakamaka is the bow of that canoe,\n Kama is the outside paddle.\n Kanaloa [653] is on the platform,\n Playing at cat\u2019s cradle with the dead.\n The towering waves of the ocean,\n The sleeping waves of the ocean,\n The drawing current of the ocean,\n The current that bears one away to the ocean,\n Sailing the ocean where the battle is to be fought.\n The lizard shall be on the surface,\n Niheu, the warrior,\n Wawakailani his war club.\n Kana is the chief warrior,\n Puhalakau his war club.\n Opuaanalu shall be routed,\n Niuli shall stand as a coconut tree,\n Moopuu shall be the priest,\n Hulahula [654] the name of the prayer,\n Kanaloa shall be the god,\n Then shall the hill of Haupu be routed.\n\n\nAfter the recital of the above prayer by Uli, she gave orders to dig\ndown into the ground. The men then began to dig without any interest\nthinking there was no truth in the words of Uli. While the people were\ndigging they came, first upon the sticks at the bow and stern of the\ncanoe, the points that first came to their view, and when the body of\nthe double canoe and all the parts were exposed, Uli gave orders that\nthe people may return, for they were shivering with the cold, from the\nrain and thunder which had continued all through the time occupied in\nthe digging, so that they were exhausted.\n\nAfter the people had all returned, the double canoe, Kaumaielieli, was\nthen lifted by the gods and carried down and placed in the sea; and\nfrom this point it was taken to Kaipalaoa, [655] directly below Wailuku\nand Piihonua, where Kana was living.\n\n\n\n\nTHE DREAM OF MOI [656] THE PRIEST.\n\nWhile Kana and Niheu were making their preparations to sail on the\ndouble canoe, Kaumaielieli, to do battle with Kapepeekauila, the chief\non the top of Haupu hill, Moi dreamed a dream. This dream was before\nthe start was made by Kana for Molokai. Moi was the priest to the chief\nKapepeekauila on the top of Haupu hill. He was a very great priest,\nlearned in his profession and was all powerful; his predictions always\ncoming true, whether in the interpretation of dreams or in the\nforetelling of coming events. In the night of Kane, [657] he dreamed a\ndream, which was this:\n\n\n THE DREAM.\n\n A long man, a short man;\n A stunted youth, a male god.\n The eyes touched the heaven,\n The earth was overshadowed.\n Say Kamauhili, Ku is routed.\n Such is my dream, the priest.\n\n\nAt daylight the next day, Moi said to the chief, Kapepeekauila: \u201cSay, I\nhad a dream last night.\u201d The chief said: \u201cTell me what it is.\u201d Moi then\ntold him of the dream as related above. After telling the dream, Moi\ngave an interpretation of its meaning, but the chief would not believe\nit. Seeing this, Moi prophesied to the chief and people, saying: \u201cIf\nyou are not going to take heed to my warning, the priest, you will\nsurely be dispossessed. If it is a woman that is unbelieving, she shall\nmake a poor marriage, a woman is she of Kupukupu [658] she will be\nhooked up by the bill of the duck and left on the height of Halihuki. I\nsaw a long man, and it was by him that the borders of Haupu were broken\nand the hill fell to pieces into the sea; therefore depart now while\ndeath is yet at a distance.\u201d\n\nKapepeekauila refused to take heed of this warning, saying: \u201cYou are\nthe one I shall cause to die, you deceiving priest. My hill of Haupu\nshall never be conquered. However, let it stand; if my hill is not\nconquered in the coming fight, I will kill you.\u201d Moi then replied:\n\u201cYes, well and good. Since you would not accept my warning and you have\nmade up your mind in the matter, let it be as you will. The paths of\nthe priests are narrow and can never be reached by crawling.\u201d [659]\n\nThe place where Moi dwelt and traversed is along the cliff ridge east\nof Waikolu, Molokai, and can be seen to this day; its pathway is along\nthis steep cliff, below which are the waters of the Waikolu sea, and\nthe place remains to the present time.\n\nWhen the chief Kapepeekauila heard the words of Moi, he sent his\nswiftest messengers, Kolea and Ulili, [660] to fly and look for Kana\nand Niheu. When the two came to the harbor of Punahoa, in Hilo, a place\nadjoining Kaipalaoa, where Kana was then living, Kolea said to Ulili:\n\u201cSay, let us fly away up high so as to be out of the reach of Kana, and\nfrom up there, call out to him.\u201d The two then flew away up high and at\na point directly over the place where Kana was sleeping, they called\nout to Kana. When Kana heard the call he reached up with his hands,\nwhile still lying down, but did not catch them, though the effects of\nthe wind caused by the hands of Kana made them swing away in haste, and\nin doing this they fell down on the hill of Haupu in Molokai. When the\ntwo birds came in the presence of Kapepeekauila, they told of the man\nwith such long arms that they reached into the heavens, and that they\nbarely escaped death. When the chief heard the report of the two birds,\nhe sent Kolea and Ulili to go and tell Keauleinakahi, [661] his warrior\nwho had charge of the ocean.\n\nKeauleinakahi was one of the warriors under Kapepeekauila and it could\nthrust through a canoe with his snout. This fish is to be seen to this\nday. It has a long sharp snout and can kill a man or wreck a canoe or\nother object. When the messengers came to Keauleinakahi, they said:\n\u201cYou have been ordered to pierce the double canoe, Kaumaielieli, when\nit comes from Hawaii and also to kill Kana and Niheu.\u201d\n\nOn the day when Kana and Niheu completed their preparations, they\nboarded the canoe, Kaumaielieli, taking along with them their father\nHakalanileo, and set sail. Kana was wrapped up in the form of a large\npackage, and was placed on the platform. The length of the package\nextended the full length of the double canoe. While they were on their\nway and had reached a point between Hawaii and Maui, they were met by\nKeauleinakahi, the warrior of Kapepeekauila, who made an attack on the\ndouble canoe, with the intention of breaking it to pieces with his\nsharp snout. While it was preparing for the attack, Niheu stood up with\nhis war club, Wawaikalani by name; and as Keauleinakahi made the\nattack, Niheu struck it with his club, killing it.\n\nAfter this encounter the voyage was resumed until they arrived at\nWaikolu, Molokai, near where the Haupu hill was standing, and here the\ncanoe was moored. While they were mooring the canoe a large rock was\nrolled down from the hill aimed at the canoe Kaumaielieli. As Kana was\nlying on the platform of the canoe, one of the people called out,\nsaying: \u201cSay, there comes a large rock! A large rock is coming!! We\nwill be killed! We will be killed!!\u201d At this call Kana heard it, so he\nreached out his right hand and held the rock, while with the left hand\nhe reached for a small stone from the beach and placed it under the\nrock, stopping it from rolling any further. By this action of Kana the\nrock was stopped right in the middle of the steep cliff; and it is\nthere to this day, on the cliff of Waikolu. This saved Kana and the\ncanoe Kaumaielieli from destruction by the rock. After this Niheu\nstarted off for the top of the Haupu hill, to the rescue of his mother,\nbelieving that he could do this with his own strength.\n\n\n\n\nRELATING TO NIHEU.\n\nNiheu was a fearless warrior and had very little respect for the\nstrength of others. He was so brave that he oftentimes fought against a\nwhole army, without the least hesitation. When he was ready to start he\ntook up his war club, Wawaikalani, and placing one end of it on the\ncliff, the other resting on the canoe, he walked ashore upon it. After\nlanding he proceeded to the top of the hill of Haupu, where the chief\nKapepeekauila was living, in company with Hina, the mother of Niheu,\nwho was for the time being his wife.\n\n\n\n\nRELATING TO THE HAUPU HILL.\n\nThe real name of the hill was Kahonunuimaeleka, [662] a turtle, and had\nflippers on the sides. Whenever these flippers closed the hill would\nextend up to the heaven. Around this hill was a fence called Paehumu\ncomposed of ti-leaf of Koaea and the ulei of Nuuhiwa. These things grew\nso close together that they served as a windbreak, and no wind could\ntouch the chief\u2019s house, called Halehuki.\n\nWhen Niheu came up to the fence he beat down the ti-leaf and ulei with\nhis war club, causing the wind to enter Halehuki. As the wind blew into\nthe house, Kapepeekauila asked: \u201cWhat has caused the wind to enter\nhere?\u201d \u201cThere is a boy outside with a war club. He has beaten down the\nfence.\u201d Hina then spoke up: \u201cIt must be Niheu, our brave son. He is\nwithout fear. We shall be killed.\u201d While she was speaking, Niheu came\nin and taking hold of Hina started off with her. Before Niheu came into\nthe house, Hina had told Kolea and Ulili the place wherein the strength\nof Niheu laid; it being in the strands of his hair, called\nWilikalinoamohalaikaekaeka, and at the same time told them to take hold\nof the strands and pull on them which will cause Niheu to let go of\nher, for this would cause him to lose his strength.\n\nWhen Kolea and Ulili saw that Hina was being taken away, they flew and\nheld Niheu by the hair. When Niheu saw that his hair was being held, he\nlet go of Hina, took up his war club and struck at Kolea and Ulili.\nWhile he was doing this, Hina ran back to the house, to her new husband\nKapepeekauila; Niheu, therefore, walked back to the canoe, and he was\nquestioned by Kana as follows: \u201cHow about our mother?\u201d Niheu replied:\n\u201cI had her and we were on our way here when I was attacked; my hair was\npulled by the two birds, Kolea and Ulili. While I was beating them off,\nHina ran back again.\u201d Kana then said to Niheu: \u201cYou stay here on our\ncanoe while I go after our mother.\u201d With this Kana stood up in the\ncanoe and peeped over the hill of Haupu. At this the hill extended on\nup and Kana also extended on upward too. In doing this Kana had to go\nup to the highest heaven, in the deep blue sky and his body was in the\nform of a spider\u2019s webb, for he was in great need of food and meat.\n\nWhen Niheu saw that the legs of Kana were thin and in the form of a\nspider\u2019s webb, he felt that it was because he was starving; so he\ncalled out in a loud voice to Kana: \u201cLie toward Kona, to Uli our\ngrandmother, where you will be able to get food and meat.\u201d Niheu had to\nrepeat this call for three days before Kana heard him. When Kana heard\nthe call of Niheu, he bent himself over across Molokai, over the top of\nHaleakala, over the mountain whereby a groove was formed across\nHaleakala which can be seen to this day.\n\nWhen Kana reached Kona and the home of Uli his grandmother, he laid\ndown by the doorway until Uli awoke in the morning, and when she came\nout she saw Kana, her grandson. She then woke him up and began feeding\nhim. When Kana was satisfied, the increase of his body began to come\ndown until it reached his feet which were in the canoe, where Niheu was\nstill waiting. When Niheu looked and saw that the legs were increasing\nhe arose and cut off one, for he was angry with Kana for eating till\nsatisfied. The numbness from this cut went up until it reached the head\nof Kana, and upon informing his grandmother of this fact, Uli said:\n\u201cYour younger brother Niheu got angry with you because you partook of\nfood [without remembering him], so he has cut off one of your legs.\u201d\nAfter this Uli said to Kana: \u201cYou have conquered over your opponent.\nWhen you rise up you must extend upward until you tower above the Haupu\nhill, then make eyes at the hill and when it extends up to meet you,\nyou reach down and break off the flippers on the right side; then break\noff the flippers on the left side; then it will have no more strength.\u201d\nAfter these instructions had been imparted, Kana arose and stood\nupright until he towered over Haupu, when he made eyes at the hill. At\nseeing this Haupu extended upward to meet Kana; Kana then reached down\nand broke off the flippers. As soon as the flippers were broken, the\npower of Haupu ceased. Kana then stepped down on the hill and it fell\nto pieces, and as the pieces fell into the sea, they were left there in\nthe form of small hills, [663] which can be seen to this day, at the\nmouth of the Waikolu Valley, overgrown with loulou palms.\n\nBy the death of Haupu, [664] the chief Kapepeekauila was conquered and\nHina was recovered; and she was brought back to live with her first\nhusband Hakalanileo. This ended the war between Kana and the Haupu\nhill.\n\n\n\n\n\n\n\n\nKAAO NO KANA A ME NIHEU.\n\n\nO Hakalanileo ka makuakane, o Hina ka makuahine, o Kana ka mua, o Niheu\nka muli, o Uli ke kupunawahine. O Hamakualoa, i Maui ka aina hanau o\nKana, o Halauoloolo ka hale. He pauku kaula o Kana o ka hanau ana, aohe\nkino maoli. A hanau o Kana, lawe ae la o Uli ia ia a hanai; o kahi nae\no Kana i hanai ia ai, o Piihonua ma Hilo i Hawaii, e moe la ma ka\nhikina o Wailuku, ilaila kona hale o Halauoloolo.\n\nMa keia kaao ana, ua olelo ia ke kino o Kana, he kino loihi loa, a he\nkino nui a weliweli ke nana aku. I kona hanai ia ana, ua panee kona\nkino i ka loihi, a ua panee no hoi kona hale o Halauoloolo; mai ke\nkuahiwi a kokoke i ke kai kona kino ka loihi, a pela iho la no ke ako\nana o ka hale, o Halauoloolo.\n\n\n\n\nNO KA PUU O HAUPU.\n\nO keia puu o Haupu, he puu ia aia i Molokai; o ke \u2019lii o luna o ua puu\nla, o Kapepeekauila ka inoa, o ke kahuna o Moi. Mai Molokai aku ka hele\nana a ka puu o Haupu, a hiki i Mokuola i Hilo, Hawaii, me ke \u2019lii, me\nna kanaka, me na mea ulu o luna; a ike o Hina, makuahine o Kana ma, i\nka maikai o keia aina, alaila, pii aku la e makaikai i luna. A makaikai\no Hina i luna o ka puu o Haupu, o kona wa ia i lawe ia ai e ka puu i\nMolokai, a nele iho la o Hakalanileo i ka wahine ole, imi iho la ia i\nwahi e loaa ai ka wahine, aole e hiki. Nolaila, hele aku la o\nHakalanileo i o Niheu la, e olelo aku i ka lilo o Hina i ka puu o\nHaupu; a lohe o Niheu i keia olelo a ko laua makuakane, olelo aku la\nia: \u201cAole e hiki ia\u2019u; hookahi wale no keiki e hiki ai, o Kana. E hele\noe e hiki i mua ona, mai makau oe, a mai holo, ina i huli mai kela a\nnana ia oe, mai nana aku.\u201d A pau ka olelo aoao a Niheu ia Hakalanileo,\nhele aku la ia e halawai me Kana. Ia Hakalanileo i hiki aku ai i kahi o\nKana, huli mai la o Kana a nana ia Hakalanileo; ma keia nana ana, ua\nholo o Hakalanileo me ka makau. Pane mai o Kana: \u201cHeaha kau?\u201d Olelo aku\no Hakalanileo: \u201cI hele mai nei au e hai aku ia oe, ua lilo ka makuahine\no olua ia Kapepeekauila, ke \u2019lii o ka puu o Haupu, aia i Molokai kahi i\nnoho ai i keia wa.\u201d\n\nA lohe o Kana, olelo mai la ia ia Hakalanileo: \u201cO hoi e kukala ia\nHawaii a puni, e kalai i mau waa no kakou e holo ai i Molokai, i loaa\nko wahine.\u201d Ma keia olelo o Kana, ua akoakoa na kalai waa o Hawaii a\npuni, he mau waa nunui, he umi ka loa; a makaukau na waa, kii aku la o\nHakalanileo ia Kana e holo i Molokai. Ia wa, kikoo na lima o Kana a\nluna o na waa, o ke komo iho la no ia o na waa a poho i lalo, aole i ee\nke kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou\nna waa; kalai hou no o Hawaii a puni, a loaa elua waa, i na lima no o\nKana komo, nolaila, aohe waa e holo ai i Molokai. Nolaila, hele aku la\no Hakalanileo i mua o Niheu a olelo aku la no keia mau mea, a lohe o\nNiheu, olelo mai la: \u201cO hele a ia Uli, olelo aku i waa; aia ia ia ka\nwaa e hiki ai i Molokai, nana e kuhikuhi mai ia oe.\u201d\n\nA hiki o Hakalanileo i mua o Uli, ninau mai la Uli: \u201cHeaha kau?\u201d I aku\no Hakalanileo: \u201cI hele mai nei au i waa no Kana, e holo ai i Molokai, e\nkaua me Kapepeekauila, ke \u2019lii o luna o ka puu o Haupu.\u201d I mai o Uli:\n\u201cAe, he waa, aia i Paliuli; e hele nae oe e kukala i na kanaka a pau\nloa, e kii e kauo mai i na waa.\u201d Hele aku la o Hakalanileo e kukala i\nna kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia wa, pii\nlakou a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o\nKana.\n\n\n KAUMAIELIELI NA WAA O KANA.\n\n E kii i ka waa!\n E kii i ka waa!!\n I ko kupuuawahine,\n Ia Hoanuiikamapu,\n Ia Hoanuiwaalau,\n Ia Hoanuiwiliwiliwaa,\n Ia Hoanuihoonohowaa,\n Mauka waa i Kalanaku,\n He waa ia ko Heiwale\n Hoahu ka luahine i keia waa,\n E kii, e kii, e kii ka waa,\n E kii ka waa Kaimu a Kainalu,\n A Halekou, a Halekanaka,\n A Haleohe, a Haleola,\n A kuauna nui o Leipe,\n A ka he o Maiahiki,\n A ka holo moemoe-a!\n O ka waa kapipi mai i ka lai,\n O ka waa ekepue i ka lai,\n O ka waa ka moe wai i ka lai,\n O ka waa ka maunakea i ka lai,\n O ka waa olopu i ka lai,\n O ka waa moku halii i ka lai,\n O ka waa nanahu i kuhikuhi i ka lai,\n O ka waa ala e ai ke kaa o ka aha,\n O ka waa a ke kahuna wahine, a\n Laa nei la e!\n E ku nei la i lalo o Hana,\n Ku i lalo o Hana, ui hooeu i ka inoa,\n O keia mau waa o Kaumaielieli,\n O ke aka Milo la ke ama.\n O Halauloa ka iwikaele.\n O luu i ke kai ka holo ana.\n O Aukuu i ka lani ka uhi,\n E amo ia ka hope i luna,\n O Kaualupe ka momoa,\n O Piliaama ka moo mawaho,\n O Leleiamanu ka laau ihu,\n O Kupakei ka laau hope,\n O Pookaiwaho, ka hoowahawaha,\n O Peheu ka pepeiao,\n O Pukokee ka pua,\n O Makilihaohao i ka lani ke meke,\n O Kainakahi ke ka.\n O Kiai-i-ka-lani ka liu,\n O Kuanuenue ka iako mua,\n O Hauhiakaa ka lanalana,\n O Hoomau koi a ko waena,\n O Uaua ka aha lanalana,\n O Hooipo a ke kolu ka iako,\n O Luukia ka aha lanalana,\n O Hapa i kukau lani,\n O Uli la ka wahine ua lana ia e!\n O Popoalaea ka wahine ua lana ia e!\n O Mailelaulii ka wahine ua lana ia e!\n O Haneeiakake ke kahuna kui la.\n O ke amo na o Kona la!\n O kaikai ana o Kona la,\n Ka hookumu ana o ka la,\n Ka noho ka ie i luna ae,\n Winiwini ka ie i luna ae,\n O Kauhi ka makani ka ie i luna ae,\n O Kauhi ka lalea ka ie i luna ae,\n O Poa ka ie i ka waha,\n O Niula ka welu i ka puaki,\n O Kailewaula ka welu i lalo iho,\n O Kaa mea ula ka welu i lalo loa iho,\n O ka pu o huula ka welu i lalo iho,\n O Anuenue ula ka welu i lalo iho,\n O Hoopio ka upai a ka la i waena,\n O Alualu ke kaula ihu,\n O Kanaha ka ula pau,\n O Huki kaulawaha,\n Holo ka waa i ka moana,\n O Niheu kalohe i ka iliili,\n Ka papaki i ko noho ana,\n O Kuaieloelo kona malokai,\n O Oolapaku kana hoe,\n O Lealea lai i waena,\n O ke pani kona noho ana,\n O Kihei pua ka malokai,\n O Laolapa kana hoe,\n O Niniole i kai ko nui,\n O Kaauia kona noho ana,\n Waialea kona malo,\n O Mapuna ia kea kana hoe,\n O ka puna i kila maloko,\n O ka puna nui la mawaho,\n O Pahele hala lei maloko,\n O Palekaumoku mawaho,\n O Niu owaihiki maloko,\n Ninakapukapu mawaho,\n O Koolua mahana kea,\n O Hoolaula ka hookele,\n Ka papaku kona noho ana,\n Ka heana o Koolaukani kana hoe,\n O Hakamaka i hu o kela waa,\n O Kama i ka hoe mawaho,\n O Kanaloa i luna o ka pola,\n E hei ana i ka heana,\n O kaalei o ka moana,\n O ka ale moe o ka moana,\n O ke au miki o ka moana,\n I ke au ka o ka moana,\n Aukai hooukana e!\n Ihu a ka moo a kaili,\n E Niheu ke koa e!\n O Wawakailani ka laau,\n O Kana ke koa nui,\n O Puhalakau ka laau,\n O Opuaanalu kai hee,\n O Niuli ka nui e,\n O Moopuu ke kahuna,\n O Hulahula ka aha,\n O Kanaloa ke \u2019kua,\n Hee ka puu o Haupu.\n\n\nA pau ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo;\nkohi iho la na kanaka me ka hoomaauea, me ka manao ole he oiaio ka Uli\nolelo. Ia lakou e kohi ana ike mua ae lakou i ka manu o na waa e hoea\nae ana mai ka lepo ae. A ike na kanaka i ke ano o na waa, a me na mea a\npau loa, olelo aku o Uli i na kanaka e hoi, nokamea, ua pau i ka opili\nno ka nui loa o ka ua a me ka hekili, a ua aneane e make i ke anuanu.\n\nA hoi na kanaka a pau loa, alaila, hapai ke \u2019kua i na waa, ia\nKaumaielieli a lana i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e\nkupono ana i Wailuku a me Piihonua, kahi o Kana e noho ana.\n\n\n\n\nMOE A MOI KE KAHUNA.\n\nIa Kana a me Niheu e makaukau ana e holo mai maluna o na waa o\nKaumaielieli, e kaua me Kapepeekauila ke \u2019lii o luna o ka puu a Haupu,\nua loaa mua ia Moi ka moe uhane mamua o ka holo ana mai o Kana ma i\nMolokai. O Moi, he kahuna ia na Kapepeekauila no luna o ka puu o Haupu;\nhe kahuna ike, a he kahuna mana loa ma na mea a pau ana e olelo ai, a e\nmoe uhane ai, a me ka wanana. Iloko o na po o Kane, loaa ia ia ka moe\nuhane, penei ke ano o kana mea i ike ai:\n\n\n MOEUHANE.\n\n He kanaka loa, he kanaka poko,\n He ui-aa-he alaneo,\n A na maka pa i ka lani,\n Malu ka honua,\n Ia Kamauhili e! Hee nei Ku,\n I ka moe au a ke kahuna.\n\n\nA, ao ae, olelo aku o Moi i ke \u2019lii ia Kapepeekauila: \u201cE, he moe ka\u2019u i\nka po nei.\u201d I mai ke \u2019lii: \u201cE hai mai.\u201d Hai aku la o Moi i ka moe i\nolelo ia maluna, a pau ka hai ana, wehewehe aku la i ke ano o ka moe,\naole nae he manao io o ke \u2019lii i keia olelo a Moi. Nolaila, olelo aku o\nMoi i kana olelo wanana ike, i mua o ke \u2019lii a me na kanaka: \u201cIna he\nhoomoloka i ka moe a\u2019u a ke kahuna, he au hulihia kona hope; ina he\nwahine ke hoomaloka i ka moe a\u2019u a ke kahuna, he mai kona e moe ia, he\nwahine ia no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o\nHalehuki. He kanaka loihi ka\u2019u i ike, a oia ka mea nana i hahaki na hui\no Haupu nei, a helelei aku nei a ku i loko o ke kai, nolaila, e hele oi\nla honua ka make.\u201d\n\nHoole mai o Kapepeekauila: \u201cO oe no ko\u2019u mea e make ai e na kahuna\nwahahee; aohe mea e pio ai ko\u2019u puu o Haupu nei; a heaha la hoi, ina i\nmake ole kuu puu ma keia hope aku, alaila, make oe ia\u2019u.\u201d I aku o Moi:\n\u201cAe, he nani ia, ua lohe ole ae la no oe i ka\u2019u olelo, a ua paa iho la\nno oe i kou manao; heaha la hoi, he ala ike ko kahuna, aole e loaa i ka\nhookolo ia.\u201d\n\nO ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e\nwaiho la ma Molokai a hiki i keia la; aia no hoi kona alanui ma ka pali\nnihinihi lele loa kahi i kau ai, a malalo o laila ke kai hula ana o\nWaikolu, a ke waiho nei no ia wahi a hiki i keia la.\n\nA lohe ke \u2019lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i\nkana mau kukini mama loa, o Kolea, o Ulili, e lele e nana ia Kana a me\nNiheu. A hiki laua i ke kai o Hilo, Punahoa, e pili ana me Kaipalaoa\nkahi o Kana e noho ana, i aku o Kolea ia Ulili: \u201cE, e lele kaua i luna\nloa, o make kaua ia Kana, alaila, kahea iho kaua.\u201d Lele ae la laua a\nhala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea\niho la; ia lohe ana o Kana, lalau ae la o Kana me kona mau lima i luna,\nme kona moe i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele\nana a na wahi manu, a Kolea a me Ulili, a haule laua i Molokai, i luna\no Haupu, no ka ikaika loa o ka makani o na lima o Hana. A hiki na manu\ni mua o Kapepeekauila hai aku la i ke kanaka lima loihi i ke kikoo ana\ni ka lani, a pakele laua i ka make; a lohe ke \u2019lii i keia olelo a na\nmanu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi,\nhe koa ia i ka moana.\n\nO Keauleinakahi, he koa ia no Kapepeekauila, ke \u2019lii o luna o ka puu o\nHaupu, e hiki ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia kela\nauau hou i ka waa a me na mea e ae. Ua kauoha ia ia e hou aku i na waa\no Kaumaielieli, ke holo mai mai Hawai mai, a e pepehi ia Kana a me\nNiheu.\n\nA ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua\nmakuakane o Hakalanileo, a holo mai la o Kana, ua opeope ia a kau i\nluna o ka pola o na waa, e like me ka loihi o na waa o Kaumaielieli,\npela no ko Kana waiho ana. Ia lakou e holo ana ma ka moana, ma waena o\nHawaii a me Maui, loaa lakou ia Keauleinakahi, ke koa o Kapepeekauila,\ne lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e makaukau\nana e lele mai e hou, ku ana o Niheu me kana laau palau, o Wawaikalani\nka inoa, a hahau aku la ia Keauleinakahi, a make iho la ia.\n\nHolo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o\nHaupu, hekau iho la na waa i waho. Ia lakou e lana pono ana ma waho ae\no Waikolu, olokaa ia mai la kekahi pohaku nui mai luna mai o ka puu o\nHaupu, maluna pono o na waa o Kaumaielieli. Ia Kana e moe ana i luna o\nka pola o na waa, kahea ae la kekahi o luna o na waa: \u201cE, ka pohaku nui\ne kaa mai nei! Ka pohaku nui e kaa mai nei!! Make kakou! Make kakou!!\u201d\nMa keia kahea ana, ua lohe o Kana, lalau ae la kona lima akau a paa i\nka pohaku, o ka lima hema, lalau aku la ma ka poina kai, i iliili kia\nno ka pohaku i paa; ma keia hana a Kana, ua paa loa ia pohaku i waena o\nka pali a hiki i keia la, e waiho la ma ka pali o Waikolu. A ua pakele\nno hoi o Kana, a me na waa o Kaumaielieli i ka make i ka pohaku. Mahope\nolaila, kii o Niheu i ka makuahine i luna o ka puu o Haupu, mamuli o\nkona koa a me kona ikaika.\n\n\n\n\nNO NIHEU.\n\nHe koa makau ole o Niheu a he koa wiwo ole i ko hai ikaika, a he hiki\nia ia ke hoouka kaua me ka lehulehu, me kona kanalua ole. Lalau aku la\nia i kana laau palau o Wawaikalani, a hoomoe aku la mai na waa a hiki i\nka pali, hele aku la o Niheu maluna. Ma keia hele ana a Niheu hiki aku\nla ia i ka puu o Haupu, aia i luna o laila ke \u2019lii o Kapepeekauila me\nka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekauila i wahine\nnana.\n\n\n\n\nNO KA PUU O HAUPU.\n\nO Kahonunuimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o\nHaupu, ina e upai na hui, alaila, pii ua puu nei i luna a kiekie i ka\nlani. He pa ma waho o ka puu o Haupu, he pae humu ka inoa, oia ke ki o\nKoaea a me ka ulei o Nuuhiwa, aole e komo ka makani i loko o ka hale o\nke \u2019lii, o ia o Halehuki. E hili aku ana o Niheu i ka laau palau ana,\npau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko o\nHalehuki.\n\nIa wa ninau ke \u2019lii o Kapepeekauila: \u201cEa, heaha keia mea e komo nei ka\nmakani i loko nei?\u201d \u201cHe keiki me ka laau palau, nana e hili mai nei ke\nki o Koaea, a me ka ulei o Nuuhiwa.\u201d Olelo mai o Hina: \u201cO Niheu, o ke\nkeiki koa a maua; he keiki makau ole keia, make kakou.\u201d I Hina e\nkamailio ana, hiki ana o Niheu a lalau ia Hina, a lawe aku la. Mamua ae\no ka lawe ana o Niheu ia Hina, ua hai aku o Hina ia Kolea laua o Ulili\ni ko Niheu wahi e ikaika ai, o ia ka wili lauoho o ke poo o Niheu, o\nWilikalinoamohalaikaekaeka ka inoa; e lalau a paa ka wili lauoho,\nalaila, haalele ia\u2019u, pela e nawaliwali ai o Niheu.\n\nA ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka\nwili lauoho o Niheu; a ike o Niheu ua paa kona lauoho, haalele iho la\nia ia Hina, a hopu iho la i kana laau palau, a hahau ia Kolea ma laua o\nUlili; ia ia i lilo ai i laila, holo aku la o Hina a hiki i ka hale, me\nke kane o Kapepeekauila. Nolaila, hoi aku la o Niheu a hiki i na waa,\nninau mai o Kana: \u201cPehea aku la ka makuahine o kaua?\u201d Olelo mai o\nNiheu: \u201cUa loaa no ia\u2019u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e\nna wahi manu, e Kolea ma; lilo au ilaila, holo aku nei o Hina.\u201d I aku o\nKana ia Niheu: \u201cE noho oe i luna nei o na waa, owau ke kii aku i ka\nmakuahine a kaua.\u201d Ia wa ku ae la o Kana i luna o na waa, o\nKaumaielieli ma, a kiei iho la maluna o Haupu, oni ae la o Haupu a\nkiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua\nhiki i ka lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o\nKana, no ka pololei i ka make a ka ai, a me ka ia.\n\nNolaila, nana ae la o Niheu ma na wawae o Kana, i ka punawelewele a me\nka wiwi loa, a noonoo iho la ia, he make pololi. Kahea ae la o Niheu me\nka leo nui ia Kana: \u201cMoe ia i Kona i o Uli, i ke kupunawahiue o kaua, i\nkahi o ka ai a me ka ia.\u201d Ekolu la ke kahea ana a Niheu, lohe o Kana. A\nlohe o Kana i ka leo o Niheu, moe aku la ia maluna o Molokai, a kau\npono i luna o Haleakala, i luna pono o ke kuahiwi, a ma keia moe ana a\nKana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.\n\nIa Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale.\nAla ae la o Uli i ke kakahiaka nui a hele i waho, nana iho la ia o\nKana, o kana moopuna. Lalau iho la ia a hoala ae la, hanai iho la i ka\nai, a maona, iho mai la kona nui a hiki i na wawae i luna o na waa,\nkahi a Niheu e noho ana. Nana ae la o Niheu a ike, ooki ae la ia i\nkekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona,\nnolaila, holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli\nia Kana: \u201cUa huhu ko kaikaina ia oe o Niheu, i ko ai ana a maona,\nnolaila, ooki kela i ko waewae. Ua make ko hoapaio, ina oe i ala, e ala\noe a maluna iho o ka puu o Haupu, hoaa iho oe i ko maka, nana ia e oni\nae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema, alaila,\npau kona ikaika.\u201d\n\nA pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei\nmaluna o Haupu, hoaa iho la i na maka, ala ae la o Haupu a oni, i luna,\nlalau iho la o Kana i na hui a hahai. Ma keia hai ana o na hui, ua pau\nka mana o Haupu, ua keehi iho la o Kana i ka puu a helelei, a ku kekahi\nmau puu liilii i loko o ke kai, o ia kela mau puu loulu e ku la ma ka\nwaha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu, ua pio ke\n\u2019lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana\nkane o Hakalanileo, a pela i pau ai ke kaua ana o Kana me ka puu o\nHaupu.\n\n\n\n\n\n\n\n\nSTORY OF PIKOIAKAALALA.\n\n\nCHAPTER I.\n\n\nAlala was the father and Koukou was the mother of Pikoiakaalala; Iole\nand Opeapea were the sisters of Pikoiakaalala, born before him. The\nparents as well as the children were rats who sometimes changed into\nhuman beings, as this story will clearly show. Wailua in Kauai was the\nbirthplace of Pikoiakaalala. [665] The first child of Koukou was Iole,\na daughter; then followed Opeapea, another daughter. These two were\nbrought up by their parents until they were of age, when they moved to\nOahu and married husbands who were connected to certain high chiefs and\nwho were large land owners, during the reign of Kaulamawaho [666] and\nKekakapuomaluihi. As Iole and Opeapea had left Kauai for Oahu before\nthe birth of Pikoiakaalala, therefore, they were not present [667] at\nthe birth of their young brother. After they had left, Koukou, their\nmother, conceived and gave birth to Pikoiakaalala, a son, to whom great\ncare was exercised in his bringing up. In the course of time the child\ngrew to be fine looking but with hair that resembled rat\u2019s hair.\n\nAt about this time it was customary for the people to gather at Wailua\nto join in and to witness the different athletic sports. One day while\nthe different games were going on, the shouts and yells to encourage\nthe different contestants were heard by Pikoiakaalala. He therefore\nasked his father Alala: \u201cSay, Alala, what is the cause of that shouting\ndown at Wailua?\u201d \u201cThey are playing olohu,\u201d [668] answered Alala. \u201cWhat\nis that?\u201d asked Pikoiakaalala. \u201cIt is played in this way: there are two\ncontestants playing; when one has rolled his stone disk farther than\nthe other\u2019s, the multitude would shout. That is the noise you hear.\u201d\nPikoiakaalala then asked: \u201cLet me go and witness the games?\u201d \u201cYou\ncannot go and see them until after today,\u201d said Alala. After this the\nmultitude shouted again. When Pikoiakaalala heard the commotion, he\nagain asked Alala, this being the second time: \u201cWhat is that renewed\nshouting down there?\u201d \u201cThey are playing at a game called pahee. [669]\nWhen the stick thrown by one contestant slides farther than the one\nthrown by the other the people would yell.\u201d \u201cI must go down,\u201d said\nPikoiakaalala. Alala refused, saying: \u201cYou cannot go.\u201d\n\nAgain there was yelling at the place, this being the third time.\nPikoiakaalala again asked: \u201cWhat is that fresh shouting that is going\non?\u201d Alala replied: \u201cThey are playing koieie, [670] at a place in the\nriver near the rapids. The game is played in this way: it is a short\npiece of smoothed board which is thrown in the river at a place just\nnear the rapids in such a way that it would float steadily in one place\nwithout being carried down the rapids. The one whose piece of board\nfloats the steadiest and is not carried down the rapids wins. The\nshouting which you have just heard is for the winner.\u201d \u201cMay I go down?\u201d\nasked Pikoiakaalala. \u201cYou may,\u201d said Alala.\n\nAlala then proceeded to make a koieie for Pikoiakaalala, and after it\nwas finished, the boy started down for Wailua where the people were\ngathered at the games. On the arrival of Pikoiakaalala with his koieie\nthe people all looked at him in surprise. Not very long afterwards the\npeople began throwing their koieie boards into the Wailua River; so\nPikoiakaalala threw his into the river also. When the people saw how\nhis koieie floated the steadiest, some of the boys got jealous of him\nand one of them reached down for Pikoiakaalala\u2019s koieie and threw it\ninto the rapids which carried it into the sea. As soon as his koieie\nwas thrown into the rapids, Pikoiakaalala jumped in after it and he too\nwas carried into the sea by the force of the current for two days and\ntwo nights when he landed on Oahu at the harbor of Kou (Honolulu),\nwhere he sat on the sand like a castaway, weak from want of food.\n\n\n\n\nRELATING TO HIS SISTERS.\n\nThe two [sisters] were at this time living with their husbands who were\nmen of note, being large land owners, and who had under them a man by\nthe name of Kauakahi as their chief steward. When Kauakahi saw\nPikoiakaalala lying there he came up to him and asked: \u201cWhere are you\nfrom?\u201d \u201cFrom the sea,\u201d answered Pikoiakaalala. \u201cCome to the house with\nme,\u201d said Kauakahi.\n\nUpon their arrival at the house, Kauakahi spoke to Iole and Opeapea,\nthe sisters of Pikoiakaalala: \u201cI have a boy, here he is. I found him\nasleep [671] on the sand and brought him to the house to live with me.\u201d\nIole and Opeapea then asked Pikoiakaalala: \u201cWhere are you from? Where\nwere you born and who are your parents?\u201d Pikoiakaalala answered:\n\u201cWailua in Kauai is my birthplace. Alala is my father and Koukou is my\nmother.\u201d When Iole and Opeapea heard these answers given by\nPikoiakaalala they knew that he must be their brother, as the names of\ntheir parents were correctly given; they therefore sprang on him\ncrying, and at the same time informed Pikoiakaalala of their\nrelationship.\n\nThe husbands of the sisters of Pikoiakaalala were out in the fields\nworking with the men, so Kauakahi was sent to bring them home and to\ntell them that their brother-in-law had arrived. When Kauakahi came up\nto them he said: \u201cYou have been sent for by your two wives to return\nhome because your brother-in-law has arrived from Kauai, and to kill a\npig and prepare some food.\u201d The food and pig were gotten ready and as\nsoon as they arrived at home they were cooked in the ground.\n\nWhile the pig and food were being cooked, Pikoiakaalala left the house\nand walked over to where the king and queen of Oahu were residing. When\nhe arrived he found them betting on rat shooting. [672] Kaulamawaho the\nking and Kekakapuomaluihi the queen were betting their possessions.\nMainele was the king\u2019s rat shooter, but the queen had no one to do the\nshooting for her; so when Pikoiakaalala saw this he boasted in the\npresence of Mainele in the following manner: \u201cThat is simple enough,\nanybody can do that.\u201d When the queen heard this she called for\nPikoiakaalala to come near to her. As he stood in the presence of the\nqueen she asked him: \u201cDo you know how?\u201d Pikoiakaalala answered: \u201cYes.\u201d\n\u201cIf you know how to shoot rats,\u201d said the queen, \u201cthen I will stake my\nproperty on your skill and you can compete with Mainele.\u201d As soon as\nthey agreed on the conditions the bet was made.\n\nMainele was a high chief [673] and was an expert in the art of rat\nshooting; he was known to win all the contests in which he took part.\nHe could hit ten rats with one arrow at one shot. In regard to the\nwager: the king staked his property on Mainele, while the queen staked\nher property on Pikoiakaalala. The condition was that whoever could\nshoot and hit ten rats with one arrow would win, the one failing to do\nthis would lose.\n\nMainele took the first shot, and when the people looked they saw that\nthe arrow had entered into ten rats, so they shouted, \u201cMainele has won!\nMainele has won!\u201d Pikoiakaalala then sarcastically remarked to Mainele:\n\u201cHow awkward! It is easy enough to hit the rat in the body because the\nobject is large. I thought you were going to shoot at the whiskers in\norder to prove your great skill, but I see I am mistaken.\u201d Mainele\nanswered: \u201cYou are a deceitful boy. From the day I first began shooting\nrats until this day, I have never seen a man who could shoot at the\nrats\u2019 whiskers.\u201d Because the two were arguing over the matter so long,\nbets were again made about hitting the rats\u2019 whiskers. After the new\nbets were made, Pikoiakaalala took his shot. At this time there were no\nrats to be seen, the brush in the near neighborhood was without rats;\nso Pikoiakaalala prayed his Kalokalo [674] prayer. By this we can see\nthat his parents and sisters must have had the forms of rats.\n\n\n Here is Pikoiakaalala,\n I am the offspring of Alala,\n Brought forth by Koukou.\n Alala [was] the father,\n Koukou [was] the mother,\n The bent bow of the night.\n I am about to shoot at you,\n At Uluku; at Ululono.\n Kaulamawaho the king,\n Kekakapuomaluihi [the queen],\n It is you to drive them along\n There they are! There they are!!\n There are the rats at the outskirts of the aweoweo, [675]\n At the trunk of the aweoweo,\n At the leaf of the aweoweo,\n Aweoweo [that is] made red by the sun\n [The rats are] lying in the pili grass, let them be driven this way\n They sleep, the rats are asleep\n They have returned.\n\n\nPikoiakaalala then let fly his arrow, which hit ten rats, and at the\npoint of the arrow was held a bat, making eleven; all the rats were\nmade fast by their whiskers. Mainele, Pikoiakaalala\u2019s opponent, then\nsaid, together with the people who were present: \u201cIt is a draw! It is a\ndraw, because you have hit ten rats and one bat with your arrow, and\nMainele has hit ten rats with his arrow. The bat should not be counted\nas it is not a rat.\u201d Pikoiakaalala replied: \u201cThat bat should be counted\nas a rat, as I have hit it with my arrow, and according to the old\nsaying, which is as follows:\n\n\n The bat in the stormless season\n Is your younger brother, O rat,\n Make a squeak.\n\n\nThere you are, it is a rat,\u201d said Pikoiakaalala to Mainele, the chiefs\nand all the people. So Mainele and the king, Kaulamawaho, were beaten.\nTherefore we can see plainly that the sisters of Pikoiakaalala, Iole\nand Opeapea, were rats.\n\nAs Pikoiakaalala was very hungry he disappeared from the people who had\ngathered at this place and returned to his sisters, where he found the\npig and food cooked. Before he sat down to eat Pikoiakaalala addressed\nthe people, saying: \u201cI want you all to understand that I have certain\nrules in connection with my meals. There must be no talking, no\nwhispering, no nodding, no pinching and no noise of any kind should be\nheard until I finish my meal.\u201d He then reached for a piece of pork and\na dish of potato, taking one bite of each which he swallowed; he then\nreached for another piece of pork, almost finishing the pig, and all\nthe food of the oven. At this one of the men remarked: \u201cHe eats like a\ngod.\u201d On hearing this Pikoiakaalala stopped eating. His brothers-in-law\nthen said: \u201cWhy don\u2019t you go on eating?\u201d \u201cNo, I have had enough.\u201d \u201cYes,\nwe already heard your rule,\u201d said his brother-in-law. In this one meal\npartaken by Pikoiakaalala, he grew into a large and fine looking man,\nbut his hair was [like] rat\u2019s hair.\n\nWhen Pikoiakaalala disappeared from the queen and the people after the\ncontest, the queen was greatly worried; so a proclamation was issued\ncalling the chiefs and common people together, the aged, those whose\neyes had become dim; those who were bent with age, excepting those\nwhose skin had become yellow [with age], those who were sick and those\nwho staggered and fell. This call for a universal gathering was made in\norder to find Pikoiakaalala. When the people were gathered\nPikoiakaalala was not recognized as he stood among them as he had grown\nlarger after partaking of that one meal; for at the time he had his\ncontest with Mainele he was but a mere boy. He was, however, later on\nrecognized by means of his great skill at shooting rats.\n\nAmong the people gathered was an aged woman whose eyes were dim and had\ngrown small till they looked like those of a rat. When Pikoiakaalala\nsaw her, he shouted out: \u201cSee that big rat! What a large rat!! It is\nnot afraid of the people. My arrow will hit you! My arrow will hit\nyou!\u201d\n\n\n\n\n\n\nCHAPTER II.\n\n\nAs Pikoiakaalala was shouting, Mainele and the chiefs heard it, so\nMainele spoke up: \u201cYou are a deceiving man. Where is the rat that will\ncome into this great assembly of people? You are the greatest of\nliars.\u201d\n\n\u201cA rat! A rat!\u201d continued Pikoiakaalala. Mainele replied: \u201cLet us make\na wager.\u201d In this new wager the king and queen again took part; the\nking backed up Mainele while the queen supported Pikoiakaalala. As soon\nas the wager was decided on, Pikoiakaalala made ready to shoot. Before\nhis arrow left the bow, however, Mainele remarked: \u201cIf the actual rat\nis hit then the wager is won and Pikoiakaalala can have the stakes.\u201d He\nsaid this because they all felt sure that no rat would be seen in the\ncrowd of people.\n\nWhen Pikoiakaalala let fly his arrow, it hit the old woman whose eyes\nwere dim and had grown small because of her great age. [676] At seeing\nthis Mainele and the people refused to give up the stakes as the old\nwoman was not a rat, but a human being. Pikoiakaalala answered that the\nobject hit by his arrow was a rat, saying: \u201cWhen a baby is born it is\ncalled a child; when it grows bigger it is called a youth; when it\nstops growing it is called a full-grown man; when he walks with a cane\nhe is called an old man; and when his eyes grow small he is likened to\na rat \u2018haumaka-iole,\u2019 [677] a rat. Is not that a rat? It is a rat.\u201d\nMainele was therefore beaten.\n\nAfter the bet was settled they went into the house and sat down;\nPikoiakaalala then looked up at the rafters and said: \u201cLook at that big\nrat sitting there! Look at that big rat sitting there!!\u201d At this\nMainele remarked: \u201cYou are a deceiving man. Where is the rat to come\nfrom that you could see there? You are the greatest liar I have ever\nseen. You have no equal.\u201d Pikoiakaalala said: \u201cThere is a rat. If I\nshould shoot and hit a rat, what would you do?\u201d \u201cAll right, we will\nmake a bet, if you shoot and hit a rat I lose and if you don\u2019t hit one\nyou lose,\u201d said Mainele. The bets were then made, the king and queen\ndoing the betting, consisting of articles of value and land. After the\nbets were made, Pikoiakaalala let fly his arrow which flew and hit the\ntop-most batten Kuaiole. [678] At this Mainele looked on and said:\n\u201cThat is not a rat, that is a batten, you have not beaten me.\u201d\nPikoiakaalala replied: \u201cThat is a rat, for the common expression is\nthis: \u2018Put on and bind down the rat-backed batten.\u2019 Is not that\nexpression connection with the word rat? I say it is; therefore, I have\nwon.\u201d At this everybody present decided that Mainele was beaten. When\nMainele was beaten this time, his skill and fame began to wane, while\nthe skill and fame of Pikoiakaalala as a shooter of rats was\nestablished.\n\nWe will now introduce our readers to Keawenuiaumi the king of Hawaii.\nWhile Keawenuiaumi was on his way with his canoe makers to the forest\nof Hilo one day, for the purpose of cutting down a large koa tree for a\ncanoe, two birds flew on to the very top of the tree and called out in\na loud voice: \u201cSay, Keawenuiaumi, you cannot make a canoe [out of this\ntree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe\nthat will never reach the ocean.\u201d\n\nWhen Keawenuiaumi heard this call from the birds the tree-felling was\nabandoned. As the birds kept up this calling continually Keawenuiaumi\nbecame vexed and thereupon made up his mind to go in search of a\nskillful archer to come and kill the birds. About this time the fame of\nMainele as an archer reached Hawaii, so Keawenuiaumi made a vow, \u201cThat\nif Mainele would kill the birds he should receive the king\u2019s daughter\nin marriage [679] together with a portion of the island of Hawaii.\u201d\nUpon the arrival of Keawenuiaumi\u2019s messengers in Oahu, Mainele was\ninformed of the wish of the king. As soon as Mainele heard that he was\nwanted on Hawaii, he immediately prepared his double canoe and got\ntogether his men who were to accompany him.\n\nWhen Kauakahi, the man who found Pikoiakaalala sleeping on the sand,\nheard of the contemplated trip to be made by Mainele to Hawaii, he went\nto Pikoiakaalala and told him of what he had heard, saying: \u201cMainele is\ngoing to Hawaii to shoot birds for Keawenuiaumi; the messengers have\njust arrived from Hawaii.\u201d Pikoiakaalala answered: \u201cIf you wish me to\ngo along you had better go up and get some ie vines and make a basket\nin the shape of a calabash for me to hide in, so that I may not be seen\nby Mainele, and you can say that it is a basket for the safe keeping of\nyour god. This will be the means of getting me to Hawaii.\u201d Kauakahi\nthen followed out the instructions given by Pikoiakaalala and had the\nbasket made, and the trip with Mainele arranged.\n\nWhen Mainele\u2019s preparations were finally completed, he approached\nKauakahi and said: \u201cLet us sail to Hawaii.\u201d Kauakahi replied: \u201cAll\nright, I am willing to go to Hawaii with you providing you give me your\nconsent to do what I want.\u201d \u201cWhat is it you want?\u201d asked Mainele. \u201cI\nhave a basket where my god is kept. The canoe in which this god is to\nbe taken, as I want to take it along, must be tabued and no one must be\nallowed to take passage in it outside of myself.\u201d This was satisfactory\nto Mainele. On the day agreed on for the voyage to start for Hawaii,\nMainele, his followers and paddlers boarded their double canoe, while\nKuakahi and Pikoiakaalala, who was in the basket, boarded their canoe,\nthe basket in the after part and Kuakahi in the fore part of the canoe.\n\nA few words of explanation relating to the basket. This was made with\nseveral openings which allowed a free current of air and enabled\nPikoiakaalala to sit therein. After leaving Oahu to their rear, the\ncanoes after a quick passage, were laid to off the cliffs of Kaholo, at\nLanai, on the afternoon of that same day. In the evening the breeze\nfrom Kahalepalaoa which came directly from behind them sent their\ncanoes flying along at such a rate of speed that by dawn of the next\nmorning they were able to make out the waterfall of Kawaikapu on the\nsteep cliffs of Makaukiu, Kohala, Hawaii. At this place is a sort of a\nbay surrounded by high cliffs which opens directly to the sea and which\nwas right ahead of the canoes as they were approaching land; the name\nof the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they\nwere said to Kauakahi: \u201cTell Mainele to shoot at the mouth of the rat\nwhich is dimly seen ahead of us.\u201d When Mainele heard this he replied to\nKauakahi: \u201cThat is not a rat, that is a cliff, you are mistaken.\u201d\n\nUpon passing the cliffs they continued on their way to Hilo, at which\nplace they arrived the next day and landed at Kaipalaoa. Everybody upon\nlanding proceeded to the place where Keawenuiaumi was at that time\nresiding with the exception of Kauakahi and his basket. When Mainele\nsaw that Kauakahi was left behind he asked him: \u201cLet us go on up?\u201d\nKauakahi replied: \u201cI will not go on up unless the basket which my god\nis in goes with me.\u201d When Mainele heard this, he requested of\nKeawenuiaumi that men be furnished to carry the basket along up to the\nhouse, whereupon Keawenuiaumi ordered four men to pack the basket to\nthe house. Upon their arrival at the house, Kauakahi spoke to Mainele:\n\u201cI don\u2019t think it right for us to live in the same house with our god;\nit is best that you ask Keawenuiaumi that a small house be given me\nwhere I can live with the god.\u201d Mainele therefore requested of\nKeawenuiaumi for a house for the god and Kauakahi. As soon as the king\nheard this, orders were given that a small house be built, which was\nfinished in no time, where Kauakahi moved in with his basket. This\nrequest was really made at the wish of Pikoiakaalala, in order that he\nmight not be seen by Mainele and the people.\n\nOn the second day of their arrival at Hilo, Keawenuiaumi, Mainele and\nthe people proceeded up into the koa forest where the tree that had\nbeen already picked out was situated. On this trip the basket was\ncarried along, and when they arrived at the tree, Kauakahi and his\nbasket remained at a little distance from the others. The king\u2019s canoe\nmakers then proceeded to cut down the tree. Just as soon as this was\ndone the birds lit on the tree and called out: \u201cSay, Keawenuiaumi! You\ncannot make a canoe [out of this tree], it is hollow. It is a worthless\ncanoe, a hollow canoe. A canoe that will never reach the ocean.\u201d\n\nAs soon as the people heard the call, Mainele shot at the birds, but\nhis arrow did not come anywhere near them on account of the height of\nthe tree. A staging was then built up which reached about half way up\nthe tree, but even then Mainele\u2019s arrow did not reach the birds.\nPikoiakaalala then whispered to Kauakahi: \u201cAsk Mainele and Keawenuiaumi\nwhy the birds are not hit. Perhaps Mainele was not shooting at them, if\nhe did he would hit them.\u201d When Mainele heard the remarks of Kauakahi,\nhe replied: \u201cWhy don\u2019t you shoot at them yourself? There are the birds,\nhere is the bow and here are the arrows, go ahead and shoot, may be you\nwill hit them.\u201d At this Kauakahi replied: \u201cAll right, I will ask my god\nto shoot the birds.\u201d Pikoiakaalala then came out of the basket with his\nrat shooting arrows to the surprise of Mainele and the Oahu people that\naccompanied him, for they had not known that a man had been in this\nbasket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala\nrequested that a basin of water be brought and made to stand under the\ntree. As soon as this was done Pikoiakaalala came and stood over the\nbasin; while he looked into the basin at the reflection of the birds in\nthe water, he held his arms above his head with his bow bent and his\narrow aimed at the birds; as soon as he saw that the birds were in line\nhe let fly his arrow which flew true to the mark hitting both birds and\nthey came tumbling down to the ground. The people upon seeing this\ngreat skill shown by Pikoiakaalala gave a mighty shout.\n\nKeawenuiaumi, true to his word gave his daughter to Pikoiakaalala to\nwife and also gave him a portion of Hawaii, which made Kauakahi a very\nrich man. Mainele was so ashamed that he immediately returned to Oahu.\n\n\n\n\n\n\n\n\nKAAO NO PIKOIAKAALALA.\n\n\nMOKUNA I.\n\n\nO Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na\nkaikuahine o Pikoiakaalala, he mau mua laua ma ka hanau ana no\nPikoiakaalala. Olelo hoakaka. He mau makua iole keia a me na keiki, a\nhe kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai. O Wailua\ni Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o\nIole he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai\nia laua a nui, holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi\nai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me kana wahine o\nKekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a holo i\nOahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii\nkane. A hala mai laua, hapai o Koukou ko lakou makuahine ia\nPikoiakaalala, a hanau he keiki kane, hanai ia a nui, ua pii kona kino\nme ka makai o ka helehelena, o ka lauoho nae he ano hulu iole.\n\nI loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi\nhookahi o Wailua e lealea, e makaikai no na mea e hana ia ana. Ia lakou\ne uwa ana me ka hookanikani pihe no ka olioli, komo aku la keia leo ma\nna pepeiao o Pikoiakaalala, alaila, ninau oia i ko lakou makuakaue ia\nAlala: \u201cE, Alala, heaha keia leo e uwa nei o kai o Wailua nei?\u201d \u201cHe\nolohu,\u201d wahi a Alala. \u201cPehea ia mea?\u201d wahi a Pikoiakaalala. \u201cPenei:\nolohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka\npihe, oia kela leo au e lohe la.\u201d I aku o Pikoiakaalala: \u201cE iho au e\nnana ia mea?\u201d \u201cAole oe e iho e nana,\u201d wahi a Alala, a hala keia la. Uwa\nhou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala. Ninau hou ia ia\nAlala, o ka lua ia: \u201cHeaha keia uwa hou o kai?\u201d \u201cHe pahee; pahee iho la\na holo loa aku la ka pahee a kekahi uwa ae la.\u201d \u201cE iho au,\u201d pela aku o\nPikoiakaalala. Hoole mai o Alala: \u201cAole oe e iho.\u201d\n\nUwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: \u201cHeaha keia\nleo hou e uwa nei?\u201d Hai mai o Alala: \u201cHe koieie i ka haki wai ana,\npenei ke ano: he wahi papa pokole i hana ia a maikai, lawe a kahi o ka\nwai-kahe e ili ana mehe ale la o ka moana ke opu ae a haki aku, ilaila\ne lana malie ai me ke kauaheahe. A o ka mea e lana ana peia me ka lilo\nole i ka wai, oia kela pihe e uwa maila.\u201d \u201cE iho au?\u201d pela aku o\nPikoiakaalala ia Alala. \u201cAe.\u201d\n\nHana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i\nkai o Wailua, i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me\nkana koieie, nana mai la na mea a pau ia ia nei me ka haohao. Mahope\nolaila, kiola na mea a pau i ka lakou koieie i ka wai (oia ka muliwai o\nWailua), o Pikoiakaalala kekahi i kiola i kana koieie, oi loa aku la ka\nmaikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau.\nNolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i\nka Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku\nla ka wai me ka ikaika loa, lilo aku la ke koieie a hui me ke kai.\n\nMahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi\na ke koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka\nwai; po a ao, ao a po i ka moana pae i Oahu nei. Me ke awa o Kou nei\nkona pae ana a noho iho la ma ka ae one, he olulo ke ano, no ka mea ua\npololi i ka make a ka ai a me ka ia.\n\n\n\n\nNO NA KAIKUAHINE.\n\nE noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o\nlaua, he kanaka malama waiwai, o Kauakahi ka inoa. Hele aku la o\nKauakahi ma kahi a Pikoiakaalala e moe ana, ninau iho la: \u201cMahea mai\noe?\u201d \u201cMa ke kai mai nei,\u201d pela aku o Pikoiakaalala. \u201cE hoi kaua i ka\nhale,\u201d pela aku o Kauakahi.\n\nA hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na\nkaikuahine o Pikoiakaalala: \u201cHe keiki ka\u2019u eia la, loaa aku nei ia\u2019u e\nmoe ana ma ka ae one; nolaila lawe mai nei au i ka hale nei e noho ai\nme a\u2019u.\u201d Ninau aku la o Iole me Opeapea ia Pikoiakaalala: \u201cMahea mai\noe? Owai kou aina hanau a me na makua?\u201d I aku o Pikoiakaalala: \u201cO\nWailua i Kauai ko\u2019u aina hanau, o Alala ko\u2019u makuakane, o Koukou ko\u2019u\nmakuahine.\u201d A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala,\nmaopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka\ninoa o na makua. Lele aku la laua uwe, a hai aku la i ka pili ana ia\nPikoiakaalala.\n\nO ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia\nKauakahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o\nKauakahi, olelo aku la: \u201cI kauoha mai nei na \u2019lii wahine ia olua e hoi\nolua i ka hale, ua puka mai ko olua kaikoeke mai Kauai mai, e kalua\npuaa a me ka ai.\u201d Ia wa, makaukau na mea a pau a hiki i ka hale, kalua\nka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la i\nkahi o na \u2019lii o Oahu nei e noho ana, a hiki ia, e pili ana na \u2019lii i\nka pana iole.\n\nNa \u2019lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili\nana laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine\nalii aole ana pana iole; nolaila, olelo hooioi o Pikoiakaalala imua o\nMainele, penei: \u201cHe mea liilii wale no ia mea, aole ia he mea\nnalowale.\u201d Lohe ke \u2019lii wahine i keia olelo a Pikoiakaalala, kahea mai\ne hele aku a kokoke, a hiki ia, ninau mai ke \u2019lii wahine: \u201cHe ike no\noe?\u201d \u201cAe,\u201d pela aku o Pikoiakaalala. Wahi a ke \u2019lii wahine: \u201cIna he ike\noe i ka pana iole, alaila, o oe ka\u2019u pana iole, a e pili ko\u2019u waiwai\nmahope ou, a e pana olua o Mainele, a holo ko laua olelo ana, pili na\nwaiwai.\u201d\n\nNo Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma\nka pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua\nhookahi, i ka pana hookahi ana.\n\nNo ka pili ana. Pili ke \u2019lii kane i kona waiwai mahope o Mainele, pili\nhoi ke \u2019lii wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili.\nNa Iole. Ina e ku na iole he umi i ka pua i ka pana hookahi ana,\nalaila, eo ka waiwai, ina emi i ka eiwa iole o ka pana hookahi ana,\naole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi iole i ka\npana hookahi ana, kanikani pihe ka aha e nana ana, \u201cEo ia Mainele! Eo\nia Mainele!\u201d Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele:\n\u201cHawawa! A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no\npaha i ka umiumi o ka iole e pana ai, akaka la hoi ke akamai, aole ka!\u201d\nOlelo mai o Mainele: \u201cKeiki hoopunipuni oe. Mai ko\u2019u la i pana iole a\nhiki i keia la, aole au i ike i kekahi kanaka e pana ana ma ka umiumi o\nka iole.\u201d No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi o\nka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole,\nmehameha ka nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi\ne ike ia ai, he ano kino iole na makua a me na kaikuahine.\n\n\n Aia la o Pikoiakaalala,\n O Kama a\u2019u a Alala,\n I hanau ia e Koukou,\n O Alala ka makuakane\n O Koukou ka makuahine,\n O Kikoo o ka po,\n E kikoo aku ana au ia oe,\n Ia uluku, ia ululono,\n O Kaulamawaho he alii,\n O Kekakapuomaluihi\n O Kau la hooholo ia mai\n Aia la! Aia la!\n Aia ka iole i ka hua o ka aweoweo,\n I ke kumu o ka aweoweo\n I ka lau o ka aweoweo\n Aweoweo ula i ka la,\n I moe i ke pili o kuahuia nei la,\n Moe, moe maila ka iole,\n A hoi maila i ka iki.\n\n\nPana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o\nka pua he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa\nana. Olelo o Mainele, kona hoa pana iole, a me na kanaka a pau: \u201cUa\npai! Ua pai, no ka mea, he umi iole o kau pana hookahi ana e Mainele, a\nhe a Pikoiakaalala, a o ke opeapea aole heia iole.\u201d I aku o\nPikoiakaalala: \u201cHe iole ia, ua ku i ka pua; penei ka olelo ana:\n\n\n Opeapea i ke kau malie,\n Kou pokii e iole\n E wi mai.\n\n\nAia la he iole,\u201d pela aku o Pikoiakaalala ia Mainele a me na kanaka a\npau loa, na \u2019lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho.\nNolaila, ua maopopo he mau iole na kaikuahine o Pikoiakaalala, oia o\nIole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.\n\nNo ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka\naku, hoi aku la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka\nai. Mamua o ka paina ana, pane aku o Pikoiakaalala: \u201cE hoolohe mai\noukou a pau loa, he wahi kanawai ko\u2019u no ka ai ana, penei: \u201cAohe\nwalaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu, a pau kuu\npaina ana.\u201d Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala,\nhookahi nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka\nai a pau o ka umu. Pane mai kekahi kanaka: \u201cHe ai na ke Akua.\u201d Oki iho\nla keia. Pane mai na kaikoeke: \u201cE oki ana ka hoi i ke aha ka ai ana?\u201d\n\u201cAole, ua maona ae la no.\u201d \u201cAe, ua lohe la hoi makou i kou kanawai,\u201d\npela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii kona kino a\nlilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.\n\nA nalowale mai o Pikoiakaalala mai ke \u2019lii wahine mai, a me ke anaina\nkanaka a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka\nmanao o ke \u2019lii wahine o Kekakapuomaluihi. Nolaila, kuahaua ia mai na\nmea a pau e hui i kahi hookahi, mai na \u2019lii a na makaainanana, ke\nkanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala, ka mai iluna\nke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa,\ni loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana,\nno ka mea, ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai\nhookahi ana. I ka wa i pana iole ai me Mainele, he kino keiki no ko\nPikoiakaalala. Iloko o keia akoakoa ana i ike ia ai o Pikoiakaalala,\nmaloko o kana hana he pana iole.\n\nIloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a\nliilii na maka a like me ko ka iole. Kahea o Pikoiakaalala: \u201cKa iole\nnui e! Ka iole nui e! Makau ole i ke kanaka keia iole. Ku oe i ka\u2019u\npua! Ku oe i ka\u2019u pua.\u201d\n\n\n\n\n\n\nMOKUNA II.\n\n\nI keia kahea ana a Pikoiakaalala, lohe o Mainele a me na \u2019lii; i aku o\nMainele: \u201cKanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o\nkeia anaina kanaka nui? He keu oe o ke kanaka wahahee.\u201d\n\n\u201cHe iole! He iole!\u201d pela o Pikoiakaalala. Olelo mai o Mainele: \u201cE pili\nkaua.\u201d Ma keia pili hou ana komo hou na \u2019lii, o ke \u2019lii kane mahope o\nMainele, o ke \u2019lii wahine mahope o Pikoiakaalala; a pau ka pili ana o\nna waiwai, pana o Pikoiakaalala. Wahi a Mainele: \u201cAia a ku i ka iole\nponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, ua ike na mea a\npau aohe iole holo mai i kawa paapu o na kanaka.\u201d\n\nPana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o\nMainele a me na kanaka a pau aohe ia he iole, he kanaka ia. I aku o\nPikoiakaalala, he iole ia, penei: \u201cHanau ke keiki; he kino uuku ia; a\nnui ae, he kino kamalii; a pau ka pii ana o ke kino, he kanaka makua; a\nlalau i ke kookoo, he elemakule; a liilii na maka, he \u2018haumaka-iole,\u2019\niole. Aole ia he iole? He iole ia.\u201d Eo o Mainele.\n\nA pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala\nnana ae la ia i kaupoku o ka hale a olelo ae la: \u201cKa iole nui e kau mai\nla! Ka iole nui e kau mai la!!\u201d I aku o Mainele: \u201cWahahee oe e na\nkanaka; na wai ia iole holo mai o laila? He oi oe o ke kanaka wahahee,\naohe ou lua.\u201d Olelo aku o Pikoiakaalala: \u201cHe iole; ina i pana au i kuu\npua a i ku, pehea oe e Mainele?\u201d \u201cAe, i pana oe a i ku ka iole, eo au\nia oe, a i ku ole, eo oe ia\u2019u,\u201d pela aku o Mainele. Nolaila, pili hou\nlaua, na na haku alii o laua i pili na waiwai, ka aina. A pau ka pili\nana, pana o Pikoiakaalala. Lele aku la ka pua a ku i ka \u201caho kuaiole\u201d i\nke kaupoku maluna iho, ku ka pua. Nana ae la o Mainele a hoole: \u201cAole\nia he iole, he aho ia, aole i eo.\u201d Olelo aku o Pikoiakaalala: \u201cHe iole\nia, penei ka olelo ana: \u2018Kau hilo ia iho ka aho kuaiole.\u2019 Aole ia i\npili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia\u2019u.\u201d Ia wa,\nhooholo na mea a pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua\nhaule loa kona akamai i lalo a me kona kaulana. Ua lilo ke akamai a me\nke kaulana no Pikoiakaalala, i ka pana iole.\n\nMaanei, e nana kakou no ke \u2019lii nui o Hawaii no Keawenuiaumi. I kona\npii ana me kona mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea\nwaa, kau ana elua manu iluna o ka wekiu, kahea iho la me ka leo nui:\n\u201cE, Keawenuiaumi, aohe waa, he puha, he waa ino, he waa puha, he waa\nhiki ole i ka moana.\u201d\n\nA lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke\nkoa, no ke kahea mau o na manu pea i na la a pau loa; nolaila, uluhua o\nKeawenuiaumi, a manao iho la oia e imi i kanaka akamai i ka pana pua i\nmake na manu. Ua hiki aku ke kaulana o Mainele ma Hawaii a puni i ka\npana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: \u201cIna e make na\nmanu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a\nme kekahi aoao o Hawaii.\u201d\n\nA hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a\nKeawenuiaumi. Ia lohe ana o Mainele i keia holo ona i Hawaii,\nhoomakaukau iho la ia i na waa a me na kanaka holo pu me ia.\n\nO Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma\nka ae one mahope o kona pae ana mai Kauai mai, olelo aku la ia ia\nPikoiakaalala: \u201cE holo ana o Mainele i Hawaii e pana ai i na manu, ua\nhiki mai nei na elele a Keawenuiaumi.\u201d \u201cAe, ina oe e manao e holo au, e\npii oe i ie, a ulana hokeo, i wahi no\u2019u e noho ai, i ole au e ike ia e\nMainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.\u201d\nHana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau\nka hinai ie, a me ka holo o Mainele.\n\nI aku o Mainele ia Kauakahi: \u201cE holo kaua i Hawaii.\u201d Ae mai o Kauakahi:\n\u201cAe, he ae no ko\u2019u i ka holo me oe i Hawaii, aia nae a ae oe i ka\u2019u\nolelo.\u201d \u201cHeaha ia ia olelo?\u201d wahi a Mainele. \u201cHe hokeo akua no\u2019u, he\nkapu kona waa e kau ai, aohe kanaka e kau ma kona waa, owau wale no.\u201d\nUa pono ia olelo ia Mainele. I ka la o lakou i holo ai i Hawaii, kau\naku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o\nKauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope\nka hokeo, mamua o Kauakahi.\n\nOlelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka\nmakani i loko, aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i\nloko e noho ai. A hala o Oahu nei mahope o lakou, hoalulu na waa o\nlakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi, hina ke kehau o\nKahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a\nowakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o\nKawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i\nHawaii. Aia hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana\nkona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala ia\nKauakahi: \u201cE olelo aku oe ia Mainele e pana aku i ka waha o ka iole e\npouliuli mai nei.\u201d A lohe o Mainele i ka olelo a Kauakahi, hoole maila:\n\u201cAohe iole, he pali ia; he kanaka lalau oe.\u201d\n\nA haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma\nke awa o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o\nKauakahi me ka hokeo ie ana. I aku o Mainele: \u201cE pii kaua.\u201d Olelo mai o\nKauakahi: \u201cAole au e pii a hiki kuu hokeo akua. Ia lohe ana o Mainele,\nkauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka hokeo akua e\nhiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka\nhokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: \u201cAole kakou\ne pono ke noho ma ka hale hookahi me ke \u2019kua o kaua, e aho e olelo oe\nia Keawenuiaumi i wahi hale no maua.\u201d Olelo aku la o Mainele ia\nKeawenuiaumi, i hale no ke akua o laua me Kauakahi; mahope oia lohe\nana, aohe i upuupu iho paa ka hale, haawale o Kauakahi me ka hokeo ie.\nO keia mau hana a pau loa, na Pikoiakaalala wale no, i ole oia e ike ia\ne Mainele a me na kanaka.\n\nI ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi\no ke koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki\npono lakou malalo o ke kumu o ua koa nei, noho kaawale aku la o\nKauakahi me ka hokeo ie. Ia wa, ooki na kalai waa a Keawenuiaumi i ke\nkumu o ke koa, kau ana na manu, kahea ana: \u201cE, Keawenuiaumi e! Aohe\nwaa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.\u201d\n\nLohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na\nmanu. Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae,\naohe no he launa ae i na manu. Hawanawana aku o Pikoiakaalala ia\nKauakahi: \u201cE ninau alu oe ia Mainele a me Keawenuiaumi heaha keia ku\nole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na\nmanu.\u201d A lohe o Mainele i keia olelo a Kauakahi, i mai la: \u201cAole no la\nhoi e pana ae; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no\nhoi paha, malama o ku ia oe.\u201d I aku o Kauakahi: \u201cAe, e olelo ae au i\nkuu akua a nana e pana na manu.\u201d Ia wa ku ana o Pikoiakaalala mai loko\nae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele a me na\nkanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o\nPikoiakaalala ia Keawenuiaumi: \u201cI poi wai, e lawe mai a malalo o ke\nkumu o ke koa nei kukulu.\u201d I loko oia wa pana o Pikoiakaalala i na\nmanu; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o\nna manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana\nai, o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia\npana ana, ku na manu a elua, pahu ana i lalo, uwa ka aha kanaka i ke\nakamai o Pikoiakaalala.\n\nLilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o\nHawaii waiwai o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.\n\n\n\n\n\n\n\n\nLEGEND OF KALELEALUAKA AND KEINOHOOMANAWANUI.\n\n\nThe land where Kalelealuaka and Keinohoomanawanui lived was Lihue,\nsituated below and to the east of the Kaala mountains on Oahu. The\nground upon which the house stood is \u201cOahunui\u201d. At this time Kakuhihewa\nwas the king of Ewa and of the districts adjoining; while Pueonui was\nthe king of the district of Kona, embracing that stretch of country\nfrom Moanalua to Makapuu. At this time these two kings were contending\nin war with each other whereby Pueonui was acquiring the Ewa lands.\nKalelealuaka was a very brave and fearless man in battle and in\nfighting. Kalelealuaka and Keinohoomanawanui often spent their time\nwishing for certain things. The house in which they lived faced\ndirectly towards Ewa.\n\nUsually after partaking of their evening meal they would light their\nkukui nut lamp and then lie down with their heads on their pillows,\nlook up at the roof, Kalelealuaka at one gable of the house and\nKeinohoomanawanui at the other, when Kalelealuaka would call out to\nKeinohoomanawanui: \u201cLet us name our wishes.