{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73166/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73166","id":"gutenberg_73166","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73166","summary":null,"tags":["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 V\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1918\u20131919\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 SECOND SERIES\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume V\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1918\u20131919\n\n\n\n\n\n\n\n\nCONTENTS.\n\n\n PART I.\n\nPreface.\n\nLegend of Kawelo.\n\n CHAPTER PAGE\n\n I. His Birth and Early Life\u2014Change to Oahu and Fame\n Attained There 2\n II. Kalonaikahailaau\u2014Kawelo Equips Himself to Fight\n Aikanaka\u2014Arrival at Kauai 20\n III. Commencement of Battle Between Kawelo and the People\n of Kauai 38\n IV. Kaehuikiawakea\u2014Kaihupepenuiamono and Muno\u2014Walaheeikio\n and Moomooikio 42\n V. Kahakaloa\u2014His Death by Kawelo 48\n VI. Kauahoa\u2014Kawelo Fears to Attack Him\u2014Seeks to Win Him\n by a Chant\u2014Kauahoa Replies 52\n VII. Size of Kauahoa\u2014Is Killed by Kawelo\u2014Kawelo Vanquishes\n Aikanaka 56\n VIII. Division of Kauai Lands\u2014Aikanaka Becomes a Tiller of\n Ground 60\n IX. Kaeleha and Aikanaka Rebel Against Kawelo\u2014Their\n Battle and Supposed Death of Kawelo 62\n X. Temple of Aikanaka\u2014How Kawelo Came to Life Again\u2014He\n Slaughters His Opponents and Becomes Again Ruler of\n Kauai 66\n\nStory of Pakaa.\n\n His High Office\u2014Laamaomao, His Wind Gourd\u2014In Disfavor with\n the King He Moves to Molokai\u2014Has a Son Whom He Instructs\n Carefully\u2014Dreams of Keawenuiaumi Setting Out in Search for\n Him\u2014Prepares with His Son to Meet the King 72\n\nLegend of Kuapakaa.\n\n I. Prepares to Meet Keawenuiaumi in Search of Pakaa\u2014\n Canoe Fleet of Six District Chiefs, Recognized, are\n Taunted as They Pass\u2014Keawenuiaumi, Greeted with a\n Chant, Is Warned of Coming Storm and Invited to\n Land\u2014On Advice of the Sailing-masters the King\n Sails on 78\n II. Kuapakaa Chants the Winds of Hawaii\u2014The King,\n Angered, Continues on\u2014Winds of Kauai, Niihau and\n Kaula; Of Maui, Molokai, Halawa\u2014Chants the Names\n of His Master, Uncle and Men\u2014Pakaa Orders the\n Winds of Laamaomao Released 92\n III. Swamping of the Canoes\u2014They Return to Molokai and\n Land\u2014The King is Given Dry Apparel, Awa and Food\n \u2014Storm-bound, the Party is Provided with Food\u2014\n After Four Months They Prepare to Embark 108\n IV. Departure from Molokai\u2014Names of the Six Districts\n of Hawaii\u2014The King Desires Kuapakaa to Accompany\n Him\u2014The Boy Consents Conditionally\u2014Setting out they\n meet with Cold, Adverse Winds\u2014The Sailing-masters\n Fall Overboard 118\n V. At Death of Pakaa\u2019s Enemies Calm Prevails\u2014The Boy\n is Made Sailing-master\u2014He Directs the Canoes to\n Hawaii\u2014The Men Are Glad, but the King is Sad at His\n Failure\u2014Kuapakaa Foretells His Neglect\u2014Landing at\n Kawaihae, and Deserted, he Joins two Fishermen\u2014\n Meeting a Six-manned Canoe He Wagers a Race, Single\n -handed, and Wins\u2014He Hides His Fish in the King\u2019s\n Canoe\u2014They Plan Another Race to Take Place in Kau,\n Life to be the Forfeit 124\n VI. The Canoe Race in Kau\u2014Kuapakaa Offers to Land Four\n Times Before His Opponents\u2019 First, and Wins\u2014The\n King Sends for the Boy and Pleads for the Lives of\n His Men\u2014Kuapakaa Reveals Himself and Pakaa\u2014The\n Defeated Men Ordered Put to Death\u2014Keawenuiaumi\n Orders Kuapakaa to Bring Him Pakaa\u2014Pakaa Demands\n Full Restitution First\u2014The King Agrees, and on\n Pakaa\u2019s Arrival Gives Him the Whole of Hawaii 128\n\nLegend of Palila 136\nLegend of Puniakaia 154\nLegend of Maniniholokuaua and Keliimalolo 164\nLegend of Opelemoemoe 168\nLegend of Kulepe 172\nLegend of Kihapiilani 176\nLegend of Hiku and Kawelu 182\nLegend of Kahalaopuna 188\nLegend of Uweuwelekehau 192\nLegend of Kalaepuni and Kalaehina 198\nLegend of Kapakohana 208\nLegend of Kapunohu 214\n\n\n PART II.\n\nLegend of Halemano.\n\n I. Halemano, Love-sick Through a Dream-infatuation,\n Dies\u2014Is Restored to Life by His Sister Laenihi\u2014\n She Visits Puna in Search of Halemano\u2019s Ideal\u2014\n Meets Her and Reveals Her Errand\u2014With Tokens She\n Returns Home\u2014Halemano Instructed, Sets Out to Win\n Kamalalawalu\u2014Abducts Her and Returns to Oahu\u2014\n Hookupu in Kamalalawalu\u2019s Honor 228\n II. Aikanaka, King of Oahu, Hearing of Kamalalawalu\u2019s\n Beauty, Sends for Her\u2014Refusing to Comply with the\n Mandate, Aikanaka Sends an Army Against Halemano\u2014\n With Wife and Grandmother They Flee to Molokai,\n Thence to Kaupo, Kohala and Hilo\u2014Kamalalawalu Taken\n by Huaa\u2014Halemano Returns to Kohala\u2014His Wife Follows 238\n III. Kamalalawalu Enticed Away\u2014Death of Halemano\u2014Is\n Brought to Life Again by Laenihi, His Supernatural\n Sister 242\n IV. How Halemano Was Restored to Life\u2014Halemano Seeks to\n Win His Wife Back\u2014Engaging in a Kilu Contest Is\n Victorious\u2014Kamalalawalu Is Supplanted by Kikekaala 244\n V. Halemano Returns to Oahu, thence to Kauai\u2014\n Kamalalawalu Follows Him\u2014She Leaves and Settles on\n Oahu\u2014Huaa and King of Hilo Send an Army to Secure\n Her\u2014After a Slaughter of Oahu Forces She Is Taken\n to Hawaii 258\n\nLegend of Keaweikekahialii 262\nLegend of Hinaaimalama 266\nLegend of Maikoha 270\n\nLegend of Namakaokapaoo.\n\n I. Namakaokapaoo Rifles Pualii\u2019s Potato Field\u2014He\n Threatens to Behead the Boy but is Killed Instead\n \u2014Amau the King Sends a Force to Kill Him\u2014He Slays\n Them and the King 274\n II. The Subjugation of Hawaii by Namakaokapaoo 278\n\nLegend of Iwa.\n\n Messengers of Umi Obtain Keaau\u2019s Famed Cowries\u2014Keaau Seeks\n a Smart Thief to Recover Them\u2014Learns of Iwa, a Boy on Oahu,\n and Secures His Aid\u2014Falling in with Umi Fishing with the\n Shells, the Boy Dives Down and Cuts Them from the Line\u2014\n Reaching the Canoe They Set Out for Hilo\u2014Umi, at loss of\n the Shells, Hears of and Finds Iwa, Who Steals Them Back\n from Keaau\u2014Is Engaged to Steal Umi\u2019s Lost Axe from the\n Waipio Temple, Then Wins in a Thieving Contest Against Six\n Experts 284\n\nLegend of Punia.\n\n Punia at the Lobster Cave Finds the Sharks Asleep\u2014Cunningly\n he Causes the Death of Ten\u2014Kaialeale the King Shark Alone\n Left\u2014Punia Traps It to Enter Its Stomach\u2014Propping Its Jaws\n Open He Fires Its Inwards\u2014The Shark Gets Weak and Punia\n Bald-headed\u2014Stranded on a Sand Shore, the Shark is cut Open\n \u2014Punia Meets a Number of Ghosts\u2014He Traps Them to Their\n Death in the Water, Till One Only is Left 294\n\nLegend of Pamano.\n\n I. Pamano Becomes a Famed Chanter\u2014King Kaiuli Adopts\n Him and Places His Daughter Keaka in His Care\u2014\n Passing Her House He Is Invited to Enter\u2014Koolau,\n His Companion, Informs the King\u2014Decree of Death by\n Awa Is Passed on Pamano\u2014While Surf-Riding Is Bid to\n the Awa Feast\u2014Is Suspicious of Its Portent\u2014His\n Spirit-Sisters Remove the Awa\u2019s Intoxicant for a\n Time, But Eventually He is Overcome 302\n II. Waipu Prepares the Axe for Pamano\u2019s Death\u2014He Is\n Buried in a Pile of Cane-Trash\u2014His Spirit-Sisters\n Remove the Body and Restore It to Life\u2014They Meet a\n Prophet Who Tests His Ghost Character by an Ape\n Leaf\u2014Keaka and Koolau\u2014At Kilu Attended by Pamano\n and Others, Keaka Recognizes Him by His Chant\u2014He\n Declines Relations While Kaiuli, Waipu and Koolau\n are Alive\u2014All Three are Killed and Put Into the\n Oven 310\n\nTradition of Kamapuaa.\n\n I. Kamapuaa\u2019s Exploits in Koolau\u2014Escape from Olopana\n at Kaliuwaa\u2014Capture at Waianae\u2014The Deposed Priest\n Lonoaohi Aids in Overthrow of Olopana 314\n II. Relating to Lonoaohi the Priest 322\n III. Battle Between Kamapuaa and Lonokaeho\u2014The Second\n Battle\u2014Battle Between Kamapuaa and Kuilioloa 326\n IV. Fourth Battle, Between Kamapuaa and Pele 332\n V. Fifth Battle, Between Kamapuaa and Makalii 342\n VI. Relating to Kahikiula and Kahikihonuakele 354\n VII. How the Parents Failed to Recognize Kamapuaa,\n Which Action Almost Cost Them Their Lives 356\n\nLegend of Kaulu.\n\n Kaulu Seeks His Kind Brother\u2014Encounters Ghosts and Other\n Obstacles\u2014He Drinks up the Sea\u2014Awakes Makalii for Aid\u2014\n Kaaona Foiled\u2014Shark Kalakeenuiakane\u2014The Sea Restored\u2014Of\n Haumea\u2014Lonokaeho of Eight Foreheads Overcome\u2014Mokolii,\n the Wizard, Killed 364\n\nStory of Palila.\n\n Palila a Noted Warrior\u2014His Second Battle\u2014Of Olomana and\n Palila\u2019s Third and Fourth Battles 372\n\nStory of Piimaiwaa.\n\n Piimaiwaa a Famous Warrior\u2014Sails for Maui\u2014Kawalakii Image\n Guard of Kauiki\u2014Piimaiwaa Climbs the Hill, Overthrows the\n Image and Is Victor Over Maui\u2019s Forces\u2014Of Imaikalani the\n Blind Warrior\u2014Omaokamao and Koi Engage the Sightless Chief\n \u2014Omaokamao Learns the Source of Imaikalani\u2019s Strength and\n Slays Him 376\n\nLegend of Kepakailiula.\n\n I. Search for a Suitable Wife 384\n II. Relating to Kakaalaneo 386\n III. The Battle 392\n IV. Relating to Kaikipaananea 398\n V. Relating to Kukaea 400\n\nStories from the Legend of Laieikawai.\n\n I. Relating to Aiohikupua\u2014Haunaka 406\n II. Kihanuilulumoku\u2014Ulili and Aikeehiale 410\n III. Kalahumoku\u2014Battle Between the Dog and Lizard 414\n\nBrief Stories of Ghosts and Cunning.\n\n Relating to Wakaina\u2014Kapunohu 418\n Waawaaikinaaupo and Waawaaikinaauao\u2014Lepe 422\n Maiauhaalenalenaupena\u2014Kuauamoa 426\n Hanaaumoe\u2014Halalii 428\n Death of Halalii and Ghosts 432\n Eleio\u2014Kanaiahuea 434\n\nLegend of Pupukea.\n\n I. Pupukea and Makakuikalani\u2014Kamalalawalu and\n Lonoikamakahiki Surf-Riding\u2014Pupukea\u2019s\n Promptness\u2014Dialogue Between Makakuikalani\n and Pupukea 436\n II. Kauhiakama\u2014Kamalalawalu-Lonoikamakahiki War\u2014\n Kumaikeau and Kumakaia\u2014Hill of Hokuula\u2014Numbers of\n Men\u2014Pupukea-Makakuikalani Combat 440\n\nLegend of Kekuhaupio.\n\n Kekuhaupio, Expert Spearman\u2014Oulu, Champion Slingthrower\u2014\n Kalaiopuu-Kahekili Contest on Maui\u2014Kekuhaupio Contends with\n Maui\u2019s Men\u2014His Stand Against Oulu 452\n\nStory of Peapea.\n\n Peapea, Famed Warrior\u2014His Battle and Victory over\n Kahahana\u2019s Forces\u2014Kekuapoi of Rare Beauty\u2014Peapea\u2019s\n Display of Courage 458\n\nBrief Sketch of Kamehameha I.\n\n His Wars and Celebrities of His Time\u2014Kalaiopuu\u2019s Words to\n Kiwalao and Kamehameha 464\n Mokuohai, First Battle 466\n Kauaawa, Second Battle\u2014Kamehameha\u2019s Great Strength in\n Fighting 468\n Third War, Kepaniwai 470\n Fourth Battle, at Koapapaa\u2014Fifth Battle, Ke-pu-waha-ulaula 472\n Sixth Battle, Kaieiewaho\u2014Pihana\u2014Sixth Battle 474\n Seventh Battle by Kamehameha\u2014Administration of Kamehameha 476\n Chief Kekuaokalani and His Insurgency 478\n Of Hema 482\n\nFamous Men of Early Days.\n\n Of Kekuawahine 486\n Makaioulu 488\n Makoa\u2014Kaneakaehu\u2014Keliimalolo 490\n Kamoeau\u2014Pahia 494\n Kawaaiki\u2014Kaohele 496\n Kahahawai\u2014Uma 498\n Napuelua 500\n Hawae\u2014Kahauolopua 502\n\n\n PART III.\n\nMythical Tales.\n\n The Bones of Pele 506\n Legend of the Oopu God 510\n Myth Concerning Molokini 514\n Pa\u2019upa\u2019u 520\n The Flood in Hawaii in the Olden Time 522\n A Story of Poo 528\n A Story of Ulukaa 532\n Story of Puulaina 532\n A Legend of Maui 536\n Relating to Kekaa 540\n A Story of Kauiki 544\n A Story of Pumaia 550\n A Story of Puupehe 554\n A Story Concerning the Fire 560\n A Story of Makahi 564\n\nTraditionary Stories.\n\n Relating to the Dead in Ancient Time 570\n Story of the Ohelo 576\n Indigenous Canes of Hawaii 582\n Story of the Bambu 588\n The Coconut 590\n The Banana Field of Kahuoi and other Famous Places 598\n The Stone Adze 604\n History of the Awa 606\n Building Canoes 610\n The Maile 614\n History of the Wiliwili 618\n The Various Ohias of Hawaii 620\n The Mat 626\n About the Koa Tree 630\n The Kapa of Hawaii in Olden Time 636\n Construction of Houses in Hawaii nei 640\n Methods of House Construction 648\n Story of the Lauhala 656\n Some Things in the Bible Similar to Some Things Done\n Here in Hawaii in the Olden Time 658\n The Days and the Months 662\n Concerning the Ti-Leaf 668\n The Kukui Tree 670\n An Account of the Breadfruit 676\n Cultivation of the Taro; Ancient and Modern 680\n A Story of Kamehameha 688\n\nA Story of Kawelo.\n\n CHAPTER PAGE\n\n I. Kawelo a Timid Youth\u2014Learns Swimming, Fishing and\n Dancing\u2014Covets the Wives of Aikanaka 694\n II. Aikanaka Plans to be Avenged\u2014Kawelo Moves to Oahu\u2014\n Joins Makuakeke and Captures a Famous Fish\u2014Obtains\n a New Wife and is Taught the Arts of Warfare 696\n III. Kawelo is Called Back to Kauai to Aid his Parents\u2014\n Aikanaka\u2019s Forces Engage Him and Are Defeated\u2014Kills\n His Brother Kauahoa 700\n IV. Kawelo Loses His Wife to Aikanaka\u2014Plot to Kill\n Kawelo and His Ulus\u2014Kamalama, the Last Defender,\n Falls as He Calls Kawelo from Surfing\u2014Kawelo Buries\n His Friend\u2014Is Stoned to Supposed Death\u2014His\n Half-sister Appointed Caretaker of the Body 706\n V. Body of Kawelo Placed on the Structure for\n Decomposition\u2014Kawelo Revives and is Aided by His\n Caretakers\u2014They Agree to Resist the King\u2019s\n Emissaries 712\n VI. The King, Advised of the Refusal to Permit\n Inspection, Sends a Guard to Slay the Caretakers\u2014\n Kawelo Assumes Defense of the Hill and Hurls Rocks\n upon the Guard till One Only Is Left to Tell the\n King of Their Destruction 716\n\n\n\n\n\n\n\n\nPREFACE.\n\n\nIn this second series of the Fornander Collection of Hawaiian\nFolk-lore, with the exception of a few transpositions, as mentioned in\nthe preceding volume, the order of the author has been observed in the\nmain, by grouping together, first, the more important legends and\ntraditions of the race, of universal acceptance throughout the whole\ngroup, followed by the briefer folk-tales of more local character.\n\nA few of similar names occur in the collection, indicating, in some\ncases, different versions of the same story, a number of the more\npopular legends having several versions.\n\nThe closing part of this volume, to embrace the series of Lahainaluna\nSchool compositions of myth and traditional character, it is hoped will\nbe found to possess educational value and interest.\n\nNo liberties have been taken with the original text, the plan, as\noutlined, being to present the various stories and papers as written,\nregardless of historic or other discrepancies, variance in such matters\nbeing treated in the notes thereto.\n\n\n Thos. G. Thrum, Editor.\n\n\n\n\n\n\n\n\nLEGEND OF KAWELO.\n\n\nCHAPTER I.\n\nBIRTH AND EARLY LIFE OF KAWELO.\u2014HIS CHANGE TO OAHU AND FAME ATTAINED\nTHERE.\n\n\nMaihuna was the father and Malaiakalani was the mother of Kawelo, who\nwas born in Hanamaulu, [1] Kauai. There were five children in the\nfamily. The first was Kawelomahamahaia; the second was Kaweloleikoo.\nThese two were males; after these two came Kaenakuokalani, a female;\nnext to her was Kaweloleimakua and the last child was Kamalama.\nKaweloleimakua, or Kawelo is the subject of this story.\n\nThe parents of Malaiakalani [the mother] were people who were well\nversed in the art of foretelling the future of a child, by feeling of\nits limbs, and by looking over the child, they could tell whether it\nwould grow up to be brave and strong, or whether it would some day rule\nas king. At the birth of the two older brothers of Kawelo, these old\npeople examined them, but found nothing wonderful about them. This\nexamination was followed by the two on Kawelo, upon his birth. After\nthe examination the old people called the parents of Kawelo and said to\nthem: \u201cWhere are you two? This child of yours is going to be a soldier;\nhe is going to be a very powerful man and shall some day rule as king.\u201d\nBecause of these wonderful traits, the old people took Kawelo and\nattended to his bringing up themselves. It was after this that\nKamalama, the younger brother of Kawelo was born.\n\nShortly after the birth of Kamalama, the grandparents of Kawelo moved\nover to Wailua, where they took up their residence, taking their\ngrandchild Kawelo along with them. At this time, while Kawelo was being\nbrought up, Aikanaka, the son of the king of Kauai was born, and also\nKauahoa of Hanalei. All these three were born and brought up together.\n[2]\n\nKawelo as a child was a very great eater; he could not satisfy his\nhunger on anything less than all the food of one umu to a meal. Kawelo\nate so much that his grandparents began to get tired of keeping him in\nfood, so at last they began to search for something to entice Kawelo\naway from the house and in that way get him to forget to eat. One day\nthey went up to the woods and hewed out a canoe. After it was brought\ndown to the sea shore it was rigged up and given to Kawelo. As soon as\nKawelo got the canoe he paddled it up and down the Wailua river, and\nafter this it became an object of great interest to him every day.\n\nWhen Kauahoa saw Kawelo with his canoe day after day enjoying himself,\nhe got it into his mind to make himself something to enjoy himself\nwith; so he made himself a kite, and after it was completed he flew it\nup. When Kawelo saw the kite he took a liking to it and so went home to\nhis grandparents and requested them to make him a kite. [3] The\ngrandparents thereupon made Kawelo a kite and after it was completed he\ntook it out and flew it up. When Kauahoa saw Kawelo with a kite he came\nwith his and they flew them together. While they were flying their\nkites, Kawelo\u2019s kite became entangled with Kauahoa\u2019s kite which caused\nKauahoa\u2019s to break away and it was carried by the wind till it landed\nat Koloa, to the west. The name of the place where the kite landed is\nknown as Kahooleinapea to this day, because of the fall of Kauahoa\u2019s\nkite there.\n\nAfter Kauahoa\u2019s kite was broken away, Kawelo looked at Kauahoa with the\nbelief that surely Kauahoa would come and attack him; but since Kauahoa\ndid not come Kawelo said within himself: \u201cKauahoa will never overcome\nme if we should ever meet in any future battle.\u201d Kauahoa was a much\nlarger boy than Kawelo, still he was afraid of him. [4]\n\nAfter flying their kites, they went in swimming and riding down the\nrapids. In this Kawelo again showed himself to be more skilful than\nKauahoa, which caused Kawelo to be more sure in his belief that Kauahoa\nwill never overcome him in the future. Kawelo and Kauahoa were not\nseparated from one another in the matter of their relationship; they\nwere connected, and so was the young chief, Aikanaka. He was connected\nin blood to the two boys, a fact which made Aikanaka something like an\nolder brother and lord to them. Everything Aikanaka wished was granted\nto him, whether in stringing wreaths, or other things, they never\ndenied him anything.\n\nWhile Kawelo and his grandparents were living at Wailua with Aikanaka\nand the others, Kawelo\u2019s older brothers, together with their\ngrandparents, left Kauai and came to live in Waikiki, Oahu. Kakuhihewa\nwas the king of Oahu at this time. There was living with Kakuhihewa, a\nvery strong man who was a famous wrestler. This man used to meet the\nolder brothers of Kawelo in several wrestling bouts but they never\ncould throw him down. The brothers of Kawelo were great surf riders,\nand they often went to ride the surf at Kalehuawehe. [5] After the surf\nride they would go to the stream of Apuakehau and wash, and from there\nthey would go to the shed where the wrestling bouts were held and test\ntheir skill with Kakuhihewa\u2019s strong man; but in all their trials they\nnever once were able to throw him.\n\nWhile living separated from each other, the older brothers of Kawelo\nbeing in Oahu, their grandparents, who were with Kawelo in Wailua,\nafter a while, began to long for a sight of the other grandchildren, so\none day they sailed for Oahu, bringing Kawelo with them, and they\nlanded at Waikiki where they were met by the older brothers of Kawelo.\nAfter deciding to make their home in Waikiki, Kawelo took up farming\nand also took unto himself a wife, Kanewahineikiaoha, the daughter of\nKalonaikahailaau, and they lived together as husband and wife.\n\nWhile Kawelo was one day working in his fields, he heard some shouting\ndown toward the beach, so he inquired of his grandparents: \u201cWhat is\nthat shouting down yonder?\u201d The grandparents answered: \u201cIt is your\nbrothers; they have been out surf riding and are now wrestling with\nKakuhihewa\u2019s strong man. One of them must have been thrown, hence the\nshouting you hear.\u201d When Kawelo heard this he became very anxious to go\ndown and see it; but his grandparents would not consent. [6] On the\nnext day, however, Kawelo went down on his own account and saw his\nolder brothers surf riding with many others at Kalehuawehe. He asked\nfor a board which was given him and he swam out with it to where his\nbrothers were waiting for the surf, and they came in together. After\nthe surf riding, they went to the stream of Apuakehau and took a fresh\nwater bath; and from there they went to the shed where the wrestling\nbouts were to be held. Upon their arrival at the shed Kawelo stood up\nwith the strong man to wrestle. At sight of this Kawelo\u2019s older\nbrothers said to him: \u201cAre you strong enough to meet that man? If we\nwhose bones are older cannot throw him, how much less are the chances\nof yourself, a mere youngster.\u201d Kawelo, however, paid no heed to the\nremarks made by his brothers, but stood there facing the strong man. At\nthis show of bravery the strong man said to Kawelo: \u201cIf I should call\nout, \u2018Kahewahewa, it is raining\u2019, [7] then we begin.\u201d Kawelo then\nreplied in a mocking way: \u201cKanepuaa, he is biting, wait awhile, wait\nawhile. Don\u2019t cut the land of Kahewahewa, it is raining.\u201d [8] While\nKawelo was having his say, the strong man of Kakuhihewa was awarded the\nprivilege of taking the first hold; and using his whole strength he\nattempted to throw Kawelo. Kawelo was almost thrown, but through his\ngreat strength and skill he was not. Kawelo, after mocking the man,\ntook his hold and threw the strong man, who was thrown with Kawelo on\ntop of him. This delighted the people so much that they all shouted.\n\nWhen the older brothers of Kawelo saw how the strong man was thrown by\ntheir younger brother they were ashamed, and they returned home weeping\nand tried to deceive their grandparents. When they arrived at the house\nthe grandparents asked them: \u201cWhy these tears?\u201d They replied: \u201cKawelo\nthrew stones at us. We are therefore going back to Kauai.\u201d After the\nbrothers of Kawelo had returned to Kauai, Kawelo and his wife and\nyounger brother Kamalama lived on at Waikiki.\n\nNot very long after this Kawelo began to learn dancing, but being\nunable to master this he dropped it and took up the art of war under\nthe instruction of his father-in-law, Kalonaikahailaau. Kamalama also\ntook up this art as well as Kanewahineikiaoha. After Kawelo had\nmastered the art of warfare, he took up fishing. Maakuakeke of Waialae\nwas the fishing instructor of Kawelo.\n\nEarly in the morning Kawelo would get up and start out from Waikiki\ngoing by way of Kaluahole, Kaalawai, and so on to Waialae where he\nwould chant out:\n\n\n Say, Maakuakeke,\n Fishing companion of Kawelo,\n Wake up, it is daylight, the sun is shining,\n The sun has risen, it is up.\n Bring along our hooks\n Together with the fishing kit\n As well as our net.\n Say, Maakuakeke,\n The rattling paddles,\n The rattling top covering,\n The rattling bailing cup, wake up, it is daylight.\n\n\nWhile Kawelo was chanting, Maakuakeke\u2019s wife heard it, so she woke her\nhusband up saying: \u201cWake up, I never heard your grandparents chant your\nname so pleasingly as has Kawelo this morning. No, not even your\nparents. This is the first time that I have heard such a pleasing\nchant.\u201d Maakuakeke then woke up, made ready everything called out by\nKawelo in the chant, went out, boarded the canoe and they set out. As\nthey were going along, Maakuakeke called out to Kawelo in a chant as\nfollows:\n\n\n Say, Kawelo-lei-makua, stop.\n Say, offspring of the cliffs of Puna,\n The eyes of Haloa are above,\n My lord, my chiefly fisherman of Kauai.\n\n\n\u201cYes, yes,\u201d [9] replied Kawelo.\n\nMaakuakeke then said to Kawelo: \u201cHere is the place that we used to\nfish; and when the fish were caught we went shoreward, together with\nthe wife and the child.\u201d Kawelo replied: \u201cThis is not the fishing\nground. The place for fish is at the cape of Kaena.\u201d Kawelo also told\nMaakuakeke to sit securely in the canoe, lest he might be pitched over.\nWith one stroke of the paddle by Kawelo, they passed outside of Mamala;\n[10] with the second stroke they were at Puuloa; [11] and on the third\nstroke they arrived at Waianae. When they arrived off Waianae, Kawelo\npicked up the kukui nuts, [12] chewed them and then blew it on the sea\nto calm it, so that the bottom could be seen, as they were fishing for\nthe uhu. They fished from shallow to deep water and caught a number of\nfishes. On this going out into deep water, Maakuakeke knew that they\nwould come to the place of Uhumakaikai [13] (a marvelous fish);\ntherefore Maakuakeke said to Kawelo in chant, as follows:\n\n\n O Kaweloleimakua, hearken!\n O offspring of the cliffs of Puna!\n The eyes of Haloa are above,\n My lord, my chiefly fisherman of Kauai.\n\n\n\u201cI am here, yes, I am here,\u201d responded Kawelo.\n\nMaakuakeke then said: \u201cLet us return, it is late.\u201d They then returned\nand in a short time they arrived at Waialae. Kawelo then took up two\nuhus, [14] one for Kamalama and one for his wife, Kanewahineikiaoha,\nand he came on home to Waikiki. Upon his arrival, he entered the\nApuakehau stream and had a bath. After his bath, he returned to the\nhouse and then called out to his chief steward, Puikikaulehua, for food\nand meat. The chief steward then brought forty calabashes of poi and\nforty small packages of baked pork and placed them before Kawelo, who\nthen began his meal. But these were not sufficient, and he again called\nfor some more. The chief steward again brought the same quantity as\nbefore, [15] which amount satisfied his hunger.\n\nAs the sun was nearing the horizon, Kawelo would then call to his wife,\nKanewahineikiaoha, as follows:\n\n\n Say, Kanewahineikiaoha,\n Bring the mat of Halahola\n And the pillow of Kaukekeha,\n And the kapa of Maakuiaikalani\n And let us look at the small pointed clouds [16] of the land;\n For the small pointed clouds, Kamalama, denote oppression,\n For I feel the cold anticipation of coming danger entering within\n me.\n Consumed, for Kauai is consumed by fire!\n Consumed, for Haupu is consumed by fire!\n Consumed, for Kalanipuu is consumed by fire!\n Consumed, for Kalalea is consumed by fire!\n Consumed, for Kahiki is consumed by fire!\n Consumed, for the eel has ceased moving, being consumed by the\n fire!\n For love has brought the fond remembrance\n Of Maihuna, parent of Kawelo;\n Possibly my parents are dead.\n\n\nKanewahineikiaoha then replied to Kawelo: \u201cHow quickly you have gone to\nKauai and back again, Kawelo, and seen that your parents are dead!\u201d\nKawelo then made reply by chanting:\n\n\n If your parents were dead instead,\n You would weep for love of them,\n And the water would run from your nose.\n But alas, it is my parents that are dead\u2014\n The parents of Kawelo.\n\n\nKawelo slept that night until daylight, when he again set out for\nWaialae to his instructor in the art of fishing, Maakuakeke, and they\nagain set out on a fishing cruise.\n\nOn this trip they went as far as the Kaena point, at Waianae. Upon\narriving at this fishing ground, they immediately began fishing; and in\na short time Kawelo got so busy pulling up the uhu that they were\novertaken by a rain and wind-storm. When Maakuakeke saw the storm, he\nurged upon Kawelo to return, for he knew that when the rain and wind\nare encountered, that it was the sure sign of the coming of\nUhumakaikai. Knowing this, he urged upon Kawelo to return, but Kawelo\nwould not consent to it. Kawelo, on the other hand, knew that they were\nto meet the great fish, Uhumakaikai, so he insisted on looking down at\nthe bottom of the sea and blowing chewed kukui nut over the surface of\nthe sea. While he was busily doing this, Uhumakaikai passed by. When\nKawelo saw it, he reached for his net and made ready to catch the great\nfish. As Uhumakaikai came nearer, he was caught in the net and\nimmediately they were towed out to mid-ocean by this fish. When they\nlooked behind them, they saw that the houses and the line of surf at\nWaianae had disappeared. At seeing this Maakuakeke called out to\nKawelo:\n\n\n Say, Kaweloleimakua,\n Let us land.\n Say, offspring of the cliffs of Puna,\n The eyes of Haloa [17] are above,\n My lord, my chiefly fisherman of Kauai.\n\n\nKawelo answered back: \u201cYes, I am here, yes.\u201d Maakuakeke said: \u201cCut away\nour fish and let us return.\u201d Kawelo replied: \u201cWhy should we cut away\nthe fisherman\u2019s opponent?\u201d\n\nThe fish in the meantime kept on towing them away until the Kaala\nmountain disappeared. As the sea was coming in over the sides of the\ncanoe, for they were traveling at a very great rate of speed, Kawelo\nlaid down over the open canoe and in this way kept out the sea from\nentering it. When next Maakuakeke looked behind, he saw that Oahu had\ndisappeared, and he began to fear death.\n\nThe great fish Uhumakaikai did not cease pulling all that day and night\nuntil the next morning when, after paddling for some time they came to\nthe west of Niihau and in time passed Manawaikeao; they next passed off\nHulaia, Kauai. When they reached there Maakuakeke said to Kawelo: \u201cSay,\nthere is a large land above us. What land is it?\u201d Kawelo replied: \u201cIt\nis Kauai.\u201d Maakuakeke again said to Kawelo: \u201cIf after this we should\never come and make war on Kauai and should win, let me have Kapaa as my\nland.\u201d Kawelo replied: \u201cIt shall be yours.\u201d They continued on until\nthey were off Hanalei, when Maakuakeke again inquired: \u201cWhat land is\nthis?\u201d Kawelo replied: \u201cIt is Hanalei.\u201d Maakuakeke again asked: \u201cLet me\nalso own Hanalei.\u201d After this they turned and made for Oahu, and\nMaakuakeke began to think that they were safe. On nearing the place\nwhere Uhumakaikai was caught in the net, Kawelo stood up and prayed as\nfollows:\n\n\n Of the first night, of the second night,\n Of the third night, of the fourth night,\n Of the fifth night, of the sixth night,\n Of the seventh night, of the eighth night,\n Of the ninth night, they have all gone.\n The numerous nights,\n The innumerable nights.\n\n The curly hair was born,\n The straight hair was born,\n The one with the cut hair was born,\n The reproachful one was born.\n\n Wake up and inquire. You are caught,\n You are killed by the double stranded fish line,\n The fish-line of my grandmother;\n By her was it braided.\n Let the rain return to the eyes of the lehua,\n Let the small pointed clouds return to Kahiki\n Where they shall indeed remain.\n\n\nAt the close of the prayer offered by Kawelo, he pulled Uhumakaikai out\nof the sea; it was dead by his prayer. After Kawelo had caught hold of\nthe great fish, he pulled it along the side of the canoe and it\nextended from the bow to the stern.\n\nAt about this time, when the great fish was dead, a couple of\nmessengers who had been sent to bring Kawelo arrived from Kauai and\nlanded at Waikiki. They had been sent by the sister of Kawelo\u2014they were\nKaweloikiakoo [18] and Kooakapoko\u2014to bring Kawelo to Kauai, because the\ngreat strength of Kawelo had become famous all over Kauai, and it was\nthought that with this strength a successful war could be waged against\nAikanaka, who had taken unto himself all the lands owned by the parents\nof Kawelo at Hanamaulu. When Aikanaka took possession of the lands, he\nleft them without land to cultivate or sea to fish in; in fact, they\nwere left destitute. Their one food was head lice and nits.\n\nAt about the time Uhumakaikai was caught by Kawelo, Kaweloikiakoo and\nhis companion, when they set out from Kauai, brought with them one of\nKawelo\u2019s gods, Kulanihehu by name, also four lice apiece as food for\ntheir journey. Reaching mid-channel of Kaieiewaho, between Kauai and\nOahu, they took up their lice and ate them. In eating their meal, they\nforgot to offer them first to the god, consequently, shortly after they\nhad finished eating, they were overtaken by a severe storm, which\ngreatly delayed them. Early the next morning, they began to study the\ncause of this storm, and they found that it was because they had\nneglected the god when they partook of their evening meal, so they sued\nfor forgiveness by offering the following prayer:\n\n\n Of the first night, of the second night,\n Of the third night, of the fourth night,\n Of the fifth night, of the sixth night,\n Of the seventh night, of the eighth night,\n Of the ninth night, the nights are all gone.\n\n\nAt the close of the prayer, the storm abated and they continued on\ntheir way. Early the next day, they saw the top of the Kaala mountain,\nand they felt assured of their arrival in Oahu. That morning, before\nthe heat of the sun could be felt, they landed at Waikiki. Upon their\narrival, they met Kamalama and asked for Kawelo. Kamalama replied: \u201cHe\nhas gone out fishing and has been away all of yesterday and all of last\nnight and has not yet returned.\u201d The messengers then said to Kamalama:\n\u201cWe have come for him, for his parents are about to die from\nstarvation, their only food being head lice and nits, for Aikanaka has\ntaken away all their lands in Hanamaulu, all the food and the fish and\nthey are without anything. We have therefore come for Kawelo to go to\nKauai.\u201d Kamalama then sent two certain men, Kalohipikonui and\nKalohipikoikipuwaawaa, to go for Kawelo. These two were very\nloud-voiced men; if they called from Waikiki, they could be heard at\nEwa; and if they called from Ewa, they could be heard at Waianae. It\nwas because of this that these two men were sent by Kamalama to go for\nKawelo. Before they started out, Kamalama instructed them saying: \u201cYou\ntwo must remember the names of these two men from Kauai, so that in\ncase Kawelo should ask you who they are you would be able to tell him\ntheir names. When you see Kawelo, keep at some distance away from him\nand then inform him of your errand; don\u2019t on any account get near him.\u201d\n\nWhen the two men started out, their canoe was overturned, and, in\nrighting their canoe and in bailing and paddling it, they forgot the\nnames of the two men from Kauai. When they at last saw Kawelo, they\ncalled out: \u201cSay, Kawelo, your uncles have arrived from Kauai.\u201d Kawelo\nasked: \u201cWho are they?\u201d They replied: \u201cWe were told their names, but on\nour way we were overturned and in righting our canoe, and, in the\nbailing and paddling of it, we forgot their names. But you know they\nare your uncles, and you can think for yourself who they are, for we\nare going back.\u201d At this Kawelo answered by a chant as follows:\n\n\n Hikiula is however sailing off,\n With Hikikea, as the canoe sails on its way.\n The Ohiki [19] digs its own hole,\n The aama [20] runs on the dry land,\n The paiea [21] lives in the cracks,\n The lobster lives in a large hole,\n The eel plays on the waves,\n The opule [22] fish go in schools on a cloudy day.\n The teeth of the halahala [23] fish show like a cross dog.\n I now fondly remember of Auau, of Apehe,\n My companions of Ulalena;\n For my breast is beating, ye two,\n As I remember of our childhood days.\n O, how close we were in those days!\n\n\nThe two men then said: \u201cThere was nothing like aa in their names; the\nnames sounded differently.\u201d Kawelo then chanted again as follows:\n\n\n Kila arrived in the evening;\n The thin pig was killed,\n And sacrifices were offered to Kaneikapualena\n The all powerful god of my grandfather.\n The rain and the wind ceased,\n Which calmed the raging sea and the rising tide.\n They sailed out to sea.\n The messengers had crabs for their food,\n Kaweloikiakoo and Kooakapoko,\n Younger brothers of my mother.\n Are they the ones that arrived?\n\n\nThe two men replied: \u201cYes, you have their names and also the name of\nyour god, Kulanihehu.\u201d Because they spoke of his god, Kawelo became\nvery angry and wanted to kill the two men, in order that they be used\nas sacrifice for his god. He therefore chased after them, and they were\nalmost caught, when they pointed their canoes and made for the shoals\nwithin the line of breakers along the Waianae coast. When Kawelo saw\nthis, he followed right along behind the two. In doing this, Kawelo\nforgot about his fish and it got stranded, so he made again for deep\nwater. While he was doing this, the two men arrived at Waikiki, where\nthey told of their narrow escape from death. Kamalama then said: \u201cI\nwarned you not to get too near to him.\u201d While they were talking,\nKawelo, Maakuakeke and the great fish arrived; and Uhumakaikai was put\nashore. As Kawelo landed, Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko,\nKauluikialaalaa, Kauluaiole and Kaulupamakani, [24] came up all armed\nwith their spears. These men were very skilful in the use of the spear.\nWhen they came up to Kawelo, they began throwing their spears at him,\nwhich Kawelo warded off, for they were as mere playthings [25] to him.\nWhen the men were throwing their spears at Kawelo, the messengers from\nKauai said to Kawelo: \u201cSay, you will surely get hit and be killed, and\nyou will not be able to get to Kauai.\u201d Kamalama replied: \u201cThey are but\nas a bath to him.\u201d\n\nAfter this Kaeleha and Kalaumeki came up and threw their spears at\nKawelo. After they were through, Kawelo called out to Kamalama in a\nchant as follows:\n\n\n Say, little Kamalama,\n My younger brother, my younger brother,\n Bring out our small spears,\n Our sharp pointed ones.\n\n\nKamalama then picked out Kapuaokekau and Kapuaokahooilo, two spears,\nand said to Kawelo:\n\n\n Set your eyes at my spear,\n Wink and you will be pierced through.\n\n\nKamalama then poised himself with firmness and threw a spear at Kawelo.\nAt this throw, the spear struck the breast of Kawelo glancingly, and it\nflew up and into the sea beyond the further line of breakers. Kamalama\nthen took up the second spear and threw it at Kawelo, when Kawelo\nchanted forth:\n\n\n The points of the spears of Kamalama passed very near to my navel;\n Perchance it is the sign of land possession.\n\n\nAt the close of the spear throwing, Kawelo proceeded to the Apuakehau\nstream and had his bath; after his bath, he returned to the house and\nordered his chief steward, Puikikaulehua to bring him some food and\nmeat. The chief steward then brought him forty calabashes of poi and\nforty packages of baked pork, and Kawelo began his meal. But this did\nnot satisfy him, so another like amount was brought, which at last\nsatisfied him.\n\nAfter this meal, Kawelo turned and asked of his two uncles from Kauai:\n\u201cWhat has brought you here to Oahu?\u201d The uncles answered: \u201cWe have come\nfor you. Your parents have been driven away to a different place,\nhaving neither food nor fish. Their one food is head lice and nits. As\nyour strength has been voiced all over Kauai, your parents have sent us\nto come and request of you to go and make war on Aikanaka. That is the\nmission that has brought us here. Let us therefore sail.\u201d\n\nAfter Kawelo had heard the message from the men from Kauai, he called\nfor his wife, Kanewahineikiaoha, to go to their father in Koolau,\nKalonaikahailaau, and procure from him a certain stroke [26] of the war\nclub. He said: \u201cGo and ask for the stroke called Wahieloa.\u201d\nKanewahineikiaoha consented to do this. Kawelo then continued: \u201cAlso\nask for the bow and arrows that are used for shooting rats, and also\nbring the axe used for hewing out canoes, for I need them as weapons to\nfight Aikanaka with.\u201d At the conclusion of Kawelo\u2019s instructions to his\nwife, she started out. After she had passed by the stream of Apuakehau\nand the coconut grove of Kuaakaa, Kawelo then said to Kamalama: \u201cFollow\nafter your sister-in-law so that you will be able to hear the unkind\nremarks of my father-in-law.\u201d [27]\n\n\n\n\n\n\nCHAPTER II.\n\nRELATING TO KALONAIKAHAILAAU.\u2014KAWELO EQUIPS HIMSELF TO FIGHT\nAIKANAKA.\u2014ARRIVAL AT KAUAI.\n\n\nKalonaikahailaau was the father-in-law of Kawelo, his daughter\nKanewahineikiaoha being the wife of Kawelo. Kalonaikahailaau was also\nKawelo\u2019s instructor in the art of using the war club as well as the\nother arts of warfare. Because of the fact that Kalonaikahailaau was\nliving in Koolau, Kawelo ordered his wife to proceed to her father\u2019s\nplace and request that he reveal the use of a certain stroke of the war\nclub, also the bow and arrows used for shooting rats, and the axe used\nin hewing canoes.\n\nOn this journey to Koolau, Kanewahineikiaoha proceeded on ahead while\nKamalama followed behind her. She did not see the young man on this\nouting. They proceeded in this manner to Nuuanu, where they were when\nthe sun sunk below the horizon. Kanewahineikiaoha followed the winding\ntrail down the steep cliff first while Kamalama followed a few moments\nlater. Before she got to the house, she entered the stream and had a\nbath, while Kamalama hid himself outside of the house, but at a point\nclose enough to overhear anything said in the house. When\nKanewahineikiaoha entered the sleeping house, she found that her mother\nwas all by herself, for Kalonaikahailaau was in another house kapued to\nthe women, preparing awa for the gods. When the mother saw her daughter\nshe sprang on her and began to wail, which was heard by the husband,\nand he sent a man to enquire as to the cause of the wailing. The wife\nthen informed the man that it was their daughter, Kanewahineikiaoha.\nThe man then returned to Kalonaikahailaau and told him that it was\ntheir daughter. When he heard this, he concluded his prayers and\nreturned to the main house. When he met his daughter, he asked: \u201cWhat\nis the object of my daughter\u2019s journey in this dark night with the\nghosts?\u201d The daughter then told the father the object of the journey,\nsaying: \u201cI have come for a certain stroke of the war club, the one\ncalled Wahieloa, for my husband and myself, to take with us to Kauai\nand to use it fighting against Aikanaka.\u201d At hearing this,\nKalonaikahailaau chanted as follows:\n\n\n Our stroke of the war club will never do for your husband.\n Your husband is a plover, his legs are slim;\n Your husband is a sandpiper, he runs here and there on the beach;\n When struck by a big wave he would fall over easily;\n Your husband is like the stalk of the banana, all he can do is to\n stand up. [28]\n Your husband is like a hala tree, it has long hanging roots. [29]\n Our stroke of the war club is fit only for your father,\n Who is large from top to bottom.\n The south wind may blow but he will not fall over.\n The moae wind may blow but he will not fall over.\n When the aalii [30] tree does fall it must be uprooted.\n\n\nKanewahineikiaoha then said: \u201cAll of what you have just said is heard\nby my husband; he will miss nothing.\u201d The father replied: \u201cWhat good\nears he must have; he is in Kona and we are here in Koolau [31] and yet\nhe hears everything. How wonderful!\u201d The daughter said: \u201cNothing is\nhidden from the all powerful god of my husband, Kalanikilo. He has\nheard.\u201d The father then again asked: \u201cWhat other reason is there that\nhas brought my daughter here in the dark with the ghosts of the\nmidnight?\u201d The daughter replied: \u201cI have come for the bow and a few\narrows used for rat shooting for myself and husband, for we are going\nto Kauai to fight Aikanaka.\u201d On hearing this Kalonaikahailaau chanted\nas follows:\n\n\n What a mistake my daughter has made\n In marrying a man who shoots rats.\n He shoots the rats and then gets the food belonging to others,\n Then gives it to me his father-in-law.\n He shoots the rats and gets the food belonging to others,\n Then gives it to you the wife to eat.\n He shoots the rats and gets the food belonging to others,\n For Kamalama the favorite younger brother.\n He shoots the rats and gets the food belonging to others,\n For Kakuhihewa the owner of the land on which he lives.\n\n\nThe daughter again replied: \u201cAll of what you have just said is heard by\nmy husband; he will miss nothing.\u201d The father said: \u201cIf the one\nconceived by me speaks of the matter, then and only then will he hear\nof it.\u201d The father then again asked his daughter, being the third time:\n\u201cWhat is it that has brought my daughter here?\u201d The daughter replied:\n\u201cI have come for the axe used for the hewing of canoes, for myself and\nhusband to take with us to Kauai to fight Aikanaka.\u201d\n\nThe father then chanted the following:\n\n\n What a mistake my daughter has made\n In marrying a husband who hews out canoes.\n He hews out the canoe and leaves it in the forest,\n Then returns and takes the pig of the innocent\n And bakes it.\n What a mistake to have a hewer of canoes as a husband.\n\n\nWhen the father concluded with his chant, Kanewahineikiaoha said: \u201cAll\nof what you have just said is heard by my husband, there is nothing hid\nfrom him.\u201d The father said: \u201cThe only way that will make him know is\nfor some one to be standing there outside listening, who will carry it\nto him.\u201d When the father of Kanewahineikiaoha said this, Kamalama heard\nit, and he ran off to hide himself. As soon as he was out of sight,\npeople went out of the house to make a search, but Kamalama was not\nfound.\n\nAt dawn the next morning, Kamalama returned home, and, when he reached\nthe top of Nuuanu pali, he looked down and saw Kanewahineikiaoha, her\nfather, her brothers and the rest of the people coming up the road.\nKamalama then turned and returned to Waikiki. On his arrival on this\nside of the Apuakehau stream, he was seen by Kawelo who then repeated\nthe chant recited by his father-in-law in Koolau as follows:\n\n\n Our stroke of the war club will never do for your husband.\n Your husband is a plover, his legs are slim;\n Your husband is a sandpiper, for he runs here and there on the\n beach;\n When struck by a big wave he would fall over easily.\n Your husband is like the stalk of a banana, all he can do is to\n stand up.\n Your husband is like a hala tree, it has long hanging roots.\n Our stroke of the war club is fit only for your father,\n Who is large from top to bottom.\n The south wind may blow, but he will not fall over.\n The moae wind may blow, but he will not fall over.\n The hoolua wind may blow, but he will not fall over.\n When I, the aalii tree of the windy place, do fall over\n I will overturn with the sod.\n\n\nAt the end of Kawelo\u2019s chant, Kamalama said: \u201cShut up. Knowing that you\ncan hear so well, yet you sent me to that friendless place.\u201d \u201cI am\ngoing in to have something to eat, for I am hungry,\u201d continued\nKamalama. As soon as he got into the house, he called out to their\nsteward, Puikikaulehua: \u201cBring me some food and meat.\u201d There were\nbrought forty large potatoes and forty packages of baked pork. Kamalama\nthen sat down and began his meal, and he ate until he was satisfied.\nJust as he finished his meal, his brother\u2019s father-in-law and wife\narrived. As soon as Kawelo saw them, he repeated the chant recited by\nhis father-in-law in Koolau. At the close of the chant\nKanewahineikiaoha said to her father: \u201cThere you are: I told you that\nmy husband was bound to hear it, because he has an all powerful god,\nKalanikilo.\u201d The father replied: \u201cYes, I see and I am satisfied that\nyour husband can hear all right. The talking was carried on in Koolau\nand he has heard it in Kona.\u201d Kanewahineikiaoha then said to Kawelo:\n\u201cLet us have something to eat first, and after that you can exercise\nwith the war club.\u201d Kawelo refused, and he spoke very strongly to his\nwife, saying: \u201cThe pig\u2019s intestine will be full of dirt for it is to be\nkilled.\u201d By this reply made by Kawelo, his father-in-law became very\nangry and said to Kawelo that they take up the war club first as\nrequested by Kawelo. He then ordered his son, Mauiakekai to stand up\nagainst Kawelo. When Kawelo heard this order issued by his\nfather-in-law that some one else was to stand up against him, he\nreplied in a chant as follows:\n\n\n Let the teacher and the pupil\n Face each other outside.\n\n\nBy this Kawelo meant that he would much prefer his father-in-law, for\nhis temper was now roused over what had been said of him. Because of\nthis chant of Kawelo, Kalonaikahailaau was also very angry at Kawelo,\nwhich made him stand up with his war club, Wahieekaeka by name. The\nthree then stood up on one side, while Kawelo stood up on his side.\nKalonaikahailaau then raised his club as though to strike Kawelo on the\nside, while Kawelo brought up his war club from the ground striking\nKalonaikahailaau on his side knocking him down and making his feet\ntremble. Kawelo then chanted as follows:\n\n\n There you have felt of it;\n You are made unconscious by Kuikaa,\n By Hookaa, by Kaakua, by Kaaalo. [32]\n You will surely see the avenging club of Malailua,\n The club that will break your jaws,\n For then the avenging club will cease its work.\n Tomorrow you shall see\n The rooster that is fed of the sun,\n Till the crop fills with dirt\n And the feathers fall off\n Like a rooster that is hung up in the smoke [33]\n With its feathers burnt off.\n The conquering cock has made but one kick.\n They are scattered, they are scattered.\n\n\nKanewahineikiaoha after a while came and poured some water over\nKalonaikahailaau which revived him. After the effects of the blow had\ndisappeared, he said to Kawelo: \u201cThat is the way to use your club. You\nhave nothing more to learn.\u201d\n\nSome little time after this, Kawelo sent Kanewahineikiaoha, Kamalama,\nKalaumeki and Kauluiki, to go to Puuloa and ask of Kakuhihewa, who was\nking of Oahu at the time, for the use of a canoe. Upon the arrival of\nthe messengers at Puuloa, Kakuhihewa asked of them: \u201cWhat do you want?\u201d\nKanewahineikiaoha replied: \u201cWe have come for a double canoe for us.\u201d\nKakuhihewa again asked: \u201cCanoe for what?\u201d \u201cA canoe for Kawelo to go to\nKauai to fight Aikanaka.\u201d When Kakuhihewa heard this, he ordered that a\ndouble canoe be given Kawelo; for Kakuhihewa even at this time was in\nfear of Kawelo, who at any time might rise up and overthrow his\nkingdom; he therefore furnished Kawelo with the means of removing him\nto Kauai where he would probably stay.\n\nUpon receiving the double canoe, the messengers returned and landed at\nWaikiki, where preparations for the voyage were immediately begun,\ncompleted, and a start was made on that day. As they were about to\nstart, Kou, a second wife of Kawelo\u2019s, urged that she too be allowed to\naccompany them to Kauai, but Kawelo would not allow it. They then set\nsail from Waikiki and made their first landing at Waianae, where they\nbuilt a temple for the gods of Kawelo. After the temple was completed,\nKawelo gathered his gods together, they being Kaneikapualena and\nKulanihehu. Kawelo then lifted up his gods and placed them on the altar\nin the temple and prayed as follows:\n\n\n Say, Kaneikapualena,\n Arise and let us journey to Kauai\n Where we shall grow and live, live and grow.\n\n\nAt the close of the prayer, the chicken feathers on the forehead of the\ngod fluttered; so he chanted:\n\n\n Thou art my all powerful god\n From my ancestors.\n Say, Kulanihehu, arise!\n Let us journey to Kauai.\n This god is afraid, [34]\n My god who is without power\n From my ancestors.\n\n\nKawelo then took up his war club, Kuikaa, and chanted as follows:\n\n\n There, you are made unconscious by Kuikaa,\n By Hookaa, by Kaakua, by Kaaalo.\n You will surely see the avenging club of Malailua,\n The club that will break your jaws,\n For then the avenging club will cease its work.\n Tomorrow you shall see\n The rooster that is fed of the sun,\n Till the crop fills with dirt\n And the feathers fall off\n Like a rooster that is hung up in the smoke\n With its feathers burnt off.\n The conquering cock has made but one kick.\n They are scattered, they are scattered.\n\n\nAt the close of this chant by Kawelo, that evening they set out from\nWaianae. As they reached a point in the channel of Kaieiewaho, between\nKauai and Waianae, Kawelo\u2019s love for Kou, the wife whom he left at\nWaikiki, began to well up within him, so he chanted as follows:\n\n\n Farewell to thee, Kou; farewell, Kou.\n The love of Kou is within me,\n My companion of the windy days\n And the cold of Ahulu.\n The coconut trees at Pai are calling me back;\n They appear as raging fire to my eyes,\n Like the volcanic rocks at Kuamanuunuu.\n I am tempted to get them, to string them and to wear them,\n The akulikuli blossoms there at Huia,\n For they are calling me back there.\n\n\nAt the close of this chant Kamalama answered: \u201cYou know that you love\nyour wife; why didn\u2019t you remain? I could have made the trip against\nAikanaka by myself.\u201d By these words of Kamalama, Kawelo thought that\nKamalama must be angry with him, so he chanted these words: \u201cHow could\nI tell that it was going to hurt your feelings?\u201d\n\nOn this trip to Kauai, Keolewa [35] was seen above the clouds by Kawelo\nbefore the others, so he chanted:\n\n\n Keolewa is there directly ahead of the canoe,\n Keolewa is there directly ahead of the canoe.\n\n\nAt this the uncles from Kauai, Kaweloikiakoo and his companion\nremarked: \u201cYou are deceiving us, Kawelo. Your parents and we two have\ntraveled this ocean from evening till morn and noon, and Keolewa can\nonly be seen as a bird in the sky.\u201d Soon after this the dawn began to\nbreak, and Keolewa was then plainly seen by them all to windward, while\nthe hill of Kalanipuu was also seen as though wading in the sea to meet\nthem. When Kawelo\u2019s uncles saw these different objects, they saw that\nKawelo was right after all. At this time, they were directly off of\nHanamaulu, so the two uncles said to Kawelo in a chant as follows:\n\n\n Say, Kaweloleimakua,\n Let us land, let us land.\n Say, offspring from the cliffs of Puna,\n The eyes of Haloa are looking from above,\n My lord, my chief.\n\n\n\u201cYes, what is it?\u201d The uncles then said to Kawelo: \u201cLet us land here,\nsee your parents, your older brothers, cook some food and then proceed\non to battle.\u201d\n\nKawelo then chanted a reply as follows:\n\n\n Say, little Kamalama, my younger brother,\n Point the bow of the canoe towards Wailua,\n Yes, towards Wailua.\n\n\nWhen Kamalama heard the orders of Kawelo, he pointed the bow of the\ncanoes toward Wailua. They then continued on to Wailua and anchored\njust below the village. Kawelo then chanted these lines regarding\nKamalama:\n\n\n Say, little Kamalama, my younger brother,\n Sit up on your heels,\n Gird on your loin cloth\n And partake of food and meat.\n\n\nWhen Kamalama heard these words from Kawelo, he ordered those on the\ncanoe to eat; so they all partook of food until they were satisfied.\n\nWhile they were lying off Wailua, the people on the top of the Nounou\nhill saw them, so the people roused up Aikanaka and told him of the\ncoming of a large double canoe. When Aikanaka saw the canoe, he\nimmediately sent Kaehuikiawakea, his best runner, with the orders: \u201cYou\ngo on down and inspect that double canoe. If it is a war canoe, let\nthem come ashore and they can meet Kuahulu and Onionikaua, my chief\nofficers, and they can make war on them. But if the people on the canoe\nare on a journey to see the land, let them come ashore, where they can\nmeet Kuahulu and Onionikaua, who have food and meat, wearing kapas,\nloin cloths and house to stop in.\u201d\n\nKaehuikiawakea then started off running until he arrived at the beach,\nthen he plunged in and swam to the canoe. While he was swimming toward\nthe canoe, he was seen by Kamalama, who chanted to Kawelo as follows:\n\n\n Say, Kaweloleimakua,\n Let us land, let us land.\n The offspring from the cliffs of Puna,\n The eyes of Haloa are looking from above,\n My lord, my chief.\n\n\n\u201cWhat is it, what is it?\u201d asked Kawelo. Kamalama replied: \u201cHere is a\nman for an offering to our god. Here he is; he is about to come\naboard.\u201d Kawelo said: \u201cIs our cousin, Kaehuikiawakea, then to be the\nperson whom you think we ought to take and offer as a sacrifice to our\ngod?\u201d\n\nAs soon as Kaehuikiawakea reached the canoe, he climbed aboard and\nasked: \u201cWhat are these canoes for?\u201d Kamalama replied: \u201cThey are war\ncanoes.\u201d Kaehuikiawakea again inquired: \u201cWhen you make war, who is your\nchampion?\u201d Kamalama replied: \u201cI am.\u201d The man then asked again: \u201cWhere\nis Kawelo?\u201d \u201cHe is in Oahu.\u201d The man again asked: \u201cWhat is this large\nbundle on the platform?\u201d \u201cIt contains our different things,\u201d answered\nKamalama.\n\nKaehuikiawakea then stood up and felt of the bundle with his feet and\nremarked about the size of the bundle. After a while, he again asked\nKamalama: \u201cHow is the fight to begin?\u201d Kamalama replied: \u201cLet us first\nbe allowed to come ashore, then you can lift our canoe ashore. After\nthat we will go and take a bath, then come back and partake of some\nfood; after we are satisfied we will then gird on our loin cloths more\ntightly and the fight shall then begin.\u201d\n\nKaehuikiawakea consented to this and said to Kamalama: \u201cWe will not get\nout of breath for such as you, since Kawelo whose strength has been\nrumored to us has remained behind.\u201d Soon after this, he again said to\nKamalama boastingly: \u201cYou go back to Oahu; these are not the canoes\nwith which to fight Kauai.\u201d\n\n\n You must have a large canoe,\n A small canoe, a long canoe\n And a short canoe\n Before you come and make war on Kauai.\n\n\nWhile this conversation was being carried on between the two on the\ncanoes, the people began to gather on the shore with the two champions,\nKuahulu and Onionikaua. The number of men under these two were about\neight hundred, not counting the women and children.\n\nAs soon as the canoes touched the beach, the Kauai men were anxious to\nbegin the attack, but Kaehuikiawakea stopped them saying: \u201cDon\u2019t fight\nthem now. Let us carry the canoes to the dry sand and then let these\npeople go and have a bath, and when they return, let them partake of\nsome food; when they are satisfied they can then gird on their loin\ncloths, then after that we can fight them.\u201d [36] The men and the two\nofficers agreed to this. The people then waded in and lifted up the\ncanoe onto their shoulders, both on the inside and outside of the canoe\nwith Kawelo, Kamalama as well as all the rest of the people still\nseated in the canoe. At this time Kawelo quietly asked Kamalama: \u201cWhere\nare we?\u201d Kamalama answered: \u201cWe are over the dry sand where some of the\nprickly grass grows.\u201d Kawelo then said to Kamalama: \u201cYou go to my\nfeet.\u201d Kamalama then proceeded to the feet of Kawelo, pulled the end of\nthe rope which held the bundle, and Kawelo was loosened. Kawelo then\nrose with his war club, Kuikaa. When the people who were following\nalong either side of the canoe saw Kawelo, they called out in a loud\nvoice: \u201cO, you will all be killed! Here is Kawelo standing in the\ncanoe.\u201d When those who were carrying the canoe on their shoulders heard\nthis call, they looked onto the canoe and when they saw Kawelo, they\ndropped the canoe down, crushing a good many of the people, while some\nof them were so afraid of Kawelo they were unable to run. Kawelo then\nlooked towards Wailua and saw that the sands were in disorder and were\nhollowed out in places, leaving little gulches here and there, with the\nrocks exposed. And when he saw the people like the bending of the surf,\nhe chanted:\n\n\n How numerous are the high surfs today below!\n The ocean is bathing in foam.\n Is it the sea of Kahinalii? [37]\n For the rocks are exposed and the sand is in hollows,\n And the rocks are in heaps in Wailua.\n The sands that once were level\n Are cut up and are in gulches;\n Cut up by the rocks of Kauai,\n Great Kauai, isle of lehua; [38]\n Land of death and lacking in love,\n Whose people are not the friends of Kawelo.\n\n\nAt the close of this chant, Kawelo paused awhile and then continued:\n\n\n O thou owl, O thou owl!\n The owl that is wet by the rain,\n The owl that is hooting in the rain,\n You are hit by Kawelo,\n By the soldier of the noonday,\n The soldiers of the waters of Wailua,\n Of the path that leads to Kaupea\n Where you and I are made weary,\n Onionikaua. [39]\n The men are all at the sand point,\n They are found within Kuikaa,\n The kapued head of Kuikaa.\n Grind your teeth in rage,\n Grind your teeth in rage.\n\n\nAll the people who were not afraid of Kawelo that held their ground\nwere killed by the use of his war club Kuikaa. As one side was killed\nby Kawelo, the canoe leaned over on that side; Kawelo then swung his\nclub along the other side killing all the men there. In this slaughter,\nthe two officers who were stationed at Wailua were also slain. Kawelo\nthen sent Kamalama and his adopted sons, Kaeleha, Kalaumeki and\nKauluiki and his companions, after the fleeing enemy.\n\n\n\n\n\n\nCHAPTER III.\n\nCOMMENCEMENT OF THE BATTLE BETWEEN KAWELO AND THE PEOPLE OF KAUAI.\n\n\nAs soon as Kamalama heard the orders of Kawelo, he immediately set his\nforces in order of battle in three divisions. Kaeleha and some of\nKauluiki\u2019s companions were placed on one side of the war canoe,\nKalaumeki with the remainder of Kauluiki\u2019s companions were placed on\nthe other side while Kamalama himself took up the central position. In\nthe battle that followed these preparations, none of Kawelo\u2019s men were\nkilled; but Kauluiki and his companions were so afraid of the warriors\nof Kauai that they gave up fighting and returned to their canoe. When\nKawelo saw them coming, he asked them: \u201cHow is the battle?\u201d Kauluiki\nand his companions answered: \u201cWe are beaten. When we left, your younger\nbrother and adopted sons were on the point of being routed by the\nopposing forces. We have therefore returned to inform you of this and\nto get our canoe out to sea where we can wait for their return; but if\nthey get killed, we will be ready to return to Oahu.\u201d When Kawelo heard\nthis from Kauluiki and his companions, he stretched out his feet\nagainst the mat and pulled the plaiting of the mat down, thus making a\nslit in the mat and looked through it. When he looked through, he saw\nthe bravery of his brother Kamalama and adopted sons; they were on the\npoint of routing the Kauai forces, and he admired the courage of his\n[handful of] men. After this he saw Kamalama and his men killing the\nmen on the other side, while the few of the enemy left were running up\nNounou hill. On the top of this hill, Aikanaka the king and Kauahoa the\ngreat warrior of Kauai had their camp. Kawelo was therefore very\nanxious lest Kamalama\u2019s forces suffer at the hand of Kauahoa; so he\ncalled to him in a chant as follows:\n\n\n A few are consumed, many are consumed,\n All are consumed in a short space of time.\n Your lehua blossoms are consumed by the birds,\n They are being eaten by the birds,\n The lehua blossoms that are partly eaten by the birds, [40]\n The children are sporting with your men.\n The people are gathering on the sand,\n They take up their boards to ride the surf.\n Kamalama is like a full-grown cock.\n Thou art the piercing rod; I will keep the record.\n After they are slain, the record will surely be great.\n Yes, gather up the spoils.\n Kamalama\u2019s knees are bent down,\n The food will soon be prepared,\n The nose is bitten by the barking dog,\n The pig will attack its master.\n The shark will attack the kala fish,\n The eel will attack the bait,\n The plover will shake its tail,\n Bend the knees, make him sit,\n Kuahilau our opponent.\n Straighten out the hair, and thus double your points.\n There is a day when one is brave and a day when one is routed.\n This is a cool day, Kamalama,\n For the spear is darting backwards and forwards from the hand.\n The spear is stringing the cliffs of lehua.\n The down of a young chicken stands up,\n The feathers of the cock are ruffled.\n Kamalama is like a hidden reef which breaks the canoes of Wailua\n Loaded down with warriors.\n The highways are filled with the fleeing soldiers\n Scattered and peeping like young chicks in the brush.\n Forbear of the great slaughter,\n Beware of thine inwards, [41] Kamalama.\n Eat up the points of the spears\n Made from the rafters of Mamalahoa,\n The kauwila wood of Puukapele,\n The hapupue of Haalelea,\n The kee of Kalalau.\n They are as playthings for Kamalama.\n Kamalama, my younger brother, come back.\n\n\nIn this chant of Kawelo\u2019s, his three soldiers, Kamalama, Kaeleha and\nKalaumeki, heard it, and they returned. Upon their arrival at the place\nwhere Kawelo and the others were standing, Kawelo asked them: \u201cHow\nfares the war?\u201d Kamalama replied: \u201cKuahulu [42] and his companion and a\ngood many of their men are dead; what few are left are those that are\nclimbing the hill, Nounou; and Kauahoa, our relative, is the greatest\nwarrior that is left on the hill.\u201d When Kawelo heard his brother\u2019s\nreport, he realized at once that the report given him by Kauluiki and\nthe others was all a lie, and he was therefore satisfied that they were\ncowards. Therefore he chanted the following lines:\n\n\n You certainly do not deserve even a small portion of pity\n Because of the rock that has just rolled.\n The loading down of my canoe was a waste,\n The consuming of my food and meat were without any benefit.\n My kapas and loin cloths were worn without any returns.\n I had thought that you were soldiers worthy of a great day,\n But I see that you are only soldiers for small affairs.\n You detested the great stick,\n Your cultivated fields will therefore be small\n In your occupation of Kauai,\n In the kalukalu of Puna.\n Puna shall be possessed by Kaeleha,\n Kona shall be possessed by Kamalama,\n Koolau shall be possessed by Kalaumeki; [43]\n All the lands are possessed by the brave ones.\n Kauluiki and the others shall repent of their want.\n How I pity your return with nothing, younger brothers,\n For my younger brothers are indeed without possessions.\n\n\nWhen Kauluiki and the others heard this, they said: \u201cHow much better\nour conditions would have been had we stayed with Kakuhihewa; we would\nsurely have eaten of the cooked taro, while in following Kawelo we get\nnothing, for the lands will be given to the brave soldiers only, and\nwhat will we get?\u201d They then thought of returning to Oahu.\n\n\n\n\n\n\nCHAPTER IV.\n\nRELATING TO KAEHUIKIAWAKEA.\u2014KAIHUPEPENUIAMOUO AND MUNO.\u2014WALAHEEIKIO AND\nMOOMOOIKIO.\n\n\nWhen Kaehuikiawakea saw that their chief warriors in Wailua were slain,\nhe climbed up the Nounou hill and informed Aikanaka of the facts and\nhow most of their men and the two captains were slain. As\nKaehuikiawakea was climbing the hill, Kawelo saw him and so called out\nto Kamalama in a chant as follows:\n\n\n O little Kamalama, my younger brother,\n My younger brother, my younger brother!\n\n\nKamalama replied: \u201cYes.\u201d Kawelo then said to him: \u201cChase after our\nrelative, unloose his loin cloth, scratch his side and let him go.\u201d\n\nWhen Kamalama heard this, he chased and caught up with Kaehuikiawakea,\nand then called out: \u201cYou are dead! You are dead!! I am going to kill\nyou, Kaehuikiawakea!!!\u201d When Kaehuikiawakea heard this, he was so\nafraid that he was almost unable to run any more. On his reaching the\ntop of the hill, Kamalama reached out and took his loin cloth,\nscratched his side and allowed him to go.\n\nWhen Kaehuikiawakea arrived in the presence of Aikanaka, he fell face\ndown. Aikanaka then asked him: \u201cSpeak the word. Open your mouth and\nspeak the word, I am listening.\u201d Kaehuikiawakea then said: \u201cWe have all\nbeen slain. There are no men left; all are dead.\u201d Aikanaka then asked:\n\u201cWhose double canoe is it?\u201d \u201cWhen it was in the sea, we were told that\nit belonged to Kamalama; but when it landed, the large bundle which we\nsaw on the canoe turned out to be Kawelo.\u201d\n\n\nKAIHUPEPENUIAMOUO AND MUNO.\n\nThese two men were warriors belonging to Aikanaka, and they were on the\nNounou hill with him. While Kaehuikiawakea was speaking to Aikanaka,\nKaihupepenuiamouo and Muno stood up and proceeded down the hill with\ntheir eight hundred men. Upon their arrival at the bottom of the hill,\nthey were met by Kamalama and his men, and, in a very short time, they\nwere all killed with the exception of Kaehuikiawakea, who returned to\nthe top of the hill and again informed Aikanaka of the results, saying,\n\u201cAll the men are slain and I alone am left. That cannot be called a\nbattle; it is like real fire. Whenever Kamalama throws his spear, it\nwill go through about ten men before it stops.\u201d\n\n\nWALAHEEIKIO AND MOOMOOIKIO.\n\nWhile Kaehuikiawakea was relating the outcome of the battle to\nAikanaka, these two men stood up and after boasting of what they were\ngoing to do to Kamalama, they proceeded down the hill with their four\nhundred men. At the bottom of the hill, they were met by Kamalama,\nKaeleha and Kalaumeki when the fighting began. These two men,\nWalaheeikio and Moomooikio, were very powerful men and were very\nskilful in the use of the spear. They could hit a grass blade, an ant,\na fly and even a flea. In this battle their men in a short time were\nall slain, and the two were left alone. They however continued on the\nfight with Kamalama.\n\nIn this fight, Kaeleha\u2019s hand was struck by a blow from a club and he\nwithdrew, leaving Kamalama and Kalaumeki to continue the conflict. Soon\nafter Kaeleha withdrew Kamalama also withdrew, and in fact, he narrowly\nescaped being slain by the two men. When Kawelo saw that Kamalama was\nalmost spent and how Kalaumeki bravely continued with the fight, he\nchanted as follows:\n\n\n When Kalaumeki is passed,\n The sea becomes calm, the waves become still,\n The canoes are floating in the line of surf.\n The hill of Kamae is become hid\n By the dust from the feet.\n He is beaten by the sea,\n The great soldier, Kamalama.\n\n\nWhen Kamalama heard this chant by Kawelo, he became very angry and he\nreturned. When Kanewahineikiaoha saw Kamalama returning, she said to\nKawelo: \u201cSay, I think your younger brother is angry with you, for there\nhe is coming back.\u201d When Kawelo saw this, he chanted as follows:\n\n\n The rain cloud of Koolau is making its appearance.\n It appears from Nihoa,\n From the lower end of Lehua.\n It has rained and the valleys are wet.\n Wet are my lehuas with the makoa rain.\n The water is running, it is flooding the lowlands,\n The waters from the uplands are raging,\n For the sound from the drift logs is heard.\n It is caused by my favorite younger brother,\n The great soldier, Kamalama.\n Say, my younger brother Kamalama,\n Come back and partake of some food;\n Perchance it has something to do with thy weakness.\n\n\nWhen Kamalama heard this chant from Kawelo, he turned around and\nretraced his steps until he met Kalaumeki and again resumed fighting.\nAfter a short while, Kamalama and companion were routed, and in this\nway the fighting was carried to the very presence of Kawelo. Upon the\narrival of Walaheeikio in the presence of Kawelo, Kawelo chanted as\nfollows: [44]\n\n\n Why not take my sister as your wife,\n The ward of Malaiakalani,\n Take her as your wife?\n\n\nWalaheeikio then refused to accept the offer made by Kawelo, saying:\n\u201cIt is not for you to present the warrior with a wife. We are going\nafter you until we kill you; when you shall be offered by Aikanaka upon\nthe altar for a sacrifice. Then the whole of Kauai shall be ours, and\nwe will eat the cooked taro.\u201d Kawelo then chanted as follows:\n\n\n Why not break the point of your spear then\n And throw it at Kawelo?\n\n\nWalaheeikio replied: \u201cThe point of my spear shall not be broken by you;\nbecause you stand there as big as the end of a house, this spear will\nnot miss when I throw it at you.\u201d Kawelo then chanted back the\nfollowing:\n\n\n Why don\u2019t you throw your spear at me then?\n When I shall let it pass at the end of my loin cloth,\n Where it will glance to the great earth.\n Then when it is reported to Aikanaka,\n Under whom you are living in Kauai,\n Shame, like sickness, will overcome you. [45]\n\n\nWhen the man heard this, he threw his spear at Kawelo. When Kawelo saw\nthe spear coming, he struck it with his hand making it touch the end of\nhis loin cloth, then it glanced to the earth, missing Kawelo. This so\nshamed the man that he immediately turned and started to run away. At\nthis attempt on the part of Walaheeikio to escape, Kawelo struck him\nwith his war club, Kuikaa, killing him instantly.\n\nUpon the death of this warrior, Moomooikio came up and took his place.\nWhen Kawelo saw him, he chanted as follows: [46]\n\n\n Say, Moomooikio,\n Here, take my wife and let her be your wife,\n Kanewahineikiaoha.\n Will you accept her as your wife?\n\n\n[Here the narrative is the same as that of the other warrior, that of\nWalaheeikio, therefore that part is omitted.]\n\nAfter the death of Walaheeikio and Moomooikio by Kawelo, Kaehuikiawakea\nran off to the top of the Nounou hill and again informed Aikanaka of\nthe death of the two warriors. When Aikanaka heard this, he said: \u201cAt\nlast, the cold feeling has entered me, for the house that has sheltered\nme is broken.\u201d\n\n\n\n\n\n\nCHAPTER V.\n\nRELATING TO KAHAKALOA.\u2014HIS DEATH BY KAWELO.\n\n\nWhile Kaehuikiawakea was speaking with Aikanaka, the warrior Kahakaloa,\nstood up and chanted his boast that Kawelo will never escape him;\ncontinuing, he said: \u201cWhen did Kawelo ever learn the arts of warfare?\nWhile he was here living with us before he sailed for Oahu, where he\nmarried the daughter of Kalonaikahailaau, he knew nothing about\nfighting. If the strokes of the war club learned by him are those of\nhis father-in-law, then he will never escape me, because I have fought\nagainst his father-in-law and our clubs only tapped one another; he was\nnot killed and I was not killed.\u201d When he finished boasting, he\nproceeded on down the hill with two hundred men, and when they reached\nthe bottom, the fighting began. Kamalama then slew all the men with the\nexception of Kahakaloa whom he did not tackle. When Kawelo saw\nKahakaloa, he chanted as follows:\n\n\n The great haka; [47] the small haka; the long haka;\n The haka for the putting up of calabashes;\n Perhaps on this day, it shall be done.\n\n\nKahakaloa then said to Kawelo: \u201cMy name was not given me as a place to\nhang up calabashes. Kahaka, chief of Kauai, is my name.\u201d Soon after\nthis, they both stood up, Kawelo with his war club, Kuikaa, and\nKahakaloa with his war club. They both raised their war clubs together.\nKahakaloa swung his war club sideways, hitting Kawelo in the middle,\nstaggering him. Kawelo then raised his club with a swirl from the\nground, cutting the small toe, the small finger and the tip of the ear\noff the same side. Kawelo then fell to the ground and laid there. As\nKawelo was lying on the ground, Kaehuikiawakea said to Kahakaloa:\n\u201cStrike him another blow, so as to kill him, for I see his eyes staring\nat us.\u201d When Kahakaloa heard this, he answered by chanting the\nfollowing lines:\n\n\n He is dead, for it is the blow from the young;\n The young makes but one blow to kill,\n Else he will go down to Milu [48]\n And say that he was struck twice [49] by Kahakaloa.\n Thus was Kawelo the great soldier killed.\n\n\nKahakaloa then said to Kaehuikiawakea: \u201cLet us return and partake of\nsome food and when our hunger is satisfied, then I will come down and\nkill my opponent.\u201d [50] The two then returned. Upon their arrival on\nthe top of Nounou hill, Kahakaloa said: \u201cI have downed Kawelo. I have\nreturned to have something to eat, and when I have satisfied my hunger,\nI will then return and kill my opponent.\u201d When Aikanaka heard this, he\nordered his two chief stewards, Kapinaonuianio and Nioiwawalu, to cook\n[51] a chicken for Kahakaloa. When Aikanaka saw that the small toe of\none of Kahakaloa\u2019s feet was cut off, he asked: \u201cWhy is your small toe\ncut?\u201d Kahakaloa replied: \u201cSuch a thing is bound to be cut off sooner or\nlater, for it sticks out so.\u201d Aikanaka again asked: \u201cAnd your small\nfinger, what has become of it?\u201d \u201cSuch a thing too is bound to be cut\noff, for it projects out so.\u201d \u201cAnd your ear?\u201d \u201cThat also is bound to be\ncut off, for it curves out so at the top.\u201d\n\nAfter the chicken was cooked, Kahakaloa proceeded to have his meal and\nhe ate thereof until he was satisfied. After finishing the food in the\ncalabash, he took the empty calabash and placed it over his head and\nstarted on down the hill. When he reached the bottom, Kamalama saw him\nand so he informed Kawelo of the fact saying: \u201cHere comes a bald-headed\nman down the hill; his forehead is awfully shiny.\u201d Kawelo then said to\nKamalama: \u201cThat is not a bald-headed man, it is Kahakaloa. He went on\nback to have something to eat, and, after finishing the food that was\nin the calabash, he has taken the calabash and put it on his head. That\nis the reason it is so shiny.\u201d\n\nUpon the arrival of Kahakaloa in the presence of Kawelo, he discovered\nthat Kawelo was sitting up. Kaehuikiawakea then said to Kahakaloa:\n\u201cKawelo has come to life again, therefore you the soldier will be\nkilled. I cannot be killed, for I am a runner.\u201d\n\nWhen Kawelo saw Kahakaloa approaching, he stood up and prepared for the\nconflict. Kahakaloa was also preparing himself and stood on the\ndefensive. Kawelo then raised his club and tapped the forehead of\nKahakaloa, and forcing the calabash down over his eyes; before\nKahakaloa could uncover his eyes, Kawelo again raised his club Kuikaa\nand struck Kahakaloa, killing him.\n\nAfter the death of Kahakaloa, Kaehuikiawakea returned to the top of the\nhill to report to Aikanaka the death of Kahakaloa. Upon his arrival in\nthe presence of Aikanaka, Aikanaka asked him: \u201cWhere is Kahakaloa?\u201d \u201cHe\nis dead.\u201d Aikanaka then said: \u201cHow could it be possible for a man that\nwas maimed [52] as he was to live? I suppose he was allowed to come\nback so that I could see for myself that it was the king\u2019s pig, [53]\nfor his ear was cut off.\u201d\n\n\n\n\n\n\nCHAPTER VI.\n\nRELATING TO KAUAHOA.\u2014KAWELO FEARS TO ATTACK HIM.\u2014SEEKS TO WIN HIM BY A\nCHANT.\u2014KAUAHOA REPLIES.\n\n\nKauahoa was the most noted of Aikanaka\u2019s warriors in size and stature,\nand it was this warrior that caused the cold perspiration to ooze out\nof the body of Kawelo and for a moment fear entered his breast, for\nKauahoa was indeed good to look upon and was a grand warrior to behold.\n\nWhen Aikanaka was telling of the death of Kahakaloa by Kawelo, Kauahoa\nheard it, and he took up his war club, called Kahehumakua, a first\ngrowth koa tree from Kahihikolo, and proceeded on down the hill. (It is\nsaid that this war club, Kahehumakua, was a very large one, for it was\nnothing else but a tree with its branches and leaves still on; and when\ncarried by Kauahoa, the birds would perch and sing in it.)\n\nWhen Kawelo saw Kauahoa coming down the hill and saw how large he was,\ncasting a large shadow because of his great height, he began to have\nsome fear of his chances. When Kauahoa arrived in the presence of\nKawelo, Kawelo picked up his club and took his stand by the side of\nKanewahineikiaoha, his wife, to the right of Kauahoa; his brother stood\nto the left of Kauahoa, and his adopted sons stood behind. As Kawelo\nstood up with his war club, which was ten fathoms in length, the club\nwith one end on the ground only could reach to the middle of Kauahoa,\nshowing that Kauahoa was about twenty fathoms in height. [54] In\nstanding thus, Kawelo was almost overcome with fear of Kauahoa, for\nKawelo was only educated in two ways of fighting with the war club; the\nstroke from the ground upwards and the one from above downwards. He was\nnot taught in the side strokes. Therefore, Kawelo began to study how to\novercome his opponent, but for a time he was undecided what to do,\nwhich made him very uncertain of the outcome. This studying took him\nsome time and gradually his fears began to vanish, as he decided to\nfight until death ended the battle.\n\nAfter the fear had disappeared, he began to take pity on his opponent;\nhe remembered of their childhood days and of their lord and king\nAikanaka, so he chanted a mele of love, hoping in this way to put the\nmatter of their fighting or not up to Kauahoa. Following is the chant:\n\n\n Swollen and enlarged is the moss of Hanalei,\n Swollen is the moss in the eyes of the pointed clouds.\n The hand is uselessly broken in a mock fight between children,\n For the main fight is yet to come,\n Like the letting down of nets in a deep sea,\n When the pride of Hanalei [55] is met.\n Thou art but a mere bud, he is a full grown cock,\n For the sea is ceaseless in its beating.\n Kauahoa, the pride of Hanalei, is here;\n Kamalama, the pride of Kualoa, is risen;\n Kawelo, the pride of Waikiki, is risen;\n Kaelehapuna, the pride of Ewa, is risen;\n Kalaumeki, the pride of Waianae, is risen. [56]\n Let us then cease fighting and rest in the noon of the day.\n Put away the fighting, my brother,\n And leave me, your own kindred,\n For these are not the days for me to make myself known. [57]\n My companion in childhood\u2019s wanderings,\n My companion in stringing the lehua blossoms of Waikaee,\n Where you and I as boys did string them,\n A wreath for our older brother and lord. [58]\n Say, Kanewahineikiaoha, [59]\n Throw up your pikoi [60]\n To the top, to the very top,\n To the ridgepole of Hanalei.\n Arise thou, Hanalei.\n\n\nAs soon as Kanewahineikiaoha heard the order of Kawelo in his chant, to\nthrow up the pikoi, she immediately threw it up, and Kawelo heard the\nnoise of the ball as it entangled in the top of the club. Kawelo then\nlooked up, and, when he saw that the pikoi was tangled, he continued\nchanting:\n\n\n Hanalei, the cold land, the wet land,\n The land where the end is.\n For Kauahoa, the stalwart youth of Hanalei, is here.\n\n\nKauahoa replied: \u201cThis club will never spare you in the day of battle.\nYou have slain our men so that there are none left; how can you then\nexpect this club to spare you? As it has been your deal, you can see\nthe result; and when it will be my deal, I will see the result.\u201d\n\nIn this reply by Kauahoa, Kawelo was filled with a great fear, but when\nhis mind went back to their childhood days and remembered how his kite\ngot tangled up with Kauahoa\u2019s kite and how Kauahoa\u2019s kite broke away,\nand how Kauahoa was afraid to fight him, he made up his mind that he\nwould again be the master this day; [61] so he again chanted to Kauahoa\nas follows:\n\n\n Hanalei, the land of rain,\n The cold land, the wet land,\n The land where the end is.\n Sitting there, delaying there,\n For the anger of Honokoa is reviling.\n At the cliff of Kalehuawehe\n Where the lama and wiliwili [62] bloom,\n Where the rain sweeps on the outside of Mamalahoa.\n Kauahoa, the stalwart youth of Hanalei,\n The person of whom Kamalama is afraid, Kauahoa,\n For he is indeed large.\n He is the largest man\n Of Kauai, Kauahoa.\n\n\n\n\n\n\nCHAPTER VII.\n\nTHE SIZE OF KAUAHOA.\u2014IS KILLED BY KAWELO IN A CLUB ENCOUNTER.\u2014KAWELO\nVANQUISHES AIKANAKA.\n\n\nWe will here give a description of Kauahoa, his height and width. His\nheight was eight times five yards, or forty yards, or one hundred and\ntwenty feet. He was also compared to the size of eight streams, and his\nstrength was equal to that number of streams or to eight companies of\nforty men each, or to three hundred and twenty men.\n\nAfter Kawelo had chanted to Kauahoa, he looked toward his wife\nKanewahineikiaoha and chanted as follows:\n\n\n Say, Kanewahineikiaoha,\n Your pikoi, throw it up,\n At Helelua, at Helelua\n At the ridge-pole of Hanalei.\n Arise thou, Hanalei,\n Until Kauahoa thou hast killed,\n When Hanalei thou shalt possess,\n And the mats of Niihau thou shalt wear,\n And the birds of Kaula thou shalt eat.\n\n\nAt the close of this chant, Kawelo said to his younger brother,\nKamalama, and to his adopted sons Kaeleha and Kalaumeki: \u201cWhere you see\nthe sun shine, there you must stand, so that when Kauahoa strikes his\nclub, you will not be under it, and in that way escape death.\u201d As soon\nas this instruction was given, as Kauahoa was raising his club, Kawelo\njumped back out of its reach and stood behind Kauahoa, so that the club\ndropped in front of Kauahoa. Kauahoa then reached down to pick up the\nclub, and, while in a stooping position, Kawelo raised his club and\nstruck Kauahoa a blow, cutting him in two and killing him. As the body\nwas almost severed, Kawelo\u2019s club, Kuikaa, was reluctant [to finish] on\naccount of the bad odor of Kauahoa\u2019s body. Thus was Kauahoa killed, the\nlast of Aikanaka\u2019s great warriors.\n\nAt sundown that day, Kawelo said to Kamalama and to the rest of his\nmen: \u201cMy wife and I are going to climb the Nounou hill. When you see a\nfire burning on the hill this night, Kauai is ours.\u201d Kawelo and his\nwife then climbed the hill until they came to the ladder, where Kawelo\nchanted as follows:\n\n\n Say, Aikanaka, chief of this height,\n Who lives on the hill of Nounou,\n Come and let us make friends,\n When we will together take possession of Kauai, [63]\n And sleep on the mats.\n\n\nWhen Aikanaka heard the chant, he said: \u201cThat is Kawelo.\u201d The rest of\nthe people denied this, saying: \u201cHe cannot come as he must be weary\nfrom the fight of this day; therefore he must be sleeping.\u201d Aikanaka\nsaid: \u201cThat is Kawelo\u2019s voice that I hear chanting.\u201d While they were\ndisputing over this, Kawelo again chanted as follows:\n\n\n Are you the only people?\n Are there none others there above?\n\n\nWhen Aikanaka heard this, he replied: \u201cThere are some people yet left\non the hill, their names are:\n\n\n Kaehuikiawakea, Wakea 1, Wakea 2,\n Kamakaokahoku, Paoa 1, Paoa 2,\n Hilinuiwawaeahu, Ahua 1, Ahua 2,\n Kapinaonuianio, Koinanaulu 1, Koinanaulu 2.\n\n\n\u201cThese are all the men that are left on the hill,\u201d continued Aikanaka.\n\u201cNot very many. All the men are dead.\u201d After Aikanaka had told Kawelo\nof this, he then addressed his priests, fortune-tellers and\nastrologers: \u201cI must go down and meet Kawelo.\u201d [64] Said Aikanaka to\nthe priests: \u201cI thought this land that Kawelo is battling for belonged\nto him, but [I see] it is not. It is my own; I am above, he is\nunderneath.\u201d The priests then said to Aikanaka: \u201cHow can you go and\nmeet Kawelo, for you are a king and he is a servant. His grandfather\nwas nothing but a counter of cockroaches who lived in the uplands of\nKulahuhu, Nahanaimoa by name.\u201d\n\nWhen Kawelo heard the remarks made by the priests, he rolled down the\ncliff. [65] When Kanewahineikiaoha saw Kawelo roll down the cliff, she\nthrew out her pikoi which Kawelo caught hold of. His wife asked him:\n\u201cWhat is the matter with you, Kawelo?\u201d Kawelo replied: \u201cI was ashamed\nfor you, [66] because they said I was a born servant.\u201d\nKanewahineikiaoha then said: \u201cHow strange of you! You must first\nconsider whether you are a born servant. Had I not seen you, you would\nhave been killed.\u201d Kawelo then thought for a while, and chanted as\nfollows:\n\n\n The chicken is the king,\n The chicken roosts on the house,\n And sits over your head, Aikanaka.\n The chicken wakes you up in the morning.\n The chicken is a king, it is a king.\n\n\nAt the end of this chant, Aikanaka said to his priests: \u201cKawelo says\nthat a chicken is a king.\u201d The priests said to Aikanaka: \u201cYou tell\nKawelo that chickens are servants.\u201d When Kawelo heard these remarks\nrepeated by Aikanaka, he again chanted as follows:\n\n\n The feathers of the chickens are plaited\n Into kahili, that stand in the presence of kings.\n Your back, Aikanaka, is brushed by the kahili.\n Therefore chickens are kings,\n Chickens are kings, Aikanaka,\n And not servants.\n\n\nAt the close of this chant, Kawelo heard no more replies from the top\nof the hill. [67] This was because they were afraid of Kawelo, and they\nhad secretly left the hill and had proceeded to the uplands of\nHanapepe, at Koula, where Aikanaka took up his residence.\n\nWhen Kawelo and his wife arrived on the top of the hill, they saw no\none, not even Aikanaka the king. Kawelo then lighted a fire [68] which\nwas seen by Kamalama and the adopted sons, Kaeleha and Kalaumeki.\n\n\n\n\n\n\nCHAPTER VIII.\n\nTHE DIVISION OF THE LANDS OF KAUAI.\u2014AIKANAKA BECOMES A TILLER OF\nGROUND.\n\n\nAfter the conquest of Kauai by Kawelo, he proceeded to divide the lands\nequally between his followers and companions in arms. [69] He did not\nact greedily and take all the best lands and the riches that came with\nthe conquest. The following division of Kauai was made by Kawelo, to\nKamalama, Kaeleha and Kalaumeki; Koolau to Kalaumeki; Puna to Kaeleha;\nKona to Kamalama; the whole of Kauai to Kawelo.\n\nAfter the conquest of Kauai, Kawelo and his wife Kanewahineikiaoha took\nup their residence in Hanamaulu. [70] Aikanaka on the other hand lived\nin the uplands of Hanapepe [71] and in great poverty. He had no lands,\nno honors, no food, no meat, no kapas and no home. All that Aikanaka\ndid was to till the ground to raise food for their future use.\n\nWhile Aikanaka was living there, Kaeleha started out one day from\nKapaa, on the east side of Kauai and traveled westward to Hanapepe\nwhere Aikanaka was living. It was at Wahiawa that Kaeleha first met\nAikanaka, at the home of Ahulua. Aikanaka had come down from Koula to\nWahiawa to fish and to take a swim in the sea. When Aikanaka saw\nKaeleha, he called him in and set food and meat before him and\nKawelowai, his daughter. [72] After partaking of Aikanaka\u2019s\nhospitality, Kaeleha was ashamed, because he had nothing to repay\nAikanaka for his kindness. When Kaeleha left Aikanaka and continued on\nhis journey, this thing dwelt on his mind for several days.\n\nAfter reaching Mana and he had decorated himself with the pahapaha [73]\nwreath of Polihale, [74] he retraced his steps and again lingered at\nWahiawa. On this return, he did not call in to see Kamalama, for the\nreason that he was anxious to get back and to again look upon\nKawelowai. So in returning, he and Aikanaka went up to Koula in the\nuplands of Hanapepe, where Aikanaka made his residence. In this return\nto Koula, Kaeleha made a long visit and was therefore, to his idea,\ngreatly indebted to his father-in-law, Aikanaka.\n\n\n\n\n\n\nCHAPTER IX.\n\nKAELEHA AND AIKANAKA REBEL AGAINST KAWELO.\u2014THEIR BATTLE AND SUPPOSED\nDEATH OF KAWELO.\n\n\nWhen Kaeleha saw how Aikanaka his father-in-law toiled by day and by\nnight, he took pity on him and asked Aikanaka: \u201cAre there many people\nwho still think of you as king [75] and who would help you in case you\nstarted an uprising?\u201d [76] Aikanaka replied: \u201cYes, many.\u201d [77] When\nKaeleha heard this, he said: \u201cI will tell you how you can beat Kawelo\nand how to fight him that you might win. If you fight him with stones,\nyou will beat him, for Kawelo was never taught the art of avoiding\nstones thrown at him.\u201d When Aikanaka heard this, he again entertained\nthe idea of taking up another fight against Kawelo. He then made the\nboasting remark: \u201cMy bones are saved by my son-in-law.\u201d\n\nThe cause of the uprising then was because Kaeleha was ashamed on\naccount of his father-in-law for not having anything with which to\nrepay his great kindness. In this we can see how ungratefully Kaeleha\nacted toward Kawelo, and how he lacked all sense of honor and good\nfeeling toward the one who had brought him up to his present high\nstation and esteem, a chief of one of the districts of Kauai.\n\nAfter the above conversation had taken place between Kaeleha and\nAikanaka, rumors of an uprising were carried to Kawelo at Hanamaulu, on\nthe east of Kauai. Kawelo thereupon sent a messenger to Kamalama in\nKona with instructions to go and see, [78] and to find out for himself\nas to the truth of these rumors that had come to him. As soon as the\nmessenger arrived in the presence of Kamalama, the message of his\nbrother, Kawelo, was repeated to him. When Kamalama heard the\ninstructions, he proceeded to Waimea, then on to Hanapepe and Wahiawa.\nWhen he reached Wahiawa, he saw a great number of people on the plain\nof Kalae gathering stones; men and women and children. While Kamalama\nwas standing looking at the people, a man came up to him, so he asked:\n\u201cWhat are the people doing over there on the plain?\u201d The man replied:\n\u201cThey are gathering stones.\u201d \u201cStones for what?\u201d asked Kamalama. \u201cFor\nKaeleha and Aikanaka to fight Kawelo.\u201d Kamalama was thus made sure that\nthe rumors heard by Kawelo were only too true. He then retraced his\nsteps and went direct to his home and dispatched a messenger to Kawelo\nto inform him of what he had seen.\n\nUpon the arrival of the messenger in the presence of Kawelo at\nHanamaulu, he told him how Kaeleha and Aikanaka were making\npreparations, by gathering stones, for another conflict. When Kawelo\nheard this, a great anger welled up in him against his son, Kaeleha. He\nthen immediately rose and proceeded to Wahiawa, which lies on the other\nside from Hanamaulu. When he arrived at Wahiawa, he saw several war\ncanoes belonging to Kaeleha and Aikanaka, just back of the great mounds\nof stones. On the sides of the mounds of stones, he saw women and\nchildren with stones in their hands, and all were apparently ready for\nthe conflict. All Kawelo had in his hands were his war club, Kuikaa,\nand his wife\u2019s pikoi, two weapons to defend himself with.\n\n\nTHE BATTLE BETWEEN KAWELO, AND KAELEHA AND AIKANAKA.\n\nIn this battle we will see how brave and powerful Kawelo really was,\nbecause, although he was all by himself, he fought against the\nmultitude that opposed him. In the fight, Kawelo was not able to dodge\nthe stones that were hurled at him, for a great many of them were\nthrown at the same time, therefore he stood in one place while the\nstones were hitting him from all sides. In course of time, Kawelo was\ncompletely covered by the stones, the stones rising until his height\nwas reached. When Kawelo saw this, he pushed the stones from off him\nand for a time he would be free; but this was only for a very short\nwhile, for the stones would come so fast that again he would be\ncovered. This was continued until Kawelo began to grow weaker and\nweaker, so that finally he was unable to push the stones away from him.\nAfter a while the mound of stones over Kawelo grew higher and higher,\nwhen at last nothing else could be seen but a great mound of stones\nwhich was like a grave for Kawelo.\n\nWhen the people saw that Kawelo was entirely covered over with stones,\nthey believed that they had killed him, for they were sure that none\ncould live in such a hail of stones as was cast at Kawelo. The people\nthen ceased throwing and they came and took the stones from off of\nKawelo. After a while he was found all bruised from head to feet and,\nto all appearances, lifeless. They then took up his body and began to\nbeat it with clubs, after which they leaned over him and listened to\nsee if he was alive or dead. After a while they made sure that Kawelo\nwas indeed dead, and they proclaimed that Aikanaka was the king of\nKauai.\n\nIn this battle and the subsequent beating with clubs, it turned out\nstrange that after all Kawelo was not really killed. It seemed that he\nstill had a little spark of life within him, and in course of time he\ncame to life again. But this was not known; consequently, his enemies\nwere prevented from killing him outright. Kawelo was aware that, if he\nshowed any signs of life when they examined him, he would be killed, so\nhe pretended to be dead.\n\n\n\n\n\n\nCHAPTER X.\n\nTHE TEMPLE OF AIKANAKA.\u2014HOW KAWELO CAME TO LIFE AGAIN.\u2014HE SLAUGHTERS\nHIS OPPONENTS AND BECOMES AGAIN RULER OF KAUAI.\n\n\nThis temple of Aikanaka\u2019s was made by him as a place to offer\nsacrifices in, such as human beings, pigs, bananas, fish, awa and other\nthings. Aikanaka therefore had this temple built for his gods, at\nMaulili, Koloa, [79] and this place can be seen to this day. But since\nits completion no human sacrifice had been offered upon its altar.\nKawelo was therefore carried from Wahiawa to Koloa. [80] The distance\nfrom Wahiawa to Koloa is something like the distance between Honolulu\nand Luakaha, about six miles. When Kawelo\u2019s body was at last brought to\nthe temple, it was carried and left within the enclosure that stood\ninside of the temple, near the altar, with the idea of leaving it there\nover night, before placing it on the altar the next day, for the shades\nof night were already falling. Kawelo was therefore left in the\nenclosure, covered over with banana leaves.\n\nAfter remaining in a deep sleep as it were for some time, Kawelo woke\nup and felt that he was greatly relieved from his bruises. He also felt\nthat his strength had returned to him, and gradually he realized that\nhe was at last saved from a terrible death. He then planned how he was\nto deal out his vengeance to all his enemies and particularly his son\nKaeleha and Aikanaka.\n\n\nHOW KAWELO CAME TO LIFE AGAIN.\n\nWe will here see how Kawelo came to life again and how he overcame his\nenemies. In the night when Kawelo was lying covered up with banana\nleaves, at about midnight, at the time when the Milky Way turns, Kawelo\nfelt his strength returning to him and his bruises became less painful.\nHe therefore rose and walked back and forth, impatiently waiting for\nthe coming of day, when he expected to see Aikanaka and Kaeleha and the\nothers enter the temple. Where Aikanaka and his followers had gone to\nspend the night was at a place some distance away, but before leaving\nhe had placed a guard over Kawelo. This guard was a close friend of\nKawelo\u2019s. When Kawelo rose, the man saw that he was come back to life\nagain, so he asked: \u201cIs that you?\u201d Kawelo answered: \u201cYes, it is I.\u201d\nKawelo then asked the guard: \u201cWhere are Aikanaka and his followers?\u201d\nThe guard replied: \u201cThey have retired for the night.\u201d Kawelo again\nasked: \u201cAre they not coming back again?\u201d The guard replied: \u201cThey are\ncoming back here in the morning.\u201d\n\n\n To place you on the altar\n And to sacrifice you to the gods,\n That you may serve as the human offering for the temple.\n But it seems you have come to life.\n\n\nKawelo then said to the guard: \u201cLet us sit up for a while before I\nretire. After I lay down, cover me up again with the banana leaves just\nas before until daylight. I want you to watch the people as they come\ninto the temple. When you see that all have entered, come and wake me\nand I shall then slay them all.\u201d\n\nAfter imparting these instructions to the guard, Kawelo retired and the\nguard proceeded to cover him up with the banana leaves, from head to\nfoot. On being again covered up Kawelo did not go to sleep, nor was he\nin any way unwatchful, in fact, he was very vigilant and was very\nanxious to meet his enemies, when he would mete out death to them.\nKawelo became very restless and anxious for daylight to come, that he\nmight set eyes on Aikanaka and the others.\n\nEarly that morning Kawelo waited for the coming of Aikanaka and his\nfollowers, but the people were slow in making their appearance. It was\nabout noon before Aikanaka and his followers appeared. When the guard\nsaw that Aikanaka, Kaeleha, the chiefs, the warriors and the people,\nmen, women and children, had all come into the temple enclosure, he\napproached the side of Kawelo and whispered to him, saying:\n\n\n Say, Kawelo! O say, Kawelo!\n You must wake up, you must wake up!\n Aikanaka has entered,\n Kaeleha has entered,\n The chiefs have entered,\n The warriors have entered,\n The men have entered,\n The women have entered,\n The children have entered,\n All have entered.\n Wake up, you must hasten, don\u2019t be slow.\n\n\nWhen Kawelo heard the call of the guard, he hastily threw off the\nbanana leaves from his body. While Kawelo was doing this, the guard\nagain called out to the people that had come in:\n\n\n Say, Kawelo is alive again!\n Say, Kawelo is alive again!\n\n\nWhen the people heard the guard calling out, they all turned and looked\nat Kawelo. [81] When they saw him, they all became possessed of a great\nfear, and preparations for a battle with Kawelo were hastily made. As\nKawelo approached the people, he chanted to Aikanaka and Kaeleha as\nfollows:\n\n\n Say, Kaeleha, son of mine, [82]\n One, kindly brought up by me until you were full grown,\n What is my fault that you should rebel against me;\n That caused you to take up that which has a bad ending, treason?\n Your life is ended this day,\n Taken by your father,\n By Kaweloleimakua.\n Say, Aikanaka!\n You shall be Kawelo\u2019s prisoner.\n This is the day to be brave, be you therefore brave,\n The day when one shall either die or live.\n Death I fear shall be your portion.\n\n\nKawelo then ceased chanting and began the slaughter, killing every one;\nnone escaped. [83] Kauai therefore once more came under the rule of\nKawelo, and he again assumed the reins of power. He then returned to\nHanamaulu where he lived with his parents and his wife.\n\nHere endeth the famous legend of Kawelo, except some perhaps in the\nminds of the people.\n\n\n\n\n\n\n\n\nHE MOOLELO NO KAWELO.\n\n\nMOKUNA I.\n\nKA HANAU ANA A ME KA WA KOLIULIU O KO KAWELO NOHO ANA.\u2014KONA HELE ANA I\nOAHU A ME KA LOAA ANA O KA HANOHANO MALAILA.\n\n\nOmaihuna ka makuakane, o Malaiakalani ka makuahine, o Hanamaulu i Kauai\nka aina hanau o Kawelo. Elima ka nui o ko Kawelo mau hanauna; o ka mua,\no Kawelomahamahaia; o kona muli, o Kaweloleikoo; he mau keiki kane\nlaua, mahope hanau o Kaenakuokalani, he wahine ia. O kona muli mai o\nKaweloleimakua, a o kona muli iho o Kamalama, o ka mea nona keia\nmoolelo o Kaweloleimakua, oia o Kawelo.\n\nO na makua o Malaiakalani, he mau mea akamai laua i ka haha a me ka\nnana i ka wa uuku o ke keiki, aole e nalo ia laua ke ano a me ka hana a\nke keiki ke nui ae, ke koa a me ka ikaika, ke keiki ku i ka moku. Pela\nka hana a ua mau makua nei, i na kaikuaana o Kawelo, a hiki ia Kawelo,\nhaha no laua a hai aku i kona ano a me kana hana, i na makua o Kawelo:\n\u201cE, auhea olua, o keia keiki a olua, he keiki koa, he keiki ikaika, he\nkeiki e ku ana i ka moku.\u201d Nolaila lawe ae la laua ia Kawelo a hanai\niho la. Mahope o laila, hanau o Kamalama ko Kawelo kaikaina ponoi.\n\nMahope o laila, hoi ae la na kupuna o Kawelo i Wailua e noho ai, me ka\nlaua moopuna o Kawelo. I keia wa e hanai ia nei o Kawelo, hanau o\nAikanaka he keiki alii, a hanau no hoi o Kauahoa no Hanalei ia, akolu\nlakou ia wa hookahi i hanai ia ai.\n\nHe keiki ikaika loa o Kawelo ma ka ai ana, hookahi umu hookahi ai ana,\npela aku, a pela aku, a ana na kupuna o Kawelo, i ke kahumu ai na\nKawelo, nolaila, imi iho la laua i mea e walea ai o Kawelo. Pii aku la\nlaua i ke kalai waa, a hoi mai la, kapili a paa, haawi aku la ia\nKawelo, hoehoe iho la o Kawelo i uka i kai o Wailua, a lilo iho la ia i\nmea nanea ia ia i na la a pau loa.\n\nMa keia hana a Kawelo, ike mai la o Kauahoa i ka Kawelo mea nanea, he\nwaa, hana iho la ia i lupe hoolele nana, a hoolele ae la, a ike o\nKawelo i keia mea, makemake iho la ia, hoi aku la olelo i na kupuna e\nhana i lupe nana. A hana iho la na kupuna o Kawelo i lupe nana, a paa,\nhoolele ae la o Kawelo i kana lupe, a ike o Kauahoa hoolele pu ae la i\nna lupe a laua. Ma keia lele like ana o na lupe a laua, hihia ae la ka\nKawelo lupe me ka Kauahoa, a moku iho la ka Kauahoa lupe, a lilo aku la\ni ka makani, a haule i Koloa ma ke komohana; o kahi i haule ai, o\nKahooleinapea, a hiki i keia la, no ka haule ana o ka pea a Kauahoa,\nkela inoa o ia wahi.\n\nMa keia moku ana o ka lupe a Kauahoa ia Kawelo, nana aku la o Kawelo i\nko Kauahoa kii mai e pepehi ia ia, a liuliu, noonoo iho la o Kawelo,\naole no e pakele o Kauahoa ia ia, ina laua e kaua mahope, no ka mea, he\nnui o Kauahoa, he uuku o Kawelo, aka, ua makau nae o Kauahoa ia Kawelo.\n\nA mahope o ka hoolele lupe, hookahekahe wai iho la laua, a oi aku la no\nko Kawelo i mua o Kauahoa, nolaila, noonoo iho la no o Kawelo, aole no\ne pakele o Kauahoa ia ia mahope aku ke kaua. O Kawelo a me Kauahoa,\naole laua i kaawale aku, ua pili no ma ka hanau ana, a pela no ke \u2019lii\no Aikanaka, ua pili no ia laua, nolaila, lilo o Aikanaka i kaikuaana\nhaku no laua. Ma na mea a pau a Aikanaka e olelo mai ai, malaila laua e\nhoolohe ai, ina he kui lei, a he mea e ae paha, aole a laua hoole, he\nae wale no.\n\nIa Kawelo ma e noho ana i Wailua me Aikanaka ma, holo mai la na\nkaikuaana o Kawelo me ko laua mau kupuna, mai Kauai mai a noho i\nWaikiki ma Oahu nei. O Kakuhihewa ke \u2019lii o Oahu nei e noho ana ia wa,\na aia hoi me Kakuhihewa, he kanaka ikaika loa i ka mokomoko. A o ua\nkanaka la, oia ka hoa mokomoko o na kaikuaana o Kawelo, aole nae he\nhina i na kaikuaana o Kawelo. A he mea mau i na kaikuaana o Kawelo ka\nheenalu, i ka nalu o Kalehuawehe, a pau ka heenalu, hoi aku la a ka\nmuliwai o Apuakehau auau, a pau, hoi aku la a ka hale mokomoko, aole\nnae he hina o ke kanaka o Kakuhihewa i na kaikuaana o Kawelo.\n\nMa keia noho kaawale ana o na kaikuaana o Kawelo i Oahu nei, hu ae la\nke aloha i na kupuna o lakou e noho ana me Kawelo i Wailua, nolaila,\nholo mai la na kupuna me Kawelo i Oahu nei, a pae ma Waikiki, ike iho\nla i na kaikuaana, a noho iho la i laila. Ma keia noho ana i laila,\nmahiai o Kawelo, a moe iho la i laila i ka wahine, oia o\nKanewahineikiaoha, kaikamahine a Kalonaikahailaau, a noho pu iho la\nlaua he kane a he wahine.\n\nIa Kawelo e mahiai ana, lohe aku la ia i ka pihe uwa o kai, uwa ka pihe\na haalele wale, alaila, ninau aku o Kawelo i na kupuna: \u201cHeaha kela\npihe o kai e uwa mai nei?\u201d I mai la na kupuna: \u201cOu kaikuaana; hele aku\nla i ka heenalu, a hoi mai la mokomoko me ke kanaka ikaika o\nKakuhihewa, a hina iho la kekahi, uwa ae la, a nolaila, kela pihe au e\nlohe la i ka uwa.\u201d A lohe o Kawelo, olioli iho la ia e iho e ike, aka,\naohe ae o na kupuna ona, nolaila, i kekahi la, iho aku la o Kawelo ma\nkona manao a hiki i kai, e heenalu ana na kaikuaana a me ka lehulehu i\nka nalu o Kalehuawehe. Nonoi aku la o Kawelo i papa nona, a loaa mai\nla, au aku la ia i ka heenalu a loaa na kaikuaana, hee iho la lakou i\nka nalu, a pau ka heenalu ana, hoi aku la lakou a ka muliwai o\nApuakehau auau wai, a pau ka auau ana, hoi aku la lakou i ka hale\nmokomoko. A hiki lakou i ka hale, ku ae la o Kawelo me ke kanaka ikaika\ni ka mokomoko. I mai na kaikuaana: \u201cHe ikaika no oe e ku nei, a hina ka\nhoi maua na mea i oo ka iwi, ole loa aku oe he opiopio?\u201d Aole o Kawelo\nmaliu aku i keia olelo a kona mau kaikuaana, ku iho la no o Kawelo, a\npela no hoi ua kanaka la. Ia wa, olelo mai ua kanaka ikaika la ia\nKawelo, penei: \u201cIna wau e kahea penei, \u2018Kahewahewa, he ua!\u2019 alaila,\nkulai kaua.\u201d Hai aku la no hoi o Kawelo i kana olelo hooulu, penei:\n\u201cKanepuaa! Ke nahu nei! Alia! Alia i oki ka aina o Kahewahewa, he ua!\u201d\nIa Kawelo e olelo ana peia, lilo iho la ka olelo mua i ke kanaka ikaika\no Kakuhihewa, a i ke kulai ana, aneane no e hina o Kawelo, a no ka\nikaika no o Kawelo, aole i hina. Ia manawa hoomakaukau o Kawelo i kana\nolelo hooulu, a i ko Kawelo kulai ana hina iho la ia ia a kau iho la o\nKawelo maluna, a uwa ae la na kanaka a pau loa.\n\nA ike na kaikuaana o Kawelo, i ka hina ana o ke kanaka ikaika i ko laua\nkaikaina, hilahila iho la laua, a hoi aku la i ka hale me na olelo\nhoopunipuni i na kupuna, me ka uwe, a me ka waimaka. Ninau mai la na\nkupuna: \u201cHe waimaka aha keia?\u201d I aku la laua: \u201cI pehi ia mai nei maua e\nKawelo i ka pohaku, nolaila, e hoi ana maua i Kauai.\u201d A hoi na\nkaikuaana o Kawelo i Kauai, noho iho la o Kawelo me kana wahine, a me\nkona pokii me Kamalama. Mahope o laila, ao o Kawelo i ka hula, a o ka\nloaa ole o ia, haalele o Kawelo ia mea, a ao iho la i ke kaua me kona\nmakuahunowai me Kalonaikahailaau; ao iho la no hoi o Kamalama, a me\nKanewahineikiaoha. A pau ke ao ana i ke kaua, ao iho la o Kawelo i ka\nlawaia. O Maakuakeke he kumu lawaia a Kawelo, no Waialae.\n\nI ke kakahiaka nui, ala ae la o Kawelo a hele aku la mai Waikiki aku, a\nKaluahole, Kaalawai, hiki i Waialae, paha aku la o Kawelo penei:\n\n\n E Maakuakeke,\n Hoa lawaia o Kawelo nei la,\n E ala, ua ao, ua malamalama,\n Ua hiki ka la aia i luna;\n Lawe mai na kihele makau,\n Me ka ipu holoholona pu mai,\n Me ka upena mai a kaua;\n E Maakuakeke,\n Ka hoe nakeke,\n Ke kuapoi nakeke,\n Ke ka nakeke, e ala ua ao.\n\n\nMa keia paha a Kawelo, lohe ka wahine a Maakuakeke, hoala aku la i kana\nkane: \u201cE, e ala, aole au i lohe i ka lealea o ko inoa i kou mau kupuna,\naole hoi i na makua, a ia Kawelo akahi no au a lohe i ka lea o kou\ninoa.\u201d\n\nAla ae la o Maakuakeke, hoomakaukau i na mea a pau a Kawelo i kahea mai\nai, hele aku la a kau i luna o ka waa, a holo aku la laua. Ia laua e\nholo ana, kahea mai o Maakuakeke ia Kawelo, penei:\n\n\n E Kawelo-lei-makua, e pae,\n E kama hana a ka lapa o Puna,\n Na maka o Haloa i luna,\n Kuu haku, kuu lawaia alii o Kauai.\n\n\n\u201cIo\u2014e, io\u2014e,\u201d mai la o Kawelo.\n\nOlelo mai o Maakuakeke ia Kawelo: \u201cEia no ko makou wahi e lawaia ai,\nloaa no ka ia hoi aku i uka, o ka wahine, o ke keiki.\u201d I aku o Kawelo:\n\u201cAole keia o ka ia; aia kahi o ka ia, o ka lae o Kaena.\u201d I hou aku o\nKawelo ia Maakuakeke: \u201cE noho a paa i luna o ka waa, o kulana.\u201d Hookahi\nno mapuna hoe a Kawelo, hele ana laua ma waho o Mamala, i ka lua o ka\nmapuna hoe, komo i Puuloa, i ke kolu, komo i Waianae.\n\nIa laua i hiki ai i Waianae, lalau aku la o Kawelo i ke kukui, mama iho\nla a pupuhi i ke kai, i malino, ike ia o lalo, no ka mea, he lawaia\nkaka-uhu ka laua lawaia. Lawaia aku la laua mai ka papau a ka hohonu,\nua nui no na ia i loaa ia laua. Ma keia holo ana a laua i ka hohonu,\nnoonoo iho la o Maakuakeke, e hiki ana laua i kahi o Uhumakaikai (he ia\nkupua ia), nolaila, olelo aku o Maakuakeke ia Kawelo ma ka paha penei:\n\n\n E Kawelo-lei-makua, e pae,\n E kama huna a kala o Puna,\n Na maka o Haloa i luna,\n Kuu haku, kuu lawaia alii o Kauai.\n\n\n\u201cI oe\u2014a, i oe\u2014a,\u201d pela mai o Kawelo.\n\nI aku o Maakuakeke: \u201cE hoi kaua, ua po.\u201d Hoi mai la laua a hiki i\nWaialae, hopu iho la no o Kawelo i na uhu elua, hookahi a Kamalama,\nhookahi a ka wahine a Kanewahineikiaoha, hoi mai la ia a hiki i\nWaikiki.\n\nHele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau\nana, hoi mai la ia i ka hale, kahea aku la i kanaka aipuupuu, ia\nPuikikaulelehua i ai, i ia, Lawe mai la ka aipuupuu, he kanaha umeke\npoi, he kanaha laulau puaa, ai iho la o Kawelo a pau, aole i maona,\nkahea hou aku la, e lawe hou mai, lawe hou mai la no e like me mamua,\nai iho la o Kawelo, a maona iho la.\n\nA kokoke ka la e napoo i lalo o ka ilikai, kahea aku la ia i ka wahine,\nia Kanewahineikiaoha:\n\n\n E Kanewahineikiaoha e,\n Lawe ia mai ka moena o Halahola,\n A me ka uluna o Kaukekeha,\n A me ke kapa o Maakuiaikalani,\n E nana ae i ka opua o ka aina;\n He opua hao wale nei la e Kamalama,\n Ua holo ka hahana i kuu piko la e!\n Pau e! pau Kauai i ke ahi e!\n Pau e! pau Haupu i ke ahi e!\n Pau e! pau o Kalanipuu i ke ahi e!\n Pau e! pau o Kalalea i ke ahi e!\n Pau e! pau Kahiki i ke ahi e!\n Pau e! pau Kaonina a ka puhi i ke ahi e!\n Ke kau mai nei ka haili aloha,\n O Maihuna makua o Kawelo nei la!\n Ua make paha o\u2019u makua e!\n\n\nI mai o Kanewahineikiaoha ia Kawelo: \u201cEmoole oe e Kawelo i holo aku nei\ni Kauai a hoi mai nei, a ike i ka make ou mau makua.\u201d Ia wa paha hou o\nKawelo, penei:\n\n\n Ina paha he make no kou makua,\n Kulu kou waimaka i ke aloha,\n Kahe la hoi kou upe i lalo,\n O ka make o ko \u2019u makua,\n Makua o Kawelo nei la.\n\n\nMoe iho la o Kawelo ia po a ao, hele hou aku la ia i Waialae i kana\nkumu lawaia ia Maakuakeke, a holo hou laua i ka lawaia.\n\nMa keia holo ana, hiki laua i ka lae o Kaena, ma Waianae.\n\n(E like me na olelo paha mua, pela no ma keia wahi, nolaila, e haalele\nka olelo ana, no ka mea i paa mua, a e hele aku ma kahi i olelo ole\nia.)\n\nMa keia holo ana a laua i ka lawaia, ua nanea loa o Kawelo, i ka huki i\nka uhu. Ia Kawelo e lawaia ana, hiki mai la ka ua me ka makani, a me ka\nino pu. A ike o Maakuakeke i keia mau mea, koi aku la ia ia Kawelo e\nhoi, no ka mea, ua maa loa o Maakuakeke, ina e ua, a e makani, alaila,\nhiki ua ia nei o Uhumakaikai. Nolaila, kona koi ia Kawelo e hoi, aole\nnae he ae mai o Kawelo. Ua ike no o Kawelo, e halawai ana laua me kela\nia, me Uhumakaikai. Nolaila, hoomau no ia i ke kulou ana me ke puhi i\nke kukui. Ia ia e hana ana pela, kaalo ana o Uhumakaikai. A ike o\nKawelo, hoomakaukau i ka upena, a hei ae la o Uhumakaikai, ia wa laua\nnei i huki ia ai e ka ia i ka moana loa, i nana aku ka hana ia uka o\nWaianae ua nalowale kauhale a me ke poi nalu ana. Nolaila, kahea aku o\nMaakuakeke ia Kawelo penei:\n\n\n E Kaweloleimakua,\n E pae e.\n E kama hanau a ka lapa o Puna,\n Na maka o Haloa i luna,\n Kuu haku kuu lawaia alii o Kauai.\n\n\nKahea mai o Kawelo: \u201cI oe\u2014a, i oe\u2014a.\u201d\n\nI aku o Maakuakeke: \u201cE oki aku ka ia a kaua, e hoi kaua.\u201d Olelo mai o\nKawelo: \u201cE oki hoi ka hoa paio o ka lawaia i ke aha?\u201d Ia manawa, ahai\nka ia ia laua a nalowale ke kuahiwi o Kaala, a no ke komo o ke kai i\nloko o ka waha o ka waa, i ka ikaika o ka holo a ka ia, moe iho la o\nKawelo i ka waha o ka waa, a paa iho la ke kai. Ia wa, alawa ae la o\nMaakuakeke, i uka, ua nalowale ka aina, o Oahu nei, nolaila, makau iho\nla i ka make.\n\nMa keia ahai ana a Uhumakaikai ia po a ao ae, hoea mai laua ma ka mole\nmai o Niihau, o Manawaikeao ia wahi, malaila mai laua a waho o Hulaia i\nKauai. A hiki laua ma laila, i aku o Maakuakeke ia Kawelo: \u201cE, ka aina\nnui mauka o kaua; owai keia aina?\u201d I aku o Kawelo: \u201cO Kauai.\u201d I aku o\nMaakuakeke ia Kawelo: \u201cE, i noho kaua a i holo kaua e kaua ia Kauai, a\ni hee, o Kapaa ko\u2019u aina.\u201d I mai o Kawelo: \u201cNou ia.\u201d Holo mai la no\nlaua a mawaho o Hanalei, ninau no o Maakuakeke ia Kawelo: \u201cOwai keia?\u201d\nI aku o Kawelo: \u201cO Hanalei ia.\u201d Nonoi mai o Maakuakeke: \u201cNo\u2019u ia aina,\no Hanalei.\u201d\n\nMahope o laila, huli mai la laua a hoi i Oahu nei, manao iho la o\nMaakuakeke i ko laua ola, ua hoi i ka aina. A kokoke laua i kahi o\nUhumakaikai i hei ai i ka upena, ala ae la o Kawelo a ku iluna, ku iho\nla i kana pule, penei:\n\n\n O kahi ka po, o lua ka po,\n O kolu ka po, o ha ka po,\n O lima ka po, o ono ka po,\n O hiku ka po, o walu ka po,\n O iwa ka po, lele wale.\n Ka po kinikini,\n Ka po lehulehu.\n\n Hanau oho pipii,\n Hanau oho kalole,\n Hanau oho maewaewa,\n Hanau o Maewaewa.\n\n E ala e ui, hei aku la oe,\n Make aku la oe i ke aho kaalua,\n I ke aho a kuu kupunawahine,\n I hilo ai la e, a la e\u2014\n E hoi ka ua a ka maka o ka lehua la e,\n Hoi ka opua a Kahiki noho,\n Noho mai ea.\n\n\nA pau ka pule a Kawelo, unuhi ae ia ia Uhumakaikai mai ke kai ae, ua\nmake i ka pule a Kawelo. A paa ua ia nei o Uhumakaikai, hoopili mai la\no Kawelo ma ka aoao o ka waa, mai mua a hope i ua ia nei.\n\nI ka wa i make ai o Uhumakaikai, hiki mai la na elele kii o Kawelo mai\nKauai mai, na kona kaikuahine i hoouna mai. O Kaweloikiakoo a me\nKooakapoko, na elele nana i kii mai, no ke kaulana aku o ka ikaika o\nKawelo i Kauai. O ke kumu o keia kii ana mai ia Kawelo, o ke pai ana o\nAikanaka i na makua o Kawelo mai Hanamaulu ae. Ma keia pai ana a\nAikanaka i na makua, lawe ia ae la ka ai a me ka ia, a me na pono a pau\nloa, a noho wale iho la lakou aohe ai, hookahi ai o ka uku a me ka lia\no ke poo.\n\nI ka paa ana o Uhumakaikai ia Kawelo, holo mai la o Kaweloikiakoo me\nkekahi akua o Kawelo, o Kulanihehu ka inoa, holo mai la laua maluna o\nko laua waa, o ka laua ai, he mau uku, eha a kekahi, eha a kekahi. Hiki\nlaua i waenakonu o Kaieiewaho, i ka moana ma waena o Kauai a me Oahu,\nlalau iho la laua i na uku, a ai iho la, ma keia ai ana o laua, aole\nlaua i kaumaha ke \u2019kua, poina loa ia laua. Mahope o ka laua ai ana puni\niho la laua i ka ino, nolaila, lohi iho la laua, a ao ka po; noonoo iho\nla laua i ke kumu o keia ino, o ka poina o ke \u2019kua ia laua i ka wa a\nlaua e ai ana i ka uku. Nolaila, hoomanao ae la laua i ke \u2019kua ma keia\npule ana, penei:\n\n\n O akahi ka po, o alua ka po,\n O akolu ka po, o aha ka po,\n O alima ka po, o aono ka po,\n O ahiku ka po, o awalu ka po,\n O aiwa ka po, lele wale ka po.\n\n\nA pau keia pule ana, malie iho la ke kai, a holo mai la laua, a ao ae\nla ike mai la laua i ke kuahiwi o Kaala, manao laua i ka hiki i Oahu\nnei; ia kakahiaka a aui ka la, komo laua i Waikiki. A hiki laua i\nWaikiki, e noho ana o Kamalama; ninau aku la laua ia Kawelo: \u201cAuhea o\nKawelo?\u201d I mai o Kamalama: \u201cUa holo i ka lawaia, mai nehinei a po, mai\nneia po a ao, aole i hoi mai.\u201d Olelo aku la na elele ia Kamalama: \u201cI\nkii mai nei maua ia ia aia na makua la he make wale iho no koe, he uku,\nhe lia o ke poo, ka ai e noho la; no ka mea, ua lawe ae la o Aikanaka,\ni ka aina o Hanamaulu, i ka ai a me ka ia, nolaila, kii mai nei maua ia\nKawelo e holo i Kauai.\u201d\n\nKena ae la o Kamalama i kekahi mau kanaka, ia Kalohipikonui, a me\nKalohipikoikipuwaawaa, e kii ia Kawelo. He mau kanaka leo nui keia a\nelua, ina laua e kahea i Waikiki, ua lohe o Ewa, a ina i Ewa e hea ai,\nua lohe o Waianae, a oia ke kumu o Kamalama i hoouna ai ia laua, e kii\nia Kawelo.\n\nMamua o ko laua kii ana ia Kawelo, olelo aku o Kamalama: \u201cE hoopaa olua\ni ka inoa o neia mau kanaka mai Kauai mai, i ninau mai o Kawelo ua loaa\nia olua, a ike olua ia Kawelo i kahi e, hai aku olua, mai oi aku olua a\nkokoke.\u201d\n\nIa laua i holo ai, kahuli iho la laua, a lilo iho la laua i ke ka, i ka\nhoe, pela laua i apa ai, a poina iho la ka inoa o ua mau kanaka ala o\nKauai mai. A ike laua ia Kawelo, kahea aku la laua: \u201cE Kawelo e, ua pae\nmai ou mau makuakane mai Kauai mai.\u201d Ninau mai o Kawelo: \u201cOwai ea?\u201d I\naku laua: \u201cUa loaa no ia maua ka inoa, holo mai nei a kahi i kahuli ai,\nke ka, i ka hoe, ilaila no a poina, nalowale ka inoa; ua lohe aku la no\noe he makua, nau no e noonoo iho, eia maua ke hoi nei.\u201d Nolaila,\nhoopuka mai o Kawelo i kana olelo paha, penei:\n\n\n Holo ana nae hoi o Hikiula,\n O Hikikea i kepakepa o ka waa,\n Ohiki eli i kona lua,\n Aama holo i ka maloo,\n Paiea noho i ka mawae,\n Ka ula noho i ka naele,\n Ka puhi lapa i ke ale,\n Opule kai i ka lauli,\n Keke ka niho o ka halahala,\n Aloha mai nei Auau o Apehe,\n Na hoa noho o Ulalena e,\n Ku ana hoi kuu houpo e laua la,\n I ka wa kamalii\u2014e.\n He mea e ka pili\u2014e.\n\n\nI aku ua mau wahi kanaka nei: \u201cAohe inoa aa, he inoa okoa iho no.\u201d Paha\nhou mai ana o Kawelo, penei:\n\n\n Ku Kila i ke ahiahi,\n Moe ka puaa aaua,\n Kaumaha i ke \u2019kua ia Kaneikapualena,\n Akua mana o kuu kupunakane,\n Make ka ua me ka makani,\n Make ke kaikoo me ke kai pii,\n Holo aku la i ka moana,\n He uku ke o o na elele,\n O Kaweloikiakoo, o Koapoko,\n Muli o Malaia kuu makuahine,\n O laua nae paha kai uka\u2014e.\n\n\nAe aku la ua mau wahi kanaka nei: \u201cAe, o ka inoa ia ou mau makua, a me\nko akua pu no hoi, o Kulanihehu.\u201d No ka olelo ana aku a laua i ke \u2019kua,\nhuhu loa o Kawelo, a manao iho la e pepehi ia laua a make, i loaa ke\nkanaka a ke \u2019kua ona. Nolaila, alualu mai la o Kawelo ia laua mahope, a\nkokoke e loaa laua ia Kawelo, ia wa, hookomo laua i ko laua waa maloko\nmai o ke kuaau o Waianae, a ike o Kawelo, hahai mai la mahope o laua.\nMa keia hahai ana a Kawelo ia laua, ili iho la o Uhumakaikai i kuaau,\nno keia ili ana o kana ia, hoihoi hou oia i kona waa ma waho o ka\nhohonu. Lilo o Kawelo ilaila, hiki ua mau kanaka nei i Waikiki, hai aku\nla laua i ka pakele mai make ia Kawelo. I mai o Kamalama: \u201cUa olelo aku\nwau ia olua, mai hookokoke aku olua.\u201d Ia lakou e kamailio ana, pae mai\nla o Kawelo, o Maakuakeke, o Uhumakaikai, a lele ae la i kapa.\n\nKu ana o Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa,\nKauluaiole, Kaulupamakani, o keia poe a pau loa, me ka lakou mau ihe,\nhe poe lakou i ao ia i ka oo ihe. Ia wa, oo like lakou i na ihe ia\nKawelo, o Kawelo hoi, he wai auau ia nona. Ma keia oo ihe ana, olelo\nmai na elele o Kauai ia Kawelo: \u201cE! o ka hou e mai no ka oukou i ka ihe\na ku mai, make e iho, aole e hiki i Kauai.\u201d I aku o Kamalama: \u201cO ka wai\nauau ia.\u201d\n\nIa wa, ku mai la o Kaeleha laua o Kalaumeki, a hou i ka laua mau ihe ia\nKawelo, a pau ka laua o ana, kahea aku la o Kawelo ia Kamalama ma ka\npaha penei:\n\n\n E Kamalama iki,\n Kuu pokii e, kuu pokii,\n Lawe ia mai na wahi ihe\n Kuku ooi a kaua.\n\n\nLalau iho la o Kamalama ia Kapuaokekau a me Kapuaokahooilo, he mau ihe\nlaua. I aku o Kamalama ia Kawelo:\n\n\n E haka ko maka i kuu ihe,\n Imo ko maka la ku oe.\n\n\nElieli iho la kulana o Kamalama, a hou aku la i ka ihe ia Kawelo.\n\nI ka hou ana o ka ihe ia Kawelo, pa aku la i ka umauma, lele ae la i\nluna a haule aku la i kuaau ma waho loa, hopu hou o Kamalama i ka lua o\nka ihe, a hou ia Kawelo, alaila, paha mai o Kawelo, penei:\n\n\n Welelau lua ana ka ihe a Kamalama i kuu piko,\n He aina aku paha ka hope e.\n\n\nA pau ka oo ihe ana, hele aku la o Kawelo e auau i ka muliwai o\nApuakehau, a pau ka auau ana, hoi mai la a ka hale, kena aku la i ka\naipuupuu ana ia Puikikaulelehua, e lawe mai i ai, i ia. Lawe mai la ia\nhe kanaha umeke poi, he kanaha laulau puaa, ai iho la o Kawelo, a maona\nole, kii hou no e like me mamua, ai iho la o Kawelo a maona iho la.\n\nA pau ka ai ana, ninau aku o Kawelo i na makuakane mai Kauai mai:\n\u201cHeaha ka olua huakai o ka hiki ana mai i Oahu nei?\u201d I mai na\nmakuakane: \u201cI kii mai nei maua ia oe, aia ou mau makua la, ua kipaku ia\na noho i kahi e, aohe ai, aohe ia, hookahi ai o ka uku a me ka lia o ke\npoo. No ke kukui o ko ikaika i Kauai, nolaila, kauoha mai nei ou makua\nia oe e holo oe e kaua me Aikanaka, oia maua i kii mai la ia oe, e holo\nkakou.\u201d\n\nA lohe o Kawelo i keia olelo a na elele o Kauai mai, kahea aku la ia i\nkana wahine, ia Kanewahineikiaoha, e kii i kekahi hauna laau a ko laua\nmakuakane i Koolau, a Kalonaikahailaau. \u201cO ka hauna laau o Wahieloa kau\ne nonoi aku.\u201d Ae mai la o Kanewahineikiaoha. I aku no o Kawelo: \u201cMe\nkekahi kikoo pana iole mai, a me ke koi kua waa mai, i mea kaua na kaua\nia Aikanaka.\u201d A pau ka olelo a Kawelo i ka wahine, pii aku la o\nKanewahineikiaoha, a hala ka muliwai o Apuakehau, a me na niu o\nKuaakaa, i aku o Kawelo ia Kamalama: \u201cE ukali aku oe mahope o ka wahine\na kaua, i lohe ia na olelo ino a ko kaua makuahunowai.\u201d\n\n\n\n\n\n\nMOKUNA II.\n\nHOOMAKAUKAU O KAWELO IAIA IHO NO KE KAUA ANA IA AIKANAKA.\u2014KA HOEA ANA I\nWAILUA, KAUAI.\n\n\nOia ko Kawelo makuahunowai, o kana kaikamahine, o Kanewahineikiaoha, a\no ka Kawelo kumu no ia nana i ao i ke kaka laau, a me na ano kaua e ae.\nA no ka noho i Koolau, kena aku ai o Kawelo e kii i ka hauna laau, i ka\npana iole, i ke koi kua waa. Ma keia hele ana i Koolau, mamua o\nKanewahineikiaoha, mahope o Kamalama, aohe ike mai o ka wahine i ke\nkane opio, ma keia hele ana. Pela no laua i pii ai a hiki i Nuuanu,\nalaila, napoo ka la, iho mua aku la o Kanewahineikiaoha, a lalo auau\niho la, o Kamalama hoi pee iho la ia ma waho.\n\nMa keia hiki ana i ka hale, ua hele o Kalonaikahailaau mamua, e kapu\nawa ai no ke \u2019kua, he hale kapu ia i na wahine, aole e komo ia. Eia\nnae, o ka makuahine wale no ke noho ana, lele mai la ia uwe, ma keia\nuwe ana, lohe aku la ke kane, hoouna mai la ia i ke kanaka e ninau i ka\nuwe, hai aku la ka wahine, o ke kaikamahine o Kanewahineikiaoha. Hoi\naku la ke kanaka a hiki, hai aku la ia Kalonaikahailaau, a lohe ia,\nhoonoa ae la i ka pule a noa. Hoi mai la a hiki i ka hale, ninau aku la\nia i ke kaikamahine: \u201cHeaha ka huakai a kuu kaikamahine o ka hiki ana\nmai o ka poeleele, o ke \u2019kua lapu o ke aumoe nei la e?\u201d Hai aku ke\nkaikamahine: \u201cHe huakai, i kii mai nei au i kekahi hauna laau, oia o\nWahieloa, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.\u201d\nAlaila, oli mai o Kalonaikahailaau, penei:\n\n\n E o e ku ka hauna laau a kaua, i ko kane,\n He kolea ko kane, he wawae liilii,\n He ulili ko kane, he holoholo kahakai,\n Paia e ke kainui, e hina wale ana no,\n He nui pumaia ko kane, ku ikaika,\n He puhala ko kane, he aakiolea,\n Ku no ka laau a kaua i ko makuakane,\n He nui no mai luna a lalo,\n E pa ke Kona, aole e hina,\n E pa ka Moae, aole e hina,\n He hina nou no ke aalii ku makani, akapu.\n\n\nI aku o Kanewahineikiaoha: \u201cO na olelo au la ua loheia aku la no e kuu\nkane, aole e nalowale ia ia.\u201d I mai ka makuakane: \u201cHe keu ka ia o ka\npepeiao lohe, aia ia i Kona, eia kaua i Koolau nei, ua lohe aku la no\nka ia, kupanaha!\u201d I mai ke kaikamahine: \u201cAole e nalo i ke \u2019kua mana o\nkuu kane, o Kalanikilo, ua lohe ia.\u201d Ninau hou mai ka makuakane: \u201cHeaha\nka huakai nui a kuu kaikamahine o ka hiki ana mai, o ke ahiahi\npoeleele, o ke \u2019kua lapu o ke aumoe nei la?\u201d I aku ke kaikamahine: \u201cI\nkii mai nei au i kekahi mau kikoo pana iole a kaua, na maua me kuu\nkane, e holo maua i Kauai e kaua me Aikanaka.\u201d Alaila, oli mai la o\nKalonaikahailaau, penei:\n\n\n Makehewa ka mai o kuu kaikamahine,\n I ke kane pana iole,\n Pana i ka iole a ku ka hai-ai,\n Haawi mai na\u2019u na ka makuahunowai;\n Pana i ka iole a ku ka hai-ai,\n Nau na ka wahine e ai;\n Pana i ka iole a ku ka hai-ai,\n Na Kamalama, na ke kaikaina punahele;\n Pana i ka iole a ku ka hai-ai,\n Na Kakuhihewa kahi i noho ai.\n\n\nI aku ke kaikamahine: \u201cO neia mau olelo au, ua lohe aku la no kuu kane\ni keia mau olelo au, aole e nalowale.\u201d I mai ka makuakane: \u201cAia no a\nolelo oe ka\u2019u mea i hanau ai, alaila, lohe ia.\u201d Ninau hou mai ka\nmakuakane, o ke kolu, ia: \u201cHeaha ka huakai a kuu kaikamahine o ka hiki\nana mai?\u201d I aku ke kaikamahine: \u201cI kii mai nei au i ke koi kua waa a\nkaua, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.\u201d Ia wa\noli mai ka makuakane, penei:\n\n\n Makehewa no hoi ka mai o kuu kaikamahine,\n I ke kane kua waa la;\n Kua aku la i ka waa a waiho i ka nahele,\n Hoi ae la a ka puaa a ka holona,\n Pau i kalua,\n Loloa hewa ka huluhulu o ka mai i ke kane kua waa.\n\n\nMa keia olelo a ka makuakane pane hou aku o Kanewahineikiaoha: \u201cO neia\nmau olelo au, ua lohe ia aku la no e ia, aole e nalo.\u201d I mai ka\nmakuakane: \u201cAia kona lohe, a he kanaka o waho, e ku mai nei, alaila,\nnana e lawe aku a olelo.\u201d Ma keia olelo, ua lohe o Kamalama, a holo aku\nla ma kahi e, e pee ai, huli ia ae la o waho o ka hale, aole nae i loaa\no Kamalama.\n\nA wehe ae la kaiao, hoi mai la o Kamalama a hiki i Nuuanu, nana aku la,\ne pii mai ana o Kanewahineikiaoha, me ka makuakane, a me na kaikoeke, a\nme na mea a pau loa.\n\nHoi e aku la o Kamalama a hiki i Waikiki, a ku aku la ma kapa o ka\nmuliwai o Apuakehau. Alaila, paha mai la o Kawelo i na olelo a kona\nmakuahunowai i olelo ai ma Koolau, i kana wahine, o Kanewahineikiaoha.\nPenei ka paha a Kawelo:\n\n\n E o e ku ka hauna laau a kaua i ko kane,\n He kolea ko kane, he wawae liilii,\n He ulili ko kane, he holoholo kahakai,\n I paia e ke kai nui hina wale no,\n He nui pu maia ko kane, he ku ikaika,\n He puhala ko kane, he aakiolea,\n Ku no ka laau a kaua i ko makuakane,\n He nui no mai luna a lalo,\n E pa ke Kona, aole e hina,\n E pa ka Moae, aole e hina,\n E pa ka Hoolua, aole e hina,\n He hina no\u2019u no ke aalii ku makani,\n Ala pu me ka lepo o lalo.\n\n\nA pau ka paha ana a Kawelo, olelo, aku o Kamalama ia Kawelo: \u201cKulikuli!\nHe kanaka lohe no ka hoi oe, kena hoi oe ia\u2019u e hele i kela wahi\nmakamaka ole. E hoi ana au e ai he pololi ko\u2019u.\u201d Kena aku la ia i ka\nlaua aipuupuu ia Puikikaulehua, i ai, i ia, lawe mai la ia hookahi\nkanaha kualapaa, hookahi kanaha laulau puaa, ai iho la o Kamalama a\nmaona, hiki mai la ko laua makuahunowai me ka wahine. Ike mai la o\nKawelo ia lakou, paha mai la o Kawelo e like me na paha a ka\nmakuahunowai i Koolau, e like me na paha i olelo mua ia ma keia\nmoolelo. Mahope o ka paha ana a Kawelo, olelo aku o Kanewahineikiaoha i\nka makuakane, ia Kalonaikahailaau: \u201cAia hoi paha la, e olelo aku ana au\nia oe, aole e nele ka lohe o kuu kane, no ka mea, he \u2019kua ike kona o\nKalanikilo.\u201d I aku ka makuakane: \u201cAe, akahi no au a ike i ke kane lohe\no kau, ma Koolau e olelo ai, he lohe ana ko Kona nei.\u201d\n\nOlelo aku o Kanewahineikiaoha ia Kawelo, e ai lakou a maona, alaila\nkaka laau. Hoole mai o Kawelo, me ka olelo paa a Kawelo i ka wahine\npenei: \u201cE lepo nui auanei he puaa kalua.\u201d\n\nMa keia olelo a Kawelo, ukiuki iho la ka makuahunowai, alaila, olelo\naku la ia Kawelo, e kaka laau e mamua, e like me ka Kawelo olelo. Kena\naku la o Kalonaikahailaau, i kana keiki, ia Mauiakekai, e ku ae me\nKawelo e kaka laau ai. A lohe o Kawelo i keia kena a kona makuahunowai\nia hai, paha aku la oia penei:\n\n\n O ke kumu o ka haumana,\n Hele ae i waho e-a.\n\n\nEia ko Kawelo manao ma keia olelo ana, he manao no kona, oia no o ka\nmakuahunowai, no ka mea, ua ukiuki loa ia i kana mau olelo inoino ia\nia. A no keia paha a Kawelo, ua piha loa o Kalonaikahailaau i ka huhu\nia Kawelo, nolaila, ku ae la ia me kana laau palau, o Wahieekaeka, ka\ninoa. Ku lakou la ekolu, ku o Kawelo hookahi. E kakii mai ana o\nKalonaikahailaau i kana laau, e hue lepo ae ana o Kawelo i kana laau,\npa no ma ka aoao o Kalonaikahailaau waiho i lalo, a kapalili aku la ka\nmanea o ka wawae, alaila, paha o Kawelo penei:\n\n\n Ke lawelawe la nae hoi,\n A make aku la oe ia Kuikaa,\n Ia Hookaa, ia Kaakua, ia Kaaalo,\n E ike auanei oe i ka nao hoopai a Malailua.\n Ka laau e wali ai ko papa auwae,\n E oki ai o ka nao hoopai,\n E ike auanei oe apopo,\n I ka moa i hanai ia i ka la e!\n A puupuu ka lepo,\n A akaakaa ka hulu,\n Me he moa kau uwahi la,\n A eina ka hulu,\n Hookahi no peku ana a ka moa-mahi,\n Puko ana\u2014puko ana!\n\n\nHele mai la o Kanewahineikiaoha a nini i ka wai, ia Kalonaikahailaau, a\npohala ae la, alaila, olelo aku la ia Kawelo, penei: \u201cO ka hahau ana\niho la no ia o ka laau, aohe wahi i koe ia oe.\u201d\n\nMahope o keia, kena aku la o Kawelo ia Kamalama, Kalaumeki, Kauluiki\nma, e holo i Puuloa e noi i waa ia Kakuhihewa, ke \u2019lii o Oahu nei ia\nwa. A hiki lakou i Puuloa, ninau mai o Kakuhihewa: \u201cHeaha ka oukou?\u201d I\naku o Kanewahineikiaoha: \u201cI kii mai nei makou i mau waa no makou.\u201d\nNinau hou mai o Kakuhihewa: \u201cI waa aha?\u201d \u201cI waa no Kawelo e holo ai i\nKauai, e kaua me Aikanaka.\u201d A lohe o Kakuhihewa, haawi mai la ia i mau\nwaa no Kawelo e holo ai, no ka mea, e noho ana no o Kakuhihewa me ka\nmakau ia Kawelo, o kipi ia ia, nolaila, haawi i waa no Kawelo e holo\nai, i noho i Kauai.\n\nA loaa na waa, he mau kaulua, hoi mai la lakou a pae ma Waikiki,\nhoomakaukau ka holo, a holo no ia la, ia wa, hoolaau mai o Kou kekahi\nwahine a Kawelo e holo pu i Kauai, hoole aku o Kawelo. Holo aku la\nlakou mai Waikiki aku a Waianae, pae lakou ma laila, kukulu iho la\nlakou i ka heiau no na akua o Kawelo, a paa ka heiau, houluulu ae la o\nKawelo i na akua ona. Eia na akua, o Kaneikapualena, a me Kulanihehu.\nKaikai ae la o Kawelo i na akua ona, a luna o ka heiau, paha aku la,\npenei:\n\n\n E Kaneikapualena.\n E ku e hele kaua i Kauai,\n A ulu a noho, a noho a ulu.\n\n\nMa keia paha ana a Kawelo, kolili ana ka hulu moa i luna o ka lae o ke\n\u2019kua ona; paha hou aku la ia:\n\n\n O kuu akua mana no hoi,\n Mai o\u2019u kupuna mai,\n E Kulanihehu, e ku,\n E hele kaua i Kauai\u2014a,\n Makau iho la keia akua,\n O ua akua mana ole nei o\u2019u\u2014a,\n Mai o\u2019u kupuna mai\u2014a.\n\n\nAlaila, hopu iho la o Kawelo i ka laau ana ia Kuikaa, a paha aku la,\npenei:\n\n\n A make aku la oe ia Kuikaa,\n Ia Hookaa, ia Kaakua, ia Kaaalo,\n E ike auanei oe i ka nao hoopai a Malailua.\n I ka laau e wali ai ko auwae,\n E oki ai o na ka hoola,\n E ike auanei oe apopo,\n I ka moa i hanai ia i ka la,\n A puupuu i ka lepo,\n A akaakaa ka hulu;\n Me he moa kau i ka uwahi,\n A eina ka hulu,\n Hookahi no pekuna au a ka moa i mahi la,\n Puko\u2014a, puko\u2014a.\n\n\nA pau keia paha ana a Kawelo, ia ahiahi, holo lakou mai Waianae aku a\nwaena o ke kai o Kaieiewaho, mawaena o Waianae a me Kauai, hu mai la ke\naloha o Kawelo ia Kou, ka wahine ana i waiho ai ma Waikiki; nolaila,\npaha mai la o Kawelo, penei:\n\n\n Aloha Kou e, Aloha Kou,\n Ke aloha mai nei Kou ia\u2019u,\n Ka hoa hele i ka makani,\n I ka apaapaa anu o Ahulu nei,\n E ualo mai ana ia\u2019u na niu o Pai,\n E enaena mai ana i kuu maka,\n Ke aa o Kuamanuunuu\n Ii au e kii, e kui, e lei\u2014e,\n Na akulikuli papa o Huia nei la,\n E ualo mai ana ia\u2019u\u2014e.\n\n\nMa keia paha a Kawelo, pane aku o Kamalama: \u201cUa ike no ka oe he aloha\nwahine kou, e noho ia aku nei no e oe, owau no la ke holo e kaua me\nAikanaka.\u201d\n\nMa keia olelo a Kamalama, manao iho la o Kawelo, he olelo huhu kela a\nKamalama, nolaila, paha aku la ia penei: \u201cKo\u2019u ike la hoi auanei he mea\nhewa ia nou?\u201d\n\nMa keia holo ana a lakou i Kauai, ike mua ia mai la o Keolewa i ka lele\nmai, iloko o ke ao, alaila, paha aku la o Kawelo:\n\n\n Eia o Keolewa i ka ihu o ka waa e,\n Eia o Keolewa i ka ihu o ka waa e.\n\n\nIa wa, pane mai na makuakane mai Kauai mai, o ia o Kaweloikiakoo ma:\n\u201cWahahee oe e Kawelo. O ka makou moana no keia e holo ai me ou makua,\nmai ke ahiahi a ao a awakea, ike ia aku o Keolewa i ka lele mai me he\nmanu la i luna.\u201d Ma keia holo ana a lakou, wehe mai la kai ao o ke\nkakahiaka nui, ike aku la lakou ia Keolewa e lele mai ana i luna, a o\nka puu hoi o Kalanipuu e au mai ana i ke kai. Alaila, apono aku laua i\nka olelo a Kawelo; ma keia holo ana, kupono lakou i waho o Hanamaulu,\nolelo aku ua mau makuakane nei ia Kawelo:\n\n\n E Kaweloleimakua,\n E pae\u2014e, e pae\u2014e,\n E kama hanau a ka lapa o Puna,\n Na maka o Haloa i luna,\n Kuu haku, kuu alii.\n E Kaweloleimakua,\n Kuu haku, kuu alii.\n\n\n\u201cI o\u2014e, i o\u2014e.\u201d I mai ia Kawelo: \u201cE pae kakou i anei, ike i na makua,\nna kaikuaana, kahu i o a hele i ke kaua.\u201d\n\nAlaila paha mai o Kawelo i kana olelo paha, penei:\n\n\n E Kamalama iki kuu pokii,\n I Wailua ka ihu o na waa e\n I Wailua, e.\n\n\nA lohe o Kamalama i keia olelo a Kawelo, hoihoi ae la ia i ka ihu o na\nwaa i Wailua, holo aku la lakou a hiki i Wailua, lana pono iho la lakou\nmakai o ke kulanakauhale. Alaila, paha aku la o Kawelo i kona kaikaina,\nia Kamalama, penei:\n\n\n E Kamalama iki kuu pokii,\n E kei ka noho,\n E hume ka malo,\n E ai ka ai me ka ia.\n\n\nA lohe o Kamalama i keia olelo a Kawelo, kena ae la ia ia luna o na\nwaa, e ai; ai iho la lakou a maona. Ia lakou e lana ana ma kai o\nWailua, ike mai la na kanaka o luna o ka puu o Nounou i keia mau waa\nnui e lana nei, hoala aku la lakou ia Aikanaka. A ike o Aikanaka,\nhoouna mai la ia Kaehuikiawakea kana kukini mama loa, olelo mai la o\nAikanaka ia ia: \u201cE iho oe e nana i keia mau waa, ina he waa kaua, e pae\nmai no i uka, eia iho no Kuahulu a me Onionikaua i lalo, na pukaua,\nkaua iho no. Ina hoi he mau waa makaikai e pae mai no, eia iho no o\nKuahulu a me Onionikaua, aia ia laua ka ai, ka ia, ke kapa, ka malo, ka\nhale.\u201d Alaila, holo aku la o Kaehuikiawakea, a hiki i kahakai, au aku\nla ia. Ia ia e au aku ana, ike mai la o Kamalama, alaila, paha mai la\nia Kawelo penei:\n\n\n E Kaweloleimakua,\n E pae\u2014e, e pae\u2014e,\n Kama hanau a ka lapa o Puna,\n Na maka o Haloa i luna,\n Kuu haku, kuu alii.\n\n\n\u201cI o\u2014e, i o\u2014e,\u201d mai la o Kawelo.\n\nPane mai o Kamalama: \u201cI ke kanaka a ke \u2019kua o kaua, eia la, ke au mai\nnei.\u201d I mai o Kawelo: \u201cO kau kanaka no ia o ka manao ana aku, o ko kaua\npokii, o Kaehuikiawakea.\u201d\n\nA hiki o Kaehuikiawakea i na waa, pii aku la a hiki i luna, ninau aku\nla: \u201cHe mau waa aha keia?\u201d I mai o Kamalama: \u201cHe mau waa kaua.\u201d Olelo\nhou mai o Kaehuikiawakea: \u201cA kaua, owai ka pukaua?\u201d Olelo mai o\nKamalama: \u201cOwau no.\u201d Ninau hou ua wahi kanaka nei: \u201cAuhea o Kawelo?\u201d\n\u201cAia no i Oahu.\u201d Ninau hou kela: \u201cA heaha hoi keia opeope nui i luna o\nka pola o na waa?\u201d \u201cO ko makou mau wahi ukana no,\u201d pela aku o Kamalama.\n\nAlaila, ku ae la o Kaehuikiawakea, a keekeehi iho la i luna o ka\nopeope, me ka olelo iho i ka opeope nui. Ninau aku la ia ia Kamalama:\n\u201cPehea kakou e kaua ai?\u201d I mai o Kamalama: \u201cE pae makou a uka, alaila,\nhapai oukou i na waa o makou a kau i uka, alaila, hele makou e auau, a\nhoi mai, alaila, ai a maona, puali na malo a paa, alaila, ia wa kakou e\nkaua ai.\u201d Ae aku la o Kaehuikiawakea, me ka olelo aku ia Kamalama,\n\u201cAole e pau ke aho ia oukou, no ka mea, ua noho aku la no o Kawelo, ka\nmea i kaulana mai i ka ikaika.\u201d Mahope o keia mau olelo ana, hoopuka\naku oia i kana olelo hoonaukiuki ia Kamalama, penei: \u201cE hoi hou oukou i\nOahu, aole keia o na waa e kii mai ai e kaua ia Kauai nei.\u201d\n\n\n Aia he waa nui,\n He waa iki, he waa loa,\n He waa poko,\n Alaila, kii mai e kaua ia Kauai nei.\n\n\nIa laua e kamailio ana i luna o na waa paa mai la o uka i na kanaka, me\nna pukaua elua, oia o Kuahulu a me Onionikaua. O na koa malalo o laua,\nelua lau kanaka ka nui, aole i helu ia na wahine me na keiki.\n\nA pae lakou i ke one, anehe mai na kanaka e kaua, i aku o\nKaehuikiawakea: \u201cAlia e kaua, e hapai kakou i na waa a kau i ke one\nmaloo, hele lakou nei e auau a hoi mai, ai a maona, puali na malo a\npaa, alaila, kaua kakou.\u201d Ae mai la na kanaka, a me na pukaua. Hapai ae\nla lakou i na waa me ke amo i luna o na hokua, maloko a mawaho o na\nwaa; o Kawelo, a me Kamalama, na mea a pau loa, eia no i luna o na waa\nkahi i noho ai.\n\nAlaila, ninau malu aku la o Kawelo ia Kamalama: \u201cEia kakou i hea?\u201d Pane\nmalu mai o Kamalama: \u201cEia kakou i ke one maloo, me ka mauu kuku.\u201d I hou\nmai o Kawelo ia Kamalama: \u201cE hoi ae oe ma kuu mau wawae.\u201d Hoi ae la o\nKamalama a ma na wawae, huki ae la i ka piko o ke kaula i paa ai i ka\nopeope ia, a hemo ae la o Kawelo. Ia wa ala mai la o Kawelo me kana\nlaau palau o Kuikaa. A ike na kanaka a pau e hahai ana ma waho o na waa\nia Kawelo, kahea ae la lakou me ka leo nui: \u201cE, make oukou! Eia o\nKawelo ke ku nei i luna o na waa!\u201d A lohe na kanaka, nana ae la a ike\nia Kawelo, kiola iho la i na waa i lalo, a pepe iho la kekahi poe he\nnui wale, a o kekahi poe hoi, no ka makau nui loa ia Kawelo, aole e\nhiki ke holo. Nana aku la o Kawelo ia Wailua, ua inoino ke one, ua\nmalualua, ua kahawai, ua aa, alaila, paha aku la o Kawelo i kona ike\nana aku i na kanaka, me he haki la a ka nalu, penei:\n\n\n He mea e nei la kaikoo nui o kai,\n Ke auau nei ka moana,\n He kai paha no Kahinalii,\n Ua ku ke a, ka halelo,\n Ke ahua pohaku i Wailua nei la,\n O ua one maikai nei,\n Ua malualua, ua kahawai,\n I ka pohaku o Kauai,\n O Kauai nui moku lehua,\n Aina make kau aloha ole,\n Pili makamaka ole ia Kawelo nei la.\n\n\nA pau keia paha ana, paha hou aku la no o Kawelo:\n\n\n Pueo\u2014e, Pueo\u2014e,\n Pueo opili i ka ua,\n Pueo kanikani i ka ua,\n Pa na\u2019u na Kawelo,\n Na ke koa i ke awakea,\n He kaha pue wai no Wailua,\n Ke alo hiki i Kaupea,\n Kuhi au ka luhi kaua,\n O Onionikaua.\n Pau na kanaka i ka lae one,\n He loaa i loko o Kuikaa,\n Ke poo kapu o Hihimanu,\n Nau na kui\u2014e;\n Nau na kui\u2014e.\n\n\nO ka poe a pau i makau ole ia Kawelo, pau loa lakou i ka make i ka laau\npalau a Kawelo, ia Kuikaa. A make kekahi aoao ia Kawelo, hio ae la na\nwaa, ia hio ana, e hahau hou iho ana o Kawelo i kana laau palau i\nkekahi aoao, pau loa i ka make. Ma keia make ana, ua make na pukaua\nelua e noho ana i Wailua. Ia wa, hoouna o Kawelo ia Kamalama, ke\nkaikaina, na keiki, o Kaeleha, Kalaumeki, o Kauluiki ma.\n\n\n\n\n\n\nMOKUNA III.\n\nHOOMAKA KE KAUA A KAWELO ME KO KAUAI POE.\n\n\nA lohe o Kamalama i keia olelo a Kawelo, hoonoho iho ia ekolu mahele\nkaua. O Kaeleha, a me kekahi mau koa Ulu ma kekahi aoao o ka waa kaua;\no Kalaumeki a me kekahi mau koa Ulu ma kekahi aoao; o Kamalama i waena\no ke kuamoo kaua. I ko lakou kaua ana, aole o lakou mea i make, eia\nnae, ua komo ka makau i loko o Kauluiki ma, i na koa o Kauai. Nolaila,\nhaalele iho la lakou i ke kaua ana, hoi aku la a na waa o lakou.\n\nNinau mai o Kawelo: \u201cPehea ke kaua?\u201d Olelo aku ua poe Ulu nei: \u201cAohe\npono i koe, haalele aku nei makou, aneane e hee mai ko kaikaina a me au\nkeiki i kela aoao. Nolaila, hoi mai nei makou e hai aku ia oe, o na waa\nno o kakou a lana aku i kai, alaila, nana aku o ka hoi mai o ko\nkaikaina, me au keiki, aka, i make mai, hoi no kakou i Oahu.\u201d\n\nA lohe o Kawelo i keia mau olelo a ka poe Ulu, koo aku la kona mau\nwawae i ka moena a paa, paa ae la hoi na lima, hakahaka o loko o ka\nmaka moena, nana mai la o Kawelo ma laila. Ike aku la ia i ke koa o\nkona kaikaina, o Kamalama, a me na keiki, aneane e auhee kela aoao,\nmahalo aku la ia i ke koa o lakou. A mahope, ike aku la ia e luku ana o\nKamalama ma i kela aoao, a o ke koena i koe, e holo aku ana i luna o ka\npuu o Nounou.\n\nAia hoi i luna o ka puu o Nounou, o Aikanaka ke \u2019lii, a me Kauahoa, ke\nkoa ikaika o Kauai. Nolaila, manao iho la o Kawelo, o make o Kamalama\nia Kauahoa, nolaila, paha aku la ia, penei:\n\n\n Pau iki, pau nui,\n Pau loa, pau poko,\n Pau a\u2019u lehua i ka manu,\n Ke aina mai la e ka manu.\n Na pua lehua i aina e ka manu a koe koena,\n Kalohe ua kamalii la, ko lelehu,\n Lehulehu mai la ke one,\n Hopu i ka papa hee i ka nalu,\n Kakala e Kamalama,\n O oe la ke koi, owau ka helu ai,\n Pau ka pili, ele ka ai i ka maha,\n O\u2014e ohi ka pili,\n I lalo kuli o Kamalama,\n Pau ana ka ai i ke poho,\n Mo ka ihu i ka iliohae,\n Hae ka puaa i kona kahu,\n Hae ka mano i ke kala,\n Hae ka puhi i ka maunu,\n Eueu kolea i ka pupua,\n Pelua kuli, hana a noho,\n Ia Kuahilau ka luahi a kaua,\n Kaa i ke oho, helu papalua,\n He la koa, he la hee,\n He la malu nei e Kamalama,\n Ke lolelua nei ka ihe i ka lima,\n Ke kui nei ka ihe i ka pali lehua,\n Moa keiki, kuku ka heuheu\n Okala ka hulu o ke kea i halala,\n He pukoa wawahi waa o Kamalama no Wailua nei,\n Hoouka ia i na koa,\n Hee kuamoo me ka huna lewa,\n Auhee liilii, ioio moa i ka nahele\n I ka li a ke auhee nui,\n E ao ka loko e Kamalama,\n Aia mai ka maha laau\n O ka oa o Mamalahoa.\n O kauwila o Puukapele,\n O ka hapupue o Haalelea,\n O kee la o Kalalau,\n I wai auau no Kamalama,\n E Kamalama e kuu pokii, e hoi.\n\n\nMa keia paha a Kawelo, hoi mai la o Kamalama a me Kaeleha ma laua o\nKalaumeki, a hiki lakou i kahi o Kawelo ma, ninau mai la o Kawelo:\n\u201cPehea ke kaua?\u201d I aku o Kamalama: \u201cUa pau o Kuahulu ma i ka make, a o\nna kanaka i koe, oia no kela e pii la i ka puu o Nounou, a o ka\nhoahanau no o kaua ke koa nui o luna i koe, o Kauahoa.\u201d\n\nA lohe o Kawelo i keia olelo a kona kaikaina, maopopo iho la ia ia he\nhoopunipuni o Kauluiki ma, manao iho la ia he poe koa hohe wale,\nnolaila, paha aku la o Kawelo, penei:\n\n\n Aole hoi no oukou kahi aloha,\n No ka pohaku i kaa aku nei;\n Komo hewa ko\u2019u waa,\n Pau hewa ka\u2019u ia me ka\u2019u ai,\n Pau hewa ko\u2019u kapa me ko\u2019u malo.\n Kai no he koa no ka la nui,\n Aole he koa no ka la iki;\n Wahawaha i ka laau nui,\n He iki hoi ke kihapai,\n O ka noho ana ka ia Kauai,\n Noho i kalukalu o Puna,\n Lilo Puna ia Kaeleha,\n Lilo Kona ia Kamalama,\n Lilo Koolau ia Kalaumeki,\n Pau ka aina i na koa,\n Mihi i ka hune e Kauluiki ma.\n Aloha i ka hoi wale e na pokii e,\n Nele e na pokii i ka aina ole la.\n\n\nA lohe o Kauluiki ma, pane aku la lakou: \u201cKa! E aho no ka hoi ka noho\nana me Kakuhihewa, he ai i kalo moa, he ole loa ka hoi ka holo ana mai\nnei me Kawelo. Ua pau ka aina i na koa, o ke aha la ka kakou?\u201d Nolaila,\nmanao iho la lakou e hoi i Oahu nei.\n\n\n\n\n\n\nMOKUNA IV.\n\nE PILI ANA NO KAEHUIKIAWAKEA.\u2014NO KAIHUPEPENUIAMOUO A ME MUNO.\u2014NO\nWALAHEEIKIO A ME MOOMOOIKIO.\n\n\nIke iho la o Kaehuikiawakea, ua make na pukaua o lalo o Wailua, pii aku\nla ia i luna o ka puu o Nounou, e hai aku ia Aikanaka i ka make o na\npukaua a me na kanaka o lalo. Ma keia pii ana o Kaehuikiawakea i luna o\nka puu o Nounou, ike aku la o Kawelo, a paha aku la ia ia Kamalama:\n\n\n E Kamalama iki kuu pokii,\n Kuu pokii e, kuu pokii.\n\n\nO mai la o Kamalama: \u201cO.