\u201d Keinohoomanawanui would\nthen reply: \u201cMy wish is this: that we sleep until the first crowing of\nthe cock, then wake up and proceed down to the plain, pull up some\nahuhu, [680] gather them together, continue on down to the beach, pound\nuntil soft, put the stuff into the cracks, catch an eel, return home,\nput the eel in banana leaves, cook it in the oven underground; then at\nthe second crowing of the cock uncover the oven and place the cooked\neel to one side to cool; after it is cooled we will then proceed eating\nuntil we have had our fill; when we will retire to our mats, place our\nheads on our pillows, face up to the roof and watch the rats race along\nthe battens. That is my wish, I want you to know.\u201d\n\nKalelealuaka would then reply: \u201cThat is no wish, I have the proper\nwish.\u201d \u201cWhat is your wish?\u201d Keinohoomanawanui would ask. \u201cThat we may\neat the dogs of Kakuhihewa that bite the face of people; that we may\nbake the hog whose tusks are crossed; that we may eat the fat awa [681]\nof the fish ponds; that we may drink of the best and most intoxicating\nawa; that Kakuhihewa himself shall chew the awa, strain it into the\ncontainers, pour it out into the cups, place the cups to our lips; and\nafter we have slept off the effects of the awa, that he bring his\ndaughters and make them our wives. That is my wish, I want you to\nknow.\u201d Keinohoomanawanui then replied: \u201cSay, we will get killed. I\nthought we were to wish on other subjects; but I see your wish is in\nrelation to the king. If that is your wish we will surely get killed.\u201d\nThis was carried on by these two for ten nights and over. [682]\n\nAs their lamp was seen burning for several nights, Kakuhihewa got vexed\nand ordered one of his spies to go on up and see what this midnight\nlamp was for. As the spy arrived and stood on the outside of the house\nhe heard Keinohoomanawanui name his wish, which was followed by\nKalelealuaka, after this the two became quiet. The spy then stuck a\nshort wooden dagger in the ground at the entrance [683] of the house\nand returned to the king. At his arrival the king asked: \u201cWhat was that\nlamp burning for that you went up to see?\u201d The spy then repeated all he\nhad heard. While the spy was repeating what he had heard to the king, a\npriest was at this time with the king. At the conclusion of the\nrecital, the king turned to the priest and asked him: \u201cWhat about that\nman Kalelealuaka? Do you think his wish proper or not?\u201d The priest\nreplied: \u201cWhat he has said should be carried out, because he will be\nthe man to gain the conquest for you, so that you will own the whole\nisland. You must, however, carry out every detail of his wish with your\nown hands.\u201d On the advice of the priest, Kakuhihewa [684] proceeded to\ncarry out in detail the wish made by Kalelealuaka. The priest had,\nhowever, instructed the king to build two houses, one to serve as an\neating house and the other a sleeping house; both to be built and\ncompleted in one day and then Kalelealuaka was to be sent for and\nbrought down.\n\nWhen Kalelealuaka [685] and Keinohoomanawanui [686] woke up in the\nmorning and went out of doors, they saw a wooden dagger sticking in the\nground just outside of the entrance. At seeing this Keinohoomanawanui\nsaid to Kalelealuaka: \u201cWe are going to be killed. Here is a wooden\ndagger at our door. We have been discovered. What a pity that we are to\nbe killed. You can now see the consequences of disobeying my advice,\nnot to speak anything in connection with the king.\u201d\n\nWhile they were discussing the dagger found at their door, they looked\ndown toward Ewa and saw a company of people coming up toward them from\nthe king\u2019s house all armed with stone axes from front to rear of the\nprocession. At the sight of the people Keinohoomanawanui remarked:\n\u201cThere perhaps is our death coming?\u201d Kalelealuaka replied: \u201cYou\ncoward.\u201d The company they saw coming was on their way to cut timber for\nthe erection of the two houses as advised by the priest. These houses\nwere completed in one day.\n\n\n\n\nHOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE\nTAKEN TO KING KAKUHIHEWA AT EWA.\n\nOn the following day Keinohoomanawanui again saw a large company of\npeople coming up from Ewa, all armed with spears and other instruments\nof war; some had war helmets and feather capes while some had a litter\nfor carrying people. Upon seeing the people Keinohoomanawanui turned to\nKalelealuaka and said: \u201cOur death is now close upon us.\u201d Kalelealuaka\nreplied: \u201cKeep your eye on them.\u201d Kalelealuaka all this time was lying\ndown with his war club, showing no fear and acting as though willing to\nfight. When the people arrived outside of the house, six of them\nsurrounded the house all armed with death weapons. Soon after this\nKalelealuaka got up, stepped outside with his war club in hand, raised\nit and struck it on the house cutting it in two and scattering the\ngrass and timbers in all directions. The officer in command of the\nsoldiers spoke up saying: \u201cWe did not come here to inflict death, but\nwe have been sent to bring you to Ewa by the orders of Kakuhihewa, the\nking. Here is the litter, get in.\u201d\n\nBefore their arrival at Ewa, Kakuhihewa had in the meantime prepared\nwith his own hands everything as advised by the priest, as already set\nforth in this story. The reason why Kakuhihewa had followed the\ninstructions was because he wanted to gain possession of all of\nPueonui\u2019s lands, and also because the priest had advised him so.\nKalelealuaka and Keinohoomanawanui were from this time on taken as the\nking\u2019s sons-in-law. All Kalelealuaka did after this was to retire with\nthe daughter of Kakuhihewa in one of the houses prepared for them.\n\nWhile they were living together at this time, war was again resumed\nbetween the two kings, Kakuhihewa and Pueonui. [687] Keinohoomanawanui\nwas at once made one of the king\u2019s officers and he went out to take\npart in one of the battles, and in which Pueonui was beaten. Kakuhihewa\nand his men went out to fight during the daytime and they slew a great\nmany of Pueonui\u2019s men. Keinohoomanawanui always gained the victory in\nthese battles so that in time the king began to give Keinohoomanawanui\nthe credit of such splendid results.\n\nKalelealuaka in the meantime retired during the daytime, but at the\nfirst crow of the cock at early dawn, he would get up and go out and\nslay the officers in the army of Pueonui. He would run from Ewa to\nKapukaki, the heights looking down at Halawa, where he would meet the\nofficers of the opposing army and fight them single handed, striking on\nthe right and then on the left. After slaying the enemy by the use of\nhis war club he would carry off their war helmets and feather capes.\nThis was carried on by him for several nights without the knowledge of\nanyone. One night as he was returning a farmer at Halawa saw him.\nKalelealuaka had slain several of Pueonui\u2019s men, and secured some\nfeather capes and war helmets and was on his way home; but he was\ntraveling at such speed that the farmer was unable to make out who he\nwas. On the night following the farmer thought he would lie in wait for\nthis man; sure enough he saw Kalelealuaka going along at a very great\nrate of speed, so taking up his spear whose point was fixed like a\nhook, he threw it and hit the man in the arm just above the wrist; the\nspear point entered and was made fast. Kalelealuaka seizing the spear\ntried to pull it out, but was unable on account of the peculiar point,\nso he broke it, leaving the point still in the arm.\n\nPueonui was defeated and Kakuhihewa took possession of all his lands.\nKakuhihewa all this time thought Keinohoomanawanui was the cause of\nthese victories over Pueonui and the slaughter of the men. In the\nmeantime the farmer refused to give Keinohoomanawanui the credit of\nthese victories and declared that the final defeat and death of Pueonui\nwas the work of a different man altogether, who went out to fight only\nin the early morning. He described this unknown man as a very fast\nrunner of whom he knew no equal; the man always carried a war club, and\non his return would come with war helmets and feather capes. \u201cI have\nwounded him in the arm and I think the spear point is still in his arm.\nIt will be the means by which the man could be recognized.\u201d\n\nWhen Kakuhihewa heard this, he issued a call for everybody to come\ntogether, no man, woman or child to remain at home, excepting those who\nwhen they fell down were unable to get up again, and those who were so\nsick that they could not walk. After everybody had come together, the\nfarmer proceeded to look for his man by looking at their arms; but he\nwas unable to locate him. He then asked Kakuhihewa: \u201cIs there no one\nleft?\u201d \u201cNone,\u201d said the king, \u201cexcept my son-in-law who is asleep at\nhome, and has done nothing requiring him.\u201d \u201cSend for him and let me see\n[his arm],\u201d said the farmer. When Kalelealuaka came up to the farmer\nand held up his arm the point of the spear was found. The farmer then\nremarked: \u201cSurely, this is the man that slew all of Pueonui\u2019s men, and\nthis is the very man whom I saw coming in the early morning while I was\non my way to work and at whom I threw the spear, the point of which is\nstill in his arm. I also saw him returning with war helmets and feather\ncapes, and I am certain his house must be filled with those articles;\nlet someone be sent to fetch them.\u201d When the man that was sent\nreturned, he brought with him several war helmets and feather capes\nwhich made a huge pile, proving that it was Kalelealuaka that caused\nthe overthrow and final defeat of Pueonui. So Kalelealuaka was made\nchief ruler, while Kakuhihewa served under him.\n\n\n\n\n\n\n\n\nKAAO NO KALELEALUAKA A ME KEINOHOOMANAWANUI.\n\n\nOka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e\nwaiho ana malalo hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae,\no Oahunui. O Kakuhihewa ke \u2019lii o Ewa a me na aina e pili ana me ia; o\nPueonui ko Kona nei, oia mai Moanalua a Makapuu, e noho ana laua me ka\npaonioni a me ke kaua, kokoke e pau loa o Ewa ia Pueonui.\n\nHe kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua\nhana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka\ni kai o Ewa, o ko laua manawa e kuko ai, o ka wa pau o ka paina ana o\nke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau ke poo i ka uluna,\nhuli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka ma kona\nkala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka\nia Keinohoomanawanui: \u201cO ke kuko a kaua.\u201d I mai o Keinohoomanawanui: \u201cO\nka\u2019u kuko, o ka moe o kaua a kani ka moa kuakahi, iho a ke kula, huhuki\nauhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o ka\nala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia, kalua, a\nkani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona,\nhoi aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo\niluna, nana ae i kaupoku o ka hale, liilii ka maka o ka iole, oia ka\u2019u\nkuko la i lohe oe.\u201d\n\nI aku o Kalelealuaka: \u201cAole kau he kuko; o ka\u2019u no ke kuko.\u201d \u201cPehea kau\nkuko?\u201d wahi a Keinohoomanawanui. \u201cO na ilio nahu maka o Kakuhihewa na\nkaua e ai; ka puaa kea o ka niho, na kaua e kalua; ke awa nui o na loko\nna kaua e ai, na puawa ona na kaua e inu. Na Kakuhihewa no e mama a\nwali, e hoka a loko o ke kanoa, e hoohee a loko o na apu; nana no e\nhooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana no\ne lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka\u2019u\nkuko la i lohe oe.\u201d \u201cKahaha, make kaua; kai no paha ma na mea e ae kaua\ne kuko ai, eia ka o ke \u2019lii kau kuko; ina pela kou manao mamake kaua,\u201d\npela aku o Keinohoomanawanui. Pela ko laua hana mau ana a hala ke\nanahulu o na po a me na po helelei, oia he mau po keu. O anahulu a me\nhelelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke\nano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.\n\nNo keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke\nkiu e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e\nolelo ana o Keinohoomanawanui i kana a pau ia, olelo o Kalelealuaka i\nkana a pau, hoomaha iho la laua. Kukulu iho la ke kanaka kiu i ka pahoa\nma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku la ke \u2019lii: \u201cHe\nkukui aha kela au i pii aku nei?\u201d Hai mai la ke kiu i na olelo a pau\nloa ana i lohe ai, a lohe ke \u2019lii i keia mau olelo. Aia me ke \u2019lii he\nkahuna; ui ae la ke \u2019lii: \u201cPehea kela kanaka o Kalelealuaka, he pono\nanei kana olelo, aole anei?\u201d I aku ke kahuna: \u201cHe pono kana olelo; o ke\nkanaka ia puni ko aina; o na mea a pau ana i olelo mai ai, e hooko oe,\no oe ponoi no ke hana e like me ka olelo a ua kanaka ala.\u201d O keia mau\nolelo a pau loa, ua hooko o Kakuhihewa ke \u2019lii; eia nae, olelo aku ke\nkahuna i ke \u2019lii: \u201cI mau hale elua, i hookahi hale ai, i hookahi hale\nmoe, hookahi la paa, alaila, kii ia o Kalelealuaka a lawe mai.\u201d\n\nO Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka\na hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o\nka hale, ua kukuluia. I aku o Keinohoomanawanui ia Kalelealuaka: \u201cMake\nkaua! Eia la he pahoa ma ka puka o ka hale o kaua! Ua loaa. Aloha ino\nkaua i ka make; o ka\u2019u no ia e olelo aku ana ia oe e waiho ke \u2019lii,\naohe make olelo.\u201d\n\nIa laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale,\nnana aku la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke\n\u2019lii a kokoke i ko laua nei wahi, me na koi lipi mai mua a hope o ka\nhuakai. \u201cAia hoi paha ka make o kaua la,\u201d pela aku o Keinohoomanawanui\nia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau hale, e\nlike me na olelo a ke kahuna i ke \u2019lii, hookahi la ua paa na hale elua.\n\n\n\n\nNO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O\nEWA IMUA O KE \u2019LII O KAKUHIHEWA.\n\nIa po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e\npii mai ana mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me\nka elau, me na mahiole, me ka ahuula, me ka manele auamo. Hai aku o\nKeinohoomanawanui ia Kalelealuaka, eia ka make o kaua ke kiina mai nei.\nWahi a Kalelealuaka: \u201cNana ia aku.\u201d O Kalelealuaka, ke moi nei no me\nkana laau palau, me ka maka\u2019u ole me ka aa no e hakaka.\n\nA hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni\no ka hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me\nkana laau palau a uhau iho la i ka hale, kaawale ae la elua mahele me\nka lele liilii i o i anei. Olelo mai ka luna o na kanaka: \u201cAole ka\nmakou huakai he kaua a he make; i kii mai nei makou ia oe e iho i kai o\nEwa, ma ke kauoha a ke \u2019lii a Kakuhihewa. Eia hoi ka manele la kau mai\niluna.\u201d\n\nA hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke \u2019lii\ni na mea a pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka\nhoomaka ana o keia kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no\nke ake e lilo nui ko Pueonui aina ia ia, a no ka olelo kekahi a ke\nkahuna. Lilo ae la o Kalelealuaka i hunona na ke \u2019lii a me\nKeinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka\nhale me ka wahine, ke kaikamahine a Kakuhihewa.\n\nI loko o keia wa a lakou e noho nei, hoomaka ke kaua o na \u2019lii, o\nKakuhihewa a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa,\noia kekahi i hele i ke kaua, ua lanakila ko lakou aoao ma ke kaua ana\nme Pueonui. O Kakuhihewa a me na koa kai hele i ke kaua i ke ao, ua nui\nka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui ma keia\nmau kaua ana, a ua manao ke \u2019lii o Kakuhihewa nana keia make.\n\nNo Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao,\nhele e pepehi i na \u2019lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a\nloaa na \u2019lii koa a me ke kaua i Kapukaki e nana ala ia Halawa. Lawe\nkela i ka mahiole a me ka ahuula o na \u2019lii a me na koa, hookahi laau\npalau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa ia poe kaua;\npela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po\nana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o\nKalelealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me\nka mahiole, e huli hoi ana ia, a no kona mama loa aole maopopo kona mau\nhelehelena. Nolaila, hoomakakiu ua kanaka mahiai nei i kekahi po hou\nmai, a ike ia ia Kalelealuaka e hele ae ana me ka mama loa, ia wa, pahu\nkela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope mai,\npaa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a\nuhaki ae la, paa no ka upe i loko o ka lima.\n\nO Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua\nmanao hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me\nkeia make o na kanaka. No ke kanaka mahiai. Hoole oia ia\nKeinohoomanawanui: \u201cAole nana keia make o Pueonui, he kanaka e wale no\nke kanaka nana e luku nei, aia a kokoke e ao hele keia kanaka. He\nkanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka hoi ana\nmai me ka mahiole a me ka ahuula, ua pahu ia e a\u2019u i ka ihe, a paa ka\nupe o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.\u201d\n\nA lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo\nkuahaua: \u201cAohe kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a\nhina iho, oia ke noho aku, o ka mea mai hiki ole ke hele.\u201d A akoakoa na\nmea a pau loa i kahi hookahi, hele ua kanaka nei e nana i ka lima, aohe\nloaa iki. Ninau aku la ia Kakuhihewa: \u201cAohe kanaka i koe?\u201d \u201cAole,\u201d pela\naku ke \u2019lii. \u201cAka, o kuu hunona wale no koe e moe la i ka hale, aohe\nana hana e loaa.\u201d \u201cE kii aku, e lawe mai e nana aku au,\u201d pela aku ke\nkanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima,\ni nana iho ka hana e paa ana ka upe o ka ihe i ka lima. \u201cHe oiaio, o\nkeia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke\nkanaka keia a\u2019u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a\u2019u e\nhele aku ai e mahiai, a na\u2019u no keia ihe i pahu i ka lima o ia nei. A\nhe nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a\nmehe mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi.\u201d\nIa laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa,\nmaopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o\nPueonui. Alaila, lilo ae la o Kalelealuaka i alii maluna o Kakuhihewa a\nnoho aku la ia malalo.\n\n\n\n\n\n\n\n\nLEGEND OF PUMAIA.\n\n\nOn the land of Pukoula which adjoins Waiahao [688] in the district of\nKona, Oahu, was the home of Pumaia. His chief occupation with that of\nhis wife, was hog raising. They at one time had as many as ten hog\npens; but amongst his whole herd [of hogs] there was one he thought a\ngood deal more of than all the others; one that measured over a fathom\nin length which he had vowed he would never part from. This hog was to\nbe kept until the death of Pumaia when it was to be killed.\n\nKualii who was king at this time, was building the temple called Kapua,\nwhich was situated to the east of Leahi Hill overlooking Mamala. At the\ncompletion of the temple, Kualii ordered that a hog be brought from\nPumaia. Upon the arrival of the messengers, Pumaia asked them: \u201cWhat is\nthe object of your call?\u201d \u201cWe have been sent by Kualii to you for a hog\nfor the temple. You give us one.\u201d \u201cYes, you can have one,\u201d said Pumaia.\n\u201cThere is the pig pen.\u201d This request was kept up until all the ten hog\npens were exhausted and there remained but the one hog he thought so\nmuch of. After a time Kualii sent his men for another hog. Upon their\narrival in the presence of Pumaia, they were asked: \u201cWhat has brought\nyou here?\u201d \u201cWe have been sent by Kualii to come for the hog that is\nleft.\u201d \u201cYou shall not have it. He is only seeking trouble. I thought he\nwas really in need of swine, but no.\u201d The men then grabbed the hog and\nfought with Pumaia for its possession, many against one. In this fight\nsometimes Pumaia would get possession of the pig and again the others\nwould get it. This was kept up for some time when at last a regular\nfight was had. Pumaia then struck out one blow on the right and one on\nthe left with his fists, killing all the men except one, who ran to the\nking, Kualii, and reported to him, saying: \u201cWe have all been killed by\nPumaia and I alone am left to bring the tidings to you.\u201d Kualii then\nordered his soldiers and officers to arm themselves with their spears\nand other implements of war and to dress in their war helmets and\nfeather capes and when ready to go and make war on Pumaia.\n\nAfter this fight Pumaia left Pukoula and moved on to Kewalo where he\nwas met by the soldiers and a regular battle was fought in which Pumaia\nslew all of Kualii\u2019s warriors and officers. One of the men, however,\nmanaged to escape and carried the result to Kualii. When Kualii heard\nthat his warriors and officers had all been killed, he called all his\nchiefs and warriors to come together, with his god, Kanemuka. Pumaia in\nthe meantime had moved on to Pawaa, where he was met by Kualii and his\nmen, and another battle was fought in which Pumaia again slew all the\nchiefs and warriors, with the exception of Kualii and his god. When\nKualii saw that his men and chiefs were all slain he prayed to his god\nto capture Pumaia, and so through the power of this god Pumaia was\ncaught and bound. Kualii was so incensed at Pumaia that he was\nimmediately killed and was dragged to Kapua where his dead body was\nthrown into the pit with the men he had killed. In the course of the\nill treatment given his body, the jaws were crushed and cut up into\nfragments.\n\nPumaia\u2019s wife and young daughter in the meantime were at home where\nthey were awaiting for his return, from early in the afternoon until\nmidnight. At this long absence of Pumaia the mother remarked to the\ndaughter: \u201cYour father perhaps is dead. In all his travels before this\nhe generally returned home before dark.\u201d While the two were talking\nthey heard a shaking noise outside the house and an indistinct call to\nopen the door. The mother then rose and opened the door, and lo it was\nthe spirit of Pumaia.\n\nRelating to the spirit of Pumaia: It is told in this legend that the\nspirit is always much stronger than the living body and that several\npeople have been killed by spirits; the following narrative will show\nthis.\n\nAs the jaw bones of Pumaia were so crushed his words were indistinctly\nheard, so the spirit had to resort to whispers and gesticulations of\nthe hands, like a deaf and dumb person, in order to be understood.\nPumaia then said to his wife: \u201cI struck out right and left and killed\nthem all.\u201d The wife asked: \u201cYou killed them all?\u201d \u201cYes, yes,\u201d at the\nsame time bringing the hands together and making the negative motion to\nindicate that nothing was left. Pumaia then said to the wife: \u201cLet us\ngo and get my body.\u201d The wife assented and took a piece of kapa cloth\nin which to wrap the body. The blazing spirit [689] then went ahead,\nthe wife following until they reached Kapua, the temple of Kualii and\nthe pit where the body had been thrown. The spirit of Pumaia then flew\nand landed right in the center of the pit and flamed; the night guards\nwere fast asleep, as it was then well on towards midnight, [690] the\nMilky Way being plainly seen. The wife then approached the hole and\nfelt of the dead bodies. The spirit then whispered and at the same time\nmaking motions with the hands to remove the dead bodies and pointed\ndown in the bottom of the hole. The wife followed the instructions\nuntil she found the body of Pumaia beneath, all ragged and torn. She\nthen collected the pieces and put them in the kapa cloth, in the form\nof a bundle, put it on her back and returned home. Upon her arrival at\nthe house Pumaia\u2019s spirit told the wife, at the same time pointing at\nthe floor of the house, to remove the mats, dig a hole and conceal the\nbody, before the arrival of the people who would search for the body\nthe next day. The wife did as she was told. On the next day a searching\nparty arrived looking for the body of Pumaia. The searchers asked\nPumaia\u2019s wife: \u201cDid you not go and remove the body of your husband last\nnight?\u201d \u201cI do not know anything about it nor have I removed it. Is\nPumaia then dead? This is the first that I have heard of his death.\u201d\nWhen the searchers heard this they were certain that the wife could not\nhave removed the body, so they returned [to the king].\n\nOn the second night, the spirit of Pumaia again came to the wife. The\nreason for this coming was this: The wife that day looked at her\ndaughter and said: \u201cYes, I am grieving at our fate as our bones still\nneed blood, not your father as his bones have no blood.\u201d At this\nPumaia\u2019s spirit asked: \u201cWhat are you two talking low about?\u201d The wife\nreplied: \u201cNothing, we are just talking about death, not of you of the\nbloodless bones.\u201d Pumaia\u2019s spirit then spoke to the wife: \u201cLet us get\naway from this place. Take me out and take me along.\u201d After the body\nhad been dug up, they left Pukoula and walked toward the mountains\nalong the road leading to the junction of Pauoa and the road that leads\nto the Alekoki pool. They then continued on up toward Maemae, and by\ndawn of [the next day] they reached Nuuanu.\n\nOn the top of the left hand peak of the Nuuanu Pali where you come down\ntoward Hoowahapohaku and look towards the eastern peaks of the pali and\nright at the top of this left hand peak is a cave. The spirit of Pumaia\nflew to this cave and lit there flaming. The wife with the bones of\nPumaia and the daughter then climbed up the cliff [691] until they\narrived at the cave, where they made their dwelling. At the end of the\nfourth day, the last finger [692] of food for the daughter was eaten up\nwhen the mother said: \u201cI am distressed at your fate, the one having\nbones that need blood. Here we are following after the bones that have\nno blood, and have left food and meat.\u201d When they woke up the next\nmorning they saw food, meat and other articles such as kapas, skirts\nand various other things. All these things had been brought by the\nspirit of Pumaia from Waikiki. In that one night the spirit had\ntraveled over the whole district. This was carried on for several\nnights and the food and animals, the fish in the ponds and the growing\nfood were brought to the cave. The spirit of Pumaia kept up these raids\nuntil at last it began to raid Kualii\u2019s own lands. All the different\nproperties were taken, even the canoes, mats, war helmets, feather\ncapes, calabashes, water gourds and various other things of the house\nand the land. At night, while the people were asleep, Pumaia\u2019s spirit\nwould enter the house, carry out the sleepers and then empty the house\nof their valuables. Upon waking up in the morning the people would find\nthemselves out of doors and their houses robbed of all the things of\nvalue; even the growing crops in the field were stolen by Pumaia\u2019s\nspirit. By these raids the wife and daughter were able to have all they\nwanted and far more than their needs. One day the wife sighed and said:\n\u201cYes, we have all we need, but there is one thing lacking, we have no\nservant to do our work for us.\u201d When Pumaia\u2019s spirit heard this, it\nwent off and brought back a servant for the wife and daughter.\n\nKualii in the meantime was being puzzled and often asked who this\nunknown thief could be. A priest who was living with him at the time\nthen told Kualii who the thief was in the following manner: \u201cThis thief\nis no other person than your enemy Pumaia; his body is dead, but his\nspirit is at large and is much stronger than when the body was alive.\nYou will soon be killed; if you act rightly you will then be saved.\u201d\n\u201cWhat must I do to be saved?\u201d asked Kualii. The priest replied: \u201cYou\nmust build three houses; one house for the wife and daughter; one house\nfor the property and servants; and one house for the bones of Pumaia.\nAfter the houses are completed go and bring your enemy back and take\ngood care of his bones; he may then take compassion on you and you will\nthen be saved.\u201d Kualii then consented to do all the things advised by\nthe priest.\n\nWhile this conversation was being carried between the priest and\nKualii, Pumaia was amused as he heard the advice of the priest and the\nconsent given by Kualii. He then advised his wife and daughter to\nreturn to the shore. The wife in obedience to the instructions made\nready for their return. While on their way back to the old home they\nmet Kualii\u2019s men who had been sent to bring them to the king. Upon\ntheir arrival at the king\u2019s house, they found everything prepared for\ntheir reception and they lived with the king ever after this.\n\n\n\n\n\n\n\n\nKAAO NO PUMAIA.\n\n\nO Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O\nkana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a\nhookahi puaa punahele loa ia Pumaia, he puaa anana, he puaa lilo ole ia\nhai, he puaa hanai a make pu me Pumaia.\n\nNo Kualii, oia ke \u2019lii nana ka heiau o Kapua e waiho la ma ke komohana\no Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele\ni o Pumaia ala i puaa, a hiki na elele, ninau aku o Pumaia: \u201cHeaha ka\noukou huakai?\u201d \u201cHe puaa, i olelo mai nei o Kualii i puaa no ka heiau ia\noe, e haawi mai oe.\u201d \u201cAe he puaa,\u201d pela mai o Pumaia; \u201caia ka pa puaa.\u201d\nPela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe kana\npuaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a\nhiki lakou imua o Pumaia, ninau mai la o Pumaia: \u201cHeaha ka oukou o ka\nhele ana mai nei?\u201d \u201cI kii mai oukou i ko puaa i koe e lawe, pela mai\nnei o Kualii.\u201d \u201cAole e loaa ia oukou, he imihala ia; kai no paha he\nmake puaa kona, aole ka.\u201d Ia wa, lalau lakou la i ka puaa, a lawe me ke\naumeume me Pumaia, hookahi keia he nui lakou la. Ia ianei ia lakou la,\npela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia ma ka akau,\na hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi\nkanaka. Oia kai holo aku a mua o Kualii olelo aku: \u201cUa pau loa makou i\nka make ia Pumaia, a owau, hookuu ia mai i ahailono i lohe oe.\u201d Ia wa,\nkena o Kualii i na koa, a me na \u2019lii koa, me koa, me ko lakou mau\nmakaukau a pau loa, na mahiole, na ahuula, na ihe, na pololu, na mea\nmake a pau loa. A makaukau lakou e hele mai e kau me Pumaia.\n\nHaalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i\nhoouka ai me Pumaia, malaila i luku ia ai na koa, a me na \u2019lii o Kualii\na pau loa i ka make ia Pumaia. Hookahi i pakele a lohe o Kualii. Ia\nlohe ana o Kualii, ku ia, me kona mau alii a pau loa, hele mai me na\nkoa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa, i laila,\nloaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na \u2019lii\ni ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i\nke \u2019kua ona ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu\nia ma ka mana o ke akua. No ka nui loa o ka huhu o Kualii ia Pumaia,\npepehi ia iho la ia a make, alako ia a hiki i Kapua, kiola ia ilalo o\nka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia hoomainoino\nana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.\n\nNo ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i\nka hale, e kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke\naumoe kupono i ke kau. No keia hoi ole mai o ke kane, olelo aku la ka\nmakuahine i kahi kaikamahine: \u201cUa make paha ko makuakane, aole pela ia\ne hele nei, i ke ao no hoi.\u201d Ia laua e kamailio ana, halulu ana ma waho\no ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii aku\nla ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia.\nUa olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o\nke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia\nai.\n\nNo ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono\nole ke olelo me ka leo, he hawanawana wale no me ke kuhi ana o ka lima,\nma o a ma anei e like me ke kuli. Olelo mai la o Pumaia i ka wahine:\n\u201cU-U-iho-ka akau iho-ka-hema, pau loa i ka make.\u201d I aku la ka wahine:\n\u201cPau ia oe i ka make?\u201d \u201cE-E\u201d\u2014hoopili ae i na hapa pulima a hoole mai. I\naku o Pumaia i ka wahine: \u201cE kii kaua ia\u2019u.\u201d Ae aku ka wahine; lawe ae\nla ia he ahu he aahu kapa i mea wahi; mamua ka uhane o Pumaia e\nlapalapa ana, mahope ka wahine, a hiki laua i Kapua ka heiau a Kualii,\naia malaila kona lua i kiola ia ai. Lele aku la ka uhane o Pumaia a\nluna pono o ka lua, lapalapa, o na kiai ua moe, no ka mea, ua huli ka\nia, ke kau o ka po, hele aku la ka wahine a hiki i ka lua, haha iho la,\ne ahu ana ke kino kanaka.\n\nHawanawana maila o Pumaia, me ka pale mai o ka lima, ma oa ma o, aia ia\ni lalo ponoi o ka lua. Hana iho la ia peia, a loaa ke kino o Pumaia\nilalo, ua weluwelu a okaoka, hooiliili ae la ia a loko o ka ahu a me ke\nkapa, hana iho la a haawe, hoi mai la. A hiki laua i ka hale, olelo hou\nmai o Pumaia i ka wahine me ke kuhikuhi o na lima ilalo o ka hale, e\nwehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau ke ao\nae. Hana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli\nia mai ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia,\nninau mai la: \u201cAole oe i kii i ko kane a lawe mai i keia po?\u201d \u201cAole au\ni ike, aole no hoi i kii; ua make ka o Pumaia? Akahi no au a lohe ua\nmake.\u201d A lohe na elele, maopopo aole i kii ka wahine, hoi aku la lakou.\n\nI ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke\nkumu i hiki ai. Nana aku la ka makuahine i ke kaikamahine a pane aku:\n\u201cU, o kaua ka hoi ka mea aloha o ka iwi koko, aole o ko makuakane o ka\niwi koko ole.\u201d I mai la o Pumaia: \u201cHeaha ka olua e hamumu nei?\u201d \u201cAole,\ne mea wale ae ana no maua i ka make, aole ou o ka iwi koko ole.\u201d I aku\nla o Pumaia i ka wahine: \u201cE hele kakou; e wehe ia\u2019u a lawe pu.\u201d Pii aku\nla lakou mai Pukoula aku a ka uakee o Pauoa e hele la a hiki i ka wai o\nAlekoki, ma laila aku a Maemae, pela lakou i pii ai a owakawaka kai ao\no ke kakahiaka nui, hiki lakou i Nuuanu.\n\nAia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka\nHoowahapohaku, nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono,\ni ka welau pali oia iho, aia ilaila he ana. Lele aku la ka uhane o\nPumaia a laila lapalapa, pii aku la ka wahine me na iwi o Pumaia a me\nke kaikamahine a hiki, i nana aku ka hana he ana. Noho iho la lakou\nilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku ka\nmakuahine: \u201cU, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei\nkaua mahope o ka iwi koko ole, haalele aku nei kaua i ka ai me ka ia.\u201d\n\nIa po ana iho, moe laua a ala ae o ke kakahiaka nui, e ku ana ka ai, ka\nia, ka waiwai, ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau\nloa na ka uhane o Pumaia i kii a lawe, mai kai o Waikiki aku, hookahi\npo mai uka a kai o ka aina, pela aku he po, pau loa ka ai, ka\nholoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela no ka hana ana\na ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka\nwaiwai, na waa, na huamoena, na mahiole, na ahuula, na ipu a me na\nhuawai na mea a pau loa o ka hale a me ka aina. No ka mea, i ka po, i\nka wa moe o kanaka, lawe o Pumaia i ke kino a waho o ka hale, waiho,\nmoe oe a ala ae hoi aku i ka hale, aohe na pono o loko, ua pau ia\nPumaia i ka lawe ia, pela ka ai o waena; o luna e ulu ana, o ka io ua\npau.\n\nNo keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine;\nnolaila, kaniuhu iho ka wahine, penei: \u201cU, nui ka waiwai ia kaua, a\nhookahi hemahema i koe, o ke kanaka ole nana e lawelawe mai.\u201d Lohe no o\nPumaia, kii no, loaa ke kanaka lawelawe o ka wahine a me ke\nkaikamahine.\n\nNo Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia,\naia he kahuna e noho pu ana me ia, nana i hai mai ia Kualii. \u201cAole na\nhe kanaka e, o ko hoa paio o Pumaia; ua make ke kino, o ka uhane ia e\nhele nei; eia nae, ua oi ka ikaika o ka uhane mamua o ke kino.\u201d Kokoke\noe e make, ina e noonoo pono oe, alaiia ola oe. \u201cPehea e ola ai?\u201d wahi\na Kualii. I aku ke kahuna: \u201cE hana oe i ekolu hale, i hookahi hale no\nka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i\nhookahi no na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a\nhoihoi mai me ka malama pono, malama o maliu mai ko hoa paio, ola oe.\u201d\nAe aku o Kualii i ka olelo a ke kahuna.\n\nMa keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A\nmakaukau o Kualii i na mea a pau loa, ia wa, pane aku o Pumaia i ka\nwahine a me ke kaikamahine, e hoi i kai. Ae mai ka wahine: \u201cAe, e hoi\nkakou.\u201d Hoomakaukau iho la lakou e hoi i kai nei. Ia lakou e hoi mai\nana i ke alanui, loaa aku la i na kanaka o Kualii. A hiki lakou io\nKualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka noho pu\nlakou ia wa.\n\n\n\n\n\n\n\n\nLEGEND OF HANAAUMOE.\n\n\nHanaaumoe was a flattering spirit who lived in Oahu, as the island of\nOahu in the olden days, during the reign of Halalii, was the home of\nthe spirits. The duty of this spirit, Hanaaumoe, was to meet all the\ncanoes that arrived from other lands and through his cunning and\nflattery urge the people to land. In this way several people were\nkilled and eaten by the spirits. As this spirit had no equal in the art\nof flattery, he was delegated by Halalii the king of the spirits to\nguard all the points along the coast of Oahu. While he was on duty one\nday he saw canoes approaching Oahu from the west. In the double canoe\nwas Kahaookamoku the friend of the king of Kauai, several men and\nKaneopa a lame fellow. These people were from Kauai and were on their\nway to Hawaii to make a visit.\n\nHanaaumoe upon seeing these people invited them to come ashore: \u201cCome\nashore, land your canoe. Don\u2019t go to Hawaii for that island is filled\nwith spirits. Hawaii has spirits for Kanikaa lives there. Maui has\nspirits for Keoloewa lives there. Lanai has spirits for Pahulu lives\nthere. Molokai has spirits for Kaunolu lives there. Here is the island\nthat has no spirits; land the canoe. There is food ashore, there are\nhouses, there are women for each, the paddlers shall have two apiece,\nas wives, and your chief Kahaookamoku shall have five wives.\u201d\n\nWhen the people heard the invitation extended by Hanaaumoe, they came\nashore at the landing at Kou, hauled the canoes on to the beach,\nentered the long shed where they slept awaiting for the things promised\nthem by Hanaaumoe. Late that evening Hanaaumoe came to the door of the\nhouse where the strangers were sleeping, scattered here and there like\ncastaways, being very tired from the effects of the sea trip, and\ncalled out:\n\n\n Asleep are you?\n Piled on one another,\n Scattered here and there,\n Are you all asleep?\n\n\nEverybody was fast asleep except Kaneopa who was still sitting up. Upon\nhearing the call, Kaneopa answered: \u201cWe are not asleep, we are still\nawake waiting for the food, and meat and our wives.\u201d Hanaaumoe then\nresorted to falsehood: \u201cThe things cannot arrive in a hurry as the road\nfrom Nuuanu down is long, the climb from Kapukaki is long and the plain\nKulaokahua is also afar off.\u201d Hanaaumoe soon after this returned to\nHalalii and to the rest of the spirits who asked him: \u201cHow is it, are\nthey asleep?\u201d Hanaaumoe answered: \u201cNo, they are not asleep yet?\u201d At\nmidnight Hanaaumoe again returned and called, the second time:\n\n\n Piled on one another,\n Scattered here and there,\n Are you all asleep?\n\n\nKaneopa answered: \u201cWe are not asleep, we are waiting for the two wives\napiece for the paddlers and the five wives for the chief Kahaookamoku.\u201d\nHanaaumoe again answered as he did before and then departed, being\ncertain that the people were not asleep yet.\n\nCertain thoughts then entered Kaneopa that the island of Oahu was full\nof spirits and they would all be eaten by them; so he looked for a\nplace within the house where he could conceal himself. After studying\nthe matter for a while he at last decided to dig a hole under the door\nsill; for he reasoned that the king would, upon entering the house,\nnaturally sit on the door sill. All this time the rest of the people\nwere in a deep sleep, no one was awake except Kaneopa. Kaneopa was\nsorry for the chief Kahaookamoku because he would surely be eaten up by\nthe spirits and Kaneopa was at a loss to know how he was going to save\nhim. Kaneopa tried to keep himself awake, but could only last until the\ncrowing of the first cock, when he too became so overcome with sleep\nand moved under the door sill and sat in the hole. Just as soon as he\nentered the hole, Hanaaumoe arrived and he again called as before, for\nthe third time. There was no answer. He called again, again there was\nno answer. Hanaaumoe then said: \u201cYou will surely be all killed. Why\ndidn\u2019t you sleep at Kauai instead of coming and sleep on the island of\nHalalii where the spirits live? You are as good as dead, there is no\nescape; your flesh, your bones, your bowels, your blood, your eyes,\nwill all be eaten up.\u201d During all this talk by Hanaaumoe, Kaneopa was\nlistening. At the end Hanaaumoe returned to Halalii. Halalii then asked\nhim: \u201cHow is it, are they asleep?\u201d \u201cYes, they are asleep, let us be\ngoing,\u201d said Hanaaumoe to the rest of the spirits.\n\nWhen the spirits arrived at the long house where Kaneopa and his\ncompanions were sleeping they all entered and Halalii sat on the door\nsill. The spirits were so numerous that they were without number. [693]\nThey made but one smack and the people disappeared, all eaten up by the\nspirits. The spirits then began digging up the floor of the house\nexcept that portion under the sill where Halalii was sitting. At the\napproach of day the spirits all returned to their home and Haneopa came\nout of his hiding place and limping to the canoe he pushed it into the\nsea and set sail for Kauai.\n\nWhile Kaneopa was on his way to Kauai, Hanaaumoe appeared on the coast\nand beckoned to Kaneopa, inviting him to land, saying: \u201cCome ashore.\nLet the canoe come ashore.\u201d Kaneopa then answered angrily: \u201cYou are a\nfilthy old spirit. Didn\u2019t you eat up our chief? I will not come\nashore.\u201d\n\nUpon Kaneopa\u2019s arrival at Kauai, he informed the king and people how\nhis companions had been eaten up by the spirits of Oahu, and how he was\nsaved only through his wit. The king then asked the priest: \u201cWhat must\nwe do?\u201d The priest, Hanakapiai, answered: \u201cProceed and hew out a\ncountless number of wooden images that will look as near as possible to\nhuman beings.\u201d After the images were ready, the king, the priest and a\nlarge number of followers set sail for Oahu and in course of time hove\nto directly off Leahi, when they saw Hanaaumoe appear on the coast and\ncalled out as he did the other time. Kaneopa, who was in the company on\nthis second visit, said to the people who were with him: \u201cThat is\nHanaaumoe the great flatterer. That is the spirit who deceived us and\ngot us to land.\u201d The king and priest in answer to the invitation\nreplied: \u201cYes, we will land.\u201d The people then all came ashore and\napproached the long house where Kahaookamoku and his companions had\nstayed and were eaten up by the spirits.\n\nToward dusk that same evening, the priest instructed the people saying:\n\u201cLet everybody retire to where the canoes are lying and leave the\nwooden images in the house. Let everybody be supplied with lights with\nwhich to set the house on fire as soon as all the spirits have entered\nthe house.\u201d Late that evening, the flatterer, the spirit Hanaaumoe came\nto the house and called out:\n\n\n Piled up on one another,\n Scattered here and there,\n Are you all asleep?\n\n\nNo one answered from within; he called a second time, still no answer.\nHanaaumoe then spoke to himself: \u201cHa, ha! Why didn\u2019t you sleep on Kauai\ninstead of coming here and sleep on the spirit island of Halalii? Dead,\nyou will not be saved.\u201d While Hanaaumoe was calling the people were\nlistening. At the end of his call Hanaaumoe returned to Halalii and\nreported to him that the people were all asleep. Upon hearing this\nreport Halalii issued a call that all the spirits be brought together;\nafter this they proceeded to the long house at the beach. Upon coming\nup to the house the spirits all entered and Halalii sat on the door\nsill. The spirits then took up the wooden images and began eating them.\n\u201cOh, how tough!\u201d was heard from one of the spirits. \u201cSo is the one I am\neating,\u201d said another. It was customary in days gone by for the king to\nreceive the choicest portions of the meat, so these portions were given\nto Halalii by the spirits. Upon taking a bite at one of these choice\nportions, Halalii remarked: \u201cVery tough.\u201d The rest of the spirits\nanswered: \u201cAll these people are very tough, not one of them is fat,\nthey are all thin and tough. They are not at all like the first lot\nthat came.\u201d\n\nWhile the spirits were busy eating the wooden images, the Kauai people\nsurrounded the house and set it on fire, killing all the spirits with\nthe exception of Hanaaumoe who some how managed to escape.\n\n\n\n\n\n\n\n\nKAAO NO HANAAUMOE.\n\n\nHe wahi akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua\no Oahu nei i ka wa kahiko. O Halalii ke \u2019lii, a o ka hana a keia wahi\nakua, o ka malimali i na waa holo mai o na aina e, e makaikai. Nui ka\npoe i make a pau i ka ai ia e ke akua. No ka maa o keia wahi akua i ka\nmalimali, nolaila, hoonoho o Halalii ke \u2019lii o ke akua i kiai no na\nmakalae a pau o Oahu nei. Iaia e kiai ana, hoea mai la ka auwaa ma ke\nkomohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a ke \u2019lii o\nKauai, me na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia,\nmai Kauai mai lakou, e holo ano i Hawaii e makaikai ai, kahea ana o\nHanaaumoe mauka. \u201cE pae! E pae ka waa! Mai holo i Hawaii he moku akua,\nakua Hawaii, akua ia Kanikaa. Akua Maui, akua ia Keoloewa. Akua Lanai,\naku ia Pahulu, akua Molokai, akua ia Kaunolu. Eia ka moku akua ole la o\nOahu nei, e pae na waa, he ai no o uka, he hale, he wahine, pakahi,\npalua ka na hoewaa wahine, palima ka ke \u2019lii o oukou a Kahaookamoku.\u201d\n\nA lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou\nnei; hapai na waa a kau iuka, komo lakou i ka halau, malaila lakou i\nmoe ai e kali ana i na mea a Hanaaumoe i olelo aku ai ia lakou. A\nahiahi poeleele, ku ana o Hanaaumoe ma ka puka o ka hale a lakou e moe\nnei, no ka mea, ua luhi i ke kai, a e ahu ana lakou mehe mau olulo la:\n\n\n Kahea ana o Hanaaumoe, moe ea?\n Halahala kau e,\n Halahala kau e,\n Ua moe oukou?\n\n\nUa pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea\nmai o Kaneopa: \u201cAole makou i moe, ke ala aku nei no. Ke kakali aku nei\nno i ka ai, i ka ia, i na wahine.\u201d Olelo mai o Hanaaumoe me ka\nhoopunipuni: \u201cAole e hiki koke mai; he loihi ka ihona o Nuuanu, he loa\nka piina mai o Kapukaki, he kula loa o Kulaokahua.\u201d Hoi aku la o\nHanaaumoe a hiki imua o Halalii a me ka nui akua, ninau mai la: \u201cPehea,\nua moe?\u201d Hoole aku o Hanaaumoe: \u201cAole i moe.\u201d A aumoe, hoi hou aku o\nHanaaumoe a kahea hou, o ka lua ia:\n\n\n Halahala kau e,\n Halahala kau e,\n Ua moe oukou?\n\n\nI mai o Kaneopa: \u201cAole makou i moe; ke kali aku nei no i na wahine\npalua a na hoewaa, palima a ke \u2019lii a Kahaookamoku.\u201d Pane mai o\nHanaaumoe e like me na olelo maluna, a hoi aku la; maopopo iho la iaia\naole i pau i ka moe.\n\nIa wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei,\na e pau ana lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo\nai i loko o ka hale. Aia malalo o ka paepae o ka puka komo, kohi iho la\nia a loaa he lua, no ka mea, oia kahi o ke \u2019lii e noho ai, o Halalii,\npela kona noonoo wale iho i loko ona. Aia hoi, ua pau loa lakou i ka\npauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa,\nnolaila, minamina loa o Kaneopa i ke \u2019lii ia Kahaookamoku, i ka pau i\nka ai ia e ke akua.\n\nOi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee\naku la ia a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a\nkahea ana, o ke kolu ia, e like me na olelo mua, aohe leo pane mai;\nkahea hou, aohe pane mai; i aku o Hanaaumoe: \u201cMake! i hea la ka moe moe\naku i Kauai, lawe ia mai ka ka moe a ka moku akua o Halalii. Make, aohe\nwahi e ola ai, pau ka io, pau ka iwi, pau ka naau, pau ke koko, pau na\nmaka.\u201d I loko o keia wa a Hanaaumoe e olelo nei, ke hoolohe nei o\nKaneope. A pau ka olelo ana, hoi aku la o Hanaaumoe a mua o Halalii.\nNinau mai la o Halalii: \u201cPehea, ua moe?\u201d \u201cAe, ua moe, ina kakou, pela\naku o Hanaaumoe i na akua apau loa.\n\nA hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i\nloko o ka hale, noho iho la o Halalii ke \u2019lii ma ka paepae o ka puka. O\nka nui o ke akua, o kini o ke akua, o ka lehu o ke akua o ka mano o ke\nakua, o ka pukui akua, o ka lalani akua. Hookahi no ka muka ana ae pau\nna kanaka, aohe mea koe, eli aku la ke akua ia loko o ka hale, a koe\nkahi a Halalii e noho nei, oia ka paepae puka, ao loa ae la, pau ke\nakua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la\ni kahi o na waa e kau ana, a panee aku la i loko o ke kai, a holo aku\nla, e hoi ana i Kauai.\n\nIa Kaneopa e holo aua i loko o ke kai, ku ana o Hanaaumoe ma ka lae\nkahakai, peahi ana ia Kaneopa: \u201cE pae! e pae ka waa!\u201d I mai o Kaneopa\nme ka olelo huhu: \u201cE akua ai lepo o ke kanaka, kai no ua pau ko makou\nalii ia oukou; aole au e pae aku ana.\u201d\n\nA hiki o Kaneopa i Kauai, hai aku la i ke \u2019lii a me na kanaka, i ko\nlakou pau i ka ai ia e ke akua o Oahu nei, a koe ia ma kona maalea.\nNinau aku la ke \u2019lii i ke kahuna: \u201cPehea la ka pono?\u201d Olelo mai ke\nkahuna o Hanakapiai: \u201cE kalai i kii a lehu, a mano; e hana a nui,\nhoohalike a like loa me ke kanaka.\u201d A makaukau keia mau mea a pau loa,\nholo ke \u2019lii me ke kahuna, a me na mea a pau loa, a hiki lakou ma Oahu\nnei, hoolulu iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka\nlae kahakai. Kahea ana e like me ke kahea ana mamua, o Kaneopa kekahi i\nholo pu mai i keia huakai alua. I aku o Kaneopa: \u201cO Hanaaumoe kela o ua\nwahi akua malimali nei. O ko makou mea kela i puni ai, pae ae i uka\nnei.\u201d Ae, aku ke \u2019lii a me ke kahuna: \u201cAe, e pae.\u201d Pae lakou a ka halau\nmua i noho ia ai e Kahaookamoku ma, a pau ai i ka ai ia e ke akua.\n\nA ahiahi poeleele, olelo ke kahuna: \u201cE hoi na kanaka a ma kahi o na waa\ni kau ai, a e waiho ke kii i loko o ka hale, a e makaala na mea a pau\nme ke ahi e puhi i ka hale i ka wa e pau ai ke \u2019kua i loko o ka hale.\u201d\nA ahiahi, a poeleele, ku ana ua wahi akua malimali nei o Hanaaumoe, a\nkahea ana:\n\n\n Halahala kau e,\n Halahala kau e,\n Ua moe oukou?\n\n\nAohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai.\nOlelo iho ua o Hanaaumoe: \u201cA ha ha! Ihea no la ka moe i Kauai, moe aku;\nlawe ia mai ka ka moe a ka moku akua o Halalii. Make! Aole e ola.\u201d Ma\nkeia olelo a Hanaaumoe, ke hoolohe nei na mea a pau loa, a pau ka olelo\nana hoi aku la i kahi o Halalii, e noho ana, a hai aku la ia Halalii,\nua pau i ka hiamoe.\n\nA lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou\na hiki i ka hale, noho iho la o Halalii ma ka paepae o ka puka komo, o\nna akua a pau loa komo aku la i loko. Ia wa lalau lakou i na kii a ai\niho la: \u201cOolea!\u201d pela aku kekahi akua i kekahi akua. I mai kekahi,\n\u201cpela no hoi ka\u2019u kanaka e ai nei.\u201d He mea mau i na \u2019lii, o ke ka kana\ne ai ai o ke kanaka; haawi aku la ke akua ia Halalii i ke ka o ke kii,\na ai iho la o Halalii: \u201cOolea,\u201d pela aku o Halalii. I mai na akua a pau\nloa, pela wale no na kanaka a pau, aohe kanaka momona, he wiwi wale no,\nhe oolea, aole e like me na kanaka mua i ai ia ai.\n\nIa lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni\ne na kanaka me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke\nahi, a pau loa ke akua i ke ahi, a lilo aku o Hanaaumoe a pakele aku\nla.\n\n\n\n\n\n\n\n\nLEGEND OF ELEIO.\n\n\nLele, otherwise known as Lahaina, in Maui, is the country in which the\nevents of this legend took place and the time was during the reign of\nKakaalaneo who was king of the whole island of Maui. Eleio was a very\nfast runner, faster than the wind, and could make three complete\ncircuits of the island of Maui in one day. Because of his great speed,\nhe was made runner to King Kakaalaneo. It was his duty as runner to\nbring (awa [694]) fish from Hana for the king. When a meal was about\nready, Eleio would set out for Hana to bring fish and he would always\nreturn before the king sat down to eat. Once while he was on his way\nback, he met on the road Kaahualii, [695] a spirit, who asked him for\nsome fish. Eleio answered: \u201cTake the hairs on your behind for the fish\nand your urine for water.\u201d When Kaahualii heard this, he chased Eleio.\nUpon coming by Kamaalaea, Eleio\u2019s sister who was residing at this place\nsaw that her brother was out of breath, so she took down her pau and\nexposed herself to the spirit. [696] This action so shamed the spirit\nthat it abandoned Eleio. The name of this sister of Eleio was\nPohakuloa. Being chased by this spirit on three different occasions\nalong this same road, Eleio upon his next return trip went around the\nwest side of Hana by way of Kaupo. Upon his arrival at Kaupo one day he\nfound a woman by the name of Kanikaniaula sitting by the roadside, but\nhe passed right along without noticing her. Kanikaniaula at this want\nof respect on the part of Eleio called out after him: \u201cSay, are you\ngoing to pass right along without greetings?\u201d When Eleio heard this\ncall he turned back and greeted her. Kanikaniaula then invited him to\nthe house which invitation was accepted by Eleio.\n\nLet us here take up a short sketch of Kanikaniaula.\n\nKanikaniaula at the time when this conversation was taking place was\ndead. Although she appeared in the form of a live person it was really\nin spirit. Kanikaniaula was a very fine woman and came from a line of\nhigh chiefs of Hawaii. She, however, upon coming to live in Kaupo,\nMaui, married a person of low rank who lived in the back country. Their\ntime was spent chiefly in the tilling of the soil and the preparation\nof food, stock raising and fishing. This was kept up until the death of\nKanikaniaula. Upon her death the husband built a tomb, [697] a small\nhouse of poles in the form of a pyramid, in which he placed the dead\nbody of his wife. When she came to Maui to live she brought along with\nher from Hawaii a feather cape which was the insignia of a very high\nchief, but which article she had hidden up to the time of her death,\nnor had she ever once alluded to her rank as a high chiefess.\n\nWhen Eleio arrived at the house he saw a man occupying it but the woman\nwas not to be seen. Eleio then asked the man: \u201cWhere is my companion?\u201d\nThe man asked in turn: \u201cWho is your companion?\u201d Eleio answered: \u201cMy\ncompanion was a woman.\u201d \u201cShe is dead, my own wife, she is laid in that\nsmall house yonder,\u201d said the man. Eleio then asked the man: \u201cHow many\ndays has she been lying there?\u201d The husband answered: \u201cTwo days\nalready, this is the third day in which we are speaking.\u201d \u201cYes, I will\nundertake to bring your wife to life again,\u201d said Eleio. Eleio then\nproceeded, and at the end of the fourth day Kanikaniaula was brought\nback to life and in all respects became as she was before her death.\nKanikaniaula then asked Eleio: \u201cWhat indeed shall I give you as a\nrecompense? Shall it be myself?\u201d Eleio answered: \u201cI will not take\nanything in payment from you, but I wish you to become the wife of my\nlord, Kakaalaneo.\u201d Kanikaniaula consented to this, saying: \u201cYes, he\nshall be my lord; but here is a present which I wish you to take to\nhim; a feather cape.\u201d At this the husband for the first time was made\naware that Kanikaniaula was a chiefess. \u201cYou may now return and in the\nnights of Kane you may come for me. I am going to my place on Hawaii,\nand shall return in a few days.\u201d Eleio then returned [home] wearing the\nfeather cape tied around his neck. Feather capes at this time were so\nrare that even Kakaalaneo the king of Maui did not have one in his\npossession.\n\nAs Eleio had been absent a number of days, Kakaalaneo became very angry\nand ordered his chief officers to start an umu and make it very hot, in\nwhich to bake Eleio upon his return. In the meantime Kakaalaneo had\nposted spies along the Aalaloloa cliffs to watch for the return of\nEleio, and when seen to start a fire as a signal to the people at Lele\n[698] of his approach when the umu was to be started and made hot\nbefore the arrival of Eleio; so when Eleio arrived at the Aalaloloa\ncliffs, the fire signal was started and the people at Lele started the\numu.\n\nAs Eleio came running at full speed with the feather cape over his\nshoulders, on arrival at Lele and seeing the umu burning and the king\nsitting near it, he jumped right into the hot umu. When the king saw\nsomething red and pretty on Eleio\u2019s shoulders, he called out to the\nmen: \u201cSeize Eleio! Seize Eleio!!\u201d At this the people got ahold of Eleio\nand he was pulled out of the umu and was saved; but the feather cape\nwas torn to pieces: a small piece, however, was saved in the hands of\nEleio. Kakaalaneo then called Eleio to come to him and when he got in\nthe presence of the king, the king asked him: \u201cWhere did you get this\nbeautiful thing?\u201d Eleio replied: \u201cThis was the cause of my delay.\nKanikaniaula, a very handsome woman was dead and I brought her to life\nagain. I have told her that you are to be her husband.\u201d Kakaalaneo then\nasked Eleio: \u201cWhy didn\u2019t you bring her along with you then?\u201d Eleio\nreplied: \u201cI am to go and bring her in the nights of Kane.\u201d\n\nWhen Eleio arrived at Kaupo in the nights of Kane [699] he found that\nKanikaniaula had returned from Hawaii with some of the chiefs, their\nservants, and with feather capes. When they reached Lele and stood\nbefore the king Kakaalaneo then took Kanikaniaula and they dwelt\ntogether, husband and wife. Not very long after this Kanikaniaula\nconceived a child.\n\n\n\n\nRELATING TO KAULULAAU.\n\nAt last Kanikaniaula the queen was known to be with child and in due\ncourse of time she brought forth a son who was called Kaululaau, known\nas the one who pulled up the breadfruit trees of Lele.\n\nOn the day when it was discovered that the queen was with child (the\nsign being unpleasant sensations and vomiting although having an\nappetite for proper things), Kakaalaneo sent out his messengers to make\na circuit of Maui and find out all the chiefesses who were also with\nchild on that same day. The intention of the king being, to procure\nservants and playmates for the coming heir. In due course of time the\nqueen gave birth to a baby boy and he was called Kaululaau. All the\nchildren who were born on the same day on Maui were brought to the king\nand reared with the prince Kaululaau.\n\nAs Kaululaau grew to manhood, so also grew his playmates, and as he\ngrew older he became more and more mischievous. His father Kakaalaneo\nwas then still king of Maui. In those days it was customary for the\nboys with him to climb the breadfruit trees and pick the fruit; and\nwhen the fruit got fewer and beyond their reach, Kaululaau would then\npull up the trees with his hands. This was done so often that the trees\nbecame scarce in the district of Lele. At last the father Kakaalaneo,\ntook pity on the people knowing that they would some day go hungry; so\nhe ordered that all the boys be sent home to their parents, believing\nthat this would make his son less mischievous; but instead of improving\nhe grew worse. After considering the matter for some time, the father\nat last hit upon a course of action and thereupon told the queen and\nattendants to take Kaululaau and abandon him on Lanai with the spirits.\nThis was agreed on by the chiefs and people and preparations were\nimmediately made; the food and meat were cooked, kapa and other things\nwere gotten ready and the canoes set out with Kaululaau. Upon their\narrival at Lanai, Kaululaau was put ashore with all the things prepared\nfor him and the canoes returned.\n\nWhen Kaululaau landed on Lanai he entered a patch of reeds and slept\nthere. While in his sleep his god came to him and said: \u201cSay,\nKaululaau, get up and enter the cave with all your belongings.\u201d When\nKaululaau woke up he looked about him and saw a cave opening near by;\nso he got up and entered it in obedience to the instructions given him\nin his sleep. Lanai was an island of spirits. No people could live on\nthis island as the spirits killed and eat everybody who came there.\nKaululaau was, however, an exception to this as he was not eaten up;\nbut this was because he was too cunning in telling falsehoods, just\nlike Punia. [700]\n\nThat night Kaululaau slept in the cave and at daylight he left it and\nreturned to the patch of reeds where he was found by the spirits who\nasked him: \u201cSay, Kaululaau, where did you sleep last night?\u201d Kaululaau\nreplied: \u201cIn the small patch of thistles.\u201d \u201cIs that so? No wonder you\nwere not found last night,\u201d remarked the spirits. On the approach of\nthe next night he again entered the cave, when the spirits went about\nlooking for him the whole night. At daylight Kaululaau went to the\nbeach on the dry sand and sat there where the spirits came and asked\nhim: \u201cWhere did you sleep last night?\u201d \u201cIn the patch of thorny vines\ngrowing there. That is the place where I slept.\u201d The spirits again\nasked him: \u201cWhere are you going to sleep tonight?\u201d Kaululaau replied:\n\u201cIn the large surf where it rolls as high as a house. That is where I\nwill sleep.\u201d On the approach of night Kaululaau would again retire to\nthe cave, and at daylight go out on the sand where he would be met by\nthe spirits who would ask him: \u201cWhere did you sleep last night?\u201d \u201cIn\nthe small surf; you were all at the large surf,\u201d Kaululaau would reply.\n\nThrough these deceiving answers the spirits got so overworked that they\nmostly all died off, leaving but very few of them alive. Pahulu was one\nof the spirits that was saved, because he left Lanai and went over to\nKahoolawe to live. Kaululaau after this kept a fire burning all the\ntime he remained on Lanai. Kakaalaneo upon seeing the fire burning on\nLanai so continuously, asked the people: \u201cSay, Kaululaau could not have\nbeen killed by the spirits?\u201d \u201cNo,\u201d replied the people. Therefore,\nKakaalaneo sent some people in a canoe to go to Lanai and see if\nKaululaau was indeed still alive or not. When the canoe arrived at\nLanai, the people saw that Kaululaau was indeed still alive and he was\nstill keeping the fire burning. The canoe then returned to Lele and the\npeople told Kakaalaneo, the king, of what they had seen. When the king\nheard this he remarked: \u201cYes, he was sent to Lanai to be devoured by\nthe spirits, but no! What does it mean? Well and good.\u201d He then ordered\na double canoe to go and bring Kaululaau home. This is how Kaululaau\nwas saved and his history and life on Lanai has become famous even unto\nthis day.\n\n\n\n\n\n\n\n\nKAAO NO ELEIO.\n\n\nO Lele, oia o Lahaina, i Maui ka aina, o Kakaalaneo, ke \u2019lii nui o Maui\na puni ia wa. He kanaka mama loa o Eleio, he haalele ia ke kikiao\nmakani e ia he, kukini; ekolu puni o Maui ia ia i ka la hookahi ke\nhele. No kona mama, hoolilo ke \u2019lii o Kakaalaneo ia ia, i kii awa i\nHana i kona wa e ai ai. A makaukau ka ai ana o ke \u2019lii, holo kela a\nhiki i Hana, a loaa ka awa hoi mai; ia ia e hoi mai ai ma ke alanui,\nloaa ia ia o Kaahualii, he \u2019kua ia, nonoi mai ia Eleio i awa. I aku o\nEleio: \u201cEia iho no ka awa o ko huluhulu-lemu, o ka wai no, ko hanawai\nhohono.\u201d Lohe o Kaahualii, hahai a pau ke aho o Eleio; ike ke\nkaikuahine o Eleio ua pau ke aho, e noho ana i Kamaalaea, wehe i ke\nkapa a kuu i ka mai, hilahila ke akua a haalele ia Eleio. O ka inoa o\nke kaikuahine o Eleio, o Pohakuloa. Ekolu hele ana a Eleio ma keia\nalanui, o ka hahai pinepine a ke akua, haalele ia alanui, a hele ma ka\naoao huli komohana o Hana, e hoi mai ana a hiki i Kaupo.\n\nIa ia i hiki ai i Kaupo, e noho ana keia wahine i ke alanui, o\nKanikaniaula ka inoa; kaha loa mai o Eleio hele ma ke alanui, kahea mai\no Kanikaniaula: \u201cEa! Hele loa no ka, aole ka e aloha mai.\u201d A lohe o\nEleio i keia leo, huli aku la ia a aloha aku la. I mai o Kanikaniaula,\ne hoi ma ka hale, ae aku o Eleio. Maanei, e hoolohe iki kakou i ka\nmoolelo pokole o Kanikaniaula. Ua make o Kanikaniaula i keia wa a laua\ne kamailio ana me Eleio, he kino wailua uhane keia, aohe kino maoli. He\nwahine maikai loa o Kanikaniaula, a he \u2019lii nui hoi no Hawaii mai a\nnoho i Kaupo, Maui, a nolaila kana kane i hoao ai, he kanaka kuaaina,\nmakaainana loa. O ka laua hana o ka mahiai a me ka hoa umu, o ka hanai\nholoholona, o ka lawaia, pela ko laua noho ana a hiki i ka make ana o\nKanikaniaula. Hana iho la kana kane i hale puoa no kana wahine, i wahi\nno ke kino kupapau e waiho ai, eia nae, i ko Kanikaniaula wa e ola ana\nhe hoailona alii kona mai Hawaii mai, he ahuula. Ua huna loa ia me ka\nike ole o kana kane a hiki i kona la make, aole no hoi oia i olelo i\nkona alii ana.\n\nA hiki o Eleio i ka hale, nana aku la, he kane ke noho ana, aole ua\nwahine nei, olelo aku o Eleio i ke kane: \u201cAuhea la hoi ko\u2019u hoa hele?\u201d\nI mai ke kane: \u201cOwai kou hoa hele?\u201d \u201cHe wahine ko\u2019u hoa hele,\u201d pela aku\no Eleio. \u201cUa make; o ka\u2019u wahine ponoi, aia i kela hale e puoa mai la,\u201d\npela mai ke kane. I aku o Eleio i ke kane: \u201cAhia la o ka waiho ana i ka\nlepo?\u201d I mai ke kane: \u201cAlua la, o ke kolu keia o ka la a kaua e\nkamailio nei.\u201d \u201cAe, akahi ka au a hana i ko wahine;\u201d pela aku o Eleio.\nHana iho la o Eleio a hala eha la, ola o Kanikaniaula, hoi a like me\nkona kino mamua.\n\nOlelo mai o Kanikaniaula ia Eleio: \u201cI aha la uanei ka\u2019u uku ia oe? O\nkuu kino no paha?\u201d I mai o Eleio: \u201cAole oe e uku mai ia\u2019u, aia kau kane\ni hope a kuu haku, oia o Kakaalaneo. Ae mai o Kanikaniaula: \u201cAe, o ko\u2019u\nhaku ia; eia nae kahi makana au e lawe aku ai ia ia, he ahuula.\u201d Ia wa\nike ke kane, he \u2019lii o Kanikaniaula. \u201cE hoi oe, a na po o Kane kii mai\noe ia\u2019u; e holo au i Hawaii i ko\u2019u wahi, i keia mau la a hoi mai.\u201d Hoi\nmai la o Eleio, me ka ahuula i kona a-i, e aahu ana. O ka ahuula, aole\ni loaa ia Kakaalaneo ko Maui alii.\n\nMa keia hele loihi ana o Eleio, ua huhu ke \u2019lii o Kakaalaneo, a kena ae\nla ia i kona mau ilamuku, e hoa ka umu a enaena, i umu e kalua ai ia\nEleio ke hoi mai. Ua hoonoho aku o Kakaalaneo i na kiu e kiai i ka hoi\nmai o Eleio i ka pali o Aalaloloa, a ike i ka hoi mai, alaila, e hoa\nmai ko laila ahi i ike ko Lele nei poe, alaila, hoa ka umu i enaena\nmamua o ka hiki ana o Eleio. A hiki o Eleio ma ka pali o Aalaloloa, hoa\nke ahi, ike ko Lele poe hoa i ka umu.\n\nMa keia holo ikaika ana o Eleio me ka aahu i ka ahuula ma kona kua, a\nhiki i Lele, kahi o ka umu e hoa ia ana, e noho ana o Kakaalaneo ke\n\u2019lii. Oia holo no ko Eleio a lele iloko o ka enaena o ka umu e waiho\nana, ike o Kakaalaneo ke \u2019lii i keia mea ulaula maikai i luna o Eleio,\nkahea mai i na kanaka, \u201cLalau ia Eleio, lalau ia Eleio.\u201d Ma keia lalau\nana ia Eleio i loko o ka imu, ua lele o Eleio ma kapa a pakele i ka\nmake i ke ahi. O ka ahuula hoi, ua weluwelu a kau liilii i na lima o na\nkanaka, koe nae kekahi apana i kona lima.\n\nKahea mai o Kakaalaneo: \u201cE Eleio, hele mai oe maanei.\u201d A hiki o Eleio,\nninau aku ke \u2019lii: \u201cNohea keia mea maikai i loaa ai ia oe?\u201d Olelo aku o\nEleio: \u201cOia kuu mea i noho ai a hala keia mau la; he wahine maikai loa\no Kanikaniaula, ka inoa, ua make, a na\u2019u i hana aku nei a ola, a ua\nolelo aku nei au o oe ke kane.\u201d I mai la o Kakaalaneo ia Eleio: \u201cHeaha\nla hoi kou mea i lawe ole mai ai ianei?\u201d I aku o Eleio: \u201cAia a na poo\nKane kii aku au.\u201d\n\nA hiki o Eleio i Kaupo, i na po o Kane, ua hoi mai o Kanikaniaula mai\nHawaii mai, me na \u2019lii, me na kanaka, me na aahu ahuula. Ia wa lakou i\nhoi mai ai a hiki i Lele, a hiki imua o Kakaalaneo, ia wa laua i hoao\nai a noho pu iho la, he kane a he wahine, aole i loihi na la i hala,\nhookauhua o Kanikaniaula.\n\n\n\n\nNO KAULULAAU.\n\nO keia hookauhua ana o Kanikaniaula, ke \u2019lii wahine, o ka loaa ana ia o\nKaululaau, ka mea nana i huhuki ka ulu o Lele a hiki i keia la. Ia la i\nikeia ai ka hookauhua ana o ke \u2019lii wahine; eia ke ano, he iloli, he\nhoopailua, he ono i ka mea kupono. Hoouna aku la o Kakaalaneo i na\nelele e kaapuni ia Maui a puni, e nana i na wahine i hookauhua ia la\nhookahi me ke \u2019lii wahine. Eia ka manao o ke \u2019lii ma keia nana ana, i\nmau kanaka no ke keiki ke hanau ae, a hanau ke \u2019lii wahine he keiki\nkane, kapa ia ka inoa o Kaululaau. Ua hanau no hoi na keiki a pau ia la\nhookahi ma ka aina a puni o Maui, a ua pau lakou i ka hoi a noho pu me\nke keiki alii me Kaululaau.\n\nA nui o Kaululaau, nui pu me na keiki a pau loa (i loko o ia kau e noho\nana no kona makuakane o Kakaalaneo i alii no Maui a puni), pii ke kino\no Kaululaau i ka nui pii pu me ke kalohe. O na keiki a pau meia, pii\nlakou iluna o ka ulu e hahaki i ka hua, a koe ka hua iluna loa, aohe\nloaa ke lalau ae, ia wa lalau o Kaululaau i ka ulu a huhuki me kona mau\nlima, pela kana hana mau ana, a mehameha ka ulu o Lele; ia wa, nana ka\nmakuakane o Kakaalaneo, a aloha i na kanaka i ka pau o ka ulu i ka\nuhuki ia. Nolaila aloha o Kakaalaneo i na makaainana i ka pololi, no ka\npau o ka ulu ia Kaululaau i ka uhuki ia, hoihoi ia na keiki a pau me ko\nlakou mau makua e noho ai; e manao ana ka makuakane e emi iho ke kolohe\no ke keiki, o ke aiwa loa aku ia.\n\nNolaila, noonoo ka makuakane i mea e lohe ai, a loaa, olelo aku i ka\nwahine a me na kanaka, e hoihoi o Kaululaau i Lanai e noho ai me ke\nakua, malama o lohe; ua pono ia noonoo o ke \u2019lii ia lakou, hooholo ae\nla lakou a holo. Kahu ka ai, ka ia, ke kapa, na pono a pau loa, holo na\nwaa a me Kaululaau pu, a hiki i lanai, kiola ia aku la o Kaululaau a me\nna pono a pau i hoolako ia nona, a noho i uka hoi mai la na waa.\n\nA noho o Kaululaau i Lanai, komo aku la ia i loko o ka moku akulikuli a\nmoe iho la. I loko o ka moe, olelo mai la kona aumakua ia ia: \u201cE\nKaululaau e! E ala a hoi aku i ke ana me kou mau pono a pau loa.\u201d Ala\nae la o Kaululaau mai ka hiamoe ae, a nana aku la he wahi ana e hamama\nmai ana i kahi ana e noho nei, ku ae la ia a hoi aku la e like me ka\nolelo ia ia ma ka moe.\n\nNo Lanai. He moku akua o Lanai, aohe kanaka koe ke hiki ilaila, pau i\nka ai ia e ke akua; aka, o Kaululaau, aole ia i pau, no kona maalea loa\ni ka hoopunipuni, e like me Punia. Ia po, ma ke ana o Kaululaau kahi i\nmoe ai a ao, hele aku la ia a ma ka moku-akulikuli noho; hele mai la ke\nakua i ona ala, a ninau mai la: \u201cE Kaululaau, mahea kou wahi i moe ai i\nkeia po?\u201d I aku o Kaululaau: \u201cI kahi moku puakala uuku.\u201d \u201cAe, malama no\noe i loaa ole ai i keia po,\u201d pela aku ke akua ia Kaululaau. A hiki mai\nka po, hoi aku la keia moe i loko o ke ana, huli ke akua ia po a ao,\nhoi hou aku la keia a ke one maloo noho. Hele mai la ke akua a ninau\nmai la: \u201cI hea kou wahi i moe ai i keia po?\u201d \u201cI ka moku nohu e ponaha\nmai la, ilaila ko\u2019u wahi i moe ai.\u201d Ninau mai la ke akua: \u201cI keia po, i\nhea oe e moe ai?\u201d I aku o Kaululaau: \u201cI ka nalu nui, e hele ana a\nhalehale ke poi iho, ilaila au e moe ai.\u201d O Kaululaau, hoi aku la no ia\na loko o ke ana moe, a ao ae, hele aku la ia ma ke one a halawai aku la\nme ke akua. Ninau mai la ke akua: \u201cI hea kou wahi i moe ai i keia po?\u201d\n\u201cI ka nalu uuku, i ka nalu nui ae oukou,\u201d pela aku o Kaululaau.\n\nMa keia hana hoopunipuni a Kaululaau, ua pau loa ke akua i ka make, a\nkoe kakaikahi ke akua. O Pahulu ke akua i pakele, no kona holo ana mai\nLanai aku a Kahoolawe; o Kaululaau hoi, e hoa mau ana ia i ke ahi i na\nla a pau loa o kona noho ana ma Lanai. A no keia a mau o ke ahi ma\nLanai, olelo aku o Kakaalaneo i na kanaka: \u201cEa! aole paha i make o\nKaululaau i ke akua?\u201d \u201cAe,\u201d pela mai na kanaka. Nolaila, hoouna o\nKakaalaneo i ka waa e holo e nana i Lanai i ke ola o Kaululaau a me ka\nole. A hiki ka waa i Lanai, nana aku la ka hana, e ola mai ana o\nKaululaau, a nana keia ahi e a nei. Hoi mai la ka waa a hiki i Lele, a\nhai aku la ia Kakaalaneo ke \u2019lii. A lohe ke \u2019lii, olelo iho la ia\npenei: \u201cU! i hoolei ia aku nei oe i Lanai e pau i ke akua, aole ka!\nHeaha la hoi?\u201d Kena aku la ia i na waa e kii ia Kaululaau a hoihoi mai.\nPela i ola ai o Kaululaau i kona mau la o ke ola ana; nolaila, ua\nkaulana kona kaao a me kona noho ana i Lanai a hiki i keia la.\n\n\n\n\n\n\n\n\nLEGEND OF NIHOOLEKI.\n\n\nKeauhou in Kona, Hawaii, was the birthplace of Nihooleki and it was\nfrom this place that he moved to Kuukuua, in Puuokapolei at Waianae,\nwhere he took unto himself a wife. The name Nihooleki was given to his\nspirit body; his name during his life time was Keahaikiaholeha, a\nchief, and was the greatest fisherman over all the whole country of\nWaianae. It was he that owned the mother-of-pearl fish-hook called\nPahuhu that could catch so much aku. [701] He was at one time king of\nWaianae and had fished from all the head lands round about that\ncountry. He knew all the fish and fishing grounds in the ocean around\nthat region. After a time he left his parents and young sister in\nWaianae and set sail for Waimea, Kauai, where he settled; for this was\nwhere his wife had come from, being her birthplace.\n\nWhen Keahaikiaholeha arrived at Waimea he became the king of the whole\nof Kauai as his wife was its high chiefess. It was his custom to go out\nfishing every day. This mother-of-pearl fish-hook, Pahuhu, was a great\nhook; every time it was let down into the sea and pulled up the aku\nwould follow it into the canoe until the canoe was filled with them.\nThe canoe in which he used to go fishing was a double canoe ten fathoms\nin length, and was manned by twenty paddlers who were its complement to\nsteady the canoe while he fished for aku.\n\nAt the death of Keahaikiaholeha, his body was brought back to Kuukuua,\nWaianae, where it was placed in a tomb. [702] The parents then\nproceeded to worship the spirit, as was the custom in those days of\nHawaii, until it became so strong that it could go about in the form of\na live person. After the spirit of Keahaikiaholeha had waxed strong, it\nreturned to Waimea, Kauai, and again took his former wife and lived\nwith her as her husband. The wife was not aware that this was her\nhusband\u2019s spirit, fully believing that it was her husband in real\nflesh. It was while in this spirit form, that he was named Nihooleki.\nAll he did during the day time was to sleep, not even taking food; the\nwife being the only one that took food. When the wife got hungry she\nwould go to her brothers for food and meat. On one of her calls for\nfood and meat the brothers asked her: \u201cWhere is your husband?\u201d The\nsister replied: \u201cHe is at home asleep.\u201d \u201cYou have a queer husband. All\nhe does is to sleep at home. How is he to satisfy his wife\u2019s hunger?\nExcept we help you, you will not be able to live.\u201d While this\nconversation was going on between them, the husband heard all that was\nbeing said and when the wife arrived home Nihooleki asked his wife:\n\u201cHave your brothers any mother-of-pearl fish-hooks?\u201d \u201cThey have some.\u201d\n\u201cGo and bring one.\u201d When the sister arrived at her brothers\u2019 they asked\nher: \u201cWhat have you come for?\u201d \u201cI have come for a mother-of-pearl\nfish-hook for your brother-in-law.\u201d \u201cThat is right, that will get you\nsomething to live on. Here is a hook for the use of which we will\ncharge ten aku. Here is another one for twenty aku,\u201d etc. The wife took\none of the hooks and returned. When she entered the house and\napproached where her husband was sleeping she called out:\n\n\n Wake up Nihooleki,\n Wake up Nihooleki,\n The night comes and goes,\n The day comes and goes;\n The fishermen have sleepless eyes.\n Wake up, here is our mother-of-pearl fish-hook.\n\n\nThe husband asked: \u201cWhat kind of a mother-of-pearl fish-hook is it?\u201d\n\u201cIt is one resembling the glitter of a white shark,\u201d answered his wife.\n\u201cIt is the one the fish will not bite at.\u201d\n\n\n It will catch but two aku.\n One for the male spirit,\n One for the female spirit.\n The arms of the paddlers would become uselessly lame.\n Where is the small pahuhu,\n The one partly eaten by Kane?\n Hanging there at the gable end\n Being watched by a noio. [703]\n The current is flowing towards Makaena\n Where swarm the aku,\n Where the giving would be a pleasure,\n When the worthless could have a share,\n When the hungry up at Waiahulu could also have a share.\n\n\nAt this the wife again returned to the brothers. \u201cWhat is it you want?\u201d\n[they asked]. \u201cMy husband says the fish-hook is no good; it will catch\nbut two aku and one cannot at that rate give any away willingly,\u201d\nreplied the sister. The brothers again asked: \u201cWhere is the fish-hook\nthat would induce the fish to bite more freely?\u201d \u201cMy husband said that\nit is the one hanging up at the gable end of the house being watched by\nthe noio.\u201d When they made a search sure enough they found a\nmother-of-pearl fish-hook that was being watched by the small black\nbird; it was Pahuhu. The noio was the supernatural bird sister of\nNihooleki.\n\nUpon the arrival of the wife at their house, the husband was still\nasleep. She then called: \u201cHere is the mother-of-pearl fish-hook.\u201d \u201cIt\nis a Pahuhu,\u201d Nihooleki answered.\n\n\n That is the mother-of-pearl fish-hook that the fish want,\n You can then point with the hand,\n You can give with pleasure.\n The worthless can share,\n The hungry can also have a share\n Up at Waiahulu.\n\n\nThe wife then threw the fish-hook in the hand of her husband. He then\nrose, kissed it and wept over it. The reason why he wept was, because\nof his death he was thus kept away from his one great pleasure,\nfishing.\n\nAfter the fish-hook was secured, Nihooleki said to his wife: \u201cGo and\nget a canoe from your brothers. Not the one of five fathoms in length,\nnor the single canoe, but get me the double one that is ten fathoms in\nlength. After you have secured the canoe, ask for twenty paddlers.\u201d\nWhen the wife arrived in the presence of her brothers, they asked her:\n\u201cHere you are again, what do you want?\u201d She replied: \u201cI want a canoe.\u201d\n\u201cYes, you shall have one, take the one that is five fathoms in length.\u201d\n\u201cThat is not the one he wants. He wants a double canoe that is ten\nfathoms in length.\u201d \u201cThat cannot be. There is no double canoe of that\nsize, nor would he be able to make use of it.\u201d The sister replied: \u201cHe\nsaid there is such a canoe. It is in the canoe shed.\u201d When a search was\nmade they found one.\n\nWhen the canoe was secured the twenty paddlers jumped aboard and took\nit to Nihooleki. When Nihooleki saw the canoe he knew at once it was\nthe same one that was owned by him when he was alive. He then asked his\nwife: \u201cAre you a favorite with your brothers?\u201d \u201cYes.\u201d \u201cGo and tell them\nthat I want twenty men to steady the canoe with.\u201d\n\nWhen the paddlers and canoe were ready the canoe was taken and left on\nthe beach near the landing thinking that at the fourth crow of the cock\nthey would make their start, as was the custom with the fishermen of\nthose days; but it was not to be in this case. At the first crow of the\ncock the men got to the canoe; at the last crowing of the cock they\npushed the canoe out. By this time all the other fishermen were out at\nsea. The men, however, still waited until daylight. When it became\nlight enough to distinguish the features of the men they went back to\nthe house feeling indifferent.\n\nIn the meantime Nihooleki was still in bed with his senses, however,\nall alert. The wife aroused him: \u201cWake up and make a start; this is the\ncoolest time for the fishermen, when one is not made lazy by the heat\nof the sun.\u201d He answered: \u201cWait until it is light; at sunrise.\u201d\nNihooleki then arose, got the bailing cup, reached for the calabash in\nwhich were kept all the fishing utensils, affixed his malo, then went\nout to the canoe and with one hand pushed it out into the sea. The\npaddlers then came down and jumped aboard. As soon as they got under\nway Nihooleki took out the fish-hook and began fishing. The aku came in\nsuch large numbers that in no time the canoe was loaded. They took this\ncatch and threw it ashore. They went out and got a second canoe load\nand again it was thrown ashore. This was kept up until six canoe loads\nhad been landed. By this time a large mound of fish had been piled up.\nThe wife proceeded to give away, feed the pigs, give some to the\nloafers, sell some, and salt some, but a large number were still left\nover, there being so many. The people from the uplands came down with\nfood, sugar-cane, bananas and everything else good to eat and all went\nhome with fish, even those that came down without anything went home\nwith their share. Those who were still in the uplands when they heard\nof the fish came down and returned with their share.\n\nNihooleki and his men then went out to mid-ocean along where his\nbrothers-in-law were fishing, sailing right along by them. When his\nbrothers-in-law saw his well-formed body they called out,\n\u201cPuipuiakalawaia,\u201d [704] making this his third name. Upon their arrival\nat Makaena, off Waianae, the men looked up and saw that they had\nreached the island of Oahu. Nihooleki again fished until the canoe was\nfilled with aku. He then ordered his men to eat. After their meal when\nevery one was satisfied the remaining fish were thrown out until the\ncanoe was bare, when they set off until they landed at Kaunolu, in\nLanai, where they again caught some fish and eat till satisfied. Again\nthey set sail until they reached Keauhou, at Kona, Hawaii, when\nNihooleki told his men: \u201cYou may all go ashore here while I remain with\nour canoe. When you go ashore, take each of you one aku apiece. There\nare twenty of you, making twenty aku. When you get to that shed of\ncoconut leaves in front of that house, where women are seated, throw\ndown the fish, but don\u2019t look back.\u201d The men then went ashore while\nNihooleki turned the canoe around. On the return of the men they\nimmediately set sail for Kauai, and the same day reached the Kauai\nwaters where the brothers-in-law were fishing. Nihooleki produced the\nhook and again the aku came tumbling into the canoe until it was sunk\ndeep in the water with fish. When the brothers-in-law looked up they\nsaw the canoe and the fish; the canoe was so full that the men had to\nstand up. Upon their return to shore Nihooleki took up two aku for the\nmale and female spirits, took a bath and went home, and told his wife:\n\u201cGo to the paddlers and give them that canoe load of fish.\u201d He then\nwent in and laid down. The fish from the first catch were beginning to\nget spoiled.\n\nThis was kept up for many days and everybody had fish. One day the news\nabout the great catches was carried to Kamapuaa in the uplands of\nWaiohulu. Kamapuaa upon hearing the great catches said: \u201cI could get\nsome of that fish if I can only get down to the coast.\u201d Kamapuaa was\nthe friend of Nihooleki; he was afflicted with the dropsy and was not\nable to walk; therefore some people carried him down to the beach; but\nbeing very heavy the men could only carry him a little ways at a time.\nBy constant begging he however managed to get to the seashore. Before\nNihooleki set out on a certain day to fish he gave his wife the\nfollowing instruction: \u201cIn case a man with the dropsy should come, call\nhim in as he is my friend.\u201d\n\nAfter Nihooleki had started, Kamapuaa arrived and came and looked in at\nthe door. \u201cYou filthy man, begone,\u201d said the wife of Nihooleki.\nKamapuaa with the men that carried him down, went over to the hog pen\nand there waited for the return of Nihooleki his friend. When Nihooleki\nreturned with the fish, he came and kissed his friend, and then turned\nto his wife and said: \u201cYou are indeed strange. I told you to take good\ncare of my friend, but you have not done so. Never mind, you may stay,\nbut I am going along with my friend.\u201d He then told his friend to give\nsome of the fish to the men who brought him down. The men took all they\ncould carry away, but still many fish were left.\n\nWhen Nihooleki and Kamapuaa were ready to leave Waimea and the wife,\nNihooleki addressed his wife saying: \u201cWhen you give birth to the child\nwithin you, call him by my name, Keahaikiaholeha. Here are the tokens\nby which I shall know him should he search for me, my club and my\nfeather cape.\u201d [705] When the wife heard these instructions she wept:\nby these words the wife knew that this was her own husband,\nKeahaikiaholeha. When the chiefs and his brothers-in-law heard that\nthis was the king, they came chasing after him. He and his friend then\ndove into the sea and swam under water until they came up at Kuukuua,\nat Waianae. One of the Kauai chiefs, however, came following behind\nthem named Pohakuokauai, the same being that rock which is seen at\nWaianae even to this day. As they drew near to the house where the\nparents and sister of Nihooleki were living and near to the tomb where\nhis dead body was laid, Nihooleki then turned to his friend and said:\n\u201cWhere are you? When you reach our parents ask them: \u2018Where is my\ncompanion that came along with me?\u2019 They will then give you an answer.\nThen ask them where certain things that belonged to me are. Proceed and\ntake up the threshold where you will find my war helmet; under the\nplace where our sister sleeps you will find a feather cape; at the foot\nof her sleeping place you will find the lei palaoa; [706] and at the\ncorner in the house is a kahili. Take our sister and make her your wife\nas she is fair to look upon and is also of proper age.\u201d\n\nAt the close of his friend\u2019s instructions, Kamapuaa continued on his\nway until he came in the presence of his friend\u2019s parents and sister.\nAfter proving himself a friend of Nihooleki\u2019s by producing the\ndifferent articles in obedience to the instructions given him by his\nfriend he was married to the sister of Nihooleki. Keahaikiaholeha, who\nwas Nihooleki, entered the tomb and disappeared. Thus ends this story.\n\n\n\n\n\n\n\n\nKAAO NO NIHOOLEKI.\n\n\nO Keauhou, i Kona, Hawaii, ka aina hanau o Nihooleki, a malaila mai ka\nhele ana a noho i Kuukuua, i Puuokapolei ma Waianae, no laila ka\nwahine. O keia inoa o Nihooleki, he inoa kino wailua uhane; o kona inoa\ni ka wa e ola ana, o Kaehaikiaholeha, he \u2019lii, a he lawaia nui loa no\nWaianae a puni, a nana ka pa ai a ke aku o Pahuhu ka inoa. Ma Waianae\nkona wahi i noho alii ai, a malaila ua pau na lae i ka lawaia ia e ia,\na ua akaka ka ia a me na koa o ia wahi. A noho na makua a me kahi pokii\nwahine i Waianae, holo aku la kela a Waimea i Kauai noho. No ka mea, no\nlaila kana wahine, a malaila oia i hanau ai.\n\nIa Kaehaikiaholeha i hiki ai ilaila, lilo ae la no ia i alii no Kauai a\npuni, no ka mea, he \u2019lii kana wahine no Kauai a puni. O kana hana o ka\nlawaia i na la a pau loa, me ua pa ai nei ana o Pahuhu. I ka wa e kuu\nai mai ka waa aku, na ka ia no e pii a komo ka waa. O kona mau waa e\nholo ai i ka lawaia, he mau kaulua, he umi ka loa, he iwakalua hoewaa,\noia no hoi na kaohi.\n\nA make o Kaehaikiaholeha, hoihoi ia mai a Kuukuua, i Waianae, waiho ia\nkona kino kupapau; i loko o ka hale puoa, o na makua, hana iho la laua\nma ke ano hoomana o Hawaii nei, a ikaika ka uhane i ka hele mehe kanaka\nola ala. A ikaika ka uhane o Kaehaikiaholeha, hoi hou i Waimea, Kauai,\na hoao hou me ka wahine i ka wa ola, aole ike ka wahine he kino wailua\nkeia a laua e noho nei. No loko o keia kino wailua keia inoa o\nNihooleki, hookahi hana he moe i na la a pau, aohe ai ai, o ka wahine\nwale no ka ai i ka ai.\n\nMoe iho la ka wahine a pololi, hele aku la i na kaikunane i ai, i ia.\nNinau mai la na kaikunane: \u201cAuhea ko kane?\u201d I aku ke kaikuahine: \u201cAia\nno i ka hale kahi i moe ai.\u201d \u201cKupanaha kau kane, o ka moe wale iho la\nno i ka hale, pehea la e moana ai ka opu o ka wahine; he anoai paha\nauanei ka maua ia oe.\u201d\n\nMa keia mau olelo a pau a lakou i olelo ai, ua lohe kela i ka hale; a\nhoi aku la ka wahine a hiki i ka hale, olelo mai la o Nihooleki: \u201cAohe\npa a ko mau kaikunane?\u201d \u201cHe pa no.\u201d \u201cO kii o lawe mai.\u201d A hiki i kahi o\nna kaikunane, ninau mai la: \u201cHeaha mai nei kau?\u201d \u201cI kii mai nei au i pa\nhi aku na ke kaikoeke o olua.\u201d \u201cPono, o ke ola iho la no ia; eia ka pa,\nhe umi aku o keia, a he iwakalua o keia, a pela aku.\u201d Hoi aku la ka\nwahine me ka pa a hiki, e moe ana kela, kahea iho la ka wahine penei:\n\n\n E ala e Nihooleki,\n E ala e Nihooleki,\n Kaihele ka po,\n Kaihele ke ao,\n He mau maka hia-a ko ka lawaia,\n E ala eia ka pa a kaua.\n\n\nNinau aku ke kane: \u201cHeaha ka pa?\u201d \u201cHe lalakea,\u201d pela mai ka wahine. \u201cHe\npa ai ole.\u201d\n\n\n Elua no aku,\n Na ke \u2019kua kane,\n Na ke \u2019kua wahine,\n O na lima o na kaohi ke oopa.\n Auhea la kahi pahuhu iki,\n A kane i ai a koe koena,\n E kau ana ma ka hakala,\n E kiai ana ka Noio,\n E lawe ana ke au i Makaena?\n Kahi i laha mai ai ke aku,\n Kuhi ka lima lea ka haawi,\n Ai ka mauwale,\n Ai ka pehu o uka o Waiahulu e.\n\n\nHele hou ka wahine a hiki i na kaikunane: \u201cHeaha kau?\u201d \u201cI olelo mai nei\nkuu kane, aohe ai o ka pa, elua no ka aku, aole e lea ka haawi.\u201d I mai\nna kaikunane: \u201cA auhea ka pa ai?\u201d Olelo mai nei kuu kane aia ka i ka\nhakala o ka hale kahi i kau ai, he Noio ke kiai. I huli aku ka hana,\nloaa ua pa nei me ka Noio e kiai ana, oia o Pahuhu; o ka Noio, he\nkaikuahine (manu) no Nihooleki. A hiki ka wahine me ka pa i ko laua\nhale, e moe ana no ke kane, kahea iho la: \u201cE ia ka pa, he Pahuhu,\u201d\nolelo ae o Nihooleki.\n\n\n He pa ai ia,\n Kuhi ka lima,\n Lea ka haawi,\n Ai ka mauwele,\n Ai ka pehu o uka,\n O Waiahulu e.\n\n\nKiola iho la ka wahine i ka pa a ka poho lima o ia nei; ala ae la keia\nhoni, a uwe iho la; o ke kumu o keia uwe ana, o kona kaawale ana i loko\no ka make, a kaawale kana mau oihana lawaia. A loaa ka pa, olelo aku o\nNihooleki i ka wahine: \u201cE kii oe i waa i ou kaikunane; aole ka waa\nelima ka loa, aole ka waa, kaukahi, o ka waa he umi anana ka loa a\nkaulua ia; a loaa ka waa, olelo aku oe, he iwakalua kanaka hoewaa.\u201d\n\nA hiki ka wahine imua o na kaikunane: \u201cEia oe, heaha kau?\u201d I aku keia:\n\u201cI waa.\u201d \u201cAe, he waa, elima anana ka loa.\u201d \u201cAole ia o ka waa ana i\nolelo mai nei, he mau waa kaulua ka, he umi anana ka loa.\u201d \u201cWahahee,\naohe waa kaulua, aole no e hiki ia ia ke hoe.\u201d I aku ke kaikuahine: \u201cHe\nwaa no ka, aia i loko o ka halau.\u201d I huli aku ka hana e waiho mai ana.\n\nA loaa na waa, kau na kanaka he iwakalua, hoe a hiki imua o Nihooleki,\nike iho la no ia o kona mau waa no i ka wa e ola ana. I aku ia i ka\nwahine: \u201cHe punahele no oe i ou kaikunane?\u201d \u201cAe.\u201d \u201cO hele a olelo aku,\no na kanaka he iwakalua i mau kaohi na\u2019u.\u201d\n\nA makaukau na hoewaa, a me ka waa, oioi mai la lakou a kokoe i ke awa,\nno ko lakou manao i ke kani-hana-moa e holo ai i ka lawaia, e like me\nke ano mau o na lawaia, aole ka \u2019uanei peia. Kani ka moa kuakahi, i ka\nwaa lakou nei; a pau na moa, panee lakou nei i ka waa; holo na lawaia e\nae, pela lakou i kali ai a ao, a ikeia ka ili o kanaka, hoi aku la me\nka molowa a ka hale noho.\n\nO Nihooleki, ke moe nei me ka noonoo no. Hoala iho la ka wahine: \u201cE\nala, e holo, o ka wa oluolu keia o ka lawaia ana, aole e ohea i ka la.\u201d\n\u201cPela a ao, a puka ka la.\u201d Ala ae la o Nihooleki, a ke ka, a ka hokeo,\nhume i ka malo, hele aku la a na waa panee aku la, hookahi lima, lana\nana na waa i loko o ke kai, holo mai la na hoewaa a kau iluna. Ia lakou\ni hoomaka ai e hoe, wehe ae la o Nihooleki i ka pa a lawaia aku la, na\nke aku no i pii a komo na waa, kiola i uka; hoe hou a komo hou elua\nwaa, kiola i uka, pela a hiki i ke ono na waa i komo, ku ke ahu o ka ia\ni uka. Haawi ka wahine, ai ka puaa, ka mauwale, kuai kekahi, kopi, aole\ne pau no ka nui loa. Iho mai la o uka, me ka ai, me ke ko, ka maia, na\nmea ono a pau loa, pela no hoi na mea iho wale mai, hoi me ka ia, lohe\naku la ka poe o uka i ka ia, iho i kai, hoi me ka ia.\n\nHolo loa aku la lakou a ka waena moana, e lawaia ana na kaikoeke,\nkikaha loa aku la ko lakou nei mau waa, holo no; nana mai la na\nkaikoeke i ke kino, a kahea mai la o Puipuiakalawaia. Nolaila akolu\ninoa o keia kanaka. A hiki lakou i Makaena, ma Waianae, nana ae la\nlakou o Oahu keia aina. Lawaia hou iho la o Nihooleki a komo na waa i\nke aku; kena aku la ia i na hoewaa e ai; ai iho la a maona, kiola ka\nia, a waiho wale na waa. Holo aku la lakou a pae i Kaunolu i Lanai,\nlawaia hou a loaa ka ia, ai a maona. Holo hou lakou a hiki i Keauhou,\nma Kona, Hawaii, i aku o Nihooleki i na hoewaa: \u201cO oukou ke lele i uka,\nowau ke noho i ka waa o kakou. I ko oukou wa e lele ai, pakahi na aku i\nko oukou mau lima, he iwakalua oukou he iwakalua aku; lele no oukou a\nkela lanai niu ma ke alo o na hale, e noho ana na wahine, kiola aku i\nka ia, mai huli hou i hope.\u201d\n\nA lele lakou la, hoohuli keia i na waa imua, a hoi mai la lakou ia la\nhookahi mai Hawaii mai, a hiki lakou i ka moana o Kauai, i kahi o na\nkaikoeke e lawaia nei. Wehe ae la o Nihooleki i ka pa, na ke aku no e\npii a komo na waa, nana mai la na kaikoeke i na waa, a me ka ia, ua\npiha na waa a ku na kanaka iluna. A hiki lakou i uka, lalau iho la o\nNihooleki elua aku, na ke \u2019kua kane, na ke \u2019kua wahine, auau a pau, hoi\naku la a ka hale, i aku i ka wahine: \u201cO hele a na hoewaa haawi aku i na\nwaa ia na lakou.\u201d\n\nHoi aku la no keia moe. O ka ia mua, ua pilau. Pela no ka lawaia ana a\nloihi na la, kui aku la keia pihe ia a lohe o Kamapuaa, i uka o\nWaiohulu, olelo iho o Kamapuaa: \u201cNa\u2019u ia ia o kuu hiki ole i kai.\u201d O\nKamapuaa, he aikane na Nihooleki, a o Kamapuaa hoi, he pehu kona mai,\naohe hiki i ka hele; nolaila, auamo na kanaka, a o ke kaumaha haalele,\npela no ka iho ana a hiki i kai. Mamua o ka holo ana o Nihooleki i ka\nlawaia, olelo aku i ka wahine: \u201cI iho mai auanei ke kanaka pehu, o ko\nkane ia kahea ia aku, o kuu aikane ia.\u201d\n\nA hala aku o Nihooleki i ka lawaia, hiki o Kamapuaa a kiai ana i ka\npuka o ka hale: \u201cKanaka pilau, hele pela,\u201d pela mai ka wahine. Hele aku\nla o Kamapuaa a ka hale puaa noho, me na kanaka nana i auamo mai,\nkakali o ka hoi mai o ke aikane. A hoi mai la ke aikane o Nihooleki me\nka ia, lele mai la honi i ke aikane, a olelo aku la i ka wahine:\n\u201cKupanaha oe! Ua olelo aku au ia oe, e malama oe i kuu aikane, aole ka!\nHeaha la hoi, e hele ana au mahope o kuu aikane, e noho oe.\u201d Kena aku\nla keia i ka ia, i ke aikane, ohi na kanaka nana i auamo o Kamapuaa a\nkoe ka ia.\n\nA makaukau laua e haalele ia Waimea a me ka wahine, i aku o Nihooleki i\nka wahine: \u201cO ke keiki au e hapai nei, kapa iho oe i kuu inoa, o\nKaehaikiaholeha; eia ka hoailona ke imi ae ia\u2019u, o kuu laau a me kuu\nahuula.\u201d A lohe ka wahine i keia kauoha, uwe iho la. Maopopo i ka\nwahine, o kana kane no keia o Kaehaikiaholeha i kona wa e ola ana. Lohe\naku la na \u2019lii, a me na kaikoeke, o ke \u2019lii no keia, alualu mai la\nlakou, luu laua nei i ke kai, a ea ana i Kuukuua, ma Waianae. A hookahi\no Kauai alii i moe poo mai, o Pohakuokauai, oia kela pohaku ma Waianae\na hiki i keia la.\n\nA kokoke laua i ka hale o na makua a me ke kaikuahine, a e ku ana hoi\nka puoa hale o ke kino kupapau ona. \u201cAuhea oe, i hele oe a hiki i na\nmakua o kaua, ninau aku oe auhea la ko\u2019u hoa hele i hiki mai nei? Na\nlakou ia e olelo mai. Alaila, ninau aku oe ia lakou i kou mau mea,\nalaila, wehe iho oe malalo o ka paepae puka, aia malaila ka mahiole;\nmalalo o kahi moe o ke kaikuahine o kaua, he ahuula; ma na wawae, ka\nlei niho palaoa; ma ka hio o ka hale, he kahili. A o ke kaikuahine o\nkaua, o kau wahine no ia, no ka mea, he wahine maikai, ua nui no ke\nkino.\u201d A pau ka olelo ana i ke aikane, hele o Kamapuaa, a hiki i na\nmakua a me ke kaikuahine o laua, hana aku la ia e like me na olelo a ke\naikane, a lilo iho la he kane na ko laua kaikuahine.\n\nO Kaehaikiaholeha, oia o Nihooleki, komo aku la ia i kona puoa kupapau\na nalo iho la, oia ka pau o kona kaao ana.\n\n\n\n\n\n\n\n\nLEGEND OF KEPAKAILIULA.\n\n\nCHAPTER I.\n\n\nKepakailiula [707] was born in Keaau, Puna, Hawaii, in the form\noriginally of a chicken egg. His father was Ku and his mother was Hina.\n[708] Kuaikalolo and Aiakoake were the elders [709] of Kepakailiula.\nKiinoho and Kiihele [710] were the brothers of Hina. All Kiinoho did\nwas to sit in one place and very seldom moved around; he was, however,\na very great fortune teller and could predict coming events that happen\nin the very near future as well as events afar off. All that Kiihele\ndid was to travel. He was a great runner and could make the circuit of\nHawaii in one day, starting from home in the morning and arriving home\nbefore sunset of the same day. These people were chiefs of the district\nof Puna, of very high rank, as were their ancestors before them.\n\nOne night Kiinoho had a dream, wherein he was instructed by a spirit as\nfollows: \u201cYou two must go to Paliuli and live there, you and Kiihele;\nyou will find all your needs supplied without fatigue.\u201d Kiinoho dreamed\nthe same thing for three nights before he spoke of it to Kiihele.\nKiihele was, however, very indifferent about the matter and did not\nbelieve in what Kiinoho told him. Shortly after this they both had the\nsame dream repeated to them. At daylight they talked the matter over\nand decided that they must accept the invitation and go and live in\nPaliuli. They then made their preparations and procured certain things\nby the lau (four hundred), such as hogs, awa, fish, fowls, kapas and\nmalos. That night they retired early and at the second crowing of the\ncock in the early dawn, while it was still dark, they got up and\nstarted for Paliuli without the knowledge of their sister or people.\n\nIt is said in this story that this was the first time that Paliuli was\nfound by man, through the direction of the gods. Afterwards it was\nagain taken away from man by the gods and it has been hidden ever\nsince.\n\nUpon their arrival at Paliuli, [711] they looked and saw that it was a\nvery good land, flat, fertile and well filled with many things desired\nby man; the ohias were as large as breadfruit; they saw a fish pond\nwithin the land stocked with all kinds of fish of the sea with the\nexception of the whale and the shark, so they made their home there.\nThey began to cultivate the soil, raised different animals until the\nplace was filled with everything imaginable. The sugar-cane grew until\nit fell over and rose again, [712] the bananas fell scattering, [713]\nthe hogs grew until the tusks were long; the chickens until their spurs\nwere long and sharp; and the dogs until their backs were broadened out.\n\nOne day Kiihele said to Kiinoho: \u201cHow queer of us to care for all these\nthings! Who is going to eat them?\u201d Kiinoho replied: \u201cOur son\nKepakailiula. Let us go and bring him here.\u201d They then proceeded from\nPaliuli and went down to Keaau, where their sister Hina was living.\n\nBefore these two went to Paliuli, however, Hina showed signs of being\nwith child. Upon their return she was almost ready to be confined.\nAfter greetings were exchanged and their weeping ended, Hina rose and\nwent out to relieve herself. As Hina rose to go out, Kiinoho requested\nKiihele to go out, saying: \u201cGo out and get the child.\u201d Kiihele asked:\n\u201cWhere is it?\u201d \u201cAt the place where Hina is sitting.\u201d When Kiihele came\nto the place he saw an egg lying on the ground. He took it up and\nwrapped it in a feather cape; and they returned to Paliuli, where\nKiinoho exercised all his powers and at the expiration of ten days and\nnights [714] he unwrapped the feather cape and saw the egg had formed\ninto a beautiful child; after inspecting it they concluded there was\nnone like him. The child was again wrapped up in the feather cape and\nleft for a period of forty nights before they again looked at it. When\nthey did they saw that the child had grown more beautiful; no pimples,\nno deformities, straight back, open face; [715] its skin and eyes were\nas red as the feather cape which enwrapped him. Thus did Kepakailiula\nbecome the fire that lighted up Paliuli by day and by night, whose only\nequal was Pele of Kilauea. Pele gave light from the crater of Kilauea,\nwhile Kepakailiula gave light from Paliuli, giving Puna and Hilo two\nred objects to view by day and by night. Kepakailiula was therefore\ncalled \u201cThe first-born of the beloved one [716] of Paliuli.\u201d\nKepakailiula would not touch either ordinary food or meat; all he eat\nwas bananas, one bunch for each meal.\n\nAs Kiinoho and Kiihele were one day looking at the child they saw that\nhe had now come to that age when the company of a woman would be\nacceptable, one of them then said: \u201cYou are indeed good to look upon,\nbut there is one thing lacking, you have no wife.\u201d Kiinoho then said to\nKiihele: \u201cYou must go in search of a wife for our son.\u201d [717] Kiihele\nconsented to this and started off going by way of Hilo until he came to\na woman by the name of Kukuilauania. He looked her over and admired her\nbeauty; yes, she was indeed good looking, but she had one fault, her\neyes bulged out like the nut of the kukui. He therefore gave up\nKukuilauania and continued his search, passing from Hilo into Hamakua.\nFailing to find one to his liking, he passed on into Kohala where he\nwas still unable to find a woman. After looking over the dark rocks of\nKaniku he decided to return. Upon his arrival at Paliuli, Kiinoho asked\nhim: \u201cHow was your journey?\u201d Kiihele replied: \u201cI have found no wife.\u201d\nOn this same day, he [again left Paliuli and] continued his search into\nPuna, until he met a woman by the name of Kahala. She was very\nbeautiful, except that her posterior resembled the pandanus fruit of\nthe present day, so he passed on into Kau where he found Manienie. She\ntoo was very beautiful, but her lips were deformed so he discarded her\nand continued his search, Kiihele left Kau and passed into Kona where\nhe found Makolea, a woman who was as faultless [718] as the full moon.\nKahaluu was her father and Keauhou was her mother. Makolea, however,\nhad been pledged to marry Kakaalaneo the king of Maui, for Makolea was\na princess, her parents being the king and queen of Kona. When it was\nreported that Kakaalaneo was so expert a spearsman, that he could hit a\nblade of grass, an ant, or a flea, at one throw of the spear, the\nparents became afraid and gave Makolea to Kakaalaneo.\n\nKiihele approached the house in which Makolea was living and stood by\nthe door and saluted the two people within, which salutation was\nreturned by Makolea and her attendant. At the sight of Kiihele, Makolea\nand her attendant were much impressed with his manliness and beauty,\nbeing much superior to that of the people of Kona; so they were over\nanxious to please him and his call was made very pleasant. The two then\ninvited Kiihele to enter, which invitation was accepted and Kiihele\nentered and sat down by the door. Makolea then asked him: \u201cWhere are\nyou from?\u201d Kiihele answered: \u201cI came along the road.\u201d \u201cWhat is the\nobject of this unannounced visit?\u201d \u201cI am in search of a wife.\u201d \u201cFor\nyourself?\u201d asked Makolea. \u201cFor our son,\u201d answered Kiihele. \u201cIs he as\nhandsome as yourself?\u201d continued Makolea. \u201cNo, I am but as the skin on\nhis feet.\u201d [719] When the princess heard the answers made by Kiihele,\nshe became excited and wanted to meet the young man right away; so she\ntold Kiihele: \u201cGo and bring the man whom you wish to be my husband and\ndon\u2019t be slow.\u201d\n\nKiihele at once returned to Paliuli and upon his arrival, Kiinoho asked\nhim: \u201cHow was your journey?\u201d Kiihele replied: \u201cI have found a wife in\nKona, Makolea by name.\u201d Kiinoho said: \u201cYes, she is a handsome woman;\nshe is betrothed to Kakaalaneo the king of Maui (he was able to know\nthis through his knowledge as a fortune teller). When are we to go to\nher?\u201d \u201cI told her we were coming on the day after tomorrow.\u201d Kiihele\ndid this all in one day, going and returning to Paliuli.\n\nDuring the two days before they were to leave Paliuli, Kiinoho and\nKiihele wailed and mourned because of their deep attachment for Paliuli\nand they kissed every object in their beautiful home. When the day of\ntheir departure arrived, Kiinoho and Kiihele left Paliuli in charge of\nthe gods; hence the disappearance of Paliuli until this day; no one has\never seen it since.\n\nWhen they were ready to set out on their journey, Kiihele stood up\ntaking Kepakailiula who was wrapped up in a feather cape, by the hand\nand left the house. Kiinoho, however, would not move, so Kiihele turned\nback and said: \u201cHow strange of you, are you to remain when our son is\nto leave the place?\u201d Upon hearing this Kiinoho followed. On this same\nday, they reached Kona and the home of Makolea, where Kepakailiula and\nMakolea became husband and wife. Kepakailiula then spoke to his foster\nparents: \u201cHere is your wife, Makolea\u2019s attendant; you two must take her\nas your wife. After you are gone from here, give attention, should I\ndie, continue on; but if I am still alive, then all will be well.\u201d * *\n*\n\nAfter Kepakailiula and Makolea had become husband and wife, they did\nnothing but sleep, so that the parents of Makolea wondered at the\ncontinued absence of their daughter; as she lived in a separate house,\nthey decided to come and learn the cause of this absence. When they\nentered the house they found that a husband was the cause of her\ndisappearance. They immediately took her, placed her in a canoe to sail\nfor Maui, leaving Kepakailiula behind still asleep. When Kepakailiula\nwoke up he went to his foster parents and informed them of what had\nhappened. They then went overland to Kohala, his wife going by sea with\ncanoes. Upon their arrival there, the canoes continued on to Maui, but\nthey dwelt in Kohala.\n\nAt this time Kukuipahu was the king of Kohala, who had an only daughter\nnamed Kapuaokeonaona; she was not very big, but had very pretty\nfeatures to look at. When Kukuipahu saw Kepakailiula, that he was\nhandsome and manly, he took him to be as his own son, brought him to\nhis home and said: \u201cHere is your wife, [720] your pillow [721] to rest\non at night.\u201d\n\nAfter they had been in Kohala for about three days, on the night of\nthis third day while everybody was asleep, Kepakailiula went to a point\non the seashore where a canoe was lying, boarded it and set sail for\nHana, Maui, where Makolea was at that time living with Kakaalaneo. Upon\nlanding, he looked and saw that Kakaalaneo was drunk with awa. In his\nintoxicated condition he called out to Makolea:\n\n\n Makolea, Makolea,\n Return to the house.\n Spread out the mat,\n The bed clothes and pillow\n For we shall sleep there.\n\n\nAt this Makolea and the women servants proceeded to the house and after\narranging the bed and the covering they returned. Kepakailiula then\nentered the house and besmeared excrement on the mat.\n\nSoon after this Makolea and Kakaalaneo entered and sat on the besmeared\nmat, when Kakaalaneo said: \u201cHow strange of you to spread out the mats\non this place knowing that it is covered with filth. Take the mats and\nspread them at the end of the canoe, where we will retire for the\nnight.\u201d After they had retired thither, Kepakailiula who was in hiding,\ncame out, and when Kakaalaneo was sound asleep, took Makolea in the\nbushes and there they enjoyed themselves till near dawn. Kepakailiula\nreturned to Hawaii without being seen and, landing at Kohala, went\nhome, entered the house and slept by his young wife. When the king\u2019s\nbreakfast was ready he was called; he rose and took breakfast.\n\nOn the second night, he again repeated his visit to Hana, Maui. Upon\ngoing ashore he found Kakaalaneo and Makolea asleep back of the canoes;\nhe took his wife away, while he took Kakaalaneo and stood him up on his\nhead on a dung heap, where he remained all night, being drunk with awa.\nThey slept together till it was about time for him to return, when\nMakolea cried saying:\n\n\n How sad I am of your coming fate.\n My husband is a skillful spearsman,\n He never misses a grass blade,\n An ant, or a flea [ukulele].\n\n\nKepakailiula replied:\n\n\n He has fruit, I have fruit.\n He has testes, I have testes.\n He is a male child, I am a male child.\n No one can say who will win out, whether he, or I.\n\n\n\n\n\n\nCHAPTER II.\n\n\nKepakailiula then continued, saying: \u201cI am going [home] and you must\nremain. After two days have passed, on the third day I will be back\nagain. You must put up a flag to show me your whereabouts.\u201d He then set\nout for Kohala.\n\nWhen everybody woke up in the morning they saw Kakaalaneo standing in\nthe dung heap [head down]: so they hastened and removed him from his\nuncomfortable position. Kakaalaneo being also a fortune teller, like\nKiinoho, after coming to himself, said: \u201cYes, you have escaped me this\ntime because my eyes have failed me, for my spear never misses a blade\nof grass, an ant, or a flea, while your shadow is much larger. I will\nkill you [yet].\u201d When Makolea heard the boast of Kakaalaneo, she wept\nfor Kepakailiula. Her husband upon seeing her weeping said: \u201cYou are\nweeping for Kepakailiula your paramour. I shall kill him when I see\nhim.\u201d\n\nWhen Kepakailiula reached Kohala he immediately retired. Upon waking up\nin the morning, he asked his young wife, Kapuaokeonaona: \u201cAre you much\nthought of by your father?\u201d She answered: \u201cYes, he will do whatever I\nask him.\u201d \u201cAll right then, go to your father and tell him that you wish\nall the people of Kohala to go to Maui with me on a visit. No one shall\nstay behind except those that are unable to walk. Ask for all the men,\nwomen and children and let all the canoes of Kohala be furnished for\nthis voyage.\u201d\n\nWhen Kukuipahu heard the wish of his daughter, the messengers were sent\nto proclaim this wish to the people. On the second day the people came\ntogether and on the third day they started for Maui. The ocean was so\nentirely covered with the canoes that it was impossible to see the\nwaves. On this voyage Kepakailiula and his young wife Kapuaokeonaona,\nhis two foster fathers Kiinoho and Kiihele and their wife were in one\ncanoe; Kukuipahu was all by himself in his canoe, while the rest of the\npeople in their canoes followed behind. The entire distance from Kohala\nto Hana was covered with the canoes making the Alenuihaha channel look\nred: hence the old saying, \u201cKohala is crowded to its uttermost ends\nwith people.\u201d When the canoes reached Hana, Kepakailiula\u2019s canoe was\nthe only one that landed while the others laid to in the offing.\nKepakailiula upon jumping ashore was urged upon by his fathers, Kiinoho\nand Kiihele, that they be permitted to follow him, but their son would\nnot consent to their coming ashore, saying: \u201cNo, you two must remain on\nthe canoe, in case of my death in this encounter, you will have your\nmeans of escaping to Hawaii, but in case I live then come ashore.\u201d\n\nHana on this occasion was filled with the chiefs and men, who were\nready to fight for Kakaalaneo their king. As Kepakailiula stood on the\nsand, the crowd shouted in admiration of his beauty and manliness. He\nthen walked further inland until he reached solid ground, where he\nstood twirling his war club called Oleloikahie. Kakaalaneo upon seeing\nKepakailiula came up to meet him, holding two spears, one in his right\nhand and one in his left. Kakaalaneo was noted as a spearsman from\nHawaii to Kauai. No chief or soldier equaled him for his great\nstrength. He could hit a blade of grass, an ant, and even a flea with\nhis spear. Because of this great skill and strength, the kings of\nHawaii, Oahu and Kauai were afraid of Kakaalaneo.\n\nAs Kakaalaneo drew near he said: \u201cWho shall have the first chance?\nShall it be the stranger or the son of the soil?\u201d [722] Kepakailiula\nreplied: \u201cLet the son of the soil have the first chance and the\nstranger the last.\u201d As soon as this was said, Kakaalaneo threw his\nspear with the full belief that he would hit Kepakailiula. As the spear\nneared Kepakailiula, he made a quick motion of the right elbow outward\nand allowed the spear to enter in between his arm and body and then\nclosed his arm again on the spear, as the wind whistled by and the\npoint of the spear quivered. The spear was held this way for a moment\nand was then thrown onto the dung heap. Kakaalaneo believed he had\nsurely hit Kepakailiula, so expressed his delight in the following\nchant:\n\n\n I have hit him with my spear,\n My spear never misses its object when thrown\n At a blade of grass,\n At an ant, at a flea,\n Why should it miss you a larger object?\n Die, you shall not escape.\n\n\nWhen Kepakailiula threw the spear away, Kakaalaneo looked on and said:\n\n\n Why did my spear miss the mark?\n Was it pushed from its course by a southern storm?\n Or warded off by the lauawa? [723]\n You have escaped my right,\n You shall be caught by the spear in my left.\n You shall die, you shall not escape.\n\n\nKakaalaneo threw another spear. Kepakailiula opened out his left elbow\nand allowed the spear to pass between the arm and body, when he closed\nhis arm on it and held it there for a moment, then threw it on the dung\nheap after the first spear. When Kakaalaneo saw that he had again\nfailed and having no other weapon, he turned to flee. Kepakailiula then\ncalled out: \u201cIs the mighty one then about to flee?\u201d With this he swung\nhis war club Oleloikahie upwards and struck his opponent between the\nlegs which cut him in two. Kakaalaneo with his last gasp then cried\nout: \u201cYe chiefs of Maui, are you then to see me thus die without\nrendering me some assistance?\u201d At this the Maui chiefs and warriors\njumped on Kepakailiula. Kepakailiula dropped his war club and met them\nwith his hands, catching those that came near him and breaking them in\ntwo, allowing none of the chiefs to escape. The soldiers when they saw\nthis turned and fled. Kiinoho and Kiihele then jumped ashore and\nentered into the fight thus making three on their side. Kepakailiula\nled the fight uprooting the trees and rocks on his way and rolling them\nonto the enemy. When Kukuipahu saw his son-in-law causing a great\nslaughter amongst the people he took up the young wife in his arms, ran\nin front of Kepakailiula and stood her up. When Kepakailiula saw it was\nhis young wife, Kapuaokeonaona, he took her up, placed her on his back\nand retraced his steps, thus putting a stop to the useless slaughter of\nthe people.\n\nThe people from the canoes then came ashore, baked the pigs and food\nand dwelt in the abandoned houses. Kepakailiula after calling the\npeople together addressed them saying: \u201cIf you wish to reside on Maui\ndo so, and if you wish to return to Hawaii you may return.\u201d This voyage\nto Maui was the commencement of the exodus of the people from Kohala\nand they became children of the soil of Maui, even to this day.\n\nKepakailiula then turned to Kukuipahu and said: \u201cBehold the land and\neverything in it. From the mountains to the sea it is yours. You shall\nbe its king, only reserving to myself the rights due a conqueror.\u201d\nKukuipahu thus became the king of the whole of Maui.\n\nThe tidings of this great victory of Kepakailiula were carried to Oahu,\nand when Kakuihewa the king heard of it, he became afraid, because\nKakaalaneo the most skillful spearsman, the king greatly feared by him,\nhad been killed by this man. Kakuhihewa therefore took the name of\nKepakailiula [724] and made him his son and told his immediate\nattendants: \u201cGo and bring my son to Oahu that he may enter into his\nland.\u201d Upon the arrival of the canoes at Maui and landed at Kapueokahi,\nHana, the messenger asked: \u201cWhere is the chief Kepakailiula?\u201d \u201cIn those\nlong large houses.\u201d [725] When the messengers arrived at the houses\nindicated they again asked for the chief, Kepakailiula answered: \u201cI am\nhe.\u201d The messengers replied: \u201cWe have come to take you to Oahu upon the\nrequest of your father, Kakuhihewa, that you may enter the land.\u201d The\nchief consented to this and sailed for Oahu, taking with him his two\nwives, and his foster fathers with their wife. Upon their arrival at\nOahu they landed at Waikiki, where Kakuhihewa was residing at the time.\nKakuhihewa then gave the whole of Oahu over to Kepakailiula.\nKepakailiula then in turn made his foster fathers the joint kings of\nOahu, to have possession of everything on the land, under the land, and\nfrom the mountains to the sea, reserving to himself and Kakuhihewa\ntheir rights [726] as rulers. The foster fathers thereupon became the\njoint kings [of Oahu].\n\nAfter they had been in Waikiki for about four days they joined with the\npeople of the place in their daily pastime surf-riding. In this day\u2019s\nsport Makolea, the wife of Kepakailiula also joined in with the bathers\nand went in surf-riding. Makolea upon joining the bathers took the surf\nbreaking over that place known as Kalehuawehe. While she was enjoying\nher rides, Keaumiki and Keauka [727] arrived from Kauai and took\nMakolea away with them.\n\nThe king of Kauai at this time was Kaikipaananea. He was noted for his\ngreat strength in wrestling, both in the open way, catch-as-catch-can,\nand in the style where they get down on all fours. No man at the time\nwas found that could throw him. He was also very skillful in giving and\nsolving riddles; he was known to win on every occasion. He was,\nhowever, without a wife. Keaumiki and Keauka were his guardians and\nimmediate attendants. When Makolea arrived at Kauai, she became the\nwife of Kaikipaananea the king.\n\nUpon the disappearance of Makolea the people were greatly excited and\nbegan to think that she must have been killed by the surf and carried\nout to sea. Kepakailiula, however, said: \u201cNo, she is not dead, she has\nbeen taken by Keaumiki and Keauka, by the order of the king of Kauai,\nKaikipaananea.\u201d He [Kepakailiula] remained with Kapuaokeonaona, the\nyoung woman, with whom he for the first time cohabited. On the third\nday after the disappearance of Makolea, Kepakailiula asked Kakuhihewa:\n\u201cI want a small canoe. Since he has come and taken my wife in the way\nof a thief, I too will adopt the same course.\u201d\n\nWhen Kepakailiula arrived at Waimea, Kauai, where he landed, he took\nhis canoe and broke it into small pieces [728] and left them on the\nshore. He then started off until he came to a man of note, who was very\nwealthy, a high chief under Kaikipaananea. When Kepakailiula met him he\nwas taken in and made the friend of this chief. On the next day he\nasked his friend: \u201cWhat is the cause of the shouts in that house where\nthe people are gathered?\u201d His friend replied: \u201cThat is our king,\nKaikipaananea, he is wrestling. After that they will have a boxing\nmatch, and then they will give and answer riddles; no one can beat him,\nhe is always the winner.\u201d Kepakailiula again asked: \u201cCan it be seen?\u201d\n\u201cWhy not?\u201d \u201cLet us go there then?\u201d When they arrived the place was\npacked with people.\n\nKaikipaananea upon seeing Kepakailiula called out: \u201cSay, will the\nstranger join in the wrestling matches?\u201d \u201cI am not versed in such\nsport.\u201d \u201cLet us box then.\u201d At this Kepakailiula gave his consent\nsaying: \u201cAll right, I know something of that game, but not very much. I\nam, however, willing to try with the son of the soil.\u201d Upon taking\ntheir positions, Kaikipaananea after a while hit Kepakailiula which\nstunned him and caused him to stagger, but he did not fall.\nKepakailiula then struck a blow at Kaikipaananea which knocked him\ndown. He laid on the ground for a period of time long enough to cook an\noven of food when he arose and said: \u201cYes, that was certainly good, you\nmake an interesting opponent.\u201d\n\nAfter this Kepakailiula and his friend returned home. On the day\nfollowing they again resorted to the king\u2019s games where another boxing\nmatch was had in which Kaikipaananea broke an arm. At the close of the\ngames they came home.\n\nSoon after they reached home, the king\u2019s public crier, named Kukaea\n(this man lived on the filth of Kaikipaananea, never having tasted food\nor meat from his childhood), arrived crying: \u201cEverybody is commanded to\nbe at the king\u2019s audience on the fourth day to answer the king\u2019s\nriddles. No man, woman or child shall stay at home, excepting those who\nare unable to walk.\u201d As Kukaea approached the house where Kepakailiula\nwas staying, Kepakailiula called out to the public crier: \u201cCome.\u201d His\nfriend spoke up: \u201cHe is a filthy man, he lives on nothing but the\nking\u2019s excrement.\u201d [729] Kepakailiula answered: \u201cYou call him.\u201d When\nKukaea came up to them, he said: \u201cI am a filthy man, I live on filth. I\nam offensive to the smell.\u201d Kepakailiula ordered: \u201cOpen your mouth.\u201d\nKukaea opened his mouth when water was poured into it and he was\nrequested to wash himself, then new clothes were offered him. Then food\nand pork were given him and he sat down and eat until he was satisfied.\nThen he turned to Kepakailiula and said: \u201cWhat shall I give you in\nreturn for your kindness, in giving me food and meat. I have traveled\naround Kauai but no one ever fed me as you have done this day. Here at\nlast I have found that food and pork are pleasant to the taste. I will\npay you by giving you the answers to the king\u2019s riddles, for no other\nperson knows them but myself, the king\u2019s personal attendant.\u201d\nKepakailiula then asked him: \u201cWhat are his riddles and the answers to\nthem?\u201d \u201cThey are these:\n\n\n Step all around, step to the bottom,\n Leaving, reserving a certain place.\n\n\n\u201cThat is the first riddle. The answer is house, reserving an opening\nfor the doorway.\n\n\n The men that stand,\n The men that lie down,\n The men that are folded.\n\n\n\u201cThat is the second riddle. The answer is, house, again. The timbers\nthat stand, the battens that are laid down and the grass that is\nfolded. I must go home now. When the day arrives, you must come up. I\nwill prepare the oven and when it is heated you answer the first\nriddle; and when you see the stones thrown out onto the sides, answer\nthe second riddle; after that I will take ahold of the king and throw\nhim in the oven.\u201d\n\nOn the day appointed, Kepakailiula and his friend went to the king\u2019s\nhouse. As they came in the king saw them and called out: \u201cLet the\nstranger be seated here.\u201d As soon as he sat down, the king said: \u201cWill\nthe stranger join in the fun?\u201d Kepakailiula replied: \u201cYes.\u201d \u201cI have two\nriddles,\u201d said the king. \u201cIf the right answers are given to them, I\nwill be baked in the oven. If they are not answered correctly, you will\nbe baked in the oven. These are the conditions.\u201d The king then gave the\nfirst riddle.\n\n\n Step all around, step to the bottom,\n Leaving, reserving a certain place.\n\n\n\u201cThe second one is this:\n\n\n The men that stand,\n The men that lie down,\n The men that are folded.\n\n\n\u201cThese are my riddles, I want the stranger to understand. If you give\nthe right answers you will indeed live, but if you fail, I shall kill\nyou. I will bake you in the oven.\u201d When Kepakailiula saw that the oven\nwas heated, he gave the answer to the first riddle:\n\n\u201cIt is a house. It is thatched all around, reserving the door way.\u201d\n\u201cYes, you have given the right answer to my riddle; my second one is\nyet to be answered. If you fail, I shall kill you.\u201d Kepakailiula looked\nat the oven and when he saw the stones being thrown to the side he\nanswered the second riddle:\n\n\n It is also a house.\n The timbers that stand,\n The battens that are laid down,\n The grass that is folded.\n\n\n\u201cWhat! Who has told you?\u201d While he was expressing his wonder he was\nthrown in the oven by Kukaea. At this time, the chiefs and men of Kauai\njumped in to help their king, but Kepakailiula, his friend and Kukaea\nfought so well and bravely that great numbers were slain, forcing the\nKauai people to flee to the mountains. Makolea the wife of Kepakailiula\nwas soon after found and they returned to the home of his friend. Upon\narriving at the house, Kepakailiula gave Kauai over in charge of his\nfriend with Kukaea under him. They then remained on Kauai for many\ndays. Thus ends this legend.\n\n\n\n\n\n\n\n\nKAAO NO KEPAKAILIULA.\n\n\nMOKUNA I.\n\n\nO Keaau i Puna, Hawaii, ka aina hanau o Kepakailiula. He huamoa kona\nkino o ka hanau ana mamua. O Ku ka makuakane, o Hina ka makuahine; o\nKuaikalolo a me Aiakoake, na mua o Kepakailiula; o Kiinoho a me Kiihele\nna kaikunane o Hina. O Kiinoho, he noho ka hana i loaa ia ia, aole e\nhele ma o a ma o; he kanaka akamai loa o Kiinoho ma ke kilokilo ana, he\nhiki ia ia ke ike i ko na wahi loihi a me ko na wahi kokoke. O Kiihele,\nhe hele kana hana nui, he kanaka mama loa i ka hele, e puni o Hawaii i\nka la hookahi, a hoi i ka hale me ka po ole o ka la hookahi. He mau\nalii lakou no Puna a puni mai na kupuna mai a loaa lakou.\n\nI ka po, loaa ka moeuhane ia Kiinoho, olelo mai ke \u2019kua ia Kiinoho: \u201cE\nhoi olua i ka aina o Paliuli e noho ai, o oe a me Kiihele, aia ilaila\nna pono a pau loa, aohe luhi.\u201d Ekolu po o ka loaa ana ia Kiinoho o keia\nmoeuhane; olelo aku ia ia Kiihele i keia moe i loaa iaia, hoomaauea o\nKiihele, aohe manao he oiaio ka Kiinoho olelo. I ko laua moe ana i ka\npo, loaa like ia laua a elua keia moeuhane; a ao ae la, kuka iho la\nlaua no ka hoi i Paliuli. Hoomakaukau laua, he puaa lau, he awa lau, he\nia lau, he moa lau, he kapa lau, he malo lau, a makaukau. Moe laua ia\npo, a kani ka moa alua o ke kakahiaka nui po eleele, ala ae la laua a\npii i Paliuli, me ka ike ole o ko laua kaikuahine a me ka lehulehu.\n\nUa olelo ia ma keia kaao, o ka mua keia o ka loaa ana o Paliuli i ke\nkanaka, mai ke \u2019kua mai, a mahope hoi hou i ke \u2019kua, nolaila, nalo o\nPaliuli a hiki i keia la.\n\nA hiki laua i Paliuli, i nana aku ka hana, he aina maikai loa, papu,\nmomona, nui na mea ai a ke kanaka, nunui ka hua o ka ohia e like me ka\nulu, a he loko ia kekahi e waiho ana, o na ia a pau o ka moana, a koe\nke kohola a me ka mano, aole i loko o ka loko. Noho laua mahiai, hanai\nholoholona, a nui na mea a pau ia laua; ku ke ko a hina ilalo, a ala\nhou mai; ka maia a helelei ilalo; ka puaa a kea ka niho; ka moa a wini\nkakala; ka ilio a palahalaha ke kua.\n\nI aku o Kiihele ia Kiinoho: \u201cKupanaha kaua, nawai la auanei e ai keia\nmau mea a kaua e hana nei?\u201d I mai la o Kiinoho: \u201cNa ke keiki a kaua na\nKepakailiula. E kii kaua.\u201d Iho aku la laua mai Paliuli aku a hiki i\nKeaau, kahi o ko laua kaikuahine, o Hina e noho ana.\n\nEia hoi, mamua aku o ko laua hoi ana i Paliuli, e hookauhua ana o Hina\ni ke keiki, a hiki hou laua, ua hapai o Hina, aole nae i hanau. A pau\nke aloha ana a me ka uwe ana, eu ae la o Hina e hele i waho e hoolualu\nai. I aku o Kiinoho ia Kiihele. \u201cE kii aku oe i ke keiki.\u201d I mai o\nKiihele: \u201cAia ihea?\u201d \u201cAia i kahi e noho la o Hina.\u201d A hiki o Kiihele i\nkahi o Hina i noho ai, e waiho ana he huamoa. Lawe ae la keia a wahi i\nka ahuula o ka manu. Hoi aku la laua a hiki i Paliuli, hana iho la o\nKiinoho ma kona mana, a hala ke anahulu oia he umi po, wehe aku la i ka\nahuula, ua kino, he keiki maikai loa, a nana iho la laua aohe ona lua e\nku ai.\n\nWaiho hou laua a hala na anahulu eha (oia he kanaha po), nana hou laua,\nhe keu o ka nani a me ka maikai. Aohe puu, aohe kee, pali ke kua,\nmahina ke alo; o kona ili a puni, ua like me ka ahuula ka ula o ka ili\na me na maka. Ua lilo o Kepakailiula i ahi no Paliuli, ka ula mau i ke\nao a me ka po, no kona maikai loa, a o kona lua e like ai, o ka pele o\nKilauea. A o Pele, i ka lua o Kilauea, a hoi o Kepakailiula i Paliuli,\nalua mea a Puna, a me Hilo e nana ai i ke ao a me ka po, o neia mau mea\nula elua. Nolaila, ua kapaia o Kepakailiula: \u201cO ka hiapo o ka Hiwahiwa\no Paliuli.\u201d\n\nAohe ai o Kepakailiula i ka ai a me ka ia, hookahi ana mea ai o ka\nmaia, hookahi ahui, hookahi ai ana. Nana aku o Kiinoho a me Kiihele i\nke keiki, a o ka wahine ole, i iho: \u201cU! Maikai oe, aohe puu, aohe kee,\na hookahi ou puu o ka wahine ole.\u201d I aku o Kiinoho ia Kiihele: \u201cE hele\noe e imi i wahine na ke keiki a kaua.\u201d Ae aku o Kiihele, a hele mai la\nia ma Hilo a hiki io Kukuilauania, he wahine ia. Nana ia i kona maikai,\nhe maikai no, a hookahi hewa o ka puu o na maka, e like no me ke ano o\nka hua kukui.\n\nHaalele ia ia Kukuilauania, a hala o Hilo a luna o Hamakua, aohe wahine\nmaikai; a hala ia, hiki i Kohala, aohe no he wahine; nana aku la o\nKiihele a o ka uliuli o ke a a o Kaniku, i ke kaha. Hoi aku la a hiki i\nPaliuli, ninau mai la o Kiinoho: \u201cPehea kau huakai?\u201d I aku o Kiihele:\n\u201cAohe wahine.\u201d Ma ia la hookahi no, huli aku la ia hele ma Puna, a loaa\no Kohala, he wahine maikai ia, a o ka okole he puupuu, e like no me ka\nhala o keia wa. Haalele o Kiihele, hele aku la ia a Kau, loaa o\nManienie, he wahine maikai ia, a o ke pa o ke kikala, he nee ilalo, e\nlike me ko ka Manienie ano a kakou e ike nei.\n\nA haalele o Kiihele ia Kau, hiki i Kona, loaa o Makolea, he wahine\nmaikai, aohe puu, aohe kee, pale ke kua, mahina ke alo. O Kahaluu ka\nmakuakane, o Keauhou ka makuahine. O Makolea, ua paa i ka palama ia a\nmoe me Kakaalaneo ke \u2019lii o Maui, no ka mea, he \u2019lii no o Makolea a me\nkona mau makua no Kona a puni. A no ka lohe i ke akamai o Kakaalaneo i\nka o ihe, he ku ka pua mauu, ka naonao, ka ukulele, makau na makua a\nhaawi na Kakaalaneo o Makolea.\n\nHele aku la o Kiihele a ku ma ka puka o ka hale o Makolea, aloha aku la\nkeia: \u201cAloha olua.\u201d Aloha mai la o Makolea a me kona kahu. Ma ko laua\nike ana mai ia Kiihele, he kanaka maikai loa imua o ko Kona poe iho, a\nhoohie, a hookohukohu mai la ka laua la kamailio. Kahea mai la laua la:\n\u201cKomo mai,\u201d komo aku la o Kiihele a ma ka nio o ka puka noho iho la.\nNinau mai la o Makolea: \u201cMahea mai oe?\u201d I aku o Kiihele: \u201cMaanei mai\nnei.\u201d \u201cHeaha kau huakai o keia la hao?\u201d \u201cHe imi wahine.\u201d \u201cNau no?\u201d pela\nmai o Makolea. I aku o Kiihele: \u201cNa ka maua keiki.\u201d I mai o Makolea:\n\u201cMe oe iho la no ka maikai?\u201d \u201cAole, he ili wawae ko\u2019u maikai no kona\nmaikai.\u201d A lohe ke \u2019lii wahine i keia olelo a Kiihele, ua hakui kona\npuuwai e launa koke. I aku ia Kiihele: \u201cO kii hoi ha i ka\u2019u kane a lawe\nmai, mai lohi oe.\u201d\n\nHoi aku la o Kiihele a hiki i Paliuli, ninau mai o Kiinoho: \u201cPehea kau\nhuakai?\u201d I aku o Kiihele: \u201cUa loaa ka wahine no Kona, o Makolea.\u201d Ae\nmai o Kiinoho: \u201cAe, he wahine maikai na, ua palama ia a na Kakaalaneo\nke \u2019lii o Maui.\u201d (Ma kona ike kilokilo keia olelo.) \u201cA hea hele kakou?\u201d\n\u201cAia a apopo, a kela la aku, pela wau i olelo aku nei.\u201d Hookahi no keia\nla a Kiihele, e hele nei a hoi i Paliuli.\n\nI loko o ia mau la, uwe paiauma o Kiinoho a me Kiihele ia Paliuli, i ka\nhaalele, honi i na mea a pau loa, pela laua i aloha ai ia Paliuli. A\nhiki i ka la e hele ai o lakou, haawi o Kiinoho a me Kiihele ia Paliuli\nno ke \u2019kua, oia ka nalo a hiki i keia la o Paliuli, aole ike hou ia.\n\nA hele lakou, ku ae la o Kiihele me Kepakailiula a hele, me ka paa o ke\nkeiki i ka ahuula, ua wahi ia a paa. O Kiinoho, noho iho la ia, huli\nhope aku o Kiihele a olelo aku: \u201cKa! Kupanaha oe, hele ka hoi ka kaua\nkeiki, noho oe.\u201d Ia olelo, hele o Kiinoho. Ma keia la hookahi, hiki\nlakou i Kona, a hiki i ka hale o Makolea, lilo ae la laua he kane a he\nwahine. I aku o Kepakailiula i na makuakane: \u201cEia ka olua wahine o ke\nkahu o Makolea, i hookahi wahine, i elua olua, hele aku a kahi e noho\nai, hoolohe mai, i make au, hele aku no, aka hoi, i ola au, aole hoi a\nia.\u201d\n\nNoho aku la laua hookahi hana o ka moe, a haohao na makua i ka ike ole\nia aku o Makolea, no ka mea he wahi kaawale ko laua. Hele mai la laua e\nnana, a ike iho la laua, he kane ke kumu o ka nalo ana. Lawe ae la laua\nia Makolea a kau iluna o na waa, holo i Maui, haalele aku la ia\nKepakailiula e moe ana. Ala mai la o Kepakailiula a na makua, hele mai\nla mauka a Kohala, makai na waa me ka wahine. A hiki i Kohala, holo loa\nna waa i Maui, noho lakou i Kohala.\n\nO Kukuipahu ke \u2019lii o Kohala ia wa, a he wahi kaikamahine hookahi kana,\no Kapuaokeonaona kona inoa, aole nae i nui loa, aka, he helehelena\nmaikai kona ke nana aku. Nana mai la o Kukuipahu ia Kepakailiula, a o\nke kanaka maikai, lawe ae la ia i keiki ponoi nana, a malama iko la, a\nolelo aku la o Kukuipahu: \u201cEia kau wahi wahine kou poohiwi o ka po e\nmoe ai.\u201d\n\nEkolu la i hala i ko lakou noho ana i Kohala, po iho, a moe loko o ka\nhale, hele aku la o Kepakailiula a ka lae kahakai, ilaila he wahi waa,\nholo aku la ia i Maui ma Hana, ilaila o Makolea, me Kakaalaneo e noho\nana. A pae i uka, nana aku la ia, ua ona o Kakaalaneo i ka awa, i loko\no ia ona awa o Kakaalaneo, kahea mai la i ka wahine:\n\n\n Makolea, Makolea,\n Hoi aku oe a ka aleo,\n Haliilii i ka moena\n Hoholo ke kapa, ka uluna,\n Hoi aku kaua ilaila e moe ai.\n\n\nHele aku la o Makolea me na wahine, haliilii a paa, hoi mai la. Hiki o\nKepakailiula, hana lepo iluna o ka moena a paele. Lawe aku la o Makolea\nia Kakaalaneo a luna o ka moena, paele i ka hana lepo. \u201cKupanaha oe; ua\nike no hoi paha oe he lepo ko keia wahi, haliilii no oe. E lawe ka\nmoena a na hope o na waa haliilii, ilaila kaua e moe ai.\u201d Hoi aku la\nlau a ma ka hope o na waa moe, ke pee nei o Kepakailiula. A hiamoe o\nKakaalaneo, lawe ae la keia ia Makolea a noho i ka nahele, malaila laua\ni nanea iho ai a kokoke e ao, hoi o Kepakailiula i Hawaii, me kona ike\nole ia, a pae i Kohala; hoi aku la e moe ana no loko o ka hale, moe iho\nla keia me kahi wahine opio, a hiki i ka wa ai o ke \u2019lii hoala mai la,\nala ae la keia.\n\nI ka lua o ka po, pela no ka ia nei hana. A hiki keia i Maui, ma Hana,\ne moe ana no o Kakaalaneo me Makolea ma hope o na waa, lalau iho la no\nkeia i ka wahine lawe. O ke kane, o Kakaalaneo, lawe aku la keia a ke\nkiona hana lepo, kukulu i ke poo ilalo, o na wawae iluna, aohe eu ae,\nua ona i ka awa. Moe laua a kokoke i ka wa hoi o ia nei, uwe mai o\nMakolea:\n\n\n Aloha wale oe i ka make;\n O kuu kane, he akamai i ka o ihe,\n Aoe hala ka puamauu,\n Ka naonao, ka ukulele.\n\n\nI aku o Kepakailiula ia Makolea:\n\n\n He hua kona, he hua ko\u2019u.\n He laho kona, he laho ko\u2019u.\n He keiki kane ia, he keiki kane au.\n Aole i akaka na ai, nana paha, na\u2019u paha.\n\n\n\n\n\n\nMOKUNA II.\n\n\nOlelo aku la o Kepakailiula: \u201cE hoi au, e kali oe, elua la e hala ia\u2019u,\ni ke kolu hiki au, kukulu oe i lepa nou,\u201d a hoi kela i Kohala.\n\nAla ae la na mea a pau i ke kakahiaka nui, e ku mai ana o Kakaalaneo i\nke kiona hoolei lepo, kii ia aku la. O Kakaalaneo, he wahi ike kona ma\nke ano kilokilo, e like me Kiinoho. Olelo mai la: \u201cU! Pakele oe ia\u2019u no\nka ike ole o kuu maka, no ka mea, aoe hala kuu ihe ke o, ku i ka\npuamauu, i ka naonao, i ka ukulele; o oe hoi he aka nui, make oe ia\u2019u.\u201d\nA lohe o Makolea i keia olelo kaena a Kakaalaneo, uwe iho la ia\nKepakailiula. I aku ke kane: \u201cKe uwe la oe i ko kane ia Kepakailiula; e\nmake ana ia\u2019u kau kane ke ike aku au.\u201d\n\nA hiki o Kepakailiula i Kohala, moe a hiki i ka wa ala, ninau aku keia\ni kahi wahine opiopio, ia Kapuaokeonaona: \u201cHe punahele no oe i ko\nmakuakane?\u201d Ae mai kela: \u201cAe, ma ka\u2019u e olelo ai malaila kela.\u201d \u201cAe, e\nolelo oe i ko makuakane, o na kanaka a pau o Kohala nei, e holo i ka\nmakaikai me a\u2019u i Maui; aohe kanaka a noho, o ka mea ku ae a hina iho\nke noho; o na kane, o na wahine, na keiki e hele; o na waa a pau loa o\nKohala nei.\u201d\n\nA lohe o Kukuipahu, holo ka luna e kala, hookahi la, i ka lua akoakoa,\na i ke kolu o ka la holo i Maui. Ua uhi paapu ia ka moana e na waa,\naohe ike ia o ka ale. Ma keia holo ana o Kepakailiula me kahi wahine\nopio, o Kapuaokeonaona, o na makuakane elua, o Kiinoho me Kiihele, a me\nka laua wahine, ma ko lakou waa, o Kukuipahu ma kona waa, mahope na waa\na pau loa. Mai Kohala a Hana ka paa i na waa, he ula pu wale no ke kai\no Alenuihaha; nolaila, keia olelo: \u201cLei Kohala i ka nuku na kanaka.\u201d A\npae lakou i Hana ma Maui, o ko Kepakailiula waa kai pae i uka, o na waa\na pau i ka moana kahi i hekau ai. Lele aku la o Kepakailiula i uka,\nhoohihi aku na makuakane o Kiinoho me Kiihele, hoole mai ke keiki:\n\u201cAole, e noho olua; i hele au a i make, o ka ala no nei hoi ia Hawaii;\na i ola au pae ae i uka.\u201d\n\nUa piha o Hana i na \u2019lii a me na kanaka, ua makaukau no ke kaua a\nKakaalaneo ko lakou alii. A lele o Kepakailiula a ku i ke one maloo,\nuwa ka aha, no ke kanaka maikai. A hiki keia i ka pohuehue, a ka alaala\npuloa, ku me ka laau palau i kona lima, hookaa. O ka inoa o kana laau o\nOleloikahie. Hele mai la o Kakaalaneo a ku pu iho la me na ihe elua,\nhookahi ma ka lima akau, hookahi ma ka lima hema.\n\nUa kaulana loa o Kakaalaneo i ka o ihe, mai Hawaii a Kauai. Aohe alii,\naohe koa, e loaa kona ikaika luaole. He ku kana ihe i ka puamauu, i ka\nnanao, i ka ukulele, nolaila, makau ko Hawaii mau alii a me ko Oahu\nnei, ko Kauai, ia Kakaalaneo.\n\nOlelo mai o Kakaalaneo: \u201cIa wai ka mua, i ka malihini i ke kamaaina?\u201d I\naku o Kepakailiula: \u201cI ke kamaaina ka mua, i ka malihini ka hope.\u201d Ia\nwa pahu o Kakaalaneo i ka ihe, me ka manao ua ku o Kepakailiula, a\nkokoke ka ihe, wehe o Kepakailiula i ka poaeae akau, a komo ka ihe,\nmaloko, puliki ae la i ke kino o ka ihe. Hihio ka makani, kapalili ka\nmaka o ka ihe i ka makani. Paa iho la keia a maalili ka ikaika o ka\nihe, pahu aku ana keia i ke kiona hoolei lepo. Manao iho la o\nKakaalaneo ua ku o Kepakailiula i ka ihe ana. Paha iho la:\n\n\n Ku aku la i kuu ihe,\n Aole e hala ka\u2019u ihe ke o;\n Ku ka puamauu\n Ka naonao, ka uku,\n Me oe hoi he aka nui,\n Make, a o e ola.