\u201d I aku o Kawelo: \u201cE alualu aku oe i kahi pokii\no kaua, a wehe mai oe i kahi malo, a wawau aku oe ma ka aoao, a hookuu\naku.\u201d A lohe o Kamalama, alualu aku la ia, a loaa o Kaehuikiawakea,\nalaila, kahea aku la: \u201cA make! A make!! A make oe e Kaehuikiawakea!!!\u201d\nMa keia mau leo puiwa a Kamalama, ua makau loa o Kaehuikiawakea, a\nkokoke loa e pau kona mama. A hiki o Kaehuikiawakea i luna o ka puu o\nNounou, lalau aku la o Kamalama, kaili ae la i ka malo, a wawau mai la\ni ka aoao, a hookuu aku la. A hiki o Kaehuikiawakea i mua o Aikanaka,\nhuli iho la i lalo kona alo. Ninau mai la o Aikanaka, penei: \u201cA hua a\npane! A pane ka waha, he hoolono ko onei.\u201d\n\nI mai o Kaehuikiawakea: \u201cUa pau loa kakou, aohe kanaka i koe, ua pau\nloa i ka make.\u201d Ninau aku o Aikanaka: \u201cOwai na waa?\u201d \u201cO Kamalama ka hai\nmua ana mai i kai, i ka pae ana mai i uka, o Kawelo ka keia ope nui e\nwaiho nei.\u201d\n\n\nKAIHUPEPENUIAMOUO A ME MUNO.\n\nHe mau koa keia no Aikanaka, i luna o ka puu o Nounou kahi i noho ai.\nIa Kaehuikiawakea e olelo ana ia Aikanaka, ku ae la o Kaihupepenuiamouo\na me Muno, a iho aku la me ko laua mau lau kanaka elua. A hiki lakou i\nlalo, kaua iho la me Kamalama, a pau loa iho la lakou i ka make ia\nKamalama ma. A koe aku la o Kaehuikiawakea, hoi aku la ia a luna o ka\npuu o Nounou, olelo aku la ia ia Aikanaka: \u201cUa pau loa na kanaka i ka\nmake, a owau wale no koe. Aohe no kela he kaua o lalo, he ahi maoli no.\nIna e hou mai o Kamalama i ka ihe ana, he umi kanaka e ku i ka pahu\nhookahi ana, alaila maalili ka ihe.\u201d\n\n\nWALAHEEIKIO A ME MOOMOOIKIO.\n\nIa Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia mau koa elua\na liki i ke kaua me Kamalama. Iho aku la laua me ko laua mau kanaka,\nhookahi lau.\n\nKaua iho la lakou, me Kamalama, Kaeleha, Kalaumeki, he mau kanaka\nikaika loa laua ma ke kaua ana. He pololei ka laua ihe ke o, aole e\nhala, he kuku ka ihe, he ku ka puamauu, ka naonao, ka nalo, ka ukulele.\nMa keia kaua ana, ua pau loa na kanaka i ka make, a koe no ua mau wahi\nkoa nei, a hoomau no laua i ke kaua me Kamalama. Ma keia kaua ana, ua\npa ka lima o Kaeleha i ka laau, a emi hope mai la, a hoomau aku la o\nKamalama me Kalaumeki i ke kaua, a mahope emi mai la o Kamalama, a\naneane no e make, i na wahi koa.\n\nA ike o Kawelo i ka nawaliwali o Kamalama, a i ke koa o Kalaumeki\nalaila, paha mai la o Kawelo, penei:\n\n\n Ia hookaa o Kalaumeki i hope,\n Pohu ke kai, malino ke au,\n Hoolana ka waa i ke po\u2019i,\n Nalo koli\u2019a ka puu o Kamae,\n I ke ehu o na wawae,\n Ku aku la i ke kai,\n O ua koa nui nei, o Kamalama.\n\n\nA lohe o Kamalama i keia paha a Kawelo, huhu iho la o Kamalama, a hoi\naku la. Ike mai la o Kanewahineikiaoha i ka hoi ana o Kamalama, olelo\naku la ia ia Kawelo: \u201cE, ua huhu paha ko kaikaina ia oe, ei\u2019 aku la ke\nhoi mai la.\u201d A ike o Kawelo, paha aku la ia penei:\n\n\n Ea mai ana ke ao ua o Koolau,\n Ea mai ana ma Nihoa,\n Ma ka mole mai o Lehua,\n Ua iho la pulu ke kahawai,\n Pulu a\u2019u lehua i ka makoa,\n Kahe ka wai ke hanini nei i kai,\n He mea e nei wai nui o uka.\n Ke o nei ka leo o ka pihaa,\n Na kuu kaikaina punahele\n Na ke koa nui, o Kamalama,\n E Kamalama kuu pokii e,\n Hoi mai, kamau lia.\n Nolaila paha ka ikaika ole.\n\n\nA lohe o Kamalama i keia paha a Kawelo, huli aku la ia e kaua hou, a\nloaa aku la o Kalaumeki, kaua iho la lakou, a hee o Kamalama ma, a no\nkeia hee ana, ua hiki ke kaua i ke alo o Kawelo. A hiki o Walaheeikio i\nmua o Kawelo, paha aku la o Kawelo, penei:\n\n\n Aia hoi ha kau wahine o kuu kaikuahine,\n O ka hanai a Malaiakalani,\n O kau wahine ia, e\u2014a?\n\n\nHoole mai la o Walaheeikio ia Kawelo: \u201cAole paha nau e haawi mai ka\nwahine a ke koa; o oe no ka makou a make ae, hai no o Aikanaka ia oe i\nluna o ka lele, puni no o Kauai nei ia makou, ai no i kalo moa.\u201d\nAlaila, paha hou aku la o Kawelo, penei:\n\n\n E o la hoi e uhai ka maka o ko ihe,\n Alaila, pahu mai ia Kawelo.\n\n\nI aku o Walaheeikio: \u201cAole paha e uhai ka maka o ka\u2019u ihe ia oe, no ka\nmea, o oe no e ku mai nei, o ka hakala hale, ua like, aole e hala keia\nihe ia oe ke pahu aku.\u201d Alaila, paha hou o Kawelo, penei:\n\n\n E o la hoi e hou mai ua ihe au,\n A kai ae i ka pola o ka malo,\n A ku aku i ka lepo nui,\n Hoi aku a lohe o Aikanaka,\n Kahi i noho ai ia Kauai nei,\n He mai nui nou ka hilahila.\n\n\nA lohe ua wahi kanaka nei, hou mai la ia i kana ihe, a ike o Kawelo,\nhoaka ae la ia i ka ihe i ka pola o ka malo, a ku aku la ka ihe i ka\nlepo, aole ia Kawelo, hilahila iho la, a holo aku la. Ma keia holo ana\no Walaheeikio, mai ke alo aku o Kawelo, hahau aku la o Kawelo i kana\nlaau ia Kuikaa, a make iho la o Walaheeikio.\n\nMake kela koa, koe o Moomooikio, alaila, paha aku o Kawelo, penei:\n\n\n E Moomooikio\u2014e,\n Eia kau wahine o kuu wahine,\n O Kanewahineikiaoha,\n O kau wahine ia, e\u2014a?\n\n\n[Maanei ua like na olelo ana me ko kela koa, me ko Walaheeikio,\nnolaila, e waiho i ke kakau ana maanei.]\n\nA make iho la o Walaheeikio a me Moomooikio ia Kawelo holo aku la o\nKaehuikiawakea a hiki i luna o ka puu o Nounou, olelo aku la ia\nAikanaka, i ka make o keia mau koa elua. I mai la o Aikanaka: \u201cAkahi a\nkomo ke anu ia\u2019u, ua naha aku la ka hale e malu ai.\u201d\n\n\n\n\n\n\nMOKUNA V.\n\nNO KAHAKALOA.\u2014KONA MAKE ANA MA O KAWELO ALA.\n\n\nIa Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia koa o\nKahakaloa a paha, e olelo ana, aole e pakele o Kawelo ia ia. Wahi a\nKahakaloa: \u201cI nahea ka Kawelo ao ana i ke koa, a kakou i noho iho nei a\nholo aku nei i Oahu, a moe aku la i ke kaikamahine a Kalonaikahailaau;\nina o kana hauna laau a na ka makuahunowai ona, aole ia e pakele ia\u2019u.\nNo ka mea, ua kaua no maua me ka makuahunowai ona, ua koele na laau a\nmaua, aohe make, aohe make.\u201d A pau ka olelo ana a Kahakaloa, iho mai la\nia me kanaha kanaka elima, a hiki ia i lalo, kaua iho la lakou.\n\nLuku mai la o Kamalama i na kanaka a pau loa, a koe o Kahakaloa, ike\naku la o Kawelo ia Kahakaloa, paha aku la ia penei:\n\n\n O ka-haka-nui, o ka-haka-iki, o ka-haka-loa,\n O ka-haka-kau aipu,\n Keia la paha e\u2014a?\n\n\nI mai o Kahakaloa ia Kawelo: \u201cAole paha i olelo ia mai ko\u2019u inoa o\nKa-haka-kau-aipu; o Kahaka alii o Kauai nei ko\u2019u inoa.\u201d Ia wa, ku like\nlaua, ku o Kawelo me kana laau o Kuikaa. Ku no hoi o Kahakaloa me kana\nlaau palau, a hoala i na laau palau a laua, kakii mai la o Kahakaloa i\nkana laau palau, a loaa iho la ka a-a o Kawelo, newa aku la ia. Ia wa,\ne hue lepo ae ana o Kawelo i kana laau, o Kuikaa, moku kahi manamana\niki o ka wawae, ma ia aoao no, moku ka ili manamana iki o ka lima, ma\nia aoao hookahi no, moku ka welelau o ka pepeiao.\n\nMahope o laila, haule iho la o Kawelo i lalo, a waiho iho la. A waiho o\nKawelo i lalo, olelo aku o Kaehuikiawakea ia Kahakaloa, e hahau hou iho\noe i laau hou, i make loa o Kawelo, eia no la ke aa mai nei na maka. A\nlohe o Kahakaloa i keia mau olelo, pane mai la ia:\n\n\n Ua make he laau na ka ui.\n Hookahi no laau a ka ui make,\n O iho auanei a hiki i lalo i o Milu,\n I aku i hahau alua ia e Kahakaloa.\n Make ai ke koa nui o Kawelo.\n\n\nI aku o Kahakaloa ia Kaehuikiawakea: \u201cE hoi kaua e ai a maona, alaila,\niho mai au e hoomake i kuu luahi;\u201d alaila, hoi aku la laua. A hiki laua\ni luna o ka puu o Nounou, olelo aku la o Kahakaloa: \u201cUa make o Kawelo\nia\u2019u. I hoi mai nei au e ai a maona, iho hou aku e hoomake i kuu\nluahi.\u201d A lohe o Aikanaka, hoolale ae la ia i kana mau aipuupuu elua,\nia Kapinaonuianio, a me Nioiwawalu, elua laua, puholo i ka moa a\nKahakaloa. A ike aku la o Aikanaka, ua moku ka manea uuku o ko\nKahakaloa wawae, ninau aku la ia: \u201cI aha ia kou manea i moku ai?\u201d I aku\nla o Kahakaloa: \u201cAe, moku no ia wahi, he kihikihi aia i waho.\u201d Ninau\nhou o Aikanaka: \u201cKo manamana lima iki hoi, i ahaia?\u201d \u201cAe, moku no ia\nwahi, he wahi peleleu aia i waho.\u201d \u201cKo pepeiao?\u201d \u201cAe, moku no he\nmanamana aia i luna loa.\u201d\n\nA moa ka moa, ai iho la o Kahakaloa a maona, pau ae la ka ai o ka\numeke, papale iho la o Kahakaloa i ka umeke i ke poo, a iho aku la. A\nhiki i lalo, ike mai la o Kamalama, alaila, olelo aku la ia ia Kawelo:\n\u201cHe kanaka ohule, e iho mai nei, hinuhinu launa ole ka lae.\u201d I aku o\nKawelo ia Kamalama: \u201cAole paha ia he ohule, o Kahakaloa, hoi aku la ai\na maona, pau ka ai o ka umeke, kau iho la i ka ipu i ke poo, nolaila ka\nhinuhinu.\u201d\n\nA hiki o Kahakaloa i mua o Kawelo, nana aku la ia ia Kawelo e noho mai\nana i luna, olelo mai la o Kaehuikiawakea, ia Kahakaloa: \u201cOla hou o\nKawelo, nolaila, o oe ke make o ke koa, aole au e make ke kukini.\u201d Ku o\nKawelo i luna, ku o Kahakaloa i luna, alaila, kiko\u2019u mai la o Kawelo i\nka laau, a pa ma ka lae o Kahakaloa, nalowale iho la na maka o\nKahakaloa i ka umeke ana e papale ana i ke poo, alaila, hahau hou o\nKawelo i kana laau palau, ia Kuikaa, a make loa iho la o Kahakaloa. A\nmake o Kahakaloa, hoi aku la o Kaehuikiawakea i ka puu o Nounou, e hai\nia Aikanaka i ka make o Kahakaloa. A hiki i luna, ninau mai la o\nAikanaka: \u201cAuhea o Kahakaloa?\u201d \u201cUa make.\u201d Olelo mai o Aikanaka: \u201cNa wai\nno la ke ola o ka mea i kau ke alina. I waiho ia mai nei paha a ike au;\no ka ke \u2019lii puaa ka hoi ua moku ka pepeiao.\u201d\n\n\n\n\n\n\nMOKUNA VI.\n\nHOPOHOPO O KAWELO NO KA PAIO ANA IAIA.\u2014IMI I WAHI E LILO MAI AI OIA MA\nKE MELE.\u2014PANE O KAUAHOA.\n\n\nO Kauahoa, oia ke koa kaulana o Aikanaka i ka nui a me ke kiekie, a oia\nhoi ke koa a Kawelo, i li ai ka io i ke anuanu a me ka huihui o ka\nmakau, a ua apo ia mai o Kawelo e na kukuna weliweli o ko Kauahoa\nkulana ui, a me ke koa. A nolaila, ua kau ka weli.\n\nIa Aikanaka e kamailio ana no Kahakaloa i ka make ia Kawelo, lohe aku\nla o Kauahoa. Iho aku la ia me kana laau palau o Kahehumakua ka inoa,\nhe koa makua ole no Kahihikolo. (Ua olelo ia i loko o keia moolelo he\nlaau nui loa o Kahehumakua, o ke kumu no o ka lau, o na lala, i na e\nlawe o Kauahoa, kau no ka manu i luna a kani no.) A ike o Kawelo ia\nKauahoa e iho mai ana mai ka puu mai o Nounou, nui launa ole, malu ka\nla ia Kauahoa, no ke kiekie a me ka nui launa ole. A hiki o Kauahoa i\nmua o Kawelo, ala mai la o Kawelo a hopu aku la i kana laau o Kuikaa, a\nme ka wahine, o Kanewahineikiaoha, ma ka akau, a o ke kaikaina ma ka\nhema, o na keiki mahope.\n\nMa keia ku ana a Kawelo me kana laau o Kuikaa, nona ka loa he umi\nanana, ua like kona loihi mai ka manea wawae ae o Kauahoa a ka piko i\nwaena, koe ae o luna, me he mea la, he iwakalua anana ke kiekie o\nKauahoa. Ma keia ku ana, ua hoopuni ia o Kawelo e ka weliweli o ka\nmakau ia Kauahoa. No ka mea, elua wale no ano laau i loaa ia Kawelo,\nmalalo ae, a maluna iho, aole i loaa ia Kawelo ka laau hikau pea.\nNolaila, noonoo iho la o Kawelo i ke kaua e make ai o Kauahoa ia ia,\naole nae he loaa, a hopo iho la ia. Ma keia ku ana a Kawelo, ua loihi\nloa ke ku ana e noonoo, a loaa iho la kona noonoo, e kaua no a make\nmamuli o ke kaua.\n\nHu ae la ke aloha o Kawelo ia Kauahoa, i ko laua wa e noho liilii ana\nme ko laua kaikuaana haku me Aikanaka. Nolaila, paha aku la ia me ka\nhoalohaloha aku no nae i ua hoahanau nei, aia hoi i kona manao ke kaua\na me ka ole; penei ka paha ana:\n\n\n Pehu kaha ka limu o Hanalei,\n Pehu ka limu i ka maka o ka opua,\n Hai hewa ka lima i ke kaua kamalii,\n E\u2019i aku ke kaua i ka hope,\n Me he ku la na ke kai hohonu,\n Me ka hiwahiwa a Kauakahi,\n He opuu oe, he kakala kela,\n Na ka ole ka hue a ke kai e,\n Ea Kauahoa ka ui o Hanalei,\n Ala o Kamalama ka ui o Kualoa,\n Ala o Kawelo ka ui o Waikiki,\n Ala o Kaelehapuna ka ui o Ewa,\n Ala o Kalaumeki ka ui o Waianae,\n Huhue aku kaua moe i ke awakea,\n Kapae ke kaua e ka hoahanau\n E waiho ia\u2019u i kou hoahanau\n Aole hoi na la o kuu hoike,\n Kuu hoa hele o ka wa kamalii,\n Hoa kui lehua o Waikaee,\n A kaua e kui kane ai,\n I lei no ke kaikuaana haku o kaua,\n E Kanewahineikiaoha,\n Ko pikoi hoolei ia i luna.\n I helua, i hele lua,\n I kaupoku o Hanalei.\n E ala e Hanalei.\n\n\nA lohe o Kanewahineikiaoha i keia paha o Kawelo, o kona manawa ia i\nhoolei ai i ka pikoi i luna, a lohe ae la o Kawelo i ka nakeke ana o\nluna, nana ae la ia e lele ana ka pikoi, alaila, paha hou ae la o\nKawelo, penei:\n\n\n Hanalei aina anuanu, aina koekoe,\n Aina a ka pea i noho ai,\n Ea Kauahoa ka ui o Hanalei.\n\n\nOlelo mai la o Kauahoa: \u201cAole e kapae nei laau ia oe, i ka la o ke\nkaua; ua noke ia mai nei ka hoi makou e oe a pau loa i ka make, a pehea\ne kapae ai keia laau ia oe? Nau no hoi paha, he mai no hoi kau e nana\niho; a na\u2019u aku no hoi, he mai no hoi ka\u2019u e nana iho.\u201d\n\nMa keia olelo a Kauahoa, ua hoopuni ia o Kawelo i ka makau a me ka\nweliweli no Kauahoa, aka, hoomanao no nae o Kawelo i ko laua wa\nkamalii, i ko laua wa e hoolele lupe ana me Kauahoa. Moku ae la ka\nKauahoa lupe ia Kawelo, aole nae he huhu aku o Kauahoa ia Kawelo;\nnolaila, manao no ia e make ana no ia ia. Nolaila, paha hou aku la o\nKawelo ia Kauahoa, penei:\n\n\n O Hanalei aina ua,\n Aina anuanu, aina koekoe,\n Aina a ka pea i noho ai,\n Noho ana e liu ana e,\n Maewa ana ka ukiukiu o Honokoa,\n I ka pali o Kalehuawehe;\n Pua ka lama me ka wiliwili,\n O ka ua lele ma waho o Mamalahoa,\n O Kauahoa o ka meeui o Hanalei,\n O ke kanaka a Kamalama i hopo ai o Kauahoa,\n He mea e ka nui\u2014e\u2014a!\n Eia ka hoi ua kanaka nui\n O Kauai, o Kauahoa.\n\n\n\n\n\n\nMOKUNA VII.\n\nKA NUI O KAUAHOA.\u2014PEPEHI IA E KAWELO ME KA NEWA.\u2014HEE O AIKANAKA IA\nKAWELO.\n\n\nMaanei e maopopo ai ia kakou ka nui o Kauahoa, kona kiekie a me kona\nlaula. Ewalu kahaku. Ewalu ka mana kahawai, ewalu ka poe kaua. Eia ke\nano o keia mau helu. Ewalu kahaku, ua like ia me na anana he iwakalua,\noia na kapuai he hanele me iwakalua.\n\nPela na mana kahawai ewalu. Ua like ka nui o Kauahoa me kekahi kahawai\nnui, ewalu ona mau manamana ma o a maanei, pela hoi na poe kaua ewalu.\nUa like ko Kauahoa ikaika a me kona nui, me ka nui o na kanaka i loko o\nna poe ewalu. Ina he kanaha ka nui o na kanaka o ia poe, pela a pau na\npoe ewalu, o ia ko Kauahoa mea e like pu ai. Ua like ia me na kanaka\nekolu hanele me iwakalua ke hoonui ia. Ia Kawelo e paha ana imua o\nKauahoa, nana ae la ia i kana wahine o Kanewahineikiaoha, a paha ae la,\npenei:\n\n\n E Kanewahineikiaoha e;\n Ko pikoi hoolei ia i luna,\n I helelua, i helelua,\n I kaupoku o Hanalei la.\n E ala e Hanalei e,\n A make o Kauahoa ia oe,\n Ai ae ia Hanalei,\n Aahu ae i ka pawehe o Niihau,\n Ai la oe i ka manu o Kaula.\n\n\nA pau ka paha ana a Kawelo, olelo aku la ia i ke kaikaina ia Kamalama,\nme na keiki hookama o Kaeleha laua o Kalaumeki: \u201cE, ina oukou i ike i\nkahi e poha ai ka la, ma laila no oukou e ku ai, i hahau iho no o\nKauahoa i ka laau ana, aole oukou e loaa, puka no oukou ma laila, a\npakele no.\u201d\n\nMahope o keia olelo a Kawelo ia lakou, ia wa i hoomoe ai o Kauahoa i ka\nlaau ana, lele aku la o Kawelo ma waho o ka hua o ka laau a Kauahoa, a\nku iho la, mahope mai o Kauahoa. Ia wa, kulou iho la o Kauahoa i lalo,\na hoala mai la i ka laau ana. Ia Kauahoa i hoala ai i ka laau ana, ia\nwa o Kawelo i hahau ai i kana laau palau Kuikaa ia Kauahoa, a nahae iho\nla o Kauahoa mai luna a lalo, a kokoke e lele loa, makau e iho la ka\nlaau a Kawelo, i ka maea o ka honowa o Kauahoa. A make iho la o\nKauahoa, o ka pau no ia o na koa o Aikanaka i ka make.\n\nA po ua la nei, olelo aku o Kawelo ia Kamalama ma: \u201cKe pii nei maua i\nluna o ka puu o Nounou; ina oukou i nana ae a a ke ahi i keia po i luna\no ka puu, ua puni o Kauai nei ia kakou.\u201d Pii aku la o Kawelo me kana\nwahine i luna o ka puu o Nounou. A hiki laua i ka hulili, alaila, paha\naku la o Kawelo, penei:\n\n\n E Aikanaka, alii o luna nei,\n E noho ana i ka puu o Nounou;\n E hele mai oe e ike kaua,\n A ai no kaua ia Kauai,\n A e moe i ka moena.\n\n\nA lohe o Aikanaka i keia paha a Kawelo, olelo aku la ia: \u201cO Kawelo\nkeia.\u201d Hoole kekahi poe: \u201cAole ia e hiki mai, ua luhi i ke kaua i ke\nao, nolaila, ua hiamoe aku la kona po.\u201d I aku o Aikanaka: \u201cO Kawelo no\nkeia leo e paha mai nei.\u201d Ia lakou e hoopaapaa ana, paha hou mai la o\nKawelo, penei:\n\n\n O oukou wale no e\u2014a.\n Aohe mea e ae o luna e?\n\n\nA lohe o Aikanaka, hai aku la ia: \u201cHe mau kanaka no ko ka puu nei i\nkoe. Eia na inoa o ia poe:\n\n\n O Kaehuikiawakea, o Wakea 1, o Wakea 2,\n O Kamakaokahoku, o Paoa 1, o Paoa 2,\n O Hilinuiwawaeahu, o Ahua 1, o Ahua 2,\n O Kapinaonuianio, o Koinanaulu 1, o Koinanaulu 2.\n\n\nOlelo hou mai o Aikanaka: \u201cO na kanaka iho la no ia o ka puu i koe,\naohe mahuahua, ua pau loa na kanaka i ka make.\u201d A pau ka hai ana aku a\nAikanaka ia Kawelo, olelo aku la ia i kana mau kahuna, a me na kilo, ke\nkuhikuhipuuone: \u201cE iho au e ike me Kawelo.\u201d Wahi a Aikanaka i na\nkahuna: \u201cKai no paha no Kawelo nei aina e kaua mai nei, aole ka! No\u2019u\nno. Owau no maluna, oia no malalo.\u201d I mai na kahuna ia Aikanaka: \u201cPehea\noe e hele aku ai e ike, he \u2019lii oe, he kauwa ia, he helu elelu kona\nkupuna, no ka uka ae nei o Kulahuhu la, o Nahanaimoa ka inoa.\u201d\n\nA lohe o Kawelo i keia olelo a na kahuna, kaa aku la ia i ka pali, a\nike o Kanewahineikiaoha i ke kaa ana o Kawelo i ka pali, hoolei aku la\nia i kana pikoi, a paa mai la o Kawelo. I aku o Kanewahineikiaoha:\n\u201cHeaha iho nei keia ou e Kawelo?\u201d I mai o Kawelo: \u201cI hilahila au ia oe,\ni kuu olelo ia mai nei i ke kauwa.\u201d I aku o Kanewahineikiaoha:\n\u201cKupanaha oe! Kai no e noonoo mua oe a maopopo he kauwa io; e ole au e\nike aku nei ia oe, ina ua make oe.\u201d Alaila, noonoo iho la o Kawelo a\npaha aku la, penei:\n\n\n He \u2019lii ka moa,\n Kau ana ka moa i luna o ka hale,\n A hiia ko poo e Aikanaka\n O ka moa kou mea e ala ai,\n He \u2019lii ka moa e, he \u2019lii.\n\n\nMa keia paha ana a Kawelo, olelo aku o Aikanaka, i na kahuna: \u201cKe olelo\nmai nei o Kawelo, he \u2019lii ka moa.\u201d\n\nI mai na kahuna ia Aikanaka: \u201cE olelo aku oe ia Kawelo he kauwa ka\nmoa.\u201d A lohe o Kawelo i keia olelo a Aikanaka, paha aku la ia penei:\n\n\n Haku ia nae hoi ka hulu o ka moa,\n I kahili i mua o na \u2019lii,\n Kahili ia nae hoi ko kua e Aikanaka;\n Nolaila, he \u2019lii ka moa.\n He lii ka moa e Aikanaka,\n Aohe kauwa e.\n\n\nMahope o keia paha ana a Kawelo, aohe walaau hou mai o luna o ka puu o\nNounou, no ka mea, ua makau lakou ia Kawelo, a ua hele malu mai ka puu\naku o Nounou, a uka o Hanapepe ma Koula, a malaila o Aikanaka i noho\nai.\n\nA hiki o Kawelo i luna pono o ka puu o Nounou, me kana wahine me\nKanewahineikiaoha, aohe io no he kanaka, aole hoi ke \u2019lii o Aikanaka.\nIa wa pupuhi laua i ke ahi, a ike mai la o Kamalama, me na keiki, oia o\nKaeleha me Kalaumeki.\n\n\n\n\n\n\nMOKUNA VIII.\n\nKA MAHELE ANA O NA AINA O KAUAI.\u2014LILO O AIKANAKA I MEA MAHIAI.\n\n\nA lilo o Kauai ia Kawelo a puni, alaila, mahele maikai aku la ia i ka\naina i kona mau kokua a hoalawehana ma ke kaua ana; aole oia i alunu a\nmakee i ka aina a me ka waiwai. Penei ka mahele ana o Kawelo ia Kauai,\nno Kamalama, Kaeleha a me Kalaumeki: O Koolau no Kalaumeki; o Puna no\nKaeleha; o Kona no Kamalama; o Kauai a puni no Kawelo.\n\nMa keia puni ana o Kauai ia Kawelo, noho iho la ia ma Hanamaulu, me\nkana wahine o Kanewahineikiaoha. O Aikanaka hoi, noho iho la ia ma\nHanapepe me ka ilihune, aohe aina, aohe hanohano, aohe ai, aohe ia,\naohe kapa, aohe hale. Hookahi a Aikanaka hana, o ka mahiai i ai na\nlakou.\n\nIa Aikanaka e noho ana i laila, hele aku la o Kaeleha mai Kapaa aku, ma\nka aoao hikina o Kauai, a hiki ma ke komohana o Kauai ma Hanapepe, kahi\no Aikanaka e noho ana. Ma kahi a Kaeleha i hiki mua ai, ma Wahiawa, i\nkahi o Ahulua e noho ana, i laila laua i hui ai me Aikanaka; ua hele\nmai ia mai Koula mai a laila, i ka lawaia a me ka auau kai. Ike mai la\no Aikanaka ia Kaeleha, hookipa mai la ia i kahi ai a me kahi ia, a me\nkana kaikamahine o Kawelowai. Ma keia mau mea a Aikanaka i haawi mai ai\nia Kaeleha, ua kuia kona manao, no ka hilahila i kana uku ole e uku ai\nia Aikanaka.\n\nNolaila, hele makaikai aku la o Kaeleha a hiki i Mana, a lei i ka\npahapaha o Polihale, hoi mai la a hiki i Wahiawa. Ma keia hoi ana o\nKaeleha, aole i kipa i ko Kamalama wahi, no ka mea, ua komo kona\nmakemake i ke kaikamahine a Aikanaka, oia o Kawelowai. Hoi aku la o\nKaeleha me Aikanaka i uka o Koula, ma uka o Hanapepe. Ma keia noho ana,\nua loihi ko lakou manawa i noho ai. Nolaila, ua hilahila o Kaeleha i\nkona makuahunowai ia Aikanaka.\n\n\n\n\n\n\nMOKUNA IX.\n\nKE KIPI ANA O KAELEHA, A ME AIKANAKA IA KAWELO.\u2014KO LAKOU KAUA ANA A ME\nKA MANAOIA ANA UA MAKE O KAWELO.\n\n\nIke aku la o Kaeleha i ka hooikaika o kona makuahunowai, o Aikanaka, i\nka po a me ke ao, hu ae la kona aloha. Ninau aku la o Kaeleha ia\nAikanaka: \u201cHe nui no ka poe mahope ou, e kokua ana ia oe?\u201d I mai la o\nAikanaka: \u201cHe nui no.\u201d A lohe o Kaeleha, olelo aku la ia ia Aikanaka:\n\u201cEia ko Kawelo kaua e make ai ia oe. Ke kaua, o ke kaua pohaku, no ka\nmea, aole i ao ia o Kawelo i ka alo.\u201d A lohe o Aikanaka i keia olelo a\nKaeleha, lana hou kona manao e kaua hou me Kawelo. Alaila, olelo iho o\nAikanaka i kana olelo kaena, penei: \u201cOla na iwi i ka hunona.\u201d\n\nO ke kumu o keia kipi ana, o ka hilahila o Kaeleha i kona makuahunowai\ni kana waiwai ole e uku aku ai. Maanei e ike kakou i ke aloha ole o\nKaeleha ia Kawelo, a me kona hilahila ole, aloha ole i kona mea nana i\nmalama kupono a lilo ai i alii aimoku no Kauai.\n\nMa keia mau olelo a Kaeleha me Aikanaka, ua kui aku la ia olelo a lohe\no Kawelo ma Hanamaulu, ma ka hikina o Kauai. Hoouna aku la o Kawelo i\nka elele, e hele a loaa o Kamalama ma Kona, e hele mai e nana, e\nhoolohe, i ka oiaio a me ka ole o keia lohe. A hiki ka elele i mua o\nKamalama, hai aku la i na olelo a kona kaikuaana, a Kawelo; a lohe o\nKamalama, hele mai la ia a hiki i Waimea, a Hanapepe, Wahiawa. Nana aku\nla o Kamalama i ke kula o Kalae, ua lehulehu loa na kanaka e hoiliili\npohaku ana; o na kane, o na wahine, o na keiki.\n\nIa Kamalama e nana ana, halawai mai la kekahi kanaka me ia, a ninau aku\nla ia: \u201cHeaha ka hana a kela lehulehu o ke kula e paapu mai la?\u201d I mai\nla ke kanaka: \u201cHe hoiliili pohaku.\u201d \u201cHe pohaku aha?\u201d wahi a Kamalama.\n\u201cHe pohaku kaua na Kaeleha laua o Aikanaka, me Kawelo.\u201d Alaila, maopopo\niho la ia Kamalama, he oiaio na olelo a ka elele i hai mai ai ia ia,\nalaila, emi hope aku la kana hoi ana, a hiki i ka hale, hoouna aku la\nia i elele, e hai aku ia Kawelo.\n\nA hiki aku la ka elele i mua o Kawelo ma Hanamaulu, hai aku la ia ia\nKawelo, i ka hoomakaukau o Kaeleha a me Aikanaka i ka pohaku, no ke\nkaua hou. A lohe o Kawelo i keia mau olelo, komo mai la ka huhu wela\nloa ia Kawelo ia wa, no kana keiki no Kaeleha. Ia wa, hele mai la o\nKawelo mai Hanamaulu mai a hiki i Wahiawa, ma kela aoao mai. Ike mai la\nia i na waa kaua o Kaeleha ma, ma ke kua aku o na eho pohaku. Aia ma na\naoao o ka eho pohaku, na wahine me na pohaku i ka lima, a pela na keiki\nma kekahi aoao o ka eho pohaku, me na pohaku i ka lima. Ua makaukau\nlakou a pau loa no ke kaua ana. O na mea kaua ma ko Kawelo lima, o ka\nlaau palau no ana o Kuikaa, a me ka pikoi a kana wahine, a\nKanewahineikiaoha. Nolaila, alua wale no ana mea kaua.\n\n\nKE KAUA ANA O KAWELO, ME KAELEHA A ME AIKANAKA MA.\n\nMa keia kaua ana e ike ai kakou i ke koa a me ka ikaika lua ole o\nKawelo, no ka mea, hookahi ia, a he nui mai kona mau enemi.\n\nI ke kaua ana, aole e hiki ia Kawelo ke alo ae, no ka nui loa o na\npohaku e lele mai ana i luna ona. Nolaila, ku malie iho la o Kawelo i\nwaena o na pohaku e hailuku ia ana. Ma keia hailuku ana, ua paa o\nKawelo i na pohaku, ma kela aoao a ma keia aoao, a ua like hoi ke\nkiekie o na pohaku me kona kiekie. Nolaila, lu ae la o Kawelo i na\npohaku, a hiolo iho la, ma o a maanei o kona kino. Iloko o ia wa a\nKawelo e lu nei i na pohaku, lele hou mai la na pohaku a luna, pela no\nka hana ana a nawaliwali o Kawelo. Ia wa, ua paa o Kawelo i na pohaku,\nmai lalo a luna loa ae o kono poo, a lilo iho la o Kawelo i eho pohaku,\na lilo no hoi ka pohaku i lua kupapau nona ia wa. A ike na kanaka a pau\nloa, ua paa o Kawelo malalo o na pohaku, manao iho la lakou, ua make o\nKawelo, no ka nui o na kanaka e hailuku ana i na pohaku me ka ikaika\nloa. Nolaila, hooki iho la lakou i ka hailuku ana i na pohaku. Kii aku\nla na kanaka, a wehe ae la i na pohaku, a loaa iho la ke kino o Kawelo,\nua palupalu loa, a ua poholehole ka ili a puni. Hapai ae la lakou, a\nhahau iho la i kona kino, a hookokoke iho la ma kona opu e hoolono ana,\ni ka make loa, a i ka make ole. A maopopo iho la ia lakou, ua make io\nno o Kawelo. Nolaila, hooholo iho la lakou, o Aikanaka ke \u2019lii o Kauai\na puni.\n\nMa keia hailukuia ana o Kawelo, he mea kupanaha loa ia ma ka noonoo ana\niho, i ko Kawelo make ole i loko o keia kaua ana. Ua uuku loa kona wahi\nola i koe, aole nui loa, a he wahi hanu uuku no hoi i koe i loko ona,\naole nae he ike ia, nolaila, ua pakele oia i ka pepehi maoli ia e kona\nmau enemi. He wahi maalea no ia o Kawelo, ma ka wa i huli ia ai kona\nhanu e na enemi.\n\n\n\n\n\n\nMOKUNA X.\n\nKA UNU A AIKANAKA.\u2014OLA HOU O KAWELO.\u2014LUKU OIA I KONA MAU HOA-PAONIONI,\nA LILO HOU OIA I ALII NO KAUAI.\n\n\nO ka unu, he lele ia e kau ai ke kanaka, a me ka puaa, ka maia, ka ia,\nka awa, a me na mea a pau loa. Ua hana o Aikanaka he unu nana ma\nMaulili, aia ia wahi ma Koloa a hiki i keia la. Aole nae i hai ia i ke\nkanaka. A manao iho la o Aikanaka e lawe ia Kawelo i laila e hai ai, no\nka mea, he unu hou kela, aole i kau ia i ke kanaka mamua. Nolaila,\nauamo ia aku la o Kawelo mai Wahiawa a hiki i Koloa. Ua loihi no kela\nmau aina, aneane mai Honolulu aku a Luakaha, ua like me eono mile.\n\nA hiki o Kawelo i laila, hookomo ia aku la maloko o ka pa o ka unu, me\nka manao o Aikanaka, e waiho mai ia la a po, a ao, ia la e kau ia ai o\nKawelo i luna o ka lele, no ka mea, ua po ia la. Nolaila, hoomoe ia iho\nla o Kawelo, uhi ia iho la a paa i ka lau maia. Ma keia moe ana o\nKawelo, ua loaa ia ia ka oluolu a me ka maha no kona mau eha. A ua\nikaika hou kona kino e like me mamua; nolaila, noonoo iho la ia me kona\nmanao, ua hala kona wa make a me ka poino. Eia wale no kona manao ia\nwa, o ka pepehi aku i kona mau enemi a pau loa i ka make, oia no kana\nkeiki, o Kaeleha, o Aikanaka.\n\n\nKE OLA HOU ANA O KAWELO.\n\nMaanei e ike ai kakou i ke ola hou ana o Kawelo, a me kona lanakila ana\nmaluna o kona mau enemi. I ka po o Kawelo i hoomoe ia ai me ka lau\nmaia, a like a like o ka po, oia ka huli ana o ka ia, a o ke kau no ia,\nloaa mai la ia Kawelo ka ikaika a me ka oluolu, a pau ae la kona eha\nnui ana. Nolaila, ala ae la oia a holoholo i o a i anei, e kakali ana o\nke ao ae, a e manao ana no hoi i ke komo mai o Aikanaka a me Kaeleha, a\nme na mea a pau loa.\n\nO ko Aikanaka ma wahi i moe ai, he loihi loa aku ia. Aia hoi, ua\nhoonoho o Aikanaka he kiai no Kawelo, a o ua kanaka ala, ua pili\nmakamaka ia Kawelo. I ko Kawelo ala ana aku, ike mai la ia ia Kawelo,\nua ola hou. Ninau mai la ia: \u201cO oe no ia?\u201d Ae mai la o Kawelo: \u201cAe,\nowau no.\u201d Ninau aku la o Kawelo i ke kiai: \u201cAuhea o Aikanaka ma?\u201d I mai\nla ke kiai: \u201cUa hoi i kahi e moe ai.\u201d Alaila, ninau hou aku la o\nKawelo: \u201cAole nae paha e hoi hou mai.\u201d I mai la kela: \u201cE hoi hou mai\nana no i anei, i ke kakahiaka.\u201d\n\n\n E kau ia oe i ka lele,\n A e mohai ia oe na ke \u2019kua,\n A i kanaka oe no ka unu;\n Eia ka e ola mai ana oe.\n\n\nI aku la o Kawelo i ke kiai: \u201cE ala iki kaua a liuliu, hoi au e moe. A\ni moe au, e uhi oe ia\u2019u i ka lau maia a paa e like me mamua, a hiki i\nke ao ana. E nana oe i ko lakou komo ana i loko nei, a ike oe ua pau\nloa i ke komo, alaila, kii ae oe ia\u2019u e hoala ae, a e luku aku au ia\nlakou a pau loa i ka make.\u201d\n\nA pau ka olelo ana a Kawelo i ke kiai, hoi aku la ia moe, uhi aku la ke\nkiai ia ia i ka lau maia a paa, mai na wawae o Kawelo a ke poo. Ma keia\nmoe hou ana o Kawelo, aole oia i hiamoe maoli, aole hoi i palaka, aka,\nua makaala loa ia, me ka iini o kona naau e ala a ike i kona mau enemi,\nalaila, hoopai aku i ka make ia lakou. Ua uluhua loa o Kawelo i ke ao\nole ae o ka po, a i ke kali ana ia Aikanaka ma. A ao ae la, a hiki i ke\nkakahiaka nui, aole i hiki mai, mai laila a hiki i ke awakea ana, hiki\nmai la o Aikanaka ma. A ike ke kiai ua komo o Aikanaka, o Kaeleha, na\n\u2019lii a pau loa, na koa, na kanaka he nui loa, na kane, na wahine, na\nkeiki, aohe mea koe i waho, ua pau loa i loko o ka pa o ka unu,\nnolaila, hele malu aku la ke kiai a ma ka aoao o Kawelo, hawanawana iho\nla penei:\n\n\n E Kawelo e, e Kawelo e,\n E ala oe, e ala oe,\n Ua komo ae la o Aikanaka,\n Ua komo o Kaeleha,\n Ua komo na \u2019lii,\n Ua komo na koa,\n Ua komo na kane,\n Ua komo na wahine,\n Ua komo na keiki,\n Ua pau loa i loko nei;\n E ala, e wiki oe, mai lohi.\n\n\nA lohe o Kawelo i ka olelo a ke kiai, wikiwiki ae la ia i ke kiola i ka\nlau maia, ma o a maanei ona. Ia Kawelo e ala ana a kiola, kahea mai la\nke kanaka kiai ia loko a pau loa:\n\n\n E! Ola hou o Kawelo!\n E! Ola hou o Kawelo!\n\n\nA lohe lakou i keia leo o ke kiai, huli mai la lakou e nana ia Kawelo,\na ike lakou, kau mai la ka makau a me ka weliweli maluna o lakou. Ia wa\ni hoomaka hou ai lakou e kaua me Kawelo. A kokoke mai la o Kawelo, paha\nmai la ia no Kaeleha a me Aikanaka; penei ua paha la:\n\n\n E Kaeleha keiki a\u2019u nei la,\n I hanai maikai ia e a\u2019u a nui;\n O ke aha ka\u2019u hala i kipi ai oe,\n I lalau ai oe i ka mea hope ole he kipi?\n Pau ke ola la i keia la,\n Make i ka makua la,\n Ia Kaweloleimakua.\n E Aikanaka e,\n Luahi au a Kawelo nei la;\n Eia ka la o ke koa, koa ia;\n Ka la make, ka la ola;\n Make paha auanei, ea?\n\n\nA waiho o Kawelo i ka paha ana, luku aku la ia ia lakou a pau loa i ka\nmake, aohe mea i koe. Alaila, puni hou o Kauai ia Kawelo, a noho alii\niho la ia e like me mamua, a hoi aku la ia i Hanamaulu e noho ai me\nkona mau makua, a me kana wahine.\n\nMaanei pau ka moolelo kaulana o Kawelo, a koe paha kekahi ma na keena\nopu o ka lehulehu.\n\n\n\n\n\n\n\n\nSTORY OF PAKAA.\n\n Pakaa\u2019s High Office.\u2014Laamaomao, His Wind Gourd.\u2014Pakaa, in Disfavor\n with the King, Departs and Settles on Molokai.\u2014Has a Son Whom He\n Instructs Carefully.\u2014Dreams of Keawenuiaumi Setting Out in Search\n of Him.\u2014Prepares with His Son to Meet the King.\n\n\nPakaa was the servant of Keawenuiaumi, [84] the king of Hawaii, and was\na very great favorite with his master. It was his duty to have the\nsupervision of the lands and household servants of the king. It was\nalso his duty to have in his keeping all of the king\u2019s personal\neffects; the kapas, the food, the meat and fish, the malos, the feather\nkahilis, awa bowls, [85] awa cups, awa, the calabash containing\nointment and all the different things belonging to the comfort of\nKeawenuiaumi.\n\nBecause of the great care exercised by Pakaa in the supervision of the\nthings belonging to the king, he was raised to the highest office in\nthe king\u2019s household and he became a greater favorite than all the\nchiefs and men under the king. In time the king gave Pakaa several\npieces of land in the six different districts of Hawaii for his own\nuse.\n\nTo Pakaa was also given the management and sailing of the king\u2019s double\ncanoe; it was his to command and to declare whether or not it was too\nrough to go out; in fact Pakaa had the entire command of the king\u2019s\ncanoe, whatever he said the king would obey. Lapakahoe was the name\ngiven to Pakaa\u2019s paddle, which was the only one used by him while\nguiding the king\u2019s canoe. Laamaomao [86] was the name of the calabash\nof wind belonging to Pakaa; it was a real calabash [gourd] entirely\ncovered over with wicker work, plaited like a basket, and it was named\nin honor of the mother of Pakaa. In this calabash were kept the bones\nof his mother, Laamaomao. This calabash was given the name of \u201cthe wind\ncalabash of Laamaomao\u201d because during the life time of Laamaomao, the\nwinds obeyed her every call and command.\n\n\nRELATING TO HOOKELEIHILO AND HOOKELEIPUNA.\n\nThese two were new men taken up by Keawenuiaumi, whereby Pakaa was\ndisrated by the king and in time all the powers and privileges that\nwere formerly Pakaa\u2019s were taken out of his hands and given over to\nthese two men, Hookeleihilo and Hookeleipuna, except the personal\neffects of the king; these the king left with Pakaa. Because of this\nwant of faith in him, Pakaa left the presence of the king and wandered\noff heavy hearted and in great grief over the actions of the king, for\nhe did not want to be ordered about by anyone. In this departure of\nPakaa he took with him the kapas, malos and all the personal effects of\nKeawenuiaumi and placed them within his calabash, Laamaomao. He also\ntook with him his paddle, called Lapakahoe, so named in honor of his\nyounger brother, Lapakahoe.\n\nWhen Pakaa was about to leave, he said to his younger brother, who was\na chief in possession over certain lands in the district of Hilo: \u201cOur\nmaster somehow is displeased with me and has taken back everything I\nonce owned, leaving me only a few pieces of land, which I suppose he\nwill take away by and by. Since I am going away I want you to live on\nyour lands; but be faithful to our master. I am going away now, but am\nnot certain where I shall locate.\u201d\n\nWith these words, he boarded his canoe and set out, going by way of\nLele, Maui; then on until he came to Molokai; on the Kona side of that\nisland, overlooking Lanai, where Pakaa made his home, and took unto\nhimself a wife, a chiefess, belonging to the land. In time his wife\nbore him a boy and he gave the child the name of Kuapakaa. [87] The\nmeaning of the name is this: \u201cthe cracked skin,\u201d given because the skin\nof Keawenuiaumi was cracked by the constant use of the awa, so much so\nthat the flesh was exposed in places.\n\nAfter Kuapakaa had grown up to the age when he could talk and think,\nPakaa said to him: \u201cI want to teach you the meles relating to your\nmaster and also the general knowledge of all things; for it is possible\nthat in time he will miss me and will come to make a search; if he does\nI want you to be in a position of readiness to meet him.\u201d The course of\ninstruction did not take many days, for Kuapakaa was a bright boy and\neverything was mastered in a way that gave him a thorough knowledge of\nthe different subjects.\n\nA short time after this a canoe came in from Hilo and word was brought\nthat Keawenuiaumi was beginning to feel keenly the loss of Pakaa. Pakaa\nduring the recital of this piece of news did not tell the Hilo man that\nhe was Pakaa himself.\n\nAfter the information had been imparted to Pakaa he dreamed a dream in\nwhich his spirit met the spirit of Keawenuiaumi. In this meeting the\nspirit of Keawenuiaumi said to his spirit: \u201cI am coming in search of\nyou.\u201d The spirit of Pakaa answered: \u201cI am living on Kaula.\u201d [88]\nKeawenuiaumi also dreamed the same dream and on receiving the reply\nfrom Pakaa, jumped out of his bed and immediately requested of the six\ndistrict chiefs of Hawaii to get their canoes ready and to summon their\nattendants; for he wished them to accompany him in his search for\nPakaa, for he had at last realized the utter lack of knowledge, in most\ncases of Hookeleihilo and Hookeleipuna, [89] the men that took the\nplace of Pakaa.\n\nPakaa awoke from his sleep and said to his son: \u201cLet us go to the\nuplands and do our farm work.\u201d The boy consented and the two started\nup. Their fields were six in number and the food planted was sweet\npotatoes. Each field was shaped after each of the six districts of\nHawaii.\n\nWhen the preparations were finally completed and Keawenuiaumi was ready\nto make the start, Pakaa again dreamed a dream wherein his spirit again\nmet the spirit of Keawenuiaumi, which said to him: \u201cIn the days of Ku,\n[90] I will set out on my search for you.\u201d Pakaa awoke with a start and\nsaid to his son: \u201cLet us go to the uplands for palm leaves.\u201d With this\nthe two proceeded to the uplands and cut down a large number of palm\nleaves and much time was spent by them in bringing the leaves to the\nbeach and a whole house was filled with them. The leaves were to be\nused in the rainy days of Ku.\n\nIn the Ku days, Pakaa and his son boarded their canoe and set out to\nsea to await the coming of Keawenuiaumi. Pakaa sat in the front seat of\ntheir canoe, while the boy took the hind seat. The two took up uhu [91]\nfishing as the kind to be engaged in, Pakaa thinking this the best kind\nof fishing in order to prevent him from being discovered, for one has\nto keep on looking down when fishing for uhu. On this trip they took\nthe wind calabash, Laamaomao. As soon as they arrived out at sea the\ncanoes in the advance of the expedition were seen to be approaching.\n\n\n\n\n\n\n\n\nHE KAAO NO PAKAA.\n\n Ko Pakaa Oihana Kiekie.\u2014Laamaomao, Kana Ipu-makani.\u2014No Kona\n Punahele Ole i ke Alii, Holo o Pakaa a Noho ma Molokai.\u2014Loaa Kana\n Keiki a A\u2019o Maikai Oia ia ia.\u2014Ike Oia ia Keawenuiaumi ma ka Moe e\n Holo mai ana e Huli Iaia.\u2014Hoomakaukau oia me Kana Keiki e Hui me ke\n Alii.\n\n\nHe Kauwa o Pakaa na Keawenuiaumi, ke \u2019lii nui o Hawaii, he kanaka\npunahele loa o Pakaa i kona haku, ia ia ka hooponopono o na aina a me\nna ai alo o Keawenuiaumi. Ia ia no hoi ka malama o na mea a pau a ke\n\u2019lii, ke kapa, ka ai, ka ia, ka malo, ke kahili, ke kanoa, ka apu awa,\nka awa, ka ipu kakele, a me na mea a pau loa o Keawenuiaumi.\n\nNo ka malama pono o Pakaa i na mea a pau loa, nolaila, ua kiekie kona\npunahele ia Keawenuiaumi, maluna o na \u2019lii a me na kanaka a pau loa. Ua\nhaawi aku o Keawenuiaumi i mau aina hou no Pakaa, i loko o na moku eono\no Hawaii.\n\nA ia Pakaa no hoi ka hookele o ko Keawenuiaumi waa, ia ia ka holo a me\nka ole, ka malie a me ka ino, o ka Pakaa e olelo ai, oia ka ke \u2019lii e\nhooko ai. O Lapakahoe, oia ka hoe a Pakaa, a e hookele ai i ka waa o ke\n\u2019lii, ke hiki i ka wa holo. Laamaomao, he ipu makani ia na Pakaa, he\nipu maoli no o loko, a he ie o waho, ua ulana hinai ia; o ko Pakaa\nmakuahine no ia, a ua hoo ia na iwi o Laamaomao i loko o ka ipu e\nPakaa, a ua kapa ia ka ipu ma ka inoa o Laamaomao, no ka mea, i ka wa\nola o Laamaomao, he hoolohe ka makani ia ia, nolaila kela olelo, \u201cka\nipumakani a Laamaomao.\u201d\n\n\nNO HOOKELEIHILO A ME HOOKELEIPUNA.\n\nOia na kauwa a Keawenuiaumi i lawe hou ai, a hoowahawaha iho la ia\nPakaa; lawe ae la i na mea a pau loa mai ka lima ae o Pakaa, a haawi\naku la ia Hookeleihilo a me Hookeleipuna, koe nae na pono kino o ke\n\u2019lii ia Pakaa.\n\nNolaila, hele naauauwa o Pakaa me ka hoohuakaeo, aole ona makemake e\nlohe i ko hai leo maluna ona. Ma keia hele ana o Pakaa, lawe mai la ia\ni ke kapa, ka malo, na mea a pau o Keawenuiaumi, a hahao i loko o kana\nipu o Laamaomao a lawe pu ae la i kana hoe, o Lapakahoe. Ua kapa ia\nkana hoe i kona kaikaina ia Lapakahoe.\n\nOlelo aku o Pakaa i kona kaikaina ia Lapakahoe: \u201cE noho alii ana no\nkekahi mau aina o Hilo, ua hoowahawaha ka haku o kaua ia\u2019u, ua lawe aku\ni na pono a pau loa, a koe no he mau aina, mahope paha pau loa,\nnolaila, a i pau kou noho aina ana, noho a kanaka aku no malalo o ka\nhaku o kaua. Nolaila, ke hele nei au, aole i akaka ko\u2019u wahi e noho\nai.\u201d\n\nKau aku la o Pakaa ma ka waa a holo mai la, a hala o Maui a me Lele, a\nhiki i Molokai, ma ka huli ma Kona, e nana ala ia Lanai, noho iho la o\nPakaa ilaila, a moe i ke \u2019lii wahine o ia aina, a hapai ke keiki, a\nhanau, kapa iho la o Pakaa i ka inoa, o Kuapakaa. Eia ke ano o ia inoa,\no ke akaakaa mahuna, o ka ili o Keawenuiaumi i ka awa, a waiho wale mai\nka io me he pakaa la.\n\nA loaa ia Kuapakaa ka olelo, olelo aku o Pakaa: \u201cE ao kaua ia oe i ke\nmele o ko haku, a me na mea a pau loa, malama o noho a aloha imi mai, e\nnoho aku ana oe me ka makaukau.\u201d Aole i loihi na la o laua i ao ai, ua\npau loa i ka loaa ia Kuapakaa, a ua lilo ia i mea wale waha ia ia i na\nla a pau loa.\n\nMahope o laila, pae mai la kekahi waa mai Hilo mai, a olelo mai la i ke\naloha o Keawenuiaumi ia Pakaa, aole nae ia i olelo i kona inoa i ua waa\nala.\n\nA mahope o keia lohe ana, moe iho la o Pakaa i ka moe uhane, a ma ka\nuhane, ua loaa ko Keawenuiaumi uhane ia Pakaa. I mai la o Keawenuiaumi:\n\u201cEia au a huli aku ia oe.\u201d I aku o Pakaa: \u201cAia au i Kaula kahi i noho\nai.\u201d Hikilele o Keawenuiaumi, a olelo i na \u2019lii eono o Hawaii, e\nmakaukau na waa a me na kanaka, alaila, imi ia Pakaa, no ka hemahema o\nHookeleihilo ma na hana a pau loa.\n\nAla ae la no hoi o Pakaa, a olelo i ke keiki, e pii e mahiai; ae mai la\nke keiki. Ma keia pii ana a laua, eono mala, he uwala ka ai, ua\nhoohalike ia me na moku eono o Hawaii.\n\nA makaukau o Keawenuiaumi e holo mai, loaa hou ia Pakaa ma ka moeuhane\nko Keawenuiaumi uhane, I mai o Keawenuiaumi: \u201cAia a na la o Ku, holo\naku au e imi ia oe.\u201d Hikilele ae la o Pakaa, a olelo aku la i ke keiki:\n\u201cE pii kaua i uka i lau hawane\u201d (oia ka loulu). Ua nui loa ko laua amo\nana i ka lau hawane, i mea malumalu ua, ke hiki i na ku, ua piha kekahi\nhale o laua.\n\nA hiki i na ku, holo aku la laua i ka moana e kali ai i na waa o\nKeawenuiaumi. Mamua o Pakaa o ko laua waa, mahope ke keiki, he lawaia\nuhu ka Pakaa lawaia, manao ia, o kona wahi ia e nalo ai, no ka mea, he\nlawaia kulou i lalo ka uhu. A ua lawe pu no hoi laua ia Laamaomao i\nkai, ma keia holo ana, a hiki laua, puka ana na waa.\n\n\n\n\n\n\n\n\nLEGEND OF KUAPAKAA.\n\n\nCHAPTER I.\n\n Kuapakaa Prepares to Meet Keawenuiaumi in Search of Pakaa.\u2014Canoe\n Fleet of Six District Chiefs, Recognized by Pakaa, Are Taunted by\n Kuapakaa as They Pass.\u2014Keawenuiaumi Greeted with a Chant and Warned\n of Coming Storm Is Invited to Land.\u2014On Advice of the Sailing\n Masters the King Sails on.\n\n\nKuapakaa was the own son of Pakaa, born to him while living in Molokai,\nof his wife, a high chiefess. The name of Kuapakaa was given to the boy\nafter the father. As the boy grew up the father educated him in all the\nthings pertaining to the office of an immediate servant under the king;\nand also in the different branches of learning of those days until his\neducation was complete. After Kuapakaa had been educated in these\nthings, they went to the shore to await the coming of Keawenuiaumi in\nhis search of Pakaa.\n\nIn the trip out [to meet Keawenuiaumi], Pakaa\u2019s paddle, Lapakahoe, [92]\nwas taken by Kuapakaa, who took the important seat, the one in the\nstern, while Pakaa took the front seat. When they saw the canoes\ncoming, Pakaa kept his eyes down, making believe that he was looking\nfor uhu, [93] with his long hair let down over his eyes. They were in\nthis position when the canoes came along; some with two men, some with\nthree men and so on; some bearing the food and stewards, some the\ncommanding officers, some the women and some the warriors.\n\nWhen the canoes were approaching them, Kuapakaa asked of his father,\nPakaa: \u201cWhere is the canoe containing my master?\u201d Pakaa replied: \u201cWhen\nthe rays of the sun make their appearance, then the canoe bearing your\nmaster will come. The signs by which you will know his canoe are these:\nThe sail is doubled down, so that his god could be seen, Kaili [94] by\nname, standing at its place. You will also see a high compartment in\nfront in the middle of the raised platform; there your master sits; the\nsailing masters are directly behind him.\u201d\n\nWhile the two were conversing, the canoe of Keawenuiaumi was seen\napproaching with its sides glittering, being struck by the sun\u2019s rays\nwhile the paddles of the rowers were bathed in light. When Kuapakaa saw\nthe signs as described by his father, he said: \u201cHere comes my master.\u201d\n\u201cWhereabouts?\u201d \u201cOn the outside of us.\u201d Pakaa said, \u201cHold up your\npaddle.\u201d [95] When this was done, Lapakahoe who was standing up in the\nking\u2019s canoe saw it and so reported to the king, saying: \u201cSay, there is\na small canoe floating there inside of us; some one is holding up a\npaddle.\u201d Keawenuiaumi then said to the sailing masters: \u201cPoint the bow\nof the canoe for the small canoe; possibly it has a word for us.\u201d The\nreason why the king said this was because while Pakaa had command of\nhis canoe, it was his custom to make a call on any canoe that made\nsignals of this kind; hence the king being accustomed with this,\nordered that the canoe be directed for the small one. When the king\u2019s\ncanoe drew near, Pakaa asked of his son: \u201cWhere is the canoe of your\nmaster?\u201d The boy replied: \u201cIt is here near us.\u201d \u201cThen question your\nmaster as to his reason of being here,\u201d said Pakaa. Kuapakaa then\ncalled out:\n\n\n Hold back there! Hold back!\n Be still there! Be still!\n Be calm there! Be calm!\n Gently there! Gently!\n The query, the question, whose the canoe?\n\n\n\u201cTo Keawenuiaumi belongs the canoe.\u201d The boy again asked: \u201cA canoe and\nwhere is it going to?\u201d \u201cIt is a canoe going in search of Pakaa.\u201d\n\u201cSearch for Pakaa, what is Pakaa?\u201d \u201cA servant.\u201d At this Kuapakaa turned\nand said to his father: \u201cI thought you were a chief. I see that you are\na servant. Well, what of that any way? Supposing you are a servant. I\nam a chief on my mother\u2019s side and shall continue to be so as long as I\nlive in Molokai.\u201d Pakaa said to the boy: \u201cAsk them again if he is a\nreal servant.\u201d Kuapakaa therefore asked: \u201cIs he a real servant?\u201d \u201cNo,\nhe is not a real servant, but a backbone, [96] a holder of the kahili\nand bearer of the king\u2019s calabash of ointment.\u201d [97] By this answer the\nboy was satisfied that his father was, after all, of chiefly grade; so\nhe said to his father: \u201cYour rank as a chief and my mother\u2019s position\nas a chiefess, make me a chief of some importance and I shall live as\nsuch, here in Molokai.\u201d\n\nThe chiefs under Keawenuiaumi, they being the six district chiefs, were\nthe first to come by. Before Kuapakaa spoke to the canoe of\nKeawenuiaumi, he first called each of the six chiefs by name, in their\norder, for Pakaa had already instructed his son in everything\npertaining to them.\n\nWahilani\u2019s was the first canoe, it being a beautifully made double one;\nKuapakaa asked his father as to its owner. The father answered: \u201cThat\nis the canoe of Wahilani, the district chief of Kohala.\u201d Kuapakaa then\nchanted: [98]\n\n\n He is our chief of Kohala, Wahilani.\n He is not a chief by birth, he is a petty chief,\n One who played hide and seek in the sugar cane hills of Kohala.\n The fish of that land are the grasshoppers,\n On the leaf of the sugar cane, on the grass blade.\n It is a land without fish,\n And the food is the sweet potato,\n That is the fault found against the land.\n Wahilani is not a chief;\n Being a ruler of Kohala,\n He has been called a chief.\n\n\nBy these words of the boy, Wahilani was made very angry and so he made\nreply: \u201cWhen did you ever know that, you deceitful boy?\u201d With this\nWahilani set off.\n\nThe second canoe was Ehu\u2019s. Another beautiful double canoe came along,\nthe one belonging to Ehu, the chief of Kona. On the approach of this\ncanoe, Kuapakaa asked of his father: \u201cWhose canoe is that?\u201d \u201cIt is the\ncanoe of Ehu, the chief of Kona.\u201d Kuapakaa then chanted out:\n\n\n Our chief of Kona, Ehu, is not a chief by birth;\n But as Keawenuiaumi went and lived in Kiholo,\n Ehu came down from the uplands with bundles of potatoes,\n And gave them to the king.\n Ehu then became an adopted son,\n And Keawenuiaumi gave him Kona,\n Therefore Ehu became a chief.\n\n\nBecause of this chant of Kuapakaa, Ehu became angry and said: \u201cYou are\nthe most conceited boy I know of. Where did you ever know of me?\u201d With\nthis he sailed off in a rage.\n\nThe third canoe was Huaa\u2019s. As this canoe approached Kuapakaa asked of\nhis father: \u201cWhose canoe is this?\u201d \u201cIt is the canoe of Huaa, the chief\nof Kau.\u201d Kuapakaa then chanted as follows:\n\n\n Our chief of Kau, Huaa,\n He is not a chief [by birth], but a petty chief.\n He is a beater of the ilima of Kamaoa;\n By this way the people of that land get water to wash in,\n And it is the main fault of that land\n For I have lived there and know.\n\n\nThis angered Huaa and he too sailed off.\n\nThe fourth was the canoe of Hikinaakala. Another canoe approached, and\nthe boy asked of Pakaa, and was told that it was the chief of Puna,\nHikinaakala. [99] Kuapakaa then chanted:\n\n\n Our chief of Puna, Hikinaakala, is not a chief [by birth];\n He is like the prickly edges of the hala leaf;\n But since he became possessed of Puna,\n He is said to be a chief.\n He is not a chief.\n\n\nThis angered Hikinaakala and he sailed away.\n\nThe fifth canoe was that of Kulukulua. As it approached Kuapakaa again\ninquired of his father: \u201cWhose canoe is this?\u201d \u201cThat is the canoe of\nKulukulua, [100] the chief of Hilo.\u201d Kuapakaa then chanted as follows:\n\n\n Our chief of Hilo, Kulukulua, is not a chief [by birth];\n He is a snarer of the shrimps of Waiakea;\n After the snaring,\n He places the outside covering of the coconut on his ears.\n This is the fault of the land;\n But since he became possessed of Hilo,\n He is called a chief.\n\n\nThis angered Kulukulua and he sailed off.\n\nThe sixth was the canoe of Wanua. Upon its approach the boy asked of\nPakaa as to its owner, and Pakaa replied: \u201cIt is Wanua, the chief of\nHamakua.\u201d\n\n\n Our chief of Hamakua, Wanua.\n He is not a chief by birth;\n He is a snarer of the eels of Hamakua.\n The fingers with the bait are placed on the rocks,\n The small eels would then crawl between the fingers\n And the eels placed in the calabash.\n But since he became possessed of Hamakua\n He is called a chief.\n He is not a chief.\n\n\nThis chief also became angry and sailed off.\n\nThese chiefs all went on, and all angry with the boy, because he had\ntold them that they were not chiefs by birth, and also for telling the\nfaults relating to their respective districts.\n\n(We will now take up the facts relating to the canoe of Keawenuiaumi,\naforementioned, which the narrator said should be inserted later, and\nwas therefore out of place; care, however, should be taken in its\nperusal by which it may be plainly seen that the six canoes bearing the\ndistrict chiefs were the first to meet the canoe of Kuapakaa.)\n\nIt was Lapakahoe, [101] the younger brother of Pakaa, that replied to\nthe question, that it was the canoe of Keawenuiaumi. At this reply\nKuapakaa chanted as follows: [102]\n\n\n When the canoe is pushed ahead,\n The cause of the storm is come.\n Like a slanting cliff, dark and black\n Is the top of the Aluli mountain, because of the storm,\n Like black raiment that is worn\n Is the face of the cliffs of Kawaikapu.\n Running as though seeking every crevice\n Is the water that comes.\n The mountains appear to be filled,\n The sound is heard in the heaven,\n The voice is echoed back,\n The voice of the weeping sea,\n Urging onward the rising sea.\n Like the clouds at Kikiopua\n Is the flying and swimming outrigger of Malelewaa.\n The burden is swung to the back,\n Kaula looks as though climbing from behind.\n The cliffs of Wailau are joined and plated one on top of another,\n They are joined and plated,\n On the top of Pueohulunui,\n The cliffs where the owls fly.\n\n\nKuapakaa then chanted of the storm:\n\n\n Gently! Gently! Gently!\n Comes the rain, the wind, the storm,\n From Puulenalena, from Hilo,\n From Hokukano, from Waiolomea,\n From the raising of the paddle from under the buttock,\n At the thought, at the pebbles,\n At the cutting down of the iako, at Kainaliu,\n The iako at the rear,\n At the opening between the two sailing masters.\n Get up from your seats,\n Take out your paddles,\n Pull up the weight,\n Watch for the waves\n As they twist and rise,\n As the waves twist and beat\n On the outside of the canoe;\n The wave is become quiet at the bow,\n Swing the canoe around and let the wave pass between,\n The water on the outside meet at the opening,\n The wave is a welcome thing to a castaway.\n But here I am, O death!\n Death to you is the small wave,\n Death to you is the large wave,\n Death to you is the long wave,\n Death to you is the short wave,\n The follower of Kuloku,\n The roaring, the trembling,\n The oopu, [103] the lauloa, [104]\n The waves that open up,\n The waves that will perchance open up my canoe.\n It will swamp. Because of the swamping of the small canoe,\n The large canoe will also swamp.\n Bind the paddles together,\n For they will be the only burden of a swamped canoe;\n The small paddle, the large paddle,\n The long paddle, the short paddle;\n The small bailing cup, the large bailing cup,\n The long bailing cup, the short bailing cup,\n The coarse bailing cup, the thin bailing cup.\n After rescuing the several things from the swamped canoe,\n Comes the thought to refloat the canoe.\n That block of wood, this block of wood [the waves],\n That rope is drawn, this rope is drawn;\n Some will rush there, some will rush here,\n The large wave will rise,\n The small wave will break,\n The sticks at the bow will fly off,\n The sticks at the stern will fly off.\n The priest is at last separated [from the king],\n The connection is become of no value, on a day of peril,\n The sea separates them, the cold is intense,\n The uku is softened, that snub-nosed thing,\n Your reputation, ye sailing masters,\n Ye prophet and priest, is injured.\n Had the sailing masters seen the star\n You would have reached land.\n\n\nKeawenuiaumi then inquired of his sailing masters, the priest and the\nprophet, as to their conclusion, in the matter of the coming storm, and\nto see if the predictions made by the boy were to come true, for the\nking was afraid. These men all assured the king that the words of the\nboy were void of the truth and were entirely false. By this assurance\nthe king\u2019s fear disappeared and he gave way to their advice, therefore\nthe boy again chanted:\n\n\n The eyes have been covered by the sea,\n They have failed to see the rows of isles.\n Death you will meet in the days of Ku,\n The days when the currents draw outward.\n As the currents draw outward,\n The open mouth of the shark will meet you,\n The mouth of the shark,\n The mouth of the wave,\n Will close over you and you die;\n You will then return to Hawaii in spirit. [105]\n You stubborn king,\n Come ashore, it is stormy,\n Had you come yesterday\n You would have arrived in safety.\n\n\nAgain Keawenuiaumi inquired of his canoe men as well as of the others,\nsaying: \u201cHow about us? Shall we land as requested by the boy, for he\nsays, if we continue we will return to Hawaii in spirit?\u201d The sailing\nmasters replied: \u201cWho is going to land on such a fine day?\u201d\n\n\n The heavens are cloudless,\n The shrubs are without moisture,\n The clouds have returned to the mountains,\n The wind has returned to Kumukahi,\n The pointed clouds have returned to Awalua,\n The soft breezes are wafting over the waves,\n The canoes have gone, a raging surf has arisen,\n The canoes have gone to the windy cape,\n The sea and the water have returned to Manawainui,\n Whence is the storm to come as predicted by the boy?\n\n\nAt this, Lapakahoe asked of the boy: \u201cWho gave you such knowledge?\u201d The\nboy replied: \u201cSuch learning is common with the small boys of this land\nof Molokai.\u201d [106] Lapakahoe said: \u201cSuch knowledge was not imparted to\nyou from any one else, not even by Kahikiokamoku, [107] the king\u2019s\nfavorite friend; there are only two of us who have acquired such\nknowledge, myself and my elder brother, [108] Pakaa. We composed those\nlines in honor of our master Keawenuiaumi.\u201d Lapakahoe then asked of the\nboy: \u201cIf you know the whereabouts of Pakaa above here, you must tell\nus.\u201d \u201cThere is no such man here, but we have heard that he is living on\nKaula\u201d [replied the boy]. This ended Lapakahoe\u2019s remarks and he thought\nthat the information given by Keawenuiaumi, relating to Pakaa as living\non Kaula, was the truth after all. This information was given in a\ndream.\n\nThe sailing masters then called out to the paddlers, those in front and\nin the rear, to go ahead; but Lapakahoe countermanded the order, for he\nwas interested in the boy. When Pakaa saw that the canoe was preparing\nto leave, he requested the boy to continue chanting.\n\n\n The pointed clouds have become fixed in the heaven,\n The pointed clouds grow quiet like one in pains before childbirth,\n Ere it comes raining heavily, without ceasing.\n The umbilicus of the rain is in the heaven,\n The streams will yet be swollen by the rain,\n The roar of thunder, the shock of the earthquake,\n The flashing of the lightning in the heaven.\n The light rain, the heavy rain,\n The prolonged rain, the short rain.\n The rain in the winter comes slanting,\n Taking the breath away, pressing down the hair,\n Parting the hair in the middle.\n One sleeps doubled up, one sleeps with the face up.\n When anger rises, the hand acts tardily.\n Trouble has overcome thee, stubborn master.\n See, ye sailing masters, it has come;\n Trouble will overtake you in mid ocean,\n You have gone out to sea and have become castaways,\n You are spoken of as castaways.\n You will cut out hooks from the teeth of sharks,\n And fasten them to the fish-line, the fish will bite,\n The paka eel, the ulua,\n [For] Kaulua is the month.\n Take good care of the favorite son,\n Else he will be washed away by the sea of Kaulua.\n Let the canoe therefore come ashore,\n There is food ashore, there is kapa, there is malo,\n Live out the stormy days and continue on your way when it becomes\n calm,\n Then you can sail away, my master.\n This is a stormy day; yesterday was the calm day.\n\n\nUpon hearing this, Keawenuiaumi asked of his canoe men: \u201cWhat about the\nwords of the boy?\u201d \u201cHe is a deceiving boy; there is no storm. Where are\nthe clouds? Where are the pointed clouds? Where is the rain? Where is\nthe wind? Where is the lightning? Where is the thunder, whereby we\nwould know that the boy is telling the truth? This day will land us in\nKaula and you shall see your servant Pakaa.\u201d\n\n\n\n\n\n\nCHAPTER II.\n\n Kuapakaa Chants the Winds of Hawaii.\u2014The King, Angered, Bids His\n Men Paddle on.\u2014Winds of Kauai, Niihau and Kaula.\u2014Winds of Maui and\n Molokai.\u2014Of Halawa.\u2014Chants the Name of His Master.\u2014Of His Uncle and\n Men.\u2014Pakaa Orders the Winds of Laamaomao Released.\n\n\nKuapakaa said to his father: \u201cThe men are advising the king to go on.\u201d\nPakaa said to the boy: \u201cCall out for the winds of Hawaii.\u201d [109]\n\n\n THE WINDS OF HAWAII.\n\n There they are! There they are! There they are!\n The apaapaa is of Kohala,\n The naulu is of Kawaihae,\n The kipuupuu is of Waimea,\n The olauniu is of Kekaha,\n The pili-a is of Kaniku,\n The ae is of Kiholo,\n The pohu is of Kona,\n The maaakualapu is of Kahaluu,\n The pilihala is of Kaawaloa,\n The kehau is of Kapalilua,\n The puahiohio is of Kau,\n The hoolapa is of Kamaoa,\n The kuehulepo is of Naalehu,\n The uwahipele is of Kilauea,\n The awa is of Leleiwi,\n The puulena is of Waiakea,\n The uluau is of the cliffs of Hilo,\n The koholalele is of Hamakua,\n The holopoopoo is of Waipio,\n The end of that wind,\n The end of this wind,\n Join and cause a whirlwind.\n Place the burden on the back,\n Thus a load is given to the swamped canoe.\n Because the small canoe is swamped,\n The large canoe will meet the same fate.\n Troubles will overtake the king, troubles will overtake the priest,\n Troubles will overtake the unstable ones, the followers of the\n king.\n The different officers of the king,\n They will search out, they will study out,\n To locate the stars in the heaven.\n The red star, the string of stars;\n They hasten singly,\n They hasten by twos.\n Say, Keawenuiaumi, come ashore.\n Yesterday was the calm day;\n Had you come yesterday, you would have reached your destination.\n This is a stormy day.\n\n\nWhen Keawenuiaumi heard this, he became angry with the boy; because the\nboy was calling for the winds. He then ordered his men to paddle on.\nWhen Kuapakaa heard the order he said to Pakaa his father: \u201cThe king is\nsailing off.\u201d Pakaa replied: \u201cCall for the winds of Kauai and Niihau.\u201d\n\n\n THE WINDS OF KAUAI AND NIIHAU.\n\n Arise, look you to the winds of Laamaomao!\n Roaring in the mountains,\n A sign of the coming of the wind at Kapaa;\n The wind is there at Kauai.\n The moae is of Lehua,\n The mikioi is of Kawaihoa,\n The naulu is of Niihau,\n The koolau is of Kaulakahi,\n The lawakua is of Napali,\n The lanikuuwaa is of Kalalau,\n The lauae is of Honopu,\n The aikoo is of Nualolo,\n The kuehukai is of Milolii,\n The puukapele is of Mana,\n The moeahua is of Kekaha,\n The waipaoa is of Waimea,\n The makaupili is of Peapea,\n The aoaoa is of Hanapepe,\n The naulu is of Wahiawa,\n The kuuanu is of Kalaleo,\n The ae is of Lawai,\n The malanai is of Koloa,\n The kuiamanini is of Weliweli,\n The makahuena is of Kapea,\n The one-hali is of Manenene,\n The koomakani is of Mahaulepu,\n The paupau is of Kipu,\n The alaoli is of Huleia,\n The waikai is of Kalopaki,\n The kaao is of Hanamaulu,\n The waipuaala is of Konolea,\n The waiopua is of Wailua,\n The waiolohia is of Nahanahai,\n The inuwai is of Waipouli,\n The hoolua is of Makaiwa,\n The kehau is of Kapaa,\n The malamalamaiki is of Kealia,\n The hulilua is of Hanaikawaa,\n The amu is of Anahola,\n The kololio is of Moloaa,\n The kuikainui is of Koolau,\n The meheu is of Kalihiwai,\n The nau is of Kalihikai,\n The luha is of Hanalei,\n The waiamau is of Waioli,\n The puunahele is of Waipa,\n The haukolo is of Lumahai,\n The lupua is of Wainiha,\n The pahelehala is of Naue,\n The limahuli is of Haena,\n The water from the handle of the paddle on the cliff.\n The end of that wind,\n The end of this wind,\n They meet in a whirlwind,\n They beat on the low lands.\n The storm is come, come ashore,\n Yesterday was the calm day;\n Had you come then you would have made land.\n\n\nThese were the names of the winds of Kauai, as called out by the boy,\nand they are known by these names to this day.\n\nAs soon as Kuapakaa ceased calling for the winds, a great roar was\nheard, like the coming of a mighty storm, by the people in the canoe of\nKeawenuiaumi. At the roar of the coming storm, Pakaa said to the boy:\n\u201cYou made a mistake in first calling for the winds of Kauai and Niihau.\nYou see you had called for the winds of Hawaii, those in the east; you\nshould have followed with the wind of Kaula, the wind in the west.\u201d\nKuapakaa then called for the wind of Kaula:\n\n\n THE WIND OF KAULA.\n\n Down by the rock of Ola,\n The black bird begged,\n The bird of Kaula begged,\n Floating up there above Waahila,\n The bird of Kaulanaula,\n The younger isle, given birth by Hina.\n The ekeeke is the wind of Kaula;\n Give me, give me, give me the wind.\n\n\nIn this call of Kuapakaa for the wind of Kaula, Keawenuiaumi, said:\n\u201cYou have indeed chanted well, boy; but in thus calling for the wind,\nyou committed a grave mistake.\u201d\n\nKeawenuiaumi then gave orders to his canoe men and sailing masters to\npaddle ahead. The people from the rear to those in the middle of the\ncanoe, then dipped down their paddles; but those in front, did not dip\ntheirs for Lapakahoe refused to continue the voyage as he was greatly\ninterested with the boy\u2019s chant. When the men in the stern and in the\nmiddle started to paddle, Lapakahoe called out to those in front:\n\u201cKuia, Lou, Kipukohola, backwater with the paddles, to hold back the\ncanoe so as not to allow it to go ahead.\u201d By doing this the sound of\nthe moving pebbles and the sand down below was heard and the double\ncanoe was held back as though held by an anchor.\n\nWhen Kuapakaa saw that the double canoe was being held back and saw\nalso the anger shown in the face of Keawenuiaumi, he turned and\nreported it to Pakaa. When Pakaa heard this, he said to the boy: \u201cCall\nagain.\u201d (This was in the style of a chant.) [110] Kuapakaa therefore\ncalled forth:\n\n\n Gently! Gently! Gently!\n Hasten this way, hasten that way,\n The ocean is like a wreath around your neck.\n The heaven is cloudless,\n The earth is in distress,\n The month is Kalo-pau. [111]\n Up comes lepe, down sits lepe.\n The iwa [112] bird is in the sky, it is a windy day.\n The rain falls, the water runs.\n The shrimps are coming up, the sea-caves are exposed.\n Where the sea is foamy, there the moi [113] dwell;\n Where the sea is rough, the mullet spawn.\n When the sea is at low tide, the squids are speared,\n The ina [114] are gathered, the wana[114] are hooked up.\n The turtles come up to breathe on a windy day.\n Where the sea is not clear, there the manini [115] live;\n Where the shoals are rocky, the uoa turn over;\n Where the sea is blue, the sharks dwell;\n Where the feeding ground is deep, the kahala [116] grows thin;\n Where the kukui-nut is spat on, the sea is smooth,\n The uhu are caught;\n Caught by those in front, by Mumu, by Wawa.\n As it falls down, the rain leaves holes,\n The wind doubles over,\n The beach at Kaunakahakai is marshy,\n The scent of Kawela is strong,\n The sound is deafening,\n As you paddle to destruction at the point of Lehua,\n Ualapue, Kaluaaha, Molokai.\n\n\nAfter the boy had chanted this, Pakaa said to him: \u201cCall for the winds\nof Maui and Molokai.\u201d\n\n\n THE WINDS OF MAUI AND MOLOKAI.\n\n The pakiele is of Waiakea,\n The aimaunu is of Hana,\n The ailoli is of Kaupo,\n The papa is of Honuaula,\n The naulu is of Kanaloa,\n The kehau is of Kula,\n The uapokoa is of Kokomo,\n The elehei-rain is of Lilikoi,\n The iaiki is of Wailuku,\n The oopu is of Waihee,\n The kaula is of Pohakuloa,\n The waiuli is of Honolua,\n The pohakea is of Mahinahina,\n The maaa is of Lahaina,\n The alani is of Liloa,\n The paala is of Nakaha,\n The laukowai is of Kekula,\n The holokaomi is of Paomai,\n The wind that doubles up is of the lowlands;\n It is the kupa, the okea wind.\n The paiolua is of the ocean,\n It is the hoolua and the moae.\n The kaele is of Palaau,\n The iaiki is of Hoolehua,\n The kuapa is of Moomomi,\n The kaele is of Kalelewaa,\n The puupapai is of Kaamola,\n The pakaikai is of Wailua,\n The hoolua is of Halawa.\n\n\nA word of explanation. Halawa is the place which excels in the variety\nof winds given here, therefore the reader will do well to consider them\nclearly.\n\n\n THE WINDS OF HALAWA.\n\n The hoolua-noe is of Halawa,\n The hoolua-wahakole is of Halawa,\n The kaao is of Halawa,\n The laukamani is of Halawa,\n The okia is of Halawa,\n The ualehu is of Halawa,\n The laiku is of Halawa,\n The naulu is of Halawa,\n The kehau is of Halawa,\n The koi-pali is of Halawa,\n The li-anu is of Halawa,\n The ehukai is of Halawa.\n\n\nIn following this list of names of the different winds of Molokai, we\nagain take up the winds for the rest of Molokai, after the winds of\nHalawa.\n\n\n The moa-ula is of Kalawao,\n The kilioopu is of Makaluhau,\n The koki is of Kalaupapa,\n The alahou is of Kalamaula,\n The moae is of Kona,\n The hoolua is of Koolau,\n The pelu is of Kalaau,\n The koa is of Malei,\n The malualua is of Haleolono,\n They heat up the dry plain.\n When the sun is set, it becomes intensely cold,\n The sea is drawn up, it becomes as low tide,\n For the burden of the moae wind is the storm.\n The moae stays there above,\n It is heard clear down beyond,\n As it blows here and there on the coral reef,\n Like the strong wind in the forest,\n And the landing at Keawa is made rough.\n Here is the landing, land now,\n Whilst thou art near, master;\n Whilst I am near, the servant,\n And await the calm day,\n For this is Welehu, the stormy month; [117]\n Then come Makali, Kaelo, Kaulua,\n Kaulua, Kauluawaena.\n In Olana is the settled calm,\n Then come Welo and Ikiiki,\n In which when you look the sea appears long,\n The isles seem near, and the canoe can land.\n Seek for Pakaa and find Pakaa.\n For Waimea is a land of crabs. The rains of Molokai are heavy.\n\n\nWhile chanting the last lines, Lapakahoe said: \u201cThe boy is deceiving\nus.\u201d Lapakahoe then turned to Kuapakaa and said: \u201cYour chant was indeed\ngood, but you are deceiving us, for Pakaa is not ashore, yet you ask us\nto land.\u201d After making this remark, Lapakahoe ordered the men in front\nand behind to paddle away. The order was also given the sailing\nmasters. When they were starting off, Kuapakaa said to his father: \u201cMy\nmaster is off.\u201d Pakaa replied: \u201cChant the name of your master.\u201d\n\n\n Gently! Gently!\n Gently! Gently!\n Be prepared, make ready,\n That canoe, this canoe.\n Steady the hand,\n Take up the paddle,\n Shake off the water from the feet,\n Avoid being slippery,\n Let the back and sides be slippery.\n Sit up, those in front and behind,\n So as to keep the hands dry when paddling.\n The burden of the hands is the paddle,\n The opponent of the wave is the paddle,\n You make your deposit, the blue,\n You take up your share, the white.\n You turn up the white foam with the paddle,\n Within and without the canoe.\n The going forth of the canoe is in jerks,\n It is agitated, it shakes.\n The men fall on the canoe,\n The bailing cups are knocked about,\n The ohia [mast] rattles;\n The lauhala [sail] is breaking,\n The opponent of the wind;\n The bow of the canoe is filled with water,\n Who is at the bow?\n\n\nPakaa then said to his son Kuapakaa: \u201cLapakahoe is my younger brother,\nhe is your uncle.\u201d The boy then called out each of the men of\nKeawenuiaumi by name, thinking this would induce them to land. The boy\ncalled as follows:\n\n\n THE NAMES OF THE MEN.\n\n Lapakahoe, who next?\n Hookahikuamoo, who next?\n Alapanaiwi, who next?\n Limakainui, who next?\n Kamahuakoaie, who next?\n Kipukohola, who next?\n Kaili, the god, who next?\n Kuanaepa, who next?\n Nohoanaepa, who next?\n Kauwilaakahoe, who next?\n Kaneheakapoohiwi, who next?\n Kahaluluakoaie, who next?\n Mokukaiakapahi, who next?\n Ahuakaiaiwa, who next?\n Uluakamoanaiakaiehu, who next?\n Owakahoealima, who next?\n Halawaimekamakani, who next?\n Hamamakawahaokaale, who next?\n Uakukalailalo, who next?\n Uahaihaikaka, who next?\n Uanahaekaie, who next?\n Oiukamaewa, who next?\n Okioikekahuna, who next?\n Okahikuokamoku, who next?\n Keawenuiaumi, who next?\n\n\nAfter Kuapakaa had called out the names of the men who sat singly, he\nthen called out those who sat two [118] in a seat:\n\n\n Nanaimua, Nanaihope, who next?\n Neneimua, Neneihope, who next?\n Kahaneeaku, Kahaneemai, who next?\n Ku,\u2014Ka, who next?\n Kapalikua, Kapalialo, who next?\n Kapohina, Kapoae, who next?\n Kaukaiwa, Lamakani, who next?\n Puupuukoa, Kainei, who next?\n Koaloa, Koapoko, who next?\n Hulihana, Hulilawa, who next?\n Pulale, Makaukau, who next?\n Kuia, Lou, who next?\n Hookeleihilo, Hookeleipuna, [119] who next?\n\n\nWhile Kuapakaa was calling the names of the men, the double canoe of\nthe king, Keawenuiaumi, gradually drew away from their sight. When the\ndouble canoe was away off, so that it appeared but a mere speck, Pakaa\nsaid to the boy: \u201cUncover the wind calabash, Laamaomao.\u201d Kuapakaa then\nuncovered the wind calabash and the storm in all its fury came up. The\nfront canoes were caught by the waves and wind from the Kalaau point;\nbeing those that contained the chiefs and the men. When the large\ncanoes saw that the small canoes were swamped, the large ones went to\ntheir rescue, but they too were swamped. The waves became larger and\nlarger and they beat from all sides. The wind and the storm swept along\nuntil the canoe of Keawenuiaumi was met and it too was swamped.\nKeawenuiaumi then said to the priest, the prophet and the sailing\nmasters: \u201cHow strange this is! The boy\u2019s every word has come true. When\nthe boy said this was a stormy day, you all contradicted him, saying\nthis was a pleasant day; but here we are nigh unto death. I questioned\nyou several times about the matter, to make sure that you were right;\nbut you all denied it.\u201d\n\n\n\n\n\n\nCHAPTER III.\n\n The Swamping of the Canoes.\u2014They Return and Land on Molokai.\u2014The\n King Is Given Dry Kapa and Malo, as Also Awa and Food.\u2014Delayed by\n the Storm, the Party Is Provided With Food.\u2014After Four Months, They\n Prepare to Embark.\n\n\nThe double canoe of Keawenuiaumi was swamped as well as all the others,\nnot one was saved. The people suffered a terrible cold and many of\ntheir things were lost; the food, the fish and meat, their apparel and\neverything else. At this, the king wept in his agony and suffered\nseverely from cold, he then said: \u201cThis is the very reason why I am in\nsearch of my servant Pakaa, because you are not equal to the occasion;\nyou are without knowledge and do not know how to tell the future. My\nbuttocks were never wet when Pakaa was my sailing master; but since I\nhave taken you, they have become wet.\u201d\n\nWhen Pakaa saw that the wind and the storm was in its fury, he said to\nthe boy: \u201cCover up the wind calabash, for your master may perish, as he\nis indeed cold.\u201d Kuapakaa then placed the cover on the calabash,\nLaamaomao, and the calm came immediately and the canoes of the king\nwere saved.\n\nAfter the canoes had been righted, the king gave his orders to all the\ncanoes, saying: \u201cLet us return, perchance the boy\u2019s canoe is still\nfloating where we left it. Should he invite us to land we must obey.\u201d\n\nAfter giving his orders the several canoes turned about and all\nreturned, without maintaining their order, for each was anxious to get\nto the place where Kuapakaa was floating. In this return, the canoe of\nKeawenuiaumi being the swiftest, was the first to arrive at the place\nwhere Kuapakaa was waiting, while the others were strung out behind.\n\nWhen Kuapakaa saw the king\u2019s canoe, he said to Pakaa: \u201cHere comes the\ndouble canoe of my master, Keawenuiaumi.\u201d Pakaa said to the boy: \u201cWhen\nyour master arrives and should show a willingness to land, say to him\nthat you wish to go in ahead a little ways and wait for him, for the\npassage way is crooked.\u201d By this Pakaa was anxious to keep the canoe of\nKeawenuiaumi behind them, for his men being stronger, they would be\nable to get to the landing first and in that way Pakaa would be\nrecognized, so Pakaa thought out a way to get out of the difficulty,\nand made believe that the way in was crooked. As the canoe of\nKeawenuiaumi was drawing near, Kuapakaa again chanted, saying:\n\n\n Gently! Gently!\n Comes the wind, the rain; the isle is in darkness,\n The master is on the edge of disaster.\n The rain drove, the canoe rolled,\n The sea is raging, the moi leap.\n The inwards are retreating, the waves are being fed,\n The burden is cast away.\n They look about in doubt for love of the children,\n They weep for the love of the wife.\n The seat is unsafe, insecure.\n The dog barks at the sea,\n It bites at the prow of the canoe.\n The old companion is become strained,\n The new companion is become separated,\n The comradeship of the priest is also parted,\n He goes alone, he shudders,\n He twists, he shivers,\n The hairs on the temple are wet,\n Ye stubborn sailors of the ocean,\n \u2019Tis the first cold day for the king.\n Say, Keawenuiaumi, come ashore.\n\n\nKeawenuiaumi made reply: \u201cYes, I will come ashore for your very words\nhave come true. I was willing to land, but these fellows were so\nlearned. I thought they were indeed learned, but I have found that they\nare not.\u201d Kuapakaa said: \u201cThere, you have faced disaster. Come ashore\nat the boy\u2019s landing.\u201d The king then expressed his willingness to land.\nKuapakaa then said to the king: \u201cSay, listen to me; we will go in first\nand when I beckon to you, you may come, because the passage way is\ncrooked, and furthermore the proper time for making a landing is past.\nHad you consented to make land at my first invitation, we would have\nhad no trouble; for at that time the tide was low and the coral\nexposed; but now the tide is high, so that the coral is covered deep,\nand we will miss our bearings if we go in together.\u201d To this,\nKeawenuiaumi gave his consent, saying: \u201cThat is well.\u201d\n\nPakaa and his son therefore entered the passageway first, and when they\nstopped they beckoned to the king\u2019s canoe as well as the others to come\nin. This zigzag was continued until they were almost in, when Pakaa\nsaid to the boy: \u201cSay, let us paddle in; you must exert all your\nstrength, that we may land before the others.\u201d With this the two worked\nwith all their might and made land before the others. Pakaa then jumped\nashore and ran into the house reserved for the preparation of food,\nthinking that in this house he would be safe, for such houses were\nnever entered by kings. When Pakaa jumped from the canoe, Lapakahoe saw\nand thought he recognized Pakaa by the limp he made while running, for\nhis legs had been injured; but he was not certain, believing that Pakaa\nwas in Kaula.\n\nLate that afternoon, all the canoes made land, including the canoe of\nKeawenuiaumi, who still sat on the platform and had not come ashore,\nfor the reason that he did not have any clothes, and no loin cloth, all\nhaving been wet and the spare ones had all been lost at sea. When\nKuapakaa saw his master sitting there naked on the canoe, he returned\nto the house and told his father of what he had seen. When Pakaa heard\nthis, he took out a loin cloth and gave it to Kuapakaa, saying to the\nboy: \u201cYou take this loin cloth and give it to your master, and the loin\ncloth that is wet, you bring it here, for you are privileged to wear\nhis loin cloth and he yours.\u201d [120]\n\nKuapakaa therefore took up the loin cloth and returned to Keawenuiaumi.\nWhen he came to the king\u2019s presence he said: \u201cHere is my loin cloth,\nyou can use it and let me take your wet one.\u201d Keawenuiaumi reached out\nfor the loin cloth and looked at it, and saw that it looked like his\nown, the kind he used to wear when Pakaa had charge. At seeing this,\nKeawenuiaumi said: \u201cSay, this loin cloth looks just like my own.\u201d\nKuapakaa replied: \u201cThis is my own loin cloth, but you being the king, I\ngive it to you.\u201d Kuapakaa then took the wet one and returned to Pakaa,\nwho said to him: \u201cHang up your master\u2019s loin cloth over the door way,\nso that the people will not try to enter this house. You can enter it\nand can go out, because all the sacred things belonging to your master\nare free to you. When the king\u2019s stewards come for food you can hand it\nto them from the inside of this house, while they stand outside.\u201d This\nwas cunning of Pakaa. [121]\n\nWhen Kuapakaa looked and saw that Keawenuiaumi was sitting without any\ncovering, he took pity on him and so told Pakaa about it. When Pakaa\nheard this he took out a kapa from the wind calabash, Laamaomao and\nhanded it to Kuapakaa, saying: \u201cYou take this and give it to your\nmaster. If he should say that it looks like his, you tell him, that\nthis is your own kapa made by your mother.\u201d The name given to such\nkapas was \u201couholowai of Laa.\u201d [122] They were very sweet, having been\nscented with the fragrant shrubs and vines of Laa and Puna, called the\nolapa, the kupaoa, the mokihana, the apiipii and others.\n\nWhen Kuapakaa came to the presence of the king with the kapa and handed\nit to Keawenuiaumi, Keawenuiaumi took it and spread it out. As he did\nthis he caught the sweet scent of the olapa. He then inquired of the\nboy: \u201cWhere did you get this kapa?\u201d The boy replied: \u201cIt belongs here\nin Molokai.\u201d Keawenuiaumi said: \u201cThere are no kapas in other places\nlike those of Hawaii; and they are not common with other chiefs. I am\nthe only one who possesses such things. I believe this is my kapa. It\nmust be that Pakaa is here.\u201d \u201cIt was my mother that made this kapa for\nmy own use, for my mother is a chiefess of Molokai and kapas are\nscented on this island, and it has been kept for my own use. The name\ngiven my kapa is wailau. [123] That is the best and most fragrant kapa\nin this place, like what you call the ouholowai of Laa; they smell the\nsame.\u201d This satisfied the king.\n\nThat evening the chiefs came together with their men and as they were\nsitting quite close to the king, the king said: \u201cIf Pakaa was here, of\nan evening like this, he would have my awa ready with two fresh\nhinalea. [124] I would drink the awa and as its effects come over me, I\nwould feel like a newly made net, nice and snug, all night. How I do\nmiss Pakaa.\u201d\n\nWhen Kuapakaa heard this he returned to his father, Pakaa, and said:\n\u201cMy master is in want of some awa, and he has expressed his affection\nfor you and showed that he still remembers you.\u201d When Pakaa heard this,\nhe took down the awa cup, the awa dish, the grass used for straining\nawa, the piece of awa and two portions of awa already prepared and said\nto the boy: \u201cYou take these to your master and show them to him. If he\nshould ask you to prepare the awa for him, give your consent. Then you\nturn to one side where it is dark, leave the piece that is not\nprepared, take up the portions that are ready, strain them into the\ncup. He will compliment you for being very quick, for I was ever ready\nwith these things when I was with him. After you have strained the awa\ninto the cup, hand the cup to your master, then run as fast as you can\nto the pool where we keep the hinalea and catch two for your master,\nfor he would want the fish to take away the bitter taste of the awa\nfrom his mouth.\u201d\n\nWhen Kuapakaa came to the presence of Keawenuiaumi, he said: \u201cHere is\nmy awa for you.\u201d The king looked and saw that it was quite a large\npiece, so he said: \u201cYou had better prepare it for me.\u201d Kuapakaa then\nturned into a dark corner, took the portions already prepared, strained\nthe same and handed the cup to the king. The boy then ran for the fish,\nthe two hinalea, and shortly after he returned with them to the king.\n\nBecause of these things performed by the boy, Keawenuiaumi complimented\nhim for being quick and for carrying himself like a person who has\nalways lived with kings, and for conducting himself so well. The king\nthen drank up the awa and as the effects of it stole over him, combined\nwith the weariness of a hard and eventful day, he fell into a deep\nsleep.\n\nUpon seeing this, Kuapakaa decided to uncover the wind calabash,\nLaamaomao, and to keep it uncovered, so that the winds would continue\nto blow and the storm hold for days; and in this way keep the king with\nhim. So Kuapakaa uncovered Laamaomao, and the storm kept up day after\nday; and by it the expedition for the search was postponed. Because of\nthis storm Keawenuiaumi and his men were forced to wait for the abating\nof the storm until one month went by, when their food which had been\nbrought from Hawaii was exhausted. At this, the chiefs went before\nKeawenuiaumi and told him of their trouble, that they had run out of\nfood. When Keawenuiaumi heard this he sent a man to go and ask of the\nboy, if he had any food. Said the king: \u201cIf he has any food, tell him\nthat we are without any.\u201d\n\nWhen the man came before Kuapakaa he told him what Keawenuiaumi had\nsaid to him. When Kuapakaa heard this, he said: \u201cThere is food; but you\nmust go back to the king and tell him the food is up in the uplands.\nTell him there are six chiefs here and I have six small patches.\nFurthermore, if you should go for food, don\u2019t take the big potatoes\nonly and leave the small ones; for if you do so you will not get\nanother chance to go up there for food.\u201d With this the messenger\nreturned to the presence of Keawenuiaumi and reported to him of what\nthe boy had said. When Keawenuiaumi heard this he ordered his men and\nthe chiefs to go up for food.\n\nWhen they came to the uplands, where the potatoes were growing they saw\nthat there were six large patches, each of very great extent, and were\nso long that the other ends could not be seen. The men then said to\nthemselves: \u201cHow wonderful! The boy said there were six small patches,\nbut here there are six very large patches.\u201d The men then began to dig\nup the potatoes, and after they had dug up enough, they collected the\npotatoes and in obedience to the boy\u2019s order, they took the large ones\nas well as the small ones and returned with the potatoes to the beach,\nlighted the ovens, and after the potatoes were cooked, they sat down\nand ate their fill.\n\nAfter this Kuapakaa came to them and said: \u201cI want you to take the\nlarge potatoes for your own use and keep the small ones for me.\u201d \u201cWhy,\nno, not so; you must have some of the large ones, too, because the\npotatoes are yours.\u201d \u201cNo,\u201d said Kuapakaa, \u201cyou take the large ones and\nsave the small ones for me. But I want you to do this: peel the skin\nand then set out the potatoes to dry.\u201d [125] The people then asked\nKuapakaa: \u201cWhat do you intend doing with the food, boy?\u201d Kuapakaa\nreplied: \u201cI am doing this, because I know you will eat up those potato\npatches and the bad weather of this land generally comes about this\ntime, when the sea will be rough, which will keep you here for some\ntime, for there are three bad months yet to come; Makalii, Kaelo and\nKaulua. [126] In the month of Olana, [127] it is possible that fine\nweather will come, then you people will be able to get away. By that\ntime my potatoes will all be consumed by you, but by doing this, saving\nand drying out the small potatoes, I will not be without food and will\nnot be hungry, for I shall then live on the small potatoes which I ask\nyou to keep for me. With this food I will be supplied during the time\nof planting and care of a new crop.\u201d This talk by Kuapakaa, although\ntrue, was intended to deceive them, for Kuapakaa well knew that\nKeawenuiaumi was going to urge that he go along with him in the search\nfor Pakaa, when good weather once more prevailed. The men, in obedience\nto this order, faithfully kept all the small potatoes after every\ncooking day.\n\nWhen Keawenuiaumi left Hawaii on this expedition, he left word with the\nchiefs and the common people that he would take up a month in the\nsearch for Pakaa. He was, however, mistaken in this, for he was in\nMolokai for four months. In this prolonged absence the people of Hawaii\nbegan to mourn for their king, believing that he was dead. After\nstaying in Molokai for four months, the followers of Keawenuiaumi began\nto think of their wives, children and parents, and there was a general\nfeeling amongst them that they abandon the search for Pakaa and return\nto Hawaii.\n\nAt the expiration of the four months, during which bad weather was to\nprevail as predicted by Kuapakaa, he closed the wind calabash of\nLaamaomao, and good weather was once more experienced. He then said to\nthe people: \u201cThis is Olana, the pleasant month, then come Welo and\nIkiikii (May and June), the period of time when the fisherman\u2019s fish\nline is always wet. These months are the pleasant months, and hence the\nfisherman\u2019s line is never dry, because they go out fishing every day.\u201d\nHe then said to the chiefs and men: \u201cBind the lashings of the canoes,\nfor I have kept you for four months because of the bad weather; now\nthat good weather has come, you must return home.\u201d When the chiefs\nheard this, they made ready their canoes, renewed the lashings, and\npushed the canoes out into the sea and moored them, for the expedition\nof kings is ever alert. Very late that evening, when it was almost\nmidnight, Kuapakaa called out in a chant, as follows:\n\n\n Arise! Arise! Arise!\n The night is spent, the night is spent.\n All tiredness, soreness and weariness have vanished;\n Also darkness that prevents the sailing of canoes.\n Arise! Arise! Arise!\n Hikiliimakaounulau [128] is up,\n The star at the end of the land.\n Arise, make a move! Arise, make a move!\n\n\nUpon hearing this, the chiefs said: \u201cHow strange! it is not yet\nanywheres near daylight, but the boy is calling us to sail off. This is\nonly in the early evening.\u201d\n\n\n\n\n\n\nCHAPTER IV.\n\n Departure from Molokai.\u2014The Names of the Six Districts of\n Hawaii.\u2014The King Desires Kuapakaa to Accompany Him.\u2014The Boy\n Consents Under Conditions.\u2014They Start Off.\u2014Meeting With Adverse,\n Cold Winds, the Two Sailing Masters Fall Overboard.\n\n\nBy this expression used by the chiefs, it was their intention to delay\ntheir sailing until the change of the Milky Way, after midnight, when\nthey would make the start. Hearing this expression, Kuapakaa again\ncalled out; this time naming the six different districts of Hawaii, and\nalso the six chiefs.\n\n\n THE NAMES OF THE DISTRICTS.\n\n Arise, Kona, land of the calm seas!\n The shady clouds of Keei are flying.\n The clouds are like ridge poles over Weli.\n How long you have indeed slept!\n When I mentioned you the fact,\n You sit calmly and make no stir.\n\n Make a move, Kohala, arise!\n Make a move, Kohala, thou of the solid step,\n Causing Papa the begetter of the isles, to hearken,\n The one who gave birth to Koolau.\n\n Arise, Hilo!\n Hilo of the incessant rains of the sharp head.\n The flower of the lehua is withered\n By the pelting down of the rain,\n Prepare the ki leaf [129] in the calm\n For the net-fishing of the nehu at Punahoa.\n\n Arise, Puna!\n Puna the land made fragrant by the hala\n From one end to the other,\n To the very breadfruit trees of Kailua\n That stand unmolested by the winds of Kau.\n\n Arise, Kau!\n Kau the large windy land,\n Land where the current draws to Alae,\n Where the canoes sail here and there,\n To Kailikii, to Kaulana,\n Sailing singly, sailing in pairs,\n Sailing by threes, sailing by fours,\n Sailing by fives, sailing by sixes,\n Sailing by sevens, sailing by eights,\n Sailing by nines, sailing by tens.\n They all sail, the small canoes,\n The canoes of the chiefs must sail.\n\n\nAfter this call of the boy, the chiefs and the men arose about\nmidnight, boarded their canoes and set sail, and when out at sea they\nhove to and awaited for the canoe of Keawenuiaumi, which was to come\nlater; for the king had given them his order to go to sea and await his\ncoming. In waiting for the king, the chiefs allowed their canoes to\ndrift away; and in drifting they all fell asleep. The men who were\nanxious to get back home then headed the canoes for Kawaihae in Kohala,\nHawaii; at daylight the next day, the chiefs awoke and when they looked\nabout them they saw that the land in sight was Hawaii. Instead of\ngetting angry, they felt happy, for they knew that they were about to\nsee their wives and children; they, however, felt some regrets, for\nthey loved their king, Keawenuiaumi.\n\nAt daylight, a man came to Kuapakaa from the king with the request that\nhe go to the king. When Kuapakaa came before Keawenuiaumi the king\nsaid: \u201cI have sent for you to ask you that you accompany me to Kaula\nand back.\u201d Kuapakaa replied: \u201cI cannot go with you, for I would be\nleaving my old man by himself and he is very weak.\u201d But since the king\nkept on urging him, Kuapakaa agreed to accompany the king. This by the\nway was the wish of Kuapakaa. In giving his consent, Kuapakaa made his\ngoing conditional, saying: \u201cI am willing to go with you, if you will\ntake my things along. If you allow this, I will accompany you; but if\nyou will not allow my things to go along, I will not go with with you.\u201d\nThe king gave his consent, [130] saying: \u201cI am willing that you go with\nyour things.\u201d Keawenuiaumi then told the men to take the things\nbelonging to the boy and place them on the canoe, believing that this\nwould allow the boy to accompany him.\n\nWhen the men came to the place where the boy\u2019s things were, they looked\nand saw a large log of wood as long as the double canoe of the king.\nWhen the men saw this log they expressed their doubts as to its being\nable to be carried by the double canoe for they feared that it would be\ntoo much of a load. The men, however, took it up with some difficulty\nand placed it on the canoe, which set the canoe deep in the water. The\nboy then pointed to another thing, a rock, with a groove cut around it;\nthus making two things the boy wished placed in the canoe.\n\nThis large log of wood was hollow and contained food and various other\nthings. Because of this large log, the men gave the boy the name, \u201cThe\nboy of Kaluakoi with the large package.\u201d After the things belonging to\nthe boy had been placed on the double canoe, Keawenuiaumi and Kuapakaa,\nas well as the rest of the men, boarded it and set sail.\n\nIn setting out, they experienced pleasant winds, called Kaao; Kuapakaa\nat once looked at the two sailing masters and asked that they give him\none of the paddles, but they refused, saying: \u201cWe cannot give you one\nbecause this is our sign of authority. We will be blamed if we\nsurrender it to you.\u201d By this Kuapakaa wanted to place the\nresponsibility upon their own heads, in case of coming disaster, for\nthese were the very men who had made things so unpleasant for his\nfather, Pakaa, who was forced to go away from the presence of\nKeawenuiaumi.\n\nThe canoe sailed on and passed to the lee of Oahu, then on into the sea\nof Kaieiewaho, [131] where they saw Kauai; after a time they went past\nWaimea. At this place Kuapakaa uncovered his wind calabash, Laamaomao\nand immediately they were encompassed by a terrible storm. In meeting\nthis storm the king did not worry for he had the boy with him. When\nthey were beset with this storm, Keawenuiaumi asked of the sailing\nmasters: \u201cWhat are we to do?\u201d The two were unable to make answer, at\nthat time, for the waves were beating into the canoe, and it was only\nbeing kept afloat through the exertion of the bailers. Soon after this\nthe storm increased and the wind and rain were terrible; the thunder\nand lightning too was severe, and they began to drift away until Kauai\nwas almost lost to their sight.\n\nAs the storm increased, Keawenuiaumi turned to the boy and asked: \u201cWhat\nabout this storm?\u201d Kuapakaa answered: \u201cI have nothing else to meet it,\nexcept this rock; it must be cast out to serve as an anchor to hold the\ncanoe and in that way prevent our being blown away by the wind and lose\nsight of land.\u201d At this, Keawenuiaumi surrendered the entire command of\nthe canoe to Kuapakaa; it was his to carry them to destruction or to\nsafety. Kuapakaa then opened out one end of the log, and taking out a\nrope he fastened it to the rock, and threw it into the sea, and they\nwere held in one place.\n\nWhen Kuapakaa saw that the men and the king were shivering from the\nintense cold, that their hair hung down straight and every one was\nsuffering, he took out some palm leaves [132] from the log and gave the\nmen one apiece and one to the king; but he did not give the sailing\nmasters, Hookeleihilo and Hookeleipuna, any. Soon after this he took\nout food and meat from the log, and gave some to the men and to the\nking; but he again refused to give anything to the sailing masters.\n\nBy this action of Kuapakaa the two sailing masters were in great\ndistress, for they were shivering with the cold and were in great need\nof food. Not very long after this, Hookeleihilo fell overboard, unable\nto withstand any longer the terrible sufferings. At this the man who\nsat in front of Hookeleiho called out: \u201cHookeleihilo has fallen\noverboard.\u201d Not very long after this, Hookeleipuna succumbed and he too\nfell overboard, dead; thus were the two sailing masters disposed of.\n\n\n\n\n\n\nCHAPTER V.\n\n At Death of Pakaa\u2019s Enemies, Calm Prevails.\u2014The Boy Is Made Sailing\n Master.\u2014He Directs the Canoes to Hawaii.\u2014The Men Are Made Glad, but\n the King Is Sad at Failing to Find Pakaa.\u2014Kuapakaa Foretells His\n Neglect by the King.\u2014Landing at Kawaihae He Is Deserted.\u2014He Joins\n Two Fishermen and Makes a Fair Catch.\u2014Falling in with a Six-manned\n Canoe He Wagers on a Race, Single-handed, Against All Eight and\n Wins.\u2014He Hides the Fish in the King\u2019s Canoe.\u2014They Plan a Canoe Race\n to Take Place in Kau, Life to Be the Forfeit.\n\n\nWhen Kuapakaa saw that the enemies of his father, Pakaa, were dead, he\nclosed the wind calabash, Laamaomao, and immediately the storm abated\nand a great calm came over the ocean. At the coming of the pleasant\nweather, the office of sailing master was given over to the boy. But\nbefore this, the king said to the boy, that he wished to continue the\nsearch of Pakaa at Kaula. After giving this order the king and the men\nall fell asleep, for they were worn out with the efforts to save\nthemselves during the storm.\n\nAfter they had all fallen asleep a fair wind from land sprung up;\nKuapakaa then swung the canoe around as well as the sail and sailed\nstraight for Hawaii, all that day and night until daylight of the next\nday, when they saw the top of Maunakea above the mist, passing and\nrepassing in the distance like a pointed cloud. At this the men all\nwoke up at the call, \u201cThere is Hawaii.\u201d Some said that it was not\nHawaii; but when they got nearer to Kawaihae, they were made certain\nthat it was Hawaii. This was the cause of great rejoicing amongst the\nmen; but Keawenuiaumi was not at all made happy for he had failed to\nfind his servant Pakaa, and had not reached Kaula.\n\nAs the canoe drew near the land the men became excited, for they were\nto see their wives and children after a long separation. Upon seeing\nthis, Kuapakaa said to them: \u201cSay, what a disappointment it will be for\nthe boy.\u201d They asked: \u201cWhy?\u201d Kuapakaa replied: \u201cHe will be neglected as\nsoon as the canoe touches land.\u201d Lapakahoe then asked: \u201cWhy should you\nbe neglected?\u201d Kuapakaa replied: \u201cI see that you are all excited and\nare anxious to land; and when you do, and meet your wives and children\nyou will forget me and I will get left, for I have no friends here.\u201d\nLapakahoe said: \u201cThe king will not forget you, because by you these\nbones were saved.\u201d \u201cThat may be so, but the boy will be forgotten as\nsoon as the canoe touches land.\u201d These words of Kuapakaa were realized\nand proved too true, as the following events will show.\n\nWhen they touched land at Kawaihae, everybody landed and there was\nweeping by the women and by the children, and while doing this, the boy\nwas entirely forgotten. Kuapakaa, not having any other place to go to,\nstayed by the canoes day and night, sleeping under them at night. In\nliving at this place, the boy had no friends, and the food he lived on\nwas the dried potatoes saved in his log of wood.\n\nSome time after this, Kuapakaa heard that the season for flying-fish\nhad commenced at Kohala, so very early one morning he came upon a\ncouple of fishermen, who were fastening on the lashings of their canoe,\nmaking preparations for going out fishing for flying-fish. When he saw\nthe men, he said: \u201cWhat are you two going to do with the canoe?\u201d \u201cWe\nare making ready to go out fishing for flying-fish.\u201d \u201cWill you let me\naccompany you in your canoe?\u201d \u201cNo, it will be too much of an extra load\nfor the canoe.\u201d Kuapakaa replied: \u201cDo you think so? I believe every\ncanoe ought to have a bailer. If I accompany you, I know that I don\u2019t\nshare with you on your catch. I know how to fish, and if I make a large\ncatch, I will have to share with the rowers; and even if the catch be\nsmall, I must share with you on my catch. In this way, you can see, I\nwill not in any way be entitled to a division of your catch.\u201d As the\nboy spoke pleasantly and in a way, wisely, the men gave their consent\nand expressed their willingness to take Kuapakaa along with them.\n\nUpon coming to the fishing grounds, several flying-fish were caught, a\nfair division was then made and they headed for home. On their return\nthey met a canoe which was manned by six paddlers, while the canoe in\nwhich Kuapakaa was a paddler had only three. When Kuapakaa saw the\nother canoe, he said to his two companions: \u201cLet us have a race with\nthat canoe, and make a wager, [133] our flying-fish, that we can beat\nthem.\u201d This proposition angered one of his companions, who said: \u201cWhy,\nwho said so? How can you beat six men in a canoe race?\u201d Kuapakaa said\nto the one who made the answer: \u201cYou had better get into that other\ncanoe, making seven of you, and the two of us will race the seven of\nyou.\u201d\n\nThe other man then replied: \u201cI am afraid I will be deprived of my share\nof our catch. How can our strength be compared to the strength of all\nsuch full grown men? We will never be able to beat them.\u201d When Kuapakaa\nheard this, he said to the man: \u201cYou can take the other canoe then,\nmaking eight of you, while I shall take this canoe all by myself; and\nlet us place our shares as our wagers. If you get ashore first, you can\nhave my catch and if I make land first I will take your catch.\u201d\n\nThis satisfied the others and they asked that Kuapakaa hand over his\nshare of the fish for them to hold; but to this Kuapakaa replied: \u201cNo,\nI think you ought to give me the fish and I act as the stake-holder;\nbecause if I beat you, you will be apt to keep the stakes, and if I\njump in to take it from you, you would beat me, for there are too many\nof you and I am all alone. But on the other hand, if you beat me, I\nwill not be able to keep the stakes away from you for you are too many\nfor me, you can take the stakes away from me anyhow.\u201d There was nothing\nwrong in this, so it was agreed, and the fish were handed over to\nKuapakaa. Soon after this, the preparations for the race commenced and\nthe canoes were brought to the mark. As soon as the word was given, the\npaddles all came down with a jerk and away the two canoes went.\n\nOn the start the canoe containing the eight men took the lead, while\nthe one containing Kuapakaa was left to the rear. As soon as Kuapakaa\nsaw this, he called out to his grandmother, Laamaomao, to send him\nthree surfs to carry his canoe to shore. Soon after the call, a large\nsurf came from behind him and then another and another; by these surfs\nhe was taken ashore. The other people, when they saw the surfs coming,\nwere frightened, they being too large, and so they held back their\ncanoe; in this way Kuapakaa rode in on the surfs alone and landed ahead\nof the others. As soon as Kuapakaa landed, he took the flying-fish and\nhid the whole lot within the canoe of Keawenuiaumi. When the others\ncame ashore, they asked of Kuapakaa about the fish, saying: \u201cWhere is\nour fish?\u201d \u201cThere is none left, I have given the whole lot away, for I\nknew it was mine.\u201d\n\nWhen the men heard this, they were satisfied, but were greatly\nsurprised that such a small boy should beat them. They were, however,\ndetermined to try again, and proposed another race, saying to Kuapakaa:\n\u201cLet us have another race.\u201d Kuapakaa replied: \u201cYou can satisfy\nyourselves on that matter; but the trouble is I have nothing to wager\nagainst you.\u201d They all said: \u201cThere is always one wager, our bones. If\nwe beat you, you forfeit your life to us, and if you should beat us,\nwhy we forfeit ours.\u201d Kuapakaa replied: \u201cI do not want to wager our\nlives, for if I should win, your wives and children and your friends\nwould weep for you; whereas on my side I am all by myself, without a\nsingle relative and can afford to die; but this is not the case with\nyou. So therefore, if you think best we will wager some property, for\nthere is my double canoe over there which you can have if you beat me.\u201d\nThe men replied: \u201cThat is not your canoe, it belongs to Keawenuiaumi.\u201d\nKuapakaa said: \u201cKeawenuiaumi has no canoe there, that is my canoe. They\nwere merely passengers, for I am the one that is keeping it; had the\ncanoe been theirs they would have stayed by it and taken care of it.\u201d\nThe men then replied: \u201cWe do not want the canoe. We would much prefer\nthat our lives be the wager.\u201d The boy assented to this, saying: \u201cAll\nright, why not?\u201d\n\nThe result of the first race was spread abroad about Kohala, Hamakua\nand Hilo. In the arrangement for the second race the men said to the\nboy: \u201cThe race must take place in Kau. Each canoe must be six fathoms\nin length.\u201d This arrangement was also spread abroad until it went the\nwhole round of Hawaii.\n\n\n\n\n\n\nCHAPTER VI.\n\n The Canoe Race in Kau.\u2014Kuapakaa Stipulates to Land Four Times\n Before His Opponent\u2019s First.\u2014Landing First in His Canoe He Seizes a\n Surf-board and Comes in Three Times Before They Land.\u2014The King,\n Hearing of the Race, Sends for the Boy.\u2014Pleads for the Lives of His\n Men, Dear to Him Through the Loss of Pakaa.\u2014Kuapakaa Reveals\n Himself and Pakaa.\u2014The Defeated Men Ordered Put to\n Death.\u2014Keawenuiaumi Orders Kuapakaa to Bring Him Pakaa.\u2014Pakaa\n Refuses to Return Till Full Restitution Is Made.\u2014The King Agrees,\n and on Pakaa\u2019s Arrival, Gave Him the Whole of Hawaii.\n\n\nWhen they reached Kau, the canoes were made ready and moored at the\nbeach. The oven was dug, sufficient wood was brought to the place as\nwell as the stones. These things were made ready because they were the\nmeans by which death was to be given the defeated ones, according to\ntheir agreement. In this second race many people took the opportunity\nof offering wagers and accepting the same by the backers of either\nside; some on the boy and some on the men.\n\nAs the contestants were about to leave shore, for the starting point,\nthe boy said: \u201cBefore we start out let us have a final agreement. If I\ncome ashore first, I would not be declared the winner until I have\nridden in on four surfs. If I ride the four surfs before you land, then\nI will be the winner and then you must submit to your fate. This will\nbe the case if you should win. But I suppose you will win anyhow, for\nthere are several of you on your side.\u201d This extra condition was agreed\nto.\n\nThe men then boarded their canoe of six fathoms in length and Kuapakaa\nboarded his canoe, also of six fathoms in length. The two parties then\npaddled out to sea until they had reached a point which Kuapakaa\nthought was far enough and so said to the others: \u201cLet us take this as\nthe starting point.\u201d The others refused to accept this, saying: \u201cWe\nwill not accept this as the starting point. Let the starting point be\nat a distance where the water will hide the shores. When we come to\nthat point we will face about.\u201d Kuapakaa replied: \u201cIt will be useless\nfor us to go out any further for there are several of you in your\ncanoe. Why should you fear me, who am all alone? If you had started the\nrace at the edge of the line of surfs, you would have won; but I wish\nto tell you now that I will beat you anyhow, and that it will be a sad\nthing for your wives, children and parents.\u201d\n\nWhen the houses had disappeared from their view, the men said to\nKuapakaa: \u201cHere is our starting point.\u201d Kuapakaa agreed to this; the\ncanoes were swung around, placed side by side, and when they were ready\nthe word was given and the race commenced. On the start the eight men\nforged their canoe ahead by their powerful strokes of the paddle, while\nKuapakaa fell far behind. Upon seeing this Kuapakaa watched how the\nothers were using their paddles, and when he saw them raise their\npaddles some distance out of the water, and that they held their\npaddles high up by which action the water was forced up high at every\nstroke, causing an eddy to be drawn along behind their canoe, he forced\nhis canoe into the current formed by the eddy behind the other canoe.\nAs soon as he had entered into this current all he had to do was to see\nthat his canoe kept in the current. While the others were forcing\nthemselves to keep ahead of the boy, by using very powerful strokes,\nthe boy followed on behind taking his time; and the faster they went\nthe faster the boy followed them. Whenever the boy saw that the others\nwere slackening up he would call out: \u201cPull harder so you will win.\u201d\nWhen the eight men would hear this, they worked all the harder.\n\nWhen the canoes drew near to the land, the boy\u2019s canoe being directly\nbehind the other, so that he was not clearly seen, the people ashore\nbegan to dispute as to the merits of the two canoes, and seeing only\none canoe, the people yelled out: \u201cThe boy is beaten, the boy is\nbeaten.\u201d After the shouts had ceased, the canoe of Kuapakaa was seen to\ncome out from behind the other and take the lead, causing the multitude\nbacking the boy to raise another shout, for they admired the pluck\ndisplayed by the youngster. The canoe of Kuapakaa was seen to draw away\nfrom the others farther and farther until it reached land first. As\nsoon as Kuapakaa touched shore he grabbed a surf board and swam out to\nthe surf, according to agreement, but instead of going out to the big\nsurf he took the small ones near the sand, and after he had thus ridden\nin three times, the eight men landed and were declared beaten by the\nboy.\n\nThe result of this race was soon carried to Keawenuiaumi, as well as\nthe fate of the eight men, who were fairly beaten by the boy. When\nKeawenuiaumi heard this, he said: \u201cYes, it surely must be so. If that\nsmall boy is the same one that came along with us then it is possible.\nIf he is the same, then there is no escape, the men will indeed die.\u201d\nKeawenuiaumi then sent one of his messengers to go and bring the boy to\nhim, in order that he might see for himself. When the boy arrived, the\nking saw that it was the very same that had accompanied him to Hawaii.\nAt this the king fell on the boy\u2019s neck and wept, because he knew that\nhe had neglected him since leaving the canoe. The actions of the boy in\nsaving him from death came to the mind of the king in such a way that\nhe felt that he had indeed been neglectful.\n\nAfter the weeping Keawenuiaumi asked of the boy: \u201cWhere have you lived\nall this time?\u201d \u201cBy our canoe.\u201d \u201cWhat did you live on?\u201d \u201cThe dry food\nthat was left over, which we had on our journey.\u201d After this the king\nagain asked: \u201cAnd were you the one who defeated my men in Kohala?\u201d\n\u201cYes,\u201d answered Kuapakaa. \u201cAnd are you the one who has just won in this\nrace?\u201d \u201cYes.\u201d \u201cWhat was the wager?\u201d \u201cIn the first race we wagered some\nfish. In the last race we wagered our bones (lives), and I have beaten\nthem again. The fire in the oven is now lit for the baking, on my\nreturn the men will be put into the oven.\u201d\n\nAt this the king again wept, with his head bent down low. When the boy\nsaw the king weeping, he asked: \u201cWhat are you weeping for?\u201d \u201cI am\nweeping for my men, because they are to die.\u201d The boy said: \u201cIt is not\nmy fault; it was of their own making. I proposed that we wager some\nproperty and at this they questioned me what property I had to put up,\nand I told them that I would put up the canoe; but they refused to\naccept that, and proposed that our bones be the wager. To this I gave\nmy consent because I knew that they were taking advantage of my size.\u201d\n\nKeawenuiaumi then said: \u201cSay, where are you, my boy? I want to ask you,\nthat since you love me, that you take pity on me and grant my request,\nthat you save my men, for I cannot see how I am to get along if these\nmen are to be put to death; for I will be without any one who will\nattend to my comfort. Therefore if you love me, these men must live. If\nyou think they must die, then you must kill me first.\u201d At this\npleading, Kuapakaa asked: \u201cDo you think more of these men than any\nother person?\u201d \u201cYes,\u201d said the king; \u201cbut I would not have thought so\nmuch of them had I found my servant Pakaa.\u201d\n\nKuapakaa then said to Keawenuiaumi: \u201cIf you think more of the welfare\nof these men, we will never be able to find Pakaa even though we again\nmake another trip to Kaula; but if you allow these men to meet their\nfate, then you will be able to find your servant Pakaa; for this was\nthe very reason why Pakaa left you; you were keeping too many\nfavorites.\u201d Keawenuiaumi said: \u201cGo and find Pakaa and then these men\nmay die.\u201d At this, Kuapakaa told Keawenuiaumi of Pakaa, his father,\nsaying: \u201cHe is now living in Molokai. When you met me on your trip, he\nwas with me sitting in the fore part of the canoe; the old man kept his\nhead bent down. He kept his face down for fear of being recognized by\nyou. Pakaa is my father and I am his son Kuapakaa, named by him,\nbecause of the scales of your skin through the use of the awa; and it\nwas by him that I was educated in all the things pertaining to the\noffice of a king\u2019s personal servant.\u201d\n\nUpon hearing this revelation from Kuapakaa, Keawenuiaumi wished to know\nclearly [of his favorite servant], so he asked a few more questions.\nKuapakaa then went more into the details, saying: \u201cAfter you people\nreturned from the Kalaau point, and we all went ashore, it was your own\nloin cloth that I gave you; the kapa was your own; the piece of awa was\nyour own, but Pakaa had instructed me to tell you that the things were\nmine in order that his identity be not discovered.\u201d\n\nWhen Keawenuiaumi heard these things from Kuapakaa, he raised his voice\nand wept for Pakaa and the boy Kuapakaa. When his weeping was ended he\nordered one of his chiefs, that the men who were beaten by the boy be\nput to death.\n\nAfter the death of these men, Keawenuiaumi ordered Kuapakaa to go\nimmediately, as fast as possible, and bring Pakaa to him. With this\norder, Kuapakaa boarded his racing canoe and set out that early\nmorning. When the sun was high up in the heaven, the boy entered the\nlanding place at Molokai and moored his canoe; after this was done he\nwent after Pakaa.\n\nWhen he reached their home, the boy greeted his father and after the\nexchange of the greetings, Pakaa inquired: \u201cAre my opponents dead?\u201d\n\u201cYes. After we had sailed off and while outside of Waimea, Kauai, I\nuncovered Laamaomao and immediately we were encompassed by a great and\nterrible storm. In the midst of this storm, I gave out the palm leaves\nto the men, all with the exception of Hookeleihilo and Hookeleipuna.\nThe food also was not given them, nor the meat and water; and being\nexhausted, the two died. We then left Kauai and set sail for Hawaii\nwhile all the people were asleep, and after a time we landed at\nKawaihae, where I was neglected by my master and his men. Some time\nshortly after this I got into a race with some of the king\u2019s men whom I\ndefeated and they were put to death. After the men were put to death I\ntold the king of you and me, and he sent me to bring you; therefore, I\nhave come for you to go back with me.\u201d At this Pakaa asked: \u201cWhat has\nyour master given you?\u201d \u201cNothing.\u201d \u201cThen go back and tell your master\nthat Pakaa has sent word that until the king has restored all the lands\ntaken back by him, as well as all the other things, I will not come\nback. [134] Restore these things and I will come.\u201d\n\nAt the close of this conversation, between the boy and the father, the\nboy set out for Hawaii and in time delivered the message to\nKeawenuiaumi. When the king heard the conditions proposed by his\nservant Pakaa, he agreed to them all, withholding nothing of which\nPakaa wanted, saying: \u201cI am willing to do all this in order that I may\nget him to come back to me.\u201d Again Kuapakaa set out for Molokai, where\nhe landed and delivered the order of Keawenuiaumi. When Pakaa heard the\nreply of the king, he boarded the canoe and returned to Hawaii.\n\nWhen Pakaa came in the presence of Keawenuiaumi, Keawenuiaumi fell on\nPakaa and wept, and begged to be forgiven for the bad treatment given\nto a faithful servant. After the weeping, Keawenuiaumi gave to Pakaa\nthe whole of Hawaii, [135] thus placing him back in the same position\nheld by him before. This is the end of this story.\n\n\n\n\n\n\n\n\nHE KAAO NO KUAPAKAA.\n\n\nMOKUNA I.\n\n Hoomakaukau o Kuapakaa e Hui me Keawenuiaumi.\u2014Na Auwaa o na Alii\n Aimoku Eono, Ike ia e Pakaa a Leoleowa ia e Kuapakaa i ko Lakou\n Kaalo ana ae.\u2014Lohe o Keawenuiaumi i ke Mele o ke Ola, Kono ia Oia e\n Pae.\u2014No ka Olelo a\u2019o a na Hookele, Holo loa Ke \u2019lii.\n\n\nOia no ka Pakaa keiki ponoi, i loaa ia ia ma ka noho ana i Molokai, me\nkana wahine alii, a ua hoopili ia no hoi kona inoa me ko ka makuakane,\na ua ao aku no hoi kona makuakane iaia ma ke ano o na mea o ke \u2019lii, a\nme na mea e pili ana ia ia. A makaukau o Kuapakaa i keia mau mea, holo\nlaua i kai e kali i ka holo mai o Keawenuiaumi e imi ia Pakaa. Ma keia\nholo ana, o ka hoe a Pakaa o Lapakahoe, ia Kuapakaa ia mahope o ko laua\nwaa, mamua o Pakaa, e lawaia kaka-uhu ana, me ke kuu o ka lauoho i lalo\ne loloa ai. A lana mua laua i kai, mahope hiki na waa, ka waa elua\nkanaka, ka waa ekolu kanaka, a pela aku, na waa aipuupuu, na waa pu\nkaua, na waa o ka wahine, na waa o na koa.\n\nNinau aku o Kuapakaa i ka makuakane ia Pakaa: \u201cAuhea ka waa o kuu\nhaku?\u201d I mai o Pakaa: \u201cAia a o ke kukuna o ka la, holo mai ka waa o ko\nhaku. Eia ke ano o kona waa. Ua aki ia ka pea ma waena, i mea e maopopo\nai kona akua, ke ku mai, o Kaili ka inoa, a he lumi kiekie mamua, a\nmawaena, malaila ko haku, a mahope na hookele.\u201d\n\nIa laua e kamailio ana, holo mai ana ka waa o Keawenuiaumi, hinuhinu\nana na aoao o ka waa i ka loaa i ke kukuna o ka la, a lilelile ana ka\nhoe a na hoewaa i ka la. I aku la ia i kona makuakane: \u201cEia kuu haku.\u201d\n\u201cAia mahea?\u201d \u201cAia ma waho o kaua.\u201d I aku o Pakaa: \u201cOku ia ko hoe i\nluna.\u201d Ia oku ana o ka hoe, ike mai la o Lapakahoe, e ku ana i luna o\nna waa o ke \u2019lii, hai ae la ia i ke \u2019lii: \u201cE! He wahi waa uuku hoi keia\ne lana mai nei maloko o kakou, eia la ke oku mai nei i ka hoe.\u201d Olelo\naku la o Keawenuiaumi i na hookele: \u201cKau pono ae olua i ka ihu o na waa\ni kela wahi waa, malama he olelo kana.\u201d O ke kumu o ke \u2019lii i olelo ai\npela, no ka maa ia Pakaa, ia Pakaa e noho ana me ke \u2019lii, aole e\nhaalele ka waa o ke \u2019lii i ka waa e oku mai ana i ka hoe, nolaila, ua\nmaa ke \u2019lii. A kokoke loa ka waa o ke \u2019lii ia laua, ninau aku o Pakaa i\nke keiki: \u201cAuhea ka waa o ko haku?\u201d I mai ke keiki: \u201cEia la ua kokoke.\u201d\n\u201cKahea ia ka hana o ko haku,\u201d pela mai o Pakaa. Alaila, kahea o\nKuapakaa:\n\n\n Kipu la, kipu!\n Hoolai la, hoolai!\n Hoopohu la, hoopohu!\n Hoomalino la, hoomalino!\n Ouiu, o ninau, nowai he waa?\n\n\n\u201cNo Keawenuiaumi he waa.\u201d Ninau aku ke keiki: \u201cHe waa e holo ana i\nhea?\u201d \u201cHe waa e holo ana e imi ia Pakaa.\u201d \u201cImi ia Pakaa, heaha o\nPakaa?\u201d \u201cHe kauwa.\u201d I aku o Kuapakaa i kona makuakane, ia Pakaa: \u201cKa i\nno he \u2019lii oe, he kauwa ka oe. Heaha la, he kauwa no oe, a he \u2019lii no\nwau ma ka aoao o ko\u2019u makuahine, nolaila, alii no ko\u2019u noho ana ia\nMolokai nei.\u201d I aku o Pakaa i ke keiki, ninau ia aku: \u201cHe kauwa io?\u201d\nNolaila, ninau o Kuapakaa: \u201cHe kauwa io.\u201d \u201cAole he kauwa io; he iwi\nkuamoo, he paa kahili, he lawe ipu kakele.\u201d Maopopo ma keia olelo, he\nkaukau alii kona makuakane o Pakaa, i aku ia ia Pakaa: \u201cO kou wahi alii\nauanei, o ko kuu makuahine, alii no ko\u2019u noho ana ia Molokai nei.\u201d\n\nNo na \u2019lii malalo o Keawenuiaumi, oia na \u2019lii aimoku o Hawaii, eono\nmoku, eono alii. Mamua ae o ke kamailio ana o Kuapakaa me ka waa o\nKeawenuiaumi, oia ka wa i hea pakahi ia ai na inoa o na \u2019lii, e like me\nko lakou noho ana, a ua ao no hoi o Pakaa ia mea i kana keiki. I ka wa\ni hiki mai ai ka mua o na waa, hoomaka ia e ninau i kona makuakane. O\nWahilani ka waa mua. Hiki ana he kaulua maikai, ninau aku o Kuapakaa:\n\u201cNo wai keia waa?\u201d \u201cNo Wahilani, oia ke \u2019lii o Kohala.\u201d Ia manawa, oli\naku la o Kuapakaa:\n\n\n O ua alii o makou o Kohala, o Wahilani.\n Aole no hoi he \u2019lii, he kaukau alii no,\n He peepee puko no Kohala,\n Ka ia o ia aina, he unihi,\n I ka lau o ke ko, i ka pua o ka mauu.\n He aina ia ole,\n O ka uala ka ai,\n O ke kee ia o ia aina,\n Aole no hoi o Wahilani he \u2019lii;\n O ka ai ana ia Kohala,\n Olelo ia he \u2019lii.\n\n\nMa keia olelo a ke keiki, huhu o Wahilani, a olelo aku la: \u201cI nahea kou\nike ana, e na keiki hoopunipuni?\u201d Nolaila holo o Wahilani.\n\nO Ehu ka waa alua. Hoea hou he waa kaulua maikai, o Ehu ia, o ke \u2019lii o\nKona. Ninau aku o Kuapakaa i ka makuakane: \u201cNo wai keia waa?\u201d \u201cNo Ehu\nke \u2019lii o Kona.\u201d Ia manawa, oli aku la no o Kuapakaa:\n\n\n O ua \u2019lii o makou o Kona, o Ehu, aohe alii;\n O ka hele ana aku o Keawenuiaumi a noho i Kiholo,\n Iho mai o Ehu me na kiki uala,\n A haawi i ke \u2019lii.\n Lilo o Ehu i keiki hookama,\n Haawi o Keawenuiaumi ia Kona nona,\n Nolaila, alii o Ehu.\n\n\nMa keia olelo a Kuapakaa huhu loa o Ehu, a olelo aku la: \u201cHe oi oe o ke\nkeiki hoopunipuni; i hea kou ike ana i ko makou ano?\u201d Holo aku ia me ka\nhuhu.\n\nO Huaa ka waa akolu. Hoea hou mai la he waa. Ninau o Kuapakaa i ka\nmakuakane: \u201cOwai keia waa?\u201d \u201cO Huaa, o ke \u2019lii o Kau.\u201d Oli mai la o\nKuapakaa:\n\n\n O ua \u2019lii o makou o Kau, o Huaa,\n Aohe alii, he kaukau alii no.\n He kaka lau ilima no Kamaoa,\n Ka wai auau no ia o ia aina,\n A o ko laila kee no ia,\n Ua noho au i laila a ike.\n\n\nHuhu o Huaa a holo aku la.\n\nO Hikinaakala ka waa aha. Hoea hou mai la he waa hou, ninau no keia ia\nPakaa, hai mai la no, o ke \u2019lii o Puna, o Hikinaakala. Oli mai la o\nKuapakaa:\n\n\n O ua \u2019lii o makou o Puna, o Hikinaakala, aohe alii,\n He makakokala, lauhahala ooi;\n O ka ai ana ia Puna,\n Olelo ia ai he alii,\n Aohe alii.\n\n\nHuhu o Hikinaakala a holo aku la.\n\nO Kulukulua ka waa alima. Hoea hou mai la he waa, ninau no o Kuapakaa i\nka makuakane: \u201cOwai keia waa?\u201d \u201cO Kulukulua, ke \u2019lii o Hilo.\u201d Oli mai\nla o Kuapakaa:\n\n\n O ua \u2019lii o makou o Hilo, o Kulukulua, aohe alii;\n He pahelehele opae no Waiakea;\n A pau ke pahelehele ana,\n Kau ae la i ka pulu niu i ka pepeiao.\n O ke kee no hoi ia o ia aina,\n O ka ai ana ia Hilo,\n Olelo ia ai he \u2019lii.\n\n\nHuhu o Kulukulua a holo aku la.\n\nO Wanua ka waa aono. Hoea hou he waa, ninau no ia Pakaa, hai mai la no\no Pakaa: \u201cO Wanua, o ke \u2019lii o Hamakua.\u201d\n\n\n O ua \u2019lii o makou o Hamakua, o Wanua,\n Aole alii maoli;\n He pahelehele puhi no Hamakua,\n Waiho aku na manamana lima i ka paala me ka maunu,\n Pii mai la ka puhi a komo i na manamana\n Hoolei iho la i ka ipu.\n O ka ai ana ia Hamakua,\n Olelo ia ai he \u2019lii; aohe alii.\n\n\nHuhu ia alii a holo aku la.\n\nPau na \u2019lii i ka holo i mua, me ko lakou inaina i ke keiki, i ka hoole\nia lakou aohe alii, a i ka hai i ke kee o ka aina.\n\n(Maanei e hoomaka ai ka olelo no ka waa o Keawenuiaumi i olelo mua ia\nae nei: aka, no ka olelo mua ana mai o ka mea malama kaao mahope o\nkeia; nolaila, ua kau e ia na olelo no Keawenuiaumi a me kona waa\nmamua, aka, he pono no e noonoo i ka heluhelu ana, a malaila e maopopo\nai, he mua na waa o na \u2019lii eono o Hawaii.)\n\nO Lapakahoe ka mea nana i olelo mai no Keawenuiaumi ka waa; nolaila,\npaha aku ai o Kuapakaa, penei:\n\n\n A nou ka waa,\n Ua hiki ke kumu ino,\n Ke kakai kepa, ua lauli elehiwa\n Ke poo o ka mauna o Aluli i ka ino,\n Me he aahu eleele la i lohia\n Ke aloalo pali o Kawaikapu,\n I holoa e ka holopoopoo,\n Moku kihe o ka wai.\n Pihapiha na mauna ke ike aku,\n Lele koha i ka lani,\n Ka leo o ke kuaiwa lea,\n Ka leo o ke kai uwe,\n E hoeu aku ana i ke kai awe,\n Ua like me ke ao i Kikiopua,\n Ke ama lele aukai o Malelewaa.\n Hoolewa ka ukana i ke kua,\n Pii Kua o Kaula mahope.\n Pali kui pali hono Wailau ma,\n Kui aku, hono aku ka pali,\n I luna o Pueohulunui,\n I ka pali pueo e lele la.\n\n\nAlaila, paha hou o Kuapakaa no ka ino:\n\n\n Kiauau! Kiauau! Kiauau!\n Hiki ka ua, ka ino, ka makani,\n No Puulenalena, no Hilo,\n No Hokukano, no Waiolomea,\n No ka ina a ka hoe i ka eke,\n A ka noonoo, ka iliili,\n A kua iako i Kainaliu,\n A ka iako i ka hope,\n A ka poho i na hookele.\n Eu mai ka lemu,\n E pana na hoe,\n Huki ka lana,\n Nana ia ka ale\n O ka wili, o ke pani,\n O ke kaa mai na o ka ale\n Hue ma waho o ka waa;\n Ke hoolulu la i ka ihu o ka waa la,\n Hookaa ia ka waa ku maloko,\n O ka wai mawaho a hui me ka puka,\n Punahele kaele i ka olulo.\n Eia hoi au, e ka make!\n A make oe i ka ale iki,\n A make oe i ka ale nui,\n A make oe i ka ale loa,\n A make oe i ka ale poko,\n O ka ukali o Kuloko,\n O ka hakui o ka nei,\n O ka opuu o ka lau loa,\n O ka ale hue,\n E hue mai auanei ka ale i ou waa.\n Make! no ka waa iki ka make,\n Make ka waa nui.\n Pua mai o na hoe,\n O ka ukana ia a ka waa make;\n O ka hoe iki, o ka hoe nui,\n O ka hoe loa, o ka hoe poko;\n O ke ka iki, o ke ka nui,\n O ke ka loa, o ke ka poko,\n O ke ka peekue, o ke ka lahilahi.\n Pau ka hemahema o ka waa make,\n Manao hoolana ka waa.\n O kela lona o keia lona,\n Ume kela kaula ume keia kaula;\n Holo kela kini holo keia kini,\n Ku ka nalu nui,\n Popoi ka nalu iki,\n Lele na laau ihu,\n Lele na laau hope.\n Kai ka pili a ke kahuna,\n Ke paa kuleana ole o ka la make,\n Wehe ke kai anu ka lia,\n Pulu ka uku, kela mea i koki.\n Alina oukou e na hookele,\n A me ke kilo, ke kahuna,\n E ike ai e na hookele i ka hoku la,\n I na la ua pae i uka.\n\n\nAlaila ninau ae la o Keawenuiaumi i na hookele, ke kahuna, ke kilo, i\nko lakou ike, a me na loina, i ka pono a me ka hewa, no ka mea, ua\nmakau o Keawenuiaumi i ka olelo a ke keiki. Hoole mai la lakou, aohe\noiaio o ka olelo a ke heiki, he wahahee, ma keia hoole a lakou, hoolohe\naku la ke \u2019lii o Keawenuiaumi; nolaila, paha hou mai la ke keiki,\npenei:\n\n\n Uhi ia ae la na maka e ke kai!\n Pale ka ike i ka lalani o ka moku.\n Make eia i na Ku,\n I na la wehe o ke au i waho.\n Wehe aku auanei ke au i kai,\n E hamama mai ana ka waha o ka mano,\n O ka waha o ka mano,\n O ka waha o ka ale,\n Popoi iho ia oe la make;\n Hoi uhane i Hawaii.\n E ke \u2019lii kuli la,\n E pae, he ino,\n E holo ia mai i nehinei,\n Ina la ua pae.\n\n\nUi hou aku o Keawenuiaumi i na hoewaa a me na mea a pau loa: \u201cPehea\nkakou e pae, e like me ka olelo a ke keiki? No ka mea, ina kakou e\nholo, hoi uhane ia Hawaii.\u201d Alaila, pane mai na hookele: \u201cNa wai hoi ka\npae aku o ka la malie.\u201d\n\n\n Ua paihi o luna,\n Ua maloo wai ole ka nahelehele,\n Ua hoi ke ao a ke kuahiwi,\n Ua hoi ka makani a Kumukahi,\n Ua hoi ka opua a Awalua,\n Ua hoi ka pauli makani kualau,\n Ua hoi ka waa hooulu he kaikoo,\n Ua hoi ka waa i ka lae makani,\n Ua hoi ke kai ka wai a Manawainui,\n No hea hoi ka ino a ia keiki?\n\n\nIa wa, ninau mai o Lapakahoe: \u201cI loaa ia oe, ia wai?\u201d \u201cHe mea loaa wale\nno ia i kamalii o keia aina o Molokai.\u201d Olelo mai o Lapakahoe: \u201cAole i\nloaa na ia hai, aole ia Kahikiokamoku, ke aikane punahele a ke \u2019lii;\nelua wale no maua i loaa na mele, owau, o ko\u2019u kaikuaana o Pakaa, i\nhaku no maua no ko maua haku no Keawenuiaumi.\u201d Alaila, ninau mai la\nLapakahoe: \u201cIna ua ike oe eia o Pakaa i uka nei, e hai mai oe?\u201d \u201cAole\nia kanaka ia nei, ua lohe nae makou aia i Kaula kahi i noho ai.\u201d\nNolaila hooki o Lapakahoe i ka olelo, a manao iho la ia he oiaio ka\nolelo a Keawenuiaumi, i loaa ai ma ka moe uhane i Hawaii.\n\nKahea mai na hookele, e hoe o mua me hope; hoole o Lapakahoe, no ka\nmea, ua nanea o Lapakahoe i ka olelo a ke keiki. A no ka makaukau o na\nwaa e holo, olelo aku o Pakaa ia Kuapakaa: \u201cE kahea ia.\u201d\n\n\n Hooku ka opua i ka lani,\n Ke hoona ae la ke kuakoko wai ua o Kaopua,\n Ka hiwahiwa polohiwa a ka ua.\n I hana e ka piko a ka ua i ka lani,\n Halona e ka aukuku a ka ua,\n Kui ka hekili, nei ke olai,\n Lapalapa ka uwila i ka lani.\n O ka ua iki, o ka ua nui,\n O ka ua loa, o ka ua poko,\n O ka ua hooilo ke moe,\n Pili ka hanu, pepe ka lauoho,\n Hai ka lauoho i waena.\n Moe lapuu, moe i luna ke alo.\n Nau ke kui, lohi ka lima;\n Make la e ka haku hoopaa,\n Na iho e na hookele paa,\n Make i ka moana,\n Holo aku a kai kua olulo,\n He olulo kau olelo.\n Okioki ia i ka niho mano ka ia,\n Kaa i ke olona ai mai ka ia,\n He paka, he ulua,\n O Kaulua ka malama,\n Malama ke keiki punahele,\n O lilo i ke kai a Kaulua,\n O ka waa no e pae,\n He ai o uka, he kapa, he malo,\n Noho, he la ino a malie holo,\n Alaila holo, e kuu haku,\n He la ino keia, i nehinei ka la malie.\n\n\nAlaila, ninau ae la o Keawenuiaumi i ka poe ike o kona waa: \u201cPehea ka\nolelo a ke keiki?\u201d \u201cHe keiki wahahee; auhea ka ino, auhea ke ao, auhea\nka opua, auhea ka ua, auhea ka makani, auhea ka uwila, auhea ka hekili,\ne manao ai oe he oiaio ka olelo a ke keiki? O ko la no keia pae i\nKaula, ike oe i ko kauwa o Pakaa.\u201d\n\n\n\n\n\n\nMOKUNA II.\n\n Mele o Kuapakaa i na Makani o Hawaii.\u2014Huhu ke Alii, Kauoha i Kona\n mau Kanaka e Hoe.\u2014Na Makani o Kauai, Niihau a me Kaula.\u2014Na Makani o\n Maui a me Molokai.\u2014O Halawa.\u2014Heluhelu Oia i ka Inoa o Kona Haku.\u2014O\n Kona Makuakane a me na Kanaka.\u2014Kauoha o Pakaa e Hookuu ia na Makani\n a Laamaomao.\n\n\nOlelo aku o Kuapakaa i ka makuakane: \u201cKe olelo ae la ua poe kanaka nei\ni ke \u2019lii e holo no.\u201d I aku Pakaa i ke keiki: \u201cKahea ia ko Hawaii\nmakani.\u201d\n\n\n NA MAKANI O HAWAII.\n\n Aia la! aia la! aia la!\n He apaapaa ko Kohala,\n He naulu ko Kawaihae,\n He kipuupuu ko Waimea,\n He olauniu ko Kekaha,\n He pili-a ko Kaniku,\n He ae ko Kiholo,\n He pohu ko Kona,\n He maaakualapu ko Kahaluu,\n He pilihala ko Kaawaloa,\n He kehau ko Kapalilua,\n He puahiohio ko Kau,\n He hoolapa ko Kamaoa,\n He kuehu lepo ko Naalehu,\n He uwahi a pele ko Kilauea,\n He awa ko Leleiwi,\n He puulena ko Waiakea,\n He uluau ko Hilo paliku,\n He koholalele ko Hamakua,\n He holopoopoo ko Waipio,\n O ka welelau o kela makani,\n O ka welelau o keia makani,\n Puili puahiohio.\n Haawe ka opeope ma ke kua,\n Loaa ka ukana a ka waa make.\n No ka waa iki ka make,\n Pau pu me ka waa nui.\n Make ke \u2019lii, make ke kahuna,\n Make ka pulewa, ka hailawa,\n Ka lawa uli, ka lawa kea.\n O ka huli, o ka noonoo,\n E ike i ka hoku o ka lani.\n O hoku ula, o hoku lei,\n O auau pakakahi,\n O auau paka lua,\n E Keawenuiaumi, e pae.\n I nehinei ka la malie,\n E holo ia mai, ina la ua pae,\n He la ino keia la.\n\n\nA lohe o Keawenuiaumi, huhu iho la ia i ke keiki, no ka hea ana i ka\nmakani; nolaila, olelo aku la ia i na hoewaa e hoe. I aku o Kuapakaa i\nka makuakane ia Pakaa; \u201cHolo ke \u2019lii.\u201d I mai o Pakaa: \u201cHea ia ko Kauai\nmakani, me ko Niihau makani.\u201d\n\n\n NA MAKANI O KAUAI ME NIIHAU.\n\n Ala, i ka nana mai oe e ka makani a Laamaomao!\n Ke uwalo la i ka pae mauna,\n He hoailona makani hono ia no Kapaa;\n Aia ka makani la i Kauai.\n He moae ko Lehua,\n He mikioi ko Kawaihoa,\n He naulu ko Niihau,\n He koolau ko Kaulakahi,\n He lawakua ko Na Pali,\n He lanikuuwaa ko Kalalau,\n He lauae ko Honopu,\n He aikoo ko Nualolo,\n He kuehu kai ko Milolii,\n He puukapele ko Mana,\n He moeahua ko Kekaha,\n He waipaoa ko Waimea,\n He kapaahoa ko Kahana,\n He makaupili ko Peapea,\n He aoaoa ko Hanapepe,\n He naulu ko Wahiawa,\n He kuuanu ko Kalaheo,\n He ae ko Lawai,\n He malanai ko Koloa,\n He kuiamanini ko Weliweli,\n He makahuena ko Kapaa,\n He one-hali ko Manenene,\n He koomakani ko Mahaulepu,\n He paupua ko Kipu,\n He alaoli ko Huleia,\n He waikai ko Kalapaki,\n He kaao ko Hanamaulu,\n He waipuaala ko Konolea,\n He waiopua ko Wailua,\n He waiolohia ko Nahanahai,\n He inuwai ko Waipouli,\n He hoolua ko Makaiwa,\n He kehau ko Kapaa,\n He malamalamaiki ko Kealia,\n He hulilua ko Hanaikawaa,\n He amu ko Anahola,\n He kololio ko Moloaa,\n He kiukainui ko Koolau,\n He meheu ko Kalihiwai,\n He nau ko Kalihikai,\n He luha ko Hanalei,\n He waiamau ko Waioli,\n He puunahele ko Waipa,\n He haukolo ko Lumahai,\n He lupua ko Wainiha,\n He pahelehala ko Naue,\n He limahuli ko Haena,\n O ka wai kuauhoe i ka pali,\n O ka welelau o kela makani,\n O ka welelau o keia makani,\n Puili puahiohio,\n Lele ae la aia i kai,\n Pae ae la i uka he ino,\n I nehinei ka la malie,\n E holo ia mai ina ua pae.\n\n\nOia na makani o Kauai, a ke keiki i kahea ai, a pela no a hiki i keia\nla.\n\nA hooki o Kuapakaa i ke kahea ana i na makani, ua lohe ia ka halulu, me\nhe nu makani la i na waa o Keawenuiaumi. I mai o Pakaa i ke keiki:\n\u201cHewa ia oe i ko kahea mua ana i ko Kauai me Niihau, no ka mea, ua\nkahea oe i ko Hawaii makani, oia ka welelau hikina; e kahea oe i ko\nKaula, oia ka welelau komohana.\u201d Alaila, kahea o Kuapakaa i ko Kaula\nmakani:\n\n\n NA MAKANI O KAULA.\n\n A lalo i ka pohaku a Ola,\n Ka manu eele koi,\n E koi mai mai ana ka manu o Kaula,\n Ke kau nei la i luna o Waahila,\n Ka manu o Kaulanaula,\n He pokii moku na Hina i hanau,\n He ekeeke ka makani o Kaula;\n Homai, homai, homai he makani.\n\n\nMa keia kahea ana a Kuapakaa i ko Kaula makani, olelo mai o\nKeawenuiaumi: \u201cMaikai hoi ka olelo a ke keiki, a ko kahea ana i ka\nmakani, hewa oe.\u201d\n\nIa wa, kena aku la o Keawenuiaumi i na hoewaa a me na hookele, e hoe;\nalaila, hoe iho la ka poe e noho ana mai hope o na waa a waena. Koe o\nmua aohe hoe, no ka mea, aohe ae o Lapakahoe e holo, ua nanea loa kona\nmanao i na olelo a ke keiki. A hoe na kanaka mai hope a waena o na waa,\nkahea ae la o Lapakahoe i na hoewaa o mua: \u201cO Kuia, o Lou, o\nKipukohola, e hoopupu i ka oukou mau hoe, e kipu a paa na waa, i ole e\nholo aku i mua.\u201d Ma keia kipu ana, lohe ia ka nehe o ka iliili o lalo a\nme ke one, a ua paa na waa me he heleuma la.\n\nA ike o Kuapakaa i ka paa o na waa, a me ke ano huhu loa o Keawenuiaumi\nia ia, olelo aku la ia ia Pakaa, a lohe o Pakaa, olelo mai la i ke\nkeiki: \u201cKahea ia.\u201d (He paha ke ano o ia.) Alaila, kahea o Kuapakaa:\n\n\n Kiauau! Kiauau! Kiauau!\n E au mai, e au aku,\n E lei ka moana.\n Kalaihi ka lani,\n Kupilikii ka honua,\n Kalo-pau ka malama,\n Ku ana lepe, noho ana lepe,\n Kau ka iwa he la makani,\n Ua ka ua, kahe ka wai.\n Pii ka opae, ku ka halelo.\n Ehuehu kai, noho ka moi,\n Ki kai hua ka anae.\n Maloo kai o na hee,\n Kui ka ina, lou ka wana,\n Puha ka honu i ka makani.\n Aeae kai noho ka manini,\n Puupuu ke a kahuli ka uoa,\n Uliuli kai holo ka mano,\n Moana koa hi kahala,\n Pupuhi ke kukui malino ke kai,\n Kaka ka ia o ka uhu;\n A loaa ia mua, o mumu, o wawa,\n Haule iho, he malua ka ua,\n He pelu ka makani,\n Haualialia Kaunakahakai,\n He ihu hanu ko Kawela,\n Kania wawa i kupukupu,\n Hoe make i ka lae o Lehua,\n Ualapue, Kaluaaha, Molokai.\n\n\nA pau keia kiauau ana a ke keiki, olelo mai o Pakaa, kahea ia ko Maui\nmakani me ko Molokai.\n\n\n NA MAKANI O MAUI ME MOLOKAI.\n\n He pakiele ko Waiakea,\n He aimaunu ko Hana,\n He ailoli ko Kaupo,\n He papa ko Honuaula,\n He naulu a\u2019e ko Kanaloa,\n He kehau ko Kula,\n He uapokoa ko Kokomo,\n He ua elehei ko Lilikoi,\n He iaiki ko Wailuku,\n He oopu ko Waihee,\n He kaula ko Pohakuloa.\n He waiuli ko Honolua,\n He pohakea ko Mahinahina,\n He maaa ko Lahaina,\n He alani ko Liloa,\n He paala ko Nakaha,\n He laukowai e ko Kekula,\n He holokaomi ko Paomai,\n He pelu ka makani no kai;\n He kupa he okea ka makani,\n He paiolua i ka moana,\n He hoolua he moae,\n He kaele ko Palaau,\n He ia iki i Hoolehua,\n He kuapa ko Moomomi,\n He kaele ko Kalelewaa,\n He puupapai ko Kaamola,\n He pakaikai ko Wailua,\n He hoolua ko Halawa.\n\n\nOlelo hoakaka. O Halawa ka aina i oi aku ka makani ma keia kaao ana,\nnolaila, he pono i ka mea e heluhelu ana e noonoo, a e hoomaopopo.\n\n\n NA MAKANI O HALAWA.\n\n He hoolua noe ma Halawa,\n He hoolua wahakole ma Halawa,\n He kaao ma Halawa,\n He laukamani ma Halawa,\n He okia ma Halawa,\n He ualehu ma Halawa,\n He laiku ma Halawa,\n He naulu ma Halawa,\n He kehau ma Halawa,\n He koi-pali ma Halawa,\n He li-anu ma Halawa,\n He ehukai ma Halawa.\n\n\nMa keia heluhelu ana, e pono e nana hou mahope i maopopo na makani o\nMolokai, a ka helu ana i na makani o Halawa hele mai, nolaila e pili ai\nkeia kakau ana.\n\n\n He moa-ula ko Kalawao,\n He kilioopu ko Makaluhau,\n He koki ko Kalaupapa,\n He alahou ko Kalamaula,\n He moae ko Kona,\n He hoolua ko Koolau,\n He pelu ko Kalaau,\n He koa ko Malei,\n He malualua ko Haleolono,\n Kukuni aku la i na kula wela,\n Paupili ka la iloli i ke anu,\n Ke hao la i ke kai maloo,\n Ka ukana a ka moae he ino,\n Noho mai ka moae i uka,\n Huai ka puka loa,\n He ununu paakea,\n He hoolua i ka nahele,\n He kaikoo ko Keawa,\n A no ke awa la pae,\n Oi koke oe e ka haku;\n Oi koke au ke kauwa,\n Kau kai o ka la malie,\n O Welehu nei la he ino;\n O Makalii, o Kaelo, o Kaulua,\n O Kaulua o Kaulawaena.\n I Olana hookau ka malie,\n O Welo, o Ikiiki, o ke aho pulu,\n Nana iho oe loihi ke kai,\n Pokole ka moku pae no ka waa,\n Imi ia Pakaa, loaa no Pakaa,\n Papai Waimea, Molokai ua ino.\n\n\nMa keia mau lalani hope loa, i olelo mai ai o Lapakahoe: \u201cHe\nhoopunipuni ke keiki.\u201d I mai o Lapakahoe ia Kuapakaa: \u201cMaikai ko hana e\nke keiki, a o ko hoopunipuni ana mai nei, aole o Pakaa i uka, a ke\nolelo mai nei oe e pae.\u201d Mahope o keia olelo ana a Lapakahoe, kena aku\nla ia mai mua a hope o na waa, e hoe, pela i na hookele, a makaukau\nlakou la e holo, i aku o Kuapakaa ia Pakaa: \u201cHolo kuu haku.\u201d Olelo mai\no Pakaa: \u201cKahea ia ka paha o ko haku.\u201d\n\n\n Kiauau! Kiauau!\n Koauau! Koauau!\n E liuliu, e makaukau,\n O kela waa o keia waa,\n Kaukahi ka lima,\n Lalau ka hoe,\n Lulu ke kai o na wawae,\n Pau ka lalilali,\n Lali kuamoo me ka aoao.\n E oi ka noho a mua a me hope,\n I maloo na lima ke hoe mai,\n Ka ukana a na lima o ka hoe,\n Ka hoa paio o ka ale he hoe,\n Waiho aku kau o ka eleele,\n Lawe ia mai kau o ke keokeo,\n Huea ke kea nao ia ka hoe,\n Maloko ma waho o ka waa,\n Ia oiliili ka holo a ka waa,\n Ia kulanalana ia naueue,\n Ia hina kanaka i luna o ka waa,\n Ia koeleele ka liu\n Ia nakeke ka ohia,\n Ia papaina ka lauhala,\n Ka hoapaio o ka makani;\n Ka ihu o ka waa piha i ke kai,\n Owai ma ka ihu?\n\n\nIa wa olelo aku o Pakaa i ke keiki ia Kuapakaa: \u201cO ko\u2019u kaikaina o\nLapakahoe, he makuakane ia nou.\u201d Alaila, kahea pakahi aku la keia i na\nkanaka o ka waa o ke \u2019lii o Keawenuiaumi, no ka manao o ke keiki, o ia\nka mea e pae ai. Alaila, kahea aku la ia ma na inoa penei:\n\n\n KA INOA O NA KANAKA.\n\n Lapakahoe, owai mai?\n Hookahikuamoo, owai mai?\n Alapanaiwi, owai mai?\n Limakainui, owai mai?\n Kamahuakoaie, owai mai?\n Kipukohola, owai mai?\n Kaili ke \u2019kua, owai mai?\n Kuanaepa, owai mai?\n Nohoanaepa, owai mai?\n Kauwilaakahoe, owai mai?\n Kaneheakapoohiwi, owai mai?\n Kahaluluakoaie, owai mai?\n Mokukaiakapahi, owai mai?\n Ahuakaiaiwa, owai mai?\n Uluakamoanaiakaiehu, owai mai?\n Owakahoealima, owai mai?\n Halawaimekamakani, owai mai?\n Hamamakawahaokaale, owai mai?\n Uakukalailalo, owai mai?\n Uahaihaikaka, owai mai?\n Uanahaekaie, owai mai?\n Oiukamaewa, owai mai?\n Okioikekahuna, owai mai?\n Okahikuokamoku, owai mai?\n Keawenuiaumi, owai mai?\n\n\nPau ke kehea ana a Kuapakaa i na kanaka pakahi, kahea hou keia i na\nkanaka palua o ka waa, ma na inoa:\n\n\n NA KANAKA PALUA O KA WAA.\n\n Nanaimua, Nanaihope, owai mai?\n Neneimua, Neneihope, owai mai?\n Kahaneeaku, Kahaneemai, owai mai?\n Ku,\u2014Ka, owai mai?\n Kapalikua, Kapalialo, owai mai?\n Kapohina, Kapoae, owai mai?\n Kaukaiwa, Lamakani, owai mai?\n Puupuukoa, Kainei, owai mai?\n Koaloa, Koapoko, owai mai?\n Hulihana, Hulilawa, owai mai?\n Pulale, Makaukau, owai mai?\n O Kuia, o Lou, owai mai?\n Hookeleihilo, Hookeleipuna, owai mai?\n\n\nIa Kuapakaa e kahea ana i na inoa, ia manawa i nalowale ai ka waa o ke\n\u2019lii o Keawenuiaumi, mai ko laua mau maka aku. A ike laua, ua koliuliu\npuaiki, na waa o Keawenuiaumi, i aku la o Pakaa i ke keiki, ia\nKuapakaa: \u201cWehe ia ka ipumakani a Laamaomao.\u201d A wehe ae la o Kuapakaa i\nka ipumakani, ia wa huai ka ino, aole o kana mai, loaa mai la na waa\nmua i ka lae o Kalaau, ko na \u2019lii a me na kanaka. Ike na waa nui i ka\nmake o na waa liilii, kii aku hoolana, paupu i ka make. Kupikipikio ka\nale, ma o a ma o, hele mai la ka makani a loaa na waa o Keawenuiaumi,\nmake iho la. Olelo aku o Keawenuiaumi i ke kahuna, ke kilo, na hookele:\n\u201cKupanaha, he mea kau a hala ae ka olelo a ke keiki, ka olelo ana mai\nnei no a ke keiki, he la ino keia, he malie wale no ia oukou. A laa ka\nmake o kakou, nui kuu ninau ana ia oukou, no ko oukou ike, he hoole ka\noukou.\u201d\n\n\n\n\n\n\nMOKUNA III.\n\n Ka Make ana o na Waa.\u2014Hoi Lakou a Pae ma Molokai.\u2014Haawiia ke Alii\n ke Kapa a me ka Malo Maloo, pela nohoi me ka Awa a me ka Ai.\u2014No ka\n Noho ana o ka Huakai i ka Ino, ua Haawi ia me ka Ai.\u2014Mahope mai o\n na Mahina Eha, Liuliu Lakou e Holo.\n\n\nPoho iho la na waa o Keawenuiaumi, aole kekahi waa i koe, nui ke\nkoekoe, nui na mea i lilo aku, ka ai, ka ia, ke kapa, na mea a pau loa.\nUwe iho la ke \u2019lii i ke anuanu a me ke koekoe, a olelo aku la: \u201cOia kuu\nmea i imi ai i kuu kauwa ia Pakaa, o ko oukou hemahema, ike ole,\npololei ole ke olelo. He mau papakole pulu ole keia i ke kai ina o\nPakaa ka hookele, ia oukou iho nei pulu.\u201d\n\nIke aku la o Pakaa i ka makani, a me ka ino launa ole, i aku la ia i ke\nkeiki: \u201cPoia iho ke poi o ka ipu, o make auanei ko haku, eia la ua\nanuanu.\u201d Popoi iho la o Kuapakaa i ke poi o Laamaomao, a hikiwawe iho\nla ka malie ana, a pakele ae la na waa o ke \u2019lii.\n\nMa keia pakele ana o ke \u2019lii, olelo aku la ia i na waa a pau: \u201cE hoi\nkakou, malama ke lana ala no ka waa o ke keiki, i olelo mai ia kakou e\npae, ae aku kakou e pae, alaila pae kakou.\u201d\n\nPau ka olelo ana a ke \u2019lii, hoe kela waa keia waa, aia ka pono o ka\nhiki i kahi o Kuapakaa e lana ana. Ma keia hoe ana, oi aku la ka holo o\nko Keawenuiaumi waa, i ko na waa e ae a hoea aku la ia i ko Kuapakaa\nwahi e lana ana, emi hope mai la na waa a pau loa i hope.\n\nIke aku la o Kuapakaa i ko ke \u2019lii waa, olelo aku la ia ia Pakaa: \u201cEia\nna waa o kuu haku o Keawenuiaumi.\u201d I aku o Pakaa i ke keiki: \u201cI hiki\nmai ko haku, a ae i ka pae i anei, alaila, e olelo aku oe, o kaua mua a\nkahi a kaua e hoolana ai, alaila, kahea mai. E olelo aku oe, he kekee\nke awa, e pae ai.\u201d Ma keia olelo a Pakaa, he olelo akamai loa, manao o\nPakaa, o kaa ka waa o ke \u2019lii mamua, pae e i loko o ke awa, no ka mea,\nhe ikaika na hoewaa o Keawenuiaumi. Ma ia mea noonoo o Pakaa i mea e\nhiki ai laua mamua, a ike ole ia kona ano, i nalowale, nolaila, kona\nkuhikuhi lalau ana, o loaa ia. Alaila, paha hou o Kuapakaa, penei:\n\n\n Kiauau! Kiauau!\n Makani ka ua, po ka moku,\n Nihinihi ka haku,\n Kaa ka ua, kaa ka waa,\n Ehuehu kai lele ka moi,\n Hee loko ua ai ka ale,\n Lele na ukana,\n Hoaa i ke aloha o ke keiki,\n Uwe i ke aloha o ka wahine,\n Noho inoino kulanalana,\n Hae ka ilio i ke kai,\n Nanahu i ka nuku o ka waa,\n Hookoo ka pili mua,\n Hele ka pili hope,\n Kai ka pili a ke kahuna,\n Kuouou, haalulu,\n Pahili, haukeke,\n Huhuluwi na hulu i ka maha,\n E na holo moana hookuli,\n Akahi la anuanu e ke \u2019lii.\n E Keawenuiaumi, e pae.\n\n\nI mai o Keawenuiaumi: \u201cAe, e pae, he mea no kau a hala ko olelo i i mai\nai; ua ae no au e pae, o ke akamai hoi o lakou nei, kai no he ike io,\naole ka!\u201d I aku o Kuapakaa: \u201cIke la i ka make, e pae i ke awa o ke\nkeiki.\u201d Ae mai ke \u2019lii: \u201cAe, e pae.\u201d \u201cAuhea oe e ke \u2019lii, e hoolohe mai\noe; o maua ke holo e, a kahi e ani mai ai na lima, alaila, oukou holo\nae, no ka mea, he kekee ke awa e pae aku ai o uka, ua hala no hoi ka wa\npono e pae ai. No ka mea, ina oukou i ae mua e pae, alaila, o ka wa\nhohonu ole ia o ke kai, aole e nalo ke akoakoa. I keia wa, ua nalowale\nna pukoakoa no ka hohonu o ke kai, nolaila, hu hewa kakou ke holo pu.\u201d\nMa keia olelo a Kuapakaa, ae mai o Keawenuiaumi: \u201cAe, ua pono ia.\u201d\n\nHolo mua aku la o Pakaa ma mamua, a kahi e lana ai, alaila kahea mai i\nko ke \u2019lii mau waa, a me na waa e ae. Pela no ka holo ana, i o ianei, e\nhookekee ai, a kokoke loa e pae i uka olelo aku o Pakaa i ke keiki: \u201cE,\ne hoe kaua, e hoe oe a ikaika loa, i pae kaua.\u201d Ia laua i hoe ai, pae e\naku la ko laua waa i uka, lehei aku la o Pakaa mai ka waa aku a\nholokiki aku la a komo i ka hale aipuupuu, oia ka hale a Pakaa i manao\nai e nalo, no ka mea, he hale komo ole ia e ke \u2019lii. Ma keia lele ana o\nPakaa, ua ike mai o Lapakahoe, o Pakaa no; o kona kumu i manao ai oia,\no ka hapeepee o ka hele, e onaha ai na wawae, aole nae i hooiaio loa no\nka manao, aia no o Pakaa i Kaula kahi i noho ai.\n\nAhiahi iho la, pau loa mai la na waa i ka pae, a me ko Keawenuiaumi,\neia nae, o Keawenuiaumi, i luna no ia o ka pola o na waa kahi i kau ai,\naole i lele i uka, no ka mea, aohe kapa, aohe malo, ua pau loa i ka\npulu, a ua pau loa i ka lilo i ke kai. Ike aku la o Kuapakaa i kona\nhaku i ka noho wale mai i luna o na waa, hoi aku la ia a olelo i kona\nmakuakane ia Pakaa. A lohe o Pakaa, unuhi mai la ia i ka malo a haawi\naku la ia Kuapakaa, a olelo aku la: \u201cE lawe oe i keia malo a haawi aku\ni ko haku, a o ka malo i pulu, o ia kau e lawe mai, no ka mea, o kona\nmalo nau e hume, pela hoi kou malo, nana e hume.