\n\n\nA kiola o Kepakailiula i ka ihe, nana mai la o Kakaalaneo, a olelo mai:\n\n\n Heaha la ka mea i hala ai kuu ihe,\n I kulaina paha e ke Kona,\n I oniu ia paha e ka lauawa,\n Pakele oe i kuu akau\n Loaa oe i ka ihe o kuu hema.\n Make oe aole oe e ola.\n\n\nPahu hou o Kakaalaneo, wehe o Kepakailiula i ka poaeae hema, komo ka\nihe a paa ke kino ia ia nei, a pau ka ikaika, pahu keia i kahi hoolei\nlepo, e like me kela ihe mua. Pau ae la ka Kakaalaneo make, kaha aku e\nholo, kahea aku o Kepakailiula: \u201cHolo ka hoi ua ikaika?\u201d Hualepo iho\nana keia i ka laau a ia nei ia Oleloikahie. Mai ka lemu a ke poo\nkaawale, olelo ka waha i kahi e. Kahea ae o Kakaalaneo, o kona aho ia,\nmake loa. \u201cE na \u2019lii o Maui, o ka nana maka mai kaka oukou; make au.\u201d\nLele na \u2019lii iluna o Kepakailiula a me na koa, lalau lima aku ana o\nKepakailiula, haihai i na \u2019lii me na kanaka, aole koe alii, holo aku la\nka poe i koe. Lele o Kiinoho me Kiihele hahai i na kanaka, akolu lakou\nnei. O ka laau nui mamua o Kepakailiula a me na pohaku nui, he mea\nolepe ia mao a maanei, iluna o na kanaka.\n\nA ike o Kukuipahu i ka luku a ka hunona i na kanaka, hopu iho la ia i\nka wahine opio, holo aku la a mamua o Kepakailiula kukulu iho la. A ike\naku la ia, o kahi wahine opio, o Kapuaokeonaona, lalau aku la ia a kau\nae la i ke kua, hoi aku la, pau iho la ka luku ana i na kanaka. Lele\nmai la na kanaka o na waa, pae i uka, kalua ka puaa, ka ai, noho iho la\ni na hale. I aku o Kepakailiula: \u201cIna oukou i manao e noho i Maui nei,\nnoho no; ina no hoi e hoi i Kohala e hoi no.\u201d O keia holo ana, ka\nhoomaka ana e noho ko Kohala i Maui, nolaila, kamaaina ko Kohala poe ia\nMaui a hiki i keia la.\n\nI aku o Kepakailiula ia Kukuipahu: \u201cEia ka aina, o luna, o uka o kai, o\noe ke \u2019lii, o ka moa ko\u2019u.\u201d Lilo ae la o Kukuipahu ke \u2019lii o Maui a\npuni. Ua kui aku la ke kaulana o Kepakailiula a hiki i Oahu, a lohe o\nKakuhihewa ke \u2019lii, makau iho la, no ka mea, ua make o Kakaalaneo ka\nmea akamai i ka o ihe, ke \u2019lii a Kakuhihewa i makau ai. Nolaila, lawe\nae la o Kakuhihewa i ka inoa o Kepakailiula i keiki ponoi nana; olelo\naku la ia i kona mau kahu: \u201cE kii oukou i kuu keiki a lawe mai i Oahu\nnei, e komo i ka aina ona.\u201d\n\nA hiki na waa i Maui, a pae ma Hana, i Kapueokahi, ninau lakou: \u201cAuhea\nke \u2019lii o Kepakailiula?\u201d \u201cAia i kela mau halau nui.\u201d A hiki lakou nei\nilaila, ninau no. I mai o Kepakailiula: \u201cOwau.\u201d I aku lakou nei: \u201cI kii\nmai nei makou ia oe, e holo kakou i Oahu, pela mai ko makuakane o\nKakuhihewa, e komo i ka aina.\u201d Ae mai ke \u2019lii, holo lakou nei; o\nKepakailiula, o na wahine elua, o na makuakane elua me ka laua wahine.\n\nA hiki lakou i Oahu, a pae ma Waikiki, malaila o Kakuhihewa kahi i noho\nai. Haawi mai o Kakuhihewa ia Oahu a puni, ia Kepakailiula. Hoonoho iho\nla ia i na makuakane i mau alii no Oahu nei; o luna, o lalo, o uka, o\nkai, o ka moa kona a me Kakuhihewa. Noho iho la laua he mau alii.\n\nA hala eha la o ko lakou noho ana ma Waikiki, he mea mau na na kamaaina\nka heenalu i na la a pau loa. O Makolea kekahi ma keia heenalu ana, ka\nwahine a Kepakailiula. O ka nalu o Kalehuawehe ka nalu e hee ai o\nMakolea. Ia ia malaila e heenalu ana, hiki mai la o Keaumiki, a me\nKeauka mai Kauai mai, a lawe aku la ia Makolea lilo.\n\nO ke \u2019lii o Kauai o Kaikipaananea, he \u2019lii ikaika i ka hakoko, i ke\nkulakulai, i ka honuhonu, aohe ona kanaka e hina ai, he akamai loa i ka\nnane, nana wale no ke eo. Aole nae ana wahine; o Keaumiki a me Keauka,\nhe mau kiai, a kahu no hoi no Kaikipaananea. A hiki o Makolea i Kauai,\nlilo ae la i wahine na Kaikipaananea ke \u2019lii.\n\nHaohao iho la na mea a pau loa i ka nalowale honua o ke \u2019lii wahine,\nmanao iho la ua make i ka nalu, a ua lilo i ka moana loa. I aku o\nKepakailiula: \u201cAole i make, ua lilo i ke \u2019lii o Kauai, ia\nKaikipaananea, na Keaumiki a me Keauka i kii mai.\u201d Noho iho la ia me\nKapuaokeonaona, kahi wahine opio, akahi a launa hana laua ma ke kino.\nEkolu la i hala, olelo aku o Kepakailiula ia Kakuhihewa: \u201cI wahi waa\nno\u2019u, no ka mea ke kii aihue hoi kona i ka\u2019u wahine, pela hoi au e holo\naihue aku ai.\u201d\n\nA hiki keia i Kauai ma Waimea, ko ia nei pae ana, wawahi iho keia i\nkahi waa a okaoka, haalele iho la. Hele aku la keia a loaa kekahi\nkanaka hanohano, he \u2019lii malalo iho o Kaikipaananea, he kanaka waiwai\nloa, a he kuonoono. Lawe ae la ia ia Kepakailiula i aikane nana, a\nmalama iho la, a hala hookahi la, ninau aku keia: \u201cHeaha keia uwa o\nkela hale a me na kanaka e piha nei?\u201d I mai ke aikane: \u201cO ko makou alii\no Kauai nei, o Kaikipaananea, e mokomoko ana ia ke uwa ala; a pau ia,\nhe honuhonu, he kuikui; a pau ae, he nanenane iho; aohe mea e eo ai, na\nua \u2019lii wale no ke eo.\u201d I aku keia: \u201cAoe nana ia aku?\u201d \u201cI ke aha hoi? E\npii kaua.\u201d A hiki laua nei, e piha ana na kanaka. Kahea mai o\nKaikipaananea: \u201cE papa wahi lealea e ka malihini! E honuhonu, e\nmokomoko.\u201d \u201cAohe o\u2019u ike ia mea.\u201d \u201cE kuikui hoi ha?\u201d Ae aku keia: \u201cAe,\no ka\u2019u wahi mea ia i ike lihi, aole nae i mahuahua; e hoao no paha me\nke kamaaina.\u201d\n\nKu laua nei iluna, kui o Kaikipaananea, ku o Kepakailiula, ona a\nkunewa, aole nae i hina: e kui aku ana keia, ku o Kaikipaananea, waiho\nilalo, moa ka umu o ka waiho ana; a liuliu ala mai, a olelo iho: \u201cU,\nmikomiko, o oe ka ka hoa lealea.\u201d Hoi aku la laua nei me ke aikane a ka\nhale, a hala keia la, pii hou laua nei, kuikui hou no, i keia kui ana\nhai kekahi lima o Kaikipaananea, hoi no laua nei. Hele mai ana ka luna\no Kukaea ka inoa e kala, e hele na mea a pau i ka poaha, e koho i ka\nnane a ke \u2019lii; aohe kanaka noho, aohe wahine noho, aohe keiki noho, o\nka mea ku ae a hina iho oia ke noho.\n\nA kokoke o Kukaea ma kahi a Kepakailiula e noho nei, kahea aku la, e\nhele mai. I mai ke aikane: \u201cHe kanaka ino, he pilo, o ka lepo o ke \u2019lii\nkana ai a hiki i keia la.\u201d I aku ke aikane: \u201cE kahea aku oe.\u201d A hiki o\nKukaea, olelo aku la ia Kepakailiula a me ke aikane: \u201cHe kanaka ino\nwau, he lepo ka\u2019u ai, he pilo wau e noho aku la.\u201d I mai la o\nKepakailiula: \u201cE hamama ko waha.\u201d Hamama kela, nini ka wai, pau ka\npilopilo o ke kino, aahu ke kapa hou, hanai ka ai me ka io o ka puaa,\nai keia a maona.\n\nOlelo aku o Kukaea ia Kepakailiula: \u201cI aha la \u2019uanei ka\u2019u uku ia oe, no\nkou hanai ana ia\u2019u i ka ai a me ka ia, no ka mea, ua hele au a puni o\nKauai nei, aohe o\u2019u mea nana i hanai e like me oe, eia ka. He ono ka ai\na me ka ia, ka puaa. Eia ka\u2019u uku ia oe, o ka nane a ke \u2019lii, aohe mea\ne ae i loaa ai, owau wale no o ko ke \u2019lii kanaka ponoi ka mea i loaa\nai.\u201d I aku o Kepakailiula: \u201cPehea ka nane a me ka haina?\u201d \u201cPenei:\n\n\n Kai a puni, kai a lalo,\n Koe, koe, koena.\n\n\n\u201cOia ka nane mua. Eia ka haina, he hale a koe ka puka komo.\n\n\n O kanaka i ku,\n O kanaka i moe,\n O kanaka i pelupelu ia.\n\n\n\u201cOia ka lua o ka nane, eia kona haina, he hale no, o ka laau e ku ana,\no ka aho e moe ana, o ka mauu i pelupelu ia. E hoi au, a hiki ia la,\npii ae oe, a na\u2019u no auanei e hoa ka umu, a enaena, hai oe i ka nane\nmua; a ulu, a lele ke a ma kapa, hai oe i ka lua o ka nane; a pau ia\nna\u2019u e lalau mai i ke \u2019lii a hoolei i ka umu.\u201d\n\nA hiki ia la, hele aku la laua nei me ke aikane a hiki, ike mai la ke\n\u2019lii, kahea mai la: \u201cMaanei ka malihini.\u201d A hiki keia olelo mai la\nkela: \u201cE papa wahi lealea me ka malihini?\u201d Ae aku keia. \u201cAe.\u201d \u201cHe nane,\nina e loaa a\u2019u nane elua, kalua ia au i ka umu, ina loaa ole, kalua ia\noe i ka umu, oia la.\u201d Hai mai la ua \u2019lii nei i ka nane ia ia nei:\n\n\n Kai a puni, kai a lalo,\n Koe, koe, koena.\n\n\n\u201cEia ka lua o kuu nane:\n\n\n O kanaka i ku,\n O kanaka i moe,\n O kanaka i pelupelu ia.\n\n\n\u201cOia a\u2019u nane la, i lohe oe e ka malihini; a loaa ia oe pakele oe i na\nla, loaa ole ia oe make oe ia\u2019u, kalua ia oe i ka umu.\u201d A ike keia ua\nenaena ka umu, hai aku la i ka nane mua: \u201cHe hale, ako ia a puni, koe\nka puka komo.\u201d \u201cAe, loaa ae la kuu nane mua ia oe, o kuu nane alua koe,\nina aole e loaa, make oe ia\u2019u.\u201d Nana aku la keia a ulu ka umu, a hiolo\nke a i lalo, hai aku la:\n\n\n He hale no;\n He laau ke ku ana,\n He aho ke moe ana,\n He mauu ke pelu ana.\n\n\n\u201cKahaha! I loaa la ia oe, ia wai?\u201d Ia ia e olelo ana, o ka manawa ia\nnoho ana i loko o ka umu ia Kukaea. Iho iho ana na \u2019lii o Kauai e alu,\na me na kanaka, e noke aku ana o Kepakailiula i ka haihai, oia o ke\naikane, o Kukaea, holo na kanaka i ke kuahiwi. Loaa aku la o Makolea ka\nwahine, hoi aku la me ke aikane. A hiki i ka hale, haawi aku o\nKepakailiula ia Kauai a puni no ke aikane, o Kukaea ke \u2019lii malalo,\nnoho lakou ia Kauai, o ka pau ana ia o keia kaao.\n\n\n\n\n\n\n\n\nLEGEND OF WAHANUI.\n\n\nWahanui was the king, Kilohi was the prophet and Hawaii the land they\nlived in. Boarding his double canoe, he left Hawaii and set sail for\nKaunolu, Lanai. The reason of this journey made by Wahanui was on\naccount of an oath made by him, \u201cWhen I step on the breasts of Kane and\nKanaloa, then will I return to Hawaii.\u201d Before Wahanui sailed from\nHawaii, Kane and Kanaloa, together with their younger brother Kaneapua,\nwere living at Kaunolu, Lanai. They were three gods who sometimes\nchanged into other forms. Kane and Kanaloa taking the form of birds,\nwhile Kaneapua very often had a human form.\n\nOnce upon a time they became very thirsty, so Kane and Kanaloa\nrequested their youngest brother to go to the uplands of Lanai for\nwater, at a spring called Nanaihale. Upon the arrival of Kaneapua at\nthe spring with his water jug, he urinated by the edge of the spring\nbefore he stooped down to fill his jug; he did not know that his urine\nhad run into the spring. When he arrived home and met Kane and Kanaloa,\nthey reached out for the water jug and each took a drink. When they had\nsatisfied their thirst they discovered that it was urine instead of\nwater, so they flew off and left Kaneapua on Lanai.\n\nWhile Kaneapua was one day seated by the seashore on the Kaunolu point,\nhe saw the double canoe of Wahanui passing by, so he called out from\nthe shore: \u201cWhose canoe is that?\u201d \u201cIt is Wahanui\u2019s,\u201d replied the\nprophet Kilohi. \u201cWahanui is the chief, who is the prophet?\u201d \u201cKilohi.\u201d\nKaneapua again asked: \u201cA canoe, sailing where to?\u201d \u201cIt is a canoe\nsailing to Tahiti to step on the breasts of Kane and Kanaloa.\u201d Kaneapua\ncalled out: \u201cWhy not let me come too?\u201d Kilohi answered: \u201cThe canoe is\nalready loaded down.\u201d \u201cIf the canoe is loaded down, let me ride on the\nsticks connecting the canoe to the outrigger.\u201d \u201cThey are also\novercrowded.\u201d \u201cLet me ride on the outrigger then.\u201d \u201cThat too is\novercrowded.\u201d This conversation was carried on until every part of the\ncanoe was requested for. Kaneapua then called after he had been denied\na seat on any part of the canoe: \u201cReturn, it is going to be stormy.\u201d\nKilohi replied: \u201cWho are you that shall cause my lord\u2019s canoe to\nreturn?\u201d\n\nAfter leaving the Kaunolu point, they continued on their way until they\nwere off the Kaena point, where they encountered a heavy wind; soon\nafter this a storm arose and the canoe was overturned. Wahanui the\nchief got a severe cold and the things in the canoe were wet: so they\nreturned and landed at Lele, in Lahaina. After spending the night at\nthis place they again set out the next day. Upon passing by Kaunolu,\nKaneapua again called out as before, and again the prophet, Kilohi,\nrefused to allow him to come aboard. Not very far from this place they\nagain were caught in another storm and were forced to return a second\ntime. On this return Wahanui began to realize how true the boy Kaneapua\npredicted and that he was much smarter than his prophet, Kilohi. On the\nnext trip Kaneapua was given passage and the journey was then resumed.\nThere were two sailing masters aboard, Hookele i Hilo and Hookele i\nKau. [730] Kaneapua sat behind the sailing masters. As soon as Kaneapua\ntook his seat a thick fog was seen to approach them and before very\nlong a thick darkness enveloped them; so thick indeed that those in the\naft part of the canoe could not see those in the fore part. This\ndarkness prevailed until they arrived at the land of Kanehunamoku, a\nland which appeared to them in the form of a dog. Kilohi said to\nWahanui that it was a dog and begged him that they return to Hawaii and\nkiss the children and wives ere they be eaten up by the man-eating dog\nof Hina. At this it was made evident to Wahanui, that Kilohi was not\nthe great priest that he had all along thought him to be, and that they\nwould all have been killed if Kaneapua had not been allowed to join\nthem.\n\nAt this fear expressed by Kilohi, Kaneapua said reassuringly: \u201cYou are\nentirely mistaken, Kilohi, that is the land of Kanehunamoku. Upon\nseeing you to be a stranger the land is hidden from view, when it\nbecomes clear [it will be seen]. There are people on the land as you\ncan hear their voices.\u201d When they drew nearer to the place they saw\n[731] that it was land, they also saw a man who was gathering coral for\nfood, a death-dealing food. Soon after this they left the land of\nKanehunamoku and continued on their way. After they had sailed for some\ntime they looked up and saw two hills, Paliuli and Palikea which\nappeared to be moving and towering above and ahead of them. These two\nhills were two demi-gods sent by Kane and Kanaloa who desired their\ndestruction. Kaneapua said to Wahanui and Kilohi: \u201cThat is death, if\nthose hills should crumble and fall on us we shall all be killed. They\nhave been sent by Kane and Kanaloa.\u201d Kaneapua then called out to\nPaliuli and Palikea: \u201cReturn down below else I shall be killed and you\ntwo will be ashamed.\u201d At this call the two hills were shamed and the\ntravelers were saved. Kaneapua then said to Wahanui: \u201cYou float here\nwhile I dive down below. Honunuikuaeaea my grandmother is down there;\nif her back is turned up it will mean our death, but if it is turned\ndown, we will be saved.\u201d He then dove down and called out:\n\u201cHonunuikuaeaea, turn your face upward.\u201d She then turned her face\nupward and called out: \u201cWhose offspring art thou?\u201d \u201cYours.\u201d \u201cWhat is\nyour name?\u201d \u201cKaneapua.\u201d The grandmother then fell on him and wept, and\nthen asked him: \u201cWhat is the object of this journey that brings my lord\nhere?\u201d \u201cI want a rope to moor the canoe with.\u201d She then gave Kaneapua\nher intestines and Kaneapua rose to the surface and tied the rope to\nthe canoe.\n\nKane and Kanaloa soon after opened the calabash in which was kept the\nwind of Laamaomao. The wind came up, a storm arose, the sea became\nrough, the waves beat down and broke over them causing the coral to be\nthrown up on the shore. This storm lasted ten days. When the storm\nabated the travelers once more thought of safety and that all their\ntroubles were about over; but there yet remained one more object to be\nencountered, a dog that belonged to Kaneapua. They then landed and\nmoored their canoe. Kaneapua then said to Wahanui: \u201cGo until you find\nthree men who are lying down face up; they are Kane and Kanaloa, and\nthe third one is Mauli. Step on the breasts of all three of them and\nreturn, but don\u2019t look backward.\u201d Wahanui then went on his way and\nafter carrying out the instructions he returned. Kaneapua then\ninstructed his companions, saying: \u201cYou must now wrap me up and make me\nappear to be striped and say that I am your god, Kaneapua.\u201d When\nWahanui heard this he went down on his knees before Kaneapua and\noffered him all the things of value brought by him; this being the\nfirst time that he was made aware that this person who had been with\nthem all this time was Kaneapua. Shortly after this all manner of\nspirits [732] gathered and asked: \u201cWhere is your god?\u201d \u201cHere it is\nstanding.\u201d \u201cYes, you have a large god indeed.\u201d \u201cYes, you could all be\ndevoured [by him] without satisfying his hunger.\u201d\n\nAfter this Kaneapua instructed his companions as follows: \u201cWhen you get\nto the house don\u2019t sit in the best places as that will mean your death,\nbut sit in the bad places and you will be saved.\u201d When they arrived at\nthe house they followed out the instructions given them.\n\nThey lived here until after the expiration of some months when they\nmade their preparation to return home. On leaving, Kaneapua gave\nWahanui an image of a double-bodied giant, [733] the bodies being\njoined together by means of the ribs growing into one another. It had\ntwo heads, four hands and feet and four eyes. If one was called to obey\nthe laws of nature, the other accompanied without such desire, and so\nin all their movements. Upon accepting this present Kaneapua said to\nhim: \u201cDon\u2019t show this image until you reach Hawaii for otherwise you\nwill get killed.\u201d\n\nOn the return voyage Wahanui first landed at Kauai, where they met a\ngreat crowd of people together with the king Kupakoili and his prophet\nLuluupali. Because of the shouts made by the people ashore Wahanui went\nashore with his present. [734] When the people saw this strange object\nthey gave a mighty shout. When Kupakoili heard the shout, he inquired\nof his prophet, Luluupali: \u201cHow can I get possession of that image?\u201d\nLuluupali answered: \u201cKill the king and his people and burn up the\ncanoes.\u201d This advice was carried out by Kupakoili, and Wahanui was\nkilled and his image taken away. One man, however, escaped; he was one\nof the bailers; he dove into the sea and escaped. After a time he took\nunto himself a wife, a Kauai woman and settled there, taking up fishing\nas his occupation. It was this man\u2019s usual custom while on his fishing\ntrips to carry a large quantity of food along with him. After he had\ndone this for some time his wife began to be inquisitive and at last\nasked him why he took so much food; he answered: \u201cWhat fault is there\nin taking this food? Food is easily brought back again.\u201d Shortly after\nthis while out fishing, a storm came up and he was blown out to sea,\nand after a number of days he managed to land on Hawaii. When he met\nthe people he told them that Wahanui and his followers had all been\nkilled in Kauai, and that he was the only one who escaped. A\nproclamation was then issued calling the people of Hawaii to come\ntogether and to make preparations for avenging the death of their king.\nA double canoe was then sent to Kauai to invite Kupakoili and his\npeople to come to Hawaii and get all the canoes and all the property on\nthat island. The invitation was as follows: \u201cLet no man, woman, or\nchild remain, all must sail for Hawaii.\u201d This invitation was accepted\nand all the people sailed for Hawaii where they were all killed; no one\nescaped.\n\n\n\n\n\n\n\n\nKAAO NO WAHANUI.\n\n\nO Wahanui ke \u2019lii, o Kilohi ke kaula, o Hawaii ka aina, holo mai la\nkona mau kaulua mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia\nholo ana o Wahanui, he olelo nana i hoohiki, penei: \u201cAia a hehi i ka\nhoupo o Kane laua o Kanaloa, alaila, hoi i Hawaii.\u201d Mamua ae o ka holo\nana mai o Wahanui mai Hawaii mai, e noho ana o Kane, Kanaloa a me ko\nlaua pokii o Kaneapua, i Kaunolu, ma Lanai; he mau akua lakou ekolu, o\nKane a me Kanaloa, he mau kino manu ko laua, o Kaneapua he kino kanaka\nkona.\n\nNoho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia\nKaneapua, ko laua pokii: \u201cE pii oe i wai no kakou, i uka o Lanai,\u201d o\nNanaihale ka inoa o ka wai. A hiki o Kaneapua me ka huewai ilaila, mimi\niho la ia ma kapa nahelehele o ka wai, a pau ia, hoi iho la ia a ka\npunawai, ukuhi i ka huewai. Aole ia i ike, ua kahe ka mimi ona a loko o\nka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la laua i\nka huewai a inu iho la, he mimi wale no ka wai, ia wa, lele laua a\nhaalele ia Kaneapua i Lanai.\n\nIa Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o\nWahanui, kahea aku o Kaneapua mauka: \u201cNowai he waa?\u201d \u201cNo Wahanui,\u201d pela\n\u2019ku ke kaula o Kilohi. \u201cO Wahanui ke \u2019lii, owai ke kaula?\u201d \u201cO Kilohi.\u201d\nNinau hou o Kaneapua: \u201cHe waa e holo ana i hea?\u201d \u201cHe waa e holo ana i\nKahiki, hehihehi i ka houpo o Kane a me Kanaloa.\u201d I aku o Kaneapua:\n\u201cPehea la hoi owau kekahi?\u201d Olelo mai o Kilohi: \u201cHe komokomo ka waa.\u201d\n\u201cI ka iako au.\u201d \u201cHe komo no.\u201d \u201cI ke ama au.\u201d \u201cHe komo.\u201d Pela no ka ia\nnei olelo a pau luna o ka waa. I aku o Kaneapua: \u201cE hoi he ino.\u201d I mai\no Kilohi: \u201cO oe no ka mea e hoi ai ka waa o ko\u2019u haku?\u201d\n\nHolo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka\nino, kahuli na waa, opili ke \u2019lii o Wahanui, pulu na ukana, hoi aku la\na pae ma Lele, i Lahaina. Moe a ao ae, holo hou lakou a Kaunolu, hana\naku no o Kaneapua e like me na olelo mua, aohe ae o Kilohi, ke kaula.\nHolo no a make hou, hoi hou, o ka lua ia. Hooiaio iho o Wahanui i ka\nolelo a Kaneapua ke keiki, me kona manao ua oi kona ike i ko Kilohi,\nkana kaula.\n\nIa holo ana, kau o Kaneapua i luna o na waa a holo aku la. Elua hookele\no luna, o Hookele i Hilo, o Hookele i Kau; mahope o na hookele o\nKaneapua. O ka manawa ia, paa o luna i ka ohu me ka pohina, aohe ike o\nmua ia hope o na waa; pela ko lakou holo ana a hiki i ka aina o\nKanehunamoku, he kino ilio ke ano o ka aina ma ka lakou ike aku. Olelo\naku o Kilohi ia Wahanui: \u201cHe ilio. E hoi kaua i Hawaii, i honi aku i ka\nihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina.\u201d\n\nOlelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai\nmake lakou, ina aole o Kaneapua e kau pu me lakou. I aku o Kaneapua:\n\u201cLalau oe e Kilohi, he aina ia, o Kanehunamoku, ike mai la ia oe i ka\nmalihini, lele ae la ka hauli o ka moku iluna, hoaiai mai la; he kanaka\nko uka ke uwalo mai la.\u201d A kokoke lakou, i nana aku ka hana he aina, he\nkanaka, he puna ka ai, he ai make. Haalele lakou ia Kanehunamoku, holo\nhou lakou. I nana aku ka hana, he mau puu elua, o Paliuli, o Palikea, e\noni ana iluna, a kiekie mamua o lakou nei, he mau kupua keia na Kane a\nme Kanaloa, e ake ana e make lakou nei. I aku o Kaneapua ia Wahanui a\nme Kilohi: \u201cHe make keia, ina e hiolo iho, pau kakou i ka make; na Kane\nlaua o Kanaloa keia make.\u201d\n\nOlelo aku la o Kaneapua ia Paliuli a me Palikea: \u201cE hoi i lalo, o make\nauanei au hilahila olua.\u201d Ma keia olelo, hilahila na puu, hala keia\nmake. I aku keia ia Wahanui: \u201cE lana oukou maanei, e luu au ilalo, no\nka mea, aia ilalo o ka Honunuikuaeaea, ke kupunawahine, o ke kua he\nmake, o ke alo ke ola.\u201d Luu keia a kahea iho: \u201cE ka Honunuikuaeaea,\nhuli ae ko alo iluna.\u201d Huli ae ana kela iluna ke alo. \u201cNawai ke kupu o\noe?\u201d \u201cNau no.\u201d \u201cOwai kou inoa?\u201d \u201cO Kaneapua.\u201d Lele mai la ke\nkupunawahine uwe, a ninau mai la: \u201cHeaha ka huakai a kuu haku i hiki\nmai nei?\u201d \u201cI kaula hekau no ka waa e paa ai.\u201d Haawi mai la ka honu i ka\nnaau ona ia Kaneapua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.\n\nKuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka\nmakani, ka ino, ke kai, popoi, haki ka nalu, lele puna i uka me ke\nakoakoa, hookahi anahulu o ka pa ana. A pau ka pa ana, pau ae la ka\nmake, aohe kupu e koe, he ilio nae koe, na Kaneapua no. Pae aku la\nlakou a uka i ke one, olelo aku la o Kaneapua i ke \u2019lii ia Wahanui: \u201cE\nhele oe a na kanaka ekolu e moe ana iluna ke alo, o Kane a me Kanaloa,\no Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana\naku oe i hope, hele aku la o Wahanui a hoi mai la. Olelo aku o\nKaneapua: \u201cEa! E wahi oukou ia\u2019u a onionio, a e olelo oukou owau ko\noukou akua, o Kaneapua.\u201d Lohe o Wahanui i nei olelo a Kaneapua, kukuli\niho la ia a mohai aku la i kana waiwai i lawe mai ai na Kaneapua. Akahi\na maopopo ia lakou o Kaneapua keia me lakou. Akoakoa mai la ke namu, ke\nnawa, ka huhu, ninau mai la: \u201cAuhea ko oukou akua?\u201d \u201cEia ke ku nei.\u201d\n\u201cU! He \u2019kua nui no ka ko oukou.\u201d \u201cAe, he pau ko oukou i ka ai ia me\nkona maona ole.\u201d\n\nOlelo aku la o Kaneapua: \u201cEa, i komo oukou i ka hale, mai noho oukou ma\nkahi maikai, he make ia, ma kahi inoino he ola ia.\u201d Hiki aku la lakou i\nka hale. Pela ko lakou noho ana a hala he mau mahina, makaukau lakou e\nhoi, haawi mai o Kaneapua ia Wahanui, he mau pilikua elua. Eia ke ano o\nka pilikua, o ke kua o kekahi me ke kua o kekahi hui, komo na iwi aoao\na paa loa, elua poo, eha lima, me na wawae, eha no hoi maka, ina e hele\nkekahi e mimi, e hana lepo paha, alaila, hele kekahi me kona mimi ole,\npela ma na hele ana a pau loa. No kekahi ka hele, hele aku kekahi. Lawe\nmai la o Wahanui i mau milimili nana. I mai o Kaneapua: \u201cMai hoike oe i\nkou wa e hoi ai, a hiki i Hawaii, o make oe.\u201d\n\nHoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko\nlaila alii o Kupakoili, me kana kilokilo o Luluupali. No ka uwa o uka,\nlele aku la lakou e nana, o Wahanui kahi i lele me ka pilikua ana; ike\nmai la na kanaka, uwa, lohe o Kupakoili, ninau aku i ke kilokilo ia\nLuluupali: \u201cPehea la e loaa ai ia\u2019u ka pilikua?\u201d I mai o Luluupali: \u201cE\npepehi i na kanaka me ke \u2019lii, a e puhi i na waa i ke ahi.\u201d Ia wa ua\nhooko ia ko Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la\nna pilikua. Hookahi kanaka i pakele, o ke kanaka ka liu; luu no ia a\nnalowale, a mahope moe i ka wahine o Kauai, noho iho la lawaia.\n\nHe mea mau i keia kanaka ke holo i ka lawaia, he kumaupoi kona o e holo\nai, pela i na holo ana a pau loa, haohao ka wahine a ninau aku, i mai\nkela: \u201cHeaha auanei ka hewa, o keia lawe ana, he mea hoihoi ka ai.\u201d\nHolo hou keia i ka lawaia, e puhi iho ana ka makani lilo keia i ka\nmoana a pae i Hawaii. Olelo aku la keia: \u201cUa make o Wahanui a me na\nkanaka i Kauai, a owau ka i pakele.\u201d Kuuhaua o Hawaii e hoakoakoa, a e\nhoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a\npuni, e holo i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe\nwahine, aohe keiki e holo a pau loa i Hawaii. O keia hana ana, he wea,\ni make a hiki lakou i Hawaii, pau i ka luku ia aohe mea koe.\n\n\n\n\n\n\n\n\nLEGEND OF KAULU.\n\n\nKukaohialaka was the father and Hinauluohia was the mother of three\nchildren, all boys. Kaeha was the first-born, Kamano was the second,\nand Kaulu was the youngest of the three. Kailua in Koolau [was] their\nbirthplace. Kaeha the oldest brother loved and esteemed Kaulu; while\nKamano hated and ill-treated Kaulu the youngest of their family. Kaulu\nwas in his mother\u2019s womb five years before he was born; at birth he\nalready had a full set of teeth; his hair was long, and his buttocks\ncovered with hair.\n\nThe reason why Kaulu stayed in his mother\u2019s womb so long was because\nKamano had said that he would kill the next child. On hearing this\nKaulu stayed in the womb. When Kaeha the oldest brother heard that the\nnext child was to be killed, he asked Kamano: \u201cWhy should you kill the\nnext child?\u201d When Kaulu heard Kaeha say this he said to himself while\nstill in the womb: \u201cThere, I see I will live. You will save me. Well\nand good, if you save me then I will take care of you.\u201d\n\nWhen Kaulu was born he was in the form of a piece of rope, having no\nhuman form. When Kamano, the angry brother saw that it had no human\nform, he said: \u201cIf you had a human body I would kill you.\u201d Kaeha on the\nother hand took up the piece of rope, Kaulu, and put him up on a shelf,\nwhere he remained until all of thirty days had gone by without being\nonce looked at. Kaeha in the meantime had been carried off by the\nspirits and was left in a certain place in the sky, or heaven, called\nLewanuu and Lewalani [735] where Kane and Kanaloa had their home.\n\nKaulu remained on the shelf until he turned or received a human body.\nThis shelf was used for the purpose of stowing away kapas. When he\nawoke he looked around the inside of the house and saw that his oldest\nbrother Kaeha was missing. He then proceeded out of the house and\nlooking up he saw that his brother had been carried up by the spirits\nto the Lewanuu and Lewalani. At this he started off in search of his\nbrother Kaeha. Upon coming to where the heavy surf was beating he\ninquired of the surf: \u201cI say, this high surf are you strong?\u201d The surf\nreplied: \u201cYes.\u201d Kaulu asked: \u201cWhat is your strength?\u201d \u201cI strike from\nabove and when I catch them I give them a good soaking,\u201d said the surf.\nEight surfs then struck Kaulu, but he was not injured. Kaulu then asked\nof his hands: \u201cSay, Hakaukahi my right hand and Limapaihala my left\nhand.\u201d \u201cWhat is it?\u201d asked the two hands. \u201cFlamed is the upper jaw,\nflamed is the lower jaw.\u201d [736] Kaulu then reached for the surf and\nbroke it into small pieces, thus making the surf small unto this day.\nHe then continued on his way until he met other demigods, the small and\nlarge waves to whom he said: \u201cYou are only making the ocean look white,\nyou have no strength.\u201d The waves replied: \u201cWe are strong and also\nbrave.\u201d A fight was then had in which he killed both of his opponents;\ntherefore the waves are small to this day. After this he continued on\nhis way until he met Kuililoloa, a dog that was guarding the land and\nthe sea. Another battle was fought in which Kuililoloa was torn to\npieces, therefore the dogs are small to this day.\n\nWhen Kaulu arrived in the land where his brother was living, he\napproached the house and hid himself within the leaf of a palm tree. At\ndusk that evening the spirits asked Kaeha: \u201cLet us prepare some awa.\u201d\nThey then all got some awa and prepared the awa to be pounded. After\npounding a sufficient quantity, Kaeha went out to cool himself. Upon\nseeing Kaeha Kaulu came out of his hiding place and met his brother. At\nseeing this small fellow Kaeha asked: \u201cWho is this small boy?\u201d \u201cI am\nKaulu, your youngest brother, whom you placed on the shelf. Because I\nlove you I came to look for you.\u201d Kaeha then said: \u201cWe are going to\ndrink awa with the spirits.\u201d Kaulu said: \u201cYes, tell the spirits to\ndrink their awa first and you take yours after them. Before you drink\nyours offer a little to me as your god by repeating the following\nwords: \u201cHere is our awa.\u201d I will then answer back: \u201cDrink it and let me\nhave the portion that is intoxicating.\u201d At the close of the conference\nheld by the two Kaulu returned to the palm leaf, while Kaeha returned\nto the house to join the spirits. Upon entering the house the spirits\nsaid to Kaeha: \u201cDrink your awa first.\u201d Kaeha replied: \u201cNo.\u201d The spirits\nthen drank theirs up. After the spirits had finished, Kaeha said to the\nspirits: \u201cNow you be quiet until after I have taken my awa.\u201d Kaeha then\ntook up his cup of awa and offered up a prayer:\n\n\n Here is our awa.\n\n[A loud voice was then heard to call out:]\n\n Drink it and may I have the portion that is intoxicating.\n\n\nWhen the spirits heard this loud call they began pinching one another\nand said: \u201cWhat a wonderfully loud-voiced god you have, Kaeha.\u201d Because\nof this trick played by Kaeha and Kaulu, Kane and Kanaloa were puzzled,\nso they sent Kolea and his mate to fly up to Makalii and inquire of him\nas to the meaning of the loud-voiced god of Kaeha. Upon the arrival of\nKolea and his mate in the presence of Makalii, Makalii asked them:\n\u201cWhat do you two want?\u201d \u201cWe have been sent by Kane and Kanaloa to ask\nyou about the loud-voiced god that calls out at night.\u201d Makalii\nreplied: \u201cThat is Kaulu the youngest brother of Kaeha. He is\nall-powerful and strong and he is hiding in the palm leaf.\u201d\n\nUpon the return of Kolea and his mate in the presence of Kane and\nKanaloa, they repeated what they had been told by Makalii. On hearing\nthe report, the spirits went out and searched for Kaulu in the palm\nleaf, but could not find him. After this it became a general thing for\nthe spirit to get intoxicated on awa. One night Kaulu brought in some\nlarge stones and placed them on the place where the spirits slept at\nnight. In the middle of the night the spirits woke up and bumped their\nheads against them. The gods called to one another regarding these\nstones.\n\nBecause of these tricks played by Kaulu on the spirits, they tried to\nfind fault about Kaeha in order to find cause for putting him to death;\nso one day the spirits said to Kaeha: \u201cYou must find your own food\n[737] after this as you have eaten all of ours.\u201d So Kaeha was forced to\ngo about from place to place looking for food. When Kaulu saw Kaeha\ngoing from place to place he knew what he wanted so he took Kaeha with\nhim and flew to Manowaikeoo, a land owned by Kane and Kanaloa, where\nall the food belonging to the spirits was raised. The place was guarded\nby four men, Uweliki, Uweleka, Maalaka and Maalaki. These men watched\nin pairs. In the watch of Maalaka and Maalaki Kaulu and Kaeha were seen\nso they turned the face of the land downward causing a deep depression\nin the land whereby Kaulu and Kaeha fell off the land into space. When\nKaulu saw that they were in trouble he called out:\n\n\n Say, Kaulu, turn down;\n Say, Kaulu, stretch out; [738]\n Say, Kaulu, double up.\n [There are] four single ones\n [And] four double ones.\n\n\nThrough the reaching powers of Kaulu they were able once more to land\nwhen Kaulu grabbed Maalaka and Maalaki, saying: \u201cI am going to kill you\ntwo.\u201d They answered: \u201cIf we die there will be no guards fit to watch\nthe land.\u201d This, Kaulu acknowledged. Kaulu and Kaeha then continued on\ntheir way until they found Uweleki and Uweleka on the other side of the\nland, who asked: \u201cWhat do you two want?\u201d Kaulu replied: \u201cAll the good\nthings to eat.\u201d The guards thinking that Kaulu could in no way take all\nthe good things as he was a very small fellow, allowed Kaulu to have\nall he wanted. At this Kaulu took all he could find and eat up all the\nthings he could lay his hands on: the food, the fish, the pork, the\nchickens, all the things that were growing and all that had been\nplanted; Kaulu took everything that could be found and then flew up and\nhid the rays of the sun causing darkness. At this the guards begged of\nKaulu to give them back some of the food as seed for propagation, so he\ngave them one taro top, one potato leaf, one hog, one chicken and so on\nto the end of the good things, so Kaulu and Kaeha returned to Kane and\nKanaloa.\n\nAfter tasting the different things, Kane and Kanaloa were sure the\nthings tasted just like the good things of of Manowaikeoo. Upon making\nthis discovery Kane and Kanaloa sent Kolea and his mate to fly and\ninquire of Makalii [739] where these good things had come from. Upon\ntheir arrival, Makalii told them that these good things were from\nManowaikeoo which place had been invaded by Kaulu. On their arrival in\nthe presence of Kane and Kanaloa, they reported what they had heard\nfrom Makalii. Upon hearing the report all the spirits got angry with\nKaulu and Kaeha, so all the spirits began to tempt Kaeha and urged him\nto go surf-riding. When they arrived at the place where the surf was\nbreaking, the spirits called for all the sharks to come together and\ntake Kaeha and carry him to their king, Kukamaulunuiakea. This was a\nvery large shark, his length and breadth were unknown. When his mouth\nwas opened the top jaw would reach to heaven while the bottom jaw would\nbe in the bottom of the sea; its body was entirely covered over with\ncoral. As Kaeha came in the presence of the shark, he was swallowed\nwhole. Kaulu at this time was not on his guard which was the reason why\nhis brother was successfully carried away. After a while Kaulu\ndiscovered that his brother was missing, so he inquired of the spirits\nwhere his brother had gone to. Upon being told that they knew nothing\nabout him, Kaulu then felt that he was dead. He then proceeded to the\nseashore, stooped down and drank up the sea so that all the fish were\nstranded, dry. Kaulu then began to make a search for his brother in all\nthe different man-eating fish, the common shark, the tiger shark and\nthe hihimanu, but he was unable to find him. He then searched in all\nthe four corners of the sea and still Kaeha was not to be found. Kaulu\nthen flew up to Makalii to enquire of him for the whereabouts of Kaeha.\nWhen he came up to Makalii he found him lying down with his face turned\nup. Kaulu then pinched his mons veneris at the same time calling him:\n\u201cDead you are, Makalii. What have you to say?\u201d Makalii replied: \u201cYour\noldest brother is in a shark.\u201d Kaulu asked: \u201cTell me of him.\u201d While\nKaulu was asking these questions of Makalii, Koeleele, a younger\nbrother of Makalii, came in with a large rock, called Ikuwa, which was\nlarger than the island of Maui. Koeleele was a man who had a very bad\ntemper and he was a very powerful man. At sight of Kaulu he threw the\nrock at him, but Kaulu braced up his fore- or poi finger and held the\nrock up and then said: \u201cSay, the rock from the mighty one is held up,\nisn\u2019t it?\u201d When Koeleele heard this he ran away, thus saving himself\nfrom Kaulu.\n\nKaulu then asked of Makalii: \u201cTell me the shark that swallowed my\nbrother and also the place where the shark lives.\u201d Makalii then looked,\nbut he was unable to see anything below them, so he chewed some kukui\nnuts and blew the oily substance over the atmosphere beneath them which\ncaused it to be clear and he was thus enabled to locate the shark which\nhad swallowed Kaeha. Makalii then pointed him out to Kaulu at the same\ntime saying: \u201cIt is the one overgrown [740] with coral.\u201d\n\nUpon the arrival of Kaulu at the place and found the mass of coral, he\nasked: \u201cHave you seen my brother?\u201d The king of the sharks,\nKukamaulunuiakea, said: \u201cI have swallowed him, he is now within me all\ndigested.\u201d Kaulu again asked the shark: \u201cAre you strong?\u201d \u201cYes, I can\nreach the heaven with my upper jaw and the bottom of the ocean with my\nlower jaw.\u201d Kukamaulunuiakea then opened its mouth. As soon as this was\ndone Kaulu propped it open while he called for his brother to come out.\nKaeha then came out. His hair had all fallen off making him bald\nheaded. Kukamaulunuiakea was thereupon slain by Kaulu and its spirit\nflew up to heaven and it turned into the Milky Way [741] as seen at\nmidnight, from ancient time to the present day. Kaulu and Kaeha then\nreturned and Kaulu vomited out the sea water. Kaeha was in front and\nKaulu in the rear, as the ocean was restored. It is said that owing to\nthis action of Kaulu the sea water became salty to this day.\n\nWhen the spirits looked and saw Kaulu and Kaeha returning, they said\namongst themselves: \u201cSo Kaeha is not dead.\u201d After this the spirit again\ntempted Kaeha and enticed him to go and play swing. So the spirits and\nKaeha proceeded to where a swing was rigged up, when they remarked to\nKaeha: \u201cYou take the first ride while we push the swing for you.\u201d While\nthis conversation was going on, Kaulu arrived and in a cunning way\nsaid: \u201cSay, if you all wish to take a ride on the swing, I will pull\nthe rope.\u201d [742] He then proceeded to instruct them how to ride the\nswing. \u201cIn my country we ride the swing by sitting facing one another\nto the full length or top of the rope; then the swing is pulled and the\npleasure begins.\u201d In this way all those spirits were killed, by the\nswing breaking. When the remaining spirits saw this trick played on\nthem by Kaulu, they thought they would get even with him by again\nenticing Kaeha to go with them for rod-fishing. On this fishing\nexcursion Kaeha was killed and he was put in the shell of a bitter\nopihi, [743] the kind that sticks to the smooth boulders. On missing\nKaeha, Kaulu went in search of him until he discovered him in an opihi;\nbut on account of its smooth surface he was unable to get the opihi\nfrom the boulder, so he urinated on the opihi, which released Kaeha.\nThis action caused all the opihi of this kind to become bitter to this\nday, and it has always been known from that day as the bitter opihi.\n\nAfter Kaeha was brought to life again by Kaulu they returned to live on\nOahu. When they arrived at Papakolea, Moanalua, Kaulu left Kaeha at\nthis place while he continued on his way to Kapalama in search of\nHaumea. Haumea was a spirit that lived at Niuhelewai, Oahu. It was a\nfemale spirit. Upon the arrival of Kaulu he found Haumea asleep. Kaulu\nthen called: \u201cSay, Haumea, why don\u2019t you get up, cook your food and\nafterwards fight with Kaulu?\u201d Haumea then sat up while Kaulu returned\nhome and then flew up to Makalii who asked him: \u201cWhat is it you want,\nKaulu?\u201d \u201cI have come for the net. [744] Give it to me so that I will be\nable to kill Haumea.\u201d Makalii then gave him his nets, Maoleha and its\nmate. Kaulu then returned and again found Haumea asleep. Kaulu then\nsurrounded the house with the nets, after which he called out to\nHaumea: \u201cAre you to continue on sleeping? Why don\u2019t you get up and let\nus fight?\u201d Haumea then woke up and tried this way and that to get out\nof the house. Kaulu kept at some distance away from the house and ran\naround it. At seeing Kaulu running around, Haumea attempted to get\nafter him and was entangled in the net where she was caught and killed.\nKaulu then went for Kaeha and they returned to Kailua [Oahu] their\nbirthplace where their parents were then living.\n\nLonokaeho was the king of Koolau at this time and he was living at\nKailua. He had a very prominent forehead and was called Piokeanuenue.\nSoon after the return of Kaulu to Kailua he went to the king\u2019s house\nand asked the king\u2019s attendants: \u201cWho is that man with the sharp\nforehead?\u201d \u201cLonokaeho,\u201d replied one of the attendants. They then called\nfor Lonokaeho, saying: \u201cHere is a youngster who is calling you names.\u201d\n\u201cWhat did he say?\u201d \u201cWho is that man with the sharp forehead?\u201d Lonokaeho\nthen said: \u201cAre you strong, coming to Lonokaeho\u2019s place in this way?\u201d\nKaulu replied: \u201cI have a little strength but not much.\u201d Lonokaeho\u2019s\nforehead then ascended to heaven and came down again, with the idea of\nstriking Kaulu and killing him; but Kaulu said:\n\n\n Say, Kaulu, turn down.\n Say, Kaulu, stretch out.\n Say, Kaulu, double up.\n [There are] four single ones\n [And] four double ones.\n\n\nKaulu\u2019s hands then asked: \u201cWhat is it?\u201d Kaulu replied: \u201cThe upper jaw,\nhold it up; the lower jaw, hold it down.\u201d Lonokaeho\u2019s forehead was thus\nmade fast to the ground; the ohia trees and the grass grew over him and\nLonokaeho was killed on that famous hill of Olomana, which stands to\nthis day.\n\nKaulu and Kaeha then lived together until the death of Kaeha, when\nKaulu took unto himself a wife, Kekele by name. Kekele was a very\nhandsome woman whose breath and skin were as sweet as the inamona.\n[745] She was a very quiet woman. Her favorite flowers and vines were\nthe hala, maile, ieie and all the fragrant leaves. When she retired at\nnight she used to sleep with her hala wreaths and would wear them until\nthey were dried up; therefore the hala at Kekele was planted for her\nand it grows to this day. They lived as husband and wife until their\ndeath without having any children.\n\n\n\n\n\n\n\n\nKAAO NO KAULU.\n\n\nO Kukaohialaka ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka\nmua, o Kamano ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O\nKailua i Koolau ka aina hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o\nKamano ka hana ino ia Kaulu, oia ke kaikuaana hana aloha ole. Elima\nmakahiki o Kaulu i loko o ka opu, ulu ka niho, loloa ka lauoho,\nhuluhulu ka puukole. O ke kumu o keia noho ana o Kaulu i loko o ka opu,\no ka ohumu o Kamano, e pepehi ke hanau ae o Kaulu; no keia hana a\nKamano pela, noho no o Kaulu i loko o ka opu.\n\nO ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau\nae, olelo aku ia ia Kamano: \u201cHeaha ka mea e make ai ko kaua pokii?\u201d A\nlohe o Kaulu i keia olelo a Kaeha, olelo iho ia i loko o ka opu: \u201cAia\nua ola, o oe ka ko\u2019u mea e ola ai; heaha la hoi, i ola au ia oe,\nalaila, malama aku au ia oe.\u201d Hanau o Kaulu, he pauku kaula aohe kino\nmaoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho ia, ina he\nkino kou make oe ia\u2019u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i\nke kino kaula o Kaulu, a lawe aku la a kau i luna o ka holopapa.\nMalaila o Kaulu i waiho ai a hala ekolu anahulu, me ka ike ole ia aku.\n\nO Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka\nlehu o ke akua, i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku\nla o Kaeha a ka Lewanuu a me ka Lewalani ka aina o Kane ame Kanaloa e\nnoho ana.\n\nMaluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka\nholopapa he wahi kau kapa); ala ae la o Kaulu a nana ia loko o ka hale,\naole kona kaikuaana o Kaeha; oili ae la ia a ma waho o ka hale, nana ae\nla a ike, ua lilo i ke akua i luna o ka Lewanuu a me ka Lewalani. Ia\nmanawa hele o Kaulu e imi i kona kaikuaana ia Kaeha, a hiki ia i kahi a\nka nalu e poi ana, olelo aku la ia i ka nalu: \u201cE keia nalu nui e ku nei\na kiekie, he ikaika no?\u201d Ae mai ka nalu: \u201cAe.\u201d Ninau aku o Kaulu:\n\u201cHeaha kou ikaika?\u201d \u201cHe poi iho maluna, loaa iho, eloelo,\u201d pela mai ka\nnalu. Popoi ka nalu, ewalu nalu i luna o Kaulu, aohe nae o Kaulu make.\nNinau iho o Kaulu i na lima ona, o Hakaukahi ka lima akau, o\nLimapaihala ka lima hema; olelo ae na lima: \u201cA ke aha a ke aha?\u201d \u201cA ke\na luna, a ke a lalo.\u201d E uhae aku ana o Kaulu i ka nalu liilii a hiki i\nkeia la.\n\nHele hou o Kaulu a halawai me ia kupu, o ka ale iki, o ka ale nui. I\naku o Kaulu: \u201cO ka hookuakea moana wale no ka olua, aohe ikaika?\u201d Olelo\nmai lauala: \u201cHa ikaika no, a he koa no.\u201d Hakaka lakou a make ia Kaulu,\nnolaila, liilii ka ale o ka moana. Hele hou o Kaulu a loaa o\nKuililoloa, he ilio ia e kiai ana i ka aina a me ke kai, hakaka laua a\nmake o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho\nnei i keia wa.\n\nHiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a\nkokoke i ka hale, pee iho la keia i loko o ka ao loulu. A ahiahi\nmolehulehu, olelo aku la na akua a pau ia Kaeha: \u201cE mama awa kakou.\u201d\nMama iho la lakou, a pau ka mama ana, hele aku la o Kaeha iwaho o ka\nhale e hooluolu iaia iho. Hele mai la o Kaulu e ike; ninau aku la o\nKaeha: \u201cOwai neia wahi keiki?\u201d \u201cO Kaulu, o kou pokii e kau ana i ka\nholopapa; no kuu aloha ia oe, nolaila au i huli mai nei.\u201d I aku o\nKaeha: \u201cE inu awa ana makou me ke akua.\u201d Olelo aku o Kaulu: \u201cAe, olelo\naku oe, o lakou mua ke inu i ka awa, a mahope oe. A inu oe i ko awa, e\nkaumaha ae oe ia\u2019u i akua nou, penei oe e olelo ai: \u201cEia ka awa o\nkaua.\u201d\n\nKahea aku au: \u201cInu hia, o ka ona ko onei ea.\u201d A pau ko laua olelo ana,\nhoi aku la o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me\nke akua. Olelo mai ke akua ia Kaeha: \u201cO kou awa ke inu mua.\u201d Hoole aku\no Kaeha. Inu iho la ke \u2019kua a pau ka awa, koe o Kaeha a mahope; olelo\naku la o Kaeha i ke akua: \u201cE noho malie oukou a pau kuu awa i ka inu.\u201d\nLalau aku la o Kaeha i ka apu awa a kaumaha ae la:\n\n\n Eia ka awa o kaua.\n Inu hia, o ka ona ko\u2019u ea.\n\n\nI ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai:\n\u201cKa! Kupanaha ke akua leo nui o kou e Kaeha.\u201d Ma keia hana a Kaeha a me\nKaulu, haohao o Kane laua o Kanaloa, hoouna ia Kolea ma e lele iluna i\no Makalii la. A hiki o Kolea ma i o Makalii la, ninau mai o Makalii:\n\u201cHeaha ka olua?\u201d \u201cI hoouna mai nei o Kane a me Kanaloa ia maua, e ninau\naku ia oe no ke akua leo nui o Kaeha, ke hea mai i ka po.\u201d I mai o\nMakalii: \u201cO Kaulu na ke kaikaina o Kaeha; he mana, he ikaika, aia nae i\nloko o ka ao loulu kahi i pee ai.\u201d\n\nA hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a\nMakalii, alaila, hele aku la ke akua e huli ia Kaulu, i loko o ka ao\nloulu aole nae he loaa. He mea mau i ke akua ka ona pinepine i ka awa i\nna po a pau loa, i kekahi po lawe mai la o Kaulu i na pohaku nui a kau\nae la maluna o kahi moe o ke \u2019kua, pela na akua a pau loa; i waena o ka\npo, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke \u2019kua i ke\n\u2019kua no keia pohaku. No keia mau hana a Kaulu, imi hala ke akua ia\nKaeha, i mea e make ai.\n\nOlelo aku ke \u2019kua ia Kaeha: \u201cE imi oe i momona nau, no ka mea ua pau ka\nmakou momona ia oe i ka ai ia. Nolaila, hele aku la o Kaeha me ka\nmaopopo ole o kahi e loaa ai o ka momona. Ike mai la o Kaulu ia Kaeha,\nhahai aku la; lalau ihola o Kaulu ia Kaeha, a lele aku la i\nManowaikeoo. No Kane laua o Kanaloa ia aina, a ma laila na momona a pau\nloa a ke \u2019kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o Maalaki. Ma\nkekahi aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu ma,\ne awa iho ana laua i lalo, nanao kahako kapali, haule o Kaulu ma i lalo\nloa. A ike o Kaulu i ko laua pilikia, kahea ae o Kaulu:\n\n\n E Kaulu-e, awa ia,\n E Kaulu-e, kikoo-lia.\n E Kaulu-e, pupuu-lia.\n Eha kaukahi, eha kaulua.\n\n\nKau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: \u201cMake olua\nia\u2019u.\u201d Olelo mai laua la: \u201cIna maua e make, aohe kiai o ka aina e pono\nai.\u201d Ae aku o Kaulu. Hele aku la o Kaulu ma a loaa o Uweleki a me\nUweleka ma kekahi aoao, ninau mai la: \u201cHeaha ka olua?\u201d I aku o Kaulu:\n\u201cHe momona.\u201d I loko o ko laua la manao, aole e pau ka momona ia Kaulu\nno ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka momona ia\nKaulu. E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka\nmoa, na mea ulu, na mea kanu; noke ia e Kaulu a pau loa, lele ae ana o\nKaulu i luna, pouli ka la poeleele.\n\nNolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina;\nhaawi mai o Kaulu, hookahi huli kalo, hookahi lau uala, hookahi puaa,\nhookahi moa, a pela aku no. A hiki o Kaulu ma i o Kane a me Kanaloa,\nhaawi i ka moana, haohao laua i keia momona, i ka like loa me ka laua\nmomona o Manowaikeoo. No keia haohao o Kane a me Kanaloa, hoouna laua\nia Kolea ma e lele i luna e ninau ia Makalii; a hiki laua i luna, hai\nmai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe mai\nai. A hiki laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia\nMakalii; nolaila, huhu na akua a pau loa ia Kaulu a me Kaeha.\n\nNolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki\nlakou i kahi o ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa\no Kaeha haawi aku na ke \u2019lii. O Kukamaulunuiakea ke \u2019lii o na mano a\npau loa, he mano nui, aole ike ia kona loa a me kona laula; ina hamama\nka waha, pili o luna i ka lani, o ke a malalo i ka honua; ulu ke koa i\nluna a manamana, nana i ale o Kaeha a noho i loko o ka opu. Ua walewale\no Kaulu i keia make ana o kona kaikuaana, a mahope noonoo o Kaulu, i\nkona ninau ana i ke \u2019kua, hoole mai ke \u2019kua, nolaila, manao iho la o\nKaulu ua make.\n\nHele aku la o Kaulu i kahi o ke kai e poi ana, a hiki o Kaulu, wehe i\nkona mai a hou i ke kai, ua omo ia ke kai a pau i loko ona, nolaila,\nwaiho wale na ia i ka maloo. Noke aku ana o Kaulu i ka huli i na ia a\npau loa, oia na mano, ka niuhi, ka lalakea, ka hihimanu, aohe loaa;\nnoke keia ma Kahiki-ku me Kahiki-moe i ka huli, aole loaa o Kaeha. Lele\no Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la, e\nmoe ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo\niho: \u201cMake e Makalii; heaha kau huaolelo?\u201d \u201cO ko kaikuaana aia i loko o\nka mano. I aku o Kaulu: \u201cE hai mai oe ia\u2019u?\u201d\n\nIa Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua\noi ae mamua o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii,\nhe kanaka huhu a me ka ikaika loa. Hoolei iho la ia i ka pohaku i luna\no Kaulu. Koo ae ana o Kaulu i ka manamana miki poi, paa ka pohaku i\nluna. Olelo aku o Kaulu: \u201cEa, paa ka hoi ka pohaku a ua kanaka ikaika?\u201d\nLohe o Koeleele, holo, oia kona mea i pakele ai ia Kaulu. Olelo aku o\nKaulu: \u201cE hai mai oe ia\u2019u i ka mano nana i nahu, a me kona wahi i noho\nai.\u201d Nana o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke\nkukui a malino o lalo nei, ike ia ka mano nana i nahu; kuhikuhi mai o\nMakalii, aia i ke koa e ulu ana a manamana.\n\nA hiki o Kaulu, ninau iho la i ke koa e waiho ana: \u201cUa ike anei oe i\nkuu kaikuaana?\u201d Olelo mai ka mano alii, o Kukamaulunuiakea: \u201cUa pau\nia\u2019u, eia i loko o\u2019u ia e waiho nei, ua lepo, ua kukae?\u201d I aku o Kaulu:\n\u201cHe ikaika no?\u201d Ae mai ka mano: \u201cAe, o ko\u2019u ikaika, pili ke a luna i ka\nlani, o ke a lalo i ka honua.\u201d E hamama mai ana o Kukamaulunuiakea, e\nkoo ae ana o Kaulu, paa o luna i ka lani, paa ke a lalo i ka honua.\nKahea aku o Kaulu ia loko o ka opu o ka mano, e hele mai o loko i waho,\noili mai ana o Kaeha, ua helelei ka lauoha, ua ohule ke poo. Make o\nKukamaulunuiakea ia Kaulu, lele kona hauli a kau i ka lani, oia kela ia\ne kau nei o ka huli ana o ke kau, i ke aumoe o ka po. Malaila e nana\nmau nei ko Hawaii nei mau kamaaina mai kawa kahiko a hiki i keia wa.\n\nHoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o\nKaulu i ka wai i omo ia ai e ka mai ona, hoi hou ke kai a like me\nmamua. Ua olelo ia ma keia kaao, ua awaawa ke kai no keia hana ana a\nKaulu pela, oia kona awaawa a hiki i keia la a kakou e ike nei. Nana\nmai la ke \u2019kua ia Kaulu a me Kaeha e hoi aku ana, olelo iho ke \u2019kua:\n\u201cAole ka i make o Kaeha.\u201d Nolaila, hoopunipuni hou ke \u2019kua ia Kaeha, e\nhele e lele kowali. Hele aku la ke \u2019kua me Kaeha a hiki i ke kowali, i\naku ke \u2019kua ia Kaeha: \u201cO oe mua ke lele, e ka makou ia oe.\u201d Ia lakou e\nolelo ana, ku ana o Kaulu, a olelo aku la me ka maalea: \u201cEa ina oukou e\nmakemake e lele kowali, na\u2019u oukou e ka.\u201d Penei ka Kaulu olelo i ke\n\u2019kua: \u201cKa lele kowali o ko makou aina, he huli alo ka noho ana o luna o\nke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka paa ana o\nluna, alaila, ka ke kowali, lealea.\u201d Ma keia hana a Kaulu, ua pau loa\nia poe akua i ka make, no ka moku o ke kowali. Ike iho la ke \u2019kua i\nkeia hana a Kaulu, hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea,\nka makoi. Ia hele ana o Kaeha me ke \u2019kua, make o Kaeha, hoopili ia i\nloko o ka opihi awa, oia kela opihi kau i ka paala. Huli o Kaulu a loaa\no Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe hemo o ka opihi, e\nmimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia la,\nnolaila, kapaia ka opihi awa, oia kela opihi e pili ana i ka ala maloo,\ne olelo ia ana he kukae la.\n\nMahope o keia ola hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei\ne noho ai. A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia\nKaeha ilaila; hele mai la o Kaulu a loaa o Haumea i Kapalama. He \u2019kua o\nHaumea no Oahu nei, e noho ana ia i Niuhelewai, he wahine o Haumea. A\nhiki o Kaulu, e moe ana o Haumea, olelo iho o Kaulu me ke kahea. \u201cE\nHaumea, e Haumea, ka i no he ala, kahu ke o a moa, hakaka me Kaulu.\u201d\nNoho o Haumea hoi kela. Lele o Kaulu a hiki i luna i o Makalii la,\nninau mai o Makalii: \u201cHeaha kau e Kaulu?\u201d \u201cHe koko ka\u2019u i kii mai nei,\ne haawi mai oe ia\u2019u i make o Haumea.\u201d Haawi mai la o Makalii i na koko\nana, ia Maoleha ma.\n\nHoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke\nkoko a puni ka hale, kahea iho o Kaulu ia Haumea: \u201cO ka moe no ka kau,\nka i no o ke ala ae e kaua kaua.\u201d Ala ae la o Haumea, hou aku la ma\nkela wahi keia wahi o ka hale, hoowalewale o Kaulu me ka holo ma o a ma\no o ka hale o Haumea; pela o Haumea i hou hewa ai a loaa na koko o\nMaoleha ma, paa o Haumea i ka puliki ia, a make iho la. Kii aku la o\nKaulu ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na\nmakua e noho ana.\n\nO Lonokaeho ke \u2019lii o Koolau a me Kailua, nona ka lae oi o\nPiokeanuenue. A hiki o Kaulu imua o na kahu o Lonokaeho, ninau aku la\nia i na kahu: \u201cOwai hoi kela kanaka lae lapalapa?\u201d \u201cO Lonokaeho.\u201d Kahea\naku la na kahu ia Lonokaeho: \u201cKupanaha keia wahi keiki i amuamu mai nei\nia oe.\u201d \u201cPehea?\u201d \u201cOwai kela kanaka lae lapalapa?\u201d I mai o Lonokaeho:\n\u201cHe ikaika no, o ka hele ana mai i ko Lonokaeho wahi?\u201d I aku o Kaulu:\n\u201cHe wahi ikaika no, aole nae i mahuahua.\u201d Pii ka lae o Lonokaeho a\nkiekie i luna i ka lani, iho iho e make o Kaulu, olelo ae o Kaulu\npenei:\n\n\n E Kaulu e, awaa ia.\n E Kaulu-e, kikoo-lia.\n E Kaulu e, pupuu lia.\n Eha kaukahi,\n Eha kaulua.\n\n\nNinau ae na lima o Kaulu: \u201cE aha la?\u201d \u201cO ke a luna i luna, o ke a lalo\ni lalo.\u201d Paa ka lae o Lonokaeho i ka honua, ulu ka ohia, ka mauu i\nluna, a make iho la o Lonokaeho, ma kela puu kaulana o Olomana, e ku\nnei a hiki i keia la.\n\nNoho iho la o Kaulu me Kaeha, a mahope make iho la o Kaeha, noho iho la\no Kaulu a hoao me kana wahine, o Kekele ka inoa. He wahine maikai o\nKekele, aohe puu, aohe kee, he ala kona hanu a me ka ili, ua like me ka\ninamona, a he wahine noho malie loa ia. O kana puni ka hala, ka maile,\nka ieie, na mea aala a pau loa. Ina e moe, lei pu no me ka lei hala,\nina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila, ulu ka\nhala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko\nlaua make ana, aohe loaa keiki.\n\n\n\n\n\n\n\n\nLEGEND OF HOAMAKEIKEKULA.\n\n\nHoamakeikekula was a very beautiful woman and was very pleasant to look\nupon. Her skin was like the covering of the young banana shoot; [746]\nher eyes were like the weleweka [747] blossom and her form was erect\nand faultless. Hooleipalaoa was the father, and Pili was the mother,\nand the land of [Hoamakeikekula\u2019s] birth was Oioiapaiho in Kohala.\nHooleipalaoa and Pili were of very high chief rank of Kohala in ancient\ntime. Pili conceived and gave birth to a son Waikuaala by name. After\nhe was grown up Pili again conceived and gave birth to the faultless\none, Hoamakeikekula. Hoamakeikekula upon her birth was in the form of\nan ala (taro), [748] and not having human form was thrown aside with a\nlot of sugar-cane trash by Pili the mother.\n\nMakapailu, the mother of Pili who was a great fortune-teller, in a\nvision saw the spirit of Hoamakeikekula standing before her; and on\nbeing asked: \u201cWhat does this beautiful young woman, whom I have not\nseen before, want?\u201d Hoamakeikekula answered: \u201cI am your granddaughter\nwho has been thrown away by your daughter Pili. I am the younger child,\nnext to Waikuaala, therefore I want you to come for me. I am in a pile\nof sugar-cane trash in the form of a taro bulb. Make haste or I shall\nbe devoured by dogs.\u201d When Makapailu heard this call from her\ngrandchild, she rose and started on her journey, weeping. When\nMakapailu arrived at the pile of sugar-cane trash, she looked it over\nand lo she beheld a small rainbow in a thick fog, which moved toward\nher until it stood in her very presence. As she kept gazing thereon,\nher eyes grew dim and after a while she closed them. When she looked\nagain she saw a taro bulb; she took it up and wrapped it in a red kapa\n[749] and returned home. Upon arriving at her home, she told her\nhusband, Hawaimake by name of what she had done. At the end of twenty\ndays the outside covering of the package was removed and Makapailu\nlooked and saw that the taro had changed and was in the form of a very\nbeautiful female child, one without a blemish and very pleasant to look\nupon. The grandparents from this time on brought her up with great\nsurveillance under very strict kapu. [750] This was maintained until\nshe was twenty years of age, without the knowledge of anybody, even her\nown parents. After she grew up it was her usual custom to go with her\nattendant in the woods to string lehua blossoms into leis, without the\nknowledge of any one. On their fourth day out in the woods to string\nwreaths of lehua, they reached a section [751] in the thick woods, a\nplace to them unknown where the lehua was plentiful. While they were\npicking the lehua there came Elepaio, the messenger of Kalamaula, the\nlizard king of Keawewai. Elepaio [752] was a bird that changed at times\ninto a human form. It called out:\n\n\n The wi is at Waiaha, the wi is at Waiaha.\n The fish is good, the fish is good.\n\n\nHoamakeikekula said to her companion: \u201cSay, there is a bird calling.\u201d\nThe attendant answered: \u201cPerhaps it is the squeak of a tree rubbing one\nagainst another, or it may be the wind. Let us listen.\u201d The bird again\nsang out:\n\n\n The wi is at Waiaha, the wi is at Waiaha.\n The fish is good, the fish is good.\n\n\nHoamakeikekula upon hearing the call the second time said: \u201cThere you\nsee, it is a bird.\u201d So the two looked more closely. While they\ncontinued watching the bird, it changed its form and assumed that of a\nhuman being. There stood a young man of handsome appearance who said:\n\u201cMy greetings to you two.\u201d But when he saw the beauty of Hoamakeikekula\nhe chanted and interpreted the following mele:\n\n\n Haili, the plain of lehua [flowers]\n Where the birds twine them into wreaths.\n The oo with its sweet note\n In the leafy dell of Hilo;\n Like the voice of the Achatinella\n Gathering the awa [753]\n That grows on the trees in the forests of Puna.\n\n\nUpon hearing this the attendant said to Hoamakeikekula: \u201cLet us return\nhome; the time for stringing wreaths is ended. Your grandparents will\nbe worried if we remain much longer.\u201d As they were about to return,\nElepaio spoke to the fog:\n\n\n Ye fog that creeps in the upland,\n Ye fog that creeps seaward;\n Ye ugly seas, ye mad seas,\n Ye kapu-breaking seas.\n\n\nAt this the fog came down and covered the shrubs, and the attendant was\nseparated from Hoamakeikekula. In this separation Hoamakeikekula was\nenveloped in the thick fog and mist until she arrived at Keawewai, a\nplace in the uplands of Kawaihae. The way was indicated by a colored\ncloud. [754] At this time Kalamaula the high chief was living with his\nparents. Kaholeiwai was the father, Kekoolauwahineolalo was the mother\nand Kanaheleikaukawaokele was the sister. They were chiefs of Kawaihae\nat this time. Kalamaula was a handsome youth but was not in the same\nrank with Hoamakeikekula.\n\nUpon their arrival at the house, the sun had set and darkness was\napproaching. They then entered the house where Kalamaula was living.\nWhen Kalamaula saw this beautiful woman coming in he greeted her; and\nHoamakeikekula returned the greeting in a very low voice saying: \u201cMy\ngreeting to you my lord.\u201d Soon after this Elepaio related the way he\nfound Hoamakeikekula.\n\nThen Kalamaula seized hold of Hoamakeikekula and drew her to him.\nHoamakeikekula then said: \u201cMy lord don\u2019t defile me, your maid servant,\nfor it would be a wrong I would suffer from later in life. If you\nreally desire that I become your wife, then allow me thirty days,\npossibly the response will arise within me during that time.\u201d\n\nOn hearing this reply Kalamaula was much impressed and agreed to the\nconditions. Hoamakeikekula remained there, but she would not touch the\nfood placed before her, nor did she go out of the house.\n\nAt the end of three days, she saw in a dream a man approaching her with\na war club in his right hand, who said: \u201cYour grandmother promised me\nthat you were to be mine and I have, therefore, waited many days for\nyou until my spirit within me has fainted because that promise has not\nbeen fulfilled. Therefore, prepare yourself to go on a strange\njourney.\u201d Hoamakeikekula replied: \u201cI did not come here with the consent\nof my people, nor were my footsteps that led me here as a stranger\nbargained for, therefore, I shall take your words as a mantle and wear\nit over my shoulders at all times.\u201d\n\nShe then woke up and discovered that she had been dreaming. She then\ntried to fathom the meaning of the dream but it was beyond her\nunderstanding. Her mind, however, seemed to dwell on the forests. On\nretiring the next night she again dreamed of the same person and held\nthe same conversation. She then fell in love with the person in her\ndreams so much so that she woke up startled and cried. She then folded\nher arms, [755] lamenting. When Kalamaula heard her weeping he asked\nher: \u201cWhat are you weeping for? You have never done this before, not\nsince the first day you arrived here.\u201d Hoamakeikekula did not, however,\nmake answer. Very early that morning just before dawn, the mountain\nclouds began to thicken; drops of rain began to fall one by one; the\nwind began to rise; the fog began to come creeping over the mamane; a\nrainbow appeared and stood before her. She was then entirely enveloped\nin a thick fog which hid everything from view.\n\nShe then rose and went out of the house and wandered over the deserted\nhills and plains until she arrived in the uplands of Pahulumoa, a place\nentirely uninhabited. She lived here without tasting food and spent her\ndays picking and stringing lehua blossoms. At night she would retire\nand dream of the same person. Thus they were united in love, which\nbecame steadfast in Hoamakeikekula.\n\nIt was because of her suffering and lonesomeness in the forest that she\nwas called, Hoamakeikekula. [756] After leading the life of a wanderer\nfor some days, she was at last found by a man called Puuhue who was\nafter some house timber. He found her in the following manner: On\ncoming to an olapa [757] tree he saw something bright at noon time, up\nin this tree. When he looked up the tree he saw a very beautiful woman\nhiding in the ieie [758] vines; so he stood under the tree and called\nout: \u201cSay, come down that I may fondle you and that I may speak to\nyou.\u201d\n\nHoamakeikekula then climbed down from the tree. When she stood on the\nground, Puuhue sprang forward, lifted up and kissed the bottom of her\nfeet and said: \u201cI am indeed blessed in beholding your eyes and your\nface. I humbly beg of you that if in your goodness and beauty, I would\nbe so fortunate as to please you my princess, [759] that I offer you my\nnoble lord, whose spirit you have often seen in your dreams.\u201d This\nperson was Puuonale, the king of Kohala, whose spirit Hoamakeikekula\nhad so often seen in her dreams and for whom she already had a deep\nattachment. He was as handsome as she was beautiful, both were without\nblemish.\n\nAs soon as Puuhue ended, the heart of Hoamakeikekula was changed by his\nwords, so that she left Pahulumoa and accompanied him. When they\narrived at a place called Keolewa, they found Puuonale the king living\nthere. When Hoamakeikekula looked on and saw the object of her dreams,\nshe was unable to withhold her tears which flooded her eyes.\n\nAt seeing this Puuonale asked: \u201cWhy these tears from the eyes of my\nqueen?\u201d \u201cI have seen some one like you in my dreams constantly during\nthe past days in a form without bones for whom I am paying my debt of\nlove with these tears; hence my sadness and tears.\u201d\n\nAfter pondering the matter over for a while, Puuonale asked: \u201cWhom did\nhe resemble?\u201d \u201cHe looked just like you; your voice sounds just like\nhis; he, however, carried a war club and wore a feather cape and a\nfeather helmet.\u201d Puuonale then took up his war club, the feather cape\nand helmet and placed them before Hoamakeikekula. She then took them up\nkissed them and wept over them.\n\nPuuonale then took Hoamakeikekula as his wife. At their union the\nthunder was heard; the lightning flashed; eight rainbows arched the\nheavens; the pools of Kahoolana on Kahua were flooded; red rain passed\nin procession on the ocean; the hills were covered with fog; and a\nthick mist covered the land for ten days. These were the signs [of\nrecognition]. [760] The two lived on happily as husband and wife.\n\nIn due course of time Hoamakeikekula conceived and gave birth to child\nto whom the name of Alelekinana was given. It did not have a human form\nbut that of a wooden image; hence the saying: \u201cIn the upland is\nHookukekii, in the lowland is Kahua.\u201d The saying originated from this\nchild image, and it is used to this day. This image gave the people of\nKohala the idea of making idols, from which the worshiping of idols\nthroughout Kohala in ancient time originated.\n\nThe word Hoamakeikekula was also derived from the fact that Kohala is a\nrolling country and has plains, and because of this the people of\nKohala have a fond attachment for the land of their birth. Therefore,\nKohala is noted as the proud land with lonesome loving meadows. Such is\nthe place of this legend obtained by me, which I have narrated.\n\n\n\n\n\n\n\n\nKAAO NO HOAMAKEIKEKULA.\n\n\nHe wahine maikai loa o Hoamakeikekula, a he nani loa kona mau\nhelehelena ke nana aku; o kona ili, ua like ia me ka ili o ka Opuu-maia\no ka hua hou ana iho; o kona maka, ua like me ka pua o ka weleweka, a o\nkona kino ua pololei a kina ole. O Hooleipalaoa ka makuakane, o Pili ka\nmakuahine, o Oioiapaiho i Kohala ka aina hanau; he mau alii lakou no\nKohala i ka wa kahiko. Hapai o Pili, a hanau he keiki kane, o Waikuaala\nkona inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole o\nHoamakeikekula. He kino ala o Hoamakeikekula, aohe kino maoli, kiola ia\na ka puainako e Pili, ko laua makuahine, waiho.