\u201d\n\nLawe aku la o Kuapakaa i ka malo a hiki i mua o Keawenuiaumi: \u201cEia kuu\nwahi malo nou, o ko malo pulu e haawi mai oe ia\u2019u.\u201d Lalau mai la o\nKeawenuiaumi i ka malo a nana iho la, ua like loa me kona malo i ko\nlaua wa e noho ana me Pakaa; i mai la o Keawenuiaumi: \u201cE, ua like loa\nno keia malo me ko\u2019u malo.\u201d I aku o Kuapakaa: \u201cNo\u2019u no keia malo; o oe\nhoi na e ke \u2019lii, nolaila, haawi aku la au nou ia.\u201d Hoi mai la o\nKuapakaa me ka malo pulu a mua o Pakaa, i mai la o Pakaa: \u201cKau ia ae ka\nmalo o ko haku ma ka puka o ka hale, i ole e komo mai na kanaka i loko\nnei. O oe ka mea komo i keia hale, a me ka puka i waho, no ka mea, ua\nlaa oe i ke kapa a me ka malo o ko haku, i hele mai na aipuupuu i ai,\nnau e haawi aku maloko nei, ma waho mai no lakou.\u201d He hana maalea keia\na Pakaa.\n\nNana aku la o Kuapakaa, o ka noho wale mai o Keawenuiaumi aohe kapa,\naloha iho la ia, olelo aku la ia Pakaa; a lohe o Pakaa, unuhi mai la ia\ni ke kapa, i loko o ka ipu o Laamaomao, a haawi aku la ia Kuapakaa.\nOlelo aku la: \u201cE lawe oe i ke kapa a haawi aku i ko haku, i olelo mai\nko haku, ua like me kona kapa, e olelo aku oe, o kou kapa no keia a kou\nmakuahine i kuku ai nou.\u201d O ka inoa o ke kapa, o ouholowai o Laa; ua\naala loa, no ka mea, ua hooluuia i na nahelehele aala o Laa a me Puna,\noia ka olapa, ke kupaoa, ka mokihana, ke apiipii, a me na mea e ae.\n\nA hiki aku la o Kuapakaa i mua o Keawenuiaumi me ke kapa, haawi aku la,\nlalau mai la o Keawenuiaumi i ke kapa, a kuehuehu ae la, po i ke ala o\nka olapa, honi iho la i ke ala. Alaila, ninau mai la i ke keiki: \u201cNohea\nkeia kapa i loaa ai ia oe?\u201d \u201cNo Molokai nei no,\u201d pela aku ke keiki. I\nmai o Keawenuiaumi: \u201cAohe kapa o na wahi e ae e like me ko Hawaii, aole\nno hoi i laha i na \u2019lii e ae, ia\u2019u wale no; me he mea ala o kuu kapa no\nkeia, a eia no paha i anei o Pakaa?\u201d \u201cNa ko\u2019u makuahine no i kuku i\nkeia kapa no\u2019u, no ka mea, he \u2019lii ko\u2019u makuahine no Molokai, a he kapa\naala no hoi ko keia aina, ua hooluu ia i na mea aala he nui loa, a ua\nmalama ia no\u2019u. O ka inoa o ko\u2019u kapa, o wailau, oia koonei kapa aala\nloa, e like me ko oukou he ouholowai o Laa. Ua like na aala.\u201d Pau ae la\nko ke \u2019lii manao haohao.\n\nA ahiahi iho la, akoakoa ae la na \u2019lii me ko lakou mau kanaka, a kahi\nhookahi; olelo aku o Keawenuiaumi: \u201cIna nei la o Pakaa, penei keia\nahiahi la, o ka apu awa mai la no, o na hinalea ola elua. Inu iho la a\nona, ooki iho la ka ona o ka awa, uwi kela me he koko aha la, a ao ka\npo; aloha no hoi o Pakaa.\u201d\n\nLohe o Kuapakaa i keia olelo a ke \u2019lii, hoi aku la ia olelo ia Pakaa:\n\u201cUa ono kuu haku i ka awa, a olelo mai nei he aloha ia oe no ia mau mea\ni kou wa e noho ana me ia.\u201d A lohe o Pakaa, unuhi mai la ia i ka apu, i\nke kanoa, i ka mauu, i ka puawa, me na mana awa elua i mama mua ia:\n\u201cLawe oe i keia a ko haku, hoike aku, a i olelo mai nau e mama, ae aku\nno. Alaila, huli ae oe a ma kahi poeleele, waiho oe i ka puawa okoa,\nlalau iho oe i na mana i wali, a hoka iho i loko o ke kanoa, alaila, e\nmahalo kela i ko hikiwawe, no ke mea, pela wau i ko\u2019u wa e noho ana me\nia. A pau ka awa i ka hoka, haawi aku oe i ko haku, alaila, holo mama\noe i na hinalea elua a kaua i hooholo ai i ka hapunapuna, lawe mai oe i\npupu no ka awa o ko haku, i pau ka mulea awa o ka waha o ko haku.\u201d\n\nA hiki o Kuapakaa i mua o Keawenuiaumi, olelo aku la: \u201cEia kuu wahi awa\nnou.\u201d Nana mai la ke \u2019lii a ike he puawa nui, olelo mai la: \u201cNau no e\nmama.\u201d Huli ae la o Kuapakaa ma kahi poeleele a hoka iho la i na mana i\nwali mua, haawi aku la i ke \u2019lii, a holo aku la i na hinalea elua, a\nhoi mai la i mua o Keawenuiaumi.\n\nNo keia mau hana a ke keiki, mahalo iho la o Keawenuiaumi i ka eleu, me\nhe kanaka makua ala, ua noho me na \u2019lii a maa ka makaukau. Inu iho la\nke \u2019lii a ona, moe iho la, hui ae la ka ona o ka awa me ka maluhiluhi o\nke kai, o ka moe ka hana.\n\nNolaila, manao o Kuapakaa, e huai i ka ipu makani ana ia Laamaomao, i\npa ka makani, mau no ka ino, noho no ke \u2019lii me ia. Wehe ae la o\nKuapakaa i ke poi o Laamaomao, a pa iho la ka ino i kela la i keia la,\nma keia ino i lohi ai ka holo o Keawenuiaumi. Pela ko lakou kali ana i\nka malie, a hala hookahi malama, pau ae la ko lakou koena ai, o ka hele\nana mai Hawaii mai. Ia wa, hele mai na \u2019lii o Hawaii ia Keawenuiaumi,\nhai mai la i ko lakou pilikia nui o ka pololi, a lohe o Keawenuiaumi, i\nka lakou olelo. Hoouna aku la o Keawenuiaumi i ke kanaka, e ninau aku i\nke keiki he ai paha kana, aole paha. Aka, ina he ai, e olelo aku oe he\npilikia ko kakou.\n\nA hiki aku la ke kanaka i mua o Kuapakaa, hai aku la i na olelo a\nKeawenuiaumi, a lohe o Kuapakaa, olelo mai la: \u201cHe ai no, eia nae, e\nhoi oe a hai aku i ke \u2019lii ia Keawenuiaumi, he ai no, aia i uka, e\nolelo aku oe, eono alii, eono kipoipoi. Eia hoi, i kii oukou i ka ai,\nmai ohi oukou i ka mea nui wale no, a haalele i ka mea liilii, ina\noukou e hana pela, aole oukou e kii hou i ka ai.\u201d Hoi aku la ka elele a\nmua o Keawenuiaumi, olelo aku la i ka olelo a ke keiki, a lohe o\nKeawenuiaumi, kena ae la ia i na kanaka a me na \u2019lii e pii i ka ai.\n\nA hiki lakou i uka, nana aku la lakou i na mala uala eono, nui launa\nole, a loihi no hoi ke nana aku. Olelo ae la kekahi i kekahi:\n\u201cKupanaha, olelo mai nei hoi ua keiki nei, he mau wahi kipoipoi wale\nno, eia ka hoi, he mau mala nunui.\u201d Koki iho la lakou, a nui ka ai,\nhoiliili iho la, e like me ka olelo a ke keiki mai ka mea nui a ka mea\nliilii, a hoi aku la a hiki i kai, hoa ka umu, a moa ae la, ai iho la\nlakou. Hele mai la o Kuapakaa a hiki olelo mai la ia lakou: \u201cE auhea\noukou o ka uala nui o ka oukou ia, O ka mea liilii o ka\u2019u ia.\u201d \u201cKahaha,\naole peia, i uala nui no kekahi au, no ka mea, nau ka ai.\u201d \u201cAole,\u201d pela\naku o Kuapakaa, \u201co ka ai nui na oukou no ia, o ka ai liilii o ka\u2019u ia.\nPenei nae oukou e hana ai; e ihi oukou a pau ka ili o waho, alaila,\nkaulai i ka la a maloo.\u201d O ke ano o keia, he ao maloo.\n\nNinau mai la lakou: \u201cHeaha ke ano o keia hana au e ke keiki?\u201d I aku o\nKuapakaa: \u201cNo ko\u2019u manao, e pau ana kela mau mala uala ia oukou, a e\nhiki mai ana ka manawa ino o keia aina, e kaikoo ai ka moana o kai, a e\nloihi ana no hoi ko oukou noho ana i anei, no ka mea, ekolu malama ino\ni koe, o Makalii, Kaelo, Kaulua. I Olana paha hookau ka malie, alaila,\noukou holo, nolaila, e pau ana ka\u2019u ai ia oukou; aka, i hoi oukou, aole\nau e wi ana, aole no hoi e pololi, no ka mea, ua ola au i ka ai liilii\na oukou e hoiliili nei, loaa hoi ko\u2019u o e mahiai aku ai i ai na\u2019u.\u201d O\nkeia olelo a Kuapakaa, he olelo maalea, he olelo huna, aole ia o ke ano\nmaoli. Ua ike no o Kuapakaa, e koi ana no o Keawenuiaumi, e holo e imi\nia Pakaa, ke malie, nolaila, ua malama loa na kanaka i ka ai liilii, i\nkela umu keia umu ke kalua ai lakou.\n\nEia nae, ia Keawenuiaumi ma i holo mai ai mai Hawaii mai, olelo aku ia\ni na \u2019lii o hope a me na makaainana, hookahi mahina e holo mai ai e imi\nia Pakaa, aka, ua hala na mahina eha ia lakou ma Molokai, o ka noho\nana. Ma keia noho loihi ana o Keawenuiaumi ma, kanikau na makaainana o\nHawaii ia ia, e manao ana ua make. A hala na mahina eha i ka noho ana\nma Molokai, hu mai la ke aloha o ka wahine, ke keiki, a me ka makua,\nnolaila, pau ka manao hele e imi ia Pakaa, o ka hoi wale no i Hawaii ka\npono.\n\nA pau na malama ino eha a Kuapakaa i olelo ai, popoi iho la ia i ka ipu\nmakani o Laamaomao, hookau mai la ka malie. Olelo aku la ia: \u201cOlana\nkeia o ka malama malie, o Welo, o Ikiiki, o ke aho pulu a ka lawaia, he\nmau malama malie wale no keia; nolaila, maloo ole ai ke aho a ka\nlawaia, no ka holo mau i kai.\u201d I aku la ia i na \u2019lii me na kanaka: \u201cE\nhoa na waa a paa, no ka mea, ua kaohi aku wau ia oukou no na malama ino\neha, a ua malie, e hoi oukou.\u201d A lohe na \u2019lii i keia olelo, makaukau\niho la na waa a paa i ka hoa, hoolana aku la i loko o ke kai, me ka paa\ni ka hekau ia, no ka mea, he huakai pulale ka ke \u2019lii. A ahiahi loa,\naneane e aumoe, kahea aku la o Kuapakaa ma ka paha penei:\n\n\n E ala! e ala! e ala!\n Ua kulu ka po! ua kulu ka po!\n Pau ka luhi, ka eha, ka opa,\n Ka maka pouli o na waa la.\n E ala! e ala! e ala!\n Aia i luna o Hikiliimakaounulau,\n Ka hoku i ka palena o ka aina.\n E ala! e eu! E ala! e eu!\n\n\nMa keia olelo a ke keiki, olelo ae la na \u2019lii: \u201cKupanaha! Aole hoi i\nkokoke aku i ke ao, o ka hea okoa mai nei no ia e holo, eia no ka i ke\nahiahi okoa.\u201d\n\n\n\n\n\n\nMOKUNA IV.\n\n Ka Haalele ana ia Molokai.\u2014Na Inoa o na Moku Hawaii Eono.\u2014Makemake\n ke \u2019Lii e Holo pu o Kuapakaa me ia.\u2014Ae ke keiki Malalo nae o na\n Kumuaelike.\u2014Hoomaka Lakou e Holo.\u2014Halawai me na Makani Anu Pahili,\n Haule na Hookele Elua mai ka Waa.\n\n\nO ko na \u2019lii manao ma keia olelo a ke keiki, e waiho a huli ka ia i ke\nkau o ka po, alaila holo. Nolaila, hoomaka hou o Kuapakaa e kahea ma ka\ninoa o na moku eono o Hawaii, e pili ana i na \u2019lii eono o Hawaii:\n\n\n NA INOA O NA AINA.\n\n E ala e Kona, aina kai pohu i ka hau!\n E lele ana ke ao pohu o Keei,\n He ao kaupoku ia no Weli,\n Weliweli, wale ko\u2019u moena,\n Ko\u2019u hai wale ana ia oe,\n Nohowale iho la oe, pale ko eu,\n\n Eu e Kohala\u2014e!\n E eu e Kohala, ka unupaa,\n A haliu o Papa hanau moku,\n Ka mea nana i hanau o Koolau,\n\n E ala e! e Hilo e!\n O Hilo ua poolipilipi i ka umulau,\n Ua mae ka pua o ka lehua\n I ka hehihehi a ke kuaua,\n E aha lai i ka malie,\n Lawaia huki heenehu o Punahoa.\n\n E ala, e Puna e!\n O Puna aina ala i ka hala\n Mai ke kila no a akiaki,\n O na ulu o Kailua,\n Aeae kukio makani o Kau.\n\n E ala e Kau e!\n Kau nui aina makani,\n Ko ke au i Alae\n Kapaepae ka waa e holo,\n I Kailikii, i Kaulana,\n Holo kookahi, holo koolua,\n Holo kookolu, holo kooha,\n Holo koolima, holo kooono,\n Holo koohiku, holo koowalu,\n Holo kooiwa, holo kooumi.\n Holo na pou, na waa liilii,\n Ka waa o na \u2019lii e holo.\n\n\nMahope o keia olelo kahea a ke keiki, ala ae la na \u2019lii a me na kanaka\ni ke aumoe, a ee ae la kela alii, keia alii i kona waa, a holo aku la,\na ka moana lana mai, koe iho la o Keawenuiaumi mahope. Ua kauoha ke\n\u2019lii ia lakou, e holo a ka moana kakali mai ia ia, ma keia holo ana, ua\nhookelekele lakou, mai Molokai a Oahu, e like me ka moku. Ma keia\nhookelekele ana o lakou, ua pau loa i ka hiamoe i luna o na waa,\nnolaila, ua holo na waa a pae ma Kawaihae, i Kohala, Hawaii. I ke ao\nana ae, nana aku lakou o Hawaii keia aina, olioli iho la lakou, no ka\nike i ka wahine me ke keiki, aka, ua nui ko lakou aloha no ke \u2019lii, no\nKeawenuiaumi.\n\nA ao ae la kii aku la ke kanaka ia Kuapakaa, ma ke kauoha a ke \u2019lii e\nhele mai i mua ona. A hiki o Kuapakaa i mua o Keawenuiaumi, olelo mai\nla: \u201cI kii aku nei au ia oe, e holo pu kaua i Kaula a hoi mai.\u201d Olelo\naku o Kuapakaa: \u201cAole au e hiki, e haalele iho auanei au i kuu wahi\npupu elemakule, no ka mea, ua palupalu.\u201d A no ke koi pinepine a ke\n\u2019lii, ae aku la o Kuapakaa e holo pu, o kona manao no ia o ka holo pu\nme Keawenuiaumi. Nolaila, olelo aku la o Kuapakaa ia Keawenuiaumi: \u201cHe\nae no au e holo pu me oe, ke ili nae kuu wahi ukana, alaila, holo kaua,\na i ole e ili, aole au e holo me oe.\u201d Ae mai la ke \u2019lii: \u201cHe ae no au e\nholo oe a me ko ukana pu.\u201d Kena ae la o Keawenuiaumi i na kanaka, e kii\ni ka ukana a ke keiki a lawe mai, no ka mea, ua manao o Keawenuiaumi o\nia ka mea e hiki ai ke keiki.\n\nA hiki na kanaka i kahi o ka ukana, i nana iho ka hana, he laau nui, ua\nlike ka loa me na waa o ke \u2019lii, o Keawenuiaumi. Olelo iho la na\nkanaka, ina paha e kau keia laau nui i luna o na waa, o ke komo no ia,\nno ka nui launa ole. Amo ae la lakou me ka hiki inoino loa, a hooili i\nluna o na waa, a aneane na waa e komo no ke kaumaha loa; kuhikuhi hou\nke keiki i kekahi ukana ana, he pohaku, ua hana ia a puali, alua ana\nukana.\n\nO keia laau nui, he ukana o loko, he ai, he ia a me na mea a pau loa.\nNo keia laau nui, kapa na kanaka ia ia: \u201cO ke keiki opeope nui o\nKaluakoi.\u201d A pau na ukana a ke keiki i luna o ka waa, ee aku la o\nKeawenuiaumi me Kuapakaa, a me na mea a pau loa i luna o ka waa, a holo\naku la.\n\nMa keia holo ana, he maikai ka makani, he kaao; ia wa nana aku la o\nKuapakaa i na hookele, a nonoi aku la i kekahi hoe ia ia, hoole mai la\nna hookele: \u201cAohe maua e haawi aku ia oe, no ka mea, o ko maua haawina\nno ia; hewa maua ke lilo ia oe.\u201d Ma keia hana a Kuapakaa he imihala i\nna hookele, no ka mea, o na hookele ko Pakaa mea i hele ai mai a\nKeawenuiaumi mai.\n\nHolo mai la lakou mai Molokai a kalewa mawaho o Oahu nei, malaila aku a\nke kai o Kaieiewaho, ike lakou ia Kauai, a mahope, holo ana lakou\nmawaho o Waimea. Alaila, wehe ae la o Kuapakaa i ke poi o ka ipu makani\no Laamaomao, a halawai lakou me ka ino ia wa, i keia pilikia ana, ua\noluolu no ko ke \u2019lii manao no ka holo pu ana o ke keiki me ia. Ma keia\nino ana, ninau aku la o Keawenuiaumi i na hookele: \u201cPehea ka pono?\u201d\nAole hiki ia laua ke ekemu mai; ia wa, e komo ana ka ale iloko o na\nwaa, aka, ua ikaika na ka liu. Ia wa, hiki mai ka ino a nui loa, aole o\nkana mai ka ua me ka makani, ka hekili me ka uwila, a aneane e nalowale\no Kauai.\n\nMa keia ino i loohia ai ia lakou, ninau aku la o Keawenuiaumi i ke\nkeiki: \u201cPehea ka ino?\u201d I aku o Kuapakaa: \u201cAohe a\u2019u pono e ae, eia wale\nno, e hoolei ka pohaku nei la i ke kai i heleuma no na waa e paa ai, e\naho ia, aole kakou e puhi ia e ka makani, a nalowale ka aina.\u201d Ia wa,\nhooili mai la o Keawenuiaumi i na hana a pau loa ia Kuapakaa, ia ia ka\nmake, a me ke ola; alaila, unuhi ae la o Kuapakaa i ke poo o ka laau a\nlawe ae la i ke kaula a nakii iho la i ka pohaku, a hoolei aku la i\nloko o ke kai, a paa iho la lakou i kahi hookahi.\n\nA ike o Kuapakaa i ke anu o na kanaka a me ke \u2019lii, ua huluhulu loloa,\nua haukeke, alaila, unuhi ae la ia i ka lau o ka loulu mai loko ae o ka\nlaau, a haawi pakahi aku la i na kanaka, a me ke \u2019lii, o Keawenuiaumi,\ni ka ao loulu, a koe na hookele, oia o Hookeleihilo a me Hookeleipuna,\naohe o laua ao loulu. Mahope o keia, haawi aku la o Kuapakaa i ka ai a\nme ka ia i na kanaka, a koe o Hookeleihilo a me Hookeleipuna, aohe ai a\nlaua.\n\nMa keia hana ana a Kuapakaa, ua pilikia loa na hookele i ke anu a me ka\npololi, aole i liuliu iho, pahu ana o Hookeleihilo i loko o ke kai\nmahope o na waa. Kahea mai la ke kanaka mamua iho o Hookeleihilo: \u201cE!\nPahu aku la o Hookeleihilo i loko o ke kai!\u201d Aole i liuliu iho, make o\nHookeleipuna, pau loa na hookele i ka make.\n\n\n\n\n\n\nMOKUNA V.\n\n I ka Make ana o ko Pakaa mau Enemi, Halii ka Malie.\u2014Hoolilo ia ke\n Keiki i Hookele.\u2014Kuhi Oia i ka Ihu o ka Waa i Hawaii.\u2014Hoohauoli ia\n na Kanaka, aka, Hookaumaha ia ke Alii i ka Loaa ole ana o\n Pakaa.\u2014Wanana o Kuapakaa i Kona Hoowahawaha ia e ke Alii.\u2014I ka Pae\n ana ma Kawaihae, Haalele wale ia Oia.\u2014Hui oia me Elua Mau Kanaka\n Lawaia a Loaa Kana mau wahi I\u2019a.\u2014Halawai oia me ka Waa Eono Kanaka,\n a Pili Heihei Hookahi Oia me na Kanaka Ewalu a Eo Iaia.\u2014Huna Oia i\n ka I\u2019a Iloko o ko ka Alii Waa.\u2014Hooholo Lakou e Malama ia he Heihei\n Waa ma Kau, a o ke Ola ke Kumu Pili.\n\n\nA ike o Kuapakaa, ua make na enemi o kona makuakane o Pakaa, alaila,\npopoi iho la ia ia Laamaomao, o ka malie koke iho la no ia a pohu\nhaalele loa. A malie iho la, lilo ae la ia ia ka hookele o na waa, aka,\nua olelo mua aku o Keawenuiaumi i ke keiki, e holo i Kaula i o Pakaa\nala. Mahope o ia olelo ana, pauhia iho la ke \u2019lii i ka hiamoe a me na\nkanaka, no ka luhi i ke kai.\n\nA pau lakou i ka hiamoe, pa mai la ka makani maikai ma ka aina mai,\nhoololi ae la o Kuapakaa i na waa a me ka pea, a holo pono i Hawaii. Ia\nla a po, a ao ae, ike aku la lakou i ka piko o Maunakea i loko o ka\nohu, e maalo ana me he opua la. O na kanaka a pau o luna o ka waa, aia\nae la lakou, aia o Hawaii; hoole kekahi poe, aole ia, a kokoke loa\nlakou e komo i Kawaihae, alaila, maopopo iho la ia lakou, o Hawaii\nkeia. Nolaila, olioli lakou i ka hiki i Hawaii, aka, o Keawenuiaumi, he\nminamina loa ia i kana kauwa ia Pakaa, no ka hiki ole ana i Kaula.\n\nO na kanaka a pau o luna, ua pihoihoi lakou no ka pae i ka aina, a ike\naku i ka wahine, me ke keiki, nolaila, olelo e aku o Kuapakaa, ia\nlakou, penei: \u201cE, ehia mea aloha o ke keiki.\u201d Ninau mai lakou: \u201cI ke\naha hoi?\u201d I aku o Kuapakaa: \u201cI ka haule i ka hapaina waa.\u201d I mai o\nLapakahoe: \u201cI ke aha kou mea e haule ai?\u201d Pane aku o Kuapakaa: \u201cUa ike\naku nei au i ko oukou pihoihoi, e ake no e lele i uka. Nolaila, ina\npaha kakou e pae aku, uwe ka wahine, uwe ke keiki, nolaila, poina iho\nla au, ka mea makamaka ole mahope.\u201d Olelo aku o Lapakahoe: \u201cAole oe e\npoina i ke \u2019lii, no ka mea, i ola keia mau iwi ia oe.\u201d \u201cOia paha. O ke\nkeiki ka hoi ka mea aloha, i ka haule i ka hapai waa ana.\u201d O keia mau\nolelo a Kuapakaa, ua ko io no, aole i hala, ua pololei loa e like me\nkana olelo wanana mamua.\n\nA pae aku la lakou i Kawaihae, lele aku la kela mea keia mea i uka, uwe\nka wahine, uwe ke keiki, ilaila lakou i lalau ai, poina loa iho la ke\nkeiki. Noho iho la o Kuapakaa i na waa o lakou, i ke ao a me ka po,\nmalalo o na waa, ma keia noho ana, aohe makamaka, o kana ai, o ka ai i\nmaloo a lakou i holo mai ai.\n\nIa ia i noho ai malaila, lohe aku la ia ua malolo o Kohala; a lohe ia,\nhele aku la i ke kakahiaka nui, e hoa ana keia mau mea elua i ka waa, e\nholo ai i ka malolo. Olelo aku la o Kuapakaa ia laua: \u201cHe waa aha ko\nolua?\u201d \u201cHe waa holo i ka malolo.\u201d \u201cOwau hoi ha kekahi e kau ma ko olua\nwaa?\u201d \u201cAole, e komo auanei ka waa.\u201d I aku o Kuapakaa: \u201cU. I pono hoi ka\nholo ana o ka waa, he kaliu kekahi; ina hoi kakou e holo, aole o ko\nolua haawina ke lilo mai ana ia\u2019u, no ka mea, ua ike no au i ke ano o\nka lawaia ana; ina e nui ka loaa ana o ka malolo, e pa kaau ka haawi\nana o na pahoe; ina hoi e uuku, e pa kauna ka haawina o na pahoe;\nnolaila, aole o ko olua haawina ke lilo mai ana ia\u2019u.\u201d A no ka maikai o\nka Kuapakaa olelo, nolaila, ae na kanaka nona ka waa e holo o Kuapakaa\ni ka pahoe malolo.\n\nHolo aku la lakou i ka pahoe malolo, a loaa ka malolo, haawi pa kaau\niho la na ia i na pahoe; mahope o laila, hoi mai la lakou. Ma keia hoi\nana, hui mai la kekahi waa me ko lakou waa, eono nae kanaka o ia waa,\nekolu no hoi lakou nei o ko lakou waa. I aku o Kuapakaa, i kona mau\nkanaka hoa holo: \u201cE heihei ko kakou waa me ko lakou la waa, a e pili na\nkaau malolo a kakou me ia waa.\u201d Alaila, huhu iho la kekahi kanaka ia\nia, a olelo mai la: \u201cKahaha! wahi a wai, e eo ia oe na kanaka eono ke\nheihei?\u201d I aku o Kuapakaa i ke kanaka i olelo mai ia ia: \u201cE hoi hoi ha\noe ma kela waa, hui, ahiku oukou o ko oukou waa, a i elua no hoi maua\nma keia waa?\u201d\n\nPane aku la kekahi kanaka, o ka lua ia: \u201cE lilo auanei ka\u2019u kaau malolo\nia oe? E puka aku no auanei ko kaua ikaika i mua o na kanaka makua?\nAole e puka.\u201d A lohe o Kuapakaa, olelo aku la ia: \u201cOu hoi hoi ha ma\nkela waa, hui awalu oukou, owau no hoi ma keia waa, heihei kakou, o na\nkaau malolo ka pili a kakou? Ina oukou e pae e i uka, alaila, lilo ka\u2019u\nmau malolo ia oukou; a ina hoi owau ke pae e i uka, lilo ka oukou mau\nmalolo ia\u2019u.\u201d Ma keia mau olelo a Kuapakaa, ae lakou. Nolaila, nonoi\nmai la lakou i ka Kuapakaa kaau malolo, e haawi aku ia lakou e paa ai\nka pili, i aku o Kuapakaa: \u201cAole, i ko\u2019u manao, o ka oukou ke haawi mai\nia\u2019u e paa ai. No ka mea, ina oukou e eo ia\u2019u, aole e loaa mai, lele\naku au aumeume, eha au ia oukou, no ka mea, he nui oukou, hookahi au; a\nina au e eo ia oukou, alaila, aole au e aua ia oukou, no ka mea, aole\nau e lanakila maluna o oukou, hookahi au, he paapu oukou; nolaila, aole\noukou e maka\u2019u ia\u2019u.\u201d Ma keia mau olelo maikai a Kuapakaa, ua ae lakou,\na hoomakaukau iho la lakou e heihei, kaulike iho la lakou a kupono na\nwaa, oia iho la: \u201cOia,\u201d o ka manawa ia i hoe ai.\n\nIa lakou e hoe ana, kaa aku la ka waa o na kanaka ewalu i mua loa, a\nhala hope loa keia ia lakou la. Kahea ae la keia i ke kupunawahine, ia\nLaamaomao, e hoouna mai i mau nalu ekolu, i mea e pae ai ko ianei waa.\nMahope o keia kahea ana, ua ku mai la ka nalu a kiekie loa, mahope o ia\nnei, nolaila, hooponopono keia mamua o ka nalu a kupono, o ka manawa\nia, ua pae keia i uka. O na kanaka makua, makau iho la lakou i ua nalu\nnei no ke kiekie, a hoemi hope ka waa o lakou i hope loa, nolaila, pae\ne keia mamua. Ku hou ua nalu, emi hope hou ka waa o lakou i hope, ia\nlakou i emi hope ai, pae loa aku la o Kuapakaa i uka, a hele aku la e\nhuna i na kaau malolo a lakou i loko o na waa o Keawenuiaumi. A pae aku\nla ua waa la i uka, ninau aku la ia Kuapakaa, i ka ia a lakou: \u201cAuhea\nka ia a kakou?\u201d \u201cAohe ia i koe, ua pau i ka haawi ia e a\u2019u ia hai, no\nko\u2019u ike no ua lilo ka ia ia\u2019u.\u201d\n\nA lohe lakou, kahaha iho la i ka lilo o ka ia i ke keiki uuku, nolaila,\npaa ko lakou manao e heihei hou me ke keiki. I aku lakou ia Kuapakaa:\n\u201cE heihei hou kakou.\u201d I mai o Kuapakaa: \u201cAia no i ko oukou manao, aka,\neia ka hewa, aohe a\u2019u kumu e pili ai ia oukou.\u201d I mai lakou: \u201cHookahi\nno kumu, o na iwi o kakou, ina eo oe ia makou, alaila, make oe ia\nmakou, a ina eo makou ia oe, make makou.\u201d I aku o Kuapakaa i na kanaka\nmakua: \u201cAohe o\u2019u makemake e pili i na iwi, no ka mea, ina oukou e make\nia\u2019u, uwe mai ka oukou mau wahine a me na keiki, a me na makamaka. A\nina hoi owau ke make, ua pono no, no ka mea, aohe o\u2019u makamaka o keia\naina, he wahi keiki hua haule au, ua pono no ke make, o oukou ka hoi.\nNolaila, ina manao oukou ma ka waiwai ka pili a kakou, aia no o\u2019u waa\nke kau mai la, e lilo no ia ia oukou, ke eo au.\u201d I mai la lakou la:\n\u201cAole paha nou ia waa; no Keawenuiaumi ia mau waa.\u201d I aku o Kuapakaa:\n\u201cAohe o Keawenuiaumi waa o laila, no\u2019u ia mau waa, he ee waa lakou, no\nka mea, owau no ia e kiai nei, ina no lakou ka waa, ina ua noho mai\nlakou e kiai.\u201d I aku lakou i ke keiki: \u201cAohe o makou makemake i ka waa,\no na kino no o kakou ka waiwai e pili ai.\u201d Ae mai ke keiki: \u201cAe, heaha\nla hoi ka hewa.\u201d\n\nMa ka heihei mua, ua kaulana aku la ia, ma Kohala, Hamakua, Hilo. A ma\nkeia heihei hope ana, olelo aku la na kanaka makua: \u201cI Kau e heihei ai\nkakou, eono anana ka loa o na waa.\u201d Ua kaulana ae la keia heihei ma\nHawaii a puni.\n\n\n\n\n\n\nMOKUNA VI.\n\n Ka Heihei Waa ma Kau.\u2014Ae o Kuapakaa e Pae Eha Manawa Mamua o ka\n Hiki Mua ana o Kona Hoapaio.\u2014Pae Mua oia ma Kona Waa a Lalau i\n Kekahi Papa-Heenalu, A Pae ia Iloko no na Manawa Ekolu Mamua o ko\n Lakou Hoea ana aku.\u2014Lohe ke Alii i ka Heihei, Hoouna ia e Kii ia ke\n Keiki.\u2014Uwalo no ke Ola o Kona mau Kanaka ana i Aloha ai Mamuli o ko\n Pakaa Nalowale ana.\u2014Hoike o Kuapakaa Iaia iho a me Pakaa.\u2014Kau ia ka\n Make Maluna o na Kanaka i Haule Pio.\u2014Kauoha o Keawenuiaumi ia\n Kuapakaa e Kii ia Pakaa.\u2014Hoole o Pakaa i ka Hoi hou ana Mamua o ka\n Hooponopono Waiwai ana.\u2014Ae ke Alii, a i ko Pakaa Hiki ana mai Haawi\n Oia Iaia ia Hawaii Holookoa.\n\n\nA hiki lakou i Kau, hoomakaukau na waa a kahakai waiho; o ka umu a\nhamama, o ka wahie a nui, o ke a a waiho ana. O keia mau mea i\nhoomakaukau ia, no ka mea e eo ma ka heihei ana, alaila, kalua i ka\numu, e like me ka olelo hooholo a lakou. Ma keia heihei ana, he nui ka\npoe pili kakalalo, mahope o ianei a me lakou la.\n\nHoeu mai la lakou la e holo, i aku keia: \u201cEia ka hooholo loa o ka kakou\nhana, ina au i pae e i uka nei, eia ka hooholo loa ana o ka make, eha\nnalu e hee ai. Penei ke ano, i hee au a i pau na nalu eha, a pae ole\noukou i laila, ua maopopo ko oukou make, a pela hoi oukou, e like me\na\u2019u; aka, ua make no wau ia oukou he lehulehu oukou.\u201d Ua aelike lakou\nla i keia olelo.\n\nEe ae la lakou ma ko lakou waa, eono ka loa, ee no hoi o Kuapakaa ma\nkona waa eono ka loa. Holo aku la lakou a hiki i kai, i aku o Kuapakaa:\n\u201cEia ka pahu ku o kakou.\u201d Hoole mai na kanaka makua: \u201cAole keia o ka\npahu; aia ka pahu ku o kakou a ale ke kai i luna o ka aina, o ia ko\nkakou wahi e ku ai a heihei.\u201d I aku o Kuapakaa: \u201cHe makehewa wale no ia\nholo ana i kai, he nui hoi oukou, hohe iho la no oukou ia\u2019u hookahi, e\nheihei ia aku la no paha e kakou i kuanalu, ina ua eo ia oukou.\nNolaila, ke hai aku nei au ia oukou, e make ana oukou ia\u2019u, o ka\nwahine, o ke keiki, o ka makua ka mea aloha.\u201d\n\nA nalowale na hale o uka, i aku la lakou ia Kuapakaa: \u201cEia ka pahu ku o\nkakou.\u201d Ae aku o Kuapakaa; ia wa, hookuku lakou a kaulike na waa, a\nkupono. Ia wa, holo lakou me ka hoe ikaika loa, a puka aku la ka poe\nlehulehu mamua, kaa hope o Kuapakaa. Nana aku la o Kuapakaa i ka lakou\nla hoe ana, e unuhi loa ana ka laulau o ka hoe i luna loa, lele pu me\nka mapuna kai i luna loa, o ia koieie o ke kai mahope o ka waa, e milo\nana me ka ikaika loa. Hoo aku la o Kuapakaa i kona waa maloko o ke kai\ne koieie ana mahope o lakou la, a holo aku la ma ia mimilo, hookahi a\nKuapakaa hana, o ka uli i ka hoe, e hooponopono ai i ka ihu o kona waa,\ni holo pololei i mua. Ia lakou la e hoopapau ana i ka hoe, a ea mai la,\ne kau aku ana keia mahope, nolaila, hoopapau lakou la i ka hoe, i mua,\nalaila, kahea aku o Kuapakaa: \u201cHoe a ikaika i eo.\u201d No keia leo kahea,\nhooikaika loa lakou i ka hoe.\n\nA kokoke lakou i uka, hoea aku la ka waa nui o na kanaka mamua, a o ko\nke keiki hoi mahope, nolaila, hoopaapaa o uka, me ka olelo: \u201cUa eo ke\nkeiki! ua eo ke keiki!\u201d A mahope o keia leo uwa o uka, hoea aku la ka\nwaa o Kuapakaa i mua o ko na kanaka makua waa, alaila, olioli ke poe\nmahope o ke keiki, i ke eo ia lakou, pela ka oi ana o ko Kuapakaa waa a\npae i uka. Lalau iho la i ka papa heenalu, a au aku la e heenalu, e\nlike me ka olelo mua a lakou i hooholo ai. Hee koke iho la no o\nKuapakaa i ka nalu o uka o ka ae one, a pau ekolu, alaila, pae mai la,\nka waa o na kanaka makua, ua eo ia ia nei.\n\nMa keia heihei ana, ua laha aku la ka lohe ia Keawenuiaumi, i ka make o\nkekahi mau kanaka ona i ke keiki. Ia wa, noonoo o Keawenuiaumi, a olelo\naku: \u201cHe oiaio, ina na wahi keiki uuku, a o kahi keiki a makou i holo\nmai nei, aole e pakele, make io.\u201d Kena aku la o Keawenuiaumi i ka\nelele, e kii i ke keiki a hele mai, imua ona, e nana ia ia. A hiki ke\nkeiki, ike mai la ke \u2019lii, o ke keiki no i holo pu mai ai; lele mai la\nia apo i ka ai o ke keiki, uwe me ka helelei o ka waimaka, no kona\nhoopoina ana ia ia, me ka haalele i na waa. A ua noonoo ke \u2019lii ma ka\nhoopomaikai ana o ka keiki ia ia i loko o ka make a me ka pilikia.\n\nA pau ka uwe ana, ninau aku la o Keawenuiaumi: \u201cI hea kou wahi i noho\nai?\u201d \u201cI na waa no o kakou.\u201d \u201cHeaha kau ai, o ka noho ana?\u201d \u201cO kahi\nkoena ai maloo no a kakou i holo mai ai.\u201d A hala ia ninau, ninau hou o\nKeawenuiaumi: \u201cA o oe no ka i heihei mai nei me na kanaka o\u2019u i\nKohala?\u201d Ae aku no o Kuapakaa: \u201cAe.\u201d \u201cA o oe no ka i heihei hou mai\nnei?\u201d \u201cAe.\u201d \u201cHeaha ka oukou pili?\u201d \u201cI ka heihei mua ana, he ia; i keia\nheihei hou ana mai nei, o na iwi no o makou; nolaila, ua eo no lakou la\nia\u2019u, a ke a ala ka umu e kalua ai, a hoi aku wau kalua.\u201d\n\nAlaila, uwe iho la o Keawenuiaumi, me ke kulou i lalo; ninau mai la ke\nkeiki: \u201cE uwe ana oe i ke aha?\u201d \u201cE uwe ana au no o\u2019u kanaka i ka make.\u201d\nI aku ke keiki; \u201cAole no\u2019u ka hewa, no lakou no; ua hai aku au, ma ka\nwaiwai no ka pili a makou, ninau mai lakou ia\u2019u, \u2018auhea kou waiwai?\u2019\nHai aku au o na waa o kaua, hoole lakou. Makemake no lakou la o na iwi\nka pili, nolaila, ae aku au, no ka mea, ua hookaha lakou la i kuu\nuuku.\u201d\n\nI mai o Keawenuiaumi: \u201cAuhea oe e ke keiki. Ke noi aku nei au ia oe, e\nlike me kou aloha ia\u2019u, pela oe e aloha mai ai i ka\u2019u noi aku ia oe. No\nka mea, i ahona no au ia mau kanaka o\u2019u, ina e make ae ia oe, o ko\u2019u\nhemahema no ia. Nolaila, ina e aloha oe ia\u2019u, e ola lakou, ina e manao\noe e make lakou, e pepehi mai no oe ia\u2019u.\u201d I aku o Kuapakaa: \u201cHe oi aku\nanei kou minamina ia lakou, mamua o kahi mea e ae.\u201d Ae aku ke \u2019lii.\n\u201cAe, aka, aole au e minamina ia lakou, ina e loaa aku nei kuu kauwa o\nPakaa.\u201d\n\nI aku o Kuapakaa ia Keawenuiaumi: \u201cIna he manao nui kou e ola keia mau\nkanaka ou, aole e loaa o Pakaa ia kaua ke kii aku i Kaula, a ina hoi e\nhooko mai e make keia poe kanaka, alaila, loaa ko kauwa o Pakaa. No ka\nmea, oia no ka mea i haalele ai o Pakaa ia oe, no ka nui o au\npunahele.\u201d I mai o Keawenuiaumi: \u201cE kii oe a loaa mai, alaila, make\nlakou.\u201d\n\nIa wa, olelo aku o Kuapakaa ia Keawenuiaumi, me ka hai aku o Kuapakaa\nia Pakaa: \u201cAia no i Molokai kahi i noho ai, ia oukou i holo ae nei, o\nmaua no ke kau ana i luna o kahi waa, o ia no kahi pupu mamua o\u2019u e\nkulou ana i lalo ke poo. O ke kumu o ke kulou ana, o ike oe ia ia. O\nko\u2019u makuakane no ia o Pakaa, owau no kana keiki o Kuapakaa, nona mai\nno ko\u2019u inoa. No ke akaakaa o ko ili i ka awa, a nana hoi au i ao i na\nhana a pau ou e ke \u2019lii.\u201d\n\nMa keia olelo a Kuapakaa, hoomaopopo loa mai la o Keawenuiaumi me ka\nninau hou mai ia ia. Ia wa, hai paa loa aku o Kuapakaa, me ka olelo\naku: \u201cIa oukou i hoi mai ai mai ka lae o Kalaau mai, a pae kakou i uka,\no ko malo no ka\u2019u i lawe aku ai nou, o ko kapa no, o ko awa no, o ko\napu no; aka, ua ao mai o Pakaa ia\u2019u, e hai au ia oe no\u2019u, a e huna ia\nia.\u201d\n\nA lohe o Keawenuiaumi i keia mau olelo a Kuapakaa, uwe iho la ia me ka\nleo nui ia Pakaa, a me ke keiki, o Kuapakaa, a pau ka uwe ana, kena aku\nla ke \u2019lii, e make na kanaka ona.\n\nA make lakou, kena aku la o Keawenuiaumi, e kii wikiwiki o Kuapakaa, ia\nPakaa a lawe mai. Kau aku la o Kuapakaa maluna o ka waa heihei ona, a\nholo aku la i ka wanaao, a kiekie ka la, komo i Molokai, hekau iho la\nno ka waa i kai me ka pae ole i uka, kii aku la ia Pakaa.\n\nA hiki aku la ia, aloha a pau ke aloha ana, ninau mai o Pakaa: \u201cUa make\no\u2019u hoapaio?\u201d \u201cAe, ia makou i holo ai, a Waimea i Kauai, huai au ia\nLaamaomao, loaa makou i ka ino, ia loaa ana, haawi au i na ao loulu, a\nkoe o Hookeleihilo a me Hookeleipuna; pela ka ai, me ka ia, ka wai, a\nmake iho la laua. A haalele makou ia Kauai, a holo makou a pae ma\nHawaii i Kawaihae, haalele ia no wau e kuu haku, a me na kanaka i ke\nawa. Ia wa, heihei hou mai nei au me kekahi mau kanaka ona, a eo ia\u2019u,\npepehi ia mai nei a make. A make na kanaka, hai aku nei au ia oe a me\na\u2019u i ke \u2019lii, ia Keawenuiaumi, a nolaila au i kii mai la ia oe, e holo\nkaua.\u201d Ninau mai o Pakaa: \u201cHeaha na pono a ko haku ia oe?\u201d \u201cAole.\u201d \u201cAe,\no hoi hou a olelo aku i ko haku, i olelo mai nei o Pakaa ia\u2019u, aia ka a\nhoihoi mai oe i na aina au i lawe ai, a me na mea a pau au i lawe ai,\nalaila, ae e hoi mai me oe, a i ae ole oe, aole e hoi mai.\u201d\n\nA pau ka olelo a Pakaa i ke keiki, holo mai la ia a hiki i Hawaii, a\nlohe o Keawenuiaumi i na olelo a Pakaa, ae mai la i na mea a pau loa,\naole kekahi mea e koe i ka hoihoi ia me Pakaa, wahi a Keawenuiaumi: \u201cKe\nae aku nei au e hoi mai ia a noho pu me a\u2019u.\u201d Ia wa, i hao ai o\nKuapakaa i kona mana a holo aku la a pae i Molokai, hai aku la i na\nolelo a Keawenuiaumi a pau loa, a lohe ia, kau iho la i luna o ka waa a\nhoi aku la ia Hawaii.\n\nA hiki i mua o Keawenuiaumi, lele mai la ia iluna o Pakaa, a uwe kaukau\niho la, no kona hana ino i ke kauwa maikai, a pau ka uwe ana, haawi aku\nla o Keawenuiaumi ia Hawaii a puni ia Pakaa, a noho alii iho la ia e\nlike me mamua, alaila pau keia kaao.\n\n\n\n\n\n\n\n\nLEGEND OF PALILA.\n\n\nKaluaopalena and Mahinui, the daughter of Hina, were the father and\nmother of Palila, who was born in Kamooloa, in Koloa, Kauai; but he was\nbrought up in the temple of Humuula. Palila at his birth was in the\nform of a piece of cord [136] and was therefore thrown away in a pile\nof rubbish, the parents not knowing that it was a child, and\nfurthermore they were disappointed upon seeing the cord. When Palila\nwas born, Hina [the grandmother] was living in the temple of Humuula up\nin the mountains; but through her supernatural powers she saw the birth\nof Palila, so she came down to Mahinui and Kaluaopalena and asked them:\n\u201cWhere is the child that was born a short time ago?\u201d Mahinui and\nKaluaopalena replied: \u201cThere was no child, it was a piece of cord; it\nis lying there in that rubbish pile.\u201d Hina went over to the place and\ntook up the piece of cord from amongst the rubbish and bundled it up in\na piece of white kapa and returned to her home.\n\nAfter Hina arrived at her home in the temple of Humuula, away up in the\nmountains in a very lonely spot, she unwrapped the bundle of Palila and\nput it into another piece of white kapa. This was done at three\ndifferent times, when it began to assume human form. After the lapse of\na full period of ten days, the body of Palila was complete in its form.\nHina then built a shelf from the uluhe fern and placed the child upon\nit. After the child had reached the age when it could take food, it was\ngiven nothing but bananas.\n\nAlanapo was another very sacred place; it was also a temple and was\nlocated in the land of Humuula. It was the resort of spirits and a\nplace noted for the strength and braveness of the people brought up in\nit. When Hina saw that the child was full grown she took him to the\ntemple of Alanapo and brought him up with the spirits, where he was\neducated in the arts of warfare and in all the training proper for the\ndevelopment of great strength. After the years of training his two\nhands were equally developed and could deal out death to all his\nenemies. In his daily life and bringing up, he had a twofold character;\nthat of a spirit and of a human being.\n\nOne half of Kauai at this time was under the control of Namakaokalani,\nwho was constantly at war with Kaluaopalena [the father of Palila, the\nruler of the other half of Kauai]. Three battles had already been\nfought by the two and there remained but one more when Namakaokalani,\nif victorious, would conquer the whole island of Kauai.\n\nIt was Hina\u2019s usual custom to go down to observe the progress of the\ncontending parties; she did this every time there was a battle. On this\noccasion Hina went down and arrived before the commencement of\nhostilities; she felt [137] that Palila was coming down to see the\nbattle, so upon meeting Kaluaopalena she said to him: \u201cYou must be on\nthe watch this day. The first warrior who will come to you will be\nNamakaokalani from Moloaa; don\u2019t call him. The second will be\nLupeakawaiowainiha, who is a warrior; don\u2019t call him. But, when a\nwarrior comes twirling his war club on the left, that will be Palila,\nyour own son, who comes from the temple of Alanapo. He will be the\nwarrior by whose aid you will conquer the whole of Kauai. Call him to\nyou; if perchance he will be pleased with you, you will live; but if he\ngets angry you will be slain together with your men.\u201d\n\nSoon after Hina departed on her way to see the battle, Palila woke from\nhis sleep. When he looked about him and saw that Hina was not around,\nhe rose, took up his war club, Huliamahi by name, given to him by the\ngods, and came out of the sacredness of Alanapo. He continued on his\nway until he was outside of the limits of Humuula, and went through a\nforest of tall trees until he arrived at a rise looking toward the sea.\nThis rise is Komoikeanu. When Palila arrived at this rise he looked\ndown and saw two great armies gathered at Paa. Palila knew by the\naction of the men that a battle was about to be fought and against his\nfather Kaluaopalena. He therefore turned and proceeded along the upper\npart of Hanapepe through the brush and tall trees. When Palila got into\nthe forest he swung his club, Huliamahi, knocking down the trees. By\nreason of the falling of the trees one on top of another, they kept on\nfalling until the trees standing around one of the armies were also\nknocked down, destroying a large portion thereof, leaving\nKaluaopalena\u2019s intact. Those who heard Hina announce the coming of\nPalila were all afraid upon seeing the forest mowed down, therefore\nNamakaokalani immediately sent his messengers to ask Kaluaopalena to\ncall off the battle and to make peace.\n\nWhen Kaluaopalena heard the message, he refused to call the battle off,\nsaying: \u201cI will not call the battle off until I am victorious, for I\nhave laid awake nights until my head was made heavy planning for this\nbattle. I know that I will conquer the whole of Kauai this day.\u201d The\nreason why Kaluaopalena said this was because he had heard that Palila\nwas coming to meet him, and it was also this which caused the other\nside to sue for peace. On whichever side Palila swung his club no trees\nor shrubs remained standing, and none grow to this day.\n\nWhile Palila was on his way to meet Kaluaopalena, Namakaokalani the\nwarrior from Moloaa, with his war club, came to meet Kaluaopalena. This\nwar club was so large that it required eighty men to carry it, forty at\none end and forty at the other. When Namakaokalani arrived in the\npresence of Kaluaopalena, he stood up his war club, called Kawalowai,\nin the presence of the people; but Kaluaopalena would not call him to\ncome on his side; [138] he was so ashamed that he thereupon returned to\nMoloaa. After Namakaokalani came Lupeakawaiowainiha, another great\nwarrior. It is said that every time he urinated the land would be\nflooded. He, too, came with his war club, called Kalalea. This war club\nwas so large that it required one hundred and twenty men to carry it.\nWhen he arrived in the presence of Kaluaopalena, he took his war club\nand twirled it over his head and then down under his chin, causing the\npeople to shout with admiration at his cleverness; but Kaluaopalena\nwould not call him and he was so ashamed that he went home to Hanalei.\nKaluaopalena, according to the instructions from Hina was patiently\nwaiting for Palila and consequently did not utter a word when the two\nwarriors stood before him.\n\nAfter these two warriors came Palila. While he was yet a mile distant\nfrom Kaluaopalena, Palila swung his war club, Huliamahi, causing all\nthe trees to fall with the exception of one lehua tree, it being the\nsupernatural body of Palila himself. The trees in falling killed many.\nNone escaped except Kaluaopalena\u2019s people, who were standing away from\nthe trees. Those who ran and hid in the woods were killed.\n\nWhen Palila arrived in the presence of Kaluaopalena, Kaluaopalena came\ncrawling to Palila, and when near him fell flat, face down, and called\nout: \u201cYe heavenly offspring, hold out your club.\u201d Palila inquired:\n\u201cWhere shall it be? Toward the uplands, toward the lowlands, to the\neast or downward?\u201d Kaluaopalena answered: \u201cAt the killing of the pig\nand the red fish.\u201d Palila then pushed his war club, Huliamahi, downward\nuntil only the point of it remained above ground. That was the land of\nWaihohonu, therefore its miry condition to this day and its deep\ndepression. At this all the people fell down, not one daring to remain\nstanding for fear of death.\n\nIt was a law with Palila that whenever he laughed the kapu would end;\npeople could then stand up, speak, or run about. The people did not,\nhowever, know this, so they remained lying down. While they were all in\nthis position Hina arrived and she stood on a little rise called Alea\n[known as Maunakilika at the present time], with the robe of Palila,\ncalled Hakaula and the malo of Palila called Ikuwa. Hina then uncovered\nherself to nakedness, and rolled over the backs of the people, which\ncaused Palila to laugh and released the kapu, when they all arose. The\nreason of this laughter was her own condition, called Lehokukuwau.\n[139] She then approached Palila, circumcised [140] and bound him with\noloa kapa, [141] after which they returned up to Alanapo.\n\nAfter Palila had been in Alanapo more than ten days the desire to go\nand fight the chiefs of other lands and the demi-gods of the deep began\nto grow in him until at last he decided to go and meet them. Before he\nleft Alanapo he had a premonition of meeting Kamaikaahui, a human shark\nwhich was living in Maui.\n\nKamaikaahui at this time was living at Muolea, Hana, Maui. He had come\nthrough three different forms: first, that of a rat; second, a bunch of\nbananas; and third, that of a shark. It was when he was very small that\nhe had the form of a rat, but on climbing a banana tree he changed into\na bunch of bananas. After a while when the owner of the patch of\nbananas came to pick the bunch he took the top hands only, leaving the\nlower ones, when it changed into a human being having a shark\u2019s mouth\nand teeth in the back below the neck, and it thereupon began to have a\ndesire for human flesh.\n\nKamaikaahui\u2019s occupation was that of a farmer, and to suit his taste he\nhad his fields near the public highway. While at his work he could see\nthe people on their way sea bathing or on their way to fish. As people\npassed down he would ask: \u201cWhat kind of bathing are you going to have?\u201d\n\u201cWe are going to leap from the rocks.\u201d He would then say: \u201cYour feet\nwill be bitten.\u201d After the people had passed on their way to the sea,\nhe would then follow on behind and jump into the sea and begin to bite\noff the feet of the bathers. This was carried on every time the people\nwent bathing and they never once suspected him. If the people were on\ntheir way to dive for fish their heads would be bitten off and eaten by\nKamaikaahui.\n\nIt was his custom to always have a piece of kapa wrapped around his\nback and he never went without it, because it was to cover up the mouth\nat his back, for he did not wish to have it seen. One day during one of\nthe king\u2019s working days at which Kamaikaahui was present, with the\npiece of kapa on his back, the people having seen him thus covered at\nall times made up their mind to see why his back was always covered. A\ngeneral order was therefore issued in which everybody was requested to\nuncover their back. This was followed by everybody except Kamaikaahui.\nWhen he was requested to uncover his back he at once attempted to\nescape and ran off, threw down his clothes and jumped into the sea\nwhere he turned into a shark. The place where he left his clothes is to\nthis day known as Kauhalahala, given to it because he successfully\nescaped from the hands of the people.\n\nAfter transforming himself into a shark he came to Waipahu in Waikele,\nOahu, where he remained. As soon as he was settled in the place he\nagain followed the same practice that he did in Maui. Every time he got\nhis opponent under him his mouth at the back would bite and eat the\nman. This was done so often that the people of Ewa began to get afraid\nof him, and he lived as a king over them.\n\nOn the day that Palila decided to leave home, he took up his war club,\nHuliamahi, and came out of Humuula and stood on the knoll of\nKomoikeanu, swung his war club, pointed it in front of him and let the\nclub fly. As the club flew he hung on to one end of it and he was\ncarried by it until he landed on the cliff of Nualolo on the top of the\nhill of Kamaile, the hill from which the fire sticks [142] are thrown.\nAs he stood on the hill he first looked towards Kahiki, then towards\nOahu; then making up his mind to come to Oahu, he pushed his war club\nahead of him and again he was carried by it until he landed on the\nKaena point at Waianae.\n\nAfter leaving Kaena he came to Kalena, then on to Pohakea, then to\nMaunauna, then to Kanehoa, then to the plain of Keahumoa and looking\ntoward Ewa. At this place he stood and looked at the dust as it\nascended into the sky caused by the people who had gathered there; he\nthen pushed his war club toward Honouliuli. When the people heard\nsomething roar like an earthquake they were afraid and they all ran to\nWaikele. When Palila arrived at Waikele he saw the people gathered\nthere to witness the athletic games that were being given by the king\nof Oahu, Ahuapau by name. His palace was situated at Kalaepohaku, close\nto Wailuakio at Kapalama.\n\nAhuapau was a kapu chief and he was kept covered up away from the wind\nand rain. On going out he was carried from place to place inclosed in a\npalanquin, so high and sacred was his rank. [143] He had two very fast\nrunners, called Iomea and Ioloa. Every time the king traveled to\nWaikele to witness the games he would climb into his palanquin and be\ncovered up and would only venture out in this way, whether on the way\ndown or on the way home. This king had a certain fear of Kamaikaahui\nand because of this fear he had issued an order, that whoever was able\nto chase Kamaikaahui out of Oahu, or was able to kill him, that he\nwould make that person the chief ruler of Oahu.\n\nWhen Palila arrived at the place he remained on the outside of the\ncrowd and said that if Kamaikaahui would see him he would run away.\nWhen this was carried to the king Palila was sent for and as he stood\nin the presence of the king, the king addressed him, saying: \u201cIf it is\ntrue that Kamaikaahui will run away from you this day, then you will be\nthe first one to enter my sacred temple.\u201d Soon after this Palila made\nhimself known to Kamaikaahui. At sight of Palila, Kamaikaahui attempted\nto escape by running into the sea, but Palila pushed out his club,\nforcing Kamaikaahui to come back. He was then caught and uncovered and\nthe people saw his mouth and sets of teeth at his back; he was then\nkilled.\n\nPapakolea was a farmer and his wife was Koiuiu; they lived at Leleo. It\nwas promised him that when his crops were ripe that the temple of\nKanelaauli, at Kahehuna, [144] just at the base of Punchbowl hill,\nwould be opened to the public.\n\nWhen Papakolea saw Palila he said to Ahuapau, the king: \u201cSay, here is\nthe young man who will conquer the whole island for you; give him your\ndaughters to wife.\u201d Ahuapau had two daughters, Kaalamikioi and\nKalehuawai. Upon hearing this the priest Kahikoluamea said: \u201cDon\u2019t give\nhim your daughters yet; let us wait a while. He is not quite human as\nhe is partly spirit, being so by the influence of Mahinui, his mother.\nHe has been brought up under strict kapus in the temple of Alanapo by\nthe spirits and is therefore not quite human.\u201d At this Ahuapau asked:\n\u201cWhat are we to do then?\u201d Kahikoluamea replied: \u201cPut him on the\npalanquin and let your runners carry him with all haste into the\ntemple, where he shall be kept under a strict kapu until we have worked\nover him and have transformed him into a perfect human being, when\neverything will be well.\u201d Palila was then placed in the palanquin and\nhe was carried off by the two runners into the temple of Kanelaauli, at\nKahehuna, without allowing a single breath of wind to strike him. The\nking Ahuapau in the meantime walked on the ground for the first time\nand the wind also for the first time blew on him.\n\nAfter Palila was carried into the temple of Kanelaauli the priests\ninquired: \u201cWhat is this?\u201d The runners answered: \u201cIt is a kapued chief\nfrom Alanapo, Kauai. Let the railing of the temple be put up, let the\ndrum be beaten and the coconut rattlers rattle.\u201d On the next day the\npriests worked on Palila and he was also properly circumcised. He was\nthen transformed into a perfect human being. After the ceremonies\nPalila was allowed to live with his wives, the daughters of Ahuapau.\nSoon after this Ahuapau told Palila to make a circuit of Oahu, to which\nPalila consented.\n\nBut before starting out Palila asked Ahuapau: \u201cAre there any lawless\nobstructions along the road surrounding Oahu?\u201d \u201cNone,\u201d said Ahuapau.\nThis was, however, a lie, as Ahuapau was even at this time determined\nto have Palila killed. Palila then said to Ahuapau: \u201cYes, I am going on\nmy way and in case I meet some one who will attempt to harm me, I will\nfirst kill him and then I will return and kill you and all your men.\u201d\nAt this Ahuapau was frightened and told of Olomana, who was living at\nKaelepulu in Koolau and was a great warrior. Palila then said: \u201cI will\nnot kill you now; but had you kept it from me you would have been\nkilled.\u201d\n\nPalila then climbed to the top of Punchbowl hill and looked around him.\nFrom this place he walked up to the Nuuanu pali, pushed his war club\nahead of him, holding on to one end and flew to Kaelepulu, where he saw\nOlomana standing.\n\nOlomana was a very tall man, he being twelve [145] yards to the\nshoulders, and thirteen in height. He was a very brave man and was much\nfeared. No chief or warrior dared face him. If he stood on the windward\nside the other side would be a perfect calm; his height also shaded the\nsun.\n\nWhen Palila saw Olomana, he jumped up with his war club, Huliamahi, and\nstood on the shoulders of Olomana. Olomana then turned and said to\nPalila: \u201cWhere are you from, you haughty youngster? No one has ever\ndared, before this day, to climb up my shoulders; and here you have\ndone it.\u201d Palila then answered: \u201cI am Palila who was brought up in\nAlanapo, the temple of the gods from the very beginning of all things,\nand I have come to fight you.\u201d When Olomana heard this, he was sorely\nafraid, for he knew that those who come from the temple of Alanapo are\nmen richly endowed with supernatural powers and very great warriors; so\nOlomana begged: \u201cLet me live, Palila.\u201d Palila replied: \u201cI cannot save\nyou; you shall indeed die, for your works have been of evil.\u201d Palila\nthen struck him, cutting him in two; one portion flew toward the sea,\nbeing Mahinui, and the other portion remained where he stood, being the\npresent hill of Olomana. It was because of this that the hill is so\nsharp at the peak. This was how Olomana, the great soldier of Oahu, was\nkilled by Palila.\n\nAfter Palila had completed the circuit of Oahu, he went along to the\nrise at Kaimuki and then down to Waialae; from this place he proceeded\nto Wailupe and then on to Maunalua where Kahului, a fisherman of that\nplace, was living. Upon seeing him Kahului called, so Palila went to\nKahului and they sat down and began to talk on various matters. That\nafternoon the men and women came along the shore in the pools to catch\nminnows for bait, for aku fishing for tomorrow. Palila again asked:\n\u201cHow about us two?\u201d \u201cBut I have no one to assist me in paddling the\ncanoe because I have a very large one, it being seven fathoms in\nlength.\u201d Palila then said: \u201cThe two of us will paddle it in order to\nmake it go.\u201d They then started out and caught some minnows which they\nkept for the next day.\n\nIn the early morning when they came out they found that all the others\nhad gone before them; so Kahului thought they would not be able to get\ntheir canoe into the sea; he then turned to Palila and said: \u201cWe will\nnot be able to get our canoe into the sea as there are no men to assist\nus.\u201d Palila replied: \u201cYou get in front and lift while I lift the after\npart here; but you must not look behind.\u201d Palila gave the canoe one\nshove and it floated in the sea; he then jumped in the fore part of the\ncanoe and took up nine paddles while Kahului jumped into the after part\nand took up his paddle. After they were ready to start Palila took up\none paddle and with one stroke broke it in two; so he took up another\npaddle and that too was broken; this was kept up until all the nine\npaddles were broken. Kahului then said to Palila: \u201cLet us return for we\nhave no more paddles to work the canoe with.\u201d Palila then took up his\nwar club and used it as a paddle; he took but one stroke and they went\nskimming along beyond Kawaihoa, then on to Kolo, the great fishing\ngrounds.\n\nWhen Kahului saw how fast they were traveling he admitted the great\nstrength displayed by Palila. Upon arriving at the fishing grounds\nKahului proceeded to fish, but after several trials he was unable to\ncatch any aku, for all his hooks were broken. After a time Palila\nasked: \u201cWhen are we to catch some fish?\u201d Kahului replied: \u201cThe sea is\nfull of fish, but the trouble is I cannot catch any. Here I have lost\nseveral hooks, but I have not been able to land a single fish. I have\nused up all my hooks except one.\u201d Palila then said: \u201cYou come in front\nhere and paddle our canoe along, and I will come and fish.\u201d This was\ndone by Kahului.\n\nPalila then took up his war club and tied the bait on to it and let it\ndown to the sea. The fish then gathered on to the club in great\nnumbers. When Palila saw this he jerked up the club and the fish\ndropped into the canoe. He repeated this several times until the canoe\nwas loaded down deep with fish. They then returned to the landing. When\nthey reached the landing Palila said to Kahului: \u201cYou go on ahead and\nbroil me some of the fish and I will lift the canoe ashore.\u201d Palila\nthen gave the canoe one shove and it landed high and dry and onto its\nblocks.\n\nAfter the fish was cooked they sat down to their meal. After a few days\nPalila left Kahului because he was too stingy, and he again continued\non his journey along the coast until he arrived on the rise of Hanauma,\nwhere he stood and looked at the heat as it ascended from the pili\ngrass at Kaunakakai, Molokai. He then pushed out his war club ahead of\nhim which flew through the air and he was carried to Kaluakoi. Here he\ndiscarded a portion of his person which turned into the point of\nKalaeokalaau, which is seen to this day, so named in honor of Palila.\n\nThere was at this place a large stick of wood to which was given the\nname of Hooneenuu. Because of this name, Hooneenuu, Palila took a\ndislike to Molokai, so he again pushed out his war club and flew to\nKaunolu, Lanai. From this place he crossed over to Kahoolawe and from\nthere to Pohakueaea in Honuaula. At this place he sat down and rested.\n\nAfter resting for some time he pushed out his spear and flew to Kaula\nin Hamakua, Hawaii, the dividing line separating the districts of Hilo\nand Hamakua. From this place he continued on until he found Lupea, a\nsister of Hina, who was living above Kaawalii; she was one of Palila\u2019s\nattendants. Lupea is a hau tree to this day, and wherever the malo of\nPalila was spread out to dry no hau [146] tree has grown even to this\nday. This was caused by the god Ku, the god of Palila, a god of\nsupernatural power. There was at Hilo a temple also called Humuula,\nlike the one on Kauai, which was also sacred, and furthermore it was\nalso under the control of the spirits and was just as powerful.\n\nThe king of Hilo at this time was Kulukulua, and Wanua was the king of\nHamakua. The two were at war with each other. The greatest warrior of\nHamakua was Moanonuikalehua and his war club was called Koholalele.\n[147] This war club was so large that it required four hundred men to\ncarry it. The next in greatness was Kumunuiaiake, a warrior of note.\nHis spear was made from the mamane [148] wood of Kawaihae; it was ten\nfathoms in length and he could throw this spear over a distance greater\nthan the length of an ahupuaa. Puupuukaamai was another great warrior.\nHis long pololu spear was made from the koaie [149] wood, a very hard\nwood growing in the mountains. This spear was so long that it could be\nserved as a wind break, and it could also be used to dam a stream; it\ncould kill twelve hundred men at one stroke. All these three warriors\nwere fighting on the side of Wanua, the king of Hamakua.\n\nWhen Palila arrived at Kaula he took up the game of rolling the\ncalabash which was played on the highway. He never once left the place\nand was known by everybody that passed along the highway as a man who\ndid nothing else. In the battles that were being fought, a great many\nof the men of the army of Hamakua were being killed that no one could\naccount for. This was carried on for many days and still no one could\ntell who was doing the killing. In the conflict, however, some of the\nmen often heard a voice calling out:\n\n\n Slain by me, Palila,\n By the offspring of Walewale,\n By the ward of Lupea,\n By the oo bird that sings in the forest,\n By the mighty god Ku.\n\n\nThe call was the only thing the men could hear; they were not able to\nsee the person for he traveled at such great speed. The people had a\nsuspicion, however, that it was Palila himself; but when the matter was\ndiscussed a good many said that it could not be Palila for he does not\ngo to battle; all he did was to roll the calabash on the highway; he\ndoes not appear to be a soldier and he has not been seen going from\nplace to place. At the battle that was fought at Kukaiau in Hamakua,\nPalila at last showed himself before the people and the chiefs of the\ntwo contesting armies, and also before the three great warriors\nMoanonuikalehua, Kumunuiaiake and Puupuukaamai.\n\nIn the conflict it was seen that the soldiers in the Hamakua army were\nstronger than those in the Hilo army and a great many Hilo soldiers\nfell before the men of Hamakua. In the din and uproar the voices of the\nthree great warriors were often heard boasting and calling out: \u201cWhat\ngreat soldier will fight for the Hilo side?\u201d\n\nWhen Palila heard this boastful challenge from the three great\nwarriors, he requested of Kulukulua, the Hilo king, to order that the\ngeneral conflict be stopped and to put up the two best men from the two\nsides and let them fight, the side putting up the best man to win and\nin this way decide the battle. When this was agreed on by the two\nkings, the soldiers were lined up on the two sides, leaving a clear\nfield in the middle for the contestants.\n\nAs soon as the field was cleared off Moanonuikalehua came forward with\nhis war club, Koholalele, and began twirling it on the right and on the\nleft; on each occasion Palila did not make a move, but as\nMoanonuikalehua kept on twirling, Palila held out his war club,\nHuliamahi, which struck the club of Moanonuikalehua, sending it flying\nto Waipio. At the same time Palila brought his club down and then up,\ncatching the three warriors and killing them all. Palila then proceeded\nto cut out their lower jaws. After this was done he began the slaughter\nof the Hamakua men and allowed none to escape him. This victory made\nKulukulua, the king of Hilo, master of Wanua, the king of Hamakua.\n\nAfter the battle Palila and the king returned to Kaula and from there\nto a rise above where a large lehua [150] tree was standing. He then\nhung up the jaws of all the men killed by him, and the tree was named\nKahakaauwae, the hanging place of the jaws. Palila after this became\nthe king of Hilo, while Kulukulua served under him. Palila was king\nuntil his death.\n\n\n\n\n\n\n\n\nHE KAAO NO PALILA.\n\n\nO Kaluaopalena ka makuakane, o Mahinui ka makuahine, o Palila ke keiki,\no Hina, ka makuahine o Mahinui. O Kamooloa, i Koloa, Kauai, ka aina\nhanau o Palila, o Humuula, heiau kahi o Palila i hanai ia ai. He pauku\nkaula o Palila i kona hanau ana. A hemo ia mai ka opu ae o Mahinui,\nkiola ia aku la i ka puu opala, me ko laua manao ole he keiki, no ka\nmea, ua hoowahawaha laua no ka hanau ana he kaula.\n\nMa keia hanau ana o Palila, aia no o Hina i ke kuahiwi, i loko o\nHumuula kahi i noho ai. Ua kau aku ia Hina ka halialia o ka hanau ana o\nPalila, nolaila iho mai la o Hina a hiki i mua o Mahinui a me\nKaluaopalena, ninau aku la: \u201cAuhea ke keiki i hanau iho nei?\u201d Olelo mai\no Mahinui a me Kaluaopalena: \u201cAohe keiki, he kaula koko, ei aku i ka\npuu opala kahi i waiho ai,\u201d hele aku la o Hina a laila, ohi ae la i ke\nkoko me ka opala, a laulau ae la i loko o ka oloa, a hoi aku la.\n\nNoho iho la o Hina i loko o Humuula, i loko o ke kuahiwi mehameha loa\nme ke kanaka ole, a liuliu, kii aku la i ka wahi o Palila, wehe ae la,\na wahi hou i ka oloa. Ekolu hana ana a Hina pela, alaila hoomaka mai\nana o Palila e kino, a hala ke anahulu okoa, ua maopopo loa ke kino o\nPalila. Alaila, hana o Hina i holopapa uluhe, a kau aku ia Palila i\nluna o laila; a nui o Palila, aohe ai i ka ai, he maia kana ai.\n\nNo Alanapo: He wahi kapu loa ia, he heiau, aia i loko o Humuula, he\nwahi noho no ke \u2019kua, a he wahi kaulana loa, no ka ikaika a me ke koa o\nko laila kanaka ke noho. A ike o Hina ua nui o Palila, hoihoi aku la i\nloko o Alanapo e noho ai me ke \u2019kua, a malaila o Palila i ao ia ai i ka\nhana o ke koa a me ka ikaika, a ua loaa ia ia ka ikaika nui loa. Ua\nmakaukau loa kona mau lima elua, e lawe i ka make a me ke kaua i waena\no ka lehulehu ke kue mai ia ia. Ma keia noho ana o Palila, elua ano, he\n\u2019kua, he kanaka.\n\nNamakaokalani, oia ke \u2019lii ma kekahi aoao o Kauai, e noho ana laua me\nke kaua me Kaluaopalena, ekolu kaua i hala, a hookahi kaua i koe, a\npuni loa ka aina ia Namakaokalani.\n\nHe mea mau ia Hina ka iho e nana i ke kaua o na aoao elua, i na kaua\nana a pau loa, ma keia iho ana a Hina, ua kau aku ia ia ka halialia o\nPalila. Nolaila, olelo mua aku o Hina ia Kaluaopalena: \u201cE, nana oe ma\nkeia la, ina i hele mai ke koa mua, o Namakaokalani ia, no Moloaa, mai\nhea oe; i hele mai o Lupeakawaiowainiha, he koa ia, mai hea oe; aka, i\nhele mai ke koa e hookaa ana ka laau ma ka hema, o Palila ia, ko keiki\nia, mai loko mai o Alanapo, o ke koa ia puni o Kauai nei ia oe. Kahea\nia, i oluolu ola oe, i huhu make oe a me na kanaka.\u201d\n\nA hala mai o Hina, puoho ae la o Palila mai ka hiamoe ae, a nana ae la\naole o Hina, ala ae la ia, a lalau i kana laau palau a ke \u2019kua i haawi\nmai ai ia ia, o Huliamahi ka inoa. Hele mai la ia mai loko mai o ke\nkapu o Alanapo, a kaa ma waho o Humuula; a ma waho o Humuula; he moku\nlaau loloa, maloko o laila e hele mai ai, a puka i waho, he kiekiena ia\ne nana ai makai, a ma o a ma o. O Komoikeanu ka inoa o ia kiekiena. A\nhiki o Palila i laila nana aku la i na kanaka o kai o Paa e piha ana,\nmanao iho la o Palila, he kaua no paha kela i kuu makuakane ia\nKaluaopalena, huli aku la keia hele mauka o Hanapepe he nahelehele me\nka laau loloa ko keia wahi. Ma keia hele ana a Palila, e waiho aku ana\nia i ka laau palau ana ia Huliamahi, pau ka laau i ka hina, o ia hele o\nka hina o ka laau a loaa ke kaua, pau loa na kanaka i ka make o kekahi\naoao, koe ko Kaluaopalena aoao. Aka, o ka poe i lohe i ka olelo kukala\na Hina no ka hiki mai o Palila, ua makau lakou, nolaila, hoouna ke \u2019lii\no Namakaokalani i na elele, e olelo aku ia Kaluaopalena e pau ke kaua,\na e noho like me ke kuikahi.\n\nA lohe o Kaluaopalena i keia mau olelo a na elele, hoole aku: \u201cAole e\npau ke kaua a lanakila au, no ka mea, o ka\u2019u hana ke kaua a lolo nui ke\npoo, nolaila, o ka la keia puni o Kauai nei ia\u2019u.\u201d O ke kumu o keia\nolelo a Kaluaopalena pela, no kona lohe ana ia Palila, e iho mai ana e\nhalawai me ia, a o ke kumu no hoi ia i makau ai kekahi aoao. Ma kahi a\nPalila i uhau ai i ka laau palu ana, aohe laau ulu, aohe nahelehele, a\nhiki i keia la.\n\nIa Palila e iho mai ana e halawai me Kaluaopalena, hele mai o\nNamakaokalani, he koa ia no Moloaa, e halawai me Kaluaopalena, me kana\nlaau palau, elua kanaha kanaka nana e amo, hookahi mamua, hookahi\nmahope o ka laau ma waena. A hiki o Namakaokalani i mua o Kaluaopalena,\nlalau iho la i kana laau palau, o Kawelowai ka inoa, a kukulu ae la i\nmua o ka lehulehu, aole nae he kahea mai o Kaluaopalena, nolaila,\nhilahila o Namakaokalani a hoi aku la i Moloaa. Ku mai o\nLupeakawaiowainiha, he koa ia, ina e mimi, aohe koe aina i ka lilo i ka\nwai, me kana laau palau, o Kalalea ka inoa, ekolu kanaka nana e amo. A\nhiki i mua o Kaluaopalena, lalau iho la i ka laau a oniu ae la i luna\nke alo, kaa ka laau i ke poo, i ka auwae, uwa ka aha i ke akamai, aole\nnae i kahea aku o Kaluaopalena, nolaila, hilahila a hoi aku la i\nHanalei. No ka mea, ua kapu loa ka leo o Kaluaopalena a noa ia Palila,\ne like me ka olelo a Hina.\n\nMahope o laua, hiki mai o Palila hookahi mile paha ke kaawale ma waena\no Palila a me Kaluaopalena, e hili akau mai ana o Palila i kana laau\npalau, ia Huliamahi, pau loa na laau i ka hina, a koe ke kumu lehua\nnui, o ke kino lehua ia o Palila. Ua pau loa na kanaka i ka luku ia e\nna laau ma ka hina ana, aohe kanaka pakele o ko Kaluaopalena poe, o ka\npoe ma kahi laau ole kai pakele, o ka poe pee a holo aku i loko o na\nlaau, ua make.\n\nA hiki o Palila i mua o Kaluaopalena, hele mai la o Kaluaopalena me ke\nkokolo a mua o Palila, moe iho la i lalo ke alo, a kahea ae la: \u201cE\nKalani e! hou ia ko laau.\u201d Ninau mai o Palila: \u201cI hea au, i uka, i kai,\ni nae, i lalo?\u201d I aku o Kaluaopalena: \u201cI ka ihu o ka puaa a me ka ia\nula oe.\u201d Hou iho ana o Palila i ka laau palau ana, ia Huliamahi, i\nlalo, a koe ka welau i luna, oia kela aina o Waihohonu, nolaila, kona\nnakele a hiki i keia la, a nolaila kona hohonu. O na kanaka a pau loa,\npau i ka moe i lalo, aohe kanaka a ala ae i luna, ala no make.\n\nA he kanawai hoi ko Palila, o ka a-ka, aia a a-ka o Palila, alaila noa,\nwalaau, ku a hele, holoholo, eia nae, aole lakou i ike ia kanawai,\nnolaila, ua pilihua loa lakou. Ia lakou e moe ana, hiki mai la o Hina a\nku i luna o Alea, o Maunakilika i keia wa me ke kapa o Palila, o\nHakaula ka inoa, me ka malo o Palila, o Ikuwa ka inoa. Wehe ae la o\nHina i kona kapa a olohelohe, kaa mai la maluna o na kanaka, ma keia\nkaa ana o Hina, ua a-ka o Palila, o ke kumu o ka aka ana, no ka\nleholeho o ka mai o Hina, oia o Lehokukuwau. Noa ae la ke kanawai o\nPalila, ala ae la na kanaka a pau i luna, hele mai la o Hina, a ka mai\na Palila, kahe, a paa i ka oloa, a hoi aku la i uka o Alanapo.\n\nA hala ke anahulu o ka noho ana o Palila i loko o Alanapo, ikaika loa\nkona manao e hele e hakaka, e kaua me na kupu, a me na \u2019lii. Iaia e\nnoho ana i loko o Alanapo, ua hiki aku ia ia ka halialia o Kamaikaahui,\nhe mano kanaka ia no Maui.\n\nNo Kamaikaahui: O Muolea ma Hana, i Maui ka aina o Kamaikaahui i noho\nai; ekolu ona kino, o ka mua ka iole, o ka lua ka maia, o ke kolu ka\nmano. He iole ke kino mua i ka wa uuku, a pii i luna o ka maia me ke\nkino iole, lilo he ahui maia. I ka wa o ka mea maia i kii aku ai i ka\nmaia, lalau iho la i na eka o luna a lawe mai la, koe o lalo iho. Ia wa\nlilo ka waha ma ke kua a me na niho, a lilo ae la he kino kanaka maoli,\nma ke kua nae na niho mano, o kana hana o ka ai i ke kanaka.\n\nO ka Kamaikaahui hana, o ka mahiai ai i ke alanui i na la a pau loa. Ia\nia e mahiai ana, iho mai la ka poe auau kai, a poe lawaia hooluuluu.\nNinau aku la o Kamaikaahui: \u201cHeaha ka oukou auau kai?\u201d \u201cHe lele kawa.\u201d\n\u201cE pau wawae auanei.\u201d A iho lakou la, mahope keia a loko o ke kai, ai\nmai la ma na wawae a pau, pela kai nei hana mau ana, ina he hooluuluu\nka lawaia, pau poo ia ia nei.\n\nHe mea mau i keia kanaka ka paa mau ana o kona kihei i na la a pau loa,\naole e hemo iki, no ka huna i ka waha ma ke kua, o ike ia. Nolaila, he\nla koele na ko Maui alii, o Kamaikaahui kekahi i laila, ua uluhua na\nmea a pau loa i ka paa mau o ke kihei o Kamaikaahui, nolaila, olelo ia\ne wehe ke kapa o na mea a pau loa. Wehe na mea a pau loa i ko lakou\nkapa, o Kamaikaahui, holo aku la ia me ke alualu ia e na kanaka a lele\ni loko o ke kai, haalele i kona kapa, a lilo aku la i mano. O ka aina\nana i wehe ai a haalele i ke kapa, a lele ai i loko o ke kai, o\nKauhalahala ka inoa o ia aina a hiki i keia la, no kona hala wale ana i\nko na kanaka lima.\n\nA ma ke kino mano ia i hele mai ai a noho i Waipahu ma Waikele i Ewa. A\nnoho o Kamaikaahui i laila, e like me kana hana i Maui, pela no i Ewa,\nina e hakaka a kaa ka hoapaio malalo, nanahu iho la no na niho ma ke\nkua, a moku. Pela no kana hana mau ana, a lilo iho la ia i mea makau ia\nna Ewa, a noho iho la ia he \u2019lii maoli maluna o na kanaka.\n\nNo Palila: Lalau iho la o Palila i kana laau palau ia Huliamahi, a ku\niho la i luna o ke ahua o Komoikeanu ma waho mai o Humuula, oniu i ka\nlaau ana, ia oniu ana a pahu, hue mai la ka laau mamua, paa mai la o\nPalila ma ka elau, a ku ana i luna o Nualolo, i ka puu o ahi o Kamaile.\nNana keia o Kahiki, a pau, huli nana ia Oahu nei, a paa ka manao ma\nOahu nei, e pahu mai ana keia ia Huliamahi, kau ana i ka lae o Kaena\nkeia, ma Waianae.\n\nHaalele keia ia Kaena, hele mai la a Kalena, a Pohakea, Maunauna,\nKanehoa, a ke kula o Keahumoa, nana ia Ewa. Ku keia i laila nana i ke\nku a ka ea o ka lepo i na kanaka, e pahu aku ana keia i ka laau palau\naia nei i kai o Honouliuli, ku ka ea o ka lepo, nu lalo o ka honua, me\nhe olai la, makau na kanaka holo a hiki i Waikele. A hiki o Palila i\nlaila, e paapu ana na kanaka i ka nana lealea a ke \u2019lii o Oahu nei, oia\no Ahuapau, o kona hale noho, o Kalaepohaku e pili la me Wailuakio i\nKapalama.\n\nNo Ahuapau: He \u2019lii kapu loa ia i ka makani a me ka ua, he \u2019lii kapu i\nka nana aku, a no kona kapu, ua paa i loko o ka manele a me ka\npuloulou, ke hele i waho o ke alanui. Elua hoi ona mau kukini mama loa,\no Iomea, o Ioloa. Ina e iho ke \u2019lii ilalo o Waikele e lealea ai,\nalaila, komo i ka manele, a pio ke kikiao makani a hoolai, alaila amo,\naole e pa ke kikiao makani a komo i ka hale, pela ke hele a ke hoi. A\nua olelo hoi ua \u2019lii la i kana olelo, ina o ke kanaka e holo ai, a e\nmake ai o Kamaikaahui, e lilo ia i alii nui no Oahu nei.\n\nO Palila hoi, mawaho ia o ka aha e kalewa nei me kana olelo i mua o ka\nlehulehu, \u201cina e ike o Kamaikaahui ia ia, alaila holo.\u201d A lohe ke \u2019lii\ni keia mau olelo a Palila, olelo mai ke \u2019lii: \u201cIna he oiaio e holo o\nKamaikaahui i keia la ia oe, alaila nau e komo kuu heiau kapu.\u201d Mahope\no keia olelo ana, hoike o Palila ia Kamaikaahui, holo o Kamaikaahui i\nloko o ke kai, e hoomoe aku ana o Palila i ka laau palau, hoi hou i\nuka, waihowale ke kino, ike ia ka waha a me ka niho me ke kua, a make\niho la.\n\nO Papakolea, he kanaka mahiai ia, o Koiuiu kana wahine, o Leleo ka\naina, aia a oo ka ai ana, alaila, komo ka heiau o Kanelaauli ma\nKahehuna, ma ke alo o Puowaina. I aku o Papakolea i ke \u2019lii, ia\nAhuapau: \u201cE! ke keiki e puni ai ko aina, hoomoe ia au kaikamahine.\u201d\nElua kaikamahine a Ahuapau, o Kaalamikioi, o Kalehuawai. I mai ke\nkahuna, o Kahikoluamea: \u201cAlia e hoomoe i ka wahine, he \u2019kua kela ma ka\naoao o Mahinui, ka makuahine, ua hanai kapu ia i loko o Alanapo e ke\n\u2019kua. Nolaila, aole i lilo i kanaka.\u201d I aku o Ahuapau: \u201cPehea ka pono?\u201d\nI aku o Kahikoluamea: \u201cE hookomo i loko o ka manele, a e amo au kukini\nme ka mama loa, a komo i ka heiau, malaila e kapu ai a pau ka hana, a\nlilo i kanaka, alaila, pono.\u201d Ia wa komo o Palila i ka manele, a amo\nmai la na kukini a komo i loko o Kanelaauli ma Kahehuna, me ka pa ole o\nka makani. A o ke \u2019lii hoi o Ahuapau, akahi no a hele ma ka wakae, a me\nka lepo, akahi hoi a pa ia e ka makani.\n\nA komo o Palila iloko o ka heiau o Kanelaauli, ninau mai na kahuna:\n\u201cHeaha keia?\u201d I aku na kukini: \u201cHe \u2019lii kapu no Alanapo i Kauai; e kau\nka pae humu o ka heiau, a e hookani ka pahu me ka puniu.\u201d A ao ka po,\nhana iho la na kahuna ia Palila, kahe pono ia ka mai, a pau ia, noa iho\nla kona kino a lilo iho la i kino kanaka maoli. Launa o Palila me na\nwahine, na kaikamahine a Ahuapau, alaila, olelo aku o Ahuapau ia\nPalila, e hele e kaapuni ia Oahu nei, ae mai o Palila.\n\nNinau aku o Palila: \u201cAohe kupu, a alai o ke alanui a puni Oahu nei?\u201d\n\u201cAole,\u201d pela mai o Ahuapau; he manao huna ko Ahuapau ia Palila, e ake\nana no e make o Palila. Olelo aku o Palila: \u201cAe, i hele au, a i halawai\nme ke kolohe, alaila, pepehi au a make, hoi mai au pepehi ia oe a me\nkou mau kanaka a pau loa.\u201d Ma keia olelo a Palila, makau o Ahuapau, hai\naku la ia Olomana, aia i Kaelepulu i Koolau, he koa ia. I mai o Palila:\n\u201cOla oe ia\u2019u, e huna oe, ina ua make.\u201d\n\nPii aku la o Palila a luna o Puowaina, nana ma o a ma o, hele aku la a\nhiki i Nuuanu, hoomoe i ka laau palau ana, paa aku la o Palila mahope,\nholo aku la a hiki i Kaelepulu, ilaila o Olomana kahi i ku ai.\n\nNo Olomana: He kanaka loihi ia ke nana aku, he umikumamalua kahaku o ke\nkua, he umikumamakolu o ke alo, he kanaka koa a me ka makau ia; aole\nalii, aole koa aa aku ia ia, lulu ka makani ia ia ke ku ma ka hikina,\nmalu no hoi ka la no kona kiekie.\n\nA ike o Palila ia Olomana, lele pu ae la o Palila i luna me ka laau\npalau ana me Huliamahi, a kau i ka poohiwi o Olomana. Huli ae la o\nOlomana a olelo ae la ia Palila: \u201cNohea oe e nei keiki hookano o ka\nhele ana mai nei? Aole he mea nana i pii ko\u2019u poohiwi a hiki i keia la,\no oe ae nei ka ka mea nana e pii.\u201d I aku o Palila: \u201cOwau nei o Palila i\nhanai ia i loko o Alanapo, ka heiau a ke \u2019kua mai ka pouli mai, i hele\nmai e hakaka me oe.\u201d A lohe o Olomana, makau iho la ia i ka lohe ana no\nAlanapo, no ka mea, ua kaulana ia heiau no ka mana o ke \u2019kua a me ke\nkoa o ke kanaka e noho ilaila; nolaila, nonoi aku la o Olomana: \u201cE ola\nau e Palila.\u201d Olelo aku o Palila: \u201cAole oe e ola ia\u2019u, e make ana oe,\nno ka mea, aohe pono o kau hana.\u201d E pai aku ana o Palila, lele kekahi\naoao o Olomana, me ka papalina a ku ana i kai, oia o Mahinui, o kekahi\naoao hoi, oia ka puu o Olomana e ku nei. O ke kumu hoi i lipilipi ai no\nka lele ana o kekahi aoao. Pela i make ai o Olomana ke koa kiekie o\nOahu nei ia Palila.\n\nA puni Oahu nei ia Palila, hele aku la ia a ka piina o Kaimuki, a iho\naku la i Waialae, malaila aku a Wailupe, a Maunalua, e noho ana o\nKahului, he lawaia no laila. Kahea mai la o Kahului ia ia nei, hele aku\nla keia a kokoke, noho iho la laua a ahiahi, hele mai ana na kanaka, na\nwahine, i kapa kahakai e hopuhopu iao, hi aku. Ninau aku la o Palila ia\nKahului: \u201cHeaha keia kanaka e paapu nei o ke kai?\u201d \u201cHe kaee iao, i mea\nhi aku, no ka la apopo.\u201d I aku o Palila: \u201cA pehea la hoi kaua?\u201d \u201cKa,\naohe o\u2019u lua e hiki ai ka waa ke hoe, no ka mea, he waa nui, ehiku\nanana ka loa.\u201d Olelo aku no o Palila: \u201cO kaua no hoi paha ke hoe i ka\nwaa i hiki.\u201d Alaila, hele aku la laua i ka iao a loaa, waiho iho la a\nao ae holo i ka hi aku.\n\nEia nae, i ke kakahiaka nui, ua pau loa na kanaka i ka holo i kai i ka\nlawaia, aohe kanaka nana e hapai ka waa; nolaila, olelo aku o Kahului\nia Palila: \u201cAole e hiki ana ka waa i ka hapai, aohe kanaka e hiki ai.\u201d\nI aku o Palila: \u201cMamua oe e hapai ai, mahope aku nei au, mai nana mai\noe i hope nei.\u201d Ia pahu ana no a Palila, lana i loko o ke kai, ka waa.\nMamua o Palila o ka waa me na hoe eiwa, mahope o Kahului me kana hoe.\nLalau aku la o Palila i ka hoe, a hou iho i lalo, a kai ae, ua haki,\npela a pau na hoe eiwa, olelo mai o Kahului: \u201cAole e hiki ka waa o\nkaua, aohe hoe, e hoi kaua.\u201d Lalau iho la o Palila i ka laau palau ana,\na hoe iho la, hookahi mapuna hoe, hele ana laua nei ma lalo o Kawaihoa,\nhiki i Kolo, he ko\u2019a ia.\n\nMa keia holo ana, ua mahalo o Kahului i ka ikaika o Palila, lawaia iho\nla o Kahului, aohe loaa o ke aku, no ka pau o ka makau i ka mokumoku. I\naku o Palila: \u201cAhea loaa ka kaua ia?\u201d I mai o Kahului: \u201cHe ia ke kai, o\nka lou ole ka hewa i ka makau. O ka makau ia e mokumoku nei, aohe make\nae o ka ia, ua pau loa na makau, a koe no hookahi i koe.\u201d Olelo aku o\nPalila: \u201cE hoi mai oe mamua nei e hoe ai i ka waa o kaua, owau ke hoi\naku e lawaia.\u201d Ae mai la o Kahului.\n\nLalau iho la o Palila i ka laau palau ana ia Huliamahi, a mali iho la i\nka iao a waiho aku la o lalo, lele mai la ke aku e ai, ka ae la keia i\nluna o ka waa i ke aku, pela no ka hana ana a komo ka waa o laua i ka\nia. Hoi aku la laua a pae i uka, olelo aku la o Palila ia Kahului: \u201cE\nhoi oe e pulehu ia, na\u2019u e hapai ka waa o kaua.\u201d Hookahi no panee ana\nkau ka waa i ke aki.\n\nMoa ae la ka ia, ai iho la laua. Noho iho la laua a hala he mau la,\nhaalele o Palila ia Kahului no ke pi. Hele aku la ia a luna o Hanauma,\nnana aku la i ka enaena o ke pili o Kaunakahakai, i Molokai, pahu aku\nla ia i kana laau palau, a maluna o laila ia i hiki ai a Kaluakoi.\nIlaila, waiho ia i kekahi aoao o kona mai, oia o Kalaeokalaau a hiki i\nkeia la, mamuli o ka mai o Palila ia inoa.\n\nAia i laila, he laau nui, o Hooneenuu kona inoa. No keia inoa o ka laau\no Hooneenuu, hoowahawaha o Palila ia Molokai, ma kona manao, he kiona\nkeia laau, nolaila, haalele iho la o Palila ia Molokai, a holo aku la.\nPahu aku la ia i kana laau palau mamua, mahope o Palila, a pae laua ma\nKaunolu i Lanai, malaila aku a Kahoolawe, malaila aku a Pohakueaea i\nHonuaula.\n\nAlaila, noho iho la i laila hoomaha, pahu hou i ka ihe ana, hiki i\nKaula ma Hamakua i Hawaii, ka mokuna o Hilo me Hamakua. Hele aku la a\nloaa ko Hina muli o Lupea, noho ana i Kaawalii, maluna mai, he kahu\nhanai no ia no Palila. A he hau o Lupea a hiki i keia la, a ma kahi i\nkaulai ia ai ka malo o Palila, aole e ulu ka hau malaila a hiki i keia\nla, no ka mea, he hana na ke \u2019kua. O Ku ka inoa o ko Palila akua, he\nakua mana a me ka ikaika loa. A he heiau no hoi ko Hilo o Humuula, e\nlike me ko Kauai heiau o Humuula, a he kapu no, a he \u2019kua no, a he mana\nno, ua like a like.\n\nO ke \u2019lii o Hilo ia wa, o Kulukulua, o Wanua ko Hamakua alii, e noho\nana laua me ke kaua. O na koa kaulana o Hamakua, o Moanonuikalehua, o\nkana laau palau o Koholalele, hookahi lau kanaka e amo ai, eha haneri\nma ka helu hou. O Kumunuiaiake, he koa ia, o kana ihe, he mamane o\nKawaihae, he umi anana ka loa, aole e maalili kana ihe ke o i ke\nahupuaa hookahi. O Puupuukaamai, he koa ia, o kana laau he pololu, he\nkoaie makua no ke kuahiwi, lulu ka makani, hoi ka wai o ke kahawai, pau\nna lau kanaka ekolu i ka pahu hookahi ana. O neia mau koa ekolu, mahope\no Wanua ke \u2019lii o Hamakua.\n\nO ka Palila hana i ka pali o Kaula, o ka olokaa ipu i ke alanui, me ka\nhele ole ma o a ma o, me ka ike o na mea a pau o ke alanui kona wahi\nnoho. Iloko o ka wa kaua, ua nui ka make o na kanaka o Hamakua, aole\nnae i ike ia ka mea nana e luku nei, pela a nui na la i hala mahope,\naohe ike ia. Aka, ua lohe kekahi poe ma ka leo, i loko o ka hoouka poe\nana o ke kaua, penei:\n\n\n A make na\u2019u na Palila,\n Na kama a ka Walewale,\n Na ka hanai a Lupea,\n Na ka oo kani i ke kuahiwi nei la,\n Na ke \u2019kua ikaika na Ku.\n\n\nO ka leo wale no ke lohe ia, aole ke kino, no ka mama loa o Palila ma\nka holo ana, nolaila, aole mea i ike ia ia, aka, ua nui ka noonoo o na\nkanaka nona, no ka pau loa i ka make. A o ka olelo a kekahi poe aole\nana hele e kaua, he olokaa ipu wale no kana hana i ke alanui, aohe ano\nkoa, aohe hele ma o, a ma o. I ka hoouka kaua ana ma Kukaiau i Hamakua,\ni laila o Palila i hoike kino ai ia ia iho imua o ka lehulehu, a me na\n\u2019lii o na aoao elua, a me na koa kaulana ekolu, oia o Moanonuikalehua,\no Kumunuiaiake, o Puupuukaamai.\n\nI ka hoouka ana o ke kaua, ua oi ka ikaika o na koa o Hamakua i ko\nHilo, a ua nui ka make o Hilo i ko Hamakua. Ma keia hoouka ana ua lohe\nia ka leo kaena a ua mau koa nei, e olelo ana: \u201cOwai ko Hilo koa ikaika\ne ku mai e kaua.\u201d\n\nA lohe o Palila i keia alelo kaena a ua poe koa nei, alaila, nonoi aku\nia i ke \u2019lii o Hilo, ia Kulukulua, e waiho ke kaua aluka a me ka poe, a\ne ku pakahi. Ina i make ke koa o kekahi aoao, alaila, make kona alii a\nlilo i pio na kekahi aoao, a pela no hoi kekahi aoao. A hooholo ia ia\nmea e na \u2019lii, ku kaawale ae la na koa, a kaawale ke kahua kaua.\n\nKu mai la o Moanonuikalehua me kana laau palau o Koholalele, a hookaa\nakau, aohe kupono ia Palila, hookaa hema, aohe kupono ia Palila, ia ia\ne hookaa ana, kaupale aku o Palila i kana laau o Huliamahi, loaa i ka\nMoanonuikalehua laau, lele i luna a haule i Waipio. Ia wa, hualepo o\nPalila i ka laau ana, make na koa ekolu, lilo ka auwae ia ianei, noke\naku ana keia i ke kaa hema i ka laau ana ia Huliamahi, aohe koe kanaka\no Hamakua, halulu ka honua a nei i ka laau a Palila, nolaila aohe\nkanaka koa i mua ona ia wa e aa mai, aohe alii. Pela i lanakila ai o\nKulukulua, ko Hilo alii, maluna o Wanua ko Hamakua alii.\n\nA pau ke kaua, hoi aku la o Palila me ke \u2019lii a hiki i Kaula maluna\naku, i laila he kumu ohia nui, o Kahakaauwae kona inoa, i laila na\nauwae a pau o na kanaka i make ia Palila ma na kaua mamua aku, o kahi\nia e kau ai. Nolaila, lilo o Palila i alii no Hilo, a malalo o\nKulukulua ona, pela i noho ai o Palila a hiki i ka make ana.\n\n\n\n\n\n\n\n\nLEGEND OF PUNIAKAIA.\n\n\nNuupia was the father and Halekou the mother of Puniakaia. [151] The\nland of his birth was Kaneohe. The parents of Puniakaia were of the\nroyal blood of Koolauloa and Koolaupoko. Puniakaia was a very handsome\nman and had not a single blemish from the top of his head to the bottom\nof his feet. He was erect, front and back, and so on the sides. While\nPuniakaia was living with his parents, a desire to go fishing came upon\nhim, so he accompanied his mother to the beach and they went fishing.\nThe kind of fish caught by them was the kind called pauhuuhu, [152] but\nonly one. This fish was brought home alive and was saved by Puniakaia;\nbeing fed and taken care of until it grew to be a very large fish; and\nto it was given the name of Uhumakaikai. [153] This fish was the parent\nof all the fishes. After Puniakaia had brought up Uhumakaikai until it\nwas full grown, he turned it into the ocean, free from all confinement.\n\nSome time after this a proclamation was issued calling everybody to go\nout fishing, and amongst those who obeyed the call was Puniakaia. When\nthe fishermen arrived at the fishing place, Puniakaia called upon\nUhumakaikai in the following manner:\n\n\n Say, Uhumakaikai,\n Crawl this way, crawl this way,\n Draw along this way, draw along this way;\n For here am I, Puniakaia;\n Send the fish in large numbers\n Until the beach here is stenched;\n The pigs will eat until they reject them,\n And the dogs will eat until they waste them.\n\n\nAs soon as Puniakaia ceased calling, Uhumakaikai was seen to be driving\nall the fish to Puniakaia; the fish reached from way down deep in the\nsea to the surface, and they were driven clear up onto the sand. Upon\nseeing this the people began taking up the fish; some were salted, some\ngiven away to the people, and so on, from the Makapuu point to the\nKaoio point at Kualoa. With all this great number of people taking the\nfish, still there was a large number left, there being so many; and the\npeople had to leave a great many behind and the pigs and dogs ate of\nthem. Rumors of this great catch were soon carried to the hearing of\nKaalaea, [154] a very beautiful woman, who had no equal in all the land\nof Koolau; she was just like Puniakaia [very pleasant] to look upon.\n\n\nRELATING TO KAALAEA.\n\nWhen the news of the great catch of fish came to Kaalaea, she and her\nten brothers boarded their canoes, each taking one, making eleven\ncanoes, and went to the place where the fish were being collected. When\nthese canoes landed, Kaalaea went up on the sand and sat down and did\nnot go about from place to place; but just looked on as the men and\nwomen helped themselves to the fish.\n\nWhile she was sitting there Puniakaia saw her and was captivated by her\nbeauty and quiet demeanor, not at all like the other women; so he said\nto his mother, Halekou, [155] \u201cSay, Halekou, I am going to secure that\nwoman for my own, because she is very beautiful, without blemish, and\nin all respects my equal.\u201d Halekou gave her consent, saying: \u201cYes, she\nshall be your wife, for you two are alike in looks and behavior,\ntherefore you go and ask her.\u201d\n\nWhen Puniakaia came to the presence of Kaalaea, he asked the woman that\nshe become his wife. Kaalaea gave her consent to this. Puniakaia then\nsaid to her: \u201cWhen we get to my mother, don\u2019t be backward but go and\nsit on her lap.\u201d When the two came to Halekou, Kaalaea went and sat on\nthe lap of her future mother-in-law. After a little while Halekou\nordered the men to load the ten canoes with fish, and this was done;\nnot only the ten canoes but several others also were filled, and this\nproperty was distributed as gifts to the people. Halekou began to\ncontribute gifts to Kaalaea, as was the custom [156] of those days.\nNuupia then did likewise, and then Puniakaia; those three brought\nofferings to Kaalaea. In giving the various gifts, great heaps of them,\nKaalaea on her part gave only herself, still it exceeded that of all\nthree. After the giving of gifts, Kaalaea returned to her place with\nher brothers and her parents.\n\nSometime after this Puniakaia asked of his mother that he go and live\nwith his wife. His mother replied: \u201cMy son, listen to what I have to\nsay: You are going to the home of your wife to live, but you will be\ninsulted and you will return here in a very short time.\u201d After this\nPuniakaia went to the home of Kaalaea his wife, where they lived as\nhusband and wife. At meal times it was customary with the\nbrothers-in-law of Puniakaia to prepare the meal, then send for\nPuniakaia and make him sit on their lap while they fed him. This was\ncarried on for some time; all Puniakaia did was to eat and sleep and\nnever left his wife.\n\nOne day while the two were in bed, an aunt of Kaalaea\u2019s, together with\nseveral others, came into the house where the two were sleeping. These\npeople were on their way to catch crabs. While in the house, the aunt\nsaid: \u201cWake up, Puniakaia, and let us go crabbing. What do you do, any\nway? Just sleep, and when you get up clean your eyes and catch flies\nand eat?\u201d While the aunt was speaking, Puniakaia was listening through\nthe soft mantle that covered them; the aunt did not know this, however,\nfor she thought he was asleep.\n\nThis angered Puniakaia and he was sore displeased; and when his\nbrothers-in-law came home he would not speak to them nor go to eat food\nwith them as before. Because of this action of their brother-in-law\nthey were very sad and pondered as to the reason of such action.\nPuniakaia, on the other hand, did nothing else but sleep day and night\nfor over twenty days. Thinking that the matter would terminate\nseriously, the brothers-in-law of Puniakaia called the people together,\nmen, women and children, and asked each and every one of them, who it\nwas that had insulted their brother-in-law; but no one could answer the\nquestion. Failing in this Puniakaia was requested to tell them the\nperson who had insulted him. Puniakaia then revealed the person\u2019s name,\nsaying: \u201cThe person who insulted me is the aunt of my wife, and not my\nwife. One day while we were in bed, the aunt with several others came\ninto our house and said: \u2018Say, Puniakaia, get up and let us go\ncrabbing, for what can you get by sleeping? Only to get up, clean your\neyes, catch flies and eat?\u2019 While she was speaking, I was lying down,\nbut I could see and hear through our thin mantle. This is the reason\nwhy I am sad and unhappy.\u201d\n\nWhen the brothers-in-law heard this, they ordered that the aunt be put\nto death. [157] After this order was carried out, Puniakaia returned to\nhis own home. When he came in his mother\u2019s presence, she asked him as\nto the reason of his return; he then told her everything relating to\nthe treatment received by him while living with his wife. When Halekou\nheard this, she wept and said: \u201cIt is even as I said to you, that you\nwere to be insulted in the home of your wife, and now you have seen it\nfor yourself.\u201d\n\nAfter living with his mother for a few days, Puniakaia decided to go to\nKauai to make a visit; so he started out until he came to the Kaena\npoint, at Waianae, where he met some men who were lashing their canoe\nfor a trip to Kauai. Puniakaia upon coming up to these men, asked them:\n\u201cWhere are you going with this canoe?\u201d \u201cTo Kauai.\u201d \u201cCan I go with you?\u201d\n\u201cAnd why not? The canoe is yours.\u201d [158] The reason why these people\nallowed Puniakaia to go to Kauai with them was because he was such a\nhandsome looking man.\n\nOn coming to Kauai they landed at Wailua, where a high chiefess was\nliving. When she saw that Puniakaia was such a handsome looking man she\nbegan to give him presents of great value and after a while she even\nproposed that she become his wife. All this time, however, she had a\nhusband already, [159] who was then living at some distance on the\nother side of Kauai.\n\nSome time after Puniakaia had been living with this woman, he went down\none day to the beach accompanied by the woman and there saw two men\npreparing to go out fishing. Upon coming up to the fishermen, Puniakaia\nasked them: \u201cWhat kind of fishing are you two going out for?\u201d The two\nreplied: \u201cOio [160] fishing; but the most we will ever catch will be\nabout eight, not very many.\u201d Puniakaia said: \u201cYes, I will be the one\nwho will get you all you want, from the ocean to the land, from the\nbottom of the sea to the top and the people will not be able to carry\naway all the fish; they will salt some and the pigs and dogs will eat\ntheir full and a lot will be wasted.\u201d The two men then said: \u201cYou are\ndeceiving us. We have lived here all our lives and have never seen so\nmuch fish.\u201d\n\nIn this discussion the husband of the woman, who had accompanied\nPuniakaia to the beach heard it and so said: \u201cMake a wager against\nhim.\u201d Wagers were then made; but Puniakaia said: \u201cSay, I am not going\nto wager my bones against worthless articles. If I must wager my bones\nI want to wager them against four large pieces of land; one for my\nback; one for my front; and two for my sides.\u201d This was acceptable, and\nfifteen days were allowed Puniakaia in which time he must catch the\namount of fish boasted by him.\n\nAfter the agreement was made, Puniakaia lived on for eleven days\nwithout once making a move about catching any fish. On the eleventh\nday, however, he saw a canoe being prepared to sail for Oahu, manned by\nmen from different districts of Oahu; some were from Waianae and some\nwere from Kaumakapili. When Puniakaia saw this he said to the men:\n\u201cWhen you get to Waianae, those who belong to that place remain there;\nthen I wish you two who are going to Kaumakapili to go up Nuuanu and\nwhen you get there look down to Kaneohe. You will see my house with the\ndoor open. Go down to it and when you find my mother, Halekou, tell her\nthat her son, Puniakaia, has sent her word to go and call his fish\nUhumakaikai to urge forward the fish to Kauai, because in three days\nthe time allowed him to catch a certain amount of fish would expire;\nand failing to get this fish he will be killed by being cooked in an\numu.\u201d\n\nAfter Puniakaia had made this request the canoe set out and on the\nevening of the same day the canoe reached the harbor of Kou. On this\nvoyage the friends of Puniakaia, Keaumiki and Keauka, [161] assisted\nthe canoe, hence its quick arrival. Also, the men who belonged to\nWaianae, knowing that the request was urgent, decided to continue on\ninstead of stopping at their destination.\n\nWhen they arrived at Kou, [162] they left the canoe there and proceeded\nup Nuuanu, where they looked down toward Kaneohe and they saw the house\nwith its open doorway as described by Puniakaia. The men then proceeded\non down to the house and found Halekou the mother of Puniakaia sitting\non some mats. The men extended their greetings and Halekou returned the\nsame. Halekou then asked the men: \u201cWhat has brought you here?\u201d The men\nreplied: \u201cWe have come on the request of a boy by the name of\nPuniakaia.\u201d When Halekou heard this, she wept as well as the chiefs and\ncommon people, and said: \u201cWe thought that Puniakaia was dead; but we\nsee now that he is still alive. What has he requested you to do?\u201d \u201cHe\ntold us that we come and tell you that you go and call for his fish,\nUhumakaikai, and request that it drive some fish to Kauai; because\nPuniakaia made a wager with the king of Kauai, that in fifteen days he\ncould catch a certain amount of fish, and that if this amount of fish\nwas not caught within this given time, Puniakaia would be killed. Now\nthis is the twelfth day and we have only three days left if Puniakaia\nis to be saved.\u201d When Halekou heard this, she said: \u201cI am afraid the\nfish will not obey my call; for he is the only one that could make the\nfish do his bidding; but I shall go and try.\u201d\n\nBecause of this kind deed performed by these people, Halekou gave unto\nthem a large piece of land, together with one house full of kapas, one\nhouse to eat in, one house for fish, and one house for them to sleep\nin. Upon receiving these gifts the men decided to live there and to\nabandon their old homes and at the same time they vowed that they would\nlive and die serving Puniakaia.\n\nHalekou after this went out accompanied by the chiefs, until they came\nto the pool where Uhumakaikai made its home. This pool is at Nuupia to\nthis day. Halekou then called out: \u201cDraw along, draw along, draw along\nthe fish, Uhumakaikai; from Kona and Koolau to Kauai where your master\nPuniakaia now is. Don\u2019t be slow, don\u2019t wait, else your master will be\ncooked in the umu.\u201d At the close of this call, the sea was seen to be\ndisturbed and Uhumakaikai passed below Halekou. She then took up the\nfish, kissed it and allowed it to go again. Halekou then said: \u201cMake\nhaste, else your master will die.\u201d\n\nThis was the fourteenth day and there was yet left but one day, when\nPuniakaia would be killed, for the umu, the wood, the stones and the\ncovering were ready. On the approach of daylight the next day, the fish\nwere seen coming to Kauai by way of Kona and by way of Koolau, until\nboth schools met at Wailua. Puniakaia on this last day went down to the\nbeach accompanied by the Kauai woman; and they went and sat on the\nseashore to wait for the arrival of Uhumakaikai.\n\nDuring the night, however, Puniakaia dreamed a dream in which he heard\nthe remark: \u201cUhumakaikai is coming. Why did you leave me behind and go\nalone to a strange land? You do not love me. If I did not hear of your\ntrouble, you would have been killed?\u201d After he woke up he found that he\nhad been dreaming so he became sleepless, wondering what the dream\nmeant. After studying for some time a feeling of affection came upon\nhim for Uhumakaikai.\n\nAfter the night was spent and the dawn of the new day began to break,\nPuniakaia came out of the house and looked toward the sea, when he saw\nthe surface as well as the lower portion of the sea brown with fish.\nShortly after this Uhumakaikai passed below him; he then reached down,\ntook it up and hugged and kissed it. Then he said: \u201cYes, I did not\nintend to leave you behind; I came with the idea of making a tour of\nsightseeing around Oahu, and then go back to you; but instead I came to\nKauai and came near not being able to see you again. Had you failed me\nI would have been killed.\u201d\n\nPuniakaia then released Uhumakaikai and the fish began to come ashore\nat Wailua. The fish covered the sand and extended some distance into\nthe sea. The people of Wailua and the king who made the wager saw the\nfish and they agreed that Puniakaia had won. Puniakaia then gave the\nwhole of Kauai to the owner of the canoe that had brought him to Kauai,\nwho then became the king. Puniakaia and his Kauai queen then returned\nto Oahu.\n\n\n\n\n\n\n\n\nHE KAAO NO PUNIAKAIA.\n\n\nO Nuupia ka makuakane, o Halekou ka makuahine, o Puniakaia ke keiki, o\nKaneohe ka aina; he mau alii na makua o Puniakaia, no Koolauloa, a me\nKoolaupoko. He kanaka maikai loa o Puniakaia ke nana aku, aohe puu,\naohe kee, he pali ke kua a me ke alo, pela na aoao.\n\nIa Puniakaia e noho ana me kona mau makua, makemake iho la ia e hele i\nkahakai e lawaia ai; ia ia i hele ai me kona makuahine me Halekou i ka\nlawaia, loaa iho la he pauhuuhu ka ia. O keia ia i loaa, hanai iho la o\nPuniakaia ia ia i ka wa uuku, a hiki i kona wa nui, a ua kapaia kona\ninoa o Uhumakaikai. Oia ka makua o na ia a pau loa. Ma keia hanai ana a\nPuniakaia ia Uhumakaikai, a nui, alaila, hookuu hou ia i ka moana e\nnoho ai.\n\nA mahope, kukala ia na mea a pau e hele i ka lawaia, a ma keia hele\nana, o Puniakaia kekahi i hele, a hiki lakou i kahi e lawaia ai, ilaila\no Puniakaia i kahea ai ia Uhumakaikai; penei ke kahea ana:\n\n\n E Uhumakaikai,\n E kolo mai, e kolo mai;\n E kolokolo mai; e kolokolo mai;\n Eia au la o Puniakaia!\n O ka ia no a nui loa,\n A ku ka pilau i uka nei!\n A ai ka puaa a haalele,\n Ai ka ilio a hoomaunauna.\n\n\nA hooki o Puniakaia i ke kahea ana i ka ia, ia wa o Uhumakaikai i a mai\nai i na ia a pau loa, mai lalo ka ia a luna o ka ilikai, o ia hele o ka\nia a hiki i uka, a pae i kaha one. Ia manawa na kanaka i ohi ai i ka ia\na kopi, a haawi, a pela aku, o na kanaka a pau loa mai ka lae o Makapuu\na ka lae o Kaoio, ma Kualoa. Ma keia hele nui ana o na kanaka e ohi i\nka ia, aole i pau no ka nui loa, a haalele okoa lakou i ka ia, a ai ka\npuaa me ka ilio.\n\nA ma keia lawaia ana, ua kui aku la ke kaulana a lohe o Kaalaea, he\nwahine maikai loa ia, aole ona lua ma Koolau a puni, ua like laua me\nPuniakaia, ke nana aku.\n\n\nNO KAALAEA.\n\nHolo aku la o Kaalaea, me kona mau kaikunane he umi, he umi lakou he\numi waa, o ko Kaalaea waa, he umikumamakahi waa; a hiki lakou ma kahi o\nka ia i pae ai, pae aku la na waa o lakou a uka, kau iho la, noho iho\nla o Kaalaea ma ka ae one maloo, me ka hele ole ma o a ma o, me ka noho\nmalie e nana ana i na kanaka i ka ohi i ka ia, a me na wahine.\n\nIa ia e noho ana ma laila, ike mai la o Puniakaia i ka wahine maikai o\nKaalaea, i ka noho malie, i ka like ole me na wahine e ae, alaila,\nolelo aku la o Puniakaia i kona makuahine ia Halekou: \u201cE Halekou e, e\nkii ana au i kela wahine na\u2019u, no ka mea, he wahine maikai loa, aohe\npuu, aohe kee, ua like kona maikai me ko\u2019u.\u201d Ae mai o Halekou: \u201cAe, o\nkau wahine ia, ua like olua a elua, ua like na kino, na maikai, na\nnani, nolaila, e kii oe i wahine nau.\u201d\n\nA hiki o Puniakaia i mua o Kaalaea, olelo aku la i wahine nana, ae mai\nla no o Kaalaea; i aku no nae o Puniakaia ia Kaalaea: \u201cE, i hele kaua a\nhiki i mua o ka makuahine o kaua, mai hilahila oe, hele no oe a noho i\nluna o na uha.\u201d Hele aku la laua a hiki i mua o Halekou, noho iho la o\nKaalaea i luna o na uha o Halekou, a liuliu iki, kena ae la o Halekou i\nna kanaka, e hooili i ka ia i na waa he umi, a pela na waa e ae; piha i\nka waiwai, o keia waiwai, he waiwai hookupu na na mea a pau. Hookupu o\nHalekou i kana waiwai na Kaalaea, pela o Nuupia, hookupu i kana waiwai\nia Kaalaea, a pela o Puniakaia, akolu lakou i hookupu ia Kaalaea,\nhookahi no o Kaalaea o ka hookupu ana, ua oi kana waiwai i mua o ka na\nmea ekolu. A pau ka hookupu ana, hoi aku la o Kaalaea i kona wahi me\nkona mau kaikunane a me kona mau makua.\n\nA hala lakou, nonoi aku o Puniakaia ia Halekou, e hoi me ka wahine me\nKaalaea e noho ai. I mai o Halekou: \u201cE kuu keiki, e hoolohe mai oe, e\nhele ana oe i ka hale o ko wahine e noho ai, e mainoino ana nae oe, a e\nhoi koke mai ana oe i anei, aole oe e liuliu aku.\u201d A pau ka Halekou\nolelo ana, hele aku la ia i ko Kaalaea wahi, a noho pu iho la laua, he\nkane a he wahine. I ka wa ai, he mea mau i na kaikoeke o Puniakaia ka\nhoomakaukau i na mea ai, a me ka noho ana o Puniakaia i luna o ka uha o\nkona mau kaikoeke, a na lakou e hanai i ka wa e ai ai. Pela ka hana mau\nana o na kaikoeke ia Puniakaia, a hala ka wa loihi, hookahi no hana a\nPuniakaia o ka hiamoe i na la a pau loa, me ka wahine me Kaalaea.\n\nI kekahi la, ia laua e moe ana, hele mai la, kekahi makuahine o\nKaalaea, a me kekahi poe e ae, a hiki i kahi a laua nei e moe ana, e\nhele ana i ka lawaia papai. I mai la ka makuahine: \u201cE Kaalaea, e ala e\nhele kakou i ka lawaia papai; o ke aha kau hana, o ka moe wale iho la\nno, a ala ae wae i ka piapia o na maka, popoi i ka nalo a ai ae.\u201d Ia ia\ne olelo ana, e nana mai ana no o Puniakaia maloko o ke kihei kalukalu\nnahenahe, me ke ala mai no, a hoolohe; aka, o ka makuahine nana i\nolelo, aole ona manao e ala ana, ua manao no ia, e hiamoe ana o\nPuniakaia.\n\nAka, ua huhu loa o Puniakaia i keia lohe ana, nolaila, hookananuha loa\niho la ia i kona mau kaikoeke, aole ekemu, aole hele pu e ai e like me\nmamua; nolaila, noonoo iho la na kaikoeke i ke kumu o keia hookananuha\nana o ko lakou kaikoeke. O Puniakaia hoi, he mea mau ka hiamoe i ka la\na me ka po a hala elua anahulu. Nolaila, hoakoakoa ia na mea a pau loa\nma kahi hookahi, na kane, na wahine, na keiki, na mea a pau loa,\nalaila, ninau na kaikoeke i kela mea i keia mea o lakou, i ka mea nana\ni olelo ino ko lakou kaikoeke o Puniakaia. Aole nae he mea o lakou i\nhai mai; alaila, ninau ia o Puniakaia i ka mea nana i olelo ino ia ia.\nHai aku la oia: \u201cO ka makuahine no o kakou, oia ka mea nana keia mau\nolelo ino, aole na kuu wahine. I kekahi la, e moe ana maua, hele mai la\nlakou a hiki, pane mai la no o iala, penei, \u2018e Kaalaea, e ala ae a hele\nkakou i ka papai; o ke aha ka loaa o ka hiamoe, o ke ala ae a wae i ka\npiapia o na maka, o ke poi i ka nalo a ai ae.\u2019 Ia ia la e olelo ana, e\nmoe ana wau, e hoaiki ana no nae ko\u2019u mau maka maloko o ke kihei\nkalukalu; nolaila, nonohua loa au.\u201d\n\nA lohe na kaikoeke, kena ae la e pepehi i ka makuahine, a make iho la\nia, ia wa, o Puniakaia i hoi ai i kona wahi. A hiki aku la ia i mua o\nHalekou ka makuahine, ninau mai la o Halekou ia Puniakaia, hai aku la o\nPuniakaia i na mea a pau i hana ia nona i ka hale o ka wahine o\nKaalaea. A lohe o Halekou, uwe iho la ia, a olelo aku: \u201cHe oiaio, ua\nolelo aku au ia oe, e mainoino ana oe i ka hale o ko wahine, a ike pono\niho la oe.\u201d\n\nHe mau la i hala o ka noho ana, holo o Puniakaia i Kauai e makaikai ai,\nhele aku la ia a hiki i ka lae o Kaena ma Waianae, e noho ana keia poe\ne hoa i na waa, a e holo i Kauai. Ninau aku la o Puniakaia: \u201cE holo ana\nko oukou waa i hea?\u201d \u201cI Kauai.\u201d \u201cAole la hoi e pono owau kekahi e holo\npu me oukou?\u201d \u201cI ke aha hoi! O ka waa no paha ia.\u201d O ke kumu o keia ae\nana e holo pu i Kauai, o ka nana mai o lakou la a ike i ke kanaka\nmaikai o Puniakaia.\n\nMa keia holo ana, pae aku la lakou ma Wailua i Kauai, e noho ana i\nlaila he wahine alii; makemake mai la i ke kanaka maikai o Puniakaia,\nhookuli mai la i ka waiwai, kii mai la i kane hoao maoli. Eia nae, he\nkane no ka ua wahine nei, he hanapilo, ma kekahi aoao no o Kauai kahi i\nnoho ai.\n\nMahope o keia noho ana, iho aku la o Puniakaia i kahakai me ka wahine,\naia hoi, e hoomakaukau ana kekahi mau kanaka e holo i ka lawaia. Ninau\naku la o Puniakaia: \u201cHe aha ka olua lawaia?\u201d Hai mai laua ala: \u201cHe\nlawaia oio, elua no nae kauna ke loaa mai, aohe mahuahua loa.\u201d I aku o\nPuniakaia: \u201cAe, owau no ka mea e loaa ai ka ia, mai ka moana a ka\nhonua, mai lalo a luna o ke kai, o ka ia, ohi ke kanaka a haalele, kopi\na pilau, ai ka puaa me ka ilio, a e hoomaunauna.\u201d Olelo mai na kanaka:\n\u201cWahahee oe; noho wale ae nei no makou i nei wahi aohe ia pela ke ku\nana.\u201d\n\nMa keia hoopaapaa o lakou, lohe aku la ke kane a ka wahine a ia nei,\nolelo mai la ia: \u201cPili ia aku.\u201d Alaila, pili iho la lakou, olelo aku o\nPuniakaia: \u201cE, aole e pili ana ko\u2019u mau iwi i na waiwai lapuwale, eia\nwale no, he mau ahupuaa nunui eha, hookahi o kuu kua, hookahi o kuu\nalo, elua o na aoao.\u201d Hooholo iho la lakou, he umikumamalima la, ina i\nike ole ia ka ia i loko o ia mau la, alaila, eo o Puniakaia, ina hoi i\nikeia, alaila, eo lakou la.\n\nMa keia noho ana o Puniakaia, a hala he umikumamakahi la, eha la i koe,\nalaila eo. Ia wa, e makaukau ana kekahi waa e holo i Oahu nei, no\nWaianae kekahi mau mea, a no Kaumakapili kekahi. Olelo aku o Puniakaia:\n\u201cE holo oukou a hiki i Waianae, a noho iho ko Waianae mau mea, hoi aku\nolua a hiki i Kaumakapili, pii aku olua a hiki i Nuuanu, nana aku olua\ni kai o Kaneohe, e hamama mai ana ka puka o kuu hale, hele aku olua a\nhiki, e noho ana kuu makuahine o Halekou. Olelo aku olua, i olelo mai\nnei ke keiki a olua ia maua, o Puniakaia ka inoa, \u2018e hele oe a kahea i\nka ia ana ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai, no ka mea,\nekolu la i koe o ka pili ana, alaila, pau na la he umikumamalima, a i\nhiki ole ka ia i loko o ia mau la, alaila, make o Puniakaia i loko o ka\numu.\u2019\u201d\n\nA pau ka olelo ana a Puniakaia, holo mai la ka waa o ua poe nei ia la,\na ahiahi pae i Kou, ma keia holo ana, o Keaumiki a me Keauka, na hoa o\nPuniakaia kekahi i kokua i ka waa, ma keia holo ana mai, o ia ke kumu i\npae koke ai i Oahu nei. A ko Waianae mau mea hoi, haalele laua i ka\nmanao i ko laua aina, no ka mea, ua oi ko laua manao i ka Puniakaia\nolelo, a me ka makemake i kona kino, pela lakou a eha.\n\nA pae lakou ma Kou, haalele i ka waa malaila, a pii aku la a hiki i\nNuuanu, nana aku la i kai o Kaneohe, e hamama mai ana ka waha o ka hale\no Puniakaia. Iho aku la lakou a hala o Kekele mahope, a hiki i Kaneohe\nhiki aku la lakou a ka hale, e noho mai ana o Halekou ka makuahine o\nPuniakaia, i luna o ka hua moena.\n\nAloha aku la lakou, aloha mai la o Halekou. Ninau mai la o Halekou:\n\u201cHeaha ka oukou o ka hiki ana mai?\u201d I mai la lakou: \u201cHe kauoha na ko\nkeiki, o Puniakaia ka inoa, oia ko makou mea i hele mai la e olelo aku\nia oe.\u201d A lohe o Halekou, uwe iho la ia a me na \u2019lii a pau loa, na\nmakaainana, a olelo mai la: \u201cKa, Ua manao makou ua make o Puniakaia,\naole ka! A heaha kana olelo ia oukou?\u201d \u201cEia kana olelo ia makou, e hele\nmai makou a olelo ia oe, e hele oe e kahea i ka ia ana, ia Uhumakaikai,\ne kolo aku i ka ia a hiki i Kauai. No ka mea, ua pili o Puniakaia me ke\n\u2019lii o Kauai, he umikumamalima la, ina ike ole ia ka ia maloko o ia mau\nla, make o Puniakaia, ina i ikeia ola o Puniakaia; nolaila, o ka\numikumamalua keia o ka la, ekolu la i koe make o Puniakaia.\u201d A lohe o\nHalekou i keia olelo, i mai la ia: \u201cAole paha auanei e lohe ka ia ana\nia\u2019u, ia ia wale no paha e lohe ai; aka, e hele aku au e hoao.\u201d\n\nHaawi aku la o Halekou i ua poe nei, hookahi ahupuaa, hookahi hale\nkapa, hookahi hale ai, hookahi hale ia, hookahi hale moe, a loaa keia\nmau mea ia lakou, noho loa iho la lakou ilaila, me ka manao ole e hoi i\nko lakou hale; hoohiki iho la lakou mamuli o Puniakaia a make lakou, me\nko lakou haalele ole ia ia.\n\nHele aku la o Halekou me na \u2019lii a pau loa, a hiki i kahi o Uhumakaikai\ni hooholo ia ai, he kaheka ia, aia ma Nuupia e waiho nei a hiki i keia\nla. Kahea aku la o Halekou: \u201cE kolo mai! E kolo mai! E kolo mai i ka ia\ne Uhumakaikai; ma Kona ma Koolau, a hiki i Kauai i kahi o ko kahu o\nPuniakaia. Mai lohi, mai kali, o make ko kahu i loko o ka umu.\u201d A pau\nke kahea ana a Halekou, ia wa, api ana ke kai i ka ia, lana ana o\nUhumakaikai malalo o Halekou, lalau iho la a hu ae la, honi iho la a\nhookuu aku la, olelo iho la o Halekou: \u201cE wiki oe o make ko kahu.\u201d\n\nO ka umikumamaha keia o na la; hookahi la i koe pau na la he\numikumamalima, alaila, make o Puniakaia, no ka mea, ua makaukau ka umu,\nka wahie, ke a, ke kauwawe. Ia po a ao ae, iho aku la ka ia, ma Kona o\nKauai, iho ma Koolau a hui i Wailua. O Puniakaia, ua hoi aku la ia me\nka wahine o Kauai, a noho i ka lae kahakai, e kiai ana i kana ia, ia\nUhumakaikai.\n\nIa laua i moe ai ia po, loaa ia Puniakaia ka moeuhane, e olelo mai ana\npenei: \u201cEia au o Uhumakaikai a hiki aku; no ke aha no la oe i haalele\nai ia\u2019u, a hele hookahi oe i ka aina malihini; aloha ole oe ia\u2019u, ina\naole au e lohe, make oe?\u201d A pau ka moe ana, puoho ae la ia a hiaa iho\nla, me ka noonoo i ke ano o ka moe, mahope o keia noonoo ana, kau mai\nla ka halialia aloha ia ia o Uhumakaikai.\n\nA hala ae la ka po, hiki mai la ka wehe ana o ka pawa o ke ao, oili ae\nla ia a waho o ka hale, nana aku la ia i ke kai, ua hele a ehu i ka ia,\nmai luna, a lalo. Ia wa, holo ana o Uhumakaikai malalo ona, lalau iho\nla ia a hii ae la, honi iho la, a kaukau iho: \u201cU; aole au i manao e\nhaalele ia oe, i hele mai au me kuu manao e makaikai ia Oahu a puni,\nalaila, hoi aku ia oe, eia ka au e hala ana i Kauai nei, nolaila, mai\nike ole oe i ko\u2019u puumake, e hiki ole mai nei oe, make au.\u201d\n\nHookuu aku la o Puniakaia ia Uhumakaikai, ia wa, hiki mai la ka ia a ku\ni uka o Wailua, mai ke kai a ke one maloo, ka piha i ka ia, ia wa ike\nna mea a pau loa o Wailua, a me ke \u2019lii nana ka pili, a hooholo ae la\nua eo ia Puniakaia. Haawi ae la o Puniakaia ia Kauai a puni, i ka mea\nnona ka waa ana i holo aku ai mai Oahu aku nei, a noho alii iho la ia,\na hoi mai la o Puniakaia i Oahu nei me ka wahine o Kauai.\n\n\n\n\n\n\n\n\nLEGEND OF MANINIHOLOKUAUA AND KELIIMALOLO.\n\n\nManiniholokuaua was a man noted for his great strength and fleetness of\nfoot; he lived in Molokai. He was without equal in the carrying of\ngreat heavy objects such as canoes and other things. Keliimalolo on the\nother hand was the greatest runner on the island of Oahu, he being able\nto make five complete circuits of Oahu in one day; he had no equal on\nthat island as a runner.\n\nManiniholokuaua lived at Kaunakakai in Molokai, while his lizard\ngrandmother lived in the uplands at a place called Kalamaula, in a\nlarge cave which served her as a dwelling place. It was\nManiniholokuaua\u2019s custom to steal and carry away to the cave all the\ncanoes and other valuables from the strangers who landed at Kaunakakai.\n\nKeliimalolo of Oahu once upon a time, desiring to visit Molokai, set\nout in his best canoe taking with him his nets, plenty of food and all\nother things necessary for the visit, and landed at Kaunakakai,\nMolokai. As he landed the people of the place called out to him: \u201cSay,\nKeliimalolo, bring your canoe and leave it in the canoe shed, otherwise\nit will be stolen by Maniniholokuaua, the boy who steals and carries\naway canoes.\u201d Keliimalolo then replied: \u201cHow can he get away with my\ncanoe, is he a fast runner?\u201d With these words Keliimalolo went to a\npool of water, disrobed, left his clothes on the edge of the pool and\njumped in for a wash.\n\nSoon after this Maniniholokuaua arrived and approached the canoe. He\nthen patted the sides of the canoe and said: \u201cMy canoe, my canoe. I\nwill own this canoe, I will own this canoe.\u201d Keliimalolo answered:\n\u201cLeave my canoe alone; don\u2019t take it. Leave my canoe alone; don\u2019t take\nit.\u201d While Keliimalolo was talking, Maniniholokuaua lifted the canoe on\nhis back with everything it contained and ran off at great speed.\nKeliimalolo upon seeing this came out of the water and chased after the\nthief; but he was not able to catch up with Maniniholokuaua. As soon as\nManiniholokuaua arrived at the cave, he called out: \u201cOpen up, O cave.\u201d\nThe cave opened and Maniniholokuaua entered with the canoe. As soon as\nhe was within, he again called: \u201cClose up, O cave,\u201d and the mouth of\nthe cave was closed. No sooner than this was done when Keliimalolo\narrived on the outside of the cave and began feeling for an opening;\nbut after hunting in vain he returned heavy hearted.\n\nBecause of this loss of his canoe, he immediately returned to Oahu and\nsoon after set out for Kauai, in search of some one who would be able\nto return him his canoe. He wished to get a good runner. On this trip\nto Kauai he first landed at Mana; after he landed he carried his canoe\nashore and went for a swim. Upon coming to the pool he disrobed and\njumped in. Just as he got into the water, Kamaakamikioi and\nKamaakauluohia arrived from Niihau. They were the sons of Halulu. These\ntwo men were noted for their fleetness and could make ten circuits of\nKauai in one day. Being very swift they could run on land and sea and\nfrom the earth to the skies. They were greater runners than either\nKeliimalolo or Maniniholokuaua. As soon as they arrived at the pool\nthey picked up the malo of Keliimalolo and ran away with it.\nKeliimalolo got out of the pool and started to chase the two to try and\nrecover his malo; but he could not catch up with them. The two ran out\nonto the sea, on the surface, and when at some distance from the shore\nthey stood and looked at Keliimalolo. Keliimalolo then called out to\nthem, saying: \u201cYou two come ashore and let us be friends.\u201d After the\ntwo had come ashore Keliimalolo said to them: \u201cYou two will be the\nmeans of restoring to me what I have lost.\u201d He then related to them his\ntrip to Molokai and how his canoe was stolen by Maniniholokuaua. After\nthe two had listened to the narrative, they said to Keliimalolo: \u201cYou\nreturn to Oahu and in the nights of Kane, we will come. When you see\ntwo narrow pointed clouds hanging in the horizon make sure that the\nclouds are ourselves and we will come soon after that.\u201d The two then\nasked Keliimalolo: \u201cLet us all make a circuit of Kauai in one day.\u201d\nThis was consented to by Keliimalolo.\n\nEarly the next morning they set out on their trip around Kauai.\nKamaakamikioi and Kamaakauluohia soon made their first round and\novertook Keliimalolo who was still in the course of finishing the first\nahupuaa. The two made another round and again overtook Keliimalolo, who\nwas in the second ahupuaa. They made ten rounds of the island of Kauai\nby evening of the same day; but Keliimalolo was not able to make one\nround. They were indeed great runners, having no equal. That night they\nretired together, and on the next morning Keliimalolo set out on his\nreturn to Oahu, where he awaited the arrival of his two friends.\n\nOn the approach of the nights of Kane, Keliimalolo saw two pointed\nclouds hanging in the horizon; and very soon after this Kamaakamikioi\nand Kamaakauluohia arrived. They then boarded a double canoe and set\nout for Molokai. At dawn of that morning they arrived at Kaunakakai and\ncarried their canoe ashore; at the place where Keliimalolo left his\ncanoe on his previous visit. They then set out for the pool to take a\nbath. While the canoe was still in mid-ocean, Maniniholokuaua looked\nand saw a canoe approaching; so said to his grandmother, Kalamaula:\n\u201cThere is my canoe, there is my canoe.\u201d Kalamaula replied: \u201cYou must\nnot attempt to steal that canoe as I have a premonition that the sons\nof Halulu of Niihau are on that canoe. If they are on that canoe we\nwill be killed. I have no regrets for myself for I am old; but I am\nsorry for you, for you are yet young.\u201d\n\nManiniholokuaua then set out for the landing. When he got to the place\nwhere the canoe was lying, he patted the sides and said: \u201cMy canoe, my\ncanoe.\u201d Keliimalolo upon seeing Maniniholokuaua said to his friends:\n\u201cThere is the boy.\u201d Keliimalolo then called out: \u201cLeave my canoe alone;\nyou must not take it.\u201d Heedless of the call, Maniniholokuaua took up\nthe canoe, placed it on his back and ran off at the top of his speed.\nKamaakamikioi then said: \u201cI am going after that fellow. If you see a\nfire burning, it is a sign that I have killed him; you may then come\nup.\u201d As Maniniholokuaua was almost up to the cave, Kamaakamikioi caught\nup with him. Maniniholokuaua then called out: \u201cOpen up, O cave,\u201d and\nKamaakamikioi thereupon called out: \u201cClose up, O cave.\u201d No sooner than\nthe cave was opened it immediately closed again catching\nManiniholokuaua and the canoe in its jaws, killing Maniniholokuaua.\nKamaakamikioi then called out: \u201cOpen up, O cave.\u201d The cave opened and\nhe entered in. He found Kalamaula and she was killed. When he looked\nabout the cave he saw that it was filled with canoes of every\ndescription and many things of great value. He then went out of the\ncave to light the fire, and when the people saw it they all came up to\nthe cave and carried away the valuables; but the people of the whole of\nMolokai were unable to carry away all of the things in the cave.\n\n\n\n\n\n\n\n\nHE KAAO NO MANINIHOLOKUAUA A ME KELIIMALOLO.\n\n\nHe kanaka kaulana o Maniniholokuaua, i ka ikaika a me ka mama, no\nMolokai; aohe ona lua i ke amo i na ukana kaumaha loa, oia ka waa a me\nna mea e ae. He kukini mama loa hoi o Keliimalolo no Oahu nei, elima\npuni o Oahu nei ia ia i loko o ka la hookahi ke holo, aohe ona lua ma\nia hana o ke kukini. O kahi noho o Maniniholokuaua, o Kaunakahakai i\nMolokai, aia i uka kona wahi me ke kupunawahine (moo), o Kalamaula ka\ninoa, he ana nui ko laua hale e noho ai. O kana hana, o ka auamo i ka\nwaa i uka o Kaunakahakai, ke pae mai, me na mea a pau loa.\n\nO Keliimalolo, no Oahu nei ia, holo aku ia me kona waa maikai me ka\nupena, a me ka ai, na pono a pau loa, a pae ma Kaunakahakai i Molokai.\nKahea mai na kamaaina: \u201cE Keliimalolo, hapai ia mai ka waa a loko nei o\nka halau waiho, e lilo auanei ia Maniniholokuaua, ke keiki amo waa o\nuka nei.\u201d I aku o Keliimalolo: \u201cHeaha ka mea e lilo ai ko\u2019u waa ia ia,\nhe mama no ia?\u201d Hele aku la o Keliimalolo e auau i ka wai, a wehe ae la\ni kahi malo a me ke kapa, a waiho ma kapa, lele iho auau i ka wai.\n\nKu ana o Maniniholokuaua i ka waa, paipai ana i ka aoao o ka waa: \u201cKo\u2019u\nwaa! Ko\u2019u waa! A make ko\u2019u waa! A make ko\u2019u waa!\u201d I aku o Keliimalolo:\n\u201cUoki kuu waa, mai lawe oe, ea! Uoki kuu waa, mai lawe oe.\u201d Ia\nKeliimalolo e olelo ana, hapai ae la o Maniniholokuaua i ka waa me na\npono a pau loa o luna, a amo ae la, a holo aku la me ka mama loa. Hahai\no Keliimalolo mahope me kona mama a pau loa, aohe launa aku mahope o\nManiniholokuaua. A hiki ia i ke ana, kahea aku la: \u201cE ana, huaina!\u201d a\nkomo o Maniniholokuaua me ka waa i loko o ke ana. \u201cE ana! poia.\u201d Poia\nloa iho la ka waha o ke ana. Ia wa, hamo ana o Keliimalolo mawaho o ke\nana, oi imi wale i puka, aohe loaa iki, hoi aku la me ke kaumaha.\n\nNo keia lilo ana o ka waa, hoi mai la i Oahu a holo ma Kauai, e imi ana\ni makaia, nana e kii ka waa. Eia ke ano o ia huaolelo, makaia, he\nkanaka mama loa i ka holo. Holo aku la keia a pae ma Mana i Kauai,\nhapai aku la i na waa a kau i uka, hele aku la e auau, wehe ae la i\nkahi malo a kapae ma kapa, lele iho la auau i loko o ka wai. Ku ana o\nKamaakamikioi me Kamaakauluohia, mai Niihau mai laua, he mau keiki laua\nna Halulu. He mau kanaka mama laua ma ka hele ana, he umi puni o Kauai\ni ka la hookahi; no ko laua mama loa, ua hiki ia laua ke holo mai ka\naina a ke kai, mai ka honua a i ka lewa, he oi ko laua mama mamua o\nKeliimalolo a me Maniniholokuaua. Lalau iho la laua i ka malo o\nKeliimalolo, a holo aku la, alualu aku la o Keliimalolo mahope, aohe\nlauna aku, holo aku la laua la a loko o ke kai ku mai. Kahea aku o\nKeliimalolo: \u201cHoi mai olua i uka nei i mau aikane olua na\u2019u.\u201d A hiki\nmai la laua, i aku o Keliimalolo: \u201cO olua ka ka mea e ku ai kuu\nmakaia.\u201d Hai aku la oia i kona holo ana i Molokai, a me ka lilo ana o\nka waa ia Maniniholokuaua.\n\nA lohe laua la. Olelo mai o Kamaakamikioi a me Kamaakauluohia: \u201cAe, e\nhoi oe i Oahu, a na po i o Kane hiki aku maua; e kau ana auanei elua\nopua la o maua ia.\u201d Eia nae, i aku laua ia Keliimalolo: \u201cE kaapuni\nkakou ia Kauai nei i hookahi la.\u201d Ae mai o Keliimalolo.\n\nI ke kakahiaka, hoomaka lakou e hele i ke kaapuni ia Kauai; hookahi\npuni o Kauai ia laua nei a hoi aku, e hele ana no o Keliimalolo i ke\nahupuaa hookahi, hele hou laua nei a puni o Kauai, hoi hou aku, e hele\nana o Keliimalolo i ka lua o ke Ahupuaa. Umi puni o Kauai ia laua nei,\nahiahi o ua la nei, aole i puni o Kauai ia Keliimalolo, he kaulele o ka\nmama o na mama, aole e loaa ka lua. Hoi aku la lakou moe, a ao ae hoi\nmai la o Keliimalolo i Oahu nei, noho iho la kakali i na aikane.\n\nA hiki i na po o Kane, kau ana elua opua i ka lewa, ku ana o\nKamaakamikioi me Kamaakauluohia. Kau aku la lakou ma na waa a holo aku\nla, a owakawaka o ke kakahiaka nui komo i Kaunakahakai, komo lakou nei\na pae i ke awa, kau iho la no ka waa i kahi i kau mua ai ka waa o\nKeliimalolo, kaha aku la hele e auau i ka wai.\n\nIa lakou nei i ka moana, nana mai la o Maniniholokuaua i ka waa a ike,\nolelo aku i ke kupunawahine ia Kalamaula: \u201cKo\u2019u waa, ko\u2019u waa.\u201d I aku o\nKalamaula: \u201cEa! Mai kii oe i ka waa, ke kau mai nei ia\u2019u ka haili o na\nkeiki a Halulu o Niihau; ina oia kela waa, make kaua, aole ou, he heana\nmaikai, owau ka hoi o ka heana ino.\u201d\n\nIho mai la o Maniniholokuaua a hiki i ka waa, paipai ana ma ka aoao:\n\u201cKo\u2019u waa, ko\u2019u waa.\u201d I aku o Keliimalolo i na aikane: \u201cAia ua keiki\nnei.\u201d Kahea mai o Keliimalolo: \u201cUoki kuu waa, mai lawe oe.\u201d Ko ianei\nauamo ae la no ia i ka waa a holo me ka mama loa, i aku o\nKamaakamikioi: \u201cE! Ke pii nei au a hiki i uka, i a mai ke ahi, ua make\nia\u2019u, pii ae oukou.\u201d Kokoke kela i ke ana me ka waa, ku ana keia\nmahope; kahea kela: \u201cE ana, huaina.\u201d E kahea aku ana keia: \u201cE ana,\npoia.\u201d Paa pu o Maniniholokuaua me ka waa i ke ana a make iho la. Kahea\nkeia: \u201cE ana, wehe ia.\u201d Komo keia i loko, loaa o Kalamaula, make ia ia\nnei; i nana aku ka hana ua piha ke ana i ka waa a me na waiwai he nui\nloa. Oili ae la keia a waho, puku i ke ahi, a a, pii aku la o kai nei;\no na waiwai a pau loa o ke ana ka Molokai i amo ai a puni, aole i pau.\n\n\n\n\n\n\n\n\nLEGEND OF OPELEMOEMOE.\n\n\nKalauao in Ewa was where Opelemoemoe [163] made his home. This man\nperformed some very extraordinary things, things the like of which had\nnot been seen before him nor since. He could keep asleep from the first\nday of the month to the end of the month; but if a thunder storm\noccurred he would then wake up; otherwise he would keep on sleeping for\na whole year. If he should be walking along the road and should become\nsleepy, he would then sleep without once getting up, until it\nthundered, when he would get up and would stay awake for days and\nnights at a time, in summer and in winter. So would it be if he was out\nin the ocean; if he fell asleep, he would sleep in the sea until it\nthundered, when he would wake up. He was without equal in his\nextraordinary behavior.\n\nOnce upon a time Opelemoemoe set out from Kalauao for Puukapolei, where\nhe fell asleep. He slept for a period of nearly ten days; it perhaps\nlacked two days, when a couple of men arrived from Kauai, who were on\ntheir way in search of a human sacrifice for the temple of Lolomauna,\nat Pokii, Kauai. These men upon seeing Opelemoemoe tried to wake him\nup, but in this they were unsuccessful. They then carried him on their\nbacks to Pokai, [164] at which place their canoes were moored, placed\nhim in the canoe and carried him off to Kauai. After landing they again\ncarried Opelemoemoe and placed him on the altar in the temple of\nLolomauna, together with a pig, some bananas, some coconuts and some\nawa. During all this time Opelemoemoe never once awoke from his sleep.\nIt was noticed that his body did not decay like the rest of the things\nthat were placed on the altar; for the bananas, the pig, the fish and\nthe awa all rotted. Opelemoemoe was then left on the altar until one\nday it thundered, when he awoke and found himself tied hand and foot.\nHe then untied himself and got down from the altar.\n\nFrom the temple he went off until he came to Waimea, where he married\nand settled down. One day he asked his wife for a piece of land to farm\non; so the wife pointed out to him certain patches; at sight of the\nland Opelemoemoe asked that he be given some larger farm lands so that\nhe could cultivate them. Upon getting the lands from his wife he began\ntilling both day and night until the lands were all cleared and\nplanted.\n\nOne day Opelemoemoe felt sleepy, and said to his wife, Kalikookalauae:\n\u201cI am falling off to sleep, so don\u2019t attempt to wake me up. If our\nfriends should come don\u2019t disturb me; if fortune should come do not\nawaken me; if you should be in danger, don\u2019t arouse me; and don\u2019t ever\ncomplain, but just leave me alone and don\u2019t wake me up, for I have\nplaced a kapu over it.\u201d Opelemoemoe then fell off to sleep. This sleep\nwas continued for ten days, [165] and still another ten days. At this\nextraordinary length of time taken up in his sleep, Kalikookalauae said\nto herself: \u201cHow strange this is! I had no idea of the length of time\nyou were going to sleep, but I see you sleep like a dead person.\u201d She\nthen tried to wake him up; she shook him, poured water in his eyes,\nmade some noise and still he slept on. She then called for her\nbrothers, Popoloau and Kawaikoi, and her servants Poo and Mahamaha, to\ncome in. When they arrived she said: \u201cThe chief is dead; let us wrap\nhim up and carry him off and cast him into the sea.\u201d The brothers and\nmen then did as they were told, and cast him into the sea. Opelemoemoe\nslept on as though he was on land, never once moving. In this sleep the\nfish came around and ate his skin.\n\nAfter some months had lapsed, during which time Opelemoemoe slept on at\nthe bottom of the sea, a thunder storm came up and Opelemoemoe awoke.\nWhen he looked about him, he saw that he was at the bottom of the sea,\nall wrapped up and bound with cords. He then sat up and began to untie\nhimself, and after he was free from the cords he came to the surface\nand swam ashore. He had no skin, he was covered with sores and was\nunable to walk; so he crawled to a pig pen where he sat down; from this\nplace he crawled to another house where a priest was living who gave\nhim some medicine and treated him until he was well. He then went back\nto his wife and they lived on as formerly. After the lapse of certain\nperiods of tens of days, his wife conceived a child.\n\nAt about this time Opelemoemoe said to his wife: \u201cI am returning to\nOahu and I want you to keep this my word. If you should give birth to a\nboy, give him the name of Kalelealuaka; and if after he grows up he\nexpresses the desire to come in search of me let have this token, [166]\na spear.\u201d The wife lived on by herself until she gave birth to a boy to\nwhom she gave the name of Kalelealuaka. She brought him up until he was\nbig. He was a great mischief-maker and would often urinate in the\ncalabash of food and such other mischievous acts. Because of this, his\nstep-father often punished him; when Kalelealuaka would run off to his\nmother crying and would demand of her that she tell him of his father.\nThe mother would then tell him that he had no other father than the one\nwho was living with them. As this was continued for some time the\nmother at last told him, saying: \u201cYes, you have a different father; he\nis in Kalauao, Oahu, in the district of Ewa, in the village of Kahuoi;\nhis name is Opelemoemoe.\u201d Kalikookalauae then handed Kalelealuaka the\nspear left by Opelemoemoe as the token by which he was to recognize his\nson.\n\nKalelealuaka then left Kauai and set sail, first landing at Pokai, in\nWaianae, and from there proceeded overland to Kalauao, Ewa, and then to\nKahuoi. When he came to the house which had been pointed to him as the\nhome of Opelemoemoe, he found that he had gone out farming, so he\ncontinued on to the taro patches where he found Opelemoemoe planting\ntaro. Kalelealuaka then stood on the edge of the patch and called out:\n\u201cSay, your rows of taro are crooked.\u201d Opelemoemoe then began to\nstraighten out the rows, row after row; but the boy would call out the\nsame thing. Finally Opelemoemoe said: \u201cHow strange this is! Here I have\nbeen doing this right along and my rows were never crooked, but today,\nthey seem to have all gone crooked.\u201d He thereupon quit working and went\nto the edge of the patch where Kalelealuaka was standing; when he got\nto the edge of the patch he said: \u201cWhose offspring art thou?\u201d \u201cYour\nown.\u201d \u201cMine by whom?\u201d \u201cYours with Kalikookalauae. I am Kalelealuaka,\nyour son of Kauai.\u201d They thereupon returned to the house.\n\n\n\n\n\n\n\n\nHE KAAO NO OPELEMOEMOE.\n\n\nO Kalauao i Ewa, kahi noho o Opelemoemoe. He kanaka hana kupanaha loa\nia, aohe ona lua mamua aku ona, a mahope mai ona a hiki i keia mau la\nhope. E hiki ia ia ke moe mai ka la mua o ka malama a ka la hope, a,\nina nae e kui ka hekili, alaila ala; a i ole e kui ka hekili, aole oia\ne ala a hala ka makahiki. Ina e hele oia ma ke alanui, a maka hiamoe, o\nka moe iho la no ia me ke ala ole, aia no a kui ka hekili, alaila ala,\ni ka po, i ke ao, i ke kau ame hooilo; pela ke holo i ka moana, ina\nmaka hiamoe, moe no i lalo o ke kai a kui ka hekili, ala. Aohe lua o ka\nhana a keia eueu.\n\nHele aku la o Opelemoemoe mai Kalauao aku a Puuokapolei, oioi iho la,\nmoe iho la ia i laila, kokoke e hala ke anahulu okoa, elua nae paha po\ni koe anahulu. Ia ia e moe ana, hiki mai la keia mau kanaka mai Kauai\nmai, e hele ana laua e imi i kanaka kau no ka heiau o Lolomauna i\nPokii, Kauai. Hoala iho la laua ia Opelemoemoe, aohe ala, auamo ae la\nlaua a hiki i Pokai, i laila na waa, kau aku la ma ka waa a hoi i\nKauai. Lawe aku la laua ia Opelemoemoe a hiki i ka heiau o Lolomauna,\nkau aku la laua ia Opelemoemoe i luna o ka heiau, o ka puaa, o ka maia,\no ka niu, o ka awa hookahi ke kau ana i luna o ka heiau. Ma keia kau\nana i luna o ka heiau, aole i ala o Opelemoemoe, aohe pala o ke kino a\nhelelei; o ka maia, ka puaa, ka ia, ka awa, o lakou kai helelei i lalo.\nPela no ke kau ana o Opelemoemoe, a hiki i ke kui ana o ka hekili, ala\nae la ia, ua paa i ka nakii ia na wawae a me na lima; kalakala ae la ia\na hemo, hoi mai la i lalo.\n\nHele aku la ia a Waimea, moe wahine, noho iho la i laila, nonoi aku la\ni ka wahine i aina mahiai, haawi mai la ka wahine he mau kihapai; i aku\no Opelemoemoe, haawi mai a nui ka aina i mahiai aku wau. Mahiai aku la\no Opelemoemoe, he ao he po, pau ka aina i ka mahi, paa i ka ai.\n\nMoe iho la o Opelemoemoe, i aku i ka wahine ia Kalikookalauae: \u201cKe moe\nnei au, mai hoala oe i kuu hiamoe. I hiki mai ka makamaka o kaua, mai\nhoala oe; i hiki mai ka waiwai, mai hoala oe; i pilikia oe, mai hoala\noe, mai noho oe a kaniuhu, hoala oe ia\u2019u; he kapu kuu hiamoe.\u201d Moe o\nOpelemoemoe a hala he anahulu, a hala hou he anahulu, olelo iho o\nKalikookalauae: \u201cKa! Kupanaha! Kai no paha o ka moe a e nei kau a moe,\naole ka! O ka moe a make no kau.\u201d Kii aku la keia hoala, hooluliluli,\nninini i ka wai i na maka, hoohalululu, aohe ala ae. Kahea aku keia i\nna kaikunane, ia Popoloau a me Kawaikoi, i na kanaka, ia Poo a me\nMahamaha, e hele mai. A hiki lakou, olelo aku keia, ua make ke \u2019lii, e\nowili a paa, lawe i loko o ke kai e waiho ai. Lawe a ku la lakou a loko\no ke kai, moku, a waiho i lalo o ka moana; ke moe nei no o Opelemoemoe,\naole i ala. Ia ia i lalo o ke kai e moe ana, ua pau loa kona ili i ka\nai ia e ka ia.\n\nUa hala he mau malama ka moe ana o Opelemoemoe ilalo o ke kai, me ka\nmake ole. Kui ka hekili, ala o Opelemoemoe i nana ae ka hana eia i lalo\no ke kai kahi i moe ai, ua paa i ka opeope ia a me ke kaula, ua nakii\nia a paa. Ala ae la ia, wehe i na kaula i paa ai, a pau i ka hemo, hoi\naku la i uka e noho ai; aohe ili, ua pau i ka pukapuka, kokolo aku la\nia a ka hale puaa noho, mai laila aku a kekahi hale e aku, e noho ana\nhe kahuna lapaau ilaila, hana ia iho la keia a ola. Hele aku la keia a\nhiki i ka wahine, noho iho la laua, a hala he mau anahulu, hapai ka\nwahine i ke keiki.\n\nI loko o keia wa, olelo aku o Opelemoemoe: \u201cE, ke hoi nei au i Oahu;\neia ka\u2019u kauoha ia oe, i hanau ae he keiki kane, kapa oe i kona inoa, o\nKalelealuaka, a i manao e imi ae ia\u2019u, eia ka maka la, he ihe.\u201d Noho\naku la ka wahine o Kalikookalauae, a hanau he keiki kane, kapa iho la i\nka inoa o Kalelealuaka, hanai iho la a nui. He keu ke kolohe a me ka\neu; mimi iho la kela i ka umeke a me ka ipukai, pela ka hana mau ana.\nNolaila, lele aku ka makuakane kolea papai ia Kalelealuaka, uwe kela a\nolelo aku ia Kalikookalauae ka makuahine: \u201cEa! E kuu makuahine, e hai\nmai oe i ko\u2019u makuakane;\u201d hoole aku ka makuahine, aole ou makuakane e\nae, o kou makuakane iho la no ia. No ke koi pinepine o Kalelealuaka i\nka makuahine, e hai mai i kona makuakane. Hai aku o Kalikookalauae ia\nKalelealuaka: \u201cAe, he makuakane kou, o Opelemoemoe ka inoa. Aia i Oahu\ni Kalauao, i Ewa ka aina, o Kahuoi nae ke kulanahale.\u201d Haawi mai la o\nKalikookalauae i ka ihe ia Kalelealuaka, o ia ka maka a Opelemoemoe i\nwaiho ai mahope no ke keiki.\n\nHaalele aku la o Kalelealuaka ia Kauai, holo mai la a pae ma Pokai, i\nWaianae, hele mai la mauka a Ewa, a Kalauao, hiki i Kahuoi. Ua hele o\nOpelemoemoe i ka mahiai, aole o ka hale, hele aku la o Kalelealuaka a\nku ma kuauna loi, kahea aku la: \u201cE! kekee ka lalani kalo.\u201d Hooponopono\nhou mai la o Opelemoemoe, pela aku no ia lalani, o ia ana no. Olelo iho\no Opelemoemoe: \u201cKa! Kupanaha! O ka\u2019u hana no ia e mahiai nei, aohe\nkekee o ka lalani, i keia la hoi, aohe kekee a koe.\u201d Nolaila, haalele i\nka mahiai a hoi aku la ma kuauna. I aku o Opelemoemoe ia Kalelealuaka:\n\u201cNawai ke kupu o oe?\u201d \u201cNau no.\u201d \u201cNa\u2019u na wai?\u201d \u201cNau no me\nKalikookalauae, o Kalelealuaka wau ko keiki o Kauai.\u201d Ia wa hoi aku la\nlaua i ka hale.\n\n\n\n\n\n\n\n\nLEGEND OF KULEPE.\n\n\nKulepe was a great deceiver and in all he said he showed great cunning.\nHe was also a great thinker. Kulepe was of Oahu and lived in the time\nwhen Peleioholani was king. Halakii was the wife of Peleioholani, and\nKaneaiai was the name given to the king\u2019s double canoe. Kulepe once\nupon a time set out from Oahu and landed at Kalaupapa in Molokai and\nproceeded to the first house seen by him, where he found the people\neating with their heads bowed down, and who never looked up to see who\nthe stranger was. Kulepe was hungry and this was the reason why he\ncalled at this house. After standing by the door for some time he\nlooked in and then remarked:\n\n\n How fondly I now remember the food\n Of our king, Peleioholani,\n Of which I could greedily partake\n As I sat on the canoe, Kaneaiai,\n With my wife Halakii.\n\n\nAt this the people without raising their heads said: \u201cIs Peleioholani\nthen your king?\u201d \u201cYes,\u201d answered Kulepe, and continuing he said: \u201cHe is\nthe king and we are his soldiers.\u201d\n\nAfter a while Kulepe again called out: (He did this with the hope of\nbeing able to get the people to invite him to sit down with them and\ntake some food, without asking outright for the food.)\n\n\n Say, Molokai, raise up your paddles.\n When you look down, the darkness you see is pili grass,\n And the black things, the heads of the people.\n\n\nThese words of Kulepe were meant for themselves, on account of the way\nthey gormandized the food and fish; of the fingers dipping the poi and\nraising them aloft, while the dishes were loaded with fish, that only\nthe dark color of the hair was manifest as their heads were bowed, and\nof their eating and then whistling. These were his words of comparison:\n\n\n As I stepped out I stood on the wet sand,\n While they stood on the dry sand.\n As I stood on the dry sand,\n They stood on the pohuehue vines.\n While in youth there is no fear,\n I have, however, felt it in youth,\n That the forehead will tell of a sour temper,\n That the nose will tell of a dry temper,\n That the end of most things is usually made of the hau. [167]\n As he poked into it\n I tore it off into strips like a pandanus leaf.\n The sound traveled to heaven like thunder,\n It shook the earth like an earthquake,\n It flew and hit a wave\n Like a flying-fish in its flight.\n I was thus seen by Kamanuiki,\n Eating in full disregard of the kapu like Keakahiwa.\n Beware there, within, for it is Kulepe,\n The man without fear,\n The one like unto Puhali in strength.\n By my name alone those in the uplands are fearful.\n\n\nAt the end of this begging chant [168] by Kulepe, those within invited\nhim to enter; so he went in and took some food. The fellow, however,\nhad never lived with Peleioholani, neither was he a soldier. He had not\neven lived anywhere near the king; but through his great cunning he\npretended that he had so as to get something to eat. He was indeed\nartful. Very few people in these islands can compare with him.\n\n\n\n\n\n\n\n\nHE KAAO NO KULEPE.\n\n\nHe kanaka akamai loa o Kulepe i ka hoopunipuni me na olelo maalea,\nkanaka noonoo ma ka olelo ana. No Oahu nei o Kulepe, o Peleioholani ke\n\u2019lii ia wa, o Halakii ka wahine a Peleioholani, o Kaneaiai na waa o\nPeleioholani. Holo aku la o Kulepe mai Oahu aku nei a pae ma Kalaupapa\ni Molokai, hele aku la ia a hiki i ka hale, e ai ana kanaka me ke kulou\no na poo i lalo, aohe ea i luna. He pololi ko Kulepe e hele nei, ku iho\nla keia ma ka puka, kiei aku la i loko o ka hale, a olelo iho la:\n\n\n Aloha mai la ka hoi ka mea ai\n A ko makou alii o Peleioholani,\n E hoonuuu, e nuu, e nuunuu iho ai,\n E noho iho ai i luna o na waa o Kaneaiai,\n Me kuu wahine o Halakii.\n\n\nI aku na kanaka o ka hale: \u201cO kou alii ka o Peleioholani?\u201d Ae aku o\nKulepe: \u201cAe, oia ke \u2019lii o makou na koa.\u201d\n\nKahea hou o Kulepe, oia wale iho no keia olelo nei, e ake ana o ke\nkahea ia mai e ai.\n\n\n E Molokai e, i luna ka hoe,\n Nana iho, ehuehu he pili ia,\n Uliuli iho he poo ia no ke kanaka.\n\n\nO keia mau olelo a Kulepe, no lakou la, i ka hoonuu i ka ai me ka ia, i\nka miki o na lima i luna e wala ai i ka poi, i ka kuaehu o na pa i ka\nia, i ka uliuli o na poo i ke kulou i lalo, i ka ai a hoe iho, pela kai\nnei mau olelo hoopilipili:\n\n\n Oili iho la au, ku ana i ka one maka,\n Ku ana lakou la i ke one maloo,\n A ke one maloo wau,\n Ku ana lakou la i ka pohuehue,\n A oi hopo kela ui,\n Ike no wau i ka ane o,\n He mea aaka ka, ka lae,\n He mea mimino ka ihu,\n He mea hau ka piko.\n E o iho ana kela,\n E koe lauhala ae ana au.\n Nu aku ana i ka lani me he hekili la,\n Nei aku la i ka honua me he olai la,\n Lele aku la a pa i ka puukai,\n Me he malolo la ka oili.\n Ikea mai la au e Kamanuiki,\n Ainoa a Keakahiwa.\n E ao o loko, o Kulepe na,\n He kanaka koa,\n O ka waihona laau na a Puhali.\n I kuu inoa no makau o uka.\n\n\nMa keia olelo pahapaha a Kulepe, kahea mai o loko o ka hale e ai, komo\naku la o Kulepe ai iho la. Aole keia kanaka i noho pu me Peleioholani,\naole no he koa, aole no i pilipili alii aku, aka, ua lawe mai oia ma\nkana mau olelo maalea, i mea e loaa ai ka ai iaia, loaa io no hoi,\nnoonoo maoli. Kakaikahi ka poe e like me ia o keia mau mokupuni.\n\n\n\n\n\n\n\n\nLEGEND OF KIHAPIILANI.\n\n\nKihapiilani was one time king of Maui. It was he who caused the road\nfrom Kawaipapa to Kahalaoaka to be paved with smooth rocks, even to the\nforests of Oopuloa in Koolau, Maui. He also was the one who built the\nroad of shells on Molokai. Lonoapii, a boy was the first-born; then\ncame Piikea, a girl; then Kihawahine, another girl (who is now spoken\nof as the lizard god Kihawahine); then came Kihapiilani, the youngest,\na boy; there being two boys and two girls. [169] At the time of this\nnarrative Lonoapii was the king of the whole of Maui; and Piikea was\nthe wife of Umi, the king of Hawaii.\n\nKihapiilani lived with his brother, Lonoapii, in Waihee. One day two\ncalabashes of salted nehu [170] were brought to Lonoapii, which he gave\nout to everybody except Kihapiilani. That being the only fish to be\nhad, Kihapiilani reached over and took some out of the calabash. This\naction displeased Lonoapii so much that he took up the calabash and\nthrew the fish and brine into the face of Kihapiilani. At this\nKihapiilani rose up and went away from the place, accompanied only by\nhis immediate attendant, until they came to Kula, where they made their\nhome. They took to farming and planted eight large fields of potatoes,\nusing but one load of tops to cover the whole area.\n\nAfter a time Kihapiilani journeyed to the place where a priest named\nApuna was living, and said to him: \u201cI have been insulted; [171] a dish\nof brine has been thrown into my face. Will you tell me the proper\nthing to do?\u201d The priest replied: \u201cI cannot do anything for you; but go\nyou to Koolau, at Keanae, and there Kahoko will tell you what to do in\nthe matter; tell him your story.\u201d The priest then asked that, in case\nthe insult were avenged he be given the land of Kula. Kihapiilani\nreplied: \u201cYes, it shall be yours.\u201d\n\nWhen Kihapiilani arrived in the presence of Kahoko at Keanae, he said\nto him: \u201cSay, I have been insulted; a dish of brine was thrown into my\nface. Tell me what to do in the matter.\u201d Kahoko replied: \u201cI cannot do\nanything for you; but I will advise you what to do. Go on your way\nuntil you reach Kauwiki, where you will find Lanakila, who will\ninstruct you what to do.\u201d Kahoko asked that in case he should gain his\nobject that he be given the land of Koolau. Kihapiilani replied: \u201cIt\nshall be yours.\u201d\n\nWhen Kihapiilani arrived at Kauwiki, he found Lanakila, to whom he told\njust what he had told the other priests. Lanakila then said: \u201cI am not\nable to carry out your desire; but I will advise you what to do in the\nmatter. Here is a canoe; here are the men; there is Hawaii where the\nclouds are hanging over like a mantle; take that dark object as your\nguide and follow it.\u201d Lanakila then in turn asked for the land of Hana.\nKihapiilani replied: \u201cYes, it shall be yours.\u201d\n\nKihapiilani then left Kauwiki and set sail for Hawaii, landing at\nUmiwai in Kohala, where he slept, and the next day set forth on his\nway, a large number of people following him, for he was a very handsome\nman and was therefore taken by some of them for a friend. From this\nlast place he continued on his way as far as Lamakee, in Kaauhuhu,\nwhere he rested; from this place he went on to Laaumama, in Ohanaula,\nwhere he was taken in by a chief of that place, Kapuaikahi by name.\nAfter partaking of a well served meal he continued on to Waiaoopu in\nHalaula, where he took a drink, thence to Puaiole, in Aamakao, where he\nwent in bathing; from this place he journeyed to Waikuaala, at which\nplace he took another drink, then continued on to the cliffs of\nKaenaokamakaohua, and on down the Pololu valley, pushing on to Honokane\nand to the cliffs of Kuukuunaakaiole, at which place his friends were\nafraid of the sharks; but Kihapiilani plunged into the sea, forcing his\nfriends to follow, and together they swam around the inaccessible\ncliffs at this place. In swimming around these cliffs, Kihapiilani was\nbut following the instructions given him by the priest Lanakila, to\nfollow the dark object which he saw at sea.\n\nAfter passing the cliffs at this point they swam on to Kakaauki, then\nto Elelu; and from this place on to Laupahoehoe, where they spent the\nnight. On the next day they pushed on to Waipio and from there to\nKapulena, in Hamakua, where they spent the night; from this place they\ncontinued on to Kaumoali, to Kaala, to Kaula and on to Laupahoehoe in\nHilo, where they slept that night. He discovered that Umi and his wife\nPiikea were living here; arriving at the house he went in, and being\nunable to contain himself he wept copious tears. Upon seeing this Umi\nasked him: \u201cWhich one of us is related to you? Is it I, or is it her?\u201d\nKihapiilani replied: \u201cIt is your wife.\u201d At this Piikea said: \u201cI don\u2019t\nunderstand you.\u201d Kihapiilani said: \u201cLonoapii was the first, then came\nPiikea, then Kihawahine and then Kihapiilani. I am Kihapiilani, your\nyoungest brother.\u201d Piikea then fell upon him and wept, after which she\nordered Umi to prepare food and meat and set them before his\nbrother-in-law. He and his friends then sat down and ate till they were\nsatisfied.\n\nUmi asked him: \u201cWhat is the object of this journey that brings you\nhere?\u201d Kihapiilani replied: \u201cI am seeking for some one to avenge me,\nfor Lonoapii threw brine into my face. This is the cause of my coming\nhere.\u201d Umi then turned to Piikea and asked: \u201cWhat are we to do\nregarding this request of the chief?\u201d Piikea replied: \u201cFulfill it,\nsince he has crossed the seas.\u201d Umi then sent out his messengers to\ncarry his orders around the island of Hawaii, that canoes be hewed out.\nAfter a number of ten-day periods, the work was finished and his army\nset sail for Maui. This voyage was known as the sailing of the\nnumberless canoes. The sea from Kohala to Kauwiki was covered with\ncanoes. When the first canoe reached Kauwiki the last canoe was still\nat Kohala. The canoes were then fastened together in twos and in this\nway the men walked instead of sailing for Maui, the canoes being a\nregular road.\n\nIn the army of Umi was a man by the name of Piimaiwaa who was a friend\nof Umi\u2019s, as well as Omaokamau another friend, and also Koi an adopted\nson. These three men were Umi\u2019s greatest warriors.\n\nHoolae, a chief who had charge of the fort on the top of the hill\ncalled Kauwiki, had a great wooden image hewed out, Kawalakii by name,\nand placed it at the top of the ladder leading to the top of the hill.\nIn the day time his men fought from the top of the hill, and at night\nthe wooden man was made to stand up. This wooden man was a huge thing\nand in appearance looked just like a man. He held a large war club in\none hand. One night, as this image was stood in place, Omaokamau with a\nnumber of men under him climbed the hill; but when they came in sight\nof the wooden man they were frightened. This occurred perhaps three\nnights.