\n\nAia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahewa\nkona, ma ka hihio, ike aku la ia i ke kino wailua o Hoamakeikekula e ku\nmai ana. Ninau aku la ia: \u201cHeaha kau e ka wahine ui maikai a\u2019u i ike\nole ai mamua aku nei?\u201d Olelo mai o Hoamakeikekula: \u201cOwau no kau moopuna\nkaikamahine i hoolei ia e kau kaikamahine e Pili; ka muli hoi au o\nWaikuaala. Nolaila, e kii ae oe ia\u2019u, aia au i ka puainako, he kino ala\nko\u2019u, e wiki oe o pau au i ka ilio.\u201d A lohe o Makapailu i keia olelo a\nkana moopuna, ku ae la ia a hele aku la me ka waimaka helelei.\n\nHiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainako, ia\nwa ku mai la imua ona he onohi i loko o ka ohu, a kau pono mai la i mua\nona; ia ia i nana mau aku ai, paia ae la kona mau maka, a nana iho la e\nwaiho ana he kino ano ala, lalau iho la ia a wahi i ka pukohukohu. Hoi\nmai la ia a kona wahi, noho iho la me kana kane o Hawaimake ka inoa.\nElua anahulu i hala o ka waiho ana o Hoamakeikekula me ka nana ole ia\naku, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho. Nana\niho la ia i ke kino, aole he kina i loaa, ua nani loa, a ua maikai ke\nnana iho. Nolaila, hookapu loa kona mau kupuna ia ia, a paa mau i ka\npalama. Pela kona noho ana a hala na makahiki he iwakalua, me ka ike\nole o na mea a pau loa, a me kona mau makua.\n\nHe mea mau ia ia ka hele me kona kahu i ke kui lehua, ma ka nahelehele\nohia, me ka ike ole ia. Eha la i hala ia laua o ka hele ana i ke kui\nlei, hiki aku la laua nei, i kekahi kula e aku, ua haiamu i ka lehua;\nwalea laua i ka ako lehua me ka nanea, ku ana o Elepaio, he elele na\nKalamaula, ka moo alii o Keawewai. He wahi manu o Elepaio, he ano\nkanaka no nae i kekahi wa. Kahea ana:\n\n\n I Waiaha ka wi, i Waiaha ka wi.\n Ono ka ia, ono ka ia.\n\n\nI aku o Hoamakeikekula: \u201cE, he manu hoi keia e hea nei.\u201d I mai ke kahu:\n\u201cHe wi laau paha, he makani paha, e hoolohe kaua.\u201d E kani hou ana ua\nwahi manu nei:\n\n\n I Waiaha ka wi, i Waiaha ka wi.\n Ono ka ia, ono ka ia.\n\n\nI aku o Hoamakeikekula: \u201cAia hoi paha la, he manu.\u201d Huli aku la laua e\nnana pono, ia laua i hoomau aku ai i ka nana, loli ae la ke ano o ka\nmanu a lilo i kanaka. Ku ana he keiki ui opiopio, i mai la: \u201cAloha\nolua,\u201d a no ka ike ana mai i ka wahine maikai o Hoamakeikekula, kau mai\nla kela, i ke mele me ke kaona pu:\n\n\n O Haili kula lehua,\n I wili ia e ka manu,\n O ka oo kani leo lea,\n I ka nahele o Hilo,\n O ka pololei kani kuamauna\n Ke lawe la ke awa,\n Kau laau o Puna.\n\n\nIa wa, olelo aku ke kahu ia Hoamakeikekula: \u201cE hoi kaua, ua pau ka wa\nkui lehua. E inoino mai auanei ka mano ou kupuna ia kaua i ka loihi\nloa.\u201d Ia laua i eu mai ai e hoi, e olelo ae ana o Elepaio i ka ohu:\n\n\n E ka ohu kolo mai i uka\n E ka ohu kolo mai i kai,\n E kai pupuka,\n E kai hehena,\n E kai piliaiku.\n\n\nIa manawa uhi ka ohu, paa ka nahele, kaawale ke kahu o Hoamakeikekula,\nkaawale kona haku kina ole. Ma keia kaawale ana, ua lilo o\nHoamakeikekula maloko o ka ohu, a me ka noe, a hiki i Keawewai mauka o\nKawaihae, he ua koko ke alanui.\n\nE noho ana o Kalamaula ke \u2019lii me kona mau makua, o Kaholeiwai ka\nmakuakane, o Kekoolauwahineolalo ka makuahine, o Kanaheleikawaokele ke\nkaikuahine. He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka\nmaikai no hoi, o Kalamaula, he ui a he nani ke nana; aka, aole nae e\nloaa ae o Hoamakeikekula.\n\nA hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i\nka hale o Kalamaula e noho nei, nana mai la lakou i keia wahine ui,\nnani loa. Aloha mai o Kalamaula: \u201cAloha oe.\u201d Aloha aku o Hoamakeikekula\nme ka leo oluolu: \u201cAloha oe e kuu haku.\u201d Mahope o keia hai aku la o\nElepaio i ke ano o ka loaa ana ia ia o Hoamakeikekula.\n\nMahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a huki aku,\npane aku o Hoamakeikekula. \u201cEkuu haku, mai hoohaumia pono ole oe i kau\nkauwa wahine o lilo ia i kina no kau kauwa nei, o hooili ia ia mea ino\nma ka hope o ko\u2019u mau la. Ina he manao kou peia, e kakali oe ia\u2019u i\nekolu anahulu, malama o hiki mai ka ae ana o ka hoao i loko o ia wa.\u201d\nUa maikai keia olelo ia Kalamaula. Noho iho la o Hoamakeikekula me ka\nai ole i ka ai, me ka puka ole i waho.\n\nEkolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e\nhele mai ana me ka newa, i ka lima akau, e paa ana olelo mai la: \u201cUa\nhaawi mai ko kupunawahine ia oe na\u2019u, a ua kakali au i loko o na la he\nnui lao, a ua maule wale iho kuu manao nou i ka hooko ole ia o ka\nhaawi. Nolaila, e hoomakaukau oe no ka hele ana i ke ala au e hele\nmalihini nei.\u201d I aku o Hoamakeikekula: \u201cAole au i hele mai ma ke ala o\nka ae ia, aole hoi i kuai i ko\u2019u mau kapuai no ke ala malihini nei;\nnolaila, o kau olelo, oia ka\u2019u e lei ai ma luna ae o kuu poohiwi nei.\u201d\nPuoho ae la ia, he moe uhane kana; noonoo ae la ia i ke ano a me ka\nmanao, aohe loaa. Aka, ua kau wale mai no ke ano o ka nahele ia ia.\n\nMoe hou iho la ia, o ka lua ia o ka po, loaa hou ka moe, o ia mau olelo\nno nae. Ia wa puni ia i ke aloha i kela uhane; puoho ae la ia a uwe,\npuliki iho la i ke kino a paiauma. Ninau mai o Kalamaula: \u201cHeaha keia\nau e uwe nei? Aole hoi oe pela mamua aku nei, mai kou la i hiki mai ai\na hiki i keia la.\u201d Aohe ekemu aku o Hoamakeikekula. A kokoke e wehe mai\nka pawa o ke ao, ia wa kaiauna mai la ke kau a ke ao. Ia manawa, kulu\npakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu me ka pahola\ni luna o ka mamane, iho mai la ka onohi anuenue a kokoke i ke alo o ia\nnei, ia wa ua puni keia i ka ohu a me na mea a pau loa.\n\nLilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o\nPahulumoa, he aina mehameha kanaka ole; malaila ia i noho ai me ka ai\nole i ka ai, o ka lehua kana mea walea o ka la e noho ai. A po iho, o\nkela uhane kana kane e moe ai, pela ko laua pili ana me ke aloha, a me\nka paa o ke aloha ia Hoamakeikekula. No loko o laila keia inoa o\nHoamakeikekula, no kona noho mehameha ana.\n\nA liuliu kona mau la ma ia wahi, loaa i kekahi kanaka huli laau hale, o\nPuuhue kona inoa. O kona kumu i ike ai, he ahi a i ke awakea i luna o\nke kumu olapa. A hiki ia, nana aku la i keia mea nani loa i luna o ke\nkumu olapa, ua pee i loko o ka pohai ieie, noho paa iho la ia malalo o\nke kumu laau, a liuliu, kahea aku la: \u201cE, iho mai i lalo nei, e\nmilimili aku wau ia oe, a e ha\u2019i aku no hoi au i ka\u2019u olelo.\u201d\n\nIho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhue a ma ka\npoli wawae, honi iho la, a olelo aku la: \u201cPomaikai au i ko\u2019u ike ana i\nkou mau maka a me kou helehelena. Ke nonoi haahaa aku nei au ia oe, ina\nnolaila kou nani a me kou maikai, e loaa ia\u2019u ka mahalo ia mai e kuu\nhaku wahine. Eia o kuu Haku kane, nona ka uhane au e ike la ma ka moe\nuhane.\u201d O Puuonale ka inoa o ke kino maoli, he \u2019lii no Kohala, nona\nkela uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko\nlaua kina ole.\n\nA pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia\nolelo; nolaila, ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue.\nA hiki laua ma Keolewa, e noho ana o Puuonale ke \u2019lii, a nana aku la\nkeia, ua like me ke ano o ke kino uhane ana e ike ai ma ka moe, kulu\niho la ka waimaka me ka haloiloi.\n\nNinau mai o Puuonale: \u201cE kuu haku, heaha ka mea i helelei iho ai kou\nwaimaka i keia wa?\u201d \u201cHe mea ano like me oe ka\u2019u e uwe nei, ua launa me\na\u2019u i na la mamua aku nei, maloko o ke kino iwi ole. A no ia mea au i\nluuluu iho ai i ke kaumaha, a o kuu mea ia e hookaa nei i ka aie a ke\naloha, he kulu waimaka.\u201d\n\nNoonoo iho la o Puuonale a liuliu, pane aku la ia: \u201cPehea ke ano a me\nka helehelena i kau ike.\u201d \u201cO kou ano a pau loa, oia kona, o kau mau\nolelo, oia kana, eia nae, he laau newa ma kona lima, a o ka aahu, he\nahuula, a he mahiole ma kona poo.\u201d Lalau aku la o Puuonale i ka newa,\nka ahuula, ka mahiole, a waiho mai la imua o Hoamakeikekula, lalau iho\nla ia a honi iho la me na waimaka e hiolo ana mai na maka aku.\n\nI kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na\nanuenue ewalu, lana na kiowai o Kahoolana, i luna o Kahua, lalani ka ua\nkoko ma ka moana, aaki ka ohu i na puu, uhi ka pohina hookahi anahulu,\no ia na hoailona.\n\nNoho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula,\na hana o Alelekinana, he kino kii, aohe keiki maoli, nolaila keia\nolelo: \u201cI uka o Hookukekii, i kai o Kahua.\u201d No keia keiki kii kela\nolelo, ua kaulana ia a hiki i keia la. O ia ke kumu o na kii a pau o\nKohala, no loko o laila na kii hoomana a pau o Kohala i ka wa kahiko. A\no kela inoa o Hoamakeikekula hoi, nolaila, nui na kula ma Kohala a puni\ni keia wa e waiho nei, no loko o kela inoa, nolaila, he kula aloha o\nKohala a hiki i keia wa. Nolaila, kaulana o Kohala i ka aina haaheo, a\nme ke kula anoano aloha, pela kahi o keia kaao i loaa i loaa ia\u2019u, a\npela au e hoike nei.\n\n\n\n\n\n\n\n\nLEGEND OF KAPUAOKAOHELOAI.\n\n\nKu was the father and Hina [761] was the mother. They had two children,\nHookaakaaikapakaakaua [762] a son, and Kapuaokaoheloai [763] a\ndaughter. Waiakea in Hilo is the country where these people lived. The\nbrother was the first born and the sister the last. These people were\nof high chief rank of Hilo. These two children were brought up without\nknowing that they were brother and sister. They never saw each other\nalthough they lived in the same house. The brother had a male attendant\nand the sister a female attendant. They were brought up under a very\nstrict kapu; they never went out of doors, not even for the calls of\nnature. Ku and Hina also left word with the attendants that if the\nbrother sought the sister, then he and his attendant would be banished\nto Kuaihelani (a land in Tahiti), and so with the other. This manner of\nliving was maintained for twenty years, without their seeing one\nanother. One day the attendants as was their custom went to the uplands\nof Kaumana, directly above Punahoa to do farm work. After the departure\nof the attendants in the early morning, Kapuaokaoheloai arose and\nwalked out of doors. Upon looking back at the house she saw a bright\nlight within; so she again entered the house and began a search and\nfound a door, which she opened. As she walked in she saw a red object\nlying on a bed. She removed the tapa from the face and saw a very\nhandsome young man. They then slept together until the sun had passed\nthe meridian, when she returned to her part of the house.\n\nWhen the attendants returned they did not discover the actions of their\ntwo charges. This conduct was kept up for ten full days. One evening\nKapuaokaoheloai caught some chickens and brought them to her bed where\nthey were concealed. That evening she and her attendant retired very\nearly. Not very long after they had retired, Kapuaokaoheloai woke up\nand shook the chickens which caused the roosters to crow. She then said\nto her attendant: \u201cIt is daylight. It is now time for you two to go up\nand tend to our farm work.\u201d The attendant replied: \u201cHow quickly\ndaylight has come. It seems that I have just closed my eyes when I\nheard the cock crowing.\u201d She woke up and went out of doors and looked\nup at the Milky Way which had not made its appearance: so she reentered\nthe house and went to bed again. Kapuaokaoheloai after a while again\nreached for the chickens and shook them and the roosters again crowed.\nShe woke her attendant and said: \u201cIt is daylight, the chickens are all\ncrowing together.\u201d Her attendant then rose and went over to the other\npart of the house where the male attendant was sleeping and woke him\nup. The two rose and started on their way to the farm lands. As soon as\nthey left, Kapuaokaoheloai got up and went over to the other side of\nthe house where her brother was and they slept together. When the two\nattendants were half way up to the farm lands, they sat down to await\nthe approach of daylight. After waiting for some time and daylight not\nappearing they returned to the house and discovered their charges\nsleeping together. The male attendant then said to the female\nattendant: \u201cI am going up to inform their parents in obedience to the\ninstructions given us in the beginning.\u201d The female attendant who was\nhis wife replied: \u201cYes, you must go up.\u201d When the male attendant\narrived at the home of Ku and Hina, he told them of the conduct of\ntheir two charges. At this Ku gave orders to his men to go and kill the\nfemale attendant. When the men arrived they caught her to carry out the\ndeath order, but she spoke up: \u201cDon\u2019t kill me here, take me to the\nchief\u2019s presence and there I will die. I want the chief to hear me\nfirst.\u201d When they arrived in the presence of Ku and Hina, Ku asked the\nmen: \u201cWhy did you save her? Why didn\u2019t you kill her?\u201d \u201cShe asked that\nafter you have heard what she has to say then she will die.\u201d Ku then\nasked: \u201cWhat have you to say?\u201d The attendant replied: \u201cThe chief said,\nthat if my charge should make the first approach then I was to be\nbanished with her to Kuaihelani. This was also your charge and command\nin reference to the other one of us and his charge. That is what I wish\nto say to the chief.\u201d \u201cYes, you are right, you shall not die; you and\nyour charge shall go to Kuaihelani.\u201d\n\nWhen she arrived in the presence of her charge, the double canoe was\nmade ready and they sailed off; herself and her charge and two canoe\npaddlers making four of them. They sailed from Hawaii to Maui; from\nMaui to Oahu; from Oahu to Kauai and landed at Waimea. As they went\nashore they saw a canoe on the beach from the king of Kuaihelani who\nwas in search of a wife. When the two messengers saw Kapuaokaoheloai\nand her beauty, they said: \u201cWe are going to make an inspection of the\nwhole group and if we fail to find a woman who will surpass your\nbeauty, then we will take you as the wife for our king.\u201d\nKapuaokaoheloai and her companions, therefore, stayed at Waimea for\nover ten days, till the return of the messengers who reported that they\nhad failed to find one equally as beautiful as Kapuaokaoheloai; so they\nembarked on their canoe and set sail for Kuaihelani. After they had\nbeen on their way for over forty days, the messengers of Kuaihelani\nsaid: \u201cWe will soon see land; we have yet, however, to smell the sweet\nperfume of the kiele.\u201d After some days they caught the perfume of the\nkiele and soon after saw a beautiful country. The men then said to\nKapuaokaoheloai: \u201cWhen we reach land and arrive at the king\u2019s house,\nand he should invite you to come up to him on the kapa cloth, [764]\ndon\u2019t accept the invitation for it will mean death to you. If his\ndaughter should invite you on the steps with her don\u2019t go or it will be\nyour death; only when they take you by the hand must you accept.\u201d They\nthen landed and proceeded to the place of the king. Upon seeing her the\nking greeted her, which greeting she returned. The king then invited\nher to come to him on to the kapa, this she refused.\n\nThe king\u2019s daughter was at this time living all by herself at a place\naway from her father, and occupied a very sacred place, [765] with a\nformer wife who had been dead for some time. The name of his daughter\nwas Kapuaokaohelo. The king desiring to know his daughter\u2019s opinion\nsent word to her by a couple of birds with orders to come and look at\nthis woman; and see if she intended making her a friend, or if she\nwould advise him to take her as his wife.\n\nWhen the daughter arrived, she invited Kapuaokaoheloai to come up on\nthe platform and sit by her; but Kapuaokaoheloai refused to accept the\ninvitation. The king\u2019s daughter then came down and took her hand and\nled her up to the platform. When they were about half way up the steps,\nKapuaokaoheloai slipped and fell behind; this was due to the dislike of\nthe platform as she had lost her virginity. Her friend again reached\nout for her hand and led her to the top of the platform where they sat\nbeing ministered to by the birds.\n\nAfter they had lived here for some days the king\u2019s daughter became\nanxious regarding her friend wishing to see if her body was as well\nformed as she was beautiful; so she invited her to go bathing to which\nher friend agreed. When they reached the bathing pool, which was also a\nvery sacred place, those having lost their virginity, or who were\ndefiled, were not allowed to bathe in it, the friend said: \u201cThis my\nbathing pool is a very sacred place. The bathers must remove all\ncovering before entering it.\u201d Kapuaokaoheloai agreed to observe the\nrule, removed all her clothes and jumped into the water. Her friend\nthen looked on admiringly seeing that she was indeed faultless; but\ndetected the marks of a bite on one of her calves. The king\u2019s daughter\nthen climbed up the bank first when Kapuaokaoheloai followed after; but\nwhen she tried to climb the bank she slipped back, a sign that she had\nlost her virginity. At this her friend reached out her hand and helped\nher out of the water. When the king\u2019s daughter saw the sign that her\nfriend had lost her virginity she got angry and refused to speak to\nher, eat with her, or reside with her; she was so angry that she\nimmediately sent some birds to go to her father and inform him of her\ndiscovery and to punish her with death.\n\nWhen the father heard the report from the birds he ordered all the\npriests who were versed in the telling of coming events and hidden\nthings, to come and inspect the stranger to see whether she was of high\nrank or not. \u201cIf she is of very high rank she shall not die. If she is\nnot of high rank then she must die.\u201d The priests then gathered and\ninspected her and at the end they all agreed that her parents were not\nof high rank. They were of one mind with the king that she must indeed\ndie, because she had climbed the sacred platform. There was, however,\none amongst the priesthood who was not present at this time; so he was\nsent for by the king, to come and tell his knowledge concerning the\nstranger. When he arrived in the presence of the king, the king asked\nhim: \u201cCan you give a true interpretation concerning the rank of this\nwoman? Whether she is of high rank or not?\u201d The priest replied: \u201cYes.\u201d\nThe priest then continued: \u201cShe is of the highest rank and is a\nchiefess from the east; she is even more sacred than your daughter. The\nsacred platform is not for such as your daughter; it is the resting\nplace of this one. She is far above your daughter in rank. She is none\nother, but is of your own blood; her mother, Hina, was the first-born\nand you came after. She originally belonged to Kuaihelani but moved to\nHawaii where she now lives.\u201d This saved Kapuaokaoheloai, and her friend\nonce more joined her and lived with her as at first.\n\nIt was customary for Kapuaokaoheloai to weep for her brother; so one\nday Kapuaokaohelo asked her: \u201cWhy are you weeping?\u201d \u201cI am weeping for\nmy brother.\u201d \u201cWhere is he?\u201d \u201cHe is in Hawaii.\u201d \u201cIs he handsome?\u201d \u201cYes,\nI am but as the skin of his feet.\u201d \u201cOh dear, how can I see him?\u201d Her\nfriend replied: \u201cIf you wish to see him, you shall.\u201d That night in\ntheir sleep she sought after and brought the spirit of her brother and\nmade it sleep with her friend. This was kept up for several nights in\nsuccession until ten full nights had passed when her friend became so\nmuch in love that she made up her mind to go in search of her lover. So\none day she said to her friend: \u201cWhere abouts is your home?\u201d \u201cIt is\nwhere the sun rises. If you should go, the first land you come to is\nKauai, then Oahu, then Molokai, then Maui and then Hawaii. It is,\nhowever, at the first point where the sun comes up, called Kumukahi.\nThe harbor Punahoa and Waianuenue is the first object to be seen upon\nlanding. The large house which you will see in the upland is our home;\nmy brother is still there with his attendant.\u201d Soon after these\ninstructions were given, her friend left Kuaihelani and set sail in her\ncanoes until she arrived at Hilo and landed at Punahoa, where she saw a\nhouse standing in the uplands. When she arrived at the house she saw an\nold man sitting just within the door and a sick boy lying down. At\nseeing this she was puzzled, so inquired: \u201cIs there no one else beside\nyou two in this house?\u201d \u201cNo, only us two.\u201d She then returned to the\nbeach leaving the two persons in the house.\n\nThe sick boy was Hookaakaaikapakaakaua; he had refused to eat, from the\nday his sister departed from him even to this day. He therefore had\ngrown ugly and very thin; and his once handsome face had lost its\nbeauty.\n\nIt was the custom for this woman during the next three days to come up\nand look at the house and ask the old man the same questions. As this\nhappened for three days in succession, the old man began to grow\nanxious and asked his charge: \u201cSay, I wonder if this woman is not yours\nwho is inquiring after you these three days. I think your sister has\nsent her to you to be your wife. I am afraid your sister will get\nkilled if this woman does not get the husband she is after. We must\ntherefore coax your beauty back with food.\u201d The attendant then\nproceeded and thatched a small hut and removed his charge to it; he\nthen began to doctor him up, bathed him and fed him. At the end of two\ndays and nights his beauty was restored and he again became as handsome\nas before.\n\nHis intended wife at the end of the two days made her preparation to\nreturn to Kuaihelani; but before returning decided to make one more\nvisit. When she was on her way up she saw a rainbow ahead of her and\nshe also saw a thick rain cloud that was as red as blood. She then\nrecalled the advice given her by her friend, that if she should see\nthese things they would mean that her intended husband was there. When\nshe arrived at the house she saw something red sleeping, so she asked\nthe attendant: \u201cWhat is that red object sleeping there?\u201d \u201cThat is my\ncharge who has just returned from a visit.\u201d She then approached and\nuncovered him and laid down beside him. The man said: \u201cWe will not now\nlay together,\u201d as his sister had forbidden it till she had lain with\nhim. This occurring in a dream the ban was removed; in that way they\ncame together.\n\n\n\n\n\n\n\n\nKAAO NO KAPUAOKAOHELOAI.\n\n\nO Ku ka makuakane, o Hina ka makuahine, o Hookaakaaikapakaakaua ke\nkaikunane, o Kapuaokaoheloai ke kaikuahine. O Waiakea, i Hilo ka aina,\no ka mua ke kaikunane, o ka muli ke kaikuahine, he mau alii lakou no\nHilo. Hookahi o laua hale i hanai ia ai, aole ike kekahi i kekahi, he\nkahu kane ko ke kaikunane, he kahu wahine ko ke kaikuahine; he kapu loa\nko laua hanai ia ana, aole hele i waho o ka hale, i loko no e hana lepo\nai. Ua olelo o Ku a me Hina i na kahu hanai, ina e kii ke kaikunane i\nke kaikuahine, alaila, hele kana hanai me kona kahu i Kuaihelani e noho\nai (i ka aina i Kahiki), a pela kekahi. A hala na makahiki he iwakalua\nia laua o keia noho kaawale ana, me ka ike ole kekahi i kekahi, pii na\nkahu o laua e mahiai i uka o Kaumana, aia ia wahi i uka pono o Punahoa.\n\nA hala na kahu i ke kakahiaka nui, ala ae la o Kapuaokaoheloai a hele i\nwaho o ka hale, i nana ae kona hana, e a ana keia mea wena i ka hale o\nlakou, hele aku keia huli, loaa ka puka, wehe aku la. Nana aku la ia e\nmoe ana keia mea ula, komo aku la ia a wehe ae la, he kanaka maikai\nloa, ia wa moe laua, a aui ka la, hoi aku la keia i kona wahi. A hoi\nmai la na kahu, aole ike i keia hana a ka laua mau hanai, pela mau no\nka laua hana ana a hala ke anahulu okoa.\n\nI kekahi ahiahi, hopuhopu iho la o Kapuaokaoheloai he mau moa, hoihoi\naku la a ma kona wahi, moe iho la laua me kona kahu, i ke ahiahi ana\naku, aole i liuliu iho ka moe ana. Kii aku la o Kapuaokaoheloai a na\nmoa, hoonioni; pukoko ka moa a kani ae la, i aku i ke kahu: \u201cUa ao, e\npii ae olua i ka mahiai i na mala a kakou.\u201d I aku ke kahu: \u201cHikiwawe\nhoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani e mai\nnei no ia o ka moa.\u201d Puka ae la keia a waho nana ae la i ka huli o ka\nia, hoi aku la no moe. Lalau hou keia i ka moa, kani hou, hoala aku la\nno keia: \u201cUa ao, ke olowalu mai nei ka moa.\u201d Ala ae la ke kahu wahine,\nkii aku la a ke kahu kane hoala, ala ae la, a pii aku la laua i ka\nmahiai.\n\nA hala laua, ala ae la o Kapuaokaoheloai a hoi aku la ma kahi o kona\nkaikunane, moe iho la laua. Pii na kahu o laua a waena, noho kakali o\nke ao ae, aohe ao iki, hoi mai la laua a hiki i ka hale, loaa pono mai\nla na hanai e moe pu ana. I aku ke kane i ka wahine: \u201cE pii ana au e\nhai i na makua, e like me na olelo i kinohi.\u201d Ae aku ka wahine: \u201cAe, o\npii.\u201d\n\nA hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia\nwa kena mai la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e\npepehi ai. A hiki lakou lalau aku la i ke kahu e make. Olelo mai ke\nkahu: \u201cAlia au e make, a ke alo o ke \u2019lii, alaila au make, aia a lohe\nke \u2019lii i ka\u2019u mau olelo.\u201d A hiki keia i mua o Ku me Hina, olelo mai la\no Ku i na kanaka: \u201cHeaha iho la ka ka mea i hoola ia mai nei, aohe\npepehi iho a make?\u201d \u201cKa, olelo mai nei, aia a lohe oe i kana olelo,\nalaila ka make ia.\u201d\n\nI mai la o Ku: \u201cHeaha kau olelo?\u201d Olelo aku ke kahu: \u201cUa olelo ke \u2019lii,\nina na ka\u2019u hanai ke kii, alaila, oia a me a\u2019u e hoi i Kuaihelani. A\npela no hoi kekahi o maua me kana hanai. Oia ka\u2019u olelo i ke \u2019lii.\u201d\n\u201cAe, ua pono, aole oe e make, e hoi oe me kau hanai i Kuaihelani.\u201d\n\nA hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la,\noia nei, o ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou\na Maui, mai Maui mai a Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E\nkau ana ilaila he waa imi wahine na ke \u2019lii o Kuaihelani, mai\nKuaihelani mai, ike mai la i ka wahine maikai o Kapuaokaoheloai, olelo\nmai la: \u201cE hele maua e nana i keia mau moku a pau loa, a i loaa ole ka\nwahine, alaila, o oe no ka wahine.\u201d Nolaila, noho iho la lakou i Waimea\na hala ke anahulu, hoi mai la na kanaka imi wahine, aole nae i loaa ka\nwahine. Holo lakou a hala eha anahulu i ka moana, olelo aku na kanaka o\nKuaihelani: \u201cKokoke kakou e ike i ka aina, aia nae a honi i ke ala o ke\nkiele.\u201d\n\nHe mau la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he\naina maikai o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: \u201cI\npae kakou, a kahi o ke \u2019lii, i kahea mai ia oe e pii aku i luna o ka\nnio, mai pii oe he make; pela ke kaikamahine, i kahea mai ia oe e pii i\nka anuu, mai pii oe o make, aia a kii mai i ko lima e paa ai, alaila,\noe pii aku.\u201d\n\nPae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke\n\u2019lii, aloha aku keia, kahea mai ke \u2019lii e pii ae maluna o ka nio, hoole\naku keia, aole.\n\nO ke kaikamahine a ua \u2019lii la, aia no i luna o ka anuu kapu loa me kana\nwahine mua a make, o Kapuaokaohelo ka inoa. Kauoha aku la kona\nmakuakane i na manu e kii a iho mai e nana i keia wahine, ina e lawe i\naikane nana, a i ole, i wahine no na ianei.\n\nA hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii\nmai la kela a ka lima huki i luna, pii aku la laua a waena o ka anuu,\nkaa keia mahope, hehee hou keia i hope, no ka hookae o ka anuu. O ke\nkumu hookae o ka anuu ia ia nei o ka noha ana o ka mai o ia nei. Kii\nmai la ke aikane paa ma ka lima, a hiki laua i luna noho iho la, he\nmanu ke kanaka lawelawe.\n\nA hala he mau la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i\nke kino o ianei, manao iho la keia, ma waho wale no ka maikai, aole ma\nke kino, nolaila, olelo aku i ke aikane: \u201cKaua e auau,\u201d ae mai ke\naikane. A hiki laua i ke kiowai auau, he kiowai kapu loa, aole e auau\nka poe i naha, a me ka poe haumia. Olelo mai ke aikane: \u201cHe kanawai ko\nkuu wai, he wehe ke kapa a pau a koe o ke kino, alaila, auau.\u201d Ae aku\nkeia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai,\nnana mai la ke aikane, aohe puu aohe kee, pela ke kua me ke alo, aia\nnae ma ka oloolo wawae he nahu. Pii mua ke aikane i luna o ka wai, kaa\nkeia mahope, hoholo keia i lalo, huli mai ke aikane a huki i ka lima, o\nke kumu o keia hoholo no ka ike o ka wai ua naha keia.\n\nIa wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke\naikane, aohe ekemu, aohe ai pu, aohe noho pu; no keia huhu, kena aku la\ni na manu, e hele e olelo aku i ka makuakane e make ke aikane, no ka\nnaha ana o ka mai a no ka haumia o kona kino. A lohe ka makuakane i ka\nolelo a na manu, hoouna aku la ia i na kanaka a pau loa i ike i ka nana\nouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kaikamahine\nmalihini, he \u2019lii paha aole paha. Ina ke \u2019lii aole e make, ina aohe\nalii, alaila make. Nana mai la na mea a pau loa, aohe alii mai na makua\nmai; nolaila, hookahi o lakou manao me ke \u2019lii o ka make wale no, no ka\npii ana i ka anuu kapu loa.\n\nAia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke \u2019lii e\nhele mai e ha\u2019i i kona ike. A hiki mai la ua kanaka la i kahi o ke\n\u2019lii, ninau aku la ke \u2019lii: \u201cE hiki anei ia oe ke olelo pololei i ke\nano o keia kaikamahine, i ke \u2019lii, i ke \u2019lii ole?\u201d Ae mai kela. I aku\nke kuhikuhi puuone: \u201cHe \u2019lii nui keia no ka hikina a ka la, he kapu,\naohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia\nkaikamahine ia anuu, maluna ko ianei alii malalo ko kau. Aole he\nkaikamahine e, mai loko aku no ou, o ka mua o Hina ko ianei makuahine,\no ka hope oe, mai Kuaihelani aku nei ka hele ana a noho i Hawaii.\u201d Ola\nae la keia, ma keia mau olelo, launa mai la ke aikane iaia nei, a noho\npu iho la e like me mamua.\n\nHe mea mau ia Kapuaokaoheloai, ka uwe i kona kaikunane, ninau aku o\nKapuaokaohelo: \u201cE uwe ana oe i ke aha?\u201d \u201cI ko\u2019u kaikunane.\u201d \u201cAuhea?\u201d\n\u201cAia no i Hawaii.\u201d \u201cHe kanaka maikai no?\u201d \u201cAe, he pale wawae ko\u2019u ili\nnona.\u201d \u201cAuwe, pehea la wau e ike ai iaia.\u201d I aku keia: \u201cIna makemake oe\ne ike, e ike no oe.\u201d\n\nI ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe\npu me ke aikane, pela no i na po a pau, a hala ke anahulu okoa, aloha\niho la ka wahine a manao e imi. Ninau aku i ke aikane: \u201cAia mahea ko\noukou wahi?\u201d \u201cAia ma ka hikina o ka la; ina oe e holo, o ka aina mua e\nloaa ia oe o Kauai, Oahu aku, o Molokai, o Maui, o Hawaii, aia nae ma\nkahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke awa, o Waianuenue\nka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua hale ia,\naia no kuu kaikunane ilaila me kona kahu.\u201d\n\nA pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me\nkona mau waa a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale\ne ku ana i uka. Pii aku la ia a hiki, he elemakule ke noho ana, he\nkeiki mai ke moe ana, haohao iho la ia, a ninau aku la: \u201cO olua wale no\ni ko olua hale?\u201d \u201cAe, o maua wale no.\u201d Hoi aku la keia i kai, noho no\nlaua nei.\n\nO keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka\nhele ana o ke kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a\nwiwi loa, a ua haalele mai ka maikai i ke kino.\n\nHe mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e\nmakaikai, e ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo\naku i ka hanai. \u201cE, nou paha keia wahine e makai mau nei i neia mau la\nekolu, ua hoouna mai ko kaikuahine i wahine nau, e make auanei ko\nkaikuahine, ke hoi nele aku keia aohe kane. Nolaila, e hana kaua ia\noe.\u201d Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka\nhanai, alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai,\nelua la i hala a me na po elua, hoi hou keia a like me ke kino mua.\n\nMakaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai\nhou. I keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao\nkeia i ka mea i olelo ia mai e ke aikane, aia a ikeia keia mau\nhoailona, o ke kane ia. Hiki aku la ia i ka hale nana aku la i keia mea\nula e moe ana, ninau aku i ke kahu: \u201cHeaha kela mea ula e moe mai la?\u201d\n\u201cO ka\u2019u hanai no akahi no a hoi mai, i ka makaikai aku nei.\u201d Hele aku\nla keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: \u201cAlia\nkaua e moe.\u201d (No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka\nuhane moe laua, a noa ae la. Pela laua i moe ai.\n\n\n\n\n\n\n\n\nLEGEND OF KALANIMANUIA.\n\n\nKu was the father, Kaunoa was the mother and Kukaniloko [766] in Lihue,\non the island of Oahu, was their home. Ku was the king of Lihue at this\ntime but had a different wife; Kaunoa also had a different husband. It\nwas Ku\u2019s custom to go traveling from place to place. One day while on\none of his travels he saw Kaunoa bathing. At sight of her he halted on\nhis way and looked at this beautiful woman. He was so overcome with her\nbeauty that he approached her and asked her to be his wife while he\nremained in that neighborhood. To this Kaunoa assented. After they had\nlived together for a while, Ku believing that it was impossible for him\nto prolong his stay, told Kaunoa: \u201cI am certain that you are with\nchild. If you give birth to a boy call him Kalanimanuia, but if it\nshould be a girl name her on your side. If, after you have brought up\nthe child it wishes to come in search of me, here are my tokens: [767]\na loin cloth and a spear; with these things he may come until he find\nme.\u201d\n\nKaunoa in due course of time gave birth to a male child to which she\ngave the name of Kalanimanuia. She and her husband both brought up the\nboy until he was big and strong. Kalanimanuia was very handsome and\npleasant to look upon. After he had grown into boyhood it was his\ncustom to invite other boys to the house and give them all the food;\nwhen the father returned home and found the food all gone he would get\nangry and give Kalanimanuia a scolding. As Kalanimanuia continued to do\nthis the father kept on scolding him and at times would whip the boy.\nOne day while he was whipping the boy the mother, Kaunoa, upon hearing\nthe boy crying, said: \u201cWhy do you whip the boy so constantly? He is not\nyour son, he is somebody else\u2019s son.\u201d Upon hearing this Kalanimanuia\nasked his mother: \u201cWho is my father then?\u201d The mother denied this and\nsaid: \u201cYou have no other father, this is your own father.\u201d The boy,\nhowever, was not satisfied with his mother\u2019s answer and kept on asking\nher. This was kept up for over ten days, when Kaunoa finally said:\n\u201cYes, here are your father\u2019s tokens, go in search of him.\u201d She then\ngave him the loin cloth and the spear. Kalanimanuia then set out in\nsearch of Ku. Upon his arrival in the presence of Ku, Ku ordered his\nservants to seize the boy, take him to the sea and kill him; for Ku did\nnot recognize the lad. Kalanimanuia was therefore killed and his body\nthrown into the sea. The exact place where Kalanimanuia was thrown was\nat the Kualoa point, in Koolau, Oahu. He was killed at this place.\n\nLate that evening just about dusk the spirit of the boy flew up out of\nthe water and rested on the rise above the point and called out:\n\n\n O Ku! Thou unnatural father,\n Who hast ill-treated thine own offspring,\n Who didst not even look at his own loin cloth,\n Who didst not even glance at his own spear,\n Cold and damp is the home of the parent.\n\n Kaunoa, O Kaunoa,\n Kaunoa, O Kaunoa,\n Mine own mother\n From the fleeting winds\n Made calm at our home.\n\n\nThe spirit then entered the temple and slept there. At the crowing of\nthe cock it rose and returned to the sea. This was kept up several\nnights in succession.\n\nIn this temple were two old men who acted as the guards of the place,\nbeing placed there by Ku the king. When they saw the spirit come into\nthe temple every evening, with the voice of the child calling, they\nsaid to one another: \u201cThat must be the boy the king threw into the\nsea.\u201d The old men after a time became deeply attached to the spirit of\nthe boy; so they kept it and being priests they worshipped it. This was\nmaintained for some days until the spirit assumed a real human form and\nwas able to ask for its clothing and for food; so they gave him all the\nthings they had in their possession.\n\nShortly after this they went to Ku and told him what the boy had told\nthem. Ku then began to think and after a while told the old men: \u201cYes,\nit is true that I had a son.\u201d The old men then asked Ku: \u201cDid you not\ntake one to wife and when you parted from her, left with her certain\nthings?\u201d \u201cYes, I did take one Kaunoa to wife and I left with her\ncertain things; a loin cloth and a spear.\u201d \u201cThen the boy you killed\nmust have been your own son.\u201d \u201cYes,\u201d said Ku, \u201cit must have been my own\nson.\u201d Ku then inquired of the old men: \u201cHow am I to get my son?\u201d The\nold men said: \u201cGet a net, surround the house with three thicknesses and\non the outside of that place a very fine net.\u201d Late that evening the\nspirit of the boy returned to the temple as usual and fell asleep.\nWhile the spirit of the boy was sleeping the house was surrounded by\nthree thicknesses of net. On the approach of day the spirit woke up and\nstarted to return to the sea. As it came out it saw that the house was\nsurrounded by nets. The spirit then began to tear the nets. Daylight,\nhowever, found him entangled within the fine net. When the spirit was\nfinally caught it had the form of a rat. It was then worked over until\nit almost assumed its human form again. A few days after this the\ndaughter of Ku, Ihiawaawa [768] by name, came to call on the boy, her\nhalf-brother.\n\nIhiawaawa was at this time being courted by three young men: Hala,\nKumunuiaiake and Aholenuimakaukai. After Kalanimanuia had again come\nback to life he asked her one day: \u201cWhich sweetheart is it that you go\nsurf-riding with all day?\u201d \u201cIt is Hala.\u201d \u201cYes, Hala is a good enough\nfellow, but he has pimples on his back which make him ugly.\u201d Ihiawaawa\nreplied: \u201cYou are the handsome fellow having short thin hair.\nKumunuiaiake is another sweetheart of mine.\u201d \u201cYes, he is passable, but\nthe fault with him is, he has only two hairs; pull them out and he will\nhave none left which will make him look very ugly indeed.\u201d\n\u201cAholenuimakaukai is another sweetheart of mine.\u201d \u201cYes, he will appear\nto be very nice in the morning and in the evening he does nothing but\ncatch flies. He is not a fit husband for you; he is ugly. Your beauty\nwould indeed be thrown away on those ugly fellows.\u201d\n\nAll these things said by Kalanimanuia relating to the three young men\nwere carried to them which caused them to announce that they would make\na public exhibition of themselves, together with Kalanimanuia. The\nthree then arrayed themselves in their best kapas scented [769] with\nall the fragrant things and went forth to be viewed by the public. When\nthe people saw them they gave a mighty shout.\n\nOn the night before the public exhibition, Kalanimanuia upon retiring\nwith his attendant in their own house, heard a rattle within the house,\nso he called out: \u201cStriking and knocking, who is that?\u201d \u201cI am\nPuakuakua, the soles of the feet of Kalanimanuia.\u201d \u201cI am Moi, the\nknees.\u201d \u201cI am Lohelua, the two thighs.\u201d \u201cI am Limuhuna, the hair.\u201d \u201cI\nam Mohoea, the eyes.\u201d At this the beauty and fine appearance of\nKalanimanuia returned to him, at which the woods, and house rejoiced,\nas also the ants, the roaches and creeping things, and when his\nattendant saw this he shouted of his beauty and jumped up and down with\njoy.\n\nAt daylight of the day when the public exhibition of all the\nsweethearts of his sister was to take place, Kalanimanuia came out on\nthe palm of his attendant\u2019s hand; the woods rejoiced, the winds, the\nearth, the rocks; rainbows appeared; colored rain-clouds moved, dry\nthunder pealed, lightnings flashed. [770] When he reached the assembly\nwhere the chiefs and the people were gathered the three young men ran\noff ashamed.\n\nThe sign of being the most handsome fellow was a suspended cord: if the\ncord fell to the ground of its own accord, then it was a sign that the\nperson was the most handsome man. When Kalanimanuia approached the\nsuspended cord, called Ahaula, it fell down without being touched. The\nother three were never able to do this. At this his father recognized\nhim and everybody was permitted to come and see him. He was then made\nthe king of Waianae.\n\n\n\n\n\n\n\n\nKAAO NO KALANIMANUIA.\n\n\nO Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina,\no Oahu ka Mokupuni. He \u2019lii o Ku no Lihue, ia wa, a he wahine okoa no\nkana e noho ana, a he kane okoa no hoi ka Kaunoa e noho ana. He mea mau\nia Ku, ka hele e holoholo ma o a maanei; ike aku la ia ia Kaunoa e auau\nana, nana aku la ia i ka wahine maikai, a makemake iho la ia e moe\nlaua. Hele aku la ia nonoi ia Kaunoa, e moe ae mai la o Kaunoa. Moe iho\nla laua, a ike iho la o Ku i ke poha ana o ke koko, olelo aku la ia ia\nKaunoa: \u201cE, i noho oe a hanau ke keiki a he kane, kapa iho oe o\nKalanimanuia ka inoa, a i na hoi he wahine, kapa iho oe ma kou aoao. I\nhanai oe a nui ke keiki, a makemake e imi ae ia\u2019u, eia ko\u2019u maka, he\nmalo, he ihe; me keia mau mea e hele ae ai a loaa au.\u201d Noho iho la o\nKaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho la\nlaua a nui ua keiki la me kana kane ponoi.\n\nHe kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na\nkeiki a pau loa, alakai mai la i ko lakou hale, haawi aku la ia i ka ai\ni kamalii, hao mai la lakou pau, hoi mai la ka makuakane huhu ia\nKalanimanuia. No keia hana mau a Kalanimanuia, mau no hoi ka huhu o ka\nmakuakane, lele aku pepehi i ke keiki, uwe keia, lele mai o Kaunoa\nolelo: \u201cPepehi wale iho no oe e na kanaka, aole nau ia keiki: na hai ia\nkeiki.\u201d Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku,\n\u201cA owai la ko\u2019u makuakane nana au?\u201d Hoole aku ka makuahine: \u201cAole ou\nmakuakane, o kou makuakane no keia.\u201d Pela no ko ke keiki ninau ana a\nhala he anahulu okoa.\n\nHai mai o Kaunoa: \u201cAe, eia ko makuakane, o imi.\u201d Haawi aku la i ka malo\nme ka ihe, a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o\nKu, kena ae la o Ku i na kahu ona e lawe i ke keiki a loko o ke kai\npepehi a make; no ka mea, ua hoohewahewa o Ku. Nolaila, ua pepehi ia o\nKalanimanuia a make, kiola ia i loko o ke kai. O kahi o Kalanimanuia i\nkiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau, Oahu, malaila\nkona wahi i pepehi ia ai a make.\n\nI ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai\nla:\n\n\n E Ku e, makua kina ino,\n I kau kama,\n Aohe nana iho o kona malo hume,\n Aohe kilohi iho o kana ihe,\n Anuanu koekoe\n Ka hale a ka makua e.\n\n E Kaunoa e.\n E Kaunoa e.\n E kuu makuahine,\n Mai ka makani apaapaa\n Lai poko i o maua hale-e.\n\n\nHoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa\nhele aku la no keia noho i loko o ke kai, pela ka hana mau ana a ua\nkeiki nei i na po a pau loa.\n\nAia iloko o ka heiau elua elemakule kiai, na Ku ke \u2019lii i hoonoho; nana\naku la laua i keia uhane i na ahiahi a pau, a me keia leo o ua keiki\nnei e kahea ana. Olelo iho la laua: \u201cO ke keiki no paha keia a ke \u2019lii\ni kiola ai i loko o ke kai.\u201d Nolaila, noho iho la ua mau elemakule nei\nme ke aloha i ka uhane o ke keiki, a malama iho la laua iaia me ka\nhoomana ma ko laua aoao kahuna. Pela laua i hana mau ai a maopopo loa\nke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku\nla laua i na mea apau e waiho ana ia laua.\n\nMahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua\nkeiki nei e olelo mai ai. Alaila, noonoo iho la o Ku a olelo aku i na\nelemakule: \u201cAe, he oiaio he keiki ka\u2019u.\u201d Ninau aku na elemakule ia Ku:\n\u201cAole au wahine i moe e aku, aole au mea i haawi?\u201d \u201cAe, he wahine ka\u2019u\ni moe o Kaunoa, a he mau mea ka\u2019u i haawi, he malo, he ihe.\u201d \u201cNau no\nkela keiki au i pepehi iho nei.\u201d Ae aku o Ku: \u201cAe, na\u2019u no.\u201d I aku o Ku\ni na elemakule: \u201cPehea la auanei e loaa ai kuu keiki?\u201d Olelo mai na\nelemakule: \u201cI upena; e ka o waho o ka hale a puni, i ekolu puni i ka\nupena, a mawaho loa i upena nae.\u201d\n\nAhiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o\nka heiau moe, iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu\npuni. Kokoke e ao, ala ua keiki nei e hoi, ua paa i ka upena; noke aku\nana i ka haehae a kokoke e ao, paa i ka upena nae, oia ka upena o waho\nloa. Ia paa ana, he kino iole ke kino, hana ia iho la a ola, aole nae i\nola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine, o\nIhiawaawa ka inoa.\n\nEkolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o\nAholenuimakaukai. Ninau aku o Kalanimanuia: \u201cOwai kau mau kane e hele\nnei o ka la a po i ka heenalu?\u201d \u201cO Hala.\u201d \u201cAe, he kanaka maikai o Hala,\na ka puupuu o ka okole inoino.\u201d Olelo mai o Ihiawaawa: \u201cO oe no ke\nkanaka maikai, he huhuluwi ka lauoho.\u201d\n\n\u201cO Kumunuiaiake ia kane a\u2019u.\u201d \u201cAe, he kanaka maikai no, elua no nae\nhuluhulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka.\u201d\n\u201cO Aholenuimakaukai.\u201d \u201cAe, he pono kakahiaka; a ahiahi popoi nalo, aohe\nkane, he pupuka, makehewa kou kino ia mau kanaka inoino.\u201d\n\nO keia mau olelo a pau loa a Kalanimanuia, ua olelo ia aku la ia mau\nkane nei ekolu, a ua lohe; nolaila, kukala lakou, e hoike i waho na\nmaikai o lakou me Kalanimanuia. Kahiko iho la lakou ekolu i na kahiko\nnani a me na mea aala, a hele mai la i waho o ke anaina e ku ai, me ka\nuwa o na kanaka.\n\nI ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i\nko laua hale, aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia:\n\u201cKaka koele. Owai keia.\u201d \u201cOwau nei o Puakuakua; he mau kapuai keia no\nKalanimanuia. O Moi o na kuli ia. Lohelua na uha ia. Limuhuna, o ka\nlauoho ia. Mohoea, na maka ia.\u201d Ia wa, hoi mai ka nani o Kalanimanuia,\nuwa ka nahele, uwa ka hale, uwa ka naonao, ka elelu, ka pokipoki, ala\nae la kahi kahu a nana aku me ka uwa i ka maikai, me ka lele iluna i\nlalo.\n\nA ao ae la, oia ka la hookahakaha me ka poe kane a ke kaikuahine. O ka\npoholima o kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka\nnahele, ka makani, ka lepo, ke a, pio ke anuenue, hele ka ua koko, kui\nka hekili pamaloo, o ke ahi. A hiki keia i ka aha, e noho ana na \u2019lii a\nme na kanaka, holo ua mau kanaka nei no ka hilahila. Aia hoi ka\nhoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua aha\nnei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o\nKalanimanuia haule a pili loa i ka lepo, ua aha nei o Ahaula, i na\nkanaka ekolu aohe haule o ua aha nei. Ike na mea a pau loa ia ia nei,\nike na makua, ike ke kaikuahine, lilo ae la keia i alii no Waianae ia\nwa.\n\n\n\n\n\n\n\n\nLEGEND OF KAWAUNUIAOLA.\n\n\nThere once lived in Kula, Maui, a woman by the name of Kawaunuiaola and\nher husband Hoeu. After they had lived together as husband and wife for\nsome time, Hoeu left her and took unto himself another wife. Because of\nthis, Kawaunuiaola became so overcome with sorrow, being greatly\nattached to Hoeu her husband, that she decided to resort to strategy in\norder to make him come back to her. After her husband had deserted her,\nshe lived at their home all by herself. She then placed a kapu around\nher home, allowing no one to come to it and keeping herself entirely\nwithin doors: she thus lived in lonely seclusion.\n\nAt meal time she petitioned Hoeu her husband, as her god, in the\nfollowing words:\n\n\n Here is the food Hoeu,\n Here is the fish,\n Here is the water,\n Accept them all, they are free from restrictions.\n\n\nThen Kawaunuiaola would cunningly say:\n\n\n May I eat? You may.\n Which food shall it be?\n Say, Laalaawale,\n Which food shall it be?\n Shall it be your poi?\n Proceed and partake of the food.\n\n\nIn this conversation, she asked and answered the questions herself.\nPeople passing by who heard it were made to believe that Kawaunuiaola\nhad a new husband. She also often used the following prayer:\n\n\n Here is the food, O god.\n May the love that is beating within me fall.\n Say, Muki! Here is the food.\n The food is for Muki,\n The god that flies at night.\n Fall toward the upland,\n Fall toward the sea,\n Fall toward the froth of the ocean,\n Fill it to satisfy the craving within,\n Calling from the network within.\n Bind it fast\n The hair of the god,\n Not the binding that is loose and open\n But the binding that is tight and in a knot\n For the great knot that is within me is love.\n Paddle away! Paddle away!\n Like the paddling of the fishermen in the ocean,\n The husbandman cultivates [771] in the field,\n Like the paddling of the god along the way.\n Oh, what must it be?\n Along the path trodden by you two\n From Kula to Hamakua.\n Like the game of hide and seek is the rain of Hamakua,\n The rain where one hides in the ti-leaf,\n Hide thou the object of my love there.\n\n\nIn all these conversations, Kawaunuiaola showed great cunning. When\nthose who heard her went on their way, they told others that\nKawaunuiaola must have obtained a new husband. This was carried to Hoeu\nher husband one day in the following way: \u201cSay, Hoeu, your wife,\nKawaunuiaola acts in a very strange way; she must have obtained a new\nhusband, for we have heard two voices talking; one in the voice of a\nfemale and the other in the voice of a man. It must be a new husband.\u201d\nWhen Hoeu heard this from the people, he stood up and deserted the\nwoman he was living with, the woman who enticed him away from\nKawaunuiaola and he returned to his wife, at Kula. Upon his arrival at\ntheir home he asked his wife as to the rumors he had heard, which the\nwife denied, saying: \u201cI have no husband, I am all alone.\u201d They again\nmade up and lived on as husband and wife. She was indeed cunning.\n\n\n\n\n\n\n\n\nKAAO NO KAWAUNUIAOLA.\n\n\nO Kula ma Maui, ka aina o Kawaunuiaola i noho ai me kana kane me Hoeu.\nA hala he mau anahulu o ko laua noho pu ana, haalele o Hoeu i kana\nwahine a lilo i ka wahine e. Nolaila, ae ia o Kawaunuiaola i ke aloha\nia Hoeu, kana kane, a imi iho la i mea e hoi mai ai o Hoeu a pili iaia.\nNolaila hana maalea o Kawaunuiaola. Noho iho la i ko laua hale oia wale\nno, hookapu ia ia waho o ka hale, aole maalo i waho, aole kanaka hele\nilaila, hoomalu iho la ia me ka noho mehameha loa.\n\nA hiki i kona wa ai, kaumaha ae la ia ia Hoeu kana kane i akua nona:\n\n\n Eia ka ai e Hoeu,\n Eia ka ia,\n Eia ka wai,\n Amama ua noa,\n\n\nOlelo maalea iho la o Kawaunuiaola, penei:\n\n\n E ai paha wau?\n O ai paha.\n O kuu wahi ai hea la auanei?\n E Laalaawale.\n O ko wahi ai hea auanei?\n O ko wahi poi paha.\n O ai hoi ha.\n\n\nMa keia olelo a Kawaunuiaola, oia wale iho no, kuhi na mea a pau loa he\nkane ka Kawaunuiaola, i ke kamailio mehe mea ala elua ka walaau.\n\n\n Eia ka ai la e ke akua,\n E hina mai ka lani kui aloha i loko,\n E muki e! Eia ka ai.\n Na muki ka ai,\n Na ke akua lele po,\n E hina i uka,\n E hina i kai,\n E hina a ka alualu moana,\n E uhao no ka pololi i loko,\n A hoehoene ana i loko o ka hei,\n O ka hikii paa no,\n Ka huluhulu o ke akua,\n Aohe ka paa a okole hakahaka,\n O ka paa no a okole puu.\n Ina ka puu nui i loko la he aloha.\n Hoeahoe, Hoeahoe-a.\n Ka ka lawaia hoe la i ka moana,\n Ka ka mahiai hoe la i waena.\n Ka ke akua hoe la i ke ala.\n Pehea la auanei ka pono?\n Ma kahi no a olua e hele ai,\n Mai Kula a Hamakua,\n Peepee puhala ka ua o Hamakua,\n Ka ua o Hunahuna-lauki,\n E huna aku oe i kuu mea ilaila.\n\n\nMa keia mau hana a Kawaunuiaola, i imi ai me ka maalea, hele aku la ka\npoe i lohe i keia mau olelo a hiki i ke kane ia Hoeu, olelo aku la: \u201cE\nHoeu! Kupanaha ko wahine o Kawaunuiaola, he kane paha ko wahine e\nwalaau ana, elua leo, he leo wahine, he leo kane, he kane hoao paha na\nko wahine?\u201d A lohe o Hoeu i keia olelo a kela poe, ku ae la ia a\nhaalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a\nKawaunuiaola mai. Hele aku la ia e hui me Kawaunuiaola ma Kula, a hiki\nia i mua o kana wahine, ninau aku la ke kane e like me kona lohe, hoole\nmai ka wahine: \u201cAohe a\u2019u kane, owau wale no.\u201d Hoi ae la laua a noho pu\ne like me mamua, he kane a he wahine. Nani ka maalea o kana wahine.\n\n\n\n\n\n\n\n\nLEGEND OF AIAI.\n\n\nKuula was the father and Hina was the mother of Aiai. They lived in\nNiolopa, [772] Nuuanu. Kuula and his wife were great fisher folks, and\nthey had in their possession a pearl fish-hook of great value [773]\ncalled Kahuoi. This pearl fish-hook was in the keeping of a bird called\nKamanuwai and it was kept at Kaumakapili. [774] This pearl fish-hook\nwas so enticing that every time Kuula went out for aku, outside of\nMamala, [775] upon seeing the hook they would jump into the canoes of\ntheir own accord. This fish was the food which this bird lived on.\n\nWhile Kuula was out for aku one day, outside of Mamala, Kipapalaulu the\nking of Honolulu, also went out fishing; and when he came near the\nplace where Kuula [776] was fishing, he saw the aku jumping into the\ncanoes of Kuula of their own accord. Upon seeing this he made up his\nmind to steal this fish-hook, Kahuoi, which in due time was carried\nout. This act not only deprived Kuula of his favorite hook, but the\nbird also hungered from loss of its food. Through this seizure of the\npearl hook by Kipapalaulu the bird went without any food, it would fly\non its roosting place and go to sleep. It was because the bird,\nKamanuwai, closed its eyes from hunger was the reason why the place\nwhere it lived was called Kaumakapili, [777] and the place is so called\nto this day.\n\nSome time after this Hina conceived and in due time gave birth to a\nmale child, who was called Aiai. At the birth of the child the parents\nthrew it into the stream just below Kaumakapili. The water carried the\nchild to a rock called Nahakaipuami, just below the Haaliliamanu\nbridge, where it is seen to this day (of writing), where it floated.\nKipapalaulu was at this time living at Kapuukolo, [778] where his\npalace was situated, with his daughter, Kauaelemimo by name. One day at\nnoon she went in bathing with her maids and discovered Aiai by a large\nrock. Kauaelemimo took the child as her own and brought it up.\n\nWhen Aiai grew into manhood he was very handsome; so Kauaelemimo took\nhim to be her husband. After a while she conceived a child and she\nbegan to have a longing for some fish; so Aiai went out rod fishing\nalong the coast and after catching a few took the fish home and gave\nthem to his wife. After the lapse of some twenty or thirty days,\nKauaelemimo had a longing for aku; so she told Aiai to go out aku\nfishing. Aiai upon hearing his wife\u2019s request asked her to go to her\nfather, Kipapalaulu and ask him for a pearl fish-hook. The wife\nconsented to this and went to her father. Upon coming in her father\u2019s\npresence, he asked her: \u201cWhat is it you want?\u201d \u201cI have come for a pearl\nfish-hook for my husband.\u201d \u201cYes, here is a pearl fish-hook.\u201d\nKauaelemimo took it and returned to her husband. When Aiai saw the\nfish-hook, he said: \u201cThis pearl fish-hook is worthless, the fish will\nnot bite it; it will weary one\u2019s body for nothing.\u201d The wife then asked\nhim: \u201cWhere can I get another pearl fish-hook then?\u201d Aiai replied: \u201cYou\ngo to your father and tell him there is a pearl fish-hook that will\nenrich the fishermen. It is in the fishermen\u2019s calabash of fishing\nutensils.\u201d By this the husband wished to get possession of the pearl\nfish-hook Kahuoi which had been stolen from his father by Kipapalaulu.\n\nUpon coming to her father she asked for another pearl fish-hook.\nKipapalaulu refused, saying: \u201cThere is none left to give; that was the\nlast pearl fish-hook I had which I gave you.\u201d Kauaelemimo said: \u201cAiai\ntold me, you had another one; it is in the fishermen\u2019s calabash of\nfishing utensils.\u201d \u201cYes, certainly there is one. I now remember it for\nthe first time.\u201d The calabash was then brought to the king and when he\nlooked in it he found the hook which he gave to his daughter. The wife\nthen returned with it to her husband. Aiai took it and said: \u201cMy days\nof poverty [779] are now over since you have come back.\u201d Aiai then said\nto his wife: \u201cGo back again to your father and ask him for a canoe; not\none of five or eight fathoms in length, but get one that is ten fathoms\nin length; that is the size of the canoe that I want from your father.\u201d\nWhen Kauaelemimo arrived in the presence of her father, she asked for\nthe canoe described by her husband. When the canoe ten fathoms in\nlength was brought the father asked the daughter: \u201cWho will be able to\npaddle this canoe?\u201d \u201cMy husband will.\u201d When Aiai heard the answer made\nby his wife, he took the canoe and set out with the bird, Kamanuwai,\ntaking the pearl fish-hook, Kahuoi, along. When he arrived off of\nMamala he took out the hook and began fishing. The aku began to come\nand jump into the canoe of their own accord until it was loaded down\ndeep. The bird then eat some of the fish and was again restored to its\nformer self. When Aiai came home his double canoe was loaded down deep\nwith aku. Upon arriving in the presence of his wife he gave her all the\nfish, but the pearl fish-hook was taken by the bird, Kamanuwai, its\nguardian. This is the legend of Aiai.\n\n\n\n\n\n\n\n\nKAAO NO AIAI.\n\n\nO Kuula ka makuakane o Hina ka makuahine, o Aiai ke keiki, o Niolopa i\nNuuanu ka aina. He mau lawaia o Kuula me kana wahine o Hina, na laua ka\npa ai, o Kahuoi ka inoa. O ka manu, o Kamanuwai, ke kiai o ua pa nei o\nKahuoi; o kahi e waiho ai o ua pa nei o Kaumakapili; he pa ai o Kahuoi.\nKe holo o Kuula i ka hi aku i waho o Mamala, na ke aku no e pii a e\nkomo na waa, a o ka ai no hoi ia a ua manu nei o ka ia.\n\nI kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o\nKipapalaulu, ke \u2019lii o Honolulu i ka lawaia, ike oia i ka pii o ke aku\ni na waa o Kuula, lawe aihue oia i ka pa, ia Kahuoi, lilo iaia, nele o\nKuula i ka pa, a pololi no hoi ka manu i ka ai ole. Ma keia lilo ana o\nka pa, ia Kipapalaulu, nele iho la ka manu i ka ia ole e ai ai.\nNolaila, kapaia o Kaumakapili i ka pili o na maka o ka manu o\nKamanuwai, a hiki i keia la. Nolaila, kela inoa o Kaumakapili.\n\nHapai o Hina, a hanau he keiki kane o Aiai, kiola iho la laua i loko o\nka muliwai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i\nka uapo a Hooliliamanu makai iho. Aia ilaila he pohaku o Nahakaipuami\nkona inoa, e waiho nei a hiki i keia la, maluna o ia pohaku o Aiai i\nlana ai. Ma Kapuukolo na hale o Kipapalaulu e ku ana, me kana\nkaikamahine, o Kauaelemimo ka inoa. I ke awakea, hele o Kauaelemimo e\nauau me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o\nKauaelemimo i keiki nana, a hanai iho la.\n\nA nui o Aiai, he keiki maikai loa ke nana aku, lawe ae la no o\nKauaelemimo i kane nana, a moe iho la. A hapai o Kauaelemimo, ono iho\nla ia i ka ia, hele aku la o Aiai i ke kamakoi ma kela wahi i Halekuke,\na loaa na ia hoi mai la ai ka wahine. A hala he mau anahulu, ono o\nKauaelemimo i ke aku, olelo aku ia Aiai, e holo i ka hi aku; olelo mai\no Aiai: \u201cO hele i pa i ko makuakane ia Kipapalaulu.\u201d Ae aku ka wahine,\nhele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu:\n\u201cHeaha kau?\u201d \u201cI hele mai nei au i pa na kuu kane.\u201d \u201cAe, he pa, eia ka\npa.\u201d Hoi aku la ka wahine a hiki, haawi aku la i ka pa ia Aiai. Olelo\nmai o Aiai: \u201cAohe loaa a keia pa; he pa ai ole, hoeha kino i keia pa.\u201d\nA olelo mai ka wahine: \u201cA auhea la auanei ka pa?\u201d I aku o Aiai: \u201cO hele\na ko makuakane olelo aku, he pa no, aole e nele ka lawaia i ka pa, aia\niloko o ka ipu holoholona a ka lawaia.\u201d O ko Aiai manao ma keia olelo i\nka wahine, i loaa ka pa o Kahuoi, a kona makuakane, i aihue ia ai e\nKipapalaulu.\n\nA hiki ke kaikamahine i mua o Kipapalaulu, nonoi aku i pa e haawi hou\nmai, hoole mai o Kipapalaulu: \u201cAohe pa i koe; o ka pau ae la no ia o na\npa.\u201d I aku o Kauaelemimo: \u201cKa! Olelo mai nei o Aiai, he pa no, aia ka\niloko o ka ipu holoholona a ka lawaia.\u201d \u201cAe, he pa io, akahi au a\nmanao.\u201d Kiina aku la a lawe ia mai la, i nana iho ka hana, he pa. Lawe\naku la ka wahine a mua o Aiai, lalau mai la o Aiai a olelo iho la: \u201cOla\nna iwi ua hoi mai nei oe.\u201d\n\nI aku o Aiai i ka wahine: \u201cE hoi hou oe i waa no\u2019u; aole ka waa elima\nanana ka loa, a e walu, o ka waa he umi anana ka loa. Oia ka waa au e\nolelo aku ai i ko makuakane.\u201d A hiki ka wahine imua o Kipapalaulu,\nnonoi aku la i waa, a hiki i ka waa umi anana ka loa. Olelo mai ka\nmakuakane: \u201cNawai e hoe e hiki ai keia waa?\u201d \u201cNa kuu kane no.\u201d A lohe o\nAiai i ka olelo a kana wahine kii aku la ia a lawe mai la i ka waa,\nholo aku la ia me ka manu, o Kamanuwai, a me ka pa o Kahuoi, a waho o\nMamala, wehe ka pa a lawaia, na ke aku no i pii a komo ka waa, ai iho\nla ka manu a ola ae la. Hoi mai la o Aiai, ua piha na waa i ke aku, a\nhiki i mua o ka wahine, haawi aku la i ka ia, o ua pa nei lilo aku la\nia Kamanuwai ke kiai. Pela ke kaao no Aiai.\n\n\n\n\n\n\n\n\nLEGEND OF PUPUALENALENA.\n\n\nPupualenalena was a dog that once lived in Puako, Hawaii, with its own\nmaster. After a while his master was kidnapped by Kanikaa, a spirit, so\nthe dog went and lived with another master. It was the usual thing for\nthe new master to go out fishing, so he took the dog with him, making\nit sit behind him in the canoe. Every time a fish was caught the dog\nwould eat it up, and as the dog kept on doing this for some time, the\nmaster said: \u201cYes, I have no objections to your eating the fish, if you\ncan only supply me with my favorite drink, the awa, then it would be\nall right for you to eat the fish.\u201d\n\nWhile the master was saying this, the dog Pupualenalena understood him.\nIn the evening the dog disappeared. This absence was because it went to\nsteal awa down in the valley of Waipio. At this time Hakau the king was\nliving at Waipio. He owned a large field of awa, just at the foot of\nthe Puaahuku cliff. This was the field where Pupualenalena came and got\nawa. At daybreak he would reach home with his awa, when his master\nwould take it, cut it up and prepare some and drink it. The master\nafter this had all the awa he wanted and the dog kept him supplied for\nmany days. The dog, however, went to the place so often that after a\nwhile very little of the field was left; so Hakau began to be\nsuspicious and therefore set guards over the field. While the guards\nwere watching one night, the dog came to the field and began pulling up\nthe awa; when he had a sufficient amount for a load it took up the load\nand returned home. The guards then were sure that a dog was pulling the\nking\u2019s awa, so they followed it. The dog being much faster than the\nguards it got away; but one fellow who was a good runner kept up the\nchase until Pupualenalena was finally tracked to Puako. When the guard\nsaw the dog\u2019s master he was covered with scales from the constant use\nof awa. The guard then approached him and asked: \u201cSay, is this your\ndog?\u201d The master replied: \u201cYes.\u201d The guard then said: \u201cYou two have\nsinned against the king, Hakau. Your dog has been stealing the awa\nwhich belongs to the king.\u201d The guard then took the man and his dog and\nbrought them to Hakau in the valley of Waipio. When they arrived in the\npresence of Hakau, Hakau asked: \u201cIs this your dog?\u201d \u201cYes, it is mine,\u201d\nanswered the man. Hakau asked: \u201cHave you been drinking my awa then?\u201d\n\u201cYes, I have been drinking it. I thought that the awa came from some\nplace nearer home. But I am mistaken, and that he has been getting it\nfrom Waipio, here.\u201d Hakau replied: \u201cYes, I am going to kill both of you\nfor taking my awa.\u201d\n\nDuring this time, in the reign of Hakau, there was a large shell used\nas a trumpet, called Kuana, that was owned by the spirits which lived\nabove Waipio. This shell was blown every night and the sound from it\nmade Hakau angry. So he said to the master of Pupualenalena: \u201cI will,\nhowever, save you and your dog if you will get me the shell owned by\nthe spirits.\u201d While Hakau was speaking, Pupualenalena heard and\nunderstood the king\u2019s wish. That night the shell was again blown by the\nspirits. At midnight the king of the spirits retired leaving the guards\nto keep watch; but later on they also fell asleep. Pupualenalena then\nstole in and jumped over the sleeping guards. Seeing the shell hanging\nover the king, it jumped over him, took the shell, stuck his head in\nthrough the loop of the string by which it was hung up and ran off with\nit. While in its flight and just as he was out of the house one side of\nthe shell struck a rock and a piece of the shell was broken off. Upon\nhearing the crack of the shell the spirits woke up and gave chase, but\nthey were unable to catch the dog.\n\nWhen the dog arrived in the presence of Hakau with the shell, he was so\nhappy that he thereupon placed the master and his dog on a piece of\nland near by, and they became great favorites with Hakau.\n\n\n\n\n\n\n\n\nKAAO NO PUPUALENALENA.\n\n\nHe ilio o Pupualenalena, o Puako i Hawaii ka aina. Noho iho la ua ilio\nnei me kona kahu ponoi, a lilo aku kona kahu ponoi ia Kanikaa, he \u2019kua\nia, noho iho la ia me kona kahu hanai. He mea mau i ke kahu ka holo e\nlawaia, a o ua ilio nei mahope o ke kahu; loaa no ka ia pau no i ka\nilio, pela aku no, a no ia pau o ka ia i ka ilio, olelo iho la ke kahu:\n\u201cU, ua pono no hoi kau ai ana i ka ia, i na hoi e loaa ana ka\u2019u puni ia\noe o ka awa, alaila, pono no hoi kau ai ana i ka ia.\u201d\n\nMa keia olelo a ke kahu, ua lohe ua ilio nei o Pupualenalena. I ka wa\nahiahi, nalowale ua ilio nei o Pupualenalena. O keia nalo ana, ua hele\ni ka aihue awa i lalo o Waipio. O Hakau ke \u2019lii e noho ana i Waipio ia\nwa, nana ua mala awa nei i ka pali o Puaahuku olalo iho. I laila ka awa\na Pupualenalena i kii ai e uhuki, a kokoke e ao, halulu ana ua ilio nei\nme ka awa, lalau aku la ke kahu a mama iho la i ka awa, a inu iho la.\nInu mau aku la ke kahu i ka awa, a nui na la i hala, kii mau no hoi ka\nilio i ka awa a kokoke e pau ka mala awa a Hakau, hoohuoi o Hakau i ka\npau o ka awa, a hoonoho aku la i mau kanaka kiai. Ia lakou e kiai ana,\nhiki ana ua ilio nei, a kokoke i ka mala awa, huhuki ana i ka awa, ia\nwa, maopopo ia lakou he ilio ka mea nana e huhuki nei ka awa a ke \u2019lii.\nA ahu ka awa a ua ilio nei, hoi aku la, hahai aku la lakou mahope o ua\nilio nei.\n\nUa oi aku ka mama o ka ilio i mua o ka poe nana e hahai ana, nolaila,\nhaalele kekahi poe kanaka i ka hahai ana i ua ilio nei a hoi aku la.\nHookahi kanaka i hahai loa ia Pupualenalena a hiki i kai o Puako. Nana\naku la ia i ke kahu o ua ilio nei, ua hele a mahuna i ka awa, ninau aku\nla: \u201cEa, nau no keia ilio?\u201d Ae mai la kela: \u201cAe.\u201d I aku ua kanaka nei:\n\u201cUa hewa olua i ke \u2019lii ia Hakau, oia ka awa a ko ilio e kii nei, o ka\nawa a ke \u2019lii.\u201d Lalau aku la ua kanaka nei i ka ilio a me ke kahu, a\nlawe aku la i mua o Hakau malalo o Waipio.\n\nA hiki laua nei i mua o Hakau, ninau mai o Hakau: \u201cNau no keia ilio?\u201d\n\u201cAe, na\u2019u no,\u201d pela ke kahu. Wahi a Hakau: \u201cA nau no e inu nei kuu\nawa?\u201d \u201cAe, na\u2019u no, e kuhi ana au eia ma kahi kokoke keia awa, aole ka:\nEia ka i Waipio nei.\u201d I aku o Hakau: \u201cAe, e make ana olua ia\u2019u no ka\npau ana o kuu awa ia olua.\u201d\n\nAia iloko o ia wa e noho alii ana o Hakau, he pu na ke \u2019kua, o Kuana ka\ninoa o ia pu, iluna aku o Waipio, e kani mau ana ua pu nei i na po a\npau loa, nolaila, uluhua o Hakau. Nolaila, olelo aku o Hakau i ke kahu\no Pupualenalena: \u201cAia ke ola o olua me ko ilio a loaa ka pu a ke \u2019kua.\u201d\nIa Hakau e olelo nei, ke lohe nei o Pupualenalena. A ahiahi, kani ka pu\na ke \u2019kua; a aumoe, moe ke \u2019lii o ke \u2019kua, ala na kiai, a mahope pauhia\ni ka hiamoe. Komo ana o Pupualenalena iloko, ae aku la maluna o na\nkiai, nana aku la e kau ana ua pu nei maluna o ke \u2019lii wahi, ae aku la\nno keia maluna o ke \u2019lii a loaa ka pu, komo aku la ke poo o ua ilio nei\nmaloko o ke kaula kakai o ka pu, e paa ai, a holo mai la.\n\nMa keia holo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka\npohaku, niho mole, ala ke \u2019kua a alualu ia ia nei, aole i loaa mai.\nHiki keia i mua o Hakau me ka pu, olioli o Hakau i ka loaa ana o ka pu,\nnolaila, hoonoho o Hakau i ke kahu a me ka ilio i ka aina, a lilo ae la\ni punahele na Hakau.\n\n\n\n\n\n\n\n\nLEGEND OF KAULANAPOKII.\n\n\nKaumalumalu was the father and Lanihau was the mother who once lived in\nHolualoa, Kona, Hawaii, residing there as king and queen at that time.\nMumu was their first-born, then came Wawa, then Ahewahewa, then\nLulukaina and then Kalino making five sons. Then came Mailelaulii,\nMailekaluhea, Mailepakaha, Mailehaiwale and last came Kaulanapokii\nmaking five daughters. After the children were grown up, Mailelaulii\nasked her younger sisters, saying: \u201cLet us go sight seeing [780]\nhereabouts.\u201d They then started out and went as far as Huehue from which\npoint Kohala can be seen. On beholding the white sands of Kiholo and\nKapalaoa they were enticed to go on. When they arrived at Kapalaoa they\nthought they would keep on to Kalahuipuaa. Upon arriving at Kalahuipuaa\nthey met Puako.