\n\nBy means of this big wooden man those on top of the hill were for a\ntime secured from attack, as the soldiers of Umi were afraid to climb\nthe hill in the night. Piimaiwaa therefore questioned Omaokamau as\nfollows: \u201cHow does the man stand? Does he turn around? Does he change\nhis war club to the left hand?\u201d \u201cNo,\u201d said Omaokamau. \u201cHe faces but one\nway and holds his war club in the same hand always. He does not at all\ntwirl his war club.\u201d\n\nThat night Piimaiwaa took up his war club and proceeded on his way to\nthe hill. After climbing it he at last came to the big man, Kawalakii.\nThere the man stood right above him, but Piimaiwaa fearlessly climbed\nthe ladder, and when he was within a few fathoms of the big man, he\ntwirled his war club, Heleleikukaemakuu, first above, then sideways,\nthen downwards and at last made a swinging motion. In all these motions\nthe big man stood in one position and made no attempt to swing his war\nclub. By this Piimaiwaa made sure it was but a wooden man. He therefore\napproached it and tapped it with his club, and sure enough it sounded\nlike wood. Piimaiwaa then understood the reason why the wooden man was\nput at the head of the ladder at night; it was to secure peace and\nsafety on the hill of Kauwiki during the night.\n\nOn this night the chiefs and the soldiers of Hoolae, the officer in\ncharge of this fort, were slain, but some of them fled. Piimaiwaa\nfollowed Hoolae until he caught him on the eastern side of the mountain\nof Haleakala where he was killed. War was carried on in general all\nover Maui until finally Lonoapii was captured at Waihee and killed by\nthe men of Umi.\n\nAfter the battle and the conquest of Maui, Umi, being the conqueror,\ngave the island over to Kihapiilani, his brother-in-law, and\nKihapiilani took possession and became the king of Maui. It was in his\nreign that the roadway from Kawaipapa to the forests of Oopuloa was\nmade and paved with smooth rocks. It was also in his reign that the\nroad on Molokai was made and paved with shells instead of rocks. The\nname of Kihapiilani has therefore been made famous by these roads he\nbuilt.\n\nAfter the settlement of all the lands under Kihapiilani was\naccomplished, Umi returned to Hawaii. The expedition by Umi was termed\nthe expedition of numberless canoes, and is now known as one of the\nforemost events of ancient Hawaiian history.\n\nThis story gives an idea of the benefits that come to one who travels\nalong patiently like Kihapiilani, and the evils that will surely follow\nthe footsteps of those who act like Lonoapii.\n\n\n\n\n\n\n\n\nHE KAAO NO KIHAPIILANI.\n\n\nHe \u2019lii o Kihapiilani, nana i hana kela alanui kipapa pohaku, mai\nKawaipapa a Kahalaoaka, a ka nahele o Oopuloa ma Koolau o Maui, nana\nkela alanui pupu i Molokai. O Lonoapii ka mua, he kane ia, o Piikea\nkona muli, he wahine ia, o Kihawahine kona muli iho, he wahine ia (oia\nke \u2019kua moo e olelo ia nei i keia wa, o Kihawahine). O Kihapiilani kona\nmuli iho, he kane ia. Alua kane, alua wahine, o Lonoapii ke \u2019lii o Maui\nia wa a puni, o Piikea hoi, o Umi kana kane o ke \u2019lii o Hawaii.\n\nNoho pu iho la o Kihapiilani me kona kaikuaana me Lonoapii i Waihee, a\nmahope, lawe ia mai la elua ipu nehu maka me ke kai, a mua o ke alo o\nLonoapii, haawi aku la o Lonoapii i na mea a pau loa a koe o\nKihapiilani. Lalau aku o Kihapiilani i ka ipu, e nini mai ana o\nLonoapii i ka nehu me ke kai paakai i na maka o Kihapiilani. Ku ae la o\nKihapiilani hele me kona wahi kahu a noho i Kula, mahiai iho la ia,\newalu kihapai uala, hookahi apana lau ua paa.\n\nIho aku la o Kihapiilani i kahi o ke kahuna o Apuna hai aku la: \u201cE! He\nmakaia ko\u2019u, ua ninini ia kuu maka i ke kai paakai, e hai mai oe i ka\nmea e pono ai.\u201d I mai ke kahuna: \u201cAole e pono ia\u2019u, e hele nae oe a\nKoolau i Keanae, i o Kahoko la, aia ia ia ko alanui e hele ai, nana oe\ne hai aku.\u201d Nonoi mai o Apuna ke kahuna: \u201cO Kula ko\u2019u aina.\u201d Ae aku o\nKihapiilani: \u201cNou ia, ua lilo ia oe.\u201d\n\nA hiki o Kihapiilani i mua o Kahoko ma Keanae, i aku: \u201cE! He makaia\nko\u2019u ua kopi ia kuu maka i ke kai paakai, e hai mai oe i ka mea pono.\u201d\nI aku o Kahoko: \u201cA o e pono ia\u2019u ko makaia, e kuhikuhi aku wau ia oe, e\nhele oe a Kauwiki, aia i laila o Lanakila, nana oe e olelo mai.\u201d Nonoi\nmai o Kahoko: \u201cO Koolau ko\u2019u aina.\u201d Ae aku o Kihapiilani: \u201cNou ia.\u201d\n\nA hiki o Kihapiilani ma Kauwiki, loaa o Lanakila, hai aku la keia e\nlike me na olelo mua i kela mau kahuna. I mai o Lanakila: \u201cA o e ku ko\nmakaia ia\u2019u, e kuhikuhi aku wau ia oe i ko alanui e hele ai. Eia ka\nwaa, eia ke kanaka, aia o Hawaii ke kipu mai la ke ao, o ka punohu kou\nmaka e hele ai.\u201d Nonoi aku keia: \u201cO Hana nei na\u2019u e ai.\u201d Ae mai o\nKihapiilani: \u201cAe, nou ia.\u201d\n\nHaalele o Kihapiilani ia Kauwiki, holo aku la a pae ma Umiwai i Kohala,\nmoe iho la a ao ae hele. Hahai mai la na kanaka ia Kihapiilani no ke\nkanaka maikai, a lilo ae la i mau aikane. Malaila aku a Lamakee i\nKaauhuhu noho iho la hoomaha; mai laila aku a Laaumama i Ohanaula,\nhookipa ia e ko laila konohiki, o Kapuaikahi ka inoa, a pau ka ai ana,\nhele aku la a Waiaoopu i Halaula, inu wai. Mailaila aku a Puaiole i\nAamakao auau i ka wai; mailaila aku a Waikuaala, inu wai; a ka pali o\nKaenaokamakaohua, iho i Pololu, a Honokane, hiki i ka hulaana o\nKuukuunaakaiole; makau na aikane i ka mano, au no o Kihapiilani,\nhookahi ka au ana me na aikane. Ma keia au ana a lakou ma ka hulaana,\nmau no ke ku o ka punohu i ke kai, e like me ka olelo a ke kahuna a\nLanakila.\n\nA hala keia hulaana, au aku o Kakaauki, o Elelu, pela lakou i hele ai a\nLaupahoehoe, moe; ao ae, hele a Waipio, mai laila aku a Kapulena i\nHamakua, moe. Mai laila aku a Kaumoali, a Kaala, a Kaula, a Laupahoehoe\ni Hilo, moe. Ilaila o Umi, me ka wahine o Piikea, hiki ana keia a ka\nhale, uwe ana keia me ke kulu o ka waimaka. I mai la o Umi: \u201cOwai la o\nmaua kai pili ia oe, owau paha, oia nei paha?\u201d I aku o Kihapiilani: \u201cO\nko wahine.\u201d I mai o Piikea: \u201cAohe maopopo ia\u2019u?\u201d I aku o Kihapiilani:\n\u201cO Lonoapii ka mua, o Piikea aku, o Kihawahine, o Kihapiilani aku. Owau\nno o Kihapiilani ko oukou pokii.\u201d Lele mai la o Piikea uwe, kena aku la\nia Umi, i ai, ia na ko kaikoeke, ai iho la keia me na aikane a maona.\n\nNinau mai o Umi: \u201cHeaha ka huakai o ka hiki ana mai?\u201d I aku o\nKihapiilani: \u201cHe makaia, i kapi ia kuu maka i ke kai paakai e Lonoapii.\nOia kuu mea i holo mai nei.\u201d Ninau aku o Umi ia Piikea: \u201cPehea la keia\nolelo a ke \u2019lii?\u201d I mai o Piikea: \u201cE hooko aku no hoi paha, ua au mai\nla ka hoi keia i ke kai.\u201d Kena ae la o Umi i na luna, e hele e olelo ma\nHawaii a puni, e kalai ka waa, he mau anahulu i hala, oki ka waa. Holo\ni Maui, kapa ia keia holo ana o ka waa nui. Mai Kohala a Kauwiki i Maui\nka moe a na waa, o ka maka mua o na waa i Kauwiki o ka hope i Kohala.\nHoomoe palua ia na waa, maluna o laila na kanaka e hele ai, aohe holo,\nhe alanui maoli iho la no ka waa.\n\nAia me Umi, o Piimaiwaa he koa, he aikane na Umi, o Omaokamau alua\naikane, o Koi, he keiki na Umi, he mau koa lakou no Umi.\n\nO Hoolae ke \u2019lii i luna o ka puu o Kauwiki, nana ke kii o Kawalakii; i\nke ao kaua na koa maoli i luna o ka puu o Kauwiki, a po kukulu ua kii\nnei o Kawalakii ma ka aoao o ka puu, kahi e pii mai ai o lalo. He kii\nnui o Kawalakii, me he kanaka maoli la ke ano, me ka laau palau i ka\nlima, i ka wa e kukulu ia ai o ua kii nei i ka po, pii aku o Omaokamau\nme na koa i ka po, i nana aku ka hana e ku mai ana neia kanaka nui,\nmakau no hoi, ekolu paha po i hana ai peia.\n\nO ua kii nei ke kumu pakele o luna o ka puu o Kauwiki, no ka manao ia\nhe kanaka keia mea nui, ke ku mai i ka po, nolaila ka pii ole o na koa\no Umi i ka po i luna. Nolaila, ninau aku o Piimaiwaa ia Omaokamau ma:\n\u201cPehea ua kanaka la ke ku mai, he huli no, he hoololi no i ka laau ma\nka hema?\u201d \u201cAole,\u201d wahi a Omaokamau, \u201chookahi no aoao e ku ai me ka laau\npalau, ao\u2019e hookaa.\u201d\n\nIa po iho, pii aku la o Piimaiwaa me kana laau palau a kokoke i ke kii,\nia Kawalakii, e ku mai ana kela maluna mai e pii aku ana keia ma lalo\naku nei me ka ia nei laau. He mau anana ke kowa ma waena o laua, hookaa\no Piimaiwaa i kana laau, ia Heleleikukaemakuu, a pau ia, hookaa aoao a\nhualepo, oniu. Aohe oniu mai o ua kii nei i kana laau, nolaila, maopopo\nia ia nei, he kii keia kanaka e ku nei, nolaila, hele aku la ia a\nhookoele i kana laau, a koele ua kii nei. Ia wa, maopopo he kii\nhoopunipuni keia, i maluhia ka puu o Kauwiki i ka po.\n\nO ka wa no ia i hee ai ka puu a me na \u2019lii, na koa, a holo aku la o\nHoolae ke \u2019lii me ka mama loa, hahai aku la o Piimaiwaa, a loaa i ke\nkuahiwi o Haleakala, ma ka huli hikina o Maui, pepehi ia iho la a make.\nHele aku la ke kaua ma Maui a puni, a loaa o Lonoapii i Waihee, kaua\niho la a make ia Umi ma.\n\nMa keia kaua ana a Umi, a hee ai o Maui, haawi ae la o Umi i ka aina ia\nKihapiilani kona kaikoeke, a noho iho la o Kihapiilani he \u2019lii no Maui\nia wa. Nolaila, hana iho la ia i ke alanui mai Kawaipapa aku a komo i\nka nahele o Oopuloa, me ke kipapa i ka pohaku. Pela no hoi ke ala i\nMolokai, he pupu ka pohaku o ia ala, kela mea liilii o loko o ke kai, e\nhana ia nei, nolaila, kaulana o Kihapiilani ma keia mau hana ana o ke\nalanui.\n\nA pono na aina a pau loa malalo o Kihapiilani, hoi aku la o Umi i\nHawaii. Ua kapa ia keia holo ana a Umi o ka waa nui oia ka helu mua i\nolelo ia ma ke kuauhau o na mea kahiko o Hawaii nei.\n\nPela iho la ka pomaikai o ka noho pio ana o Kihapiilani i kona wa\nilihune a me ka poino i ili aku maluna o Lonoapii.\n\n\n\n\n\n\n\n\nLEGEND OF HIKU AND KAWELU.\n\n\nKeahuolu was the father and Lanihau was the mother of Hiku, a boy.\nThese people once lived in Kaumalumalu in the district of Kona, island\nof Hawaii. Hiku lived with his parents in the uplands of Kaumalumalu\nuntil he was grown up. He was of very handsome appearance and was very\npleasant to look upon. After he was grown into manhood he left home one\nday and started down towards the lowlands with his sugar-cane arrow\ncalled Pua-ne. While he was engaged in the game of arrow-shooting with\nthe boys he sent his arrow flying in the air and it went buzzing over\nthe head of a bald-headed man, then over a sore-eyed man and then over\na lame man, passing over three ahupuaa [172] in its flight, until it\ndropped at the place where a young girl, by the name of Kawelu, was\nliving. When the arrow struck the ground, Kawelu was sitting outside\nthe house, so she ordered one of her attendants to bring the arrow to\nher; after she looked at it she hid it.\n\nKawelu was a young girl and was very beautiful. She was without\nblemish, and was of very high rank, being the daughter of a high chief\nwho lived at some distance away. She was at this time living with her\nattendants.\n\nHiku in his desire to find his arrow arrived at this place and asked of\nKawelu if she had seen his arrow which he thought had fallen somewhere\nnear her. \u201cNo,\u201d said Kawelu. Hiku said: \u201cI saw my arrow drop here.\u201d \u201cWe\nhave not seen your arrow,\u201d replied Kawelu. Hiku then said: \u201cIf I call\nfor my arrow by its name it would make answer.\u201d \u201cPlease do so,\u201d\ncontinued Kawelu. \u201cPua-ne, Pua-ne,\u201d called out Hiku. \u201cYes,\u201d answered\nthe arrow. \u201cThere you are, you two have hidden my arrow.\u201d Kawelu then\ncalled out to Hiku: \u201cCome and get your arrow.\u201d As Hiku reached for the\narrow, Kawelu grabbed his hand and pulled him into the house. As Hiku\nentered, Kawelu ordered her attendant out, after which they plighted\ntheir vows. This was kept up for five days, when Hiku became very\nhungry, for Kawelu went and took her meals by herself without asking\nHiku. On the sixth day, as Kawelu went out to the eating house to take\nsome food, Hiku rose and went up to his home at Kaumalumalu.\n\nWhen Kawelu came back after her meal she discovered that Hiku was not\nin the house, so she went out to look for him; as she came out of the\nhouse she saw him climbing the heights of Puukuakahi. Kawelu then\nstarted after him, calling her husband to come back; but Hiku refused\nto come back saying: \u201cI will not return, for I was made to feel hungry\nin your house; go back.\u201d When Kawelu reached the top of Puukuakahi,\nHiku had reached the top of the heights of Puukuakolu, and this\ndistance between them was maintained until Hiku had reached the heights\nof Puukuaumi and Kawelu on the heights of Puukuaiwa. At this place Hiku\ncalled out for the maile vines, the ie vines, the ohia trees and all\nthe different kinds of vegetation to creep over and to grow up in the\npathway behind him, thus closing the way to Kawelu. She, however, upon\ncoming to the place where the different vines had tangled up her way,\nstruggled on, tearing her pau and other garments and receiving\nscratches all over her body. At this Kawelu chanted her love to Hiku in\nthe following lines:\n\n\n Hiku is climbing the heights,\n As the branches of the trees are hindering my way.\n It is being pressed down by the rain,\n The flowers have fallen down below,\n The flowers rejected by Kanaloa.\n Let me have some of the flowers that I may string me a wreath,\n The flowers that we two have indulged in;\n For you have indulged, Hiku, in the love of a sister.\n\n\nKawelu wept bitter tears upon finding herself thus abandoned, and after\na while again chanted:\n\n\n Kawelu shall henceforth live in Hanakaumalu,\n Kawelu shall henceforth live in Hanakaumalu,\n Where the koolau winds waft there below,\n Stringing the blossoms of the kou, [173]\n For my companion hath now become my idol to be carried standing and\n at my breast, [174]\n For I shall henceforth belong there below.\n\n\nIn this chant of Kawelu she voiced her intention of giving up the idea\nof again looking for Hiku, her lover, and of going home and strangling\nherself, and thereby go down to dwell with Milu [175] in the under\nworld, as in the last line of her plaint.\n\nHiku continued on his way until he arrived at his parents\u2019, where he\nagain lived with them. His love for the vanished twilight of Kona,\n[176] Kawelu, however, kept growing stronger and ever stronger, until\nit was more than he could bear. He finally decided to return to Kawelu\nas soon as he could forget her ill treatment of him.\n\nKawelu after voicing her intent returned home and said to her\nattendants: \u201cI am going to sleep and I don\u2019t want you to wake me up,\nnor to hear any disturbances. I shall awaken when I feel like it.\u201d Upon\nentering the house she laid down as though to sleep and strangled\nherself to death. After a day and a night had gone by, the people began\nto grow restless about Kawelu, so they opened the door and entered the\nhouse. Upon looking at Kawelu they saw her tongue hanging out; she was\nquite dead.\n\nThe people mourned for her many days, the people of Kona joining in,\nfor they all loved Kawelu. After the time of mourning was ended the\npeople went up to the mountains for timbers, for the purpose of\nbuilding a house in which to place her corpse. While on this mission\nsome of the people went up as far as the place where the parents of\nHiku were living, and they were asked as to the object of their\nmission. They replied: \u201cWe have come for house timbers for our young\nchiefess, who is dead.\u201d \u201cWhat is her name?\u201d \u201cKawelu.\u201d\n\nThe men then returned; while Hiku, who was lying down, rose and came to\nask his parents, saying: \u201cWhat were you talking about out there with\nthose men?\u201d \u201cKawelu is dead, and they came up here for timbers to build\na house in which to place her dead body. That is what the men said.\u201d\nWhen Hiku heard this he wept sorely, for he loved Kawelu. After a while\nHiku asked his parents if he could go and get Kawelu; the parents\nreplied: \u201cGo to the priest and tell him your wish.\u201d Hiku then rose and\nwent to the priest and told him of his intention of going in search of\nKawelu. To this the priest replied: \u201cGo and get much kowali vine, then\ngo out to mid-ocean and let down one end of the vine into the sea, for\nyour wife is now in the possession of Milu. It is possible the spirits\nmay all have a desire to take a ride on the swing, then you will be\nable to get Kawelu; but you must first rub yourself all over with old\ndecayed kukui nut.\u201d [177]\n\nHiku did as he was instructed by the priest, and after collecting all\nthe kowali vines he could get, he took a double canoe and paddled out\nto mid-ocean; he then lowered one of the kowali vines into the sea, and\ntaking another vine he lowered himself down. Just as he was going over\nthe side of the canoe he told the men: \u201cWhen you feel a jerky motion,\nhaul up the vine.\u201d Hiku then lowered himself down and when he reached\nthe lower world he began to swing himself on his vine. [178] When the\npeople of the lower world saw Hiku swinging himself back and forth,\nthey all wanted to have a ride. Kawelu was by the side of Milu. The\nspirits then called out: \u201cSay, you ill-smelling spirit,\u201d but Hiku paid\nthem no attention. The spirits were all anxious for a ride on the swing\nand were also taken with the chant Hiku was singing:\n\n\n I have a swing,\n While the rest of you children have none;\n When you fall, it is only to sit on your behind.\n\n\nBy these actions of Hiku they all jumped on the vine and began swinging\nback and forth. Milu could not keep himself away, so he too took a\nride, leaving Kawelu all by herself. Hiku on seeing this invited Kawelu\nsaying: \u201cHere is our swing, come and ride with me.\u201d \u201cI will not ride\nwith you for you smell bad.\u201d Hiku replied: \u201cI will cover myself over\nwith my mantle and you can sit on me.\u201d At this Kawelu consented and she\njumped and sat on Hiku, and they began to swing back and forth. While\nKawelu was enjoying herself, Hiku pulled on the vine, so those on the\ncanoe began to haul it up. Just as they were about to reach the surface\nHiku held on to Kawelu very tightly and held her so until they got into\nthe canoe, and from there on to the house.\n\nWhen they reached the house where the dead body of Kawelu was lying,\nHiku pushed the spirit of Kawelu into the body from the feet. After the\nspirit had gone as far as the knees, it came back as it was afraid of\nthe body for it was decaying. Hiku, however, kept on urging the spirit\nup into the body, and he did this for some days until it finally\nentered the body, then on to the breast, then to the throat and at last\nKawelu crowed like a rooster. After this she was taken up and warmed\nuntil Kawelu was restored to life [179] and was again herself.\n\nThe two from this time on again took up their thread of life where they\nhad left it and lived on as husband and wife.\n\n\n\n\n\n\n\n\nHE KAAO NO HIKU A ME KAWELU.\n\n\nO Keahuolu ka makuakane, o Lanihau ka makuahine, o Hiku ke keiki, o\nKaumalumalu ka aina, o Kona ka moku, o Hawaii ka Mokupuni. Noho o Hiku\ni uka o Kaumalumalu me kona mau makua a hiki i ka wa nui, he keiki nani\nloa ia ke nana aku, he helehelena maikai loa kona, a mahope iho oia i\nkai e ka pua ai me kana pua o Pua-ne. Ia ia e ka pua ana me na kamalii,\nlele aku la kana pua a he ohule, ne iho la, a he makole, ne iho la, he\noopa, ne iho la; ekolu ahupuaa i hala i ka lele ana o kana pua, hiki i\nko Kawelu wahi e noho ana. Mawaho o ko Kawelu wahi kahi i haule ai o ka\npua, kena aku la o Kawelu i kona kahu e kii i ka pua a lawe mai, a loaa\nmai la ka pua ia Kawelu, huna iho la ia.\n\nHe wahine opiopio puupaa maikai loa o Kawelu ke nana aku, aohe ona\nkina, he \u2019lii, e noho ana ia me kona kahu, o kona mau makua ma kahi e\naku.\n\nHiki mai la o Hiku a ma waho o ka hale, ninau aku la: \u201cE na \u2019lii e,\naole anei olua i ike i kuu pua i lele mai nei a haule iho nei maanei\niho nei?\u201d \u201cAole,\u201d wahi a Kawelu. I aku o Hiku: \u201cUa ike pono mai nei au\ni ka haule ana o kuu pua maanei.\u201d \u201cAole maua i ike i kau pua,\u201d pela mai\no Kawelu. Wahi a Hiku: \u201cIna no wau i kahea aku i ka inoa o ka\u2019u pua, e\no mai no.\u201d \u201cO i ana,\u201d pela mai o Kawelu. \u201cPua-ne, Pua-ne.\u201d \u201cO.\u201d \u201cA aia\nhoi paha la, ua huna olua i kuu pua.\u201d Kahea mai o Kawelu ia Hiku:\n\u201cKiina mai ko pua.\u201d Ia Hiku i kii ai i ka pua, lalau mai la o Kawelu a\nhuki aku la ma ka lima. A komo o Hiku i loko o ka hale, kipaku o Kawelu\ni ke kahu e hele i waho, a hele ke kahu, ia wa laua i umeume ai i na\nkaula maawe a ka manao, he hana io. Noho iho la laua i loko o ka hale i\nke ao a me ka po, a hala elima la ia laua, ma keia mau la a laua i noho\nai, ua pololi o Hiku i ka ai, no ka mea, ala ae la no o Kawelu, hele e\nai, me ka olelo ole ia Hiku. I ke ono o ka la, hele o Kawelu e ai, ia\nwa i hoi ai o Hiku i kona wahi i uka o Kaumalumalu.\n\nMa keia hoi ana o Hiku, hele o Kawelu e ai a hoi mai, i nana aku ka\nhana aole o Hiku o loko o ka hale, huli ae la ia a nana i uka, e pii\nana o Hiku i Puukuakahi. Hahai aku la o Kawelu mahope i ke kane, e\nkahea ana e hoi mai, hoole mai o Hiku: \u201cAole au e hoi aku, no ka mea,\nua pololi au i kou hale, o hoi.\u201d A hiki o Kawelu i Puukuakahi, a\nPuukuakolu o Hiku, pela laua i pii ai a hiki o Hiku i Puukuaumi, hiki o\nKawelu i Puukuaiwa. Kahea o Hiku i ka maile, ke ie, ka ohia, ka\nnahelehele. Ia wa, hihi o mua a paa ke alanui, aohe alanui e hiki aku\nai o Kawelu, a ua pau ka pa-u a me ke kapa, ka ili i ka poholehole. Ia\nwa kau aku o Kawelu i kona aloha ia Hiku, penei:\n\n\n Pii ana Hiku i ke kualono,\n E ka lala e kau kolo nei,\n Ua keekeehia e ka ua,\n Ua helelei ka pua i lalo,\n Ka pua malau a Kanaloa,\n Homai ana kekahi pua e kui ae i ko\u2019u lei,\n Ka pua i walea ai maua;\n Ua walea oe e Hiku i ka ipo kuahine.\n\n\nUwe iho la o Kawelu me na waimaka e helelei ana, a hopu iho la i ka upe\na ka ae la, kau hou aku la ia:\n\n\n Noho ana Kawelu i Hanakaumalu,\n Noho ana Kawelu i Hanakaumalu,\n Aheahe koolau wahine o lalo,\n Kui ana i ka pua o ke kou\n Ko\u2019u hoa, ua lilo i hiiku i hiialo,\n No lalo ka hoi oe e ke hoa.\n\n\nMa keia mele hope a Kawelu, ua pau kona manao uhai ia Hiku, eia ka mea\ni holo i kona manao, o ka hoi a kaawe, a iho i lalo me Milu e noho ai,\ne like me ka lalani hope o ke mele ana.\n\nHoi aku la o Hiku a hiki i na makua, noho iho la me ke aloha i ka liula\nkoili o Kona, oia o Kawelu, e manao ana a pau kona huhu hoi me Kawelu.\n\nHoi aku la o Kawelu a hiki i ka hale, olelo aku la i na mea a pau: \u201cE\nhiamoe ana au, mai hoala oukou i kuu hiamoe; mai komo mai kekahi ma\nko\u2019u wahi moe; mai hoohalulu, na\u2019u no wau e ala ae.\u201d Ma keia moe ana o\nKawelu, ua kaawe oia a make iho la. A hala ka la a me ka po, nauki loa\nna mea a pau i ka moe loa o Kawelu, kii aku la wehe i ka puka, i nana\naku ka hana, e lewalewa mai ana ke elelo, ua make loa.\n\nUwe iho la lakou me ka kanikau i na la he nui; makena iho la na\nmakaainana o Kona ia Kawelu, a hala ia, pii na kanaka i laau hale e\nwaiho ai ke kino kupapau o Kawelu. Ma keia pii ana, hiki loa aku la\nkekahi kanaka ma kahi a na makua o Hiku e noho ana, ninau mai la: \u201cE\npii ana oe i hea?\u201d \u201cI pii mai nei makou i laau hale no ke \u2019lii wahine o\nmakou ua make.\u201d \u201cOwai ka inoa?\u201d \u201cO Kawelu.\u201d\n\nHoi aku la ua kanaka ala, ala mai o Hiku a ninau mai i na makua: \u201cEa!\nHeaha ka oukou olelo ma waho nei me ke kanaka?\u201d \u201cUa make o Kawelu, o ia\nkona kumu i pii mai nei i laau hale e waiho ai ke kino kupapau. Oia ka\nolelo a ua kanaka ala.\u201d\n\nA lohe o Hiku, uwe iho la ia me ka waimaka, no ke aloha ia Kawelu. Ia\nwa, ninau aku la o Hiku i na makua, no ka pono o ke kii ana ia Kawelu.\nOlelo mai na makua: \u201cE hele oe a ke kahuna olelo aku.\u201d Hele aku la o\nHiku a hiki i ke kahuna, hai aku la i na mea a pau loa e pili ana no\nKawelu. I mai ke kahuna: \u201cE imi oe i kowali a nui, alaila, holo a ka\nmoana, hookuu iho i lalo, no ka mea, ua lilo ko wahine ia Milu; malama\no lealea na akua a pau i ke kowali, alaila loaa o Kawelu, a e hamo hoi\noe ia oe i ke kukui pilau.\u201d\n\nHana aku la o Hiku e like me na olelo a ke kahuna. Holo aku la me na\nwaa a ka moana, hookuu i na kowali i lalo a pau loa, a o Hiku hoi ma\nkekahi kowali, lele ana i lalo, olelo aku o Hiku i ka poe o luna o na\nwaa: \u201cIna i umeume au i ke kowali, alaila huki oukou.\u201d Iho aku la o\nHiku me na kowali a hiki i lalo, lele ana, ike mai la na mea a pau loa\ni ka lele o Hiku, lealea mai la; e noho ana o Kawelu me Milu. Kahea mai\nla na mea a pau loa: \u201cKahi akua pilau, kahi akua pilau.\u201d Aka, ua\nmakemake loa na mea a pau i ka lele o Hiku i ke kowali, a me kona\nolioli mele ana, penei:\n\n\n Ko\u2019u kowali,\n Kamaliilii kowali ole,\n Haule iho i lalo papaakea ka okole.\n\n\nMa keia mau hana a Hiku, kau mai la na mea a pau i ke kowali a me Milu\nkekahi, a lele aku la, a koe o Kawelu aohe ona kowali e lele ai. Kahea\naku o Hiku: \u201cEia ko kaua kowali e lele ai.\u201d Hoole mai o Kawelu: \u201cAole\nau e lele me oe, he pilau oe.\u201d I aku Hiku: \u201cPale ae no hoi paha wau i\nkahi kapa, a kau iho no hoi oe maluna o\u2019u.\u201d Ma keia olelo a Hiku, lele\nmai la o Kawelu a kau pu me Hiku i luna o ke kowali hookahi a lele aku\nla. A nanea o Kawelu i ka lele o ke kowali, ia wa umeume o Hiku i ke\nkowali, alaila huki o luna, a kokoke i luna loa, puliki o Hiku ia\nKawelu a paa, a puka loa laua i luna a kau i na waa, a hoi aku la i ka\nhale.\n\nA hiki i kahi i waiho ai ke kino kupapau o Kawelu, hoo aku la o Hiku i\nka uhane o Kawelu ma na wawae, komo aku la a na kuli, hoi hou, no ka\nmakau i ka pilau o ke kino. Pela o Hiku i hana ai a hala he mau la,\nkomo ka uhane a loko o ke kino, a ka umauma, a ka puu, o o moa ae la o\nKawelu.\n\nMahope o laila, puholoholo iho la a ola ae la o Kawelu, a hoi no e like\nme mamua, a noho iho la laua he kane a he wahine.\n\n\n\n\n\n\n\n\nLEGEND OF KAHALAOPUNA.\n\n\nManoa in Oahu is the land in which Kahalaopuna was born; and Kahoiwai\nis the place on which the house stood. Kauakuahine [180] was the father\nand Kahoiamano was the mother. Kahalaopuna was a young and beautiful\ngirl, a virgin; she was good to look upon and was a favorite with her\npeople. Some time before, her parents had promised her to Kauhi, a man\nof note who was at this time living with Kakuhihewa, the king of Oahu.\nKauhi belonged to Koolau and he lived at a place called Alele.\n\nWhen Kauhi heard that the parents of Kahalaopuna had given their\nconsent to their engagement, he began to collect and to send her all\nmanner of good things. After the lapse of certain ten-day periods\n(anahulu) he, however, found something against her, and it came about\nin this way. Some people who were desirous of seeing Kahalaopuna put to\ndeath, while on their way from Manoa to Koolau, upon meeting Kauhi made\nup a slanderous story [181] against her in the following manner: \u201cHow\nstrange indeed was the behavior of your intended wife, Kahalaopuna! She\nwent dancing two nights now, and on each night had a separate lover.\u201d\nWhen Kauhi heard this from these men, he said to himself: \u201cI shall\nindeed kill her for she has taken all the good things from my lord\nwhich I gave her. She has now gone and defiled herself.\u201d\n\nKauhi then came up to Manoa and found Kahalaopuna, and asked her to go\nwith him to Pohakea, a place above Ewa lying close to the Kaala\nmountain. While on their way, she meditated within herself as to the\nprobable cause of this journey. In going they took the upper road where\npeople seldom passed, passing along Pauoa [182] and Waolani, [183] then\nalong upper Kalihi and so on to Manana, [184] where they spent the\nnight. In all this traveling the hands of Kahalaopuna were bound with a\ncord by Kauhi and consequently her skirt (pa-u) became unfastened and\ntrailed on behind, she being unable to fasten it properly as her hands\nwere bound.\n\nOn the next day they resumed their way until they came to Pohakea,\n[185] then on up to a large lehua [186] tree, where Kauhi called\nKahalaopuna to come near to him. Thinking that the call boded no evil\nshe went up to him, but no. As she stood in front of Kauhi, he said:\n\u201cLie down.\u201d Kahalaopuna obeyed. Kauhi again said: \u201cI am going to kill\nyou for you have taken the property of my lord, which I gave you, and\nhave allowed yourself to be defiled.\u201d Kahalaopuna answered: \u201cMy\nhusband, for you are indeed my husband, I am not defiled; you must not\nkill me.\u201d [187] Kauhi then broke off a lehua branch and struck\nKahalaopuna with it; two and three times he struck her, when\nKahalaopuna chanted the following lines:\n\n\n My husband from the uplands of Kahoiwai,\n From the uplands where the creeping trees grow,\n My husband from Kahaimano, alas!\n Like unto a shark is your jealousy of me,\n Quickly returning to bite at me,\n My great love for you is, however, broken, alas!\n\n\nKauhi again said to her: \u201cYou shall not live, for you have allowed\nyourself to be defiled by another.\u201d Kahalaopuna answered: \u201cI am not\ndefiled, and I cannot see any reason why you should beat me thus.\u201d\nAgain Kauhi beat her until she was almost dead, when Kahalaopuna again\nchanted:\n\n\n My husband from the rising dust of Kawiliwili,\n From the sunny plain of Mahinauli.\n The dark spot on the skin reminds me of you.\n Alas! I am anxiously waiting for the heavy rains,\n And the wind from the front of Pokiikaua,\n My husband in the twilight of Mana\n Who accuses me unjustly.\n I stood and gazed there,\n Ready to weep\n As the tears gathered in my eyes.\n Alas! Alas, my dear companion!\n\n\nAt this Kauhi again prepared to strike her with the stick to kill her.\nIn her last faint cry she said: \u201cMy love to you. Let me kiss you, my\nhusband, ere I depart from this life. Tell our parents of my love for\nthem.\u201d Kauhi then said: \u201cWhy do you give your orders when you are thus\nabout to die? I shall kill you.\u201d With that he struck her with the stick\nand killed her. Kauhi then dragged the dead body and laid it under the\nlehua tree, covered it over with leaves and ferns, fixed it so that it\ncould not be seen and returned to his home. The spirit of Kahalaopuna\nflew to the top of the lehua tree and called out in a chant:\n\n\n O ye vast company that is passing by,\n Go ye to my parents\n And tell them that Kahalaopuna is dead;\n For she lies in the uplands of Pohakea,\n Beneath the lehua tree.\n\n\nKahalaopuna saw the company of people as they were passing along the\nroad, which was the reason why she chanted. At the close of the chant\nthe people stood and listened, uncertain whether it was the voice of\npeople, the wind, or the squeak caused by the rubbing together of\ntrees.\n\nAfter a while Kahalaopuna chanted a second time, which made the people\nknow that it was the spirit of a dead person; so they continued on\ntheir way until they arrived at Manoa, where they informed the parents\nof Kahalaopuna of what they had heard. Upon hearing this the parents\narose and went to the place where their daughter had been killed. When\nthey arrived at Pohakea, they looked for the lehua tree where the body\nwas hidden. At last they found it and they took up the body and with it\nthey returned to Manoa, where they worked over it until she was\nrestored to life and assumed her former self. [188]\n\nThe news of this restoration of Kahalaopuna to life was carried to\nKoolau and to the hearing of Kauhi, who came up to see for himself, to\npay her a visit and to beg to be loved again; but Kahalaopuna would not\nlisten to him. This is the nature of this legend.\n\n\n\n\n\n\n\n\nHE KAAO NO KAHALAOPUNA.\n\n\nO Manoa ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o\nKauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine\nopiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he\npuupaa hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a\nna Kauhi, he kanaka koikoi e noho ana me Kakuhihewa, ke \u2019lii o Oahu\nnei. No Koolau o Kauhi, no Alele.\n\nI ka lohe ana o Kauhi he wahine o Kahalaopuna nana, malama mai la ia i\nna mea a pau loa no Kahalaopuna, a hala he mau anahulu, alaila, loaa ka\nhewa. Imihala kekahi poe ia Kahalaopuna i mea e make ai. Hele aku la\nlakou mai Manoa aku a Koolau, a loaa o Kauhi, olelo aku la me ka epa:\n\u201cKupanaha ko wahine o Kahalaopuna, alua po i ka hula, alua no hoi po me\nke kane hou.\u201d A lohe o Kauhi i keia mau olelo epa a kela mau kanaka,\nolelo iho o Kauhi: \u201cMake ia wahine ia\u2019u; ua pau ka waiwai a ko\u2019u haku\niaia, eia ka no hai e wahi kona mai.\u201d\n\nPii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e\nhele i Pohakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko\nlaua hele ana, noonoo iho la o Kahalaopuna i ke kumu o keia hele ana.\nMa keia hele ana o laua, ma ka uka pili kanaka ole, ma uka o Pauoa a me\nWaolani, malaila, a ma uka o Kalihi, pela ko laua hele ana a Manana moe\nlaua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i ke\nkaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele\nai, no ka lima ole e hana iho ai.\n\nA ao ae, hele aku la laua a hiki i Pohakea, pii aku la laua a hiki\nmalalo o kekahi kumu lehua, kahea mai o Kauhi ia Kahalaopuna: \u201cEa! E\nKahalaopuna, hele mai maanei.\u201d E manao ana o Kahalaopuna i keia kahea a\nKauhi he pono la, aole ka! A hiki o Kahalaopuna, olelo o Kauhi: \u201cMoe\naku.\u201d Moe o Kahalaopuna, olelo iho o Kauhi: \u201cMake oe ia\u2019u, no ka mea,\nua pau ka waiwai a ko\u2019u haku ia oe, eia ka! na hai oe e wahi a naha,\naole hoi oe i naha ia\u2019u.\u201d Olelo mai o Kahalaopuna: \u201cE ke kane, e moe\nmai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai\npepehi oe ia\u2019u.\u201d Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a\nuhau aku la ia Kahalaopuna, elua, ekolu hahau ana, pane mai o\nKahalaopuna ma ke oli penei:\n\n\n Kuu kane mai ka uka o Kahoiwai,\n Mai ka uka laau hihi i ka nahele,\n Kuu kane o Kahaiamano e! Auwe!\n Me he mano la no ka lili ia\u2019u,\n Ka hoi koke mai no nanahu ia\u2019u\n O kuu nui aloha, ua hai iho nei e! Auwe!\n\n\nI aku o Kauhi: \u201cAole oe e ola ia\u2019u, no ka mea, ua naha kou mai ia hai.\u201d\nI aku o Kahalaopuna: \u201cE moe mai oe e ke kane a i naha ka mai, pono hoi\nkau pepehi ana.\u201d Lele hou o Kauhi pepehi, a kokoke e make loa o\nKahalaopuna, ia wa kau hou mai o Kahalaopuna i ke oli:\n\n\n Kuu kane mai ka ea a Kawiliwili,\n Mai ke kula la i Mahinauli.\n Ka uli o ka ili manao i ke hoa.\n Auwe! E manao aku ana au o ka naulu,\n O ka makani i ke alo o Pokiikaua,\n Kuu kane liula i Mana e!\n A kukui au a ka hewahewa.\n Ku wau nana i laila,\n Ha nana ana wau e uwe,\n Haloi, haloi, kuu waimaka,\n Auwe! Auwe kuu hoa e!\n\n\nIa wa, lele mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o\nKahalaopuna: \u201cAloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai\naku oe i na makua o kaua i kuu aloha.\u201d Olelo iho o Kauhi: \u201cKa! Waiho ka\nkau kauoha ia\u2019u a mainoino oe, make oe ia\u2019u.\u201d Ia hahau ana a Kauhi i ka\nlaau, make loa o Kahalaopuna. Alako aku la o Kauhi a malalo o ke kumu\nlehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a nalo, hoi\naku la i kauhale.\n\nLele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai\nla:\n\n\n E kela huakai nui e hele ae la,\n E hele oukou a i o\u2019u makua\n E hai aku oukou ua make o Kahalaopuna;\n Aia la i ka uka o Pohakea,\n I ke kumu lehua la o lalo iho.\n\n\nUa ike o Kahalaopuna i ka huakai e hele ana ma ke alanui, nolaila, kana\noli ana, a pau ke oli ana a Kahalaopuna, ku iho la ka huakai e hoolohe,\ni keia leo, he kanaka paha, he makani paha, he uwi laau paha.\n\nElua oli ana a Kahalaopuna, maopopo ia lakou, he uhane ua make,\nnolaila, hele mai lakou a hiki ma Manoa. Olelo aku la i na makua, e\nlike me ke oli a Kahalaopuna, a lohe na makua, hele mai la. A hiki\nlakou i Pohakea, a ke kumu lehua i waiho ai o Kahalaopuna, huai ae la,\na hoi mai la i Manoa, hana ia iho la a ola, a like me mamua.\n\nKui aku la ka lohe ia Kauhi ma Koolau, i ke ola o Kahalaopuna a hele\nmai la e nana, e ike, e aloha, aole o Kahalaopuna maliu aku, pela ke\nano o keia kaao ana.\n\n\n\n\n\n\n\n\nLEGEND OF UWEUWELEKEHAU.\n\n\nKu was the father and Hina was the mother of Uweuwelekehau, and Wailua,\nKauai, was the land [of their birth]. Olopana was the first-born, then\nKu came next, and the last of the family was Hina, [189] a girl. They\nlived in Wailua as chiefs and rulers of Kauai. After a while Olopana\nbecame displeased with Ku, so Ku set out and journeyed to Piihonua,\nHilo, Hawaii, where he made his home. In this journey Hina, the sister,\nfollowed Ku, as she was much attached to him, and thus left Olopana in\nKauai by himself.\n\nAfter they arrived at Hilo, Ku in accordance with the old custom took\nHina to be his wife, [190] as he was of too high a rank to take any\nother woman to wife; and they became the king and queen of Hilo. Their\nbathing place was at the pool called Waianuenue. In course of time Hina\nconceived and gave birth to a male child, who was called Uweuwelekehau.\nAt the birth of the child a great storm swept over the land; the\nthunder roared, the earth was shaken by a great earthquake, the\nlightning flashed, the rivers and streams were overflowed, the wind\nblew and the rain came down in torrents. [191]\n\nAfter Uweuwelekehau was grown up into manhood it was seen that he was\nvery handsome and pleasant to look upon. He was always accompanied by\nhis two gods, Kane and Kanaloa. His bringing up was surrounded by many\nrestrictions; his house was sacred, people not being allowed to pass\nnear it upon pain of certain death.\n\nIn the meantime Olopana lived on in Kauai, and he too in course of time\nwas blessed with a child, a girl, who was called Luukia. Upon hearing\nthat Hina had given birth to a male child, Olopana made oath that his\ndaughter should marry no one except Uweuwelekehau. Olopana then\ncommanded the people of Kauai that Uweuwelekehau when he comes shall\ncome in a red canoe, having red sails, red paddles, accompanied by\nlarge and small men in large and small canoes. When they see such a man\ncome with these different things, [192] then it is the sign of the\ngreat chief.\n\nOne day near the month of October while Ku and Hina were living in\ntheir home, they were possessed with the desire to go up the Wailuku\nriver for oopu and shrimps. In this expedition they took all their\nservants along with them leaving Uweuwelekehau alone with his\nattendants. After his parents had departed on their way up the stream\nUweuwelekehau set out for the Kalopulepule river to sail his canoe. As\nhe was in the river a small cloud appeared from the sea and came on up\ntill it stood directly above the Wailuku stream when it came down in\nthe form of rain, flooding the whole country and causing the stream to\nflow in a rush to the ocean, carrying Uweuwelekehau along in its flood.\nThis carrying away of Uweuwelekehau by the flood was caused by Kane and\nKanaloa. After he was thus carried out to sea some one went up and\ninformed Ku of the matter and he and his company returned home and a\nsearch was made, but the boy could not be found. The parents then\nmourned for the boy.\n\nWhile in the sea Uweuwelekehau was changed into a fish through the\npower of Kane and Kanaloa, and by them taken to Kauai and left in a\ncrevice in the rocks near the shore where the fish of Luukia was\ngenerally caught by her attendant, Papioholoholokahakai. The fish into\nwhich Uweuwelekehau was changed was of the kind called moa, [193] a\nshort stubby fish.\n\nEarly the next morning when Luukia awoke from her sleep she told her\nattendant, Papioholoholokahakai, to go down and catch her some fish for\nbreakfast, as there was none ready for her morning meal.\nPapioholoholokahakai took up his net and proceeded to the beach. After\nthree casts of his net he found that he had caught nothing. Thinking\nthat his charge would get angry with him he again made another attempt,\nwhen to his delight he caught a small stubby fish, and upon closer\ninspection he saw that it was a good fish. He then took the fish and\nplaced it into a calabash with some water and proceeded home. When he\narrived in the presence of Luukia, he handed her the calabash which\ncontained the fish. Luukia looked at the fish and was made glad by the\nshape of the fish and took and gave it to her servants with the order\nthat it be given good care.\n\nAfter the lapse of one day, on the second day, while Luukia and her\nattendants were asleep, the fish transformed itself into a human being,\nthrough the power of Kane and Kanaloa. When Luukia and her attendants\nwoke up they saw a handsome young man coming to them and immediately\nLuukia fell in love with him, for he was indeed very comely and\npleasant to look upon. Luukia called Uweuwelekehau to come closer,\nwhereupon they came together, though they did not know each other, for\nKane and Kanaloa disapproved of their living together at this time.\n\nWhile they were living in this way, Olopana heard that Luukia was\nliving with a husband; so he became very angry because of the promise\nhe had made, that Luukia should have no one else but Uweuwelekehau for\nher husband [not knowing that this very person was the man of his\nchoice]. Olopana then gathered all the people of Kauai and ordered them\nto come before him to hear what he had to say about Luukia and her\nlover, and to see for themselves who he was. As soon as the people came\ntogether in his presence, he asked Luukia: \u201cWhich would you rather\nhave, the husband or your father?\u201d \u201cI will take my husband,\u201d said\nLuukia. Olopana then ordered his chief officer: \u201cTake off everything\nfrom Luukia and leave her naked; also take off everything from her\nhusband except his malo.\u201d Olopana thought they were deserving of this\nill treatment because his daughter had disobeyed him. Olopana then told\nthe people of the whole of Kauai not to take these two into their homes\nnor give them food or clothing. He also commanded that they go to Mana\nand live, a place of spirits; no human beings lived there.\n\nLuukia and Uweuwelekehau therefore left Wailua and journeyed to the\nland to which they were commanded to go and live. When they reached the\nplains of Lihue, Luukia began to weep and to show signs of complaint\nagainst her father for forcing her to go naked. When Uweuwelekehau saw\nthis he said: \u201cDon\u2019t weep; have patience until we reach that hill,\nwhere you will find a pa-u.\u201d When they arrived at the hill, they found\nseveral pa-u and all manner of kapas, which furnished them with all\ntheir wants and thus covered their nakedness. After they left the place\nLuukia again began weeping because she was hungry. Her husband then\nsaid to her: \u201cHave a little patience until we reach that hill, Kahoaea,\nwhere we will find food and meat.\u201d Upon arriving at the hill they found\nfood and meat which they ate until they were satisfied. From this place\nthey continued on their way until they came to Mana, where they made\ntheir home.\n\nMana, as has been said, was the land where the spirits lived; no human\nbeings lived there; no food of any description grew in the place; the\nonly things that grew in the place were wild shrubs and weeds. It was\nalso a place avoided by people, lest they be destroyed by the spirits,\nand it was for these reasons that Luukia and her husband were sent\nhere.\n\nDuring the night, as they slept, a house was built over them, food was\nprovided, animals were brought to the place and all their needs were\nsupplied them. When they woke up the next morning Luukia was surprised\nto see these different things. The two lived on in peace in the place\nfrom this time on.\n\nWhen the fishermen who were out in their canoes saw the light burning\nthey came ashore and were entertained by Uweuwelekehau, food and meat\nwere given them as well as kapas and other things. Through his great\nkindness he stole the hearts of these people who came to Mana, causing\nmany of them to come and live there, and through their labor turned the\nwaste land into a rich and comfortable place. By this time these doings\nwere reported to Olopana who was still at Wailua. In order therefore to\nsee these things for himself and also to make up with his daughter and\nson-in-law, for news had also come to him that this person was\nUweuwelekehau himself, because the latter had informed his wife and the\npeople in Mana as to his identity, Olopana set out for Mana, with the\npurpose not only to make up, but to make his son-in-law and daughter\nthe king and queen of Kauai.\n\nThe news of Uweuwelekehau being alive and in Kauai was not by any means\nconfined to that island alone, but it was also carried to Hawaii and to\nKu and Hina. They therefore came to Kauai with their servants, in large\nand small canoes, having red sails, red cords, red paddles, red seats,\nred bailing cups and red men, and with everything needed for the\nvoyage.\n\nWhen the people from Hawaii arrived they were met by a great host of\npeople at Mana and great festivities were had. That night for the first\ntime were the two covered by the same kapa, for Kane and Kanaloa were\npleased to remove the kapu placed over their charge.\n\nUweuwelekehau and Luukia were at this time declared the king and queen\nof Kauai. Among their first acts to commemorate their great fortune\nwere the planting of the grove of coconut trees at Kaunalewa and the\nbuilding of the temple of Lolomauna.\n\nThis is the end of this legend. [194]\n\n\n\n\n\n\n\n\nHE KAAO NO UWEUWELEKEHAU.\n\n\nO Ku ka makuakane, o Hina ka makuahine o Uweuwelekehau, o Wailua i\nKauai, ka aina. O Olopana ka mua, o Ku, kona muli, o Hina ko laua hope,\nhe wahine o Hina, noho lakou i Wailua he mau alii no Kauai. A mahope,\nhuhu o Olopana ia Ku, nolaila, hele o Ku a noho ma Piihonua i Hilo,\nHawaii. Ma keia hele ana o Ku, ua hahai ko laua pokii wahine o Hina, ia\nia, no ke aloha, a haalele ia Olopana ma Kauai.\n\nMoe iho la laua ma ke ano moepio, a noho iho la he kane a he wahine,\nlilo ae la laua he mau alii no Hilo, o ko laua wai auau o Waianuenue.\nMa keia noho ana o laua, loaa o Uweuwelekehau; a i kona wa i hanau ai,\nkui ka hekili, nei ke olai, olapa ka uwila, kahe ka wai, hele ka ua\nkoko me ka makani.\n\nA nui o Uweuwelekehau, he maikai kona kino a me ka helehelena ke nana\naku, a mea ia pu no kona mau akua elua, o Kane a me Kanaloa. Ua kapu\nloa kona noho ana, a me kona hale e noho ai, aohe kanaka maalo ma\nlaila, ina ike ia kekahi mea, alaila, o ka make kona hope ponoi.\n\nA ia Olopana hoi e noho ana ma Kauai, ua hanau kana o Luukia, he\nkaikamahine, a ua hoohiki ia na Uweuwelekehau e moe, a oia ke kane, no\nkona lohe ana ua hanau o Hina he heiki kane. Eia ka Olopana olelo i mua\no Kauai a puni: \u201cAole e nalo ka hiki o Uweuwelekehau e hele mai ana he\nwaa ula, he pea ula, he hoe ula, he kanaka nui, he kanaka iki, he waa\nnui, he waa iki, oia ka hele a ke \u2019lii.\u201d\n\nNoho iho la o Ku ma me Hina, a kokoke i ka malama o Ikuwa pii i ke pani\nwai oopu, opae, i uka o ke kahawai o Wailuku. Ia lakou i pii ai me na\nkanaka a pau loa, koe o Uweuwelekehau me kona kahu, hele aku la o\nUweuwelekehau ma ka muliwai o Kalopulepule e hooholoholo waa ai. Aia\nhoi ma ka moana mai, he wahi ao e pii mai ana, o ka hele no ia a kau\npono i uka o Wailuku, o ka ua iho la no ia, a kahe mai la ka wai, a\nloaa o Uweuwelekehau, lilo i ka moana. Na Kane laua o Kanaloa keia lilo\no Uweuwelekehau i ka wai, ma keia lilo ana, pii aku la kekahi a olelo\nia Ku ma, a hoi mai la e uwe ana me ka imi, aohe loaa.\n\nI loko o ke kai, ua hoolilo ia o Uweuwelekehau i ia, e Kane a me\nKanaloa, lawe ia aku la a Kauai, loko o ke kaheka kai, kahi e lawaia ia\nai ka ia a Luukia, e Papioholoholokahakai, kona kahu ponoi. O kela ia o\nka moa, he ia opu keke ke nana iho, oia ke kino ia o Uweuwelekehau.\n\nMoe o Luukia i ka po a ao ae, i aku i ke kahu ia Papioholoholokahakai:\n\u201cE iho oe e kuu ia na kakou no ka aina kakahiaka, aohe ia a kakou e ai\nai.\u201d Iho aku la o Papioholoholokahakai me ka upena a hiki, lawaia iho\nla; aohe ia. Ekolu hana ana pela, aohe loaa iki o ka ia; manao iho la o\nhuhu ia mai e ke \u2019lii, hele hou aku la kaee, hei ae la ua wahi ia\nopukeke nei, i nana iho ka hana, he wahi ia maikai o ke kino. Lawe ae\nla ia a loko o ka ipu me ka wai, a hoi aku la a hiki imua o Luukia,\nhaawi aku la keia i ka ipu me kahi ia, nana iho la o Luukia a makemake,\nlawe ae la i ka ia nana, a kauoha aku la i ke kiai e malama. Hookahi la\ni hala o ka noho ana, a i kekahi la ae, hiamoe o Luukia a me ke kahu,\noili ae la ka ia a lilo i kanaka, mamuli o ka mana o Kane laua o\nKanaloa. A ala ae la o Luukia a me ke kahu, ia wa, hele mai la o\nUweuwelekehau me ke kino maoli; ma ka nana aku o Luukia i ke kino, ua\nkomo kona manao no ka maikai o ke kino a me ka nani ke nana aku.\nNolaila, kahea aku o Luukia ia Uweuwelekehau, e hele mai a kokoke; ia\nwa ua hui laua, aka, aole nae he moe kino, no ka mea, ua paa i ka mana\no Kane a me Kanaloa.\n\nIa laua e noho ana ma ia ano, lohe aku la o Olopana, ua loaa ke kane a\nLuukia, aole hoi o kana kane i makemake ai o Uweuwelekehau, nolaila,\nhouluulu ia o Kauai a puni e hele mai ma kahi o Olopana e nana ai ia\nLuukia a me Uweuwelekehau. A akoakoa mai la na mea a pau loa i mua o\nOlopana, ninau aku la o Olopana ia Luukia: \u201cO ke kane o ka makua mahea\noe?\u201d \u201cMa ke kane au,\u201d wahi a Luukia; i aku o Olopana i kona ilamuku, e\nlawe ae oe i ko Luukia mau pono a pau loa, a waiho olohelohe iho ke\nkino, pela ke kane, a koe ka malo. Ma keia hoomainoino ana a Olopana,\nia Luukia a me Uweuwelekehau, ua hookuu ia laua me ke olohelohe o na\nkino. Ua papa o Olopana ia Kauai a puni, aohe mea e hookipa ia laua, i\nka ai, i ke kapa. A ua kipaku o Olopana ia laua e hoi i Mana e noho ai,\nhe moku akua ia, aohe mea noho ilaila.\n\nNolaila, hele aku la o Luukia me Uweuwelekehau, mai Wailua aku a hiki i\nke kula o Lihue, uwe iho la o Luukia me ke kaniuhu, no ka hele wale o\nke kino aohe kapa. I aku o Uweuwelekehau: \u201cMai uwe oe, e hoomanawanui a\nkela puu, aia i laila ka pa-u.\u201d A hiki laua, e ahu ana ka pa-u a me ke\nkapa, i laila, pau ka hemahema i ke kapa a me ka pa-u. Uwe hou o Luukia\no ka pololi; olelo aku ke kane: \u201cE hoomanawanui a kela puu (oia o\nKahoaea) aia i laila ka ai a me ka ia.\u201d A hiki laua i laila, e ahu ana\nka ai a me ka ia; ai iho la laua a maona, hele aku la laua a hiki i\nMana, noho iho la.\n\nNo Mana. He aina akua o Mana, aohe kanaka o ia aina, he aina ai ole,\naohe mea ulu, he aina nahelehele, he aina mehameha; nolaila, makau na\nkanaka ia aina o pau i ka ai ia e ke akua, a nolaila o Luukia me ke\nkane i kiola ia ai i laila.\n\nI ka po, moe iho la laua, ia wa, ku ana ka hale, ka ai, na holoholona,\nna mea a pau loa, a ao ae, nana iho la o Luukia i keia mau mea.\n\nPela laua i noho ai i Mana, o ka poe hoi e holo ana ma ka waa ike mai\nla i ke ahi e a ana i uka, pae mai la, hookipa o Uweuwelekehau i ka ai\na me ka ia, ke kapa, pela kona ume ana i ka naau o na mea a pau loa e\nholo aku ana i Mana. A lilo iho la ia aina i aina kanaka, a me ka\nwaiwai, kui aku la ka lono a lohe o Olopana i Wailua, holo mai la o\nOlopana e ike ia Luukia a me Uweuwelekehau. No ka mea, ua hai o\nUweuwelekehau i kona moolelo ia Luukia a me na kanaka, a ua hai no hoi\ni kona inoa ponoi, o ia o Uweuwelekehau. Ma keia lohe ana o Olopana, o\nkana keiki no keia kane a Luukia o ia kona kumu i hele ai e ike, a e\nhoolilo i alii no Kauai.\n\nKui aku la ka lohe i Hawaii a lohe o Ku me Hina, a holo mai la, he waa\nnui, he waa iki, ke kanaka nui, he kanaka iki, he waa ula, he pea ula,\nhe kaula ula, he hoe ula, he noho ana ula, he ka ula, he kanaka ula, a\nme na mea a pau loa.\n\nAkoakoa na mea a pau ma Mana, ia wa, akahi no a launa kino o\nUweuwelekehau me Luukia, no ka mea, ua kapu ia Kane a me Kanaloa.\n\nA lilo ae la laua he mau alii no Kauai, ma ko laua noho ana i laila i\nkanu ia ai ka niu o Kaunalewa, a me ka heiau o Lolomauna a pela ka hope\no keia kaao ana.\n\n\n\n\n\n\n\n\nLEGEND OF KALAEPUNI AND KALAEHINA.\n\n\nCHAPTER I.\n\nRELATING TO KALAEPUNI.\n\n\nKalanipo and Kamaelekapu were the father and mother of Kalaepuni and\nKalaehina. Kalaepuni was the elder and Kalaehina was the younger. They\nwere born and raised in Holualoa, Kona, during the reign of\nKeawenuiaumi, king of Hawaii. Regarding Kalaepuni: he was a very\nmischievous boy and one who was without fear. At the age of six he was\nable to whip all his playmates and his strength developed from that\ntime on until he reached the age of twenty years, at which time\nKalaepuni became famous [195] over the whole of Hawaii for his great\nstrength. At twenty he determined to kill all the young chiefs of\nHawaii, [196] those who were of very high blood as well as those of low\nblood, both big and small, even the mere sucklings. In his plan to kill\nall the chiefs he did not intend to kill Keawenuiaumi, because, as he\nreasoned, Keawenuiaumi was already well on in years. But Keawenuiaumi\n[197] was afraid of Kalaepuni and he made his plans to escape and to\nget out from the presence of Kalaepuni.\n\nShortly after the events narrated above, Kalaepuni went out fishing\nwith some of Keawenuiaumi\u2019s fishermen to the fishing grounds outside of\nKalahiki; they went out shark fishing. After some of the bait was\nthrown out the sharks began to gather under the canoe, when the baited\nhooks were let down and several sharks were caught and hauled into the\ncanoe. While Keawenuiaumi\u2019s men were hauling the sharks up, Kalaepuni\njumped out amongst the sharks that were gathered under the canoe and\nbegan to fight them, [198] killing them all. After killing all the\nsharks, Kalaepuni began boasting, saying: \u201cHenceforth I shall use my\nhands as hooks for catching sharks and shall make all sharks as dust in\nmy hands.\u201d\n\nAfter they had been fishing for some time they returned and landed\ntheir canoe at Honaunau where a large kou tree was standing. This was a\nvery large tree requiring three men to span its girth. Kalaepuni,\nhowever, took hold of the tree and pulled it up by the roots [199] as\nthough it was but a blade of grass, so resistless was it. After pulling\nup the tree he again boasted, saying: \u201cI am going to turn my hands into\nan axe for the cutting down of trees for canoes in Hilo.\u201d\n\nBecause of these feats of great strength shown by Kalaepuni before the\nking, Keawenuiaumi became more and more afraid of him and he went and\nhid himself in a place back of the Hualalai mountain, between Maunaloa\nand the Kona mountain. The place after this became famous because it\nwas here that Keawenuiaumi lived in hiding, near the Ahu-a-Umi [200] as\ncan be seen to this day, lying back of the Kona mountain and in the\neastern part of that district.\n\nBefore Keawenuiaumi went off to hide himself, he left word with one of\nhis servants, Maunaloa by name, as follows: \u201cI am now on my way. If\nKalaepuni comes while you are here, tell him that I am dead.\u201d [201] The\nservant consented to do this. Keawenuiaumi then departed on his way to\nthe place mentioned above. After the departure of Keawenuiaumi,\nKalaepuni arrived at the house and asked Maunaloa as to the whereabouts\nof the king. Maunaloa answered that the king was dead. Kalaepuni then\ntook charge of the whole island of Hawaii and he reigned as king in\nplace of Keawenuiaumi.\n\nWhile Keawenuiaumi was in the mountain he one day said to his high\npriest, [202] Mokupane: \u201cYou must invoke the gods for the death of\nKalaepuni that I may again reign as king of the whole of Hawaii.\u201d Soon\nafter this request of the king was made, Mokupane the priest sent two\nforties of men to Kahoolawe on canoes to dig a well [203] ten fathoms\nin depth and to place large rocks around the mouth of the well. The\nname of the land where they were to dig the well is known as Keanapou\nand it is there to this day. After the well was dug and the rocks put\nin place, an old man and his wife were placed in charge of it; they\nwere fisher folks.\n\nWhen the two forties of men were ready to return to Hawaii, Mokupane\nthe priest instructed the old couple, saying: \u201cIf a very large man with\nlocks of hair that are as long as a bunch of olona [204] should come\nwhile you two are here, that is the man for whom this well has been\nprepared and here he must die. When he comes give him all your fish so\nthat after he shall have eaten the fish he will be very thirsty. When\nhe asks of you for some water don\u2019t give him any, but direct him to\nthis well.\u201d After these instructions were imparted by the priest, he\nand the men returned to Hawaii, where the priest began to invoke of the\ngods for the death of Kalaepuni.\n\nSoon after Mokupane began on his prayers it was reported all over\nHawaii that great schools of sharks were being seen daily at Kauhola\noff the coast of Kohala. When this was reported to Kalaepuni he at once\nentertained a strong desire to go to Kauhola and have some sport with\nthe sharks, as it was his chief delight to kill them.\n\nAfter Kalaepuni had arrived at Kohala and set foot at Kauhola he saw a\nlarge number of people gathered at the place looking at the sharks.\nWhen Kalaepuni saw them he jumped in and began to fight the sharks,\nkilling a good many of them. While Kalaepuni was busily engaged in his\nfight with the sharks he did not notice how he was being carried away\nfrom land by a strong current into the channel of Alanuihaha. [205]\nAfter being in the sea for three nights and three days he landed at\nKeanapou [206] in Kahoolawe. When he reached the shore he looked about\nhim and saw a small house, near by, to which he then went. Upon arrival\nat the place he looked and saw an aged couple who greeted him, which\ngreeting he returned. The old people then asked him: \u201cDid you come from\nthe sea?\u201d \u201cYes,\u201d said Kalaepuni. \u201cI have been three days and nights in\nthe sea before I landed here.\u201d Kalaepuni then asked the old people:\n\u201cHave you any food?\u201d The old people said: \u201cNo, there is no food in this\nplace. The only food that you can get in this place is what is brought\nhere in canoes. When any one comes from Honuaula [207] or\nUkumehame,[207] then we get food. The only food that grows here is the\nkupala.\u201d [208]\n\nKalaepuni then looked up and saw a shelf with some fish being put out\nto be dried and asked: \u201cWho owns that fish?\u201d \u201cWe do,\u201d answered the old\npeople. Kalaepuni then asked them: \u201cMay I have some fish?\u201d The old\npeople then gave him all the fish and Kalaepuni began to eat them until\nhe had finished the whole lot. Kalaepuni then asked: \u201cIs this all the\nfish you have?\u201d The old people said: \u201cWe have two calabashes of pickled\nones left.\u201d Kalaepuni then took the fish from the two calabashes and\ndevoured them all. After this Kalaepuni became very thirsty and so\nasked of the old people for some water. The aged couple then said: \u201cWe\nhave no water. The only water we have here is the salt water. Fresh\nwater can only be had after a rain storm; but salt water is our only\nwater; it is in a well.\u201d After this Kalaepuni went and climbed down the\nwell to take a drink.\n\nWhile Kalaepuni was drinking the water in the well, the old people\nbegan to roll down the rocks that were around the mouth of the well.\nAfter the back of Kalaepuni was covered with rocks he would move and\nthe rocks would roll off; but the two kept on rolling the rocks until\nthe well was almost filled up, without killing Kalaepuni. In all this\nKalaepuni still kept on drinking and as the water was covered over with\nthe rocks he could get but very little.\n\nWhen Kalaepuni saw that the two were bent on killing him he called out:\n\u201cI am going to kill you two.\u201d He then began to turn and twist out of\nthe rocks until he had freed himself. When the old people saw that they\nwould get killed if Kalaepuni could get to the top, the old man ran\naway. When the old woman saw this she called out: \u201cAre you going to run\naway? Is it not best to continue the fight until the enemy is killed?\nDo you suppose that you could save yourself by running? You will get\nkilled if you run and you will get killed if you stay, for with this\ngreat strength none will ever escape.\u201d With all this the old man kept\non running and he never once turned back. The old woman, however, kept\non rolling down the rocks till one happened to strike Kalaepuni on the\nhead killing him.\n\n\n\n\n\n\nCHAPTER II.\n\nRELATING TO KALAEHINA.\n\n\nWe can see in the above story that Kalaepuni must have been a very\nbrave and fearless man and also that he was very powerful. In this\nchapter we will speak of his younger brother Kalaehina.\n\nBefore the death of Kalaepuni at Keanapou, on Kahoolawe, and while he\nwas still king of Hawaii in place of Keawenuiaumi, he ordered the\npeople from one end of Kona to the other to go with Kalaehina and haul\ndown canoes at Kapua, a place in South Kona next to Kau. In this\nexpedition Kalaehina was placed in charge. There were as many canoes as\nthere were minor districts in Kona. When they arrived at the place\nwhere the canoes were lying, there were six of them, there being six\nminor districts in Kona, Kalaehina then said to the people: \u201cYe\nservants of my older brother, Kalaepuni, hear me: the district that\nwill get its canoe down to the shore first, its people shall be the\nfavorites of Kalaepuni.\u201d\n\nUpon hearing this the people of the respective districts then began to\nhaul the canoes until they came to a cliff about six yards high at a\nplace called Nawaahookui [209] where all six canoes got stuck fast, not\none being able to get down to the beach. Therefore the people left the\ncanoes where they were and returned to Kalaepuni. When Kalaepuni saw\nthe people he asked: \u201cWhere are the canoes?\u201d Kalaehina replied: \u201cWe\nhauled them until we could not get them past a certain place by a cliff\nand we have left them there all stuck fast.\u201d When Kalaepuni heard this\nhe became very angry at his younger brother and said to him: \u201cDid I not\nput you over all the men? Why did you not make them carry out my\norders? You must therefore go and haul them down by yourself. The rest\nof the people shall not go to assist you, and if you will not be able\nto get the canoes down you shall be a sacrifice for the temple.\u201d\n\nWhen Kalaehina heard the command given him by his older brother he was\nmuch frightened, for he believed that he was unable to get the canoes\ndown. He, however, began to study the matter and all that night and the\nnext day he spent in making plans as to how to overcome this most\ndifficult matter. After at last hitting on a plan he went up to the\nplace where the canoes were lying, took a look at them and proceeded to\nKau. When he arrived in Kau he deceived the people, saying: \u201cYe people\nof Kau, the king, Kalaepuni has given me orders to tell you to go and\nhaul the canoes down to the beach.\u201d When the people heard this they all\nstarted for Kapua. Upon arriving at the place, the people lifted up the\ncanoes, carried them to a place from where they could be dragged to the\nbeach and placed in the sea; five of them were then paddled to Keauhou,\nwhere Kalaepuni was stopping, while Kalaehina followed behind with the\nother canoe on his back, coming by the upper road to Kainaliu. When\nKalaepuni saw this he praised his younger brother for being so strong.\n\nWhen the day of celebration of Kalaepuni arrived the king displayed his\nbrother\u2019s strength in the presence of all the people. Kalaehina took up\none of the six canoes and threw it into the sea as though it was a\nspear, without much effort. A few days after this Kalaehina saw the\nking\u2019s chief steward chopping firewood, he picked up a stick of wood\nand struck it with his head, breaking the stick into small bits, thus\nmaking the hard ohia appear as nothing.\n\nWhen Kalaepuni saw how strong Kalaehina, his brother, was, he said: \u201cMy\nyounger brother, we are indeed fortunate because of our great strength.\nI have become king of Hawaii through my great strength, now I think it\nwell of you to go to Maui and kill all the offspring of the chiefs of\nthat island so that you can reign [210] in place of Kamalalawalu.\u201d\nKalaehina agreed to this request of his brother. At the close of the\nkapu days set apart for the sacrifices of the temple in Hawaii he set\nsail for Maui.\n\nWhen Kalaehina arrived at Hana, Maui, the people at the time were\nengaged in games of strength and skill of the king of Maui,\nKamalalawalu, at the hill of Kauwiki. Great crowds of people were\ngathered and the kapu sticks separating the king\u2019s palace from the\npeople were put up. When Kalaehina saw them, he took them down [211]\nand boldly entered into the place reserved for the king. When\nKamalalawalu the king saw these doings of Kalaehina he ordered the\npeople to jump on Kalaehina and kill him. As the people were about to\nplace their hands on him, he swept them off their feet as though they\nwere but ants, killing a large number of them. [212] At sight of this\ngreat strength, Kamalalawalu was so afraid that he escaped to a pool of\nwater at Waianapanapa [213] which lies in Honokolani, Hana, and this\npool of water is there to this day.\n\nKalaehina then became the king [214] of Maui and he reigned in the\nplace of Kamalalawalu. This fact was reported from Hawaii to Niihau and\nhis great strength and succession as king of Maui was the one topic of\nconversation.\n\n\n\n\n\n\n\n\nKAAO NO KALAEPUNI A ME KALAEHINA.\n\n\nMOKUNA I.\n\nNO KALAEPUNI.\n\n\nO Kalanipo ka makuakane, o Kamaelekapu ka wahine, o Kalaepuni ka mua o\nKalaehina ka muli, a o Holualoa i Kona, Hawaii, ka aina; o Keawenuiaumi\nke \u2019lii o Hawaii ia wa e noho ana. No Kalaepuni. He keiki kolohe loa ia\na me ka makau ole, eono ona mau makahiki, hoomaka oia e pepehi i kona\npoe hoa paani; mai laila ka pii ana o kona ikaika a hiki i ka iwakalua\no kona mau makahiki. Lilo ae la o Kalaepuni i mea kaulana ma Hawaii a\npuni, manao iho la ia e pepehi i na keiki alii a pau loa o Hawaii, mai\nka mea nunui a ka mea liilii loa, a ka mea e omo ana i ka waiu. A o\nKeawenuiaumi hoi, aole ona manao e pepehi, no ka mea ua kokoke mai kona\nwa elemakule; nolaila, waiho wale kona manao ia Keawenuiaumi. Aka, ua\nkomo ka makau o Keawenuiaumi ia Kalaepuni, a manao iho la e mahuka mai\nna maka aku o Kalaepuni.\n\nMahope o laila, holo aku la o Kalaepuni me na lawaia a Keawenuiaumi, ma\nwaho ae o Kalahiki, he kupalupalu mano ka lakou lawaia. A makaukau na\nmano a pau loa malalo o na waa o lakou, huki na lawaia a Keawenuiaumi i\nka mano i luna o na waa, lele iho la o Kalaepuni i waena o na mano, a\npepehi iho la i na mano i laka mai ma ke kupalu ana, a lanakila o\nKalaepuni maluna o na mano a pau loa. Alaila, olelo iho o Kalaepuni i\nkana olelo kaena penei: \u201cMa keia hope aku, e hoolilo ana wau i o\u2019u mau\nlima i makau kihele mano! A e hoolilo au i na mano a pau, i lehu i loko\no kuu poho lima.\u201d\n\nA pau ka lawaia ana, hoi aku la lakou a pae ka waa ma Honaunau, e ku\nana he kumu kou nui i laila, o ka nui o ua kou la, ekolu kanaka e apo\nme na lima, alaila, puni kona kino. Lalau iho la o Kalaepuni i ke kumu\nkou a huhuki ae la, ua like me ka mauu opala ia ia, ka maunu a uaua ole\nke huhuki ae. Alaila, waiho iho la ia i kana olelo kaena, penei: \u201cE\nhoolilo ana au i o\u2019u mau lima i ko\u2019i kua waa no Hilo.\u201d\n\nA no keia mau mea a Kalaepuni i hoike ai imua o ke \u2019lii, o\nKeawenuiaumi, makau iho la o Keawenuiaumi, a mahuka aku la a noho ma ke\nkua o ka mauna o Hualalai, ma waena o Maunaloa a me ka mauna o Kona. Ua\nkaulana ia wahi i noho ia e Keawenuiaumi, o ia o Ahu-a-Umi a hiki i\nkeia la, e waiho la ma ka mauna o Kona, ma ka Hikina o Kona.\n\nMamua ae o ka mahuka ana o Keawenuiaumi, waiho iho la ia i kana olelo i\nkekahi kauwa ana, ia Maunaloa: \u201cEia wau ke hele nei, i noho oe a i hiki\nmai o Kalaepuni, olelo aku oe, ua make au.\u201d Ae aku la ke kauwa, hele\naku la o Keawenuiaumi a noho i kahi i olelo mua ia maluna ae nei. A\nhele o Keawenuiaumi, hiki o Kalaepuni a ka hale, ninau ia Maunaloa,\nolelo mai o Maunaloa: \u201cUa make.\u201d Alaila, lawe ae la o Kalaepuni ia\nHawaii i loko o kona lima, a lilo iho la ko Keawenuiaumi noho ana alii\nia ia.\n\nIa Keawenuiaumi e noho ana i ka mauna, olelo aku la ia i kana kahuna,\nia Mokupane: \u201cE anaana oe ia Kalaepuni a make, i lilo hou au i alii no\nHawaii a puni.\u201d Mahope o keia olelo a ke \u2019lii i ke kahuna, hoouna aku\nla o Mokupane i elua kanaha kanaka i Kahoolawe, maluna o na waa, e kohi\ni punawai, he umi anana ka hohonu, a e hoopuni o luna i na pohaku nunui\nloa. O ka aina i kohi ia ai ka punawai, o Keanapou i Kahoolawe, aia no\nke waiho la a hiki i keia la, hoonoho ia iho la, he elemakule me kana\nwahine i ua punawai nei, he mau lawaia laua.\n\nA makaukau ka hoi o na kanaha kanaka elua i Hawaii, olelo aku o\nMokupane, ke kahuna i na elemakule: \u201cE i noho olua a i hiki mai he\nkanaka nui, ua aki ia ka lauoho, ua like ka loihi me ka pu o ke olona,\nalaila, o ke kanaka ia nona keia punawai, a maanei oia e make ai. A\nhiki mai i o olua nei, haawi aku olua i ka ia a pau loa ia ia, nana ia\ne ai a make i ka wai, a i noi mai ia olua i wai, mai haawi olua i ka\nwai, kuhikuhi aku olua i ka wai i ka luawai nei la.\u201d Mahope o keia\nolelo ana a ke kahuna, hoi aku la lakou a hiki i Hawaii, ia wa, hoomaka\no Mokupane i kana pule anaana no Kalaepuni.\n\nMahope o keia pule ana a Mokupane, ua kui ae la ke kaulana o ke ku ana\no ka mano ma Kauhola i Kohala, ma na wahi o Hawaii a puni, a lohe o\nKalaepuni, kupu ae la kona manao, e hele e lealea me ka mano ma\nKauhola, no ka mea, ua olelo ia, o kana puni ka hakaka me ka mano.\n\nA hiki ia i Kohala, a hehi i luna o Kauhola, e paapu ana na kanaka i\nlaila, e nana ana i ka mano, ia wa, lele o Kalaepuni i lalo a hakaka me\nka mano, nui na mano i make ia ia, ma keia hakaka ana. No ka nanea loa\no Kalaepuni i ka hakaka me ka mano, ua ike ole ia i ke ko a ke au i\nAlenuihaha, ekolu po, ekolu ao, i ka moana, pae i Keanapou i Kahoolawe,\nnana aku la ia, he wahi hale e ku ana, hele aku la ia a hiki ilaila.\nNana aku la o Kalaepuni, he elemakule a he luahine e noho ana, aloha\nmai la laua, aloha aku la o Kalaepuni, ninau mai laua: \u201cMa ka moana mai\nnei oe?\u201d Ae aku o Kalaepuni: \u201cAe, ekolu po, ekolu ao, hiki mai la au\nianei.\u201d \u201cI aku o Kalaepuni, aohe ai a olua?\u201d Hoole mai laua: \u201cAohe ai o\nkeia wahi, aia koonei ai i ka ihu o ka waa, ina e holo mai ka waa mai\nHonuaula mai, a mai Ukumehame mai, alaila, ola keia wahi. He ai no\nkoonei, o ka ai kamaaiana no, o ke kupala.\u201d\n\nAlawa ae la o Kalaepuni i luna, a ike i na haka ia e kaulai ana, ninau\naku la: \u201cNa wai kela ia?\u201d \u201cNa maua no,\u201d wahi a na elemakule. Nonoi aku\nla o Kalaepuni ia laua: \u201cNa\u2019u kekahi ia.\u201d Ae mai la laua, noke aku ana\no Kalaepuni i ka ai i ka ia, a pau ia ia. Ninau hou o Kalaepuni: \u201cPau\nmai la no ka ia?\u201d I aku laua nei: \u201cElua ipu ia maka i koe, ua liu i ka\npaakai.\u201d Lalau aku la no o Kalaepuni, a noke aku la a pau ia mau ipu\nia. Ia wa, makewai o Kalaepuni, nonoi aku i wai i na elemakule, hoole\nmai na elemakule: \u201cAohe o maua wai, hookahi no wai o keia wahi, o ka\nwai kai. A o ka wai maoli, aia a ua ka ua naulu, alaila, loaa koonei\nwai maoli, a o ka wai kai, oia koonei wai mau, i eli ia i loko o ka\nlua.\u201d Mahope o keia kamailio ana, hele aku la Kalaepuni a iho i lalo o\nka punawai i eli ia ai, e inu wai.\n\nA inu o Kalaepuni i ka wai i lalo o ka lua, olokaa aku la na elemakule\ni ka pohaku nui, a paa ke kua o Kalaepuni, oni ae la no lele ka pohaku,\nolokaa no laua nei i ka pohaku a kokoke e piha ka lua, owala ae la no o\nKalaepuni lele liilii ka pohaku. Ma keia olokaa ana i ka pohaku, aole i\nmake o Kalaepuni, aole i paa i na pohaku, aka, aole ia i kena i ka wai\nno ka paa e o ka wai i na pohaku.\n\nMa keia hana a na elemakule ia Kalaepuni, olelo aku o Kalaepuni: \u201cE\nmake ana olua ia\u2019u.\u201d Oni ae la o Kalaepuni mai loko ae o na pohaku\npaakiki, a hemo ae la, ike na elemakule, e make ana laua ia Kalaepuni\nke pii ae i luna, nolaila, holo aku la ka elemakule kane. Kahea aku ka\nwahine: \u201cO ka holo ka kau, kai no o ka hoomanawanui ae a make ka enemi,\nalaila, pono, a holo aku oe pakele, e holo no, a e make no, e noho no a\ne make no, o ka ikaika auanei keia e pakele ai ke holo aku.\u201d Ma keia\nolelo a ka wahine, aohe hoolohe mai o ke kane, o ka holo loa, aohe\nmaliu mai i ka olelo a ka wahine, aka, hoomanawanui no ka wahine i ke\nkiola ana i ka pohaku, pa iho la ka lae o Kalaepuni i ka pohaku, a make\niho la.\n\n\n\n\n\n\nMOKUNA II.\n\nNO KALAEHINA.\n\n\nUa maopopo ia kakou ma ka nana ana i ko Kalaepuni kaao, he kanaka koa\nloa ia a me ka makau ole, he kanaka ikaika loa, a ma keia kaao ana, no\nkona muli iho, oia o Kalaehina. Mamua ae o ka make ana o Kalaepuni ma\nKeanapou, i Kahoolawe, ia Kalaepuni e noho ana ma ko Keawenuiaumi noho\nana alii, o Hawaii. Kena aku la o Kalaepuni i na kanaka, mai kela pea a\nkeia pea o Kona, e hele me Kalaehina i ke kauo waa ma Kapua, aia ia\nwahi ma Kona Hema, e pili ana me Kau. Ma keia hele ana, ua hoonoho ia o\nKalaehina i luna nui maluna o na mea a pau loa, e like me ka nui o na\nwaa a me na okana o Kona. A hiki lakou i kahi o na waa e waiho ana,\neono waa, eono okana, olelo aku o Kalaehina i kana olelo kuahaua: \u201cE na\nmakaainana o kuu kaikuaana, o Kalaepuni, e hoolohe mai oukou, o ka\nokana e hiki e ana kana waa i kai, alaila, e lilo ia mau kanaka i\npunahele na Kalaepuni.\u201d\n\nKauo aku la ka okana mua i ka lakou waa, a hiki ma kekahi kipapali, o\nNawaahookui ka inoa, eono iwilei kona kiekie, pela no ka hana a pau na\nwaa eono, aohe waa i hiki loa i kai. Nolaila, haalele lakou i na waa, a\nhoi aku la a hiki i mua o Kalaepuni, ninau mai la o Kalaepuni: \u201cAuhea\nna waa?\u201d Olelo aku o Kalaehina: \u201cUa kauo mai nei makou a kahi i haalele\naku nei, he wahi kipapali, aia i laila kahi i ili ai na waa a eono.\u201d A\nlohe o Kalaepuni, huhu loa iho la ia i kona kaikaina, olelo aku la:\n\u201cAole anei au i hoonoho aku ia oe i luna maluna o na kanaka a pau, a no\nke aha la oe i hooponopono ole ai e like me ka\u2019u olelo ia oe? Nolaila,\no oe hookahi ke pii e kauo mai i na waa, o na kanaka a pau e noho lakou\naole make pii, a i hiki ole na waa ia oe, alaila, kau ia oe i kanaka no\nka heiau.\u201d\n\nA lohe o Kalaehina i keia mau olelo a kona kaikuaana, makau loa iho la\nia, i ka hiki ole o na waa ia ia, noonoo iho la ia mai ka po a ao, mai\nke ao a po, hele aku la ia a kahi o na waa i waiho ai, nana iho la a\nhaalele, hele aku la ia a hiki i Kau. Malaila o Kalaehina i olelo ai me\nka hoopunipuni, penei kana mau olelo i ko Kau poe: \u201cE na kanaka o Kau\nnei, i kauoha mai nei ke \u2019lii, o Kalaepuni ia\u2019u, e olelo aku ia oukou,\ne hele e kauo i na waa.\u201d A lohe na kanaka i keia olelo a Kalaehina, ia\nmanawa, akoakoa koke mai lakou a kahi o na waa i kau ai, oia o Kapua.\nHapai ae la na kanaka i na waa a kahi kupono e kauo ai, a lana i loko o\nke kai. Hoe ia aku la elima waa ma ka moana, a hiki i Keauhou, kahi a\nKalaepuni e noho ana, hookahi waa mahope me Kalaehina. O ia waa i koe\nmahope, auamo ae la o Kalaehina a hele mai la mauka a hiki i Kainaliu,\nauamo aku la o Kalaehina a hiki imua o Kalaepuni kona kaikuaana, mahalo\niho la o Kalaepuni i kona kaikaina no ka ikaika loa i ke amo waa.\n\nA hiki mai ka la hookahakaha o ke \u2019lii o Kalaepuni, ia la i hoike ai o\nKalaehina i kona ikaika i mua o na mea a pau loa. Lalau iho la ia\nhookahi waa o na waa eono i kauo ia mai ai, a pahee aku la i loko o ke\nkai, me he ihe la, a me he mea ole la ia ia. Nana aku la o Kalaehina i\nna aipuupuu a ke \u2019lii, e kaka wahie ana, lalau iho la ia hookahi pauku\nwahie, a hahau iho la i kona poo, a okaoka liilii loa, lilo iho la ka\npaa o ka ohia i mea ole.\n\nNo keia ikaika o Kalaehina, olelo mai o Kalaepuni: \u201cE kuu kaikaina,\npomaikai kaua, i ko kaua ikaika nui. Lilo ae nei au i alii no Hawaii\nnei ma kuu ikaika, e aho e holo oe i Maui e luku i na pua alii o laila,\na e noho alii ma ko Kamalalawalu wahi.\u201d Ae aku o Kalaehina i ka olelo a\nkona kaikuaana, a Kalaepuni, noho iho la ia a hala na la kapu heiau o\nHawaii, a hala ia, holo aku la ia i Maui.\n\nA hiki o Kalaehina ma Hana i Maui, ia wa, he aha mokomoko ka ke \u2019lii o\nMaui, a Kamalalawalu ma ka puu o Kauiki, e akoakoa ana na kanaka he\nlehulehu, me ka puloulou kapu o ke \u2019lii, ae aku la o Kalaehina maluna o\nia kapu, lalau iho la i ka puloulou, a lilo i mea ole i loko o kona mau\nlima. A ike o Kamalalawalu ke \u2019lii i keia mau hana a Kalaehina, kena ae\nla ia i ka lehulehu, e lele maluna o Kalaehina a pepehi. A makaukau ka\nlima o ka lehulehu e pepehi ia Kalaehina, ia wa o Kalaehina i pulumi ai\nme kona mau lima i na kanaka, e like me na naonao liilii loa, e kuolo\nia ana, pela ka hana ana o Kalaehina ia lakou. Ma keia hana a\nKalaehina, ua makau o Kamalalawalu, a mahuka aku la a noho ma ka\npunawai o Waianapanapa, aia ia wahi ma Honokolani ma Hana a hiki i keia\nla.\n\nLilo ae la o Kalaehina i alii no Maui, ma ko Kamalalawalu noho alii\nana, kui aku la keia kaulana mai Hawaii a Niihau, i ka ikaika o\nKalaehina a me kona noho alii ana no Maui ma kahi o Kamalalawalu.\n\n\n\n\n\n\n\n\nLEGEND OF KAPAKOHANA.\n\n\nKapakohana was the strongest man on Kauai [215] and because of his\ngreat strength he, too, was reigning in place of Ola, [216] the great\nking of that island. When rumors of the great strength of Kalaehina\nreached him he became very anxious to meet Kalaehina. After making his\npreparations he set sail from Kauai and first landed on Oahu; from Oahu\nhe set sail for Maui, landing at Honuaula, where he left his canoe and\nwalked to Kipahulu. That night he slept at a house where he was\nbefriended.\n\nThe people of the place asked him: \u201cWhere are you going and where are\nyou from?\u201d He replied: \u201cI am from Kauai and am on a journey of sight\nseeing. I am going to Hana and from there I will make a complete\ncircuit of the island of Maui. After that I shall return to Kauai.\u201d The\npeople then said: \u201cWhat a great pity that such a good looking man [217]\nlike you should be killed by our ill-tempered king Kalaehina. You had\nbetter return home.\u201d Kapakohana said: \u201cWill he then get angry with a\nperson who goes quietly along the highway?\u201d \u201cYes, he will get angry. He\nis the most violent tempered man and is also very powerful. He has\ndestroyed most all the chiefs and warriors on the island and he pays\nhomage to no one. Our king, Kamalalawalu, has escaped for fear of him.\u201d\nKapakohana then questioned them further: \u201cWhat has he done to show that\nhe is powerful?\u201d \u201cHere, he can pull up large trees by the roots, and he\nchops his firewood with his head when the stewards act slow. On the\nking\u2019s labor days the people are not allowed [218] to talk for they all\nfear him. That\u2019s it that you may know.\u201d Kapakohana then replied: \u201cHe is\nnot so very strong then, seeing that his main strength is only in the\npulling up of trees. With a few blows from my fists he will run away.\u201d\nThe people with whom he was staying said: \u201cYou will not have any chance\nagainst him for he is very strong.\u201d Kapakohana remarked: \u201cI would be\npleased to meet him in combat if he will say so.\u201d\n\nThat night Kapakohana spent with his friends. On the next day he\nproceeded on his way and arrived at Kaiwiopele in Hana. In this journey\nthe people with whom he had spent the night accompanied him, [219] for\nthey were anxious to see the combat.\n\nWhen Kapakohana arrived in the presence of Kalaehina, Kalaehina looked\nup and saw a man standing before him. He then called out in a loud\nvoice: \u201cI will tear you up! [220] I will tear you up!\u201d When Kalaehina\nwas making this threat, the people took pity on Kapakohana, for they\nwere sure that he would be killed. Kapakohana, however, fearlessly held\nhis ground. When he saw the people working and not a word could be\nheard from them, he knew that what he had heard was indeed true.\nKalaehina then prepared himself to grapple with Kapakohana. When\nKapakohana saw that Kalaehina was about to take hold of him he called\nout to the people to stop their work.\n\nKalaehina then grabbed hold of Kapakohana and held him. Kapakohana also\nreached out and held Kalaehina fast, this being Kapakohana\u2019s favorite\nmethod [of fighting]. The two then began to wrestle; first one would be\non top and then the other would be on top. This was kept up until\nKapakohana was almost exhausted. While they were wrestling, Kapakohana\nwas at the same time studying how he could overcome his opponent; at\nlast he hit upon a plan, and that was to push his opponent to the cliff\nof Kaihalulu, at the sea shore, near to Kapueokahi in Hana. [221] When\nthey were directly on the cliff, Kapakohana made one last effort and\nthey both rolled over the cliff and fell into the sea, both going\nunder. After a while Kapakohana came up with the dead body of\nKalaehina. Kapakohana then proceeded to cut out the lower jaw of\nKalaehina and showed it to the people who were gathered at the beach.\nWhen they saw the jaw [222] of Kalaehina, they knew then that he was\nindeed dead.\n\nAfter the death of Kalaehina, Kamalalawalu again became the king of\nMaui and took upon himself his former powers. The people of Hana urged\nupon Kapakohana that he remain with them as their chief and that he\nrule over them in place of Kalaehina; but he refused. [223]\n\nA few days after the death of Kalaehina, Kapakohana returned by way of\nHonuaula to the place where his canoe was moored, boarded it and he set\nout for Molokai landing at the Kalaau point, where he spent the night.\nEarly the next day he again set out and landed at Ulukou in Waikiki;\nfrom this place he continued on his way and by night of the same day he\nlanded at Pokai, in Waianae. On the next morning he again set out and\nby dusk he entered the mouth of the Wailua river, in Kauai, where he\nlanded.\n\nThat night while he and his people were getting ready for their evening\nmeal the robber [224] cannibal of Hanakapiai arrived; he was on his way\nto kill and devour the people of Wailua. When Kapakohana saw the\nhairless cannibal he said: \u201cWhat do you want coming here? Do you not\nknow that I am the strongest fighting man on Kauai? Why are you not\nafraid of coming to this place?\u201d The robber answered: \u201cI don\u2019t know who\nyou are, nor your strength. I did not come here to hear you talk. I\ncame here on a different errand.\u201d Kapakohana then asked him: \u201cWhat is\nyour errand?\u201d The hairless cannibal answered: \u201cTo eat you up first and\nthen chew your bones until they are as fine as dust.\u201d Kapakohana then\nsaid: \u201cI am ready for you then.\u201d Kapakohana then grabbed hold of the\nrobber around the body and held him fast, but this was nothing to the\ncannibal. They then began to wrestle until Kapakohana was held by the\ncannibal and was so exhausted that he began to grow faint. Kapakohana,\nrealizing that he would get killed if they were to keep on with the\nfight, [225] asked of the cannibal that they become friends and to come\nand go to visit each other and partake of cooked taro. [226]\n\nAt this request the hairless cannibal of Hanakapiai agreed to be\nfriends and allowed Kapakohana to get up and to cease the combat.\nThinking that Kapakohana was honest in his intentions the robber\ncannibal became careless at nights and grew less watchful. One night\nwhile he was fast asleep, Kapakohana and two forties of his men came\nand surrounded the house of the cannibal with nets and ropes and\nprepared to catch him.\n\nWhile the men were engaged in their work, the cannibal rose and sat up,\nfor he was disturbed by the sound of the voices of the men outside of\nthe house. He then looked out and saw the people setting their nets; he\nthen studied a plan as to the best means of getting out. Instead of\ntrying to get out by the doorway he climbed up to the roof and tore\nopen the top of the house and made his escape by taking hold of a\nbranch of the kukui tree which grew close to the house. There he sat\nand listened to the talk and the orders that were being given by\nKapakohana, to make ready and set the house on fire so as to kill the\nhairless cannibal. When he heard this, he said to himself: \u201cI am going\nto kill you all and eat you up, from the smallest to the largest of\nyou.\u201d He then jumped down from the tree and crawled up to the men and\nbegan killing and eating them. He kept this up until he came up to\nKapakohana. When Kapakohana saw the cannibal he jumped at him and held\nhim by the throat. The fight was continued from the rest of that night\nand all the next day until just as the sun was sinking in the sea the\ncannibal was at last made fast and held to the ground. Kapakohana then\nreached out for his war club and struck the cannibal in the temple a\ncouple of times, depriving him of the further enjoyment of the heat of\nthe sun, thus killing him. [227]\n\nKapakohana then took out the eyes [228] of the cannibal to be used as\nbait for shark fishing. He next stripped the bones clean [229] and used\nthem for a place to hang up his calabashes. The rest of the body was\nthen carried to the temple and placed on the altar as a sacrifice. Thus\nwas the cannibal killed by Kapakohana.\n\n\n\n\n\n\n\n\nKAAO NO KAPAKOHANA.\n\n\nOia ko Kauai kanaka ikaika loa, a oia ke noho ana ma ko Ola wahi, ko\nKauai alii nui. A lohe oia i ko Kalaehina ikaika, makemake iho la oia e\nholo mai e hakaka me Kalaehina. Holo mai la ia mai Kauai mai a pae ma\nOahu, mai Oahu mai a pae ma Honuaula i Maui, kau na waa i laila, hele\naku la mauka a hiki i Kipahulu, ahiahi iho la, moe malaila, i kau hale\nkamaaina.\n\nNinau mai la kamaaina: \u201cMahea kau wahi hele? A mai hea mai nei oe.\u201d\nOlelo aku keia: \u201cMai Kauai mai nei au, e hele ana i ka makaikai a hiki\ni Hana a puni o Maui nei, alaila, hoi ia Kauai.\u201d I mai na kamaaina:\n\u201cMinamina wale ko kanaka maikai, i ka make i ke \u2019lii huhu o makou, ia\nKalaehina, e aho e hoi oe.\u201d I aku o Kapakohana: \u201cHe huhu no ka ia i ka\nmea hele malie ma ke alanui.\u201d \u201cAe, he huhu no, he oi kela o ke kanaka\nhuhu a me ka ikaika, ua noke ia na \u2019lii a me na koa, aohe puko momona\nia ia, a ua mahuka ke \u2019lii o makou, o Kamalalawalu a holo, no ka\nmakau.\u201d Ninau aku o Kapakohana: \u201cHeaha na hoailona ikaika ona a oukou i\nike ai?\u201d \u201cEia, e hiki ia ia e huhuki i na laau nunui e ulu ana, a e\nhiki ia ia e kaka i kana wahie ma kona poo (me he koi la ka oi), ke\nlohi ke kaka ana o na aipuupuu. Ina he la koele, aohe pane leo, aohe\nwalaau, nolaila kau ka weli i na kanaka a pau nona, oia la i lohe oe.\u201d\nI aku o Kapakohana: \u201cAohe hoi ha he ikaika, he ikaika huhuki laau wale\niho la no, ehia auanei au puupuu holo ia.\u201d I mai na kamaaina: \u201cAole oe\ne pakele, he ikaika auanei kela a kana mai.\u201d Olelo aku o Kapakohana i\nna kamaaina: \u201cIna e aa mai ia ia\u2019u e hakaka maua, lealea loa au.\u201d\n\nMoe iho la lakou a ao ia po, hele aku la o Kapakohana a hiki ma\nKaiwiopele i Hana, ma keia hele ana o Kapakohana, hahai pu aku la na\nkamaaina o kona hale i moe ai, e ike i ko laua hakaka ana.\n\nA hiki o Kapakohana i mua o Kalaehina, nana mai la o Kalaehina a ike he\nkanaka e hoea aku ana i mua ona. Kahea mai la o Kalaehina, me ka leo\nnui: \u201cE nahae auanei! E nahae auanei!\u201d Ia manawa a Kalaehina i kahea\nai, ke aloha nei ka lehulehu ia Kapakohana i ka make ia Kalaehina. A\nhiki o Kapakohana i mua o ke alo o Kalaehina a me na kanaka mahiai,\nnana aku la ia, aohe pane leo, aohe walaau, no ka mea, ua kau o\nKalaehina i ke kanawai, no ka walaau. Ia wa, makaukau o Kalaehina e\nhopu ia Kapakohana, a ike o Kapakohana ia anehenehe o Kalaehina, e hopu\nia ia, kahea aku la ia i na kanaka koele, ua oki ke koele.\n\nIa manawa, lele mai la o Kalaehina a hopu ia Kapakohana, paa iho la, e\npuliki aku ana o Kapakohana ia Kalaehina paa loa, no ka mea, o ia ka\nKapakohana mea makaukau loa. Ia manawa hakoko laua me ka ikaika loa,\nmaluna, malalo, malalo, maluna, a aneane e pau ke aho o Kapakohana. I\nloko o ko laua wa e hakoko ana, noonoo iho la o Kapakohana, hookahi mea\npono ia ia, e hooke ia Kalaehina, i ka pali kahakai o Kaihalulu e\nkokoke la i Kapueokahi ma Hana. A kupono laua maluna pono o ka pali o\nKaihalulu, lele pu aku la laua a elua i ka pali, a nalo i loko o ke\nkai, a mahope, ea mai la o Kapakohana, ua make o Kalaehina. Lawe pu mai\nla o Kapakohana i ke a auwae o Kalaehina a hoike ae la i na kanaka o\nuka, maopopo iho la, ua make o Kalaehina.\n\nMahope o ka make ana o Kalaehina, lilo ae la o Kamalalawalu i alii no\nMaui, e like me kona ano mamua. O na kanaka o Hana, kaohi mai la lakou\nia Kapakohana e noho i alii no lakou, e like me Kalaehina, hoole aku o\nKapakohana.\n\nAlaila, hoi aku la o Kapakohana, a loaa na waa ona ma Honuaula e kau\nana, ee aku la ia a holo i ka moana, a pae ma Molokai, i ka lae o\nKalaau, moe a ao ae, holo a pae mai ma Waikiki i Ulukou. Ia po a kau i\nPokai ma Waianae, moe a kupono ka la, holo aku la a molehulehu, komo ma\nWailua i Kauai, a pae aku la i uka.\n\nIa lakou e makaukau ana e paina, hiki ana ka olohe aikanaka o\nHanakapiai, e hele ana e ai i kanaka o Wailua. A ike o Kapakohana i ka\nolohe, olelo aku la ia: \u201cEa, heaha kau o onei o ka hele ana mai, aole\noe i ike, owau ko Kauai nei kanaka ikaika i ka hakaka, a heaha kou mea\ni makau ole ai i ka hele maanei?\u201d Olelo mai ka olohe: \u201cAole au i ike ia\noe, a me kou ikaika aole hoi au i hele mai e hoolohe i kau olelo, he\nhana okoa ko\u2019u mea i hiki mai ai ianei.\u201d Ninau aku o Kapakohana: \u201cHeaha\nia hana au?\u201d Wahi a ka olohe: \u201cO kuu ai aku ia ia oe a pau, o kuu nau\naku i ko iwi a waliwali, a okaoka, a lehu.\u201d I aku o Kapakohana: \u201cUa\nmakaukau wau ia mau mea au e olelo mai la.\u201d Ia wa, lalau o Kapakohana i\nka olohe, me ka puliki a paa loa i kona kino, aka, he mea ole ia i ka\nolohe. Ma keia hakoko ana, ua paa loa o Kapakohana i ka olohe, a ua pau\nloa kona aho, a kokoke e nawaliwali o Kapakohana, nolaila, nonoi aku o\nKapakohana: \u201cE hoaikane kaua, he mea kipa ka hale, he mea ai na kalo\nmoa.\u201d\n\nMa keia olelo a Kapakohana, ua hookuu ka olohe aikanaka o Hanakapiai ia\nKapakohana, manao iho la ka olohe, he olelo oiaio keia a Kapakohana,\nwalewale kona manao, a hemahema kona moe ana i ka po. Ia ia e moe ana,\nala mai la o Kapakohana me kona mau kanaka elua kanaha, a hoopuni i ka\nhale me ka upena, a me na kaula he nui loa a me na kanaka e makaukau\nana e hopu i ka olohe, ia lakou e makaukau ana e hoopuni i ka upena.\n\nAla mai la ka olohe, a noho i luna, me ka noonoo i kona moe ana, lohe\naku la ia i ka nehe o na kanaka a me ka halulu, kiei aku la ia a ike,\nhe upena ka mea e hana ia nei mawaho, lele ae la ia a luna o ka hale,\nwawahi ae la ma kaupoku, a hemo ae la ke poo ma waho. Lele aku la ia a\nkau luna o ka lala kukui, noho iho la hoolohe i ka leo a me ke kamumu,\ne olelo ana o Kapakohana. \u201cE makaukau oukou a pupuhi ae ke ahi, i pau\nka olohe aikanaka.\u201d A lohe ka olohe i keia olelo, i iho la ia: \u201cMake\noukou ia\u2019u. E ai aku ana au ia oukou a pau loa, mai ka mea nui a ka mea\nliilii.\u201d Lele iho la ua olohe nei, mai luna iho a lalo, kokolo aku la\nkeia a kokoke, lalau aku la hookahi kanaka, pau ae la i ka ai ia, lalau\nhou alua kanaka, pau hou no i ka ai ia. Pela no ka ai ana a ka olohe, a\nloaa o Kapakohana lele aku ana ka olohe ai, e lele mai ana o\nKapakohana, paa i ka puu o ka olohe, pela laua i noke ai a kokoke e\nnapoo ka la i lalo o ke kai, paa ka olohe a hina iho la i lalo o ka\nhonua. Lalau aku la o Kapakohana i kana laau palau a hoomoe ma ka hono\no ka olohe, elua hana ana peia, haalele ka olohe, i ka la i ka mea\nmahana, a make iho la ia.\n\nPoalo ae la o Kapakohana i na maka o ka olohe, i mea kupalu mano, lole\nae la i na iwi i mea kau paipu, a o ke kino okoa hoi, kaumaha ia aku la\nna ke \u2019kua i luna o ka heiau. Pela i pau ai ke kaua ana o Kapakohana me\nka olohe.\n\n\n\n\n\n\n\n\nLEGEND OF KAPUNOHU.\n\n\nKukuipahu in Kohala is the place where Kapunohu was born. Kukuipahu\n[230] was also the name of his brother-in-law. Kanikaa was the name of\nhis god and Hoomaoe was the name of his fisherman. Hoomaoe was a great\nfisherman. On coming home one day after he had been out fishing and had\ncaught ten fish, he was met by the god named Kanikaa. [231] Kanikaa\nasked of Hoomaoe: \u201cYou seem tired. You must have plenty of fish to eat.\nYou must have caught a good many.\u201d Hoomaoe answered: \u201cIndeed I have\nsome fish.\u201d \u201cHow many?\u201d asked Kanikaa. \u201cTen.\u201d \u201cLet me have some of\nthem?\u201d Hoomaoe gave him some; but Kanikaa kept on asking until Hoomaoe\nhad given him all the ten fish. After Kanikaa had received the last\nfish, he knew that Hoomaoe was a very kind-hearted man. Kanikaa then\nsaid to Hoomaoe: \u201cI came with the intention of eating you up; but\nbecause of your great kindness to me, I will therefore save you and I\nshall henceforth be your god.\u201d\n\nSometime after this Kanikaa set out for the playground, where the game\nof glancing the spear [232] was being carried on, taking with him his\nspear called Kanikawi. While he was throwing his spear on the course,\nKapunohu came along and upon seeing the spear he picked it up and ran\noff swiftly with it. When Kanikaa saw Kapunohu run off with his spear\nhe gave chase [233] with the idea of killing Kapunohu if he should\ncatch him. In running away with the spear, Kapunohu ran toward upper\nKawaihae with Kanikaa hot after him. Upon coming to an underground\ntunnel Kapunohu entered it with Kanikaa right along behind. Kapunohu\nwent out at the other end and soon after Kanikaa also went out. The\nchase was kept up for some time till at last they agreed to make\nfriends. [234] Because of this fact this place is to this day called\nKaholeiwai, meaning, that it is the place where the winds from the\nsouthwest meet in conflict with the winds from the northeast. This,\ntheir battle ground, is known as Kaholeiwai. One wind cannot overcome\nthe other and a distinct line lies at this place, [235] which has\nalways been famous for this fact; and both winds have continued the\nfight from that day to this and it will always be kept up.\n\nWhen Kanikaa and Kapunohu became friends, Kapunohu kept Kanikaa\u2019s\nspear, Kanikawi, and Kanikaa became the god of Kapunohu.\n\nAfter this Kapunohu returned and lived with his sister, the wife of\nKukuipahu, the king of Kohala. On the morning after his return, while\ntheir morning meal was being prepared, the sister told Kapunohu: \u201cGo\nand take your morning meal with your brother-in-law.\u201d This was because\nthe women were not allowed to eat with the men. When Kapunohu arrived\nat the eating house he took up the wash basin and washed his hands.\n[236] While he was doing this Kukuipahu asked: \u201cAfter your hands are\nwashed what are you going to eat?\u201d Kapunohu replied: \u201cI was called to\ncome.\u201d Kukuipahu then asked of those within the house from one end to\nthe other, if anybody had called Kapunohu to come. The people within\nthe house all denied ever calling him. This was of course meant for an\ninsult and Kapunohu felt it deeply. [237] Kapunohu then went back to\nhis sister and told her of his treatment. Shortly after this Kapunohu\nwent off feeling bitter toward his brother-in-law.\n\nFrom this place Kapunohu went on up toward the uplands until he came to\na row of wiliwili [238] trees. These trees were of large size,\nresembling the kukui [239] trees, but very light and not as hard as the\nwood of the kukui. Kapunohu then, with an idea of testing his strength,\nthrew his spear at the first tree and the spear went through them all.\nIt is said there were eight hundred [240] of the trees which stood in a\nstraight row. He made a clean hole in each tree, all in one thrust.\n\nAfter this display of his strength Kapunohu continued on his way up\nuntil he met two old men who were farming along the highway. The land\nwhich they were cultivating is known as Nahuluaina. Kapunohu then said\nto them: \u201cSay, old men, I want you to each take a flag and run with all\nyour might away from each other and where you stop, that shall be the\nboundary [241] of your lands.\u201d The names of the old men were Pioholowai\nand Kukuikiikii. They each took up a flag and ran with all their might.\nIn their effort to cover as much ground as possible, Pioholowai did not\ngo very far before he became exhausted and so planted his flag; because\nof this his land was short and the name of that land is Pioholowai to\nthis day, after his name. Kukuikiikii, on the other hand, ran and\ncovered much more ground before he planted his flag, consequently his\nland was much larger, and the name of the land is Kukuikiikii to this\nday, after the old man who owned it. Because of the mode of the\ndivision of these two lands all the following pieces of lands are cut\noff short and do not run clear up to the mountains: Hualoa 1, Hualoa 2,\nKealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1,\nKokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1,\nPuakea 2, Puakea 3, and Kamilo. Those lands are bounded today as they\nwere made at the time this story relates. They do not run clear to the\nmountains like the other lands in the district of Kohala.\n\nKapunohu continued on his way until he arrived at Waioopu in Halaula,\nwhere a woman by the name of Halaula was living and with whom he lived\nfor three days. From this place he continued on his way until he came\nto Puaiole, in Aamakao where a woman by the name of Aamakao was living\nand he stayed here two days. From this last place he continued on his\nway until he arrived at Niulii, where the chief of that section of\nKohala was living, a man by the same name, Niulii. This chief had under\nhim all the lands included in between the heights of Awini and the\nWainaia gulch; and from the Wainaia gulch to Kahua, Kukuipahu was the\nruler. Kukuipahu had the larger part of Kohala, while Niulii had the\nsmaller portion. [242] Because of this fact the two were constantly at\nwar with each other, therefore Kapunohu journeyed and cast his lot with\nNiulii, so as to have a chance to meet and kill Kukuipahu who had\ninsulted him.\n\nBefore Kapunohu arrived at the king\u2019s place it grew quite dark. He went\ndown the Opuowao gulch, which is next to Makapala and climbed the next\nrise, called Kohepalapala, next to Niulii and then down a little hollow\ncalled Kaha. When Kapunohu arrived at this place he saw the daughters\nof Niulii bathing. The first was named Neue and the younger one was\ncalled Keawehala. Kapunohu looked at the two girls and they looked at\nhim. Kapunohu was a handsome man and his whole body was without\nblemish. So the girls, too, were beautiful to look upon.\n\nThe two girls then asked: \u201cWhere are you from?\u201d \u201cI came along this\nway.\u201d \u201cThere is no man like you in these parts. Where are you from?\u201d \u201cI\nhave come from the other end, from the ilima [243] district.\u201d \u201cYes,\nthat is the truth. But when you say you are from these parts, that is\nnot the truth. Where are you going to?\u201d \u201cI am going sight seeing along\nthe way.\u201d \u201cYes, and where are you to spend the night?\u201d \u201cAt the place\nwhere sleep will overcome me; there I will sleep.\u201d The girls then said:\n\u201cAnd why not sleep here with our people?\u201d \u201cIf you wish me to, I will.\u201d\n\u201cYes, we wish it.\u201d They then proceeded on to the house. When they\narrived at the house they found Niulii and his wife Kawaikapu sitting\nby the doorway. Kawaikapu was also a very beautiful woman and very\npleasant to look upon.\n\nAt sight of the young man, Niulii inquired: \u201cWho is the third person?\u201d\nThe daughters replied: \u201cA stranger that belongs to us. We were bathing\nwhen he came along, and being late we brought him home for the night\nand he can resume his journey tomorrow.\u201d Niulii then said: \u201cYou should\ntake him as your husband, you two women,\u201d so Kapunohu took the two\ngirls as his wives and made his home with the king, Niulii. A few days\nafter this Niulii prepared for battle, and Kapunohu was made the\ngeneral of all the forces of Niulii.\n\nThe men were then sent to the front and the enemy was met with on their\nside of the Wainaia gulch at a place called Piauwai. Here the forces of\nKukuipahu, commanded by a man named Kaluakanaka were met and the battle\ncommenced. In this battle the forces under Kaluakanaka were beaten back\nby the forces of Kapunohu. The war was then carried over the Wainaia\ngulch and into Iole; then into Ainakea directly above Hinakahua at\nKapaau, where Kukuipahu with the rest of his army was stationed. At\nthis place the battle became very fierce and the spears went darting\nback and forth. It was at this place that Kapunohu threw his spear,\nKanikawi (whereby the sugar-cane leaves rustled, the blades of grass\ngrated, clouds of dust arose [244]), and by its force killed 3200 men\n[245] and the slaughter was very great. Kapunohu took all the feather\nhelmets and cloaks and Kukuipahu was killed [246] together with a large\nnumber of his men; the rest of his army retreated to Lamakee in\nKaauhuhu, where they were overtaken by Kapunohu and the battle was\nagain resumed.\n\nIn this battle Paopele, a great warrior, came out to meet Kapunohu; his\nwar club, Keolewa by name, had six rounds on it. It was so long that\nwhen it was stood up its point would be wet with the mist in the\nheaven, and when laid down it would extend over the whole length of an\nahupuaa [247] from the sea to the mountain; when held up it would hide\nthe sun and it could also hold back the east wind. It required 4000 men\n[248] to carry it. When this man came out on the battle field at\nLamakee fear entered the breast of Kapunohu, for the body of Paopele\nwas very large and powerful; but his god Kanikaa said: \u201cDon\u2019t be afraid\nof the loud-voiced thunder in the heaven for it has no strength; you\nthrust him with your spear, Kanikawi, and I will bite him.\u201d Soon after\nthis instruction was given by Kanikaa, he bit the back of Paopele.\nWhile Paopele was considering the nature of this thing on his back,\nKapunohu threw his spear at Paopele, which hit him squarely, passed\nthrough him and killed him instantly. Lamakee from that day to this\nbecame famous, for it was here that the great warrior Paopele was\nkilled by Kapunohu. The remnant of the army of Kukuipahu was again\nrouted and they retreated to Kaluawilinau, at Puuepa, and from there\nthey retreated to Upolu, then Puakea, then on to Kamilo and up to the\nplace where the old men planted their flags. Because of this fact the\nahupuaa of Kukuipahu is one of the largest in the district of Kohala to\nthis day. The whole of Kohala thus came under the charge of Niulii and\nhe was acknowledged the king of the whole district.\n\nAfter the battle, Kapunohu and his god Kanikaa set out for Oahu, taking\nhis spear Kanikawi along with him, for a visit to his sister, the wife\nof Olopana. Kapunohu went aboard of a canoe at Kohala and landed at\nKeanapou, in Kahoolawe, where he spent the night; from this place he\nagain set sail and landed at Kahalepalaoa in Lanai; then from this last\nplace he set out and landed at Kaluakoi in Molokai; then from this\nplace he again set out and landed at Makapuu Point, in Kailua, Koolau,\nwhere his sister Konahuanui [249] was living. When she saw Kapunohu\nthey wept together, after which she said: \u201cWe have no food ready. You\nmust be hungry. There is food growing out there in the patches. Your\nbrother-in-law, Olopana is out with the men, working.\u201d Kapunohu said to\nthe sister: \u201cLet us go out so that you can show me the patches.\u201d When\nthey came to the place she pointed out eight patches of large taro and\nreturned home.\n\nKapunohu then set to work and pulled up all the taro in the eight\npatches, tied the taro into bundles and carried the whole lot in his\ntwo arms to the house, each arm holding the taro of four patches. When\nKapunohu arrived at the house with the taro his sister looked on and\nsaid: \u201cWhat an idea! I should think you would pull up but one patch,\nbut here you have pulled up all the patches.\u201d Kapunohu replied: \u201cThis\nwill give us plenty of food; we will not be required to get it in small\nquantities.\u201d Kapunohu then picked up his spear, Kanikawi, broke off the\npoint and started the fire. When the fire lit, he took some of the taro\nand cut it up and threw the pieces into the fire and in this way used\nthe taro for firewood. Because of this action of Kapunohu, the saying,\n\u201cthe hard taro of Waiahole,\u201d is known from Hawaii to Niihau.\n\nWhen Olopana saw what Kapunohu had done, he began to scheme, that with\nthe use of Kapunohu he would be able to conquer the whole of Oahu, as\nhe and Kakuhihewa, the king of the Kona side of Oahu, were on bad\nterms. Through the advice of his priest, Olopana was made doubly sure\nthat Kapunohu was a very strong and brave man and was fearless and\nwilling to meet all comers. Therefore Olopana made Kapunohu the\ncommander-in-chief of his forces and urged upon him to go and fight\nKakuhihewa. In this battle Kakuhihewa was slain by Kapunohu and the\nwhole of Oahu came under the rule of Olopana.\n\nAfter the death of Olopana, Kapunohu left Oahu and journeyed to Kauai.\nBoarding his canoe he set sail and first landed at Poki, in Waimea;\nfrom this place he continued on to Wahiawa and then on to Lawai in\nKoloa where he settled down. There lived at this place a great warrior,\nby the name of Kemamo, who was noted for his great strength and skill\nin the use of the sling; he was without equal in its practice; his left\nhand was considered better than his right, and he could throw a stone\nfor a distance of six miles and in the seventh mile its force ceased.\nNo person in Kauai was found who could face him, not from amongst the\nchiefs or soldiers. Because of this man people were afraid to travel\nbetween Koloa and Nawiliwili; those on the Koolau side could not pass\nover to Nawiliwili and those from the Kona side were afraid to travel\ntoward the Koloa side, for the reason that Kemamo and his wife\nWaialeale [250] lived between Koloa and Nawiliwili.\n\nWhen Kapunohu arrived at Lawai he was entertained that night by some of\nthe people of the place, and on the next day he prepared to continue on\nhis journey. When he was ready to start, the people said: \u201cYou must not\ngo by this way or you will get killed by our great warrior.\u201d Kapunohu\nthen asked: \u201cWho is this warrior?\u201d \u201cKemamo.\u201d \u201cIn what is his strength?\u201d\n\u201cHe is very skilful in the use of the sling. He never misses a shot,\nand the strength of his flying stone will go over five miles. Therefore\nyou must not go for you will get killed.\u201d Kapunohu said: \u201cThen he is\nnot strong. The sling is only a plaything for the boys of our place and\nit is not considered of any consequence.\u201d These remarks made by\nKapunohu were carried around until they reached Kemamo; so Kemamo made\nthe remark: \u201cYes, this is the first time that my strength in the use of\nthe sling has been denied. Well and good; if he desires to come and\ntest as which of us is the stronger, let him come on.\u201d When Kapunohu\nheard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo\nasked: \u201cAre you the man that has said that I have no strength in the\nuse of the sling?\u201d Kapunohu replied: \u201cYes, I am the man. It is because\nthese people said that you are very skilful in the use of the sling, so\nI said, that it is the plaything with the small boys at our place.\u201d\n\nWhen Kemamo heard this he became very angry toward Kapunohu and said:\n\u201cWhat will the stranger bet on the proposition?\u201d Kapunohu replied: \u201cMy\nlife will be my stake.\u201d \u201cYes,\u201d said Kemamo, \u201cand what else?\u201d Kapunohu\nreplied: \u201cThat is all a traveler takes with him. If you beat me my life\nshall be forfeited, and if I should beat you your life shall be\nforfeited.\u201d Kemamo agreed to this and the bet was declared made. Kemamo\nthen said: \u201cThe course over which we shall compete in throwing the\nstone with the sling, shall be from Koloa to Moloaa in Koolau. We must\nmake our throws over these points and toward Moloaa; whoever throws the\ngreatest distance beyond Moloaa wins.\u201d Kapunohu replied: \u201cYes, I will\nagree to that, but I am going to use my spear while you use your\nsling.\u201d Kemamo agreed to this. Kemamo then asked: \u201cWho shall take the\nfirst chance? Shall it be the stranger, or shall it be the native son?\u201d\nKapunohu answered: \u201cLet the native son take the first chance and the\nstranger the last.\u201d\n\nKemamo then took up his sling and threw his stone, which went six miles\nand over, and it only fell and rolled after it had entered into the\nseventh mile, stopping at Anahola, where it was picked up by the best\nrunner of Kauai, a man by the name of Kawaikuauhoe. Kapunohu then threw\nhis spear, darting along from Koloa and over Niumalu, and as it\nshielded the sun from the coconut trees at this place the land was\ngiven the name of Niumalu, [251] as known to this day; then it went on\nand into the water in upper Wailua, giving the place the name of\nKawelowai as well as the land next to it which is called Waiehu; from\nthis place it again took an upward flight flying along till it pierced\nthrough a ridge at Anahola, which is called Kalaea, leaving a hole\nthrough it, which can be seen to this day; from this place it went on\npast Moloaa, then past Waiakalua, then into Kalihikai, where it grew\nweaker and finally stopped at Hanalei.\n\nKemamo was therefore beaten and the conditions of their bet were\ncarried out. Kapunohu became thereby king of Kauai.\n\n\n\n\n\n\n\n\nHE KAAO NO KAPUNOHU.\n\n\nNo Kukuipahu i Kohala o Kapunohu, o Kukuipahu ke kaikoeke, o Kanikaa ke\n\u2019kua, o Hoomaoe ka lawaia. He kanaka lawaia o Hoomaoe, ia ia e iho ai i\nka lawaia a hoi mai me na ia he umi, halawai laua me ke \u2019kua, o Kanikaa\nka inoa. Ninau aku o Kanikaa ia Hoomaoe: \u201cKani ka hoe? Ai wale i ka ia,\nloaa aku la ka ia.\u201d I aku o Hoomaoe: \u201cHe ia no.\u201d \u201cEhia ia?\u201d Wahi a\nKanikaa. \u201cHe umi ia.\u201d \u201cNa\u2019u kekahi ia.\u201d Haawi mai la o Hoomaoe. Pela no\nke noi ana a Kanikaa a pau na ia he umi. Ma keia nonoi ana a Kanikaa ia\nHoomaoe, ua maopopo ia ia he kanaka lokomaikai o Hoomaoe, nolaila,\nolelo aku o Kanikaa ia ia: \u201cI kii mai nei au ia oe e ai, a no ko\nlokomaikai launa ole ia\u2019u, nolaila, ola oe ia\u2019u, a lilo no hoi au i\nakua nou.\u201d\n\nMahope o laila, hele aku la o Kanikaa i ka pahee me kana ihe o\nKanikawi. Ia ia e pahee ana, a holo ka ihe i ke kahua pahee, ia wa o\nKapunohu i lalau ai i ka ihe a holo, me ka mama loa. A ike o Kanikaa ua\nlilo kana ihe ia Kapunohu, alualu aku la ia me ka manao e pepehi a make\no Kapunohu, ma keia hahai ana ia Kapunohu, hiki laua i Kawaihae uka, a\nkomo o Kapunohu i loko o ka lua, komo o Kanikaa i loko o ka lua, puka o\nKapunohu i waho, pela ko laua hana ana a hoaikane laua. Nolaila, ma\nkeia hana ana pela, ua kapaia ia wahi o Kaholeiwai a hiki i keia la.\nEia ke ano; he wahi hakaka o ka makani maoli me ka naulu, e hiki i ka\nmakani hikina ke pa mai a hiki i laila, aole e hiki ke lele ma ke\nkomohana o Kaholeiwai, a pa aku, pela hoi ka naulu, aole e hiki ia ia\nke nee ma ka hikina o Kaholeiwai. Nolaila, ua kaulana ia wahi mai\nkahiko loa mai a hiki i keia la, a ke mau nei no ko laua hakaka ana a\nhiki i keia la, a mau loa aku no.\n\nMa keia launa ana o Kanikaa me Kapunohu, ua lilo ia Kapunohu ka ihe a\nKanikaa, o Kanikawi, a ua lilo no hoi o Kanikaa he \u2019kua no Kapunohu.\n\nHoi aku la o Kapunohu a noho me kona kaikuahine, ka wahine a Kukuipahu,\nke \u2019lii o Kohala, noho iho la, a hiki i ka wa ai o ke kakahiaka, i mai\nla ke kaikuahine o Kapunohu, o hele mamua e ai me ko kaikoeke, no ka\nmea he ai kapu. A hiki o Kapunohu i mua, lalau aku la ia i ke poi wai\nholoi a holoi iho la i na lima. Ia Kapunohu e holoi ana i na lima,\nninau aku la o Kukuipahu: \u201cHoloi ka lima, heaha koalaala o ka ai ana?\u201d\nI aku o Kapunohu: \u201cI hea ia ae nei hoi.\u201d Ia wa, ninau ae la o Kukuipahu\nia loko o ka hale, mai kela aoao a keia aoao: \u201cE! Kela kala, o keia\nkala, e kahuwai, i kahea ia aku nei anei oinei e hele mai e ai?\u201d Hoole\nmai la o loko o ka hale: \u201cAole, hilahila wale.\u201d Pa iho la keia olelo ia\nKapunohu, hilahila loa, hoi aku la o Kapunohu a ke kaikuahine olelo, a\npau ia, hele aku la o Kapunohu me ka huhu a manao ino i ke kaikoeke.\n\nPii aku la o Kapunohu a hiki i uka o ia aina, e ku ana ka lalani\nwiliwili, he laau nunui ia me he kukui la kona kino, ke nui ame ke\nkiekie, he laau oluolu no nae, aole paakiki loa e like me ke kukui. Ia\nwa, hoao o Kapunohu i kona ikaika i ka hou ihe, holoholo aku la ia me\nkana ihe a pahu aku la, komo aku la kana ihe i loko o na wiliwili a pau\nloa, ua olelo ia, elua lau wiliwili e ku ana ma ka lalani ana i pahu\nai, a o ia mau wiliwili kai pukapuka ia Kapunohu, i ka pahu kookahi ana\ni ka ihe.\n\nA pau keia hana a Kapunohu, pii aku la ia a loaa elua mau elemakule e\nmahiai ana i ke alanui, o Nahuluaina ko laua aina e mahiai ana. Olelo\naku o Kapunohu ia laua: \u201cE na elemakule, e holo olua me na lepa elua,\nme ko olua mama loa, a kahi a olua e kukulu ai, o ka palena ia o ko\nolua aina.\u201d O na inoa o ua mau elemakule nei, o Pioholowai kekahi, a o\nKukuikiikii kekahi, hopu iho la laua i na lepa, a holo aku la me ka\nmama loa. Ma keia holo ana o laua, pau e ko Pioholowai aho, a kukulu\nkoke i kana lepa, nolaila pokole kona wahi, a kapaia ka mokuna o ia\naina, o Pioholowai a hiki i keia la, mamuli o kona inoa. O Kukuikiikii,\nkela loa kona mama i mua, a nui kona aina, kukulu ia iho la kana lepa,\na ua kapa ia ia wahi o Kukuikiikii a hiki i keia la, mamuli o ka inoa o\nka elemakule ahai lepa. Nolaila, ua waiho mumuku na aina o Hualoa 1,\nHualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2,\nKokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu,\nPuakea 1, Puakea 2, Puakea 3, Kamilo. Pela ke ano o kela mau aina a\nhiki i keia la, aole i hiki loa i ke kuahiwi, e like me na aina e ae o\nKohala.\n\nHele aku la o Kapunohu a hiki i Waiaoopu ma Halaula, he wahine ia, noho\niho la me ia ekolu la, malaila aku, a hiki i Puaiole ma Aamakao, he\nwahine ia, elua la me ia, malaila aku a hiki i Niulii, he \u2019lii ia no ia\naoao o Kohala, mai ka pali o Awini a ka pali o Wainaia, kona wahi, a\nmai Wainaia, a Kahua ko Kukuipahu wahi ia, oia ko laila alii. Ua nui\nkahi o Kohala ia Kukuipahu, a uuku hoi kahi ia Niulii. Nolaila, he kaua\niwaena o laua i na la a pau loa, a o ia ke kumu o Kapunohu i hele ai a\nma ko Niulii aoao, i make o Kukuipahu ia ia, no ka ukiuki i ka\nhoohilahila ana ia ia.\n\nA hiki aku la o Kapunohu i ka wa ahiahi koena liula, iho aku la ia ma\nOpuowao, e pili la me Makapala, a pii aku o Kohepalapala ia kahawai, e\npili la me Niulii, he wahi oawa o Kaha, ka inoa. Hiki aku la o Kapunohu\ni laila, e auau ana na kaikamahine a Niulii i laila. O Neue ka mua, o\nKeawehala ka muli, nana aku la o Kapunohu ia laua, nana mai la laua ia\nKapunohu, he kanaka maikai o Kapunohu ma kona kino a puni, aohe kina, a\npela no hoi na wahine.\n\nNolaila, ninau mai la na wahine: \u201cMahea mai oe?\u201d \u201cMaanei mai nei no.\u201d\n\u201cAole o onei kanaka elike me oe, mahea mai oe?\u201d \u201cMawaho mai nei au ma\nna ilima mai.\u201d \u201cAe, he oiaio ia, a o ko olelo maanei mai nei, aole. A e\nhele ana oe o hea?\u201d \u201cE hele ana au e makaikai maanei aku.\u201d \u201cAe, hele oe\na hea moe?\u201d \u201cA kahi no e make hiamoe ai na maka, alaila, hiamoe.\u201d Wahi\na na kaikamahine: \u201cAole e piapia ko maka ianei e moe ai.\u201d \u201cI ke aha\nhoi, ina ua pono ia i ko olua noonoo ana.\u201d \u201cUa pono no, e hoi kakou.\u201d A\nhiki lakou i ka hale, e noho ana o Niulii me kana wahine o Kawaikapu,\nhe wahine maikai ia ma ka nana aku.\n\nNinau mai la o Niulii: \u201cOwai ko oukou kolu?\u201d I aku na kaikamahine: \u201cHe\nmalihini na maua, e auau ana maua, ku ana keia, a no ka poeleele,\nhoihoi mai nei maua ia ia i ka hale nei e moe ai a ao hele aku.\u201d I mai\no Niulii: \u201cO ka olua kane ia, o olua na wahine.\u201d Moe iho la lakou a ao\nae, hoonoho iho la o Niulii i ke kaua. Lilo ae la o Kapunohu i\nalihikaua no na koa a pau o Niulii. Hele mai la ke kaua a hiki i\nWainaia maluna aku, o Piauwai ia wahi, loaa ko Kukuipahu alihikaua o\nKaluakanaka ka inoa, i laila hoouka ke kaua, ma keia hoouka ana, hee ko\nKaluakanaka aoao ia Kapunohu. Nee hope mai la ke kaua, a hala ka pali o\nWainaia, a Iole, Ainakea, kupono i Hinakahua, ma Kapaau, i laila o\nKukuipahu me ka poe o ke kaua. Alaila, o o na ihe, hou aku a hou mai, i\nlaila o Kapunohu i hou ai i ka ihe ana o Kanikawi, nehe ka lau o ke ko,\nowe ka lau o ka manienie, ku ke ehu o ka lepo i luna, hookahi no pahu\nana i ka ihe, ewalu lau kanaka i ku a make, mahope o laila ua\nnawaliwali ka ihe, ahulau iho la na kanaka i ka make. Lawe ae la o\nKapunohu i ka ahuula a me ka mahiole, make iho la o Kukuipahu, a me na\nkanaka he lehulehu, o ke koena, hee aku la a hiki i Lamakee ma\nKaauhuhu, loaa aku la ia Kapunohu i laila, hoouka hou.\n\nI laila la oili mai o Paopele, he koa ikaika ia, eono puali o kana laau\npalau, o Keolewa ka inoa, pulu ka welau o luna i ka ua awa, pau ka loa\no ke ahupuaa mai ke kuahiwi a ke kai, ke hoomoe ia ma ka loa, paa ke\nkukuna o ka la, lulu ka makani o ka hikina, he umi lau kanaka nana e\namo, alaila hiki. Iaia e ku ana i ke kahua o Lamakee, komo mai ka makau\nia Kapunohu, no ka nui o ko Paopele kino ke nana aku, nolaila, pane iho\no Kanikaa ke \u2019kua ia o Kapunohu: \u201cMai makau oe i ka hekili nui i ka\nlani, aohe ikaika. O kau ka pahu i ka ihe ia Kanikawi, o ka\u2019u ke nahu.\u201d\nMahope o keia olelo ana a Kanikaa, e nahu iho ana o Kanikaa ma ke kua o\nPaopele, lilo o Paopele i laila, e pahu iho ana o Kapunohu i ka ihe, ku\no Paopele, halulu ana i lalo a make iho la. Nolaila, kaulana o Lamakee\na hiki i keia la, no ka make ana o Paopele ke kanaka koa ia Kapunohu,\nnolaila, hee aku la ke kaua a hiki i Kaluaowilinau ma Puuepa, pela a\nhiki i Upolu, a Puakea, a Kamilo, koe, kahi a na elemakule i kukulu\nlepa ai. Nolaila, o Kukuipahu kekahi o na ahupuaa nui o Kohala, a hiki\ni keia la, mamuli o ka hana a kela mau elemakule. Puni ae la ka aina o\nKohala ia Niulii, a oia wale no ke \u2019lii o Kohala puni ia wa.\n\nA pau ke kaua ana, holo mai la o Kapunohu, me ke \u2019kua ona o Kanikaa, a\nme kana laau palau o Kanikawi, i Oahu nei i kona kaikuahine, oia ka\nwahine a Olopana. Kau mai la ia ma ka waa mai Kohala mai a kau i\nKeanapou i Kahoolawe, moe a ao, holo mai la a pae ma Kahalepalaoa, i\nLanai, mai laila mai a Kaluakoi i Molokai pae, a hala ia, ma laila mai\na pae ma ka lae o Makapuu, Kailua, Koolau. E noho ana ke kaikuahine i\nlaila, o Konahuanui ka inoa, ike mai la ia Kapunohu, uwe iho la laua a\npau, i aku ke kaikuahine: \u201cAohe ai moa, he pololi, he ai no aia i\nwaena. A o ko kaikoeke hoi o Olopana, aia no i ka mahiai me na kanaka.\u201d\nI aku o Kapunohu: \u201cE hele kaua e kuhikuhi oe ia\u2019u i ka mala ai.\u201d Hele\naku la laua a hiki, kuhikuhi mai la ke kaikuahine, ewalu loi kalo nui,\na hoi aku la ke kaikuahine.\n\nNoke aku la o Kapunohu i ka huhuki a pau na loi ai ewalu, ku ae la ke\nahu o ka ai ma kapa, noke aku ana o Kapunohu i ka huhui a paa, hoo i ka\nai i na lima, ma o a ma o, o ka aumaka iho la no ia o ke amo ana a hiki\ni ka hale, ua like me aha loi ai ma kela lima keia lima. A hiki o\nKapunohu i ka hale me ka ai, nana mai la ke kaikuahine a olelo mai la:\n\u201cKa haha! Kupanaha oe! Kai no o ka huhuki ae nei kau hookahi loi, eia\nka o ka huhuki no kau a pau loa.\u201d I aku o Kapunohu: \u201cNui hoi paha ka\nai, aole e kii liilii.\u201d Lalau aku la o Kapunohu i kana ihe ia Kanikawi,\na hahaki ae la i ka maka, a hoa iho la i ke ahi, a a ke ahi, lalau aku\nla i ke kalo a kolikoli, kiola aku la i loko o ke ahi, a mai la ke ahi,\npela no kana hana mau ana, a lilo iho la ke kalo i wahie no ke ahi.\nNolaila, ma keia hana ana a Kapunohu, ua kapaia \u201ckalo paa o Waiahole,\u201d\nhe olelo kaulana loa ia mai Hawaii a Niihau. A ike o Olopana i keia mau\nhana a Kapunohu, noonoo iho la ia, oia, ke kanaka e puni ai o Oahu nei\nia ia, no ka mea, e noho kue ana laua o Kakuhihewa ke \u2019lii o Kona nei.\nMaopopo iho la ia Olopana ma kona lohe i ka olelo a kana kahuna, he\nkanaka koa ikaika loa o Kapunohu, he kanaka makau ole, he kanaka aa i\nmua o ka lehulehu. Nolaila, hoolilo aku la o Olopana ia Kapunohu i\nalihikaua nona, e hele e kaua me Kakuhihewa, ma keia kaua ana, ua make\no Kakuhihewa ia Kapunohu, a lilo o Oahu nei a puni ia Olopana.\n\nA make o Olopana, haalele iho la o Kapunohu ia Oahu nei, holo aku la ia\nma ka waa a pae ma Poki i Waimea, Kauai, hele aku la ia malaila aku, a\nhiki i Wahiawa, malaila aku a Lawai i Koloa noho. I laila o Kemamo kahi\ni noho ai, he koa ia, he kanaka ikaika i ka maa ala, aohe ona lua ma ia\nhana o ka lima hema kona oi loa, e hiki ia ia ke maa i ka ala hookahi,\ni na mile eono, a i ka hiku o ka mile, pio ka ikaika o ka ala. Aole he\nkanaka aa o Kauai, e hakaka me Kemamo aole alii, aole koa. Nolaila, ua\nmakau loa ia ka hele ana mai Koloa aku a Nawiliwili, aole hiki i ko\nKoolau ke hele mai maanei o Nawiliwili a pela ko Kona nei, aole hiki ke\nhele aku ma o o Koloa. No ka mea, e noho ana o Kemamo ma waena o Koloa\na me Nawiliwili, me kana wahine o Waialeale.\n\nA hiki o Kapunohu i laila, moe iho la ia a ao ae, i kau hale kamaaina,\nhoeu ae la o Kapunohu e hele, olelo mai kamaaina: \u201cMai hele oe, o make\nauanei oe i ke koa o makou nei.\u201d Ninau aku o Kapunohu: \u201cOwai ia koa?\u201d\n\u201cO Kemamo.\u201d \u201cPehea kona ikaika?\u201d \u201cHe maa ala kona ikaika, aole e hala\nka ala ke lele mai, aole hoi e nawaliwali i na mile elima, nolaila mai\nhele oe, o make auanei.\u201d I aku o Kapunohu: \u201cAole hoi ha he ikaika, he\nmea paani ka maa ala, na ko makou kamalii mai lewalewa, a he mea ikaika\nole no.\u201d No keia olelo a Kapunohu, kaulana aku la ia a lohe o Kemamo, i\niho o Kemamo: \u201cAe, akahi mea nana i hoole kuu maa, oia, ina he manao\nkona e hele mai e hoike i na ikaika o maua, e hele mai no.\u201d A lohe o\nKapunohu, hele aku la ia a hiki, i mai la o Kemamo: \u201cEa! O oe ke kanaka\nnana i hoole kuu ala?\u201d I aku o Kapunohu: \u201cAe, owau no, no ka olelo mai\na lakou nei, he ikaika oe i ka maa i ka ala. Nolaila, olelo aku au, he\nmea paani ia na ko makou kamalii mai lewalewa.\u201d\n\nA lohe o Kemamo, huhu iho la ia ia Kapunohu, a olelo mai la: \u201cE! Heaha\nkau pili, e ka malihini?\u201d I aku o Kapunohu: \u201cO na iwi ka\u2019u pili.\u201d Ae\nmai o Kemamo: \u201cAe, a heaha hou ae?\u201d I aku keia: \u201cO ka waiwai iho la no\nia a kamahele o na iwi, ina wau e eo, alaila make au, a ina hoi oe e\neo, make oe ia\u2019u.\u201d Ae mai la o Kemamo: \u201cAe ua mau ia pili ana.\u201d Olelo\naku o Kemamo: \u201cO ka pahu a kaua, e ku ai a maa, mai Koloa a Moloaa i\nKoolau ka pahu ia ma waena o laila ka kaua hana, a i puka ma o o Moloaa\neo kekahi o kaua.\u201d Ae aku la o Kapunohu. I aku nae o Kapunohu: \u201cO ka\u2019u\nhana i ike o ka pahee, malaila no wau, o kau hana hoi i ike o ka maa,\nmalaila no oe.\u201d Ae mai la o Kemamo. I aku o Kemamo: \u201cIa wai mua, i\nkamaaina paha, i ka malihini paha?\u201d I aku o Kemamo: \u201cI kamaaina ka mua,\nhe hope ka ka malihini.\u201d\n\nIa wa, maa o Kemamo a pau eono maila, a i ka hiku nawaliwali, pela ka\nnawe hele ana a hiki i Anahola waiho, ilaila loaa i ke kukini mama o\nKauai, o Kawaikuauhoe kona inoa. Pahee o Kapunohu i kana ihe, holo aku\nla kana ihe mai Koloa aku a Niumalu, o ka malu o ka la i ka ihe a\nKapunohu, kapaia ia aina o Niumalu a hiki i keia la. Mailaila aku ka\nholo ana, a hiki i Kawelowai mauka o Wailua, nolaila kela inoa, e pili\nla, o Kawelowai, a me Waiehu, no ke komo ana o ka ihe i loko o ka wai,\na lele hou, mailaila aku a Kalalea i Anahola, o ia kela puka e hamama\nala a hiki i keia la, malaila aku a hiki i Moloaa, malaila aku a\nWaiakalua a Kalihikai maalili ka ihe, a Hanalei pau ka holo o ka ihe. A\neo ae la o Kemamo hooko ia ka laua pili, a lilo ae la o Kapunohu i alii\nno Kauai.\n\n\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 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 Memoirs of the Bernice Pauahi Bishop Museum\n\n\n Volume V\u2014Part II\n\n\n Honolulu, H. I.\n Bishop Museum Press\n 1919\n\n\n\n\n\n\n\n\nLEGEND OF HALEMANO.\n\n\nCHAPTER I.\n\n Halemano, Love-sick Through a Dream-infatuation, Dies.\u2014Is Restored\n to Life by His Sister Laenihi.\u2014She Visits Puna in Search of\n Halemano\u2019s Ideal.\u2014Meets Her and Reveals Her Errand.\u2014With Tokens She\n Returns Home.\u2014Halemano Instructed, Sets Out to Win\n Kamalalawalu.\u2014Abducts Her and Returns to Oahu.\u2014Hookupu in\n Kamalalawalu\u2019s Honor.\n\n\nWahiawa [252] and Kukaniloko[252] were the father and mother of\nHalemano.[252] Kaukaalii was the mother of Kukaniloko, [253] and the\nland of Halemano, [254] which is next to Lihue in Waianae, is the place\nwhere Halemano was born. Through the married life of Wahiawa and\nKukaniloko, his wife, six children were born to them, four males and\ntwo females. The names of the children were as follows: Maeaea, the\nfirst, was a male; Kaiaka, the second, was also a male; Anahulu, the\nthird, was another male; Halemano, the youngest of the children, was\nanother male; Pulee was a female; Laenihi was a female with\nsupernatural powers.\n\nLaenihi was the eldest, and Halemano, the youngest [of the family], and\nthe hero of this story. He was nurtured in Kaau until he grew up, and\nbecame a very handsome man, perfect in form, without pimples or\ndeformity, with straight back and open countenance. [255] While\nHalemano was living with his grandmother, Kaukaalii, at Kaau, in\nWaianae, he was subject to dreams.\n\nConcerning Kamalalawalu: she was the daughter of Hanakaulua and Haehae\nof Kapoho, Puna, Hawaii. The parents of Kamalalawalu were chiefs of the\nland of Kapoho. She was a very beautiful woman to behold, far superior\nto all the women of Puna and Hilo, a virgin, brought up under very\nstrict kapu; no person was allowed to see her and she had no companion\nother than her own brother, Kumukahi. These two had eight hundred dogs\nfor their companions. [256]\n\nAt this time Huaa was the king of Puna, and Kulukulua was the king of\nHilo. Both of these kings were courting Kamalalawalu, giving her large\nquantities of properties from Puna and Hilo, with the idea that in time\none of them would win her hand and take her to wife.\n\nIn Halemano\u2019s first dream, he dreamed that he met Kamalalawalu in Kaau.\nAfter that he met her in his dreams frequently, and this happened so\noften that he fell deeply in love with the object of his dreams.\nBecause of this great love, Halemano refused to take food and meat, and\nhe denied himself everything; his whole mind was centered on\nKamalalawalu, both night and day. And because of this he became very\nill and finally died.\n\nLaenihi, who was the elder of Halemano, in the meantime was traveling\nfrom place to place in search of a wife for Halemano her brother. In\nher search she went until near Puna, when she was recalled upon hearing\nof the death of Halemano which forced her to return to Kaau in Waianae,\nOahu. Because of this she failed to meet Kamalalawalu. When Laenihi\narrived at Kaau, through her power to restore the dead to life,\nHalemano was again brought back to life.\n\nShortly after Halemano was restored to life, Laenihi asked him: \u201cWhat\nwas the cause of your death?\u201d Halemano replied: \u201cIt is because of a\nwoman. This is the manner of her appearance [in my dreams]: she is very\nbeautiful; her eyes and body are perfect; she has long, straight, black\nhair; is tall, dignified, and seems to be of very high rank like a\nchiefess.\u201d Laenihi again asked him: \u201cWhat is the nature of her outward\ndress?\u201d \u201cHer dress seems to be scented with pele and mahuna [257] of\nKauai, and her pa-u is made of some very light material dyed red. She\nwears a hala [258] wreath and a lehua [259] wreath on her head and\naround her neck.\u201d Laenihi then said: \u201cIt is in Puna and Hilo that the\nlehua blossoms are found. It is in Puna that the ouholowai [260] of Laa\nand the pukohukohu [261] are found; therefore, your lover must be a\nwoman of Puna; she is not of the west. If it is Kamalalawalu, the woman\nI heard so much of while in Puna, then she must be very beautiful\nindeed.\u201d Laenihi then again asked: \u201cHow do you meet her?\u201d Halemano\nreplied: \u201cWhen I fall asleep we meet very soon after, and you could\nhear us talk if you should listen; even now you could hear us if I fall\nasleep.\u201d Laenihi then said: \u201cYes, you may go to sleep now. If you\nshould meet your lover, ask her to give you her name and the name of\nthe land in which she lives.\u201d\n\nAfter Halemano had received these instructions he fell asleep and again\nmet Kamalalawalu. In this dream Halemano asked Kamalalawalu: \u201cWhat is\nthe name of the land of your birth and what is your name?\u201d \u201cKapoho in\nPuna, Hawaii, is the land of my birth; it is where the sun rises, and\nnot in the west. My name is Kamalalawalu.\u201d Shortly after this Halemano\nawoke from his sleep, and he told Laenihi of his dream. When Laenihi\nheard this she said: \u201cYou must partake of some food and I will go and\nbring you your lover from Hawaii.\u201d Halemano then consented and took\nsome food.\n\nBefore Laenihi set out for Hawaii to bring Kamalalawalu, she told of\nthe signs of her going so as to make known to those behind of her\narrival and coming home, whereby they could tell whether her mission\nwas a success or not. The signs were as follows: \u201cIf it rains, then I\nam at Molokai. If the lightning flashes, then I am at Maui. If it\nthunders, I am at Kohala. If you feel an earthquake, I am at Hamakua.\nIf the red water flows, I am at Puna. If the signs show that I am at\nPuna, then you can be sure that I will be able to get your lover. You\nmust consider these things I am telling you, else you will forget.\u201d\nSoon after this Laenihi went off in the form of a fish; and the fish\nthat is called laenihi [262] is named after her. This is the name of\nthis fish to this day.\n\nIt was in the evening that Laenihi set out and when she was off the\ncoast of Haleolono in Palaau, Molokai, it began to rain [in Oahu].\nThose with whom she had left the instructions were surprised at the\nspeed she was traveling. From this place she next passed off Hanakaieie\nat Kahikinui in Honuaula, Maui, and the lightning flashed. The people\nwere again greatly amazed at her great speed. From Maui she next passed\noff Umiwai in Kohala, Hawaii, when the people heard the roar of the\nthunder; then when she was off the coast of Pololikamanu outside of\nMahiki, Hamakua, the people felt an earthquake. Next she passed Hilo\nand then off the coast of Panaewa, then off Kukulu, directly outside of\nPuna, when the red water flowed. At sight of this the last sign the\npeople knew that Laenihi had reached Kamalalawalu.\n\nWhen Laenihi arrived at Kapoho in Puna, Hawaii, she began to devise a\nway by which she would be able to meet Kamalalawalu, as she was then\nwithin the confines of her kapued place. At last Laenihi hit upon a\nplan. She, through her power, first caused the wind from the sea to\nblow, called the unuloa, which caused the sea to be aroused from its\ncalm repose and the surf off Kaimu began to roll in. It is here that\nthe people at all times go in surf riding. Early that morning the surf\nbegan to roll in. When the people rose from their sleep and saw the\nsurf, they all began to shout and yell. While the people were shouting,\nKumukahi, the brother of Kamalalawalu heard it and he came out to see\nthe cause, and saw that it was the surf; so he returned and told\nKamalalawalu of the matter. On hearing this she rose and prepared to go\nout [surf riding].\n\nA few words in relation to Kumukahi the brother of Kamalalawalu.\nKumukahi was a great favorite with his sister, not a single request\nwould be refused by his sister that she could comply with, from the\ngreatest to the smallest.\n\nWhen Kamalalawalu saw the surf rolling in at Kaimu she started out for\nthe beach. Upon arriving at the place she stood on the sand and watched\nfor a chance to swim out. She allowed the first roller, known as the\nkakala, to come in until it reached the shore; then the second, known\nas the pakaiea; then the third, the opuu; as soon as this roller\nreached the shore, she plunged in and swam out to the place where the\nrollers began to curve up. When she arrived at this place she took the\nfirst roller that came along and rode in on it. This she repeated three\ntimes, when the surf began to grow smaller till after a short while\nthere was none to be seen. She then waited with the hope of again\nseeing the surf grow larger; but after waiting until she was almost\nstiff with the cold not a single surf could be seen; so she concluded\nto return to the shore.\n\nAt about this time, Laenihi caused the surf to rise again and it began\nto roll in. When Kamalalawalu saw this she again returned and took the\nfirst surf and rode in, but before she reached the shore it ceased and\nthe surf again disappeared. Just as she reached the shallow water she\nsaw a fish and Kumukahi at the same time called out to her:\n\u201cKamalalawalu, take up my favorite, the fish.\u201d This fish was Laenihi\nherself. Kamalalawalu could not refuse the request of her brother; so\nshe took up the fish and returned home. After arriving at the house the\nfish was put into a calabash of salt water and it became a plaything\nfor Kumukahi.\n\nThat night after everybody had fallen asleep, Laenihi transformed\nherself from a fish into a rooster; it then flew onto the roosting\nplace outside and began to crow. The crowing was kept up until the dawn\nbegan to break. The rooster then proceeded down to the seashore where\nit transformed itself into a woman. Laenihi then returned to the house\nwhere Kamalalawalu was living. When she arrived at the house\nKamalalawalu asked her: \u201cWhere are you from?\u201d \u201cI am from near here.\u201d\n\u201cThere is no woman like you near here, and even if you belonged to any\nplace near, you would not come, because they all know that people are\nforbidden from coming here on pain of death.\u201d Laenihi then said: \u201cI\ncome from shoreward.\u201d \u201cIf that is so you are telling me the truth.\u201d\nLaenihi then proceeded to speak of her errand: \u201cHave you ever met a man\nin your dreams?\u201d \u201cNo,\u201d said Kamalalawalu. Laenihi again asked: \u201cHave\nyou no wreath that you have worn until withered?\u201d \u201cI have a wreath, but\nI am not going to give it to you, for you may cause my death [263] with\nit.\u201d Laenihi replied: \u201cAll right, you give it to me and in case you\nshould become ill, come for me and I will come and cure you. I am\nliving at Kaimu; my name is Nawahinemakaakai.\u201d [264] Laenihi took the\nwreath and then asked for the pa-u of Kamalalawalu which was also given\nup.\n\nAfter Laenihi had received these things she returned from Hawaii to\nWaialua and from there on to where Halemano was living. Laenihi then\nshowed him the wreath and the pa-u. Upon seeing these things Halemano\nhastily prepared himself to go to Hawaii; but Laenihi rebuked him,\nsaying: \u201cYou will not be able to get her in that way. Here is the way\nto get her: You must first make some playthings for the favorite\nbrother of Kamalalawalu, Kumukahi by name; because I have seen that\nwhatever things he desires his sister would always do; she will deny\nnothing that her brother requests of her.\u201d\n\nLaenihi then instructed the people from Waialua to Waianae that wooden\nidols be hewed out and that they be painted red and black. Orders were\nalso issued that wooden chickens be made to ride on the surf, also\nkoieie [265] floaters, and kites to fly above; also that a red canoe be\nprepared and red men be had to paddle the canoe. The men should be\nprovided with red paddles and the canoe must be rigged with red cords,\n[266] and that a large and a small canoe be provided. After these\ndifferent things were ready they set out for Puna, Hawaii. Upon their\narrival off of Makuu and Popoki, two small pieces of lands next to\nPuna, the kite was put up. When the people on the shore saw this flying\nobject they all shouted with joy.\n\nWhile the people were shouting Kumukahi, the brother of Kamalalawalu,\nheard it and he came out to see the cause of the shouting. When he saw\nthe kite he ran to the beach and called out to the men in the canoe:\n\u201cLet me have the thing that flies.\u201d Laenihi said to Halemano: \u201cLet the\nboy have the kite,\u201d and it was then given to Kumukahi. The small canoe\nwas then let down and as it floated through the surf the people ashore\nagain shouted with joy. Kumukahi turned back and called out to those in\nthe canoe, saying: \u201cLet me have that small canoe.\u201d Laenihi gave her\nconsent. He then requested all the things exhibited by the people until\nthe idols were the only things left. Laenihi then ordered that the\nidols be made to stand up in all the canoes. When Kumukahi saw the\nidols he asked that they all be given to him.\n\nAt this Laenihi and Halemano said: \u201cAre you a favorite with your\nsister?\u201d \u201cYes,\u201d answered Kumukahi, \u201cshe will do anything I ask of her.\u201d\n\u201cCall for her then.\u201d Kumukahi then called out: \u201cKamalalawalu, come\nhere. I cannot get these playthings unless you come.\u201d Upon the arrival\nof Kamalalawalu another request was made of Kumukahi: \u201cAre you a\nfavorite with your sister, and would she mind if you asked her to turn\nher back this way?\u201d \u201cYes.\u201d Kamalalawalu then turned her back toward the\ncanoes. The people then looked at her and saw that she was neither\nhumped back nor deformed in any way. After inspecting her they said to\nthe brother: \u201cAre you a favorite with your sister, and would she obey\nyou if you request of her to turn her face this way?\u201d \u201cYes.\u201d\nKamalalawalu then faced toward the canoes.\n\nSoon after this Kamalalawalu went aboard one of the canoes; whereupon\nHalemano gave orders to the paddlers that they start on their return,\nand the two were thus carried off to Oahu. The people of Puna and Hilo\npursued them but could not come near them, as by the power of Halemano\nand Laenihi they were soon left far to the rear.\n\nIn this flight to Oahu, one canoe, the one in which was Kumukahi,\nlanded at Hauula, Koolauloa. There was at this place an image standing,\nMalaekahana by name; upon seeing this image, Kumukahi took such a fancy\nto it that he remained there. Halemano and the others, together with\nKamalalawalu, continued on their way and landed at Ukoa at Waialua. As\nsoon as the canoe in which Kamalalawalu was a passenger landed, a crier\n[267] was sent out to make a circuit of Waialua and Waianae with orders\nto the people to come and give presents [268] to Kamalalawalu.\n\nAbout three days after the hookupu, Kamalalawalu for the first time\nmissed Kumukahi, so she asked of Halemano and Laenihi: \u201cWhere is\nKumukahi?\u201d \u201cHe is at Hauula where he is enraptured by an image that is\nthere.\u201d Kamalalawalu then said: \u201cGo and bring him here.\u201d When Kumukahi\narrived, Kamalalawalu said to him: \u201cYou had better return to Hawaii\nwith the presents to our parents and to our people, else some of them\nwill feel troubled over us.\u201d Kumukahi in obedience to his sister\nreturned to Hawaii.\n\n\n\n\n\n\nCHAPTER II.\n\n Aikanaka, King of Oahu, Hearing of Kamalalawalu\u2019s Beauty, Sends for\n Her.\u2014Refusing to Comply with the Mandate, Aikanaka Sends an Army\n Against Halemano.\u2014With Wife and Grandmother They Flee to Molokai,\n Thence to Kaupo, Kohala, and Hilo.\u2014Kamalalawalu Taken by\n Huaa.\u2014Halemano Returns to Kohala.\u2014His Wife Follows.\n\n\nKamalalawalu lived with Halemano as husband and wife, and the fame of\nthe beauty of Kamalalawalu was soon spread all over Oahu until it came\nto the ears of Aikanaka, the king of Oahu, who was living at Ulukou in\nWaikiki. Upon hearing this, Aikanaka sent messengers to go and bring\nKamalalawalu to him in order that he may see her for himself. When the\nmessengers arrived [and presented the king\u2019s request], Kamalalawalu\nrefused to obey. On the return of the messengers to Aikanaka without\nKamalalawalu, other messengers were sent but she still refused. This\nwas kept up until ten delegations had been sent and Kamalalawalu as\noften had refused to come. The premier was then sent, but he too\nreturned without any better success. Finally Aikanaka got so angry that\nhe declared war against Halemano and his parents.\n\nWhen the army of Aikanaka arrived at Pooamoho in Halemano, Halemano saw\nit coming early in the morning; so he said to his wife: \u201cHere comes the\narmy of Aikanaka. We are going to be killed. I told you to go in\nobedience to the king\u2019s command, [269] but you would not listen to me.\nNow death is sure to come. You two go your way [270] and I will go\nmine.\u201d\n\nSoon after this Halemano and his wife together with the grandmother\nleft their home and traveled to the Kolekole stream; from this place\nthey proceeded to Waialua; then to Laiewai; then to Hauula and from\nthere on to Kualoa, Kahaluu and Moelana. At this place there was a\nlarge awa field growing; Kaaealii, the grandmother of Halemano, then\nbroke some of the awa leaves and hid themselves under them.\n\nIn the meantime Aikanaka had issued an order over the whole of Oahu,\nthat Halemano should be killed on sight. The people of all Koolau\ntherefore gathered and made a search, even to the awa field at Moelana;\nbut they could not be found, though they looked for them everywhere,\nfor the leaves picked by Kaaealii concealed all three of them.\n\nAfter the searchers had gone, they remained in hiding until dark, when\nthey came out and proceeded to Kukui, on this side of Makapuu, where\nHalemano had some relatives. Here they went in and made themselves\nknown; a pig was then killed for them and they partook of a hearty\nmeal, after which Halemano said to the people of the place: \u201cWill some\nof you take us to Molokai?\u201d At midnight they boarded a canoe and set\nout, landing at Kaunakakai in Molokai. Here they remained for some time\nfarming, and when their crops were almost ripe they set out for Lele,\n[271] Maui, where they sojourned for a time. While living in Lele, they\nsaw the top of Haleakala as though floating above the clouds; Halemano\nbecame so enraptured at sight of the top of the mountain that he wished\nto move to Haleakala and live in Kaupo, Maui.\n\nAfter that they returned to Molokai and again set out for Maui, landing\nat Lele, this time to make their residence in Kaupo. From Lele they\njourneyed to Kula, then to Ulupalakua, and from there on down to Kaupo,\nwhere they had decided to live. After tilling the soil and planting\ntheir crops they remained here until the crops were almost ripe, when\nthey set out and sailed for Hawaii, landing in Umiwai, in Kohala.\n\nUpon their arrival at Umiwai in Kohala, they remained here as\ncastaways. Kapuaokeonaona, the daughter of Kukuipahu the king of\nKohala, then found them, and when she saw how handsome Halemano looked\nand how beautiful Kamalalawalu was, she invited them to come and live\nwith her. When they arrived at the house a pig was killed and food was\nprepared for them. Here they lived for about six months. At the end of\nthis time Halemano said to Kamalalawalu: \u201cLet us leave our grandmother\nhere while you and I go on to your place.\u201d His wife consented to this.\n\nThey went from Kohala to Waimea where they spent the night; from this\nplace they continued to Hamakua and spent the night at Kaumoali; from\nthis place they proceeded on to Uluomalama in Waiakea, Hilohanakahi,\nwhere they stayed. After living in this place for twenty days, Huaa the\nking of Puna, heard that Kamalalawalu was in Hilo, so he sent a\nmessenger to Kamalalawalu and she was taken to the king of Puna. [272]\nWhen she was being taken by the messenger of Huaa, she instructed her\nbrother Kumukahi to take good care of Halemano, which he promised to\ndo.\n\nHalemano and his brother-in-law, Kumukahi, then lived together, after\nKamalalawalu had left them, for over eighty days, during which time\nKamalalawalu never once met them, so the thought of returning to Kohala\nsprung up in Halemano\u2019s mind. While on his way back [to Kohala], as he\npassed through the shrubbery at Keakui he saw the maile [273] as it\ngrew on the ohia trees, so he sat down to make himself a maile wreath.\nAs he was thus busily stripping, [274] Kamalalawalu stood behind him\nand took hold of one corner of Halemano\u2019s mantle while tears welled up\nin her eyes. [275] Halemano then turned around and saw it was his wife,\nat which he wept and said: \u201cYou, my wife, of the parched plains of\nKumanomano and of the waterless wastes of Lihue! How strange of you! I\nthought that when I came with you [to your home] that you would be true\nto me; but I see you are not.