\n\nPuako was a very handsome man whose form was perfect. When he saw\nMailelaulii he took her to be his wife and that night they were covered\nwith the same kapa. Very early the next morning the girls looked and\nsaw Puako carrying sea water and filling pools for salt making. Upon\nseeing this the sisters got disgusted and said to Mailelaulii: \u201cSay, if\nthat is going to be your husband we will all be made weary carrying sea\nwater for salt making and our skins will look like the windward bark of\na noni tree.\u201d Mailelaulii then said to Puako: \u201cMy sisters are urging me\nto continue on our way sight seeing.\u201d Puako consented to this, so the\ngirls departed on their way to Kohala. When they arrived at Kokoiki, in\nKohala, they met Hikapoloa, the chief of Puuepa and Hukiaa; as he was a\nsingle man he took Mailelaulii to be his wife: so the sisters took up\ntheir residence in Kohala.\n\nShortly after this some of the Kohala people sailed for Kekaha and from\nthere continued on to Holualoa, Kona, for the purpose of trade, where\nthey met Mumu and his brothers. Mumu and his brothers were fishermen\nand caught aku and all other kinds of fish. They had in their\npossession some very rare pearl fish-hooks, which supplied them with\nall the aku they wanted. The Kohala traders got their fish from Mumu\nand his brothers.\n\nOn returning to Kohala the traders upon arriving at Puuepa took some of\nthe fish to Hikapoloa, his wife and sisters. When the fish was given to\nthem the sisters asked: \u201cWhere did you get your fish from?\u201d \u201cFrom\nHolualoa.\u201d \u201cFrom whom at Holualoa?\u201d \u201cFrom Mumu and his brothers.\u201d The\nsisters then said to Hikapoloa: \u201cThey are our brothers. There are five\nof them and all fishermen.\u201d Hikapoloa then asked: \u201cDo you think I will\nbe able to get a pearl fish-hook if I should go for one?\u201d \u201cYes, they\nwill not refuse you one if you tell them that you are their\nbrother-in-law and if you tell them that Mailelaulii is your wife.\u201d\n\nSoon after this Hikapoloa set sail for Kona and landed at Holualoa.\nUpon his arrival his brothers-in-law were out fishing so he awaited for\ntheir return. Upon being told that he was their brother-in-law, they\nasked him: \u201cWhat is the object of your visit?\u201d \u201cI have come for a pearl\nfish-hook for aku fishing. That is the only thing that has brought me\nhere, nothing else.\u201d \u201cYes, you shall have a pearl fish-hook. Here it\nis, with the rod and line.\u201d When Hikapoloa came home his canoes were\nloaded down with dry aku as well as with fresh aku.\n\nAfter Hikapoloa had been home for some time he gave orders that the\ncanoes be made ready to go out fishing for aku. When the canoes were\nready they started out and upon coming to the aku grounds he took up\nthe fish-hook and held it in his hand, thinking that the aku would jump\ninto the canoe of their own accord. He held the hook this way all day\nuntil the paddlers were stiff with cold, but no aku was caught. Upon\nfailing to get any aku he took it as sufficient cause for the death of\nhis brothers-in-law. When they arrived home, Hikapoloa did not tell his\nwife of his plans to kill his brothers-in-law; but he told the watchman\n[781] at Kukuipahu, the place where the canoes from Kona generally make\ntheir landing, saying: \u201cIn case my brothers-in-law from Kona should\narrive, don\u2019t give them any food; tell them they can get their food up\nat Hikapoloa\u2019s place.\u201d Hikapoloa then prepared firewood and the umu,\n[782] and then selected a guard for the door who was already armed with\na stone axe and instructed him that when any head should enter the door\nto cut it off.\n\nNot very long after this a prolonged drought visited Kona and food\nbecame very scarce. After a while there was no food to be had in the\ndistrict; Kohala was the only place that had food, so Kalino said to\nhis older brothers: \u201cLet us sail to Kohala and get us some food.\u201d The\nbrothers consented to this; so they made ready and while on their way\nthey fished for aku. When they arrived at Kukuipahu, in Kohala, their\ncanoe was loaded down deep with aku. As they came ashore they were all\nfaint with hunger from want of food; so they went to the house of the\nwatchman expecting to obtain some food. When they arrived at the house\nthe watchman said: \u201cYour brother-in-law has left word that you go right\non up as he has the food for you.\u201d The younger brothers then said to\nMumu: \u201cYou go on up and when you get there bring us some food. After we\nhave some food we will also go up. Don\u2019t be long.\u201d Mumu then took up an\naku and started on his way to Puuiki, a hill looking down on Kukuipahu\nand from which point the houses of Hikapoloa could be seen. As he\nreached the top of the hill, the watchman called out to Hikapoloa:\n\u201cSay, I see a man, he comes running with a fish in his hand.\u201d Hikapoloa\nlooked and saw it was Mumu, so he said: \u201cIt is the brother of\nMailelaulii.\u201d When Mumu arrived outside of the enclosure surrounding\nthe house, he asked of the watchman: \u201cWhere are the chiefesses?\u201d The\nwatchman said: \u201cThat is afterwards; enter the house and have some food\nfirst, then you may see your relations.\u201d On thus being invited, Mumu\nentered the enclosure and went up to the house. The inner guard then\ncalled out: \u201cCome in.\u201d At this Mumu entered, head first, when down came\nthe axe and the head was cut off from the body. The head rolled off to\nsome distance and then asked:\n\n\n Inquire and ask\n For the fault why the man was killed;\n What is the fault that a man should be killed?\n\n\nHikapoloa answered: \u201cThere is a fault. The pearl fish-hook that was\nworthless was given to me and the pearl fish-hook that the aku is fond\nof was kept back. That is the fault.\u201d The head of Mumu again inquired\nof Hikapoloa:\n\n\n Is that all the fault, why a man should be killed?\n\n\nThe umu by this time was hot and ready; the body was then put into the\numu. After it was cooked Hikapoloa said: \u201cThe person who will eat the\nbiggest amount [783] shall be presented with the largest ahupuaa.\u201d\nAfter the body was eaten the bones were thrown onto a pile of\nsugar-cane trash. The younger brothers in the meantime awaited for the\nreturn of their brother. After some time had lapsed Ahewahewa went up\nand he also was killed. The next one followed and so on down to Kalino.\nWhen it came to Kalino\u2019s turn, he took up an aku and started off. When\nhe got to Puuiki, he was seen, and the watchman called out to\nHikapoloa: \u201cSay, there is a thin man coming up.\u201d Hikapoloa answered:\n\u201cIt must be Kalino; he must be coming up sideways for he is a large\nman. He is the last one, the youngest of the brothers.\u201d When Kalino\narrived with the aku in his hand, he asked the watchman: \u201cWhere are the\nchiefesses?\u201d \u201cYou can see them later on, enter first and help yourself\nto some food, then afterwards go and see them.\u201d Kalino then entered the\nhouse, when down came the axe and his head was cut off. The head of\nKalino then asked:\n\n\n Inquire and ask\n For the fault why the man was killed;\n What is the fault that a man should be killed?\n\n\nHikapoloa answered: \u201cThere is a fault. The pearl fish-hook that was\nworthless was given to me and the pearl fish-hook that the aku is fond\nof was kept back. That is the fault why he should be killed.\u201d The head\nof Kalino then answered:\n\n\n Is that all the fault why a man should be killed?\n\n\nKalino\u2019s body was then cooked in the umu and was then eaten up; and the\nbones were thrown in a heap of ahuawa. [784]\n\nThere were five brothers, requiring five umus and five different kinds\nof firewood:\n\n\n Mumu, the man, the wood was opiko. [785]\n Wawa, the man, the wood was aaka. [786]\n Ahewahewa, the man, the wood was mamane. [787]\n Lulukaina, the man, the wood was pua. [788]\n Kalino, the man, the wood was alani. [789]\n\n\nThey were all killed without the knowledge of their sisters, as they\nwere at this time composing a mele or chant for the child of Hikapoloa\nand Mailelaulii which was as yet unborn. They were closed up in another\nhouse, never once coming out; as people while composing a name chant\nwere restricted [790] and not allowed to go in and out of the house.\nBut Kaulanapokii, the youngest of the sisters, saw the spirits of their\nbrothers standing without heads; five bodies headless, whereupon she\nwept and walked back and forth within the house. Kaulanapokii was a\nwoman who had supernatural powers and could see certain things. This\npower is even now possessed by the doctors who give medicines in her\nname.\n\nWhen Mailelaulii saw Kaulanapokii weeping, she inquired saying: \u201cWhy\nare you walking back and forth? We are composing a chant, but you are\nwalking back and forth.\u201d Kaulanapokii replied: \u201cOur brothers have all\nbeen killed by your husband, for I see all five of them standing\nwithout heads.\u201d The sisters then all began weeping for their brothers,\nbut Kaulanapokii stopped them saying: \u201cDon\u2019t weep.\u201d Kaulanapokii then\ntold her sister Mailelaulii: \u201cSit down and force the child to come\nforth at this time, so that your husband upon hearing the child will\ncome in here, when he shall be killed.\u201d Through the supernatural powers\nof Kaulanapokii, the child came forth although the time for its\ndelivery was not yet come. This was caused through the anger of\nKaulanapokii. As the child came forth, Kaulanapokii took it by the feet\nand held the child up, at the same time calling to Hikapoloa: \u201cCome and\nget your child.\u201d Hikapoloa then came into the house. As he entered,\nKaulanapokii called out to her sisters:\n\n\n Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, [791]\n Let the ie and the rivers of water\n Block up the back, block up the front.\n Ye fog that creeps there in the uplands,\n Ye fog that creeps there in the lowlands,\n Ye ugly seas, ye raving seas,\n Ye seas that rise and stand.\n Ye rains arise, ye winds arise,\n Arise! Arise!!\n\n\nWhereupon the house was completely covered over with the maile vines\nand the ie vines. The rain beat down in torrents, the wind blew in a\ngale and the fog and mist covered the land. This prevented Hikapoloa\nfrom getting out, as the ie and maile had entangled the whole house.\nUpon seeing this the priest, Kehoni by name, who had entered with\nHikapoloa, called out:\n\n\n Say, Kaulanapokii,\n The all-powerful woman from the eastern sun,\n The breadfruit that cannot be reached with a pole,\n Allow me a pathway.\n\n\nKaulanapokii consented to this, and the maile and ie vines separated,\npermitting Kehoni to walk out and thus saving himself. Hikapoloa died\nand the house was set on fire. Kaulanapokii then proceeded to the place\nwhere her brothers had been killed and called in a chant:\n\n\n Say, thou smoke of the opiko send your fragrance from the uplands,\n Perchance you have seen my brother Mumu?\n\n\n\u201cYes, I have seen him, his bones are lying there on the pile of\nsugar-cane trash.\u201d Kaulanapokii then proceeded to the rubbish pile and\ncollected the bones together. She then called each brother in turn\ncollecting their bones together until it was the turn of her fifth\nbrother, Kalino, when she called:\n\n\n Say, thou smoke of the alani, send your fragrance from the uplands,\n Are you not the wood with which my brother was cooked?\n\n\n\u201cYes, I am the wood. He was cooked. He has been consumed and the bones\nare there in the ahuawa heap where they now lie.\u201d Kaulanapokii\nproceeded to the place indicated and collected them. After all the\nbones had been collected, Kaulanapokii said to her sisters: \u201cLet us\nwork on our brothers and when they come to life again we will return to\nKona.\u201d The sisters then first took up Mumu and after he came back to\nlife the others were taken up. After all the brothers had been restored\nto life, they all returned to Kona, where they all made oath, that they\nwould never be covered over with the same kapa with any man or woman\nfrom Kohala. This oath was even taken up and kept by their children\nafter them. Thus did they forsake the proud land of Kohala and its\nfavorite wind, the aeloa.\n\n\n\n\n\n\n\n\nKAAO NO KAULANAPOKII.\n\n\nO Holualoa i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o\nLanihau ka makuahine, he mau alii laua no Kona ia wa. O Mumu ka mua, o\nWawa, o Ahewahewa, o Lulukaina, o Kalino, alima kane. O Mailelaulii, o\nMailekaluhea, o Mailepakaha, o Mailehaiwale, o Kaulanapokii, alima\nwahine. Noho iho la lakou a pau i ke nui, olelo aku o Mailelaulii i\nkona mau kaikaina: \u201cE hele kakou e makaikai maanei aku nei.\u201d Hele mai\nla lakou a hiki i Huehue e nana ala ia Kohala, nana mai la, a makemake\nmai la i ke aiai o ke one o Kiholo a me Kapalaoa, a hiki lakou i laila,\nmalaila mai a hiki i Kalahuipuaa, e noho ana o Puako.\n\nHe kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia\nMailelaulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la\nlakou ia Puako, e hele ana i kuapa i ka halihali kai loko o na poho\npaakai, a hoowahawaha iho la ia Puako. Olelo aku na kaikaina, ia\nMailelaulii: \u201cEa, ina o kau kane kela, luhi kakou i ka hoohaha paakai,\ni ka lawe i ke kai, hele wale iho no ke kino a kuanoni.\u201d\n\nOlelo aku la o Mailelaulii ia Puako: \u201cE hele ana makou e makaikai, ke\nkoi nei lakou nei ia\u2019u e hele makou.\u201d Ae mai la o Puako, nolaila, hele\nlakou nei ma Kohala nei. A hiki lakou i Kohala a noho ma Kokoiki, e\nnoho ana o Hikapoloa he \u2019lii no Puuepa a me Hukiaa, aohe wahine ana,\nnolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine, a noho iho la\nlakou ia Kohala.\n\nA liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala\nloa i Kona a Holualoa, kahi o Mumu ma. O ka Mumu ma hana me na kaikaina\no ka lawaia, o ke aku ka ia a me na ia e ae, a na lakou ua pa ai nei i\nke aku. No laila ka ia a ka poe kalepa o Kohala i holo aku ai.\n\nHoi mai la lakou a Puuepa, lawe mai la i kekahi mau ia na Hikapoloa a\nme na wahine. Ninau aku la lakou: \u201cNohea ka oukou ia?\u201d \u201cNo Holualoa.\u201d\n\u201cNa wai la o Holualoa?\u201d \u201cNa Mumu ma.\u201d I aku lakou ia Hikapoloa: \u201cO ko\nmakou mau kaikunane ia, elima ko lakou nui, he poe lawaia wale no.\u201d\nOlelo mai o Hikapoloa: \u201cPehea, loaa no ia\u2019u ka pa ke kii?\u201d \u201cAe, aole e\naua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o\nMailelaulii kau wahine.\u201d\n\nHolo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a\nhoi mai la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na\nkaikoeke, e like me ka olelo a na kaikuahine. Ninau mai la na kaikoeke:\n\u201cHeaha kau huakai?\u201d \u201cHe pa hi aku, o ia ko\u2019u mea i hiki mai nei, aohe\nmea e ae.\u201d \u201cAe, he pa, eia no me ka makoi a me ke aho.\u201d Hooili mai la\nlakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.\n\nHai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale\naku la i na waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o\nke aku, lalau iho la o Hikapoloa, i ka pa a paa ae la i ka lima, e\nmanao ana ia e lele mai ke aku mai ke kai mai a komo i ka waa. Pela ka\nhana ana a po ka la, pau na hoewaa i ka opili, aohe loaa o ke aku;\nnolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae\naku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia\nlakou e make na kaikoeke.\n\nOlelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko\nKona waa ke holo mai: \u201cE! I hiki mai o\u2019u kaikoeke mai Kona mai, mai\nhanai oe i ka ai, olelo aku oe aia i uka ka ai ia Hikapoloa.\u201d\nHoomakaukau iho la o Hikapoloa, i ka wahie a me ka umu, a hoonoho iho\nla i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina e komo\nke poo maloko o ka hale, alaila ooki i ke koi.\n\nA hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo\naku o Kalino i na kaikuaana: \u201cE holo kakou i Kohala i ai na kakou.\u201d Ae\nna kaikuaana, holo mai la lakou me ka hi aku a komo na waa hiki i\nKukuipahu ma Kohala. A pae lakou i Kukuipahu, ua pololi, ua hele a maka\nponiuniu i ka make a ka ai, hoona aku la lakou nei a ka hale o ke kiai,\nolelo mai ke kiai: \u201cE! I olelo mai ke kaikoeke o oukou e pii oukou ke\npae mai, aia no ka ai iaia.\u201d I aku na kaikaina ia Mumu: \u201cE pii oe, a\nhiki, lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.\u201d\nHopu iho la o Mumu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e\nnana ana ia kai o Kukuipahu, a e nana ana i na hale o Hikapoloa. Hai\naku ke kiai ia Hikapoloa. \u201cE, he kanaka hoi keia eia la, ke holo mai\nnei he ia ko ka lima.\u201d Nana aku la o Hikapoloa a ike, olelo aku la: \u201cO\nMumu, o ke kaikunane o Mailelaulii ma.\u201d\n\nA hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai:\n\u201cAuhea na \u2019lii wahine?\u201d I aku ke kiai: \u201cMahope ia, e komo e ai a maona,\nalaila i ka makamaka.\u201d Ma keia olelo a ke kiai, komo aku la o Mumu i\nloko o ka pa o ka hale, a hiki i ka hale, kahea mai ke kiai o loko:\n\u201cKomo mai.\u201d Komo aku la o Mumu, o ke poo kai komo, ooki iho la keia\nkanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai\nke poo o Mumu:\n\n\n E ui aku, e ninau,\n I ka hala i make ai ke kanaka;\n Heaha ka hala o kanaka i make ai?\n\n\nI aku o Hikapoloa: \u201cHe hala. O ka pa ai ole, haawi ia mai, o ka pa ai,\naua ia aku. Oia ka hala.\u201d Pane hou mai ke poo o Mumu ia Hikapoloa:\n\n\n O ka hala wale iho la no ia, e make ai kanaka?\n\n\nUa makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu,\na moa, olelo o Hikapoloa: \u201cO ka mea ikaika i ka ai ana, e lilo ke\nahupuaa nui iaia. A pau ka ai ana, kiola ia aku la na iwi i ka\npuainako. Kakali mai la na kaikaina o ka hoi aku, a liuliu, pii o\nAhewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino i ke\naku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: \u201cE,\nhe kanaka wiwi ae hoi keia e pii mai nei.\u201d I aku o Hikapoloa: \u201cO Kalino\nkeia kanaka, ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau\nkeia o na kane. O ka muli loa keia o Mumu ma.\u201d A hiki o Kalino, me ke\naku i ka lima, ninau aku la i na kiai: \u201cAuhea na \u2019lii wahine?\u201d \u201cMahope\nia, e komo e ai a maona, alaila hele aku e ike.\u201d Komo aku la o Kalino,\nooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:\n\n\n E ui aku, e ninau\n I ka hala i make ai ke kanaka;\n Heaha ka hala o kanaka i make ai?\n\n\nI aku o Hikapoloa: \u201cHe hala. O ka pa ai ole, haawi ia mai, o ka pa ai,\naua ia aku, oia ka hala i make ai.\u201d Olelo mai ke poo o Kalino:\n\n\n O ka hala wale iho la no ia e make ai kanaka?\n\n\nKalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i\nwaho o ke opu ahuawa.\n\nElima lakou nei, elima umu, elima wahie, eia na wahie.\n\n\n O Mumu, ke kanaka, he opiko kona wahie;\n O Wawa, ke kanaka, he aaka kona wahie,\n O Ahewahewa, ke kanaka, he mamane kona wahie.\n O Lulukaina, ke kanaka, he pua kona wahie.\n O Kalino, ke kanaka, he alani kona wahie.\n\n\nUa make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana\nna kaikuahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua\npaa lakou ma kekahi hale e aku, me ka hele ole i waho o ka hale, no ka\nmea, he kapu ka inoa, aole e holoholo i waho, a i loko o ka hale. O\nKaulanapokii, ko lakou muli loa, ua ike ia i na uhane o na kaikunane i\nke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo\ni loko o ka hale.\n\nE olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he\nike; o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a\nhaha paaoao. Ninau mai o Mailelaulii: \u201cHeaha kou mea e holoholo nei, he\nhaku inoa hoi ka kakou, he holoholo kau?\u201d I aku o Kaulanapokii: \u201cO na\nkaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou, a\nelima aohe poo.\u201d \u201cUwe iho la lakou i na kaikunane i ka make ana.\u201d Papa\naku o Kaulanapokii: \u201cMai uwe oukou.\u201d I aku o Kaulanapokii ia\nMailelaulii: \u201cE hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe\naku ko kane hele mai, o kona wa ia e make ai.\u201d Ma ka mana o\nKaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o\nKaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o\nKaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia\nHikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i loko o\nka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.\n\n\n E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,\n E ke ie! E ka mana wai,\n E kahihi kua, e kahihi alo.\n E ka ohu kolo mai i uka,\n E ka ohu kolo mai i kai,\n E kai pupuka, e kai hehena,\n E kai pili aiku,\n E ala e ka ua, e ka makani,\n E ala! E ala.\n\n\nIa wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu\nme ka pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai\nla ke ie, ke maile. Kahea mai ke kahuna o Kehoni, ka inoa:\n\n\n E Kaulanapokii e!\n Ka wahine mana o ka la komo\n Ka ulu loaa ole i ka lou ia\n No\u2019u kekahi ola.\n\n\nAe aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i\nwaho, a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o\nKaulanapokii a hiki i kahi o na kaikunane i make ai, kahea aku ma ke\nmele:\n\n\n Ka uwahi opiko o uka e aala mai nei e!\n Ua ike paha oe i kuu kaikunane o Mumu.\n\n\n\u201cAe, ua ike, aia i ka puainako na iwi.\u201d Hele aku la keia ohi, houluulu\na kahi hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:\n\n\n Ka uwahi alani o uka e aala mai nei e!\n O ka wahie paha oe o kuu kaikunane i moa ai.\n\n\n\u201cAe, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu\nahuawa, kahi i waiho ai.\u201d Kii aku la keia houluulu. A akoakoa na\nkaikunane, olelo aku keia i na kaikuaana: \u201cE hana kakou i na kaikunane\no kakou a ola, hoi kakou i Kona.\u201d Hana iho la lakou a ola o Mumu ma,\nalaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko Kohala kane,\naole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa\nka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a\nme ka makani aloha he aeloa.\n\n\n\n\n\n\n\n\nLEGEND OF PUPUHULUENA.\n\n\nIt was amongst the steep cliffs to the east of Kohala, Hawaii, that\nPupuhuluena once lived. When he first came to the place there was no\nfood growing, no taro, no potatoes, no yams, nor anything else in the\nshape of food. All the food had been taken and hidden by the gods in\nKalae, Kau. Once upon a time Pupuhuluena had a desire to go fishing, so\nhe sailed to a point directly off Makaukiu. While he was busy fishing,\nhe saw that all the different fishes were gathered under his canoe; the\nuhu, [792] the nenue, [793] ulua, [794] kahala, [795] opakapaka, [796]\nhee, [797] manini, [798] opelu, [799] aku [800] and all the other kinds\nof fishes. When he saw the fish move away he followed them until the\ncliffs were passed, and as the fish kept on going he followed right\nalong; he arrived off Kohala, still the fish kept on: he arrived off\nKawaihae, still the fish kept on: then on to Puako and to Maniniowali\nwhere the manini remained behind, but he still followed until he was\noff Kekaha and from there on to Kaelehuluhulu; here the aku and\nopakapaka remained behind. Proceeding again until he was off the Kona\ncoast, here some of the other fishes remained behind, but he kept on\nfollowing the others until he was off the place called Kapukaulua, just\nthis side of Kalae where the ulua remained behind. At this place he saw\na canoe floating with a large-mouth net let down on the coral bed.\nThere were two fishermen in the canoe, Ieiea and Poopalu; they were the\nfishermen of Makalii.\n\nPupuhuluena upon seeing the men moved on until he was quite close to\nthem. He then took up a kukui nut, chewed it up and blew the substance\nupon the surface of the sea [801] which enabled him to clearly see the\nbottom. As he looked down he saw the fish entering the mouth of the\nnet, let down by Ieiea and Poopalu, so he called out: \u201cSay, the fish\nhave gone into your net.\u201d \u201cYou are telling a lie. We are looking down\nand we don\u2019t see any fish going in.\u201d The reason why Ieiea and Poopalu\ndid not see the fish was because they were chewing the sea-bean\n(mohihi) and blowing the juice on the surface of the sea which did not\nrender the sea smooth, so they were unable to see the bottom very\nclearly. The place where they had their net was not very deep.\nPupuhuluena, however, kept on calling to haul up the net till at last\nIeiea and Poopalu thought they would haul up the net, when to their\nsurprise they discovered it was full of fish. When Ieiea and Poopalu\nsaw that Pupuhuluena had something they did not have they requested\nsome kukui nut; so Pupuhuluena gave some of his nuts to the fishermen\nand they threw away their sea-beans. These two fishermen kept some of\nthe nuts and when they arrived home they planted some. This is how the\nkukui [802] was first introduced into the districts of Kona and Kau.\n\nPoopalu then gave Pupuhuluena some kalo and potatoes already cooked.\nPupuhuluena took them and placed them in his calabash. At this Poopalu\nasked him: \u201cWhy do you put them in the calabash?\u201d Pupuhuluena replied:\n\u201cTo save them for planting.\u201d Poopalu said: \u201cThey will not grow as they\nare already cooked. The gods have charge of the food and all else, and\nwe can only get it after it is cooked. If you wish to get some for the\npurpose of planting then obey this instruction: You must first hew out\nan image from a wiliwili [803] tree and then braid a basket of ie.\u201d\nPupuhuluena then consented to do this. After the image and basket were\nmade, Poopalu said to Pupuhuluena: \u201cPlace the image behind you on the\ncanoe while I will get into the basket and then we will sail to the\nland of the gods.\u201d\n\nWhen they arrived at Kalae where the gods were living, they were seen\nand began calling: \u201cLet the canoe come ashore at the safe landing\nplace.\u201d This place where the gods were directing them to land was the\nrefuse heap, which place by their power was made to be calm, while the\nusual landing place was made to be very rough. Poopalu, however,\ninstructed Pupuhuluena from within the basket to say: \u201cThat is a refuse\nheap; here is the landing place where the surf is breaking, for I am a\nnative son of this place.\u201d When the gods heard Pupuhuluena, they\nremarked amongst themselves: \u201cHe is a native son of the soil and not a\nstranger.\u201d The regular landing place then became calm while the rough\nsea went back to the place opposite the refuse heap. As Pupuhuluena\nwent ashore, the gods came down to help him lift the canoe. At this\nPupuhuluena said: \u201cThe stern of my canoe is kapued. I will lift that\npart myself while you can lift the forward part.\u201d After the canoe was\ncarried ashore, the gods brought all the different kinds of tubers and\nshowed them to Pupuhuluena, saying:\n\n\n Pupuhuluena,\n Kapala, Kapakio,\n What kind of food is this?\n\n\nPoopalu spoke from within the basket: \u201cTell them it is a Hoi, [804] it\nis poisonous.\u201d So Pupuhuluena chanted back:\n\n\n It is a Hoi, a poisonous food.\n One day to dig it,\n One day to stand it in water,\n One day to render it sweet,\n One day to warm it in the sun.\n But with all that, the children will die from eating it.\n It has sprouted, it is growing over yonder.\n\n\nThe gods then brought out another tuber and asked: \u201cWhat is this food\ncalled, Pupuhuluena?\u201d\n\n\n It is a yam, [805] it is a life-giving food,\n Go for it and bake it.\n When cooked, your wife is then sustained.\n\n\nThe gods then showed all the different tubers to Pupuhuluena, after\nwhich they invited him to join them in their games, which invitation\nwas accepted. While playing in a certain game, Pupuhuluena took some of\nthe gods and stood them up on their heads. This action so shamed them\nthat they gave Pupuhuluena each of the different tubers. Pupuhuluena\nthen returned to Kohala and planted the yam, and yam can be found at\nthe bottom of the cliffs to the east of Kohala to this day; also the\nkalo, potatoes, gourds, and all the different tubers. It was\nPupuhuluena who first introduced them into Kohala.\n\n\n\n\n\n\n\n\nKAAO NO PUPUHULUENA.\n\n\nO Kalae i na pali hulaana ka aina, ma Kohala, Hawaii, kahi noho o\nPupuhuluena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke\nkalo, ka uala, ka uhi, na mea ai a pau loa. Ua hoi ka ai, a i ke \u2019kua\nkahi i huna ia ai, ma Kalae i Kau. Noho iho la o Pupuhuluena, a\nmakemake i ka lawaia, holo aku la ia mawaho ae o Makaukiu e lawa ia ai,\niaia e lawaia ana, mumulu mai la na ia a pau loa malalo o kona waa, ka\nuhu, ka nenue, ka ulua, ke kahala, ke opakapaka, ka hee, ka manini, ka\nopelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na\nia a pau no ka makemake, a hala na pali, aole no laila ka ia, a hiki i\nKohala waho, aole no laila ka ia. A hiki keia i Kawaihae, aohe no laila\nka ai, a Puako keia hiki i Maniniowali, alaila noho ka manini, hele hou\nkeia a hiki i ke kaha a Kaelehuluhulu, noho ke aku, ke opakapaka. Holo\nhou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele ana a hiki\ni Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.\n\nNana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha\nnui ka upena e kuu ana. O ka inoa o keia mau lawaia, o Ieiea, o\nPoopalu, he mau lawaia na Makalii. Holo aku la o Pupuhuluena a kokoke,\nlalau iho la ia i ke kukui, mama ae la a pupuhi iho la i ke kai, malino\nmaikai iho la o lalo. Nana aku la keia a ike ua komo ka ia i ka upena a\nIeiea a me Poopalu, kahea aku la: \u201cE! Ua komo ka ia i ka upena a olua.\u201d\n\u201cWahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia\nkomo ae.\u201d O ke kumu o ka ike ole o Ieiea a me Poopalu, he hua mohihi ka\nlaua e mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole\nia o lalo, he papau wale no ia wahi a laua e lawaia ana, aohe hohonu.\n\nHoomau aku la o Pupuhuluena i ke kahea: \u201cE huki ka upena, ua komo ka\nia.\u201d Huki ae la o Ieiea a me Poopalu i ka upena, ua piha i ka ai. No\nkeia hana a Pupuhuluena, o ka mama i ka hua kukui a pupuhi i ke kai,\nnonoi mai la o Ieiea a me Poopalu i hua kukui, haawi aku la keia, a\nhaalele iho la laua i ka laua hua o ka mohihi. Nolaila, malama laua i\nka kua kukui a kanu ihola, o ia ka laha o ke kukui ia Kona a me Kau.\n\nHaawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia\na ho-o i ka hokeo. Ninau mai o Poopalu: \u201cI mea aha ia au, e waiho nei i\nka hokeo?\u201d I aku o Pupuhuluena: \u201cI mea kanu.\u201d Olelo mai o Poopalu:\n\u201cAole e ulu, ua moa, no ka mea, aia no i ke akua ka ai, a me na mea a\npau, aia a moa loaa mai ia maua ka ai. Ina he makemake oe i mea kanu\nnau, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i hinai\nie.\u201d Ae aku o Pupuhuluena. A loaa ke kii me ka hinai ie, olelo mai o\nPoopalu ia Pupuhuluena: \u201cO ke kii mahope ou i luna o ka waa, a owau\niloko o ka hinai, e holo kaua i ka aina o ke \u2019kua.\u201d\n\nA hiki laua i Kalae, kahi o ke \u2019kua e noho ana, ike mai la ke \u2019kua i ka\nwaa o Pupuhuluena, kahea mai la: \u201cE pae ka waa ma ke awa kai make.\u201d\nEia: O ke kiona o ua poe akua nei, ua hoolilo ia iho la i awa maikai\nloa me ke poi nalu ole, o ke awa hoi e pae ai ka waa, ua kaikoo ae la.\nOlelo ae o Poopalu iloko o ka hinai ia Pupuhuluena: \u201cE i aku oe, he\nkiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki kupa au\nno o nei.\u201d\n\nA lohe ke \u2019kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i\nkekahi akua: \u201cHe kamaaina hoi ha, aohe malihini.\u201d Nolaila, kai make\nlana malie iho la ke awa e pae ai ka waa, a hoi aku la ke kaikoo ma ke\nkiona o ua poe akua nei. Pae aku la keia i uka, hele mai la ke \u2019kua e\nhapai i ka waa, olelo aku o Pupuhuluena: \u201cHe kapu o hope o kuu waa,\nowau no malaila, mamua oukou e hapai ai.\u201d A kau ka waa i uka, lawe mai\nla ke \u2019kua i na hua a pau loa, a hoike mai la ia Pupuhuluena, kahea mai\nke \u2019kua:\n\n\n Pupuhuluena,\n Kapala, Kapakio,\n Heaha nei ai ia oe la?\n\n\nOlelo ae o Poopalu i loko o ka hinai: \u201cE olelo aku oe, he hoi, he ai\nmake,\u201d pela ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:\n\n\n He hoi he ai make,\n Hookahi la e kohi ai,\n Hookahi la e ku ai i ka wai,\n Hookahi la manalo,\n Hookahi la i ka aheahea\n Ai aku ka make na keiki,\n Ua ulu, ua kupu, aia i o.\n\n\nHoike hou ke \u2019kua, he uhi ia ai: \u201cHeaha nei ai ia oe e Pupuhuluena?\u201d\n\n\n He uhi he ai ola,\n Kii aku no kalua\n A moa, ola ka wahine.\n\n\nPela no ke \u2019kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau\nia. Olelo ke \u2019kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o\nkeia paani ana, lalau aku la keia i ke \u2019kua a hoohuli ke poo i lalo, o\nna wawae ka i luna. Nolaila, hilahila ke \u2019kua haawi i na hua a pau ia\nPupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka uhi, o ia ka ulu\ni na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka\nipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia mau mea\nma Kohala.\n\n\n\n\n\n\n\n\nLEGEND OF KAIPALAOA, THE HOOPAPA YOUNGSTER.\n\n\nKaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his\nmother was Wailea the sister of Kalenaihaleauau, the wife of Kukuipahu,\nthe king of Kohala. After Kaipalaoa was grown up his father went off to\nKauai where he was killed by Kalanialiiloa, a kapu chief of Kauai. This\nchief was in the front rank of those who took up the profession of\nhoopapa, [806] who by reason of his great skill had his house enclosed\nin a fence of bones. [807] This fence was almost completed and every\nbone in it had come from those he had defeated in the profession.\n\nHalepaki, the father of Kaipalaoa, was also educated in the profession\nbut was not classed as an expert; so when he journeyed to Kauai he was\nchallenged and defeated, and was killed by Kalanialiiloa. Pueonuiokona\n[808] was the king of Kauai at this time. Because of this death of\nHalepaki, Kaipalaoa took up the profession of wrangling or disputation.\nWailea, his mother, was skilled in the profession and so took the\neducation of her son upon herself until all she knew had been imparted\nto the boy. She then said to him: \u201cGo to your aunt who lives in Kohala,\nthe wife of Kukuipahu, Kalenaihaleauau by name. She will complete your\neducation.\u201d\n\nWhen he arrived in Kohala his aunt began her instructions. She taught\nhim all she knew relating to the profession: the things above and the\nthings below, in the uplands and in the lowlands; the things that\nhappen by day and the things that happen by night; of death and of\nlife; of good and of evil. She taught him all that she knew, whereupon\nhe was classed as an expert, and soon after arose and went in search of\nhis father. He took along with him a calabash [809] in which were\nstored all the things relating to his profession and proceeded to the\nsea coast where a canoe was lying. He took the canoe and started on his\njourney, first landing at Keoneoio at Honuaula where he spent the\nnight. Early the next morning he again boarded his canoe and set sail\nlanding at Kaunolu, Lanai. From this place he again set sail and landed\nat Kalaau Point, near Kaunakakai, Molokai, where he stayed over night.\nOn the next day he left Molokai and set sail for Oahu, landing at\nHanauma where he left his canoe and proceeded overland; he first\nstopped at Kaimuki, then at Niuhelewai, where he took a bath, then\ncontinued on his way till he came to Pokai, in Waianae, where he spent\nthe night. When he woke up the next morning he saw the canoes of\nPueonuiokona, from Kauai, preparing for their return, so he proceeded\nto the landing place and asked of the men that he be allowed to\naccompany them to Kauai. At this request the men said: \u201cBe off, you\nshameless youngster, you shall not take passage in the king\u2019s canoes.\u201d\n\nWhen the king heard his men talking he called out: \u201cYoung man, come\nhere to me.\u201d When the boy stood in the presence of the king, the king\nasked him: \u201cWhat were you saying to the men?\u201d \u201cI was asking them that I\nbe allowed passage on the canoes to Kauai; but they told me that the\ncanoes belonged to the king.\u201d Pueonuiokona then said: \u201cYou may take\npassage in one of them. Have you any baggage to take along?\u201d The boy\nanswered: \u201cNo, except that I have a calabash of clothes. [810]\u201d \u201cWell,\nget it and come here and we will sail.\u201d\n\nThat night the boy retired very early and at the crowing of the first\ncock he got up. Taking his calabash he proceeded to the landing and\ntook one of the canoes that were lying there and set out for Kauai. The\nking, accompanied by his men, got to the landing and waited for the boy\nuntil noon, but as he did not appear the canoes were ordered to sail.\nWhen Kauai was seen, those with the king saw something floating ahead\nof them, and when they drew nearer to the object they saw it was a\ncanoe with the boy in it. The king then called out to the boy: \u201cI see\nthat you came ahead of us and we wasted our time waiting for you.\u201d\n\u201cYes, I thought that the king\u2019s canoes were already overloaded with\nbulky things and with big men and large packages, so I made up my mind\nto come ahead in the dark with the idea, however, of being overtaken by\nyou here in mid-ocean.\u201d A rope was then thrown to the boy which he made\nfast to his canoe and he was towed on until they landed in Hanalei,\nKauai.\n\nWhen they arrived at this place they met two of the king\u2019s canoes which\nhad been out fishing that night, loaded deep down with fish. At seeing\nthis the boy asked the king: \u201cOh king, let me have some fish.\u201d The king\nanswered: \u201cTake one of the canoes of fish for you.\u201d The boy, however,\nreached down and only took up two fish, one was an oililepa [811] and\nthe other a kikakapu. [812] The king then asked the boy: \u201cAre those the\nonly fish you are going to take?\u201d \u201cThese are all the fish I am going to\ntake as they are the kind that will cook quickly.\u201d\n\nSoon after this the boy left Hanalei and proceeded on his way, going by\nway of Koolau until he arrived at Waiakalua where he rested. From this\nplace he continued on to Anahola; thence on to Kealia and then on to\nWailua where Kalanialiiloa resided, where was his bone fence, almost\ncompleted, built from human bones. When he arrived at the place he\nlooked and saw the bones of Halepaki his father; they were still fresh,\nthe bones not yet being bleached. At sight of this the boy bowed in\nsorrow and wept. After his weeping he approached the flagstaff and\npushed it down and put up the oililepa, one of the fish brought along\nby him. He then next took the kapu stick and pushed it down and put up\nin its place the other fish, the kikakapu. By this action of the boy,\nit was meant as a challenge to the people that he was come to meet them\nin a wrangling contest. When Kalanialiiloa and his instructors saw the\naction of the boy, they knew at once that he was challenging them to a\ncontest of wits, so a messenger was dispatched to meet the boy showing\nthe challenge was accepted.\n\n\n\nCOMMENCEMENT OF THE CONTEST OF WITS.\n\nWhen the messenger arrived in the presence of the boy, he said to the\nboy: \u201cYoung contestant, the chief invites you to come on up.\u201d The boy\nreplied: \u201cFull-grown contestant, the king invites you to come on down.\u201d\nAt this answer the man did not know what next to say to the boy; so he\nreturned to the chief and reported what the boy had said. Upon hearing\nthis the chief said: \u201cGo down again and if he asks you to go down, say\nyes to it. When you proceed to go down, he will then come up here.\u201d The\nman again returned to the boy and called out: \u201cYoung contestant, the\nchief invites you to come on up.\u201d The boy replied: \u201cFull-grown\ncontestant, the chief invites you to come on down.\u201d The man then\nproceeded on down and the boy went on up to the chief\u2019s place.\n\nWhen the boy arrived outside of the house, the chief\u2019s instructors in\nthe profession of wrangling called out: \u201cYou have to remain outside,\nfor there you will sleep then get up and eat, where the wind and rain\nwill beat down on you. You shall remain there and die there. For die\nyou must, young man, for you cannot come in here.\u201d\n\nThe boy saw at once that no time would be wasted by the Kauai people\nnor would they allow him time to prepare himself although he knew that\nthat was a part of the profession; but they did not, however, find him\nunprepared, the boy immediately replied: \u201cYou must then remain in\nthere, you full-grown men until you die. Eat up what food you have,\nobey the calls of nature, and eat, you must die within for you cannot\ncome out.\u201d\n\nAt this Kalanialiiloa spoke up: \u201cThe boy is indeed right. He is on the\noutside where he can sleep and get up and can go where he pleases;\nwhereas we are huddled up in here, and after we have eaten up our food\nand fish and have drunk up our water we will not be able to get any\nmore as we cannot go out. We will, therefore, remain in here until we\ndie. It is, therefore, best that we befriend the boy and allow him to\nenter.\u201d The instructors, however, refused to allow this. In this both\nsides came out even. The men had intended to best the boy in their\nbattle of witty remarks when the boy would have been killed.\n\nThe men then proceeded to take up all the mats and grass spread on the\nfloor to serve as a covering and left the bare dirt. They then poured\nwater on the dirt and made mud, making it unfit for any person to sit\ndown on. They then called for the boy, saying: \u201cYou will surely die now\nfor we have taken up all the covering from the floor leaving it bare.\u201d\nThe boy then entered the house and looked down at the lowest battens,\nwhich were next to the ground and then addressed his calabash: \u201cSay,\nyou must sit down here on this part of the floor where it has a\ncovering.\u201d At this the men said: \u201cYou are a deceiving young man, there\nis no covering left on the floor, for we have taken it all up.\u201d The boy\nreplied: \u201cWhen the framework of this house was put up the battens were\nput on, beginning with the lowest one called the bottom covering. If\nso, then why can not I call it a covering.\u201d \u201cAnd why not? It is a\ncovering because it is laid at the bottom, and furthermore the rest of\nthe battens are fastened above that one,\u201d said the chief. The men said:\n\u201cThe boy may have beaten us in that, but he will never find this our\nnext move.\u201d The men then spread out makaloa [813] grass on the floor,\nthen their Niihau [814] mats over the grass, then took out their kapas\nmade on Kauai and laid them down, saying: \u201cDie you must, young man, for\nwe have taken everything and left you nothing.\u201d At this the boy reached\nfor his calabash, uncovered it, reached in and took out some kuolohia\n[815] grass and spread it out, then took out a mat, then a covering\n[816] made from fragrant hala blossoms of Puna and spread it out, then\nan ouholowai [817] kapa robe, of Olaa, [818] all strongly scented with\nthe olapa.\n\nIn this both sides were again even. The men then said: \u201cHe may have all\nthese things, but he will not have anything to show in our next move,\nwhen he will surely be killed.\u201d The men then ordered that they prepare\nwood for the umu, start the fire and strangle the pig; and when the pig\nwas cooked to drink awa. Both sides then started to carry this out and\nto see which side would drink awa first.\n\nThe boy then reached for the calabash, took out some wood already split\nup into small pieces and tied up into a bundle, took off the string and\nlet the wood fall out; he next reached for a small bundle of pebbles,\nto serve as stones for his umu, placed them on the wood and started the\nfire; he next reached for a piece of kukui wood, [819] called puaa,\nwhich was made into the shape of a pig; he next reached for the cord\nand proceeded to wind it around one end of the piece of wood. At the\nprocess of winding the string, a squeaking noise was heard, to which\nthe boy said: \u201cWhat a squeaking pig this is.\u201d He then placed it on the\numu and peeled off the bark leaving the white wood exposed; the next\nthing was to cut it open which he did and took out a piece of pork and\nportions of the offal of a pig, which had already been wrapped up in\nthis piece of wood, and he then went through the act of cooking it in\nthe umu. After the supposed pig was put in the umu, he reached for a\nfew pieces of umu covering from his calabash and covered up the umu.\n\nBoth umus were covered at the same time and they all proceeded to\nprepare the awa. The men took up real awa, while the boy took a couple\nof small pieces of awa already prepared and of the kind that grows on\ntrees. After the pigs were cooked the others proceeded to cut up a real\npig, while the boy took out his piece of pork from within the kukui\nwood and began his meal, first drinking his awa. When the boy finished\nhis meal his head bowed down being overcome by the effects of the awa.\n\nThe men next invited the boy to join them in reciting and composing\nchants. The men began reciting their verses with certain of their\nnumber sitting in the rear of the reciters going through certain\nmotions. When it came to the boy\u2019s turn, he placed a wooden image\nbehind him and began his recital. At this the men said: \u201cIt is indeed\nstrange that you should have a wooden image to make the motions for\nyou, while we had those who could talk and recite with those who\nchanted.\u201d The boy replied: \u201cYou are all wrong. All great and noted\nchanters while reciting verses are always accompanied by those who make\nthe motions in silence; the only voice to be heard is from the one\ndoing the reciting. I believe I have the true process, while in your\ncase you were all reciters.\u201d\n\nAt this Kalanialiiloa admitted that the boy was right, saying: \u201cYou are\nindeed right. You have the true meaning of the duties required of a\nchanter.\u201d The men said: \u201cHe has probably proved himself our superiors\nin that, but he will never beat us in a contest in the use of words.\u201d\nThe men then chanted the following lines, making use of the word turn\n(kahuli): [820]\n\n\n The fisherman\u2019s canoe is turned over,\n The fisherman\u2019s outrigger is turned over,\n The fisherman\u2019s iako [821] is turned over,\n The fisherman\u2019s bailing cup is turned over,\n The fisherman\u2019s pearl hook is turned over.\n\n\n\u201cThese are all the uses to which the word turn can be used, we wish you\nto understand, young man from Hawaii, and if you can find any more uses\nto the word, you shall live; but if you fail you shall surely die.\u201d\n\n\n We will then twist your nose,\n Making the sun to appear as though at Kumakena.\n We will poke your eyes [822] with the handle of the kahili,\n And when the water runs out\n Our god in the profession of wrangling will suck it up,\n The god Kaneulupo.\n\n\nThe boy then said: \u201cAfter you full-grown men have found those uses, why\ncan\u2019t a boy find more uses to the word also? It is best that I find\nother uses to the word that I may live. I shall therefore try to find\nother objects that can be turned over, and if I shall fail you shall\nlive, but in case I find other uses I will kill you all.\u201d\n\n\n I will twist your noses,\n Making the sun to appear as though it is at Kumakena. [823]\n I will poke your eyes with the top end of the kahili,\n And when the water runs out\n My god in the profession of wrangling will suck it up,\n The god Kanepaiki.\n\n\nThe men called back:\n\n\n We have asked, the answer is yet to come.\n It is for you to answer,\n It is for us to listen.\n\n\nThe boy replied:\n\n\n Say, ye gods, eat up the eyes\n Of the men who are in this contest with me, eat up the eyes.\n The bald-headed man appears like a man with his forehead turned\n around,\n The blind-eyed man with his eyeballs turned,\n The lame man with his ankle turned.\n\n\nThe chief replied: \u201cYes they are indeed turned. When the sun strikes\nthe forehead of a bald-headed man it will appear shiny like a pile of\nkauwila wood: while the blind-eyed man will see nothing but darkness;\nand the lame man with his ankle turned will limp as he walks. Yes, they\nare objects that indeed turn.\u201d\n\nThe men again came back with another word, chanting the following\nlines:\n\n\n The thing of value in a canoe shed is the canoe,\n The thing of value in the canoe shed is the iako,\n The thing of value in a canoe shed is the outrigger.\n We will then twist your nose,\n Making the sun to appear as though it is at Kumakena.\n We will poke your eyes with the handle of the kahili,\n And when the water runs out\n Our small god in the profession of hoopapa will suck it up,\n The god Kaneulupo.\n\n\nThe boy then answered:\n\n\n Ye calabash, Oh, ye calabash.\n The thing of value in a calabash is the canoe,\n The thing of value in a calabash is the iako,\n The thing of value in a calabash is the outrigger.\n\n\nThe men then replied: \u201cYou are mistaken, young man. How can a canoe get\ninto a calabash with its iako and outrigger?\u201d The boy answered: \u201cThe\nkapa cloth made from the kiwaawaa [824] is first beaten and then put\ninto the calabash. The word (waa) canoe is there, is it not? I think it\nis. The kapa of iako [825] is also beaten and then put into the\ncalabash. Is not the iako then put into the calabash? I believe it is.\nThe fisherman goes out and catches an ama [826] and puts it into the\ncalabash. Is not that an ama (outrigger)? I think it is.\u201d\n\nIn this both sides were again even and a draw was declared.\n\nThe men: \u201cThe small yellow-backed crab having ten legs is an animal\nthat crawls. The crab is a wise old fellow, for he places all of his\nbones on the outside, keeping his meat on the inside; then he crawls\naway from the sea and dries himself in the sun. Let it come. A crab has\nten legs; indeed it has.\u201d\n\nThe boy: \u201cThe small yellow-backed lobster has for its younger brother\nthe red rock lobster. The lobster is also a wise fellow, for he too\nplaces his bones on the outside keeping all his meat on the inside;\nthen he crawls away from the sea and dries himself in the sun. Let it\ncome. It has fourteen legs; let it come.\u201d\n\nThe men: \u201cLet us begin from Kohala and compose a few lines.\u201d\n\n\n How beautiful are the rows of hills,\n The rows of hills in the plain of Waimea,\n Where one rubs his freezing eyebrows,\n Where one sleeps doubled up in the cold of Puupa.\n Puupa is bitterly cold for the want of a companion,\n Where the hands are made warm on the way to Wailoa,\n The hands are indeed made warm at Wailoa.\n\n\n\u201cSay, young man, you will surely die this time for we have taken all\nthe cold places where the hands are likely to get cold. Yes, die you\nmust.\u201d\n\n\nThe boy: How beautiful are the rows of hills,\n The rows of hills in the plain of Kahua,\n Where one rubs his freezing eyebrows,\n Where one sleeps doubled up in the cold of Puuhue.\n Puuhue is bitterly cold for the want of a companion,\n Where the hands are made warm on the way to Makiloa,\n The hands are indeed made warm at Makiloa.\n\n\n\u201cHave I found other places where the hands are also made cold? I think\nI have.\u201d\n\n\nThe men: Kauwiki, the mountain, the bat,\n Created long ago by Hina, Kauwiki.\n\n\nThe boy: Honuiki with its round head, carried away by the sea,\n Which has brought the kukala to my shores,\n The small turtle.\n\n\nIn this they were again evenly matched and a draw was declared. The men\nwere unable to beat the boy, so Kalanialiiloa said: \u201cBetter stop the\ncontest and let us make friends with the boy; let us cook a pig and sue\nfor peace.\u201d \u201cNo, perhaps that is all he knows and does not know the\nother things. We will beat him yet, he shall not escape.\u201d The men then\nsaid to the boy: \u201cLet us carry on our contest on things pertaining to\nKona.\u201d The boy gave his consent to this. [827]\n\n\nThe men: The round fish of Kalapana\n That is eaten with the potatoes of Kaimu.\n The fish that is picked with a stick,\n That is rubbed against a stone,\n That is bitten with the teeth,\n That is held at the ends of the fingers;\n My rich fish the inamona (roasted kukui nut),\n The akimona. [828]\n\n\n\u201cSay, young man, die you will, for we have taken all the rich, round\nfish and none is left. Die you will, you will not escape us, young\nman.\u201d\n\n\nThe boy: The round fish of Kona is at Honokohau,\n That is eaten with the potatoes of Kailua,\n The fish that is picked with a stick,\n That is rubbed against a stone,\n That is bitten with the teeth,\n My fish, my rich fish,\n The rich (ina) sea egg.\n\n\n\u201cHave I not found a fish that is rich and round? The sea egg is indeed\nround and rich.\u201d\n\n\nThe men: The omao [829] chirps,\n It shivers in the rain,\n In Puna, at Keaau, at Iwainalo,\n In Puna.\n\n\n\u201cWe have taken everything pertaining to the word (nalo) and none is\nleft for the boy. Young man, you must indeed die.\u201d\n\n\nThe boy: The alala [830] caw caws\n It shivers in the rain,\n In Kona, at Honalo, it is (nalo) hidden.\n\n\n\u201cHave I not used the word nalo? I think I have.\u201d\n\n\nThe men: The filthy smell of the dung approaches,\n The dung that was washed by the hand.\n\n\n\u201cWe believe you are beaten this time for we have taken the only phrase\nwhere the word lima (hand) can be used and there is none left. Die you\nwill.\u201d\n\n\nThe boy: It is coming! It is coming!\n The filthy smell of the dung approaches,\n Of the dunghill at Kahauloa,\n At the five (elima) Kalamas.\n\n\n\u201cThere is the lima for you.\u201d\n\n\nThe men: There is my bird, my bird,\n My bird with its wings hanging down, a dragon-fly,\n For at sight of water its wings hang down,\n They hang down.\n\n\n\u201cYou will be beaten this time, young man, for you will never be able to\nfind any thing with wings that hang down, for we have taken the only\none and there is none left. Die you must.\u201d\n\n\nThe boy: There is my bird, my bird,\n My bird with its wings hanging down, of kaunihi,\n For at sight of a blade of grass its wings hang down,\n They hang down.\n\n\n\u201cDon\u2019t their wings hang down by the wind? They do.\u201d\n\n\nThe men: The kaunooa [831] plant creeps there above without roots,\n It has no stem, its only stem is the wood it creeps on.\n The kaunooa plant creeps.\n\n\n\u201cDie you will, boy, for we have taken the only thing that creeps\nwithout roots, or stem, and there is none left.\u201d\n\n\nThe boy: The spider\u2019s web creeps there above without roots,\n It has no stem, its only stem is the wood it creeps on,\n The spider\u2019s web creeps.\n\n\n\u201cDon\u2019t the web creep? It creeps. You think, no doubt, that being men\nwhose teeth are yellow with age, that you are, therefore, the only ones\nclassed as experts in the profession of hoopapa.\u201d\n\n\nThe men: Puna, the big sunny land.\n It is made hot by the sun.\n Trodden down by the rain\n Is the bud of the wauke plant.\n It clings together and is made to rattle by the heat of the sun.\n It clings and hides itself from the heat of the sun of Puna.\n When sat on, it will cling to the back\n As the squid clings to a shell.\n It clings, it clings there above,\n It clings there below, it clings.\n\n\n\u201cThere, we have our uses of the word cling (pili), young man. We fear\nyou are beaten this time, for you will not be able to find a single\nphrase where you can use the word, young man.\u201d\n\n\nThe boy: Kona, the big sunny land.\n It is made hot by the sun.\n Trodden down by the rain\n Is the bud of the wauke plant.\n It clings together and is made to rattle by the heat of the sun of\n Kona,\n For the load will cling to the back when carried,\n And the shoe will cling to the foot when worn.\n\n\n\u201cThere we have the word cling and properly used too.\u201d\n\n\nThe men: The hills, yea, the hills.\n The hills at Puulena, at Kauhako, at Pakini.\n The wind from below, from within the hole sweeps up.\n It is the wind that carries away the fishermen\u2019s canoes.\n\n\n\u201cYou are beaten, young man.\u201d\n\n\nThe boy: The hills, yea, the hills.\n The hills of Puulena, at Kahuku, at Pakini.\n The wind, from the lower end of Kailua sweeps up.\n It is the wind that carries away the fishermen\u2019s clothes.\n\n\n\u201cDoes not that match your wind? It does.\u201d\n\n\nThe men: The rat is being carried off by the owl,\n That thing of death the owl,\n It is indeed lifeless, nothing lives.\n\n\nThe boy: The shell is carrying the squid,\n That thing which is dead,\n It is indeed lifeless, neither of them will live.\n\n\nThe men: The land of many hau trees is Kohala,\n I have counted [out of] one hau tree,\n And have found seven hau.\n The hau for the outrigger makes one,\n The hau for the iako makes two,\n The bark of the hau makes three,\n The wood of the hau makes four,\n The bush of the hau makes five,\n The large hau tree makes six,\n The hau on the mountain makes seven.\n\n\n\u201cSay, young man, you will have no hau, for we have used it all and none\nis left. If you find any more, you will live; but if you fail, you will\nsurely die.\u201d\n\n\n We will twist your nose,\n Making the sun to appear as though in mourning.\n We will poke your eyes with the handle of the kahili,\n And when the water runs out\n Our small god in the profession of hoopapa will suck it up,\n The god Kaneulupo.\n\n\nThe boy then said: \u201cSince you full-grown men have found so many uses,\nyou, whose teeth are yellow with age, why can\u2019t I, a boy, find other\nuses? I, the youngster, must find it for my own good and furthermore so\nthat I may live. I shall search for some more hau and if I fail you\nwill live; but if I find some more use of the word, I will kill you\nall.\u201d\n\n\n I will twist your noses,\n Making the sun to appear as though in mourning.\n I will poke your eyes with the top end of the kakili,\n And when the water runs out\n My small god in the profession of hoopapa will suck it up,\n The god Kanepaki.\n\n\nThe men: We have asked, the answer is yet to come.\n It is for you to answer,\n It is for us to listen.\n\n\nThe boy: Say, ye gods, eat up the eyes,\n Of the men who are in this contest,\n Eat up all the eyes.\n\n\n\u201cThe boy then chanted back further uses of the word hau.\u201d\n\n\n A land of many hau trees is Kona.\n I have counted [out of] one hau tree\n And have found seven hau.\n Honokohau makes one,\n Lanihau makes two,\n Puuohau makes three,\n Kahauloa makes four,\n Auhaukea makes five,\n Kahauiki makes six,\n The kehau, which drives the Kona canoe, makes seven.\n\n\n\u201cThere are seven hau, ye men with the yellow teeth.\u201d\n\nAt this Kalanialiiloa said: \u201cYou have indeed found some more hau. I had\nthought that these people had them all, but I see they did not have\nthem all. Take the boy as a friend; be friends.\u201d The instructors\nreplied: \u201cNo, perhaps that is all he knows.\u201d\n\n\nThe men: It comes, it comes, the sun,\n The fruit (hua) of the breadfruit is partly eaten,\n The fruit (hua) of the potato is down below,\n The fruit (hua) of the taro is down below,\n The seed (hua) of the calabash is down below,\n The egg (hua) of the bird is down below,\n The fruit (hua) of the yam is down below.\n\n\n\u201cYoung man, you are beaten, for we have taken all the fruits of the\nearth, all, there is none left.\u201d\n\n\nThe boy: It comes, it comes, the sun,\n The fruit (hua) of the coconut is there above,\n The fruit (hua) of the breadfruit is there above,\n The fruit (hua) of the kukui nut is there above,\n The fruit (hua) of the mountain apple is there above,\n The fruit (hua) of the banana is there above,\n The egg (hua) of the bird is there above.\n\n\n\u201cAre these not fruits? They are.\u201d\n\n\nThe men: There is my island, my island,\n The island to which my canoe sails, Kaula,\n The island to which my canoe sails, Nihoa,\n The island to which my canoe sails, Niihau,\n Lehua, Kauai, Molokai, Oahu,\n Maui, Lanai, Kahoolawe,\n Molokini, Kauiki, Mokuhano,\n Makaukiu, Mokapu, Mokolii.\n\n\n\u201cYou are beaten, young man, there are no islands left. We have taken up\nall the islands that are to be found, there are none left.\u201d\n\n\nThe boy: There is my island, my island,\n Mokuola, [832] where the food doth grow,\n Where the coconut doth grow, where the trees grow,\n Where the houses stand and the animals run.\n\n\n\u201cThere is an island for you. It is an island, it is in the sea.\u201d\n\n\nThe men: Break a tooth and live.\n\n\nThe boy: Cut a joint and die.\n\n\nThe men: Knock out all his teeth and he will not die.\n Cut off the joint of the head, cut it, cut off the head.\n Cut off the shoulder joint, cut it, cut off the shoulder joint,\n Cut off the hip joint, cut it off.\n\n\nThe contest was continued until the boy won out at the word joint (ki).\nThe men were then all killed and cooked in the umu and the bones were\nstripped of all their flesh. Thus did he punish those who had caused\nthe death of his father.\n\n\n\n\n\n\n\n\nKAAO NO KAIPALAOA, KE KEIKI HOOPAPA.\n\n\nO Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka\nmakuahine. He kaikaina hoi ko Wailea, o Kalenaihaleauau, ka wahine a\nKukuipahu, ke \u2019lii o Kohala. Hanau o Kaipalaoa a nui, hele kona\nmakuakane a Kauai, make ia Kalanialiiloa, he \u2019lii kapu no Kauai, he\n\u2019lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he\nwahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i\nka hoopapa, ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia\nKalanialiiloa. O Pueonuiokona ke \u2019lii o Kauai.\n\nNo keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa.\nHe akamai o Wailea kona makuahine ia mea, ao iho la laua a pau ko\nWailea ike. Olelo aku la o Wailea ia Kaipalaoa: \u201cO hele a ko makuahine\ni Kohala, aia i ke \u2019lii ia Kukuipahu, o Kalenaihaleauau ka inoa, nana e\nao ia oe a pau loa.\u201d\n\nA hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa,\no ko luna o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka\nmake o ke ola; o ka hewa o ka pono; lolo iho la a pau, ku keia a hele\nimi i ka makuakane. Lalau aku la keia i ka hokeo, aia i loko o laila na\nmea hoopapa a pau loa. Hele aku la keia a kahakai, e kau ana he waa,\nholo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo keia a\npae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i\nMolokai moe a ao.\n\nHaalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa\nilaila, hele mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai,\nluu wai a mau, hele aku la a hiki ma Pokai ma Waianae, moe iho la a ao\nae. Ua pae mai na waa o Pueonuiokona mai Kauai mai, e makaukau ana e\nhoi; hele aku la keia a ke awa, i aku i kanaka: \u201cOwau kahi e holo me\noukou i Kauai.\u201d I mai la kanaka: \u201cHele oe pela e na keiki mai lewalewa;\naole paha o kou kau mai ma ka waa o ke \u2019lii.\u201d Lohe aku la ke \u2019lii i\nkeia leo, kahea mai la: \u201cE ke keiki, hele mai maanei.\u201d A hiki keia i\nmua o ke \u2019lii, ninau mai la ke \u2019lii: \u201cHeaha kau mea e olelo ana i\nkanaka?\u201d \u201cE nonoi aku ana au, owau kekahi e kau ma ka waa a holo i\nKauai, a i mai nei lakou la no ke \u2019lii ka waa.\u201d I mai o Pueonuiokona:\n\u201cO ka waa ia; he ukana kau?\u201d \u201cAole, he wahi hokeo kapa wale no no\u2019u.\u201d\n\u201cAe, o kii a hele mai holo kakou.\u201d Hoi aku la keia a ka hale, moe iho\nla a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he\nwaa e kau ana, holo aku la keia i Kauai.\n\nKe kali nei ke \u2019lii o kupono ka la, aohe hele aku o ua keiki nei;\nnolaila, holo lakou a ike ia Kauai; nana aku la lakou i keia mea e lana\nana i mua o lakou, a kokoke lakou, nana aku la he wahi waa, o ua keiki\nnei ko luna. Kahea aku la ke \u2019lii: \u201cUa holo e mai nei no ka hoi oe,\nkakali makehewa ana makou ia oe.\u201d \u201cAe, noonoo iho la au, he waa ukana\nnui ko ke \u2019lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope\npalale, nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa\nmai ia oukou i ka moana nei.\u201d Kiola ia mai la ke kaula no kahi waa o ia\nnei, hekau ia aku la mahope, a hiki lakou nei i Kauai a pae ma Hanalei.\n\nIlaila, elua waa o ke \u2019lii i komo i ka ia, nonoi aku la ke keiki: \u201cE ke\n\u2019lii, na\u2019u kekahi ia.\u201d I mai la ke \u2019lii: \u201cE lawe oe i kekahi waa ia\nnou.\u201d Lalau iho la keia elua ia, he oililepa he kikakapu, alua ia.\nOlelo mai la ke \u2019lii: \u201cO kau ia iho la no ia?\u201d \u201cAe, o ka\u2019u mau ia iho\nla no ia, he ia hikiwawe o ka moa.\u201d Haalele iho la keia ia Hanalei,\nhele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a\nAnahola a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai.\nIlaila ka pa iwi a Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi\nkanaka. Nana aku la keia e ku ana na iwi o Halepaki, ka makuakane, e\nkoko ana no, aole i maloo; uwe iho la keia me ke kulu o na waimaka.\nHele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu ae\nla i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la\nkeia i ke kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike\nmai la o Kalanialiiloa a me na kumu hoopapa i nei mau hana a ke keiki,\nmaopopo ia lakou he keiki hoopapa keia; hoouna mai la i elele e olelo i\nke keiki.\n\n\n\nHOOMAKA KA HOOPAPA ANA.\n\nA hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: \u201cKeiki\nhoopapa, i olelo mai nei ke \u2019lii ia oe e pii oe i uka.\u201d I aku ke keiki:\n\u201cKanaka makua hoopapa, i olelo mai nei ke \u2019lii ia oe e iho oe i kai.\u201d\nAohe hiki i ke kanaka makua ke olelo hou aku i ke keiki. Hoi aku la ia\na hiki i ke \u2019lii, hai aku la i na olelo a ke keiki; i mai la ke \u2019lii:\n\u201cO iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i\nkai, alaila, pii mai kela i uka nei.\u201d Hoi hou aku la ua kanaka nei a\nhiki, kahea aku la: \u201cKeiki hoopapa i i mai nei ke \u2019lii ia oe e pii oe i\nuka.\u201d Pane aku ke keiki: \u201cKanaka makua hoopapa, i i mai nei ke \u2019lii ia\noe e iho oe i kai.\u201d Iho aku la ua kanaka nei i kai, pii ua keiki nei i\nkahi o ke \u2019lii.\n\nA hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: \u201cMawaho iho no\no ka hale e noho ai, a moe iho no, ala no ai, nee ka ua ka makani,\nmalaila no oe a make iho, make e ke keiki, aohe loko o komo mai. Pane\naku ke keiki: \u201cI loko iho no e na kanaka makua a make, ai i kahi ai a\npau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko a make iho,\naohe waho o puka mai.\u201d I mai o Kalanialiiloa: \u201cPono wale ke keiki. Aia\nkela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he\nhaiki, pau ka ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a\nmake iho; e aho e hookipa i ke keiki, e komo iloko nei.\u201d Hoole aku na\nkumu hoopapa: \u201cAole.\u201d Ma keia mau olelo kike a lakou ua like loa. O ka\nmanao o na kanaka makua, o ka paa o ke keiki ma ka olelo ana, alaila\nmake.\n\nOhi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o\nka lepo, hookele iho la i ka wai a ukele o loko, a pono ole ke noho\niho. Kahea mai la na kanaka makua i ke keiki: \u201cE, make e ke keiki, ua\nohi ae nei makou a pau ka haliilii, aohe haliilii i koe.\u201d Komo aku la\nke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale, malalo\nloa, e pili ana i ka lepo, a olelo iho la i ka hokeo: \u201cE, maanei e noho\nai i kou haliilii.\u201d Hoole mai na kanaka makua. \u201cKeiki wahahee oe, aohe\nhaliilii i koe, ua pau ia makou.\u201d I aku ke keiki: \u201cKukulu ia ka hale a\nku, hoaho ia ka aho, o ka aho halii nae ka mua o lalo e hoaho ai, aole\nia he halii la?\u201d \u201cI ke aha hoi. He halii ia, aia malalo loa, maluna iho\nna aho e ae,\u201d pela mai ke \u2019lii. Wahi a na kanaka makua: \u201cO ka mea paha\nia i loaa iaia, koe hoi keia.\u201d\n\nHaliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena\npawehe o Niihau; hue ia mai la na aahu kapa pele o Kauai, a waiho ana.\n\u201cMake e ke keiki; ua ohi ae nei makou i na mea a pau a nele oe, aohe\nau.\u201d Lalau aku la ke keiki i ka hokeo a wehe ae la i ke poi, lawe mai\nla i ka mauu, he kuolohia, a haliilii, i ka moena, he ahu hinano aala\nno Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele a po i ke ala\no ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka\nmakua: \u201cO ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.\u201d\n\nOlelo na kanaka makua: \u201cE kaka ka wahie, e hoa ka umu, e umi ka puaa, a\nmoa, inu ka awa\u201d, hana lakou la i ka lakou la. Lalau aku la keia iloko\no ka hokeo, he pauku wahie, ua wawahi ia a liilii, pu-a ia a paa i ke\nkaula; huki ae la keia i ke kaula helelei, lalau aku la keia he laulau\niliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia he puaa\nkukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a\nuumi iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: \u201cU, akahi ka\ni ka puaa uwe loihi.\u201d Kau aku la i ka umu, a pau ae la ka ili o waho i\nka paholehole, koe iho la ke kino aiai o ke kukui; kua-i iho la ia\nloko, lalau iho la keia ma ka opu (ua waiho ia he naau ame ka io o ka\npuaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku la i na\npea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.\n\nKalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau\nmana no koi nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa,\nokioki ka lakou la he puaa maoli, pololei iho la no keia a ka io o ka\npuaa i hoopili ia me ke kukui, lawe ae la ai. A pau ka ai ana, ooki mai\nla ka ona o ka awa i ke keiki, noho iho la me ke kulou.\n\nOlelo mai la na kanaka makua: \u201cE ke keiki, e lealea kakou.\u201d \u201cEia ka\nlealea la he hula, mamua ka hula, mahope ka hoopapa.\u201d Hula na kanaka\nmakua, he kanaka ko mua, he kanaka ko hope. Hula ke keiki mamua, he kii\nmahope e hoopaa ai. I aku na kanaka makua: \u201cKupanaha, o kau hoopaa ka\nke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana\nlike ana.\u201d I aku ke keiki: \u201cWahahee; i kaulana nei mea o ka hoopaa i ka\npaa o hope o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o\nka hula. O ka\u2019u ka hoopaa, he poe hula wale no oukou a pau loa.\u201d\n\nAe aku o Kalanialiiloa: \u201cHe oiaio ia; o kau io ka hoopaa, he paa ka\nwaha, hookahi waha walaau o ko ka hula.\u201d I mai na kanaka makua: \u201cO ka\nmea paha ia i loaa iaia, aole paha i loaa na mea e ae.\u201d Pane mai ke\nkanaka makua:\n\n\n Kanaka lawaia ua kahuli ka waa,\n Kanaka lawaia ua kahuli ke ama,\n Kanaka lawaia ua kahuli ka iako,\n Kanaka lawaia ua kahuli ke ka,\n Kanaka lawaia ua kahuli ka pa.\n\n\n\u201cAia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia\noe, ola oe; aka, i loaa ole ia oe make oe.\u201d\n\n\n Wiliia ka pou o ko ihu la,\n Kaa ka la i Kumakena,\n Oo ia ko maka i ke kumu kahili,\n Poha mai ka wale,\n Omo aku ko makou akua hoopapa,\n O Kaneulupo.\n\n\nPane aku ke keiki: \u201cA loaa ka hoi kau ka ke kanaka makua, e o hoi e\nloaa ka\u2019u ka ke keiki; e loaa hoi paha ka\u2019u ka ke keiki i nani ai. I\nola ai hoi au alua, imi hoi paha au a i loaa ole, kau mea kahuli, ola\noukou, aka hoi, i loaa make oukou ia\u2019u.\u201d\n\n\n Wili ka pou o ka ihu,\n Kaa ka la i Kumakena,\n Oo ia ka maka i ka welelau o ke kahili,\n A poha mai ka wale,\n Omo aku ko\u2019u wahi akua hoopapa,\n O Kanepaiki.\n\n\nPane hou na kanaka makua i ke keiki:\n\n\n A hua, a pane,\n He pane ko ona,\n He hoolohe ko onei.\n\n\nPane ke keiki:\n\n\n E ke akua, aina ka maka\n O na kanaka makua hoopapa nei la e, aina ka maka.\n Kanaka ohule ua kahuli ka lae,\n Kanaka makapaa ua kahuli ka onohi,\n Kanaka oopa ua kahuli ka iwi.\n\n\nPane mai ke \u2019lii: \u201cKahuli paha, pa ka la i ka lae o ka ohule, lilelile\nana, mehe puu kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi\neleele ke nana mai, ka oopa lole ka iwi ke hele mai, kahuli paha.\u201d\n\nPane hou na kanaka makua:\n\n\n Ka waiwai nui a ka halau la o ka waa,\n Ka waiwai nui a ka halau la o ka iako,\n Ka waiwai nui a ka halau la o ke ama.\n\n\n(E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi\naku, nolaila, e waiho ia olelo paku-a.)\n\nPane aku ke keiki ma na olelo kike:\n\n\n E ka ipu la, e ka ipu,\n O ka waiwai nui a ka ipu la o ka waa,\n O ka waiwai nui la a ka ipu o ka iako,\n O ka waiwai nui la a ka ipu o ke ama.\n\n\nOlelo mai na kanaka makua: \u201cKeiki wahahee; pau no ka waa iloko o ka\nipu, e laa me ka iako, ke ama?\u201d I aku ke keiki: \u201cKuku ia ke kapa a\nkiwaawaa, hahao iloko o ka ipu, aole ia la he waa? He waa ia. Kuku ia\nke kapa a iako, hahao ia iloko o ka ipu, aole ia la he iako? He iako.\nLawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole ia la he\nama? He ama ia.\u201d\n\nPili ae la laua, mau mau ae la.\n\nKanaka makua: \u201cKa aama iki kualenalena, he umi wale ka wawae, ka ino ia\ne hele nei la, o hala wale, he akamai nui no ka aama, i ka lawe i ka\niwi a mawaho, lole i kona io a maloko, pii i uka e kaulai ai la e; kuu\nia, he umi wawae, o ka aama e.\u201d\n\nKeiki: \u201cKa ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele\nnei la, halawale; he akamai nui no ka ula, he lawe i kona iwi a mawaho,\nhe lole i kona io a maloko, pii i uka e kaulai ai la; kuu ia he ula, he\numikumamaha wawae, kuu ia hoi la.\u201d\n\nKanaka makua: \u201cMa Kohala kakou.\u201d\n\n\n Nani ku a ka pae puu,\n Ka nonoho a ka pae puu o Waimea,\n I lomi ia ka puu maka enaena i ke anu,\n Moe hoolapuu i ke anu o Puupa.\n Anu Puupa i ka hoa ole,\n Hoopumahana i ke ala i Wailoa na lima\n A i Wailoa na lima e.\n\n\n\u201cMake paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe\nlima i koe; make.\u201d\n\n\nKeiki: Nani ku a ka pae puu.\n Ka nonoho a ka pae puu o Kahua e,\n I lomi ia ka puu maka enaena i ke anu\n Moe hoolapuu i ke anu o Puuhue,\n Anu Puuhue i ka hoa ole,\n Hoopumahana i ke ala, i Makiloa na lima, e,\n A i Makiloa na lima,\n\n\n\u201cAole ia la he lima, he lima.\u201d\n\n\nKanaka: Kauwiki, ka mauna, ke opaipai\n E kala ia Hina, Kauwiki e.\n\n\nKeiki: Honuiki poo kuekue, lilo i kai e,\n E e wale mai ai kukala i ko\u2019u aina,\n Kela kauwa honu iki-uha.\n\n\nMa keia mau hana a lakou me ke keiki, ua like a ua pai, aohe paa o ke\nkeiki; nolaila, olelo aku o Kalanialiiloa: \u201cE pau ka hoopapa, e ike\nkakou me ke keiki, e hoaikane, e kalua ka puaa.\u201d \u201cAole, malama o ka mea\nia i loaa iaia, aole hoi i loaa na mea e ae, make ia ia kakou, aole ona\nwahi e ola ai.\u201d Olelo aku na kanaka makua i ke keiki: \u201cE hoomaka kakou\ni ka olelo ma Kona.\u201d Ae mai ke keiki.\n\n\nKanaka: Ka ia kaa poepoe o Kalapana\n I nai uala aku o Kaimu,\n Ka ia i ohiu ia i ka laau,\n I kuolo ia i ka pohaku,\n I nanahu ia i ka niho,\n Ke haa ala ka lau o ka lima,\n Kuu ia momona o ka ina mona\n He kukui akimona.\n\n\n\u201cMake e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia\nmomona i koe, make, aohe wahi e ola ai e ke keiki.\u201d\n\n\nKeiki: Ma Kona ka ia kaa poepoe o Honokohau,\n I nai uala aku o Kailua,\n Ka ia ohiu ia i ka laau\n E kuolo ia i ka pohaku\n I nahua i ka niho la e,\n Kuu ia, kuu ia momona,\n O ka ina momona.\n\n\n\u201cAole ia la he ia momona, he ia momona, o ka ina.\u201d\n\n\nKanaka: Ke aua ala ka omao,\n Ke kuululu la i ka ua,\n No Puna i Keaau, Iwainalo la,\n No Puna.\n\n\n\u201cLawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke\nkeiki.\u201d\n\n\nKeiki: Ke aua ala ka alala,\n Ke kuululu la i ka ua la e,\n No Kona i Honalo la e, nalo loa.\n\n\n\u201cAole ia la he nalo, he nalo loa ia.\u201d\n\n\nKanaka: Ke holo mai nei ka hauna lepo\n I haleu ai ka lime la e.\n\n\n\u201cMake paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makou i\nna mea lima a pau, aohe mea lima i koe, make.\u201d\n\n\nKeiki: Ke holo e, ke holo,\n Ke holo mai nei ka hauna lepo\n O kiona i Kahauloa,\n I na Kalama elima la,\n\n\n\u201cAlima, he ole lima hoi ia la.\u201d\n\n\nKanaka: Kuu manu la, kuu manu,\n Kuu manu hoolohelohe he pinao,\n A ike i ka wai la hooluheluhe\n E luhe ana.\n\n\n\u201cMake paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na\nmea luhe a pau loa, aohe mea i koe, make.\u201d\n\n\nKeiki: Kuu manu la e kuu manu,\n Kuu manu hooluheluhe o kaunihi,\n A ike i ka pua mauu la hooluheluhe,\n E luhe ana.\n\n\n\u201cAole ia la he luheluhe i ka makani, he luhe ia.\u201d\n\n\nKanaka: He hihi wale no ka ke kaunooa i luna,\n Aohe kumu, hookahi kumu o ka laau,\n E hihi ana ke kaunooa.\n\n\n\u201cMake e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi\ne koe.\u201d\n\n\nKeiki: He hihi wale no ka Punawelewele i luna,\n Aohe kumu, hookahi kumu he laau.\n He hihi Punawelewele ia.\n\n\n\u201cAole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na\nkanaka makua kuipilo, o oukou wale no kai ike i ka hoopapa.\u201d\n\n\nKanaka: O Puna nui aina la!\n Ua wela i ka la e-\n Ua keekeehi a e ka ua\n Ka muo o ka wauke a!\n Pili nakeke i ka la e.\n Pili pee pu i ka la o Puna,\n O ka noho ana pili i ka lemu,\n O ka hee pili i na leho nei la e!\n Pili, he pili i luna,\n He pili i lalo, pili la.\n\n\n\u201cAia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili\nole e ke keiki.\u201d\n\n\nKeiki: O Kona nui aina la,\n Ua wela i ka la e!\n Ua keekeehia e ka ua,\n Ka muo o ka wauke a!\n Pili nakeke i ka la o Kona,\n O ka haawe pili i ke kua,\n O ke kamaa pili i ka wawae nei la e.\n\n\n\u201cPili, aole ia la he pili, pili ia.\u201d\n\n\nKanaka: Na puu e na puu,\n Na Puulena i Kauhako, i Pakini,\n Lele mai ka okai makani mai lalo o ka lua.\n He makani lawe i ka waa lawaia.\n\n\n\u201cUhe, uhe, make e ke keiki.\u201d\n\n\nKeiki: Na puu e na puu\n Na Puulena, i Kahuku, i Pakini,\n Lele mai ka okai makani mai lalo mai o Kailua,\n He makani lawe i ke kapa lawaia la e.\n\n\n\u201cUhe, uhe, aole ia la i pai? Ua pai.\u201d\n\n\nKanaka: Ke amo ia ae la ka iole e ka pueo,\n E kela mea make loa he pueo,\n Make loa, aohe mea ola.\n\n\nKeiki: Ke amoa ae la ka hee e ka leho,\n E kela mea make loa,\n Make loa, aohe o laua mea ola.\n\n\nKanaka: He aina hau kinikini o Kohala,\n Na\u2019u i helu a hookahi hau,\n A ehiku hau keu\n O ke ama hau la akahi,\n O ka iako 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 nanana hau la aona,\n O ka hau i ka mauna la ahiku.\n\n\n\u201cE ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na hau a\npau, aohe hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe.\u201d\n\n\n Wilia ka pou o ko ihu la\n Kaa ka la i Kumakena,\n Oo ia ko maka i kumu kahili,\n Poha mai ka wale,\n Omo aku ko makou akua hoopapa,\n O Kaneulupo.\n\n\nKeiki: \u201cA loaa ka hoi kau ka ke kanaka makua, ua hele a pilo ke kui, e\no hoi e loaa ka\u2019u ka ke keiki, e loaa hoi paha ka\u2019u, ka ke keiki, e\nnana ai, i ola ai hoi au alua, imi hoi paha au a i loaa ole ka\u2019u hau,\nola oukou, aka hoi i loaa, make oukou ia\u2019u.\u201d\n\n\n Wili ka pou o ka ihu,\n Kaa ka la i Kumakena,\n Oo ia ka maka i ka welau o ke kahili,\n A poha mai ka wale,\n Omo aku ko\u2019u wahi akua hoopapa\n O Kanepaiki.\n\n\nKanaka: A hua a pane,\n He pane ko ona,\n He hoolohe ko onei.\n\n\nKeiki: E ke \u2019kua, aina ka maka,\n O na kanaka makua hoopapa,\n Aina ka maka i pau.\n\n\n\u201cAlaila, olelo aku ua keiki nei i kana mau hau.\u201d\n\n\n Aina hau kinikini o Kona,\n Na\u2019u i helu hookahi hau,\n A ehiku hau keu,\n O Honokohau la akahi\n O Lanihau la alua,\n O Puuohau 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\n\u201cAhiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He\nhau ia.\u201d\n\nPane mai o Kalanialiiloa: \u201cHau paha; kai no paha ua pau ka hau ia lakou\nnei i ka ohi a pau, aole ka! E ike me ke keiki, e hoaikane.\u201d Hoole mai\nna kumu hoopapa: \u201cAole, malama o ka mea ia i loaa iaia.\u201d\n\n\nKanaka: Hiki mai, hiki mai e ka la e,\n Paina liilii ka hua a ka ulu e!\n Ka hua a ka uala aia i lalo,\n Ka hua a ke kalo aia i lalo,\n Ka hua a ka ipu la aia i lalo,\n Ka hua a manu la aia i lalo,\n Ka hua a ka uhi la aia i lalo.\n\n\n\u201cMake e ke keiki; ohi ae nei makou i na hua o ka lepo a pau, pau loa,\naohe hua i koe o ke keiki.\u201d\n\n\nKeiki: Hiki mai, hiki mai e ka la e!\n Ka hua a ka niu la kau i luna,\n Ka hua a ka ulu la kau i luna,\n Ka hua a ke kukui la kau iluna,\n Ka hua a ka ohia la kau iluna,\n Ka hua a ka maia la kau iluna,\n Ka hua a ka manu la kau iluna.\n\n\n\u201cAole ia la he hua, ea? He hua.\u201d\n\n\nKanaka: 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 Molokini, Kauiki, Mokuhano,\n Makaukiu, Mokapu, Mokolii.\n\n\n\u201cMake e ke keiki, aohe moku i koe, lawe ae nei makou i na moku a pau\nloa, aohe moku i koe.\u201d\n\n\nKeiki: Kuu moku e, kuu moku,\n O Mokuola, ulu ka ai,\n Ulu ka niu, ulu ka laau,\n Ku ka hale, holo na holoholona.\n\n\n\u201cAole ia la he moku? He moku ia, aia i loko o ke kai.\u201d\n\n\nKanaka: Hai ka niho la ola.\n\n\nKeiki: Moku ke ki la make.\n\n\nKanaka: Kui ia ka niho oia nei a pau, aohe make.\n Moku ke ki poolua e, moku, moku ke poo,\n Moku ke ki poohiwi e, moku, moku ka poohiwi,\n Moku ke kikala e, moku.\n\n\nPela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau\ni ka umu i ke kalua ia e ia nei; o na iwi, holehole ia, pela keia i\nhoopai ai i ko lakou hewa no ka make ana o ka makuakane ia lakou.\n\n\n\n\n\n\n\n\nLEGEND OF LAUKIAMANUIKAHIKI.\n\n\nMakiioeoe was the father and Hina was the mother of Laukiamanuikahiki.\nKuaihelani was the home of Makiioeoe where he ruled as king and where\nhis queen lived from whom he had one child, Kahikiula by name. Hina\nbelonged to Kauai, where Laukiamanuikahiki [833] was born. Makiioeoe in\nhis travels came to Kauai where he met Hina and took her to wife, and\nafter living with her for some time, Hina conceived a child. Shortly\nafter this Makiioeoe prepared to return to Kuaihelani; so he said to\nHina: \u201cI am going home. If you should give birth to a boy give him my\nname; but in case it should be a girl call her Laukiamanuikahiki. If\nafter you bring the child up she should express a desire to come in\nsearch of me, these shall be the tokens by which I shall recognize the\nchild: this necklace of whale\u2019s teeth, this bracelet, this feather\ncloak. [834] She must be accompanied by a large canoe, a small canoe,\nlarge men, small men, a red canoe, red sails, [835] red bailing cup,\nred cords and a red man.\u201d Makiioeoe then took his leave and returned to\nKuaihelani. When he arrived home he instructed his guards as to the\nsign by which to recognize his daughter [836] and he also instructed\nhis servants to proceed and plant all kinds of fruit and other things\nfor his daughter Laukiamanuikahiki. He also caused a pool of water to\nbe made as well as other things and placed a kapu on them all to be\nfree only after the same shall have been used by Laukiamanuikahiki.\n\nAfter the birth of Laukiamanuikahiki, Hina and her husband brought her\nup all by themselves. It was Laukiamanuikahiki\u2019s custom to bring in\nother children to their home and give them all the food; which action\ncaused her father to get angry and very often punished her. This\npunishment was kept up by the father for some time. [837] Because of\nthis, the child suspected that this man could not be her own father; so\nshe began questioning her mother who her own father was until the\nmother could bear it no longer. Hina then said to Laukiamanuikahiki:\n\u201cYou go to that cliff; that is your father.\u201d Upon coming to the cliff,\nshe asked: \u201cAre you my father?\u201d The cliff denied this saying: \u201cI am not\nyour father.\u201d The child returned to Hina and begged: \u201cTell me of my\nfather.\u201d \u201cYes, you go to that bambu bush, that is your father.\u201d When\nshe arrived at the place, she asked the bambu bush: \u201cAre you my\nfather?\u201d \u201cI am not your father, Makiioeoe is your father, he has gone\nback to Kuaihelani.\u201d When Laukiamanuikahiki again arrived in the\npresence of her mother she said: \u201cYou have deceived me. Makiioeoe I\nunderstand is my father and he has gone back to Kuaihelani. You have\nhidden this from me.\u201d \u201cYes, he is your father, and he has left word\nthat you must not come to him without a sign or you will have a\nterrible suffering. You have to go to him in a red canoe having red\nsails, red cords, red men and must be accompanied by a large canoe, a\nsmall canoe, large men and small men.\u201d Laukiamanuikahiki replied: \u201cI am\nnot going to remain, I am going in search of my father.\u201d \u201cYes, you may\ngo, but you will have to suffer untold agony. Go until you come to two\nold women roasting bananas by the wayside. They are your grandmothers,\nfor they are my own mother and aunt. Reach down and take away the\nbananas and let them search for them until they ask whose offspring you\nare, then tell them, \u2018Your own.\u2019 \u2018Ours from whom?\u2019 \u2018From Hina.\u2019 Then\nwhen they ask you, \u2018What brings you our lord [838] here to us?\u2019 Tell\nthem, \u2018I want a roadway.\u2019\u201d\n\nWhen she arrived in the presence of the old women she followed\naccording to the instruction of Hina. At the conclusion the old women\nsaid: \u201cThere is a roadway; here it is, a bambu stalk. You climb to the\ntop of it and when it leans over it will reach Kuaihelani.\u201d\nLaukiamanuikahiki then climbed to the top of the bambu stalk and sat\nthere. The bambu then began to shoot up and when it had reached a great\ndistance it leaned over until the end reached Kuaihelani.\nLaukiamanuikahiki stepped off the bambu and proceeded along the road\nuntil she met a girl whom she took as a friend. They then went along\nuntil they came to a flower garden. The flowers of this garden were all\nkapu; none were to string them into wreaths until they shall have been\npicked by the daughter of Makiioeoe; the flowers of the ilima, [839]\nthe marigold and other flowers and also the maile vine. There were\nguards in the garden who were watching the flowers. Laukiamanuikahiki,\nhowever, reached out and picked the flowers, took the maile vines and\nbroke them off. When they came to the pool of water, which had been\nkapued until it was first used by the daughter of Makiioeoe,\nLaukiamanuikahiki uncovered herself and plunged into the pool of water,\nwhen a turtle came up to her and began rubbing her back. After she\nfinished bathing she went up on the bank. When the guards saw what she\nhad done, they said: \u201cYou are indeed a strange girl bathing in the pool\nof water which is kapued and reserved only for the king\u2019s daughter. You\nwill indeed die.\u201d\n\nWhen the guards arrived in the presence of Makiioeoe, they told him of\nall the girl\u2019s doings. Makiioeoe then ordered that wood be prepared for\nthe girl and to pack it to the seashore where the umu was to be started\nthe next day, for on that day the girl was to be killed. The guards\nthen returned, took the girl by the hands, bound them at her back and\nled her to the pig house where she was tied, the guards standing watch\nover her that night.\n\nThat night her friend came and asked that she too be bound; but\nLaukiamanuikahiki said: \u201cNo, you must be at liberty so as to bring me\nfood, meat and clothing.\u201d Her friend consented to this.\n\nAt midnight a bird perched on the house where she was being held; it\nwas an owl. This owl was the supernatural aunt of Hina, who had come\nall the way from Kauai because she knew of the coming peril of her\ngrandchild, and who had in its keeping the tokens that had been given\nby Makiioeoe to Hina by the means of which she was to be known or\nrecognized upon her arrival at Kuaihelani.\n\nThe owl then called out to Laukiamanuikahiki:\n\n\n Say! Laukiamanuikahiki,\n The daughter of Makiioeoe,\n The daughter of Hina,\n Die you will, die you will.\n\n\nLaukiamanuikahiki replied:\n\n\n Thou wicked owl! Thou wicked owl,\n Thus revealing my name\n As Laukiamanuikahiki,\n Daughter of Makiioeoe,\n Daughter of Hina,\n You are a deceiving owl.\n\n\nThis call and reply was repeated twice before the guards heard it, when\nthey sat up and listened to the call and they understood the meaning\nconveyed by the owl in its call. At this one of the guards said to his\ncompanion: \u201cSay, this must be Laukiamanuikahiki, the king\u2019s own\ndaughter.\u201d The other replied: \u201cNo, this cannot be the one, for she was\nto come in a red canoe having red sails, red paddles, red men, a large\ncanoe, a small canoe, large men and small men; these I understand are\nthe things that should accompany her; this girl on the other hand is a\npoor girl for she has come without any of these things.\u201d The two again\nlistened to the conversation between the owl and girl. After a while\nthey agreed to go up and tell the king of the possibility of this girl\nbeing his daughter. They arrived at the home of Makiioeoe after\nmidnight and roused him up saying: \u201cSay, you wake up.\u201d \u201cWhat is it?\u201d\nsaid Makiioeoe. \u201cThere is an owl right over the pig house where the\ngirl is held who called out to the girl in the following way:\n\n\n Say! Laukiamanuikahiki,\n Daughter of Makiioeoe,\n Daughter of Hina,\n Die you will, die you will.\n\n\nThe girl then answered:\n\n\n Thou wicked owl! Thou wicked owl,\n Thus revealing my name\n As Laukiamanuikahiki,\n Daughter of Makiioeoe,\n Daughter of Hina,\n You are a deceiving owl.\n\n\nThis was the conversation carried on between the two. \u201cYes, she is my\ndaughter, Laukiamanuikahiki.\u201d The king then accompanied by the guards\nproceeded to the place where they were stationed when they heard the\nconversation, and Makiioeoe sat down and listened for the call of the\nowl and for the girl\u2019s reply.\n\nAt the conclusion of the conversation between the owl and the girl, the\nking knew this was his own daughter, Laukiamanuikahiki. He then broke\ninto the house, took up his daughter and wept over her.\n\nAfter the guards had departed to inform the king, the owl flew down and\nclapped its wings on the girl, placed the necklace of whale\u2019s teeth\naround the girl\u2019s neck, girded a pa-u around her waist and placed the\nfeather cloak over her. These being the tokens left by Makiioeoe in the\nkeeping of Hina.\n\nAfter it had become broad daylight, Makiioeoe ordered that the umu be\nstarted; when it was sufficiently heated the people who had ill-used\nthe girl were then thrown into the umu and they all perished. The girl\nwho befriended Laukiamanuikahiki was made a high chiefess and she lived\nwith Laukiamanuikahiki. Soon after this a kapu was placed over\nLaukiamanuikahiki and she was forbidden from going out of her living\nhouse and no one was allowed to pass by her house or to speak to her.\nLaukiamanuikahiki was a very beautiful woman to behold and she had no\nequal in all the land of Kuaihelani, for her beauty could be seen on\nthe outside of the house, like a bright light.\n\nAbout this time Kahikiula the son of Makiioeoe by his first wife\narrived from Kahikiku. This young man was married to Kahalaokolepuupuu\nof Kahikiku and had come to Kuaihelani without his wife on a visit to\nhis parents. When Kahikiula arrived he was accompanied by his followers\nin a red canoe, with red sails, red cords, red paddles, red men, large\ncanoes, small canoes, large men and small men.\n\nUpon the arrival of Kahikiula at Kuaihelani he was met by his mother\nand father and all the people. Soon after this Makiioeoe requested\nKahikiula to go and meet his sister, Laukiamanuikahiki, which\ninvitation was accepted. When they were near the house, Kahikiula\nlooked and saw a bright light on the outside of the house; so he said\nto Makiioeoe: \u201cSay, your house is on fire!\u201d Makiioeoe replied: \u201cThat is\nnot a fire, it is some person sleeping within, it is your sister.\u201d They\nthen entered the house and Makiioeoe approached the bed and roused his\ndaughter saying: \u201cWake up, here is your brother Kahikiula.\u201d\nLaukiamanuikahiki awoke from her sleep and turned down on her breast.\nShe then looked up at Kahikiula and greeted him. [840] What a sight it\nwas to behold these two; one was as handsome as the other was\nbeautiful; both were equal in good looks, Kahikiula and\nLaukiamanuikahiki.\n\nAt sight of this, Makiioeoe said to Kahikiula: \u201cNow I request of you\nthat you take her as your wife.\u201d That night they were covered by the\nsame kapa. They lived as husband and wife for fifty days when Kahikiula\nbegged that he be allowed to return to Kahikiku. Laukiamanuikahiki then\nsaid: \u201cYou cannot go unless you take me along with you.\u201d \u201cIt cannot be,\nfor you will surely experience terrible suffering through the anger of\nyour sister-in-law. You must remain, and I will return.\u201d As Kahikiula\nkept begging so often to return to Kahikiku, Laukiamanuikahiki finally\nconsented and allowed him to go, saying: \u201cYes, you may return, but\ndon\u2019t blame me if I should decide to follow you later on, or I will\nkill you and also your wife, Kahalaokolepuupuu.\u201d Kahikiula then took\nhis departure and returned to Kahikiku to live with Kahalaokolepuupuu.\nLaukiamanuikahiki remained, but was so overcome with love for\nKahikiula, that she wept; and when she saw the clouds drifting in the\nsky towards Kahikiku, she chanted the following lines:\n\n\n The sun is up, it is up,\n My love is ever up before me.\n It is causing me great anxiety,\n It is pricking me at my side\n For love is a burden, when one is in love,\n And falling tears are its due.\n\n\nWhen the desire became more than she could bear and the love for\nKahikiula could not be put aside from her by day and by night, she\ndecided to go to the seashore one day and weep there; and as her\nweeping came to an end she called out: \u201cYe turtle with your shiny back,\nmy grandmother of the sea, come to me; here I am your grandchild,\nLaukiamanuikahiki, daughter of Makiioeoe and Hina.\u201d\n\nAt the close of the call a turtle with a shiny back approached her and\nopened up its back. Laukiamanuikahiki then entered into the turtle, the\ntop was closed and the turtle dove under water and swam until it\narrived at Kahikiku. Upon its arrival at Kahikiku the turtle uncovered\nits back and Laukiamanuikahiki walked out on the seashore, while the\nturtle disappeared. Laukiamanuikahiki then went on her way until she\ncame to a fish pond which belonged to Kahalaokolepuupuu, the wife of\nKahikiula. At this place Laukiamanuikahiki changed herself into the\nform of an old woman and concealed her identity by calling out:\n\n\n Ye forty thousand gods,\n Ye four hundred thousand gods,\n Ye rows of gods,\n Ye collection of gods,\n Ye older brothers of the gods,\n Ye four-fold gods,\n Ye five-fold gods,\n Take away my good looks and keep it concealed.\n Give me the form of an old woman, bowed down in age and blear-eyed.\n\n\nAt that very moment she was transformed into an old woman wandering\nalong the seashore with a stick in her hand picking out sea-eggs.\n\nWithin this fish pond owned by Kahalaokolepuupuu, were kept the\naholehole, [841] nehu, [842] iao, [843] and all fish of this species\nand moss. Through the supernatural powers of Laukiamanuikahiki all the\nfish in the pond disappeared, which left the pond without a single\nfish. While she was crawling along the seashore two messengers from\nKahalaokolepuupuu arrived and called out: \u201cSay, you old woman, you have\ntaken all the queen\u2019s fish. You are a thieving old woman.\u201d She replied:\n\u201cI did not take them. The fish from this pond disappeared long before\nthis; but since you have seen me here you are attributing their\ndisappearance to me.\u201d At this time she was given a new name, Lipewale,\nby the messengers. They then said to the old woman: \u201cLet us go to the\nhouse, your name, Lipewale, is that of the queen\u2019s sickness.\u201d When they\narrived at the house, one of the messengers said: \u201cThere is not a\nsingle fish in the pond, all have been taken by this old woman. When we\nfound her she was taking the sea-eggs.\u201d Kahalaokolepuupuu then\naddressed the old woman saying: \u201cI am going to call you Lipewale, the\nname of my ailment. You will take this name, will you not? I will\nsupply you with food, clothing, house to live in and you will live with\nme.\u201d\n\nThat night when they retired, Kahikiula approached the place where\nLipewale was sleeping and kissed her. She then cried out: \u201cWho is\nkissing me?\u201d Upon hearing this Kahalaokolepuupuu called out: \u201cWhat is\nit, Lipewale?\u201d But she would not answer. In doing this Kahikiula showed\nthat he had recognized his sister, Laukiamanuikahiki.\n\nThis was carried on for several nights. Whenever she knew that her\nbrother and sister-in-law were about to retire together, she would get\nup and rattle the calabashes forcing her sister-in-law to come and ask\nher reason for thus creating a disturbance; when she would say, that it\nwas a rat; she did this because she did not want them to sleep\ntogether.\n\nOne day Kahalaokolepuupuu said to Laukiamanuikahiki: \u201cSay, Lipewale,\nlet us go up and get some kukui nuts to print my pa-u with.\u201d Lipewale\nconsented to this. When they arrived at the place, they collected the\nkukui nuts and put them into a bundle. After this was done\nKahalaokolepuupuu said to Lipewale: \u201cYou will have to carry our bundle\nof kukui nuts.\u201d \u201cYes, I will take it.\u201d The others then went on ahead\nleaving Lipewale behind with the bundle of nuts tied to her back. After\nshe started on her way, she put her hands behind her back, opened the\nbundle and allowed the kukui nuts to drop on the road. When they\narrived at the house all the nuts were gone. Upon being questioned:\n\u201cSay, Lipewale, what has become of your kukui nuts?\u201d She answered: \u201cYou\nfixed the bundle and I put it on my back and followed behind you. I\nhave no eyes at my back to see whether the nuts were falling out of the\nbundle or not.\u201d\n\nAfter this Kahalaokolepuupuu said to Lipewale: \u201cYou will have to stay\nhome and print my pa-u while the rest of us go down and have a sea\nbath.\u201d Lipewale was therefore left behind to print the pa-u. She first\nwent out and got some filth and came back and proceeded to carry out\nthe order by smearing the bambu sticks lengthwise and crosswise and\nbegan the printing of the pa-u. This did not take very long, so she\nfollowed along behind the others and went in sea bathing. On the way\ndown to the sea, she caused herself to be transformed back to her usual\nself and she again possessed all her beauty. She continued on down and\nwhen she was near the others she passed on by and bathed at some\ndistance from them. When she was finished she went right along up home.\nWhen the others saw her returning home they chased on behind, but they\ncould not catch up and she arrived at home some time before the others,\nwhen she was once more transformed into the form of an old woman. When\nthe others arrived at home, they asked her: \u201cSay, did you see a\nbeautiful woman who came up this way from below?\u201d \u201cNo, I have not seen\nher. I have been sitting out here all this time until you returned.\u201d\nAfter the others had gone to the dancing house she remained with her\nbrother Kahikiula. She went outside of the house and called out:\n\n\n Ye forty thousand gods,\n Ye four hundred thousand gods,\n Ye rows of gods,\n Ye collection of gods,\n Ye four thousand gods,\n Ye older brothers of the gods,\n Ye gods that smack your lips,\n Ye gods that whisper,\n Ye gods that watch by night,\n Ye gods that show your gleaming eyes by night,\n Come down, awake, make a move, stir yourselves,\n Here is your food, a house.\n\n\nAt that very moment her beauty was restored to her, while the gods set\nfire to the dancing house, consuming the house, her sister-in-law and\nall the people who had insulted her; they all perished.\n\nAfter this Kahikiula called out to his sister: \u201cCome in,\nLaukiamanuikahiki.\u201d She refused, saying: \u201cI will not come to you, for\nyou have caused me to suffer in your own home. Here I am returning to\nKuaihelani.\u201d\n\nIn this legend, it is seen that it was not considered wrong for a\nbrother to take his sister to wife. It is also seen that they also\nsuffered in those days just as we do in these days. They also hated one\nanother and in fact lived as we now live. [844] Therefore these customs\nof days gone by are guidings for after generations.\n\n\n\n\n\n\n\n\nKAAO NO LAUKIAMANUIKAHIKI.\n\n\nO Makiioeoe ka makuakane, o Hina ka makuahine (o Kuaihelani ko\nMakiioeoe aina, oia ke \u2019lii olaila, he wahine no kana e noho ana i\nKuaihelani, hookahi keiki me ia wahine, o Kahikiula ka inoa). No Kauai\no Hina, ilaila kahi i loaa ai o Laukiamanuikahiki. Mai Kuaihelani ka\nMakiioeoe hele ana mai, a loaa o Hina i Kauai, moe laua; a liuliu,\nhapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo aku ia Hina:\n\u201cE, ke hoi nei au; e noho oe a i hanau he keiki kane, kapa oe i kuu\ninoa; a i hanau he kaikamahine, kapa oe i ka inoa o Laukiamanuikahiki.\nI hanai oe a i nui, a manao e hele ae e imi ia\u2019u, eia na hoailona, he\nlei palaoa, he kupee, he ahuula, he waa nui, he waa iki, he kanaka nui,\nhe kanaka iki, he waa ula, he pea ula, he ka ulaula, he aha ula, he\nkanaka ula.\u201d Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i na kiai\ni ke ano o ke kaikamahine, a me ke kanu i na mea a pau loa no\nLaukiamanuikahiki, na kiowai a me na mea e ae, kapu a noa ia\nLaukiamanuikahiki.\n\nHanau o Laukiamanuikahiki, hanai iho la o Hina me kana kane, a nui. He\nmea mau ia Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka\nai a pau, huhu ka makuakane, pepehi iho la ia Laukiamanuikahiki. Pela\nka hana mau ana a ka makuakane, a uluhua ka makuahine o Hina i ka ninau\no ke kaikamahine i kona makuakane. I aku o Hina ia Laukiamanuikahiki:\n\u201cO hele a kela pali la o ko makuakane ia.\u201d Hiki aku la keia a ka pali,\nninau ana: \u201cO oe paha ko\u2019u makuakane?\u201d Hoole mai ka pali: \u201cAole au o\nkou makuakane.\u201d\n\nHoi aku la keia a mua o Hina koi aku la: \u201cE hai mai oe i ko\u2019u\nmakuakane.\u201d \u201cAe; o hele a kela opu ohe la o ko makuakane ka hoi ia.\u201d\nHiki aku la keia ilaila, olelo aku la i ke opu ohe: \u201cO kuu makuakane\npaha oe?\u201d \u201cAole au o kou makuakane; o Makiioeoe kou makuakane, ua hoi i\nKuaihelani.\u201d A hiki keia i mua o Hina, olelo aku la: \u201cHoopunipuni oe\nia\u2019u; o Makiioeoe ka hoi ko\u2019u makuakane la ua hoi i Kuaihelani, huna oe\ni\u2019au.\u201d \u201cAe, o ko makuakane ia; ua olelo mai ia\u2019u, aole oe e hele malu\naku o mainoino oe, aia he waa ula, he pea ula, he kaula ula, he kanaka\nula, he waa nui, he waa iki, he kanaka nui, he kanaka iki.\u201d\n\nI aku o Laukiamanuikahiki: \u201cAole au e noho, e imi ana au i ko\u2019u\nmakuakane.\u201d \u201cAe, e hele ana nae oe, e mainoino ana oe; e hele oe a loaa\nna luahine elua e pulehu maia ana i ke alanui, he mau kupunawahine ia\nnou, o ko\u2019u mau makuahine no ia. Lalau iho oe i ka maia a lawe ae, na\nlaua ia e huli a loaa ole, ninau iho: \u2018Nawai ke kupu o oe?\u2019 Hai aku oe:\n\u2018Na olua no.\u2019 \u2018Na maua nawai?\u2019 \u2018Na Hina,\u2019 na laua e olelo mai, \u2018heaha\nka huakai a ko maua haku i hiki ia ianei?\u2019 \u2018He alanui,\u2019 pela aku oe.\u201d\n\nA hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina\nolelo i olelo mai ai; a pau ia, i mai na luahine: \u201cHe alanui, eia la o\nka ohe; e pii oe a luna, nana ia e moe aku a hiki i Kuaihelani.\u201d Pii ae\nla o Laukiamanuikahiki a luna o ka ohe noho; kupu ae la ka ohe a kiekie\ni luna, moe aku la ka welau a hiki i Kuaihelani. Hele aku la o\nLaukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae la\nkeia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na\npua a pau loa, a lei o Laukiamanuikahiki; ka ilima, ka maile, ka\nmelekule, a me na pua e ae. E noho ana na kiai i ka pua. Lalau aku la o\nLaukiamanuikahiki, ako ana, a pau, uu ana i ka maile; a hiki keia i ke\nkiowai kapu, ua hoohiki ia a auau o Laukiamanuikahiki; wehe ae la keia\ni kahi kapa a lele aku la i loko o ka wai, lele mai la ka honu, anaanai\ni ka lepo o ke kua o ia nei, a pau ka auau ana hoi ae la i luna. I mai\nna kiai: \u201cKupanaha oe e na kaikamahine i auau iho nei i ke kiowai kapu\no ke kaikamahine a ke \u2019lii, o Laukiamanuikahiki; e make ana oe.\u201d\n\nA hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine\na pau. Kena ae la o Makiioeoe, i na kanaka i wahie, no ke kaikamahine,\namo aku a kai, apopo, ho-a ka umu, ia la e make ai ke kaikamahine. Hoi\naku la na kiai a hiki, lalau aku la i na lima o Laukiamanuikahiki lilo\ni ke kua paa iho la i ke kaula; lawe ia aku la a ka puoa hale puaa,\nhikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele aku kahi\naikane e paa pu i ke kaula, hoole mai ke aikane: \u201cAole, e malama mai oe\ni wahi ai na\u2019u, i wahi ia na\u2019u, i wahi kapa no\u2019u.\u201d Ae mai ke aikane,\n\u201cAe.\u201d\n\nI ke aumoe, i ka huli ana o ke kau, kau ana keia manu, he pueo i luna o\nka puoa o ia nei e paa nei. O keia pueo, he makuahine no no Hina, mai\nKauai ka lele ana aku a hiki i Kuaihelani, no ka ike e make ana ka\nmoopuna. Aia iaia na makana a Makiioeoe i haawi ai ia Hina, i hoike no\nLaukiamanuikahiki e hele ai i Kuaihelani.\n\nKahea ana ua pueo nei ia Laukiamanuikahiki:\n\n\n E Laukiamanuikahiki e,\n Kaikamahine a Makiioeoe,\n Kaikamahine a Hina\n Make oe, make oe.\n\n\nPane ae o Laukiamanuikahiki i ka pueo:\n\n\n Pueo ino, pueo ino,\n Hahai wale ana no oe i ko makou inoa,\n O Laukiamanuikahiki,\n Kaikamahine a Makiioeoe,\n Kaikamahine a Hina,\n Wahehee oe e na pueo.\n\n\nElua hana ana peia, lohe na kiai, ala ae la hoolohe, a maopopo ia laua\nka olelo a ka pueo. I aku kekahi i kekahi: \u201cE, o ke kaikamahine no paha\nkeia a ke \u2019lii, o Laukiamanuikahiki.\u201d I mai kekahi: \u201cAole ia; he waa\nula kona, he pea ula, he hoe ula, he kanaka ula, he waa nui, he waa\niki, he waa loa, he kanaka nui, he kanaka iki, oia kona ano ke hele\nmai, aole keia kaikamahine ilihune.\u201d Hoolohe hou laua nei, i ka olelo a\nka pueo a me Laukiamanuikahiki. \u201cE pii kaua e olelo i ke \u2019lii, malama o\nke kaikamahine no keia.\u201d Ae aku kekahi. \u201cAe.\u201d Hiki laua i mua o\nMakiioeoe ke \u2019lii, i ke aumoe, hoala aku la: \u201cE ia nei, e ala ae oe.\u201d\n\u201cHeaha?\u201d wahi a Makiioeoe. \u201cHe pueo, aia maluna pono o ka puoa i paa ai\nke kaikamahine. Penei ka olelo a ka pueo, a maua i lohe aku i ke kahea\niho i ke kaikamahine.\n\n\n E Laukiamanuikahiki e,\n Kaikamahine a Makiioeoe,\n Kaikamahine a Hina,\n Make oe, make oe.\n\n\nKahea ae ke kaikamahine i ka pueo:\n\n\n Pueo ino, pueo ino\n Hahai wale ana oe i ko makou inoa,\n O Laukiamanuikahiki,\n Kaikamahine a Makiioeoe,\n Kaikamahine a Hina,\n Wahahee oe e na pueo.\n\n\nOia na olelo a ka pueo i ke kaikamahine la. \u201cAe, o kuu kaikamahine na o\nLaukiamanuikahiki.\u201d Iho lakou nei a hiki, a kahi o na kiai e noho ai.\nNoho iho la o Makiioeoe, hoolohe i ke kahea a ka pueo.\n\nA pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o\nke kaikamahine no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau\naku la i ke kaikamahine, a uwe iho la. I loko nae o ka wa i pii ai na\nkiai e olelo i ke \u2019lii, lele iho la ua pueo nei, a pai iho la i na eheu\ni luna o ke kaikamahine, a lei iho la i ka palaoa, kakua i ka pau, aahu\ni ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao loa ae la,\nkena ae la o Makiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na\nkanaka nana i niania wale, ka poe olelo kikoola i ke kaikamahine, pau\nloa i loko o ka umu, a make iho la. O ke aikane a ianei, lilo ae la i\nalii, a noho pu iho la me Laukiamanuikahiki.\n\nKapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i\nkona hale noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke\nnana aku, aohe ona lua e like ai ma ka aina o Kuaihelani, ua puka kona\nula ma waho o ka hale e a ai, me he ahi la.\n\nHolo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa\nula, pea ula, kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke\nkanaka nui, kanaka iki. O keia keiki, na Makiioeoe me kana hanaukama,\nua hoao hoi me Kahalaokolepuupuu, oia ka Kahikiula wahine, ua noho no\nnae i Kahikiku, aole i holo pu mai. A hiki o Kahikiula i Kuaihelani,\nhalawai me kona makuahine, makuakane, na mea a pau loa. I aku o\nMakiioeoe ia Kahikiula, e hele e ike i ke kaikuahine ia\nLaukiamanuikahiki; ae mai o Kahikiula.\n\nHele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula\nma waho o ka hale, a olelo aku ia Makiioeoe: \u201cE! Pau ko hale i ke ahi.\u201d\nI mai o Makiioeoe: \u201cAohe ahi, he kanaka, aia i loko kahi i moe ai, o ko\nkaikuahine.\u201d Wehe aku la laua i ka puka a nana aku la; kii aku la o\nMakiioeoe, hoala: \u201cE, ia nei e, e ala, eia ko kaikunane, o Kahikiula.\u201d\nAla ae la o Laukiamanuikahiki, a huli papio iho la ka umauma i lalo.\nNana mai la ia Kahikiula, a aloha mai la: \u201cAloha oe.\u201d Nani no a nani,\nui no a ui, aala no a aala, onaona no a onaona, he keu o ka maikai, e\nnana ia Laukiamanuikahiki, e nana ia Kahikiula, ua like a like.\n\nNolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko\nkaikuahine, hui ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a\nhala he mau anahulu elima, koi aku ke kaikunane e hoi; hoole mai ke\nkaikuahine: \u201cAole oe e hoi, aia o kaua pu ke holo, alaila, hoi oe.\u201d \u201cA\noe pona e mainoino auanei oe i ko kaikoeke; e noho no oe, owau ke hoi.\u201d\nNo keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: \u201cAe, e hoi\noe, mai hoohewahewa nae ia\u2019u ke hele aku mahope aku nei, o make oe,\nmake ko wahine o Kahalaokolepuupuu ia\u2019u.\u201d Hoi aku la o Kahikiula i\nKahikiku, a noho me Kahalaokolepuupuu. Noho iho la o Laukiamanuikahiki,\na aloha ia Kahikiula, uwe iho la, a nana aku la i ka lele a ke ao o\nKahikiku, oli aku la:\n\n\n Kau ana ka la e kau ana,\n Kau ana ke aloha i kuu maka,\n Ke hooluhi nei la i kuu kino,\n Ke lalawe nei la i kuu aoao,\n Aloha ka ukana a ke aloha la,\n He waimaka e.\n\n\nNo ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke\noloha iaia nei i ke ao a me ka po, nolaila, hele aku la keia a ma ke\nkapa kahakai, noho iho uwe, a pau ka uwe ana, kahea aku la keia: \u201cE\nhono kua wawaka e. Kuu kupunawahine o kai nei la; hele mai, eia au o\nLaukiamanuikahiki ko moopuna, kaikamahine a Makiioeoe ame Hina.\u201d\n\nHiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo iho la\nkeia i loko o ke kua, popoi ae la a paa, luu aku la ka honu a hiki i\nKahikiku. Wehe ae la ke kua o ka honu, oili ae la keia a hele aku la i\nkapa kahakai, nalo aku la ka honu i loko o ke kai, hele aku la keia he\nlokoia na Kahalaokolepuupuu wahine a Kahikiula. Ia wa, lawe o\nLaukiamanuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae\nla:\n\n\n E kini o ke \u2019kua,\n E ka lehu o ke \u2019kua,\n E ka lalani o ke \u2019kua,\n E ka pukui o ke \u2019kua,\n E ke kaikuaana o ke \u2019kua,\n E ke kokoo-ha o ke \u2019kua\n E ke koo-lima o ke \u2019kua,\n E lawe ae oukou i kuu kino maikai, huna oukou a nalo,\n Haawi mai oukou i kino luahine no\u2019u, kolopupu, haumakaiole.\n\n\nIa wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai,\nme kahi laau ohiuhiu ina, wana. I loko o ka loko ia a\nKahalaokolepuupuu, he aholehole ka ia, he nehu, he iao, na ia a pau\nloa, me ka limu, hao ae la ka mana o Laukiamanuikahiki, pau a panoonoo\nka loko.\n\nIaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a\nKahalaokolepuupuu, a kahea ana: \u201cE kahi luahine, pau loa ka ia a ke\n\u2019lii wahine ia oe, aihue maoli oe e na wahi luahine.\u201d I aku keia: \u201cAole\nna\u2019u, he pau kahiko no ko ka ia o keia loko, o ko\u2019u hele ana mai nei,\nkapili oukou i pau ia\u2019u.\u201d I loko o keia wa, loaa hou kekahi inoa o ia\nnei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu. Olelo\nmai na elele: \u201cE pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o\nke \u2019lii wahine, o Lipewale.\u201d\n\nA hiki lakou i ka hale, olelo aku la na elele: \u201cAohe ia i koe o ka\nloko, ua pau i nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i\nka wana.\u201d I mai o Kahalaokolepuupuu: \u201cE kahi luahine, o ka inoa o kuu\nmai o Lipewale, o kou inoa ia, ea, he ai ia\u2019u, he kapa, he hale, noho\nno kaua.\u201d\n\nMoe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e\nmoe nei, lele iho la honi i ka ihu, kahea ae keia: \u201cOwai keia e honi\nnei ia\u2019u?\u201d Kahea mai o Kahalaokolepuupuu: \u201cE Lipewale, heaha ia?\u201d Paa\nloa ko ia nei waha, aohe ekemu aku. Ma keia ano kino luahine o ia nei,\nua ike mai no o Kahikiula ma na hiohiona maka, a ua maopopo no iaia o\nke kaikuahine o Laukiamanuikahiki.\n\nPela ka ia nei mau hana i na po a pau loa; ina e ike keia e moe pu ana\nke kaikunane me ka wahine i kahi hookahi, ala ae la keia hoonakeke i na\npaipu, holo mai la ke kaikoeke ninau, hai aku la keia he iole; no ka\nmea, he huhu keia i ka moe pu o laua la.\n\nI mai la ke kaikoeke: \u201cE Lipewale e pii kakou i kukui kapala no kuu\npau, i uka.\u201d Ae aku la keia: \u201cAe.\u201d A hiki lakou i uka, hoiliili iho la\na loaa ke kukui, hana iho la a haawe, olelo mai lao Kahalaokolepuupuu:\n\u201cE Lipewale, ia oe ke kukui a kakou e haawe ai.\u201d \u201cAe, ia\u2019u.\u201d Kaha aku\nla lakou la iho, kaa iho la o Lipewale mahope me ka haawe kukui. Wehe\nae la keia a hamama malalo o ka haawe ka waha, hookomo aku la na lima i\nka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau\nloa.\n\n\u201cEa! Auhea kau kukui e Lipewale?\u201d I aku keia: \u201cKa, o ka oukou hana ana\nno a paa i ka aweawe, kau no ma ke kua iho mai nei au. Aole o\u2019u maka ma\nke kua e ike ai au i ka helelei o ke kukui.\u201d I aku o Kahalaokepuupuu ia\nLipewale: \u201cE noho oe e kapala i kuu pau, e iho makou e auau kai.\u201d Noho\niho la keia kapala i ka pau, kii aku la keia i ka lepo puaa a me ka\nlepo palahu, hoi mai la kapala, ma ka loa kekahi ohe, ma ka laula\nkekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia\nmahope e auau kai; lawe ia ae la ke kino inoino luahine o ia nei, kuu\nia iho la ke kino maikai; iho aku la keia a hiki, a kokoke ia lakou la,\npipa ae la keia he wahi e ae, auau iho la keia a pau, hoi mai la no.\n\nAlualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la\nkeia a ka hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino\nluahine. A hiki lakou la, ninau mai la: \u201cEa! Aohe oe i ike i keia\nwahine maikai i pii mai nei, makai mai nei?\u201d \u201cAole au i ike, i ka noho\niho la no wau ma waho nei la a puka mai la oukou.\u201d\n\nI mai la o Kahalaokolepuupuu: \u201cE hele makou e hula, e noho oe i ka hale\no kakou, mai haalele oe,\u201d ae aku la keia, \u201cae.\u201d A hala lakou la i ka\nhale hula, noho iho la keia me ke kaikunane me Kahikiula, puka ae la\nkeia a waho o ka hale, kahea.\n\n\n E kini o ke \u2019kua,\n E ka lehu o ke \u2019kua\n E ka lalani o ke \u2019kua,\n E ka pukui akua\n E ka mano o ke \u2019kua,\n E kaikuaana o ke \u2019kua\n E ke \u2019kua muki\n E ke \u2019kua hawanawana,\n E ke \u2019kua kiai o ka po,\n E ke \u2019kua alaalawa o ke aumoe\n E iho, e ala, e oni, e eu,\n Eia ka mea ai a oukou la, he hale.\n\n\nIa wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke \u2019kua,\npau ka hale i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i\nolelo ino iaia nei, pau loa i ka make.\n\nKahea mai ke kaikunane o Kahikiula iaia nei, \u201choi mai kaua e\nLaukiamanuikahiki,\u201d hoole aku keia, \u201caole au e hoi aku me oe, i\nmainoino ka hoi au i kou hale. Eia au ke hoi nei i Kuaihelani.\u201d\n\nE like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia\nwa e noho nei, ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha\nole, a me na hana he nui loa. Nolaila, ua lilo keia i kumu alakai no ka\npoe hou o hope loa nei.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Wakea and Papa as here shown are the traditional creators of nearly\nall the islands of the Hawaiian group. Other legends refer to this pair\nas the progenitors of the Hawaiian race; also, that Wakea was the\neldest of three sons of Kahiko, an ancestor of the people. From Wakea\nsprang the line of chiefs, while the second son, Lihau-ula, is stated\nas founding the priesthood.\n\n[2] Hina appears to have been a name easily conjured with, for it\nfigures, by itself, or with suggestive appellations, more frequently\nthan any other in events of mythical character in the songs and\ntraditions of Hawaii, and is well known also throughout Polynesia.\n\n[3] Opuukahonua (given also in places as Opukahonua) signifies \u201cbudding\nearth\u201d, and it is coincident that the account of the islands\u2019 birth is\nnarrated by such a personification. In like manner the further\ntradition of their origin is appropriately sung by Kahakuikamoana, \u201cthe\nroar or boom of the sea\u201d, while the version by Pakui, signifying \u201cadded\non; joined\u201d, deals with the traditional development of the group.\n\n[4] The first offspring is given figuratively as a yellow flower; also,\nas the first morning light.\n\n[5] Referring to Kamehameha\u2019s kingly and ascribed divine genealogy.\n\n[6] Sacred Albino, kekea kapu of the original, if not an error, would\nrefer to the traditional arrival of the \u201cpoe ohana kekea\u201d, which dates\nback to the thirteenth century; castaways on Maui, from a vessel called\nMamala. Besides the captain were five others, both men and women. Of\nthis party Neleike it is said became the wife of Wakalana, a ruling\nchief of Maui, and the mother of his son Alo-o-ia, and that they became\nthe progenitors of the \u201cpoe ohana kekea\u201d, white people with bright\neyes; the sacred Albino of ancient time.\n\n[7] The word lopa, here given as a foundling, was the term generally\napplied to a person of low class, an under farmer.\n\n[8] A wohi was recognized as of the highest rank of Oahu chiefs.\n\n[9] This doubtless refers to the month Makalii, rather than to the\nPleiades, of same name.\n\n[10] Kalani, lit. the heaven, or heavenly one, freely used from this\npoint impressed the translator with the idea that the whole song was\nevidently composed as an inoa, or name song for Kamehameha the Great,\nand, following custom, his own feats are lauded in figurative language\nand woven in with common traditional lore.\n\n[11] Aa is the small side roots; mole the main stem, or tap root.\n\n[12] Kamehameha going conquering from island to island.\n\n[13] The thirds joined may refer to Kamehameha\u2019s half of Hawaii uniting\nin purpose for the winning of Hilo, Puna and Kau in the overthrow of\nKiwalao.\n\n[14] Poetic form and abbreviation for Kamalalawalu.\n\n[15] Another epithet of Kamehameha.\n\n[16] The song is unfinished, perhaps unavailable to the scribe.\n\n[17] See note 4, page 2.\n\n[18] This is an erroneous conception of the meaning of the line \u201cNa\nKuluwaiea o Haumea\u201d. I believe the real meaning, in prose, is Na\nKuluwaiea keiki a Haumea ke kane i moe ia Hinanuialana ka wahine a\nhanau, etc. It was Kuluwaiea the son of Haumea who intermarried with\nHinanuialana as wife and was born to them, etc. [Trans. comment.]\n\n[19] The kekea, or Albino, in third line of section 5, is shown here to\nbe keakea, semen, which, by the narration following, indicates it as an\nemanation from a person of sacredness, having special functions, whose\nevery act partook of a sacred character, bearing out the idea which\nprevailed that certain ancient chiefs were of such high and sacred rank\nthat their sanctity pervaded their premises, and applied also to all\nthat they had, or did, or desired.\n\n[20] Indicative of life.\n\n[21] There is a heiau in Manawai, Molokai, said to have been built and\noccupied by Pakui still to be seen.\n\n[22] Wakea, son of Kahiko, the ancient, the abyss.\n\n[23] Tahiti-ku and Tahiti-moe, lit. standing and sleeping Tahiti, or\nmore properly Kahiki, refers to distant lands eastward and westward of\nthe place where the first of mankind were created. Pol. Race, Vol. I.\n\n[24] As fine kapas were displayed.\n\n[25] A time at birth when all were excluded.\n\n[26] This figure indicates high estimation for royal care; the porpoise\nas one dodging difficulties, seldom caught.\n\n[27] Young in years.\n\n[28] An ancient name of the island of Kauai, indicating a child of\nheavenly quality.\n\n[29] Kapumaeolani, the sacred sprig of heaven, referring again to\nKamehameha\u2019s claimed genealogy.\n\n[30] The sacred conch sounding to heaven.\n\n[31] The child of two chiefs; the deeply anointed one.\n\n[32] Various terms of anointment, or dedication, indicating time, as to\nmorning, noon and night.\n\n[33] Daughter of Papa and Wakea, to effect incestuous intercourse with\nwhom, Wakea, with aid of his priest, established severe lines of kapus\nupon women.\n\n[34] Haloa, son of Hoohokukalani and Wakea, whom he resembled, as in\nthe preceding line.\n\n[35] Lines of aliis.\n\n[36] Expression indicative of a high chief. Its \u201cstill eyes\u201d imply\ndignity, which is borne out as on wing it swoops o\u2019er the fields.\n\n[37] Refers to high and sacred rank.\n\n[38] The Hawaiian\u2019s idea of the seat of thought was not the brain, but\nthe intestines.\n\n[39] Kapuakahi, lit. \u201cthe first flower.\u201d\n\n[40] Referring to Akahi-a-kuleana, mother of Umi.\n\n[41] Referring to Umi-a-Liloa who broke the kapu of Ahaula at\nPaakaalana, Waipio.\n\n[42] A reference to Umi\u2019s daring the kapu by entering the precincts of\nPaakaalana over the sacred guard-line of Ahaula when seeking and\nclaiming his paternity from Liloa.\n\n[43] This perhaps is Kuaiwa.\n\n[44] The high priest sacrificed by order of the cruel Hakau, which\ninsured the desertion of Nunu and Kekohi to Umi\u2019s standard.\n\n[45] Meteorites (?).\n\n[46] Nukuhiva of the Marquesan group.\n\n[47] The island of Bolabola of the Society Islands.\n\n[48] Other accounts give this Oahualua.\n\n[49] Makuakaumana, the parent that hung on a branch.\n\n[50] Kapawa, the wall of time.\n\n[51] Kea\u2019s big red fowl.\n\n[52] Lono that stands in heaven.\n\n[53] The growth of beach of Nana.\n\n[54] This expression may be taken to refer to Hawaii\u2019s verdancy.\n\n[55] Waia was husband of Papa after her return from Tahiti.\n\n[56] Meaning the fourth instalment of royal kapu belonging to\nIwikauikaua.\n\n[57] Referring to a branch shooting out horizontally from a tree,\ndenoting great misfortune.\n\n[58] This looks like passing judgment that the culprit must suffer for\nhis deed.\n\n[59] The eight-finned shark, like the eight-eyed and eight-forehead\ncelebrities were famed for their magic powers.\n\n[60] This island of lehua groves may also refer to its many fighting\nmen.\n\n[61] The haole, or foreigner, is generally understood to refer to a\nwhite person unless it is qualified.\n\n[62] This famous legend of Aukele-nui-a-iku, says Fornander, has the\nearmarks of great antiquity and is known in some form or other on\nseveral of the Polynesian groups, Aukele, the hero, being the youngest\nson of Iku, or Aiku in other lands. The story has marked resemblance in\nseveral features to the Hebrew account of Joseph and his brethren, and\nis traced back to Cushite origin through wanderings and migrations\nrather than being an evidence of Spanish influence during their contact\nwith this group of islands in the sixteenth and seventeenth centuries.\nSee Pol. Race, Vol. I, p. 40.\n\n[63] This point of origin is a popular mythical land whose name,\nlikely, was intended to perpetuate its favored location, \u201cshouldering\nor supporting heaven.\u201d It is freely used, and at times becomes\nKuihelani.\n\n[64] The family connection -a- to Iku is maintained throughout, Iku as\nthe source, being the ending of each name but one, the tenth, in which\ncase it is changed to Iku from heaven.\n\n[65] The name of the first-born differs here, shortened by omission of\nthe prefix Ke, the.\n\n[66] This has reference to the alleged ability of expert wrestlers to\nbreak the bones of an opponent while holding him in mid air. Lua, the\nart of breaking the bones of a person was much practiced in ancient\ntimes.\n\n[67] The expression of the original, ae kai, is literally sea beach.\n\n[68] Ape, Alocasia macrorrhiza.\n\n[69] Holani-ku and Holani-moe, evidently refers to a land of origin, as\nEast and West Holani. Other references of like nature are taken to\nrefer to the rising (ku) and setting (moe) sun, thereby indicating east\nand west.\n\n[70] This apparent Kamakau assertion lacks confirmation. Nowhere else\ndo we find this land of Kane so located.\n\n[71] This closely resembles the name of the god brought from Raiatea by\nLaa-mai-kahiki and deposited in the heiau of Moikeha at Wailua, Kauai.\n\n[72] This may be understood as indicative of great grief.\n\n[73] Pa-u ai kaua, lit. war-eating skirt; a battle robe or garment.\n\n[74] Ekoko mentioned here is probably the same as akoko (Euphorbia\nlorifolia), a small tree, the milksap of which gives its native name\nkoko, blood.\n\n[75] Walina, the ancient term of greeting, is given by Andrews as a\nreply expression or return, but it is shown throughout this story to be\nof equal use to greet, and reply, as is the more modern term of\nsalutation, aloha.\n\n[76] This chant or ditty of the konane game is met with again in the\nstory of Lono and Kaikilani, and is in use among Hawaiian players of\nthe game to this day.\n\n[77] Amama; ua noa, the usual ending of prayers is equivalent to our\nAmen, though scholars differ in its literal translation. A treatise by\nFornander on the phrase has the following: \u201cThe prayers of the Hawaiian\npriests, offered in the temples, as well as those offered at private\nsacred places, or in family worship, invariably closed with the\nejaculation Amama, equivalent to Amen. Amama, as a verb, means \u2018to\noffer in sacrifice.\u2019 It does not occur in any other Polynesian dialect\nthat I am acquainted with.... I therefore consider it to be a foreign\nword imported into the language in far remote times.... It was a\nformula employed on occasions of worship in imitation of his teachers,\nbut without any inherent sense derived from his own language, as\nmultitudes of Christians today use the word Amen without knowing its\norigin or sense. That the Hawaiians employed Amama as a verb, \u2019to offer\nin sacrifice\u2019 I look upon as a later adaptation when the primary sense\nof the word, if ever known, had been forgotten.\u201d His note on the phrase\nAmama, ua noa, in Pol. Race, Vol. II, p. 178, says: \u201cLiterally it means\n\u2018it is offered, the tabu is taken off, or the ceremony is ended.\u2019\u201d\n\n[78] Ola na iwi, lit. bones live, is understood not only to be revived\nby relief of present distress, but to perpetuate one\u2019s existence\nthrough his progeny.\n\n[79] A poomuku rainbow, as its name indicates, is the stem only of the\narch; poo, head, and muku, cut off; hence, a headless rainbow. Its\nthree colors deal not with its blending shades.\n\n[80] The reference to the koae is to indicate the height of the cliffs,\nfor this bird never flies low.\n\n[81] Reservation of one power, or point of skill, on the basis of self\nprotection, as here admitted, is a characteristic feature in many of\nthe traditions.\n\n[82] Kino, in the reference made here as one of the four bodies which\nNamakaokahai possessed, is better understood as her miraculous powers.\n\n[83] Ka-uila-nui-ma-keha-i-ka-lani; the great lightning that excels in\nthe heavens.\n\n[84] Meki ku i ka honua; meki being an ancient name for iron is here\nrendered as \u201ciron that stands in the earth.\u201d As iron ore was unknown to\nHawaiians the meki in this case more likely refers to their deep pit in\nthe earth where dead bodies were interred with kapas and other\nvaluables.\n\n[85] Ahikanana, champion or defiant.\n\n[86] The expression ihu kaeaea may be said to be a dramatic utterance\napplied to a warrior; a brave man, signifying one who carries his head\nhigh.\n\n[87] Tributes of the elements to rare beauty and high birth is\ncharacteristically the Hawaiian ideal, not restricted to legendary\nlore. Heavy rains, or an electric storm on the death or funeral of one\nof high station, or the red rain -ua koko- or rainbow presence are\nacknowledged as signs of royal recognition.\n\n[88] Kau-mai-iluna-o-holani-ku; lit. appearing over East Holani. See\nnote 2, p. 40.\n\n[89] Poi uhane, spirit-snatching, was a deep-seated superstition that\nwas fostered by a class of sorcerers professing ability to cause the\nspirits of the dead to reenter the body of a person and possess it, as\nmay be desired, or, at will, to seize and crush a departing spirit to\nits everlasting death.\n\n[90] Ai pioia, food of departed spirits, was supposed to be\nbutterflies, moths, spiders and such ephemeral objects.\n\n[91] Hawaiian mythology abounds with reference to the sacred or holy\nwaters of Kane under various names and attributes, of which \u201cthe water\nof everlasting life of Kane\u201d was a familiar expression.\n\n[92] Nenelu, a miry or soft place; lewa nuu, an indefinite place on\nearth, the opposite; generally connected with lewa lani, a place\nbelonging to anything above or in the heavens; hence, fallen into\nspace.\n\n[93] Kaukihikamalama, the moon placed on edge.\n\n[94] The custom, as evidence of high rank and rare beauty, was to be\nwithdrawn.\n\n[95] Kapoino, lit. the evil night; ka, the, po, intensive, ino, bad or\nevil; hence any person or thing unfortunate, in distress, or ill-fated.\n\n[96] The phrase nana i kuu piko, lit. look at my navel, or middle, may\nbe understood as a command for attention, to \u201clook directly at me.\u201d\n\n[97] Palea-i-ka-aha-lana-lana, lit. protected by the binding cord.\n\n[98] Ka lauoho o Kuliliikaua, lit. the hair of Kuliliikaua, must be a\nfigurative expression, as is hulu o Maui in line 12.\n\n[99] Hulu o Maui is thought here to be figurative of the forest belt of\nMaui, the island, since it is not applicable to the demi-god of that\nname; hulu, when applied to a person being the hair of the body, not of\nthe head, which is lauoho.\n\n[100] The literal translation of this line, bearing out its connection\nwith the rainy region of Kamakalana, strangely enough, gives it the\nname of Ikumailani, the kindly brother of Aukele.\n\n[101] Halaoa, to project or stand out, is defined farther in the\noriginal as resembling mahaoi, impertinent or presumptuous.\n\n[102] Aloiloi, a small bony fish, insignificant as an angler\u2019s trophy.\n\n[103] Apiki, defined here as \u201cqueer,\u201d the sense in which Aukele wished\nhis wife to understand him was \u201chaving again met misfortune.\u201d The\ngeneral use of the word is akin to cunning deception.\n\n[104] Anekelope maka palupalu, lit. \u201csoft-eyed antelope\u201d, introduces a\nnew animal to Hawaiian story in this modern complimentary expression\nimplying the fair sex.\n\n[105] This legendary account of the origin and successive changes of\nvolcanic activity throughout the group coincides with the views of\ngeologists relative to the order of change.\n\n[106] This had reference to a cluster of rocks in a field or section of\naa\u2014rubble lava\u2014in the uplands, said rocks being noted for their\ngrouping rather than extraordinary size.\n\n[107] The term kuleana alokio no Pele, means Pele\u2019s allodial title.\n\n[108] Ka-lakee-nui-a-kane, the great bend of Kane.\n\n[109] Makukoae, thought at first to be the same as Kukoae, just\nmentioned, is defined by Andrews as \u201cthe state of one dying, formerly\nworshiped as a god,\u201d which suggests that in Iku\u2019s second battle with\nthe king of Kauai he was defeated, not by the king, but by death.\n\n[110] This was a popular betting game which consisted of sliding a\nslender stick or javelin some four or more feet in length, first\nstriking the ground or smoothed grassy plot in its flight; a variation\nfrom the short cane-arrow game of pua.\n\n[111] Olohu, as also ulu, was the name of a stone disk used in a game\nof same name, more particularly on Maui and Oahu. It was more generally\nknown as maika, the game consisting of rolling this round, smooth stone\nthe greatest distance, on which heavy stakes were wagered, even to\none\u2019s bones, meaning life itself.\n\n[112] The covering of water-gourds, to which the \u201cpau of Luukia\u201d is\nlikened, was a woven network of cord, without apparent beginning or\nending. D. Malo says the canoe-lashing of the Luukia kind was reserved\nfor the canoes of royalty and was known as, or called, kaholo.\n\n[113] Name of the famed Paao temple at Puuepa, North Kohala.\n\n[114] Recounting the incidents of the voyage.\n\n[115] A toy made from a curved leaf of the ki plant (Dracaena\nterminalis).\n\n[116] These arrows were made from the blossom-stalk of the sugar-cane\nand were of two kinds, one of less than two feet in length for shunting\nalong the ground; the other was usually the full length of the stalk,\nits use being with a short string so affixed as to detach itself as it\nwas jerked from the ground for its flight. Both kinds had to be\nperfectly straight to accomplish long flights; any tendency to curve\nrendered the arrow defective.\n\n[117] One of the structures within the heiau, or temple.\n\n[118] Disfigurement of the person upon the death of a chief was general\nand varied. Peculiar hair cutting, even to the shaving of the head,\nmarking of the face, knocking out of the front teeth, etc., being\nrecognized grief signs.\n\n[119] One of the signs of royalty\u2019s presence.\n\n[120] This is the first reference to a \u201cplace of refuge\u201d among the\ntemples of Hawaii, of which this one of Paakalana, at Waipio, Hamakua,\nand the city of refuge at Honaunau, Kona, were the most famous\nthroughout the group. The latter is still in existence in a fair state\nof preservation.\n\n[121] Lua pa\u2019u was a deep pit, a necessary adjunct to all temples of\nsacrifice; virtually a bone pit.\n\n[122] Puloulou was a kapa-covered stick, called pahu, erected as a sign\nof kapu. When attached to the platform of a double canoe it was such as\nto indicate the voyaging chief\u2019s rank.\n\n[123] The Oneoneohonua was a prayer of long duration.\n\n[124] The anuu was the tall skeleton-framed, kapa-covered structure of\na temple, before which the idols stood, and where victims were laid;\nknown also as lananuu, and nananuu.\n\n[125] This request was for the carrying out of the moepuu, or\n\u201ccompanions-in-death\u201d idea, a not uncommon practice up to the times of\nKamehameha.\n\n[126] Ohe kaeke is lit. a drum-flute, a bambu instrument as\naccompaniment to the drum.\n\n[127] Laamaikahiki, a son of Moikeha by Kapo, his first wife, was a\nhalf-brother of Kila.\n\n[128] The bones of Moikeha must have been returned and cared for by the\nsons after that fateful trip to Waipio, instead of having been lost in\nthe ocean, as reported by them.\n\n[129] Waa naku seems to have been coupled erroneously in its rendition\nof \u201ca canoe made of bulrushes.\u201d Naku has several meanings, one of\nwhich, according to Andrews, is \u201ca search, a pursuit after.\u201d Using that\nterm in this case would render it appropriately a \u201csearch canoe,\u201d\nrather than an unseaworthy craft of rushes, nowhere else referred to in\nHawaiian tradition.\n\n[130] The two tides, rising and ebbing, are here ingeniously likened to\ntwo powerful demi-gods of the ocean.\n\n[131] Anahulu is a measure of time only, indicating a period of ten\ndays and nights. The term did not apply to any other counting, neither\nof years nor of articles. The length of time might be one, two or forty\nanahulus and so many days, as fractions of an anahulu.\n\n[132] Kalukalu, a delicate, gauze-like kapa, to which the morning mist\nis likened as it is dissolved by the rays of the rising sun.\n\n[133] In the story of Moikeha this netting of cords which was\ndesignated \u201cthe pau of Luukia\u201d was her own doing, according to other\nversions, not Olopana\u2019s.\n\n[134] Opala, rendered here as \u201cchaff\u201d, falls far short of the\ncontemptuous expression of nothingness, rubbish, or anything worthless\nwhich may be blown away by the wind, conveyed in the original.\n\n[135] The naming of war clubs appears to have been a very general\ncustom, as they are frequently referred to in tradition as being\nfamous. It is likely that their names may have been applied to\ncommemorate an event, as it is noted that these named clubs are the\ndependable weapons of celebrated warriors.\n\n[136] A fairy story recognition by the elements of a royal descendant,\nat whose approach the spirits of former subjects appear as if to do\nhomage.\n\n[137] This doubtless refers to returning to a mountain abode, from\nwhich the lowland plains are designated \u201cthe earth\u201d.\n\n[138] Even the shells of the shore are made to recognize a royal scion.\n\n[139] Modern use of the term alii aimoku signified a district chief.\nFormerly it indicated the ancient hereditary supervising lord, or\nchief, of a district or island, distinguished in this case as \u2019lii nui\naimoku.\n\n[140] A popular game in betting contests, which consisted of sliding a\nslender stick\u2014a sort of javelin some four or more feet in length, first\nstriking the ground in its flight.\n\n[141] An evident custom for recognition in after years, as it forms the\nbasis or key note in several popular Hawaiian traditions, for the\nfuture recognition of offspring by identification of articles of rank.\n\n[142] An act claiming recognition, as possessing rights. In such a case\na retention of the claimant on the lap is favorable; but a separating\nof the knees to unseat the child is considered a repudiation.\n\n[143] Keiki hookama, lit. adopted child, in this case is more that of a\nsworn boon companion, as they were lads together and in no sense as\nfather and son. It illustrates a custom of companionship in expectation\nof sharing in the honors and good things of life. A close attendant,\nnot a menial servant.\n\n[144] As a rule the Hawaiian house had but one door, in front, though\nend or side openings were not unusual. It was likely through such an\nend opening Umi was advised to enter and make himself known to Liloa,\nto avoid the guard at the entrance.\n\n[145] Ua laa ke keiki of the original is not that the lad was sacred to\nthe king in the usual sense, but that having trespassed the kapued\nroyal precincts he was liable to the death penalty. He had forfeited\nhis life, and the king only could stay the law\u2019s execution.\n\n[146] \u201cAn honest confession is good for the soul.\u201d\n\n[147] Oki ka piko was in this case a formal public act to confirm Umi\u2019s\nheirship, for doubtless the ceremony of circumcision had been performed\naccording to custom shortly after birth, unless possibly it had been\nprearranged for Liloa\u2019s act of recognition.\n\n[148] To use Kaili, the inherited war god of his father Liloa, as a\nfish deity, by Umi, seems an unusually degrading act.\n\n[149] The appearance of a rainbow was held to indicate a person of high\nrank in its vicinity, and to be identified by a black pig was\nconclusive evidence beyond dispute. Even Kalakaua is said to have\nresorted to this means for identifying royal remains when he endeavored\nto locate the bones of certain ancient aliis.\n\n[150] A Hawaiian Cardinal Wolsey.\n\n[151] To test for royal care of the usually favored priestly order.\n\n[152] An insight is given here of the ancient custom of entertaining\ndistinguished guests.\n\n[153] Illustrative of the solicitous expression \u201cOla na iwi,\u201d bones are\npreserved.\n\n[154] The Hawaiian umu, or imu, oven, was made on the ground as\nrequired, by heated stones forming a mound over the various articles of\nfood placed on a leaf-lined base of hot rocks and covered in like\nmanner, over all which a mantle of earth was thrown to keep in the heat\nand steam.\n\n[155] A customary greeting on the meeting of long-separated friends or\nrelatives.\n\n[156] Meaning, the die is cast, his doom is sealed.\n\n[157] Waning days of the moon, twenty-first to twenty-sixth; Kane\nfollowed, the twenty-seventh, then Lono; nights of special temple\nservices.\n\n[158] E kauila ko akua implies a temple ceremony in which the principal\ngod is readorned with feathers; in this case Hakau\u2019s deity.