\u201d\n\nAfter their weeping, they again took up their journey and continued as\nfar as Uluomalama at Waiakea, where they stayed for twenty days. Then\nfrom this place they continued on to Kukuipahu in Kohala, where they\nmade their residence and took up farming. The place where Halemano did\nhis farming is at Ihuanu, the height looking down on Kauhola point and\nthe surf of Maliu. [276] This field where Halemano cultivated is famous\nto this day, for it is said that the covering of Ihuanu was palaholo\n[277] and the watchman of the field was Kekuaualo.\n\n\n\n\n\n\nCHAPTER III.\n\n Kamalalawalu Enticed Away.\u2014Death of Halemano.\u2014Is Brought to Life\n Again by Laenihi, His Supernatural Sister.\n\n\nWhile they were living in Kohala they could hear the surf of Kauhola,\nthe famous surf of Maliu, for it was at this place that the kings and\nchiefs went for their surf riding, even in the time of Kamehameha I.\nWhen Kamalalawalu saw the surf she got up and went down to the beach.\nAt sight of her the people were amazed at her great beauty and admired\nher. Shortly after this Kumoho came down to ride the surf, but before\nhe went in he saw Kamalalawalu; so he sat down and also admired her\nbeauty. After a while he sent his sister to go and bring Kamalalawalu\nto him, for he wished her to become his wife. Upon being requested to\ncome to Kumoho, Kamalalawalu rose and came and she was then taken by\nKumoho as his wife, and they lived below at Halelua.\n\nWhen Kamalalawalu became the wife of a new husband, Halemano was at the\ntime sick, and upon receiving the news that his wife had again proved\nunfaithful to him he grieved for love of her, so he sent Kaaealii to go\nto Halelua and bring Kamalalawalu back home; but she refused, and\ndeclined five appeals to return. Halemano therefore wasted away, for he\nrefused to take any food and in a few days died.\n\nAfter this death of Halemano his grandmother made an oath that: \u201cIf you\nshould ever come to life again, Halemano, you shall never go back to\nKamalalawalu, as long as I live.\u201d\n\nIn the early part of this story we saw that it was Laenihi, the\nsupernatural sister of Halemano that saved him, and so when he died\nthis time she came and again brought him back to life. [While Aikanaka\nand his army were marching toward Lihue for the purpose of destroying\nHalemano], the parents of Halemano as well as the older brothers and\nsisters of Halemano all escaped from Oahu and went to Wailua, Kauai, to\nlive. Laenihi also went along with the others to Kauai. Laenihi and her\nolder sister Pulee stayed at Wailua, for they were very fond of surf\nriding. In their daily life in Wailua they often went in at Makaiwa to\nride the surf; this place was directly on the lee side of Kewa.\n\nOne day while she was surf riding she had a premonition of some\ndisaster. When she looked up she saw the spirit of Halemano sitting in\nthe blue sky. Upon seeing this she wept, for she greatly loved her\nbrother Halemano. She then turned to Pulee and said: \u201cHalemano is\ndead.\u201d\n\nWhen the parents, brothers and sisters heard of the death of Halemano,\nthey all wailed, but Laenihi stopped them saying: \u201cYou must not weep\nnow. Let me first pray to the gods, and if the gods take compassion on\nus Halemano will come to life again; but in case they are unmerciful,\nHalemano is indeed dead; you must therefore look on calmly and\npatiently.\u201d\n\n\n\n\n\n\nCHAPTER IV.\n\n How Halemano Was Restored to Life.\u2014Halemano Seeks to Win His Wife\n Back.\u2014Engaging in a Kilu Contest is Victorious.\u2014Kamalalawalu Is\n Supplanted by Kikekaala.\n\n\nIn this chapter we shall see the power of Laenihi and the coming to\nlife again of Halemano. When Laenihi stopped the people from weeping\nover the death of Halemano, she immediately began her prayer, facing\nthe blue sky, where she saw the spirit of Halemano. Following is the\nprayer:\n\n\n I am indeed sitting and weeping for my brother,\n My brother of the thick groves.\n Perchance it is your spirit that is in death\u2019s shade,\n Sitting there in the eyes of those pointed clouds.\n Hidden by the blue skies is my guide.\n Alas, I weep for you my beloved one!\n Thou art my guide of the eight seas. [278]\n Here am I, your companion. Come back to life,\n Eat of the food, gird on your loin cloth, for you are restored.\n\n\nIn this prayer recited by Laenihi, life was restored to the body of\nHalemano in Kohala, Hawaii. At the close of the prayer Laenihi plunged\ninto the sea and swam, in her fish form as it is to this day. It did\nnot take her very long to swim to Kohala, for in a very short time she\nwent ashore at Kauhola and from there started for the home of Halemano.\nWhen she arrived she fell on her brother and wept; she remained with\nhim for ten days.\n\nOne day Halemano said to Kaaealii and Laenihi: \u201cI am going to learn how\nto be a fisherman and how to be a farmer, so that my wife will come\nback to me.\u201d Kaaealii then said to him: \u201cYour wife will never come back\nto you if you take up those arts.\u201d Halemano then spoke of some other\narts and still he was advised not to take them up as means of getting\nhis wife back; finally he chose the art of singing and chanting. At\nthis Laenihi and Kaaealii said: \u201cThat will be the art that will restore\nyour wife to you.\u201d Kaaealii then chanted the name of Halemano, which is\nas follows:\n\n\n Thou art indeed the women dwellers of the surf line,\n Sitting on the sunny shore of Ulalana,\n Looking at the good things of the upper lands,\n The rain and the cold wind\n As they fold tightly the covering of ti-leaf.\n The lovers dwell in the calm of Kioi,\n For there is no truth in dreams\n When it confesses what it has heard.\n For we two have been here and there,\n For it is your name, Halemano.\n Answer the call; yes, answer it.\n\n\nHalemano then began the study of the art of singing and chanting,\ntaking Laamaikahiki as his teacher. After he concluded his education,\nthe usual ceremonies, such as the killing of the pig, was gone through\nand he was duly declared passed as an expert. Shortly after this the\nfame of Halemano as a singer and a chanter was carried all around\nKohala.\n\nWhile Halemano was chanting one day, he looked up and saw the top of\nHaleakala in Maui as it appeared amongst the clouds, like a pointed\ncloud in the evening, as the other clouds drifted above it. This made\nhim think of the places where he and his wife, Kamalalawalu, had\ntraveled. He was then moved to chant the following lines:\n\n\n Kaupo, the land where one is pulled up,\n Pulled up like unto Kahikinui.\n I was once thought a good deal of, O my love!\n My companion of the shady trees.\n For we two once lived on the food from the long speared grass [279]\n of the wilderness.\n Alas, O my love!\n My love from the [land of the] Kaumuku wind,\n As it comes gliding over the ocean,\n As it covers the waves of Papawai,\n For it was the canoe that brought us here.\n Alas, O my love!\n My love of the home where we were friendless,\n Our only friend being our love for one another.\n It is hooked and it bites to the very inside of the bones.\n O my love, speak to me!\n\n\nWhile Halemano was chanting, Kamalalawalu arrived and she looked in at\nHalemano. When she saw him, she once more longed to return to him, for\nhe looked very handsome and his chanting was something fine. Halemano\ntoo was at this time courting Kikekaala, the daughter of Nunulu. He was\none of the high chiefs of the district of Kohala, under Wahilani, who\nwas the king of this portion of Kohala.\n\nA few days after this Kikekaala issued an order which was carried from\none end of Kohala to the other, inviting everybody to come to the game\nof kilu, [280] at Lolehale, the most famous place at the time for\nexhibitions of this kind. This place is situated on a hill looking to\nthe west, close to Puuonale and Hokukekii. After everybody had come,\nHalemano was then sent for. Upon his arrival, Kikekaala said to him: \u201cI\nwill make a wager with you. If I beat you in the kilu throwing then you\nshall belong to me. And if you should beat me, I shall belong to you.\u201d\nHalemano then said: \u201cThe wager is satisfactory.\u201d\n\nAs soon as the wager was settled Kikekaala began by throwing the kilu\nat the mark; but it missed and Halemano picked it up. As he looked and\nsaw Kamalalawalu sitting there in all her beauty and grace, his mind\nwent back to the days when he and his wife lived in Puna; so he chanted\na few lines to Kamalalawalu as follows:\n\n\n A kapu is placed over the roads of Puna by the fire of Laka, [281]\n For I see its reflection in my eyes.\n It is like the breadfruit in the lowlands of Kookoolau;\n I am almost tempted to pick it;\n Being repelled by shame, I touch it not.\n Alas, my love!\n My love from the big sea of Puna\n Whose waves beat on the sea cliffs.\n You forget your lover while you went astray in Kaimu, [282]\n Your mouth was closed, refusing to call.\n My love of the home where we were friendless,\n That home to which we had no claim, though I made no complaint,\n Where I drew warmth from the sun at Maliu.\n Take heed to my supplications\n My own, my love!\n\n\nAt the close of the chant of Halemano, he threw the kilu and it hit the\nmark, whereat the gamekeeper said: \u201cAlas, alas, we count one down!\u201d\nHalemano again picked up the kilu and held it in his hand; then looked\nat his wife, whom he saw was not like the other women, being far\nsuperior in looks, therefore his eyes were filled with tears, and a\ngreat love for his wife came over him as he remembered their walks\namidst the hala trees of Puna, and their surf riding at Kaimu; he\ntherefore chanted the following lines:\n\n\n The sea is cutting down the hala trees of Puna, [283]\n They stand up like people,\n Like a multitude in the lowlands of Hilo.\n The sea is rising by steps to flood Mokuola. [284]\n Life is once more alive within me for love of you,\n For anger is a helper to man.\n As I roamed over the highways friendless,\n That way and this way, what of me my love?\n Alas, my own dear love!\n My companion of the low hanging breadfruit of Kalapana,\n Of the cold sun that rises at Kumukahi. [285]\n The love of a wife is indeed above all else,\n For my temples are burning,\n And my middle is cold because of your love,\n And my body is under bonds to her.\n Come back to me, for this is a Koolau [286] sphere,\n My love, come back.\n Come back and let us warm each other with love,\n The only friend of a land that is friendless.\n\n\nAt the close of this chant by Halemano, he again threw the kilu and it\nhit the mark, giving him two points. Halemano then took up the kilu and\nheld it in his hand. He then looked at his wife, and when he saw the\ntears in her eyes his love for her again welled up within him as he\nremembered how they had lived at Uluomalama in Waiakea, Hilo; so he\nchanted, while he wiped away the tears with his hand, as follows:\n\n\n We once lived in Hilo, in our own home,\n Our home that was in Panaewa.\n For we had suffered in the home that was not ours,\n For I had but one friend, myself.\n The streams of Hilo are innumerable,\n The high cliffs was the home where we lived.\n Alas, my love of the lehua blossoms of Mokupane!\n The lehua blossoms were braided with the hala blossoms,\n For our love for one another was all we had.\n The rain only fell at Leleiwi,\n As it came creeping over the hala trees at Pomaikai,\n At the place where I was punished through love.\n Alas, O my love!\n My love from the leaping cliffs of Piikea;\n From the waters of Wailuku where the people are carried under,\n Which we had to go through to get to the many cliffs [287] of Hilo,\n Those solemn cliffs that are bare of people,\n Peopled by you and I alone, my love,\n You, my own love!\n\n\nAt the close of this chant, Halemano again threw the kilu at the mark\nand hit it, counting him three. He then again picked up the kilu and\nheld it in his hand. Halemano then looked at Kikekaala and noted the\ndifference between her and Kamalalawalu, who was by far more beautiful\nthan all the other women that had gathered there to witness the\ncontest, for the old saying was indeed true that \u201cEast Maui is\nprominent.\u201d Halemano therefore could not help but admire Kamalalawalu,\nand so he chanted the following lines in her honor:\n\n\n I am cold and chilly,\n Let me lie in your bosom, love.\n We have roamed over Kalena in the uplands of Haleauau,\n In the cold thickets at Wahiawa.\n It was during the days of the heavy fog at Kaala,\n For the cold was brought forth by the dew\n Together with the fragrance of the kupukupu of Lihue.\n The false cold is uncovered at Waikoloa\n For my love was exposed by the tears,\n As we met at Kalena in Haleauau. [288]\n O my love, come back to me!\n The thick groves at Kumanomano\n Are being trampled by the summer sun;\n It lingers for the sun of Kaelo and Ikiiki,\n And for the bunches of awa of Makalii.\n Love is like a chief, it is prized highly,\n For it is the screen by night and by day.\n O my love, come back,\n For love is like food that cannot be taken!\n\n\nAt the end of this chant Halemano threw the kilu and it hit the mark,\ncounting him four. He then picked up the kilu and held it in his hand\nas he chanted the following lines:\n\n\n My lover from the Kalihi rain, where the clothes are bundled up,\n Where the back is the only sheltered spot;\n It is being pressed by the Waahila [rain],\n The rain of my land where women are led away secretly.\n Search is made to the top of Kaala,\n The lower end of Pokai [289] is plainly seen.\n Love looks in from Honouliuli, [290]\n The dew comes creeping, it is like the wind of Lihue,\n Like a false gleaming of the sun at Kaena,\n For it is being destroyed by the Unulau wind from below,\n Causing coldness within, made so by love of thee,\n For I love thee, my companion of that parched plain.\n\n\nHalemano here ceased chanting and threw the kilu again hitting the mark\nand thus counting five. He took the kilu up and held it in his hand as\nhe chanted the following lines:\n\n\n As I reported to Kahewahewa,\n I stood and gazed, then\n Tears filled my eyes causing me to weep.\n How beautiful are the hala, native trees of Kahuku,\n As they are being fanned by the Mikioi wind.\n I have come from Kuahea.\n When am I to be contented, O my love?\n My love, O come back!\n For love has again entered my heart,\n For it pains me in my effort to withhold it,\n My love, O my love, come back!\n\n\nAt this stage Halemano grasped the kilu more firmly as he looked at his\nwife. Upon seeing her tears, the love within him grew stronger as he\nwas reminded of the calm of Waialua and of the cold dews of Kaala,\nwhere they had roamed in days gone by; so he continued with these\nlines:\n\n\n When the sea rises at Waialua,\n One doubles up in sleep at Kalena in Haleauau.\n There her love comes swimming to me,\n When I can no more see Lihue, that land that looks to heaven,\n Believing that over yonder is the sea.\n O my own love!\n Kaala stands up majestic;\n It is a cold head covered with dew,\n For it is the cold wind that brings fragrance;\n It is being wafted here by the Waikoloa wind,\n For Pulee [291] is searching for me.\n Alas, O my love!\n\n\nHalemano then threw the kilu and it again hit the mark, counting him\nsix. He then took up the kilu and held it in his hand as he chanted the\nfollowing lines:\n\n\n It is the flowers at Halemano that I long for,\n Partly pecked [292] by the birds,\n As their fragrance is brought along,\n Its beauty is there at Malama.\n For within me I am enlightened, as I sit\n The secrets within me are seen through love.\n I am the lover, be compassionate.\n Alas, O my love!\n My lover from the cliffs of Koolau,\n Where the cliffs are above and below the pathway,\n And love is made a pathway for the tears.\n O my love, come back!\n\n\nHalemano then threw the kilu and it again hit the mark, counting him\nseven. Halemano again took up the kilu and held it in his hand; then he\nlooked at Kikekaala and from her to Kamalalawalu. He then bent forward\nand wiped away the tears from his face, for his mind went back to the\ntime when they lived in the forests of Moelana in Kakele, Koolaupoko,\nOahu; he therefore chanted the following lines:\n\n\n Koolau is made hot by the children who cry against the cold,\n My native land, where the sea beats at the back\n Of my companion who now dwells in the calm,\n Enjoying the Kanikoo rain of Heeia,\n That rain that makes the awa leaves of Moelana glitter\n Like a fatherless child in its playfulness,\n For it is affecting my body,\n By its speechless messenger, love.\n My love, O come, come back!\n\n\nHalemano continued chanting and throwing the kilu until he had the\nrequired number, fifteen, sufficient to win the contest; so Kikekaala\nlost to Halemano and she became his. [293] The contest was then ended\nand they prepared to retire, according to the wager. As they were\nleaving the kilu house, Kamalalawalu stepped in between Kikekaala and\nHalemano, [294] ready to ask to be forgiven, but Kikekaala pulled\nHalemano away, saying to Kamalalawalu: \u201cYou deserted him and here you\nare coming after him again. He shall not return to you.\u201d As Kikekaala\nand Halemano departed, Kamalalawalu stood there weeping; she placed her\nhands at her back and as the tears flowed down her face, she chanted\nthe following lines:\n\n\n Koolau is burning with fire,\n Koolau is burning with the fire of the goddess;\n It is raging in the uplands of Hamakua,\n It is being cut up by the wind,\n Causing anger and hatred,\n Ill feeling and bad thoughts.\n\n\nIn these lines Kamalalawalu was chanting of her rival Kikekaala, for\nshe had an unbecoming face to look at. The closing lines are in\nreference to her. Kamalalawalu then continued:\n\n\n Alas, thou art my bosom companion, my love!\n My companion of the cold watery home of Hilo.\n I am from Hilo, from the calabash of Kulukulua, [295]\n From the arched sands at Waiolama,\n From the rain that pelts the leaves of the breadfruit of Piihonua;\n For we live at the breadfruit trees of Malama.\n Love is shown by the tears,\n Love is the friend of my companion,\n My companion of the thick forests of Panaewa,\n Where you and I have trod without a third party;\n Our only fellow traveler was my love,\n The only right we had for living in the uplands of Laa,\n For my body is sacred to thee, my love.\n Alas, O my companion, my love!\n My love of the cold, watery home of Hilo,\n That friendless home where you and I lived.\n\n\nWhen Kamalalawalu ceased chanting, she turned and looked at Halemano.\nWhen she did, she saw Kikekaala biting Halemano in the side, so she\nchanted the following lines:\n\n\n The bite of a native is a sign of treachery;\n The stranger laughs, for it is a sign of evil;\n For you are then surrounded by fine rain from the goddess.\n I must be your wife and you my husband,\n My husband of the Kanikani rain of the lehua trees of Makaulele.\n It is being broken in large pieces at Kumukahi Point,\n For love has come for the first time this day.\n Like the mouth of the Ohele stream, it is changeable,\n For the clouds are gathering in the uplands of Piihonua,\n O my love of the cold, watery home of Hilo!\n\n\nAt the close of the chant, Kamalalawalu was removed by force by the\nofficers of Kikekaala to some other place. As she was being led away\nshe chanted these lines:\n\n\n The wind is blowing, it is the Koolauwahine.\n You will surely see Haili,\n Haili the plain of lehua entwined by the birds;\n They are carrying away the awa of Puna that grow on trees,\n The sweet sounding oo [296] of the forest,\n Whose sweet notes can be heard at eventide.\n My companion of the cold, watery home of Hilo,\n That cold wet home where you and I lived,\n O my own beloved husband! [297]\n\n\nAt the end of this chant by Kamalalawalu, Kikekaala said to her: \u201cYou\nhave no husband because you are a woman who has deserted her husband. I\nsee that you have come back to him, but he will not go back to you.\u201d\n\n\n\n\n\n\nCHAPTER V.\n\n Halemano Returns to Oahu, Thence to Kauai.\u2014Kamalalawalu Follows\n Him.\u2014She Leaves and Settles on Oahu.\u2014Huaa and the King of Hilo Send\n an Army to Secure Her.\u2014After a Slaughter of Oahu Forces She Is\n Taken to Hawaii.\n\n\nAfter this, Halemano lived with Kikekaala as husband and wife. She held\nhim very closely by day and by night, and followed him wherever he\nwent, therefore he became weary and greatly vexed at her for keeping\nhim shut up in the house continuously. Because of this Halemano one day\nsaid to Kikekaala: \u201cSay, I hear that aku has become plentiful at the\nMakaiula fishing grounds in Kaelehuluhulu. You must therefore allow me\nto go and catch us some.\u201d Kikekaala said: \u201cWe must go together.\u201d\nHalemano said: \u201cIt will only delay me. You must stay home. I will go\nalone and shall return in no time.\u201d The wife at last consented and\nHalemano set out.\n\nOn this trip Halemano set out from Puaawela in Kohala; but instead of\ngoing fishing, he set out for Mokulau in Maui, [298] where he landed.\nKamalalawalu, on the other hand, set out soon after Halemano from\nKohala, and landed at Hamoa, in Hana, Maui, and from that place\ncontinued on her way along the Koolau side of Maui. Halemano continued\nhis journey along the west side of Maui, next landing at Lahaina.\n\nIn this journey made by the two, many people followed them from place\nto place, because they admired their comeliness. Kamalalawalu followed\nHalemano [299] because she found that she loved him and wished to be\ntaken back. In this journey, Halemano next stopped at Hawe and Kekaa,\nKaanapali, and from this place he set out for Mokuhooneki on Molokai,\nthen landing at Waikolu, on the Kalaupapa side, where he stayed for\nsome time. When Kamalalawalu set out from Hana she landed at Kapua in\nKaanapali, then boarded a canoe and landed at Kaluaaha, West Molokai,\nand from that place continued on to Kaluakoi and Kaunakakai.\n\nFrom Waikolu Halemano next touched at Kailua, Oahu; and from this place\ncontinued on to Kualoa at the Kaoio point; then on to Hauula; then to\nMalaekahana; then Laiewai; then Waialua; and then to the Kaena point at\nWaianae where he stayed. Kamalalawalu, on the other hand, after leaving\nMolokai, landed at Waikiki; then from this place she next landed at\nEwa; then at Pokai; and from this place she continued on to Kauai,\nlanding at Wailua where she stayed.\n\nHalemano in the meantime also set out and he too landed at Wailua,\nwhere he met Kamalalawalu and had a friendly talk, but their living\ntogether was not harmonious as before. Kamalalawalu therefore returned\nwith a sad heart. [300] She then took a canoe and set out from Kauai\nand landed at Kaena Point; from this place she continued on her way to\nWaialua. From there she journeyed to Kahuku; then to Hauula; and then\nto Kualoa, where she met Waiahole, a chief of that place who was a\nsingle man. He took Kamalalawalu as his wife and they resided there\ntogether.\n\nAfter they had been living together in this manner for some time, a\ncertain canoe set out from Oahu for Puna, touching at Kaimu, Kalapana.\nBy this canoe word was carried to Kamiloholuiwaiakea that Kamalalawalu\nwas living in Oahu. As soon as he received this information he\nimmediately set out and informed Huaa the king of Puna of the fact; and\nfrom there word was carried to Kulukulua the king of Hilo. After the\ntwo came together to discuss the matter, they said: \u201cYes, we have given\nher our properties with the idea of getting her to be our wife, but we\ndid not succeed. Let us therefore go and make war on those with whom\nshe is now living.\u201d\n\nAs soon as they decided upon doing this they began to prepare about\neight thousand canoes, [301] and also got together a very large body of\nmen who were armed with all kinds of weapons, both large and small.\nBecause of this vast undertaking, the kings and their men spent over\nfifty days in the preparation for the expedition. As soon as everything\nwas ready they set out, coming along the Koolau side (east) of Maui and\ntouched at Kekaa in Kaanapali, where they landed and stayed over night.\nThe next day they again set out, coming past Halawa and Waikolu and\ntouching at Kalaupapa, Molokai, where they landed to spend the night.\n\nOn the next day Huaa, the king of Puna, said to Kulukulua: \u201cLet us\nconsult the priests, the astrologers and diviners as to our proper\ncourse and also as to the outcome of this expedition.\u201d When the\npriests, astrologers and diviners came in the presence of the two\nkings, they were asked: \u201cLet us hear what you have to say as to our\nfuture course?\u201d The astrologer from Kalapana then spoke out: \u201cLet us\nagain spend this day and night in this place and tomorrow we may\ncontinue on our journey.\u201d The two kings consented to this and another\nnight was spent at the place. On the next day the astrologer said: \u201cIf\nafter we set out a thick fog comes from the east, we will win the day;\nbut if hot, warm weather is encountered all the way until we land, Oahu\nwill be victorious. The second sign is this: if we encounter a heavy\nrain and the rainbow is seen and these things keep up until we reach\nland, we will rout Oahu.\u201d\n\nAt the end of the astrologer\u2019s predictions, the canoes once more set\nsail and landed at Makapuu, where the armies were placed in line of\nbattle. In coming across the channel they encountered a thick fog and\nrain, the signs of victory predicted by the astrologer. After the\narmies were placed in line they advanced overland, going by way of\nKaneohe. At Kaneohe proper they met the enemy and the fighting began.\nEarly in the battle Oahu was routed and a great slaughter took place at\nWaiahole. After the battle Kamalalawalu was found, still alive, and she\nwas taken by the kings of Hawaii, Huaa and Kulukulua, to Hawaii.\n\n\n\n\n\n\n\n\nKAAO NO HALEMANO.\n\n\nMOKUNA I.\n\n Make o Halemano Mamuli o ka Aikahaula.\u2014Hoola Hou ia e Kona\n Kaikuahine e Laenihi.\u2014Makaikai Oia ia Puna no ka Huli ana i ko\n Halemano Lua.\u2014Halawai me ia, a Hoike e Pili ana i Kana Huakai.\u2014Me\n na Mea Hoomanao, Huli Hoi Oia.\u2014Pau ka A\u2019o ia ana o Halemano, Hele\n Oia e Kii ia Kamalalawalu.\u2014Lawe Malu Iaia a Hoi i Oahu.\u2014Hookupu no\n ko Kamalalawalu Hanohano.\n\n\nO Wahiawa ka makuakane, o Kukaniloko ka makuahine, o Kaukaalii ka\nmakuahine o Kukaniloko, o Halemano e pili la me Lihue ka aina, i\nWaianae. Ma ka noho ana o Wahiawa me kana wahine o Kukaniloko, ua hanau\nka laua mau keiki eono, eha kane, elua wahine. Eia na inoa o na keiki a\nlaua: Maeaea ka mua, he kane ia; Kaiaka kona muli iho; Anahulu kona\nhope iho; Halemano ka pokii loa o lakou; Pulee he wahine ia; Laenihi he\nwahine akua ia.\n\nO Laenihi ka mua, a o Halemano ka hope, oia ka mea nona keia kaao. I\nKaaukahi i hanai ia ai o Halemano a nui, he kanaka maikai o Halemano ma\nkona kino, aohe puu, aohe kee, pali ke kua, mahina ke alo.\n\nIa Halemano e noho ana me kona kupunawahine me Kaukaalii, ma Kaau i\nWaianae, ua loaa ia Halemano ka moe uhane ma ia noho ana no\nKamalalawalu. Oia ke kaikamahine a Hanakaulua me Haehae, no Kapoho i\nPuna, Hawaii. He mau alii na makua, no ia aina, a na laua o\nKamalalawalu. He wahine maikai loa ia ke nana aku, a he wahine i oi\nmamua o ko Puna a me ko Hilo, he puupaa, a he kapu loa, aohe kanaka ike\nia ia, aohe hoa noho, he kaikunane wale no kona hoa noho, o Kumukahi ka\ninoa; he mau ilio elua lau, ko laua mau hoa noho.\n\nIa wa e noho ana o Huaa he \u2019lii no Puna, a o Kulukulua no Hilo, o laua\na elua, e hookuli ana ia Kamalalawalu, i ka waiwai o Puna a me Hilo, me\nko laua manao, na laua e wahi ke kapu o Kamalalawalu.\n\nMa ka moe mua a Halemano ma ka po akahi ua halawai uhane laua me\nKamalalawalu ma Kaau, pela ko laua launa pinepine ana, a aloha o\nHalemano ia Kamalalawalu. No ke aloha o Halemano, ua waiho oia i ka ai\na me ka ia, a ua pau kona manao i na mea e ae, o Kamalalawalu wale no\nkona manao nui i na la a pau loa; no keia manao pono ole ia ia, ua\nnawaliwali kona kino a make iho la.\n\nNo Laenihi, oia ko Halemano mua ponoi, ua hele oia ma na wahi a pau o\nkeia mau mokupuni a pau, e imi i wahine na Halemano, kona kaikunane. Ua\nhele no hoi oia a kokoke i Puna, lohe e oia i ka make o Halemano, hoi e\nia i Kaau, ma Waianae, i Oahu nei; nolaila, loaa ole o Kamalalawalu ia\nia. A hiki o Laenihi i Kaau, ma Waianae ma Oahu nei, he mana ko Laenihi\ne hoola i na mea make, nolaila, ola hou o Halemano.\n\nA ola o Halemano, ninau aku o Laenihi: \u201cHeaha ke kumu o kou make ana?\u201d\nI mai o Halemano: \u201cHe wahine. Eia ke ano ke hiki mai, he wahine maikai\nloa o na maka a me ke kino, he lauoho kalole eleele, he wahine kiekie\nhanohano, kohu alii, ke nana aku.\u201d Ninau hou aku o Laenihi: \u201cA pehea\nkona kahiko o waho?\u201d \u201cHe aala ke kapa e like me ke pele o Kauai a me ka\nmahuna, a he pa-u nahenahe ulaula ma hope, he lei hala, me ka lehua ko\nke poo, a me ko ka ai.\u201d I aku o Laenihi: \u201cNo Puna a me Hilo ka lehua,\nno Puna ka ouholowai o Laa, nolaila no ka pukohukohu, no Puna ko\nwahine, aole no ke komohana a ka la. Ina o ka wahine i lohe wale ai i\nPuna, o Kamalalawalu, he wahine maikai io no,\u201d pela aku o Laenihi ia\nHalemano.\n\nNinau aku o Laenihi ia Halemano: \u201cAhea hiki ko wahine?\u201d I mai o\nHalemano: \u201cAia a moe iho wau, o ka manawa ia e hui ai maua; e hoolohe\nno auanei oukou i ke kamailio a maua, ke moe ae au.\u201d \u201cAe,\u201d wahi a\nLaenihi. \u201cI moe olua auanei me ko wahine, e ninau aku oe i ko wahine, i\nkona aina a me kona inoa.\u201d\n\nA lohe o Halemano i na olelo a kona kaikuahine a Laenihi, mahope o\nlaila, moe iho la laua me Kamalalawalu. Ma keia moe ana, ninau aku o\nHalemano ia Kamalalawalu: \u201cOwai kou aina hanau, a owai kou inoa?\u201d \u201cO\nKapoho i Puna, Hawaii, ko\u2019u aina hanau, aia ma ka hikina a ka la ko\u2019u\naina, aole ma ke komohana; o ko\u2019u inoa, o Kamalalawalu.\u201d Mahope o\nlaila, ala ae la o Halemano a olelo aku ia Laenihi, a lohe o Laenihi,\nolelo aku la ia ia Halemano: \u201cE ai oe i ka ai, e kii au i ko wahine i\nHawaii.\u201d Ae mai o Halemano.\n\nMamua ae o ka holo ana o Laenihi i Hawaii, e kii ia Kamalalawalu, olelo\naku ia i na ouli o kona hele ana, a hope e hooiaio aku ai i kona kii\nana. Malaila ka loaa a me ka ole o Kamalalawalu. Eia na ouli a Laenihi\ni olelo aku ai: \u201cI ua ka ua, aia au i Molokai; olapa ka uwila, aia au i\nMaui; kui ka hekili, aia au i Kohala; nei ke olai, aia au i Hamakua;\nkahe ka wai ula, aia au i Puna. Alaila, loaa ko wahine ia\u2019u, nolaila e\nnoonoo oukou i keia mau mea a\u2019u e olelo nei, o poina auanei.\u201d A pau ka\nolelo ana a Laenihi, hele mai la ia ma ke kino ia, o ia kela ia o\nlaenihi a hiki i keia la.\n\nHolo mai la o Laenihi i ke ahiahi, a hiki i Haleolono ma Palaau i\nMolokai, ua ka ua. Kahaha o hope no ka hikiwawe loa. Malaila aku a\nHanakaieie, ma Kahikinui i Honuaula, ma Maui, olapa ka uwila. Kahaha\nhou o hope no ka emo ole loa. Mai Maui aku a Umiwai, ma Kohala i\nHawaii, kui ka hekili; malaila aku a Pololikamanu, ma waho o Mahiki i\nHamakua, nei ke olai. Malaila aku a hala o Hilo, a komo i loko o\nPanaewa, a hiki i Kukulu ma waho o Puna, kahe ka wai ula. Alaila,\nnoonoo o hope nei, ua loaa o Kamalalawalu.\n\nMa keia hiki ana o Laenihi i Kapoho ma Puna i Hawaii, noonoo iho la ia\ni ka mea e ike ai ia Kamalalawalu, i loko o kona kapu e paa ana, a loaa\niho la. Eia ke ano: Hoala mai la oia i ka makani, makai o Puna, he\nunuloa ka inoa o ia makani, a ala mai la ke kai mai kona lana malie\nana, a hai a nalu iho la ma waho o Kaimu. Oia kahi hee nalu mau i na wa\na pau loa. I ke kakahiaka nui, hai mai la ka nalu mua, ala ae la na\nkanaka, a nana aku la me ka uwa nui loa, ma keia uwa ana, lohe aku la o\nKumukahi, ke kaikunane o Kamalalawalu, hele mai la ia e nana i ka hai o\nka nalu, a ike hoi aku la olelo ia Kamalalawalu. A lohe o Kamalalawalu,\nala ae la ia a hele.\n\nOlelo hoakaka no Kumukahi; ke kaikunane o Kamalalawalu. He punahele o\nKumukahi i kona kaikuahine, aohe ana olelo hookahi e hoole ia, e hiki i\nkona kaikuahine ke ae i na mea a pau a kona kaikunane e olelo ai, aole\ne hoole, mai ka mea nui a ka mea liilii.\n\nHele aku la o Kamalalawalu e heenalu ma Kaimu; ia ia i hiki aku ai ma\nka ae one, nana aku la ia i ka nalu i ka hai mai. Ku ka nalu mua, he\nkakala ka nalu mua, a hai ia, he pakaiea ka nalu alua, a hala ia, he\nopuu ka nalu akolu, a hala na nalu ekolu, au aku la o Kamalalawalu, e\nheenalu. A hiki i kahi o ka nalu e hai ana, hee mai la ia, ekolu nalu i\nhala ma kana hee ana, pio loa iho la ka nalu, aohe nalu o ia wa; kakali\niho la ia, me ka manao e ku hou mai ua nalu hou, pela kona lana ana a\nopili ia, manao iho la e hoi i uka.\n\nIa wa hoala hou o Laenihi i ka nalu, a ike o Kamalalawalu, hee hou iho\nla ia, a kokoke e pae i uka, lilo iho la ka nalu ana i hee ai i ia, pau\nae la ka nalu. O keia ia, o Laenihi no ia, ua lilo iho la ia, i ia, ia\nwa. A ike o Kumukahi ke kaikunane aloha a Kamalalawalu i ka ia, kahea\naku la ia, penei: \u201cE Kamalalawalu e! kuu puni o ka ia.\u201d Aole e hiki ia\nKamalalawalu ke hoole, no ka mea, he leo no kona kaikunane. Lalau iho\nla i ka ia a hoi aku la i ka hale, hoo iho la i loko o ka ipu wai a\nlilo ae la ia i milimili na kona kaikunane.\n\nI ka po, i ka moe ana o loko o ka hale, lilo ae la o Laenihi mai ke\nkino ia, a ke kino moa, ia wa lele ae la a ma ka haka moa o waho kani,\npela kona kani ana, a pau na moa elima. Wehe mai la ke alaula o ke\nkakahiaka nui, iho aku la ia me ke kino moa a hiki i kahakai, lilo ae\nla i kino wahine. Pii mai la o Laenihi me ke kino wahine a hiki i ka\nhale o Kamalalawalu ma e noho ana. Ninau aku o Kamalalawalu: \u201cMahea mai\noe?\u201d \u201cMaanei mai nei.\u201d \u201cAohe o onei wahine e like me oe, a ina no hoi\nno anei aku nei, aole no e hele mai ianei, he kapu o anei, he make.\u201d\nWahi a Laenihi: \u201cMakai mai nei.\u201d \u201cAe, ina pela kau olelo, he oiaio, e\nae aku wau.\u201d Ninau hoohuahualau aku o Laenihi: \u201cAole au kane i moe i ka\nuhane?\u201d \u201cAole,\u201d wahi a Kamalalawalu. I hou aku o Laenihi: \u201cAole ou lei\ni lei ai a maloo?\u201d \u201cHe lei no, aole nae e loaa aku ia oe, mamuli au\nmake ia oe.\u201d I mai o Laenihi: \u201cHeaha la hoi e haawi mai oe ia\u2019u, a i\nmai oe, kii ae no ia\u2019u e hele mai e lapaau ia oe, aia ko\u2019u wahi i\nKaimu, o Nawahinemakaakai ko\u2019u inoa.\u201d Lilo ka lei ia Laenihi, nonoi hou\no Laenihi i ka pa-u, haawi no o Kamalalawalu, alua mea i lilo ia\nLaenihi.\n\nA loaa keia mau mea ia Laenihi, hoi mai la ia mai Hawaii mai a hiki i\nWaialua, a kahi o Halemano e noho ana, hoike aku la o Laenihi i ka lei,\na me ka pa-u, ia wa, wikiwiki iho la o Halemano e holo i Hawaii, hoole\nmai o Laenihi: \u201cAole e loaa pela. Eia ka mea e loaa ai, e hana i\nmilimili na ke kaikunane punahele o Kamalalawalu, o Kumukahi ka inoa,\nno ka mea, ua ike aku nei au, o kana mea e olelo ai, oia ka kona\nkaikuahine e hana ai, aole ia e hoole i na leo a pau a kona kaikunane e\npane ai.\u201d\n\nNolaila, olelo o Laenihi, e kalai kii, mai Waialua a Waianae, e paele i\nka alaea a me ka nanahu, a e hana i moa laau, hooholoholo i luna o ka\nnalu, a i koieie i luna o ka wai, a i lupe hoolele i luna. I waa ula, i\nkanaka ula, i la ula, he hoe ula, he kaula ula, a he waa nui, a he waa\niki. A makaukau keia mau mea a pau loa, holo aku la lakou a hiki i Puna\nma Hawaii, he mau aina liilii e pili ana i Puna, o Makuu, o Popoki; i\nlaila hoolele ka lupe, uwa o uka i keia mea lele.\n\nIa lakou e uwa ana, lohe aku la o Kumukahi, ke kaikunane o\nKamalalawalu, hele mai la ia e nana, a ike ia, holo mai la a ka ae one\ne pili ana me ke kai, kahea mai la i na kanaka o luna o ka waa: \u201cNa\u2019u\nka mea lele.\u201d I aku o Laenihi ia Halemano: \u201cHaawi ia aku na ke keiki.\u201d\nA lilo ka lupe ia Kumukahi. Hookuu ka waa liilii i luna o ka nalu, uwa\nhou o uka; alaila, kii hou o Kumukahi, a nonoi aku penei: \u201cE! kela waa,\nkeia waa, e na mea i luna o ka pola, na\u2019u ka waa liilii.\u201d Ae aku o\nLaenihi. Pela wale no ka hana ana a hiki i ke kii, hoolale ae ana o\nLaenihi i na waa a pau, e kukulu kii o kela waa keia waa, ma keia ku\nana o na kii a pau loa, huli hou o Kumukahi a nonoi hou i na waa, nana\nna kii.\n\nOlelo aku o Halemano a me Laenihi: \u201cHe punahele no oe i ko kaikauhine?\u201d\n\u201cAe,\u201d pela mai o Kumukahi; \u201cma ka\u2019u e olelo ai, malaila ia.\u201d \u201cKahea ia\nhoi ha.\u201d Kahea o Kumukahi: \u201cE Kamalalawalu e! Hele mai, aia ka a hele\nmai oe, alaila, loaa kuu milimili.\u201d A hiki o Kamalalawalu, olelo hou\nlakou la: \u201cHe punahele no auanei oe i ko kaikuahine, ke olelo aku oe e\nhuli aku ke alo mahope, a o ke kua mamua nei?\u201d \u201cAe.\u201d A huli kua aku la\no Kamalalawalu, nana aku lakou ma ke kua, aohe puu, aohe kee. A pau ko\nlakou nana ana, olelo hou lakou i ke kaikunane. \u201cHe punahele no oe i ko\nkaikuahine ke olelo aku e huli mai ke alo i mua nei?\u201d \u201cAe,\u201d a huli mai\nla ke alo o Kamalalawalu.\n\nIa wa, pii o Kamalalawalu i luna o na waa; a hiki ia i luna, kahea o\nHalemano i ka poe hoewaa e hoe, ia wa lilo laua elua i Oahu nei. Hahai\nmai la o Puna a me Hilo, aohe launa mai, hao mai la ka mana o na waa o\nHalemano a me Laenihi.\n\nMa keia holo ana, pae ae la kekahi waa me Kumukahi i Hauula ma\nKoolauloa. Ilaila kekahi kii e ku ana, o Malaekahana ka inoa, hoohihi\niho la o Kumukahi i ke kii, noho iho la i laila. O Halemano, holo loa\naku la lakou a pae ma Waialua i Ukoa, me Kamalalawalu. Ma keia pae ana,\nua holo koke ka luna kala a puni o Waialua a me Waianae, e hele mai\nlaua e hookupu ia Kamalalawalu.\n\nA pau ka hookupu ana, ekolu la i hala, haohao o Kamalalawalu ia\nKumukahi i ka ike ole ia aku. Ninau aku la ia ia Halemano a me Laenihi:\n\u201cAuhea o Kumukahi?\u201d \u201cAia i Hauula, ua noho ia puni ana o ke kii.\u201d I aku\no Kamalalawalu: \u201cE kii aku a hoi mai.\u201d A hoi mai la o Kumukahi, olelo\naku la o Kamalalawalu: \u201cE hoi oe me ka waiwai i Hawaii, i na makua o\nkaua a me na makaainana, o poino mai kekahi o lakou.\u201d Ia wa, hoi aku la\no Kumukahi i Hawaii.\n\n\n\n\n\n\nMOKUNA II.\n\n No ka Lohe ana o Aikanaka, ka Moi o Oahu, i ko Kamalalawalu Ui, Kii\n ia oia.\u2014No kona Hooko ole ana i ke Kauoha, Hoouna o Aikanaka i ka\n Puali Koa e Kaua ia Halemano.\u2014Me ka Wahine a me ka Kupunawahine,\n Hee Lakou i Molokai.\u2014Alaila, i Kaupo, Kohala a me Hilo.\u2014Laweia o\n Kamalalawalu e Huaa.\u2014Hoi o Halemano i Kohala.\u2014Hahai kana Wahine.\n\n\nA noho iho la o Kamalalawalu me Halemano, ia wa ua kaulana aku ka\nmaikai o Kamalalawalu a lohe o Aikanaka, ke \u2019lii nui o Oahu nei, e noho\nana ma Ulukou i Waikiki. Hoouna aku la o Aikanaka, i na elele e kii ia\nKamalalawalu e iho mai e nana aku o Aikanaka i kona wahine maikai, a\nhiki na elele, hoole mai o Kamalalawalu. Pela ka hoouna ana o Aikanaka\ni na elele a hiki i ka umi elele, aohe hiki mai, hoouna i kona kuhina\nnui, aohe hiki mai. Nolaila, huhu o Aikanaka a hoouna i ke kaua e\npepehi ia Halemano a me na makua.\n\nA hiki ke kaua a Aikanaka i Pooamoho ma Halemano, ike mua aku la o\nHalemano i ka uluwehiwehi o na kanaka i laila, e panee aku ana, i ke\nkakahiaka nui. Olelo aku ia i ka wahine: \u201cEia ke kaua a Aikanaka, make\nkakou. O ka\u2019u no ia e olelo aku ana ia oe, e ka wahine, e iho oe i ka\nhoouna a ke \u2019lii, hoole oe. A laa ka make la. E hele no olua i ka olua\nhele, e hele no au i ka\u2019u hele.\u201d\n\nHele aku la o Halemano ma, malaila aku a ke kahawai o Kolekole, malaila\naku a Waialua, a Laiewai, a Hauula, malaila aku a Kualoa, a Kahaluu, a\nhiki i Moelana, he mala awa i laila, haihai iho la o Kaaealii ke\nkupunawahine o Halemano, i ka lau awa, a pee iho la.\n\nEia hoi, ua kauoha o Aikanaka i na mea a pau loa a puni Oahu nei, ina e\nike ia Halemano, e pepehi a make, nolaila, akoakoa ae la na kanaka o\nKoolau a puni, a imi iho la i loko o ka mala awa ma Moelana, aole nae\nhe loaa, no ka mea, ua nalo lakou nei ekolu malalo o ka lau awa i\nhaihai ia ai, e Kaaealii.\n\nA hoi aku la na kanaka, noho iho la lakou nei a poeleele, hele aku la a\nhiki ma Kukui i Makapuu, o ia mai. He makamaka no Halemano i laila,\nkipa aku la lakou i laila, kalua ka puaa, a moa, ai a maona. I aku o\nHalemano i ke kamaaina: \u201cE alo ae oe ia makou a hiki aku i Molokai.\u201d I\nke aumoe, holo aku la lakou a pae i Kaunakahakai ma Molokai, noho iho\nla lakou ilaila mahiai, a kokoke e oo ka ai, holo aku la lakou a pae ma\nLele i Maui, noho iho la i laila. Ma keia noho ana a lakou i laila, ike\nia aku la ka piko o Haleakala e lele mai ana i loko o ke ao, komo mai\nla ka makemake ia Halemano, e hele a noho i Haleakala ma Kaupo i Maui.\n\nMahope o laila, holo aku lakou mai Molokai aku a pae ma Lele i Maui.\nHele aku la lakou mai laila aku a hiki i Kula, ma laila aku a\nUlupalakua, a iho ma o, a Kaupo, noho i laila, mahiai iho la, a kokoke\ne oo ka ai, holo aku la lakou a pae ma Umiwai i Kohala, Hawaii.\n\nA ku lakou ma Umiwai, i Kohala, noho a olulo iho la malaila. Hele mai\nla o Kapuaokeonaona, kaikamahine a Kukuipahu, ke \u2019lii o Kohala, a ike\nia Halemano a me Kamalalawalu, i ka maikai a me ka nani ke nana\u2019ku.\nNolaila, olelo aku la o Kapuaokeonaona: \u201cE hoi kakou i ka hale.\u201d A hiki\nlakou i ka hale, kalua ka puaa, a me ka ai, noho iho la lakou a hala\neono mahina, i aku o Halemano ia Kamalalawalu: \u201cE noho ke kupunawahine\no kaua ianei, e hele kaua i kou wahi.\u201d Ae mai la ka wahine.\n\nHele aku la laua mai Kohala aku a hiki i Waimea, moe a ao, mai laila\naku a Hamakua i Kaumoali moe; mai laila aku a hiki i Uluomalama, i\nWaiakea, Hilohanakahi noho. Elua anahulu i hala i laila o ko laua noho\nana, lohe aku la o Huaa ke \u2019lii o Puna, ua hiki o Kamalalawalu i Hilo,\nhoouna mai la o Huaa i ka elele no Kamalalawalu, a loaa, lawe ia aku\nla. I ka wa i kii ia mai ai o Kamalalawalu, e na elele a Huaa, kauoha\naku la ia i kona kaikunane ia Kumukahi, e malama ia Halemano. Ae kona\nkaikunane.\n\nMa keia noho ana a Halemano, ewalu anahulu i hala, o ka noho pu ana o\nlaua me ke kaikoeke me Kumukahi, aohe launa mai o ka wahine, nolaila,\nkupu ka manao ia Halemano e hoi i Kohala nei. Ia wa, ku ae la o\nHalemano a hoi mai la; ia ia e hoi ana ma ke alanui a hiki i ka nahele\no Keakui, ike aku la ia i ka lau o ka maile i ka luhiehu i luna o ka\nohia, noho iho la ia uu maile. Ia ia e uu maile ana, ku ana o\nKamalalawalu mahope ona, a paa ana i ka lepa o kona kihei, me na\nkuluwaimaka e haloiloi ana, huli ae la o Halemano a nana ae la, a ike o\nka wahine. Uwe iho la o Halemano a olelo aku la: \u201cE kuu wahine o ke\nkula welawela o Kumanomano, a me ka la panoa wai ole o Lihue. Kupanaha\noe! Kai no a\u2019u i hele mai nei mahope ou, e aloha ana la oe ia\u2019u, aole\nka!\u201d\n\nA pau ko laua uwe ana, hele aku laua a hiki i Uluomalama, ma Waiakea,\nnoho iho la laua a hala elua anahulu i laila. A hala ia, hoi mai la\nlaua a hiki i Kukuipahu ma Kohala, noho iho la i laila mahiai. O kahi a\nHalemano i mahiai ai, aia i Ihuanu, e nana ala i ka lae o Kauhola a me\nka nalu o Maliu. Kaulana loa kela mala a Halemano a hiki i keia la, oia\no Ihuanu, no ka mea, ua olelo ia, ke kapa o Ihuanu, he palaholo. A o ke\nkiai o ia mala o Kekuaualo.\n\n\n\n\n\n\nMOKUNA III.\n\n Puniheiia o Kamalalawalu.\u2014Ko Halemano Make ana.\u2014Hoola hou ia e\n Laenihi, kona Kaikuahine Kupua.\n\n\nIa laua i noho ai i laila, hai mai la ka nalu o Kauhola, o ia kela inoa\nkaulana loa, o Maliu, kahi a na \u2019lii e heenalu ai, a pela no i na la o\nKamehameha akahi. Hele aku la o Kamalalawalu e nana, a hiki ia i laila,\nnana mai la na mea a pau ia ia, no ka wahine maikai, a mahalo mai la.\nMahope o laila, iho mai la o Kumoho e heenalu, aole nae oia i hele e\nheenalu, ike e aku la ia i ka maikai o Kamalalawalu, noho iho la nana,\na hoouna aku la i kona kaikuahine e kii ia Kamalalawalu i wahine nana.\nMa keia kii ana, hele mai la o Kamalalawalu a lilo ae la i wahine na\nKumoho, noho iho la laua i kai o Halelua, he kane a he wahine.\n\nMa keia lilo ana o Kamalalawalu i ke kane hou, e noho ana o Halemano me\nka mai, a e noho ana hoi me ke kaumaha i ke aloha o ka wahine no ka\nlilo i ke kane hou. Nolaila, hoouna aku la o Halemano ia Kaaealii e kii\nia Kamalalawalu i kai o Halelua. A hiki o Kaaealii, hoole mai la, pela\nno a hiki i ka lima o ke kii ana, aohe hoi mai, nolaila, hookii o\nHalemano i ka ai, a make iho la.\n\nMa keia make ana o Halemano, hoohiki iho la ke kupunawahine o Kaaealii:\n\u201cAe, i ola hou oe e Halemano, aole oe e hoi hou ana me Kamalalawalu, a\npau ko\u2019u ola.\u201d\n\nUa maopopo maloko o keia kaao ana, o Laenihi ke kaikuahine akua o\nHalemano, a oia no ka mea i ola ai o Halemano i ka make mua ana, a pela\nno ma keia make ana. O na makua, a me na kaikuaana kaikuahine o\nHalemano, ua mahuka aku lakou mai Oahu aku nei a noho i Wailua ma\nKauai. O Laenihi kekahi ma keia hele ana i Kauai. O Laenihi, a me kona\nmua o Pulee noho iho la laua i Wailua a lealea i ka heenalu, hele aku\nla laua i ka heenalu i Makaiwa, e kupono ana i ka lulu o Kewa.\n\nLele ae la ka hauli o Laenihi, i nana ae ka hana i luna, e noho ana ka\nuhane o Halemano i ke aouli; haule iho la kona waimaka i lalo e kahe\nana, no ke aloha i kona kaikunane ia Halemano; i aku o Laenihi ia\nPulee: \u201cUa make o Halemano.\u201d\n\nA lohe na makua, me na hoahanau i ka make o Halemano, lele mai la uwe;\npapa aku o Laenihi: \u201cAlia oukou e uwe; e aho owau mua e kanaenae ae ai,\na i aloha ia mai, ola o Halemano; aka, i lokoino lakou la, make no o\nHalemano, nolaila, e nana oukou, a e noonoo pono; mai pupuahulu oukou.\u201d\n\n\n\n\n\n\nMOKUNA IV.\n\n No ko Halemano Hoola hou ia ana.\u2014Imi o Halemano i wahi e Hoi mai ai\n kana Wahine.\u2014Komo oia i ke Kilu ana Eo iaia.\u2014Kaili ia e Kikekaala\n mai a Kamalalawalu.\n\n\nMaanei e ike ai kakou i ka mana o Laenihi a me ke ola hou ana o\nHalemano. I loko o ia wa ana i hooki ai i ka uwe ana o ka lehulehu ia\nHalemano, alaila, kau aku la ia ma ke mele pule i mua o ke aouli kahi o\nka uhane o Halemano e noho ana. Penei ua mele la:\n\n\n E noho ana no wau e uwe i kuu kaikunane,\n Kuu kaikunane o ka wao nahelehele,\n Oia paha ka uhane i ka waokele e,\n Ke noho mai la i ka maka o ka opua.\n Nalowale i ke aouli la e kuu hoike,\n Auwe no hoi kuu makamaka!\n Kuu hoikeike o na kai ewalu.\n Eia au la, o kou hoa, e ola\u2014e,\n Aina ka ai, hume ia ka malo, ua ola.\n\n\nMa keia oli ana a Laenihi, ola hou o Halemano i Kohala, Hawaii, a pau\nke oli ana a Laenihi, lele mai la ia i loko o ke kai a au mai la (oia\nhoi ma kona kino ia, o ia kela ia o ka laenihi a hiki keia la). Ma keia\nau ana, he manawa ole, pae o Laenihi ma Kauhola i Kohala, pii aku la ia\na hiki i ka hale o Halemano, uwe iho la a pau, noho iho la lakou a hala\nke anahulu hookahi.\n\nI mai o Halemano ia Kaaealii a me Laenihi: \u201cE ao ana au i ka lawaia, a\nme ka mahiai i hoi kuu wahine.\u201d Hoole aku o Kaaealii: \u201cAole e hoi ko\nwahine ia mau hana.\u201d Pela no ka Halemano olelo a hiki i ka hula, ae mai\no Kaaealii a me Laenihi: \u201cO ia ka mea e hoi ai ko wahine, o ka hula.\u201d\nIa wa oli o Kaaealii i ka inoa o Halemano, penei:\n\n\n O oe ka ia e na wahine noho kai o ka pueone\n E noho ana i ke kaha Ulalana,\n E nana ana i ka mea maikai o uka,\n O ka ua a me ka makani anu,\n Kipu iho la i ke oho o ka lauki,\n Noho nani na lehua i ka lai o Kioi e!\n Aole ka oiaio i loko o ka moe e!\n I ka i mai ua lohe au e.\n O kaua no ia, mai o a anei e!\n O kou inoa ia e Halemano la e!\n O mai hoi e! E o e. E o no.\n\n\nAo iho la o Halemano i ka hula ia wa, o Laamaikahiki ke kumu hula, a\npau ke ao ana, lolo iho la i ka puaa, a pau na hana a ke kumu ia\nHalemano, mahope o laila, kaulana aku la ka lea o Halemano i ka hula, a\nme ke oli, a puni o Kohala.\n\nIa Halemano e oli ana, nana aku la ia, i ka piko o Haleakala i Maui, i\nka oiliili ae i loko o ke ao, me he opua ala o ke ahiahi, ka lele mai o\nke ao maluna, aloha ae la ia i kahi e hele ai me ka wahine, o\nKamalalawalu. Nolaila, kau aku la ia i keia kau ma ke oli penei:\n\n\n Kaupo, aina pali huki i luna,\n Huki ae la e like me Kahikinui;\n He nui no wau nau e ke aloha,\n Kuu hoa mai ka malu o ka laau.\n Ola kaua i ka ai lauoho loloa o ka nahele.\n Auwe! Kuu wahine e!\n Kuu wahine mai ka makani he Kaumuku,\n Ke haki nuanua mai la i ka moana,\n Ke uhi ae la i na ale o Papawai,\n Na ka waa kaua i halihali mai,\n Auwe kuu wahine e!\n Kuu wahine o ka hale makamaka ole,\n Hookahi makamaka o ko aloha,\n Lou, a nanahu i loko o ka iwi hilo e!\n E ke aloha, ho mai he leo.\n\n\nIa Halemano e oli ana, hiki mai la o Kamalalawalu, a nana mai la ia\nHalemano, ia wa, ikaika kona mano e hoi me Halemano, no ka nana aku ia\nHalemano, ua hele a ai ka manu i luna, a he lea i ke oli, a he kanaka\nmaikai, no ka mea, e kaukaunu liilii ana o Halemano me Kikekaala, ke\nkaikamahine a Nunulu, oia kekahi alii ai okana o Kohala i loko o ia\nkau, malalo o Wahilani ke \u2019lii nui o Kohala.\n\nMahope o keia, hoolaha aku la o Kikekaala i kana olelo kuahaua i ko\nKohala a puni, i hele mai na mea a pau loa i ke kilu, oia kela papai\nkilu kaulana a hiki i keia la o Kohala, o Lolehale, ka inoa, aia maluna\no ka puu e nana ala i ke komohana, e pili la me Puuonale, a me\nHookukekii. A akoakoa na mea a pau loa, alaila, kii ia o Halemano, e\nhele mai.\n\nA hiki o Halemano, olelo aku o Kikekaala: \u201cEa, e Halemano; eia ka\u2019u\npili ia oe. Ina kaua i kilu a i eo oe ia\u2019u, alaila, o kou kino ka uku,\na i eo wau ia oe, o ko\u2019u kino ka uku.\u201d Wahi a Halemano: \u201cUa holo ia\npili a kaua.\u201d A pau ka olelo ana no ka pili alaila, hoolei mai la o\nKikekaala i ke kilu, aole i pa i ka pahu, lalau iho la o Halemano, a\npaa i ka lima, nana aku la a o ka noho mai a ka wahine, o Kamalalawalu\nme kona nani mae ole, hu mai la ke aloha ia Halemano no ka noho ana ia\nPuna me ka wahine. Nolaila, kau aku la o Halemano i keia kau olioli, no\nKamalalawalu, penei:\n\n\n Alahula Puna i ke ahi a Laka,\n E halaoa mai ana i kuu maka.\n Ka ulu hala i kai o Kookoolau,\n He ane lalau ko\u2019u ia oe;\n O keia mea o ka hilahila, hoi no ai.\n Auwe kuu wahine\u2014a!\n Kuu wahine mai ke kai nui o Puna\n Ke kapi ae la i na pali kahakai.\n Kaha ke aloha hoolalau i Kaimu,\n Mu ka waha heahea ole mai.\n Kuu wahine o ka hale makamaka ole,\n O ia hale kuleana ole a\u2019u i alo ai,\n I pukui aku ai au me ka la i Maliu\u2014e!\n E maliu i kuu leo uwalo\u2014e!\n Kuu wahine hoi\u2014e\u2014a.\n\n\nA pau ke oli ana a Halemano, pehi aku la ia i ke kilu, a pa i ka pahu,\nalaila helu mai la ka helu ai, penei: \u201cAuwe! Auwe! Akahi kaua i lalo\nla.\u201d Lalau hou o Halemano i ke kilu a paa i ka lima, nana aku la no i\nka wahine a o ka noho mai, aohe like o ka maikai me ko na wahine e ae,\nhe oioi wale no kela o ka nani a me ke kelakela, nolaila, nana aku la a\nkulu haloiloi iho ka waimaka. Hu mai la ke aloha o ka wahine, i ka hele\ni ka hala o Puna, a me ka heenalu i Kaimu, alaila, oli aku la:\n\n\n Ke kua ia mai la e ke kai ka hala o Puna,\n E halaoa ana me he kanaka la,\n Lulumi iho la i ke kai o Hilo\u2014e,\n Hanuu ke kai i luna o Mokuola.\n Ua ola ae nei loko i ko aloha\u2014e,\n He kokua ka inaina no ke kanaka;\n Hele kuewa au i ke alanui e,\n Pela, peia, pehea au e ke aloha?\n Auwe kuu wahine\u2014a!\n Kuu hoa o ka ulu hapapa o Kalapana,\n O ka la hiki anuanu ma Kumukahi.\n Akahi ka mea aloha o ka wahine,\n Ke hele nei a wela kuu manawa,\n A huihui kuu piko i ke aloha,\n He aie kuu kino na ia la\u2014e.\n Hoi mai kaua, he a\u2019u koolau keia.\n Kuu wahine hoi e, hoi mai.\n Hoi mai kaua e hoopumehana,\n Ka makamaka o ia aina makua ole.\n\n\nA pau ke oli ana a Halemano, pehi aku la i ke kilu, pa aku la ka pahu,\nhelu mai la ka helu ai, alua. Lalau hou o Halemano i ke kilu a paa no i\nka lima, nana aku i ka wahine a o ka halokoloko mai o na waimaka, hu\nmai la ke aloha ia Halemano, no ka noho ana me ka wahine i Uluomalama,\ni Waiakea, ma Hilo. Oli aku la o Halemano, me ka waimaka e nuu ana i ka\nlima, penei:\n\n\n Noho i Hilo i o maua hale\u2014e,\n He hale noho i Panaewa e;\n Maewaewa i ka hale kuleana ole,\n Hookahi no kuleana o kuu kino e.\n He kini, he lehu, kahawai o Hilo e,\n Pali kui ka hale a ke aloha i alo ai.\n Auwe kuu wahine o na lehua o Mokupane!\n O ia lehua pauku me ka hala e,\n Hala ka ukana a ke aloha o ka leo.\n Hele kunihi ka ua ma Leleiwi,\n Kokolo hele i na hala o Pomaikai,\n Akahi la a ke aloha i pepehi ai.\n Auwe! Kuu wahine\u2014a!\n Kuu wahine mai ke kawa lele o Piikea;\n Mai ka wai lumalumai kanaka o Wailuku,\n A kaua i alo aku ai i na pali kinikini o Hilo,\n O ia mau pali anoano kanaka ole,\n Hoolaukanaka i ka wahine\u2014e!\n Kuu wahine hoi e!\n\n\nA pau ke oli ana a Halemano, pehi aku la ia i ke kilu pa i ka pahu,\nhelu ekolu. Lalau hou i ke kilu a paa i ka lima, nana aku la o Halemano\nia Kikekaala, he okoa kona kii a me kona kulana, he hele ma Ewa ma kahi\no ke kikane, a nana aku la hoi ia Kamalalawalu, he keu ae ia mamua o na\nwahine a pau i loko o ia anaina kilu, \u201che oioi no Maui Hikina.\u201d\nNolaila, komo aku la no ka iini ia Kamalalawalu, a kau aku la no o\nHalemano i keia mele nona, penei:\n\n\n He anu au la he koekoe,\n Ma ko poli au e ke aloha e.\n Holo i Kalena ia uka o Haleauau,\n Ka nahele anu i Wahiawa e.\n He wa olelo na ka noe i Kaala,\n Ke huea mai la e ke kehau,\n Ka noenoe aala a ke kupukupu o Lihue.\n He hue wahahee na ke anu i Waikoloa,\n Hookolo ke aloha me ka waimaka,\n Hoao ae la me Kalena i Haleauau,\n Kuu wahine e\u2014e hoi mai kaua.\n Aia la o ka nahele o Kumanomano\n Ke hehia mai la e ka la o Kamakalii,\n Ke kakali la ia Kaelo me Ikiiki,\n Na huhui awa a Makalii e.\n He \u2019lii ke aloha, he kilohana e paa ai,\n He alai no ka po a me ke ao,\n Kuu wahine hoi\u2014e, hoi mai,\n Eia ke aloha la he ai liliha.\n\n\nA waiho o Halemano i ke oli ana, kilu aku la a pa i ka pahu, helu iho\nla, aha. Lalau hou i ke kilu a paa i ka lima, oli hou o Halemano.\n\n\n Kuu wahine mai ka ua popo kapa o Kalihi\n Ke ahai la ma ke kua ka malu;\n Ke nounou mai la e ka Waahila,\n Ka ua kaili wahine o kuu aina.\n Huli ae la Kaala kau i luna,\n Waiho wale kai o Pokai,\n Nana wale ke aloha i Honouliuli,\n Kokolo kehau he makani no Lihue,\n He lino wahahee na ka la i Kaena,\n Ua hao\u2014a mai la e ka unulau o lalo,\n Anuanu loko huihui i ke aloha,\n Aloha ka wahine ka hoa noho o ia kula panoa.\n\n\nA waiho o Halemano i ke oli ana, nou aku la ia i ke kilu a pa i ka\npahu, helu iho la alima. Lalau hou no i ke kilu a paa i ka lima oli hou\nno.\n\n\n A kukui au a Kahewahewa,\n Ku au nana i laila,\n Haloiloi kuu waimaka e uwe,\n Nani na hala ka oiwi o Kahuku,\n I ka lawe a ka makani he mikioi.\n Mai Kuahea au i hele mai ai,\n Ahea hoi au e ke hoa pono iho?\n Kuu hoa hoi e! Hoi mai.\n Hoi ana ke aloha i kuu kino,\n Maeele ia e kaohi nei,\n Kuu wahine hoi e, e hoi e.\n\n\nLalau hou o Halemano i ke kilu, a paa i ka lima, nana aku i ka wahine,\na o ka lumilumi mai i ka waimaka, hu ae la ke aloha o Halemano, i ka\nnoho ana i ka lai o Waialua a me ke kehau anu o Kaala, me ka wahine, a\noli ae la, penei:\n\n\n A nui mai ke kai o Waialua,\n Moe pupuu Kalena i Haleauau,\n Au mai ana kona aloha i o\u2019u nei,\n I kuu ike ole ia Lihue kela aina nana i ka lani,\n Kuhi ae la no ia waena he kai e.\n Auwe kuu wahine e!\n Kiekie ke ku a Kaala i luna,\n He poo anu ia na ke kehau,\n He hau ka makani halihali ala;\n Ke linoa mai la e ka Waikoloa,\n Ke huli nei o Pulee ia\u2019u la.\n Auwe kuu wahine e!\n\n\nKiola o Halemano i ke kilu, a pa i ka pahu, helu aono. Lalau hou o\nHalemano i ke kilu a paa i ka lima, oli hou:\n\n\n Na pua i Halemano ka\u2019u aloha,\n Ua nahu a kikepa ia e ka manu,\n Hele mai ke ala me ke onaona,\n Noho mai la ka maikai ka nani o Malama e!\n Malamalama loko o\u2019u e noho nei,\n Akaaka loko i ka ike a ke aloha,\n O aloha au, o maliu mai oe,\n Auwe kuu wahine e!\n Kuu wahine mai na pali Koolau,\n Pali kui mauka, makai o ke ala,\n Ala hele ke aloha na ka waimaka.\n Kuu wahine hoi e, hoi mai!\n\n\nPehi aku la o Halemano i ke kilu a pa i ka pahu, helu mai la ka helu\nai, o ka hiku ia. Lalau hou no o Halemano i ke kilu a paa i ka lima.\nNana aku o Halemano ia Kikekaala a pau ia, huli ae la ia a nana ia\nKamalalawalu, kulou iho la a kaka ae la ka lima, i ka waimaka, a ano\nwale mai la no ka noho ana me ka wahine i ka nahele o Moelana, ma\nKekele i Koolaupoko, Oahu. Nolaila, oli aku la ia:\n\n\n Wela Koolau i na keiki uwe anu,\n Kuu aina kaikua e noho ai,\n A kuu hoa e noho la i ka lai,\n I walea i ka ua Kanikoo o Heeia,\n I ka ua poai lau awa o Moelana\n Me he keiki makua ole la ka hone,\n Ka hoolaau i kuu kino e,\n Ka elele waha ole a ka manao.\n Kuu wahine hoi e, hoi mai.\n\n\nPela no ka hana ana a Halemano, a hiki i na ai eo, he umikumamalima, eo\nae la o Kikekaala ia Halemano, makaukau ka hoi o Halemano ma i ka hale\ne moe ai, no ka hooko i ka laua pili. Ia wa, lele o Kamalalawalu e\naumeume ia Halemano, aka, ua lele mai o Kikekaala me ka huhu inoino\nloa, me ka olelo mai ia Kamalalawalu: \u201cHe kane haalele hoi nau, eia ka\ne kii mai oe. Aole e hoi me oe.\u201d No keia lilo o Halemano ia Kikekaala,\nuwe iho la o Kamalalawalu, a pea ae la na lima i ke kua, a kau mai la i\nkeia mele, me ka waimaka e haloiloi ana, mai na maka aku:\n\n\n Wela Koolau i ke ahi e,\n Wela Koolau i ke ahi a ka wahine;\n Ke noa la i ka uka o Hamakua,\n I ka pokepoke a ka makani,\n A wela ka ukiuki me ka huhu,\n O ka inaina o ke ino nau na kui.\n\n\nMa keia lalani mele a Kamalalawalu, ua hoopili aku ia no kana punalua,\noia o Kikekaala, no ka mea, he helehelena inoino no kona ke nana aku, a\nua pili ia ia kela mau lalani hope o keia mele:\n\n\n Auwe kuu hoapili o ke kane e!\n Kuu hoa o ka hale wai anu o Hilo.\n No Hilo hoi au no ka ipu a Kulukulua,\n No ke one holu i Waiolama,\n No ka ua hehi lau ulu o Piihonua,\n I noho kaua i na ulu o Malama e.\n Malama ke aloha i ka waimaka,\n He makamaka ke aloha no kuu hoa e,\n Kuu hoa o ka nahele uluwehiwehi o Panaewa,\n A kaua i hele koolua ai aohe kolu;\n Hookahi kinikini o kuu kino,\n Ke kuleana i noho ai i ka uka o Laa\u2014e.\n Ua laa kuu kino i ke aloha,\n Auwe kuu hoa, he kane\u2014e,\n Kuu kane o ka hale wai anu o Hilo,\n O ia hale makamaka ole i noho ai.\n\n\nA waiho o Kamalalawalu i ke oli ana, huli ae la ia a nana aku i ke kane\nia Halemano, i nana aku ka hana, e nanahu mai ana o Kikekaala i ka aoao\no Halemano, kau hou aku la o Kamalalawalu i keia oli:\n\n\n Hoolawehala ka nanahu a ke kupa,\n Akaaka ka malihini he mea hewa ia,\n Puni hoi i ka ua awa a ka wahine,\n I wahine au i kane oe,\n Kuu kane o ka ua kanikani lehua o Makaulele\n Ke haki manua mai la i ka lae o Kumukahi;\n Akahi la a ke aloha i hiki ai.\n Ke olewa nei ka nuku wai o Ohele,\n Ke kaoo ae la ia uka o Piihonua,\n Kuu kane hoi o ka hale wai anu o Hilo e!\n\n\nA pau keia oli ana a Kamalalawalu, lawe aku la na ilamuku o Kikekaala a\nma kahi e hoonoho, alaila, oli hou o Kamalalawalu, penei:\n\n\n A pa ka makani he Koolauwahine,\n E ike aku auanei oe ia Haili,\n Haili kula lehua i wilia e ka manu;\n Ke lawe la ke awa kau laau o Puna,\n Ka oo kani leo lea i ka nahele,\n E ano wale mai ana no i ke ahiahi.\n Kuu hoa o ka hale wai anu o Hilo,\n O ia hale koekoe a kaua i alo ai,\n Auwe kuu kane aloha e!\n\n\nA pau ke oli ana a Kamalalawalu, olelo aku o Kikekaala: \u201cAole au kane,\nno ka mea, he wahine haalele kane oe, a eia ka e kii hou mai ana; aole\ne hoi aku ke kane me oe.\u201d\n\n\n\n\n\n\nMOKUNA V\n\n Hoi o Halemano i Oahu, Alaila, i Kauai.\u2014Hahai o Kamalalawalu\n Iaia.\u2014Noho a Hookahuahale Oia ma Oahu.\u2014Hoouna o Huaa a me ke Alii o\n Hilo i Kekahi Puali e Kii Iaia.\u2014Mahope o ka Luku ia ana o ko Oahu\n mau Kanaka, Hoihoi ia Oia i Hawaii.\n\n\nMahope o laila, noho iho la o Halemano me kana wahine hou me Kikekaala;\naole wa kaawale, i ke ao a me ka po, i na la a pau loa; nolaila, uluhua\na ikiiki loa o Halemano i ka paa mau i loko o ka hale. No ia mea, olelo\naku o Halemano ia Kikekaala: \u201cE auhea oe, ke lohe mai nei au ua aku o\nMahaiula, i Kaelehuluhulu, nolaila, e ae mai oe ia\u2019u e holo au e hi aku\nna kaua.\u201d I mai o Kikekaala: \u201cO kaua pu no ke holo.\u201d I aku o Halemano:\n\u201cE lohi auanei, e noho oe, owau no ke holo ae a hoi koke mai.\u201d Ma keia\nae ana o ka wahine, holo aku la o Halemano.\n\nMa keia holo ana a Halemano, holo mai la ia mai Puaawela ma Kohala, a\nhiki i Mokulau ma Maui, pae. O Kamalalawalu hoi, holo mai la ia mai\nKohala mai a pae ma Hamoa ma Hana i Maui, hele ae la ia ma Koolau o\nMaui, a pela no hoi o Halemano, hele ma ke komohana o Maui a hiki i\nLahaina.\n\nMa keia haele ana o laua, ua hahai na kanaka, ia laua, no ka makemake i\nka wahine a me ke kane, i ka maikai a me ka nani launa ole. O ke kumu o\nko Kamalalawalu hahai ia Halemano, o ke aloha no. Ma keia hele ana,\nhiki aku la o Halemano i Hawe a me Kekaa i Kaanapali, a malaila holo\naku la a pae ma Mokuhooniki i Molokai, holo aku la a pae ma Waikolu i\nKalaupapa mahope mai, noho iho la i laila. O Kamalalawalu hoi, holo mai\nla ia mai Hana mai a pae ma Kapua i Kaanapali, ee mai la ma ka waa a\npae i Kaluaaha ma Molokai komohana, hele aku la a hiki i Kaluakoi a me\nKaunakahakai.\n\nHolo mai la o Halemano, a pae ma Kailua i Oahu, malaila aku a hiki i\nKualoa i ka lae o Kaoio. Malaila aku a Hauula, Malaekahana, Laiewai,\nWaialua, ka lae o Kaena i Waianae, noho i laila. Holo mai la o\nKamalalawalu mai Molokai mai pae ma Waikiki, malaila aku a Ewa, a\nPokai, holo i Kauai, a pae i Wailua, noho iho la i laila, o Halemano\nhoi, holo aku la ia a pae i Wailua, launa kamailio, aole nae he pono o\nka noho ana, e like me mamua. Nolaila hoi mai la o Kamalalawalu me ke\nkaumaha. Holo mai la o Kamalalawalu mai Kauai mai, ma ka waa a pae ma\nka lae o Kaena, malaila aku ka hele ana a hiki i Waialua, malaila aku a\nKahuku, a Hauula, a Kualoa. Loaa o Waiahole, he \u2019lii no laila e noho\nana, aohe ana wahine; lawe ae la ia ia Kamalalawalu i wahine nana, a\nnoho iho la laua ma laila.\n\nMa keia noho ana a laua, he kane a he wahine, holo aku la kekahi waa\nmai Oahu nei aku a hiki i Puna, ma Kaimu, i Kalapana, pae i laila. Na\nia waa i olelo, lohe o Kamiloholuiwaiakea ua noho o Kamalalawalu i Oahu\nnei, hele aku la ia olelo ia Huaa ke \u2019lii o Puna, a pela aku no a lohe\no Kulukulua ke \u2019lii o Hilo. Ma ko laua lohe ana i keia olelo no\nKamalalawalu, olelo iho la laua penei: \u201cAe, ua lilo ka kaua waiwai ia\nia no kona kino, aka, aole i loaa ia kaua kona kino, nolaila, e holo\nkaua e kaua i kona wahi i noho ai.\u201d\n\nHoomakaukau iho la laua he mau mano waa, a me na kanaka he nui loa, na\nmea kaua o kela ano, keia ano, mai ka mea nui a me ka mea liilii. No\nkeia mau mea a pau loa, ua lilo nui na \u2019lii a me na kanaka i ka hana a\nme ka imi, a hala elima anahulu. A makaukau lakou, holo mai la ma\nKoolau o Maui. Malaila mai a pae ma Kekaa i Kaanapali, moe iho la a ao\nae, holo mai la a hala o Halawa, a Waikolu, a Kalaupapa i Molokai, pae.\nMoe a ao ae.\n\nI aku o Huaa ke \u2019lii o Puna ia Kulukulua: \u201cE, o na kahuna a me ke kilo,\nke kuhikuhi puuone, ke hai mai i ka pono o keia hele ana aku.\u201d A hiki\nlakou i mua o na \u2019lii, olelo mai na \u2019lii: \u201cO ka oukou ike ke olelo\nmai.\u201d Olelo aku ke kilo o Kalapana: \u201cE moe hou kakou i anei, i keia la\na me ka po, apopo kakou holo.\u201d Ae mai na \u2019lii; moe lakou a ao ae, hai\naku ke kilo, i kana olelo ike, penei: \u201cI holo kakou i ka moana, a i uhi\nka noe ma ka hikina, na kakou ka make, a ina i pamaloo a pae kakou i\nuka, na Oahu ka make. Eia ka lua; i halii ka ua koko i ka moana a hiki\ni ka aina, hee o Oahu ia kakou.\u201d\n\nA pau ka olelo ana a ke kilo, holo aku la lakou, a pae ma Makapuu,\nhoonoho ke kaua. Ma keia holo ana i ka moana, ua uhi ia e ka noe, a me\nka ua koko, e like me ka olelo a ke kahuna, a makaukau lakou, hele mai\nla lakou mauka a hiki i Kaneohe. Hoomaka ke kaua, ma ia kaua ana, ua\nhee honua o Oahu nei, a ua luku ia o Waiahole, a o Kamalalawalu hoi kai\nloaa aku e ola ana, a hoi ae la ia me na \u2019lii o Hawaii, o ia o Huaa a\nme Kulukulua, a hoi aku la lakou i Hawaii.\n\n\n\n\n\n\n\n\nLEGEND OF KEAWEIKEKAHIALII.\n\n\nKeaweikekahialii [302] was born in Kailua, Kona Hawaii, during the\nreign of Keliiokaloa [303] who was one time king of the whole of\nHawaii. Keliiokaloa was a great king and had something like eight\nhundred chiefs under him. Amongst these chiefs was one,\nKalapanakuioiomoa, [304] the progenitor of the kings of Hawaii.\nKeaweikekahialii had an attendant by the name of Mao, who was a man of\ngreat learning. His chief ambition was the study of how his charge was\nto get control of the government, and in some way become the king of\nHawaii.\n\nOne day Keliiokaloa sent all the chiefs, together with all the people,\nto the uplands to work on the king\u2019s farm lands, as it was the king\u2019s\nlabor day. After everybody had gone, Keliiokaloa and Keaweikekahialii\nremained at home playing konane. [305] Keaweikekahialii had lost three\ngames to Keliiokaloa and the fourth game was also about to be lost,\nwhen Mao came in. Mao had secreted on his person a long stone club,\nabout two feet in length and covered over with a network of cords. As\nhe stood before them watching the game he asked: \u201cWhose are the white\npebbles?\u201d Keaweikekahialii answered: \u201cThe white pebbles are\nKeliiokaloa\u2019s and the black ones are mine.\u201d At this time there were but\nvery few black pebbles left on the board, in other words\nKeaweikekahialii was about to again lose to Keliiokaloa.\n\nMao then said to Keaweikekahialii: \u201cYou will win.\u201d \u201cHow am I to win?\u201d\n\u201cThe white ones are besmeared, the black ones will win.\u201d\nKeaweikekahialii answered: \u201cTake the losing blacks then and make your\nmove.\u201d Mao answered: \u201cIf I make the move Keliiokaloa will lose.\u201d\nKeaweikekahialii then urged Mao three times; at last Mao asked: \u201cIf I\nmake the move will you assist me?\u201d \u201cYes,\u201d said Keaweikekahialii. Mao\nthen took up the stone club and struck Keliiokaloa on the back of the\nneck, killing him instantly. Keaweikekahialii then said to Mao: \u201cHow\nstrange of you! Here you have gone and killed the king. I thought yours\nwas to be a move on the konane board, but it was not.\u201d Mao then said:\n\u201cDon\u2019t you want to rule over the whole of Hawaii? You shall become the\nruler of this land this day.\u201d\n\nThey then took up Keliiokaloa and buried him, after which they returned\nto the house, when Mao said to Keaweikekahialii: \u201cSend a man to the\nuplands and inform the chiefs that the king, Keliiokaloa, desires one\nof the chiefs to come on down accompanied by one servant.\u201d Before\nKeaweikekahialii sent off the messenger, he ordered that his own\nfollowers be requested to come to the house. After the arrival of his\nmen he gave them orders to kill the first chief and his servant as soon\nas they arrived. Upon the arrival of one of the chiefs and his servant\nthey were both set on and killed. This was carried on until all the\nchiefs of Hawaii [306] were killed, except Kalapanakuioiomoa.\n\nWhen Kalapanakuioiomoa saw that all the chiefs were killed he escaped\nthrough the forest and came to and sojourned at Waipio, where he took a\nwife of that place. In course of time his wife conceived a child; but\ntaking a canoe he set out, landing at Kaluaihakoko, Maui. From this\nplace he again sailed and landed at Maunalei, Lanai, where he settled\ndown and made his residence. After Kalapanakuioiomoa had been in Lanai\nfor some time, he took unto himself a wife there and lived as a\ncommoner, tilling the land and going to the uplands for water. He lived\nwithout disclosing his rank or his identity to any one.\n\nShortly after this a search was made around Hawaii for him. The reason\nof the search was in order to get some one to again marry with the high\nchiefess of the land that the high rank blood chiefs of Hawaii be again\nincreased. [307] This search was carried on in Maui, but no trace of\nhim could be discovered. After the search on Maui, it was renewed on\nLanai, where Kalapanakuioiomoa was at last found.\n\nWhen the searchers found him they said: \u201cO chief, the king\nKeaweikekahialii wishes you to return to Hawaii and perpetuate the blue\nblood of the chiefs.\u201d Kalapanakuioiomoa answered: \u201cI will not return\nwith you because I have made oath that I will live and die here;\ntherefore you must go back to Hawaii and go to Waipio, where you will\nfind a chiefess of high blood, my daughter.\u201d The messengers then\nreturned to Hawaii and to Waipio, where the daughter of\nKalapanakuioiomoa was living and took her to the king. Thus did\nKalapanakuioiomoa become the ancestor of the kings of Hawaii, for by\nhim was the blue blood perpetuated to this day.\n\n\n\n\n\n\n\n\nKAAO NO KEAWEIKEKAHIALII.\n\n\nO Kailua i Kona, Hawaii, ka aina hanau o Keaweikekahialii, i ka wa e\nnoho ana o Keliiokaloa he \u2019lii no Hawaii a puni. He \u2019lii nui o\nKeliiokaloa no Hawaii, aia malalo ona elua lau alii (ua like me ewalu\nhaneri). No loko o keia mau lau alii elua o Kalapanakuioiomoa, ke\nkupuna o na \u2019lii o Hawaii nei. He kahu ko Keaweikekahialii, o Mao kona\ninoa, he kanaka akamai loa ia i ka imi ana i mea e lilo ai ke aupuni i\nkana alii, he kanaka noonoo loa.\n\nI kekahi la, hoouna aku la o Keliiokaloa i na \u2019lii a pau loa e pii e\nkoele me na kanaka a pau loa; a pau lakou i ka pii, noho iho la o\nKeliiokaloa me Keaweikekahialii. Ma keia noho ana, hookahi a laua hana\no ke konane. Ekolu eo ana o Keaweikekahialii ia Keliiokaloa, a hookahi\ni koe o ka ha, alaila, eo o Keaweikekahialii. Ia laua e konane ana,\nhiki ana o Mao. Ma keia hiki ana o Mao, he pohaku eho loihi kana e huna\nana, ua paa i ka aha, he elua kapuai kona loa, a hiki i mua o\nKeliiokaloa, ninau aku la ia: \u201cNa wai ka iliili keokeo?\u201d I mai o\nKeaweikekahialii: \u201cNa Keliiokaloa ka iliili keokeo, o ka\u2019u ka iliili\neleele.\u201d Ia wa, kokoke e pau loa na iliili eleele, alaila, make o\nKeaweikekahialii ia Keliiokaloa.\n\nOlelo aku o Mao: \u201cUa make ia oe e Keaweikekahialii.\u201d \u201cPehea ka make ana\nia\u2019u?\u201d \u201cPenei: Hapala ke kea, na ka ele ka ai.\u201d I mai o\nKeaweikekahialii: \u201cKau pohaku make hahau ia.\u201d I aku o Mao: \u201cHahau no au\nmake o Keliiokaloa.\u201d Ekolu kena ana a Keaweikekahialii. I aku o Mao:\n\u201cIna au e uhau, kokua oe ia\u2019u?\u201d Ae mai la o Keaweikekahialii: \u201cAe.\u201d\nUnuhi ae la o Mao i ka eho pohaku ana, a hoomoe iho la i luna o ka hono\no Keliiokaloa, a make loa iho la. Olelo mai o Keaweikekahialii:\n\u201cKupanaha oe, eia ka he pepehi kau i ke alii a make, kai no paha he\nkonane maoli kau, aole ka.\u201d I mai o Mao: \u201cAole ka ou makemake e puni o\nHawaii ia kaua? Eia ka la o ko aina.\u201d\n\nLawe aku la laua kanu ia Keliiokaloa, a nalo, hoi mai la a hiki i ka\nhale, olelo aku o Mao ia Keaweikekahialii: \u201cE hoouna aku oe i ke kanaka\ni uka, e olelo aku penei, i olelo mai nei ke \u2019lii o Keliiokaloa. E iho\naku, i hookahi alii o ke kanaka.\u201d Mamua ae o keia hoouna ana a\nKeaweikekahialii i ke kanaka, ua hoomakaukau oia i na kanaka a piha ka\nhale, a ua olelo hoi ia lakou ina i hiki ke \u2019lii hookahi me ke kanaka,\ne pepehi a make loa. A hiki mai la ke \u2019lii me ke kanaka hookahi, pepehi\nia iho la a make loa, pela no ka hana ana a pau loa na \u2019lii o Hawaii,\naohe alii i koe, hookahi wale no alii i koe o Kalapanakuioiomoa.\n\nA ike o Kalapanakuioiomoa e make ana na \u2019lii a pau loa, mahuka mai la\nia ma ka nahele a hiki i Waipio noho, moe iho la i ka wahine kuaaina,\nnolaila, a hapai ka wahine, holo mai la ia a pae ma Kaluaihakoko, i\nMaui, pae, mai laila aku a pae ma Maunalei i Lanai, alaila, noho o\nKalapanakuioiomoa. Ma keia noho ana a Kalapanakuioiomoa i Lanai, moe\niho la i ka wahine i laila, noho a makaainana iho la, mahiai, pii i ka\nwai; pela no kona noho ana me ka ike ole o na mea a pau he \u2019lii ia.\n\nA mahope, imi ia iho la ia ma Hawaii a puni; o ke kumu o keia imi ana,\ni loaa ka mea e laha ai na \u2019lii o Hawaii, a hiki i Maui, imi ia iho la,\naole he loaa. A pau o Maui i ka huli ia, aole i loaa o\nKalapanakuioiomoa; nolaila, hiki ka huli i Lanai, i laila loaa o\nKalapanakuioiomoa.\n\nI aku ka poe huli: \u201cE ke \u2019lii, i kauoha mai o Keaweikekahialii ia oe e\nhoi i Hawaii, i kumu hoolaha no na \u2019lii.\u201d I aku o Kalapanakuioiomoa:\n\u201cAole au e hoi aku me oe, no ka mea, ua hoohiki au i anei a make;\nnolaila, e hoi a hiki i Hawaii, kii aku, aia ke \u2019lii i Waipio kahi i\nnoho ai, he kaikamahine na\u2019u aia i laila kahi i noho ai.\u201d Hoi aku la na\nelele i Hawaii, a hiki i Waipio, lawe ae la i ke kaikamahine a\nKalapanakuioiomoa, a lilo ae la i kupuna no na \u2019lii o Hawaii, a malaila\nmai ka laha ana o na \u2019lii a hiki i keia la.\n\n\n\n\n\n\n\n\nLEGEND OF HINAAIMALAMA.\n\n\nThe legend of Hinaaimalama [308] is well known throughout Hawaii, for\nit was Hinaaimalama who turned the moon into food and the stars into\nfish. This is the way the legend is told to the people even at this\ntime of writing. We must, however, look into the story and see if it is\ntrue or not. In this legend, it is said, that it was at the land of\nKahikihonuakele, [309] down in the bottom of the deep ocean, where it\nlies to this day, that the heroine of this legend came from, a land all\nin darkness, having neither sun, moon nor stars, and it was here that\nthe parents and brothers and sisters of Hinaaimalama lived.\n\nThe parents and ancestors of Hinaaimalama were gods and they sometimes\nchanged into the form of fishes. So in this way the gods and fishes\nhave entered into this legend of Hinaaimalama. But the ancestors and\nparents of Hinaaimalama were great chiefs and chiefesses, and\nHinaaimalama was very pleasant to look upon. She had no equal in all\nthe land of her birth.\n\nKaiuli [310] was the husband and Kaikea [311] was the wife, both were\ngods taking sometimes the fish form of the paoo. [312] From these two\nHinaluaikoa, [313] a girl was born. After her came Kukeapua, a boy.\nFrom these two, who lived as husband and wife, the brother taking the\nsister to wife, several boys and girls were born.\n\nBy Kukeapua, the husband, Hinaluaikoa the wife gave birth to:\nHinaakeahi, a female; Hinaaimalama, a female; Hinapalehoano, a female;\nHinaluaimoa, a female; Iheihe, a male, who sometimes turned into a\nrooster; Moahalehaku, a female; Kiimaluhaku, a female; Kanikaea, a\nfemale, who sometimes turned into a hen; Kipapalauulu, a male; Luaehu,\na male, who sometimes turned into the fish, known as ulua. [314] The\nheroine of this legend was Hinaaimalama, who was the favorite child of\nthe father\u2019s and was his idol. She was the most beautiful of all the\ngirls, and because of this fact, he made her queen and placed her under\nthe strictest kapu; and her companion was her brother Kipapalauulu,\n[315] the one next to the youngest, therefore their father placed\nKipapalauulu as the guard of Hinaaimalama. Kipapalauulu had to go\nwherever Hinaaimalama went, whether at bathing or at any other place,\nwhich duty the brother faithfully kept.\n\nHaving thus been placed as guard, Kipapalauulu had to give up\neverything else and he went on with his duty, and for a long time he\nfaithfully followed out the order of his father; but there came a time\nwhen he became negligent and finally one day Hinaaimalama went out\nbathing by herself. While Hinaaimalama was bathing their father saw\nthat Kipapalauulu was not with her, so he became very angry and called\nfor Kipapalauulu. When Kipapalauulu came before his father, he asked\nhim: \u201cSay, why did you fail to keep my order?\u201d Kipapalauulu replied: \u201cI\nhave been faithful to my charge and this is the only time that I did\nnot accompany her when she went out bathing. I did not accompany her\nwhile bathing because there were always a lot of servants who attended\nto her, so I concluded this time not to go out with her.\u201d The father\nthen said: \u201cBecause you have failed in this I am going to send you away\nfrom my presence. For had you kept my order and had been faithful, you\nwould not have done what you did this day.\u201d\n\nWhen Kipapalauulu heard that he must get away from his father\u2019s\npresence, he turned to his sister, Hinaaimalama and said: \u201cI am going,\nso here is your food and here is your fish.\u201d The food was the moon and\nthe fish were the stars. The sister then took these things and put them\ninto a calabash, called Kipapalauulu, after her brother.\n\nAfter the sister had imparted certain instructions to her brother, he\nproceeded to where his grandparents were living and told them of his\ngoing away because his father had banished him from his presence. After\nspeaking about these things for a while, he asked his grandparents the\nway of getting out of the place to the surface of the earth, from the\nbottom of the sea. After his grandparents had heard what he wanted, his\ngrandfather broke open the ocean and a crack was made from the floor of\nthe ocean to the surface above, allowing the bright rays of the sun to\nreach the bottom. By this means Kipapalauulu climbed up until he\narrived on the surface. Reaching the surface of the deep ocean, he\nlooked about him and saw land, heaven, clouds, light, and a vast\nbeyond. He then swam for the land and after a time landed at Kawaluna,\na land at the outskirts of the great ocean. Konikonia was the king of\nKawaluna, and he was without a wife. He was a king of very handsome\nappearance.\n\nWhen Kipapalauulu came ashore on this island, he crawled under some\ncanoes and slept there. He was a very comely fellow, young, of\ncommanding appearance and ruddy complexion. While he was sleeping the\nking\u2019s immediate attendant, called iwikuamoo, [316] came up to the\nplace and saw a man with ruddy complexion sleeping under one of the\ncanoes, and seeing that he was good, and handsome, he returned and told\nKonikonia. When the king\u2019s personal attendant came in the presence of\nthe king he told him how he had found a boy. The king then told the man\nto go and bring the boy to him. Upon the arrival of Kipapalauulu at the\nking\u2019s house, the king took him to be his friend and from that time\nthey lived on together.\n\nIn this living together, Kipapalauulu felt under deep obligation to the\nking for the kind treatment he was receiving, so he decided that he\nwould send for his sister, Hinaaimalama, and give her to the king to be\nhis wife. When the sister of Kipapalauulu arrived in the presence of\nKonikonia he immediately fell in love with her and he took her to be\nhis wife, and they all lived in happiness together. In course of time\nKonikonia and Hinaaimalama had sons and daughters. Following are the\nnames of the children. The sons: Kaneaukai, Kanehulikoa, Kanemilohai,\nKaneapua, Maikoha. The daughters: Kaihukoa, Ihuanu, Ihukoko,\nKaihukuuna, Kaihuopalaai.\n\nBy this and the following story we will know that some of the beings\nwho inhabited this world were gods and some were fishes and this fact\nremains to this day. In this legend we will be made to understand their\ncharacters and their doings.\n\n\n\n\n\n\n\n\nKAAO NO HINAAIMALAMA.\n\n\nUa olelo nui ia keia kaao ma Hawaii a puni, o Hinaaimalama ka mea nana\ni hoolilo ka mahina i ai a me ka hoku i ia, pela kona kaao a hiki i\nkeia kakau ana. Nolaila, e pono e nana nui ia keia kaao ana, i maopopo\nka oiaio a me ka oiaio ole. Ma keia kaao ana, ua olelo ia, o\nKahikihonuakele ka aina, aia i lalo o ka moana hohonu ia aina, e waiho\nnei a hiki i keia la; he aina pouli, aohe la, aohe mahina, aohe hoku. A\nma ia aina i noho ai na makua a me na hoahanau o Hinaaimalama.\n\nHe \u2019kua na kupuna a me na makua o Hinaaimalama, a he mau kino ia\nkekahi, a nolaila ua komo ke \u2019kua a me ka ia i loko o keia kaao ana o\nHinaaimalama. Aka, he \u2019lii nui na kupuna a me na makua o Hinaaimalama,\na he wahine maikai loa ia ke nana aku, aohe lua e loaa ma kona aina\nhanau. O Kaiuli ke kane, o Kaikea ka wahine. He mau akua laua, he paoo\nnae ko laua mau kino ia. Hanau o Hinaluaikoa na laua, he kaikamahine\nia, mahope ona, hanau o Kukeapua he kane ia. Ia laua mai, moe pio laua,\nhe kaikunane, he kaikuahine, na laua mai na keiki kane a me na\nkaikamahine.\n\nO Kukeapua ke kane, o Hinaluaikoa ka wahine, hanau o Hinaakeahi, he\nwahine; Hinaaimalama, he wahine; Hinapalehoana, he wahine; Hinaluaimoa,\nhe wahine; Iheihe, he kane, he moa ia; Moahalehaku, he wahine;\nKiimaluhaku, he wahine; Kanikaea, he wahine, he moa ia; Kipapalauulu,\nhe kane; Luaehu, he kane, he ia, he ulua.\n\nO ka mea nona keia kaao, o Hinaaimalama ia, he punahele ia i ko lakou\nmakuakane, he milimili, a he oi kona ui a me kona nani i ko na\nkaikamahine a pau o kona hanauna. A nolaila, ua hoolilo ko lakou\nmakuakane i alii, a i mea kapu loa, a o kona hoanoho pu, o kona pokii\nkane, o Kipapalauulu. Nolaila, hoonoho aku ko lakou makuakane ia\nKipapalauulu, i kiai; ma kahi a Hinaaimalama e noho ai, a e hele ai, e\nauau ai, e hana lepo ai, malaila o Kipapalauulu e kiai ai me ka malama\nloa.\n\nMa keia kauoha, ua hoolohe o Kipapalauulu a malama loa, aka, mahope\npoina loa ia. Nolaila hele hookahi aku la o Hinaaimalama i ka auau, a\nma keia auau ana, ike mai la ko lakou makuakane, aole o Kipapalauulu i\nhele pu, nolaila, huhu loa iho la ia. Alaila, kahea aku la ia ia\nKipapalauulu: \u201cEa, heaha kou mea i malama ole ai i kuu kauoha?\u201d I aku o\nKipapalauulu: \u201cUa hoolohe au a hiki i keia auau hookahi ana, aole au i\nhele pu, no kuu ike no, i na auau ana a pau loa, aole au e launa aku\nana i ke \u2019lii, no ka mea, i ka wa e auau ai, he nui loa ka mea nana e\nholoi a e kawele ka ili o ke \u2019lii, nolaila, manao iho la au, aohe a\u2019u\nhana e hele aku ai.\u201d Alaila, pane mai la ko lakou makuakane: \u201cNo kou\nmalama ole i ka\u2019u kauoha, nolaila e ku oe a hele mai kuu alo aku; no ka\nmea, o ka hoolohe, aole e haalele i kekahi leo e like me oe.\u201d\n\nA lohe o Kipapalauulu i kona hookuke ia, alaila, i aku ia i kona\nkaikuahine alii haku, ia Hinaaimalama: \u201cE, ke hele nei au; eia ko ai a\nme ko ia la, he mahina ka ai, he hoku ka ia, hoo iho la ke kaikuahine i\nloko o kahi ipu, o Kipapalauulu kona inoa, mamuli o ka inoa o kona\nkaikunane.\n\nA pau ke kauoha a me ka olelo i kona kaikuahine, hele aku la ia, a na\nkupuna o lakou, hai aku la i kona hele, a me ka hookuke ana a ko lakou\nmakuakane ia ia. Mahope o laila, nonoi aku la ia i alanui e hele ai, a\ne hiki ai ke pii mai i luna nei, mai lalo mai o ke kai. A pau kana\nolelo ana i na kupuna, ia wa, wahi ae la kona kupunakane i ka moana\nhohonu, a naha ae la mai ka papa ku o lalo, a ka lewa moana o luna loa.\nA komo iho la ka malamalama o ka la i lalo, alaila, pii mai la o\nKipapalauulu a hiki i luna nei. A kau oia ma ka ili o ka moana hohonu,\nnana ae la ia, he aina, he lani, he ao, he malamalama, he akea, alaila,\nau mai la ia, a pae ma Kawaluna, he aina i ka lewa o ka moana loa. O\nKonikonia ke \u2019lii nui o Kawaluna, aohe ana wahine, he \u2019lii kanaka\nmaikai loa ia.\n\nA pae o Kipapalauulu i laila, kokolo hele mai la ia a moe ma lalo o na\nwaa, ma keia moe ana, he maikai loa kona kino, he opiopio, he nani, a\nhe memele maikai kona ili. Ia ia e moe ana, hele mai la ka iwikuamoo o\nke \u2019lii, o Konikonia, a nana iho la i keia mea ula e moe ana, a ike iho\nla i ka maikai a me ka nani, hoi aku la a olelo ia Konikonia. A hiki\naku la ka iwikuamoo i mua o Konikonia, hai aku la i na mea a pau ana i\nike ai no ke keiki, alaila, kena ae la ke \u2019lii e kii a lawe mai. A hiki\nmai la o Kipapalauulu i ka hale o ke \u2019lii, lawe ae la oia ia ia i\naikane nana, a noho iho la laua.\n\nMa keia noho ana, ua hilahila o Kipapalauulu no kona malama pono ia e\nke \u2019lii e Konikonia. Nolaila, haawi aku la ia ia Hinaaimalama, i kona\nkaikuahine i wahine nana, a lilo ae la o Konikonia i kaikoeke nona, a\nnoho iho la lakou. Ma keia noho ana, hanau ka Konikonia laua o\nHinaaimalama. Eia ka inoa o na keiki a laua, na keiki kane, a me na\nkaikamahine. Na Kane: Kaneaukai, Kanehulikoa, Kanemilohai, Kaneapua,\nMaikoha. Na Wahine: Kaihukoa, Ihuanu, Ihukoko, Kaihukuuna,\nKaihuopalaai.\n\nMaanei e maopopo ai ia kakou, he mau akua kekahi, a he mau ia kekahi,\npela no a hiki i keia la a kakou e noho nei. Nolaila, ma loko o keia\nhoomaka ana e maopopo ai ko lakou ano a me ka hana ana.\n\n\n\n\n\n\n\n\nLEGEND OF MAIKOHA.\n\n\nThis was a very brave and fearless young man, and it was this man that\nbroke the kapu poles, the sacred places of worship, the kapu insignia\nand all the different sacred things. Because of these doings of\nMaikoha, the father, Konikonia, became very angry. He was not sure\nwhich one had done this unholy thing, so he pondered deeply on how he\nwas to find out the guilty person. After spending several days in study\nhe decided on a certain course as follows: he procured two long poles\nand tied one of them on the back of the necks of all his ten children\nand the other he tied under the chin. He thought within himself that\nthe one who would not cry would be the guilty one, a sure proof he\nthought, and he must be sent away. In applying this test, Maikoha was\nthe one who did not cry out, all the other children cried more or less.\nThis satisfied the father that Maikoha was the guilty one and so he was\nsent away, to go wherever he pleased.\n\nMaikoha then started out and landed at Kaupo, Maui, where he made his\nhome. Here he changed into the wauke [317] plant, which is known by\nthis name to this day, and it was at Kaupo that this plant first grew.\nBecause Maikoha\u2019s body was very hairy the wauke plant is therefore the\nsame, as we see.\n\nAfter Maikoha had departed from home, his sisters came in search of him\nand they traveled as far as Kaupo, where they found he had already\nchanged into the wauke plant. After they had located him they began to\nmake a search for his navel, looking from the top of the plant to the\nbottom, but they were unable to find it; so a search was made of the\nroots, and there they found it, for Maikoha had secreted it there.\nShortly after this the sisters left Maikoha in Kaupo, Maui, and they\ncontinued on their journey until they arrived in Oahu.\n\nUpon their arrival on Oahu, Kaihuopalaai saw a goodly man by the name\nof Kapapaapuhi who was living at Honouliuli, Ewa; she fell in love with\nhim and they were united, so Kaihuopalaai has remained in Ewa to this\nday. She was changed into that fish pond in which mullet are kept and\nfattened, and this fish pond is used for that purpose to this day.\n\nWhen Kaihuopalaai decided to live in Ewa, her sisters proceeded on to\nWaianae, where Kaihukoa decided to make her home and she was married to\nKaena, a man who was living at this place, a very handsome man and a\nchief of Waianae. So she remained in Waianae and she is there to this\nday. She changed into that fishing ground directly out from the Kaena\nPoint, and the fishes that came with her were the ulua, the kahala\n[318] and the mahimahi. [319]\n\nWhen Kaihukoa decided to stay in Waianae, the remaining sisters\ncontinued on to Waialua, where Kawailoa met Ihukoko. Kawailoa was a\nsingle man and as he fell in love with Ihukoko the two were united and\nthey became husband and wife. Ihukoko remained here, and the fish that\naccompanied her from their home was the aholehole. [320]\n\nWhen Ihukoko decided to remain in Waialua, the sister that was left,\nKahukuuna, continued on her way until she came to Laie where she met\nLaniloa, a goodly man, and they lived together as husband and wife. The\nfish that came with her was the mullet and it too remained there to\nthis day.\n\nAfter the sisters were all married and had been living with their\nhusbands on Oahu for some time, Kaneaukai [321] their oldest brother\ncame in search of them. This man\u2019s body was in the shape of a log of\nwood, and after he had floated on the surface of the ocean for several\ndays, it drifted to the seashore at Kealia in Mokuleia, Kawaihapai,\nWaialua, where it was carried in and out by the tide. After being in\nthis form for some time it changed into a human being and journeyed to\nKapaeloa, where two old men were living.\n\nWhen he approached the home of the two old men, he saw them watching an\numu (oven), and after it was covered up they set out to the beach to do\nsome fishing. After fishing for some time without success Kaneaukai\ncalled out to them: \u201cSay, you old men, which god do you worship and\nkeep?\u201d The old men replied: \u201cWe are worshiping a god, but we do not\nknow his name.\u201d Kaneaukai then said: \u201cYou will now hear and know his\nname. When you let down your net again, call out, \u2018Here is the food and\nfish, Kaneaukai,\u2019 that is the name of the god.\u201d The old men assented to\nthis, saying: \u201cYes, this is the first time that we have learned his\nname.\u201d Because of this fact, Kaneaukai is the fish god worshiped by\nmany to this day, for Kaneaukai became their fish god, and from them\nothers, if they so desired.\n\n\n\n\n\n\n\n\nKAAO NO MAIKOHA.\n\n\nHe keiki koa loa ia, a he keiki makau ole, a nana i haihai na pahu\nkapu, na anuu, a me na puloulou, na mea kapu, a pau loa. No keia mau\nhana a Maikoha, huhu loa o Konikonia ko lakou makuakane. Alaila, noonoo\niho la o Konikonia i kana mea e hana aku ai i kana mau keiki, a maopopo\nia ia, alaila, hana iho la ia penei.\n\nElua kua laau loloa, hoomoe iho la ia ma ka ai o kana mau keiki he umi,\nhookahi kua maluna, hookahi kua malalo. O ka hoailona ma keia hana ana,\nina e uwe ole kekahi keiki ma keia hana ana, alaila, nana no i kolohe,\na oia ke hookuke ia. I ka hana ana pela, o Maikoha ke keiki i uwe ole,\na o na keiki e ae, ua uwe lakou a pau loa, nolaila, maopopo iho la ia\nKonikonia, oia ke keiki nana i kalohe. Nolaila, hookuke aku la ia ia\nMaikoha e hele i kona wahi e hele ai.\n\nHele aku la o Maikoha a noho ma Kaupo i Maui, a malaila oia i lilo ai i\nwauke kapa a hiki i keia la, a oia wauke no ko Kaupo e ulu nei. No ka\nmea, o ko Maikoha kino, he ano huluhulu heuheu, e like no me ko ka\nwauke ano a kakou e ike nei.\n\nMa keia hele ana mai o Maikoha, hele mai kona mau kaikuahine e imi ia\nia, a hiki lakou i Kaupo, e ku ana i laila o Maikoha ua lilo i wauke.\nNana lakou i ke kino o ka wauke mai luna a lalo, aohe loaa o ka piko,\naka, ua huna o Maikoha malalo o ka lepo i kona piko. Nolaila, huli iho\nla na kaikuahine a loaa. A haalele lakou ia Maikoha i Kaupo ma Maui,\nhele mai la lakou a hiki ma Oahu.\n\nIke aku la o Kaihuopalaai i ka maikai o Kapapaapuhi, he kane e noho ana\nma Honouliuli, ma Ewa. Moe iho la laua, a noho iho la o Kaihuopalaai i\nlaila a hiki i keia la. Oia kela loko kai e hoopuni ia nei i ka anae,\nnona na ia he nui loa, a hiki i keia kakau ana.\n\nA noho o Kaihuopalaai i laila, hele aku la kona mau hoahanau a hiki ma\nWaianae, moe o Kaihukoa me Kaena, he kane ia e noho ana i laila. He\nkanaka maikai loa o Kaena, a he \u2019lii no hoi no Waianae. Nolaila, noho o\nKaihukoa malaila a hiki i keia la, oia kela koa ma waho o ka lae o\nKaena. A o na ia i hele pu mai me ia, oia ka ulua, ke kahala, ka\nmahimahi.\n\nA noho ia i Waianae, hele aku kona mau hoahanau a hiki ma Waialua, loaa\no Kawailoa ia Ihukoko, he kane ia, a noho iho la me ia. O ka ia i hele\npu mai me Ihukoko, o ke aholehole.\n\nA noho ia i laila, hele aku la o Kaihukuuna, a hiki i Laie, loaa o\nLaniloa, he kane ia, a noho iho la laua. O ka ia i hele mai me\nKaihukuuna, he anae, a hiki i keia la.\n\nA pau lakou i ka moe kane ma Oahu nei, alaila, hele mai ko lakou\nkaikunane mua loa, o Kaneaukai ka inoa. O kona kino he pauku laau, a\npae ma ke kahakai o Kealia, ma Mokuleia, i Kawaihapai ma Waialua.\nMalaila kahi i lana ai, me ke kaa i uka, i kai. A mahope, hele a kino\nkanaka aku la o Kaneaukai, a hiki ma Kapaeloa e noho ana elua\nelemakule.\n\nIa ia i hiki aku ai i kahi o na elemakule, e kahumu ana laua; a kalua\nka umu, hele aku la laua e lawaia. Ia laua e lawaia ana, aohe loaa o ka\nia, nolaila, hea aku o Kaneaukai: \u201cE na elemakule, owai ka olua akua e\nkaumaha nei?\u201d I mai na elemakule: \u201cO ke \u2019kua ka maua e kaumaha nei aohe\nloaa o ka inoa.\u201d I aku o Kaneaukai: \u201cUa loaa, a i kaumaha olua, penei e\nolelo ai, \u2018eia ka ai a me ka ia e Kaneaukai,\u2019 oia ka inoa o ke \u2019kua.\u201d\nAe aku na elemakule: \u201cAe, akahi no a loaa ia maua ka inoa o ke \u2019kua.\u201d\nNolaila, hoomana ia a hiki i keia la. A ua lilo o Kaneaukai i akua\nlawaia no laua, a me na mea e ae, ke manao laua pela.\n\n\n\n\n\n\n\n\nLEGEND OF NAMAKAOKAPAOO.\n\n\nCHAPTER I.\n\n Namakaokapaoo Rifles Pualii\u2019s Potato Field.\u2014He Threatens to Behead\n the Boy but Is Killed Instead.\u2014Amau the King Sends a Force to Kill\n Him.\u2014He Slays Them and the King.\n\n\nNamakaokapaoo was a very brave little boy, and very strong for his\nyoung years. He had no compeer in these Islands from Hawaii to Niihau,\naccording to his size for bravery. His father was Kauluakahai of\nKahikipapaialewa, [322] a land in great Kahiki. Pokai was his mother.\nHis father was a great chief and had a godly relationship. Hoaeae, in\nEwa, was the place where they met as man and wife and begat\nNamakaokapaoo. When Pokai was enceinte of Namakaokapaoo, Kauluakahai\nwent back to his own land, leaving Pokai in that condition until\nchildbirth.\n\nWhen the child was born Pokai and her child Namakaokapaoo were quite\ndestitute, and while they were in that condition of life a good man\nnamed Pualii came from Lihue [323] to fish at Honouliuli. He turned in\nat the home of Pokai. He looked at her and had a yearning for her. He\nsaid: \u201cI desire you to be my wife.\u201d Pokai returned: \u201cHow could you have\na desire for me, seeing that I have already given birth to a child, and\nmy body is defiled?\u201d Pualii answered: \u201cThere\u2019s nothing in those things\nif you desire our union.\u201d Pokai then assented and went with her husband\nPualii, and resided at the plans of Keahumoa. [324] (Kula-o-Keahumoa.)\n\nThey lived there tilling the soil. Pualii had two large potato patches\nwhich remain to this day; they are called Namakaokapaoo. [325] When the\npotatoes were ripe Pualii made a vow that when the head [326] of an\nulua [327] fish and the potatoes were roasted, and Pualii had first\neaten thereof, then the potatoes would be free, and that his wife and\nothers could eat thereof. Therefore Pualii went down to Honouliuli to\ncatch the fish to be eaten together with the potato.\n\nWhen Pualii was gone Namakaokapaoo, with seventeen other youngsters,\nwent to Pualii\u2019s potato patches. Namakaokapaoo was only a very small\nchild then, standing two and a half feet high, had not eaten adult\nfood. He had not worn a girdle (malo), and was yet in a state of\nnudity.\n\nWhen they arrived at the potato patches he told the boys to dig up the\npotatoes and pull up all the vines, and allow nothing to stand in the\npatches. But the boys were afraid and only dug up the potatoes without\npulling up the vines. Namakaokapaoo then started to pull up everything\nfrom both patches until the vines were piled up high in stacks. There\nwere forty such stacks from the two fields. He thereafter started a\nfire and roasted thereon four clusters of potatoes.\n\nWhile he was cooking his potatoes his stepfather came home and asked\nhis mother Pokai: \u201cDid you send your child to pull up my potatoes?\u201d\nPokai said: \u201cNo.\u201d Pualii then said: \u201cWell, this day his head and eyes\n[328] will be meat for my potato meal. This day he shall die at my\nhands.\u201d He seized an axe and went out to the field where he found\nNamakaokapaoo roasting his four clusters of potatoes in the fire. All\nthe other boys ran off and stood at a distance for fear of Pualii.\n\nPualii then said to Namakaokapaoo: \u201cSay, I have in my hand an axe with\nwhich to cut off your head this day, and when your head is off it will\nbe roasted with potatoes so that I may eat first and then it (the\npotato) will be free.\u201d Namakaokapaoo paid no attention to these words\nof Pualii, who repeated them after an interval. And while Pualii was\nabout to cut Namakaokapaoo with the axe, the latter just then delivered\nhis death prayer against Pualii. The prayer follows:\n\n\n O how I long for the eyes of my little fishes (paoo\u2019s),\n For which I am undecided, wavering,\n Whether to eat, or whether to leave,\n To leave for Kukuiaimakaokalani. [329]\n That is Kukuiaimakaokalani,\n This is my little friend\n Namakaokaia, the great chief of Hawaii.\n Vanquished, yes, vanquished is the coward;\n The man with the spear,\n The spear and the drum,\n Shall be vanquished by Namakaokapaoo.\n\n\n(Let us here make a few remarks relating to Namakaokalani and\nNamakaokaia. They were great chiefs of Hawaii. The former was the\nfather, the latter the son, but they were mentioned in the prayer of\nNamakaokapaoo.)\n\nAt the time that Namakaokapaoo ended his prayer, Pualii struck at\nNamakaokapaoo with the axe, but the sharp edge of the axe turned on\nhimself cutting off and throwing his head some distance, from whence it\nsaid: \u201cFarewell to thee, Namakaokapaoo.\u201d\n\nNamakaokapaoo picked up Pualii\u2019s head and threw it towards Waipouli, a\ncave situated on the beach at Honouliuli (a distance of about five\nmiles). [330] After Pualii\u2019s death Namakaokapaoo went back to his\nmother. He did not eat any food.\n\nAt that time Amau, a king of Oahu, was residing at Waikiki. A certain\nman of Honouliuli came to Waikiki, to where the king was stopping, and\nsaid to him: \u201cYour majesty, there is a very strong little boy, who\nkilled his stepfather and threw his (father\u2019s) head a very long\ndistance, about five miles.\u201d\n\nWhen Amau heard this he said: \u201cHe is indeed strong if he kills me; but\nif he does not kill me he is not strong.\u201d While he was talking at\nWaikiki, Namakaokapaoo heard all of this talk about himself. He then\ntook and hid his mother in the cave at Waipouli, after which he came\nback to their house at Keahumoa. He went up on the roof of the house\nand parted the front and rear thatchings on the ridge and slept there.\n\nAmau the king sent four companies of men, each company consisting of\nforty-eight men. When they arrived at Keahumoa they entered the house\nand found no person in it. And when they were preparing to leave\nNamakaokapaoo called to them from the ridge. When they heard the voice\nwithout seeing anybody, they asked: \u201cWhere are you talking from?\u201d\nNamakaokapaoo answered: \u201cI am up here.\u201d Eight men climbed up on the\nroof, four from the rear and four from the front, and found\nNamakaokapaoo. He asked them: \u201cWhat do you want here?\u201d And they said:\n\u201cWe have come to fight Namakaokapaoo, a small boy just like you, who is\nvery strong and brave, and who killed his father Pualii.\u201d He answered\nand said: \u201cI know; Namakaokapaoo is quite a big man. He has gone to\nKoolau. I am his namesake.\u201d And they said to him: \u201cNo, no, you are the\none, so we heard; therefore we will kill you; you shall not live.\u201d\n\nNamakaokapaoo then said: \u201cLet us go down and fight it out then.\u201d As\nsoon as they were on the ground Namakaokapaoo made a clean sweep,\nkilling them all excepting one man, who ran and met Amau at Waikiki,\nand reported their total annihilation with the exception of himself.\n\n\nTHE DEATH OF AMAU.\n\nWhen Amau heard this he prepared eighteen war canoes, and set sail for\nEwa to fight Namakaokapaoo. When Amau and his men arrived at Ewa, they\nwere suddenly exterminated by Namakaokapaoo, not a single man escaping.\nAnd thus Amau died. Oahu being completely conquered, Namakaokapaoo went\nand brought his mother and placed her as ruler over the land of Oahu.\n\n\n\n\n\n\nCHAPTER II.\n\n The Subjugation of Hawaii by Namakaokapaoo.\n\n\nAfter the complete possession of Oahu by Namakaokapaoo, he was desirous\nof visiting Hawaii for observation. He then went and got a small gourd\nwherein to place his garments which his father had left him. This gourd\nwas deposited at Kualakai, where a breadfruit tree is standing to this\nday. This is the breadfruit impersonation of his father, Kahaiulu.\n[331] When the real person went home the breadfruit tree remained,\nbeing in the supernatural state.\n\nInside of the gourd was a garment, a girdle and a royal cloak (feather\ncloak). After he had obtained the gourd he journeyed on till he reached\nHanauma, [332] in Maunalua. There he found a canoe which was preparing\nto sail for Hawaii, bearing garments for the king of Hawaii. There were\ntwo men preparing to set sail, so Namakaokapaoo asked them: \u201cWhere is\nyour canoe sailing to?\u201d \u201cTo Hawaii,\u201d they answered. Namakaokapaoo again\nasked: \u201cCan I not go with you two?\u201d The men refused, saying: \u201cYou\ncannot go with us, because we are taking goods for the king, and if you\nare to go the canoe would be overloaded and the king\u2019s goods damaged.\nTherefore, you cannot go with us.\u201d But when the men were ready to sail,\nhe slipped in unnoticed by the men, and secreted himself in the rear of\nthe canoe.\n\nWhen they were in midocean where the seas of Oahu and those of Molokai\nmet, they encountered the kaumuku, [333] a regular breeze from the Cape\nof Kalaau (Ka Lae o Kalaau). After they had passed it they encountered\nthe breeze from Kawela. This breeze was the kuehuehu. It was this\nbreeze that bore them to a landing at Kekaa, on Maui. The men had\nexpected to make a landing at that place, but Namakaokapaoo made a turn\nwith the end (momoa) [334] of the canoe, which sent it out oceanward.\nBy taking this course they arrived at Keauhou, in Kona, Hawaii, where\nthe king Namakaokalani was stopping.\n\nNamakaokapaoo wandered about until he met eight boys, who were playing\nat arrow shooting. They were big boys and quite proficient in the\nsport. Namakaokapaoo asked them: \u201cAre you skilful in arrow shooting?\u201d\nThey replied: \u201cYes.\u201d He again asked: \u201cHow can you show your\ncleverness?\u201d \u201cOh, an arrow can go quite a distance inland then drop,\nand sometimes nearly the whole length of a division of land\u201d (ahupuaa).\nNamakaokapaoo then said: \u201cThat is not cleverness; neither is the arrow\na long distance flyer. A good flyer would flit to the boundary of this\ndivision of land, then shake itself and continue on for four divisions;\nthen it is named by the parent\u2019s appellation. Such is the arrow in my\nplace.\u201d\n\nWhen the boys heard this they were very much surprised and angry with\nNamakaokapaoo. He then said: \u201cLet me see one of your arrows.\u201d One boy\nhanded him his arrow. He looked it over and finally said: \u201cYour arrow\nis a lehua, a lehua which stands in the dung-hill. It is not a flyer.\nIt will only dip because of the weight at the head.\u201d At these words the\nboys became very much infuriated and asked him to make a wager.\nNamakaokapaoo agreed. The boys put up five canoe houses and five net\nhouses. Namakaokapaoo wagered his own person and life. And when the\nstakes were agreed upon they went to the boundary of Keauhou, where the\narrow flitting sport was to be contested.\n\nWhile they were on the way, they were met by Namakaokaia, son of\nNamakaokalani, king of Hawaii. He asked Namakaokapaoo: \u201cWhere are you\nfrom?\u201d \u201cI am from Oahu, and have come for a visit,\u201d answered\nNamakaokapaoo. \u201cWhat is your name?\u201d \u201cMy name is Namakaokapaoo.\u201d \u201cAre\nyou then the small boy who slew Amau, king of Oahu?\u201d \u201cYes (the death of\nAmau had already been reported in Hawaii), because you and your father\nwere in my prayer, which runs thus:\n\n\n O how I long for the eyes of my little fishes (paoo\u2019s),\n For which I am undecided, wavering,\n Whether to eat, or whether to leave,\n To leave for Namakaokalani.\n That is Namakaokalani,\n This is my little friend, Namakaokaia.\n Vanquished! Vanquished!\n Yea, vanquished is the coward,\n The man with spear;\n With spear and drum,\n Shall be vanquished by Namakaokapaoo.\n\n\nWhen Namakaokaia heard these words of Namakaokapaoo, he adopted him as\nhis bosom friend, and they lived together in the most restricted\nsacredness.\n\nAt that time Namakaokalani was at war with Ku, king of Puna and Kau,\nand the land was nearly all in the possession of Ku. Therefore\nNamakaokapaoo told Namakaokalani and Namakaokaia: \u201cYou two stay back;\nlet me do the fighting.\u201d He asked them: \u201cWhen will you fight?\u201d\nNamakaokalani answered: \u201cIn two days we will fight. That is the day\nthat I would be devoid of all my possessions and all Hawaii would\nbelong to Ku. There are with Ku two very brave and very strong men.\nOne, who is Kahuaai, is a very powerful soldier, who has a thorny spear\nfor a weapon, and who never misses when he throws it at a man or any\nother object. Kaunakiki is a soldier whose strength lies in breaking a\nman to pieces; [335] if he caught a man he (the man) would be all\nbroken up before he reached the ground. Therefore Ku insists on the\nbattle taking place; he has no fear or dread, because he relies on\nthese men.\u201d\n\nAfter two days had passed the battle was ready to be fought at\nKawaihae. Namakaokapaoo with his friend Namakaokaia then came to\nKawaihae, where Ku, the king, was abiding. When they came near to where\nKu was sitting, Namakaokapaoo ran up to Ku, took hold of his head and\npushing it back broke his neck, and the king died. All Hawaii was thus\nsubdued by Namakaokalani, and Namakaokapaoo reigned as king. After\nseveral ten day periods Namakaokapaoo left Hawaii and returned to Oahu,\nand from Oahu he visited his father Kauluakahai, in Kahikipapaialewa,\nwhere the story of Namakaokapaoo ends.\n\n\n\n\n\n\n\n\nKAAO NO NAMAKAOKAPAOO.\n\n\nMOKUNA I.\n\n Uhuki Namakaokapaoo i ka Mala Uala a Pualii.\u2014Hooweli Oia e Oki i ke\n Poo o ke Keiki, Make nae Oia.\u2014Hoouna Amau, ke \u2019lii, i ke Koa e\n Pepehi Iaia.\u2014Luku Oia ia Lakou me ka Moi.\n\n\nHe keiki uuku loa o Namakaokapaoo, a he keiki ikaika loa i kona wa\nopiopio, aohe ona lua ma keia mau mokupuni mai Hawaii a Niihau, i ka\nuuku a me ke koa loa. O Kauluakahai kona makuakane, no\nKahikipapaialewa, he aina i Kahiki nuu. O Pokai ka makuahine. He \u2019lii\nnui kona makuakane no Kahikipapaialewa, a he aoao akua kekahi ona.\n\nO Hoaeae ma Ewa ka aina, malaila laua i launa kino ai me ka moe ana iho\na loaa o Namakaokapaoo. A hapai o Pokai ia Namakaokapaoo, hoi aku la o\nKauluakahai i kona aina, noho iho la o Pokai me kona hapai, a mahope\nhanau. Ma keia hanau ana, he ilihune loa o Pokai a me kana keiki o\nNamakaokapaoo.\n\nIa laua e noho ana, iho maila o Pualii, he kanaka maikai no Lihue, i ka\nlawaia makai o Honouliuli, kipa maila ia ma ka hale o Pokai. Nana aku\nla o Pualii ia Pokai, a makemake aku la ia ia, olelo aku la ia:\n\u201cMakemake a\u2019u ia oe i wahine na\u2019u.\u201d I mai o Pokai: \u201cPehea oe e makemake\nai ia\u2019u ua hanau wau i ke keiki, a ua inoino ko\u2019u kino?\u201d I aku o\nPualii: \u201cHe mea ole ia mau mea, ke makemake oe ia\u2019u e moe kaua, ae aku\nla o Pokai.\u201d A hoi aku la o Pokai me kana kane me Pualii, a ke kula o\nKeahumoa noho.\n\nNoho ihola ilaila mahiai, elua ana mau mala uala loihi, e waiho nei a\nhiki i keia la, a ua kapaia ka inoa oia mau mala, o Namakaokapaoo, a\nhiki i keia la. A oo ka uala, olelo o Pualii i kana olelo hoohiki, aia\na kalua ke poo o ka ulua me ka uala, a ai o Pualii, alaila, noa, ai\nkana wahine Pokai a me na mea e ae. Nolaila, iho aku la o Pualii i kai\no Honouliuli e lawaia i ia ai pu me ka uala.\n\nA hala o Pualii i ka lawaia, ia wa o Namakaokapaoo i hele ai me na\nkeiki he umikumamahiku, i na mala uala a Pualii. O ke kino o\nNamakaokapaoo ia wa, he kino uuku loa, elua kapuai me ka hapa kona\nkeikie, aole i paa kona mai, e lewalewa ana no. A hiki lakou i ua mala\nuala kena aku la ia i na keiki, e huhuki i ka pue me ka lau uala a pau\nloa iluna, mai waiho i kekahi e ulu ana. Aka, makau no ua keiki,\nnolaila kaohi malie no ma ka uala, aohe huhuki i ka pue.\n\nIa wa, noke aku ana o Namakaokapaoo i ka huhuki a pau kekahi mala uala,\na luna o kekahi mala uala, pela no ka huhuki ana a pau na mala elua, a\nku ke ahua o ka lau o ka uala, he kanaha ahua ka nui o na mala elua.\nAlaila, hoi aela o Namakaokapaoo, a hoa i ke ahi, a ohinu aku la\ne-ha-au o ka uwala iluna o kapuahi e a ana. Ia ia e ohinu ana iluna o\nke ahi, hoi maila kona makuakane kolea a hiki, ninau akula i kona\nmakuahine ia Pokai: \u201cEa, nau no i kena aku nei ko keiki e huhuki i ku\u2019u\nuala?\u201d Hoole mai o Pokai: \u201cAole.\u201d I aku o Pualii: \u201cAe, o ke poo ona a\nme na maka ka mea e inai ai ku\u2019u uala i keia la, nolaila, eia kona la e\nmake ai ia\u2019u.\u201d\n\nLalau aku la o Pualii i ke koilipi, a hele aku la a hiki i waena, a\nloaa o Namakaokapaoo e kunu ana i na au uala ana eha, iluna o ke ahi.\nIke maila na keiki a pau loa, holo aku la lakou a ku maila ma kahi\nloihi, no ka makau ia Pualii. Olelo aku la o Pualii ia Namakaokapaoo:\n\u201cE! eia ke koilipi ma ku\u2019u lima, he mea ooki no ko poo i keia la, a\nmoku ko poo, alaila, kalua me ka uala, a ai iho a\u2019u mamua, alaila,\nnoa.\u201d Aohe hoolohe mai o Namakaokapaoo i keia mau olelo a Pualii,\nalaila, olelo hou o Pualii, o ka lua ia. Makaukau o Pualii e ooki ia\nNamakaokapaoo i ke koilipi, ia wa i pule ai o Namakaokapoo i kana pule\nmake no Pualii. Penei ua pule la:\n\n\n Aloha wale ka maka o a\u2019u wahi paoo,\n E hapupuu, e hapapaa mai nei,\n E ai paha, e waiho paha,\n E waiho paha Nakukuiaimakaokalani,\n O Kukuiaimakaokalani kela,\n O ku\u2019u wahi aikane keia,\n O Namakaokaia ke\u2019lii nui o Hawaii.\n E hee la, e hee ka hohewale,\n O kanaka no me ka ihe,\n O ka ihe no me ka pahu,\n Make no ia Namakaokapaoo.\n\n\n(Maanei e olelo iki no kela mau inoa elua, oia o Namakaokalani a me\nNamakaokaia, he mau alii nui laua no Hawaii, he makuakane o\nNamakaokalani a he keiki o Namakaokaia, aka, ua komo iloko o ka pule a\nNamakaokapaoo.)\n\nA pau ka pule ana a Namakaokapaoo, ia wa i ooki ai o Pualii i ke\nkoilipi iluna pono o Namakaokapaoo, e hoohuli aku ana oi o ke koi ia\nPualii, moku ke poo a olelo mai i kahi e. Pane mai ke poo o Pualii ia\nNamakaokapaoo: \u201cAloha oe e Namakaokapaoo.\u201d Lalau aku la o Namakaokapaoo\ni ke poo o Pualii a kiola aku la i kai o Waipouli, he ana ma kahakai o\nHonouliuli, o kona loa, elima mile ka loa.\n\nA make o Pualii, hoi aku la o Namakaokapaoo a hiki i kona makuahine ia\nPokai, noho ihola laua, aohe ai o Namakaokapaoo i ka ai. Ia wa, e noho\nana o Amau he \u2019lii no Oahu nei, ma Waikiki kahi i noho ai, hele maila\nkekahi kanaka no Honouliuli mai, a hiki ma Waikiki, e noho ana ke \u2019lii.\nOlelo aku la ia: \u201cE ke alii e! He oi kahi keiki uuku ikaika loa, ua\nmake kona makuakane, a ua kiola ia kona poo i kai loa, he wahi loihi\nloa, elima mile ka loihi. A lohe o Amau, aia kona ikaika a make au ia\nia, aka, i ole a\u2019u e make ia ia aohe ona ikaika. Ia ia e olelo ana ma\nWaikiki, ua lohe no o Namakaokapaoo i keia mau olelo nona.\n\nAlaila, lawe aku la ia i kona makuahine e huna ma ke ana o Waipouli, a\nnalo ka makuahine, hoi maila ia a ko lakou hale ma Keahumoa, noho\nihola. Pii aela o Namakaokapaoo a luna o kaupoko o ka hale, wehe aela i\nka mauu o ke kua a me ke alo, a moe ihola ma waena iluna pono o ke\nkaupoko.\n\nHoouna maila o Amau ke \u2019lii mai Waikiki mai, eha poe kaua, aia ma ka\npoe hookahi he kanaha-kumamawalu kanaka ka nui, pela a pau na poe eha.\nA hiki lakou ma ke kula o Keahumoa, komo lakou a loko o ka hale, aohe\nkanaka, a makaukau lakou e hoi, kahea mai o Namakaokapaoo iluna o\nkaupoko. A lohe lakou i ka leo, aohe nae he ikeia o ke kino, ninau aku\nlakou: \u201cAuhea oe e walaau nei?\u201d I mai o Namakaokapaoo: \u201cEia no wau\niluna nei.\u201d Pii aela ewalu kanaka, eha ma ke kua o ka hale, eha ma ke\nalo o ka hale, a loaa o Namakaokapaoo. I mai o Namakaokapaoo: \u201cHeaha\nmai nei ka oukou o onei?\u201d I aku lakou: \u201cI hele mai nei makou e kaua me\nNamakaokapaoo, he wahi keiki uuku elike me oe, he ikaika a me ke koa\nloa, nana no i pepehi i kona makuakane o Pualii.\u201d\n\nI aku o Namakaokapaoo: \u201cUa ike au, he kanaka nui no o Namakaokapaoo, a\nua hele aku nei ma Koolau, a owau he inoa nona.\u201d I mai lakou: \u201cAole o\noe no, pela ko makou lohe, nolaila, e make ana oe ia makou, aole oe e\nola.\u201d I aku o Namakaokapaoo: \u201cHoi aku hoi ha kakou ilalo e hakaka ai.\u201d\nA hiki lakou ilalo, e hao aku ana o Namakaokapaoo, pau loa i ka make, a\nkoe aku hookahi kanaka, oia kai holo aku a loaa o Amau ma Waikiki,\nolelo aku la ia i ka make o lakou a pau loa, a koe ia i ahailono e lohe\nai o Amau.\n\n\nKA MAKE ANA O AMAU.\n\nA lohe o Amau, hoomakaukau ihola ia i kona mau waa kaua he\numikumamawalu, a holo aku la i lalo o Ewa e kaua me Namakaokapaoo. A\nhiki o Amau me kona poe kanaka ma Ewa, e noke mai ana o Namakaokapaoo i\nka luku a pau loa, aohe kanaka koe, a make ihola o Amau. Puni aela o\nOahu nei ia Namakaokapaoo, alaila, kii aku la ia i kona makuahine a\nhoonoho ihola i luna o ka aina Oahu nei.\n\n\n\n\n\n\nMOKUNA II.\n\n Ka Lilo ana o Hawaii ia Namakaokapaoo.\n\n\nA puni Oahu nei ia Namakaokapaoo, makemake ihola ia e holo i Hawaii e\nmakaikai ai. Alaila, kii aku la ia he wahi hokeo waiho kapa nona, na\nkona makuakane i waiho nona. O kahi i waiho ai ua wahi hokeo la, makai\no Kualakai, oia kela ulu e ku nei a hiki i keia la ma Kualakai. Oia ke\nkino ulu o kona makuakane o Kahaiulu. Hoi ke kino maoli, koe ke kino\nulu, ma ke ano akua keia kino. Aia maloko o ka hokeo ke kapa a me ka\nmalo, a me ka aahu alii, he aahu ahuula.\n\nA loaa ka hokeo, hele maila ia a hiki ma Hanauma, ma Maunalua, ilaila\nka waa e hoomakaukau ana e holo i Hawaii, e lawe ana i kapa no ke \u2019lii\no Hawaii. Elua kanaka e hoomakaukau ana e holo, ninau aku o\nNamakaokapaoo: \u201cE holo ana ko olua waa i hea?\u201d Olelo mai laua: \u201cI\nHawaii.\u201d I aku o Namakaokapaoo: \u201cAole la hoi e pono au ke holo pu me\nolua?\u201d Hoole mai na kanaka: \u201cAole oe e holo me maua, no ka mea, he\nukana ka maua e lawe nei no ke \u2019lii, ina oe e kau, poino ka waiwai o ke\n\u2019lii, komo ka waa, nolaila, aole oe hele me maua.\u201d A makaukau ka waa o\nua mau kanaka nei e holo, kau aku la keia mahope o ka momoa o ka waa, a\nholo aku la, me ka ikeole mai o ua mau kanaka nei ia ia nei.\n\nA waena lakou o ka moana, huli ko Oahu nei ale, huli o Molokai ale,\nloaa lakou i ke kaumuku, oia ko Kalae o Kalaau makani, a hala ia, loaa\nlakou i ka makani o Kiawela, he kuehuehu ia makani. Na ia makani lakou\ni lawe a pae ma Kekaa ma Maui. E manao ana ua mau kanaka nei e pae\nmalaila, aka hoohuli aela keia ma ka momoa o ka waa, a holo hou i ka\nmoana.\n\nMa keia holo ana a lakou pae ma Keauhou, i Kona, Hawaii, ilaila ke \u2019lii\no Namakaokalani kahi i noho ai. Alaila, hele aku la o Namakaokapaoo, a\nloaa ewalu keiki e kea pua ana, he poe keiki nunui lakou, a he poe\nkeiki akamai i ke kea pua. I aku o Namakaokapaoo ia lakou: \u201cHe akamai\nno oukou i ke kea pua?\u201d \u201cAe mai lakou, ae.\u201d Ninau hou aku keia: \u201cPehea\nko oukou akamai?\u201d \u201cHe lele no ka pua a waena aku nei la haule iho, a he\nkokoke no hoi e pau ke ahupuaa,\u201d pela ka olelo a ua keiki. I aku o\nNamakaokapaoo: \u201cAole oia ke akamai a me ka lele o ka pua, aia he hele a\nka palena o keia ahupuaa, ke ka mai a pau keia ahupuaa, pela no e lele\nai a pau na ahupuaa eha, oia ka pua lele, alaila, hea i ka inoa o ka\nmakua, pela ka pua o ko makou aina.\u201d\n\nA lohe na keiki kahaha loa lakou, me ka huhu ia Namakaokapaoo. I aku o\nNamakaokapaoo: \u201cOia ana ka oukou pua?\u201d Haawi maila kekahi keiki i kana\npua, nana ihola o Namakaokapaoo a olelo aku la, penei: \u201cHe lehua kau\npua, he lehua ku i kiona, aohe lele, he kipoho wale no ilalo ke poo no\nke kaumaha o mua.\u201d Ma keia mau olelo a Namakaokapaoo huhu loa ua poe\nkeiki la, alaila, olelo maila lakou e pili, ae aku o Namakaokapaoo.\n\nO ka lakou mau pili elima halau waa, elima halau upena; o ka\nNamakaokapaoo pili hoi, o kona kino ponoi a me kona ola. A paa na pili\na lakou hele aku la lakou i ka mokuna o Keauhou, malaila e hoomaka ai\nke kea ana o ka pua. Ia lakou e hele ana, halawai maila me lakou ke\nkeiki a Namakaokalani, oia o Namakaokaia, ke \u2019lii o Hawaii. Ninau\nmaila, ia Namakaokalani: \u201cMai hea mai oe?\u201d I aku o Namakapaoo: \u201cMai\nOahu mai, i hele mai i ka makaikai.\u201d Ninau mai o Namakaokaia: \u201cOwai kou\ninoa?\u201d \u201cO Namakaokapaoo ko\u2019u inoa.\u201d I aku ke \u2019lii: \u201cO oe anei kela wahi\nkeiki uuku i make ai ke \u2019lii o Oahu, o Amau?\u201d \u201cAe.\u201d (No ka mea, ua hiki\nka lohe i Hawaii noia make ana o Amau.) \u201cNo ka mea, aia oe a me kou\nmakuakane i loko o ka\u2019u pule ana, penei; penei ua pule la:\n\n\n Aloha wale ka maka o a\u2019u paoo,\n E haapupu, e haapapaa, mai nei,\n E ai paha, e waiho paha,\n E waiho paha na Namakaokalani,\n O Namakaokalani kela,\n O ku\u2019u wahi aikane keia, o Namakaokaia,\n A hee la, a hee, hee a ka hohewale,\n O kanaka no me ka ihe,\n O ka ihe no me ka pahu,\n Make no ia Namakaokapaoo.\n\n\nA lohe o Namakaokaia i keia mau olelo a Namakaokapaoo, lawe aku la ia\nia i aikane, a noho pu ihola laua, me ke kapu loa.\n\nIa wa, e kaua ana o Namakaokalani me Ku, ke \u2019lii o Puna a me Kau, a ua\nkokoke e pau loa ka aina i ka lilo ia Ku. Nolaila, olelo aku o\nNamakaokapaoo ia Namakaokalani a me Namakaokaia: \u201cE noho maile olua,\nnau e hele aku e kaua.\u201d I aku o Namakaokapaoo: \u201cAhea kaua oukou?\u201d I mai\no Namakaokalani: \u201cElua la i koe alaila kaua makou, o ko\u2019u la ia nele au\ni ka aina ole, alaila, pau loa o Hawaii nei no Ku.\u201d\n\nAia me Ku elua kanaka koa loa, a me ka ikaika loa. O Kahuaai, he koa\nikaika loa ia, he ihe kuku kana aole e hala ke pahu mai, i ke kanaka a\nme na mea e ae. O Kaunakiki, he koa ia he ikaika haihai kona i ke\nkanaka, ina e loaa ia ia iluna no haihai liilii loa ke kanaka. Nolaila,\nikaika loa ko Ku manao i ke kaua, aole ona makau a me ka hopohopo, no\nkona manao nui i keia mau koa elua.\n\nA hala na la elua, makaukau ke kaua ma Kawaihae, hele mai o\nNamakaokapaoo me ke aikane o Namakaokaia, a hiki ma Kawaihae, e noho\nana o Ku ke alii. A kokoke laua i ko Ku wahi e noho ana, holo aku la o\nNamakaokapaoo a loaa o Ku, lalau aku la i ke poo o Ku a wala aku la i\nhope, a hai aela ka ai a make ihola ke \u2019lii. Puni ae la o Hawaii ia\nNamakaokalani, a noho alii ihola o Namakaokapaoo. A hala he mau anahulu\no ka noho ana, haalele o Namakaokapaoo ia Hawaii, a hoi maila i Oahu\nnei. A mai Oahu nei oia i hele ai e ike i kona makuakane i\nKahikipapaialewa, ia Kauluakahai, malaila pau ka olelo ana no\nNamakaokapaoo.\n\n\n\n\n\n\n\n\nLEGEND OF IWA.\n\n Messengers of Umi Obtain Keaau\u2019s Famed Cowries.\u2014Keaau Seeks a Smart\n Thief to Recover Them.\u2014Learns of Iwa, a Boy, on Oahu, and Secures\n His Aid.\u2014Falling in with Umi Fishing with the Shells, the Boy Dives\n Down and Cuts Them from the Line.\u2014Reaching the Canoe They Set Out\n for Hilo.\u2014Umi, at Loss of the Shells, Hears of and Finds Iwa, Who\n Steals Them Back from Keaau.\u2014Is Engaged to Steal Umi\u2019s Lost Axe\n from the Waipio Temple, Then Wins in a Thieving Contest Against Six\n Experts.\n\n\nThe scene of this legend is laid in Keaau, Puna, in which part of the\ncountry there once lived a man by the name of Keaau, who owned two leho\n[336] shells (cowries) called Kalokuna. Whenever the possessor of these\nshells went out squid fishing all that was necessary to do was to take\nand expose them and the squids would come up and enter the canoe. This\nwas Keaau\u2019s regular occupation every day. The existence of these\nextraordinary shells was in time carried to Umi, who was then living in\nKona. Whereupon he ordered his messengers to go to the home of Keaau\nand obtain possession of them, and at their demand [337] the shells\nwere given up and the messengers returned with them to the king.\n\nAfter the shells were secured by Umi, a deep yearning sprang up in the\nbreast of Keaau for them. After studying for a time for means of\nrecovering the shells, he one day prepared his canoe for sea, procured\na pig, some awa and ouholowai [338] and eleuli, kapas of Olaa. The\nkapas he put into a calabash and then the pig, the awa and the calabash\nwere placed into the canoe, which he then boarded and set out on a\njourney around Hawaii in search of some one who could steal back his\nshells from Umi.\n\nAll through the district of Puna he found no smart thief. [339] He next\ntraveled through the district of Kau, without success; then through\nKona, still unable to find his man. He next touched at Kohala, and on\nthrough that district and the district of Hamakua and Hilo, meeting\nwith the same failure; he found no one smart enough. Keaau then left\nHawaii for Maui and traveled around that island; still he met the same\ndisappointment. He found men good in the art of stealing, but none\nsmart enough to recover his shells. He next set out for Lanai and\ntraveled around that island, but he met the same fate. He then set out\nfor Molokai and journeyed around it till, off the point of\nKalaeokalaau, he met a man of that island who was out fishing. The man\nupon seeing him called out, saying: \u201cWhere is your canoe sailing for?\u201d\nKeaau replied: \u201cI am in search of a person who can steal back my leho\nshells from Umi. I have here with me in my canoe several valuable\nthings which I shall give as presents to the thief who could return my\nshells to me.\u201d The man replied: \u201cYou have found him. You sail on until\nyou come to Makapuu and after you have passed that place steer your\ncanoe for a point between the bird islands and Mokapu. When you reach\nthat point look for the cliff which resembles the roof of a house,\nabove, and directly below the cliff you will see a grove of Kukui\ntrees; there you will find Iwa, the thieving son of Kukui.\u201d\n\n(Iwa was a small boy at this time, but while he was yet in his mother\u2019s\nwomb he used to go out stealing. He was the greatest thief in his day.)\n\n\u201cWhen you come to land, look for a small boy who goes about along the\nbeach without a loin cloth; that is Iwa. Take out your pig and the\nother articles of value and lay them before him. Don\u2019t forget this,\nelse all your things will be stolen from you by Iwa.\u201d\n\nAfter receiving these instructions, Keaau set out, and after he had\nsailed past the different points he came to the landing below the home\nof Iwa. Upon touching land he looked about him and saw a small boy\nwithout his loin cloth running along the beach. Keaau then called out\nto him: \u201cIs your name Iwa?\u201d The boy replied: \u201cNo, Iwa is at the house.\u201d\n[340] When Keaau arrived at the house he found Kukui, the father of\nIwa. Keaau then asked him: \u201cWhere is Iwa?\u201d Kukui replied: \u201cDid you not\nmeet a small boy on the beach running about without his loin cloth?\u201d\n\u201cYes, there was such a small boy.\u201d \u201cGo back and present him your pig.\u201d\nWhen Keaau heard this, he returned and said to Iwa: \u201cThere, you are Iwa\nafter all; you misdirected me.\u201d Keaau then took the pig and presented\nit to Iwa saying: \u201cHere, I present this to Iwa, the thieving son of\nKukui, together with the articles of value in my canoe and the canoe\nitself.\u201d Iwa then said to Keaau: \u201cLet us return to the house.\u201d When\nthey arrived at the house, the pig was killed and put into the oven,\nand the awa was prepared. After the meal was over, Iwa turned and asked\nof Keaau: \u201cWhat is the object of your journey that has brought you\nhere?\u201d Keaau replied: \u201cI had two shells which were taken away from me\nby orders from the king, Umi, and he has them in his possession now. I\nvalue these shells so much that I am distracted, and that is the reason\nof my being present here.\u201d \u201cWe must await until tomorrow morning,\u201d said\nIwa.\n\nThey retired for the night, and on daylight the next day they boarded\nthe canoe and set out to sea. Iwa took the stern of the canoe with his\npaddle called Kapahi, while Keaau took the seat at the bow. After they\nwere seated in the canoe, Iwa called out: \u201cKapahi, take Iwa out to\nsea,\u201d at the same time he dipped his paddle into the sea. (This meant\nthat one stroke of the paddle was all that was needed.) With this one\nstroke, they passed between Niihau and Kauai. Iwa then asked: \u201cHave we\narrived?\u201d \u201cThis is not Hawaii, these islands are Kauai and Niihau.\u201d Iwa\nthen turned the stern of the canoe around and again called out to his\npaddle, Kapahi: \u201cKapahi, take Iwa out to sea.\u201d When Iwa drew his paddle\nout of the sea they were passing outside of Kawaihoa. He then asked of\nKeaau: \u201cHave we arrived at Hawaii?\u201d \u201cNo,\u201d said Keaau. Again Iwa took up\nhis paddle and gave one stroke and they left Molokai and Lanai to their\nrear and they went floating between the island of Molokini and\nPohakueaea, a point of land looking toward Hawaii. Iwa then asked:\n\u201cHave we arrived?\u201d \u201cYes,\u201d replied Keaau, \u201cbut it is at that point of\nland where the cloud hangs over the mountain that we want to go; it is\nto the west of that point that Umi is now living.\u201d Iwa then took up his\npaddle, Kapahi, and gave one stroke and they arrived outside of\nKalaeakeahole, a point of land looking towards Kailua, where Umi had\nhis residence. When they looked about them, they saw Umi just below\nthem, in his canoe. Iwa then said to Keaau: \u201cThere is Umi in his canoe\nwith the shells. Let us get our canoe to the rear and out of sight of\nUmi.\u201d When they were some distance from Umi, Iwa said: \u201cSay, Keaau, you\nmust float right at this spot until I return with your shells.\u201d Keaau\ntherefore kept his canoe floating on the same spot while Iwa dove down\nand swam until he had reached the bottom of the ocean, then walked\nunder water to the place where the canoe of Umi was floating, then swam\nup until he was almost up to the surface; and as the shells were being\nlet down on the side of the canoe, Iwa grabbed them and took them down\nwith him to a large coral, there he fastened the fish-line, then he\ntook the shells and swam under water until he reached their canoe and\ngot into it. The two then returned and landed at Leleiwi, in Hilo,\nwhere they made their home. Upon the recovery of his shells Keaau again\ntook up his favorite occupation, that of squid fishing, taking along\nhis shells, Kalokuna. The squids at sight of the shells climbed and\nentered the canoe until it was loaded down when they returned to shore.\n\n(We will here leave Keaau and let us return to Umi.)\n\nAfter the shells were taken by Iwa and the line fastened to a coral,\nUmi after a time pulled up on his line, but to his surprise it would\nnot yield and thinking that the line was entangled to the coral he did\nnot wish to pull very strong, thinking the line would break and he\nwould lose the shells. Fearing he would lose them he remained in his\ncanoe all day, and that night he slept out at sea with his men, and for\nsome days he lived there, while his men dove down to untangle the\nfish-line and thus recover the much valued shells. Men noted for being\nable to stay under water a long time were sent for, and these men were\ntold to go down, but the best they could do was to go down three times\nforty fathoms, seven hundred and twenty feet, [341] not deep enough to\nreach the bottom where the line was tangled. This was kept up for a\nweek. Umi then sent out his runners to make a circuit of Hawaii to look\nfor a man who could stay under water long enough to recover the shells.\nIn this trip around the island of Hawaii, Iwa was found at Leleiwi, the\npoint of land adjoining Kumukahi, between Puna and Hilo. When Iwa heard\nthe king\u2019s wish through his runner, Iwa said to him: \u201cThere are no\nshells at the end of the line. The line only is fastened to some coral\nin the bottom of the ocean. The shells have been recovered by Keaau.\u201d\nWhen the runner heard this he returned to Umi taking Iwa with him and\ntold Umi of what he had heard from Iwa. Umi then asked Iwa regarding\nthe shells and Iwa told Umi just what the runner had told him. At the\nclose of the report Umi asked Iwa: \u201cCan you get these shells for me if\nyou should go for them?\u201d Iwa replied: \u201cYes,\u201d [342] Iwa then journeyed\nback to the home of Keaau in Leleiwi.\n\nIt was Keaau\u2019s custom to hide these shells on the end of the house, up\nnext to the curve of the rafters; and the other shells, the ones that\nhe did not care so much for, he kept them in the house hung up on a\ncord.\n\nAbout dusk Iwa made his appearance near the house and knowing where the\nshells were secreted he went up and removed them from the place they\nwere hidden and he then returned to Kona, and handed them over to Umi.\nWhen Umi saw the shells he was made very happy and he then said to Iwa:\n\u201cYou are a smart thief, but I am not going to praise you just yet, not\nuntil you can produce my axe, which is being kept in Waipio in the\ntemple of Pakaalana. The name of the axe is Waipu.\u201d Iwa then made\nreply: \u201cI don\u2019t know whether I will be able to steal it or not, but I\nshall try.\u201d\n\n(We will here speak a few words relating to the axe and how it was kept\nby its guards.)\n\nThis axe, Waipu, was kept by two old women. It was fastened to the\nmiddle of a piece of rope and the ends of the rope were fastened around\nthe necks of the two old women allowing the axe to dangle between the\ntwo. [343]\n\nThere was a very strict kapu [344] placed on this axe; no person was\nallowed to pass near the place, and during the period of time when the\nkapu was in force, the pigs were not allowed to run about, the dogs\nwere not allowed to bark, and even the roosters were kept from crowing.\nThe kapu was extended from Waipio to Puuepa, a hill between Waimea and\nKawaihae. At dusk, just before it gets real dark in the evening the\ncrier [345] would run from Puuepa to the cliff of Puaahuku overlooking\nWaipio, carrying oloa kapa in his right hand, held between the palm of\nthe hand and the wrist as a flag and would cry out: \u201cSleep ye, sleep ye\nbecause of the axe of Umi. Persons are kapued from walking about, the\ndogs are kapued from barking, the roosters are kapued from crowing, the\npigs are kapued from running about. Sleep ye.\u201d The crier was required\nto make five trips back and forth before daylight.\n\nAfter Umi had told Iwa what he wanted, the sun was past the meridian.\nIwa did not, however, wait for further directions but started out on\nhis way to Waipio. Just before dusk he arrived at Puuepa and\nimmediately started running and crying out like the king\u2019s crier with a\nflag in his hand. He continued running until he reached the cliff of\nPuaahuku, looking down into Waipio. In calling out the way he did, the\ncrier, whose duty it was to make the cry, was forced to go to sleep\nlike the rest of the people, for to get up and go about meant death.\nBecause of this Iwa was the only one about, all the people believed it\nwas the usual crier and the crier himself believed that the king had\nappointed some one else to take his place. Furthermore the people could\nnot recognize any difference; the build was the same, the flag looked\nthe same, the voice sounded the same and the speed in running was the\nsame.\n\nIwa continued running from the top of the cliff down to the temple of\nPakaalana [346] and then he called out: \u201cAre you two still asleep?\u201d The\nold women replied: \u201cNo, we are not asleep, we are still awake.\u201d Iwa\nthen asked quietly: \u201cWhere is the axe? Let me feel of it.\u201d \u201cHere it\nis,\u201d answered the old women. \u201cYou must come nearer so that I can touch\nit with my hand. I just want to feel of it.\u201d When the old women drew\nnearer to Iwa, he reached out and pulled at the axe, getting it away\nfrom them. The old women then called out: \u201cHere is a thief! The king\u2019s\naxe is gone! We are killed! We had thought this was a good man!\u201d When\nthe people heard this, they all got up and gave chase. When the old\nwomen made the first outcry, Iwa had reached the top of Puaahuku with\nthe axe in hand. When the pursuers reached there he had reached Mahiki.\nThis chase was kept up until Iwa reached Puuepa. When those in pursuit\nreached this place, he was at Puako. They therefore gave up the chase\nas the country beyond that place was outside of the kapued area, while\nIwa continued on until he arrived in Kona. He then slept until daylight\nthe next day. When it was about time for Umi to have his morning meal,\nIwa went up to him. When Umi saw Iwa he asked jokingly: \u201cI don\u2019t think\nyou have been able to get my axe.\u201d Iwa then replied: \u201cPerhaps not, but\nI want you to look at this axe and see if it is not yours.\u201d When Umi\nsaw it, he said: \u201cHow strange! I thought you never would be able to get\nit; but here you have gotten it. You are smart.\u201d After this Umi said to\nIwa: \u201cHere is my thought regarding you. I want you to try with my six\nbest thieves. There are two houses to be filled in one night, one for\nyou and one for them. If you will not be able to fill yours first, you\nwill be killed; so shall it be with the others.\u201d Iwa then replied:\n\u201cYes, no doubt the others will fill theirs first for there are six of\nthem. Mine will not be filled because I am alone.\u201d\n\nThere are six districts in the island of Hawaii and Umi had six expert\nthieves. [347] While it was still daylight the six thieves went out to\nsee what things they could steal; and when it became dark they began to\nsteal and to carry everything they could lay their hands on into their\nhouse. This was kept up until the first cock crow, when there was very\nlittle room left in the house. At about this same time Iwa woke up and\nas soon as the six men went to sleep he proceeded to steal the things\nstolen by them of Umi\u2019s men, men, women, children, canoes, animals and\nvarious other things. Before he could remove all the things into his\nhouse there was no space left, so he had to leave some of them. When it\nwas daylight the next day they found that the house belonging to the\nsix men was almost empty, while Iwa\u2019s house was filled with the\ndifferent things. The six men were therefore declared beaten and were\nkilled [348] in place of Iwa.\n\n\n\n\n\n\n\n\nKAAO NO IWA.\n\n Loaa na Leho Kaulana a Keaau i na Elele a Umi.\u2014Imi Keaau i Kanaka\n Akamai e Kii ia Lakou.\u2014Lohe no Iwa, he Keiki ma Oahu, Kii ia\n Oia.\u2014Hui me Umi e Lawaia ana, Luu a Ooki i na Leho mai ke Aho.\u2014Hiki\n i ka Waa a Hoi no Hilo.\u2014I ka Nalowale ana o na Leho, Lohe o Umi no\n Iwa, a Aihue Ia i na Leho mai a Keaau.\u2014Kena ia Oia e Umi e Kii i\n Kana Koi ma ka Heiau o Waipio, a Eo Ia ma ka Pili Aihue ana me na\n Poe Akamai Eono.\n\n\nO Keaau i Puna ke kumu o keia kaao, nana na leho ai o Kalokuna ka inoa.\nI ka wa e holo ai i ka luu hee, wehe ae la i ka leho a hoike iho, na ka\nhee no e pii a komo ka waa. Pela mau ka Keaau hana i na la a pau. Kukui\naku la ka lohe ia Umi a hiki i Kona. Ia wa hoouna mai la o Umi i na\nelele i o Keaau la, a lawe ia aku la na leho. A lilo na leho ia Umi,\nhoaa ia o Keaau i ke aloha i na leho. Hoomakaukau iho la ia i ka waa,\nka puaa, ka awa, ke kapa ouholowai Olaa a me ka eleuli, a loko o ka\nhokeo. Ia wa holo ia e kaapuni ana ia Hawaii. O keia holo ana e imi ana\ni aihue nana e kii na leho ia Umi.\n\nA hiki i Puna aohe aihue akamai, hiki i Kau, aole no, hiki i Kona, aole\nno, hiki i Kohala, Hamakua, Hilo, aole no he aihue akamai. Haalele o\nKeaau ia Hawaii, holo i Maui e kaapuni ai, a puni o Maui, oia ana no,\nhe aihue no aole nae e loaa na leho. Holo i Lanai e huli ai, oia ana\nno, holo i Molokai, kaapuni ia a hiki i Ka-lae-o-Kalaau, i laila, loaa\nhe kamaaina e lawaia ana, ninau mai: \u201cE holo ana kou waa i hea?\u201d I aku\no Keaau: \u201cE imi ana au i kanaka aihue e loaa ai a\u2019u leho ia Umi, a oia\nkeia waiwai o luna o ka waa, he makana i ka aihue e loaa ai o a\u2019u\nleho.\u201d\n\nOlelo mai ke kamaaina: \u201cUa loaa, e holo oe a hiki i Makapuu, a hala ia\nmahope ou, kau pono aku ko waa i na moku manu a me Mokapu, a ku pono i\nlaila nana aku i ka pali e halehale mai ana, he luna ia, he lalo ka\npohai kukui, aia i laila o Iwa, keiki aihue a Kukui.\u201d\n\n(No Iwa, he wahi keiki uuku o Iwa, i loko no o ka opu, hele e aihue, a\nhe oi o Iwa ma ke akamai ia hana.)\n\n\u201cA hiki oe, nana aku i kahi keiki uuku e lewalewa ana kahi mai, e holo\nana i ka lae kahakai, o Iwa ia. Uhau aku oe i ka puaa, a haawi aku i na\nwaiwai a pau loa, mai hoopoina oe, o pau ka waiwai i ka aihue ia e\nIwa.\u201d\n\nA lohe o Keaau i na olelo a ke kamaaina, holo aku la ia a hala hope na\nwahi i olelo ia maluna, hiki aku la ia i kahi o Iwa. I nana aku ka hana\ne holoholo mai ana neia wahi keiki i ka lae kahakai e lewalewa ana kahi\nmai. Ninau aku la keia: \u201cO Iwa oe?\u201d Hoole mai la kela: \u201cAole, ei aku no\no Iwa i ka hale,\u201d a hiki keia i ka hale e noho ana o Kukui, ka\nmakuakane o Iwa. Ninau aku la keia: \u201cAuhea o Iwa?\u201d I mai la o Kukui:\n\u201cAohe wahi keiki uuku i loaa mai la ia oe i ka lae kahakai e lewalewa\nana kahi mai?\u201d \u201cHe wahi keiki no.\u201d \u201cO hoi a uhau aku i ko puaa ia ia.\u201d\nA lohe keia, hoi aku la a hiki, olelo aku o Keaau ia Iwa: \u201cO Iwa no ka\nhoi oe la, kuhikuhi lalau oe ia\u2019u.\u201d Uhau aku la ia i ka puaa ma ke alo\no Iwa: \u201cA make na Iwa na ke keiki aihue a Kukui, o ka waiwai o kuu waa\nnau ia a pau loa a me ka waa.\u201d\n\nOlelo mai o Iwa: \u201cHoi aku kaua i ka hale.\u201d A hiki laua, kalua ka puaa,\nmama ka awa, ai a pau, ninau mai o Iwa: \u201cHeaha kau huakai o ka hele ana\nmai?\u201d Wahi a Keaau. \u201cHe mau leho na\u2019u, ua kiina mai e ko makou alii e\nUmi, a lilo ia ia. Aa ia au i ke aloha, oia ko\u2019u kuleana i hiki mai nei\ni ou la.\u201d \u201cPela iho,\u201d wahi a Iwa, \u201ca kakahiaka maopopo.\u201d\n\nMoe laua a ao, kau maluna o ka waa a holo i ka moana. O Iwa mahope o ka\nwaa me kana hoe o Kapahi. O Keaau mamua. Kahea iho o Iwa. \u201cKapahi ka\nmoana i kai e Iwa.\u201d (O ke ano o ia hookahi mapuna hoe.) Hele ana laua\nnei ma ke kowa o Niihau me Kauai. Ninau aku o Iwa: \u201cHiki kaua?\u201d \u201cAole\nkeia o Hawaii, o Kauai keia me Niihau.\u201d Uli hou o Iwa i ka hope o ka\nwaa. Kahea hou i ua hoe nei ana ia Kapahi. \u201cKapahi ka moana i kai e\nIwa.\u201d A kai ka hoe a Iwa, hele ana laua nei ma waho o Kawaihoa. Ninau\naku ia Keaau: \u201cHiki kaua i Hawaii?\u201d \u201cAole;\u201d pela mai o Keaau. Lalau hou\no Iwa i ka hoe ana o Kapahi, hoe hou, holo laua nei a hala hope o\nMolokai me Lanai, hele ana laua nei ma ke kowa o Molokini me\nPohakueaea, he lae ia e nana ala ia Hawaii. I aku o Iwa: \u201cHiki kaua?\u201d\n\u201cAe,\u201d pela mai o Keaau, \u201caia nae i kela puali la, e kau la ke ao i ke\nkuahiwi, aia ma ke komohana, aia i laila o Umi.\u201d Lalau hou o Iwa i kana\nhoe o Kapahi a hoe, hele ana laua ma waho o Kalaeakeahole, he lae ia e\nnana ana ia Kailua, kahi a Umi e noho ana. I nana aku ka hana, e lana\nmai ana no o Umi makai o laua nei, i aku o Iwa ia Keaau: \u201cAia o Umi me\nka waa a me na leho, e hoemi ka waa o kaua i hope a nalowale o Umi.\u201d A\nkaawale laua nei mai ia Umi mai, olelo aku o Iwa: \u201cE Keaau, maanei oe e\nlana ai a loaa mai ia\u2019u.\u201d Lana o Keaau, luu o Iwa, a hiki i ka honua o\nlalo, hele a hiki malalo o kahi a Umi e lana nei, pii keia mai lalo ae\na kokoke ia Umi. E iho ana na leho mawaho o ka waa o Umi. E apo ae ana\no Iwa, lilo ia ia nei i lalo, a ke koa hawele o Iwa i ke aho a paa. Luu\naku la a loaa o Keaau e lana ana, ea ae la me na leho. Ia wa, hoi laua\na pae ma Leleiwi i Hilo, noho o Keaau me Iwa ma laila. O ka Keaau hana\nka holo e luu hee me ua mau leho nei, me Kalokuna. Ka ka hee hana ka\npii a e komo ka waa, hoi i uka.\n\n(Ma keia wahi e waiho ka olelo ana, a e hoi hou mahope ia Umi.)\n\nA lilo mai na leho ia Iwa, noho o Umi me ka minamina, e manao ana he\nmau maoli ko na leho i lalo i ke koa. Nolaila, ku moe o Umi i ke kai me\nna waa, a me na kanaka, noho a ai, a ia, hookahi hana he luu i na leho.\nKii ia aku la na kanaka aho loa i ka luu. I ka luu ana ekolu kaau anana\ne pau, aole e hiki aku i lalo i ke koa i paa ai ke kaula, pela ka hana\nana a hala he hepekoma okoa. Hoouna o Umi i na kukini, e kaapuni ia\nHawaii i loaa ke kanaka aho loa, e pau ai ke koa i ka luu a loaa na\nleho. Ia kaapuni ana, loaa o Iwa ma Leleiwi e pili la me Kumukahi, i\nwaena o Puna a me Hilo. A lohe o Iwa i ka olelo a ka elele kukini, hai\nmai o Iwa, aohe leho, he aho wale no ia e paa ala i ke koa. Ua lilo mai\nna leho ia Keaau. Ma keia olelo a Iwa i ka elele, lawe ia aku la a mua\no Umi. Ninau mai o Umi ia Iwa, no na leho. Hai aku o Iwa e like me na\nolelo i ka elele, a pau ia olelo mai o Umi. Loaa no ia oe ke kii, ae\naku o Iwa. \u201cAe.\u201d Hele aku la o Iwa a hiki i o Keaau la, ma Leleiwi.\n\nHe mea mau ia Keaau, ka huna i na leho ai, oia o Kalokuna ma. Ma ka\nloha o ka hale o waho, e pili ana i ka hio kala, a o na leho ai ole, i\nloko pono lakou o ka hale e kau ai.\n\nA poeleele, hoopuka loa aku la o Iwa i ka hale, lalau aku la i na leho\na loaa, hoi aku la i o Umi la i Kona. Haawi aku la o Iwa i na leho ia\nUmi, a ike o Umi, olioli ia, a olelo mai ia Iwa: \u201cAkamai oe i ka\naihue.\u201d Alia nae au e mahalo ia oe, a loaa kuu wahi koi, aia i lalo i\nWaipio, i ka heiau o Pakaalana, o Waipu ka inoa. Olelo aku o Iwa: \u201cLoaa\npaha ia\u2019u, aole paha? aka, e hoao wau.\u201d\n\n(Maanei kakou e luaana iki iho ai no na olelo e pili ana i ke koi, a me\nna hana a na kiai.)\n\nO ua wahi koi nei o Waipu, he mau luahine elua na kiai, ua hana ia he\nkaula, paa he poo i ka ai o kekahi luahine, a o kekahi poo hoi i kekahi\nluahine, ma waena ke koi e lewalewa ai.\n\nHe kapu hoi, aohe kanaka maalo, aohe puaa holo, aohe ilio aoa, aohe moa\nkani, mai Waipio ke kapu a Puuepa, ma waena o Waimea a me Kawaihae,\nalaila pau. Aia a noenoe poeleele o ke ahiahi, holo ka luna kala, mai\nPuuepa a ka pali o Puaahuku i Waipio, he oloa ma ka lima akau, ma waena\no ka iwi kano a me ka peahi, o ia ka Lepa. Penei e kala ai: \u201cE moe e! E\nmoe i ke koi o Umi e! Kapu ke kanaka a o e hele, kapu ka ilio a o e\naoa, kapu ka moa a o e kani, kapu ka puaa aole e holo, e moe e!\u201d Elima\nhele ana a keia luna ao ka po.\n\nA pau ka olelo ana a Umi me Iwa, aui ka la. Hele mai la o Iwa, a ahiahi\npoeleele, hiki i Puuepa, holo o Iwa me ke kahea ana e like me ka luna\nholo mau mamua aku, me ka oloa i ka lima. A hiki i Puaahuku, he pali ia\ne kiei ana ia Waipio. Ma keia kahea ana a Iwa, moe na kanaka a me ka\nluna mua, ala no make, hele no make. Nolaila, oia nei wale no ke kanaka\nhele. O na kanaka a pau, ke manao nei no o ka luna mua. No ka mea, aohe\nwahi lilo, oia okoa no, na kino, na oloa, na leo, na mama.\n\nHolo aku la o Iwa mai luna o ka pali a ka heiau o Pakaalana, kahea aku\nla: \u201cKe moe nei no olua?\u201d \u201cO,\u201d pela mai na luahine, \u201caole maua i moe,\nke ala aku nei no.\u201d Olelo malie aku o Iwa: \u201cAuhea kahi koi e haha aku\nwau?\u201d \u201cEia no,\u201d wahi a na luahine. \u201cE neenee mai olua a kokoke i launa\naku kuu lima, o ka haha wale aku ka!\u201d Ia nee ana mai a na luahine a\nkokoke loaa pono aku la ke koi i ko ianei mau lima, e huki mai ana keia\nlilo. Kahea na luahine: \u201cHe aihue ka keia e! Ua lilo ke koi a ke \u2019lii\ne! Make maua e! Kai no he kanaka pono keia e!\u201d Lohe na mea a pau, ala\nmai la alualu. Kahea na luahine, kau o Iwa i luna o Puaahuku me ke koi.\nHiki ka hahai i laila, hele ana o Iwa i Mahiki, pela no ka holo ana a\nhiki o Iwa i Puuepa. Hiki ka hahai i laila, hele ana o Iwa i Puako.\nAlaila, pau ka hahai, pau mai la ke kapu, hoi aku la o Iwa a hiki i\nKona, moe a ao, a hiki i ka wa ai o Umi, noho ana o Iwa, a ike o Umi ia\nIwa. Hoomaoe mai la: \u201cAole no paha e loaa ia oe kuu wahi koi?\u201d I aku o\nIwa: \u201cPela, aka, e nana mai oe, oia paha nei, aole paha?\u201d A ike o Umi,\nolelo mai la: \u201cKa! Kupanaha, e kuhi ana au aole e loaa ia oe, eia ka e\nloaa ana, akamai oe.\u201d Olelo hou mai o Umi ia Iwa: \u201cEia ko\u2019u manao ia\noe, e aho e hoao oe me ka\u2019u poe aihue eono. Elua hale, aia i ka piha i\nka po hookahi; hookahi ou, hookahi o lakou. Ina i piha ole kou hale,\nmake oe, a pela hoi lakou.\u201d \u201cAe,\u201d aku o Iwa, \u201cheaha la hoi, o ko lakou\nhale no ke piha, he nui lakou, a o e piha ko\u2019u, he hookahi.\u201d\n\nEono moku o Hawaii, eono aihue akamai. I ka la okoa hele lakou, a\nahiahi poeleele hiki. Lawe mai la i ka waiwai a ko lakou hale waiho,\npela ka lakou hana ana a hiki i ka moa mua o ke kani ana. Koe iki ka\nhale. Ia wa ala o Iwa, e aihue aku kela i ka waiwai a kela poe aihue,\nko Umi, na kanaka, na wahine, na keiki, na waa, na holoholona, aole i\npau na mea piha ko ianei hale. Ao ae la, aole i piha ka hale o ka Umi\npoe aihue, ia wa pau lakou i ka make, koe o Iwa.\n\n\n\n\n\n\n\n\nLEGEND OF PUNIA.\n\n Punia at the Lobster Cave Finds the Sharks Asleep.\u2014Cunningly He\n Causes the Death of Ten.\u2014Kaialeale the King Shark Alone Left.\u2014Punia\n Traps It to Enter Its Stomach.\u2014Propping Its Jaws Open He Fires Its\n Inwards.\u2014The Shark Gets Weak and Punia Bald-headed.\u2014Stranded on a\n Sand Shore, the Shark is Cut Open.\u2014Punia Meets a Number of\n Ghosts.\u2014He Traps Them to Their Death in the Water, Till One Only Is\n Left.\n\n\nThe land in which Punia lived was Kohala, Hawaii. After the death of\nhis father there was left Punia and his mother, Hina. Their occupation\nconsisted in the cultivation of sweet potatoes, and in this way they\nwere supplied with food; but they had no fish or meat.