\n\n[159] The twenty-third of the lunar month.\n\n[160] Realizing the trap into which he was led, a surprise so complete\nthat he was unnerved for any resistance, or self-protection.\n\n[161] The flat-head ideal of beauty with Hawaiians had reference to a\nhead broad and straight at the base, not flat on the top as might be\nsupposed.\n\n[162] Ooki pahupu; lit. cut asunder, is here used with a sense of\ninjustice which calls for retaliation, or retribution.\n\n[163] A sign to assemble together about the canoe for the capture\ntherefrom of a victim for the altar.\n\n[164] The fabulous fish-hook of Maui wherewith he sought to draw the\nislands together.\n\n[165] This friend was Umi\u2019s backer in his surfing contest with Paiea\noff Laupahoehoe.\n\n[166] An unusual procedure, likely of modern interpolation.\n\n[167] A not uncommon wager in those days.\n\n[168] The channel between the islands of Maui and Hawaii.\n\n[169] Malukoi, a season of special temple observance to procure ohia\ntrees for the heiau.\n\n[170] Hawaiian rank was held to descend through the mother, not the\nfather, hence the obscure unrecognized rank of Akahiakuleana was the\nground for considering Umi as of low birth.\n\n[171] An unusual term to apply to Hilo, which has reference to its\nnortherly section.\n\n[172] Or companions, Omaokamau, Koi and Piimaiwaa.\n\n[173] It is unusual to find a successive family name in early history.\n\n[174] In this and following union of close relation is shown the\nsolicitude for the preservation of unalloyed royal blue blood,\naccording to their then standards.\n\n[175] Wiliwili, Erythrina monosperma, a light white wood forming the\nornament or tongue of the necklace. As this has been known generally of\nivory, from sperm whale\u2019s teeth, with variations in shell and in bone,\nthe name palaoa is confusedly applied to all alike as an ivory-tongued\nnecklace. This account would imply that palaoa was the name of the\npeculiar curve-tongued ornament itself, not ivory, the material of\nwhich it was formed, though its general use and reference as niho\npalaoa\u2014ivory tooth\u2014is responsible therefor.\n\n[176] Each of these named games were usually for indulgences in\nlascivious conduct.\n\n[177] Kanoa heiau was located at Puueo, on the northerly bank of the\nWailuku river, Hilo; destroyed in recent years.\n\n[178] The kaakaua were a class of chiefs consulted by the king in times\nof difficulty. The term implies councilors of war.\n\n[179] A variety or species of small fish, Anchovia purpurea.\n\n[180] Poupou, rendered here \u201cchubby\u201d, applied as a nickname, hardly\nagrees with the earlier statement of Umi\u2019s excellent physique, which in\none place won him two wives to the one each of his companions.\n\n[181] Or grandmothers possessing supernatural powers.\n\n[182] \u201cBattle of the god\u201d and \u201csea of the god,\u201d in the sense of\noverwhelming.\n\n[183] Its account is given in following paper, Kihapiilani.\n\n[184] Ahua-a-Umi; collection or memorial of Umi. These ruins lie on the\ngreat plateau of Hawaii about equally distant from Mauna Loa, Kea and\nHualalai, the principal structure being the temple of Kaili, said to\nhave been erected by Umi. Three northern pyramids forming the front are\nalso credited to him to represent the districts of the island he then\ngoverned, other districts as conquered being obliged each to build\nsimilar pyramids on the side of the temple. [Wilkes U. S. Ex. Exped.\n1845, vol. IV, p. 100.] Alexander says: \u201cUmi built a remarkable temple,\nnow known as Ahua-a-Umi, which he is said to have occupied as his\nheadquarters. Around this heiau he caused six pyramids of stone fifteen\nor twenty feet high to be erected, one by each district of the island,\nbesides one for himself.\u201d\n\n[185] Ala is the flint kind of black basalt rock, used for the adze and\nother native implements.\n\n[186] A customary service committed only to one\u2019s most trusted friend.\nTradition asserts that Umi in his solicitude on this subject said to\nKoi: \u201cThere is no place, nor is there any possible way to conceal my\nbones. You must disappear from my presence. I am going to take back all\nthe lands which I have given you around Hawaii, and they will think you\nin disgrace. You will then withdraw to another island, and as soon as\nyou hear of my death, or that I am dangerously ill, return secretly to\ntake away my body.\u201d [Trans. from Jules Remy.]\n\n[187] It is said that no hardship was considered too great to comply\nwith the trust imposed on a faithful friend for the secret interment of\ntheir remains, reduced to a prepared bundle of bones.\n\n[188] This indicates its place of concealment as high up in the cliffs.\n\n[189] Known also as Lono-a-Piilani, and referred to at times as\nLono-a-Pii. In this narrative he is given the father\u2019s name, making it\nconfusing because unusual.\n\n[190] The first reference to the rainbow as a priestly prerogative, or\nthat more than one was required to distinguish a chief.\n\n[191] A sneering term applied to Piilani, as kukaipopolo was applied to\nUmi for his alleged low birth.\n\n[192] Lit., to stand separate, alone.\n\n[193] Or sacred chiefs, tenth descendants of Lonokaeho.\n\n[194] Or unblemished pig.\n\n[195] Ilio hulu pano; dog of perfection, black.\n\n[196] A variety of striped or spotted fish (Ch\u00e6todon ornatissimus).\n\n[197] From indulgence in forbidden food.\n\n[198] Son of Kaikilani, wife of Lonomakahiki.\n\n[199] Sound of the surf breaking on the reefs.\n\n[200] Half-sister of Keawe, moi of Hawaii.\n\n[201] Indicative of great heat, inducing the panting of heaven for\nbreath.\n\n[202] Mana, in connection with the sacred hiwa, rather than a black\nhouse of the preceding line, has reference to a temple apartment.\n\n[203] Figurative for some personage.\n\n[204] Abbreviation for Lonoapiilani.\n\n[205] Light complexion.\n\n[206] Referring to her four offspring.\n\n[207] The edge, or border, here has reference to the chief rank\nembodied in them.\n\n[208] Chief of Waimea, Kauai, of the Maweke-Moikeha line.\n\n[209] King of Oahu, known also as Kakuhihewa.\n\n[210] Favorite son of Kuhihewa.\n\n[211] Rough and scaly from awa indulgences in the kapu periods.\n\n[212] An abbreviation for Manookalanipo.\n\n[213] Lit., rock face.\n\n[214] A daughter of Makalii.\n\n[215] Another wife of Mano.\n\n[216] The Piilani, chief of Maui, father of Kihapiilani and Piikea.\n\n[217] Niu kaukahi, lit., single coconut tree.\n\n[218] Referring back to Kauai ancestors of many generations.\n\n[219] Like a light shower that fails to reach the ground.\n\n[220] Ohiki, lit., sand crab; a figurative reference to some chief.\n\n[221] A discrepancy of tradition appears here, as Imaikalani was the\nfamed blind warrior king of Kau, Hawaii.\n\n[222] The harbor of Hana.\n\n[223] Lonoapiilani.\n\n[224] The fortress of Hana, subsequently the scene of several important\nbattles.\n\n[225] Umi favored a suzerainty in behalf of the young man.\n\n[226] The pikoi was a stone or hard wood weapon, a long kind of ball to\nwhich a cord was attached for use in closer than sling-shot encounters.\n\n[227] Wahie, lit., firewood; an odd name for a wooden war club.\n\n[228] Lonoikamahiki, frequently referred to as Lono, was a grandson of\nUmi by his wife Kapukine-a-Liloa.\n\n[229] Father of Lono.\n\n[230] A famous game of the ancients, the slender spears for which were\nmade from the hard, close-grained, heavier woods; a sort of javelin,\nsome five or six feet in length, thicker at one end.\n\n[231] This was a stone disk for rolling along, or down, regularly\nprepared courses; a very popular game of olden time.\n\n[232] Another great gambling game. This favorite game of Hawaiians was,\nas here shown, a test of strength and skill in gliding or skipping the\narrow along the ground the greatest distance. While the bow was known\namong the people, it had no use in these arrow contests.\n\n[233] The club was a war weapon which was much practiced with to attain\nproficiency in the various right-, or left-hand, or other \u201cstrokes\u201d\ntherewith, termed the hauna\u2014shortened from hau ana. There are marvelous\ntales told of the skill of famous warriors in its use, as also of the\nenormous size and magic power of many noted implements. The favorite\nclub of a chief or warrior was named, and was thereafter identified\nwith him.\n\n[234] Umu, or imu; a ground oven of heated stones.\n\n[235] This was the general war weapon of the aliis and their immediate\nattendants, their body guard, with which much practice was had to\nattain skill in its use as a weapon of offense and defense. Spears were\nnot the general army weapon.\n\n[236] The account here given of the use of the sling was as a war\nweapon; it was also used for sports and betting contests. Slings were\nmade of coconut fibre, usually with much care.\n\n[237] An apparent recognized custom of a child\u2019s seeking favor, or\nrecognition, as in the case of Umi on his visit to Liloa.\n\n[238] This alleged ignorance of idols in one at Lono\u2019s age, so closely\nrelated to the head of the system, is difficult to understand, unless\nit was purposely designed by his kahus (guardians) until he had reached\nthe years of discretion, when he was to be made familiar with the idols\nand their supposed significance and powers. It was not so in the case\nof Liholiho who assumed some of the temple services of his father,\nKamehameha, at a very early age.\n\n[239] Implying, you cannot be hidden from him.\n\n[240] Hoopaapaa is to dispute; wrangle; contend stubbornly; debate; to\nhave a mental contest of language and wit. Sometimes given as hoopapa.\n\n[241] This is said to be the first instance of a chiefess ruling in\nHawaii, although tradition shows Kauai to have been so governed much\nearlier.\n\n[242] All articles seem to have special names, whether a clothes\ncontainer, club, or famed kahili.\n\n[243] A favorite pastime of the chiefs; a game very much resembling\ncheckers.\n\n[244] This is a covert phrase for identification; a play upon the name\nof her lover\u2019s father, Kalaulipali.\n\n[245] These casual remarks as a chant indicating a situation in the\ngame, are quoted in konane contests to this day.\n\n[246] This revolt was an evidence of Kaikilani\u2019s popularity, which\nrevolt, however, she would not countenance.\n\n[247] All chiefs of note are supposed to possess name songs in their\nhonor.\n\n[248] This reveals the method of memorizing name songs, etc., of olden\ntime.\n\n[249] In the spirit of rivalry existing between these kings this new\nname chant was an opportune test of their powers of memory and\nnarration.\n\n[250] Liu, generally accepted as mirage, and so here used, is probably\na shortening of liu-a, to see indistinctly; otherwise the definitions\nof the word fail to apply.\n\n[251] Iliau (Wilkesia gymnoxiphium); a low plant, something of the\nsilversword order, found on Kauai and elsewhere.\n\n[252] Aliaomao, said to be the god of the year, of which there are\ndoubts. Alia was the name of two sticks carried before the procession\nas emblems of the god; hence, perhaps, the idea that Omao was the god\nreferred to. Some versions of this chant give it as Aliaopea.\n\n[253] Series of names of personages.\n\n[254] Falling this way and that; topsy-turvy conditions.\n\n[255] Lonoikamakahiki, referring to himself.\n\n[256] Another version gives this line as Noi aku Kamahu a ola; Kamahu\nasked for and obtained life, in place of Kamahuola asked, as in this\ncase.\n\n[257] A royal ancestor running back some ten generations.\n\n[258] The narrator here pauses in his boasting changes.\n\n[259] Over or above Alaeloa, in Kaanapali, Maui.\n\n[260] The chanter here enters on a play of names.\n\n[261] All west Maui lands.\n\n[262] The other version gives this as Hokea; likely an error.\n\n[263] Paie intended probably for Paia, Maui.\n\n[264] Probably intended for Kahoolawe, though its connection is not\nclear.\n\n[265] Hills likened to the palm-thatched houses of the temple.\n\n[266] Oopu, a small mud-fish, said to be so tame as to cling to one\u2019s\nhand.\n\n[267] Kala (Monoceros unicornis), a sacred fish.\n\n[268] Loyal devotion and self-sacrifice, as Loli was one of the two\nguardians who reared Lono from early childhood.\n\n[269] Ahi (Germo germo), albacore.\n\n[270] The reference made throughout this tradition to the \u201cgod of\nKeawenuiaumi\u201d never once reveals its name. It must have been the god\nKaili which Liloa transmitted the charge of to Umi, and doubtless\ndescended to Keawenuiaumi, thence to Lonoikamakahiki.\n\n[271] Ulua (Carangus ignobilis), as also other varieties; credited as\nthe gamiest fish in Hawaiian waters.\n\n[272] In the former version this is given as Honokea.\n\n[273] A plea for recognition.\n\n[274] The kissing of olden time is well borne out in its native term,\n\u201choni ka ihu,\u201d touch or smell the nose.\n\n[275] Lono realizes the duplicity of these adherents of Kakuhihewa,\nseceders from Hawaii\u2019s court.\n\n[276] Or, \u201cI will flay you alive.\u201d\n\n[277] Showing the method of enshrouding and decorating the bones of the\nalii.\n\n[278] This was probably one of high rank rather than a chief, in which\ncase it refutes the idea that the wohi was a \u201croyal title assumed only\nby the Oahu chiefs of the highest rank until comparatively modern\ntimes.\u201d\n\n[279] The important battle of Puumaneo here spoken of must have been a\nrebellion against Keawenuiaumi. The carrying about of the bones of the\nvanquished chiefs by a successor of the victor is shown in this case to\nhave been for the purpose of evidence, and they are identified by one\nwho participated in the conflict.\n\n[280] This closing line of these several chants simply indicates it as\nsectional; a sort of \u201cto be continued.\u201d\n\n[281] Some confusion prevails in the brother-cousin term of\nrelationship used by the translator, which arises from the fact that\nthe word kaikaina applies equally to a younger brother or a cousin. The\nsame difficulty occurs in the term makuakane as father or uncle, and\nmakuahine as mother or aunt.\n\n[282] The koolauwahine of the original was a peculiar wind of Kauai.\n\n[283] A more literal rendering would be, \u201cWe have seen the god weep.\u201d\n\n[284] A peculiar grass, of legendary fame, found on Kauai. Also the\nname of a choice lace-like kapa.\n\n[285] Ohai, a flowering shrub (Sesbania grandifolia) which turns its\nleaves down at night.\n\n[286] The erection of this historic temple of Puukohola is generally\ncredited to Kamehameha I, in obedience to the instructions of\nKapoukahi, Kauai\u2019s renowned prophet, whereby he would obtain supremacy\nover Hawaii without more loss of life.\u2014Pol. Race, vol. I, p. 240.\nAccording to this tradition it is shown that Kamehameha\u2019s work was\nsimply one of reconstruction and reconsecration to his war god\nKukailimoku, for victory over his opponents, and it is a coincidence\nthat the same deity as Kaili, Lono\u2019s war god, presided here, as also at\nthe heiaus of Muleiula, in Kohala, and Makolea in Kahaluu, Kona, in\ntheir consecration by Lono as acknowledgment for his victories.\u2014Ib., p.\n122.\n\n[287] The war being directed by the priests instead of by tried\nwarriors of the king shows their notion of being directed by the\ndeities in temple services.\n\n[288] A lively similitude of utter routing.\n\n[289] By the force of wind in the swirl of the war club.\n\n[290] Elder son of Kaikilani by Kanaloakuaana; hence, likely, the\nassistant toward his escape.\n\n[291] Puholo: to cook by steaming. The food desired to be cooked is\nplaced in a container, usually a calabash, together with the\ningredients necessary to make it palatable; one or more hot stones are\ndropped into the container and it is covered up and left to steam till\ncooked. Food prepared in this way is more delicious than when kalua-ed\n(underground cooking).\n\n[292] Three successive mouthfuls, or by the time required for its\nchewing.\n\n[293] A proverb of ridicule.\n\n[294] An insight this of Hawaiian strategy and method of warfare.\n\n[295] Koae, the bos\u2019n bird (Pha\u00ebthon lepturus).\n\n[296] Low in comparison.\n\n[297] Popolo, a medicinal herb (Solanum nigrum, L.); an article of\nfood, also, when cooked.\n\n[298] Kamakahiwa, the black eye, from having had his eyes tatued.\n\n[299] Kanaloa refers to Kanaloakuaana.\n\n[300] An epithet of same.\n\n[301] Paweo, averted eye; used here to signify the sightless\npearl-oyster of Ewa lagoon, famed as sensitive to sound, thereby\nenabling it to sense the presence of man.\n\n[302] Olowalu, tumultuous noise; announcement of chief\u2019s kapus, etc.\n\n[303] Name of one of the sacred drums introduced by Laamaikahiki.\n\n[304] Realizing he has been entrapped, Kamalalawalu begins to sue for\npeace.\n\n[305] Keep on with the battle until one of us is on the altar, as an\neminent authority puts it, the meaning of which is virtually, to fight\non till death, when will be seen who is the bravest. Nananuu, or\nlananuu, was the tall scaffold structure in the temple wherein the\nsacrifice was placed, and in front of which stood the idols and the\nlele, or altar.\n\n[306] Paimalau, bait boxes; receptacles for live bait preferred in aku\nfishing.\n\n[307] Hala kaao, unripe fruit of the pandanus.\n\n[308] A mythical tree credited to Kauai.\n\n[309] An awa of especially satisfying quality.\n\n[310] Awa lau hinano describes a fragrant awa resembling in perfume the\nhinano blossom of the pandanus.\n\n[311] Continuous changing rains.\n\n[312] Kinau, a sand eel.\n\n[313] By comparative tradition Kualii\u2019s time dates back to the middle\nof the seventeenth century.\n\n[314] Likened to Keaweikekahialiiokamoku, one of Hawaii\u2019s kings.\n\n[315] A sort of manele or palanquin.\n\n[316] Through chanting the Song of Kualii; a successful bluff.\n\n[317] A mano is four thousand; a lau is four hundred in the Hawaiian\nmethod of counting. Forty thousand is kini, used at times for an\nindefinite number.\n\n[318] Imi haku, seeking a new master for the betterment of one\u2019s\ncondition. A laudable ambition in some cases; in others, for a life of\nease or self-preservation, as in the case of the priests, Nunu and\nKolohe, in espousing Umi\u2019s cause against Hakau.\n\n[319] The place of battle was generally by mutual agreement of\ncontesting parties. Taking the enemy unaware does not seem to have been\na feature of Hawaiian warfare as a rule.\n\n[320] The name of this opponent is shown later to be Lonoikaika.\n\n[321] Ahumoa was in the Ewa district of Oahu.\n\n[322] Aholehole (Kuhlia malo).\n\n[323] The night of Kane was dark, the moon being twenty-seven days old.\n\n[324] Would not be fought through, or decided.\n\n[325] The notes of this chant are largely from the C. J. Lyons version\nso far as found to conform to this revised text, which agrees with the\nversion published by Fornander as an appendix in Pol. Race, vol. II.\n\n[326] Kualii.\n\n[327] Maui, an ancient celebrity of fabulous deeds; said to have been\nborn in Waianae, Oahu.\n\n[328] Kane and Kanaloa, creative gods from Kahiki (foreign land).\n\n[329] Kauakahi and Maliu were also two of the original gods, according\nto the Kumu-Uli genealogy. Kauakahi is said to have sprung from the\nhead of Haumea, while Maliu is credited with originating idol worship.\n\n[330] Hapuu, the god who revealed truth to the priest Maliu, and he to\nthe king.\n\n[331] Name of the great hook (power of heaven) which could hook up all\nlands, as in New Zealand mythology.\n\n[332] Ka\u2019a, the knot fastening the hook to the line.\n\n[333] Kauiki (frequently given as Kauwiki), the bluff at Hana, was the\nhook.\n\n[334] Hanaiakamalama (adopted of the moon), a woman who had her refuge\non the summit of Kauiki.\n\n[335] Alae (Fulica alai), the mud-hen from whom Maui learned the art of\nmaking fire by rubbing sticks.\n\n[336] Pu, back part of the bait.\n\n[337] Haoa, dire, evil; hence the unlooked-for result.\n\n[338] Nono or Lononuiakea, the base of the island foundations.\n\n[339] As in New Zealand\u2019s \u201cIka a Maui\u201d, his hook drew up the land from\nunder the sea; Hawaii in one case and New Zealand in the other.\n\n[340] Hina lived in the sea and spoiled the bait, the alae, so that the\nislands were not drawn together by the fish-hook as Maui desired.\n\n[341] The vast unbroken bottom of the sea, thus broken up into islands\nand drawn to the surface by the hook.\n\n[342] Kea, abbreviation for Lononuiakea, god of the lower land under\nthe sea.\n\n[343] Hawaii is the ulua, makele referring to the size of the island.\n\n[344] Luaehu, name of an ulua. A species of Carangus.\n\n[345] Lani, a common title of the chiefs, referring here to Kualii.\n\n[346] The first created pair. Kane is said to have created the first\nman, Hulihonua, out of the earth on the seashore; and Keakahulilani,\nthe first woman, was made from the spirit, aka, of the man when asleep.\nLines 21 to 70 give a genealogy from this pair to Wakea.\n\n[347] Kowili, a word applied to abundant fruit.\n\n[348] Lani paa, undisputed chieftainship.\n\n[349] He inoa, a suitable description.\n\n[350] I ona, ilaila, i.e., at that point in rank.\n\n[351] Makalani, keen edge.\n\n[352] Maueleka means the clouds in line. Aha here refers to the\nhorizon.\n\n[353] Kohia, from ko, to draw. The line refers to the apparent\nvariation in the height of the horizon at different times.\n\n[354] The order of the monthly calendar of the different islands varied\nmaterially, so that it is not an easy matter to define the season\nreferred to. The order here given is that of Molokai\u2019s, to bring\nMakalii in \u201cfruit-bearing leaf,\u201d April; Kaelo being May, and Ka\u2019ulua\nJune. Oahu\u2019s calendar would bring these all into the winter months,\nOctober to December.\n\n[355] Pokipoki, a small crab found at sea by those foundering in their\ncanoes. Kualii is all-destroying like these animals which eat to the\nbone the shipwrecked people, Alapoki.\n\n[356] Niele, Lauineniele, a climatic form.\n\n[357] Kanaka o ka wai\u2014ka wai, Kauai; a play on words.\n\n[358] Hoahoa, an unusual term for kiekie, high.\n\n[359] A mountain of Kauai.\n\n[360] Islands far distant at sea.\n\n[361] The Kauiki stronghold at Hana, a bluff famous in many wars.\n\n[362] Hono, here thought to refer to joining together of the islands at\nthe base.\n\n[363] Kala\u2019ina\u2014kala ia ana e hina, loosened that it fall.\n\n[364] Kuapapa, an inheritance or fixed residence.\n\n[365] The northwesterly point of Oahu.\n\n[366] Kaala, the high mountain of the Waianae range; the ridge running\ndown to the sea, suggesting the form of a shark.\n\n[367] Lawalu is to cook in ti-leaf.\n\n[368] The oopu (gobies) of Kawainui were famed for not swimming away\nfrom the hand of the fisher, but rather clinging to one\u2019s skin in the\nwater.\n\n[369] Referring to the wreaths of hala, or pandanus fruit.\n\n[370] Wakea, Kea, the god of below; not Wakea the king. Tahiti is used\nhere in a double sense, as referring not only to foreign lands, but\nalso to the east (hikina), i.e., the coming or rising of the sun.\n\n[371] Kolohia\u2014konoia, i.e., the sun is invited. Kona, on Hawaii,\nsuggested by the above allusion to the east.\n\n[372] Papa, the foundation table of Lonononuiakea.\n\n[373] Kuhia\u2014kuhiia, muo the upper portion, the rays pointing upward at\nsunrise; same word as the budding of plants.\n\n[374] Ke Maele in former published versions, rendered darkness, is here\ngiven as ke moe la which, in contrast to Kona plainly seen, is, Kohala\nstretches forth in the dim distance.\n\n[375] Olopana, a foreign chief who visited Hawaii and left again.\n\n[376] Aloalo, the receding of the sun far to the south; evidently\nreferring to some voyagers who had been to the north. This is a most\nremarkable passage of ancient poetry.\u2014C. J. Lyons. If aloalo is the\nelusive, mirage idea, suggested by Fornander, it would imply that the\nTahiti dealt with here was a mysterious receding island, not borne out\nby the context.\n\n[377] Kualii had been to foreign lands.\n\n[378] Kuamoo, lizard back\u2014path. Compare the old story of Ph\u00e6ton.\n\n[379] This is supposed to be the first reference to foreigners.\n\n[380] A lone voyager in a strange land of stranger people. The foreign\nland referred to as Tahiti is often confused with Tahiti of the Society\nIslands.\n\n[381] Lines 161 to 164 are thought to refer to a voyage where they\nsuffered from short rations.\n\n[382] The north star.\n\n[383] Contrasting the ill conditions of Puna with victorious Hana.\n\n[384] Conditions attributed to the wrath of Pele, goddess of the\nvolcano.\n\n[385] Laamaomao, the Hawaiian Eolus; god that caused the winds.\n\n[386] Ahe, breeze. Koolauwahine, a wind from the north on Kauai.\n\n[387] Aoa, the west wind when violent.\n\n[388] In heavy rain-storm and freshets.\n\n[389] Lonomuku, the woman that leaped up to the moon from Hana, Maui.\n\n[390] Wailua, Kauai.\n\n[391] Puanalua, on Hawaii.\n\n[392] The three stars in the belt of Orion were called na kao. Kao was\na sharp-pointed stick like a fid, or marlinspike. The goat is so named\nfrom its sharp horns. These three stars were supposed to be sharp\npoints in the heavens which pierced the clouds and let forth the rain.\n\n[393] Ke kai\u2019na, marching.\n\n[394] Moea, referring to the long drifts of rain-cloud. Kunaloa, on the\nWaimea-Waipio road, Hawaii.\n\n[395] Pakakahi, paka, a drop of rain.\n\n[396] Kananaola, as also Mahiki, on the same Waimea-Waipio road, Mahiki\nbeing noted for its muddy, slippery condition, causing the traveler to\nfall.\n\n[397] Punohu, the rain-clouds gathering around a peak. Kahalahala, on\nKauai.\n\n[398] Pokii o ka ua, the light rains clinging to the woods.\n\n[399] Kauiki, the bluff at Hana.\n\n[400] Hawewe, burning in Kailua, Oahu.\n\n[401] A play in which children dare each other at sunset to hold their\nbreath until the sun has disappeared entirely.\n\n[402] Sunrise, seen through the bushes, compared to a net, kieke, full\nof lehua blossoms.\n\n[403] Lehua, islet to the southwest of Kauai.\n\n[404] Tahiti in its broader, foreign sense; not Tahiti of the Society\ngroup.\n\n[405] Miha, the calm in the lee of the land.\n\n[406] Kiki, the stiff way of dressing the hair called keohopukai, the\none-time stylish waterfall; oho\u2014lauoho.\n\n[407] Kai liu, the sea in hollows on the rocks.\n\n[408] Kai loa, the great or open sea; the long swell of the ocean.\n\n[409] Lelo, bleached to reddish brown. Kai kea, foamy sea.\n\n[410] Kuhinia, savory richness. Lines 229 to 233 are a play upon the\nword kai in its double meaning of salt water and gravy.\n\n[411] Palani, sturgeon (Teuthis matoides), a kind of strong-tasting\nfish.\n\n[412] Kahaloa at Waikiki. The localities mentioned here follow one\nanother Ewa-wards from Waikiki.\n\n[413] Kohana, naked. Mamala, the entrance to Honolulu harbor. The\nnatives often traveled along the reef, especially in time of war, to\navoid their enemies on the land. Coming to the break in the reef at\nMamala they were obliged to swim across.\n\n[414] Kaha, to move sideways as the shying of a horse. The bending surf\nof Makaiwa, Kauai, is famed in song and story.\n\n[415] Ka anae, mullet (Mugil cephalus) scoop net.\n\n[416] Alamihi, a small crab.\n\n[417] Indicative of the various arms comprising the Pearl Harbor lochs.\n\n[418] Nehu, silversides (Atherina); lala, small bait fish.\n\n[419] Laakona, a chief of Ewa; a district embracing many lands.\n\n[420] Kualii.\n\n[421] Apukapuka, many-colored; suggested by the varied hues in Kaneohe\nwaters abreast of Heeia.\n\n[422] Ohaiki, applied to the fisherman lifting up his head often when\nlooking down as he fished.\n\n[423] Ahiu, wild; also name of a wind, fitting naturally to a wild sea\ncondition at Kahana.\n\n[424] Kai o Paao, sea of Paao, another name for Kaiakahinalii, the\nflood. Also called kai a ka hulu manu\u2014birds lost all their feathers in\nthe flood.\n\n[425] Hiwa, applied to what is sacred and hidden; hiwahiwa.\n\n[426] Kona, a term for the lower regions of the earth.\n\n[427] Different parts of the ancient Hawaiian stone adze.\n\n[428] Hoa, to wind around in order to fasten. Lanalana, to bind;\ncompare the same term for a spider.\n\n[429] Kuee nei na opua, clouds in conflict. Maheleana, the place off\nthe east point of Hawaii where the trade wind divides and becomes an\neast wind down the Hamakua coast, and N.N.E. down that of Puna; hence\nthe name.\n\n[430] The long days of summer marked by steady trades.\n\n[431] Haiki, narrow, cramped; suffering occasioned by the rain.\n\n[432] Hakookoo, strive, struggle.\n\n[433] Ancient characters; progenitors of the Opuukahonua genealogy.\n\n[434] Naupaka, a thick-leafed shrub growing where the sea spray falls.\n\n[435] Ena, anger, glow of fire, jealousy. Anaia, knocked or struck\ndown.\n\n[436] Mehepalaoa, resembling the royal palaoa ornament made of ivory,\nworn around the neck. Its application is not clear.\n\n[437] Olohia, calm and broad. Manu or Manua, the one who had power to\ninduce this calm, the priest\u2019s kapu or ordinance, when the people\nmarched in perfect silence through the heiau and prostrated themselves,\nnot daring to stir for fear of death.\n\n[438] Alakai honua, earthly leader. The several following lines in the\noriginal Hawaiian are ancestors in the Opuukahonua line though not in\nregular order. Several of the names, however, are used suggestively at\nthis point.\n\n[439] Lanipipili refers to holding one\u2019s breath. Lanioaka, the talking\nof the priests alone.\n\n[440] Lanikahuli, the sacredness began to break up. Omealani, the storm\nclears up, i.e., the sacred scene closes.\n\n[441] Lonohekilikaaka, the god Lono is thundering.\n\n[442] Nakolo, to rumble along. Ailani, heaven-devouring.\n\n[443] Iloli, the loathing of food by pregnant women; applied here to\nthe disturbed state of the sea in a storm.\n\n[444] Hikapoloa, a wicked king who killed his nephews; his evil deeds\ncompared to the darkness suggested by the word po in his name.\n\n[445] Kane, on the contrary, beneficent and good.\n\n[446] Kaneimakaukau, a god skilled in all work, and so a title to\nanyone who was ready at anything.\n\n[447] Anahulu, term used for ten, as we say \u201ca dozen\u201d for twelve. The\nwriter of the song with Kualii for this length of time.\n\n[448] Paia, the pearl fish-hook used for aku, or bonito. Kapaau, a land\nin Kohala, name used here with allusion to its meaning as denoting a\nstrong, steady man, viz., Kualii.\n\n[449] Men of Wawa, awkward men. Kapua is at the north point of Kohala.\nAn unskillful fisherman in trying to weather the point and keep along\nwith the fleet of canoes would often be obliged to put in there and\ngive up; hence the saying, \u201cKau i Kapua ka auwaa panana,\u201d\npanana\u2014hawawa, a saying frequently quoted nowadays. There is also a\nsimilar Kapua at Waikiki.\n\n[450] A double allusion to the proper name Kukuipahu, a place in\nKohala; a great torch, also called lamaku.\n\n[451] Ina, a sea urchin used for food.\n\n[452] Haka ulili, the rude ladders of precipitous coasts of the\nfishermen and bird-catchers. Nanualolo, doubtless the pali Nuololo, on\nthe northwest coast of Kauai.\n\n[453] Kiakia, catching birds with a pole at the end of which was either\nbird-lime or a noose. At the islet of Lehua, near Niihau, was a variety\nof sea birds, the o\u2019u (Psittirostra olivacea), prized for its green\nfeathers, being especially sought after there.\n\n[454] Ridiculing unskilled bird-catchers who stand still and gaze, ku\nhoaa, through the double meaning of these proper names.\n\n[455] The famed weapon of Kualii, whereby he gained the victory at\nKalaupapa.\n\n[456] Naenae, name of the plant called \u201cpewter-sword\u201d, and resembling\nthe silver-sword of the mountain.\n\n[457] Hinihini and pololei, insects that sing in the mountain woods.\n\n[458] Wae mua, the front seat of honor on a canoe.\n\n[459] The deep gorge on north side of Molokai, near Pelekunu,\nattributed to the god Kana.\n\n[460] Ieie (Freycinetia arnotti), a woody climber.\n\n[461] Keaau in Puna, and the road through the woods of that region\nbeing very muddy the poet is led off into reflections thereupon.\n\n[462] Probably likened from its straight and narrow restrictions.\n\n[463] The muddy Waipio-Waimea road.\n\n[464] Nalu, wave. Inaina, seat of anger.\n\n[465] A proper name with a meaning; one of those provoking double\nentendres so common in this string of allusions.\n\n[466] Still another; name of a woman, alluding, however, to a\npaddle\u2014kapeau, to turn the paddle from one side of the canoe to the\nother.\n\n[467] Ukinohunohu refers to the simultaneous bending of the rowers to\ntheir task.\n\n[468] Ukinaopiopio, the steerers of the canoe.\n\n[469] Terms indicating peculiar wave action.\n\n[470] Hulikeeaea, etc., terms applied to shivering with cold.\nNaholoholo, the crawling on the skin of shivering.\n\n[471] Hau-ii, etc., terms indicating cold conditions to the mariner.\nKai apo kahi, the sea nearer the shore where the waves grow less.\n\n[472] Coming to shore a dry malo (loin cloth) is put on.\n\n[473] Compares the effect of Ku\u2019s appearance in war upon his enemies to\nthe crushing down of the stone arch of an imu, or oven.\n\n[474] Haili at Hilo. In the lines following Ku is compared to a\nbird-catcher watching the flowers where he has prepared his snare for\nthe birds\u2014lahui pua o lalo, the crowd, common herd.\n\n[475] Another comparison: Paiahaa, in Kau, flowers, as symbols of love,\nthrown into the sea in Puna were carried by the current to Paiahaa,\nwhere the loved one awaited their coming to the shore.\n\n[476] The effect of Kualii\u2019s slaughter; the people are killed and\nghosts come in their places. Apua, an uninhabited land on the Kau\nboundary of Puna.\n\n[477] Effect of the slaughter.\n\n[478] Papa o kukalaula, a vast expanse of sun-scorched pahoehoe lava in\nApua. \u201cMake ka iole i Apua\u201d\u2014even the mice are killed by the heat.\n\n[479] Uliuli, the name of a kapu of Kualii, otherwise called kaihehee.\nThe victims of this kapu, i.e., those who broke it, were held in the\nsurf till drowned, and then burnt with fire.\n\n[480] Maihea, the name of a mysterious visitor of ancient time from the\nheavens; also his wife Kahakapolani. This name has a double meaning:\nhaka, the frame upon which the kapa, wearing apparel, was thrown; and\npolani, a sacred shrine or retreat in the inner recesses of royal\nhabitations.\n\n[481] Kaukeano, ano, fear inspired by great sanctity, or sacredness.\n\n[482] Wawa, walaau, a boisterous, tumultuous noise.\n\n[483] Inaina, preceding travail. The succeeding terms apply to the\nthroes of childbirth, to which the stormy month of Hinaiaeleele is\ncompared.\n\n[484] Ouou, a small bird; kuaola, applied to inaccessible, remote\nregions of the mountains.\n\n[485] Referring to his victory at the temple dedication of Kawaluna,\nupper Nuuanu.\n\n[486] Pule-e originally meant to talk at random as if uttering a\nprayer.\n\n[487] Lala aala refers to all good gifts, rewards, uku, of those who\nare lono, who hear. Lono, to hear uncertainly, as a report.\n\n[488] Kona, of Oahu, once included Ewa and Lihue.\n\n[489] Maunauna is the name of the locality where the following incident\ntook place. Kuiaia, the chief of Waianae, came with his forces to meet\nKualii on the battle ground here mentioned. His kahu, forewarned, told\nhim when in coming to battle he should find a knotted ti leaf in the\nroad he would know he was in danger and surrounded by an ambush which\nwould cut off his whole force. On finding this knotted ti leaf, he\nbegan and chanted this mele from beginning to end, to the honor of Ku.\nAll on both sides laid down in reverence. Ku gave the signal of\nreconciliation, and the slaughter was averted.\n\n[490] Hau\u2019na, hahau ana, battle-club strokes; aui, epithet applied to\nKualii\u2019s military scourgings of his enemies.\n\n[491] Ahuula; all the feather robes, capes and cloaks come under this\ntitle. Halakea, the adjective applied to the yellow ones, sometimes two\nor three yards in length. The bird mamo held on its black body feathers\na layer of several orange-colored, while the o-o\u2014of glossy black\u2014had a\ntuft of yellow feathers under the wings.\n\n[492] Ka wela o ka ua may refer either to the rainbow or to showers lit\nup by the evening sunlight, or any spectral illumination of vapor in\nthe heavens, to which the warriors in their bright cloaks are compared.\n\n[493] Kauakahi hale, the name of the royal residence of Kualii. Ka la,\nthe day set apart for display.\n\n[494] The mamane (Sophora chrysophylla), a mountain acacia, said to\nturn like the autumn woods. The blossom is abundant of a rich yellow.\n\n[495] Koai (Acacia koaie), a hard, scrubby species of koa, used for\nweapons. A rich furniture wood.\n\n[496] The term pili kai, sea clingers, conveys the idea of shore forces\nflayed, speared, ihi ia, by Ku.\n\n[497] Kahala, threatening, towering. Maihiwa, a place off Waikiki.\n\n[498] Pania, pani ia, the waters stopped; i.e., the forces of the enemy\nare checked.\n\n[499] The vanquished ask for quarter\u2014like a man in Hilo, overwhelmed\nwith rain from Puna-wards begs for a cessation.\n\n[500] Kui ka lono, repeated tidings striking one like waves. Haalilo, a\nchief of Hilo defeated by Kualii in the battle at Laupahoehoe.\n\n[501] The vanquished chief, a branch of the same race.\n\n[502] Of the other side.\n\n[503] Ila, a mole or dark spot on the skin, regarded by Hawaiians as\nsigns, as among fortune tellers of other countries.\n\n[504] Malanai, a wind from the sea at Kailua, Oahu; the appended haehae\nindicates it as fierce; boisterous.\n\n[505] Niheu, a chief and ancestor of Kualii, remarkable for his small\nsize and yet great strength. It is said that with his brother, Kana,\nthey fought a battle at Molokai, and treading violently a hill on the\nsea coast, the fragments flew off in the shape of small islets which\nnow stand in the sea near Pelekunu.\n\n[506] Mee has a peculiar use; anything remarkable is mee, but the\nphrase is as follows: \u201cHe mee keia no ka i-a nui.\u201d A wonderful example\nof a great fish. \u201cHe mee keia no ke alii akamai.\u201d\n\n[507] Pu for hipuu, a knot or fastening.\n\n[508] Brandishing weapons before fighting.\n\n[509] Laulau, to bind up. The weapon is caught in the folds of Ku\u2019s\nrobe.\n\n[510] Lilo is a play on the name Haalilo, the transfer of power to Ku.\n\n[511] Waving leaves in the wind compared to beckoning.\n\n[512] Make nonu, partly dead.\n\n[513] Koolau, or kookoolau, the Hawaiian tea plant (Campylotheca).\n\n[514] O lalo, the surf of Waialua below, heard from upon the highlands\nabove.\n\n[515] Kupukupu, a fragrant, fine-leafed plant. Kauwewe, the covering of\nan imu, or oven.\n\n[516] Luukia, binding; also sealing.\n\n[517] The spear called by the same name as the rafter of a house.\n\n[518] Kualii destroying his enemies piece-meal.\n\n[519] Anea, making lazy; unnerving; characteristic of the south wind,\nhema.\n\n[520] Ualo, to call to one in the distance.\n\n[521] Words uttered. Lines 461 to 465, the priest of the opposing side\ncalling to Ku to be merciful.\n\n[522] Ku is urged to spare his wrath at home.\n\n[523] Aha, given here and in former versions, meaning a company of\npeople, is thought by the context to be aho, the battens of the house,\nwhich, like the mat, kapa and robes, are incapable of responding to\nexhibitions of anger.\n\n[524] Kaunuia, provoked to anger, or jealousy.\n\n[525] In his palanquin.\n\n[526] Referring to the self-styled priest Kapaahulani.\n\n[527] Or one having supernatural powers.\n\n[528] Keawekekahialiiokamoku, Keawe-a-certain-chief-of-the-land, who\nruled Hawaii four generations preceding Kamehameha.\n\n[529] A long series of comparisons from this point indicates the change\nin style and subject of the poet.\n\n[530] Naio (Myoporum sandwicense), the bastard sandalwood of Hawaii.\n\n[531] A white-fringed flower in Nuuanu.\n\n[532] Keekeehia, or keehi ia, trodden or trampled.\n\n[533] Hinahina (Geranium tridens), a fine silver-gray-leafed plant; the\nsilver-sword of Haleakala.\n\n[534] The ohia and lehua are the principal forest woods of the islands.\n\n[535] Wao, very remote; eiwa, nine, hence ninth recess.\n\n[536] Hao wale, applied to great trees standing alone in the ferns.\n\n[537] Ekaha (Genus Acrostichum), a peculiar fern with an entire leaf,\noften used underneath bed-place mats, for warmth.\n\n[538] Olapa (Cheirodendron gaudichaudii), a large tree; its bark or\nleaves furnished material for a blue dye.\n\n[539] Kehau, morning land breeze, rather than dew, at this point.\n\n[540] Kumomoku and Leleiwi were localities near Puuloa, Ewa, where the\nland breezes were said to be peculiarly cold.\n\n[541] Lipoa, a fragrant kind of seaweed and favorite article of food.\n\n[542] There is said to be a pond on the summit of Kaala in which is\nfound a fresh-water crab.\n\n[543] The effect of drinking awa is to crack the skin.\n\n[544] Awa (Piper methysticum), the root of which furnished the\nintoxicant of Hawaii as also Polynesia generally.\n\n[545] Aalii (Dodon\u00e6a viscosa), a forest tree of fine, durable wood;\nleaves were used for medicinal purposes.\n\n[546] Maile (Alyxia, a genus of several species); its fragrant and\nglossy twinings are greatly favored for leis, etc., on festive\noccasions.\n\n[547] Hoe, the peculiar whistle uttered by Hawaiians in climbing a\npali.\n\n[548] Kaluhea, lazily drooping.\n\n[549] Kokio (Hibiscus kokio), a medicinal plant.\n\n[550] Paka, the noise as of raindrops upon dry leaves.\n\n[551] Kawau (Byronia sandwicensis), a forest tree.\n\n[552] Kalia (El\u00e6ocarpus bifidus), a common tree in lower woods of Kauai\nand Oahu; scarce on other islands.\n\n[553] Some philosophy here.\n\n[554] Oo (Moho nobilis), a prince among Hawaiian birds, now scarce.\nThis species, as also the rarer mamo, yielded the yellow feathers so\nprecious to Hawaii\u2019s alii.\n\n[555] Certain pigs were held to have the power of identifying royalty,\nas in the case of Umi, where the priest Kaoleoku makes use of a\n\u201cchief-searching\u201d pig to confirm his suspicions aroused by the\nappearance of a rainbow. See page 188 for the incident, with note 2\nthereon.\n\n[556] A species of breadfruit said to have been introduced by Kakai\nfrom Upolo, Samoa, was planted at Puuloa.\n\n[557] Pa\u2019u ma\u2019o, garment dyed yellow from flowers of the mao tree which\nwere used in coloring kapa.\n\n[558] Wiliwili (Erythrina monosperma); its various uses are given in\nthe few succeeding lines. The lightness of its wood makes it preferred\nfor surf-boards.\n\n[559] The famous fish-hook of Maui. See note 7, page 370.\n\n[560] Mamaki (Pipturus albidus), the bark of which furnished a choice\nquality of kapa.\n\n[561] Ti (Cordyline terminalis), an essential article of Hawaiian\nhousehold economy. Its leaves were their sole wrappers, especially for\nfood, whether for conveyance or in cooking; it also covered the food\nplaced in the ovens; it relieved headaches and cooled the brow of the\nfeverish; it had uses also in net fishing, and worn around the neck was\nheld to have the charm of warding off evil spirits. Its roots, baked,\nfurnished a sweet, fibrous tuber from which an intoxicating drink\ncalled okolehao was made, though this name indicates it as a modern\nproduct since the improvised iron-pot and gun-barrel stills became\nknown to them.\n\n[562] Nuuanu, the principal valley of Honolulu with its famed precipice\nat the Koolau gap over which Kamehameha in later times drove the Oahu\nforces in conquering the island. The name implies a cold raised place.\n\n[563] Waahila, in the mountain ridge at the head of Manoa Valley.\n\n[564] Kou (Cordia subcordata) furnishes a rich cabinet wood and was the\nchoice for calabashes, bowls, platters, etc., of the Hawaiians.\n\n[565] Garlands made from the drupes of the pandanus were favorite\nwreaths, not only for their bright yellow-red blend of color, but also\nfor their fragrance and being serviceable for several days.\n\n[566] Makole is taken here to represent a worthy companion for Ku.\n\n[567] Kualii, from his voyaging abroad is designated a foreigner\u2014haole.\n\n[568] The four primeval gods of the Hawaiian race.\n\n[569] See Islander, Sept.\u2013Oct., 1875.\n\n[570] Kalani, a name given to high chiefs by those of lower rank.\n\n[571] Kuikealaikauaokalani,\nKu-who-stood-in-the-path-of-the-rain-of-the-heaven.\n\n[572] Kalanikahimakaialii, Chief-who-combed-the-king\u2019s-eye.\n\n[573] Kauakahi, a warrior who was split in two.\n\n[574] A play on the name Kuihewa.\n\n[575] The defeated king of the Kona district at the battle of Kawaluna\nwho disputed Kualii\u2019s right to dedicate its temple.\n\n[576] Koae, the white bos\u2019n bird (Pha\u00ebthon lepturus).\n\n[577] Kapiiohookalani, the curly-hair-of-the-heaven.\n\n[578] Ai, not to eat, but to possess, or rule.\n\n[579] Term for vanquished chief.\n\n[580] A division between two localities. Pohakea, a rock in the sea off\nKualoa.\n\n[581] Uwau, a sea-gull of the petrel species (Puffinus cuneatus).\n\n[582] Refers to the method of dislodging the ao birds.\n\n[583] Bird-catchers likened to mice.\n\n[584] Aukuu (Ardea sacra), a fish-hawk.\n\n[585] Ununu, a certain grass that abounded at Peleula.\n\n[586] Even the products of land and sea rejoice at Ku\u2019s approach.\n\n[587] The tribute to the god having been observed, therefore the hunger\npangs\u2014likened to a god, Kekiapololi\u2014were appeased.\n\n[588] Kalamahaaiakea, Kalama that-dances-to-Kea.\n\n[589] The adjoining district is sought to kick out\u2014peku\u2014the revelers.\n\n[590] An epithet of Ku.\n\n[591] Refers to absorption of land.\n\n[592] Kiu ahiu, lit. \u201cwild spy\u201d, is the name of a wind in several parts\nof the island of Oahu.\n\n[593] Eye of the rain may refer to its beginning.\n\n[594] Haao, a wind driving rain, said to be peculiar to Auaulele.\n\n[595] Alaea, red rain.\n\n[596] Halakua, a place where the pandanus grows in the sea, so that\nwhen the bunch is cut one has to dive down in the water to get it.\n\n[597] Refers to the difficulty attending the gathering of lehua\nblossoms, owing to the dew and rain often drenching one and inducing\ncold, hence its burden.\n\n[598] Referring to the shallow waters of Alapai.\n\n[599] Ie waa; ie vine had various uses for tying, as also in basketry.\n\n[600] Kuhoopepelaualani, Ku-conqueror-of-many-chiefs.\n\n[601] Opana, cutting.\n\n[602] Oio (Albula vulpes), a fish with very fine meat, and generally\nmashed before eating.\n\n[603] Alahee (Plectronia odorata), a very hard wood, preferred for\ntheir o-o, or digger, as a narrow spade.\n\n[604] Apane or apapane (Himatione sanguinea), a bird sought for its\nchoice feathers.\n\n[605] Summer season of Makalii.\n\n[606] This has reference to a sportive season, not an instrument of the\nhard kauila wood.\n\n[607] Pahipahi was an ancient game or pastime that had connection with\nhand manipulation of a small drum, as in the hula.\n\n[608] Some personage.\n\n[609] Wauke bark rendered pulpy in preparation for the beating process\nin kapa making.\n\n[610] Ili, a piece of land.\n\n[611] Ahu, a heap of stones.\n\n[612] Ohiki, the sand-crab.\n\n[613] Maile, a sweet-scented vine.\n\n[614] Hooilo, the season of winter rains.\n\n[615] Kini, from the word kinikini, many.\n\n[616] Lau, four hundred; often used for unnumbered.\n\n[617] Lama (Maba sandwicensis), name of a certain wood.\n\n[618] Alae, the mud-hen.\n\n[619] A long series of play on names of places ends here.\n\n[620] Amama, from the word hamama, open, equivalent to our amen.\n\n[621] Having an eye to self provision through a lucrative stewardship.\n\n[622] The first man, according to this Kualii chant.\n\n[623] The genealogy of Opuukahonua puts himself as the origin of the\nrace.\n\n[624] On the northerly side of Nuuanu Valley, now the Country Club.\n\n[625] Reddened with men; the gathering armies.\n\n[626] Kualii appears here to assume a hereditary royal right to this\nhigh service, though rival aliis were ruling Oahu\u2019s several districts.\n\n[627] Kauakahiakahoowaha, Kualii\u2019s father, was a great-grandson of\nKahuihewa, king of Oahu. Mahulua was Kualii\u2019s mother.\n\n[628] Taunting play on name of Lono, implying no strength.\n\n[629] Taking the name of the fabulous fish-hook of Maui.\n\n[630] Weapons of kauila wood, very hard and durable, were said to be\nthe kind sought.\n\n[631] Huli-moku-alana, victorious land turning.\n\n[632] Ahupuaa, a division of land larger than an ili.\n\n[633] This is certainly royal recognition and reward for faithful\nservice.\n\n[634] The mua house of the temple.\n\n[635] A beneficent law which, on occasions, appears to supersede the\nestablished ordinance.\n\n[636] The historian Kamakau here furnishes Kualii\u2019s full name for the\nfirst time, though this latter appellation is used in the supplementary\nmele.\n\n[637] A safeguarding against seeking to obtain benefits under this law\nby false representation.\n\n[638] Under the old order mercy was unknown; death penalty for\ntransgressions usually prevailed.\n\n[639] The lua was like the strangle-hold in wrestling, giving one the\ncomplete mastery over the other. It is said that one getting this grip\non his opponent could break his bones in mid-air as he threw him.\n\n[640] An easy-going king, undeserving of the untiring efforts of his\nsons to rescue their mother and avenge her abduction.\n\n[641] Hina in this story has been said to be Hawaii\u2019s Helen of Troy.\nShe has been a prolific inspiration of freaks and foibles in the\nfolk-lore not only of these islands, but throughout Polynesia.\n\n[642] This is a popular myth of great antiquity (judged by the\nreferences thereto in one way and another in Hawaiian legendary lore),\nof which there are several versions of various titles.\n\n[643] Niheu, said to have special power or qualifications\u2014Sampson\nlike\u2014through his long hair.\n\n[644] Kana could thank his stars for grandmother Uli, not only for her\nsupernatural powers in seeing his possibilities in a piece of rope, but\ndirecting his efforts to avenge the loss of his mother. This name, Uli,\nfigures as the famed and powerful goddess of the anaana or sorcerer\npriests.\n\n[645] The name Halauoloolo indicates a long shed kind of structure\nrather than a house.\n\n[646] Kana apparently developed on the Jack and the Beanstalk\nprinciple.\n\n[647] Haupu, also known in tradition as the \u201cRocks of Kana\u201d, is a bold\nbluff on the north coast in the Pelekunu district of Molokai.\n\n[648] Moi was one of the renowned priests of a period preceding the\narrival of Paao in the twelfth century, from Samoa.\n\n[649] Mokuola, or Coconut Island, forming the eastern portion of Hilo\nBay.\n\n[650] Paliuli, famed as the Hawaiian Paradise, appears by this and\nother legends to have been a favored spot in Puna, Hawaii.\n\n[651] Laa, now known as Olaa, in Puna, Hawaii, identifies the location\nof Uli\u2019s work.\n\n[652] It will be noticed with all these kapas that ula (red) terminates\nthe several names. There may have been designed significance in these\nas signals in distinction from other named kapas which are described\nsuch.\n\n[653] Kanaloa (referred to again later), one of the major gods of\nancient Hawaiian belief.\n\n[654] Hulahula was a prayer of great solemnity in a dedicatory service,\nand is not to be confused with the Hawaiian dance of same name.\n\n[655] On the Hilo side of the Wailuku stream.\n\n[656] The temple of this priest was that of Maniniaiake, at Honokaupu,\nPekunu. Moi is said to have preserved the ancient form of temple\nstructure of Wakea\u2019s time, which held until Paao\u2019s system prevailed.\n\n[657] The night of Kane was the twenty-seventh of the lunar month.\n\n[658] Kupukupu, a vegetable plant of small moment.\n\n[659] Prophetic utterances; one of Moi\u2019s famed qualities.\n\n[660] Kolea (golden plover) and Ulili (wandering tattler) were not a\nformidable pair of winged messengers.\n\n[661] Name given to his swordfish.\n\n[662] Ka-honu-nunui-ma-eleka, literally, the very large turtle at\nEleka.\n\n[663] Known as the \u201cRocks of Kana\u201d.\n\n[664] Meaning the overthrow of Haupu.\n\n[665] This name, showing Pikoi\u2019s descent, is a departure from the\ncustomary form, being not only of, or from, Alala, but is more definite\nas from ka (the) Alala.\n\n[666] Kaulamawaho, outside rope; Kekakapuomaluihi, \u201cthe arrow shooting\nof Maluihi\u201d.\n\n[667] Ike ole laua, as translated here, may also mean \u201cthey did not\nknow\u201d, or \u201cwere unaware\u201d, etc.\n\n[668] Olohu, name of a stone disk for a rolling game, which takes the\nsame name.\n\n[669] Pahee, a favorite betting game of sliding a stick along a grass\nor gravel course.\n\n[670] Koieie, probably the same as koieiei, a play at a flowing stream\nwhere the incoming tide or current will return the object thrown. The\nsport of sliding down the rapids, as in Samoa or other islands of\nPolynesia, takes the same name.\n\n[671] E moe ana might mean simply \u201clying down\u201d, from his exhausted\ncondition.\n\n[672] Rat shooting was a pastime of the aliis.\n\n[673] Kaukau alii, probably a prince, since the term applied to a class\nof chiefs below the king.\n\n[674] The kalolo prayer was a petition supplicating favors.\n\n[675] Aweoweo, a shrubby plant at various altitudes (Chenopodium\nsandwicheum).\n\n[676] Haumakaiole, an epithet applied to one who is blear-eyed, from\nold age.\n\n[677] Hau, frost or misty; maka, eye; iole, rat.\n\n[678] Kuaiole, the upper ridge-pole of a house.\n\n[679] A stereotyped form of royal recompense.\n\n[680] Auhuhu (Theprosia purpurea), a shrub used in poisoning or\nintoxicating fish that they may be caught.\n\n[681] Awa, milk-fish (Chanos chanos).\n\n[682] Anahulu a me helelei; ten days and scattering over and above the\nten. That was the ancient method of Hawaiian counting.\n\n[683] A sign indicative of knowledge by the king of transgression, as\nin the case of Kamehameha\u2019s night visit to the camp of plotting chiefs\nat Halawa, Oahu, when he stuck his spear in the ground in front of\ntheir house of conference; a sure sign he had heard their scheme.\n\n[684] Kakuhihewa, literally \u201cthe mistake\u201d.\n\n[685] Kalelealuaka, literally \u201cthe leap of two bailers\u201d.\n\n[686] Keinohoomanawanui, forbearing or enduring the wrong.\n\n[687] Pueonui, large owl.\n\n[688] This part of Honolulu is now known as Kawaiahao.\n\n[689] Lapalapa, as used here is to indicate the blazing nature of\nPumaia\u2019s spirit in its directing movements.\n\n[690] Huli ka ia, the turning fish, was the appearance of the Milky\nWay.\n\n[691] Illustrative of the ancient custom of hiding dead bodies, despite\nhardships and difficulties.\n\n[692] Mikiai, the term for the last fingerful of poi from the calabash.\n\n[693] The full rendering of this line would be: \u201cThe number of the gods\nwas: kini, 40,000 gods; lehu, 400,000 gods; mano, 4,000 gods; lalani,\nrows of gods.\u201d\n\n[694] Awa, the milk-fish (Chanos chanos).\n\n[695] Kaahualii, the royal cloak.\n\n[696] A novel method of averting the chase, drawing the scent across\nthe trail, to enable the brother to gain breath.\n\n[697] Puoa, a small, temporary cone-shaped structure, of poles, not\nenclosed.\n\n[698] Lele was an ancient name of Lahaina.\n\n[699] The day of the month of this name, Kane, was the twenty-seventh\nday of the moon, whereas the nights of Kane refers to the kapu period\nto that deity which fell on the night of Mohalu, the twelfth of the\nmoon.\n\n[700] Considered the champion liar of his time.\n\n[701] Aku, bonito (Gymnosarda pelamis).\n\n[702] See footnote 1, page 484.\n\n[703] Noio, a small black bird (Microanous hawaiiensis).\n\n[704] Puipuiakalawaia, meaning a well-built fisherman, as was also\napplied to Umi, of Hawaii.\n\n[705] Another Umi-a-liloa identifying formula.\n\n[706] Lei palaoa, necklace of braided human hair and a carved whale\ntooth.\n\n[707] Ke-paka-ili-ula, the red-skinned paka.\n\n[708] Hina, the favorite feminine character of Hawaiian story.\n\n[709] Not shown whether brother or sister.\n\n[710] Names indicating a stay-at-home, Kiinoho, and a traveler,\nKiihele.\n\n[711] Paliuli, the Hawaiian Paradise, located in certain legends as in\nPuna, Hawaii, as it does here.\n\n[712] Cane of luxuriant growth that has bent over and curved upward.\n\n[713] Bananas fell, or dropped, scattering from the bunch through\nripeness.\n\n[714] An anahulu is a ten day period. This term is never applied to any\nother counting.\n\n[715] This phrase indicates the Hawaiian ideal of physical perfection,\nand is frequently met with.\n\n[716] Hiwahiwa, beloved one, here refers to Hina.\n\n[717] Keiki a kaua, our son, from adoption, or rearing as foster\nparents, though nephews in fact.\n\n[718] As note 2.\n\n[719] A deprecating comparison surely.\n\n[720] A better rendering would be \u201ca wife for you.\u201d\n\n[721] Poohiwi, literally \u201cshoulder to rest on.\u201d\n\n[722] A customary form in a contest; courtesy giving the stranger the\nchoice first.\n\n[723] Lauawa, a Maui wind.\n\n[724] Taking his name for adoption from fear. In many of the South Sea\nIslands an exchange of names was a bond of friendship.\n\n[725] Halau, a long, open, flat-top structure of temporary character,\nof coconut leaves usually, for sheltering canoes, and a kind erected\nfor semi-outdoor entertainments.\n\n[726] Moa, a recognition of supreme sovereignty.\n\n[727] Keaumiki and Keauka are sometimes referred to as gods of the\ntides.\n\n[728] Virtually burning his bridges behind him.\n\n[729] Perhaps figurative for the remains of the king\u2019s food: the crumbs\nfrom the table.\n\n[730] These are the two sailing masters of the Pakaa story who\ndisplaced him.\n\n[731] Nana aku ka hana, an expression of wonderment or surprise, as we\nwould say: Lo and behold!\n\n[732] Namu, nawa, huhu; anger, and strange and confused speech.\n\n[733] Pilikua, twin-bodied.\n\n[734] His twin-bodied gift from Kaneapua.\n\n[735] Lewanuu and Lewalani; two spheres of cloud land, Lewanuu being\nthe highest.\n\n[736] This has reference to a figurative power possessed by the hands,\nreferred to here as upper and lower jaws.\n\n[737] Momona, food; fat things of the land; although the term momona is\ngenerally used in qualification of food, not food itself.\n\n[738] Kikoo-lia, or ia; same as pupuu-lia, or ia.\n\n[739] Makalii, god of plenty.\n\n[740] Ulu ana a manamana, growing and branching.\n\n[741] Here perhaps is the origin of the term ia, fish, for the Milky\nWay, it being the spirit of Kukamaulunuiakea, the monster king of\nsharks.\n\n[742] Ka, swinging by pulling, not pushing. The Hawaiian swing was a\nsingle rope, usually a cord of twisted convolvulus vine kowali, written\nalso koali, hence its name.\n\n[743] Opihi, a small limpet (Neritina granosa).\n\n[744] Koko, a net for carrying or hanging calabashes.\n\n[745] Inamona, a table delicacy from pounded kukui nuts.\n\n[746] The banana bud, for smoothness, was the ideal of flesh condition\nto the Hawaiian mind; no skin could be smoother, nor firmer.\n\n[747] Weleweka, velvet, borrows an introduced modern term for an\nancient setting.\n\n[748] Ala, a variety or species of taro (Colocasia antiquorum), tough\nand stringy; not a stone, as readily comes to mind. The former might be\nseized by hungry dogs while the latter would have no attraction.\n\n[749] This wrapping of pukohukohu, a noni colored kapa, was likely one\nof the paus, or skirts of the grandmother, generally worn in several\nfolds.\n\n[750] Palama is used here in the sense of strict surveillance of\nsecrecy under a sacred kapu. Elsewhere the word is used as one\nespoused; a fianc\u00e9e.\n\n[751] Kula, not a plain or open place, but a section of the ohia grove\nwhere the lehua blossoms are abundant, for the sake of which the birds\nassemble and sit.\n\n[752] The bird elepaio (Chasiempis sandwichensis) is the favorite\nmessenger or agent for carrying out the plots in Hawaiian myths more\nthan any other. Prof. H. W. Henshaw observed: \u201cNo bird has a more\nimportant place in Hawaiian mythology than the elepaio, and omens and\nwarnings were formerly read from its actions and notes.\u201d\n\n[753] Awa (Piper methysticum), usually of ground culture, appears to\nhave a variety or species which thrives in tree stumps.\n\n[754] Ua koko, literally red rain, is defined as \u201ca cloud standing\nerect and having different colors, somewhat like the rainbow.\u201d\n\n[755] Puliki ke kino is more the folding the arms on the body, in\ndistress.\n\n[756] Hoa-make-i-ke-kula, companion in suffering in the plain.\n\n[757] Olapa (Cheirodendron gaudichaudii).\n\n[758] Ieie vine (Freycinetia arnotti).\n\n[759] Kuu haku wahine, my mistress, yet more dignified in its meaning.\n\n[760] Various disturbances of the elements and strange phenomena were\never interpreted as manifestations of the gods in favor, or\nrecognition, of the alii. The more severe or pronounced the weather\nphenomena the higher rank it denoted.\n\n[761] Another Ku and Hina contribution; the favorites of story writers.\n\n[762] Hoo-kaa-kaa-i-ka-paka-ua, literally \u201cto roll, or rolling in the\nrain drops.\u201d\n\n[763] Ka-pua-o-ka-ohelo-ai, literally \u201cthe blossom of the eatable\nohelo\u201d (berry). (Vaccinium reticulatum.)\n\n[764] Nio, a variety of handsome kapa.\n\n[765] Anuu kapu loa, the very sacred platform of the temple.\n\n[766] Kukaniloko, the traditional favorite birthplace of royalty, at\nWahiawa, Oahu.\n\n[767] A duplicate of the Umi-a-liloa plot; apparently a familiar theme.\n\n[768] Ihiawaawa, bitter spear.\n\n[769] Not only the superior kinds or quality of kapa went to constitute\nthe well-dressed man, but the fragrance helped its recognition\nmaterially.\n\n[770] Even Nature is made to recognize beauty and rejoices at triumph\nover wrong.\n\n[771] The resemblance of a husbandman to a paddler is in the way they\nuse their implements, always towards themselves in their work.\n\n[772] That section of Nuuanu Valley in the neighborhood of Wyllie\nStreet.\n\n[773] Its great value lay in the fact that it was specially attractive\nto the fish desired, the aku.\n\n[774] That section of Honolulu above Beretania Street, from Nuuanu to\nthe stream, as it used to run.\n\n[775] Mamala, Honolulu harbor entrance. Kou was the harbor itself.\n\n[776] Kuula was deified upon his death at the cruel hands of Hua of\nMaui, according to tradition, that he became the god of fishermen to\nwhom the koas around Oahu, Maui, and other islands are dedicated, and\nthough these outward evidences of idolatrous practice have passed away,\nthe inward feeling of recognition of this god\u2019s claim on their effort\nis still stronger among the old fishermen than they are willing to\nadmit.\n\n[777] Kaumakapili, roosting with closed eyes.\n\n[778] Kapuukolo, from about the site of the present King Street market\nto River Street and the stream.\n\n[779] Another interpretation of the ola na iwi expression.\n\n[780] The expression maanei aku nei, further ahead from here, while not\nembodying direction would invariably be accompanied by a wave or motion\nof the hand to indicate the point in mind.\n\n[781] Here appears to have been a system of coast guards for the\nexecution of special orders of the king, chief or konohiki.\n\n[782] Umu or imu, the underground oven of heated stones.\n\n[783] This would seem to be a premium upon the practice of cannibalism,\nif such existed.\n\n[784] Ahuawa, rushes from which cords were made; or, it may have been a\nheap of awa refuse.\n\n[785] Opiko or kopiko, a firewood (Straussia Kaduana).\n\n[786] Aaka, bastard sandal wood (Myoporum sandwicense).\n\n[787] Mamane, a most durable hard wood (Sophora chrysophylla).\n\n[788] Pua, a good firewood in that it will burn green (Pelea\nsandwicensis).\n\n[789] Alani, the bark and wood of which held medicinal properties, and\nits leaves scent for kapas (Pelea sandwicensis).\n\n[790] The kapu inoa among the alii rank was not a sacred name in a\nliteral sense, but is here shown to be the secrecy to be observed at\nand following the composing of a name song or chant, until the time of\nits ceremonial announcement or recital.\n\n[791] Names of the four varieties of the fragrant maile vine (Alyxia\noliv\u00e6formis). These same four sisters are prominent characters in the\nlegend of Laieikawai, but in that story they claim Kauai as their home.\n\n[792] Uhu, parrot-fish (Calotomus sandwichensis).\n\n[793] Nenue, rudder-fish (Hyphosus fuscus).\n\n[794] Ulua (Carangus ignobilis).\n\n[795] Kahala, amber-fish (Seriola).\n\n[796] Opakapaka (Apsilus microdon).\n\n[797] Hee, squid (Octopus).\n\n[798] Manini, surgeon-fish (Teuthis sandwichensis).\n\n[799] Opelu, mackerel scad (Decapterus pinnulatus).\n\n[800] Aku, bonito (Gymnosarda pelamis).\n\n[801] Oil on troubled waters had recognition in early days with a\ndouble purpose.\n\n[802] Kukui (Aleurites moluccana).\n\n[803] Wiliwili (Erythrina monosperma).\n\n[804] Hoi, a species of yam used in times of great scarcity of food\n(Dioscorea sativa).\n\n[805] Yam, native name, uhi (Ipom\u0153a batatas).\n\n[806] Hoopapa, disputing, wrangling, wordy contentions, debate; a\nprofession evidently wherein the interpretation of and play on words\nafford occasions of witticisms in contests for entertainment, or on\nwager; sometimes of serious moment.\n\n[807] Pa iwi, fence of bones here referred to, was not a testimony of\nKauai chiefs\u2019 supremacy only, in utilizing the bones of his victims,\nfor the vicinity of Fort Shafter, near Honolulu, had its pa iwi, a\nfence of human bones, enclosing the house of a robber chief who waylaid\ntravelers passing his province. It is coincident in these two bone\nenclosures that they both lacked one victim for completion.\n\n[808] Pueo-nui-o-kona, great owl of Kona.\n\n[809] It is not clear what the articles of a professional wrangler\nwould be beyond his mental powers, though doubtless he was equipped for\nsleight of hand and such like contests.\n\n[810] The hokeo calabash was usually a long shaped gourd with an end\nopening for convenience of carrying the \u201ckit\u201d, or articles of utility;\none\u2019s handbag.\n\n[811] Oililepa, file-fish (Osbeckia scripta).\n\n[812] Kikakapu, butterfly-fish (Ch\u00e6todon ornatissimus).\n\n[813] Makaloa grass (Cyperus l\u00e6vigatus), known also as mokoloa,\nwherewith the fine Niihau mats were made.\n\n[814] Niihau mats were regarded as the choicest quality of Hawaiian mat\nmaking.\n\n[815] Kuolohia grass (Rhynchospora laxa).\n\n[816] Ahu hinano aala o Puna, the hala-fragrant spread, or kapa, of\nPuna.\n\n[817] The ouhuluwai kapa was made from mamaki bark, and was dyed\ndifferently on its two sides.\n\n[818] The reference to this ouhuluwai o Laa, a kapa of Laa, shows this\nto have been the name of that portion of Puna known now as Olaa, from\ntaking the o as being part of the name of the place as the early\nvoyagers introduced Hawaii to the world as Owyhee, from persons saying\nthey were of Hawaii, o Hawaii.\n\n[819] Puaa kukui is here described as a piece of kukui wood cut to\nresemble a pig. In other accounts this puaa kukui is produced by\nmarkings of alaea stain or coloring, and being in connection with\ntemple ceremonies it suggests that in this way certain demands of the\npriests for pigs in quantity for sacrificial offerings were met.\n\n[820] Kahuli, turned over. The contest here changes to a play on words.\n\n[821] The iakos of a canoe are the sticks connecting the outrigger to\nit.\n\n[822] Poking or gouging out the eyes of a victim was one of the\ncruelties practiced in olden times.\n\n[823] Kumakena, mourning, the application being that one would be\nblinded for the time by an act so severe.\n\n[824] Kiwaawaa, a coarse kind of kapa for various uses.\n\n[825] Iako of kapa refers to a term in counting kapas, equaling forty.\nIn general practice the word kaau is used for this number.\n\n[826] Ama, or aama, mullet (Mugil cephalus).\n\n[827] The contest now centers upon a play upon words of similar sound\nbut different meaning, the point of which cannot well be conveyed in\nits translation.\n\n[828] Akimona, same as inamona, kukui nut jelly, a table delicacy.\n\n[829] Omao, a small bird of the thrush family (Ph\u00e6ornis obscura).\n\n[830] Alala, the Hawaiian crow (Corvus tropicus).\n\n[831] Kaunooa, a species of vine without roots.\n\n[832] Mokuola, Coconut Island, Hilo, said to have been a place of\nrefuge in ancient time, whereby its name \u201clife island\u201d obtains.\n\n[833] Laukiamanuikahiki, literally, bird-trapping leaf of Kahiki.\n\n[834] Another story of an absenting father leaving tokens of\nidentification for his unborn child.\n\n[835] Red, the unmistakable evidence of royal rank.\n\n[836] A foreknowledge, evidently, of the sex of his child.\n\n[837] A duplicate of the Umi-a-Liloa story, except in sex of the child.\n\n[838] Haku, rendered \u201clord,\u201d is applicable to either sex; it signifies\nruler, overseer, or other authoritative superior.\n\n[839] Ilima, a Sida of which there are several species; a favorite\nflower for wreaths, and Oahu\u2019s chosen emblem. The introduction of the\nmarigold reveals the modern authorship of this story.\n\n[840] Expressions of admiration.\n\n[841] Aholehole, a small white fish (Kuhlia malo).\n\n[842] Nehu, silversides (Atherina).\n\n[843] Iao, very small fish.\n\n[844] This legend closes with a mis-statement of modern life resembling\nin all respects that of ancient times in the effort to show that human\nnature is the same. Civilization, law and order and education overcame\npagan customs many years before the foregoing was written.","title":"Fornander collection of Hawaiian antiquities and folk-lore, Volume 1 (of 3) : $b The Hawaiians' account of the formation of their islands and origin of their race, with the traditions of their migrations, etc., as gathered from original sources","tradition":"myth-cosmogony","translated_text":null,"word_count":332821}