\n\n\nTHE LOBSTER CAVE.\n\nOne day Punia said to [his mother] Hina: \u201cLet me go down to the lobster\ncave where father used to go and get us some lobsters.\u201d Hina replied:\n\u201cNo, that cave of lobsters is a dangerous place; no man can escape\nalive from that place. When a person goes down he will never come up\nagain, the sharks will eat him up.\u201d\n\nKaialeale. This was the name given to a very large shark which lived in\nthat neighborhood and he was king of all the sharks [349] which lived\nnear this cave of lobsters. There were ten sharks under him; he was the\neleventh.\n\nAt the second request made by Punia of his mother, he went on down\nuntil he arrived directly over the lobster cave; there he saw Kaialeale\n[350] and the other sharks asleep. Punia then called: \u201cI wonder if that\ngreat shark called Kaialeale is still asleep. If he is I can dive down\nand come up at that point over yonder where I will get two lobsters,\nand my mother and I will have something to eat with our potatoes in the\nuplands.\u201d While Punia was talking to Kaialeale the rest of the sharks\nwoke up. Kaialeale then said to the other sharks: \u201cLet us watch and see\nwhere Punia dives, then we will dive in after him.\u201d Punia had a stone\nin his hand while he was talking which he threw out beyond the point\nwhere he spoke about diving to get the lobsters. When the stone struck\nthe water the sharks made a dive for the place leaving the cave of\nlobsters unguarded. Punia then dove down and secured two lobsters and\nthen addressed the sharks: \u201cHere there, Punia has gone down and he has\ntwo lobsters, giving him something to live on. This will keep my mother\nand myself alive. It was the first shark, the second, the third, the\nfourth, the fifth, the sixth, the seventh, the eighth, the ninth, the\ntenth, it was the eleventh shark that told me what to do, the one with\nthe thin tail. He was the one that told me what to do.\u201d When Kaialeale\nheard this from Punia, he ordered all the sharks to come together and\nget in a row. He then proceeded to count them, and sure enough there\nwere ten of them, then he looked for the one with the thin tail. When\nhe found the one he said: \u201cSo it was you that told Punia what to do.\nYou shall die.\u201d After this shark was killed, Punia called out: \u201cSo you\nhave killed one of your own kind.\u201d After this Punia returned home to\nhis mother.\n\nAfter they had eaten the two lobsters they were again without any fish,\nso Punia again asked his mother: \u201cLet me go down and get us some more\nlobsters from that cave.\u201d The mother replied: \u201cYour last trip probably\nwas the one in which you came home safe. This trip may be your last.\nDon\u2019t go down.\u201d Punia, however, rose and went down to the cave of\nlobsters. When he came to the place, he called out as he did at the\nfirst time. Then when Kaialeale and the other sharks woke up he threw a\nstone toward the other side away from the cave. When the stone struck\nthe water the sharks went after it. Punia then dove down and again got\ntwo lobsters. After he got ashore he called out to the sharks as he did\nat the other time and then counted out the sharks from the first to the\ntenth, and then named the tenth one as the one which told him what to\ndo. \u201cThe one with the large stomach,\u201d said Punia. Kaialeale then\nproceeded to count the sharks and when he found the one with the large\nstomach, he was killed by the others. Punia then followed out the same\nline of conversation as used by him at the former time.\n\nPunia thus continued deceiving the sharks until all were killed except\nKaialeale. After this Punia hewed out two sticks each a yard long; he\nnext procured the two necessary sticks, [351] a hard and a soft one, to\nmake fire; then he procured some charcoal and kindling wood; then he\nprepared some food, salt, an opihi [352] shell and put all these things\ninto a bag. With this [bag] Punia proceeded to the beach and when he\ngot directly over the cave, where Kaialeale was sleeping, he called\nout: \u201cIf when I dive down Kaialeale should bite me and I die and my\nblood should come to the surface, then my mother will see it and I\nshall come to life again. But if when I dive, Kaialeale should open\nwide his mouth so that I am swallowed whole, I shall die and will never\nbe able to come to life again.\u201d While Punia was talking, Kaialeale was\nlistening, and he said to himself: \u201cI will not bite you for you might\ncome to life again. I shall open my mouth wide enough for you to walk\nin. So this is the time when I shall kill you. Yes, you shall die;\nnothing will save you.\u201d Punia then dove down with his bag, when\nKaialeale opened his mouth and Punia walked in. As soon as Punia got\ninto the mouth it tried to close up, but Punia took the two sticks he\nhad hewed out and stood them up which kept the mouth open. He then\nrubbed the two sticks and when the fire was started he placed on the\ncoals; he next took out his opihi shell and began to scrape the inside\nof the shark and after he had a ball of meat he proceeded to cook it\nand when cooked he sat down and with his potatoes he made his meal,\nwhile the shark was swimming here and there through the ocean. This\nscraping hurt the shark so much that he could not keep still; he was\nforced to go here and there. Punia was carried around in the shark for\nabout ten days, when at last the shark began to grow weak and it made\nits way back toward land, arriving outside of Kona, at a place called\nAlula, directly out of Hiiakanoholae. Punia on the other hand became\nbald, from being in its belly; the work of the rascal.\n\nWhen Punia heard the breakers on the shoals, he said: \u201cIf this is near\nthe line of breakers I will be saved, but if I am to be taken to the\nedge of the deep sea, I will die.\u201d When Kaialeale heard this he said:\n\u201cI shall take you there then, where you will die by me. You shall die;\nnothing will save you.\u201d When they reached there, Punia again said: \u201cIf\nthis is where the surf breaks I shall be saved, but if I am to be taken\nto the dry sand near where the grass grows by the seashore, I will die\nand will not be saved.\u201d Kaialeale upon hearing this took Punia until he\nreached the shrubs. When the shark attempted to return he was caught in\nthe dry sand and there he laid.\n\nWhen the people saw this great thing they came to look at it, and as\nthey gathered around the shark, Punia heard the people talking, so he\ncalled out: \u201cBe careful or you will kill me.\u201d The people then took out\ntheir wooden knives [353] and cut the shark open. Punia then came out.\nHe was without any hair, being completely bald.\n\nThis was the only place where there were any people, all the rest of\nthe place round about Keaukaha was inhabited by ghosts.\n\nAfter Punia got out of the shark he proceeded on his way and saw\nseveral ghosts with nets all busy tying on stones for sinkers to the\nbottom of the nets; this place was near the beach. At sight of the\nghosts he placed his hands at his back and began wailing and recounting\nin a chant the different places where he used to go fishing with his\nfather. In this Punia was trying to deceive the ghosts in order to save\nhimself.\n\n\n Alas, O my father of these coasts!\n We were the only two fishermen of this place,\n Myself and my father,\n Where we used to twist the fish up in the nets,\n The kala, [354] the uhu, [355] the palani, [356]\n The transient fish of this place.\n We have traveled over all these seas,\n All the different places, the holes, the runs.\n Since you are dead, father, I am the only one left.\n\n\nAt the sound of the wailing one of the ghosts heard it and so spoke to\nsome of the others: \u201cI hear a voice as though wailing. There it is\nrecounting the places where he used to live with his father.\u201d One of\nthe ghosts replied: \u201cIt must be the sound of the wind or else it is the\nhooting of an owl.\u201d Another one replied: \u201cLet us listen for the voice.\u201d\nWhile they were discussing, Punia was listening too, and when they\nceased talking and began listening, he started to wail again, saying:\n\n\n Alas, O my father of these coasts!\n We were the only two fishermen of this place,\n Myself and you, my father,\n Where we used to twist the fish up in the nets,\n The kala, the uhu, the palani,\n The transient fish of this place.\n We have traveled over all these seas,\n All the different places, the holes, the runs.\n Since you are dead, father, I am the only one left.\n\n\nWhen Punia ceased wailing, one of the ghosts said to another: \u201cOur nets\nwill be of some use now since here comes a man who is acquainted with\nthis place and we will not be letting down our nets in the wrong\nplace.\u201d They then called out [to Punia]: \u201cCome here.\u201d When Punia heard\nthis call he went up to the ghosts. They then asked him: \u201cWhat are you\ncrying about?\u201d Punia replied: \u201cI am crying because of my father; this\nis the place where we used to fish. When I saw the lava rocks, I\nthought of him.\u201d The ghosts then said to Punia: \u201cWell and good, you\nshall show us how and where to cast the nets and we will work under\nyou.\u201d Punia assented to this saying: \u201cAll right, if you carry out my\ninstructions and do as I tell you we will catch all the fish you want.\nThis is what I want you to do: Two of you must swim out with me while\nthe rest shall stay ashore here; and when I call to some of you to swim\nout to us then come. When I stick up two fingers, that will mean that I\nwant two to come; and if I stick up one finger, then I want one to\ncome. That is the way the fish of this place are caught, because the\nbottom is all open and there are several places where the nets must be\nlet down.\u201d The ghosts all heard the instructions of Punia. Punia after\nthis swam out with two of the ghosts, and after some little time he\ncalled out to the two ghosts to open out the nets and said: \u201cWhen I\ngive you the order to dive, then you must dive down and don\u2019t come up\nagain until I pull on the nets, for I see there is a large school of\nthem here.\u201d When the ghosts dove down Punia dove in after them and\ntwisted the nets tangling up the ghosts and killing them. After these\ntwo were killed Punia came up to the surface and called out to those\nashore holding up two fingers. Two more came swimming and again they\nwere killed. He next called out and held up one finger and that one was\nalso killed. Punia continued this deceit until there were but very few\nof the ghosts left alive. When the ghosts saw that Punia was the only\none to be seen in the sea they called out to Punia: \u201cWhere are the rest\nof our companions?\u201d \u201cThey are here,\u201d replied Punia. \u201cThey are twisting\nup the kala, the uhu, the nenue, [357] the palani and the transient\nfish of these waters.\u201d The ghosts that were left then said one to\nanother: \u201cThey are not killed.\u201d Punia then held up one finger, calling\nfor only one. One came out. Punia called for two and two swam out.\nPunia continued to do this until all but one of the ghosts were killed.\n\n\n\n\n\n\n\n\nKAAO NO PUNIA.\n\n Ike Punia oiai ma ka Lua Ula i ka Moe o na Mano.\u2014Me ke Akamai Make\n Umi Iaia.\u2014Koe o Kaialeale ke \u2019Lii Mano.\u2014Olelo Maalea Punia i wahi e\n Komo ai i ka Opu.\u2014I ka Hamama ana, Hoa Oia ia Loko me ke Ahi.\u2014Oweli\n ka Mano a Ohule o Punia.\u2014Hui Punia me na Uhane Lapu.\u2014Alakai Ia i ko\n Lakou Make iloko O ka Wai, koe Hookahi.\n\n\nO ka aina i noho ai o Punia, o Kohala i Hawaii, make ka makuakane, ola\no Punia me ka makuahine me Hina, o ka laua hana ka mahi i uala, a loaa\nka ai, aohe ia.\n\n\nKA LUA ULA.\n\nI aku o Punia ia Hina: \u201cE iho au i ka luu ula na kaua i ka lua ula a\nkuu makuakane.\u201d Olelo mai o Hina: \u201cAole, o na lua ula, aohe kanaka ola.\nIho aku no ke kanaka e luu pau no i ka mano.\u201d\n\nNo Kaialeale. He mano ia, oia ke \u2019lii o na mano e ae, e noho ana i ka\nlua ula. He umi mano malalo ona, oia ka umikumamakahi.\n\nI ka lua o ka olelo ana a Punia i ka makuahine, iho keia a maluna pono\no ka lua ula, e moe ana o Kaialeale a me na mano e ae. Kahea iho la\nkeia: \u201cKe moe nei no paha ua mano nui nei, o Kaialeale ka inoa. Kuu luu\naku no auanei ia a ma kela lae la, ea ae, loaa no na ula elua, ola no\nwau me kuu makuahine, hoi aku no me na uala ola no ka noho ana o uka.\u201d\nIa Punia e olelo ana, ala na mano a pau loa a me Kaialeale. I aku o\nKaialeale i ka nui mano: \u201cE nana pono kakou i kahi a Punia e luu ai,\nalaila, luu aku kakou.\u201d Aia ma ko Punia lima he pohaku. Nou aku la ia\nma ka lae ana i olelo mua ai i na mano, a haule ka pohaku i lalo o ke\nkai. Popoi aku la na mano ma ia wahi, hakahaka ka lua ula. Luu iho la o\nPunia a loaa elua ula, ea ae la a kau i luna, olelo aku i na mano.\n\u201cA-ha-ha! luu iho nei no o Punia loaa na ula elua, ola.\u201d \u201cOla no maua\nme kuu makuahine, na ke kahi o ka mano, na ka lua, na ke kolu, na ka\nha, na ka lima, na ke ono, na ka hiku, na ka walu, na ka iwa, na ka\numi, na ka umikumamakahi o ka mano au i hai mai nei. Na ka mano hiu\nwiwi, nana au i hai mai nei.\u201d Lohe o Kaialeale i keia olelo a Punia,\nkahea i na mano a pau e moe pono. Helu keia a pau he umi. Nana ma ka\nhiu a loaa hookahi mano hiu wiwi. I aku o Kaialeale: \u201cNau ka i hai aku\nnei o Punia, make oe.\u201d A make ia mano, kahea mai o Punia. \u201cA-ha-ha!\nmake no ia oukou hoa ia!\u201d\n\nHoi o Punia ai me ka makuahine a pau keia mau ula, make hou i ka ia,\nolelo aku no o Punia: \u201cE iho hou e luu ula na laua i ka lua ula.\u201d I mai\nka makuahine: \u201cO ko iho ana paha ia i ola ai oe. Keia iho ana paha make\noe. Mai iho oe.\u201d Ku ae la o Punia a iho, a hiki i ka lua ula, kahea\niho. Ala o Kaialeale a me na mano a pau: Nou keia i ka pohaku ma kekahi\naoao, lilo na mano i laila. Luu iho la keia loaa elua ula. Ea ae la i\nluna a kahea aku i na mano, e like me na olelo mua, hai aku keia, na\nkekahi o ka mano, na ka lua o ka mano, pela a hiki i ka umi o ka mano,\nnana au i hai mai nei. Na ka mano opunui. Helu hou o Kaialeale i na\nmano, a loaa ka mano opunui, pepehi ia iho la make ia mano. Olelo hou\naku no o Punia e like me na olelo mua i hala.\n\nPela no ka Punia hoopunipuni ana a pau na mano i ka make, a koe o\nKaialeale hookahi. Kalai o Punia, elua ku laau, he iwilei ka loa, he\naunaki me ka aulima, he nanahu me ka pulupulu, he ai, he paakai, he\nopihi, he pahoa, a loko o ke eke.\n\nIho o Punia a maluna pono o ka lua a Kaialeale e moe nei, kahea iho o\nPunia: \u201cKe moe nei no paha ua mano nui nei o Kaialeale! Ina i luu au, a\ni nahu o Kaialeale ia\u2019u, a make au, puai i kuu koko i luna, ike kuu\nmakuahine, ola hou wau. Aka, i luu au a hamama o Kaialeale a hele ku au\ni loko, make au, aole au e ola.\u201d\n\nIa Punia e olelo ana, ke hoolohe nei o Kaialeale. I iho o Kaialeale:\n\u201cAole au e nahu ia oe, e ola oe, e hamama ana au a akea kuu waha, a\nhele oe i loko, eia ka ko mea e make ai oe ia\u2019u. Make oe, aole ou wahi\ne ola ai.\u201d Luu aku la o Punia me ke eke ana, hamama mai ana ka waha o\nKaialeale.\n\nHele ku keia i loko, popoi ka waha, kukulu keia i na koo laau ana elua,\nakea o loko a hakahaka, hia ke ahi a a, hoa ka nanahu, wa\u2019u keia i ka\nio o ka mano me ka opihi, pulehu, o ka ai, noho no keia ai, ka ka mano\nahai no i ka moana. Ua nui loa ka eha o ka mano i keia mau hana a Punia\ni loko o ka opu. Nolaila, ahai ka mano ia ia nei a anahulu i ka moana,\nnawaliwali ka mano, hoi a pae i Alula, aia i Kona ia wahi e kupono la i\nHiiakanoholae. O Punia hoi, ua helelei ka lauoho i ka noho i loko o ka\nopu, ka hana a ka eu.\n\nA lohe o Punia i ka owe o ka nalu i ke kohola, olelo ae: \u201cIna he\nkunanalu keia, ola au, aka, ina e lawe ia au a ke poi ana o ke kai make\nau.\u201d\n\nLohe o Kaialeale, olelo iho: \u201cE lawe ana au ia oe a hiki i laila, aia\nka kou wahi e make ai ia\u2019u. Make oe, aole ou wahi e ola ai.\u201d A hiki\nlaua nei i laila, olelo hou iho o Punia: \u201cIna o ke poi ana keia o ka\nnalu, ola no wau, aka, ina e lawe ia au a ke one maloo, e pili ana me\nka nahelehele, make au, aole e ola.\u201d Lawe hou o Kaialeale a hiki i\nlaila, i hoi mai ka hana paa i ke one maloo.\n\nIke mai la na kanaka i keia mea nui, hele mai la e nana, a lohe o\nPunia, kahea ae: \u201cE akahele iho i ke kanaka o pepehi iho.\u201d Hele mai la\nna kanaka me ka pahoa, kakaha i ka opu o ka mano. Puka ae la o Punia\naohe lauoho, ua hulu ole.\n\nNo ku \u2019kua. O kahi kanaka iho la no ia, he \u2019kua wale mai no ma Keaukaha\na me uka ae.\n\nHele mai la o Punia ma ia wahi mai, a ike mai la i keia poe akua e\nhikii pohaku upena kuu ana i ka lae kahakai. Pea ae la na lima o Punia\ni ke kua, a uwe helu mai la i kahi a laua e lawaia ai me ka makuakane.\nHe hoopunipuni keia hana a Punia i ke \u2019kua, i pakele ia i ka make.\n\n\n Auwe no hoi kuu makuakane o keia kaha e!\n Elua wale no maua lawaia o keia wahi.\n Owau no o ko\u2019u makuakane,\n E hoowili aku ai maua i ka ia o ianei.\n O kala, o ka uhu, o ka palani,\n O ka ia ku o ua wahi nei la,\n Ua hele wale ia no e maua keia kai la!\n Pau na kuuna, na lua, na puka ia.\n Make ko\u2019u makuakane, koe au.\n\n\nI loko o keia hana a Punia, lohe kekahi mau akua, a olelo aku i ka nui\no ke \u2019kua: \u201cHe leo hoi keia e uwe nei, eia la ke helu mai nei i kahi a\nlaua e noho ai me ka makuakane.\u201d Olelo aku kekahi akua: \u201cHe wi makani\npaha, a i ole ia, he keu pueo.\u201d Olelo mai kekahi: \u201cE hoolohe hou kakou\ni ka leo,\u201d ia lakou akua e hoopaapaa ana, e hoolohe ana keia, na lakou\nla ka hoolai, uwe hou keia.\n\n\n Auwe no hoi kuu makuakane o keia kaha e!\n Elua wale no maua lawaia o keia wahi,\n Owau no o ko\u2019u makuakane,\n E hoowili aku ai maua i ka ia o ianei,\n O kala, o ka uhu, o ka palani,\n O ka ia ku o ua wahi nei la,\n Ua hele wale ia no e maua keia kai la,\n Pau na kuuna, na lua, na puka ia,\n Make ko\u2019u makuakane koe au.\n\n\nA hooki o Punia i ka uwe ana, i aku kekahi akua i kekahi akua: \u201cPono ka\nupena a kakou ua loaa ke kamaaina, aole e lalau ke kuu ana o ka upena.\u201d\nKahea lakou nei: \u201cHele mai!\u201d A lohe o Punia, hele mai la a hiki. Ninau\naku lakou nei: \u201cE uwe ana oe i ke aha?\u201d I mai o Punia: \u201cE uwe ana au i\nko\u2019u makuakane i ka maua kaha e lawaia ai, i ke ano wale mai no o ka\npahoehoe, a, me he mea ala, oia okoa no.\u201d I aku ke akua ia Punia:\n\u201cHeaha la hoi, o oe ko makou kamaaina nana e kuhikuhi. I mau lawaia\nmakou malalo ou.\u201d \u201cAe,\u201d mai o Punia. \u201cAe, ina oukou e hoolohe i ka\u2019u\nolelo loaa ka ia a kakou, penei: Elua o oukou e au me a\u2019u, o ka nui e\nnoho, a kahea mai au e au ae, alaila au ae. E oku mai ana auanei au\nelua manamana lima, elua mea e au ae. Pela e loaa ai ka ia o keia wahi,\nno ka mea, he naele, he nui na kuuna.\u201d Lohe pono aku la na akua a pau i\nkeia olelo a Punia, au aku la o Punia me na akua elua, a liuliu. Kahea\naku o Punia, e wehe ka upena a kaawale na kihi: \u201cI olelo aku au ia olua\ne luu, alaila, luu mai, mai ea ae i luna o lilo ka ia, eia la he naho\nokoa no.\u201d A luu na akua, luu aku la o Punia e wili i ka upena a hihia\niho la a make. Ea ae la o Punia i luna a hea aku i uka, oku ae la. I\nelua la. Au mai la elua, make no, i hookahi la. Pela no ka hana maalea\nana a Punia a koe uuku ke akua. \u201cAuhea iho la ka nui o makou!\u201d \u201cEia\nno,\u201d wahi a Punia, \u201cke wili nei i kala, i ka uhu, i ka nenue, i ka\npalani, i ka ia ku o ua aina nei la.\u201d \u201cAole hoi ha i make,\u201d pela ke\n\u2019kua. Oku hou o Punia i ka lima, i hookahi la. Au mai ana, elua la, au\nmai ana. Pela ka hana ana a pau ke akua i ka make, pakele aku hookahi.\n\n\n\n\n\n\n\n\nLEGEND OF PAMANO.\n\n\nCHAPTER I.\n\n Pamano Becomes a Famed Chanter.\u2014King Kaiuli Adopts Him and Places\n His Daughter Keaka in His Care.\u2014Passing Her House He Is Invited to\n Enter.\u2014Koolau, His Companion, Informs the King.\u2014Decree of Death by\n Awa Is Passed on Pamano.\u2014While Surf-Riding Is Bid to the Awa\n Feast.\u2014Is Suspicious of Its Portent.\u2014His Spirit-Sisters Remove the\n Awa\u2019s Intoxicant for a Time, But Eventually He Is Overcome.\n\n\nKahikinui, in Maui, is the land in which Pamano was born; in the\nvillage of Kaipolohua. Lono was the father of Pamano and Kanaio was the\nmother. The brother of Kanaio was Waipu. Pamano had two sisters who\nwere born before him, but they both died in their infancy and Pamano\nwas the only one that was successfully brought up by the parents. [358]\nWhen Pamano was full grown he began to study the arts of the hula and\nthe oli (or chanting) of meles.\n\nThe reputation of Pamano as a singer and a chanter, after a time,\nspread over the land of his birth and at last it reached Koolau, [359]\nin the uplands of Mokulau, located in the middle of Kaupo. When Pamano\narrived at that place he was seen by Kaiuli, the king of Maui, and\nPamano being a handsome fellow, he was adopted by the king as a son,\n[360] and in this way he became known as the brother of Keaka, the only\ndaughter of Kaiuli. By being adopted Pamano was virtually made king of\nMaui. The first command given Pamano by Kaiuli was this: After calling\nfor Pamano and his daughter Keaka to come to him, he said: \u201cWhere are\nyou, my two children? I want you to listen to what I have to say. I\nwant you, Pamano, to be good and not to touch your sister; and I want\nyou, Keaka, to be good and not to touch your brother. If you two wish\nto go surf riding, each of you can go down and have your surf riding\nand then return straight home. Pamano must not enter the house of Keaka\nor you will die; and so with Keaka.\u201d\n\nIt was Pamano\u2019s custom to go down surf riding at Mokulau every day.\nKeaka on the other hand had moved to Mokulau and she was at this time\nliving there with her guardian, a man by the name of Koolau, a close\nfriend of Pamano\u2019s. In these daily trips down to enjoy the surf\nsomething happened one day which led to difficulties. This day, after\nPamano and Koolau had finished bathing, they started on their return,\nand while on their way, in passing by the house of Keaka, she called\nout to them: \u201cCome and get some fish for you two.\u201d Upon hearing the\ncall the two stood and looked at her. Keaka continued calling and\nbeckoning them to come to her. The two therefore approached the wall\nsurrounding the house and called out to Keaka: \u201cGive us our fish.\u201d She\nreplied: \u201cThe fish have no legs. You two who have legs must come and\nget the fish yourselves.\u201d The two then entered the yard. Keaka,\nhowever, went into the house and held up the fish, at the same time\ncalling for one of them to come in and get them. The two stood there\nhesitating, not knowing what to do. She called again, whereupon Pamano\nreached and seized the fish, but Keaka jumped and held Pamano and then\nclosed the door and fastened it. Koolau stood on the outside at the end\nof the house.\n\nLong before this Keaka had a longing desire to make advances on Pamano,\nfor she was in love with him and, too, she thought that he would make\nher a good husband; besides, he was such a handsome fellow. At last her\nchance came and all her hopes were realized. At first they argued,\n[361] but did not lie together, for Pamano said to Keaka: \u201cI have vowed\nwith Koolau that before I take a wife he must first have her; and this\npromise also holds good with him; before he takes a wife, I must first\nbe favored; therefore we must call him in to fulfill the vow.\u201d \u201cNo;\n[said she] why should we leave the matter to him, for who is he? Didn\u2019t\nI bring up the shameless little thing? I will not call him in.\u201d\n\nWhile the two were talking, Koolau awaited for the opening of the door\nand for the call for him to enter, for it was raining at the time.\nAfter waiting for some time, he chanted the following lines:\n\n\n How beautiful art thou Hilo, bedecked with lehua,\n Standing there on the sands of Waiolama!\n How beautiful is the body of that tree, that tree!\n For he has indeed forgotten me,\n Thus finding a fault for war, for strife,\n For you two are quarreling.\n\n\nTo this chant Pamano replied: \u201cYes, that is just what I am saying, but\nshe will not consent.\u201d\n\nKoolau then again chanted, after hearing the reply of Pamano:\n\n\n The wind that doubly sweeps by, the moae,\n Which leaps from the jumping off cliff of Kaumaea,\n For the love of women is indeed pleasant,\n For the rope which Kukii hung is broken by the storm\n That has passed over Naunau.\n Had it been Naue thou wouldst have obeyed. [362]\n\n\nPamano then made answer the second time: \u201cThat is just what I am\nsaying, but she will not give her consent.\u201d At this reply Koolau faced\nabout and returned to their house and slept. At the first cock crow,\nPamano returned and went to sleep with Koolau.\n\nAt daylight that morning Pamano awoke and turned his face downward\nstill lying and looked down at Koolau. Koolau from his place looked at\nPamano and saw that the sides of Pamano were blackened, just below the\narm pits, bitten by Keaka. When Koolau saw this he chanted these words:\n\n\n As the wind gently sweeps over Waiakea, Hilo,\n So sweeps the naenae.\n My hala grove is becalmed,\n My hala grove that hides behind the wall in the lowlands of Waiuli.\n Why are your sides blackened, as though bitten?\n For you are attempting to conceal it from me.\n\n\nPamano then made reply: \u201cYou know, it was Keaka. After you came away we\npassed the evening together.\u201d At the reply Koolau arose and went up to\ninform Kaiuli thereof. While he was on his way up, however, Kaiuli\nlooked at him but was unable to recognize him; so he turned to his\ncompanions and asked: \u201cWho is that coming up here?\u201d Some one replied:\n\u201cIt is Koolau.\u201d \u201cNo, that is some one else,\u201d said another. This was\nkept up until Koolau was almost up to them, when their doubts were\nentirely removed, for they could plainly see that it was he. As he\nstood in their presence, Kaiuli asked him: \u201cWhat has brought you up\nhere so early?\u201d \u201cYes, I came early because I have something to say. The\nchief and chiefess who live in the lowlands have sinned. [363] Pamano\nhas gone and slept with Keaka. That is the reason why I came up, that\nyou should hear.\u201d Kaiuli then asked of Waipu: \u201cHow about your nephew?\nShall he live or die?\u201d Waipu replied: \u201cHe shall die.\u201d \u201cWhat fault have\nyou to cause his death?\u201d asked Kaiuli. \u201cThere is a fault. When he\nbecomes king of Maui, and the bundles of kapued kapas and loin cloth\nare brought out, I will get the covering for my kapa and the binding\nwill be my loin cloth. [364] Therefore he shall die.\u201d Kaiuli then asked\nhim: \u201cBy what means shall he be killed?\u201d \u201cBy the use of the awa,\u201d\nreplied Waipu, \u201cfor he is very fond of awa.\u201d The preparations of the\nawa were then commenced. The calabashes were filled, the water gourds\nwere filled, the fish calabashes were filled, and when all the awa was\nprepared Kaiuli asked of Waipu: \u201cWho will go and bring Pamano?\u201d \u201cI\nwill,\u201d said Waipu.\n\n\nRELATING TO PAMANO.\n\nWe will here speak of Pamano and what he did after Koolau came up to\ninform Kaiuli of what he had done.\n\nAfter Koolau left for the uplands, Pamano rose, took up his surf board\nand started down to the beach to enjoy the surf. He continued surfing\nuntil the sun passed the meridian, and while he was about to take his\nlast surf and return ashore, Waipu arrived on the beach and called out:\n\u201cSay, Pamano, come home and drink your favorite drink, the awa, while\nit is yet warm; and eat of the food prepared before it gets cold.\u201d\nPamano was startled by the call, but when he looked about he saw that\nit was his uncle. At sight of him he had a premonition of coming\ndisaster and death; he was, however, at this time riding on the outside\nedge of a surf and his skin was entirely dry, and so he chanted these\nwords:\n\n\n The awa leaf wind of Hana\n As it sweeps unconquered by the line of hala trees,\n By the sea of Nanualele\n For my heart throbs with strong emotions.\n\n\nWaipu replied: \u201cCome home and drink your favorite drink, the awa, or\nelse it will get cold.\u201d\n\nPamano ceased riding the body of the surf and skimmed along in the foam\nand he again chanted, saying:\n\n\n My uncle from the surf-riding time of Poloa,\n From the twilight of Papio, turn,\n Turn to me, for here I am; forget your day of anger,\n Your day of passion; let us be friends.\n\n\nWaipu replied: \u201cYour journey is perhaps not of death. I have come for\nyou to go and drink your favorite awa.\u201d Pamano then came ashore, bathed\nhimself in fresh water, again girded on his wet loin cloth and started\non up. When the two arrived on the heights of Mahinui, a high knoll,\noverlooking Mokulau, Pamano stood and looked toward the sea, and when\nhe saw the white sands shining there at Huleia, he chanted the\nfollowing words:\n\n\n As I stand on the heights of Mahinui,\n And my eyes gaze seaward,\n Like a white cloth that is spread out,\n Is the sand there below at Huleia.\n I have taken it up as a song\n A gift of words for her.\n\n\nThe two after this continued on up, when the spirit sisters of Pamano,\nNakinowailua and Hokiolele were heard chanting as follows:\n\n\n The sun always comes up from the back of Mahiki,\n At the shores of Kualakaina.\n You are being led to the ahupuaa,\n For you have stolen, although you pretend to be innocent;\n No is fastened to your lips, that is for you.\n\n\nAt this Pamano turned and said: \u201cYes, here I am going up and if I\nreturn alive, I will kill both of you.\u201d [365]\n\nFrom this place the two continued on up until they arrived at the\nhouse. Pamano then looked at the house and saw that it looked as though\ndeserted, no one being around; it appeared different from what it used\nto be, so he chanted as follows:\n\n\n The coconut pole is erected, though scarred and cut up,\n For there is a gathering here, the voices are heard;\n It is the gathering of death; the hands are fastened at the back.\n [366]\n My younger brother, O my younger brother! [367]\n\n\nHe was then called: \u201cCome in and take your favorite drink, the awa.\u201d He\nentered the house and saw that there was not a single dry spot in the\nhouse; all was drenched with water. He entered, however, sat down, then\ntook up the containers and drank the awa, while his sisters took away\nits intoxicating power. When he became thirsty, he took up the water\ngourds, but they contained awa. He became hungry and opened the\ncalabashes for food and fish, but they contained awa. The sisters kept\non taking the intoxicating portions of the awa until they were unable\nto take any more; and they became wearied, and so Pamano at last became\nintoxicated and in time was completely overcome. Pamano then rolled\nhimself up in a cloak and laid down, and from the inside of the cloak\nhe looked out watching to see what was to be done to him.\n\nWhen Waipu saw that Pamano was under the influence of the awa he\nreached for the stone axe and began to bind on the handle with cords.\n\n\n\n\n\n\nCHAPTER II.\n\n Waipu Prepares the Axe for Pamano\u2019s Death.\u2014He Is Buried in a Pile\n of Cane-Trash.\u2014His Spirit-Sisters Remove the Body and Restore It to\n Life.\u2014They Meet a Prophet Who Tests His Ghost Character by an Ape\n Leaf.\u2014Keaka and Koolau.\u2014At Kilu Attended by Pamano and Others,\n Keaka Recognizes Him by His Chant.\u2014He Declines Relations While\n Kaiuli, Waipu and Koolau are Alive.\u2014All Three Are Killed and Put\n Into the Oven.\n\n\nThis axe that Waipu was binding together was for the purpose of cutting\nPamano and killing him. While Waipu was binding the handle to the axe,\nPamano chanted these words:\n\n\n The uplands of Kanehoa are scented with kupukupu. [368]\n Bind on, the hands of the waikoloa wind are binding,\n The waikoloa wind is the cold wind of Lihue,\n Withering the branches in the uplands of Waiopua,\n My flower I said I would string into garlands. If you have it,\n You would have worn it.\n\n\nWaipu then stood up and began to chop Pamano with the axe, but try as\nhe would he was unable to cut him, for his spirit-sisters Nakinowailua\nand Hokiolele had dulled the edge of the axe. [369] Pamano then\nchanted:\n\n\n The pilipili is made red by the sun,\n Made red by love.\n Give me a kiss ere I go.\n\n\nThis chant of Pamano\u2019s was a request to Koolau and Waipu to kiss him\nbefore he died, [370] for his sisters were going to take his life with\nthem, for fear that their brother\u2019s body would get disfigured, for they\nknew that the axe of Waipu would in time do its work and Pamano would\nbe cut into pieces.\n\nAfter Pamano was dead he was carried off to be buried in a pile of\nsugar-cane trash, and that night the place was guarded by watchmen. In\nthe meantime the spirit sisters of Pamano, Nakinowailua and Hokiolele\nconsulted together to go and get the body of their brother and remove\nit from the place in which it was buried. That night they proceeded to\ncarry out their intention, but in coming to the place they found that\nit was being guarded, and that the guards were all awake. When they saw\nthis, Nakinowailua showed herself in a form plainly seen by the people,\nwhereat the watchers, in fear, all deserted the place and ran to the\nhouse. The two sisters then took up the body and departed from the\nplace. After they had arrived at a secluded spot they worked upon the\ndead body of Pamano and in time brought it to life again; [371]\ncompletely restoring him to his former self. Shortly after this Pamano\nproceeded on a tour of sightseeing. In their travels in other lands,\nPamano and his sisters, met a prophet who said that Pamano possessed\nthe body of a ghost. And because of a violent dispute between the\nprophet and some of the people he procured an ape leaf and spread it\nout on the roadway and said to the people: \u201cIf after I spread the ape\nleaf on the road and he should step on it and does not tear it then the\nbody is that of a ghost; but if it tears, then he has a human body.\u201d In\nall this Pamano was aware of the test. After spreading out the ape leaf\nthe prophet said to the people: \u201cNow watch him.\u201d Pamano upon coming to\nthe ape leaf [372] stepped on it and rubbed it with his feet tearing\nthe leaf. When the people saw that the ape leaf was torn, they turned\nto the prophet and told him that he was trying to deceive them. After\nthis the prophet followed Pamano. When the sisters of Pamano saw that\nthe prophet was following their brother, they allowed an evil spirit to\nenter the prophet and he became a mad man.\n\n\nRELATING TO KEAKA AND KOOLAU.\n\nSome time after this the two were to have a kilu night; so people from\nall parts began to come to the royal dancing hall to witness the kilu\ngames of the chiefs.\n\nUpon the approach of the night when the kilu was to take place, Pamano\nand several others came to the dancing hall. Pamano on getting into the\nhall went and sat within the cloak of a man who had on a very large\ncloak or wrapper, and there he hid himself. [373]\n\nWhen the time for the commencement of the game approached Keaka came\nout and chanted the very meles composed and sung by Pamano. Then\nfollowed a recess. Pamano after awhile chanted from within his hiding\nplace, the chants recited by him to Koolau while he and Keaka were in\nthe house. While Pamano was chanting, Keaka began to make a search for\nthe chanter, weeping at the same time, for she was aware that none knew\nthese chants save Pamano and herself. After a time she found him.\nPamano then said to her: \u201cI will never be your husband as long as\nKaiuli, Waipu and Koolau are alive. After they are dead I will live\nwith you.\u201d When Keaka heard this she ordered some men to start an oven;\nand after it was heated, the three, Kaiuli, Waipu and Koolau were all\nkilled and put into the oven. After this Pamano took Keaka to be his\nwife.\n\n\n\n\n\n\n\n\nKAAO NO PAMANO.\n\n\nMOKUNA I.\n\n Lilo Pamano i Mea Mele Kaulana.\u2014Lawe Hanai ke Alii Kaiuli Iaia a\n Haawi i Kana Kaikamahine ia Keaka.\u2014Kaalo ma Kona Hale, Kahea ia Oia\n e komo.\u2014Hai o Koolau, Kona Hoa, i ke \u2019Lii.\u2014Kau ka Olelo Make ma ka\n Awa Maluna o Pamano.\u2014Oiai e Heenalu Ana; Kono Ia i ka Inu\n Awa.\u2014Hoohuoi i Kona Ano.\u2014Ia Wa Lawe Kona mau Kaikuahine-uhane i ka\n Ona o ka Awa, Hoomalule ia nae Oia Mahope Mai.\n\n\nO Kahikinui ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka\nmakuakane o Pamano, o Kanaio ka makuahine, o Waipu ke kaikunane o\nKanaio. Hanau na mua o Pamano, he mau wahine a make. O Pamano aku, oia\nkai ola, a nui o Pamano, ao i ka hula a me ke oli.\n\nKui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e\nwaiho la i waena konu o Kaupo. A hiki o Pamano i laila, ike mai la o\nKaiuli, ke \u2019lii o Maui i ka maikai o Pamano, lawe ae la i keiki\nhookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli kaikamahine\nponoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano.\n\u201cAuhea olua e a\u2019u keiki, e hoolohe mai olua. E noho malie oe e Pamano,\npela oe e Keaka. Ina i makemake olua e heenalu, e iho pololei no a hiki\ni ka nalu auau a hoi mai, mai komo oe e Pamano i ko Keaka hale, o make\noe, pela o Keaka.\u201d\n\nHe mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A\naia hoi i laila ko Keaka wahi i noho ai me kona kiai, o Koolau, he\naikane ia na Pamano. I keia iho ana a laua i ka heenalu, loaa ka moo\nhihia, pau ka auau ana, kaha o Pamano ma pii me Koolau. Kahea mai o\nKeaka: \u201cKiina mai ka ia a olua.\u201d\n\nNa iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi.\nHele laua nei a mawaho o ka pa, kahea aku: \u201cHo mai ka maua ia.\u201d I mai\nkela: \u201cAohe wawae o ka ia. O olua no o na mea wawae ke kii mai,\u201d komo\nlaua nei a maloko o ka pa. Lekei aku o Keaka me ka ia a noho i loko o\nka hale, hoolewalewa mai i ka ia, me ke kahea mai e komo aku. Hookunana\nlaua nei me ka manao e hoi. Kahea hou kela. Lalau o Pamano loaa ka ia.\nLele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku o\nKoolau mawaho ma ke kala o ka hale.\n\nMamua ae, ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a\nme ka ui, a i keia hana ana pau loa kona mau iini i ka hooko ia. Ia wa\nkupapa laua me na kino, aole nae he moe. I aku o Pamano ia Keaka: \u201cUa\nhoohiki maua me Koolau, Ina i loaa mua ka wahine ia\u2019u, nana e moe\nmamua. A pela hoi ia. Nolaila e moe e olua a noa ae, alaila, launa aku\nkaua.\u201d \u201cKa-ha-ha! Oia wahi keiki mai lewalewa no ka a\u2019u i malama aku\nnei la, o kau no ia e hoomoe mai ai ia\u2019u, aole paha o ko\u2019u moe aku.\u201d I\nkeia wa a laua ala e kamailio nei, ke kali aku nei o Koolau o ka wehe\nia mai o ka puka, alaila, komo aku. No ka mea, he ua liilii ia wa. Ia\nwa kau aku la o Koolau:\n\n\n Nani ka oiwi o Hilo i ka lehua\n Ke ku la i ke one i Waiolama\n Nani ke kino o ia laau e! he laau,\n Hoolaau mai ana ka ia ia\u2019u,\n I loaa ka hala, kaua, paio,\n A paio olua e!\n\n\nI mai o Pamano: \u201cAe, o ka\u2019u ia e olelo ae nei, aohe ae mai.\u201d\n\nKau hou mai o Koolau mahope o ka Pamano olelo ana:\n\n\n Ka makani pipio lua i ka moae,\n Lele aku i ke kawa lele o Kaumaea,\n Maea ka lalo o ka wahine,\n A ua moku ka lelewa o Kukii i ka ino,\n Ke hala aku la maluna o Naunau,\n O Naue la hoi o maliu mai oe!\n\n\nPane mai o Pamano, o ka lua: \u201cO ka\u2019u ia e olelo nei aohe ae ia mai.\u201d\n\nIa wa huli aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka\nmoa mua, hoi aku la o Pamano a me Koolau moe. A ao, papio iho la o\nPamano i lalo ke alo a huli papu aku la. Nana mai la o Koolau i ka uli\no ka aoao o Pamano, i ke nahu ia e Keaka. (I ka poaeae la ma lalo iho.)\nOli mai la.\n\n\n A pa malanai Hilo Waiakea,\n I pa ia e ka naenae,\n Lulu au hala,\n Kuu hala pee pa kai o Waiuli,\n Nawai ka uli ke nahu o kou ili,\n Oe e huna nei ia\u2019u la.\n\n\nI aku o Pamano: \u201cUa ike no oe, na Keaka. Ia oe i hala mai ai, moe aku\nmaua.\u201d\n\nIa wa, pii o Koolau e hai ia Kaiuli. Ia ia nae e pii aku ana i ke\nalanui, nana mai o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe:\n\u201cOwai la keia e pii mai nei?\u201d \u201cO Koolau, aole ia, he mea e,\u201d pela lakou\ne olelo nei. A kokoke loa o Koolau i mua o lakou, pau ko lakou haohao,\nike pono mai la. Ninau mai o Kaiuli: \u201cHe kakahiaka hoi kou o ka pii ana\nmai.\u201d \u201cAe, he manao ko\u2019u i pii mai la, o na \u2019lii o kai ua hewa, ua\nlalau o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou.\u201d\n\nPane ae o Kaiuli ia Waipu: \u201cPehea ko keiki, e ola e make?\u201d I aku o\nWaipu: \u201cE make.\u201d \u201cHeaha ka hala e make ai?\u201d Pela aku o Kaiuli. \u201cHe\nhala, lilo ae ia i alii no Maui nei, lawe ia mai ka opeope kapa kapu,\nka malo. O ka wahi o waho, o ko\u2019u wahi kapa ia, o ka hikii, o ko\u2019u wahi\nmalo ia, nolaila, ua make.\u201d Ninau mai o Kaiuli: \u201cHeaha ka mea e make\nai?\u201d \u201cHe awa,\u201d (pela aku o Waipu) \u201cno ka mea o kana puni ia.\u201d Mama ka\nawa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau\naku o Kaiuli ia Waipu: \u201cNawai e kii o Pamano?\u201d \u201cNau,\u201d Pela o Waipu.\n\n\nNO PAMANO.\n\nMaanei e kamailio iki kakou no Pamano, no kana hana mahope o ko Koolau\npii ana e hai ia Kaiuli ma.\n\nA hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka\nheenalu i kai o Mokulau. I laila ia i heenalu ai a kaha ka la makai,\nkokoke e hoi i uka. Ku ana o Waipu mauka, pae ana ka leo: \u201cE Pamano e!\ne hoi e inu i ko puni o ka awa oi wela. E ai i ka pupu o ka awa o\nmaalili.\u201d Lele ae la ka hauli o Pamano, i nana ae ka hana o kahi\nmakuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana\nnae keia i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i\nka la. Ia ia e hee ana i ka nalu, oli mai la:\n\n\n Ka makani lau awa o Hana,\n Ku a lanakila ka pae hala,\n I ke kai o Nanualele la,\n Kuu oili ke lele wale nei.\n\n\nPane aku o Waipu: \u201cHoi mai e inu i ko puni o ka awa, koekoe mai\nauanei.\u201d\n\nPau ka holo ana a Pamano i ka lala, hoi i ka hua. Oli hou mai la o\nPamano:\n\n\n Kuu makuakane mai ka la hee nalu o Poloa,\n Mai ke koena ahiahi o Papio huli e!\n E huli mai! eia au la haalele ia ko la huhu,\n Me ko la inaina, e ike kaua!\n\n\nI mai o Waipu: \u201cAole paha ka\u2019u he huakai make, i kii mai nei paha au ia\noe, e hoi e inu i ko puni o ka awa.\u201d Pae o Pamano, auau i ka wai, hume\nae la no i ka malo wai, kaha aku la no pii. A hiki laua i luna o\nMahinui, he oioina ia, e huli la nana ia Mokulau. Ku o Pamano a nana i\nkai, i ke aiai mai o ke one o Huleia, oli aku la ia:\n\n\n A luna au o Mahinui,\n Nana kuu maka i kai,\n Me he kapa kea la i hola ia la,\n Ke one i kai o Huleia,\n I lawe hoi au i hula,\n I makana olelo hoi na iala.\n\n\nKaha aku la laua nei pii, oli ana na kaikuahine unihipili, o\nNakinowailua, o Hokiolele:\n\n\n Kupono mau ka la i ke kua o Mahiki,\n Aia ma ke kaha o Kualakaina,\n I alakai \u2019na oe i ke ahupuaa,\n Ua hue oe au e hoole nei,\n Paa ka ole i ko waha nau ia.\n\n\nHuli ae o Pamano a olelo aku: \u201cU! no\u2019u paha ka pii a ola mai au, make\nolua ia\u2019u.\u201d Kaha aku la laua nei pii a hiki i ka hale, nana aku o\nPamano i ke ano o ka hale a me kanaka. Aole e like me ke ano mua,\nnolaila, oli aku la ia:\n\n\n Kukulu ka pahu niu a ke alina ka maewaewa.\n He pihe aha ko luna nei e wa nei la?\n He pihe make, hikii mai na lima paa i ke kua,\n Kuu pokii e! Kuu pokii!\n\n\n\u201cKomo mai, e inu i ko puni o ka awa.\u201d Komo aku la keia, aole wahi maloo\no ka hale, ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu\ni ka awa, lawe na kaikuahine i ka ona, ono i ka wai. I inu aku ka hana\ni ka huawai, he awa, ono ka ia, i ka ai, i wehe aku ka hana i ka umeke\na me ka ipukai, he awa. Oi lawe na kaikuahine i ka ona o ka awa, a ana\nlaua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la o\nPamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka\nahu.\n\nA ike o Waipu ua ona o Pamano i ka awa, lalau aku la ia i ke koi a hoa.\n(Ke ano o ia, he hikii i ka koi me ka laau i hana au kekee ia me ke\nkaula i hilo ia e like me ke aho.)\n\n\n\n\n\n\nMOKUNA II.\n\n Hoomakaukau Waipu I ke Koi no ko Pamano Make.\u2014Kanu ia Oia iloko o\n ka Puu Aina-ko.\u2014Lawe a Hoola Hou na Kaikuahine-uhane i ke Kino.\u2014Hui\n Lakou me ke Makaula a Hoa\u2019o ia i ke Ano o Kona Uhane ma ka Lau\n Ape.\u2014Keaka ame Koolau.\u2014I ke Kilu me Pamano ame na Poe e Ae, Ike o\n Keaka Iaia ma kona Mele.\u2014Hoole i ka Pili Ana oiai e Ola Ana o\n Kaiuli, Waipu ame Koolau.\u2014Pau Lakou Ekolu i ke Kiola Ia Iloko o ka\n Imu.\n\n\nO keia koi a Waipu e hoa nei, he koi ooki no Pamano. Ia Waipu e hoa ana\ni ke koi, kau mai o Pamano i ke oli:\n\n\n Aala kupukupu ka uka o Kanehoa la!\n Hoa! Hoa na lima o ka makani Waikoloa,\n He Waikoloa ka makani anu, o Lihue,\n Weli no loha ka uka o Waiopua la,\n Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala.\n\n\nIa wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli\nia ka oi o ke koi e ka mana o na kaikuahine unihipili. Oia o\nNakinowailua, o Hokiolele. Oli hou a Pamano:\n\n\n Ka pilipili ula i ka la,\n I ula i ke aloha,\n Homai ka ihu a hele ae au.\n\n\nO keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e\nhoni. No ka mea, ua manao na kaikuahine e lawe i ke ola o Pamano, o ino\nke kino ke loihi ke ola ana, o weluwelu i ke koi a Waipu.\n\nA make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e\nna kanaka i ka po ana iho. O na kaikuahine o Pamano, oia o\nNakinowailua, o Hokiolele. Olelo aku kekahi i kekahi e kii i ke kino o\nPamano, ae mai kekahi. Ia po kii laua e lawe mai i ke kino o Pamano, a\nno ke ala mai o na kiai, aole i moe. Ia wa kuu o Nakinowailua, i ke ku\naua ikaika loa, makau na kiai holo i ka hale.\n\nLalau laua nei i ke kino a lawe aku, hana laua nei a ola hou o Pamano,\nhoi no a like me mamua, ia wa hele o Pamano i ka makaikai. Hele o\nPamano me na kaikuahine a hiki i ke kau wahi aku. (Loaa he Kaula\nkilokilo. Olelo ua kaula nei, he kino akua ko Pamano.) A no ka nui o ka\npoe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau ape a hoomoe i\nke alanui. Olelo ke Kaula. \u201cI hoomoe au i ka lau ape i ke alanui, a i\nnahae ole, he akua. Aka, i nahae he kanaka.\u201d Ma keia mau hana a ke\nKaula ua ike o Pamano. I aku ke Kaula i na kanaka: \u201cE nana oukou.\u201d Hele\naku la o Pamano a hiki i ka lau ape, papale ae la na wawae, a nahae iho\nla ka lau ape. A ike na kanaka ua nahae ka lau ape, hoole la i ke Kaula\nme ka olelo aku, he hoopunipuni. Ia wa hahai ke Kaula ia Pamano, a ike\nna kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka uhane ino\nmaluna o ke Kaula, lilo i pupule.\n\n\nNO KEAKA A ME KOOLAU.\n\nAia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana\ni ke kilu ana a na \u2019lii. A kokoke mai ka po e kilu ai, hiki aku la o\nPamano me na kanaka i kahi kilu. No Pamano, komo aku la o Pamano i loko\no kekahi kanaka me ka aahu kapa nui. A ma laila ia i huna ai ia ia iho.\nI ka wa kilu, oli mai la o Keaka i na oli a Pamano, a pau ia, hoomaha\nka aha.\n\nOli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e\nnoho ana me Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano,\nhuli o Keaka me ka uwe ia Pamano. No ka mea, aohe mea i ike ia mele, o\nlaua wale no. Pela no ka imi ana a loaa o Pamano.\n\nI aku o Pamano ia Keaka: \u201cAole au e launa me oe ke ola o Kaiuli, o\nKoolau, o Waipu, aia a pau lakou i ka make, alaila, launa kaua.\u201d Ia\nlohe ana o Keaka, hoouna ia na kanaka e hoa i umu, a-a, alaila kalua ia\nlakou a pau, o Kaiuli, o Koolau, o Waipu, a make lakou. Hui o Pamano me\nka wahine me Keaka.\n\n\n\n\n\n\n\n\nTRADITION OF KAMAPUAA.\n\n\nCHAPTER I.\n\n Kamapuaa\u2019s Exploits in Koolau.\u2014Escape from Olopana at\n Kaliuwaa.\u2014Capture at Waianae.\u2014The Deposed Priest Lonoaohi Aids in\n Overthrow of Olopana.\n\n\nKamapuaa had two forms, that of a human being and that of a hog. [374]\nHis home was at Kaliuwaa, [375] in Kaluanui, Koolauloa. Olopana [376]\nwas the king of Oahu at this time. It was Kamapuaa\u2019s custom to go and\nsteal the chickens from Olopana\u2019s lands at Kapaka, at Punaluu, and at\nKahana. In one night all the chickens in these different places would\nbe taken. On one of these expeditions, just before daylight while on\nhis way home he met Kawauhelemoa, [377] a supernatural being who had\nthe form of a chicken, who enticed him on until he was discovered by\nthe guards of Olopana. When Olopana heard that it was Kamapuaa that was\nrobbing the hen roosts he sent word to all the people from Kahana to\nKaluanui to go after Kamapuaa and bring him on their backs to his\npresence. The people who were sent on this mission numbered about eight\nhundred. When they came to Kamapuaa, they took him and bound him with\nropes, then placed him on a pole [378] and carried him to Punaluu. When\nhis grandmother, Kamaunuaniho, saw this, she called out in a chant\ncomposed in honor of Kamapuaa, [379] as follows:\n\n\n Be on the watch, be on the watch\n When you give birth, O Hina,\n The eyes of the hog,\n They glance to the heaven,\n And glance to the mountain.\n The son of Hina is a hog with eight [380] eyes.\n By Hina art thou,\n By Kahikiula, [381]\n By Kahikilei.[381]\n Thou art Lonoiki,\n Thou art Lononui. [382]\n My eyes, [383] my love, O Lono.\n Follow until thou liest on the altar of Olopana, [384]\n The altar of our king.\n This is your name, make answer.\n\n\nAt the close of the chant Kamapuaa grunted [like a hog] although he was\nstill on the back of the men. When the company arrived at Kahana, the\ntusks of Kamapuaa went down on either side and the whole company of men\nwere killed, with the exception of Makalii, [385] who was spared to\ncarry the tidings to Olopana. This fellow ran to the presence of\nOlopana and told him how all the men had been destroyed excepting\nhimself. Olopana then ordered the men from Kahana to the point of\nKaoio, numbering about twelve hundred, to get ready to go and make war\non Kamapuaa. When these men came to Kamapuaa he was again bound and\nplaced on sticks and carried [to Olopana]. When Kamaunuaniho saw this\nshe again chanted the name of Kamapuaa, saying:\n\n\n Thou art Hiwahiwa, [386]\n And that is Hamohamo, [387]\n The eye of the god\n That glances to heaven,\n Of Haki, One,\n Of Ane, the sun,\n The season of fruits, the heavenly season,\n When the heavens are covered with black clouds,\n Thou art the man\n That was born in the uplands of Kaliuwaa,\n Having eight feet,\n Having forty toes.\n The leaf of the Hiwa, [388]\n The ki, [389] the white ki;\n The white weakling,\n The white that is plump. [390]\n Kakalanuhea, Kakalauela,\n The red, the blue,\n The black, the white face.\n The kukui, [391] Kamaumau, Kahalauhaloa,\n The matured shoot, the hard rock,\n The large foreigner [392] with the bright eyes,\n Thou Kama of hog excrement;\n The cloud-shaped hog in the heaven.\n The hog bodies of Kama in the bush.\n Thou art Haunuu, Haulani,\n Kaalokuloku,\n The shark, the large fish.\n Make a move, it is your name, respond.\n\n\nAt this chant the hog gave a grunt up there on the packing sticks,\nwhereupon the ropes became loosened. He then started and ate up all the\nmen, with the exception of Makalii. Makalii then ran until he met\nOlopana and told him what the hog had done. When Olopana heard this he\nordered all the people from Kaluanui to Kahuku to go and bring Kamapuaa\nto his presence. When the people came to Kamapuaa, they took him and\nbound him with ropes, put him on the packing sticks and proceeded on\ntheir way to Punaluu.\n\nWhen the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as\nfollows:\n\n\n Thou art Kanaiahuea,\n The god with the piercing eyes, [393]\n The eyes that look to heaven,\n Watching over the island here,\n For the appearance of the rain from heaven,\n The place of hearing, way up above.\n Thou art Hiiaka at Puuokapolei. [394]\n Thou art the god of Haia, [395]\n Thou art Haia, your name, respond.\n\n\nAt this Kamapuaa again arose and began eating the men, all with the\nexception of Makalii, who ran to Olopana and told him all the things\nthat had transpired. Upon hearing this Olopana again ordered all the\nmen from Kahuku to Keahuopuaa, to go for Kamapuaa. When the men came up\nto Kamapuaa, they did the same as the others had done, tied him up and\ncarried him this time as far as Kapaka, when Kamaunuaniho again chanted\nforth:\n\n\n The heaven belongs to Mumu,\n To Muahaaha,\n The maggot that crawls.\n To Niniole,\n The great seed.\n The tidings came by day,\n By the powers of the hog,\n By its tusks were they chewed,\n Made soft and fine\n By Haapekupeku.\n The hog that roots up the land,\n Standing on the island of Kauai,\n On Oahu, making him appear as two.\n That is your name, make answer.\n\n\nAt the close of this chanting by Kamaunuaniho, Kamapuaa again destroyed\nall the men, with the exception of Makalii, who again ran to Olopana\nand reported to him all the things which Kamapuaa had done to them. At\nthis, Olopana ordered all the men of the whole island of Oahu, the\nchiefs under him, the warriors, the common people, no one to remain\nbehind, all were ordered to be armed for the battle, with their long\nspears, short spears, darts, clubs, shark\u2019s teeth and wooden daggers;\nall to be dressed in their feather cloaks and feather helmets and go\nand make war on Kamapuaa.\n\nWhile Olopana was making his preparations, word was carried ahead to\nKamapuaa at Kaluanui. Upon hearing this Kamapuaa also made his\npreparations, and before the arrival of Olopana he was ready.\n\n\nRELATING TO KALIUWAA.\n\nKaliuwaa is a very high cliff to look at. It is a cliff impossible to\nclimb up, or to come down; there is no way up or down this cliff and it\nis very high, being about two-thirds of a mile in height from its base\nto the highest point; but it was against this cliff that Kamapuaa\nleaned to provide a way of escape for his parents, as also his older\nbrothers, his grandmother and their servants with all their things.\n\nAfter everybody had reached the top of the cliff of Kaliuwaa, there was\nleft behind Kamaunuaniho, the grandmother, for she disliked to climb up\nthe back of her grandson, Kamapuaa; therefore he turned his back to the\ncliff and the grandmother climbed up along the teats of Kamapuaa until\nshe reached the top of Kaliuwaa. In this way Kamaunuaniho got to the\ntop of the cliff and was saved from the wrath of Olopana.\n\n\nRELATING TO OLOPANA.\n\nWhen Olopana and his men arrived at Kaluanui, Kamapuaa was not to be\nfound. Olopana then came searching for him along the cliffs of Koolau\nuntil he arrived at Kailua; and from this place to Maunalua, Wailupe,\nWaikiki, Ewa, and Waianae, where Olopana stayed, for Kamapuaa was\nliving at this place. After getting to the top of the cliff, Kamapuaa\nhad come to Wahiawa and at this place he started farming.\n\nOlopana and his men settled at Waianae. In this stay of Olopana [396]\nhe could not proceed to the capture of Kamapuaa, because he had no\nadvisory priest with him to direct him, to insure a victory over\nKamapuaa, for Lonoaohi, who had been his priest since he became king of\nOahu, was fastened with ropes and imprisoned until his death for some\ntransgression before him, therefore he had been removed from his\nposition as high priest.\n\n\nRELATING TO MALAE.\n\nMalae was [the name of] the high priest who was summoned by Olopana; he\nbelonged to Kauai. When he arrived at Waianae and met Olopana in his\ncapacity as priest he said to Olopana: \u201cMy lord and king, your opponent\nKamapuaa has the character of a god; you will never be able to overcome\nhim; and you will not live if you fight him in a regular battle. There\nis but one way for you to deal with your opponent whereby you will\novercome him, and it is this: Get a pig, a piece of awa, a chicken, a\nfish, a man and a banana all having the word or letters lau, [397]\nl-a-u; then take these things and lay them before Kamapuaa. These\nthings if offered him as a sacrifice will remove his strength and he\nwill become as one very weak.\u201d\n\nOlopana then followed out the instructions of Malae and prepared all\nthe different things ordered by the priest. After the things were ready\nOlopana and his men proceeded to the place where Kamapuaa was living.\nWhen Olopana found Kamapuaa the things were laid at the feet of\nKamapuaa as directed by the priest. Upon doing this it was seen that\nthe strength of Kamapuaa left him and he became weak and feeble. The\nmen then took hold of Kamapuaa and dragged him to Pahoa, a place in\nWaianae, and it is known by this name to this day. When they arrived at\nthis place Olopana became very tired from the excitement and hard work\nand returned to his house, leaving his men to bring Kamapuaa along.\n\n\n\n\n\n\nCHAPTER II.\n\n Relating to Lonoaohi the Priest.\n\n\nLonoaohi was bound and fastened to a post in the center of a certain\nhouse. Before this Olopana had expressed his intention to sacrifice him\nwith Kamapuaa on the altar of the temple.\n\nBeing gifted with all the power to tell the future and so on, the high\npriest Lonoaohi was able to know the intention of the men who had\nKamapuaa in charge, which was this: When the men and Kamapuaa arrived\nat Pahoa [and Olopana had departed for home], the men sought\ninstruments with which to cut the pig [Kamapuaa] open, and let the\ninsides be taken out so as to make the carrying much easier. Lonoaohi\nknew that if Kamapuaa was killed he would be killed also. He therefore\ndirected his sons, Kapuaaolomea and Kapuaahiwa, [398] to go to the\nassistance of Kamapuaa, saying: \u201cYou two go to the men and tell them\nthat the king has sent word by you not to cut the hog open. Let it be\nas it is till reaching the altar, or the king\u2019s victim will be spoiled.\nThere will be all the rest of this day and night until tomorrow; by\nthat time the sacrifice of the king will surely get spoiled.\nFurthermore, the king has said, that the hog must not be dragged, for\nhis skin will get cut and injured. It must be carried on the sticks and\nwhen the men get tired put the hog on the ground that the men may rest.\nTell them that this is the wish of the king. This will be the only way\nof saving your master. If he lives we will all live; but if he dies we\nwill all die.\u201d\n\nWhen the two came up to the men at Pahoa, [399] they found them\nsharpening their wooden daggers and getting ready to cut Kamapuaa open.\nThe sons of Lonoaohi then spoke to the men using the words told them by\ntheir father. When the men heard this they gave up their daggers. It\nwas because of this fact that this place was called Pahoa and it is so\nknown to this day. The men therefore carefully carried Kamapuaa and\nplaced him in the temple.\n\nThat night Lonoaohi slept at the post to which he was tied, his sons\nwith him, while the guards kept watch around the house; and Kamapuaa\nslept in the temple, with his guards. Late that night when the Milky\nWay could be plainly seen, Lonoaohi was awakened by his god. Lonoaohi\nthen on bended knees invoked his divine help and at the close of his\nprayer the ropes which held him fell from his body and he rose and\nwalked out of the house, where he found the guards all asleep. When he\narrived at the place where Kamapuaa was held bound, he found that his\nguards had also fallen asleep and no one was watching. Lonoaohi then\nplaced his hand along the nostrils of Kamapuaa and found that he was\nstill breathing; he was not dead. Lonoaohi then said: \u201cSaved. I thought\nthat you were dead, but I see that you are not. These bones will now be\ncared for.\u201d After a while he again said to Kamapuaa: \u201cSay, I want the\nwai lands of Oahu.\u201d Kamapuaa answered: \u201cHu.\u201d The meaning of the request\nwas this: that Lonoaohi was to get the lands containing the word or\nletters w-a-i, such as, Waianae, Waialua and so on. Lonoaohi was aware,\nthrough his great powers, that Olopana was to be killed in the contest\nthat was yet to come, and that Kamapuaa would come in possession of\nOahu. This was the reason he made this request. After this meeting\nbetween Lonoaohi and Kamapuaa, the priest returned to his place and sat\ndown and for the rest of the night confined himself to praying to his\ngod, for at daylight the next morning he was to be placed on the altar\nwith Kamapuaa.\n\nWhen the crowing of the cocks became general, that early morning,\nOlopana and the priest Malae came to begin the ceremonies generally\nperformed before human sacrifices were to be offered; this was, to\nprepare for the offering of the two prisoners. While the two were\napproaching the steps leading to the altar, Kamapuaa was unwound and\nplaced on the anuu. [400] Behold he was above Olopana and the priest.\nAt this particular time, as the two were facing each other, both naked,\nreciting the prayer, and while in the midst of it, Kamapuaa opened his\neyes wide, when he was seen by Malae and Olopana, standing above them.\nAt sight of him they became possessed of a great fear, so much so that\nthey could not run. Kamapuaa then, while on the platform, prayed,\ninvoking his several supernatural bodies and all his gods to come to\nhis aid. At the close of the prayer the outside of the temple was\nfilled with the gods and hogs. Kamapuaa then called out to the priest,\nLonoaohi, saying:\n\n\n Say, Lonoaohi,\n Place the rocks on the side of the umu,\n Place them here and there.\n\n\nAt this call Lonoaohi came out of the house where he was held, and\nstood up a flag; a sign that those who came under its protection would\nbe saved from death. Shortly after this the slaughter began and\neverybody was killed by Kamapuaa, excepting Makalii, who ran and got in\nbetween the legs of Kamaunuaniho. This was how Olopana was killed by\nKamapuaa, and how Oahu came into his possession.\n\n\n\n\n\n\nCHAPTER III.\n\n Relating to the Battle Between Kamapuaa and Lonokaeho.\u2014The Second\n Battle.\u2014Battle Between Kamapuaa and Kuilioloa.\n\n\nKahiki [401] was the land in which Lonokaeho lived, and he was king of\none side of the island while Kowea was the king on the other. These two\nkings were at war with each other all the time and battles were fought\nevery day. Kowea was the father-in-law of Kamapuaa, for Kamapuaa, upon\nhis arrival in Kahiki, took the daughters of Kowea to be his wives. One\nday Kamapuaa said to Kowea: \u201cI am going to meet Lonokaeho in battle and\nI want you to watch the fire when it is lit. If the smoke rises and\nleans toward the sea, [402] I have killed Lonokaeho; but if the smoke\nshould lean toward the upland, then I have been killed by him.\u201d That\nnight Kamapuaa slept till daylight the next morning, when he arose and\nproceeded to the place where Lonokaeho was living. He arrived before\nLonokaeho was up, so he called out:\n\n\n Ye Kahiki, sleep on!\n Ye Kahiki, sleep on!\n Ye Kahiki, sleep on!\n Ye Kahiki, awake, [403]\n Ye Kahiki, awake,\n Gird on the loin cloth,\n Partake of the food,\n Let the hand seize the club,\n Strike the head [404] shedding many tears,\n Give the land,\n The isle shall be possessed by Kowea, [405]\n The whole of Kahiki, yes, the whole.\n\n\nWhen Lonokaeho heard the call of Kamapuaa, he made reply: \u201cIs the\ngiving away of my land any of your rights? Where are you from? Why\ndon\u2019t you come and meet me face to face and then let us fight? If I am\nkilled then my land shall be taken away from me.\u201d Kamapuaa consented to\nthis, saying: \u201cYes.\u201d Kamapuaa then approached nearer to Lonokaeho and\nwhen he was up to him, Lonokaeho showed Kamapuaa his method of attack.\n\n\nTHE FOREHEADS OF LONOKAEHO.\n\nLonokaeho had eight foreheads which were very sharp and could come down\nlike so many axes. These foreheads were up in the heaven called\nKuanuenue and Leleianaha. Lonokaeho had entertained the idea that at\nsight of his foreheads Kamapuaa would be frightened away, but instead\nof showing fear Kamapuaa called out to his gods by their names, as\nfollows:\n\n\n The small god is mine,\n The large god is mine,\n The long god is mine,\n The short god is mine,\n The god that smacks the lips is mine,\n The god that whispers is mine,\n Kookoona is ahead,\n The awa drinker of Kanaloa is ahead,\n Here is Opuaanuenue, [406]\n Whose sound reaches heaven,\n It is carried here and there,\n Along the lehua grove.\n Dig it up, fence it up.\n O that sky, O this sky,\n The sky up above,\n The sky in the heaven.\n The folding of it is his,\n The wide leaf is sacred,\n Roll it up,\n Dry it out.\n The small night,\n The large night,\n The long night,\n The short night,\n The night with the sun that has passed.\n The small cloud is here,\n The large cloud is here,\n The long cloud is here,\n The short cloud is here.\n The cloud stands close to heaven.\n The assembly of gods, [407]\n Make offerings to the god,\n Of Kahaka, of Keluea,\n Of Kulia who is at war,\n Lonomakaihe,\n Kanaiahuea,\n Kepolohaina.\n The god with the piercing eyes,\n Ohumuhumu,\n Hawanawana,\n Kanikawi,\n Kanikawa [408]\n The gods with the body,\n Of the head,\n Hoeu, Hoomalana, [409]\n The piece of the head, the head scalped. [410]\n Of the ear,\n The ear wax, [affects] the hearing,\n Lonoikiaweawealoha. [411]\n Of the grinders,\n The yellow grinders,\n The unclean grinders.\n Of the buttocks.\n Of palala, [412]\n Pipikauanana.\n Of the knee.\n Out of joint, misstep.\n The back, the feet,\n For fleetness.\n There were the forty thousand gods,\n The abode of the gods,\n The creaking,\n The cracking,\n Kumahumahukole, [413]\n Of kole the laughter.\n\n\nWhen Kamapuaa ceased calling for his gods, he and Lonokaeho began a\nhand to hand fight. Lonokaeho then let his eight foreheads [414] fall\non Kamapuaa, thinking they would chop him to death. When Kamapuaa saw\nthe foreheads coming down to strike him, he called out to his gods,\nKuliaikekaua and others, to turn the foreheads of Lonokaeho [from him]\nand let them strike on the lava rocks, which call was obeyed and the\nforeheads came down on the lava rocks where they kept striking until\nthey were made dull; furthermore, after a time the foreheads were\nunable to get up again to resume their former place, because they were\nheld down by the power of Kuliaikekaua and the others. At this time\nKamapuaa requested of his supernatural bodies to grow over the\nforeheads of Lonokaeho, and at once the puaakukui, puaauhaloa and\npuaamaumau, [415] began to grow all over the eight foreheads, thus\nremoving all the power and strength from Lonokaeho. After this the two\nfought with their human forms, until Kamapuaa requested of his hog\nforms to eat up Lonokaeho and all his men. In this way was Lonokaeho\nkilled by Kamapuaa.\n\n\nTHE THIRD BATTLE, BETWEEN KAMAPUAA AND KUILIOLOA.\n\nAfter the conquest of Kahiki by Kamapuaa, he left his father-in-law,\nKowea, in charge of the country, while he went on his way to meet\nKuilioloa.\n\nKuilioloa was a dog [416] which had a human body and had also\nsupernatural powers. He was a great soldier and a famous warrior. He\nwas the strongest man in his country and no one was found who would\nface him.\n\nBefore Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it\nwas by these women that Kamapuaa was informed of their husband being a\ndog, and how they feared Kuilioloa. Because of their fear they\nrequested of Kamapuaa to kill their husband and in that way free them\nfrom him; and for this service the two were willing to become the wives\nof Kamapuaa should he succeed in killing Kuilioloa.\n\nAfter this conversation between them, Kuilioloa came home, and upon\nseeing Kamapuaa his countenance became changed, his hair stood up, his\nupper jaw went up and his lower jaw came down and his teeth were\nexposed. When Kamapuaa saw the features of Kuilioloa, he chanted the\nfollowing mele:\n\n\n Bristling up, yes,\n Bristling up.\n He seems mad, yes,\n He seems mad.\n The toes are scratching,\n The tail is twisting,\n The eyes are threatening,\n The teeth are exposed,\n Ready to bite.\n I am bitten,\n I am bitten.\n That is from you the dog,\n Death is from me the hog.\n\n\nAfter this Kamapuaa called for his supernatural hog bodies, the weeds,\n[417] kukui, the amaumau, the uhaloa, to hold open the mouth of\nKuilioloa, that it could not bite. The hogs then entered the mouth of\nKuilioloa and ate his inwards until he was killed.\n\n\n\n\n\n\nCHAPTER IV.\n\n The Fourth Battle, Between Kamapuaa and Pele.\n\n\nKamapuaa sailed for Hawaii and in due course of time landed in Puna;\nthen he proceeded to Kilauea, where Pele [418] and her sisters and\nbrothers were living. When Kamapuaa arrived at Kilauea he went and\nstood on a point of land called Akanikolea, looking down into the pit,\na place kapued by Pele for her own use. It was on this point that\nKamapuaa made his stand and looked down into the pit, where he saw the\nHiiakas. They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele,\nthe sisters of Pele, sitting there below on the floor of the pit of\nKilauea stringing leis. When Kamapuaa saw them, he chanted these words:\n\n\n On the heights of Puuonioni\n The company of women sat,\n On the heights of Wahinekapu\n On the peak of Kilauea.\n Where sat Papalauahi,\n For Pele throws her flames in Puna.\n For the lowlands at Malama are covered with sands,\n Keeping watch over them. Aloha.\n\n\nWhen Kamapuaa was thus chanting Pele heard it all, but she pretended\notherwise. She then rolled herself in a cloak made of mats and laid\ndown by the edge of the fire. She knew all the time that it was\nKamapuaa that was chanting up there on Akanikolea. Kamapuaa after a\npause chanted again:\n\n\n It is from Puna that I have come\n And I have seen the women gathering [419] noni,\n Scratching noni,\n Pounding noni,\n Marking with noni, [420]\n Kapunaiki the long man,\n It was a long way for him to travel,\n He was lame,\n He was stiff.\n Arise. My greetings to you.\n\n\nPele then made answer from the bottom of Halemaumau: \u201cI would get up if\nyou were a man; but being a hog I will not get up.\u201d The reason why Pele\nmade this reply was because Kamapuaa had teased her as the woman who\nwas pounding noni. The real meaning being that Pele had red eyes. This\nwas the real meaning of the chant of Kamapuaa.\n\nAfter this chant Kamapuaa asked of his gods: \u201cSay, didn\u2019t she recognize\nme, for she said that I was a hog?\u201d The gods replied: \u201cChant again.\u201d\nKamapuaa then chanted:\n\n\n By Makalii [421] the leaves of Puna were made bitter,\n The waters went by above Kapapala.\n The heavy rains fell at Hilo,\n In Hilo and Puna the rains fell.\n O Pele, let us make our abode there,\n And string the lehua at Hopoe. [422]\n You shall string them, I shall wear them.\n Arise. My greetings to you.\n\n\nThe sisters of Pele, Hiiaka and the others, said to her: \u201cWake up, why\nkeep on lying down, and look at that handsome man standing there on the\nheights of Akanikolea. Take a look at him, for you can tell on sight\nwhether it is a big man, a small man, a long man, a short man, a good\nman or a sinful man.\u201d Pele made reply: \u201cThat hog that you are mistaking\nfor a man is not a man; that is Kamapuaa the hog grandson of\nKamaunuaniho, the son of Kahikiula and Hina.\u201d The sisters again said:\n\u201cThat handsome man standing there on Akanikolea, that you say is a hog?\nYou are an adept in lying. We have seen hogs in the lowlands of Puna,\nhaving the body of a hog, feet of a hog, head of a hog, eyes of a hog,\nears of a hog, snout of a hog and everything else that belongs to a\nhog; but nothing like that fellow with a human form standing there.\u201d\nPele replied: \u201cThat is a hog; that is not a human being which you see\nstanding there on Akanikolea.\u201d\n\nKamapuaa said to his gods: \u201cSay, I believe I am recognized by those\npeople.\u201d The gods replied, trying to deceive him: \u201cNo, they have not\nrecognized you.\u201d Kamapuaa then again chanted:\n\n\n You do not know that I am Kama.\n Perchance it is Kama of the mountains that you know,\n On the top of the mountain,\n In the forest,\n In the kindling wood,\n At the trunk of the tree.\n Perchance that is the Kama you know. [423]\n\n\nPele then replied: \u201cI know you, for you have just come from Kahiki. You\nhave fought Lonokaeho and have killed him, and Kowea became your\nfather-in-law. You have lived with his daughter; you two have a child.\nWhen my fire reached out and pinched your eyes you left and came here.\nThat is the reason you have come; to put my fire out and to fight me.\u201d\nPele then chanted:\n\n\n Thou art indeed Kama\n The man of the high cliffs,\n Of the low lying cliffs,\n Of the steep cliffs,\n Of the cliffs of the rolling stones,\n Where the kalokalo [424] birds roam,\n Making it cold in the uplands of Kaliuwaa,\n For Hiwa is thine\n And thou art Kama\n The hog-son of Hina and her husband,\n The hog-grandson of Kamaunuaniho.\n Of your pen, Lelepa,\n Of your belly, a passenger belly, [425]\n Of the cord on your nose, Haleaha. [426]\n Thou art Kamapuaa,\n The buttocks that drop without effort,\n The nose that is pierced by a cord,\n The private that joins the belly,\n The tail that wags behind.\n Answer, Kama, to your name.\n\n\nWhen Pele ended her chanting, Kamapuaa began to chant back a reply. It\nwas by these chants back and forth that the two were led on to do\nbattle.\n\n\n Sore eyed, sore eyed number one, [427]\n Who go to the lowlands at Piheka.\n What food does she eat?\n That which has been left by the ghosts,\n The ghosts, the ghosts.\n Ghosts, are the chiefs of Kona,\n At Paieie, at Mokuhia,\n Who goes as far as Panaewa.\n It is warm, it is warm,\n It is the warmth that wakes one from sleep.\n You must wake up, why sleep so long?\n For the sun is at Ouli.\n The lowlands are black, are black,\n With the small fine rain of Hopoe.\n Strike her, let the woman fly\n To the lowlands of Makuakeke.\n Some of the gods are displeased,\n Some of the gods are deceiving.\n The swine-eating god has its nose corded.\n Pele is the goddess that eats swine.\n Pele grunts and groans.\n Say, Pele, keep on chiding!\n Say, Pele, keep on chiding!\n\n\n\nTHE BATTLE BEGINS.\n\nWith this chant of Kamapuaa Pele became furious and she ordered her\nsisters and brothers to start the fire. Pele next ordered her brothers\nthat one of them climb above Kamapuaa, the one called Hiiakaluna and\nthe other, Hiiakalalo, [428] to get under Kamapuaa. When the two were\ngetting near Kamapuaa, in obedience to the command of Pele, Kamapuaa\nasked of his gods: \u201cWho are these, coming?\u201d \u201cThey are the brothers of\nPele, Hiiakaluna and Hiiakalalo. If they ever come together we will be\nkilled.\u201d Upon hearing this reply from the gods, Kamapuaa sent his love\nmaking god, Lonoikiaweawealoha, to go and make love with the brothers\nof Pele. [429] When this god met the brothers of Pele he cunningly made\nlove to them and they immediately forgot the orders of Pele. The two\nproceeded to the lowlands of Puna, in Malamanui, and lived there. When\nthe brothers decided to do this Pele was aware of their action, so she\nordered Lonomakua to start the fire. When Kamapuaa saw the fire\nburning, he chanted these words:\n\n\n The fire by Lonomakua [430]\n Of the woman, Pele.\n It is burning in the uplands of Puna,\n By the white snow of Maunakea,\n The smoke darkens the heaven,\n Caused by the loud voiced woman [431] at Pohakea. [432]\n It meets there in the heaven,\n It is a goddess of many forms,\n Of changeable forms.\n The eyes are of Lono,\n Like unto me the body.\n Hawaii is coming for me,\n The prophet with many tears.\n The forehead of stones is falling,\n The sound of the round stones is heard. [433]\n The axe with the red binding is striking, [434]\n The cry of the birds is heard,\n The voice of many tears [435] of Hilo.\n Kilauea is consumed by fire,\n The sand takes on heat,\n It ignites and flies upward,\n By the devastation of the goddess.\n Puna is darkened by the bitter rain, [436]\n Stifling is the smoke from the pit,\n The strong offensive smoke of Pele.\n My greetings, woman of the pit.\n\n\nPele made reply: \u201cYes, that would have been all right, had you come in\npeace, then I would have treated you peaceably; but since you have come\notherwise, it is only by strength that you can get Pele.\u201d Pele then\nordered Lonomakua to keep up with the fire; she also ordered the\nHiiakas, the Kahoaliis, her uncles and all the gods to keep the fire\ngoing. Molten rocks then flew up to heaven; the heaven was as though in\nflames; the sun looked red and the sky was cloudless. The heat from the\nfire reached the breast of Kamapuaa and his whole body was encompassed\nby the fire of Pele; but Kamapuaa was surrounded by his gods,\nKuliaikekaua and others, so he was protected and was not consumed by\nthe fire of Pele. The sun was, however, darkened by the smoke of the\nwoman, and Kilauea was entirely lost from view through the great heat;\nand this heat extended to the other islands of the group.\n\nTherefore Pele thought that Kamapuaa must be dead, so she caused the\nfire to be put out, and the fire in Kilauea ceased burning; nothing\nremained but a few burning spots in the bottom of Halemaumau.\n\nWhen at last Pele looked, there stood Kamapuaa on Akanikolea, still\nalive. Again Pele ordered that the fire be rekindled. As soon as\nKamapuaa saw the fire was again burning, he called out for his sister,\nKeliiomakahanaloa, who came up in the form of a small cloud from the\nsouth, and when it was directly over the pit of Kilauea, a heavy rain\nfell which filled the pit until it overflowed, putting out the fire of\nPele; and the only things that were saved were the fire making sticks.\nThe hog forms of Kama [437] then descended into the pit of Kilauea\nuntil the whole place was overrun with hogs. Kamapuaa then changed\nhimself into the form of a hog, opened wide its mouth, showing its\ntusks, and swallowed Halemaumau, taking in Pele, her sisters and\nbrothers, and they were kept within his stomach until Pele and the\nothers were almost dead. But when Lonoikiawewaealoha, the fickle god,\nthe love making and unstable god, saw this he put compassion in the\nheart of Kamapuaa and his gods and Pele and the others were saved,\notherwise Pele would have been killed. Shortly after this, Kamapuaa\nleft Halemaumau, whereupon Pele ordered Lonomakua to again start the\nfire. Lonomakua then took up the two pieces of wood and began rubbing\nthem together [438] and in time the fire was started and the kindling\nwood was put on, and after a while the pit of Kilauea was again filled.\nThe fire came up until it reached Kamapuaa, who was standing on\nAkanikolea. He then called for his different supernatural bodies, such\nas the trees, olomea, hala, the uhaloa and amaumau, and these different\nthings began to grow, shutting off the fire. This battle was maintained\nfor some time, no one gaining a single advantage. After the battle had\nbeen maintained for some days Pele and Kamapuaa lived as husband and\nwife. During this union the two made a compact, dividing Hawaii into\ntwo parts; Pele taking three districts, Puna, Kau and Kona, the\ndistricts having the most lava rocks; while Kohala, Hamakua and Hilo\nwent to Kamapuaa; these districts being the ones free of rocks. This\nended the war between the two.\n\n\n\n\n\n\nCHAPTER V.\n\n The Fifth Battle, Between Kamapuaa and Makalii.\n\n\nAfter the battle between Pele and Kamapuaa had been fought he sailed\nfrom Hawaii for Maui; then to Molokai and from there to Oahu. After a\nshort stay in Oahu he continued his journey to Kauai and landed at\nKipu. On his way inland he met Limaloa who was proceeding to the home\nof Kaneiki, a chief and ruler of one of the districts of Kauai, he\nhaving in charge several of the ahupuaas of that island. The reason of\nLimaloa\u2019s visit to the home of Kaneiki was to court his two daughters.\nIn this journey Kamapuaa had changed himself back to his human form,\nhandsome and pleasant to look upon. Therefore Limaloa adopted him in\nreciprocal friendship. While on their way Limaloa said to Kamapuaa:\n\u201cWith your efforts I shall win the two girls as my wives, for I have\ngiven them all my possessions, but still I have not been able to win\nthem.\u201d\n\nOn this journey the two reached Kemano, a spring of good drinking\nwater, and there found a woman sitting over the spring covering it up.\nKamapuaa asked for a chance to get a drink, but the woman refused,\nsaying there was no water. At this Kamapuaa took up the woman and threw\nher over the cliff [439] and the two then quenched their thirst. From\nthis place they continued on until they arrived at Kilohana. Just below\nthis place was a valley overgrown with kukui trees and in this valley\ntwo girls were gathering kukui nuts; these were the Limaloa girls.\nKamapuaa said to his companion: \u201cSay, Limaloa, are not those girls your\nsweethearts?\u201d \u201cYes,\u201d answered Limaloa. Kamapuaa then chanted this mele:\n\n\n Kipu is quite a little cliff, that is being traveled,\n The distance to Makuaiki has not been spanned,\n And I have not yet trodden its length,\n Nor have I walked its width.\n It is a double cliff, high and lofty,\n To Mauea that is at the top.\n The voice of man is at the top,\n The voice of Kaiwikui is at the bottom.\n Where it is pleading to the cliff of Mahukona,\n For such is Kona.\n Kona the small, Kona the large.\n For such is man when in love,\n He is overcome with love, he is ill at ease,\n Ill at ease, as the women by the cliff,\n Kukuiahinahina together with Kukuiahalua.\n The red bosom and the white bosom,\n The daughters of Kaneiki,\n What are the two doing here?\n Whiling away time in the uplands,\n Making love. Our greetings to you two.\n\n\nThe two girls replied: \u201cHow can there be any love when we have not\nlived together?\u201d The two, however, invited Kamapuaa and Limaloa to come\nand sit with them. Shortly after this the two girls sent a man to tell\nKaneiki of their wish to make this man [Kamapuaa] their husband.\n\nWhen Kaneiki heard the wish of his daughters, he said to the man: \u201cYou\ngo back and tell the young chiefesses that their brother has made an\noath that they shall marry no other husband except Kamapuaa. If,\nhowever, this man is Kamapuaa himself then they can marry him.\u201d\nContinuing, Kaneiki said to the man: \u201cYou go back to where they are and\nbring them all here that they may partake of food.\u201d After the man had\ngone on his way, Kaneiki prepared food and meat for the strangers. When\nKamapuaa and Limaloa arrived, they were invited to sit down and partake\nof some food. Limaloa ate as any other human being, but Kamapuaa ate\nlike a hog. After these events they lived together for several days.\n\nKaneiki at this time was at war with Makalii [440] and on setting out\nto battle one day, he was defeated. Kaneiki went forth the second time\nto war but he was again beaten by the forces of Makalii. At these\nrepeated defeats of their father, the two girls of Kamapuaa wept at the\nprospect of their coming death by Makalii. Kamapuaa, however, did\nnothing but sleep in the house; he never went about anywhere, nor did\nany work; all he did was sleep.\n\n\nRELATING TO MAKALII.\n\nThis Makalii was none other than the Makalii who escaped from Oahu and\nran to Kauai, during the battle between Olopana and Kamapuaa, that took\nplace at Waianae, as already spoken of. Upon the arrival of Makalii on\nKauai, he became the king of that island and all the people of Kauai\nserved under him.\n\nWhen Kamapuaa awoke from his sleep, the girls said to him: \u201cHow\nstrangely you behave! Here you do nothing but sleep while our father\nand ourselves were almost slain today, and you would not have known of\nit.\u201d Kamapuaa replied: \u201cLet me go out and fight this Makalii, while you\npeople remain at home. You must not follow me.\u201d Kaneiki answered: \u201cYes,\nyou can go.\u201d Kamapuaa then asked of Kaneiki: \u201cHave you seen a large\nstick of wood anywhere, or heard of the whereabouts of one?\u201d Kaneiki\nreplied: \u201cThere is a large stick, it is in the uplands of Kahikikolo.\u201d\nSeveral men were then sent to cut and bring the log home. As soon as it\nwas brought home, Kamapuaa took it up and went off to do battle with\nMakalii, while Kaneiki and Limaloa followed behind. When Kamapuaa\narrived on the heights of Kahoaea, he met Ahuli, one of Makalii\u2019s\nwarriors. Upon meeting this man, Kamapuaa challenged him to strike.\nAhuli then lifted his war club and aimed a blow at Kamapuaa, but\nKamapuaa warded off the blow with the point of his log, Kahikikolo,\nsending the club of Ahuli flying from his hands. When Ahuli saw that he\nwas without his club, he turned and started to run off; but Kamapuaa\nstruck at him with his club and killed him.\n\nAfter the death of Ahuli, Kanakea stood up, also a great warrior. He\ncame on up and struck at Kamapuaa with his war club; but before the\nclub struck Kamapuaa, Kamapuaa warded it off with the butt end of the\nlog, sending the club of his opponent flying from his hands. At this\nKanakea ran to hide under the aalii. [441] Kamapuaa then took up his\nclub and struck at Kanakea, killing him on the spot.\n\nAfter his death, Omaumaukioe and Owalawalaheekio came up. Both of these\nmen were skillful in the art of throwing the spear. Kamapuaa challenged\nthem saying: \u201cThrow your spears at me.\u201d The two then threw their spears\nat Kamapuaa, who dodged, both spears missing their mark. The two then\nstarted to run off and before Kamapuaa could get at them they were out\nof sight.\n\nAfter these two, Makalii came. When Kamapuaa saw him coming, he said to\nKaneiki and Limaloa: \u201cThis fellow Makalii will simply run away.\u201d\nKaneiki and Limaloa replied: \u201cMakalii is a brave soldier and will not\nrun away.\u201d Kamapuaa repeated: \u201cHe will run away. Just by my chant alone\nhe will run.\u201d Kamapuaa then chanted:\n\n\n How beautiful is the face of the cliff!\n Looking as though hewed into ridges,\n The cliff of Kualele\n Flies, [442] perchance it will fly.\n\n\nMakalii then chanted back, stating that he was a warrior of Kauai and\nthat he did not know Kamapuaa, saying:\n\n\n I am Makaliikuakawaiea, [443]\n The possessor of this land.\n I have the uplands, I have the lowlands.\n I have the lands within, I have the lands below.\n As I strut as a warrior,\n The small men follow\n When I journey, the great soldier\n Of Kauai.\n What is your name?\n Does it compare with mine?\n\n\nKamapuaa chanted back his reply to Makalii:\n\n\n The turtle jumps to the sea below,\n And holds onto the face of the rock,\n In the sea it listens.\n The native son of Kaena,\n Perchance he will run. My greetings to you.\n\n\nMakalii replied to Kamapuaa: \u201cHow handsomely you do chant my name! If I\nkill Kaneiki this day, I will save you.\u201d At these words Kamapuaa was\nmade very angry, so he chanted of the several opponents met by him in\nbattle, at the same time giving their names.\n\n\n Thou at Naipuni in the calm\n Of Owela the isle.\n The land was willed to the parents,\n To the father,\n To the mother,\n To the older brother,\n To the grandmother,\n To the priest Lonoaohi.\n He went all alone in the going,\n Who followed after Kapomailele,\n He traveled along the border of Kahiki.\n The battle at Ahuku was won,\n The battle at Ahumoe was routed.\n The battle in which Olopana was defeated,\n The battle in which Pohuehue was routed.\n The battle in which Mahiki was defeated,\n The battle in which Popoki was routed.\n The battle in which Ohiki was defeated,\n The battle in which Aleale was routed.\n The battle in which Pipipi was defeated,\n The battle in which Aoa was routed.\n The battle in which Lepokolea was defeated,\n The battle in which Palahalaha was routed.\n The battle in which Akiaki was defeated,\n The battle in which Loloa was routed.\n The battle in which Paoolakei was defeated,\n The battle in which Paookauwila was routed.\n The battle in which Alamihi was defeated,\n The battle in which Aama was routed.\n The battle in which Kuapaa was defeated,\n The battle in which Naka was routed.\n The battle in which Opihi was defeated,\n The battle in which Heepali was routed.\n The battle in which Lipoa was defeated,\n The battle in which Limukohu was routed.\n The battle in which Ina was defeated,\n The battle in which Haukeuke was routed.\n The battle in which Olali was defeated,\n The battle in which Oopukai was routed.\n The battle in which Hinalea was defeated,\n The battle in which Weke was routed.\n The battle in which Opule was defeated,\n The battle in which Uhu was routed.\n The battle in which Mano was defeated,\n The battle in which Malolo was routed.\n The battle in which Piopio was defeated,\n The battle in which Lelepo was routed.\n The battle in which Auau was defeated,\n The battle in which Kauleinaha was routed.\n The battle in which Honunui was defeated,\n The battle in which Honuiki was routed.\n The battle in which Kumunuiaiake was defeated,\n The battle in which Niuloaihiki was routed.\n The battle in which Moanonuikalehua was defeated,\n The battle in which Kaeohoku was routed.\n The battle in which Kaeholalo was defeated,\n The battle in which Nalukua was routed.\n The battle in which Nalualo was defeated,\n The battle in which Alei was routed.\n The battle in which Alemoe was defeated,\n The battle in which Keaumiki was routed.\n The battle in which Keauka was defeated,\n The battle in which Ahuikukanaloa was routed.\n The battle in which Laumaiakewili was defeated,\n The battle in which Laumaiakenahae was routed.\n The battle in which Kupalii was defeated,\n The battle in which Kanaunaumamaawa was routed.\n The battle in which Mokumokupoo was defeated,\n The battle in which Namakaokahai was routed.\n The battle in which Kuilioloa was defeated,\n The battle in which Koea was routed.\n The battle in which Lonokaeho was defeated,\n Kahikiku became mine.\n I married the daughter of Kowea,\n Kekaihaakuloulani,\n Within Puokooko.\n Koo of Wainanauli.\n There was the sleeping house.\n My father-in-law constrained me\n To stay and enjoy the result of our labor.\n You cannot restrain the hog\n For I am going to put out\n The fire from the time unknown (darkness);\n You cannot quench the fire,\n It is the fire of the goddess,\n Pele the great creator of isles. [444]\n Traveling to Kauanahunahu is quite a distance.\n By the fire, the hair of the hog was consumed.\n The fetor of which reaches the group,\n Smoke and heat covered the land,\n Vanquished were the Oahu chiefs by me.\n Olopana was hit by the rays of the small sun;\n Olopana was killed by the great sun.\n He was food for the pebbles,\n He was food for the moi (fish),\n He was food for the nananuu, [445]\n The sacred images in front were partakers;\n Possession of Oahu was mine.\n The younger brother died from self-destruction;\n He was placed on the shelf of Keluea.\n The land was taken away\n By Iouli, by Iomea,\n By the family of Paikaua,\n Of Pueonuiokona,\n Of Kahonunuimaeaea,\n Of Kahonuikipooiki,\n Of Kapaemahu from Wakea.\n The parents were sent away, they fled to Kauai,\n A province belonging to Kama,\n A leap [446] from Oahu.\n Such art thou, Makaliinuikuakawaiea,\n Be careful, my lehua flower, Makalii. [447]\n I am ascending, going up.\n I am picking it, picking it.\n I am passing them round, dividing them,\n Take of my white lehua, O Makalii.\n I am descending, going down.\n I am selecting [the choice ones], selecting.\n I am plucking them [from the stem], plucking them.\n I am biting them [with the teeth], biting them.\n I am braiding [them], braiding them.\n I am stringing [them], stringing [them].\n I am completing it, completing it.\n I have finished it, finished it.\n I am wearing it, wearing it.\n I am off with it, off with it.\n I have snatched it, snatched it.\n The sea is despoiling the sands of Akelekele.\n The sea of Hanalei has become tempestuous, tempestuous,\n The sea of Haena is shallow,\n The sea of Kalalau breaks over,\n The sea of Milolii is very quiet.\n The spray of the sea flies up,\n Revealing the side of the blue rock,\n The wave which places the stone.\n Then will my wind-form appear,\n Kukeaoiki, Kukeaonui,\n Kukeaoloa, Kukeaopoko,\n Kukeaonuimihamihaikalani. [448]\n The heaven is raging, the heaven is furious,\n The heaven is furious because of thee,\n Makaliinuikuakawaiea.\n Your land is routed in the morning,\n Makaliinuikuakawaiea,\n The whole of Kauai has become mine, the whole.\n\n\nWhen Makalii heard this chant by Kamapuaa, he repented within him,\nbecause of his coming fate. He was made certain now that this person\nwas none other than Kamapuaa; so he humbly questioned Kamapuaa in a\nchant, saying:\n\n\n Are you then, Haunuu,\n Haulani, the great shark,\n Kaalokuloku, a question?\n Is this your name? Make answer.\n\n\nKamapuaa then replied: \u201cYes, it is I, Kama.\u201d\n\nMakalii said to Kamapuaa: \u201cDefeated, there is no way of escape; no\nplace in the uplands, no place in the lowlands, no place toward the\neast, no place underneath, not even a bunch of grass for me to hide in.\nI am your captive, Kama.\u201d Kama made answer: \u201cYou will not be killed if\nyou are able to chant one of the meles in my honor.\u201d The reason why\nKama requested a mele was because he was angry at Makalii on account of\nthe haughty expression used: \u201cHow handsomely you chant my name! If I\nkill Kaneiki this day, I will save you.\u201d\n\nMakalii replied: \u201cIt is when a person is still in his mother\u2019s womb\nthat he should know how to chant a mele.\u201d Kamapuaa said with some heat:\n\u201cCan\u2019t you think of one?\u201d\n\nBecause of this persistency, Lonoikiaweawealoha (one of Kamapuaa\u2019s\ndeities) took compassion on Makalii and taught him one of the chants in\nhonor of Kamapuaa. After learning the mele, Makalii chanted it to\nKamapuaa, and at the conclusion Makalii asked: \u201cWhat of me?\u201d Kamapuaa\nreplied: \u201cYou shall not be saved because of this one mele; you must\nchant another one.\u201d Makalii again chanted, giving all the meles of\nKamapuaa, at the conclusion of which Makalii was spared by Kamapuaa. By\nthis release of Makalii he requested of Kamapuaa that he be given a\npiece of land for himself and his people. Kamapuaa then said to him:\n\u201cYou must go to Kahiki and live with Koea.\u201d Makalii replied, saying:\n\u201cNo, I will never live there, for I will have to cross so many seas.\u201d\n\u201cGo to Hawaii then and live with Pele.\u201d \u201cI will not be able to live\nwith her.\u201d \u201cGo to Oahu and live with Kekeleiaiku and Kamaunuaniho.\u201d \u201cI\nwill never be able to live there.\u201d \u201cGo up to the mountains then and\nlive where the ti, the pala, the mau, and hapuu are plentiful.\u201d Makalii\nthen replied: \u201cYes.\u201d He then proceeded to the mountains and there he\nmade his home and lived with all his people.\n\n\n\n\n\n\nCHAPTER VI.\n\n Relating to Kahikiula and Kahikihonuakele.\n\n\nAfter Makalii had departed from the presence of Kamapuaa, up came\nKahikiula, [449] the father of Kamapuaa, a great warrior. When Kamapuaa\nsaw his father his love for him began to well up within him and so he\nsaid to Kaneiki: \u201cThere is your man.\u201d Kaneiki replied: \u201cHe is a\npowerful man and a great warrior.\u201d Kamapuaa said: \u201cIf he is such a\ngreat warrior he would have retained possession of his own land, Oahu,\nand some one else would not have acquired it.\u201d\n\nKahikiula then faced Kaneiki and without so much as a warning Kaneiki\nfell on Kahikiula with his war club and struck him to the ground. As he\nfell Kaneiki jumped on him to make sure of his death, but Kamapuaa\nspoke up: \u201cLet me finish him, you go on forward.\u201d Kamapuaa then said to\nKahikiula: [450] \u201cSay, you are almost dead.\u201d \u201cYes, I am almost dead;\nthe young man struck me but once and I am laid low.\u201d Kamapuaa again\nsaid: \u201cYou look as though you were my father and that I was your son.\u201d\nKahikiula replied: \u201cI have no other child, [451] but one, that is\nKahikihonuakele.\u201d [452] Kamapuaa said to him: \u201cCrawl from here until\nyou meet Makalii and the others in the mountains and there make your\nhome.\u201d\n\nAfter the departure of Kahikiula, up came Kahikihonuakele, the oldest\nbrother of Kamapuaa. At sight of the new arrival, Kamapuaa said to\nLimaloa: \u201cThere is your man.\u201d Limaloa replied: \u201cI shall be killed for\nhe is a young man.\u201d Kamapuaa replied: \u201cIt is because I know he is not\nstrong is the reason why I ask that you take him.\u201d Limaloa then stood\nup facing Kahikihonuakele and struck him with his club, felling him to\nthe ground. Limaloa then jumped on his opponent to make sure that he\nwas dead, but Kamapuaa spoke up: \u201cGo on forward, I will finish him.\u201d\nAfter Limaloa had departed, Kamapuaa took hold of Kahikihonuakele and\nworked over him [453] until he was restored to consciousness, when\nKamapuaa said to him: \u201cYou are helpless; one stroke of the young man\u2019s\nclub laid you low. You look as though you were my older brother, and I\nyour younger brother.\u201d Kahikihonuakele replied: \u201cI have no other\nyounger brother. My two younger brothers [454] are dead. One was killed\nby Pele and the other hung himself.\u201d Kamapuaa said to Kahikihonuakele:\n\u201cCrawl from here until you find Makalii and the others.\u201d\n\nAfter this Kaneiki and Limaloa returned, when Kamapuaa said to them:\n\u201cThere is one great conflict yet to be had; it will be against a woman,\nso we must therefore run away and save ourselves.\u201d The woman spoken of\nby Kamapuaa was Hina, their own mother. [455] Kaneiki and Limaloa then\nstarted to run off. The reason why Kamapuaa ordered these two to run\nwas because he took pity on his mother, Hina.\n\nBecause Kamapuaa made use of the stick of wood called Kahikikolo as his\nwar club, he was named \u201cKaneiki\u2019s-son-in-law-with-the-great-club.\u201d\n\nSome time after this Kamapuaa left his wives and his father-in-law,\nKaneiki, and set out to Kalalau to pay his parents a visit, for at this\ntime Kahikiula and Hina were the recognized rulers of the whole island\nof Kauai. Fish had been caught at Kalalau; Wailinuu was their head\nfisherman. When Kamapuaa was nearing his parents\u2019 place of abode, he\ntarried at a woman\u2019s home. While living there, news of plentiful fish\nreached him.\n\n\n\n\n\n\nCHAPTER VII.\n\n How the Parents Failed to Recognize Kamapuaa, Which Action Almost\n Cost Them Their Lives.\n\n\nWhen Kamapuaa arrived where Wailinuu, his parents\u2019 fisherman was with\nthe canoe of fish, he leaned on the edge of the canoe and asked: \u201cGive\nme some fish? If you withhold it you will be killed. Death shall be\nyour portion today and maggots tomorrow.\u201d Wailinuu made reply: \u201cYou are\nasking for two things: the request for some fish and my death.\u201d\nKamapuaa again asked: \u201cGive me some fish.\u201d Wailinuu replied: \u201cWhy don\u2019t\nyou dive down into the sea for some.\u201d Kamapuaa then ordered one of his\ncompanions to proceed to Hina and say: \u201cHere comes your son. He has\ncome for some fish for himself.\u201d When Hina heard this from the\nmessenger, she refused, saying: \u201cI have no other son. One was killed by\nPele, one hung himself and Kahikihonuakele is the only one that is\nleft. I don\u2019t know where that fellow comes from. Perhaps it is some one\nwho has heard that we have caught a large quantity of fish and has come\n[456] with deception to get him some fish.\u201d The messenger was sent back\nto Hina by Kamapuaa five different times and the messenger returned\nempty handed to Kamapuaa as many times. Kamapuaa then came to Hina, and\nwhen she saw him she turned away her face. Kamapuaa, upon seeing this,\nsaid to Hina: \u201cIs your back then to be the one to converse with me?\u201d\nKamapuaa then chanted to Hina as follows:\n\n\n How contented was I while living in the uplands of Waiahulu,\n Where the rumor reached me of the great catch of fish here in the\n lowlands;\n I then questioned,\n To whom does the fish belong, there in the lowlands?\n To Hina, to Kahikiula.\n All that fish shall be mine, were I to get there.\n Say, Hina, let me have some fish?\n Say, Hina, don\u2019t be hard hearted.\n Kahikimauolina dwells in happiness,\n The sands that face the Isles.\n He faced about to come in search,\n In search of the parents.\n The mother was without feeling,\n The father was mean,\n The older brother was unkind.\n They pointed to the sea for fish.\n In the long feeding grounds, in the short feeding grounds.\n In the feeding grounds where the fish dwell,\n In the feeding grounds known to Hina.\n Say, Hina, I have come for some fish for myself.\n Say, Hina, don\u2019t be unkind, for I greet you.\n The top of the ridge was seen to appear on Waiawaawa.\n It was my hog form.\n I thought that when I came\n The parents would remember.\n Say, Hina, don\u2019t be hard hearted.\n\n\nThe wives of Kahikihonuakele upon hearing this chant said to Hina:\n\u201cSay, Hina, perchance this is your son?\u201d Hina made reply: \u201cI have no\nother son on Kauai. If you two wish to give him some fish you may do\nso.\u201d When the two girls heard this from Hina, they gave Kamapuaa some\nof the fish. Kamapuaa then ordered his companions to take and carry\naway the fish.\n\nShortly after this Kamapuaa again chanted to Hina; and in the chant he\ninformed her of his connection from the very first.\n\n\n It was by way of Kona that I came.\n I saw the bunch of bananas\n That was eaten and pecked by the birds;\n The first hand of the bunch\n Was directly under the leaf.\n In the path that leads up, Hina,\n In the path where one searches for the water of Kekelani;\n The water of Waialamihi\n On the heights of Kaula,\n That water for which I long.\n Say, Hina, give me some fish.\n Say, Hina, don\u2019t be unkind,\n For it was by way of Kona that I came.\n I have seen the light\n At the bottom of a valley.\n Waawaaiki is foolish.\n The inside is rolling like a raging sea.\n Where is thy sympathy?\n I am from Kohala,\n For the cold wind, the Apaa is of Kohala.\n The mouth is covered, it is the sign of refusal.\n Say, Hina, give me some fish.\n Say, my older brother,\n My older brother of the cliff that is held to the bosom,\n The double cliff of Kaliuwaa,\n The cliff that fed us, the cliff where we roamed,\n The cliff that is carried at the back,\n That appears as though carried on the back when one\u2019s back is\n turned toward it.\n O, let us weep. Here is my greeting.\n Say, Hina, give me some of the fish,\n Say, Hina, don\u2019t be unkind.\n Thou art from Kalihi. I am from Kalihi.\n The woman that fished for crabs was from Kalihi.\n The rope was pulled and broken,\n The covering floated away with the calabash.\n The woman went in pursuit of the calabash.\n The sea of Kalihi that breaks the strings of the calabash.\n Kalihi is immovable.\n Say, Hina, give me some fish.\n Say, Hina, make answer. Give me some of the fish.\n\n\nBy this chant recited by Kamapuaa, Hina began to think that this must\nbe Kamapuaa himself, and so she became afraid, because it was she who\nwent to Kalihi and there lost her calabash of crabs.\n\nWhen she realized this she broke through the back end of the house with\nthe idea of escaping, for Kamapuaa was standing in the doorway\npreventing her from going out that way. After Hina had made her escape\nfrom the house, she ran and told Kahikiula and Kahikihonuakele, [457]\nwho were preparing awa in another house, and said to them: \u201cSay,\nKamapuaa is coming; he has arrived.\u201d At this they all went out to greet\nand to humble themselves before him. Hina then chanted a mele that was\ncomposed in his honor, in order to please him:\n\n\n In the top of the kukui on Hanunanuna,\n On the shores of Waimalu,\n My sire, it is raining.\n I have no gifts to offer so as to appease your anger,\n For there is but the insufficient heavens,\n For the tears are coming down as rain.\n It is raining; I am wet;\n My body is wet with the rain,\n My son of the cliffs carried on the bosom.\n\n\nHina then approached Kamapuaa and laid down at his feet, and Kamapuaa\nsat on her. Kahikiula then chanted a mele in honor of Kamapuaa, saying:\n\n\n In the top of the kukui on Hanunanuna,\n On the shores of Waimea,\n My sire, it is raining.\n I have no gifts to offer so as to appease your anger,\n The only gift is my tears.\n It is raining; I am wet.\n\n\nKahikiula then approached Kamapuaa and laid down at his feet like Hina.\nKahikihonuakele then chanted his mele in honor of Kamapuaa, saying:\n\n\n Your son was born a bundle.\n This is indeed your name,\n The fragrant skin [458] of the cold dew of Kaala,\n Your skin that is become scaly [459] from awa\n Which grew in the uplands of Kaliupeapea,\n The fine rain [460] of Keke,\n The hala and the lehua were in the uplands,\n Which sprouted in the uplands of Kaliuwaa.\n This is your name; make answer.\n\n\nAt the conclusion of the chant by Kahikihonuakele, he approached\nKamapuaa and laid in his presence. [461] Kamapuaa then stood up and\nstepped on them all and proceeded on his way, for he was very angry\nwith them all. At this Hina began to chant all the meles composed in\nhonor of Kamapuaa, trying to please him and in that way save\nthemselves; but all her meles and pleadings were in vain, for Kamapuaa\nwould not listen. When Hina saw that all her efforts to appease the\nanger of Kamapuaa were in vain, she disrobed and went naked, [462]\nfollowing him. When Kamapuaa saw Hina following after him, entirely\nnude, he turned and abandoned his angry feelings, and said: \u201cYour\nfisherman shall die, however, because of the words he spoke to me, that\nI must dive down into the sea to get my fish.\u201d To this request Hina\ngave her consent. The hog then started in and in a very short time the\nfisherman was completely consumed. [463] Kamapuaa then said to his\nparents: \u201cWhy did you two not recognize me?\u201d The parents replied:\n\u201cBecause we knew that you had the form of a hog and did not have the\nform of a human being.\u201d At this Kamapuaa showed them all his different\nforms; and after this he returned to Kahiki with Koea.\n\n\n\n\n\n\n\n\nKAAO NO KAMAPUAA.\n\n\nMOKUNA I.\n\n Kamapuaa ma Koolau.\u2014Mahuka mai a Olopana i Kaliuwaa.\u2014Pio i\n Waianae.\u2014Kokua ke Kahuna Lonoaohi i ke Kipi Ana ia Olopana.\n\n\nElua ona ano, he kanaka, he puaa. O Kaliuwaa kona wahi noho i Kaluanui,\nma Koolauloa. O Olopana ke \u2019lii o ia wa, e noho ana ma Oahu nei. Kii o\nKamapuaa i ka moa o na aina o Olopana, o Kapaka, o Punaluu, o Kahana,\nhookahi po ua pau loa ko laila mau moa. Kokoke e ao, loaa o\nKawauhelemoa ia Kamapuaa. He moa kupua ia. Nana i hoowalewale, loaa o\nKamapuaa i na kiai a Olopana. Lohe o Olopana o Kamapuaa ka mea i pau ai\no ka moa, kuahaua ia na kanaka mai Kahana a Kaluanui, e kii ia\nKamapuaa, e auamo mai i mua o Olopana. (Elua lau kanaka paha.) A hiki\nlakou i mua o Kamapuaa, lalau aku la ia ia hikiikii iho la a paa, kau i\nluna o ka manele, a auamo aku la, a hiki i Punaluu. Kahea mai o\nKamaunuaniho ke kupunawahine, ma ka inoa o Kamapuaa:\n\n\n He miki, he miki,\n A i hanau mai oe e Hina,\n Ka maka o ka puaa,\n E lele ana i ke lani,\n E lele ana i ke kuahiwi,\n Ewalu maka o ke keiki puaa a Hina,\n Na Hina oe,\n Na Kahikiula,\n Na Kahikilei,\n O Lonoiki oe,\n O Lono nui oe,\n O kuu maka, o kuu aloha, e Lono e,\n Haina a moe i kuahu a Olopana;\n A ko kakou alii,\n Kou inoa, e o mai.\n\n\nIa wa nu o Kamapuaa i luna o ka auamo, hiki aku la lakou i Kahana, iho\niho la na niho o Kamapuaa ma o a maanei, pau loa na kanaka. A koe o\nMakalii, i ahai lono e lohe ai o Olopana. Holo aku la ia a mua o\nOlopana, hai aku la i ka make o na kanaka ia Kamapuaa, a koe ia. Kena\nmai la o Olopana i na kanaka mai Kahana a ka lae o Kaoio, aneane ekolu\nlau kanaka ka nui, me ka makaukau no ke kaua me Kamapuaa. A hiki lakou,\nauamo ia Kamapuaa e like me mamua. Kahea hou o Kamaunuaniho, i ka inoa\no Kamapuaa:\n\n\n O Hiwahiwa oe.\n O Hamohamo na,\n Ka maka o ke akua\n Lele oili i ka lani,\n O Haki\u2014one,\n O Ane\u2014ka la,\n Kau hua, kau lani,\n Hookokohi ka lani,\n O ke kanaka oe,\n I hanau i uka o Kaliuwaa,\n Ewalu ka wawae,\n He kanaha ka manea,\n O ka lau o ka hiwa,\n O ke ki o ki kea,\n O ka nana kea,\n O ka ha hei kea,\n Kakalanuhea, Kakalauela,\n E ka ehu, e ka uli,\n E ka hiwa, e ka mahakea,\n Ke kukui, Kamaumau, Kahalauhaloa,\n Ke ao oo, kea piwai,\n Ka haole nui maka alohilohi,\n E Kama lepo puaa,\n Ke ao puaa i ka lani,\n Na kino puaa o Kama i ka nahelehele,\n O Haunuu oe, o Haulani,\n O Kaalokuloku,\n Ka mano o ka ia nui,\n E ui, o ko inoa ia, e o mai.\n\n\nIa wa, hu ua puaa nei i luna o ka manele, a pau iho la kaula i ka\nhemohemo. Ka ai aku la no ia i na kanaka a pau loa, a koe no o Makalii.\nHolo hou no o Makalii a loaa o Olopana, hai aku la i ka hana a ka puaa\nia lakou. A lohe o Olopana kena ae la ia, o na kanaka a pau loa mai\nKaluanui a Kahuku, e kii ia Kamapuaa e amo mai a hiki i mua o Olopana.\nA hiki na kanaka i mua o Kamapuaa, hikii iho la a paa, kau i luna o ka\nmanele auamo aku la a Punaluu.\n\nMele hou o Kamaunuaniho ke kupunawahine o Kamapuaa:\n\n\n O Kanaiahuea oe,\n O ke \u2019kua maka oioi,\n Nana ka maka i ka lani,\n E kilo ana i ka moku nei,\n I ka hiki ua lani,\n Ka puu e lono i ka haiuiu,\n O Hiiaka oe i Puuokapolei,\n Ke \u2019kua oe o Haia,\n O Haia oe, kou inoa ia e o mai.\n\n\nAla hou o Kamapuaa, a ai i na kanaka, a koe no o Makalii. Holo aku la\nia a hiki i mua o Olopana, hai aku la i keia mau mea a pau loa. Kena\nhou o Olopana i na kanaka mai Kahuku a Keahuopuaa. A hiki lakou i mua o\nKamapuaa, hana no e like me kela poe mamua. Auamo aku la a hiki i\nKapaka, kau hou o Kamaunuaniho i ke mele:\n\n\n Na Mumu ka lani,\n Na Muahaaha,\n Na ilo eu,\n Na Niniole,\n Na ka hua nui,\n O ke lono i ke ao,\n Na ka mana o ka puaa,\n Na kui, na nau,\n Na wali, na oka,\n Na Haapekupeku.\n Na ka puaa eku aina,\n E ku nei i ka moku o Kauai,\n Oahu alua ia nei la,\n Kou inoa ia e o mai.\n\n\nA pau keia mele ana o Kamaunuaniho, ai hou o Kamapuaa e like me mamua i\nna kanaka a pau loa, a koe no o Makalii. Hele aku la ia a lohe o\nOlopana i keia mau mea a Kamapuaa. Alaila, kuahaua ae la ia i na kanaka\na pau loa o Oahu nei. Na \u2019lii malalo ona, na koa, na makaainana, aohe\nkanaka e noho. Hele me ka makaukau, no ke kaua. Ka pololu, ka elau, ka\nihe, ka newa, ka nihomano, ka pahoa, ka ahuula, ka mahiole, na mea make\na pau loa.\n\nIa Olopana e hoomakaukau ana i keia mau mea, hiki mua aku la ka lohe ia\nKamapuaa ma Kaluanui. Nolaila, makaukau e iho la ia mamua o ko Olopana\nhiki ana.\n\n\nNO KALIUWAA.\n\nHe pali kiekie loa o Kaliuwaa ke nana aku, he pali hiki ole ke pii aku\ni luna, a ke iho mai i lalo, aohe alanui e hiki ai, a he pali loihi no\nhoi ke nana aku, elua hapakolu o ka mile paha kona kiekie mai ka honua\no lalo a hiki i ka welau o luna. A ma ia pali nihinihi o Kamapuaa i moe\nai mai lalo ae a luna, i alanui e pakele ai na makua, na kaikuaana, ke\nkupunawahine, na ohua a me na ukana o lakou.\n\nA pau loa na mea a pau i ka hiki i luna o ka pali o Kaliuwaa. Koe iho\nla o Kamaunuaniho, ke kupunawahine i lalo, no ka mea, ua hookae ia i ka\npii maluna o ka moopuna o Kamapuaa. Nolaila, huli ae la ke alo o\nKamapuaa i luna, a ma ka waiu kona pii ana a hiki i luna o Kaliuwaa.\nPela i hiki ai o Kamaunuaniho i luna a pakele i ka make a Olopana.\n\n\nNO OLOPANA.\n\nA hiki o Olopana me kona poe kanaka ma Kaluanui, aohe o Kamapuaa.\nNolaila, huli mai la o Olopana ma na pali Koolau a hiki i Kailua. A\nmalaila ae a Maunalua, a Wailupe, a Waikiki, a Ewa, a Waianae, noho iho\nla o Olopana i laila, no ka mea, aia i laila o Kamapuaa. Hele mai la o\nKamapuaa a Wahiawa noho i laila, mahiai.\n\nO Olopana hoi a me na kanaka ma Waianae kahi i noho ai. Ma keia noho\nana a Olopana, aole hiki ia ia ke kii ia Kamapuaa no ke kahuna ole nana\ne hoakaka mai iaia i ka pono o ke kii ana a me ka lanakila maluna o\nKamapuaa. No ka mea, ua paa o Lonoaohi i ke kaula a hiki i kona make\nana, oia ka Olopana kahuna i kona wa e noho alii ana no Oahu nei. A no\nkekahi hewa i loaa ia Lonoaohi i mua o Olopana, nolaila, ua pau kona\nnoho kahuna ana.\n\n\nNO MALAE.\n\nOia ke kahuna i kii ia ai ma ke kauoha a Olopana i Kauai. I kona hiki\nana i Waianae a launa me Olopana, olelo aku ia ia Olopana ma kona ano\nkahuna: \u201cE kuu haku, e ke \u2019lii e! O ko hoa paio o Kamapuaa, he \u2019kua ke\nano, aole e make ia oe, aole hoi oe e ola ke hele aku e kaua maoli. Eia\nka pono ia oe e hana aku ai i ko hoa paio, a pela oe e lanakila ai. I\npuaa lau, i awa lau, i moa lau, i ia lau, i kanaka lau, i maia lau. O\nkeia mau mea a pau loa e hana oe peia, alaila, lawe aku a mua ona hahau\naku. O kona nawaliwali no ia, alaila, pau ka ikaika.\u201d\n\nMa keia olelo a Malae ke kahuna, i hooko iho ai o Olopana. A makaukau\nkeia mau mea, pii aku la ia me na kanaka a loaa o Kamapuaa, hahau aku\nla o Olopana i na mea a ke kahuna i olelo ai.\n\nMahope o ka hahau ana a Olopana, nawaliwali loa o Kamapuaa a palupalu\nloa iho la. Ia wa, alako ia o Kamapuaa e na kanaka a hiki i Pahoa (he\naina iai ma Waianae a hiki i keia la). Ilaila, maluhiluhi o Olopana a\nhaalele ia Kamapuaa, a hoi aku la i ka hale. Koe iho la o na kanaka e\nkauo ana ia Kamapuaa.\n\n\n\n\n\n\nMOKUNA II.\n\n No Lonoaohi ke Kahuna.\n\n\nUa paa o Lonoaohi i ka pou a manu. (He pou no i waena o ka hale.) Ua\npaa hoi ko Olopana manao e kau pu me Kamapuaa i luna o ka heiau.\n\nUa ike o Lonoaohi ma kona aoao kahuna, i ko na kanaka manao e hana aku\nai ia Kamapuaa, oia keia. I ka hiki ana o na kanaka a me Kamapuaa i\nPahoa, hele aku la na kanaka e imi i pahoa, i mea kaha i ka opu o ka\npuaa, i pau ka naau a me ka loko, alaila mama ke amo ia Kamapuaa. Manao\no Lonoaohi, o make o Kamapuaa, a o make no hoi lakou. Nolaila, hoouna i\nna keiki ana, ia Kapuaaolomea, a me Kapuaahiwa, e hele e olelo aku i na\nkanaka. Wahi a Lonoaohi i na keiki: \u201cE hele olua a na kanaka, olelo aku\nolua penei: E! i mai nei ke \u2019lii aole make kaha ka opu o ka puaa. Pela\nno a hiki i ka lele, e ino auanei ka heana a ke \u2019lii. He mau keia la, a\npo, o ka po auanei a ao, inoino loa ka heana a ke \u2019lii. Eia hoi kekahi,\nua olelo mai nei ke \u2019lii, aohe make alako i lalo, o poholehole a inoino\nka ili i ke alako ia. E auamo i luna o ka manele, a kaumaha, alaila,\nkuu i lalo, hoomaha, pela mai nei ke \u2019lii. No ka mea, pela e ola ai ko\nolua haku. Ina ola ia, ola kakou, ina make ia, make kakou.\u201d\n\nA hiki laua i mua o na kanaka ma Pahoa, e hookala ana na pahoa, e\nmakaukau ana e kaha i ka opu o Kamapuaa. Hai aku la laua i na olelo a\nLonoaohi i na kanaka a pau loa, a lohe lakou, haalele i na pahoa.\n(Nolaila, ka inoa o ia aina a hiki i keia la o Pahoa.) Lawe maikai ia\naku la o Kamapuaa a hiki i ka heiau e kau ai.\n\nIa po ana iho, moe iho la o Lonoaohi ma kona wahi me na keiki, me ka\npaa o waho i ke kiai ia. O Kamapuaa hoi me kona kiai ia. I ke kau o ke\naumoe, i ka huli ana o ka ia, puoho o Lonoaohi ma ka hoala o kona akua.\nKukuli aku la me ka hoomana i ke \u2019kua, a pau ka hoomana ana, hemo aku\nla ke kaula mai kona kino aku, ala ae la ia a hele aku la, ua moe na\nkiai. A hiki aku la ia ma ko Kamapuaa wahi e paa nei, ua moe no hoi na\nkiai, aohe ala. Halalo iho la o Lonoaohi ma ka ihu o Kamapuaa, e hanu\nana no, aole i make. I iho la o Lonoaohi, \u201cOla! Ua kuhi au ua make loa\noe, aole ka! Akahi a ola keia mau iwi.\u201d Olelo iho o Lonoaohi ia\nKamapuaa: \u201cE! ona wai ko\u2019u o Oahu nei.\u201d Hu ae o Kamapuaa: \u201cHu.\u201d Eia ke\nano o ia huaolelo. O na aina i pili ka inoa ika wai, e like me neia.\nWaianae, Waialua, a pela aku. Ua maopopo ia Lonoaohi ma kona ike e make\nana o Olopana, a e lilo ana o Oahu nei no Kamapuaa, oia ke kumu o\nLonoaohi i noi ai. A pau ka launa ana o Lonoaohi me Kamapuaa, hoi aku\nla o Lonoaohi a kona wahi noho iho la. Hookahi ana hana o ka pule i\nkona akua. No ka mea, a ao ae kau laua i ka lele me Kamapuaa.\n\nA olowalu ka moa o ke kakahiaka nui, hele mai la o Olopana me ka kahuna\no Malae, e kai ka aha a maikai, no ke kau ana o ke kanaka i ka lele ke\nao ae. Ia laua e hele mai ana e hiki i ka anuu o ka lele, oili aku la o\nKamapuaa a kau i luna o ka anuu. Nana iho la, maluna iho ia Olopana ma\nme ke kahuna. Ia Olopana me ke kahuna e huli alo ana, me ke olohelohe o\nke kino, e kai ana, a e pule ana, aole i amama, ia wa hoaa o Kamapuaa i\nna maka. Ike o Malae a me Olopana ia Kamapuaa e ku ana i luna, puni\nlaua i ka makau a me ke eehia nui, aole hiki ke holo. Alaila, pule o\nKamapuaa i luna o ka anuu, e kahea ana i na kino a pau loa ona, a me na\nakua a pau. Alaila puni o waho i na \u2019kua me na puaa. Kahea aku o\nKamapuaa i ke kahuna ia Lonoaohi:\n\n\n E Lonoaohi e!\n Kaupale ka imu,\n Ohi aku ohi mai.\n\n\nIa wa, oili ae la o Lonoaohi a waho kukulu i ka lepa. O ka poe i komo\nmaloko o ka lepa, pakele i ka make. Mahope o laila, aohe ahailono\nhookahi i pakele aku ia Kamapuaa, o Makalii. No kona komo ana maloko o\nna uha o Kamaunuaniho. Pela ka make ana o Olopana ia Kamapuaa, a pela\nno hoi i lilo ai o Oahu nei ia Kamapuaa.\n\n\n\n\n\n\nMOKUNA III.\n\n No ka Hoouka Kaua ana o Kamapuaa me Lonokaeho, o ka Lua keia.\u2014Kaua\n o Kamapuaa me Kuilioloa.\n\n\nO Kahiki ka aina o Lonokaeho, ke \u2019lii ma kekahi aoao, a o Kowea ma\nkekahi aoao. He mau alii paonioni laua o ka noho ana, he kaua ma waena\no laua i na la a pau loa. O Kowea hoi ko Kamapuaa makuahunowai, nana ka\nKamapuaa wahine i kona hiki ana i laila. I aku o Kamapuaa ia Kowea: \u201cKe\nhele nei au e kaua me Lonokaeho. E nana oe i ke ahi ke a. I pii ka\nuwahi i luna a moe i kai, ua make o Lonokaeho ia\u2019u. Aka i pii ka uwahi\na moe i uka ua make au ia Lonokaeho.\u201d Ia po, moe iho la o Kamapuaa a\nao, hele aku la ia a hiki i kahi o Lonokaeho e noho ana. Aole i ala ka\nhiamoe, kahea iho o Kamapuaa:\n\n\n E moe e Kahiki e!\n E moe e Kahiki e!\n E moe e Kahiki e!\n E ala e Kahiki e,\n E ala e Kahiki e,\n E hume ka malo,\n E ai ka ai,\n E hopu ka lima i ka laau\n Haua a pa i ke poo waimaka nui\n Haawi ka aina,\n Lilo ka moku ia Kowea\n Puni o Kahiki e! puni.\n\n\nA lohe o Lonokaeho i keia leo o Kamapuaa, olelo mai la ia: \u201cIa oe ka\nhaawi o ko\u2019u aina e na kanaka? Nohea oe? Kai no o ka hele mai a kokoke,\nhe alo he alo, hakaka ana a make au, alaila lilo ka aina.\u201d Ae aku o\nKamapuaa: \u201cAe.\u201d Hele aku la o Kamapuaa a kokoke i o Lonokaeho la. Ia\nwa, hoike mai o Lonokaeho i kana make ia Kamapuaa.\n\n\nNA LAE O LONOKAEHO.\n\nEwalu lae o Lonokaeho, he mau lae oi ke ooki iho, aia i luna i ka lani.\nO Kuanuenue, o Leleianaha. Oia ka inoa o na lae, e manao ana e makau o\nKamapuaa. Mahope iho o ka hoike ana o Lonokaeho i na lae ona ia\nKamapuaa, helu aku o Kamapuaa i na inoa o na akua ona. Penei:\n\n\n No\u2019u ke akua iki.\n No\u2019u ke akua nui.\n No\u2019u ke akua loa.\n No\u2019u ke akua poko.\n No\u2019u ke akua muki.\n No\u2019u ke \u2019kua hawanawana.\n Oi Kookoona,\n Oi ha inu awa a Kanaloa.\n Eia o Opua anuenue.\n Koha i ka lani.\n Maewa keia.\n Ma ka lehua.\n Eliua\u2014e paia.\n E kela lewa, e keia lewa.\n E ka lewa nuu,\n E ka lewa lani.\n Ka opi kana.\n Ihiihi lauakea,\n Omilomilo.\n O nau paka,\n Ka poiki.\n Ka ponui.\n Ka po loa,\n Ka po poko,\n Ka po i au wale ka la,\n Ku ke ao iki,\n Ku ke ao nui,\n Ku ke ao loa.\n Ku ke ao poko.\n Ku ke ao a mihamiha i ka lani.\n Ka pukui o kea \u2019kua.\n Kaumaha ai na ke \u2019kua.\n O Kahaka, o Keluea.\n O Kulia i ke kaua,\n O Lonomakaihe,\n O Kanaiahuea,\n O Kepolohaina.\n O ke \u2019kua maka oioi.\n O Ohumuhumu,\n O Hawanawana.\n O Kanikawi,\n O Kanikawa,\n Na akua i ke kino\n Ko ke poo\u2014\n O Hoeu, e Hoomalana,\n O apana poo, o poo i lolea.\n Ko ka pepeiao.\n O kokuli, o ke lono,\n O Lonoikiaweawealoha.\n Ko ke kui.\n O Kui lena.\n O Kui pilo.\n Ko ka lemu.\n O Palala,\n O Pipikauanana.\n No ke kuli.\n O Poloke, o Kapeke.\n Ke kua\u2014ka wawae,\n O Mama.\n Ilaila kini akua,\n Ka lua o ke \u2019kua,\n Ka uuina,\n O paapaaina,\n O Kumahumahukole,\n O kole ka aka.\n\n\nA hooki o Kamapuaa i kana kahea ana i na akua, ia wa laua i kaua ai me\nLonokaeho. Hookuu iho o Lonokaeho i na lae ewalu i luna o Kamapuaa, i\nmea e make ai o Kamapuaa. A ike o Kamapuaa i na lae e iho iho ana.\nKahea aku o Kamapuaa i na akua ona, ia Kuliaikekaua ma: \u201cE Kuliaikekaua\nma, hoohuli ia ae na lae o Lonokaeho i ka pahoehoe.\u201d Ilaila kahi o na\nlae i noke ia ai a kumumu, eia hoi kekahi. Mahope o laila, aole hiki i\nna lae ke ala hou a pii i luna e like me mamua. No ka mea, ua paa loa\nma ka mana o Kuliaikekaua ma. Ia wa, nonoi o Kamapuaa i na kino ona e\nulu maluna o na lae ewalu o Lonokaeho. Oia ka puaa kukui, ka puaa uha\nloa, ka puaa maumau. Ulu ae la keia mau mea a hiki i luna o na lae\newalu, pau ae la ko Lonokaeho mana a me ka ikaika. Hakaka iho la laua\nme na kino maoli. Kena aku ana o Kamapuaa i na kino puaa, e ai ia\nLonokaeho a me na kanaka a pau loa, pela i make ai o Lonokaeho ia\nKamapuaa.\n\n\nKAUA AKOLU A KAMAPUAA ME KUILIOLOA.\n\nHaalele o Kamapuaa i ka aina me kona makuahunowai me Kowea, hele aku la\nia a loaa o Kuilioloa.\n\nNo Kuilioloa. He ilio ia, he ano kanaka a he ano akua. He kupu a he koa\nno hoi no kona aina, aohe mea pakele ia ia i ka make.\n\nMamua ae o ko Kamapuaa launa ana me Kuilioloa, ua hiki o Kamapuaa a\nlauna me na wahine elua a Kuilioloa, a na laua i olelo mai ia Kamapuaa\nhe ilio ka laua kane, a he makau ko laua no Kuilioloa, a nolaila laua i\nolelo mai ai ia Kamapuaa e pepehi a make, i pakele laua, a e lilo laua\ni mau wahine na Kamapuaa ke make o Kuilioloa.\n\nMahope o keia kamailio ana o lakou, hoi mai la o Kuilioloa, a hiki, he\nano okoa ka helehelena ke ike aku, okala ka hulu, wehe ke a luna, me ke\na lalo, keke na niho kiei i waho. A ike o Kamapuaa i keia mau\nhelehelena o Kuilioloa, oli aku la ia ma ke mele:\n\n\n Kunahihi e\u2014\n Kunahihi.\n Ano huhu e,\n Ano huhu.\n Helu ka manea,\n Wili ka huelo,\n Aa ka maka,\n Keke hoi ka niho,\n Aneane nanahu mai,\n Moku au la,\n Moku au la.\n Nau hoi na ka ilio,\n Na\u2019u hoi na ka puaa make.\n\n\nIa wa kahea o Kamapuaa i na kino puaa ona, i ka nahelehele, i ke kukui,\nke amaumau, ka uhaloa. Koo ia ka waha o Kuilioloa, aole hiki ke nahu\niho. Komo ke kino puaa o ia nei i loko e ai, a make iho la o Kuilioloa.\n\n\n\n\n\n\nMOKUNA IV.\n\n Kaua Eha a Kamapuaa me Pele.\n\n\nHolo mai la o Kamapuaa i Hawaii nei a pae ma Puna, pii aku la ia a hiki\ni Kilauea. Malaila, o Pele me kona mau kaikaina, a me na kaikunane. O\nkahi a Kamapuaa i ku ai i luna o Kilauea, o Akanikolea, he wahi kapu\nloa ia no Pele. Ma laila oia i ku ai a nana i ka lua, e noho ana na\nHiiaka. Oia o Hiiaka, Hiiakaikapuaaneane, Hiiakaikapoliopele o ko Pele\nmau kaikaina ia. E kui lei ana lakou i lalo o Kilauea. Oli aku la o\nKamapuaa penei:\n\n\n A ka luna i Puuonioni,\n Noho ke anaina a ka wahine,\n I ka luna o Wahinekapu,\n He oioina Kilauea,\n He noho ana o Papalauahi,\n Ke lauahi wale la no o Pele ia Puna.\n Ua one a kai o Malama,\n E malama ana e, aloha.\n\n\nMa keia oli ana o Kamapuaa, ua lohe no o Pele, a he hookuli okoa iho\nno. Owili ae la i ka ahu moena a moe iho la ma ke kae o ke kapuahi, me\nka ike no, o Kamapuaa keia e ku nei i luna o Akanikolea. Oli aku la o\nKamapuaa:\n\n\n Mai Puna hoi au i hele mai nei,\n Ua ike mai nei hoi au i na wahine kohi noni,\n Wauwau noni,\n Pakuikui noni,\n Kakau noni,\n O Kapunaiki kanaka loa,\n Ka loa o kanaka, i ka hele ana,\n Make i ka oopa,\n I ka maloeloe,\n E ala, aloha e!\n\n\nOlelo mai o Pele i lalo o Halemaumau: \u201cHe ala aku ka hoi ke kanaka, o\nka puaa ka la, oia ka mea e ala aku ai.\u201d O ke kumu o keia olelo a Pele,\no kela olelo henehene kuamuamu a Kamapuaa i na wahine kui noni. O ke\nano o ia, no ka makole o Pele, nolaila kela olelo a Kamapuaa.\n\nI aku o Kamapuaa i na \u2019kua: \u201cEa! ua ike ia mai la paha wau, ke olelo\nmai la, he puaa ka wau.\u201d Olelo mai na akua: \u201cOli ia aku.\u201d\n\n\n Ia Makalii lau awaawa o Puna,\n Hala ka wai mauka o Kapapala,\n Lani pili o Hilo\u2014e,\n I Hilo, i Puna kaua e!\n E Pele e! ilaila kaua e noho ai,\n Kui ana i ka lehua i Hopoe nei la,\n E kui oe, e lei au,\n E ala, aloha\u2014e!\n\n\nOlelo aku na kaikaina Hiiaka o Pele: \u201cE ala mai oe e moe loa nei, e\nnana aku i keia kanaka maikai e ku mai nei i luna o Akanikolea. O oe\nhoi o ka mea ike i ka nana ana, o ke kanaka nui, o ke kanaka iki, o ke\nkanaka loa, o ke kanaka poko, o ke kanaka pono, o ke kanaka hewa.\u201d\n\nI mai o Pele: \u201cO kela puaa ka oukou e kuhi nei he kanaka, aole kela he\nkanaka, he puaa kela o Kamapuaa, ka moopuna puaa a Kamaunuaniho, ke\nkeiki a Kahikiula a me Hina.\u201d I aku na kaikaina: \u201cO kela kanaka maikai\ne ku mai la i luna o Akanikolea, o kau ia e olelo nei he puaa, he oi oe\no ka wahahee. Ua ike no makou i ka puaa makai o Puna, he kino puaa, he\nwawae puaa, he poo puaa, he maka puaa, he pepeiao puaa, he ihu puaa, o\nna ano a pau o ka puaa he okoa loa, aole e like me kela kino kanaka e\nku mai la.\u201d Olelo aku o Pele: \u201cHe puaa kela; aole kela he kanaka maoli\ne ku mai la i luna o Akanikolea.\u201d\n\nOlelo aku o Kamapuaa i na \u2019kua ona: \u201cE! ike ia mai la paha wau.\u201d Hoole\nmai na akua ma ke ano hoopunipuni, \u201cAole oe i ike ia e lakou.\u201d Oli hou\no Kamapuaa:\n\n\n Aole oe i ike ia\u2019u o Kama,\n O Kama paha i kuahiwi kau i ike,\n I ke kualono,\n Ka nahelehele,\n I ka pulupulu ahi,\n I ke kumu nei o ka laau,\n Kau Kama paha ia i ike.\n\n\nPane mai o Pele: \u201cUa ike au ia oe mai Kahiki oe i hele mai nei. Kaua\nmai nei oe me Lonokaeho a make ia oe. Lilo o Kowea he makuahunowai nou.\nMoe oe me ke kaikamahine ana a loaa ka olua keiki. Kii aku nei kuu ahi\na ko maka ohiki. Nolaila oe i hele mai nei e kinai i kuu ahi, a e kaua\nme a\u2019u.\u201d Oli mai la o Pele:\n\n\n O Kama hoi paha oe,\n O kanaka o ka pali ku,\n O ka pali moe\n O ka pali ku-hoho\n O ka pali kaa o ka pohaku,\n I hehi ia e ka manu kalokalo,\n Anu ai ka uka o Kaliuwaa,\n Nou no o Hiwa,\n O Kama hoi oe,\n O ke keiki puaa a Hina ma,\n Moopuna puaa a Kamaunuaniho,\n O ko pa la, o Lelepa,\n O ko opu la, o opu ohua,\n O ka aha o ko ihu, o Haleaha,\n O Kamapuaa oe,\n O ka lemu helelei wale,\n O ka ihu i hou ia i ka aha,\n O ka mai pili i ka opu,\n O ka huelo kahili mahope,\n E o\u2014e\u2014Kama i ko inoa.\n\n\nA hooki o Pele i kana oli, oli mai o Kamapuaa i kana oli. Ma keia mau\noli kike a laua i hoomaka ai laua e kaua me ka ikaika loa.\n\n\n Makole, makole akahi,\n Hele i kai o Piheka,\n Heaha ka ai e ai ai,\n He lihilihi pau i ke \u2019kua.\n He \u2019kua, he \u2019kua,\n He \u2019kua na \u2019lii o Kona,\n A Paieie i Mokuhia.\n Hele aku o Panaewa,\n Ikiiki e! Ikiiki e!\n Ikiiki hoala hiamoe,\n E ala ae oe e moe loa nei,\n Aia ka la i Ouli,\n Uliuli kai e uli,\n Ka ua lele huna o Hopoe,\n E kui e lele ka wahine\n I kai o Makuakeke.\n Hookeekee kahi akua,\n Hoopunipuni kahi akua,\n Kuahu ia ke \u2019kua ai puaa,\n O Pele ke \u2019kua ai puaa,\n Uhi\u2014uha\u2014mai ana o Pele,\n E Pele e! kaukau li,\n E Pele e! kaukau li.\n\n\n\nHOOMAKA KE KAUA ANA.\n\nMa keia oli a Kamapuaa, Ua huhu loa o Pele. Kena aku la ia i na\nkaikaina a me na kaikunane e hoa ke ahi. Olelo aku o Pele i na\nkaikunane, e pii i luna kekahi a maluna iho o Kamapuaa, oia o\nHiiakaluna, a o kekahi malalo ae, oia o Hiiakalalo. Ia laua i hookokoke\nmai ai ia Kamapuaa, e like me ka Pele olelo. Ninau ae la o Kamapuaa i\nna akua ona: \u201cOwai keia mau mea?\u201d \u201cO na kaikunane o Pele, o Hiiakaluna,\no Hiiakalalo. Ina e hui laua mamake kakou.\u201d Mahope o keia lohe ana o\nKamapuaa i na akua, hoouna aku la ia i kona akua hoalohaloha, o\nLonoikiaweawealoha, e hele aku e hoalohaloha i na kaikunane o Pele. A\nlauna ia me na kaikunane o Pele. Hana aku la ia e like me kona maalea,\na pau iho la ko laua manao i ka Pele kauoha. Hele aku la laua a noho i\nkai o Puna, i Malamanui. Ma keia mau hana a na kaikunane, ua ike no o\nPele. Nolaila, olelo aku la o Pele ia Lonomakua, e hoa ke ahi. A ike o\nKamapuaa i ke ahi a Pele e a mai ana, oli aku la ia penei:\n\n\n O ke ahi a Lonomakua la,\n A ka wahine a Pele,\n Ke a ala i uka o Puna,\n I ka hau aiai o Maunakea,\n I ka uwahi po i ka lani,\n A ka wahine leo nui i Pohakea,\n Ke halawai la me ka lani,\n He akua kino lau,\n Kino pahaohao,\n O Lono ka maka,\n Owau la ke kino,\n Ke kii mai nei Hawaii ia\u2019u,\n I ke kaula waimaka nui,\n Hiolo ka lae o ka pohaku,\n Io io ka leo o ka ala,\n Kui ke koi aweaweula,\n Uwe ka leo o ka manu,\n Ka leo waimaka nui o Hilo e!\n Pau Kilauea i ke ahi e!\n Kunia aku la wela ke one,\n Ho\u2019a ke ahi lele i luna,\n I ka ai inoino a ke \u2019kua wahine,\n Po Puna i ka ua a ka awaawa,\n Pakui i ka uwahi a ka lua,\n Hauna i ka uahi a Pele la e,\n Aloha ka wahine o ka lua.\n\n\nOlelo mai o Pele: \u201cAe he oiaio ia, ina oe i hele mai nei me ka maikai,\nalaila he maikai ko onei, nolaila, ma ka ikaika e loaa ai o Pele.\u201d Kena\nae la o Pele ia Lonomakua i ke ahi, na Hiiaka, na Kahoalii, na\nmakuakane, na \u2019kua a pau loa. Lele ka pohaku i ka lani, paihi luna,\nowela ka la, kau ao ole ka lewa. Hele ka wela a ke alo o Kamapuaa, puni\nmai la kona kino i ke ahi a Pele. Aka, o Kamapuaa, ua puni oia i kona\nmau akua ia Kuliaikekaua. Nolaila, aohe he wela o Kamapuaa i ke ahi a\nPele. Aka, ua pouli ka la i ka uwahi a ka wahine, ua nalo wale Kilauea\ni loko o ke ahi enaena, ua holo ka wela me ka hahana i na moku.\n\nNolaila, manao o Pele ua make o Kamapuaa, hoopau i ka a ana o ke ahi, a\npio iho la ke ahi o Kilauea, koe iho la na momoku i lalo o Halemaumau.\n\nI nana mai ko Pele hana, e ku aku ana no o Kamapuaa i luna o\nAkanikolea, aole i make. Kena hou o Pele e hoa ke ahi. Ia wa, kahea o\nKamapuaa i ke kaikuahine ona ia Keliiomakahanaloa, he wahi ao uuku, e\npii mai ana ma Kona mai. O ka hele ia a kupono i luna o Kilauea, o ka\niliki iho la no ia o ka ua, piha o Kilauea a hanini, pio ke ahi a Pele.\nA koe i ka aunaki me ka aulima. Iho na kino puaa o Kama, piha o\nKilauea. O ko Kamapuaa kino maoli. Hamana ka waha, keke na niho, komo o\nHalemaumau i loko o ka waha, komo o Pele me na kaikaina, na kaikunane i\nloko, kokoke e make o Pele ma. O ke \u2019kua malimali, o\nLonoikiaweawealoha, holo lua kona manao, hookomo i ke aloha ia Kamapuaa\na me na \u2019kua ona. Pakele ai o Pele mai make ia Kamapuaa ia kaua ana.\nNolaila, haalele o Kamapuaa ia Halemaumau. Kena ae la o Pele ia\nLonomakua, ke ahi. Hi\u2019a iho la ke ahi a a no loko o ka aunaki, pulupulu\niho la a a, hoa ia iho la a piha hou o Kilauea; pii mai la ke ahi a\nloaa o Kamapuaa i luna o Akanikolea. Kuu iho la o Kamapuaa i na kino\nlau ona, oia ka laau, ke olomea, ka hala, uhaloa, ke amaumau, pela laua\ni kaua ai a loihi ka manawa. Aole i pio, aole i pio. Mahope o keia kaua\nana, noho a kane, a wahine iho la laua. Iloko o ia noho ana, ua mahele\nia o Hawaii no laua, penei ke ano: Ekolu ia Pele, o Puna, o Kau, o\nKona, he mau aina a loa lakou. O Kohala, o Hamakua, o Hilo, no Kamapuaa\nia, aohe aa o keia mau aina ekolu. Pela i pau ai ke kaua ana.\n\n\n\n\n\n\nMOKUNA V.\n\n Kaua Alima a Kamapuaa me Makalii.\n\n\nMahope o ke kaua ana o Kamapuaa me Pele, holo mai la ia mai Hawaii mai\na Maui, a Molokai, a Oahu nei. Mai Oahu aku a pae ma Kipu, i Kauai.\nHalawai mai la me ia o Limaloa, e hele ana i kahi o Kaneiki, he \u2019lii, a\nhe aimoku, ia ia kekahi mau ahupuaa o Kauai. O ke kumu o ko Limaloa\nhele ana i laila, o na kaikuahine o Kaneiki. Ma keia hele ana he kino\nkanaka ko Kamapuaa, he ui, a he maikai ke nana aku. Nolaila, hoaikane o\nLimaloa ia ia. Ia laua e hele ana ma ke ala loa, i aku o Limaloa ia\nKamapuaa: \u201cO oe ka mea e loaa ai a\u2019u wahine, nokamea, ua pau loa kuu\nwaiwai ia laua, aohe nae he loaa iki.\u201d\n\nMa keia hele ana, hiki aku la laua i luna o Kemamo he punawai e inu ia,\nua paa nae i ka wahine ka waha i ke pani. Ninau aku o Kamapuaa i ka wai\ne inu, hoole mai ka wahine, aohe wai. Lalau o Kamapuaa i ka wahine,\nkiola i ka pali, inu iho la laua a hele aku la a hiki i Kilohana.\nMalalo o laila, he awawa kukui, a he mau wahine e ohi hua kukui ana,\noia na wahine a Limaloa.\n\nI aku o Kamapuaa: \u201cE Limaloa! O au wahine paha keia?\u201d \u201cAe,\u201d pela mai o\nLimaloa. Kau aku la o Kamapuaa i ke oli, penei:\n\n\n He wahi pali iki hoi o Kipu e hele ia nei,\n Aole i anana ia ka loa o Makuaiki,\n Aole hoi au i hele i ka loa,\n Aole hoi i hele i ka laula,\n He pali kui, e hono, e waha,\n I Mauea la e! aia i luna,\n Aia i luna ka leo o ke kanaka,\n Aia i lalo ka leo o Kaiwikui,\n Ke ualo la i ka pali o Mahukona.\n E laa o Kona e!\n O Kona iki, o Kona nui,\n E laa ke kanaka i ke aloha e!\n Ua loaa i ke aloha, ke haa mai la,\n Haa la, haa na wahine i ka pali,\n O Kukuiahinahina laua o Kukuiahalua,\n O Aloula laua o Alokea.\n Na Kaikuahine o Kaneiki e!\n E aha ana la laua nei e!\n E walea nei, o ka uka nei la,\n Hoalohaloha wale, aloha.\n\n\nI mai na wahine: \u201cAia hoi ke aloha a ua noho pu.\u201d Kahea mai la na\nwahine ia laua nei. Iho aku la laua a hiki, noho pu iho la me na\nwahine. Hoouna aku la na wahine i ke kanaka, e hai aku ia Kaneiki i ko\nlaua makemake i keia kanaka i kane na laua.\n\nA lohe o Kaneiki, olelo mai la i ke kanaka, e hoi oe a olelo aku i na\n\u2019lii wahine: \u201cUa hoohiki ke kaikunane o olua o Kamapuaa ka olua kane,\naka, ina nae o Kamapuaa ia, moe ia.\u201d Kauoha aku la o Kaneiki i ke\nkanaka: \u201cE hoi oe a hiki, e alakai mai i ka hale nei e ai ai.\u201d A hala\nke kanaka, hoomakaukau iho la o Kaneiki i ka ai a me ka ia na Kamapuaa.\nA hiki o Kamapuaa me Limaloa, kena aku la e ai, ai iho la laua. O\nLimaloa, he ai a kanaka kana, o Kamapuaa hoi, he ai a puaa kana. Mahope\no laila, noho iho la lakou he mau la.\n\nHele o Kaneiki e kaua me Makalii, hee mai la o Kaneiki ia Makalii. Elua\nkaua ana me Kaneiki, hee ia Makalii. Nolaila, uwe na wahine a Kamapuaa\ni ka make ia Makalii. O Kamapuaa hoi, e moe ana no i ka hale, aole\nhele, aohe hana, o ka moe ka hana.\n\n\nNO MAKALII.\n\nOia no kela Makalii i holo ai mai Oahu aku nei, iloko o ke kaua a\nOlopana me Kamapuaa, i olelo ia ma ke kaua ana a Olopana a me Kamapuaa\nma Waianae. Eia nae, ua lilo ia i alii no Kauai ia wa, a malalo mai ona\nna kanaka o Kauai, pela i alii ai o Makalii.\n\nA ala o Kamapuaa, olelo aku na wahine: \u201cKupanaha oe, o ka moe no kau, a\no ka makuakane o kakou mai make, o maua no hoi mai make, ina la aole oe\ne ike.\u201d I aku o Kamapuaa: \u201cOwau ke hele e kaua me Makalii, a o oukou\nhoi e noho, mai hele oukou.\u201d Ae mai o Kaneiki: \u201cAe, o oe ke hele.\u201d\nNinau aku o Kamapuaa ia Kaneiki: \u201cAohe au laau nui i ike ai, a i ole, i\nlohe ai?\u201d \u201cHe laau no aia ia i uka o Kahikikolo.\u201d Kii aku la na kanaka\nhe lehulehu, a ooki a moku, lawe mai la me ke kauo a hiki i kai. Lalau\niho la o Kamapuaa, a hele aku la, hahai aku la o Kaneiki me Limaloa,\nmahope o Kamapuaa. A hiki o Kamapuaa i luna o Kahoaea halawai laua me\nAhuli, he koa no Makalii. Olelo aku o Kamapuaa haua hoi. Hahau o Ahuli\ni luna o Kamapuaa i ka laau palau. E hue ae ana o Kamapuaa i ka welau o\nKahikikolo, lele ka laau a Ahuli i kahi e. Ike o Ahuli aohe ana laau,\nholo aku, e hahau aku ana o Kamapuaa i ka laau make o Ahuli.\n\nA make o Ahuli, ku ana o Kanakea, he koa no, hele mai la a hahau i kana\nlaau i luna o Kamapuaa, e peku ae ana o Kamapuaa i ke kumu o\nKahikikolo, lele ka laau i kahi e. Holo o Kanakea e pee malalo o ke\naalii. E uhau aku ana o Kamapuaa i ka laau, make loa o Kanakea.\n\nMahope ona o Omaumaukioe, a me Owalawalaheekio, he mau koa akamai i ka\noo ihe. I aku o Kamapuaa: \u201cPahua hoi ka ihe.\u201d E pahu mai ana laua ala\nelua i na ihe, e alo ae ana o Kamapuaa, hala, e holo aku ana laua ala,\nnalowale loa.\n\nMahope o laua ku ana o Makalii. I aku o Kamapuaa ia Kaneiki laua o\nLimaloa, he kanaka holo wale keia o Makalii. I aku o Kaneiki me\nLimaloa: \u201cHe koa o Makalii, aole holo ana.\u201d Olelo aku o Kamapuaa: \u201cHolo\nno, i kuu mele no auanei la holo o Makalii.\u201d Oli aku la o Kamapuaa.\n\n\n Nani kua ka pali,\n Me he mea ala i kalai ia a nihoniho,\n Ka pali o Kualele la e!\n Lele, lele paha e!\n\n\nOli mai o Makalii ma ke mele, me kona hai mai ia ia he koa no Kauai, a\nme kona ike ole ia Kamapuaa:\n\n\n O Makaliikuakawaiea au\n He kaha ku wau no keia aina,\n Ia\u2019u o uka, ia\u2019u o kai,\n Ia\u2019u o nae, ia\u2019u o lalo,\n No\u2019u ka hele no ke koa,\n Hele ka oha mahope,\n Ka hele au a ke koa nui,\n O Kauai nei la e!\n Owai kou inoa?\n E like me a\u2019u nei la?\n\n\nOli aku o Kamapuaa i kana oli ia Makalii:\n\n\n Lele ae la ka honu a kai,\n Kipu iho la i ke alo o ka ala e!\n A ke kai hoolono e!\n Ke kupa o Kaena la!\n Holo paha, aloha e.\n\n\nI aku o Makalii ia Kamapuaa: \u201cAkahi ka lea o kuu inoa ia oe, ina hoi e\nmake o Kaneiki ia\u2019u i keia la, o oe ka\u2019u e hoola ai.\u201d Ma keia olelo a\nMakalii ua puni o Kamapuaa i ka huhu ia wa. Nolaila oli aku la ia ma ke\nmele i na hoa kaua ona, me ka hai i na inoa o lakou:\n\n\n O Naipuni oe a ka maia,\n Ia Owela ka moku,\n Kauoha ka aina i na makua,\n I ka makuakane,\n I ka makuahine,\n I ke kaikuaana,\n I ke kupunawahine,\n I ke kahuna ia Lonoaohi,\n Oia wale no ia i ka hele ana,\n I hahai i ka mai o Kapomailele,\n Hele ae nei oia ma kukulu o Kahiki,\n Make ke kaua i ke Ahuku,\n Hee ke kaua i ke Ahumoe,\n Make ke kaua ia Olopana,\n Hee ke kaua ia Pohuehue,\n Make ke kaua ia Mahiki,\n Hee ke kaua ia Popoki,\n Make ke kaua ia Ohiki,\n Hee ke kaua ia Alealea,\n Make ke kaua ia Pipipi,\n Hee ke kaua ia Aoa,\n Make ke kaua ia Lepokolea,\n Hee ke kaua ia Palahalaha,\n Make ke kaua ia Akiaki,\n Hee ke kaua ia Loloa,\n Make ke kaua ia Paoolakei,\n Hee ke kaua ia Paookauwila,\n Make ke kaua ia Alamihi,\n Hee ke kaua ia Aama,\n Make ke kaua ia Kuapaa,\n Hee ke kaua ia Naka,\n Make ke kaua ia Opihi,\n Hee ke kaua ia Heepali,\n Make ke kaua ia Lipoa,\n Hee ke kaua ia Limukohu,\n Make ke kaua ia Ina,\n Hee ke kaua ia Haukeuke,\n Make ke kaua ia Olali,\n Hee ke kaua ia Oopukai,\n Make ke kaua ia Hinalea,\n Hee ke kaua ia Weke,\n Make ke kaua ia Opule,\n Hee ke kaua ia Uhu,\n Make ke kaua ia Mano,\n Hee ke kaua ia Malolo,\n Make ke kaua ia Piopio,\n Hee ke kaua ia Lelepo,\n Make ke kaua ia Auau,\n Hee ke kaua ia Kauleinaha,\n Make ke kaua ia Honunui,\n Hee ke kaua ia Honuiki,\n Make ke kaua ia Kumunuiaiake,\n Hee ke kaua ia Niuloaihiki,\n Make ke kaua ia Moanonuikalehua,\n Hee ke kaua ia Kaeohoku,\n Make ke kaua i Kaeholalo,\n Hee ke kaua ia Nalukua,\n Make ke kaua ia Nalualo,\n Hee ke kaua ia Alei,\n Make ke kaua ia Alemoe,\n Hee ke kaua ia Keaumiki,\n Make ke kaua ia Keauka,\n Hee ke kaua ia Ahuikukanaloa,\n Make ke kaua ia Laumaiakewili,\n Hee ke kaua ia Laumaiakenahae,\n Make ke kaua ia Kupalii,\n Hee ke kaua ia Kanaunaumamaawa,\n Make ke kaua ia Mokumokupoo,\n Hee ke kaua ia Namakaokahai,\n Make ke kaua ia Kuilioloa,\n Hee ke kaua ia Koea,\n Make ke kaua ia Lonokaeho la e!\n Puni o Kahiki ku,\n Moe maua me ke kaikamahine a Kowea,\n Me Kekaihaakuloulani,\n Iloko o Puokooko,\n O Koo o Wainanauli,\n Ilaila ka hale moe,\n Kaohi mai ka makuahunowai,\n E noho e ai i ka luhi o kaua,\n Aole e paa ka puaa ia oe,\n Ke kii nei au e kinai,\n I ke ahi a ka po,\n Aole e pio ke ahi ia oe,\n He ahi na ke \u2019kua wahine,\n Na Pele nui aimoku,\n Hele aku he loa Kauanahunahu,\n Na hua e ke ahi pau ka hulu puaa,\n Ku ka hohono i na moku,\n Ua wahi a wela ka aina,\n Wela ka ulu Oahu, ia\u2019u,\n Pa Olopana i ka la iki,\n Make Olopana i ka la nui,\n Ai na ka iliili,\n Ai na ka moi,\n Ai na ka nananuu,\n Ai na kii kapu o mua nei la,\n Puni Oahu nei ia\u2019u.\n Kaawe ke kaikaina la make,\n Kau i ka haka a Keluea,\n Lawe ae ka aina la lilo,\n E Iouli, e Iomea,\n E ka ohana a Paikaua,\n A Pueonuiokona,\n A Kahonunuimaeaea,\n A Kahonuikipooiki,\n A Kapaemahu o Wakea.\n Kipaku ia na makua lele i Kauai,\n O ka mamala hoi a Kama,\n I Mahiki mai Oahu mai,\n Oia oe e Makaliinuikuakawaiea,\n E o oe, ka\u2019u lehua la e Makalii,\n Ke pii la la, ke pii la,\n Ke ako la la, ke ako la,\n Ke puunaue la la, ke puunaue la,\n O aku ka\u2019u lehua kea la e Makalii,\n Ke iho la la, ke iho la,\n Ke wae la la, ke wae la,\n Ke ako la la, ke ako la,\n Ke aki la la, ke aki la,\n Ke uo la la, ke uo la,\n Ke kui la la, ke kui la,\n Ke lawa ala la, ke lawa ala,\n Ke paa ala la, ke paa ala,\n Ke lei la la, ke lei la,\n Ke lawe la la, ke lawe la,\n Ke hao la la, ke hao la,\n Ke hao la ke hai i ke one o Akelekele,\n Kaikoo Hanalei e! Kaikoo,\n Kai kuaau o Haena,\n Kai poi o Kalalau e,\n Kai ne halaole ko Milolii,\n Lele ae la ka huna a ke kai i luna,\n A ke kai kuike i ke alo o ka ala,\n A ke kai hoomoe i ke alo o ka pohaku,\n E hiki mai auanei kuu kino makani,\n O Kukeaoiki, o Kukeaonui,\n O Kukeaoloa, o Kukeaopoko,\n O Kukeaonuimihamihaikalani,\n Kaiehu ka lani, ehuehu ka lani,\n Ehuehu ka lani ia oe la e!\n E Makaliinuikuakawaiea,\n Hee ko aina i ke kakahiaka,\n E Makaliinuikuakawaiea la,\n Puni Kauai nei ia\u2019u la e, puni.\n\n\nA lohe o Makalii i keia oli a Kamapuaa, mihi iho la ia i kona make.\nMaopopo iho la ia ia o Kamapuaa keia, nolaila, ninau mai la ia ia\nKamapuaa ma ke oli penei:\n\n\n O oe no ka na e Haunuu,\n E Haulani, ka mano nui,\n E Kaalokuloku, e ui e?\n O kou inoa ia? E o mai.\n\n\nAe mai o Kamapuaa: \u201cAe owau no, o Kama.\u201d\n\nI aku o Makalii i mua o Kamapuaa: \u201cMake, aohe wahi e ola ai, aohe uka,\naohe kai, aohe nae, aohe lalo, aohe opu weuweu e pee iho ai, ua make ia\noe e Kama.\u201d I aku o Kama: \u201cAole oe e make, ke loaa kekahi mele o\u2019u ia\noe.\u201d No ka huhu o Kama ke kumu o keia olelo ana i mele, no kela\nhuaolelo a Makalii, i pane kikoi mai ai, penei: \u201cLea maoli kuu inoa ia\noe, ina i make o Kaneiki ia\u2019u i keia la, o oe ka\u2019u e hoola.\u201d\n\nPane aku o Makalii: \u201cIloko paha o ka opu o ka makuahine loaa ke mele.\u201d\nOlelo aku o Kamapuaa me ka huhu: \u201cAole no ka e noonoo iho kou opu?\u201d\n\nIa wa, aloha iho la o Lonoikiaweawealoha ia Makalii (oia kekahi akua o\nKamapuaa), a\u2019o iho ia i na mele inoa o Kamapuaa. Oli aku la o Makalii i\nke mele o Kamapuaa, a kuu iho la. Ninau aku la o Makalii: \u201cPehea au?\u201d\nOlelo mai o Kamapuaa: \u201cAole oe e ola i ke mele hookahi, aia elua mele.\u201d\nOli aku la o Makalii i na mele a pau loa o Kamapuaa, a pau ia, alaila\nola o Makalii ia Kamapuaa, aole i make. Ma keia ola ana o Makalii,\nnonoi aku la ia ia Kamapuaa i wahi nona e noho ai me kona mau kanaka.\nOlelo mai o Kamapuaa: \u201cKahiki oe me Koea e noho ai.\u201d Hoole aku o\nMakalii: \u201cAole au e ola i laila, he nui na kai a\u2019u e holo ai.\u201d \u201cI\nHawaii hoi ha me Pele, e noho ai.\u201d \u201cAole au e ola i laila.\u201d \u201cI Oahu hoi\nha me Kekeleiaiku a me Kamaunuaniho.\u201d \u201cAole no wau e ola i laila.\u201d \u201cI\nuka hoi ha oe o ke kuahiwi e noho ai i kahi nui o ke ki, o ka pala, o\nke mau, o ka hapuu.\u201d \u201cAe,\u201d aku o Makalii. Hoi aku la ia me kona mau\nkanaka i ke kauhiwi e noho ai.\n\n\n\n\n\n\nMOKUNA VI.\n\n No Kahikiula a me Kahikihonuakele.\n\n\nA hala o Makalii mai ke alo aku o Kamapuaa, ku ana o Kahikiula, ka\nmakuakane o Kamapuaa. He koa ia, hu mai ke aloha o Kamapuaa nona. Kena\naku la o Kamapuaa ia Kaneiki: \u201cKau kanaka hoi.\u201d I mai o Kaneiki: \u201cHe\nikaika kela, he koa.\u201d I aku o Kamapuaa: \u201cIna hoi ha ke koa, paa kona\naina o Oahu, aole e lilo ia hai.\u201d\n\nKu iho la laua me Kaneiki, hoomoe iho ana o Kaneiki i ka laau i luna o\nKahikiula haule o Kahikiula, i lalo. Lele iho o Kaneiki e hoomake loa,\npane aku o Kamapuaa: \u201cE! na\u2019u e hoomake, hele aku i mua.\u201d Olelo iho o\nKamapuaa ia Kahikiula. \u201cE! make e!\u201d \u201cAe, make, hookahi no ka laau a ka\nui o ka make no ia.\u201d \u201cMe he makuakane la oe no\u2019u, a me he keiki la wau\nnau.\u201d I mai o Kahikiula: \u201cAohe a\u2019u keiki e ae, hookahi wale no o\nKahikihonuakele.\u201d I aku o Kamapuaa: \u201cMaanei e kolo aku ai a loaa o\nMakalii ma i ke kuahiwi, i laila e noho ai.\u201d\n\nA hala o Kahikiula, ku ana o Kahikihonuakele, ka mua loa o Kamapuaa ma.\nKena aku la o Kamapuaa ia Limaloa: \u201cKau kanaka hoi.\u201d I mai o Limaloa:\n\u201cE make auanei au he kanaka ui kela.\u201d I aku o Kamapuaa: \u201cNo kuu ike i\nka ikaika ole, nolaila au i olelo aku la ia oe.\u201d Ku iho la o Limaloa me\nKahikihonuakele a hahau laau, hina iho la o Kahikihonuakele i lalo.\nLele iho o Limaloa e hoomake loa, pane aku o Kamapuaa: \u201cE hele aku i\nmua, na\u2019u e hoomake aku.\u201d A hala o Limaloa i mua, lalau iho la o\nKamapuaa ia Kahikihonuakele, a lomilomi iho la, a pohala ae la. Olelo\niho o Kamapuaa: \u201cMake ea. Hookahi no ka laau a ka ui waiho i lalo.\u201d I\niho o Kamapuaa: \u201cMe he kaikuaana ala oe no\u2019u, a me he kaikaina ala au\nnou.\u201d I mai o Kahikihonuakele: \u201cAole o\u2019u kaikaina e ae, ua make ko\u2019u\nmau kaikaina. O kekahi make ia Pele, o kekahi ua kaawe.\u201d I aku o\nKamapuaa ia Kahikihonuakele: \u201cMaanei aku e kolo ai a loaa aku o Makalii\nma.\u201d Mahope o laila, hoi mai la o Kaneiki laua o Limaloa. I aku o\nKamapuaa: \u201cE, hookahi kaua ikaika i koe, he kaua wahine ia, no laila, e\nholo kakou i pakele.\u201d O keia wahine a Kamapuaa e olelo nei, o Hina no,\no ka makuahine ponoi no o lakou. A holo o Kaneiki laua o Limaloa. O ke\nkumu o keia hana ana a Kamapuaa pela, no ke aloha i ka makuahine ia\nHina.\n\nNo ka lawe ana o Kamapuaa ia Kahikikolo i laau kaua nana, kapa ia ai\nkona inoa. \u201cO ke kaikoeke laau nui a Kaneiki.\u201d\n\nA haalele o Kamapuaa i na wahine a me kona makuahunowai o Kaneiki, hele\naku la ia e ike i na makua ona e noho ana ma Kalalau, nokamea, e noho\nalii ana o Kahikiula me Hina no Kauai a puni, a e kuu ana ka ia o\nKalalau, a e noho lawaia ana o Wailinuu na laua. A kokoke o Kamapuaa e\nhiki i kahi o na makua noho ihola he hale wahine, ia ia i noho ai\nilaila, lohe ia mai la ka i\u2019a.\n\n\n\n\n\n\nMOKUNA VII.\n\n Ka Hoohewahewa Ana o na Makua, mai Make.\n\n\nA hiki o Kamapuaa ia Wailinuu, ka lawaia a na makua. Kalele iho la keia\ni ka moo o ka waa ia, a olelo aku la: \u201cNa\u2019u kekahi ia, aua no make. He\nmake ko keia la, he ilo ko ka la apopo.\u201d I mai o Wailinuu: \u201cAlua ia oe,\no ke noi i i\u2019a, a o ka make mai no.\u201d I aku o Kamapuaa: \u201cNa\u2019u kahi i\u2019a.\u201d\nOlelo mai Wailinuu: \u201cAole no ka hoi e luu iho no hoi ka ihu i lalo o ke\nkai.\u201d Kena aku la keia i ka hoahele, o hele i o Hina ala, e olelo aku\neia ae ko keiki, i hele mai nei i i\u2019a nana. A lohe o Hina i keia mau\nolelo a ka elele, hoole mai la: \u201cAole a\u2019u keiki e ae, ua make ia Pele,\nua kaawe. Ua koe hookahi o Kahikihonuakele. Nohea la na keiki, he lohe\naku la paha i ka pihe i\u2019a a maua hele mai la e wahahee i loaa ona ia.\u201d\nElima hele ana a ka elele mai a Kamapuaa a ia Hina. Elima hoi ana.\nAlaila, hiki o Kamapuaa i mua o Hina, ike mai la o Hina, huli ke alo i\nkahi e. Pane aku o Kamapuaa ia Hina: \u201cO ke kua ka ko\u2019u hoa olelo?\u201d Oli\naku la o Kamapuaa ia Hina:\n\n\n Nani kuu noho ana i uka o Waiahulu,\n Hiki ana ka pihe ia o kai nei,\n O ui au o ninau aku,\n Nawai la ka i\u2019a o kai nei?\n Na Hina, na Kahikiula,\n Na\u2019u wale no ia i\u2019a ke hiki au,\n E Hina e, na\u2019u kahi i\u2019a,\n E Hina e, he ole manawa ino,\n Lealea ka noho a Kahikimauolina,\n Ke one huli o ka moku,\n I huli mai e imi mai,\n Imi mai hoi i na makua,\n He ua hoa ka makuahine,\n He konia ka makuakane\n He manonia ke kaikuaana,\n Kuhi a ka i\u2019a i ka moana,\n I ko\u2019a loa, i ke ko\u2019a poko,\n I ke ko\u2019a i noho ia e i\u2019a,\n I ke ko\u2019a i mea ia Hina,\n E Hina e, i hele mai nei au i ia na\u2019u,\n E Hina e, he ole manawa ino, aloha,\n Kupu ka ioio i luna o Waiawaawa\n O kuu kino puaa ia,\n Kai no au i hele mai nei,\n E noonoo ana ka makua,\n E Hina e, he ole manawa ino!\n\n\nI mai na wahine a Kahikihonuakele: \u201cE Hina e, malama he keiki no keia\nnau.\u201d I aku o Hina: \u201cAohe a\u2019u keiki e ae o Kauai nei. Ina no he manao\nko olua e haawi i ka i\u2019a, e haawi no olua.\u201d Ma keia olelo a Hina ia\nlaua, haawi mai la laua la ia Kamapuaa i ka i\u2019a. Kena ae la o Kamapuaa\ni na hoahele i ka i\u2019a, e amo.\n\nMahope o laila, oli o Kamapuaa ia Hina me ka hai pololei i kona pili\nana mai ke kumu mai:\n\n\n Ma Kona hoi au i hele mai nei,\n Ua ike mai nei au i ka ahui maia,\n I aina a kiko ia e ka manu,\n Ke kea mua o ka maia,\n I kupono i ka lau o ka maia.\n I ke ala pii la e Hina,\n I ke ala imi i ka wai o Kekelani,\n I ka wai o Waialamihi,\n O ka luna i Kaula e,\n Hoalohaloha wale la,\n E Hina e, nau kahi i\u2019a,\n E Hina e, he ole manawa ino,\n Ma Kona hoi au i hele mai nei,\n Ua ike mai nei au i ke kukui,\n Ka ihona i lalo he awaawa,\n Waawaaiki naaupo,\n Popoi o loko me he kaikoo la,\n Auhea ka manawa,\n No Kohala au,\n No Kohala ka makani anu he apaa,\n A paa i ka waha he ole,\n E Hina e, na\u2019u kahi i\u2019a.\n E kuu kaikuaana e!\n Kuu kaikuaana o ka pali hii,\n Pali kui o Kaliuwaa,\n Pali hanai, pali hele a maua,\n Pali waha ma ke kua,\n E haawe ai ke kua i ka huli,\n E uwe kaua e, aloha,\n E Hina e, na\u2019u kahi i\u2019a,\n E Hina e, he ole manawa ino,\n No Kalihi oe, no Kalihi au,\n No Kalihi ka wahine haha pai,\n Moku a uu ke kaula,\n Lilo aku ke po\u2019i me ka ipu,\n Hahai aku ka wahine i ka ipu,\n O ke kai mokumoku ipu o Kalihi,\n He paa o Kalihi e,\n E Hina e, na\u2019u kekahi i\u2019a,\n E Hina e, o na\u2019u kekahi i\u2019a.\n\n\nMa keia oli ana a Kamapuaa, noonoo o Hina, o Kamapuaa keia. Makau iho\nla, nokamea o Hina no ka wahine i hele i Kalihi, a lilo ai ka ipu\npapai.\n\nNolaila, wahi aku ana o Hina i ke kua o ka hale, i wahi e puka ai i\nwaho, no ka mea, ua paa ka puka ia Kamapuaa. A hemo o Hina i waho o ka\nhale, holokiki aku la ia e olelo ia Kahikiula a me Kahikihonuakele. E\nmama awa ana nae laua. I aku o Hina: \u201cE! O Kamapuaa ei ae, ua hiki mai\nnei.\u201d Nolaila, hele aku la lakou e aloha me ka hoohaahaa i mua o\nKamapuaa, a oli aku la o Hina i ka inoa o Kamapuaa, i mea e oluolu mai\nai.\n\n\n I luna kukui o Hanunanuna,\n I ke kaha o Waimalu,\n Kuu kane ua\u2014e!\n Aohe makana i ko inaina e!\n Eia ka lani poko la,\n He waimaka ke ua iho nei,\n Ke ua iho nei a pulu la,\n Pulu kuu kino i ka manao la,\n Kuu keiki o ka pali hii e!\n\n\nHele aku la o Hina a moe malalo o Kamapuaa, noho iho la o Kamapuaa i\nluna o Hina. Oli mai la o Kahikiula i ka inoa o Kamapuaa:\n\n\n I luna kukui o Hanunanuna,\n I ke kaha o Waimea,\n Kuu kane ua\u2014e!\n Aohe a\u2019u makana i ko huhu,\n Hookahi makana o ka waimaka,\n Ke ua iho nei e, a pulu la.\n\n\nHele aku la o Kahikiula a moe iho la malalo o Kamapuaa, e like me Hina.\nO Kahikihonuakele, kau mai la i kana mele ia Kamapuaa:\n\n\n Hanau ae no apopo ka olua keiki,\n O kou inoa no ka hoi keia,\n O iliala i ka hau anu o Kaala,\n Ko ili mahuna i ka awa,\n I noho i uka o Kaliupeapea,\n O ka ua kilinoe hau o Keke,\n I uka hoi ka hala me ka lehua,\n I kupu i uka o Kaliuwaa,\n O kou inoa ia e o mai.\n\n\nA pau ke oli ana o Kahikihonuakele, hele aku la ia a moe i mua o\nKamapuaa. Ku ae la o Kamapuaa a hehi ia lakou a hele aku la, nokamea,\nua huhu loa o Kamapuaa ia lakou. Nolaila, noke aku la o Hina i ke oli\nia Kamapuaa i na mele a pau i mea e lealea mai ai o Kamapuaa, ola\nlakou, aka, aohe maliu mai o Kamapuaa. A ike o Hina aohe maliu mai o\nKamapuaa, alaila, wehe ae la ia i kona kapa a hele wale, me ke kuu i ka\nma\u2019i. A hahai aku la mahope o Kamapuaa, a ike o Kamapuaa ia Hina e hele\nkohana aku ana, huli mai la ia, a hoopau i kona huhu ana. Olelo mai la\no Kamapuaa: \u201cE make ka lawaia a olua, no ka olelo ana mai ia\u2019u, e luu i\nlalo ko ihu, i loaa ka i\u2019a.\u201d Ae mai o Hina, e ai aku ana ka puaa, pau\nna lawaia la i ka make. I aku o Kamapuaa i na makua: \u201cNo ke aha la olua\ni hoohewahewa ai ia\u2019u?\u201d I mai na makua: \u201cNo ko maua ike no he puaa kou\nkino, aohe kino kanaka.\u201d Ia wa hoike o Kamapuaa i na kino a pau ona, a\nhoi aku la i Kahiki me Koea.\n\n\n\n\n\n\n\n\nLEGEND OF KAULU.\n\n Kaulu Seeks His Kind Brother.\u2014Encounters Ghosts and Other\n Obstacles.\u2014He Drinks up the Sea.\u2014Awakes Makalii for Aid.\u2014Kaaona\n Foiled.\u2014Shark Kalakeenuiakane.\u2014The Sea Restored.\u2014Of\n Haumea.\u2014Lonokaeho of Eight Foreheads Overcome.\u2014Mokolii, the Wizard,\n Killed.\n\n\nKaulu was a very young boy who once lived in Kailua, Koolau, Oahu. His\nfather was Kukaohialaka. [464] At the birth of Kaulu, [465] he was in\nthe form of a piece of cord. He had two older brothers. Kaholeha was\nthe name of the brother who loved him, while the other brother did not\nlike him at all, in fact he hated him. Some time after this the brother\nthat thought a good deal of Kaulu was taken away by Kane and Kanaloa,\n[466] to the island of Kuaihelani, [467] where he was kept. Being\nattached to this brother, because of his great kindness, Kaulu\nconcluded that he would go to Kuaihelani in search of him. On the\nvoyage Kaulu encountered several obstacles. [468] First he encountered\nlarge and terrible waves; secondly, he encountered the long waves;\nthirdly, he encountered Kuilioloa; fourthly he encountered Keaumiki and\nKeauka, and fifthly he encountered the gods or ghosts.\n\nWhen Kaulu arrived in the land of Kuaihelani, he went up to a loulu\n[469] palm tree and hid in the leaves. That evening he saw his brother\ncoming out of the house, so he went to meet him. Kaulu then asked him:\n\u201cHow are you getting along?\u201d Kaholeha replied: \u201cI am not happy.\u201d Kaulu\nagain asked him: \u201cWhat do you all do in the evening?\u201d The brother\nreplied: \u201cWe drink awa.\u201d \u201cYes,\u201d said Kaulu, \u201cwhen it is time to drink\nawa, you tell the gods that they can go ahead and drink their\u2019s and\nthat you will take your\u2019s later. When it comes to your turn to drink\nawa, you order the gods not to talk, and when they are quiet then you\ncall out to me as follows: \u2018Say, my god, here is our awa.\u2019 I will then\nanswer back: \u2018Drink it. I will take the intoxicating portion.\u2019\u201d The\nbrother returned into the house and in time carried out the orders\ngiven him. When the gods heard the reply from without, they said: \u201cWhat\na loud voiced god you have. It even calls differently.\u201d This was\ncontinued so often that Kane and Kanaloa became vexed and so they sent\ntheir messengers to fly up to Makalii [470] and inquire of him of the\nnature of this thing, whether it is a human being or a god.\n\nWhen the messengers came in the presence of Makalii, they informed him\nof the nature of their mission. He replied: \u201cThe voice is not the voice\nof a god; it is the voice of a man, Kaulu by name.\u201d When the messengers\narrived back in the presence of Kane and Kanaloa, they reported what\nthey had been told by Makalii. When the two heard the report, they\nbecame very angry with the brother of Kaulu, and so the two devised a\nway of getting Kaholeha into trouble. After they had thought out a plan\nthey tempted Kaholeha to go down with them into the sea for a bath and\nto ride the surf. When they came to the place where the surf was\nbreaking Kaholeha was caught by a shark and eaten. Therefore Kaulu went\ndown to the seashore [in search of him].\n\n\nHOW KAULU DRANK UP THE SEA.\n\nWhen Kaulu arrived at the beach he stooped down and drank up the sea\nuntil the whole ocean was dried up and all the fish were exposed. Kaulu\nthen proceeded to kill all the sharks and other kinds of fish. In this\nsearch for Kaholeha, Kaulu killed several fish without being able to\nfind him, so he flew up to Makalii and asked him. When Kaulu arrived at\nthe home of Makalii, he found him asleep with his face turned up, for\nMakalii was a very old man, but possessed of great powers and was very\nstrong. When Kaulu saw him, he went up to him and pinched his leg,\ncausing Makalii to wake up and cry out in pain.\n\n\nRELATING TO KAAONA.\n\nKaaona was the younger brother of Makalii and he was very ill tempered.\nWhen he saw Kaulu he took up a large rock called Ikuwa, [471] being\nabout as large as the island of Maui. When Kaulu saw this, he asked of\nMakalii: \u201cWho is this man holding a large rock?\u201d Makalii replied: \u201cIt\nis my ill tempered younger brother.\u201d When Kaaona came up to Kaulu, he\nhurled the rock at Kaulu, thinking to crush him with it. Kaulu then\nstuck up his poi finger [472] and held the rock up. Kaulu then said:\n\u201cSay, the rock from the strong man is held up. When is it to fall\ndown?\u201d At seeing this Kaaona ran off fearful of being put to death by\nKaulu.\n\nSometime after this Kaulu inquired of Makalii, saying: \u201cWhere is my\nolder brother? Tell me who killed him, that I may know the person.\u201d\nMakalii replied: \u201cYour older brother is within the king of all the\nsharks.\u201d Kaulu again asked him: \u201cTell me clearly who eat my brother.\u201d\nMakalii replied: \u201cHe is in the great mound of coral rock which has an\nopening at the top, which is in reality a shark.\u201d\n\n\nKALAKEENUIAKANE.\n\nKalakeenuiakane was a very large shark; he was the king of all the\nsharks in the sea, and it was this shark that swallowed alive the\nbrother of Kaulu. At the conclusion of the conversation between Makalii\nand Kaulu, Kaulu returned and proceeded to the presence of\nKalakeenuiakane [473] and asked him: \u201cSay, have you seen my brother?\u201d\n\u201cYes, I have seen him; he is no more; he has turned into hair and into\nfilth.\u201d Kaulu then asked him: \u201cAre you strong?\u201d \u201cYes,\u201d said the shark.\n\u201cWhat is your strength?\u201d Kalakeenuiakane replied: \u201cIf I open my mouth\nmy upper jaw can reach the heaven while my lower jaw rests at the\nbottom of the earth.\u201d Kaulu then asked of his own hands: \u201cSay,\nLimakaukahi and Limapaihala, [474] is he really strong?\u201d The hands\nreplied: \u201cNo.\u201d The shark then opened its mouth and Kaulu stepped in and\nheld the jaws open. He then called those in the belly of the shark to\ncome out, and Kaholeha came forth; his hair was all gone, but he was\nstill alive. Shortly after this Kaulu and his brother returned home.\n\n\nHOW THE SEA WAS RESTORED.\n\nWhen they were ready to come away, Kaulu said to his brother: \u201cYou go\non ahead, I will follow behind.\u201d Kaulu then urinated and the sea was\nrestored to its former condition. But it was salty and has smelled bad\nto this day; it was not so before.\n\n\nRELATING TO HAUMEA.\n\nKaulu and his brother then returned from Kuaihelani and stopped at\nMoanalua, [475] where Kaholeha remained, while Kaulu went off to\nNiuhelewai [476] to see the place. Niuhelewai is a place at Kapalama,\nwhere Haumea lived.\n\nHaumea [477] was a ghost [or akua] and no one who fell in its way was\nsaved; all would be eaten up. Haumea was a woman. When Kaulu came to\nthe home of Haumea, he found the ghost asleep, so Kaulu woke her up.\nHaumea then asked Kaulu: \u201cWhere are you going?\u201d Kaulu replied:\n\u201cSightseeing.\u201d \u201cYou cannot go any further; this place is sacred to me\nand death shall meet those who disobey.\u201d Kaulu then asked the ghost:\n\u201cAre you strong?\u201d Haumea replied: \u201cYes.\u201d Kaulu again said: \u201cYes, I will\nreturn and tomorrow I will come again, when we will fight.\u201d Haumea\nassented to this.\n\nThe reason why Kaulu deferred the fight with Haumea was because he\nwished to get some nets (koko) to catch Haumea with. These were the\nnets of Makalii, [478] called \u201cMaoleha\u201d and its mate. Kaulu then flew\nup to Makalii and asked for the nets. Makalii allowed him to take them,\nand Kaulu returned with the nets and he again found Haumea asleep.\nKaulu then surrounded the house with four thicknesses of real fish nets\nand two thicknesses of the nets of Makalii, Maoleha and its mate. When\nKaulu saw that the house of Haumea was completely encompassed with\nnets, he called out in a loud voice:\n\n\n Wake up Haumea,\n It is daylight, the cock has crowed,\n Darkness has fled,\n Pleiades has risen.\n Here I am, Kaulu,\n Your opponent. You must wake up.\n\n\nWhen Haumea heard the call, she woke up and looking about saw that she\nwas entirely surrounded with nets. She then began to tear them with her\nteeth. After cutting through the four thickness of fish nets she came\nto the nets of Makalii, Maoleha and its mate. At these nets Haumea was\nunable to cut them, and became so entangled and exhausted that she went\nto sleep. While asleep Kaulu set the house on fire, which consumed\nHaumea, killing her.\n\n\nRELATING TO LONOKAEHO.\n\nAfter the death of Haumea, Kaulu went up from Niuhelewai to Nuuanu and\nfrom there to Koolau, where Lonokaeho was living. At this time\nLonokaeho [479] had charge of Koolau. This man had eight foreheads\nwhich were all sharp and very powerful. When Kaulu came in the presence\nof Lonokaeho, Lonokaeho asked him: \u201cWhere are you from?\u201d Kaulu replied:\n\u201cI came along this way.\u201d Lonokaeho said: \u201cNo person is allowed to come\nthis way, for the place is sacred and death will result, for I have\nplaced a kapu over it, and because of this people fear me to this very\ntime. If you are strong you shall live, but if not I will kill you.\u201d\nKaulu replied: \u201cIt is because I am strong that I am able to reach\nhere.\u201d Lonokaeho then exposed his eight foreheads, one was of stone,\nanother of sharp edged rock, another of wood, another of ohia, another\nof certain weeds, another of maile vines, another of ieie, another of\nhala. On each of these foreheads grew lehua trees. When Kaulu saw the\nforeheads of Lonokaeho, he asked of his two hands, [480] Limakaukahi\nand Limapaihala: \u201cHow about the eight foreheads of Lonokaeho?\u201d The\nhands made reply: \u201cThey will not escape us.\u201d Kaulu then said to\nLonokaeho: \u201cThen why don\u2019t your eight foreheads go ahead and cut me?\u201d\nLonokaeho replied: \u201cIf they cut you, you will be dead, you will not be\nsaved.\u201d The first forehead then came down, the one of sharp rock, but\nKaulu dodged, missing him and the forehead struck the ground. The ieie\nand the maile vines crawled over and covered it, which prevented it\nfrom getting up again. When the forehead tried to get up it was unable\nto move. [481] Thus were all of the eight foreheads of Lonokaeho\novercome, and Kaulu thereby became possessed of all Koolau. Kaulu then\nproceeded on to Kualoa [482] at the Kaoio point, where Mokolii [483]\nwas living, a wizard in the form of a rat.\n\n\nRELATING TO MOKOLII.\n\nThis wizard was a very evil person and no one, man or woman, was saved\nwho came within its reach; all would be eaten. It was customary with\nthis wizard to sit and watch by the wayside for people to cunningly\ncoax and deceive them to come nearer.\n\nWhen Kaulu arrived at the place, Mokolii inquired of him: \u201cWhere are\nyou from?\u201d Kaulu replied: \u201cI came along this way.\u201d \u201cYes, you will\nbecome my food for this day.\u201d Kaulu made reply: \u201cYou can have me if you\nare strong.\u201d Mokolii then jumped on Kaulu and held him with its teeth.\nKaulu then flew up with Mokolii, and when they got into the blue sky\nMokolii came falling down, breaking every bone in its body, killing it.\nThe place thus became the property of Kaulu.\n\n\n\n\n\n\n\n\nKAAO NO KAULU.\n\n Imi Kaulu i ke Kaina Oluolu.\u2014Paio me na Uhane Lapu me na\n Pilikia.\u2014Inu Oia i ke Kai.\u2014Hoala ia Makalii no ke Kokua.\u2014Hoka o\n Kaaona.\u2014Mano, Kalakeenuiakane.\u2014Hoi hou ke Kai.\u2014No Haumea.\u2014Hee\n Lonokaeho o na Lae Ewalu.\u2014Make Mokolii, ke Kupua.\n\n\nHe keiki opiopio o Kaulu, no Kailua, i Koolau, Oahu. O Kukaohialaka, ka\nmakuakane. He pauku kaula ia i kona hanau ana, a he mau kaikuaana kona\nelua. O Kaholeha, ka mea aloha ia ia, hookahi kaikuaana huhu loa ia ia.\nA o ke kaikuaana aloha ia ia, oia kai lilo ia Kane laua o Kanaloa, lawe\nia a ka moku o Kuaihelani, noho. A mahope imi o Kaulu a hiki i\nKuaihelani. Ma keia hele ana a Kaulu, he nui kona mau hoapaio. O ka mua\no ka nalu nui; o ka lua o ka ale moe; o ke kolu o Kuilioloa; o ka ha o\nKeaumiki a me Keauka; o ka lima o ke \u2019kua.\n\nA hiki o Kaulu i Kuaihelani, hele aku la ia a loko o ka ao loulu hou e\nowili ana, pee iho la ia. A ahiahi, hemo mai la kona kaikuaana i waho,\nhele aku la o Kaulu e launa pu. Ninau aku o Kaulu: \u201cPehea kou noho\nana?\u201d Olelo mai o Kaholeha: \u201cAohe pono.\u201d I aku o Kaulu: \u201cI ka wa ahiahi\nheaha ka oukou hana?\u201d I mai ke kaikuaana: \u201cHe inu awa.\u201d \u201cAe,\u201d wahi a\nKaulu. \u201cIna inu ka awa, olelo aku oe i ke \u2019kua, o ko lakou awa mua ke\ninu, a mahope kou. A inu oe i kou apu awa, e papa aku oe i ke \u2019kua,\naole make walaau, a noho malie lakou, alaila, kahea ae oe, penei: \u2018E ke\n\u2019kua e! eia ka awa o kaua.\u2019 Na\u2019u ia e olelo aku: \u2018Inu hia. O ka ona\nwale ana ko\u2019u.\u2019\u201d\n\nHoi aku la ke kaikuaana a hana pela. I mai la ke \u2019kua: \u201cHe oi ka hoi\nkou o ke \u2019kua leo nui. He hea okoa mai no.\u201d Pela no ka hana ana, a\nuluhua o Kana a me Kanaloa. Hoouna i na elele, e lele i luna e ninau ia\nMakalii i ke ano o keia mea. He kanaka paha, he \u2019kua paha.\n\nA hiki ua elele i o Makalii la, olelo aku la ia ia, a lohe ia, olelo\nmai la: \u201cAohe akua, he kanaka, o Kaulu ka inoa.\u201d A hiki na elele i mua\no Kane laua o Kanaloa. Hai aku la i na olelo a Makalii. A lohe laua,\nhuhu iho la laua i ke kaikuaana o Kaulu, nolaila, imi hala laua ia\nKaholeha. Nolaila, hoowalewale o Kane laua me Kanaloa ia Kaholeha, e\nhele e auau kai, e heenalu. I ka hiki ana i kahi heenalu, ua pau o\nKaholeha i ka ai ia e ka mano, nolaila, hele o Kaulu a hiki i ke kai.\n\n\nKA MONI ANA O KAULU I KE KAI.\n\nWehe ae la o Kaulu i ka waha ona, omo ia ke kai a pau i loko a maloo\niho la ke kai, ahuwale na ia a pau loa. Noke o Kaulu i ka luku i ka\nmano, a me na i\u2019a e ae. Ma keia imi ana a Kaulu, aole i loaa o\nKaholeha. Nolaila, lele aku la ia i luna i o Makalii la e ninau ai. A\nhiki o Kaulu i o Makalii la, e moe ana o Makalii i luna ke alo,\nnokamea, he elemakule ia, aka, he mana nae, a me ka ikaika loa. Lele\niho la o Kaulu iniki i ka opi o na uha, a puoho ae la o Makalii me ka\nuwe i ka eha.\n\n\nNO KAAONA.\n\nOia ke kaikaina huhu o Makalii, ike mai la ia ia Kaulu. Amo mai la ia i\nka pohaku nui, o Ikuwa ka inoa, ua like me Maui ka nui o ka pohaku.\nNana aku la o Kaulu a ike. Ninau aku la ia Makalii: \u201cOwai keia kanaka\nme ka pohaku nui e amo mai nei?\u201d I mai la o Makalii: \u201cO kuu kaikaina\nhuhu.\u201d A hiki o Kaaona i mua o Kaulu, hoonee iho la i ka pohaku i luna\no Kaulu, me ka manao e pepe i ka pohaku. E koo ae ana o Kaulu: \u201cEa! paa\nka pohaku a ua kanaka ikaika, a hea hoi haule iho?\u201d Holo aku la o\nKaaona me ka makau o make ia Kaulu.\n\nA mahope o keia, ninau aku o Kaulu ia Makalii: \u201cAuhea kuu kaikuaana, e\nhai mai oe i ka mea nana i pepehi i ike au.\u201d Olelo aku o Makalii: \u201cAia\nko kaikuaana i loko o ke \u2019lii o na mano a pau loa.\u201d Ninau aku o Kaulu:\n\u201cE hai pono mai oe i ka mea nana i ai kuu kaikuaana?\u201d Wahi a Makalii:\n\u201cAia i ka pukoa nui, e hamama ana o luna, he mano ia.\u201d\n\n\nKALAKEENUIAKANE.\n\nHe mano nui ia, oia ke \u2019lii o na mano a pau loa o loko o ke kai, a nana\ni moni ola ke kaikuaana o Kaulu. A pau ka Makalii olelo ana ia Kaulu,\nhoi mai la o Kaulu a hiki i mua o Kalakeenuiakane. Ninau aku la: \u201cEa!\nUa ike auanei oe i kuu kaikuaana?\u201d \u201cAe, ua ike, ua pau, ua hulu, ua\nkukae.\u201d\n\nI aku o Kaulu: \u201cHe ikaika no?\u201d \u201cAe.\u201d \u201cPehea kou ikaika?\u201d I mai o\nKalakeenuiakane: \u201cIna e hamama kuu waha, o ke a luna i ka lani, o ke a\nlalo i ka honua.\u201d Alaila, ninau iho o Kaulu i na lima ona: \u201cE\nLimakaukahi a me Limapaihala, he ikaika io anei keia?\u201d Hoole mai na\nlima: \u201cAole!\u201d Hamama ka waha o ka mano, paa no ke a luna i ka lani, o\nke a lalo i ka honua. Kahea aku la o Kaulu ia loko o ka opu e hele mai,\noili mai ana o Kaholeha, ua pau ka lauoho i ka helelei, e ola ana no\nnae. Mahope o laila, hoi mai la o Kaulu me ke kaikuaana.\n\n\nKA HOI HOU ANA O KE KAI.\n\nI aku o Kaulu i ke kaikuaana: \u201cMamua aku oe, mahope aku nei au.\u201d Ia wa\nmimi o Kaulu i ke kai, a hoi hou ke kai e like me mamua. Eia nae, ua\nhohono a awaawa ke kai a hiki i keia la, aole pela mamua.\n\n\nNO HAUMEA.\n\nHoi mai la o Kaulu ma mai Kuaihelani mai me kona kaikuaana a hiki i\nMoanalua. Hoonoho o Kaulu i ke kaikuaana i laila, hele mai la oia i ka\nmakaikai a hiki i Niuhelewai, Kapalama, e noho ana o Haumea i laila.\n\nHe \u2019kua o Haumea, aohe mea koe ia ia i ka ai ia, he wahine. A hiki o\nKaulu, e moe ana o Haumea, hoala ae la o Kaulu a ala o Haumea. Ninau\nmai la o Haumea: \u201cE hele ana oe i hea?\u201d I aku o Kaulu: \u201cI ka makaikai.\u201d\n\u201cAole pono ke hele, he kapu keia wahi ia\u2019u, he make.\u201d I aku o Kaulu:\n\u201cHe ikaika no oe?\u201d \u201cAe!\u201d pela mai o Haumea. I aku o Kaulu: \u201cAe, e hoi\nau, a popo hiki mai au, hakaka kaua.\u201d Ae mai o Haumea.\n\nEia ko Kaulu manao ia Haumea ma laila i loaa ona koko e paa ai o\nHaumea, oia na koko a Makalii, o Maoleha ma. Lele aku la o Kaulu a hiki\nia Makalii, nonoi aku la i na koko. Ae mai la o Makalii, hoi mai la o\nKaulu a hiki, ia wa e moe ana o Haumea. Nolaila, hoopuni o Kaulu i na\nupena maloko o ka hale, a eha puni i ka upena, a elua hoi puni o ka\nhale i na koko a Makalii ia Maoleha ma. A ike o Kaulu ua puni ka hale o\nHaumea i ka upena. Kahea aku la o Kaulu me ka leo nui:\n\n\n E ala e Haumea!\n Ua ao, ua kani ka moa,\n Ua lele ka okai o ke ao,\n Aia i luna ka Huhui,\n Eia au la o Kaulu,\n Ko hoa hakaka. E ala oe.\n\n\nA lohe o Haumea, ala mai la. I nana ae ka hana, ua paa o waho i ka\nupena. E noke aku ana i ke aki i ka upena, o ka hele ia a pau na upena\neha, koe o na koko a Makalii, o Maoleha ma. Ia lalau ana aku o Haumea\nia mau koko, e hao mai ana na koko paa o Haumea, pela no a luhi o\nHaumea hoi e hiamoe. Ma keia hiamoe ana, e puhi ae ana o Kaulu i ka\nhale o Haumea, pau o Haumea i ke ahi, a make iho la.\n\n\nNO LONOKAEHO.\n\nA make o Haumea, pii aku la o Kaulu mai Niuhelewai aku a hiki i Nuuanu,\nmai laila aku a hiki i Koolau. E noho ana o Lonokaeho, ia ia o Koolau\nia wa. Nona na lae ewalu, he mau lae oi a me ka ikaika loa. A hiki o\nKaulu i mua o Lonokaeho, ninau mai o Lonokaeho: \u201cMahea mai oe?\u201d I aku o\nKaulu: \u201cMaanei mai nei no wa\u2019u.\u201d Olelo mai o Lonokaeho: \u201cAole mea a\nmaalo mai maanei, he kapu, he make, no ka mea, he kapu keia wahi ia\u2019u,\na he makau ia au a hiki i keia la e noho nei. Ina he ikaika oe, alaila\nola oe i na la; ina aole make oe ia\u2019u. I aku o Kaulu: \u201cNo kuu ikaika\nhiki au ianei.\u201d Ia wa, hoike mai o Lonokaeho i na lae ewalu ona, he\npohaku, he pahoa, he laau, he ohia, he nahele, he maile, he ieie, he\nhala, he lehua ko luna. A ike o Kaulu i na lae o Lonokaeho, ninau iho o\nKaulu i na lima ona, ia Limakaukahi a me Limapaihala: \u201cPehea na lae\newalu o Lonokaeho.\u201d I ae na lima: \u201cAole e pakele ia maua.\u201d Ia wa, olelo\naku o Kaulu ia Lonokaeho: \u201cA hea la hoi ooki ou lae ewalu?\u201d I mai o\nLonokaeho: \u201cOoki no make oe, aole oe e ola.\u201d E iho iho ana ka lae mua\nhe pahoa oi ia, e alo ae ana o Kaulu hala, haule ka lae i lalo. E hao\niho ana ka ieie me ka maile i ka hihi, me ke kolo paa i lalo. E oni ae\nana ka lae, aole e hiki i luna. Pela no a pau na lae ewalu o Lonokaeho,\nlilo ae la o Koolau a puni ia Kaulu. Hele aku la o Kaulu a hiki i\nKualoa ma ka lae o Kaoio, e noho ana o Mokolii i laila, he kupua, he\niole ia.\n\n\nNO MOKOLII.\n\nHe kupua ino keia, aohe kanaka koe ia ia i ka ai ia, aohe wahine koe.\nHe mea mau ia ia ka noho i ke alanui e kiai ai, a e hoopunipuni ai me\nna olelo maalea. A hiki o Kaulu, ninau mai la o Mokolii: \u201cMahea mai\noe?\u201d I aku o Kaulu: \u201cMaanei mai nei no.\u201d \u201cAe, he mea ai oe na\u2019u no keia\nla.\u201d I aku o Kaulu: \u201cAia no hoi paha i ka ikaika.\u201d E hao mai ana o\nMokolii ia Kaulu, paa i na niho. Ia wa o Kaulu i lele ai i luna me\nMokolii, a ke ao uli, haule o Mokolii a okaoka liilii, a make iho la ia\nKaulu. Lilo ae la ia wahi no Kaulu.\n\n\n\n\n\n\n\n\nSTORY OF PALILA.\n\n Palila a Noted Warrior.\u2014His Second Battle.\u2014Of Olomana and Palila\u2019s\n Third and Fourth Battles.\n\n\nPalila was a very brave man and very powerful, for in battle he could\nfight single handed against a multitude of people. He belonged to\nAlanapo, in Humuula, at Koloa, Kauai. Alanapo was a kapued temple\nsacred to the gods from the time of darkness, [484] and it was in this\ntemple that Palila was brought up by the gods, and while here he\nreceived his instruction in all the arts of warfare.\n\nKaluaopalena was the father of Palila and Mahinui was his mother. Hina\nwas the grandmother [485] of Palila and it was she that took him to\nAlanapo to be brought up by the gods. Namakaokalani [486] was the king\nof one side of Kauai, while Kaluaopalena [487] ruled the other side.\nThese two were at war with one another constantly; and Kaluaopalena was\nseen to be losing and it became apparent that in a short time he would\nbe defeated when Namakaokalani would have in his possession the whole\nof Kauai.\n\nThe place where the battle was being fought was called Paa and here the\ntwo kings with their chiefs and a great number of their warriors were\ngathered. While the battle was at its height, Palila rose and came out\nof Alanapo, took up his war club, Huliamahi [488] by name, and went out\nuntil he came to a rise looking down on the lowlands of Paa. The name\nof this rise is Komoikeanu. [489] While he stood meditating, looking at\nthe battle that was raging below him, he concluded that it was a battle\nbeing fought against his father; so he twirled his club and threw it.\nThe club flew through the air, traveling at such speed that the earth\nshook and the trees were thrown down. It was by means of the falling\ntrees that the warriors of Namakaokalani were destroyed until there\nwere none left. This destruction of the army of Namakaokalani caused\nhis defeat and Kaluaopalena, the father of Palila, became the ruler of\nthe whole of Kauai.\n\n\nTHE SECOND BATTLE OF PALILA.\n\nUpon the arrival of Palila in Ewa, at Waikele, there he met\nKamaikaahui, a human shark of two natures, that of a human being and\nthat of a shark.\n\nKamaikaahui belonged to the land of Mualea in Hana, Maui, and he was a\nman who lived on the flesh of other men. His mouth was at his back\ncontaining several rows of teeth like the shark. It was from Mualea\nthat he came and made his home at Waikele. As was his practice while\nliving on Maui, so did he indulge on Oahu. Every time he got a chance\nhe would secretly kill men and eat them up. When Ahuapau, who was king\nof Oahu at this time, saw this, he and his people became afraid of the\nman. He therefore made a decree, that the man who could drive\nKamaikaahui away from Oahu would be made king and given the privilege\nof first entering the temple of Kanelaauli, built at Kahehuna, below\nPunchbowl.\n\nWhen Palila heard the king\u2019s decree, he made the remark, saying: \u201cIf I\nlook at him once he will run away.\u201d Soon after this Palila met\nKamaikaahui who, upon seeing Palila with the war club, Huliamahi, ran\nand tried to jump into the sea. Palila then struck at the man\npreventing him from falling into the sea, and every time he tried to\njump Palila would strike him. This was continued until Kamaikaahui was\nkilled.\n\n\nRELATING TO OLOMANA.\u2014PALILA\u2019S THIRD BATTLE.\n\nOlomana was a noted warrior, famous for his great strength and his\nenormous height. Ahuapau, the king of Oahu, was in fear of this man and\nbecause of this he never traveled to Koolau. From the Makapuu point to\nthe Kaoio point, at Kualoa, was kapued and sacred to Olomana.\n\nOlomana [490] was twelve yards, or six fathoms in height, if standing\nand measured from the head to the feet. When Palila arrived at the top\nof the Nuuanu cliff he laid down his club and sped [491] on till he\nreached Kaelepulu, the place where Olomana was standing. In this flight\nof the club, Palila seized hold of the end and was carried by it until\nhe lit on the shoulder of Olomana, whereupon Olomana asked Palila:\n\u201cWhere are you from, you most conceited boy? for my shoulder has never\nbeen stepped on by anybody, and here you have gone and done it.\u201d Palila\nreplied: \u201cI am from the kapued temple; from Alanapo in Humuula, Kauai.\nMy name is Palila and I am a soldier.\u201d When Olomana heard this he was\nsore afraid and begged of Palila that he be saved. Palila, however,\nrefused, saying: \u201cYou shall not live.\u201d Palila then slapped him cutting\naway one half, being that mountain which is Mahinui and leaving one\nhalf, the hill of Olomana, which stands at the same place to this day.\n\nThis was the way Olomana was killed by Palila, and in this way Ahuapau,\nthe father-in-law of Palila, came in possession of the whole of Oahu.\n\n\nTHE FOURTH BATTLE OF PALILA.\n\nWhen Palila arrived at Kaawalii, in Hilo, Hawaii, he made it his home\nand lived there for some time.\n\nAt the time of his arrival a battle was being fought between Kulukulua\nthe king of Hilo and Wanua the king of Hamakua; and Kulukulua was about\nto be beaten by Wanua, for Wanua had three famous warriors with him who\nwere noted for their great strength; they were Moanonuikalehua,\nKumuonuiaiake and Puupuukaamai. When they came together, Palila swung\nhis club but once so strong that the earth shook to its very foundation\nand the club was buried deep into the ground and all three were killed.\nHe after this began the slaughter of the men and went as far as Kukaiau\nin Hamakua, making the victory complete.\n\n\n\n\n\n\n\n\nKAAO NO PALILA.\n\n Palila, he Koa Kaulana.\u2014Ke Kaua Elua Ana.\u2014Ke Kaua Ekolu ame Eha a\n Olomana ame Palila.\n\n\nHe kanaka koa loa o Palila, a he kanaka ikaika loa, ma ke kaua ana, ua\nhiki ia ia ke ku imua o na kanaka he lehulehu, e kue mai ana. No\nAlanapo i Humuula, ma Koloa i Kauai o Palila. He heiau kapu o Alanapo\nna ke \u2019kua mai ka po mai. A ma laila o Palila i hanai kapu ia ai, e ke\n\u2019kua, me ke ao ia i ke ano o ke koa.\n\nO Kaluaopalena ka makuakane o Palila, o Mahinui ka makuahine, o Hina ke\nkupunawahine o Palila, nana i lawe i loko o Alanapo e noho ai. O\nNamakaokalani ke \u2019lii o kekahi aoao o Kauai, o Kaluaopalena, ko kekahi\naoao. E kaua ana laua, a kokoke o Kaluaopalena e pio, a lilo loa o\nKauai no Namakaokalani.\n\nO kahi a na kanaka e kaua ana, o Paa ka inoa o ka aina, malaila na \u2019lii\nme na koa, a me na kanaka he lehulehu loa. Ia lakou e kaua ana, ala mai\no Palila mai loko mai o Alanapo, a hopu i kana laau palau o Huliamahi\nka inoa. Hele mai la a ku i ke ahua e nana ai ia kai o Paa, o\nKomoikeanu ka inoa o ia ahua. Nana aku la ia a noonoo, no ka makuakane\nkela kaua o kai. Ia wa, oniu hema keia i ka laau palau ana, o\nHuliamahi. A pahu aku la i kai o Paa. O ka honua, nei ka laau me ka\nhina i lalo. Na ka laau i luku na koa o Namakaokalani, a lohelohe hina\niho la maluna o na kanaka ka laau. Ma keia hina ana o na laau ia\nPalila, ua pio o Namakaokalani, a makau ia Kaluaopalena ka makuakane o\nPalila, a ua puni o Kauai ia ia.\n\n\nKAUA ALUA A PALILA.\n\nA hiki o Palila i Ewa, ma Waikele, e noho ana o Kamaikaahui, he mano\nkanaka, elua ona ano, he kanaka a he mano.\n\nNo Mualea i Hana, Maui o Kamaikaahui, he kanaka ai kanaka. Aia ma ke\nkua kona waha, a me na niho mano, a mai laila mai kona hele ana mai a\nnoho ma Waikele. E like me kona hana i Maui, pela kona hana i Oahu nei.\nKa ai i ke kanaka, a ke nahu. Nolaila, makau ke \u2019lii o Oahu nei, o\nAhuapau, a me na kanaka. Nolaila, olelo ke \u2019lii, o Ahuapau, o ke kanaka\ne holo ai o Kamaikaahui, e lilo ia i alii, a e komo i ka heiau o\nKanelaauli ma Kahehuna, malalo o Puowaina.\n\nMa keia olelo a ke \u2019lii, ua lohe o Palila. Nolaila, olelo o Palila:\n\u201cIna e ike aku au iaia, alaila, holo.\u201d Ia wa, hoike o Palila me ka laau\npalau ana o Huliamahi, holo o Kamaikaahui a lele i loko o ke kai. Hahau\naku o Palila i ka laau palau, lele hou i uka, pela ka hana ana a make o\nKamaikaahui, ia Palila.\n\n\nNO OLOMANA.\u2014KAUA AKOLU A PALILA.\n\nHe koa kaulana o Olomana, i ka loihi a me ka ikaika. Ua makau o Ahuapau\nke \u2019lii o Oahu nei ia ia. A nolaila, aole e hele aku ma Koolau, mai ka\nlae o Makapuu a ka lae o Kaoio ma Kualoa, ua kapu ia Olomana.\n\nHe umikumamalua kaha-ku o Olomana, ma ke kua, ke ku pololei a kaha mai\nke poo mai a na wawae.\n\nPenei nae ke ano, akolu kapuai ma ke kaha hookahi, ua like me\nkanakolukumamaono na kaha he umikumamalua. Ke hoonui ia (eono anana\nia).\n\nIa Palila i hiki ai i ka pali o Nuuanu, hoomoe aku la ia i kana laau\npalau, a holo aku la a hiki i Kaelepulu kahi o Olomana e ku ana. Ma\nkeia holo ana o ka laau, paa aku la o Palila mahope o ka welau, a\nhookahi ka lele ana i luna, a ku ana o Palila i ka poohiwi o Olomana, a\nike o Olomana, ninau ae la ia Palila: \u201cNohea oe e nei keiki hookano, no\nka mea, aohe o\u2019u mea nana i hehi, a ia oe iho nei hehi ia.\u201d I aku o\nPalila: \u201cNo ka heiau kapu wau, no Alanapo i Humuula, Kauai, o Palila\nko\u2019u inoa, he koa.\u201d A lohe o Olomana, makau iho la ia Palila, a nonoi\naku la ia Palila e ola. Hoole mai o Palila: \u201cAole oe e ola ia\u2019u.\u201d Ia\nwa, papai o Palila ia Olomana, a lele ae la kekahi aoao a kaawale, oia\no Mahinui, o kekahi aoao, oia o Olomana puu e ku nei a hiki i keia la.\n\nPela i make ai o Olomana ia Palila, a pela i puni ai o Oahu nei ia\nAhuapau, ka makuahunowai o Palila.\n\n\nKAUA AHA A PALILA.\n\nA hiki o Palila ma Kaawalii, i Hilo, Hawaii, noho iho la. Ia wa, e kaua\nana o Kulukulua ke \u2019lii o Hilo me Wanua, ke \u2019lii o Hamakua, kokoke e\npio o Kulukulua ia Wanua. No ka mea, ekolu koa kaulana o Wanua i ke koa\na me ka ikaika, o Moanonuikalehua, o Kumuonuiaiake, o Puupuukaamai. I\nko lakou hui ana me Palila, hookahi no laau a Palila, nei ka honua,\nnakolo i ka lepo, pau i ka make, a me ka luku ia e Palila, i ka aina o\nKukaiau ma Hamakua, pela i lanakila ai.\n\n\n\n\n\n\n\n\nSTORY OF PIIMAIWAA.\n\n Piimaiwaa, a Famous Warrior.\u2014Sails for Maui.\u2014Kawalakii Image Guard\n of Kauiki.\u2014Piimaiwaa Climbs the Hill, Overthrows the Image and Is\n Victor Over Maui\u2019s Forces.\u2014Of Imaikalani the Blind\n Warrior.\u2014Omaokamao and Koi Engage the Sightless Chief.\u2014Omaokamao\n Learns the Source of Imaikalani\u2019s Strength and Slays Him.\n\n\nPiimaiwaa was one of the most famous of the warriors of Keawenuiaumi,\n[492] not only in strength but as a fearless man also, and his fame has\ncome down to the present generation and he is remembered by the people\nof Hawaii and Maui, where he fought his battles.\n\nKihapiilani, after being insulted by his brother, took it into his mind\nto leave Maui and go to Hawaii to see his brother-in-law, Keawenuiaumi,\nwho was the husband of Piikea, his sister.\n\nThe cause of the battle that was fought sometime after this was because\nthe salt water from a dish of fish was thrown into the eyes of\nKihapiilani by his older brother, the king who was then reigning over\nMaui.\n\nWhen Kihapiilani arrived on Hawaii, Keawenuiaumi asked him: \u201cWhat is\nthe cause of this journey?\u201d \u201cI am after some one to be my avenger. My\nolder brother has thrown the salt water from a dish of fish into my\neyes.\u201d\n\nShortly after this the officers were sent out to make a circuit of\nHawaii with the order to call the people to come together, hew out\ncanoes, make spears, the long and the short ones, and to go in search\nof shark\u2019s teeth. [493] At the end of about six months everything was\nin readiness.\n\nAfter the preparations were completed they set sail for Maui. The\ncanoes on this expedition were so many that it covered the ocean from\nHawaii to Maui and the people used them as a road to cross over on. It\nis said in Hawaiian history that the number of canoes used in this\nexpedition was the greatest known.\n\nWhen the army arrived at Kauiki, Maui, it was found that the king had\nmoved and was living or encamped with his warriors on the hill itself.\nIn the daytime regular battles were fought, but at night a large image\nwas stood up at the top end of the ladder used for climbing up and down\nthe hill; it was the only way by which one could get to Kapueokahi.\n[494]\n\n\nKAWALAKII.\n\nKawalakii [495] was the name given to the image which was in the shape\nof a very large man. In the evening, just about dusk, the image would\nbe brought up and made to stand at the top end of the ladder. This\nladder was the only means of getting up this hill. [496] The image was\nthen made to stand with a war club in hand.\n\nOn the first night, some of the warriors of Keawenuiaumi, [497]\nOmaukamau and others, tried to get up the hill, but when they came in\nsight of something standing at the top end of the ladder, believing it\nto be a real person, they became afraid and returned. This attempt to\nget to the top of the hill was kept up for three nights.\n\n\nHOW PIIMAIWAA WITH HIS WAR CLUB CLIMBED THE HILL.\n\nAt last Piimaiwaa decided to make an attempt to see this big man for\nhimself. When he came near the man he took his war club and began\ntwirling it, but the man refused to respond. Piimaiwaa then took the\nclub in his left hand and again twirled it, but the man would not so\nmuch as move his club.\n\nBecause of this failure to get his opponent to respond to his\nchallenge, Piimaiwaa climbed the ladder so as to get nearer the man. At\nlast he reached a position where he could touch him with his club, so\nhe tapped the man a light blow and he heard the sound as of wood. At\nthis he was made certain that this was a wooden man put up there to\ndeceive them. He then took the image and threw it down the cliff and he\nclimbed up to the top of the hill, where he met and killed all the\npeople with the exception of the king [498] who managed to escape.\n\nThis victory gave Maui completely into the hands of Kihapiilani and he\nbecame its king. It was by him that the famous roadway, which is seen\ngoing through the forest of Oopuola, was built, as well as the shell\nroad which was built around Molokai, traces of which can be seen to\nthis day.\n\n\nRELATING TO IMAIKALANI.\n\nImaikalani was a blind chief; he was without sight, but he had other\nmen to serve him and to act as his eyes. He also had some birds who\nhelped see things for him. He was a chief who was very skillful in the\nuse of all weapons of warfare and particularly so in the use of the war\nclub.\n\nWhen the capture of the hill was completed, Umi ordered Omaokamau to go\nand fight Imaikalani. When Omaokamau heard this he proceeded to the\nhome of Imaikalani. When Omaokamau was drawing near the home of\nImaikalani the birds sounded a note. At this note of warning from the\nbirds Imaikalani said to his men: \u201cSay, there is a man.\u201d The men said:\n\u201cThere is nobody.\u201d Imaikalani remarked: \u201cWatch out.\u201d While the two men\nwere watching, Omaokamau soon after appeared. The men then said to\nImaikalani: \u201cYes, there is a man, he is coming, and he carries a war\nclub in his hand.\u201d Imaikalani said: \u201cThat is Omaokamau, one of the\nwarriors of Umi; he is well versed in the art of throwing the spear;\nhis main strength is in his right arm, his left is weak; watch him and\nsee when he twirls his war club.\u201d\n\nWhen Omaokamau came up to the men he stood and twirled his war club.\nWhen the two men saw this, they said to Imaikalani: \u201cSay, the man is\ntwirling his club.\u201d When Imaikalani heard the report of his two men, he\nstood up and began twirling his club. The two men kept on twirling\ntheir clubs all the time until they struck at each other. Omaokamau\nstruck his club to his right, but somehow Imaikalani warded off the\nblow by the use of his club and the first blow aimed by Omaokamau\nmissed. They again twirled their clubs and after a time Omaokamau\nstruck to his left, but again his blow was warded off and he again\nmissed Imaikalani. After this second miss Omaokamau turned around and\nreturned to Umi. When he came up to Umi, Umi asked him: \u201cHow was your\ntrip to the home of Imaikalani?\u201d Omaokamau replied: \u201cI don\u2019t know what\nto say. The eyes of Imaikalani are both sightless but his thinking\npowers are faultless. I fought him for a time, but he warded off my\nblows so skilfully that I was afraid of him and so I came back.\u201d\n\nWhile Omaokamau was reporting to Umi, Koi spoke up: \u201cOf course you\ncould not kill Imaikalani; you were not counted of any consequence\nwhile we were in Hawaii any way. I am the one that is of consequence.\u201d\nKoi then started off and went as far as the place where the birds were\nstationed. When he heard the birds give the note of warning, which was\nalso heard by Imaikalani, he was puzzled to know what this meant. When\nImaikalani heard the notes of the birds he sent his two men to go and\nsee who it was. When the men came out they saw a man, so they reported\nto Imaikalani: \u201cIt is a large man with dark skin and the hair on his\nhead is curly.\u201d Imaikalani replied: \u201cThat is Koi; he is also very\nskillful in the use of the war club, but he is strong in the left arm\nand weak in the right; he is just like Omaokamau.\u201d\n\nWhen Koi came up to his opponents he began twirling his war club and as\nhe came within striking distance he raised his club and let it come\ndown with all his might on Imaikalani, but it was warded off by\nImaikalani as though it was nothing. Again Koi raised his club and let\nit come down on his left, but again he was foiled. When Koi saw that he\ncould not get the best of Imaikalani, he turned around and returned to\nUmi. When he came in the presence of Umi, Umi asked him: \u201cHow did you\nget along with your trip to Imaikalani?\u201d Koi replied: \u201cNo warrior can\nstand before Imaikalani, for I have seen him with my own eyes. What\nOmaokamau has said and all the things which we have heard are perfectly\ntrue, and I must therefore give the same report. After I had twirled my\nclub once on the second time I struck at Imaikalani, but from what I\ncould see it was as nothing to him. After the first blow I gave him\nanother one but that, too, was as nothing to Imaikalani. I therefore\nbecame afraid and returned.\u201d While Koi was giving his account of the\nencounter, Piimaiwaa spoke up to Koi: \u201cThe bones of a youngster like\nyou could not be old enough; here are the bones that are well matured.\u201d\nPiimaiwaa then stood up, took up his club and started off. When he came\nup with Imaikalani, he heard the birds. His appearance was then\nreported by the men to Imaikalani, that another warrior was coming. As\nPiimaiwaa stood in the presence of Imaikalani, Imaikalani stood up\nready to defend himself. After trying his skill against Imaikalani\nPiimaiwaa saw that he was unable to best his opponent, so he too\nreturned to the king and told him of what he had done, which was the\nsame thing reported by Omaokamau and Koi.\n\nOn account of the failure on the part of Umi to kill Imaikalani,\nImaikalani was greatly feared and they all but decided to abandon the\nfight and leave Imaikalani alone.\n\nAfter the lapse of some tens of days, after the incidents recorded\nabove, Omaokamau met a man who was born and raised on the place, who\nasked him: \u201cWhy is it that Imaikalani has not been slain by your\npeople?\u201d Omaokamau answered: \u201cI don\u2019t know why.\u201d The man said: \u201cHe can\nbe slain, it can be done easily. It will not take much of an exertion.\u201d\nOmaokamau then asked him: \u201cWill you tell me how it can be done?\u201d The\nman then said to Omaokamau: \u201cSay, if you obey what I will tell you,\nthen I will do what you want.\u201d Omaokamau then again asked him: \u201cWhat do\nyou want me to do?\u201d The man said: \u201cDon\u2019t speak a word about me and\nnever repeat to any one that I told you how to get the best of\nImaikalani, because I am his own immediate servant, a backbone; I am\none of his kahili bearers.\u201d Omaokamau then gave his promise, that he\nwould not tell any one, not to the king, not to his own brothers nor to\nany other person. \u201cIf you should hear or know that I have broken my\npromise, then my life shall be forfeited,\u201d continued Omaokamau. Because\nof this promise made by Omaokamau, the man said: \u201cThe birds which sit\non the outside are his eyes, and it is by them that he is warned of the\napproach of any person. On hearing this warning he prepared himself for\nthe conflict. The men with him are also his eyes; they are the ones who\ntell him when the enemy is near and this gives him a chance to use his\nwits and to defend himself. But if the birds and the men are first\nkilled then Imaikalani can be slain, he will not escape.\u201d\n\nWhen Omaokamau heard this from the man, he stood up and started off to\ncarry out the advice given him. When he came up to the place where the\nbirds generally sat he crept up cautiously and struck them with his\nclub, killing them. But before Omaokamau had the chance to kill the\nbirds, they gave their warning note and Imaikalani heard it; so he\nasked his men to look and see if a man was coming. The men then looked\nand saw that it was Omaokamau. When Omaokamau came up to the guards,\nthey thought he had come to do battle with Imaikalani, and that he\nwould come to the battle ground and there make his stand, when\nImaikalani would get ready to fight him; but in this they were\nmistaken, for Omaokamau did not go to the battle ground but came right\nalong fearlessly with his war club in his hand. As soon as he came up\nto the two men he struck them with his war club, killing them. He then\nturned to Imaikalani and poked him in the stomach with the point of his\nclub, killing him.\n\nOmaokamau then returned to Umi, the king, and told him of the death of\nImaikalani, slain by his hands. When Umi and the rest of the people\nheard this, they asked him how he was able to kill the great and famous\nImaikalani. Omaokamau then said to them: \u201cThis is how I was able to\nslay Imaikalani: Yesterday on going down to the stream of Mauoni for a\nbath, I met a Maui man who asked me: \u2018Have you people killed\nImaikalani?\u2019 I said, \u2018No.\u2019 Then he said to me: \u2018Yes, it is only a small\nthing to kill him.\u2019 When I heard this, I asked him to tell me how it\ncould be done, while I promised him at the same time that I would keep\nhis name and identity a secret. He then told me how I was to do it;\nsaid he, \u2018Here is the way to kill Imaikalani: You must first kill the\nbirds and the two watchmen, who are Imaikalani\u2019s guards and who give\nhim warning of the approach of any person. Kill the birds and the men,\nthen you will be able to kill Imaikalani.\u2019 That is how I was able to\nkill him.\u201d\n\n\n\n\n\n\n\n\nKAAO NO PIIMAIWAA.\n\n Piimaiwaa, he Koa Kaulana.\u2014Holo i Maui.\u2014Kawalakii ke kii Kiai o\n Kauiki.\u2014Pii Piimaiwaa i ka Puu, Lawe Pio i ke Kii a Lanakila Maluna\n o Maui.\u2014Imaikalani, ke Koa Makapo.\u2014Pai o Omaokamao me Koi i ka \u2019Lii\n Makapo.\u2014Loaa ia Omaokamao ke Kumu o ko Imaikalani Ikaika a Pepehi\n Iaia.\n\n\nHe koa kaulana ia no Keawenuiaumi, i ka ikaika a me ke koa, a he koa\nkaulana a hiki i keia la, ma Hawaii, a me Maui, kahi ana i hoouka kaua\nai. Ia Kihapiilani i manawa ino ai mai Maui aku a Hawaii, i kona\nkaikoeke ia Keawenuiaumi, ke kane a kona kaikuahine a Piikea.\n\nO ke kumu o keia kaua ana, o ka miko ana o na maka o Kihapiilani i ke\nkai paakai a kona kaikuaana, ke \u2019lii ia ia o Maui. A hiki o Kihapiilani\ni Hawaii, ninau mai o Keawenuiaumi: \u201cHeaha kau huakai?\u201d \u201cHe makaia\nno\u2019u. Ua kapi ia kuu maka e kuu kaikuaana i ke kai o ka paakai.\u201d\n\nIa wa, holo na luna e kala ma Hawaii a puni, e kalai ka waa, e kalai ka\nihe, ka pololu, ka elau, e imi ka niho mano. Eono mahina makaukau na\nmea a pau loa.\n\nMahope o laila, holo mai la na waa he nui loa, mai Hawaii a Maui. Ua\npaa ka moana i na waa, a ua lilo i alanui hele, no na kanaka. A ua\nkapaia ma ka moolelo o Hawaii nei, oia ka waa nui o ka helu mua ia.\n\nA hiki lakou i Kauiki ma Maui, i luna o laila ke \u2019lii kahi i noho ai me\nkona poe koa, i ke ao kaua maoli, i ka po, he kii ke ku mai i ka ulili,\ne iho mai ai i lalo o Kapueokahi.\n\n\nKAWALAKII.\n\nO ia ka inoa o ua kii la; he kii nui, i ke ahiahi poeleele, lawe ia mai\nla a ku i ka puka e pii aku ai, a e iho mai ai mai ka puu o Kauiki mai.\nAlaila, ku ua kii nei me ka laau palau. I ka po, pii aku na koa o\nKeawenuiaumi, o Omaukamau ma. A ike i ke ku a keia mea, kuhi no he\nkanaka, makau no, hoi i lalo, pela no a hala he mau po ekolu.\n\n\nPII O PIIMAIWAA ME KANA LAAU PALAU.\n\nA kokoke o Piimaiwaa, halalo aku la ia me ka hookaa i kana laau palau,\naole o iala hookaa, hoi keia ma ke hema hookaa, aole o iala hookaa.\n\nNolaila, hele keia a kokoke, hoopa keia i ka laau palau koele ana.\nMaopopo ia ia nei he kii hoopunipuni, nolaila, kulai keia a hina, pii i\nluna o ka puu o Kauiki, a pau loa iho la na kanaka i ka make. A pakele\naku ke \u2019lii no ka mahuka ana, a holo.\n\nNolaila, puni o Maui ia Kihapiilani, a noho alii iho la, a nana i hana\nkela alanui kaulana maloko o ka nahele o Oopuola, a me ke alanui pupu i\nMolokai, a hiki i keia la.\n\n\nNO IMAIKALANI.\n\nImaikalani, he \u2019lii makapo ia, aohe ona mau maka, aka, he kanaka kona\nmaka, a he manu, aka he \u2019lii akamai loa ma ke kaua ana, a ma ke kaka\nlaau ana me ka hoapaio.\n\nKena aku la o Umi ia Omaokamau, e hele e kaua me Imaikalani, a lohe o\nOmaokamau, hele aku la ia a hiki i kahi o Imaikalani. Ia Omaokamau nae\ne kokoke aku ana e hiki i kahi o Imaikalani, kani e ae la na manu, ma\nkeia kani ana a na manu, olelo aku o Imaikalani i kona mau kanaka: \u201cE!\nhe kanaka.\u201d Hoole aku na kanaka: \u201cAohe kanaka.\u201d I aku o Imaikalani:\n\u201cNana ia aku.\u201d Ia laua e nana ana, hiki mai la o Omaokamau, alaila,\nolelo aku la laua ia Imaikalani: \u201cAe, he kanaka, ei ae la, ke hele mai\nnei me ka laau palau i ka lima.\u201d I aku o Imaikalani: \u201cO Omaokamau na,\nhe koa no Umi, he kanaka akamai i ka pana laau, he ikaika nae ka pana\nakau, a ma ka hema he nawaliwali, nana ia aku nae ke kaa mai i ka laau\npalau ana.\u201d A hiki o Omaokamau, ku iho la ia a o kaa ae la i kana laau\npalau, a ike na kanaka, olelo aku la laua ia Imaikalani: \u201cE! kaa ua\nkanaka nei i ka laau ana.\u201d Ia lohe ana o Imaikalani i ka olelo a na\nwahi kanaka ku ae la ia i luna, a olokaa i kana laau palau. Kaa iho la\nna laau a laua a elua a hiki i ka hahau ana, hahau iho la o Omaokamau i\nkana laau palau, ma ka akau ona, e ohiu ae ana o Imaikalani i kana\nlaau, hala ka laau a Omaokamau; aole ia i pa. Olokaa hou laua a hahau\nhou o Omaokamau ma ka hema, i kana laau palau, aole no i pa o\nImaikalani. Alaila, hoi aku la o Omaokamau, a hiki i mua o ke \u2019lii o\nUmi, ninau mai la o Umi: \u201cPehea kau hele ana aku nei i kahi o\nImaikalani?\u201d I aku o Omaokamau: \u201cPehea auanei kau, he makapo na maka o\nImaikalani, aka, o ka noonoo he pololei, hana mai nei maua, a no koiala\nakamai, makau mai nei au a hoi mai la.\u201d\n\nIa Omaokamau e olelo ana ia Umi, pane mai la o Koi: \u201cAole no paha e\nmake o Imaikalani ia oe, no ka mea, aole oe i helu ia mai Hawaii mai\nnei a kakou i holo mai nei. Owau no ka i helu ia.\u201d Alaila, hele aku la\no Koi a kahi a na manu e kau ana, kani ae la na manu, lohe no o\nImaikalani, kena aku la i na kanaka e nana aku, a ike laua. Olelo aku\nla laua ia Imaikalani: \u201cHe kanaka nui, ili kou, he piipii ka lauoho o\nke poo.\u201d I aku o Imaikalani: \u201cO Koi na, he kanaka akamai no i ka pana\nlaau, he ikaika hema kona, a he nawaliwali ka akau. Ua like no laua me\nOmaokamau.\u201d\n\nA hiki o Koi, kaa ae la ia i kana laau palau. Ku ae la no hoi o\nImaikalani, a kaa i kana laau. Hahau iho la o Koi i kana laau palau me\nka ikaika loa, he mea ole ia ia Imaikalani, a pela no hoi ma ka akau.\nMahope o laila, hoi aku la o Koi a hiki i mua o Umi, ninau mai o Umi:\n\u201cPehea kau hele ana aku nei i o Imaikalani la?\u201d I aku o Koi: \u201cAohe koa\ne hele aku i mua o Imaikalani, ua ike pono aku nei au, ua like no me ka\nOmaokamau olelo a kakou i lohe ai, pela no ka\u2019u ike ana aku nei.\nHookahi a\u2019u kaa laau ana, i ka lua, hahau au ia Imaikalani, he mea ole\nia i ka\u2019u ike aku. A pau ia, hoi hou no wau, he mea ole no ia\nImaikalani. Nolaila, makau au a hoi mai la.\u201d Ia Koi e olelo ana, pane\nmai la o Piimaiwaa ia Koi: \u201cAole no paha i oo ka iwi o kamalii, eia mai\nna iwi i oo.\u201d Alaila, ku ae la o Piimaiwaa, a hele me kana laau palau,\na hiki. O ka Imaikalani hana no ka olelo e like me mamua. Ku o\nPiimaiwaa me kana laau palau, ku o Imaikalani, i ko laua hana ana, aohe\nmake o Imaikalani, ia Piimaiwaa, alaila, hoi aku la ia a hiki i ke \u2019lii\nla, hai aku la i kana mau olelo a pau loa. Ua like no ka Piimaiwaa\nolelo me ka Omaokamau ma.\n\nMa keia mau mea a pau loa a lakou i hana ai, ua makau loa ia o\nImaikalani, a ua manao lakou e haalele i ke kaua ana ia ia.\n\nHe mau anahulu i hala ma keia noho ana, launa aku la o Omaokamau me\nkekahi kanaka kamaaina. I mai la ke kamaaina: \u201cHeaha ka mea e make ole\nnei o Imaikalani ia oukou?\u201d I aku o Omaokamau: \u201cHeaha hoi.\u201d I mai kela:\n\u201cUa make, he wahi iki wale no, aole i mahuahua.\u201d Alaila, nonoi aku la o\nOmaokamau ia ia: \u201cE hai mai i kahi e make ai, o Imaikalani,\u201d a ae mai\nla kela. Olelo mai ke kamaaina ia Omaokamau: \u201cE! auhea oe, ina oe e\nhoolohe i ka\u2019u olelo, alaila, hoolohe au i kau.\u201d I aku o Omaokamau:\n\u201cPehea kau olelo?\u201d \u201cPenei ka\u2019u olelo ia oe. Mai olelo iki oe ia\u2019u, na\u2019u\noe i hai aku i kahi e make ai o Imaikalani, no ka mea, owau nei la, he\niwikuamoo ponoi au nona, he paa kahili.\u201d Alaila, ae aku la o Omaokamau,\na hoohiki aku la, aole ia e olelo ia hai, aole hoi i ke \u2019lii, aole hoi\ni kona mau hoahanau ponoi, aole i kekahi mea e ae. Wahi a Omaokamau:\n\u201cIna e lohe ia, a e ike ia keia mea, alaila o kona ola ke pani.\u201d Ma\nkeia mau olelo a Omaokamau, hai aku la ke kamaaina. \u201cO na manu e kau la\nmawaho, oia kona mau maka, oia hoi ka mea e maopopo ai ia he kanaka ke\nhiki aku ana, a oia kona mea e makaukau mua ai no ke kaua, a pela e\nnoonoo ai o Imaikalani; aka, ina e make na manu, alaila, make o\nImaikalani, aole e ola.\u201d\n\nA lohe o Omaokamau i keia mau olelo a ke kamaaina, ku ae ia a hele, a\nhiki i kahi e kau ana na manu, hili ae la ia i na manu i kana laau\npalau, a haule iho la i lalo, a make iho la na manu. Eia nae, ia\nOmaokamau i hili ai i na manu, mamua o kona hili ana, kani ae la na\nmanu, a lohe aku la no o Imaikalani. Nolaila, hoolale aku la ia i na\nkanaka kiai, i nana aku ka hana, o Omaokamau ke hele mai ana. Ma keia\nhele ana a Omaokamau, e manao ana na wahi kanaka kiai, e hele la o\nOmaokamau a ke kahua kaua, alaila, la ku. Makaukau o Imaikalani, aka,\naole nae o Omaokamau i hana pela. I ka wa a na kanaka kiai e nana pono\nmai ana ia Omaokamau, ia wa no o Omaokamau i hele aku ai me ka wiwo\nole, a me ke ano koa loa, me ka laau palau i kona lima. A launa aku la\nia me na wahi kanaka, hahau aku la ia i kana laau palau i luna o laua,\na make iho la. Pela no hoi o Imaikalani, hou aku la ia i ka welau o\nkana laau palau i ka opu o Imaikalani, a make iho la ia.\n\nHoi aku la o Omaokamau a hiki i mau o ke \u2019lii o Umi, olelo aku la i ka\nmake ana o Imaikalani ia ia, a lohe o Umi a me na mea a pau loa, ninau\nmai la lakou i ke kumu o ka make ana. Hai aku o Omaokamau ia lakou:\n\u201cPenei ke kumu o ka make ana o Imaikalani ia\u2019u. I nehinei, hele aku la\nau i ka auau ma ka wai o Mauoni, i laila, loaa ia\u2019u he kamaaina no Maui\nnei. Ninau mai la ia ia\u2019u, \u2018Ua make iho nei o Imaikalani ia oukou?\u2019\nHoole aku wau \u2018aole.\u2019 Alaila, olelo mai kela: \u2018Ae, he uuku wale no kahi\ne make ai.\u2019 A lohe au i keia olelo ana, nonoi aku la au ia ia e hai, me\nkuu hoohiki pu, ae mai la kela. Eia ka mea e make ai o Imaikalani: \u2018E\npepehi i na manu a make loa, no ka mea, oia ko Imaikalani leo;\u2019 a oia\nke kumu i make ai ia\u2019u.\u201d\n\n\n\n\n\n\n\n\nLEGEND OF KEPAKAILIULA.\n\n\nCHAPTER I.\n\nSEARCH FOR A SUITABLE WIFE.\n\n\nKepakailiula was one of the strongest of the sons of Hawaii, who\ntraveled and conquered all those who opposed him on Hawaii, Maui, Oahu\nand Kauai. He was so fearless and strong that he fought against\nmultitudes who opposed him and won out in all his battles. Kepakailiula\n[499] was from a hen\u2019s egg. The land of his birth was Keaau, Puna,\nHawaii. The father was Ku and the mother Hina. Kiinoho and Kiihele\n[500] were the adopted parents of Kepakailiula and he was brought up in\nthe land of Paliuli. [501]\n\nWhen Kepakailiula reached the age of twenty years, it was seen that he\nwas very handsome and pleasant to look upon. He was without blemish; he\nwas perfect from the soles of his feet to the crown of his head.\nBecause of this great beauty, Kiinoho sent Kiihele to travel around\nHawaii in search of a wife for Kepakailiula.\n\nKiihele was a very fast runner and could make three complete circuits\nof the island of Hawaii in one day. Starting from Paliuli he went first\nthrough the district of Hilo, where he found Kukuilauania, a very\nbeautiful woman, but her eyes bulged out, so he left her and continued\non his way to Hamakua; then on to Waimea and then to Kohala. From this\npoint he retraced his steps and returned to Paliuli in Puna. When he\narrived home his older brother, Kiinoho, asked him: \u201cHow was your\njourney? Have you not found a wife in all your journey?\u201d \u201cNo, not one,\u201d\nsaid Kiihele. Kiinoho then said to him: \u201cYou go toward the rising of\nthe sun, toward Puna.\u201d Kiihele assented to this and started out. All\nthis was on the same day.\n\nOn his journey through Puna, he met a very beautiful woman, Kahala by\nname. She was indeed beautiful; her eyes were beautiful and her form\nwas beautiful to look upon; but she had one fault, her posterior was\ncovered with large lumps, like the kind of hala seeds seen today.\nKiihele left Puna and entered into the district of Kau where he found\nManienie, another beautiful woman; but her one defect was that her hips\nwere deformed so that she crawled about on her hands and feet, like the\nmanienie [grass] that is now growing. Kiihele then left Kau and entered\ninto Kona, where he found Makolea, a very beautiful woman and very\npleasant to look upon. She was without blemish and was so beautiful\nthat she was like the full moon. [502]\n\nMakolea was living with her parents, who were the ruling chiefs of the\nwhole district of Kona. The father\u2019s name was Keauhou and the mother\nwas Kahaluu. [503] Makolea was engaged to marry Kakaalaneo, the king of\nMaui, because Kakaalaneo was greatly feared by all the chiefs in those\ndays, he being a very powerful man and was very skilful in the use of\nthe spear.\n\n\n\n\n\n\nCHAPTER II.\n\nRELATING TO KAKAALANEO.\n\n\nKakaalaneo [504] was the king of Maui and was acknowledged as the most\nskilful man in the use of the spear. He was never known to miss the\nlarge things or the small things.\n\n\n He could hit a blade of grass with his spear,\n He could hit a flea with a spear,\n He could hit an ant with his spear.\n\n\nThat was the reason Makolea was engaged to become the wife of\nKakaalaneo, through her parents\u2019 [505] fear of his spear thrusts. It\nwas because of Makolea that Kepakailiula and Kakaalaneo shortly after\nthis fought each other. Kepakailiula, [506] also because of her, had to\nfight Kaikipaananea, the king of Kauai.\n\nWhen Kiihele arrived at the home of Makolea, Makolea asked him: \u201cWhere\nare you from?\u201d Kiihele replied: \u201cI came along this way.\u201d \u201cWhat is the\nobject of the journey that has brought you here?\u201d \u201cIt is a journey in\nsearch of a wife.\u201d \u201cFor whom is the wife to be?\u201d \u201cFor our adopted son.\u201d\nMakolea again asked: \u201cHow good looking is your son, is he like\nyourself?\u201d Kiihele said \u201cNo, I am but as the skin under his feet. [507]\nHe is not to be compared with me.\u201d When Makolea heard this, she said to\nKiihele: \u201cYou go home and bring the husband.\u201d [508] Kiihele assented to\nthis. Makolea again asked: \u201cWhat day are you to arrive?\u201d Kiihele\nanswered: \u201cI am going home and shall be gone about two days, on the\nthird day I will arrive with your husband.\u201d Makolea agreed to this.\n\nKiihele then returned to Paliuli and on his arrival he was asked by\nKiinoho: \u201cWhat success have you had on your journey?\u201d Kiihele answered:\n\u201cI have found a wife.\u201d \u201cWho is she?\u201d \u201cMakolea.\u201d \u201cYes,\u201d said Kiinoho,\n\u201cshe is a good woman; she is, however, engaged to marry Kakaalaneo, the\nking of Maui, because of the great fear entertained of him, as he is\nvery skilful in the use of the spear. It is said that he is so skilful\nthat he never misses a grass blade, a flea or an ant.\u201d They remained at\nhome until the next morning when they wept [509] and wailed because of\ntheir great love for Paliuli. They wept for the trees, the plants they\nraised and everything they labored for. After the weeping they\ndedicated the land to their god and the land has been in his keeping to\nthis day.\n\nThey then left their home and journeyed to Kona. When Makolea saw how\nhandsome Kepakailiula was she was made very happy and took him into her\nhome. As Kepakailiula was entering the house he said to his two foster\nfathers, Kiinoho and Kiihele: \u201cHere, take her maid for your [510] wife;\nfor you two, one wife. You may go wherever you wish. If you should hear\nthat I am dead, then arise and continue on your way.\u201d After his two\nfoster parents had departed, Kepakailiula and Makolea lived on together\nas husband and wife.\n\nAfter they had been living together for about six days and while they\nwere fast asleep, late on the morning of the last of the six days,\nKeauhou and Kahaluu, the parents of Makolea came to the house where\nMakolea was living and found her sleeping with a husband. This angered\nthe parents so much that they took up Makolea and placed her in a canoe\nand took her to Kakaalaneo, the king of Maui.\n\nAfter Makolea had departed on the canoe for Maui, Kepakailiula woke up\nand went in search of his foster fathers, [511] Kiinoho and Kiihele.\nAfter he had found them they started on their way by land to Kohala,\nand after a time they arrived at Kamilo, a land adjoining Puakea, where\nthey resided. The canoe [containing Makolea], however, continued on to\nMaui.\n\nWhen Kukuipahu, the king of Kohala at that time, saw the handsome\nappearance [512] of Kepakailiula, he took him into his home and asked\nhim that he become his adopted son, and at the same time engaged his\ndaughter, Kapuaokeonaona, [513] to become his wife.\n\nAfter living with the people of the house for about three days, he made\nthem all retire the next evening very early, and after they were fast\nasleep he arose and went out. When he came to the beach he found a\nsmall canoe lying on the dry sand; he took and dragged it to the sea\nand set out for Maui [514] making a landing at Kapueokahi, in Hana.\nWhen he stepped ashore he went in search of the king\u2019s house. As he\ncame up to it behold there he saw Kakaalaneo under the influence of\nawa, and he also heard him calling for his wife: \u201cSay, Makolea. Say,\nMakolea, take our mats and spread them outside of the out house, and\nafter you have done that come and help me to the place.\u201d After he had\ngiven this order, Makolea and her maids came to the outside of the out\nhouse with the mats and spread them out. After this was done the women\nwent in to get Kakaalaneo. After they were gone on their errand\nKepakailiula went up to the place where the mats were spread and\nexcremented and urinated on the mats and then went and hid himself.\nWhen Kakaalaneo was brought to the mats he stepped on the filth and\nfell, making him very angry with Makolea and the women. He then called\nout to move the mats over to the stern of the canoes. Makolea did as\nshe was told and had the mats moved to the stern of the canoes, where\nthey went and slept for the night. After a time Kakaalaneo became so\novercome with the influence of awa that he fell asleep. Kepakailiula\nthen came and took Makolea into some bushes and spent the night there\ntogether. After sleeping for some time, Makolea awoke and began to\nweep, believing that Kepakailiula would be killed by Kakaalaneo.\nKepakailiula upon hearing Makolea weeping asked her: \u201cWhy are you\nweeping?\u201d Makolea replied: \u201cI am weeping for you, for I am afraid my\nhusband will kill you. His spear is never known to miss. He can hit a\nblade of grass, an ant or a flea. How can he miss you, your shadow\nbeing much larger?\u201d Kepakailiula then said boastingly:\n\n\n He has fruit, I have fruit,\n He has testes, I have testes,\n He is a male person, I am a male person.\n No one can tell of the outcome,\n Whether he will win or I will win.\n\n\nAfter this they again fell asleep. At the first crow of the cock,\nKepakailiula said to Makolea: \u201cI am returning to Hawaii and at the end\nof three days I will come again. I want you, therefore, to stand a flag\nwherever you are and within its sacred precincts gather all whom you\nlove and wish to be saved.\u201d\n\nEarly that morning Kepakailiula boarded his canoe and set out on his\njourney back to Kohala, where he arrived in good time and went to\nsleep.\n\nAt daylight the next day they came together and had their morning meal.\nAt the end of the meal he said to his young wife, Kapuaokeonaona: \u201cSay,\nI have a word for you and it must be between ourselves only. Are you a\nfavorite with your father?\u201d \u201cYes,\u201d said she. \u201cI am a favorite.\nEverything I will ask he will do.\u201d \u201cYes? Then tell your father to bring\nall the canoes of Kohala together, gather all the people, leaving no\none behind, from the largest to the smallest, and then let the people\naccompany me to Maui on a journey of sightseeing, after which we will\nreturn.\u201d When Kukuipahu heard the wish of his daughter, the officers\nand runners were sent out all over Kohala, from one end to the other\ncarrying the orders of the king. On the third day everything was ready.\nOn the fourth day, the whole army set out for Maui.\n\nOn this voyage the whole channel of Alanuihaha was covered with canoes,\nthere being so many. It was said that they covered the whole distance\nfrom the Upolu point to the point of Kauiki. On the trip across the\ncanoes headed for the harbor of Hana where the king, Kakaalaneo, was\nthen living with the chiefs and people.\n\nWhen the canoes came close to land, Kepakailiula said to his followers:\n\u201cSay, I want you all to float here out at sea and I will go ashore\nalone. If you look and see that I am killed, you can turn around where\nyou are and return to Hawaii. But if I should live, then come ashore.\u201d\nKepakailiula then went ashore taking his war club along with him. When\nhe landed he stepped first over the wet sand, then the dry sand, then\nover the pohuehue vines and then over the alaalapuloa. [515] Kakaalaneo\ncame out to meet him, carrying two small spears, one in his right hand\nand one in his left. From the time Kepakailiula came ashore until he\nwas met by Kakaalaneo, the people kept on shouting in admiration of the\ngood looks of Kepakailiula. Some of the people pitied him so much, for\nfear that he would be killed by Kakaalaneo that they wept.\n\n\n\n\n\n\nCHAPTER III.\n\nTHE BATTLE.\n\n\nWhen Kakaalaneo was almost up to Kepakailiula, he said in a haughty and\ninsulting manner: \u201cMy spear shall eat of your flesh this day, for my\nspear never misses a grass blade, an ant or a flea.\u201d After this\nKakaalaneo asked: \u201cWho shall have the first chance? Shall it be the son\nof the soil or the stranger?\u201d Kepakailiula replied: \u201cLet the son of the\nsoil take the first chance and the stranger the last.\u201d Kakaalaneo then\nthrew the spear that was in his right hand at Kepakailiula. When the\nspear came near Kepakailiula, he opened out his elbow and allowed the\nspear to enter in between the arm and the body, and when it was half\nway through he brought his arm to his body and held the spear. The\nspear came at such speed that when it was held it quivered for some\ntime.\n\nAfter the spear had left his hand, Kakaalaneo, thinking that\nKepakailiula had been struck, chanted these words:\n\n\n You will not escape my spear, because\n My spear can pierce a blade of grass, an ant, a flea.\n How can you escape, you having a large shadow?\n\n\nAfter Kepakailiula had held the spear until its quivering had ceased,\nhe took it and threw it to the dung heap.\n\nWhen Kakaalaneo saw this, he said: \u201cWhat is it that has caused the\npoint of my spear to depart from the spot aimed at? Was it because of\nthe south wind, the wind that blows down houses? Or was it the awa leaf\nwind of Hana? for my spear has indeed missed its mark. That spear from\nmy right hand has missed; there yet remains the spear in my left; it\nwill pierce you and will yet eat your flesh.\u201d Kakaalaneo then threw the\nspear that was in his left hand, and as it came flying toward\nKepakailiula, he opened out the left elbow a little bit causing the\nspear to enter between the arm and body, and when it was half way\nthrough, he closed in his arm and held the spear there quivering, after\nwhich he took and threw it on the dung heap like the other one.\nKakaalaneo then said: \u201cYes, here I have lived on the land and am now\nwell on in years and my spear has never missed before this: but here\nyou have caused them to miss the mark.\u201d\n\nAt the close of these remarks, Kakaalaneo attempted to run away.\nKepakailiula then called out to him: \u201cWhy is the great soldier running\naway?\u201d Before he could get very far, however, Kepakailiula caught up\nwith him and swung his war club up from the ground, [516] catching\nKakaalaneo between the legs, splitting him clear to the head.\nKakaalaneo made but one appeal before he died, saying: \u201cSay, chiefs of\nMaui, are you then to look on unconcernedly at my death?\u201d At this\nappeal the chiefs and the people jumped on Kepakailiula with the\nintention of killing him in payment for the death of their king,\nbelieving that they would be able to conquer Kepakailiula, but in this\nthey were mistaken, for Kepakailiula took those who came within his\nreach and broke them up like small twigs before the people. This\nbreaking of the bodies was heard at considerable distance away. He took\nup his opponents in his hands [517] as though they were nothing to him.\nThose who faced him were killed outright and those who ran away were\nthe only ones spared.\n\nWhen Kiinoho and Kiihele saw that Kepakailiula was fighting the vast\nmultitude they came ashore and joined in the slaughter of the enemy,\nhelping their foster son Kepakailiula, thus making three on their side.\n\nWhen Kukuipahu, the father-in-law, saw the great destruction of the\npeople, [518] which meant the depopulation of the land, he took up\nKapuaokeonaona, the girl wife of Kepakailiula and went ashore, then ran\nwith all his might and stood her up in front of Kepakailiula. When\nKepakailiula came up to the place where Kapuaokeonaona was standing,\n[519] he took her up and carried her on his shoulders and returned to\nthe canoes. This ended the slaughter. Kepakailiula gave the island of\nMaui [520] to Kukuipahu, and made him king in place of Kakaalaneo.\n\nThe news of the death of Kakaalaneo by Kepakailiula was in time carried\nto the hearing of Kakuhihewa, the king of Oahu, and he began to\nentertain fears of Kepakailiula, and in order to avoid any conflict he\nthought he would send his own canoes in charge of his own personal\nservants to Maui, to invite Kepakailiula to come to Oahu, and also to\nadopt him as his son and to offer to him the possession of the island\nof Oahu. [521] In time the canoes set out from Oahu on their way to\nMaui. On account of contrary winds and a storm that came up soon after\nthey set out, they landed at Kaunolu. [522] That same evening, however,\nthe wind subsided and the canoes were once more launched and they got\nas far as Keanapou in Kahoolawe, where they landed and spent the night.\nFrom this last place they again set sail, landing at Kapueokahi in\nHana, Maui, where Kepakailiula was staying. As soon as the canoes\neffected a landing the voyagers went in search and inquired as to the\nwhereabouts of Kepakailiula; they were told that his house was on the\neast side of the Kauiki hill. When the people from Oahu arrived at the\nhouse, they met Kepakailiula, who greeted them and they in turn\nextended theirs. After resting awhile they told Kepakailiula the object\nof their mission, saying: \u201cWe have come for you to sail for Oahu. Your\nfather, Kakuhihewa, requests you go to Oahu and take possession of that\nisland. The canoes are here; all you have to do is to board them and we\nwill set sail.\u201d Kepakailiula assented [523] to this; whereupon he and\nhis company, consisting of his foster fathers, Kiihele and Kiinoho,\nwith their wife, and Makolea and Kapuaokeonaona, the wives of\nKepakailiula, boarded the canoes and set sail for Oahu.\n\nOn this voyage to Oahu they were overtaken by a terrible storm and\ntheir canoes were forced to the east of Molokai, off the land known as\nMokuhooniki. After a while they managed to make Kalaupapa, where they\nrested until dawn of the next morning, when they continued on their way\nand in due time landed at Waikiki, Oahu.\n\nUpon meeting Kakuhihewa gave Kepakailiula the whole of the island of\nOahu to be disposed of as he saw fit. Kepakailiula then in turn gave\nthe island over to his foster parents, Kiinoho and Kiihele; and the two\nbecame the joint rulers of Oahu, Kakuhihewa serving under them. [524]\n\nAfter they had been in Waikiki for about three days, they joined in\nwith the people of the place, it being their customary pastime to go\nout every day surf riding. During these days Makolea also joined in the\nsport and went out to enjoy the surf. On the fourth day Makolea went in\nagain, but went beyond the usual place and took the surf at\nKalehuawehe. The surf at this place was the most noted in those days\nand it is so to this day. While she was surfing, a couple of messengers\nfrom the king of Kauai arrived; they were Keaumiki and Keauka. [525]\nThese two were the body or personal servants of Kaikipaananea, the king\nof Kauai, who were on a search for a wife for their foster son,\nKaikipaananea. While they were coming past Leahi, just adjoining the\nMamala channel, they saw Makolea surf riding. When they first saw her\nthey were so attracted by her good looks that they could not keep their\neyes from her; on coming nearer they saw that she was indeed beautiful,\nhaving no equal. Therefore they came and took her off to Kauai to be\nthe wife of Kaikipaananea.\n\nAfter Makolea was taken to Kauai, Kepakailiula desired to go to Kauai\nin search of his wife. He therefore requested [526] of Kakuhihewa that\nhe be given a canoe to make the voyage. Upon hearing the wish of\nKepakailiula, Kakuhihewa gave him a double canoe and some men; but\nKepakailiula refused to take the men, saying: \u201cI do not want to travel\nin state, for my wife has been taken away from me secretly, so I want\nto travel in secret. All I want from you is a small canoe.\u201d Kakuhihewa\ntherefore gave him a small canoe, as requested. Kepakailiula then set\nsail for Kauai, and on the morning of the next day he reached Waimea.\nAs soon as he landed he took his canoe and broke it into pieces, then\nafter this was done he went to the first house he saw, where lived one\nof the chiefs of Kauai, Kaunalewa by name, a very rich and honored man.\nWhen Kaunalewa saw the goodly appearance of Kepakailiula he called him,\nand when he arrived before him he urged that they become friends,\nsaying: \u201cI want you to become my friend and whatever you request of me\nI will grant it.\u201d\n\nAfter they had been living together for about three days, the voices of\nthe people and the king were heard shouting and yelling. Kepakailiula\ntherefore asked his friend Kaunalewa: \u201cWhat is this shouting up above\nhere?\u201d Kaunalewa replied: \u201cIt is our King Kaikipaananea playing\nhonuhonu, [527] also wrestling, boxing and such other games. Some one\nmust have been thrown, hence the shouting.\u201d Kepakailiula then said:\n\u201cCan\u2019t the place be visited?\u201d The friend answered: \u201cAnd why not?\u201d They\nthen went up to the place and to the very presence of Kaikipaananea\nsurrounded by a vast multitude. When the people saw Kepakailiula they\nall shouted their admiration, for he was such a handsome looking\nfellow. After the shouting the people began to take pity on him for\nthey were sure he would be killed by Kaikipaananea.\n\n\n\n\n\n\nCHAPTER IV.\n\nRELATING TO KAIKIPAANANEA.\n\n\nHe was the king of the whole island of Kauai, and was considered the\nstrongest [528] man in his day, and he was especially noted for his\ngreat skill in boxing. No one on the whole Island of Kauai was found\nwho could knock him down; no chief or common warrior was found who\ncould beat him, and in all the contests that were held he always won.\nBecause of this fact Kaikipaananea was known as the champion of Kauai\nand was classed with Kakaalaneo, the king of Maui. These two kings were\nthe most feared by the people from Hawaii to Niihau in those days, and\nbecause of this fact, chiefs and kings submissively gave their\ndaughters [529] to these two kings, for they feared death.\n\nWhen Kaikipaananea saw Kepakailiula, he called out to him: \u201cSay,\nstranger, come this way and join in the games with the sons of the\nsoil; the honuhonu, the mokomoko, wrestling and boxing.\u201d Kepakailiula\nreplied: \u201cI don\u2019t know anything about the game of honuhonu.\u201d\nKaikipaananea said: \u201cNot knowing that game, let it be the game of\nwrestling then.\u201d \u201cI don\u2019t know that game even.\u201d \u201cLet it be boxing\nthen.\u201d \u201cYes, I believe that I can do a little of that, for I have\nacquired a little learning in that game, but I never was declared an\nexpert at it. I am willing to try conclusions with the son of the soil\nin that game, however.\u201d\n\nThe game of honuhonu is played by the different contestants sitting\ndown, each facing the other, the feet are then locked and they try to\nthrow each other over. That is called honuhonu.\n\nAt the acceptance of the challenge to box, they both stood up facing\neach other. Kaikipaananea then asked of his opponent: \u201cWho shall have\nthe first chance? Shall it be the son of the soil or the stranger?\u201d\nKepakailiula answered: \u201cLet the son of the soil have the first chance\nand the stranger the last.\u201d As soon as this point was settled,\nKaikipaananea struck at Kepakailiula, hitting him and causing him to\nstagger from dizziness and he almost fell to the ground. With the\nexception of the staggering Kepakailiula was otherwise unaffected. He\nthen with one great effort braced himself up and in a moment he was\nhimself again. He then struck at Kaikipaananea, hitting him and\nknocking him down, causing him to make water, to twist his feet and to\nbecome unconscious for a period of time sufficient for the cooking of\ntwo umus. [530] After lying down for this length of time, Kaikipaananea\ncame to and said boastingly: \u201cSay, but it was fine fun! Here you have\nmade it worth while at last.\u201d\n\nWhen Kaikipaananea was knocked down, however, the people shouted and\nyelled of the great strength exhibited by Kepakailiula, and all said:\n\u201cNo man was ever found strong enough to knock Kaikipaananea down and\nhere you have gone and done it.\u201d\n\nAfter this Kepakailiula and his friend, Kaunalewa, proceeded home. On\nthe next day the two again went up to the grounds where the games were\nbeing held, and this time they had a wrestling match in which both arms\nof Kaikipaananea [531] were broken. Three days after this encounter,\nKaikipaananea sent out his servant Kukaea, to go and notify everybody\nto come together at the king\u2019s palace to find the king\u2019s riddle.\n\n\n\n\n\n\nCHAPTER V.\n\nRELATING TO KUKAEA.\n\n\nKukaea was the personal servant of Kaikipaananea; his food was the\nexcrement of Kaikipaananea and the water he drank was the king\u2019s urine.\nBecause of his living on these things he was called Kukaea. This was\nthe only food he ever tasted from his birth until the day when he was\nsent out to make a circuit of Kauai, to make known the king\u2019s decree.\n\nThe proclamation was called out in the following manner: \u201cAll the\npeople are commanded to come to the king\u2019s palace and solve the king\u2019s\nriddle. If it is found he will be saved from the oven of hot stones; if\nit is not found he will be thrown to his death into the oven. No man,\nwoman, child or those weak from old age shall remain at home; only\nthose who do not wink when you poke your finger at their eyes. [532] If\nany one remains at home on that day, his house shall be burned down and\nthe king\u2019s punishment shall be meted out to him, from the parents to\nthe children, relations, and to the last connection and even to a\nfriend. [533] This will be the punishment meted out to any person who\nremains at home this day.\u201d\n\nIn the course of the journey taken by Kukaea, to issue the king\u2019s\ndecree, he came to the house where Kepakailiula was living, still\ncalling out the king\u2019s proclamation at the top of his voice.\n\nWhen Kepakailiula heard the call he asked his friend: \u201cWho is this man\nthat is making that call?\u201d The friend replied: \u201cIt is Kukaea, the\npersonal servant of Kaikipaananea. He is on his way calling everybody\nto come to the king\u2019s palace to solve the king\u2019s riddle. If a person\ngives the right answer he will be saved, but if he makes a mistake he\nwill be thrown to his death into the oven of hot stones.\u201d\n\nWhen Kepakailiula heard this, he said to his friend: \u201cThen call him to\ncome this way.\u201d \u201cBut he is unfit to be seen; he smells bad, for he eats\nnothing but the king\u2019s excrement.\u201d Kepakailiula, however, insisted,\ntelling his friend: \u201cYou call him to come here, for I wish to see him.\u201d\nBecause of this wish Kaunalewa called out to Kukaea to come. Kukaea\nthen turned toward them and when at some distance away, he said: \u201cIt is\nnot proper for me to come any nearer, for I am not fit for your\ncompany; [534] I smell bad, for I have had nothing else for food except\nthe king\u2019s excrement, to this day.\u201d Kepakailiula, however, called out\nto him: \u201cCome here, don\u2019t be afraid or have any fear.\u201d When Kukaea came\nup Kepakailiula asked him: \u201cOpen your mouth?\u201d Kukaea then opened his\nmouth and Kepakailiula poured water into his mouth and on his body and\ntold him to wash himself and be rid of the foul odor of his body.\nKepakailiula then gave him some kapas and a loin cloth, and set food\nand meat before him. Kukaea then sat down and ate until he was\nsatisfied. When he finished his meal, he turned and said to\nKepakailiula: \u201cWhat shall I give you as payment for this great\nkindness? Here I have lived from my birth to this day with my king and\nhave just completed the circuit of Kauai, but no one has ever given me\nfood to eat. I have at last found that food and meat are indeed\npleasant to the taste. Therefore here is what I shall give you in\nreturn for your kindness. I will give you the answer to the king\u2019s\nriddle, for I am the only person that knows the answer. The riddle is\nthis: it is divided into two parts and therefore has two answers:\n\n\n Plaited all around,\n Plaited to the bottom,\n Leaving an opening.\n\n The men that stand,\n The men that lie down,\n The men that are folded.\n\n\n\u201cThe answer to the first part is \u2018house.\u2019 The house is plaited all\naround and from top to bottom and an opening is left, the door. The\nanswer to the second half is also \u2018house.\u2019 The sticks are made to\nstand, the battens are laid down and the grass and cords are folded.\nThis is the answer to the king\u2019s riddle. On the approach of that day,\nhowever, you come and stand in the presence of the people and when you\nsee that the oven is sufficiently heated, for I shall be the one who\nshall attend to it, when you see that it is well heated, you give the\nanswer to the first half. And when you see that the stones are being\nflattened out and some are taken out and placed on the edge, you give\nthe answer to the second half, and then you take hold of Kaikipaananea\nand throw him into the oven.\u201d Kepakailiula then said to the man: \u201cYou\ngo home now, and when you get hungry come down here and have something\nto eat.\u201d\n\nOn the fourth day after the incidents related above, the people all\ngathered together at the king\u2019s palace, when Kepakailiula also came.\n\nWhen Kaikipaananea saw Kepakailiula, he called out to him, saying:\n\u201cSay, stranger, come here and join the contest. The sport today\nconsists in the giving and answering of riddles. Whoever shall find my\nriddle shall be spared from the oven of heated stones; but if the\nanswer shall be wrong, he shall be thrown to his death into the oven.\u201d\nKepakailiula then said: \u201cLet the king give his riddle so that the\npeople will know what it is. If it is not answered correctly the\npunishment is already known, that is, it will be death in the oven.\u201d\nThe king then answered: \u201cHere is the first half of my riddle:\n\n\n Plaited all around,\n Plaited to the bottom,\n Leaving an opening.\n\n\n\u201cThe second half is this:\n\n\n The men that stand,\n The men that He down,\n The men that are folded.\n\n\nAll this time Kepakailiula had his eye on the oven and when he saw that\nit was sufficiently heated, he gave the answer to the first half,\nsaying: \u201cIt is a \u2018house.\u2019 The house is plaited all around from top to\nbottom and an opening is left for the door.\u201d Kepakailiula again looked\nat the oven, and when he saw that the stones were being placed on the\nedge, he gave the answer to the second half, saying: \u201cThe answer to the\nsecond half is also \u2018house.\u2019 The posts of a house are first made to\nstand up, then the battens are laid down and then the grass and cords\nare folded and fastened down.\u201d At this Kaikipaananea asked him: \u201cWho\nhas informed you of the answer to my riddle?\u201d While he was asking the\nquestion, he was caught and thrown into the oven and Kukaea held him\ndown. While he was being held in the umu, he called out to the chiefs\nand warriors of Kauai, saying: \u201cSay, are you then to look on\nunconcernedly while I am being put to death?\u201d The chiefs and warriors\nof Kauai then jumped on Kepakailiula and attempted to kill him,\nKepakailiula then took them as they came and broke them like twigs.\nKukaea and Kaunalewa also jumped in and helped Kepakailiula, thus\nmaking three on their side.\n\nIn this slaughter not a single chief or warrior who opposed the three\nwas spared; all were killed. Those who ran away were the only ones who\nescaped.\n\nAfter the fight Makolea was found and Kepakailiula took her to the home\nof his friend. Kepakailiula then said to his friend, Kaunalewa: \u201cYou\nshall be the king of the whole of Kauai. You shall be the king of the\nthings above it and the things below it, the things in the uplands and\nthe lowlands, the things that are cooked and uncooked. You shall be the\nruler of the land and Kukaea shall rule under you.\u201d\n\nAfter giving these orders, Kepakailiula and Makolea returned to Oahu.\n\n\n\n\n\n\n\n\nKAAO NO KEPAKAILIULA.\n\n\nMOKUNA I.\n\nHULI NO KA WAHINE KUPONO.\n\n\nOia kekahi o na keiki ikaika o Hawaii nei, nana i hele mai Hawaii,\nMaui, Oahu, Kauai. E hiki ia ia ke ku i mua o ka lehulehu a hakaka, a\npepehi, a lanakila maluna o kona poe enemi. He huamoa o Kepakailiula, o\nKeaau i Puna, Hawaii, ka aina hanau. O Ku, ka makuakane, o Hina, ka\nmakuahine, o Kiinoho a me Kiihele na kahu hanai o Kepakailiula. O\nPaliuli ka aina i hanai ia ai o Kepakailiula, a nui.\n\nA hiki kona mau makahiki i ka iwakalua, he kanaka maikai loa o\nKepakailiula ma kona kino. Aohe ona kina mai ka manea o kona wawae a\nkona piko poo. A no kona kanaka maikai loa, kena aku o Kiinoho ia\nKiihele, e hele ma Hawaii a puni, e imi i wahine na Kepakailiula.\n\nHe kanaka mama loa o Kiihele, ekolu puni o Hawaii i ka la hookahi ia\nia, holo mai la ia mai Paliuli mai a Hilo, loaa o Kukuilauania he\nwahine maikai, hookahi kina o ka puu o na maka, haalele o Kiihele.\nHaalele aku la o Kiihele ia Hilo, hele mai la ia a hiki i Hamakua.\nMalaila mai a Waimea, a Kohala, hoi hou a hiki i Paliuli, ma Puna.\nNinau mai kona kaikuaana o Kiinoho: \u201cPehea aku la kau huakai?\u201d \u201cAohe\nloaa o kau wahine i imi aku nei?\u201d \u201cAole,\u201d wahi a Kiihele. I mai o\nKiinoho: \u201cE hele oe e imi i wahine ma ka hikina a ka la, ma Puna aku\nnei.\u201d Ae mai la o Kiihele. O keia hele ana, eia no i ka la hookahi.\n\nHiki aku la o Kiihele i Puna e noho ana i laila, he wahine maikai o\nKahala ka inoa. He nani no, he onaona na maka, a he maikai ka oiwi,\nhookahi hewa, o ka puupuu o ka lemu, e like me ke ano o ka hala a hiki\ni keia la. Haalele ia ia Puna, hiki aku la i Kau, e noho ana o\nManienie, he wahine maikai, a hookahi hewa o ka panainai o ke kikala,\nhe nee i lalo e like me ke ano o ka manienie e ulu nei i keia wa.\nHaalele ia ia Kau, hele mai la a hiki i Kona. Loaa o Makolea, he wahine\nmaikai loa ke nana aku, aohe puu, aohe kee, pali ke kua, mahina ke alo.\n\nHe mau makua ko Makolea. O Keauhou, ka makuakane, o Kahaluu ka\nmakuahine, he mau alii laua no Kona a puni. Ua palama ia o Makolea, na\nKakaalaneo ke \u2019lii o Maui, no ka mea, ua makau ia o Kakaalaneo, no kona\nikaika loa ma ka oo ihe, a no kona akamai loa.\n\n\n\n\n\n\nMOKUNA II.\n\nNO KAKAALANEO.\n\n\nOia ke \u2019lii oi o Maui, i ke akamai loa ma ka oo ihe ana, aole e hala\nkana ihe i ka mea nui a me ka mea liilii.\n\n\n Ku kana ihe i ka puamauu,\n Ku kana ihe i ka uku-lele,\n Ku kana ihe i ka naonao.\n\n\nA oia ke kumu i palama ia ai o Makolea na Kakaalaneo, no ka makau o na\nmakua i ke kuku o kana ihe. A o ke kumu no hoi ia i kaua ai mahope, o\nKepakailiula me Kakaalaneo, a me Kaikipaananea, ko Kauai alii.\n\nA hiki o Kiihele i kahi o Makolea e noho ana, ninau mai la o Makolea:\n\u201cMahea mai oe?\u201d I aku o Kiihele: \u201cMaanei mai nei no.\u201d \u201cHeaha kau\nhuakai, o ka hiki ana mai ia nei?\u201d \u201cHe huakai imi wahine.\u201d \u201cNawai ia\nwahine?\u201d \u201cNa ka maua keiki no.\u201d I mai o Makolea: \u201cPehea ka maikai o ka\nolua keiki, me oe no?\u201d Hoole aku o Kiihele: \u201cAole, he paepae wawae ko\u2019u\nili no kona kapuai wawae. He keu ae ia mamua o\u2019u.\u201d A lohe o Makolea i\nkeia olelo a Kiihele, i aku la ia: \u201cE hoi oe a lawe mai i kau kane.\u201d Ae\naku o Kiihele. Ninau hou mai o Makolea i ka la e hiki mai ai. Olelo aku\no Kiihele: \u201cE hoi au a hala elua la, a i ke kolu hiki mai au me ko\nkane.\u201d Ae aku o Makolea.\n\nHoi aku la o Kiihele a hiki ma Paliuli. Ninau mai la o Kiinoho: \u201cPehea\nkau huakai?\u201d I aku o Kiihele: \u201cUa loaa ka wahine.\u201d \u201cOwai ia wahine?\u201d \u201cO\nMakolea.\u201d \u201cAe,\u201d pela mai o Kiinoho, \u201che wahine maikai ia. Ua palama ia\nnae a na Kakaalaneo ke \u2019lii o Maui, no ka makau ia, i ke kuku o ka ihe,\ni ka puamauu, i ka ukulele, i ka naonao.\u201d Moe laua a ao ae, uwe laua ia\nPaliuli, i na laau, i na mea kanu, a pau ke kanikau ana, hoihoi i ka\naina o Paliuli i ke \u2019kua, a hiki i keia la.\n\nHele mai la lakou a hiki i Kona, ike mai la o Makolea i ke kanaka\nmaikai o Kepakailiula, lele mai la, huki aku la iloko o ka hale. A komo\no Kepakailiula i loko o ka hale, olelo aku ia i na makuakane ia Kiinoho\na me Kiihele: \u201cEia ka olua wahine o ke kahu o ia nei, i elua olua, i\nhookahi wahine. Hele aku a kahi e noho ai, i hoolohe mai olua ia\u2019u a i\nmake au, o ke ala no ia hele aku.\u201d\n\nA hala na makua, noho iho la o Kepakailiula me Makolea, eono la i moe\nai laua. Ia laua i pauhia ai i ka moe hiki mai la o Keauhou a me\nKahaluu. I nana iho ka hana e moe ana o Makolea me ke kane, nolaila,\nhuhu iho la na makua o Makolea. Lalau iho la laua ia Makolea, a lawe ae\nla, a hoouka i na waa, a lawe i Maui i o Kakaalaneo la ke \u2019lii.\n\nA hala o Makolea i Maui, ma na waa, ala ae la o Kepakailiula, a hele\naku la a kahi o na makuakane, o Kiinoho a me Kiihele. Hele mai la lakou\nmauka a hiki i Kohala ma Kamilo e pili la me Puakea, noho iho la. Lele\nloa ka waa ma ka moana a hiki i Maui.\n\nIke mai la o Kukuipahu, ke \u2019lii o Kohala ia wa, i ke kanaka maikai o\nKepakailiula. Hookipa mai la, a olelo mai la i keiki hookama nana, a\nhoowahine mai la i kana kaikamahine, ia Kapuaokeonaona.\n\nNoho iho la lakou a hala ekolu la, hoomoe o Kepakailiula i ka hale a\npau i ka hiamoe. Ala ae la ia a hele i waho, a hiki i ke one maloo e\nkau ana he wahi waa i laila. Lawe aku la ia a loko o ke kai, holo aku\nla i Maui, a pae aku la ma Kapueokahi i Hana. Pae aku la ia a uka, hele\naku la a hiki i kahi o Kakaalaneo ke \u2019lii. I nana aku ka hana, ua ona i\nka awa, e kahea ana i ka wahine: \u201cE Makolea e, e Makolea e, e lawe aku\noe i na hua moena o kaua a mawaho o ka aleo, haliilii iho, a pau ko\nhaliilii ana, kii mai oe ia\u2019u a kaualupe aku i waho.\u201d A pau ka olelo\nana, hele mai la o Makolea me na wahine a ka aleo, haliilii iho la. A\npau ka haliilii ana, kii aku la e kaualupe mai ia Kakaalaneo. Ia lakou\ni kii ai e kaualupe mai, hele aku la o Kepakailiula a ka moena a lakou\ni haliilii ai, kikio iho la, a mimi iho la, a holo ae la e pee ma kahi\ne ae. A hiki aku la o Kakaalaneo i luna o ka hua moena, pakika aku la i\nke kukae a me ka mimi. Huhu mai la ia Makolea a me na wahine, a mahope,\nkahea hou e lawe i ka moena a mahope o na waa. A hana aku la o Makolea\npeia, a moe iho la laua mahope o na waa. Ia wa pauhia loa o Kakaalaneo\ni ka ona o ka awa, a hiamoe loa iho la. Lalau iho la o Kepakailiula ia\nMakolea a lawe ae la a ka nahelehele moe laua ilaila. Uwe mai o Makolea\nia Kepakailiula, i ka make ia Kakaalaneo. Ninau aku o Kepakailiula:\n\u201cHeaha keia au e uwe mai nei?\u201d Wahi a Makolea: \u201cE uwe aku ana au ia oe\nno kuu minamina i ka make i kuu kane, ia Kakaalaneo, aole e hala kana\nihe, i ka pua mauu, i ka naonao, i ka uku lele, aole hoi ou he aka nui\nkou.\u201d I aku o Kepakailiula i kana olelo kaena, a hooio, penei:\n\n\n He hua kona, he hua ko\u2019u,\n He laho kona, he laho ko\u2019u,\n He kane ia, he kane au,\n Aole i ike ia na ai a maua,\n Nana paha na\u2019u paha.\n\n\nMomoe iho la laua, a kani ka moa mua. Olelo aku o Kepakailiula i ka\nwahine. \u201cKe hoi nei au a Hawaii, noho a hala ekolu la, alaila, hiki hou\nmai au. Nolaila, e kukulu oe i lepa nou, a o kau poe e aloha ai e lawe\nmai oe maloko o ka lepa.\u201d\n\nHoi aku la o Kepakailiula a pae i Kohala. Komo aku la i loko o ka hale\na moe iho la, a ao ae la lakou paina a pau loa.\n\nA pau ka paina ana, olelo aku la ia i kahi wahine uuku ana, ia\nKapuaokeonaona. \u201cEa! he wahi olelo ka\u2019u ia oe, o kaua wale no. He\npunahele no anei oe i ko makuakane?\u201d \u201cAe, he punahele au. O ka\u2019u mea e\nolelo aku ai, o kana ia e hana ai.\u201d \u201cAe, e olelo aku oe i ko makuakane,\ne hoakoakoa i na waa a pau loa o Kohala nei, a me na kanaka a pau loa,\naohe mea a noho aku. Mai ka mea liilii a ka mea nui, e holo me a\u2019u i\nkuu huakai makaikai i Maui, a hoi mai.\u201d Ia wa lohe aku la o Kukuipahu.\nHolo aku la na luna, ma o, maanei o Kohala a puni, mai ke kahi a hiki i\nke kolu o ka la, ua makaukau na mea a pau loa. I ka ha o ka la, holo\nmai la lakou i Maui. Ma keia holo ana, ua pani ia ka moana o Alenuihaha\ne na waa. Ua olelo ia, mai ka lae o Upolu a ka lae o Kauwiki, ka paa i\nna waa. Ma keia holo ana, komo aku la na waa mua i Hana ma Maui, i\nlaila o Kakaalaneo kahi i noho ai me na \u2019lii, a me na kanaka.\n\nA kokoke e lele i uka, olelo mai o Kepakailiula i na mea a pau loa: \u201cE,\ni kai no oukou e lana ai. Owau ke lele ae iuka, i nana ae oukou ia\u2019u a\ni make au, o ke ala no nei hoi ia Hawaii. Aka, i ola au, lele ae i\nuka.\u201d Lele aku la o Kepakailiula me kana laau palau, a hele aku la i ke\none maka, a ke one maloo, a hala ia a ka pohuehue, ka alaalapuloa. Ku\nana o Kakaalaneo me na ihe elua. Hookahi o ka lima hema, hookahi o ka\nlima akau. Mai ka lele ana aku a Kepakailiula, a kona ku ana me\nKakaalaneo, uwa na kanaka o uka, i ke kanaka maikai o Kepakailiula. A o\nkekahi poe hoi, uwe lakou no ka make ia Kakaalaneo.\n\n\n\n\n\n\nMOKUNA III.\n\nKE KAUA ANA.\n\n\nOlelo mai o Kakaalaneo me ka hookano ia Kepakailiula: \u201cI keia la, ai\nkuu ihe i ko io, no ka mea, aole e hala ana kau ihe. I ka pua mauu, i\nka naonao, i ka uku lele.\u201d Pane mai o Kakaalaneo: \u201cIa wai mua, i ke\nkamaaina paha, i ka malihini paha?\u201d I aku o Kepakailiula: \u201cI ke\nkamaaina mua, he hope ka ka malihini. Pahu mai la o Kakaalaneo i ka ihe\nma ka lima akau ia Kepakailiula. A kokoke wehe ae la o Kepakailiula i\nka poaeae, a komo aku la ka ihe mawaena, a puliki ae la ka lima, paa ka\nihe ma waena konu o ke kino. He oi ka ikaika o ka makani o ka ihe, a me\nke kolili o ka maka i ka lele ana mai.\n\nMa keia lele ana o ka ihe, paha mai o Kakaalaneo me ka manao ua ku o\nKepakailiula, penei:\n\n\n Aole no paha oe e pakele i kuu ihe, no ka mea\n Ua ku ka\u2019u ihe i ka pua mauu, i ka naonao, i ka uku lele,\n A pehea hoi oe e pakele ai he aka nui.\n\n\nMa keia paa ana o Kepakailiula i ka ihe, a maalili, kuu aku la ia i\nkiona, kahi hooleina moka.\n\nA ike o Kakaalaneo, olelo mai la: \u201cHeaha la ka mea i loli ai ka maka o\nkuu ihe, he pa paha na ke Kona, ka makani kulai hale, he loaa paha i ka\nmakani lau awa o Hana, nolaila oni ka maka o kuu ihe. Hala ae la oe i\nka ihe a kuu lima akau, o ka ihe koe a kuu lima hema, loaa aku oe ai\nkuu ihe i ko io.\u201d Pahu mai la o Kakaalaneo i ka ihe ma ka lima hema, a\nhiki ia Kepakailiula. Wehe ae la ia i ka poaeae hema, a komo mai la ka\nihe malaila, a maalili iho la ka ikaika o ka ihe, kuu aku la o\nKepakailiula i kiona e like me ka ihe mua. Olelo mai o Kakaalaneo: \u201cU!\nua noho ae nei au a he make koe i ka aina, aohe hala o ka\u2019u ihe, a ia\noe ae nei hala kuu ihe kuku.\u201d\n\nA pau ka olelo ana, eu aku o Kakaalaneo e holo. Kahea aku o\nKepakailiula mahope. \u201cE holo ana ka hoi ua koa i ke aha?\u201d Ia wa,\nhualepo o Kepakailiula i kana laau palau. Mai ka lepo ka pii ana ae a\nloaa o Kakaalaneo, mai ka miona lemu, a ke poo ka nahae. Hookahi a\nKakaalaneo huaolelo i pane ae a make loa, penei. \u201cE na \u2019lii o Maui. O\nka nana make no ka ka oukou ia\u2019u, make au!\u201d Ia wa, lele na \u2019lii, me na\nkanaka e pepehi ia Kepakailiula, me ko lakou manao e lanakila maluna\nona, a e make o Kepakailiula. Ia manawa, lalau o Kepakailiula i na\nkanaka, a haihai, e like me ka lala laau liilii imua o ke kanaka. E\nuuina ana, a e paapaaina ana ke loaa aku i ka lima. Hookahi kanaka,\nhookahi lima, a pela kahi lima, o ka mea holo aku ka mea pakele. O ka\nmea ku mai e hakaka, pau loa i ka make.\n\nA ike o Kiinoho a me Kiihele ia Kepakailiula, e kaua ana me ka\nlehulehu. Lele aku la laua, a haihai pu i na kanaka me Kepakailiula,\nhui akolu lakou.\n\nA ike o Kukuipahu ka makuahunowai, i ka pau loa o na kanaka o ka aina i\nka make. Lalau oia ia Kapuaokeonaona, kahi wahine uuku a Kepakailiula,\na holo-kiki aku la a mamua o Kepakailiula, kukulu.\n\nA hiki o Kepakailiula i kahi a Kapuaokeonaona e ku ana, lalau aku la ia\ni ka wahine a amo ae la, a hoi mai la i na waa, pela i pau ai ka luku\nana. Haawi aku la o Kepakailiula i ka aina no Kukuipahu, oia ke \u2019lii\nnui o Maui, ma ko Kakaalaneo wahi.\n\nMa keia make ana o Kakaalaneo ia Kepakailiula, ua kaulana aku la ia mea\na lohe o Kakuhihewa ke \u2019lii o Oahu. Nolaila, makau iho la o Kakuhihewa,\nia Kepakailiula. Hoouna aku la o Kakuhihewa i kona mau waa ponoi, a me\nna kahu i Maui, e kii ia Kepakailiula i keiki nana, a lawe mai e komo i\nka aina o Oahu nei. Holo aku la na waa, mai Oahu aku a pae i Kaunolu,\nno ka ikaika o ka makani welau aa. A ahiahi ae la, akakuu iho la ka\nmakani, holo aku la a pae ma Keanapou i Kahoolawe. Mai laila aku a pae\nma Kapueokahi i Hana, Maui, i laila o Kepakailiula i noho ai. Pae aku\nla na waa a uka, hele aku la lakou a kauhale kamaaina. Ninau aku la,\nauhea ko Kepakailiula hale? Aia i ka puu o Kauiki, ma ka hikina e ku la\nka hale. A hiki lakou i laila, aloha mai la o Kepakailiula, aloha aku\nla lakou. A kuu iho la ko lakou nae, olelo aku la ia Kepakailiula: \u201cI\nkii mai nei makou ia oe, e holo i Oahu, i kauoha mai ko makuakane o\nKakuhihewa ia oe, e holo oe e komo i ka aina, eia na waa, o oe a kau\niho, holo ae kakou.\u201d Ae mai la o Kepakailiula, ia wa, holo mai la meia,\no Kiinoho me Kiihele, me ka laua wahine, o Makolea a me Kapuaokeonaona.\nA kau lakou i luna o na waa, holo mai la.\n\nMa keia holo ana, punia lakou e ka ino, a haule malalo hikina o\nMokuhooniki, i Molokai. Malaila aku a Kalaupapa, moe iho la a owakawaka\nke kakahiaka nui. Holo mai la a pae i Waikiki ma Oahu, i laila o\nKakuhihewa kahi i noho ai.\n\nHaawi mai la o Kakuhihewa ia Oahu a puni, no Kepakailiula. Haawi ae la\no Kepakailiula i na makuakane, ia Kiinoho a me Kiihele ia Oahu nei. A\nlilo iho la laua he mau alii no Oahu a puni, noho mai la o Kakuhihewa\nmalalo o laua.\n\nEkolu la i hala ia lakou i ka noho ana ma Waikiki, he mea mau no laila,\nka heenalu ana i na la a pau loa. O Makolea kekahi ma keia heenalu ana.\nI ka ha o ka la, hele aku la o Makolea e heenalu ma waho aku o\nKalehuawehe. Oia kekahi nalu kaulana o Waikiki a hiki i keia la. Ia ia\ne heenalu ana, hiki mai la he mau elele na ke \u2019lii o Kauai, o Keaumiki\na me Keauka. He mau kahu laua no Kaikipaananea ko Kauai alii e hele ana\nlaua e imi wahine na ka laua hanai, na Kaikipaananea. Ia laua i holo\nmai ai ma waho o Leahi, a pili ana i ka nuku o Mamala. Ike mai la laua\nia Makolea e heenalu ana, hoomau mai la laua i ka nana ia Makolea. A\nkokoke ike pono aku la laua, he wahine maikai loa ia, aohe ona lua.\nNolaila, lalau aku la laua ia ia, a lawe aku la i Kauai, i wahine na\nKaikipaananea.\n\nMa keia lilo ana o Makolea i Kauai, kupu ae la ko Kepakailiula manao, e\nholo e imi i kana wahine i Kauai. Nolaila, nonoi aku la ia ia\nKakuhihewa i waa nona e holo ai. Haawi mai la o Kakuhihewa i ka waa me\nke kanaka. Hoole aku o Kepakailiula: \u201cAole o\u2019u manao e hele ma ke ano\nalii, no ka mea, ua kii aihue ia mai ka\u2019u wahine, a pela wau e hele\naihue aku ai, nolaila, e haawi mai oe i wahi waa uuku no\u2019u.\u201d Haawi mai\nla o Kakuhihewa i kahi waa. Holo aku la o Kepakailiula, a po a ao ae ku\nma Waimea i Kauai. Pae aku la ia a uka, wawahi iho la i ka waa a\nokaoka, hele aku la a hiki i kekahi hale, e noho ana kekahi alii o\nKauai, o Kaunalewa ka inoa, he \u2019lii waiwai a hanohano loa. Ike mai la i\nke kanaka maikai o Kepakailiula, kahea maila, a hiki aku la o\nKepakailiula i mua ona, olelo mai la: \u201cHe makemake au e lilo oe i\naikane na\u2019u, o kau mau mea e olelo mai ai ia\u2019u, o ka\u2019u ia e hoolohe aku\nai.\u201d\n\nNoho iho la laua a hala ekolu la, lohe ia aku la ka hauwawa o ka leo o\nna kanaka a me ke \u2019lii, nolaila, ninau aku la o Kepakailiula i ke\naikane ana ia Kaunalewa: \u201cHeaha keia hauwawa o uka?\u201d I mai o Kaunalewa:\n\u201cO ko makou alii o Kaikipaananea, e honuhonu ana, e mokomoko ana, e kui\nana, a hina iho la kekahi, uwa ae la.\u201d I aku o Kepakailiula: \u201cAole e\npii ia aku ia wahi?\u201d I mai ke aikane: \u201cI ke aha hoi.\u201d Pii aku la laua a\nhiki i mua o Kaikipaananea, e paapu ana na kanaka, a me na mea a pau\nloa. Ike mai la na mea a pau ia Kepakailiula, uwa mai la i ke kanaka\nmaikai, a minamina iho la no ka make ia Kaikipaananea.\n\n\n\n\n\n\nMOKUNA IV.\n\nNO KAIKIPAANANEA.\n\n\nOia ko Kauai alii a puni, he \u2019lii ikaika loa ia i ka hakaka, a me ke\nkui. Aole ona mea e hina ai, oia ka oi o Kauai a puni, aohe alii, aohe\nkoa oi ae mamua ona, nana wale no ka hina a me ke eo. Nolaila, alua\nalii makau ia, e na \u2019lii mai Hawaii a Niihau. O Kakaalaneo ko Maui, o\nKaikipaananea ko Kauai. Nolaila, haawi wale na kaikamahine alii a me ka\naina no keia mau alii, no ka makau o make.\n\nIke mai la o Kaikipaananea ia Kepakailiula, kahea mai la: \u201cE! maanei ka\nmalihini e papa wahi lealea ai me kamaaina, eia no hoi na lealea o\nanei. He honuhonu, he mokomoko, he kui no hoi.\u201d I aku o Kepakailiula:\n\u201cAole au i ike i ka honuhonu,\u201d wahi a Kaikipaananea, \u201cole ae la oe ia,\ni ka mokomoko hoi.\u201d \u201cAole no wau i ike ia.\u201d \u201cI ke kui hoi.\u201d \u201cAe, e aho\nau ia, ua ao iki, aole nae i ai lolo, aka, e hoao no me ke kamaaina.\u201d\n\nNo ka honuhonu: Eia ke ano o ia, he noho i lalo, a hookomo ka wawae\nmaloko o kekahi wawae, a hoopili i ka uha. Pela na wawae a elua, ua\nkapa ia ia, he honuhonu.\n\nKu ae la laua i luna. Olelo mai o Kaikipaananea: \u201cIa wai mua, i\nkamaaina i ka malihini.\u201d I aku o Kepakailiula: \u201cI kamaaina mua, he hope\nka ka malihini.\u201d Mahope o keia olelo ana, kui mai la o Kaikipaananea ia\nKepakailiula, a kunewa, ona iho la, me ka aneane e haule ilalo. Aole\nnae i hina, aka, ua poniuniu ma keia kui ana o Kepakailiula. Nolaila\nkupono ae la ia i luna a pololei, pohala ae la kona poniuniu. Waiho aku\nla o Kepakailiula i kana puupuu, ku o Kaikipaananea, waiho i lalo.\nHelelei ka mimi, hu ka lepo, lele kukae ma kuu, kolili na wawae, moa ka\numu, moa ka umu. Mahope o laila, ala mai o Kaikipaananea a olelo kaena:\n\u201cKa akahi ka ka walea, lealea, eia ka o oe ka mea e mikomiko iho ai\nkeia kino!\u201d\n\nEia nae, i ka wa i hina ai o Kaikipaananea ia Kepakailiula, uwa ka aha,\na mahalo mai ia Kepakailiula i ka ikaika. Wahi a lakou: \u201cAohe kanaka\nikaika e hina ai o Kaikipaananea, a ia oe ae nei hina.\u201d\n\nMahope o laila, hoi aku la o Kepakailiula me ke aikane, me Kaunalewa, a\nhiki hou i kekahi la. Pii aku la laua, hakoko no, haina lima o\nKaikipaananea. Pela no ka hana ana a hala ekolu la, hoouna o\nKaikipaananea i kona kanaka ia Kukaea, e hele e kukala i na mea a pau\nloa, e hui ma kahi hookahi e koho i ka nane a ke \u2019lii.\n\n\n\n\n\n\nMOKUNA V.\n\nNO KUKAEA.\n\n\nOia ko Kaikipaananea kanaka ponoi, o kana ai, o ka hana lepo o\nKaikipaananea, a me kona hana wai, ka Kukaea ai. A nolaila, mai kona\ninoa o Kukaea, o kana ai no ia, a hiki i ka la i hele ai e kukala ma\nKauai a puni.\n\nPenei kana olelo kukala: \u201cE hele na mea a pau ma kahi o ke \u2019lii e koho\ni ka nane. Ina loaa, pakele i ka umu, ina loaa ole, make i ka umu. Aohe\nkane e noho, aohe wahine, aohe keiki, aohe palupalu. O ka mea o aku a\namo ole na maka, oia ke noho. Ina e noho kekahi ia la, pau kona hale i\nke ahi, kau ka hoopai, mai ka makua a ke keiki, a ka ohana, a ka pili\nmai, a ke aikane. A pela ka hoopai o ka mea noho ia la.\u201d\n\nMa keia hele ana a Kukaea, a hiki i kahi a Kepakailiula e noho ana, me\nke kahea i ka leo a nui. I aku o Kepakailiula i ke aikane: \u201cOwai keia\nkanaka e kahea nei?\u201d Olelo mai ke aikane: \u201cO Kukaea, ke kanaka ponoi o\nKaikipaananea. E hele ana e kukala i na mea a pau, e hele ma kahi o ke\n\u2019lii e koho ai i ka nane. Ina loaa, pakele ia i ka enaena o ka umu, ina\nloaa ole make ia i ka umu.\u201d\n\nA lohe o Kepakailiula i keia olelo, i aku ia i ke aikane: \u201cHea ia aku\nhoi ha, e hele mai maanei?\u201d \u201cKa he kanaka ino, he pilo, no ka mea, he\nkukae kana ai.\u201d Wahi a Kepakailiula: \u201cE kahea aku oe, he makemake au e\nike ia ia.\u201d No keia olelo a Kepakailiula, kahea aku la o Kaunalewa ia\nia. \u201cHele mai maanei.\u201d Hele mai la o Kukaea a kokoke, i mai la: \u201cAole\nau e pono ke hele aku i laila, he ino au e ku aku la, he pilo, no ka\nmea, he kukae ka\u2019u ai a hiki i keia la.\u201d Kahea mai o Kepakailiula:\n\u201cHele mai, mai makau oe, a hopohopo.\u201d A hiki o Kukaea, i aku o\nKepakailiula: \u201cE hamama ko waha.\u201d A hamama ka waha o Kukaea a ninini\niho la o Kepakailiula i ka wai, maloko a ma waho o ke kino, a pau iho\nla ke pilo o kona kino. Hoaahu iho la o Kepakailiula i ke kapa, a\nhoohume i ka malo, hanai iho la i ka ai a me ka ia, a maona. I aku o\nKukaea ia Kepakailiula: \u201cI aha la auanei ka\u2019u uku ia oe? No ka mea, ua\nnoho ae nei au a hiki i keia la, me ko\u2019u alii, a ua hele ae nei no hoi\na puni o Kauai, aole o\u2019u mea nana i hanai i ka ai. Eia ka he mea ono ka\nai a me ka ia. Nolaila, eia ka\u2019u uku ia oe. E hai aku au ia oe i ka\nnane a ke \u2019lii. No ka mea, owau wale no ka mea i loaa ai o ka nane. Eia\nua nane la, elua nane, elua haina.\u201d\n\n\n Kai a puni,\n Kai a lalo,\n Koe koena.\n\n O kanaka i ku,\n O kanaka i moe,\n O kanaka i pelupelu ia.\n\n\nEia ka haina o ka nane mua.\n\n\u201cHe hale. Ako ia a puni o luna me lalo, a koe ka puka. Eia ka lua o ka\nhaina o ka nane. He hale no. He laau ka mea ku, he aho ka mea moe, he\nmauu a me ke kaula ka mea i pelupelu ia. Oia ka loaa o na nane a ke\n\u2019lii. Eia nae, a hiki ia la, hele ae oe, a mua o ke anaina. Nana ae oe\ni ka enaena o ka umu, no ka mea na\u2019u no e kahu ka umu. A ike oe ua\nenaena, hai ae oe i ka loaa o ka nane mua. A ulu ka umu, a pau ke a i\nluna, hai ae oe i ka lua o ka nane. A pau ka hai ana, alaila, lalau aku\nau ia Kaikipaananea a kiola i loko o ka umu.\u201d I aku o Kepakailiula: \u201cE\nhoi oe a i pololi, iho mai ianei e ai ai.\u201d A hiki i ka ha o ka la,\nakoakoa na mea a pau loa ma kahi o ke \u2019lii, ia manawa, hiki o\nKepakailiula ma kahi o Kaikipaananea.\n\nIke mai la o Kaikipaananea, kahea mai la: \u201cE ka malihini, maanei e\nwalea ai. Eia ka lealea o keia la, he nanenane. Ina e loaa a\u2019u nane i\nka mea e loaa ai, pakele ia i ka umu e a ana, aka, ina loaa ole, pau ia\ni ka umu, kalua ia.\u201d\n\nI aku o Kepakailiula: \u201cE hai mai no ke \u2019lii i lohe ia kana mau nane.\nIna i loaa, a ina i loaa ole. Ua maopopo no ka hoopai, he kalua i ka\numu. Eia a\u2019u nane. Nane akahi:\n\n\n Kai a puni,\n Kai a lalo,\n A koe koena.\n\n\n\u201cEia ka lua o kuu nane.\n\n\n Kanaka i ku,\n Kanaka i moe,\n Kanaka i pelupelu ia.\n\n\nNana aku la o Kepakailiula i ka enaena o ka umu. A enaena. Hai aku la\nia i ka nane mua. \u201cHe hale. Ako ia ka hale a puni, a koe koena, he\npuka.\u201d Nana hou o Kepakailiula, o ka ulu o ka umu. A makaukau ka ulu o\nka umu, olelo aku o Kepakailiula. \u201cHe hale no. Kukulu ia ka hale a ku,\nhoaho ia ka aho, ako ia ka mauu a pelupelu me ke kaula pu.\u201d I mai o\nKaikipaananea: \u201cI loaa la ia oe ia wai?\u201d Iaia e olelo ana, o kona\nmanawa ia i noho ai i loko o ka umu, ia Kukaea. Ia noho ana o\nKaikipaananea i loko o ka umu. Kahea ae la ia i na \u2019lii a me na koa o\nKauai. \u201cEa! o ka nana maka no ka ka oukou ia\u2019u. Make au.\u201d Lele iho la\nna \u2019lii o Kauai a me na koa i luna o Kepakailiula e pepehi. Ia manawa o\nKepakailiula i haihai ai i na kanaka, me he laau liilii la ka papaaina,\ni na lima. Lele o Kukaea haihai pu i na kanaka, pela no hoi o Kaunalewa\nke aikane a Kepakailiula, akolu lakou.\n\nMa keia pepehi ana, aohe alii koe, aohe kanaka pakele i ka make. O ka\npoe wale no i holo ke pakele.\n\nLoaa aku la o Makolea, lawe mai la o Kepakailiula a noho iho la i kahi\no ke aikane o Kaunalewa. Olelo aku la o Kepakailiula ia Kaunalewa: \u201cO\noe ke \u2019lii o Kauai a puni, o oe maluna a ma lalo, mauka, a makai, ka\nmoa a me ka maka. O ka noho alii wale no kau maluna o ka aina. A o\nKukaea, malalo mai ia ou, o oe maluna.\u201d\n\nA pau ae la ke kauoha a Kepakailiula, hoi mai laua i Oahu nei me\nMakolea.\n\n\n\n\n\n\n\n\nSTORIES FROM THE LEGEND OF LAIEIKAWAI.\n\n\nCHAPTER I.\n\nRELATING TO AIOHIKUPUA.\u2014TO HAUNAKA.\n\n\nAiohikupua [535] was a very strong man, both in boxing and wrestling.\nWhen he set sail from Maui and landed at Kauhola, in Kohala, he found\nthe people gathered at Hinakahua, where they were holding their\ncustomary games of boxing, wrestling and other manly exhibitions of\nstrength. At this place he met Ihuanu, a very expert and strong boxer\nwho belonged to that district, Kohala.\n\nWhen Aiohikupua and his companions came ashore in Kohala they proceeded\nup to see the wrestling. When they arrived at the grounds, Ihuanu came\nout and challenged: \u201cWho is to come from that side and meet me,\nwrestling?\u201d No one was seen to come and accept the challenge because\nthey were all afraid of him. After this Ihuanu turned to Aiohikupua and\nsaid: \u201cSay, stranger, you had better join in the fun.\u201d When Aiohikupua\nheard the invitation he went up to Ihuanu and said: \u201cSay, son of the\nsoil, you have asked me to join you in the fun, and this is what I wish\nto say to you: Get two others beside yourself on your side, making\nthree of you. With that number the stranger will feel it worth while to\njoin you.\u201d When Ihuanu heard this from Aiohikupua, he made reply: \u201cYou\nare a very conceited man. I am the best man among all the people of\nKohala, and here you have asked that there must be three of us on one\nside to meet you alone on your side. You are the most conceited [536]\nman that I have ever seen. What are you to me?\u201d\n\nAiohikupua then boasted, saying to Ihuanu: \u201cI am not going to stand up\nand box with you unless you have three on your side. And what do I care\nfor you and the people that have gathered here? I can turn this crowd\ninto nothing with my left hand.\u201d Because of these words of Aiohikupua,\none of the strong men in Kohala who had come to witness the games came\nup behind Aiohikupua and said to him: \u201cSay, don\u2019t get Ihuanu angry, for\nhe is the strongest man in Kohala; there is nothing kept away from him\nwhen he asks.\u201d At this Aiohikupua pushed him to one side [537] whereby\nthe man was killed. Upon seeing this, one of the warriors came up\nbehind Ihuanu and said to him: \u201cSay, Ihuanu, we see that our side will\nnot be victorious this day. I am sure the stranger will win out,\nbecause one of our companions is killed by just receiving a mere push.\nTherefore I beg of you that the crowd be dispersed and the games\nbrought to an end and you withdraw your challenge and meet the stranger\nin a kindly way and shake hands, and in that way save yourself.\u201d [538]\nBy these words the hot anger in Ihuanu was rekindled, and so he\nreplied: \u201cSay, my men, don\u2019t be afraid because of the death of that man\nfrom the push he received. Did I not do the very same thing some few\ndays ago? Then why should you all be afraid? But if you are afraid,\nthen go and hide your faces in the sky; and if you should hear that\nIhuanu is victorious, remember it was by the blow known as Kanikapihe,\n[539] the blow the teacher has not instructed you of, for I see he will\nnot be able to overcome me, for I hear the end of my loin cloth snap\n[540] behind me.\u201d His companions then said to him: \u201cWe have nothing\nmore to say to you, we have done our part. Stand up then and face your\nopponent; perhaps you will be saved by means of the blow your teacher\nhas not instructed us of, and perhaps the end of your loin cloth did\ntell you the truth.\u201d [541] With this the companions of Ihuanu retired\nto the outer edge of the crowd.\n\nWhile Ihuanu was boasting before the people, Aiohikupua came out of the\ncrowd and stood in the presence of Ihuanu, then clapped his arms around\nhis body and said to Ihuanu: \u201cSay, Ihuanu, strike sixteen blows at my\nmiddle.\u201d When Ihuanu heard this from Aiohikupua he turned and surveyed\nthe crowd that was around them and when he saw a small boy, who was\nbeing held in the arms of a certain person, he called out: \u201cLet that\nsmall boy come and strike Aiohikupua.\u201d Continuing, Ihuanu said\nboastingly: \u201cLet this small boy strike you.\u201d [542] When Aiohikupua\nheard this from Ihuanu, his anger welled up within him until his very\nhair stood on end; he then turned to the people and said: \u201cWhat man is\nwilling to face the boy from Kauai? I will therefore at this time say,\nthat my god is able to give me the victory over your strong man this\nday and to make his head a plaything for my canoe men.\u201d After making\nthe above remarks, he prayed to his god as follows:\n\n\n Lanipipili, Lanioaka,\n Lanikahuliomealani.\n Say, Hekilikaakaa,\n Say, Nakolowailani,\n Recognize your offspring,\n Look at your child\n And present me with the head of Ihuanu,\n That the multitude might see\n That I am the conqueror.\n It is ended, the kapu is released. [543]\n\n\nAt the close of the prayer, Aiohikupua asked his opponent: \u201cAre you\nready, Ihuanu, to strike at me?\u201d Ihuanu replied: \u201cI will not strike\nyou. I want you to strike at me.\u201d When the boxing teacher of Ihuanu\nheard what his pupil had answered he came up to his side and said to\nhim: \u201cIf he should again ask you to strike him do it, [544] because\nthis is the proper time.\u201d Shortly after this Aiohikupua again requested\nof Ihuanu to strike him. At this request, Ihuanu let drive at his\nopponent but did not hit him, for Aiohikupua was on his guard and\ndodged. After dodging this blow from Ihuanu, Aiohikupua struck at his\nopponent, hitting him just below the chest so strong that the fist of\nAiohikupua went clear through and came out at the back. Aiohikupua then\nraised up his arm, with the body of Ihuanu on it, twirled the body\naround over his head and then threw it outside of the rows of people\nthat were standing around. At sight of this great strength a mighty\nshout came from the people and after this they began to disperse. After\nthis Aiohikupua went over to the place where the body of Ihuanu was\nlying and cut off his head and took it to his canoe men [545], and they\nall returned to their double canoe, which they boarded and set sail for\nHamakua, landing at Paauhau.\n\n\nRELATING TO HAUNAKA.\n\nHaunaka was the strongest man, in boxing and wrestling, in the whole of\nPaauhau and he was at this time very famous. In fact his fame had\ntraversed over the whole district of Hamakua.\n\nWhen the canoe of Aiohikupua touched at the landing at Paauhau, he\njumped ashore and asked of the people of the place, saying: \u201cWhat is\nthat shouting in the uplands?\u201d One of the men said: \u201cThe people are\ngathered there to witness the champion wrestler, Haunaka, the strongest\nman in the district.\u201d When Aiohikupua heard this he proceeded to the\nplace where the games were being held. As soon as he arrived, Haunaka\ncalled out to him: \u201cCome here.\u201d When Aiohikupua came in the presence of\nHaunaka, he said: \u201cYou will never be able to hurt the boy from Kauai\nfor he is like the branch of a tree that stands on the side of a\ncliff.\u201d While Aiohikupua was saying this one of the men who had seen\nhim in Kohala came up and said to Haunaka: \u201cSay, Haunaka and the\ncompany gathered here, this is the very man who struck Ihuanu, in\nKohala, and killed him. This man\u2019s blow is sharp like the point of a\nspear; you people will therefore have no chance against him.\u201d When\nHaunaka heard this he came up to Aiohikupua and extended his greetings.\n[546] At the conclusion of the games Aiohikupua returned to his canoe\nand set sail for Hilo, on his way in search of his lover, Laieikawai.\n\n\n\n\n\n\nCHAPTER II.\n\nRELATING TO KIHANUILULUMOKU.\u2014ULILI AND AIKEEHIALE.\n\n\nKihanuilulumoku [547] was the god of Kahalaomapuana and her sisters,\nwho were living in Paliuli. This god had a very large and wide mouth.\nWhen opened the upper lip would touch the heaven while the lower lip\ntouched the ground. This god was very powerful and nothing could\novercome him. He was also very brave and he was placed as the watchman\nat Paliuli, where Laieikawai was residing.\n\nWhile the sisters of Aiohikupua, Kahalaomapuana and her sisters, were\nacting as the guards of Laieikawai in Paliuli, Aiohikupua arrived in\nPuna and landed at Keaau.\n\nThe number of canoes on this expedition under the command of\nAiohikupua, was twenty double canoes, eighty single canoes and forty\nlarge war canoes, besides several single ones carrying the servants.\n[548] Aiohikupua had a large army with him on this expedition and with\nhim were several chiefs. These warriors were all well armed and\nAiohikupua had with him his man-eating dog, called Kalahumoku.\n\nAfter the army had disembarked from the canoes at Keaau, Aiohikupua\nwith his chief adviser went up to Paliuli to see Laieikawai. When they\narrived at Paliuli, they saw the sisters of Aiohikupua guarding\nLaieikawai. When the sisters saw their brother, they said to him: \u201cSay,\nAiohikupua, you must go back at once for a kapu has been placed over\nthis place.\u201d Aiohikupua would not listen to this order, but insisted on\nstaying. Kahalaomapuana [549] then said to him: \u201cIf you insist on\nremaining here you will be killed.\u201d When Aiohikupua heard this he\nturned and went back, filled with bitter anger. When he reached Keaau\nhe ordered ten men to go up and put his sisters to death. [550]\n\nWhile Aiohikupua was giving his orders to the men, Waka, the\ngrandmother of Laieikawai, by her supernatural powers, was aware of\nwhat Aiohikupua was up to, so she told the facts to Kahalaomapuana, the\nchief adviser of Laieikawai. When she heard this she prayed to\nKihanuilulumoku as follows:\n\n\n Say, Kihanuilulumoku,\n Our all powerful god;\n Watch for the enemy,\n The mischievous people of the land,\n And put them to death\n Sparing none.\n Be watchful however of Kalahumoku,\n The man-eating dog of Aiohikupua.\n If you are careless we are lost;\n Let all your strength be at your command.\n It is ended, the kapu is removed.\n\n\nBy early dawn of the next morning, the ten warriors, with the chief\nadviser of Aiohikupua, arrived at Paliuli. After their arrival the\ntrees were heard to be rustling and the wind began to moan, caused by\nthe tongue of Kihanuilulumoku. After they had advanced along the way\nthey got further and further into the middle of the mouth of the lizard\n[god, Kihanuilulumoku], the upper jaw then came down and the men were\nshut up in the mouth and were swallowed; no one escaped to carry the\ntidings to Aiohikupua.\n\nAfter waiting for two days for the return of his men, Aiohikupua again\nsent up more men, twenty of the best of his warriors, and orders were\ngiven them to go and put his sisters to death. When the men reached\nPaliuli the lizard caught and ate them all. [551]\n\nThe chief waited until the expiration of one day, when he again sent up\nmore men, forty warriors, and on their arrival at Paliuli, the lizard\nkilled these also. Because of the continued absence of his men the\nthought entered Aiohikupua to dispatch his fleetest messengers to find\nout the cause of the non-return of his men.\n\n\nULILI AND AIKEEHIALE.\n\nUlili and Aikeehiale were the fleetest of Aiohikupua\u2019s messengers.\n[552] While they were going along the road they met a man who inquired:\n\u201cWhere are you two going?\u201d They replied: \u201cWe are going up to see about\nour people, for they have not returned.\u201d The man said: \u201cThey have been\nkilled by the man-eating lizard who lives up here, called\nKihanuilulumoku.\u201d At the conclusion of this conversation, the two\nmessengers continued on their way up. Not very long after this they\nheard the rustling of the leaves and the low murmuring of the wind,\nwhich reminded them of the conversation they just had with the man. The\ntwo messengers then changed themselves into the form of birds and flew\nup. When they reached a good ways up they looked about them and saw\nthat the rays of the sun were hidden, and in looking to see the cause\nof this they saw it was the upper jaw of the mouth of the lizard. At\nsight of this they continued flying until they reached a point above\nthe jaw. From this position they looked down and saw the trees and\nearth uprooted as though a large oo [553] was tearing up the ground,\ncausing them to tremble because of its terribleness. By what they saw\nthey made sure that all their men had been killed by the lizard. The\ntwo then returned to Aiohikupua and related what they had seen. When\nAiohikupua heard this he sent for Kalahumoku, his man-eating dog.\n\n\n\n\n\n\nCHAPTER III.\n\nRELATING TO KALAHUMOKU.\u2014BATTLE BETWEEN THE DOG AND LIZARD.\n\n\nKalahumoku [554] was a man-eating dog from Kahiki. He had two natures,\nthat of a god and that of a human being. As a dog he had supernatural\npowers and was possessed of very great strength in fighting.\n\nWhen the dog came into his presence Aiohikupua said: \u201cYou go up and\nkill the lizard, and after that go and kill all my sisters.\u201d After\nAiohikupua had issued these orders the dog then turned and addressed\nthe chiefs and all the men as follows:\n\n\n You must all keep looking to the uplands,\n And if you should see the fog go straight up\n And then lean over toward the lee side,\n Know that I have met Kihanuilulumoku,\n And you can be assured that we have become friends.\n But if the fog should lean toward the windward\n Know that we are being engaged in battle;\n Then you must pray to the god Lanipipili. [555]\n After that look again and if you should see the fog lean toward the\n sea, here,\n Know that the lizard has won out.\n But if, however, the fog should lean toward the mountain\n Know that I have defeated the lizard,\n And I have conquered over it.\n Therefore, you must continue praying for me.\n\n\n\nTHE BATTLE BETWEEN THE DOG AND LIZARD.\n\nWhen Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he\ncontinued on up leaving the lizard behind him and after some time he\ncame to the place where the guards were stationed.\n\nShortly after this the lizard, Kihanuilulumoku, smelt the dog and so it\nawoke from its sleep and followed on after Kalahumoku until they met.\nKihanuilulumoku then opened wide its mouth to bite, when Kalahumoku\nshowed its sharp teeth. The two then jumped at each other and a\nterrible battle was fought, biting one another. Not very long after\nthis the lizard conquered over Kalahumoku; his ears were cut off and\nhis tail was bitten off short.\n\nWhile the two were engaged in this conflict, Aiohikupua and his men\nwatched the fog. They saw it rise up straight, and after it had reached\nsome distance in the sky, it leaned toward the sea, which caused\nAiohikupua to think that Kalahumoku was defeated.\n\nSometime after this the dog arrived and when they looked at it they saw\nthat its ears were cut off and the tail was cut off short. This ended\nthe desire of Aiohikupua to stay in Puna and he and his men boarded\ntheir canoes and returned to Kauai, without obtaining Laieikawai. Thus\nwas the plan of Aiohikupua to kill his sisters defeated. [556]\n\n\n\n\n\n\n\n\nNA MOOLELO MAI KA KAAO NO LAIEIKAWAI.\n\n\nMOKUNA I.\n\nNO AIOHIKUPUA.\u2014NO HAUNAKA.\n\n\nHe kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo\nai mai Maui aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua.\nKahi o na kanaka a pau e piha ana. Ilaila o Ihuanu, he kanaka ikaika no\nKohala i ke kui.\n\nA pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A\nhiki lakou, oili mai la o Ihuanu, a kahea mai la: \u201cOwai mai ma kela\naoao e mokomoko mai me a\u2019u,\u201d aohe kanaka aa mai, ua makau ia o Ihuanu e\nna mea a pau loa. A pau ka olelo ana a Ihuanu, huli ae la ia a olelo\nmai ia Aiohikupua: \u201cE ka malihini, e pono paha ke lealea.\u201d A lohe o\nAiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku\nla: \u201cE ke kamaaina! ua noi mai oe ia\u2019u, e lealea kaua. A eia hoi ka\u2019u\nia oe. I elua ma kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e\naho ia mikomiko iho ka malihini.\u201d A lohe o Ihuanu i keia olelo a\nAiohikupua, olelo mai la ia: \u201cHe oi oe o ke kanaka olelo hookano. Owau\nno ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei oe i\nekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka\nwahahee, heaha la oe i kuu manao.\u201d\n\nI aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: \u201cAole au e ku aku\nana e kui me oe, ke ku ole mai oukou ekolu i mua o\u2019u. A heaha la oe a\nme ka lehulehu ia\u2019u? e hiki ia\u2019u ke hoolilo i keia aha i mea ole, i\nloko o kuu lima hema.\u201d A no keia olelo a Aiohikupua, hele mai la kekahi\nkoa ikaika a ma ke kua o Aiohikupua. Olelo mai la: \u201cE! mai olelo aku oe\nia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.\u201d Ia wa, huli\nae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala.\nHele mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: \u201cE\nIhuanu, ke ike nei makou, aole e lanakila ana ko kakou aoao i keia la.\nMa kuu manao paa, o ka malihini ke lanakila ana. No ka mea, ua make ko\nkakou kanaka, i pale wale ia mai nei no, o ka make ia. Nolaila, ke noi\naku nei au e hui ka aha, e pau ka mokomoko ana, a me kou aa ana i ka\nmalihini, a e aloha olua me ka lulu lima ana, alaila oe ola.\u201d Ma keia\nolelo, ua hoaa ia ko Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu:\n\u201cE ko\u2019u poe kanaka, mai hopohopo, ma ka make ana o kela kanaka o kakou,\nma ke pale ana o ka lima. Aole anei au i hana pela, mamua aku nei, a\nheaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou, alaila, e\nhuna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua\nlanakila o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a\nke kumu i koe ia oukou, aole i ao ia. No ka mea, ke ike nei au aole e\nlanakila mai oia maluna o\u2019u, no ka mea, ua kani ka pola o kuu malo i ka\nhope.\u201d I aku na hoa mokomoko ia Ihuanu: \u201cUa pau ka makou olelo ia oe,\naohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka ai a ko\nkumu i koe ia makou, a pela no hoi ka pola o ko malo.\u201d Alaila, nee aku\nla na hoa ma waho o ka aha mokomoko.\n\nIa Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a\nma ke alo o Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia\nIhuanu: \u201cE Ihuanu, kui ia i kuu piko a pololei, i eha kauna kui.\u201d (Ua\nlike me umikumamaono puupuu.) A lohe o Ihuanu i keia olelo a\nAiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike aku la i\nkekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e\nkui ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: \u201cNa keia keiki\nopiopio oe e kui.\u201d A lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la\nkona huhu a ke poo o kalakala. Huli aku la o Aiohikupua a olelo i ka\naha kanaka. \u201cOwai ke kanaka i aa mai i ko Kauai keiki nei, nolaila, ke\nolelo nei au. He hiki i kuu akua ke haawi mai ia\u2019u e lanakila maluna o\nko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili\nna kuu poe hoewaa.\u201d A mahope o keia mau olelo a Aiohikupua, pule iho la\nia i kona mau akua, penei:\n\n\n Lanipipili, Lanioaka,\n Lanikahuliomealani,\n E Hekilikaakaa,\n E Nakolowailani,\n E ike i ka oukou pulapula,\n E nana i ka oukou Kama,\n E haawi mai ke poo o Ihuanu\n I ike keia aha apau loa,\n Owau ka lanakila maluna,\n Amama, ua noa.\n\n\nA pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e\nkui mai ia\u2019u? Olelo mai o Ihuanu: \u201cAole au e kui ia oe, nau e kui mai\nia\u2019u.\u201d A lohe ke kumu kui a Ihuanu, hele mai la a ma ka aoao. I mai la:\n\u201cE! i olelo hou mai e kui oe, kui ia, no ka mea, o ka manawa iho la no\nia.\u201d Mahope o laila, ninau hou o Aiohikupua ia Ihuanu, e waiho mai ana\no Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, no ka\nmea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu,\ne poho lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula\nma ke kua. Ia wa kaikai o Aiohikupua ia Ihuanu me ke koali i ka lima, a\nkiola aku la ma waho o ka aha. Uwa ae la ka pihe, hui ka aha. Lalau iho\nla o Aiohikupua i ke poo o Ihuanu a lawe ae la na na hoewaa, a hoi aku\nla i na waa, a holo aku la a pae ma Paauhau i Hamakua.\n\n\nNO HAUNAKA.\n\nO ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika\nloa ma ia hana. A ua laha ae kona kaulana a puni o Hamakua.\n\nIa lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka.\nNinau aku la i ke kamaaina: \u201cHeaha keia uwa o uka?\u201d I mai la ke\nkamaaina: \u201cHe mokomoko na Haunaka, koonei mokomoko nui.\u201d Pii aku la o\nAiohikupua a hiki. Kahea mai la o Haunaka: \u201cHele mai.\u201d A hiki o\nAiohikupua i mua o Haunaka, olelo aku la o Aiohikupua. \u201cAole e eha ke\nkeiki o Kauai ia oe. He lala kamahele no ka laau ku pali.\u201d Ia\nAiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i\nKohala nei, a kahea ae la ia Haunaka. \u201cE Haunaka a me ka aha. O ke\nkanaka no nei nana i kui mai nei o Ihuanu, i Kohala, a make loa. O kai\nnei puupuu, ua like me ka pololu ka oi, nolaila, aole oukou e ola.\u201d A\nlohe o Haunaka, hele mai la ia a aloha ia Aiohikupua, a pau ae la ka\nmokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine ia\nLaieikawai.\n\n\n\n\n\n\nMOKUNA II.\n\nNO KIHANUILULUMOKU.\u2014ULILI A ME AIKEEHIALE.\n\n\nO Kihanuilulumoku, he \u2019kua ia no Kahalaomapuana ma, i Paliuli kahi i\nnoho ai. He oi kona waha i ka nui a me ke akea, e pa ka lehelehe luna i\nka lani, a o ka lehelehe lalo i ka honua. A he ikaika loa ia mamua o na\nmea a pau loa, a he koa, a he kiai no Paliuli kahi o Laieikawai e noho\nana. I ka wa e noho ana na kaikuahine o Aiohikupua i Paliuli, oia o\nKahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai o\nKeaau i Puna.\n\nO ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua,\nelua kanaha kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka\nnui. A he nui hoi na kanaka koa ma keia holo ana a Aiohikupua, a me na\nlii. Na mea kaua a pau loa, a me ka ilio aikanaka a Aiohikupua, o\nKalahumoku ka inoa.\n\nA mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me\nkona kuhina i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona\nkuhina i Paliuli, e noho ana na kaikuahine o Aiohikupua, he mau kiai no\nLaieikawai.\n\nOlelo mai la lakou: \u201cE Aiohikupua, e hoi oe ano, he kapu o uka nei.\u201d\nHoopaa aku o Aiohikupua. I mai o Kahalaomapuana: \u201cIna oe e paa loa mai,\nmake oe ano.\u201d A lohe o Aiohikupua, a hoi mai la me ka huhu wela loa. A\nhiki i Keaau, kena aku la he umi kanaka, e pii e pepehi i na kaikuahine\na make.\n\nIa Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke\nkupunawahine o Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka\nia Kahalaomapuana, ko Laieikawai kuhina nui, a lohe ia, pule aku la ia\nia Kihanuilulumoku, penei:\n\n\n E Kihanuilulumoku,\n Ko makou akua mana,\n Nana ia ke kupu,\n Ka eu o ka aina nei la,\n Pepehi ia a make,\n A holo ke olohelohe,\n E ao nae oe ia Kalahumoku,\n I ka ilio aikanaka a Aiohikupua,\n Hemahema oe pau kakou,\n Kulia ko ikaika a pau i luna,\n Amama, ua noa, lele wale.\n\n\nIa po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua.\nMahope o ko lakou hiki ana i Paliuli, nehe ana ka laau a me ka makani i\nke alelo o Kihanuilulumoku. Ia lakou e hoomau ana i ka hele, kaa loa\nlakou i waena o ka waha o ua moo nei. Ia wa, maluna ke a luna, he poi\nana iho na luna, pau loa lakou nei i loko, aohe ahailono i koe aku, e\nlohe ai o Aiohikupua.\n\nElua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe,\nnolaila, hoouna aku la ia he iwakalua poe koa loa ona, e pii e pepehi i\nna kaikuahine. Pii aku la, lakou a hiki, hamo mai la no ka moo pau i ka\nai ia.\n\nKakali hou ke \u2019lii, a hala hou he la, hoouna hou i na koa he kanaha ka\nnui, a hiki no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o\nna koa, kupu ae la ko Aiohikupua manao e hoouna i kana mau elele mama\nloa, i maopopo ke kumu o ka hoi ole ana mai i kai nei.\n\n\nULILI A ME AIKEEHIALE.\n\nO laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui,\nhalawai mai la he kanaka, a ninau mai la: \u201cE pii ana olua i hea?\u201d \u201cE\npii ana maua e nana i ko makou poe, aohe hoi ae nei.\u201d Olelo mai la\nkela: \u201cUa make aku la i ka moo aikanaka o uka nei, oia o\nKihanuilulumoku.\u201d A pau ke kamailio ana, pii aku la laua, nehe mai ana\nka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho\nla laua i ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino\nmanu. I nana ae ka hana, malu ana maluna. A ike laua o ke a luna, e oni\nae ana laua i luna loa a pakele aku la i ka moo. A hala laua maluna o\nke a luna, o ka moo, i nana iho ka hana, hele ana ka laau o lalo, me he\noo palau la ka owe o ka honua, a he mea weliweli loa ia laua ke nana\niho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka\nmoo, nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike\nai. Ia wa, kii o Kalahumoku, ka ilio ai kanaka a Aiohikupua.\n\n\n\n\n\n\nMOKUNA III.\n\nNO KALAHUMOKU.\u2014KE KAUA ANA O KA ILIO ME KA MOO.\n\n\nHe ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he \u2019kua, he\nkanaka. He ilio mana, he ilio ikaika loa ma ka hakaka ana.\n\nI aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe\ni o\u2019u mau kaikuahine a pau i ka make. A pau ka Aiohikupua olelo, hai\naku ka ilio i kona manao, i na \u2019lii a me na kanaka a pau loa, penei:\n\n\n E nana oukou i uka,\n I pii ka ohu a pololei i luna,\n A hina ka ohu ma ka lulu,\n Ua halawai au me Kihanuilulumoku,\n Manao ae oukou ua hoaikane maua,\n A i hina ka ohu i ka makani,\n Ua hakaka maua,\n Alaila, pule oukou i ke \u2019kua ia Lanipipili.\n Nana ae oukou a i hina ka ohu i kai nei,\n Ua lanakila ka moo,\n Aka hoi i pii ka ohu a moe i ke kuahiwi,\n Ua hee ka moo ia\u2019u,\n A ua lanakila au maluna,\n Nolaila, e hoomau oukou i ka pule no\u2019u.\n\n\n\nKE KAUA ANA O KA ILIO ME KA MOO.\n\nA hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka\nmoo mahope nei, kaa loa ka ilio i kahi o na kiai e noho ana.\n\nA no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la,\nhanu aku la a loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona\nwaha e nahu, ia wa, hoike o Kalahumoku i kona mau niho oi loa. Ia wa\nlaua i lele ai me ka weliweli loa, e nahu ana kekahi i kekahi, aole i\nliuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na pepeiao a\nmumuku, moku ka huelo.\n\nIa laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu.\nPii ae la ka ohu a pololei i luna, moe i kai, manao iho la no o\nAiohikupua, ua pio o Kalahumoku.\n\nMahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua\nmumuku na pepeiao, ua poomoku ka huelo. Pau ae la ka manao i ka noho,\nnolaila, hoi mai la lakou ma na waa i Kauai, me ka loaa ole o\nLaieikawai. Pela iho la ka make hewa o ko Aiohikupua manao pepehi i\nkona mau kaikuahine.\n\n\n\n\n\n\n\n\nBRIEF STORIES OF GHOSTS AND CUNNING.\n\n\nRELATING TO WAKAINA.\n\n\nWakaina was noted for his great cunning and deceitfulness, and for his\nability to fly. Wakaina was a ghost; he did not possess a real human\nbody, but he could be very cunning and use words of deception in\nwhispers. The sound of his voice was like that of a person whose tongue\nwas twisted. It was in Waiapuka, in North Kohala, a place adjoining\nNiulii, where Wakaina sang and deceived the people.\n\nEarly one morning just as the sun was coming up, Wakaina flew up and\nbegan singing, using these words: \u201cOne can sing beautifully when one\nhas a feather cloak.\u201d\n\nThe people who heard this brought out their feather cloaks and gave\nthem to the ghost. The ghost then sang, saying: \u201cOne can sing\nbeautifully when one has a feather helmet.\u201d\n\nThe people again brought out their feather helmets and gave them to the\nghost. Again the ghost sang: \u201cOne can sing beautifully when one has a\nbambu flute.\u201d\n\nThe people also gave their bambu flutes. The ghost then said: \u201cOne can\nsing beautifully when one has a pa-u (skirt).\u201d The women gave the ghost\ntheir skirts.\n\nThis was continued until everything had been given to Wakaina, who then\nhopped up and down dancing with delight. When the people saw this they\nwere amused and laughed. When Wakaina saw the people laughing he flew\naway saying: \u201cI will now fly away and you people will be ashamed [557]\nof yourselves.\u201d\n\n\n\n\n\n\nRELATING TO KAPUNOHU.\n\n\nKapunohu was a very smart man in the giving and solving of riddles.\n[558] It was said that he made several trips around Hawaii competing\nwith others and many were the victories he gained.\n\nBecause he was so taken up with this profession he traveled until he\ncame to Kau, in Hawaii, where he met two young men whom he had beaten\nin former contests and from whom he had won several wagers. Therefore,\nagainst the time Kapunohu should meet them, they prepared an oven of\nhot stones and had baked some potatoes over the fire. After the\npotatoes were cooked the oven was covered. Some time after this was\ndone, they saw Kapunohu on his way to call on them. Upon seeing\nKapunohu the older brother said to his younger brother: \u201cHere comes\nKapunohu,\u201d and they began to remove the covering from the oven and\nagain recovered it, making believe that it was just being covered up\nfor the first time. While they were doing this, Kapunohu entered the\nhouse. When they saw that Kapunohu had entered the house, they took up\nthe potatoes that had been baked over the fire and began eating. While\nthey were eating, the older brother addressed the younger brother,\nsaying: \u201cI believe the food in our oven is cooked.\u201d The younger brother\nreplied: \u201cYes.\u201d The two then made preparations to uncover the oven.\nWhen Kapunohu saw them doing this, he remarked: \u201cHow can that be\npossible?\u201d The two replied: \u201cIt is cooked, let us uncover the oven.\u201d\nKapunohu grew very stubborn and said: \u201cThe food is not cooked, because\nyou had just completed covering it when I entered. How can it be\ncooked? You two are indeed deceitful.\u201d Because Kapunohu was so\nstubborn, a wager was proposed and accepted, and the oven was\nuncovered. As soon as this was done, it was found that the food was\nindeed cooked, and Kapunohu was for the first time beaten by the two\nyoung men.\n\nSome time after this, the two young men prepared something else. This\ntime they procured a chicken and cooked it in an oven. They next took\nsome eggs and used the shells for a plaiting on the outside of a [fish\nor] meat calabash. After the egg-shell calabash was completed, they\ntook the cooked chicken and placed it in it, and then put the thing\naway to await the coming of Kapunohu. Not very long after this Kapunohu\nwas seen coming to make another call on them. When they saw him coming\nthey took the egg-shell calabash and made as though they were going to\nprepare a meal. When Kapunohu came in and saw that they were about to\nbegin a meal, he asked them: \u201cHere you two are ready for your meal, but\nwhere is your meat?\u201d The two made reply: \u201cWe have chicken for meat and\nchicken for a calabash.\u201d Kapunohu denied this, saying: \u201cYou two are\ndeceiving yourselves. Who has ever said that you can have chicken for\nmeat and at the same time have chicken for a calabash. You two are\nindeed deceitful.\u201d This debate was kept up until finally wagers were\nmade and after this was settled, the two brothers proceeded to uncover\nthe egg-shell calabash, in which the cooked chicken was kept. After\nthese different things had been shown to Kapunohu, he admitted that he\nwas beaten, so the two brothers took the wagers. This was the second\ntime that Kapunohu was beaten by the brothers.\n\nAfter Kapunohu had departed, the two brothers made plans for another\ncontest, whereby Kapunohu would be again beaten. After studying for a\ntime the older brother said to the younger brother: \u201cSay, if Kapunohu\nmakes us another visit, we will then dip our fingers into the gravy of\nthe fish-bowl, reach out for the food and eat.\u201d The younger brother\nassented to this.\n\nSome time after this Kapunohu again visited the two brothers. When they\nsaw him coming, they took up their calabashes and uncovered them and\nthen began their meal, dipping their fingers into the gravy, licking\ntheir fingers and taking some poi. When Kapunohu saw this he said:\n\u201cHere you are eating your food, but where is your fish?\u201d The two\nreplied: \u201cWe are eating the food and the fish is human flesh.\u201d Kapunohu\nreplied: \u201cYou two are deceiving yourselves. How can you make out that\nyou are eating human flesh?\u201d The two, however, insisted that what they\nsaid was indeed the truth. After much discussion wagers were made, and\nwhen this was settled one of the brothers said: \u201cThe food is of course\nplain enough; but the fish is our fingers, for we are dipping our\nfingers into the gravy without fish, therefore, the fish is human\nflesh.\u201d Kapunohu admitted that he was indeed beaten, saying: \u201cYou two\nhave won.\u201d\n\n\n\n\n\n\nWAAWAAIKINAAUPO AND WAAWAAIKINAAUAO.\n\n\nWaawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They\nwere born of the same father and mother. Their occupation was the\nsnaring of birds.\n\nOnce upon a time, just prior to their going up to the woods to snare\nbirds, the older brother addressed the younger brother, saying: \u201cWhen\nwe get up into the woods today to snare birds and you should catch any\nof them having holes in their beaks, those are my birds; do not take\nthem. You must give me those birds and the birds without holes in the\nbeak are yours to keep for yourself.\u201d [559] The younger brother\nassented to this.\n\nSoon after this the two set out, going up into the woods. Every time\nthe younger brother caught birds he would examine their beak and\nfinding the holes he would turn them over to his brother. This was kept\nup for the whole day, and not being able to catch any birds without\nholes in the beak, the younger brother, Waawaaikinaaupo, had to come\nhome without any birds, while the unkind brother had them all.\nTherefore these names were given these boys as a result of their\npractices. Waawaaikinaauao meaning Waawaaiki-the-smart-one, and\nWaawaaiki-naaupo meaning the foolish one.\n\n\n\n\n\n\nRELATING TO LEPE.\n\n\nLepe was a very deceiving fellow who once successfully deceived the\nghosts. He was very quick-witted and cunning. Lepe belonged to Waiakea,\nHilo.\n\nOne day he walked down to a stream of water and while he was drinking a\nghost came to the cliff above the place where he was taking his drink\nand looked down at Lepe. This ghost happened to be baldheaded. When\nLepe looked up and saw the baldheaded ghost, he called out: \u201cAs the\ndrum was beating, up came a baldhead; had there only been two, what a\nbeautiful sight it would be.\u201d The ghost replied: \u201cIf that is what you\nwant, Lepe, you can have two.\u201d At this up came another baldheaded\nghost. Lepe then repeated what he had said, adding another ghost, until\nten baldheaded ghosts stood on the cliff. With this number, Lepe\naddressed them saying: \u201cSay, you must be hungry?\u201d \u201cYes, we are hungry.\u201d\nLepe again said: \u201cThen wait here while I go home and bring the remnants\nof my last meal.\u201d Lepe then returned to the house, took up the calabash\nand excreted into it, then he urinated into the calabash and stirred up\nthe mixture with a stick. He then took up the coconut shell dish\ncontaining some salt and went back to the place where the ghosts were\nwaiting for him, carrying the calabash and the salt dish. When Lepe\ncame up to the ghosts, they took the calabash and stuck their fingers\ninto it and ate the food, and said: \u201cOh, my, how bad this food does\nsmell and how awfully bitter it is!\u201d Lepe replied: \u201cYou see I am all\nalone by myself, and being alone, I eat my food from the time it is\nfresh and sweet until it turns sour on me, before I finish it. If I had\nsuch a large company as you are with me, why the food would be finished\nwhile it is still fresh, and it would not turn sour in the calabash.\u201d\nWith this the ghosts continued on eating until the whole mixture in the\ncalabash was finished. After the mixture had been consumed, Lepe called\nout: \u201cServe you right, you have all eaten the dung of Lepe.\u201d When the\nghosts heard this, they all became angry with Lepe, and said: \u201cWe are\ngoing to kill you for this.\u201d Lepe replied: \u201cIf you should kill me you\nwill not have anybody to play with.\u201d\n\n[Some time after this] Lepe again conspired against the ghosts and upon\nmeeting them said: \u201cYou fellows cover up your eyes while I go and hide\nsomething.\u201d The ghosts assented to this, and Lepe proceeded to the\nsand, and after excreting on the sand he covered it up making a small\nhill of sand; then he led ten arms from the hill, after which he called\nto the ghosts, saying: \u201cIt is hidden.\u201d The ghosts then all came and\nLepe said to them: \u201cThe game is this: here are ten different arms\nleading to that hill; each of you take an arm and dig with all your\nmight towards that hill; whoever gets there first, wins.\u201d The ghosts\nbegan digging and when they reached the hill their hands were all\nbesmeared with the filth. This made the ghosts more angry with Lepe and\nthey all spoke of killing him. Again Lepe told them that if they were\nto put him to death they would be without a playmate.\n\nAfter this the ghosts conspired amongst themselves as to how to kill\nLepe. After some time they decided that they would kill a pig and give\na feast, as a means of tempting Lepe to come to their house, where they\nwould kill him. As soon as this was decided on, they immediately\nproceeded to carry out their plans.\n\nWhile they were preparing the pig for the umu, Lepe saw them in their\npreparations and knew that a feast was about to be given; he therefore\nbegan to evolve a plan whereby he would be able to eat some of the\npork. After hitting on a plan he went to work to carry it out and so\nprocured some charcoal and began to blacken one side of his body from\ntop to bottom, leaving one side. When this was completed he went up to\nthe house where the ghosts made their home. As he was drawing near the\nhouse, one of the ghosts said: \u201cSay, that fellow looks like Lepe, only\nthis fellow is black on one side.\u201d Another ghost said: \u201cThat fellow is\nnot Lepe for he is black on one side, Lepe is different.\u201d When Lepe\narrived, the ghosts asked him: \u201cAre you the only one who has come?\u201d\nLepe replied: \u201cNo, there are ten of us black fellows. I am the tenth,\nand the other nine fellows have not come yet, but they are coming later\non, however; they will be here directly.\u201d\n\nAfter the pig was cooked, they all sat down to eat, Lepe included.\nAfter the meal, Lepe got up and went away, and when he was at some\ndistance from the house, he called out: \u201cI have fooled you. Lepe has\neaten of your pig. I am Lepe.\u201d One of the ghosts then said to the\nothers: \u201cWe have been deceived by Lepe. Here it turns out that this\nblack man is Lepe after all.\u201d The ghosts then began chasing Lepe with\nthe idea of killing him because they were very angry. While they were\nchasing, Lepe ran to his house and began calling out in a loud voice:\n\u201cSay, you people who are sleeping, you must wake up for here are some\npeople coming who wish to kill us.\u201d With this he reached and took hold\nof the end of a cord and pulled on it. To this cord several rattlers\nwere fastened and when he gave a pull the rattlers made quite an\nuproar. When the ghosts heard this queer noise they all ran away\ncalling out to themselves: \u201cSay, we will be killed. Here, Lepe\u2019s house\nis full of people all the time and we did not know it. What a narrow\nescape we have had. Let us get away from him.\u201d And they kept on\nrunning.\n\n\n\n\n\n\nRELATING TO MAIAUHAALENALENAUPENA.\n\n\nMaiauhaalenalenaupena was a very great deceiver and often deceived the\npeddlers [560] and appropriated their goods without giving anything in\nreturn. The way he did this was as follows: In the winter, when the sea\nwas very rough and the wind and rain lasted for months at a time, upon\nseeing the people from the uplands coming down to the beach with food,\nsugar-cane, bananas, gourds and other things, he would take up his fish\nnets and paddle and place them in his canoe, then push out the canoe,\ninto the sea, and would then return and proceed to dry out the nets,\nmaking believe that he had just returned from fishing. This was how he\ncame by the name of Maiauhaalenalenaupena. [561]\n\nWhen the peddlers arrived they would see that he was to all appearances\na fisherman and they would then give him the food and all the other\nthings on credit, fully believing that they would get some fish in\nreturn some day in the future, but they never received anything in\nreturn, for he was not a fisherman. In this way the peddlers lost all\ntheir goods.\n\n\n\n\n\n\nRELATING TO KUAUAMOA.\n\n\nKuauamoa too was a very great deceiver, in fact he was the greatest of\nthem all. Kuauamoa belonged to Kawaihae, in Kohala, Hawaii. While he\nwas living on the beach at Kawaihae, he came in contact with some white\nmen such as Isaac Davis and John Young, and in this way learned how to\nuse certain English words.\n\nOne day Kuauamoa went up into the uplands of Kawaihae and when he\narrived on the plains of Alawawai, he met a couple of men from the\ninterior of Kohala, who were carrying some rope to the beach, to be\ndisposed of to the white men, Isaac Davis and John Young. Upon meeting\nthe men Kuauamoa asked them: \u201cWhat are you going to do with the rope?\u201d\n\u201cWe are going to sell it to the white men.\u201d Kuauamoa then asked them:\n\u201cDo you know how to speak English so that you will be able to make good\nbargains?\u201d \u201cNo.\u201d \u201cWell, I will teach you a few words of their language\nso that you will be able to effect a satisfactory sale. [562] When you\ncome to the place of the white men, [563] Isaac and All Hands, [564]\nand they should ask you what the rope is for, you tell them, \u2018Ko kame\nalaki, ko kahele ia paka.\u2019 [565] If they should ask you another\nquestion, say to them, \u2018Kaukau ikeke i keke mea ai!\u2019 [566] These are\nthe words to effect a ready sale of the rope of you two if offered;\nkeep them fast in mind lest you forget and suffer loss.\u201d\n\nWhen the two men came to the white men, Isaac Davis asked them:\n\u201cKanaka, what do you want for the rope?\u201d The men replied: \u201cKo kami\nalaki, ko kahele ia paka.\u201d The white men not understanding the language\nused, again asked: \u201cWhat are you selling the rope for?\u201d The men\nreplied: \u201cKaukau ikeke i keke mea ai.\u201d When the white men heard this\neach took up a stick and chased the men with the intention of giving\nthem a beating. Upon seeing this, the men dropped the rope and ran away\nfor they were sore afraid, until they reached Kohala, leaving their\nrope behind which was appropriated by the white men.\n\n\n\n\n\n\nRELATING TO HANAAUMOE.\n\n\nHanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His\nduties consisted in the watching all the sea coast for the coming of\ncanoes to Oahu.\n\nWhile he was on duty one day, Kahaookamoku, a chief of Kauai, was seen\noff shore with several canoes and men. When they arrived off Mamala,\nwhere Hanaaumoe was on the watch, he called out: \u201cWhere are your canoes\nsailing to?\u201d Holoholopinaau, the prophet or seer, answered: \u201cWe are\nsailing to Hawaii on a trip of sightseeing.\u201d Hanaaumoe said: \u201cYou must\nnot go to Hawaii for that island is inhabited by ghosts.\n\n\n Hawaii has ghosts, it is inhabited by Kanikaa.\n Maui has ghosts, it is inhabited by Kaahualii.\n Lanai has ghosts, it is inhabited by Pahulu.\n Molokai has ghosts, it is inhabited by Kahiole.\n\n\n\u201cThis is the only island that is without ghosts, the island of Halalii.\nCome ashore, we have food ashore, we have houses, we have fresh water\nto bathe in and we also have women. The canoe men can have as many as\ntwo or three, while your chief, Kahaookamoku shall have five, therefore\nyou must come ashore.\u201d The chief Kahaookamoku gave his consent, and he\nand his men came ashore.\n\n\n\n\n\n\nRELATING TO HALALII.\n\n\nHalalii was at this time the king of Oahu, but he was a ghost and all\nthe inhabitants of the island at that time were ghosts. Hanaaumoe was\nalso a ghost and because of this fact no human beings lived on the\nisland because of the fear of Halalii and his followers. Those who knew\nof the conditions existing on this island could never be induced to\ncome to it for they knew that no living person could live after\nlanding, for the reason that Halalii and those under him would kill and\neat them up. As the conditions relating to this island became better\nknown less people came to it, and because of this fact Hanaaumoe was\nstationed on the coast, and with his cunning words he was to entice\ntravelers ashore and in that way procure the ghosts their favorite\nfood.\n\nAfter the Kauai people made a landing, the canoes were hauled up on the\nbeach and the men all entered a long shed built by the ghosts, and all\nbeing tired out on account of the long sea voyage, laid down to rest,\nfully believing what Hanaaumoe had told them and they all waited for\nhis return. Very late that evening when darkness was upon the land,\nHanaaumoe came up to the house and called out:\n\n\n Say, Halahalakau;\n Say, Halahalakau,\n Are you people asleep?\n\n\nKaneopa, a lame fellow, answered: \u201cWe are not yet asleep; we are still\nwaiting for the food, the fish and for the women you promised us; the\ncanoe men for their share of one, two and three, and for the five you\npromised our chief, Kahaookamoku.\u201d To this Hanaaumoe replied: \u201cThey are\ncoming on up; Ewa is a long ways off, Nuuanu is quite a steep climb,\nand Kulaokahua is a long dry plain, but they will be arriving soon.\u201d\n\nAfter Hanaaumoe had departed, Kaneopa began to entertain a belief that\nthere was something wrong and that there were chances of their being\nkilled, for he was almost sure that Hanaaumoe was deceiving them.\n\nJust after midnight, Hanaaumoe again arrived and called out as at\nfirst, and again Kaneopa gave the same answer and the same reply was\nrepeated by Hanaaumoe. With this last call Kaneopa made sure that they\nwould be killed, so he thought of a way to save himself. After spending\nsome time in study he hit upon the plan of concealing himself under the\nthreshold, so he proceeded to dig a hole right under the door and after\nit was deep enough he got down into it and hid himself.\n\nWhen it was almost time for the crowing of the first cock, Hanaaumoe\nagain came up to the house and called out:\n\n\n Say, Halahalakau;\n Say, Halahalakau,\n Are you people asleep?\n\n\nThere was no reply, not a sound was heard. Hanaaumoe then said to\nhimself:\n\n\n So we have you at last.\n Here you have come to Oahu to do your sleeping.\n Why didn\u2019t you sleep in Kauai?\n You have brought yourselves here and are sleeping on the island of\n the ghosts.\n You shall all be killed by Halalii; none shall escape.\n The flesh will be consumed, the bones will be consumed, nothing\n will be left.\n\n\nAfter making these remarks, Hanaaumoe returned to the king, Halalii,\nand the rest of the ghosts. When Hanaaumoe arrived, Halalii asked him:\n\u201cWhat about the people, are they asleep?\u201d Hanaaumoe answered that they\nwere. With this all the ghosts came to the beach house where\nKahaookamoku and his followers were all sound asleep. The ghosts then\nentered the house while Halalii sat down on the threshold, under which\nKaneopa was hiding. Kaneopa had guessed that the king would sit on this\nvery spot which was the reason why he had decided to make his hiding\nplace there and was the means of his escape from the ghosts, later.\n\nAs soon as the ghosts entered the house, they began killing and eating\nthe sleeping men. After eating all that had been killed, a search was\nmade of the house to see that none had been overlooked. Every corner\nwas searched and the house was almost turned up side down, but as the\nking was sitting on the threshold that place was not searched.\n\nAt daylight the next day, the ghosts all returned to the uplands and\nKaneopa crawled out of the house to the canoes, pushed one out into the\nsea, got into it and set out for Kauai. When Hanaaumoe saw him, he\ncalled out: \u201cSay, Kaneopa, come ashore.\u201d Kaneopa refused to do this.\n\nWhen Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at\nthis place, who was the friend of Kahaookamoku, and he proceeded to\ntell him of how they had gotten into trouble. When the king heard this\nhe expressed much regret at the death of Kahaookamoku, his friend.\nAfter a time he turned to his chief priest, Namalokama by name, and\nasked him: \u201cHow are we to go about and accomplish the destruction of\nthese ghosts?\u201d Namalokama replied: \u201cWe surely have a way. You give your\norder to the people of the whole of Kauai, to hew out images, a large\nnumber of them, so many that they could not be counted, and also to hew\nout canoes. After these things are ready, we will set sail for Oahu and\nwe will then be able to kill them all.\u201d\n\nAt the command of the king, the people of Kauai to a man proceeded to\ncarry out the orders and in time the images and canoes were completed\nand the start for Oahu was made.\n\n\n\n\n\n\nRELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS.\n\n\nWhen the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he\ndid on all such occasions and invited them to come and share the\nhospitality of the island of Oahu. The canoes made for the shore and\nthe people landed; by the time the people got into the shed it became\nquite dark.\n\nWhile the Kauai people were in the shed, Namalokama, the priest, said\nto the king: \u201cLet us dig up the inside of the house then place the\nimages, some on the ground and some under.\u201d The king assented to this\nand the people proceeded to dig up the inside of the house and to\ndeposit the images as ordered. After this was done, they all returned\nto their canoes and waited for the coming of the ghosts. While they\nwere waiting they heard Hanaaumoe calling at the door of the shed,\nsaying:\n\n\n Say, Halahalakau; Say, Halahalakau!\n Are you people asleep?\n\n\nThere being no reply from within, he again called out, and not\nreceiving any response, Hanaaumoe said to himself:\n\n\n So here you are. Why didn\u2019t you sleep at Kauai?\n Here you have come to sleep on the island of Halalii.\n You shall all die, nothing will save you.\n\n\nHanaaumoe then returned to their home and reported to Halalii and the\nghosts: \u201cThey are all asleep, let us go down and eat them up.\u201d When\nHalalii heard this, he and all the ghosts proceeded to the shed and all\nentered it while Halalii as was his custom sat down on the threshold.\nThe ghosts then took up the images and began chewing on them, but found\nthem very hard. One of the ghosts said to the others: \u201cWhat a tough\nfellow this is that I have picked up.\u201d Another said: \u201cSo is mine, it is\nawfully hard.\u201d\n\nIt was customary at feasts of this kind for the common ghosts to\nreserve the choice portions of the different people they killed and\npresent them to their king, and this was the rule at this feast. When\nthe king was presented with a choice portion, he too made a remark\nrelative to the toughness of the meat, saying: \u201cThese fellows are\nawfully tough and hard.\u201d\n\nWhile the ghosts were busy eating the images, the people from Kauai\nrose and set the building on fire. They first surrounded the shed and\nthen applied fire to it. In this way all the ghosts were killed, not\none escaped.\n\n\n\n\n\n\nRELATING TO ELEIO.\n\n\nEleio was universally noted for his great speed. He was the messenger\nof the great king of Maui, called Kakaalaneo. It was said that when\nKakaalaneo was ready for his morning meal he would order Eleio to go to\nHana, in East Maui, and bring him some awa. The king at this time lived\nin Lahaina. As soon as the order was given, Eleio would run off with\ngreat speed, all the way from Lahaina to Hana. The distance between\nthese two places is about forty miles. It is said in the legend that\nEleio could beat the wind in speed.\n\nIn one of his trips to Hana, he met Kaahualii, a ghost, who lived in\nthe wilderness of Oopuola. When the ghost met him, he asked that he be\ngiven some of the awa, but Eleio insulted him by telling him to take\nthe hairs of his body and use it for his awa.\n\nWhen Kaahualii heard this, he gave chase, believing that he could catch\nEleio; but he was unable to catch him who ran much faster.\n\nWhen Eleio came to Kakaalaneo, he saw that the meal, the awa for which\nhe was sent, was being served. On his return from Hana Eleio while\nrunning was preparing the awa at the same time, so when he entered the\nhouse, he placed the awa in the cup, strained it and placed the cup to\nthe mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink his awa\nbefore he began on his meal.\n\nBecause of this Eleio was noted for his great speed and the people of\nthe present generation think the story to be true.\n\n\n\n\n\n\nRELATING TO KANAIAHUEA.\n\n\nKanaiahuea was noted for being a very strong man and also for being a\nvery thoughtless fellow, and his acts were known to the people in all\nthe islands. Kanaiahuea made his home in Kona, Hawaii, was married and\nlived with his wife\u2019s parents.\n\nOne evening, he prepared a couple of large baskets of potatoes, and\nplaced them in his canoe, which made quite a load. That same evening\nKanaiahuea boarded his canoe and set out, all by himself. When the\nparents of his wife saw the great strength displayed by their\nson-in-law they were made quite happy.\n\nAfter pushing away in his canoe, he said: \u201cPaddle for Kaupo,\nKanaiahuea.\u201d With this he headed for the point of land directly\nopposite the house and bumped into the rocks. He then turned about and\nafter a time he again bumped into the rocks on that side. In this way\nthe bow as well as the stern of his canoe were smashed. At daylight the\nnext day, when the people woke up they saw that the canoe of Kanaiahuea\nwas floating not very far from the landing, and the people made up\ntheir mind that it could not have reached its destination. Therefore\nKanaiahuea\u2019s fame has descended to the present time for not knowing how\nto paddle a canoe.\n\n\n\n\n\n\n\n\nMOOLELO POKOLE NO NA UHANE LAPU AME NA HANA MAALEA.\n\n\nNO WAKAINA.\n\n\nUa kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana.\nHe \u2019kua o Wakaina, aohe kino maoli, a he olelo nahenahe loa kana mau\nolelo. Me he kanaka alelo pelu la, ke kamailio ana. O Waiapuka i Kohala\nAkau e pili la me Niulii, kahi a Wakaina i hula ai, a i hoopunipuni ai\ni ko laila poe.\n\nI ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina\ni luna me ka hulahula me kana mau olelo mele ma ka waha, penei: \u201cI lea\nno ka hula i ka ahuula,\u201d hookupu keia poe i ka ahuula.\n\n\u201cI lea no ka hula i ka mahiole,\u201d hookupu keia poe i ka mahiole.\n\n\u201cI lea no ka hula i ka hulili,\u201d hookupu keia poe i ka hulili.\n\n\u201cI lea no ka hula i ka pa-u,\u201d hookupu keia poe i ka pa-u.\n\nPela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila,\nhoolelele ae la ia me ka hula. Nana ae la na mea a pau loa a akaaka iho\nla. Ia wa, lele loa o Wakaina a pane iho i nei huaolelo. \u201cA lele au la,\nhokahoka wale iho.\u201d\n\n\n\n\n\n\nNO KAPUNOHU.\n\n\nHe kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni\nhele ia ia Hawaii a puni, a ua nui ka poe i eo ia ia.\n\nA no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho\nana elua keiki, ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo\nana ia Kapunohu. Nolaila, mamua ae o ko Kapunohu hiki ana i ko laua\nwahi. Kahumu iho la laua i ka umu, a kau iho la i ka pulehu, a moa ka\npulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho la laua i ka\numu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku\nke kaikuaana i ke kaikaina: \u201cEi ae o Kapunohu.\u201d Alaila, ohi ae la laua\ni ke kauwawe o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la\nlaua me he umu hou la. Ia wa komo ana o Kapunohu. A ike laua ua komo o\nKapunohu i loko o ka hale, lalau aku la laua i ka pulehu a ai iho la. I\nloko o ia wa e ai ana, i aku ke kaikuaana i ke kaikaina: \u201cUa moa ka umu\na kaua.\u201d Ae mai ke kaikaina, \u201cAe.\u201d Lalau aku la laua i ke kauwawe, ohi\nmai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. \u201cEmoole ka\nmoa o ka umu.\u201d I mai laua ala: \u201cUa moa, e huai ae.\u201d Hoole paakiki aku o\nKapunohu: \u201cAole i moa, no ka mea, o ka\u2019u komo ana mai nei no ia e\nkauwawe ana no olua, pehea e moa ai? He oi olua o na keiki wahahee.\u201d A\nno keia hoole paakiki o Kapunohu, pili iho la lakou, a pau ka pili ana,\nhuai ae la ka umu. I huai ae ka hana ua moa ka ai. Eo ae la o Kapunohu\ni keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau hou iho\nla ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he\nhua moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka\nipukai, a pela no hoi ke poi o luna, ua hana ia a hulilau, penei ke\nano. A ua hooia he io moa i loko o ka ipukai iwi hua moa. A malama iho\nla laua no ka hiki mai o Kapunohu. A mahope, hiki mai la o Kapunohu, a\nolelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu, wehe\nae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. \u201cAi olua,\nheaha ka olua ia o ka ai ana?\u201d I aku laua nei: \u201cHe moa ka ia, he moa ka\nipukai e waiho ai.\u201d Hoole mai o Kapunohu: \u201cWahahee olua, nawai i olelo\nhe moa ka ia, a he moa ka ipukai, he oi olua o na keiki wahahee.\u201d Pela\nka hoopaapaa ana, a pili okoa, ia pili ana a pau. Kii laua nei i ka\nipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu, ae\naku la i kona eo, alua eo o Kapunohu i na keiki.\n\nHoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i\nkekahi mea. I aku ke kaikuaana i ke kaikaina: \u201cE! I noho kaua a pii hou\nmai o Kapunohu, alaila, penu kaua i na lima o kaua i loko o ke kai o ka\nipukai, a lalau ka ai, a ai kaua.\u201d Ae mai ke kaikaina. \u201cAe.\u201d\n\nA hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i\nka ipukai me ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o\nka ipukai. I mai la o Kapunohu: \u201cA, ai ka ai, auhea ka ia.\u201d I aku laua\nnei: \u201cO ka ai no ka ai, he io kanaka ka ia.\u201d I mai o Kapunohu, \u201cWahahee\nolua, nawai i olelo o ka io o ke kanaka ka ia.\u201d Pela ko lakou hoopaapaa\nana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia\nKapunohu: \u201cHe ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei\ni ke kai, aole ka ia. Nolaila he io kanaka ia.\u201d Ae mai la o Kapunohu:\n\u201cAe, ua eo ia olua.\u201d\n\n\n\n\n\n\nWAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO.\n\n\nO ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua\nmakuakane, hookahi makuahine. O ka laua hana o ke kawili manu.\n\nMamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke\nkaikaina, penei:\n\n\u201cIna kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka\nihu, o ka\u2019u manu ia, mai lawe oe. Hoihoi mai oe na\u2019u ia, o ka manu i\npuka ole ka ihu, o kau ia.\u201d Ae aku ke kaikaina.\n\nIa manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu,\nhaawi no i ke kaikuaana. Pela no ko laua hana mau ana, a nele loa o\nWaawaaikinaaupo i ka manu, pau loa i kona kaikuaana lokoino, aloha ole.\nA nolaila, ua kapa ia ko laua inoa mamuli o ka laua hana ana.\n\n\n\n\n\n\nNO LEPE.\n\n\nHe kanaka akamai o Lepe i ka hoopunipuni i ke \u2019kua, a he maalea loa ma\nka olelo ana. No Hilo, Waiakea, o Lepe.\n\nIho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka\nwai a inu iho la.\n\nKu ana ke \u2019kua i luna o ka pali, he \u2019kua ohule o ke poo.\n\nEa ae la o Lepe i luna a kahea aku la me ka leo nui. \u201cKani ana ua pahu,\nku ana ua ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai\nnui wale.\u201d I mai ke \u2019kua: \u201cIna no o kou makemake ia e Lepe, elua no.\u201d\nKu ana alua akua ohule. E like me na olelo mua a Lepe, pela no ma keia\nwahi. A hiki na akua ohule i ka umi, i aku o Lepe: \u201cEa! pololi paha\noukou.\u201d \u201cAe, he pololi ko makou.\u201d I aku o Lepe: \u201cA pela nui iho e kali\nai ia\u2019u, e kii ae au i kuu wahi kahina ai.\u201d Hoi aku la o Lepe a ka\nhale, lalau aku la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho\nla, a koali ae la i ka laau. Lalau aku i kahi kilu paakai, a holo aku\nla i kahi a ke \u2019kua e kali ana ia ia. A hiki o Lepe, lalau mai la ke\n\u2019kua, a miki ae la i ka ai, olelo iho la penei: \u201cUhuhu! pilopilo awaawa\nhoi neia wahi ai au e Lepe.\u201d I aku o Lepe: \u201cNo ko\u2019u hookahi no hoi\npaha, oi ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka\numeke. Ina e like me oukou ka nui, pau no ka ai i ka wa huihui o ka ai.\nAole e awaawa i loko o ka umeke.\u201d Nolaila, ai iho la ke \u2019kua a pau ka\nai, i aku o Lepe: \u201cAkola oukou o ai i ka lepo o Lepe.\u201d A lohe ke \u2019kua,\nhuhu iho la ia Lepe: \u201cI aku, e make ana oe ia makou.\u201d I mai o Lepe.\n\u201cIna wau e make ia oukou, aole oukou hoa paani.\u201d\n\nI aku o Lepe: \u201cE pee oukou, e huna wau.\u201d Ae mai la ke \u2019kua. Nolaila,\nhele aku la o Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one,\na hana aku la he mau awe he umi, a pau i ka hanaia. Alaila, kahea aku\nla ia: \u201cUa nalo.\u201d Hoi mai la ke \u2019kua a pau loa. I aku o Lepe: \u201cE! Eia\nka olelo, o ka mea ikaika i ke kohi ana, i kana awe a hiki i ka puu\none, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one,\npilopilo iho la na lima. Nolaila, huhu ke \u2019kua ia Lepe, a olelo e\npepehi a make. Hoole aku o Lepe, ina wau e make ia oukou, aole oukou\nhoa paani.\n\nNolaila, ohumu iho la ke \u2019kua, me ka manao e imi i mea e make ai o\nLepe. A noonoo iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e\nhiki ai i ko lakou hale, a make ia lakou, a hana iho la lakou peia.\n\nIa lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o\nLepe i mea nona e ai ai i ka puaa a ke \u2019kua, a maopopo, ia ia. Paele\niho la ia i kekahi aoao ona i ka nanahu, a koe kekahi aoao ona. Hele\naku la ia i ka hale o ke \u2019kua, a kokoke. Olelo aku la kekahi akua i\nkekahi akua: \u201cE! like no hoi keia me Lepe, a o ko ia nei paele hoi o\nkekahi aoao, like ole.\u201d I mai kekahi: \u201cAole ia o Lepe, he paele keia o\nkekahi aoao, aole pela o Lepe.\u201d A hiki mai la o Lepe, ninau aku la\nlakou. \u201cO oe wale mai la no.\u201d I aku o Lepe: \u201cAole, he umi makou poe\npaele, owau mai nei ka umi, koe aku nei eiwa. Ei ae no nae mahope mai\nlakou, he hiki mai koe.\u201d\n\nA moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o\nLepe a mamao mai kahi mai o ke \u2019kua. Kahea aku la o Lepe: \u201cAkola! pau\nka puaa a oukou ia Lepe. O Lepe no wau.\u201d I aku kekahi akua, i kekahi\nakua. \u201cPuni kakou ia Lepe. Eia ka o Lepe no keia paele i hele mai nei.\u201d\nIa wa, alualu lakou ia Lepe e pepehi no ka ukiuki. Ia lakou e alualu\nana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo nui\npenei: \u201cE lakou nei e moe nei, ala ae oukou, eia ka make o kakou.\u201d Ia\nwa, lalau aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia\nke ulili ipu liilii, a paa i ke kaula. Ia huki ana, nakeke ae la ke\nulili a walaau me he leo kanaka ala, a lohe ke \u2019kua, holo aku la. I aku\nkekahi akua i kekahi akua. \u201cE! make kakou. Eia ka ua piha kahi o Lepe i\nkanaka, pakele kakou. E holo kakou,\u201d a holo aku la lakou.\n\n\n\n\n\n\nNO MAIAUHAALENALENAUPENA.\n\n\nO keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana\nhe hana wahahee loa me ka lawe wale i ka hai. O kana hana penei no ia,\ni ka wa hooilo, e kaikoo ana ke kai, e loku ana ka ua me ka makani. Ike\naku la ia i ka poe maauauwa o uka e iho mai ana me ka ai, ke ko, ka\nmaia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka waa, a me ka\nupena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o\nke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai\nkeia inoa o Maiauhaalenalenaupena.\n\nA ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka\nia, na mea a pau loa, a hoaie aku la, me ka manao e loaa mai ka ia\nmahope. Aole nae he loaa, no ka mea, aole i ike i ka lawaia, a poho iho\nla ka maauauwa.\n\n\n\n\n\n\nNO KUAUAMOA.\n\n\nOia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a\npau loa. No Kawaihae i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i\nKawaihae kai, ua maa ia i ka olelo a na haole, a Aikake me Olohana.\n\nA pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai.\nLoaa ia ia elua kanaka no Kohala loko, e hele aku ana me na aumaka\nkaula elua. E iho ana i kai o Kawaihae, e kuai me na haole, me Aikake\nlaua o Olohana. A hiki laua i Alawawai, halawai laua me Kuauamoa. I mai\no Kuauamoa: \u201cHe kaula aha keia a olua?\u201d \u201cHe kaula kuai me na haole.\u201d I\naku o Kuauamoa: \u201cUa loaa no ia olua ka olelo haole, e make pono ai ka\nolua kuai ana?\u201d \u201cAole.\u201d \u201cAe, e ao aku au ia olua i ka olelo haole, e\nmake pono ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole,\no Aikake a me Olohana, a i ninau i ke kaula. He kaula aha keia? Olelo\naku olua: \u2018Ko kami alaiki, ko kahele ia paka.\u2019 A i ninau hou, olelo aku\nolua, \u2018Kaukau i heke i keke mea ai.\u2019 Oia na olelo e makepono ai ke\nkaula a olua ke kuai aku, e hoopaa nae olua a paa loa, i ole e poina, o\npoho olua.\u201d\n\nA hiki laua i mua o na haole. Ninau mai la o Aikake. \u201cKanaka, pehea\nkuai ke kaula?\u201d I aku laua nei. \u201cKo kami alaiki, ko kahele ia paka.\u201d\nNinau hou ka haole. \u201cPehea kuai ke kaula.\u201d I hou aku laua nei. \u201cKaukau\ni heke i keke mea ai.\u201d\n\nA lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau.\nIa wa, haalele na kanaka i ke kaula, a holo aku la no ka makau, a hiki\ni Kohala, me ka haalele loa i ke kaula. A lilo aku la i ka haole.\n\n\n\n\n\n\nNO HANAAUMOE.\n\n\nNo Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana\nke kiai i na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia\nia e kiai ana, holo mai la o Kahaookamoku he \u2019lii no Kauai mai, me kona\nmau waa he lehulehu loa, a me na kanaka he nui loa. A hiki lakou ma\nwaho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku la ia: \u201cE holo\nana i hea ko oukou mau waa.\u201d Olelo mai o Holoholopinaau, he kilo ia, a\nhe kuhikuhi puu one. \u201cE holo ana makou i Hawaii i ka makaikai.\u201d I aku o\nHanaaumoe: \u201cMai holo i Hawaii, he moku akua ia.\n\n\n Akua Hawaii. Akua ia Kanikaa.\n Akua Maui. Akua ia Kaahualii.\n Akua Lanai. Akua ia Pahulu.\n Akua Molokai. Akua ia Kahiole.\n\n\n\u201cEia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he\nai no o uka, he hale no, he wai auau no, he mau wahine no. Elua, ekolu\na oukou a na hoewaa, elima wahine a ke \u2019lii o oukou a Kahaookamoku.\nNolaila, e pae i uka. Ae mai la ke \u2019lii o Kahaookamoku, a pae iho la\nlakou.\u201d\n\n\n\n\n\n\nNO HALALII.\n\n\nHe alii o Halalii no Oahu nei i loko o ia wa, he \u2019kua nae, a he \u2019kua\nwale no kanaka e noho ana ia wa. A he \u2019kua hoi o Hanaaumoe, nolaila,\naohe kanaka ola ke pae mai ianei, pau i ka ai ia e Halalii ma. Nolaila,\ni noho ai o Hanaaumoe ma na Lae kahakai a pau o Oahu nei, e nana i\nkanaka ai na lakou.\n\nMa keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke\n\u2019kua, a waiho a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou\nmanao no nae i na mea a Hanaaumoe i olelo aku ai.\n\nA ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E!\n\n\n Halahalakau e!\n Halahalakau e!\n Ua moe oukou?\n\n\nI aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei\nmakou i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa,\npalima hoi ka ke \u2019lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke\npii mai nei no, he loihi o Ewa, he pali o Nuuanu, he kula o Kulaokahua,\nnolaila, he hiki koe.\n\nA hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He\nhoopunipuni o Hanaaumoe. A aumoe, a huli ke kau o ka po, hiki hou mai\nla o Hanaaumoe, a olelo hou e like me mamua. Alaila, maopopo loa ia\nKaneopa, e pau ana lakou i ka make. Nolaila, imi iho la i wahi nona e\npakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a loaa\nkona lua ma laila, pee iho la ia.\n\nA kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei:\n\n\n Halahala kau e!\n Halahala kau e!\n Ua moe oukou?\n\n\nAohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe:\n\n\n A haha!\n Lawe ia mai ka moe a Oahu nei,\n I hea la ka moe, moe aku i Kauai,\n Lawe ia mai ka ka moe a ka moku akua,\n Make a o e ola ia Halalii.\n Pau ka io, pau ka iwi, a o e koe.\n\n\nA pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a\nme na akua a pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea\nua moe? Ae mai la o Hanaaumoe. Ia wa, hele mai la lakou a hiki i ka\nhale o Kahaookamoku ma e moe ana. Ua pauhia loa lakou i ka hiamoe. Noho\niho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa e pee\nana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke \u2019lii e noho ai, a\nnolaila, manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e\nhuli ana.\n\nIa wa, pau loa o Kahaookamoku ma i ka ai ia e ke \u2019kua. A huli ia o loko\no ka hale, a koe ka paepae o ka puka, kahi a Kaneopa e pee ana.\n\nA ao ae la, hoi aku la ke \u2019kua i ko lakou wahi, nolaila, nee aku la o\nKaneopa a ka waa, panee aku la a lana i loko o ke kai, holo aku la. A\nike o Hanaaumoe, kahea aku la: \u201cE Kaneopa, e pae.\u201d Hoole mai o Kaneopa.\n\nA hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke \u2019lii o Kauai,\nke aikane a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau\nloa, a lohe ke \u2019lii, minamina iho la ia no ke aikane. Nolaila, ninau\naku la ia i ke kahuna, ia Namalokama: \u201cPehea la e make ai ke \u2019kua.\u201d\nOlelo mai o Namalokama: \u201cUa make. E olelo oe i na kanaka o Kauai nei a\npuni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i\nna waa, alaila, holo i Oahu, a pela e make ai ke \u2019kua.\u201d\n\nA hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau\nloa. Holo mai la lakou.\n\n\n\n\n\n\nNO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA.\n\n\nA pae mai la ke \u2019lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like\nme kana mau hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku\nke kahuna o Namalokama i ke \u2019lii, e kohi ka hale a puni, e waiho i\nkekahi kii i lalo, a i luna kekahi kii e ahu ai. Ae mai la ke \u2019lii.\n\nA pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la.\nIa lakou e moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei:\n\n\n Halahala kau e!\n Ua moe oukou, ea?\n\n\nAohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no\nhe walaau hou mai, alaila, pane iho o Hanaaumoe, penei:\n\n\n Ahaha I hea la ka moe i Kauai,\n Lawe ia mai ka ka moe a ka moku o Halalii,\n Make, aohe wahi e ola ai.\n\n\nHoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua\na pau loa: \u201cUa pau i ka hiamoe, e hele kakou e ai.\u201d A lohe o Halalii,\nhele mai la lakou a pau loa. Komo aku la na akua, a o ke \u2019lii hoi o\nHalalii, noho iho la i ka paepae o ka puka. Lalau aku la kela akua keia\nakua i ke kii, a nau iho la. \u201cOolea ana.\u201d I aku kekahi akua i kekahi\nakua: \u201cE! akahi ka hoi ke oolea o ka\u2019u wahi kanaka.\u201d I mai kekahi:\n\u201cPela no hoi ka\u2019u, he oolea no hoi.\u201d\n\nHe mea mau i ke \u2019lii, o ke ka o na kanaka ka ke \u2019lii e ai, a pela ua\npoe kii nei. I ka lawe ana aku i mua o Halalii, olelo mai o Halalii,\noolea hoi keia mau kanaka. Ia lakou e ai ana, ala mai la na mea a pau e\npuhi i ka hale i ke ahi. Hoopuni ae la lakou a puni, a pupuhi ae la i\nke ahi. A ma ia puhi ana, pau loa iho la ke \u2019kua i ka make ia wa\nhookahi, aohe mea i koe.\n\n\n\n\n\n\nNO ELEIO.\n\n\nUa kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke \u2019lii\nnui o Maui, na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka\naina kakahiaka. Olelo aku la o Kakaalaneo ia Eleio e holo i awa i Hana,\nma Maui hikina, mai Lahaina aku e holo ai. A hoi mai ai ke \u2019lii. Alaila\nholo aku la o Eleio me ka mama loa, mai Lahaina aku a hiki i Hana. Ma\nka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina a me\nHana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani\nia Eleio.\n\nMa keia holo ana, ua loaa ia ia o Kaahualii, he \u2019kua ia, i loko o ka\nnahele o Oopuola. Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio,\neia iho no ko huluhulu pili mai, o ka awa ia.\n\nA lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka\nmama loa, aole nae he loaa o Eleio no kona mama loa.\n\nA hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa\nholo o Eleio i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka\nhale, hoka iho la, a pau ka hoka ana, inu iho la o Kakaalaneo, a pau ai\niho la.\n\nNolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a\npela no hoi ma kahi i laha kona kaao ana.\n\n\n\n\n\n\nKANAIAHUEA.\n\n\nUa kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i\nkeia la. A ua laha kona moolelo ma na wahi a pau loa o keia mau\nmokupuni. Ma Kona i Hawaii kahi i noho ai o Kanaiahuea, he wahine kana,\na he mau makuahunowai.\n\nI ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi\nhe mau kihene nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la.\nHolo aku la o Kanaiahuea maluna o ka waa, oia wale no. Ua komo i ka\nukana, nolaila, akena iho la na makuahunowai i ka ikaika o ka hunona. O\nKanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei kana olelo:\n\u201cHoe! Kaupo, Kanaiahuea!!\u201d\n\nHolo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka\nlae, kuia no. Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A\nao ae la, i nana aku ka hana e lana mai ana no o Kanaiahuea ma waho\nkoke iho no, aole i hiki i ke kaha, nolaila, kaulana o Kanaiahuea a\nhiki keia la, no ka hoe hewa.\n\n\n\n\n\n\n\n\nLEGEND OF PUPUKEA.\n\n\nCHAPTER I.\n\n Of Pupukea and Makakuikalani.\u2014Kamalalawalu and Lonoikamakahiki\n Surf-Riding.\u2014Pupukea\u2019s Promptness.\u2014Dialogue Between Makakuikalani\n and Pupukea.\n\n\nPupukea was the younger brother of Lonoikamakahiki, [567] the renowned\nking of Hawaii, who was of royal ancestry, consequently Pupukea was\nindeed a high chief of Hawaii. His body was stout, yet wiry and\nmuscular. Notwithstanding, however, he was a very celebrated warrior.\nBecause of his bravery and strength in battles, therefore he was famous\nfrom Hawaii to Niihau.\n\nOn account of Pupukea\u2019s boldness, Lonoikamakahiki entrusted the whole\nof Hawaii into Pupukea\u2019s hand. [568] It was his to dispossess or to\nreinstate the chiefs, and to do with as he pleased; and as to\nLonoikamakahiki, his was only to exercise royal authority.\n\nWhen Lonoikamakahiki and Pupukea sailed and arrived at Lele, which is\nLahaina, on Maui, Kamalalawalu, [569] the great king of Maui, was\nliving at Keawaiki, in Lele, with his younger brother Makakuikalani.\n\n\nOF MAKAKUIKALANI.\n\nMakakuikalani [570] was the younger brother of Kamalalawalu, the famous\nking of Maui, and Makakuikalani was, moreover, a chief throughout Maui.\nHe was a very courageous soldier and a most distinguished warrior of\nall Maui. Owing to his dauntless spirit and his strength, Kamalalawalu\nassigned all of Maui to his control. It was his to disfavor and to\naward according to his desire; and concerning Kamalalawalu, he simply\nheld kingly sway over Maui.\n\n\nKAMALALAWALU WITH LONOIKAMAKAHIKI SURF-RIDING.\n\nThey slept until the night was passed, when Kamalalawalu said to\nLonoikamakahiki: \u201cLet us swim out for surf-riding.\u201d Lonoikamakahiki\nconsented. They swam out and, reaching outside of Keawaiki, they\ncommenced to surf; and when the sun was directly overhead (which is the\nmiddle of the day) they returned to land, bathed in [fresh] water, then\nspread out the wet loin cloth to dry, and repaired to the house, and\nthere remained.\n\nDuring this retirement, Kamalalawalu\u2019s stewards prepared food, meat,\nawa, and a water basin. [571] Wherefore, Lonoikamakahiki [572] asked\nPupukea: \u201cWhere is our food and fish; and where is our awa?\u201d Pupukea\nanswered: \u201cThey are near by. The meat is chicken, but it is not yet\ncooked. And as to the awa, it has not been masticated.\u201d\n\nWhereat, Lonoikamakahiki, infuriated by Pupukea, sprang forward and\nslapped his cheek. Pupukea then took the awa and chewed it. Again\nLonoikamakahiki sprang forward and struck Pupukea\u2019s cheek. Pupukea said\nto Lonoikamakahiki: \u201cWhat! is the striking first? Why not first speak,\nand when the narrow openings of the ear hear the charge, then it will\nbe just to slap?\u201d\n\n\nPUPUKEA\u2019S PROMPTNESS IN THE PREPARATION OF LONOIKAMAKAHIKI\u2019S FOOD.\n\nWhile Pupukea was chewing the awa in his mouth, he reached forth one of\nhis hands and seized the chicken (one that belonged to Lonoikamakahiki\nfrom Oahu [573] here). He tore the leg apart, salted it, and placed it\nover a charcoal fire, as also the other leg of the chicken and the\nentire body. Pupukea baked the chicken with the feathers which had not\nbeen pulled off, [574] but, when turned over the feathers were consumed\nby the fire. With the mastication of four mouthfuls of awa, the chicken\nwas cooked. Pupukea squeezed out the awa juice into the awa cup and\nplaced it before Lonoikamakahiki who drank it. Having finished\ndrinking, he ate the chicken; [575] and having completed the meal,\nLonoikamakahiki was intoxicated and slept.\n\nAt these wonderful performances of Pupukea, an appreciation and strong\ndesire entered Kamalalawalu\u2019s mind, because of the skill and promptness\nof Pupukea in the preparation of the food, and because of the very\nshort time required by the meal; therefore, Kamalalawalu entreated of\nthe king of Hawaii as follows: \u201cO Kalani! King of Hawaii, it is better\nthat I have our [576] steward, for I highly value his efficiency and\npromptness.\u201d Lonoikamakahiki replied: \u201cYou can not be favored, inasmuch\nas he is my property-holder of Hawaii. It is his to dispossess, to\nretain, and to favor the chiefs and the men; to withhold; to fight or\nnot to fight. My part is simply to reign on Hawaii. He is the one that\ngoverns the land.\u201d\n\n\nTHE BANTER BETWEEN MAKAKUIKALANI AND PUPUKEA.\n\nFollowing Lonoikamakahiki\u2019s answer to Kamalalawalu, Makakuikalani\nremarked regarding Pupukea, as follows: \u201cA low shelf is reached by the\nrat.\u201d [577] Pupukea answered Makakuikalani, saying: [578]\n\n\n The short mature [one] is the sphere\n Who shall sweep the plain entirely;\n The resistant white sugar-cane of Kohala,\n That injures your mouth when eaten.\n\n\nAfter these words, Lonoikamakahiki inquired of Kamalalawalu: \u201cWhere is\nyour land administrator?\u201d Kamalalawalu responded: \u201cThere he is,\nMakakuikalani, the tall man standing yonder.\u201d And when Kamalalawalu had\nfinished speaking to Lonoikamakahiki, relative to his young brother,\nMakakuikalani, Pupukea answered his taunting words, as follows: [579]\n\n\n A spider, struck by the kona wind, overturns;\n A banana bunch, attacked by a wind gust, falls.\n\n\nBy this speech of Pupukea\u2019s, Makakuikalani retorted with his boasting\nwords, as follows:\n\n\n A shrivelled banana of Kaea,\n Which ripens not in ten days.\n\n\nIn this dialogue of theirs, one was claiming that he was the more\npowerful; as also the other. Furthermore, in this banter between them,\nthe words were planted in their minds until the period wherein\nKamalalawalu fought against Lonoikamakahiki at Waimea, on Hawaii. There\nthe words of Makakuikalani and Pupukea were carried into effect.\n\nAt this point, let us discontinue their narrative and touch upon\nKauhiakama, Kamalalawalu\u2019s son, the one that was dispatched to Hawaii\nto spy.\n\n\n\n\n\n\nCHAPTER II.\n\n Of Kauhiakama.\u2014Kamalalawalu-Lonoikamakahiki War.\u2014Kumaikeau and\n Kumakaia.\u2014Hill of Hokuula.\u2014Numbers of Men.\u2014Pupukea-Makakuikalani\n Combat.\n\n\nAfter Lonoikamakahiki and Pupukea had departed for Hawaii, Kamalalawalu\nand his son, Kauhiakama, remained for some time. Said Kamalalawalu to\nKauhiakama: \u201cYou sail to Hawaii and make observations of the land, of\nthe people, and the government thereof.\u201d Upon finishing speaking,\nKauhiakama set sail with his canoes and disembarked at Kawaihae.\n\nPrior to the landing, Kauhiakama voyaged and had touched at Puako, at\nKapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou\nand Kaawaloa. At Kaawaloa, the route of travel was lost, [580] because\nthe slanting cliff and the crags barred them in the front. Wherefore,\nKauhiakama had retraced his course and arrived at Kawaihae.\n\nIn this voyaging of Kauhiakama, it had occupied but a short period; and\non account of his quick traveling, he sailed and returned that\nself-same day without a night intervening. Tarrying two days at\nKawaihae, they departed for Maui, and landed at Keawaiki, which was\nLele, and which, at present, is Lahaina. There were Kamalalawalu and\nMakakuikalani.\n\nAfter Kauhiakama had disembarked at Lele, Kamalalawalu questioned him:\n\u201cHow is Hawaii?\u201d Kauhiakama gave his reply, boasting and misleading:\n\n\n Beautiful [581] Kohala! The people\u2019s height is to the nose.\n There are no men on the whole of Hawaii. [582]\n I have voyaged from Kawaihae,\n To Kaawaloa, in Kona.\n There are no men; the houses stand empty.\n\n\nOn account of these words of Kauhiakama, Kamalalawalu was deceived; and\ntherefore, he made preparations to sail away and fight with\nLonoikamakahiki.\n\nLet us briefly comment on Kauhiakama. He was an exceedingly careless\nman regarding his proceedings, and was very ignorant. It seemed as if\nhis stomach [583] and head belonged to others that he could not be more\nthoughtless. While he had been cruising from Kawaihae to Kaawaloa, the\nseashore borders were completely covered with standing houses. Since he\nhad approached in the early morning, the dwellers had ascended to the\nuplands to till the soil, while others had gone fishing, therefore,\nthey were not found in the houses. It was at Kohala, the place he had\nseen that there were many men and numerous houses, and which was the\nonly place, he thought, that was populated.\n\n\nKAMALALAWALU AND MAKAKUIKALANI\u2019S VOYAGE TO HAWAII TO BATTLE WITH\nLONOIKAMAKAHIKI AND PUPUKEA.\n\nOn this journey of Kamalalawalu\u2019s with his Maui men to Hawaii to fight,\nthere were very many canoes. [584] (It is said that the Alenuihaha\nchannel was so covered from Maui to Kohala and Kawaihae that the waves\nand the sea were invisible.)\n\nWhen they landed at Kawaihae, the seashores were blockaded by the\ncanoes from the promontory of Kanamee, Upolu, to Kohala, and thence to\nKaelehuluhulu, in Kona, and whose extent approximated thirty miles. The\nchief of Waimea and Kawaihae at that time was Kanaloauo. He gave battle\nto Kamalalawalu, and Kanaloauo was defeated by him. Kamalalawalu then\nwent forth to slay him.\n\nAt that time, two men, Kumaikeau and Kumakaia, were abiding there. They\nwere men related to Lonoikamakahiki and Kanaloauo. Both cunningly\naddressed Kamalalawalu, saying: \u201cHe is conquered; [585] it is not wise\nto kill, but let a veil conceal his face.\u201d At this behest, Kanaloauo\nwas covered with the veil until completely hidden, whereupon he was\nreleased.\n\n\nRELATING TO KUMAIKEAU AND KUMAKAIA.\n\nThese were unsurpassed and very crafty men [586] of that period, and\nboth were active in devising a plan that would lead to the defeat of\nKamalalawalu and the entire Maui forces. At this capture of Kanaloauo\nby Kamalalawalu, Kumaikeau and Kumakaia went into the presence of\nKamalalawalu and lamented as follows:\n\n\n O! [587] At last the eyes may close.\n Just now the food is desired,\n For the oppressor [588] is captured.\n The food, the fish, remained not,\n Nor pig, nor raiment, nor skirt,\n Nor land, nor house wherein to dwell.\n Lo! The house is discovered [589] to be fit to live in.\n By your coming, [590] O Kamalalawalu,\n Sleep we in the house with the wife;\n Welcome is the food and the fish.\n The kapas are worn with warmth.\n You indeed are the one to deliver us;\n You indeed shall secrete these bones. [591]\n O Kalani! We are defeated! [592]\n We cannot be saved by you; we are defeated!\n\n\nWhen they had finished their lament, both said to Kamalalawalu:\n\n\n O Kalani! Destroy [593] all the canoes,\n Sever the cord and the canoe rope,\n Chop the cross-piece and the out-rigger;\n Cut the canoe\u2019s stern and bow till shortened;\n Lest when we give battle\n And shall defeat Lonoikamakahiki and men\n They will flee hither to the sea,\n Beholding the canoes afloat, will board them;\n Will flee to the ocean\n And land on Kahoolawe and Maui,\n Where the vanquished will be safe!\n\n\nBecause of these words of Kumaikeau and Kumakaia, the proposition was\nwarmly welcomed by Kamalalawalu\u2019s mind. (He thought it was the truth,\nbut it was not so.) The men again said to Kamalalawalu:\n\u201cLonoikamakahiki is your sure prey. There is the place he may be killed\nby you; that hill upland of Waimea, Hokuula by name. [594] Once you\nstand thereon with your warriors, your duty will be simply to roll the\nrocks from above.\u201d\n\n\nRELATING TO THE HILL OF HOKUULA.\n\nThat hill is located in Waimea until this day, being on the south of\nNorth Kohala. It is a very famous eminence because of the battle fought\nby Kamalalawalu and his distinguished warrior Makakuikalani thereon. On\nthat hill, there are no stones, nor trees, but grass and soil are\nthereon. Notwithstanding, however, according to the statement by\nKumaikeau and Kumakaia, there were stones on the top.\n\nIn their report to Kamalalawalu, it was a refuge where he might be\nunmolested, and that his was the conquest. The stones, the javelins,\nand the men from below could not reach thereon; because, it was a very\nhigh bluff, about a half of a mile in height from the ground below to\nthe very summit.\n\nKamalalawalu, upon arrival thereon, found on reconnoitering that there\nwere neither stones nor trees, but only dirt. While they were engaged\nin a conversation with Kumaikeau together with Kumakaia, at that time\nthe messengers were sent to summon [595] Lonoikamakahiki and Pupukea.\nAt Kealakekua, in Kona, was the place where Lonoikamakahiki lived. When\nthe messenger appeared before him, he said to Lonoikamakahiki:\n\u201cKamalalawalu and Makakuikalani have come to give battle to you both;\nand have contended with Kanaloauo, who is a captive of Kamalalawalu.\u201d\n\nWhen Lonoikamakahiki heard these things, he questioned the messenger:\n\u201cWhere is the battle to take place?\u201d The messenger replied: \u201cThere, at\nWaimea, on top of that hill, Hokuula, where Kamalalawalu and all Maui\nare stationed.\u201d Upon Lonoikamakahiki hearing this, instantly the\noverseers went forth to muster all the men of Kona. It is said that\nthere were 32,000 men [596] of Kona at that time. From thence the\nmessenger traveled till he arrived at Kapapala, in Kau, where Pupukea\nwas residing. When he heard [the tidings], he gathered together Kau,\nand marched forth between Maunakea and Hualalai. The herald journeyed\non and touched at Puna, at Hilo, and Hamakua, to gather the people\ntogether at Kohala, and hearing, they came. At this sallying forth,\nthere were very many men, the paths being overcrowded and the dust\nrising on account of the tread of the soldiers.\n\n\nTHE NUMBERS [597] OF MEN AND ROUTES.\n\nFirst route: From Kaniku. (Kona\u2019s.) Two lau mano men. (Equivalent to\n32,000 men.)\n\nSecond route: From Ohaikea, between Maunakea and Hualalai. Totaled\n112,000 men. That was of Kau alone.\n\nThird route: From Mahiki, aggregated 160,000 men. There were three\ndistricts: Puna, Hilo and Hamakua.\n\nFourth route: From Kaholeiwai and extending to Momoualoa; totaled\n96,000 men. Of Kohala only.\n\nWhile Kamalalawalu was on the hill of Hokuula, in Waimea, he beheld the\ndust rising above the stones of Kaniku, the stones being gradually\nreddened by the dirt. On account of the many men the darkness of the\nstones was covered by the dust. And when Kamalalawalu saw the men of\nKaniku advancing, he inquired of Kauhiakama: [598] \u201cWhere have you\ntraveled on Hawaii that you failed to observe the people?\u201d Kauhiakama\nanswered: \u201cFrom Kawaihae to Kaawaloa, in Kona, were the places I\nvisited, but I encountered no person.\u201d Kamalalawalu said to Kauhiakama:\n\u201cDid you not see houses standing?\u201d \u201cThere were houses indeed, but there\nwere no occupants. There were pigs running about, and there were\nchickens crowing.\u201d Whereupon, Kumaikeau and Kumakaia remarked: \u201cYou\ncould not find the occupants at home, for they had gone upland to till\nthe ground because it was morning, and they had gone out fishing. If it\nwere in the afternoon you went there, you would have met the men at\nhome.\u201d\n\nKamalalawalu, on hearing this, said to Kauhiakama: \u201cWe shall perish; we\ncan not be saved. I thought your report was true, but it is not so.\n[599] By whom have you been taught that the house is a thing that\nstands without dwellers. Why! The house is erected, the men live\ntherein. Woe betide us that we perish by your report. Alas! How great\nis the love of the wife and the children who will fail to see this\ncorpse, or that [I] see them not.\u201d\n\nWhile Kamalalawalu was speaking, Lonoikamakahiki and all of Kona\narrived. From the south of Puako to above Waimea, the men were so\ncompact that the dirt, stones, the trees could not be detected because\nthey were obscured by the men. Simultaneously, Pupukea appeared with\nthe Kau, Mahiki, and Kohala contingents, and so completely blocked up\nWaimea as to allow no space. When Kamalalawalu met with\nLonoikamakahiki, [600] they resolved that Makakuikalani and Pupukea\nstand first to fight. Should Pupukea be vanquished by Makakuikalani,\nthen Hawaii was conquered; but should Makakuikalani be defeated by\nPupukea, then Maui was subdued. These words of theirs were agreed to by\nMakakuikalani and Pupukea. [601]\n\n\nTHE COMBAT BETWEEN PUPUKEA AND MAKAKUIKALANI.\n\nImmediately Makakuikalani and Pupukea went forward with their long\nspears. While they were standing, Pupukea\u2019s instructor [602] called\nout: \u201cO Kalani! Strike low the stick.\u201d Pupukea replied: \u201cWhilst in the\nhouse, the tutor\u2019s instruction is finished.\u201d [603] Thereafter, Pupukea\nstruck with his long spear, falling on and knocking the teacher down.\nAfter a while, the instructor arose and said to Pupukea: \u201cYou are safe!\nHad I been killed, you would have perished. It is not so; I have been\nspared so you are saved. Wherefore, let the stick stir the dust.\u201d\n\nWhile Pupukea was conversing with the tutor, Makakuikalani delivered a\nblow with his long spear on the neck (which is the vital spot), and\nPupukea fell down on the ground and remained inert. [604] Said one to\nMakakuikalani: \u201cYour opponent is not dead. Strike once more.\u201d\nMakakuikalani answered: \u201cHe is dead, for it is a blow of the powerful.\u201d\nMakakuikalani implored of Kamalalawalu: \u201cMy ration of food, you give me\nfor my breast is pierced.\u201d [605] Makakuikalani ate until satisfied, and\nthe taro food in the calabash was exhausted. Then he reached for the\ncontainer and covered it on his head. [606]\n\nIt is proper to speak here about Makakuikalani. Concerning this\ncontainer Makakuikalani had donned on his head, it was a wooden\ncalabash, and here is his boastful remark: \u201cI am wearing a wooden\nreceptacle; a long spear may be his; but let the two clash together as\nwood.\u201d\n\nWhen Makakuikalani appeared before Pupukea, Pupukea arose. While both\nwere standing, Pupukea grabbed his long spear and vehemently struck\n[607] at Makakuikalani. At the delivery of this blow, Makakuikalani\nsank down. Said the instructor to Pupukea: \u201cLay again your spear on the\nantagonist so as to kill.\u201d Answered Pupukea: [608] \u201cHe is dead, for it\nwas a blow of the stalwart. The dark spot [609] of Pupukea is\nconfirmed.\u201d\n\nUpon the death of Makakuikalani by Pupukea, instantly, Hawaii\nslaughtered Maui, [610] whereupon, the Mauiites retreated towards the\nlanding, but there were no canoes wherein to return to Maui. Therefore\nthey boarded on Kepoiamalau [611] and were all swamped and captured. In\nthat predicament, they were slaughtered until all the Maui men were\nkilled.\n\nIn this battle, Kamalalawalu and Makakuikalani were slain by\nLonoikamakahiki and Pupukea, and Hawaii was victorious in this strife.\n\n\n\n\n\n\n\n\nKAAO NO PUPUKEA.\n\n\nMOKUNA I.\n\n No Pupukea-Makakuikalani.\u2014Kamalalawalu-Lonoikamakahiki Heenalu\n ana.\u2014Ko Pupukea Hikiwawe.\u2014Olelo Kike ana a Makakuikalani me\n Pupukea.\n\n\nHe Kaikaina o Pupukea no Lonoikamakahiki, ke \u2019lii nui o Hawaii, a he\n\u2019lii nohoi mai na makua mai. A pela nohoi o Pupukea, he \u2019lii no, no\nHawaii. He kino poupou ko Pupukea, he puipui nae, aka, he koa kaulana\nloa ia. No kona koa ame kona ikaika ma ka hoouka kaua ana, nolaila, ua\nkaulana loa ia mai Hawaii a Niihau.\n\nNo ke koa o Pupukea, haawi aku la o Lonoikamakahiki ia Hawaii a puni i\nloko o ko Pupukea lima. Iaia ka lilo, ka haawi i na \u2019lii, ka hana e\nlike me kona makemake, a o Lonoikamakahiki, he noho alii wale iho no\nkana.\n\nIa Lonoikamakahiki i holo mai ai me Pupukea a hiki i Lele ma Maui, oia\no Lahaina, e noho ana o Kamalalawalu, ke \u2019lii nui o Maui ma Keawaiki ma\nLele me kona kaikaina o Makakuikalani.\n\n\nNO MAKAKUIKALANI.\n\nHe kaikaina o Makakuikalani no Kamalalawalu, ke \u2019lii nui o Maui, a he\n\u2019lii nohoi o Makakuikalani no Maui a puni. He kanaka koa loa o\nMakakuikalani, a he koa kaulana loa no Maui a puni. A no kona koa ame\nkona ikaika, haawi aku la o Kamalalawalu ia Maui a puni i loko o kona\nlima. Iaia ka lilo ame ka haawi e like me kona makemake; a o ka\nKamalalawalu, o ka noho alii wale no maluna o Maui.\n\n\nKA HEENALU ANA O KAMALALAWALU ME LONOIKAMAKAHIKI.\n\nMoe iho la lakou a ao ia po, olelo aku o Kamalalawalu ia Lonoikamahiki:\n\u201cE au kakou i ka heenalu.\u201d Ae mai la o Lonoikamakahiki. Au aku la lakou\na ma waho o Keawaiki, heenalu iho la, a kupono ka la i ka lolo (oia ka\nainaawakea), hoi aku la lakou i uka, auau ka wai a pau, kaulai ka malo\npulu, hoi aku la a ka hale, noho iho la.\n\nMa keia noho ana, ua makaukau ka Kamalalawalu mau aipuupuu i ka ai, i\nka i\u2019a, i ka awa, ame ke po\u2019i wai holoi. Nolaila, ninau aku o\nLonoikamakahiki ia Pupukea: \u201cAuhea ka kaua ai a me ka i\u2019a; a auhea ko\nkaua awa?\u201d I aku o Pupukea: \u201cEi ae no. He moa ka ia, aohe nae i moa. A\no ka awa nohoi, aole i mama ia a wali.\u201d\n\nNolaila, huhu o Lonoikamakahiki ia Pupukea, lele aku la papai i ka\npapalina o Pupukea. Lalau iho la o Pupukea i ka awa a mama iho la. Lele\nhou aku o Lonoikamakahiki papai i ka papalina o Pupukea. Olelo mai o\nPupukea ia Lonoikamakahiki: \u201cKa! o ka papai ka mamua? Kai no o ka olelo\nmai, a lohe na puka haiki o ka pepeiao, alaila, pono hoi ke pai ana.\u201d\n\n\nKA HIKIWAWAE LOA O PUPUKEA MA KA LAWELAWE ANA I KA MEA AI A\nLONOIKAMAKAHIKI.\n\nIa Pupukea e mama ana i ka awa i kona waha, lalau aku la kekahi lima\nona i ka moa. (Oia moa, na Lonoikamakahiki no, no Oahu aku nei no.) A\nuhae ae la i ka uha, a kopi iho la i ka paakai, a kau aku la i luna o\nke ahi nanahu, pela nohoi kekahi uha o ka moa a me ke kino a pau loa.\nMa keia hana ana a Pupukea i ka moa, me ka hulu no aole i hukihuki ia,\naka, huli ae la no ua pau ka hulu i ke ahi. A wali na mana awa eha, moa\nnohoi ka moa. Hoka iho la o Pupukea i ka awa a loko o ka apu awa. Waiho\naku la i mua o Lonoikamakahiki, inu iho la ia. A pau ka inu ana, ai iho\nla i ka moa, a pau ka ai ana, ona aku la o Lonoikamakahiki a moe iho\nla.\n\nMa keia mau hana eleu a Pupukea, ua komo ka makemake a me ka iini i ko\nKamalalawalu naau. No ka eleu ame ka hikiwawe loa o Pupukea ma ka hana\nana i ka mea ai, no ka wa pokole loa o ka ai ana. Nolaila, nonoi aku o\nKamalalawalu i ke \u2019lii o Hawaii penei: \u201cE Kalani! e ke \u2019lii o Hawaii, e\naho na\u2019u ka kaua aipuupuu, akahi kuu makemake i ka eleu ame ka\nhikiwawe.\u201d I aku o Lonoikamakahiki: \u201cAole e loaa ia oe, o ko\u2019u hooilina\naina no ia o Hawaii. Iaia ka lilo, ke koe, ka haawi i na \u2019lii ame ke\nkanaka, ka aua, ke kaua ame ke kaua ole, o ka noho alii wale iho no\nka\u2019u no Hawaii, o ka mea ia nona ka aina.\u201d\n\n\nNA OLELO KIKE A MAKAKUIKALANI ME PUPUKEA.\n\nMahope iho o ka Lonoikamakahiki olelo ana ia Kamalalawalu, olelo mai o\nMakakuikalani no Pupukea, penei: \u201cHaahaa, haka pau i ka iole.\u201d\n\nI aku o Pupukea ia Makakuikalani, penei:\n\n\n O ka iki makua ia o ka ulu,\n Nana e kaa ke kahua e pau ai;\n He paa kokea no Kohala,\n E kole ai ko waha ke ai.\n\n\nMahope o keia mau olelo, ninau aku o Lonoikamakahiki ia Kamalalawalu:\n\u201cAuhea hoi kou kaulana aina?\u201d I mai o Kamalalawalu: \u201cEi aku no hoi; ke\nkanaka loihi e ku mai la, o Makakuikalani.\u201d A pau ka olelo ana a\nKamalalawalu ia Lonoikamakahiki, no kona kaikaina, no Makakuikalani. I\nmai o Pupukea i kana olelo kaena, penei:\n\n\n Lanalana, paia e ke kona, huli pu;\n He pumaia, loaa i ke kikio, hina.\n\n\nMa keia olelo a Pupukea, pane mai o Makakuikalani i kana olelo kaena,\npenei:\n\n\n He lila maia no Kaea,\n Aole e pala i ke anahulu.\n\n\nMa keia mau olelo kike a laua, e paha ana kekahi oia ka ikaika, a pela\nno hoi kekahi. Aka, maloko o keia mau olelo a laua, ua waiho ia ma ko\nlaua naau, a hiki i ka wa i kaua ai o Kamalalawalu me Lonoikamakahiki\nma Waimea, i Hawaii. Ilaila i hooko ia ai na olelo a Makakuikalani me\nPupukea.\n\nMa keia wahi, e waiho i ka olelo no lakou, a e kamailio no Kauhiakama,\nke keiki a Kamalalawalu, ka mea i hoouna ia i Hawaii e kiu ai.\n\n\n\n\n\n\nMOKUNA II.\n\n No Kauhiakama.\u2014Kamalalawalu-Lonoikamakahiki Kaua ana.\u2014Kumaikeau me\n Kumakaia.\u2014Puu o Hokuula.\u2014Ka nui o na Kanaka.\u2014Ko\n Pupukea-Makakuikalani Kaua ana.\n\n\nA hala aku o Lonoikamakahiki me Pupukea i Hawaii, noho iho la o\nKamalalawalu me kana keiki o Kauhiakama, a liuliu. Olelo aku o\nKamalalawalu ia Kauhiakama: \u201cE holo oe i Hawaii e nana ai i ka aina, i\nke kanaka, a me ko laila noho ana.\u201d A pau ka olelo ana, holo aku la o\nKauhiakama me kona mau waa a pae i Kawaihae.\n\nMamua ae o ka pae ana, hele aku la o Kauhiakama a hiki i Puako, a\nKapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou,\nKaawaloa. A Kaawaloa, nalowale ke alanui, nokamea, ua pani ia mai i ka\nhulaana, a me ke ana mamua. Nolaila, huli hoi mai la o Kauhiakama a\nhiki i Kawaihae.\n\nMa keia hele ana a Kauhiakama, ua mama loa, a no kona mama, ua hele no\nia hookahi la, a hoi no ia la hookahi me ka po ole. Elua la ka noho ana\nma Kawaihae, hoi mai la lakou i Maui, a pae ma Keawaiki, oia no o Lele,\na i keia wa o Lahaina. Malaila no o Kamalalawalu me Makakuikalani.\n\nMahope o ka pae ana o Kauhiakama i Lele, ninau aku o Kamalalawalu:\n\u201cPehea o Hawaii?\u201d I aku o Kauhiakama, i kana olelo hooio, a hoole.\n\n\n Lei Kohala; eia i ka nuku na kanaka.\n Aohe kanaka o Hawaii a puni,\n Ua hele au mai Kawaihae,\n A hiki i Kaawaloa ma Kona,\n Aohe kanaka, o ke ku hale wale no.\n\n\nMa keia mau olelo a Kauhiakama, ua puni o Kamalalawalu, a nolaila,\nhoomakaukau iho la ia e holo e kaua me Lonoikamakahiki.\n\nE kamailio iki no Kauhiakama. He keu o Kauhiakama a ke kanaka manao ole\nma ka nana i kana mau hana, a he kanaka hupo loa. Me he mea ala no hai\nkona opu ame ke poo i noonoo ole iho ai.\n\nIaia e holo ana mai Kawaihae aku a Kaawaloa, ua paapu loa na kapa\nkahakai i na hale e ku ana, a no kona holo ana i ke kakahiaka nui, ua\npau loa kanaka i ka pii i uka e mahiai ai, a ua holo kekahi i ka\nlawaia, nolaila, loaa ole i na hale. A ma Kohala, oia kahi ana i ike he\nnui na kanaka a he nui na hale, a oia wale no kahi kanaka i kona manao.\n\n\nKA HOLO ANA O KAMALALAWALU I HAWAII ME MAKAKUIKALANI E KAUA ME\nLONOIKAMAKAHIKI AME PUPUKEA.\n\nMa keia holo ana a Kamalalawalu me na kanaka o Maui i Hawaii e kaua ai,\nua nui loa na waa. Ua olelo ia, ua paa ke kai o Alenuihaha, mai Maui\naku a Kohala a Kawaihae, aole ike ia ka ale ame ke kai.\n\nA pae lakou i Kawaihae, papani ia na kahakai e na waa mai ka lae o\nKanamee, ma Upolu, i Kohala, a hiki ma Kaelehuluhulu i Kona. Kona\nloihi, ua like ia me na mile he kanakolu. O ke \u2019lii o Waimea ame\nKawaihae ia wa, o Kanaloauo. Kaua mai la ia ia Kamalalawalu, a hee aku\nla o Kanaloauo ia Kamalalawalu. Kii aku o Kamalalawalu e pepehi.\n\nIa wa, e noho ana malaila elua kanaka, o Kumaikeau, o Kumakaia. He mau\nkanaka laua ua pili ia Lonoikamakahiki ame Kanaloauo. Olelo pahele aku\nlaua ia Kamalalawalu, penei. \u201cUa make. Aole make pepehi, e kakau ka\npapalina i ka uhi.\u201d No keia olelo, kakau ia iho la o Kanaloauo i ka\nuhi, a paele, kuu ia aku la.\n\n\nNO KUMAIKEAU AME KUMAKAIA.\n\nHe keu keia o na kanaka maalea loa i loko oia kau, a he keu nohoi laua\no ka noonoo i mea e make ai o Kamalalawalu ame na koa o Maui a puni.\n\nMa keia pio ana o Kanaloauo ia Kamalalawalu, hele aku la o Kumaikeau\name Kumakaia a ke alo o Kamalalawalu, uwe aku la, penei:\n\n\n Auwe! Akahi no a pili ka maka.\n Akahi no a ono ka ai,\n Ua pio ke kolohe,\n A oe koe ka ai, ka i\u2019a,\n Ka puaa, ke kapa, ka pa-u,\n Ka aina, ka hale e noho ai,\n He mea noho ia iho no ka ka hale la!\n Ia oe ae nei e Kamalalawalu,\n Moe ia ka hale me ka wahine,\n Ono ka ai me ka ia,\n Aahu ia ke kapa me ka mahana,\n O oe ka ko maua mea e ola ai,\n Nau ka e huna keia mau iwi,\n E Kalani e! Ua make!\n Aole e ola ia oe, ua make!\n\n\nA pau ka laua uwe ana, olelo aku la laua ia Kamalalawalu:\n\n\n E Kalani! E wawahi na waa a pau loa,\n E okioki ka aha me ka lanalana,\n E poke ka iako me ke ama,\n E oki o mua me hope o ka waa a pahupu,\n O kaua auanei kakou,\n A hee o Lonoikamakahiki ma,\n Holo mai auanei a kai nei,\n O ke kau a na waa,\n Ee maluna, a holo i ka moana,\n A pae aku i Kahoolawe me Maui\u2014\n Ola ke pio.\n\n\nMa keia mau olelo a Kumaikeau a me Kumakaia, he mea oluolu loa ia i ko\nKamalalawalu manao. (E kuhi ana ia he oiaio, aole ka uanei.) I hou aku\nua mau kanaka nei ia Kamalalawalu: \u201cUa make ia oe o Lonoikamakahiki.\nAia kona wahi e make ai ia oe, o kela puu i uka o Waimea, o Hokuula ka\ninoa. I luna oe o laila me kou mau koa, hookahi au hana he olokaa i ka\npohaku maluna iho.\u201d\n\n\nNO KA PUU O HOKUULA.\n\nAia no ia puu ma Waimea a hiki i keia la, ma ka hema o Kohala Akau. He\npuu kaulana loa ia, no ka hoouka kaua ana a Kamalalawalu maluna o\nlaila, me kona koa kaulana o Makakuikalani. Maluna oia puu, aohe\npohaku, aohe laau, he mauu ame ka lepo ko luna, aka, ma ka olelo a\nKumaikeau ame Kumakaia he pohaku ko luna.\n\nMa ko laua olelo ana ia Kamalalawalu, oia kona puuhonua e ola ai, nana\nka make. Aole e hiki i ka pohaku, ame ka ihe o lalo ke pii ae i luna,\name ke kanaka, nokamea, he puu kiekie loa, he hapalua mile paha kona\nkiekie mai ka ili o lalo a ka piko o luna loa.\n\nA hiki o Kamalalawalu i luna o laila, i nana iho ka hana, aohe pohaku,\naohe laau, he lepo wale no. Ia lakou e noho ana, me Kumaikeau laua o\nKumakaia, kamailio, ia wa i hoouna ia ai na elele e kii ia\nLonoikamakahiki ame Pupukea. O Lonoikamakahiki, ma Kealakekua, i Kona,\nkona wahi i noho ai. A hiki ka elele i mua ona, hai aku la ia ia\nLonoikamakahiki: \u201cUa hiki mai o Kamalalawalu me Makakuikalani, e kaua\nia olua; a ua kaua mai nei me Kanaloauo, a ua pio ia Kamalalawalu.\u201d\n\nA lohe o Lonoikamakahiki, ninau mai la ia i ka elele: \u201cAia i hea e kaua\nai?\u201d I aku ka elele: \u201cAia i Waimea, i luna o kela puu o Hokuula, aia\nmalaila o Kamalalawalu e noho la, me Maui a puni.\u201d\n\nMa keia lohe ana o Lonoikamakahiki, ia wa na luna i hele ai e houluulu\ni na kanaka o Kona a pau loa. Ua olelo ia, elua lau mano kanaka o Kona\nia wa. Mai laila aku ka elele, a hiki i Kapapala ma Kau, i laila o\nPupukea kahi i noho ai. A lohe ia, houluulu ae la ia ia Kau, a hele mai\nla ma waena o Maunakea ame Hualalai. Holo aku la ka elele, a hiki i\nPuna, me Hilo, Hamakua, hele mai la lakou ma Kohala, a lohe hele mai la\nlakou. Ma keia hele ana, ua nui loa na kanaka, ua piha na alanui, ku ka\nea o ka lepo i ka wawae o na kanaka.\n\n\nKA NUI O NA KANAKA AME NA ALANUI.\n\nAlanui Akahi. Ma Kaniku mai. (Oia ko Kona.) Elua lau mano kanaka. (Ua\nlike me 32,000 tausani kanaka.)\n\nAlanui Alua. Ma Ohaikea mai, mawaena o Maunakea ame Hualalai. Ehiku lau\nmano kanaka ka nui. O Kau wale no ia.\n\nAlanui Akolu. Ma Mahiki. He umi lau mano kanaka ka nui. Ekolu Moku, o\nPuna, o Hilo, o Hamakua.\n\nAlanui Aha. Ma Kaholeiwai a hiki i Momoualoa. Eono lau mano kanaka ka\nnui. O Kohala wale no ia.\n\nIa Kamalalawalu maluna o ka puu o Hokuula, ma Waimea, ike aku la ia i\nka ea o ka lepo i ke a o Kaniku, e hele mai ana a ula ke a i ka lepo.\nNo ka nui loa o na kanaka, ua nalowale ka uliuli o ke a i ka lepo. A\nike o Kamalalawalu i na kanaka o Kaniku e hele mai ana, ninau aku la ia\nia Kauhiakama: \u201cMahea kau wahi i hele ai o Hawaii, i ike ole ai oe i ke\nkanaka?\u201d I aku o Kauhiakama: \u201cMai Kawaihae, a Kaawaloa i Kona, ka\u2019u\nwahi i hele ai, aole nae he kanaka i loaa ia\u2019u.\u201d I aku o Kamalalawalu\nia Kauhiakama: \u201cAohe au hale i ike ai e ku ana?\u201d \u201cHe hale no, aole nae\nhe kanaka, he puaa e holo ana, he moa e kani ana.\u201d Ia wa, olelo mai o\nKumaikeau me Kumakaia: \u201cAole e loaa ia oe kanaka i ka hale, ua pii i\nuka i ka mahiai, he wa kakahiaka, ua holo i ka lawaia. Ina he aui la\nkau manawa i hele ai, loaa ia oe na kanaka i ka hale.\u201d\n\nMa keia lohe ana o Kamalalawalu, olelo mai la ia Kauhiakama: \u201cMake\nkaua, aole e ola. E kuhi ana au i kau olelo he oiaio, aole ka! I ike no\nla oe ia wai, he mea ku wale ka hale aohe kanaka. Kai no o ka hale ku o\nke kanaka noho. Aloha kaua i ka make mamuli o kau olelo, ehia ka mea\naloha o ka wahine me na keiki, i ka ike ole mai i keia puu make, a i ka\nike ole aku ia lakou.\u201d\n\nIa Kamalalawalu e kamailio ana, hiki mai la o Lonoikamakahiki me Kona a\npau loa. Makai o Puako a uka o Waimea ka paa i na kanaka, aole i ike ia\nka lepo, ka pohaku, a me ka laau, no ka paa i na kanaka. I loko no oia\nwa, hiki mai la o Pupukea me ko Kau poe kanaka, ko Mahiki, ko Kohala;\nPania iho no o Waimea paa, aole wahi kaawale. A hui o Kamalalawalu me\nLonoikamakahiki, olelo iho la laua o Makakuikalani me Pupukea ke ku\nmamua e kaua. Ina i make o Pupukea ia Makakuikalani, alaila, pio o\nHawaii; a ina hoi o Makakuikalani ke make ia Pupukea, alaila, pio o\nMaui. Ua hooholo ia keia mau olelo a laua e Makakuikalani ame Pupukea.\n\n\nKE KAUA ANA O PUPUKEA ME MAKAKUIKALANI.\n\nIa wa ku o Makakuikalani me Pupukea me ka laua mau laau palau. Ia laua\ne ku ana, pane mai ke kumu a Pupukea, penei: \u201cE Kalani! Haahaa ka\nlaau.\u201d I mai o Pupukea: \u201cIo i ka hale, pau ke a\u2019o ana a ke kumu.\u201d\nMahope o laila, hahau o Pupukea i kana laau palau, pa i ke kumu, waiho\ni lalo. A liuliu, ala mai la ke kumu a olelo mai ia Pupukea: \u201cPakele\noe! E make au, make oe. Aole, ola ae nei au, ola oe. Nolaila e hue lepo\nka laau.\u201d\n\nIa Pupukea e olelo ana me ke kumu, hahau o Makakuikalani i kana laau\npalau i luna o ka ai o Pupukea (oia ka aa) a haule iho la o Pupukea i\nlalo o ka honua, a waiho iho la. Olelo mai kekahi ia Makakuikalani: \u201cA\noi make ko hoapaio, hahau hou ia iho.\u201d I aku o Makakuikalani: \u201cUa make,\nhe laau na\u2019u na ka ui.\u201d Nonoi aku o Makakuikalani ia Kamalalawalu: \u201cO\nkuu wahi ai e haawi mai oe he umauma naha ko\u2019u.\u201d Ai iho la o\nMakakuikalani a maona, pau ae la ka ai o ka umeke. Lalau iho la ia i ke\npo\u2019i a papale i ke poo.\n\nE pono e olelo maanei no Makakuikalani. O keia po\u2019i a Makakuikalani i\npapale ai i kona poo, he po\u2019i ipu laau. E ia kana olelo kaena: \u201cHe po\u2019i\nlaau ka\u2019u e papale nei, he laau palau auanei kana na laua ia e kike\nlaau.\u201d\n\nA hiki o Makakuikalani i mua o Pupukea, ala ae la o Pupukea i luna. Ia\nlaua e ku ana, lalau iho la o Pupukea i kana laau palau a hahau hualepo\nae la ia Makakuikalani. Ma keia hahau ana, waiho o Makakuikalani i\nlalo. I aku ke kumu ia Pupukea: \u201cE hoomoe hou ko laau palau i luna o ka\nhoapaio i make.\u201d I aku o Pupukea: \u201cUa make, he laau na ka ui. Ke hele\nnei a kukai ka ila o Pupukea.\u201d\n\nA make o Makakuikalani ia Pupukea, ia wa, luku o Hawaii ia Maui.\nNolaila, hee mai la o Maui a ke awa, aohe waa e hoi ai i Maui. Nolaila\nkau aku la lakou maluna o Kepoiamalau a pau iho la i ke piho, a make\niho la. Nolaila, luku iho la lakou a pau loa na kane o Maui i ka make.\n\nMa keia kaua ana, ua make o Kamalalawalu ame Makakuikalani ia\nLonoikamakahiki ame Pupukea, a ua lanakila o Hawaii ma keia kaua ana.\n\n\n\n\n\n\n\n\nLEGEND OF KEKUHAUPIO.\n\n Kekuhaupio, Expert Spearman.\u2014Oulu, Champion\n Slingthrower.\u2014Kalaiopuu-Kahekili Contest on Maui.\u2014Kekuhaupio\n Contends With Maui\u2019s Men.\u2014His Stand Against Oulu.\n\n\nKekuhaupio was a very famous warrior, and was moreover a high chief of\nHawaii. He excelled in courage and in skill. He could contend against\nthe government [612] and a countless number of men. Here is\nKekuhaupio\u2019s bravery as herein narrated: The spears were as bath water\n[613] for Kekuhaupio, for he could dodge the spears, whether four\nhundred, or four thousand. Furthermore, he could escape being hit by\nthe javelins, spear points, long spears, or stones within the same\ninterval, for which fact, Kekuhaupio was much feared by every one of\nthe chiefs and celebrated warriors of that period. His prowess even\ncontinued unto the days of Kalaiopuu [614] and his reign. Likewise\nduring Kamehameha\u2019s rule.\n\n\nOF OULU.\n\nOulu was a famous warrior of Maui at the time of the reign of Kahekili,\na great king of Maui. Oulu is very widely known even to this day on all\nthe islands of this Hawaii, because of his great skill in throwing the\nsling-stone. The stone of Oulu never missed man, pig, dog, chicken, or\nany bird. If Oulu should cast his sling-stone, the fire would ignite,\n[615] and the soil would be furrowed when the ala fell. Oulu could\ncontend with a collective body (that is, a very great number of men,\nand corresponds to six lau [616] men and more). He could fight against\na whole army. Since Oulu was very skillful in casting the sling-stone,\ntherefore, he was much dreaded by the whole of Maui and all the\ndistrict chiefs. For that reason, Oulu was highly esteemed by Kahekili\nup to the time of his death.\n\n\nRELATING TO THE VOYAGE OF KALAIOPUU TO MAUI TO FIGHT WITH KAHEKILI, THE\nKING OF MAUI.\n\nKalaiopuu sailed from Hawaii and arrived at Maui with his men, very\nmany in number, and countless canoes. In this journey, Kekuhaupio had\nalso accompanied Kalaiopuu to Maui. The place where the battle occurred\nwas at Waikapu, in Maui. In this struggle, Kekuhaupio was not in the\nfirst engagement, because he was at Kalepolepo at that time. Only\nKalaiopuu and the entire forces of Hawaii entered into the conflict. In\nthis battle, all the Hawaii forces and the king, Kalaiopuu, were\ndefeated.\n\nAt this defeat, Kalaiopuu and all his men retired to the plain of\nKamaomao, between Wailuku and Kalepolepo. On retreating, they were\nbreathless because the Maui army gave chase. Their feet were becoming\nlimp and not fleet in running; they were utterly exhausted.\n\nWhile they were retreating, Kekuhaupio started out from Kalepolepo and\narrived at the plain of Kamaomao. On approaching the plain, Kalaiopuu\nmet him, whereupon Kekuhaupio asked him: \u201cWhat is this?\u201d Kalaiopuu\nanswered: \u201cWe are defeated.\u201d Kekuhaupio said: \u201cStand there to rest\nwhile I combat.\u201d\n\n\nKEKUHAUPIO\u2019S BATTLE WITH THE MAUI MEN.\n\nAt this point, we shall witness the incomparable bravery of Kekuhaupio\nand his not being killed by the multitude. When Kekuhaupio had finished\nspeaking to Kalaiopuu, he planted himself between the Hawaii and the\nMaui forces. Whereupon the Mauiites fought against Kekuhaupio\nsingle-handed, but they were not victorious.\n\nIn this struggle, Maui\u2019s javelins, long spears, spear points, spikes,\nclubs, and every kind of pain-inflicting implement were thrust at\nKekuhaupio. Nevertheless, those things were merely bathing water, for\nhe was neither struck, nor hit by the stone. In this combat of\nKekuhaupio with Maui, the javelin, spear point, lance, and stones were\nstacked up high on his side, and the Mauiites were without weapons.\n\nBecause they were then without war implements, they hastened to the\npresence of Kahekili and said: \u201cHow strange is this man of Hawaii! The\njavelin and all weapons are as mere bathing water to him. He is not a\nman, but a god. [617] Kalaiopuu and all Hawaii were defeated by us, and\nwe gave chase until reaching the plain of Kamaomao. When we looked,\nbehold! this brave warrior was standing. That man was the one that\ncontended against us; he wavered not, nor did he dodge. He stood there\nperfectly calm and confronted us with coolness; still he could not be\nstruck by us.\u201d\n\n\nTHE CONTEST BETWEEN OULU AND KEKUHAUPIO.\n\nHere we shall notice the courage of Oulu and Kekuhaupio. When Kahekili\nheard all the men of Maui\u2019s report relative to Kekuhaupio because of\nhis superior bravery and skill, he then inquired of Oulu: \u201cHow is\nthat?\u201d Oulu answered: \u201cHe is your god\u2019s.\u201d (Here is the meaning of\nOulu\u2019s remark: His sling and missile never missed, when cast at a man,\npig, bird or dog. For which fact, the sling and the stone were deified\nin his estimation.) Whereupon, Oulu took up his sling and missiles and\nwent forth to meet Kekuhaupio.\n\nWhilst they were standing, some six fathoms being the space between\nthem, Oulu reached for his stone and placed it in the sling. On casting\nthe first shot, the wind blew furiously, fire ignited, and the dirt\nwhere it fell was deeply furrowed. It sped with tremendous force and\nfell under the feet of Kekuhaupio. The reason for this escape of\nKekuhaupio was his skill in evading. As he raised his foot, that was\nthe time the place where he had been standing became a deep furrow, and\nthe spot was permeated with heat, as if it were a fire. Oulu\u2019s first\nstone having missed Kekuhaupio, Oulu reached for another, and placed it\nin the sling, that being the second. He then shot at Kekuhaupio. At\nthis missile of Oulu\u2019s, fear and dread entered Kekuhaupio. Wherefore,\nKekuhaupio offered that pebble to the god, Lono. This is the manner in\nwhich he petitioned the god, Lono:\n\n\n O Lono eh! O Lono eh!\n Yours is Oulu\u2019s stone,\n Take you the unerring aim,\n The force of the sling stone.\n Turn it hither, thither; let it miss.\n Have compassion on the priest,\n On the great warrior of the east.\n Let me live! Let me live!\n The prayer is heard! Amen! \u2019Tis released!\n\n\nWhilst Kekuhaupio was entreating his god Lono, Oulu\u2019s stone came\nflying; Kekuhaupio dodged and it went astray. Two of Oulu\u2019s stones had\nwandered off. Then, Oulu took another stone and placed it in the sling.\nWhereupon, Kekuhaupio besought Oulu, saying: \u201cThat is my stone.\u201d [618]\nOulu consented. It was his third and last stone. In this contest of\ntheirs, Kekuhaupio was victorious over Oulu; [619] and on account of\nthe defeat of Oulu on that occasion, Hawaii was successful that day.\n\n\n\n\n\n\n\n\nKAAO NO KEKUHAUPIO.\n\n Kekuhaupio, he oo ihe akamai.\u2014Oulu, kanaka maa kaulana.\u2014Ke kaua\n Kalaiopuu-Kahekili ma Maui.\u2014Paio Kekuhaupio i na poe o Maui.\u2014Kona\n kaua ana me Oulu.\n\n\nHe Koa kaulana loa o Kekuhaupio a he \u2019lii nui nohoi no Hawaii. Aohe ona\nlua ma ke koa a ma ke akamai. Ua hiki iaia ke kaua me ke aupuni okoa\name na kanaka he lehulehu loa. Eia ko Kekuhaupio koa i olelo ia maanei:\nHe wai auau ka ihe no Kekuhaupio, e hiki iaia ke alo i na ihe, he lau a\nhe mano. E hiki no iaia ke alo i na ihe, elau, pololu, pohaku, iloko o\nka manawa hookahi. Nolaila, ua makau loa ia o Kekuhaupio e na \u2019lii a\npau loa a me na koa kaulana oia kau. Ua mau kona koa i loko o ko\nKalaiopuu mau la ame kona aupuni. Pela i ko Kamehameha noho aupuni ana.\n\n\nNO OULU.\n\nHe koa kaulana loa o Oulu no Maui, i ka wa e noho ana o Kahekili he\n\u2019lii nui no Maui. Ua kaulana loa o Oulu a hiki i keia la, ma na\nmokupuni o Hawaii nei a puni, no kona akamai loa i ka maa ana o ka ala.\nAole e hala ka ala a Oulu ke maa i ke kanaka, i ka puaa, i ka ilio, i\nka moa, ame na manu a pau loa. Ina e maa o Oulu i ka ala, a ke ahi,\nawawa ka lepo ke haule ka ala i lalo. E hiki ia Oulu ke kaua me ka poe\n(oia hoi, he mau kanaka lehulehu loa, ua like me aono lau kanaka a oi\naku). Ua hiki iaia ke kaua me ke aupuni okoa. No ko Oulu akamai loa i\nka maa ala, nolaila, ua makau ia oia e Maui a puni, ame na \u2019lii aimoku\na pau loa. A nolaila, punahele o Oulu ia Kahekili a hiki i ka make ana.\n\n\nNO KA HOLO ANA MAI O KALAIOPUU I MAUI E KAUA ME KAHEKILI, KE \u2019LII NUI O\nMAUI.\n\nHolo mai la o Kalaiopuu mai Hawaii mai a hiki i Maui me kona mau kanaka\nhe nui loa, ame na waa pau ole i ka helu. Ma keia holo ana, o\nKekuhaupio kekahi i holo mai me Kalaiopuu i Maui. O kahi i kaua ai, ma\nWaikapu i Maui. Ma keia kaua ana, aole o Kekuhaupio i loko o ke kaua\nmua ana, nokamea, aia no o Kekuhaupio ma Kalepolepo ia wa. O Kalaiopuu\name na kanaka o Hawaii a pau loa kai hele i ke kaua. A ma keia kaua\nana, ua hee ko Hawaii poe a pau loa ame ke \u2019lii o Kalaiopuu.\n\nMa keia hee ana, holo o Kalaiopuu ame na kanaka a pau loa i ke kula o\nKamaomao, mawaena o Wailuku ame Kalepolepo. Ma keia holo ana, ua pau ko\nlakou aho i ke alualu ia e ko Maui poe koa. Ua hele a hoouka pu na\nwawae, aohe mama ma ka holo ana, ua hele a moe okoa.\n\nIa lakou e holo ana, pii aku la o Kekuhaupio mai Kalepolepo aku, a hiki\ni ke kula o Kamaomao. Iaia i hiki ai ma ia kula halawai mai la o\nKalaiopuu me ia. Ninau aku la o Kekuhaupio: \u201cHeaha keia?\u201d I mai la o\nKalaiopuu: \u201cUa hee makou.\u201d I aku o Kekuhaupio: \u201cKu iho peia e hoomaha,\no wau ke hoouka aku.\u201d\n\n\nKO KEKUHAUPIO KAUA ANA ME NA KANAKA O MAUI.\n\nMaanei e ike ai kakou i ke koa lua ole o Kekuhaupio ame kona make ole i\nka lehulehu. A pau ka olelo a Kekuhaupio ia Kalaiopuu, ku iho la o\nKekuhaupio mawaena o Hawaii ame ko Maui poe. A hoouka iho la ko Maui ia\nKekuhaupio hookahi, aole nae lakou i lanakila.\n\nMa keia kaua ana, o o ka ihe a Maui ia Kekuhaupio, ka pololu, ka elau,\nke kuia, ka laau palau, ame na mea eha a pau loa. Aka, he wai auau ia\nmau mea no Kekuhaupio, aole ia i ku aole i pa i ka pohaku. Ma keia\nhoouka ana a Kekuhaupio me Maui, ua ku ke ahua o ka ihe, ka elau, ka\npololu ma kona aoao, a me ka pohaku, a ua nele o Maui i ka mea kaua\nole.\n\nNo keia nele o lakou i ka mea kaua ole, holo aku la lakou a ke alo o\nKahekili, olelo aku la: \u201cKupanaha keia kanaka no Hawaii, he wai auau\nnona ka ihe ame na mea eha a pau loa. Aohe kanaka, he \u2019kua. Ua hee o\nKalaiopuu ia makou ame ko Hawaii a pau loa, a e alualu ana makou a hiki\ni ke kula o Kamaomao. I nana aku ko makou hana, ku mai ana keia kanaka\nkoa. Oia kanaka hoi ko makou mea nana i hoouka mai nei, aole i oni ia,\naole hoi i alo ia. I ku malie wale ia mai no me ka nana maikai ia mai,\na o ka nele iho la no ia i ke ku ia makou.\u201d\n\n\nKE KAUA ANA O OULU ME KEKUHAUPIO.\n\nMaanei kakou e ike ai i ko Oulu koa ame ko Kekuhaupio. A lohe o\nKahekili i ka olelo a na kanaka a pau loa o Maui no Kekuhaupio i ke koa\nlua ole ame ke akamai, alaila, ninau ae la o Kahekili ia Oulu: \u201cPehea\nkela?\u201d I mai o Oulu: \u201cNa ko akua ia.\u201d (Eia ke ano oia olelo a Oulu: O\nka maa ame ka ala ana, aole e hala ke maa i ke kanaka, i ka puaa, i ka\nmanu, i ka ilio. Nolaila, he \u2019kua ka maa ame ka ala i kona manao.) Ia\nmanawa, lalau o Oulu i ka maa ame na ala a hele e halawai me\nKekuhaupio.\n\nIa laua e ku ana, he mau anana eono ke kowa mawaena o laua a elua,\nlalau iho la o Oulu i ka ala a hookomo iho la i loko o ka maa.\n\nI ka maa ana i ka ala mua, hio ka makani, a ke ahi, kahawai ka lepo i\nhaule ai. Lele aku la ia me ka ikaika loa a haule malalo o na kapuai o\nKekuhaupio. O ke kumu o keia pakele ana o Kekuhaupio o kona akamai i ka\nalo ana. Iaia i kai ai i kona kapuai o ka manawa ia i lilo ai kona wahi\ni hehi ai, i awawa. A ua puni ua wahi la i ka wela me he ahi la. A hala\nka ala mua a Oulu ia Kekuhaupio, lalau hou iho la o Oulu i ka ala, a\nho-o iloko o ka maa, o ka lua ia. Alaila, maa hou o Oulu ia Kekuhaupio.\nMa keia ala a Oulu, komo mai ka makau ame ka weliweli ia Kekuhaupio.\nNolaila, haawi o Kekuhaupio ia ala na ke \u2019kua na Lono. Penei ke kaumaha\nana a Kekuhaupio i ke \u2019kua ia Lono.\n\n\n E Lono e! E Lono e!\n Nau ka ala a Oulu,\n E lawe oe i ka pololei,\n I ka ikaika, i ka maa,\n E uli ma o, ma o, e hala,\n E nana i ke kahuna,\n I ke koa nui o ka hikina,\n E ola au! E ola au!\n Lele wale! Amama! Ua noa.\n\n\nIa Kekuhaupio e kaumaha ana i ke \u2019kua ona ia Lono, lele mai la ka ala a\nOulu, alo ae la o Kekuhaupio, hala. Alua ala a Oulu i hala. Alaila,\nlalau hou o Oulu i ka ala a hookomo i ka maa. Ia wa, nonoi o Kekuhaupio\nia Oulu \u201cNa\u2019u ia ala.\u201d \u201cAe\u201d mai o Oulu. O ke kolu ia o na ala a Oulu, o\nka pau no ia. Ma keia kaua ana a laua, ua lanakila o Kekuhaupio maluna\no Oulu, a no keia pio ana o Oulu ia la, ua lanakila o Hawaii ia la.\n\n\n\n\n\n\n\n\nSTORY OF PEAPEA.\n\n Peapea, Famed Warrior.\u2014His Battle and Victory Over Kahahana\u2019s\n Forces.\u2014Kekuapoi of Rare Beauty.\u2014Peapea\u2019s Display of Courage.\n\n\nHe [Peapea] [620] is a very widely known warrior even to this day, for\nhis fame spread over all these islands. He was the son of Kahekilinui,\n[621] the king of Maui, in consequence of which, Peapea was really a\nhigh chief. Peapea could seize and crush two, three, and even a greater\nnumber of men. They were trifles [622] to him. While Kahahana, a king\nof the whole of Oahu here, was ruling, he ceded this island to\nKahekili, the king of Maui, but afterwards rebelled and ignored that\ncession. Because of this renunciation by Kahahana, the report of which\nreached Kahekili, therefore, Kahekili sailed here with his war fleet\nand landed at Waikiki. He dispatched a messenger to summon Kahahana to\ncome before him to consult [623] relative to the truth or falsity of\nthe rumor.\n\nThe place where Kahahana was residing was at Kaneohe, in Koolaupoko.\nWhen the messenger appeared before him, he delivered Kahekili\u2019s order.\nKahahana on hearing this message questioned [624] his priests: \u201cHow are\nthese words of the king?\u201d The priests answered: \u201cO king! It is not wise\nthat you comply and restore the land to him, because you are well\nprepared at this time; you have nothing lacking. [625] Therefore, let\nthere be strife and by the point of the spear and javelin will be\ndecided your victory or your dispossession.\u201d\n\nWhen Kahahana heard these words of his priests, he was resolved to\nbattle and to refuse the demands of Kahekili. Two days had elapsed\nfollowing the return of the courier that had been sent by Kahekili to\nKahahana, when the report was made that war was the only alternative;\nthen, battle preparations were made. These arrangements were made at\nWaikiki-kai. When the curtains of dawn parted, the ranks commenced to\nmarch up to Nuuanu. Whilst they were ascending, the rumor reached\nPeapea in the upland of Manoa, where he was residing, in the woman\u2019s\nhouse. These were the words reported to him: \u201cSay, Peapea! There is a\nstruggle on the lowlands. When I left, the van was just beginning to\nmove towards Kulaokahua.\u201d [626] Peapea inquired, \u201cWhose is the battle?\u201d\nThe herald replied, \u201cThe battle is for Kahahana.\u201d\n\nWhen Peapea heard this he left his wife and ran above Ualakaa, [627]\nMakiki, Pauoa, and Kaheiki, which is adjacent to Maemae. There he met\nthe van of the army of Kahekili. As to the forces of Kahahana, the main\narmy was at Waolani; [628] while the front was descending from Maemae.\nWhen Peapea arrived between Kahekili\u2019s and Kahahana\u2019s warriors, he\nstood to defy [629] [the advance].\n\n\nPEAPEA\u2019S BATTLE AND HIS VICTORY.\n\nAs Peapea was standing between the Maui and Oahu ranks, he commenced to\ngive battle. He pursued [630] the numerous warriors of Kahahana, and\nwhen they were caught by him, they were crushed (breaking in his hands\nas a brittle twig by the destroyer, was his treatment of the men).\nLikewise were those on the right hand and on the left. Thus he pressed\nupward until he encountered the poe, [631] and they were standing in a\ncircle. (The meaning of the word \u201cpoe\u201d: a very great number of men,\nranging from two laus to a mano, equivalent to eight hundred or more.)\n\nWhen Peapea approached the section of the army of Kahahana, Peapea\nrushed into their midst and was immediately surrounded by overwhelming\nnumbers. Simultaneously, the javelins were cast, the long spear, the\nspike, the war club; the stone was hurled, the maa thrower cast his\nsling-shot, the club was struck; but they were as bathing water [632]\nfor Peapea, and they were as nothing to his powerful strength. Thus he\nwent slaughtering until reaching Luakaha, in Nuuanu. Kahahana and his\nchiefs were defeated and fled, the majority having been all slain by\nPeapea. Oahu being conquered by Kahekili, Peapea took Kekuapoi, [633]\nKahahana\u2019s wife, as his own, on account of his courage and strength,\nand [they] lived together.\n\n\nOF KEKUAPOI.\n\nKekuapoi [634] was highly reputed as an excellent woman with a\nbeautiful countenance to behold, and she was faultless. It is narrated\nin the story of this battle, that she was the superior of Oahu here and\nof the other islands. On the death of her husband, Kahahana, Kahekili\nhad determined to take Kekuapoi as his wife, but, she became his son\u2019s,\nPeapea\u2019s. At this seizure by Peapea of Kekuapoi as his wife, Kahekili\nwas greatly angered. Hence, he dispatched a courier to fetch Kekuapoi\nto him, but, she was not relinquished by Peapea. Many were the\nmessengers Kahekili sent, but Kekuapoi never came, for she was withheld\nby Peapea. Wherefore, Kahekili [635] again sent the messenger to summon\nPeapea and his wife to appear, and should they remain, then Peapea\nwould be punished with death. The courier having arrived in the\npresence of Peapea so informed him. Peapea, hearing, responded.\n\n\nPEAPEA\u2019S SECOND DISPLAY OF COURAGE.\n\nPrior to the summoning of Peapea, his death-trap [636] by men was laid\nout. Two boards had been arranged. It is said the length of the boards\nwere forty fathoms, which occupied opposite sides of the path, whereby\nPeapea would come to the presence of Kahekili. All the men were\nequipped with javelins, war clubs, spear points, stones, and all\ndeath-dealing weapons. Whilst they were stationed behind the boards,\nPeapea approached between them. Immediately they cast all their\njavelins on Peapea, but they were trifles to him. Those death-dealing\nimplements were his bathing water. However, as he journeyed [637]\ntowards Kahekili, there by his right hand was Kekuapoi held. He\ntraveled in this manner into the presence of Kahekili. He had escaped\ndeath, but, he was wifeless, for Kahekili took her.\n\n\n\n\n\n\n\n\nKAAO NO PEAPEA.\n\n Peapea, he koa kaulana.\u2014Kaua a lanakila maluna o na koa a\n Kahahana.\u2014Kekuapoi, he ui loa.\u2014Hoike Peapea i kona koa.\n\n\nOia kekahi koa kaulana loa o Maui a hiki i keia la, a ua kaulana nohoi\noia ma keia mau mokupuni a pau loa. He keiki no ia na Kahekilinui, ke\n\u2019lii o Maui, a nolaila, he \u2019lii nui no o Peapea. E hiki no ia Peapea ke\nlalau a haihai i na kanaka elua, a ekolu, a hele aku i ka nui loa, he\nmea ole ia iaia. I ka wa e noho ana o Kahahana he alii no Oahu nei a\npuni, haawi aku la ia ia Oahu nei no Kahekili, ke \u2019lii o Maui, a mahope\nkipi a hoole i kela haawi ana. A ma keia hoole ana a Kahahana, hiki aku\nla ka lono i mua o Kahekili, nolaila, holo mai la o Kahekili me kona\nmau waa kaua a pae ma Waikiki. Hoouna aku la ia i ka elele e kii ia\nKahahana a e hele mai i mua ona e kuka no ka oiaio ame ka oiaio ole o\nka lohe.\n\nA o kahi a Kahahana e noho ana, o Kaneohe, i Koolaupoko. A hiki ka\nelele i mua ona, hai aku la i na olelo a Kahekili iaia, a lohe o\nKahahana i keia mau olelo, ninau ae la ia i kana mau kahuna: \u201cPehea la\nkeia mau olelo a ke \u2019lii?\u201d I mai na kahuna: \u201cE ke \u2019lii! aole oe e pono\ne ae wale aku a e hoihoi aku i ka aina nona, nokamea, ua makaukau oe i\nkeia wa aole ou hemahema. Nolaila e kaua, a maloko o ka maka o ka elau\name ka ihe e ko ai ia a e nele ai oe.\u201d\n\nA lohe o Kahahana i keia mau olelo a kana mau kahuna, paa iho la kona\nmanao e kaua a e hoole i na olelo a Kahekili. Elua la i hala mahope o\nka hoi ana mai o ka elele i hoouna ia ia e Kahekili i o Kahahana ala.\n\nLohe ia mai la he kaua ka mea i koe. Ia wa, hoonoho ia ke kaua. O keia\nhoonoho ana, ma Waikiki kai. I ka moku ana o ka pawa o ke ao, hoomaka\nka laina kaua e pii i uka o Nuuanu. Ia lakou e pii ana, loaa aku la o\nPeapea i ka lohe i uka o Manoa, i ka hale wahine kahi i noho ai. Penei\nna olelo iaia. \u201cE Peapea! He kaua ko kai, haalele aku nei au e hoomaka\nana e pii ka maka mua i Kulaokahua.\u201d Ninau mai o Peapea: \u201cNawai ke\nkaua?\u201d I aku ka mea olelo: \u201cNa Kahahana ke kaua.\u201d\n\nA lohe o Peapea, haalele iho la ia i ka wahine a holo mai la ma uka mai\no Ualakaa, a Makiki, Pauoa, Kaheiki, e pili la me Maemae. Ilaila loaa\niaia ka maka mua o na kanaka o Kahekili. A o ko Kahahana aoao hoi, i\nWaolani ka poe, i Maemae ka maka mua e iho mai ana. A hiki o Peapea\nmawaena o ko Kahekili mau koa ame ko Kahahana mau koa, ku iho la ia e\npani.\n\n\nKE KAUA ANA O PEAPEA AME KONA LANAKILA ANA.\n\nIa Peapea e ku ana mawaena o ko Maui aoao ame ko Oahu aoao, hoomaka aku\nla ia e kaua. Hahai aku la ia i na koa he lehulehu o Kahahana a loaa ia\nia he haihai i ka lima me he lala laau palupalu la, i mua o ka mea\nhaihai, kana hana ana i ke kanaka. Ke kanaka ua haki ia ia, pela ka\nakau me ka hema, o kona mau lima. Pela no kona pii ana a loaa ka poe i\nWaolani, e ku poai mai ana lakou. (Ke ano o ka olelo \u201cpoe\u201d.) He poe\nkanaka nui loa, ua like me elua lau a hiki i ka mano, ua like me ewalu\nhaneri a oi aku.\n\nA hiki o Peapea i kahi o ka poe kaua o Kahahana, komo aku la o Peapea i\nloko o na kanaka, o kona manawa ia i puni ai i ka lehulehu. Ia wa, o ka\nihe, ka pololu, ke kuia, ka laau palau, nou ka pohaku, maa ka mea maa,\nhahau ka laau, aka he wai auau ia no Peapea, a he mea ole ia i kona\nikaika nui. Pela no kona hele luku ana a hiki i Luakaha, a Nuuanu. Hee\no Kahahana ame kona mau alii a holo aku la, o ka nui ua pau i ka make\nia Peapea. A puni ae la o Oahu nei ia Kahekili, lawe ae la o Peapea ia\nKekuapoi, wahine a Kahahana i wahine nana, mamuli o kona koa ame ka\nikaika, a noho iho la.\n\n\nNO KEKUAPOI.\n\nUa kaulana loa o Kekuapoi i ka wahine maikai loa a me ka nani o ka\nhelehelena ke nana aku, aole hoi ona kina. A ua olelo ia ma ka moolelo\no keia kaua ana, oia ka oi o Oahu nei ame ko na mokupuni e aku. A iloko\no ka make ana o kana kane, o Kahahana, ua paa mua ko Kahekili manao e\nlawe ia Kekuapoi i wahine nana, aka, ua lilo i kana keiki ia Peapea. Ma\nkeia lawe ana o Peapea ia Kekuapoi i wahine nana, ua huhu loa o\nKahekili. Nolaila, hoouna aku o Kahekili i ka elele, e lawe mai ia\nKekuapoi nana. Aole nae he loaa mai ia Peapea. A nui na elele a\nKahekili i hoouna ai, aohe hiki mai o Kekuapoi, paa no ia Peapea.\nAlaila, hoouna hou o Kahekili i ka elele, e kii ia Peapea ame ka wahine\ne hele mai, a ina e noho, alaila, o ka make ko Peapea hope. A hiki ka\nelele i mua o Peapea, olelo aku la. A lohe o Peapea hele mai la.\n\n\nKE KOA ALUA ANA O PEAPEA.\n\nMamua ae o ke kii ia ana o Peapea, ua hoonoho ia ka make o Peapea i na\nkanaka. Ua hoonoho ia elua papa, (ua olelo ia, he kanaha anana ka loa o\nke ku ana o na papa elua,) ma kela aoao keia aoao o ke alanui, kahi a\nPeapea e hele aku ai a mua o Kahekili. Ua makaukau na kanaka a pau loa,\ni ka ihe, ka pololu, i ka elau, ka pohaku, ame na mea make a pau loa.\nIa lakou e ku lalani ana ma na papa, hiki aku la o Peapea i waena o\nlakou. Ia wa lakou i o ai i na ihe a pau loa i luna o Peapea, aka, he\nmea ole ia ia Peapea, ua lilo ia mau mea make i wai auau nona. Aka,\niaia e hele ana i mua o Kahekili, aia ma kona lima akau o Kekuapoi kahi\ni paa ia ai. Pela no kona hele ana a hiki i mua o Kahekili. Pau ae la\nkona make. Eia nae, ua nele ia i ka wahine ole, ua lilo ia Kahekili.\n\n\n\n\n\n\n\n\nBRIEF SKETCH OF KAMEHAMEHA I.\n\n\nHIS WARS AND CELEBRITIES OF HIS TIME.\n\n\nKamehameha was a most famous king for bravery and for his great\nstrength; he was the foremost of the great chiefs of Hawaii, from the\nearliest days, therefore his record [638] must be briefly looked over\nfrom the time of his lowliness until he was prosperous. Keoua (First),\nthe father of Kamehameha, was the younger brother of Kalaiopuu. [639]\nAnother name of Keoua was Kalaninuikupuapaikalaninui. The place where\nKamehameha was raised from his childhood up, was at Halawa, in Kohala.\nHere he became a planter. He planted the trees which are still growing\nto this day, which are the noni, and other kinds. He also built the\ntemple (heiau) of Hapuu, in Halawa. Thus were spent his days when he\nwas poor and destitute of land. Of Kamehameha\u2019s person, he had a large\nbody, which looked to be solidly built, and was very broad on the\nshoulders. He was full formed without defects, and there was an\nabundance of muscles on his neck.\n\nThe great king of Hawaii at that time was Kalaiopuu, and Kiwalao was\nborn to him. Before his death at Waioahukini, in Kau, Kalaiopuu left\nthe kingdom to his own son, Kiwalao.\n\n\n\n\n\n\nOF KALAIOPUU\u2019S WORDS TO KIWALAO AND KAMEHAMEHA.\n\n\nBefore the death of Kalaiopuu he gave an injunction to the boys,\nKiwalao and Kamehameha, [640] and to all the chiefs, thus: \u201cBoys,\nlisten, both of you. The heir to the kingdom of Hawaii nei, comprising\nthe three divisions of land, Kau, Kona and Kohala, shall be the chief\nKiwalao. He is the heir to the lands. As regarding you, Kamehameha,\nthere is no land or property for you; but your land and your endowment\nshall be the god Kaili. If, during life, your lord [641] should molest\nyou, take possession of the kingdom; but if the molestation be on your\npart, you will be deprived of the god.\u201d These words of Kalaiopuu were\nfulfilled in the days of their youth, and his injunction was realized.\n\nAfter the death of Kalaiopuu, Kamehameha came away with his\ninheritance, the god Kaili. He took care and preserved it, building for\nit stone enclosures at Kona and Kohala. The meaning of stone enclosures\nis temples (heiau).\n\nKamehameha built temples at Hikiau in Kaawaloa; at Keeku, in Kahaluu;\nat Keikipuipui, in Kailua, all in Kona; and at Mailekini, in Kawaihae;\nPuukohola, in Kawaihae; Hapuu, in Halawa; Kupalaha, in Makapala; and\nMookini, in Puuepa, all in Kohala. In these temples (heiau\u2019s)\nKamehameha was wont to worship his god, Kaili, thus maintaining his\nendowment given to him by his uncle, Kalaiopuu.\n\n\n\n\n\n\nOF MOKUOHAI. [642]\u2014FIRST BATTLE.\n\n\nThis was the battle that made Kamehameha king of Kona, Kohala and\nHamakua. There remained the three divisions, Kau, Puna and Hilo, in\nHawaii. The cause of this war was the desire of the chiefs of Hilo to\npossess Kona, which has a calm and pleasant climate.\n\nWhen Kalaiopuu died at Waioahukini in Kau, the chiefs of Hilo and Kau\n[643] brought his dead body to Kona, in canoes. That was not, however,\nthe real object of their coming, but they came to Kona, the land that\nthey had been longing for, to divide it up, and also to make war. On\nthe way from Kau to Kona, they and the corpse of Kalaiopuu were caught\nin the rains on the ocean; therefore, they turned in and landed at\nHonaunau, in South Kona, without reaching Kailua, in North Kona, where\nthey had intended to land. When they landed at Honaunau, Keeaumoku\n[644] came to pay his respects to the remains of Kalaiopuu. On this\noccasion Keeaumoku well knew by the looks of the chiefs and the men\nthat there was war brewing.\n\nSoon after their landing at Honaunau with the corpse of Kalaiopuu, the\nchiefs and Kiwalao started to divide up Hawaii among themselves, and\nwhen Keeaumoku became cognizant of their warlike designs, he came to\nKamehameha, who was at Halawa, in Kohala, to go and fight. When\nKeeaumoku left Kona, he arrived at Kekaha, where he met Kamehameha, who\nhad already been brought by Kekuhaupio [645] from Kohala. At this\nmeeting they consulted among themselves their plan of war, and their\nown proper proceedings; and their plans being settled upon they set\nsail, arriving at Kaawaloa and Keei.\n\nWhen Kamehameha arrived there Kiwalao came to greet him with lying,\ndeceitful words, thus: \u201cListen; we are going to lose our lives. Here is\nour uncle (Keawemauhili) insisting on war. It seems we two are the only\nones to die. Oh! Pity us.\u201d After the meeting between Kiwalao and\nKamehameha, the former returned to Honaunau, [646] dividing up the\nlands with the chiefs, thereby depriving Keoua of a share in the lands.\nThis so enraged Keoua that he went with his followers to Keomo and cut\ndown the coconut trees, killing a man. [647] That man was Kamehameha\u2019s.\nThis was the commencement of the battle which continued for three days.\nIn this battle there were four chiefs in defense of Kamehameha; they\nwere Keeaumoku, Keaweaheulu, Kameeiamoku and Kekuhaupio. [648]\n\nIn the days of this battle Keeaumoku was the chief on Kamehameha\u2019s side\nwho contended with Kiwalao\u2019s warriors. In the fray he got entangled\nwith a long spear which threw him down. Kiwalao\u2019s men then stabbed him\non the back, with wooden daggers. When Keeaumoku fell a man pierced him\nwith a long spear, whereby he became very weak and near unto death,\nwhile the man said with a taunting brag: \u201cMy spear has struck a\nyellow-backed crab.\u201d\n\nThen Kiwalao called to the warrior who was piercing Keeaumoku with the\nlong spear: \u201cSave the ivory necklace,\u201d by which Keeaumoku understood\nthat his own death was sealed. And while he was thus lying prostrate on\nthe ground, Kamanawa was leading the fighting against Kiwalao\u2019s\nwarriors. Mahoe also stood up with his sling, sending a stone which\nstruck Kiwalao, knocking him down. When Keeaumoku saw Kiwalao fall, he\ncrawled over with a great effort, and when he found him he throttled\nhim with the leiomanu, [649] which he held in his hand; and thus\nKiwalao died.\n\nOn the death of Kiwalao, Kamehameha continued the fighting, and became\nvictorious over the opposing chiefs. Keoua fled by sea to Kau, and\nreigned there. Keawemauhili fled over the mountains and became ruler\nover Hilo and Puna, while Kamehameha became ruler over Kona, Kohala and\nHamakua. Therefore there were three different rulers on Hawaii at that\ntime.\n\n\n\n\n\n\nOF KAUAAWA.\u2014SECOND BATTLE.\n\n\nThis was Kamehameha\u2019s second battle against his enemies, who were Keoua\nand Keawemauhili. This battle took place on the mountains in Kau, [650]\nwhich are called Kauaawa, [651] on account of the rains in the\nmountains. In this battle, Kamehameha\u2019s supporters, who were also his\nchief advisors in the work necessary for the battle, were Keeaumoku,\nKeaweaheulu, Kameeiamoku and Kamanawa. In this battle Keoua and\nKeawemauhili were not defeated by Kamehameha, so he retired to\nLaupahoehoe. After spending some time there, he again embarked in a\ncanoe to fight for the conquest of Hilo and Puna.\n\nWhen he arrived at Keaau, in Puna, he made a landing at Papai, where\nfishermen gathered for their daily vocation.\n\n\n\n\n\n\nOF KAMEHAMEHA\u2019S GREAT STRENGTH IN FIGHTING.\n\n\nOn landing at this place, where a number of fishermen dwelt, he chased\nafter them intending to kill them, and while thus pursuing the\nfishermen, he fell in a crevice in the rocks where his foot caught and\nheld him fast. Therefore he tried with all his might to extricate\nhimself.\n\nWhen he fell in the crevice, he was struck on the forehead with a\npaddle by the fishermen, and on account of this fact the title of that\nfamous law, the \u201cmamalahoa,\u201d [652] was derived, which prevailed until\nthe days of Kamehameha III, the interpretation of which being that old\nmen and old women might lie down in the road without being ruthlessly\nkilled, [653] or robbed of their belongings.\n\nBy a tremendous effort Kamehameha extricated his foot and chased after\nthe men. There was a large clump of ohia trees in his way which could\nnot be encircled by less than three men. This obstructed Kamehameha\nfrom chasing after the men, but he reached around one side of the clump\nof ohias till he caught one of the men, whose body he bent over towards\nthe clump of ohias, and thus killed him. When the other men saw this\nthey were fearfully alarmed and ran away.\n\nOn another occasion, Kamehameha displayed his great strength when he\nand his own personal attendant, Hema, alone went into a fight with\nKeoua at Koapapaa, in Kekualele, and at Kealakaha, in Hamakua. There\nwas a deep ravine, and very narrow at the bottom. Kamehameha and Hema\nwent down till they reached this limited space, when they met Keoua\u2019s\nwarriors. Forty of them with their spears and javelins jumped on\nKamehameha, but they were as nothing to him. He stretched out his\nhands, caught the warriors, and broke them in two, one after another,\nall of the time moving onward. Thus Kamehameha slaughtered the soldiers\nuntil there remained only ten, when he became exhausted. He then told\nhis servant, \u201cSay, help me out.\u201d Hema [654] immediately jumped into the\nfray, killing the remaining ten; and on that day he became a chief of\nKamehameha, being released from his position of attendant.\n\n\n\n\n\n\nOF THE THIRD WAR, KEPANIWAI.\n\n\nThis is the third of Kamehameha\u2019s battles during his reign, and was\nfought out at Maui, in the Valley of Iao, at Wailuku. [655] It was one\nof the most renowned of Kamehameha\u2019s battles, on account of the great\nnumber of canoes, of the people, and of the damming of the waters of\nIao. This trip of the canoes from Hawaii was called the Great Fleet,\nwhich was the first trip of Kamehameha\u2019s large peleleu (canoes) to\nMaui. It is said that the canoes which came in this single trip were so\nnumerous that they covered the whole landing place from Keoneoio to\nOlowalu without a space intervening.\n\nIn the battle at Iao, Kalaikupule [656] was defeated by Kamehameha, the\nformer fleeing in a canoe and going to Oahu. In this battle the\nslaughter of the people of Maui was so great that the stream and valley\nof Iao was dammed that the water receded upward and did not flow\ndownward as it does now. On account of the great number of people slain\nand the great number of deaths of people rolling down the precipice,\nthat battle was known under three famous appellations. They are:\nKepaniwai, [657] Kauwaupali, [658] and Iao. In this war Maui became a\npossession of Kamehameha to this day of writing, and no one has ever\ndenounced the powerful arm of Kamehameha to this day.\n\n\n\n\n\n\nTHE FOURTH BATTLE, AT KOAPAPAA.\n\n\nThis battle was a secret invasion by Keoua. When Kamehameha had gone to\nMaui and then to Molokai, at Kaunakahakai, a messenger arrived from\nHawaii, apprising him of Keoua\u2019s cruelty to his (Kamehameha\u2019s)\nsubjects, by robbing them of their property, by the wantonly killing of\nmen, women and children, the cutting of taro from the fields with\noverbearing arrogance, and all other malicious acts. Women who were\nwith child were trampled under foot, pierced with small bambus and with\nsticks and stones.\n\nWhen Kamehameha heard of these acts of Keoua, his love for the people\nof his three possessions, Kona, Kohala and Hamakua, was manifested, as\nthey were cruelly slaughtered by Keoua. Kamehameha then abandoned his\nidea of going to Oahu.\n\nHe went back to Hawaii and fought Keoua in Hamakua, where Keoua was\ndefeated [659] and escaped to Kau, and afterwards died at Kawaihae, in\nKohala. That battle was called Koapapaa. [660] Here is the explanation\nof the name: the warriors of Keoua were reduced by death, and were as\nnothing before Kamehameha and his warriors, and were left on the ground\nas a lot of logs piled up in an umu (underground oven), and very much\nscorched by the heat of the fire.\n\nThe death of Keoua by which Kau became a possession of Kamehameha,\nhappened in this way: When the temple (heiau) at Puukohola, [661] in\nKawaihae was built, Keoua was sent for in Kau, [662] with deceitful\nwords thus: \u201cO Keoua, your cousin, Kamehameha, has requested that you\ncome and make friends, and live together in harmony, and to cast aside\nall strife.\u201d On these cunning and deceitful words, Keoua came with his\ndouble canoes and landed at Kawaihae. [663] Before his arrival the umu\nhad been prepared and was red hot. Keoua was then roasted. [664] And\nthus Keoua was killed by Kamehameha, who came into possession of Kau,\nmaking four divisions of land in Hawaii, in his possession, namely,\nKau, Kona, Kohala and Hamakua.\n\n\n\n\n\n\nTHE FIFTH BATTLE, CALLED KE-PU-WAHA-ULAULA. [665]\n\n\nThis was Kamehameha\u2019s fifth battle which he fought against the rebel\nchiefs [666] Kahekili and Kaeo. The latter came from Kauai to Oahu and\nmet Kahekili, both going to Hawaii, and at Kohala fought Kamehameha.\nThey were defeated. In this vanquishment, the people of Kauai, and of\nOahu and of Maui were slaughtered by Kamehameha and his warriors, so\nthat the corpses of the people floated on the sea outside of Kohala,\nand looked red; hence the appellation Kepuwahaulaula. The head and the\nskin of the corpses were as red as the gun.\n\n\n\n\n\n\nTHE SIXTH BATTLE, CALLED KAIEIEWAHO. [667]\n\n\nWhen Kamehameha heard that Kahekili had died in Oahu, and that the\ngovernment of Oahu was under the control of Kalaikupule, his son, he\nset sail and arrived at Oahu, where he fought Kalaikupule at the famous\npali of Nuuanu. Kalaikupule was defeated by Kamehameha. In this battle\nthe people of Oahu were massacred at the cliffs of Nuuanu. The people\nstepped upon each other, and the people that day were in heaps at the\nbottom of the cliffs of Nuuanu. And by this battle the whole group of\nislands, including Maui, Molokai, Lanai, Kahoolawe and Kauai, [668] was\nconquered by Kamehameha.\n\n\n\n\n\n\nPIHANA.\n\n\nPihana was a very celebrated warrior chief of Oahu, in the days of\nKalaikupule, the great chief of Oahu. He (Pihana) was noted for his\nbravery and skill; the use of the spear, the lance, the javelin, were\nas a bath to him; his joys and pleasures; he could fight other people\nand many of them with the help of but a few soldiers.\n\n\n\n\n\n\nTHE SIXTH BATTLE. [669]\n\n\nThis was the battle between Kamehameha and Kalaikupule at Nuuanu.\nKalaimoku was Kamehameha\u2019s chief warrior, from Hawaii, and Pihana was\nKalaikupule\u2019s chief warrior.\n\nWhen Kamehameha with his many soldiers came over from Hawaii in his\ncanoes, the first of the canoe fleet in charge of Kalaimoku,\nKamehameha\u2019s chief warrior, landed at Kapua. [670] Just as Kalaimoku\nwas about to disembark, Pihana, with his nine soldiers, came and stood\nat the landing place of Kapua. The fight then commenced. The men from\nHawaii under Kalaimoku, at that time, were eight times forty in number.\n[671] All of them threw their spears and lances at Pihana and his nine\nsoldiers, but none were hit nor were any killed. After they had fought\nfor some time, they moved to Waikiki where the fighting was renewed.\nHere the Hawaii men tried to mob Pihana, but were unsuccessful. The\nfighting kept moving thence to Kulaokahua, then to Puowaina, [672]\nbehind which a man of the Oahu warriors was secretly shot by a\nforeigner\u2019s gun. From that place they moved on to Pauoa, and passing\nthis place came to Kaheiki, a place adjacent to Maemae. [673] Here the\nHawaii forces came to a stand.\n\nKalaikupule and his warriors were encamped above at Waolani [674], and\nit was only his chief warrior, Pihana, that was battling with\nKalaimoku. Kalaimoku and the Hawaii soldiers were distinguished by\nbeing surrounded by a fine-meshed net, which was the outside enclosure\nfor the men; if a man was on the outside, then he was an Oahuan; if\nwithin the net enclosure, he was a Hawaii man. On account of this\naction, Pihana and his nine men stood up and fought Kalaimoku, in which\nengagement Pihana and his men were not defeated.\n\nTherefore Kalaimoku asked Pihana to cease his resisting and to cede\nOahu to Kamehameha. Pihana replied: \u201cI will not give you the land until\nI have bathed [675] myself in Hawaii\u2019s medicine (weapons). In three\ndays I shall leave the land in your hands.\u201d Then Pihana stood alone\nbefore the soldiers from Hawaii. They cast their spears and lances and\njavelins, and threw stones at him, but Pihana simply dodged them.\n\nThus he stood until tired when he laid down, face downward, and then on\nhis back. He then stooped and exhibited his posterior in vulgar\ndefiance, and in all that time the men from Hawaii were casting their\nspears and javelins at him without hitting him. The men from Hawaii,\nlooking at him found no one among many equal to him in agility and\ndaring.\n\nAfter two days had passed Pihana joined his forces, which was the time\nof the great battle. He tore the surrounding net and stood at the\nopening. No spear nor lance was hurled, the dread of Pihana being so\ngreat. On the third day Pihana again came forward to fight with the\nwarriors from Hawaii. He went up to Kalaimoku and ceded the land to\nhim. Therefore Kalaikupule was vanquished.\n\n\n\n\n\n\nSEVENTH BATTLE BY KAMEHAMEHA.\n\n\nAfter Kamehameha had fought Kalaikupule on Oahu, Namakaeha, a chief who\nwas residing at Hilo, raised a rebellion there, and made preparations\nto war upon Kamehameha. At that time Kamehameha was on Oahu, and he\nimmediately returned to Hawaii [676], to fight Namakaeha. In the battle\nwhich ensued Namakaeha was slain by Kamehameha at Kaipalaoa, in Hilo.\nThis was the last battle by Kamehameha when he assumed the\nadministration of his whole kingdom from Hawaii to Niihau, in which he\nreigned peacefully to the day of his death. On the consolidation of\nthese Islands from Hawaii to Niihau under one great ruler, Kamehameha,\nwith all the chiefs under him, he established his policy and wisdom\nover all his kingdom with uprightness.\n\n\n\n\n\n\nTHE ADMINISTRATION OF KAMEHAMEHA.\n\n\nKamehameha was a very wise king, and was honest, kind, charitable and\nhumane. This is how he arranged the work of his kingdom: Kamehameha was\nthe great ruler over all. There were four chief executives under him:\nthese were Keeaumoku, Keaweaheulu, Kameeiamoku and Kamanawa. [677]\nThere were also advisors and counselors in the affairs of the kingdom.\nThere were four of them: Kai, Kapalaoa, Kaaloa and Kauakahiakaola. With\nthese people Kamehameha carried out all of his works, and through them\nimportant laws were made, which carried great influence upon the\npeople, such as the Mamalahoa [678] and the Maumae, [679] \u201cthat the old\nand the infirm might lie down in the road and not be molested.\u201d\n\nHere are also the names of certain men whom Kamehameha brought together\nto be with him; men who were skillful in all things, and who were\nconsiderate and intelligent. Here are their names and their offices:\n\nKalaimoku, a favorite, a chief warrior; Hewahewa, a priest; Kaumiumi, a\nfortune-teller; Kapoukahi, a statesman; Kaaloakauila, an advocate;\nKekakau, a surf rider; Kekuhaupio, a celebrated warrior; Kepaalani, a\ncanoeist; Waipa, a shipwright; Palake, a canoe builder; Kapueuhi, a\ndancer; Kamakau, a chanter; Keaweaheulu, a lua-apana (jester);\nHoomakaukau, a steward; Wahahee, a masseur; Kalaimamahu, the law-giver\nor judge; Kamaalo, god impersonator; Kanihonui, observer of the kapu\nrestrictions; Kaikioewa, an extortioner (thief). The word lua-apana\nmeans doing nothing, spending time in laziness. The word kikoola means\nrobbing others of their property, and perjuring.\n\nHe took care of the people as though they were children, and his wives\nhe placed as guardians. He, with his chiefs and the men of his court,\ncultivated the land and the result of which was that most noted field\nof Kuahewa, in upper Kailua, North Kona, Hawaii. It was most noted for\nits great size and length. It comprised eight divisions of land, about\nseven miles.\n\nThe most valuable commodity during Kamehameha\u2019s reign was the iliahi,\n[680] a very fragrant wood and very valuable, which flourished in the\nmountains, and in places thickly covered with vegetation. The feathers\nof the birds, of the oo and other birds, were made into feather cloaks\nfor the chiefs and the warriors.\n\nThe extent of Kamehameha\u2019s reign was seven [681] years, and he died at\nthe commencement of the eighth, in the year of the Lord, 1819. [682] He\ndied at Kailua, in Kona, Hawaii, and it was there that Liholiho [683]\nwas set apart as heir to his (Kamehameha\u2019s) kingdom.\n\n\n\n\n\n\nOF THE CHIEF KEKUAOKALANI, AND HIS INSURGENCY.\n\n\nThe cause for this insurgency of Kekuaokalani [684] was on account of\nthe raising of the restrictions, and Liholiho allowing the same to be\ndone; this angered Kekuaokalani, who threatened to make war and destroy\nthe reformers. Here is the meaning of Aikapu: [685] The husband ate by\nhimself, had a separate house, a separate oven, and so forth; so did\nthe wife. They were separated in their social life. Ainoa [686] means:\nThe husband and his wife eat together, dwelt in the same house, and so\nforth.\n\nWhen Kamehameha died the kingdom fell to Liholiho. Kekuaokalani did not\nwant Liholiho to remove the restrictions of the kingdom; he was in\nfavor of aikapu, therefore he opposed Liholiho, but Kaahumanu [687] and\nthe chiefs refused to continue the restrictions. The cause of this\nreformation was the death of Kamehameha. All the people went into\nmourning, and it was during that time that the husband and wife ate\ntogether, eating all foods that were restricted, and thus ainoa spread\ndown to the battle at Kuamoo with Kekuaokalani.\n\nWhen Kekuaokalani heard that Liholiho and all the chiefs had acceded to\nthe ainoa, he went and resided at Kaawaloa with his wife, Manono. He\nthen prepared to rebel and to fight against the ainoa people. Then two\nchiefs, Naihe and Hoapili, set sail from Kailua to Kaawaloa. They said\nto Kekuaokalani: \u201cWe have come to bring you back to your nephew and\nreside at Kailua, and it shall be as you desire whether the\nrestrictions be continued or raised. But that shall be as you desire.\u201d\nKekuaokalani then said: \u201cYou two tarry here until Manono hears about\nit. Tomorrow I will tell you.\u201d\n\nThey rested there, and in the morning Kekuaokalani came to the presence\nof Hoapili and Naihe. They then asked, \u201cAre we going?\u201d Kekuaokalani\nsaid \u201cYes,\u201d but his assent was not real. He was bent on war. Wherefore\nNaihe and Hoapili said: \u201cThe navel is cut then, companion.\u201d\n\nAfter this Naihe and Hoapili returned and arrived at Kailua, and told\nKalaimoku to prepare for war. Nine war canoes were made ready.\nKalaimoku marched overland, and when he came to Lekeleke, the battle\ncommenced with Kekuaokalani\u2019s scouts. In this battle Kalaimoku was\ndefeated and a number of his men were killed. They again met at Kuamoo,\nwhere they fought from morning till evening when Kekuaokalani was\nkilled. He was hit in the leg by a bullet, the effects of which\nrendering him very weak. His wife Manono remained safe.\n\nManono was a very beautiful woman and her face very fair to look upon.\nShe called to Kalaimoku and the men thus: \u201cO spare us two! There is no\nsafety before the mouth of a gun.\u201d Kalaimoku then said: \u201cYou shall not\nlive, because the chief has been killed.\u201d Therefore she was shot and\ndied soon after.\n\nAfter the death of Kekuaokalani and his wife Manono at Kuamoo,\nKalaimoku returned with the warriors to Kailua. They held a\nconsultation and decided to make war upon that other insurgent,\nKainapau, a commoner, residing at Waipio, in Hamakua. Kalaimoku and his\nmen then set sail and arrived at Kawaihae. From here they marched up to\nWaimea, arriving at a place called Pahupahua, near Mahiki, where the\nfighting occurred. In the melee the rebels were annihilated and\nKainapau overthrown. He fled to the uttermost backwoods of Waipio,\nhiding there, and while so doing, was found by the searchers. Kainapau\nwas killed on the spot, and his intestines strung out to dry in the\nsun. That is the dreadful end of the evil-minded, the rebellious and\nthe wrong-doer, a horrible death.\n\n\n\n\n\n\nOF HEMA.\n\n\nHema was one of the most famous warriors in the days of Kamehameha, and\na man who was not afraid of the bravery and strength of others. Hema\nwas not trained to be a warrior, or in the art of war. He was not\naccustomed to the waging of wars, and was never a warrior. He was a\nsteward of Kamehameha, and his duties were to take and keep in charge\nrations for the king every day. While going abroad in war times he was\nthe bearer of food, and when a battle was in progress and Kamehameha\nbecame hungry, then Hema would bring him provisions.\n\nIn all these works pertaining to a steward Hema was an expert, and was\nsatisfactory to Kamehameha, but he had not received a chiefly term, nor\nfame, nor was he a favorite, but on the day that he chose to be a\nwarrior and destroyed the enemies of Kamehameha, that day he became a\nchief and a favorite of Kamehameha, and abandoned his stewardship.\n\nWhen Kamehameha was fighting against Keoua at Koapapaa, in Hamakua, at\na place called Kealakaha, near to Kaula, and in a deep valley called\nKekualele, there a fight occurred between the strongest warriors of\nKeoua against Kamehameha. At that particular place the standing room\nwas only a fathom in width, and it was there Kamehameha fought against\nforty [688] or more of Keoua\u2019s warriors.\n\nAfter considerable fighting Kamehameha was very much out of breath, and\nthe men of Keoua were being reinforced. Just then Kamehameha\nexpectantly turned to the rear; but there were no chiefs, nor warriors\nbehind him, only Hema the steward.\n\nWhile Kamehameha was talking to Hema, the enemies were preparing to\ntake Kamehameha\u2019s life, but Hema fearlessly leapt forward and slew the\nwarriors of Keoua. By this work of Hema in leaping forward to repulse\nthe enemies, Kamehameha was victorious that day, and his life was\nsaved, and Keoua defeated. Hence the name Koapapaa until this day,\nwhich means that the warriors became a storehouse of death and the\nlance and the spear the pathway, here and there. The warriors were left\nthere in that valley, a pile of earth.\n\nWhen Kamehameha witnessed the matchless bravery of Hema, he said:\n\u201cToday you become a chief as I am, and today you refrain from carrying\nand shouldering baggage, and you shall be a courtier in my presence,\nand in the presence of the chiefs and the people also. He who disobeys\nyour word shall die. If the delinquent be a chief he shall lose his\nlands.\u201d [689] Therefore Hema was exalted until his death, and was very\nfamous in the days of Kamehameha.\n\nOn reflection, therefore, perhaps there never was a man on the\ncontinents, or on the Isles of the Sea, who had never studied the\nrequirements of a warrior, and who did go to war as Hema was, the\nunlearned.\n\n\n\n\n\n\nOF NALU.\n\n\nNalu was a very celebrated warrior during Kamehameha\u2019s reign, and was\nan accomplished soldier. It is said that in his fighting days he could\nstand and fight fearlessly against an overwhelming number of his\nenemies and beat them, because he gloried [690] in the use of the\nlance, the spear, the javelin, the cudgel, the stone ax and the\nencircling pikoi rope. Nalu was therefore greatly feared in his warrior\ndays and fighting in battles. No land division chief would dare and\nfight him; no warrior, no land, or island [691] would dare and fight\nNalu, his great strength being the source of fear among all. Kamehameha\nwas also apprehensive of Nalu on account of the latter\u2019s\naccomplishments in bravery and skill.\n\n\n\n\n\n\n\n\nMOOLELO POKOLE NO KAMEHAMEHA I.\n\n\nKANA MAU KAUA, A POE KAULANA OIA WA.\n\n\nHe \u2019lii kaulana loa o Kamehameha I no ke koa a me ka ikaika loa, a oia\nka oi o na \u2019lii nui o Hawaii nei mai kahiko loa mai, nolaila, he pono e\nnana pokole i kona moolelo o ka noho ilihune ana, a me ka noho waiwai\nana. O Keoua mua ka makuakane o Kamehameha, o Kalaiopuu kaikaina no o\nKeoua (o kekahi inoa o Keoua, o Kalaninuikupuapaikalaninui). O kahi i\nhanai ia ai o Kamehameha, o Halawa, i Kohala, mai kona wa uuku a nui,\nalaila, mahiai o Kamehameha. Nana na laau e ulu la ma Halawa a hiki i\nkeia la, oia ka noni, a me na mea e ae, a me kela heiau o Hapuu, makai\no Halawa. Pela kona noho ana i kona wa ilihume, aina ole.\n\nO ke kino o Kamehameha, he kino nui, paa ke nana aku, he kihikihi o\nluna kipoohiwi, he lawa ke kino, aohe hakahaka, he nui kona aa o luna o\nka a-i.\n\nO ke \u2019lii nui o Hawaii ia wa e noho ana o Kalaiopuu, a ua hanau nana o\nKiwalao. A make o Kalaiopuu ma Waioahukini ma Kau, hooili ihola ia i ke\naupuni maluna o kana keiki ponoi, o Kiwalao.\n\n\n\n\n\n\nNO KA OLELO A KALAIOPUU IA KIWALAO A ME KAMEHAMEHA.\n\nMamua ae o ka make ana o Kalaiopuu, waiho aku ia i kana olelo kauoha i\nna keiki, ia Kiwalao a me Kamehameha, a me na \u2019lii a pau loa: \u201cE na\nkeiki, e hoolohe mai olua, o ka hooilina o ke aupuni o Hawaii nei, oia\nna moku ekolu, o Kau, o Kona, o Kohala, o Kiwalao ke \u2019lii, oia ka\nhooilina o na aina. O oe hoi e Kamehameha, aole ou aina, aole ou\nhooilina waiwai, aka, o kou aina a me kou hooilina, o ke \u2019kua o Kaili.\nIna oe i noho a lalau ko haku ia oe, lawe ia ae ke aupuni, a ina hoi\nnau ka lalau i ko haku, e nele oe i ke \u2019kua ole.\u201d Ma keia mau olelo a\nKalaiopuu, ua hooko ia i na la o kana mau keiki, a ua ko no elike me\nkana mau olelo kauoha, aole i hala.\n\nMahope o ka make ana o Kalaiopuu, hoi maila o Kamehameha me kona\nhooilina o ke \u2019kua o Kaili, a malama ihola, a hana i mau papohaku no\nkona akua no Kaili, ma Kona, ma Kohala. O ke ano o ka huaolelo\npapohaku, he heiau. Kukulu ihola o Kamehameha i na heiau:\n\nO Hikiau, ma Kaawaloa, o Keeku, ma Kahaluu, a me Keikipuipui, ma\nKailua, i Kona. O Mailekini, ma Kawaihae, o Puukohola, ma Kawaihae, o\nHapuu, ma Halawa, o Kupalaha, ma Makapala, a me Mookini, ma Puuepa, i\nKohala.\n\nMa keia mau heiau o Kamehameha i hoomana ai i kona akua o Kaili, a pela\nno hoi oia i malama ai i kona hooilina, mai ko laua makuakane mai o\nKalaiopuu.\n\n\n\n\n\n\nNO MOKUOHAI.\u2014KAUA MUA.\n\n\nOia ke kaua i ku ai o Kamehameha i ka moku o Kona, o Kohala, o Hamakua,\nkoe ekolu moku o Hawaii, o Kau, o Puna, o Hilo. O ke kumu o keia kaua\nana o ka makemake o ua \u2019lii o Hilo ia Kona i ka pohu, a me ka maikai,\nnolaila ke kaua.\n\nA make o Kalaiopuu ma Waioahukini ma Kau, lawe maila na \u2019lii o Hilo a\nme Kau i ke kino kupapau o Kalaiopuu, maluna o na waa i Kona nei. Aka,\naole ia o ko lakou manao maoli, aka, i hiki lakou i Kona, ka aina a\nlakou i makemake nui ai, alaila okioki, a kaua no hoi. Ma keia holo ana\nmai Kau mai a Kona, ua loaa lakou i ka ua ma ka moana me ke kino\nkupapau o Kalaiopuu, nolaila, pae lakou i Honaunau, ma Kona hema, aole\ni hiki i Kailua ma Kona akau nei, kahi a lakou i manao ai e pae. A pae\nlakou ma Honaunau, hele maila o Keeaumoku e ike i ke kupapau o\nKalaiopuu. Ma keia ike ana o Keeaumoku, ua maopopo ia ia he kaua ke ano\no na \u2019lii a me na kanaka.\n\nMa keia pae ana o na \u2019lii me ke kino kupapau o Kalaiopuu ma Honaunau,\nia wa, okioki ihola na \u2019lii a me Kiwalao i ka aina o Hawaii, no lakou a\npau. A ma ko Keeaumoku ike ana i ko lakou ano kaua, kii maila ia ia\nKamehameha ma Halawa i Kohala, e hele e kaua. Ia Keeaumoku i holo ai\nmai Kona aku a Kekaha, halawai maila o Kamehameha meia, no ka mea, ua\nkii mua aku o Kekuhaupio ia Kamehameha ma Kohala. Ma keia halawai ana o\nlakou, kuka ihola lakou i ke ano o ke kaua, a me ka hana e pono ai, a\nakaka ihola, holo aku la lakou a hiki ma Kaawaloa, a ma Keei.\n\nA hiki o Kamehameha malaila, hele maila o Kiwalao e aloha ia Kamehameha\nme na olelo pahele hoopunipuni, penei: \u201cAuhea oe, e make ana kaua, eia\nno ka makuakane o kaua ke pue mai nei e kaua (oia o Keawemauhili), elua\nwale no paha auanei kaua e make, aloha wale kaua.\u201d A pau ka ike ana o\nKiwalao me Kamehameha hoi akula o Kiwalao a Honaunau, okioki i na aina\nme na \u2019lii, a nele o Keoua i ka aina ole, huhu ihola ia. Hele aku la o\nKeoua me kona mau kanaka a hiki ma Keomo, kua ihola i ka niu, pepehi i\nke kanaka, make ihola ko Kamehameha kanaka. Alaila, hoomaka ke kaua,\nekolu la i kaua ai. Ma keia kaua ana, eha alii mahope o Kamehameha,\nKeeaumoku, Keaweheulu, Kameeiamoku, Kekuhaupio.\n\nIloko o na la i kaua ai, o Keeaumoku ke \u2019lii ma ko Kamehameha aoao i\nkaua aku, me ko Kiwalao poe kaua. Ma keia hoouka ana o Keeaumoku, ua\nhihia oia i ka pololu, a hina ihola ilalo, o o ihola na koa o Kiwalao i\nka pahoa ia Keeaumoku ma kona kua. I keia hina ana, hou ihola kekahi\nkoa ia Keeaumoku i ka pololu, a ua nawaliwali oia, aneane e make, me ka\nhua olelo kaena penei: \u201cKu aku la kau laau i ka aama kua lenalena.\u201d\n\nAlaila, pane mai o Kiwalao i ke koa nana e hou nei o Keeaumoku i ka\npololu: \u201cE malama i ka niho palaoa.\u201d Alaila, maopopo ia Keeaumoku e\nmake ana ia i loko o ka Kiwalao olelo ana. Ia Keeaumoku e waiho ana\nilalo, alaila, hoouka aku la o Kamanawa me ko Kiwalao poe koa, a ku\naela hoi o Mahoe me kana maa, a pa aku la o Kiwalao i ka pohaku, hina\nilalo. A ike o Keeaumoku ua hina o Kiwalao ilalo, hooikaika aela ia, a\nloaa o Kiwalao, uumi ihola ia me ka leiomanu ma kona lima, a make ihola\no Kiwalao.\n\nA make o Kiwalao, hoouka ihola o Kamehameha me na \u2019lii, a lanakila aela\no Kamehameha mahuka aku la o Keoua ma ke kai a hiki i Kau noho alii. A\no Keawemauhili, mahuka aku la ia ma ka mauna a noho alii maluna o Hilo\na me Puna. A o Kamehameha hoi, noho alii ihola ia maluna o Kona, o\nKohala, o Hamakua. A nolaila, akolu alii noho aupuni o Hawaii ia wa.\n\n\n\n\n\n\nNO KAUAAWA.\u2014KAUA ALUA.\n\n\nO ka lua keia o ko Kamehameha kaua ana i kona mau enemi, oia o Keoua a\nme Keawemauhili. O keia kaua ana, ma ka mauna o Kau, nolaila kela inoa,\no Kauaawa, no ka ua ma ka mauna. O na kokua o Kamehameha ma keia kaua\nana, a o kona mau kuhina noia ma ka noonoo ana i na mea e pono ai ka\nhana ana, o Keeaumoku, o Keaweheulu, o Kameeiamoku, o Kamanawa.\n\nMa keia kaua ana, aole i hee o Keoua me Keawemauhili ia Kamehameha,\nnolaila, hoi aela ia a noho ma Laupahoehoe. Mahope o keia noho ana o\nKamehameha i Laupahoehoe, hele aku la ia maluna o ka waa, e kaua hou ai\ni Hilo a me Puna.\n\nA hiki o Kamehameha ma Keaau i Puna, o Papai kahi o na lawaia e noho\nana, oia ke awa a Kamehameha i pae ai.\n\n\n\n\n\n\nKA IKAIKA O KAMEHAMEHA MA KA HAKAKA ANA.\n\n\nMa keia pae ana o Kamehameha, he mau lawaia e noho ana ma laila, alualu\naku la o Kamehameha e pepehi i na lawaia. Ma keia alualu ana, ua haule\no Kamehameha i loko o ka mawae a paa loa kona wawae, nolaila, oni aela\nia me kona ikaika loa.\n\nIa ia nae i haule ai i loko o ka mawae, oia ka wa i hahau ai na lawaia\ni ka lae o Kamehameha i ka hoe, a pa ihola ia i ka hoe. A no loko o\nkeia pa ana o ka lae o Kamehameha i ka hoe, kela kanawai kaulana loa i\nkauia a hiki i na la o Kamehameha III oia ka Mamalahoa. Eia ke ano: \u201cE\nhele ka elemakule a me ka luahine a moe i ke ala,\u201d aole e pepehi wale\nia, aole hao wale ia ko lakou waiwai.\n\nA no ka ikaika loa o ko Kamehameha oni ana, hemo aela kona wawae,\nalaila, alualu aku la ia i ke kanaka. Aia hoi, he opu ohia nui e ku ana\nmamua o ko Kamehameha alo, ekolu kanaka nana e apo puni ae, oia ka mea\nnana i keakea i ko Kamehameha hahai ana, aka, apo aku la o Kamehameha\nme kona mau lima ma na aoao o ke opu ohia, a loaa aku la ke kanaka ia\nia, hoopio maila ia i ke kino o ke kanaka i ke opu ohia, a make ihola.\nA ike kekahi mau kanaka makau ihola, a holo aku la.\n\nO kekahi hoike ana o Kamehameha i kona ikaika. Ia ia i hele ai me kona\nkahu ponoi me Hema, i loko o ke kaua a Keoua ma Koapapaa i Kekualele,\nma Kealakaha, ma Hamakua, he kahawai hohonu manao loa ia, a he haiki\nloa o lalo o ka honua, o ke kahawai, iho aku la o Kamehameha me Hema, a\nhiki ia wahi haiki, halawai maila na koa o Keoua me Kamehameha. Ia wa,\nlele mai na koa o Keoua he kanaha, iluna o Kamehameha, me ka pololu, ka\nelau, ka ihe, aka he mea ole ia mau mea ia Kamehameha. Lalau aku o\nKamehameha me kona mau lima, hakihaki i na koa, hele aku ana imua, pela\no Kamehameha i noke ai i na koa, a koe he umi koa, pau ke aho o\nKamehameha. Olelo ia i kona kahu ia Hema: \u201cE, e kokua ae oe ia\u2019u,\u201d ia\nwa, lele o Hema, pau na koa he umi i koe i ka make, nolaila, lilo o\nHema ia la, he \u2019lii no Kamehameha, pau kona kahu ana.\n\n\n\n\n\n\nKAUA AKOLU.\u2014KEPANIWAI.\n\n\nO keia ke kolu o na kaua a Kamehameha i kona aupuni; ma Maui keia kaua\nana, ma ke kahawai o Iao, ma Wailuku. O keia kekahi o na kaua kaulana\nloa a Kamehameha no ka nui o na waa, no ka nui o na kanaka, no ka paa\nana o ka wai o Iao. Ma keia holo ana mai a na waa mai Hawaii mai, ua\nkapaia o ka waa nui, oia ko Kamehameha peleleu mua o ka holo ana i ke\nkaua ma Maui. Ua olelo ia ka nui o na waa ia holo hookahi ana mai, ua\npani ia ke awa mai Keoneoio a Olowalu e na waa, aole wahi kaawale.\n\nMa ke kaua ana ma Iao, ua hee o Kalaikupule ia Kamehameha, a mahuka aku\nla ma ka waa a noho i Oahu. A ma keia kaua ana, ua luku ia na kanaka o\nMaui, a ua paa ka hohonu o ka wai o Iao a me ke kahawai, a ua hoi ka\nwai i uka, aole kahe i kai elike me keia wa. No ka nui loa o na kanaka,\nke kumu paa o ka wai, a no ka nui loa o ka poe make mailuna mai o ka\npali. Nolaila, ua kapa ia ia kaua ana ma na inoa kaulana ekolu, o\nKepaniwai, o Kauwaupali, o Iao. Ma keia kaua ana i lilo ai o Maui ia\nKamehameha, a hiki i keia kakau ana, aole nohoi he mea nana i hoole i\nna lima kakauha o Kamehameha a hiki loa i keia kau.\n\n\n\n\n\n\nKAUA AHA A KAMEHAMEHA, KOAPAPAA.\n\n\nO keia kaua ana, he kaua poa na Keoua, a hala o Kamehameha i Maui, a\nMolokai, a Kaunakahakai hiki maila ka elele mai Hawaii mai, e hai mai\nana i ko Keoua paia i ko Kamehameha mau makaainana, hao wale i ka\nwaiwai, pepehi wale i ke kane me ka wahine, ke keiki, kokohi ku i ke\nkalo i waena, a me na hana ino a pau loa. Na wahine hapai keiki,\nhehihehi ia me ka wawae, pahu ia me ke ulili liilii, a me ka laau, ka\npohaku.\n\nA lohe o Kamehameha i keia mau hana a Keoua, hu mai kona aloha i na\nmakaainana o kona mau moku ekolu, o Kona, o Kohala, o Hamakua, i ka\nluku wale ia e Keoua me ka hoomainoino, a me ka pono ole, alaila, pau\nko Kamehameha manao ana e holo i Oahu. Hoi aku la o Kamehameha a hiki i\nHawaii, kaua laua me Keoua ma Hamakua, a hee aku la o Keoua ia\nKamehameha, a noho ma Kau, a mahope make ma Kawaihae i Kohala. A ua\nkapaia ia kaua ana o Koapapaa; eia ke ano oia inoa: O na koa o Keoua ua\nlilo i make, a i mea ole imua o Kamehameha, a me kona mau koa, a ua\nwaiho lakou ilalo ma ka honua me he mau pauku laau la, elike me na mea\nkalua i loko o ka umu e ahu ana, me ka papaa loa i ka wela o ke ahi.\n\nO ko Keoua make ana a lilo ai o Kau ia Kamehameha, penei no ia: A paa\nka heiau o Puukohola i Kawaihae, kii ia akula o Keoua ma Kau, mamuli o\nna olelo maalea, penei: \u201cE Keoua, i olelo mai nei ko kaikaina ia oe o\nKamehameha, e holo oe, e ike olua, a e noho pu, a e noho me ka oluolu,\ne pau ke kue ana.\u201d Ma keia mau olelo pahele maalea, holo maila o Keoua\nme kona mau kaulua a pae ma Kawaihae. Ma keia pae ana ua makaukau ka\numu, ua enaena, a kalua ia ihola o Keoua. A pela i make ai o Keoua ia\nKamehameha, a lilo aela o Kau ia ia, loaa aha moku o Hawaii ia\nKamehameha, o Kau, o Kona, o Kohala, o Hamakua.\n\n\n\n\n\n\nKAUA ALIMA, OIA O KE-PU-WAHAULAULA.\n\n\nO ka lima keia o ko Kamehameha kaua ana me na \u2019lii kipi, oia o Kahekili\na me Kaeo. Hala maila o Kaeo mai Kauai mai a Oahu, loaa o Kahekili.\nHolo aku la laua a Hawaii ma Kohala, kaua me Kamehameha, a hee laua, ma\nkeia hee ana, ua luku ia ko Kauai, a me ko Oahu, ko Maui, a ua pau i ka\nmake ia Kamehameha a me kona mau koa.\n\nA ma keia make ana, ua lana ke kino kupapau o na kanaka ma waho o ke\nkai o Kohala, a ua ulaula ke nana aku. A nolaila kela inoa, o\nKe-pu-wahaulaula. Ua like ke poo, ka ili o na kanaka me ke pu ka\nulaula.\n\n\n\n\n\n\nKAUA AONO, O KAIEIEWAHO KA INOA.\n\n\nA lohe o Kamehameha ua make o Kahekili ma Oahu, a ua lilo ka noho alii\no Oahu ia Kalaikupule, kana keiki, alaila, holo maila o Kamehameha a\nhiki ma Oahu, kaua ihola me Kalaikupule ma ka pali kaulana o Nuuanu, a\nhee aela o Kalaikupule ia Kamehameha. Ma keia kaua ana, ua luku ia na\nkanaka Oahu nei ma ka pali o Nuuanu, ua hehi kekahi maluna o kekahi, a\nua lilo ke kanaka ma ia la i ahu no lalo o ka pali o Nuuanu.\n\nA ma keia kaua ana, ua puni na mokupuni a pau loa ia Kamehameha, Maui,\nMolokai, Lanai, Kahoolawe, Kauai.\n\n\n\n\n\n\nNO PIHANA.\n\n\nOia kekahi alii koa kaulana loa Oahu nei, i na la o Kalaikupule ko Oahu\nnei alii nui. Ua kaulana loa ia no ke koa a me ke akamai, o ka ihe, ka\npololu, ka elau, he wai auau ia nona. Ua hiki ia ia ke hoouka me ka\npoe, a me ka lehulehu, me na koa uuku loa.\n\n\n\n\n\n\nKE KAUA AONO.\n\n\nOia ke kaua ana o Kamehameha me Kalaikupule ma Nuuanu. O Kalaimoku ko\nKamehameha pukaua nui, mai Hawaii mai, a o Pihana ko Kalaikupule pukaua\nnui.\n\nI ka holo ana mai a Kamehameha mai Hawaii mai me kona mau waa, a me na\nkoa he lehulehu loa, a pae ma Kapua, ka makamua o na waa, oia o\nKalaimoku ka pukaua nui o Kamehameha. Ia Kalaimoku i hoomaka mai ai e\nlele mai na waa mai a ka aina, ia wa i hele aku ai o Pihana me kona mau\nkoa eiwa a ku ma ke awa o Kapua. Hoomaka ko lakou hoouka kaua ana, o na\nkanaka a pau loa o Hawaii me Kalaimoku ia wa, ewalu kanaka ka nui o\nlakou. Oia poe a pau loa kai hou mai i ka ihe a me ka pololu ia Pihana,\na me kona mau koa eiwa, aole nae lakou i ku, aole hoi i make kekahi o\nlakou. Pela lakou i kaua ai a pau ia, nee mai la lakou a Waikiki, kaua\nhou. Ilaila i alu ai na koa o Hawaii ia Pihana, aole i ku. Malaila ka\nhele kaua ana a hiki i Kulaokahua, malaila a Puowaina ma kona kua iho,\nku kekahi koa Oahu nei i ka pu a ka haole, i ki malu ia. Malaila ae ko\nlakou pii ana a hiki i Pauoa, a hala ia, pii mao o Kaheiki e pili la me\nMaemae, alaila, ku ka poe o Hawaii.\n\nO Kalaikupule a me ka poe kaua, mauka lakou o Waolani kahi i hoomoana\nai, a o kona pukaua o Pihana, oia ka mea nana e hoouka ana me\nKalaimoku. O Kalaimoku a me ka poe koa o Hawaii, he poe okoa ia, ua paa\no waho i ka upena nae, oia ka pa o waho o na kanaka, ina mawaho ke\nkanaka, alaila, he Oahu ia, ina maloko o ka upena he Hawaii ia. Ma keia\nhana ana ku mai o Pihana me kona mau koa eiwa, a hoouka me Kalaimoku,\nma ia hoouka ana, aole i hee o Pihana me kona mau koa.\n\nNolaila, nonoi aku o Kalaimoku ia Pihana, e hooki i kona kaua ana mai a\ne haawi mai ia Oahu nei no Kamehameha. Olelo mai o Pihana: \u201cAlia au e\nhaawi aku ia oe i ka aina, aia a pau kuu auau ana i ka laau a Hawaii,\nekolu la i koe, alaila, waiho aku au i ka aina i kou lima.\u201d Alaila, ku\nmai o Pihana hookahi imua o na koa o Hawaii, hou na kanaka i ka ihe a\nme ka pololu, a me ka elau, nou ka pohoku, alaila, he alo wale no ka\nPihana hana. Pela kona ku ana a maloeloe, moe ilalo, a pau ia, huli\niluna ke alo, a pau ia, hoopohopoho ka lemu iluna, hou no o Hawaii i ka\nihe a me ka pololu, aka, aohe ku o Pihana.\n\nMa ka nana ana a na koa o Hawaii, aole e loaa kona lua, i ke akamai a\nme ke koa luaole i loko o ka lehulehu. A hala elua la, nee aku la o\nPihana a hiki i ka poe, oia ke kaua nui loa, hahae aku la o Pihana i ka\nupena o waho, a ku aku la ma ka waha, aole nae he ihe hou mai a me ka\npololu, no ka makau ia Pihana. I ke kolu o ka la, ku hou o Pihana e\nkaua me na koa o Hawaii, a hele aku la o Pihana a loaa o Kalaimoku\nhaawi aku la i ka aina ia Kalaimoku, nolaila, pio ai o Kalaikupule.\n\n\n\n\n\n\nKAUA AHIKU A KAMEHAMEHA.\n\n\nMahope o ko Kamehameha kaua ana ma Oahu me Kalaikupule, kipi o\nNamakaeha ma Hilo, he \u2019lii no e noho ana malaila, a hoomakaukau ihola\noia e kaua me Kamehameha. Ia wa, e noho ana o Kamehameha ma Oahu,\nalaila, hoi aku la ia i Hawaii no ke kaua me Namakaeha. Ma keia kaua\nana, ua make o Namakaeha ia Kamehameha ma Kaipalaoa ma Hilo. O keia\nkaua, ka hope loa o ko Kamehameha hooponopono ana i kona aupuni holo\nokoa, mai Hawaii a Niihau, a mahope o laila, noho ihola ia me ka\nmaluhia a hiki i kona la make. Ma keia kuikahi ana o keia pae aina mai\nHawaii a Niihau, hookahi alii nui o Kamehameha, a malalo na \u2019lii aimoku\na pau loa. A ua kukulu oia i kona noonoo a me kona naauao maluna o kona\nmau aina a pau me ka pololei.\n\n\n\n\n\n\nKO KAMEHAMEHA HOOPONOPONO ANA I KONA AUPUNI.\n\n\nHe \u2019lii naauao loa o Kamehameha, he \u2019lii hana pololei, he \u2019lii oluolu,\nhe \u2019lii lokomaikai, he \u2019lii malama kanaka. Penei kona hoonohonoho ana i\nkana mau hana i loko o kona aupuni. Hookahi alii nui maluna, o\nKamehameha. Eha kuhina malalo ona, o Keeaumoku, o Keaweaheulu, o\nKameeiamoku, o Kamanawa. Eia hoi kona poe imi manao, a hoa kukakuka i\nna mea pono ai ke aupuni, eha lakou, o Kai, o Kapalaoa, o Kaaloa, o\nKauakahiakaola. Mai loko mai o keia poe, ka mea e holo ai ka Kamehameha\nmau hana a pau loa, a mai loko mai o lakou na kanawai ano nui, a kau ka\nmakau o ka lehulehu, oia ka mamalahoa, ka maumae: \u201cE hele ka elemakule\na me ka luahine a moe i ke ala.\u201d\n\nEia hoi na kanaka akamai i laweia mai e Kamehameha e noho pu meia, he\npoe akamai i kela mea keia mea, a he poe noonoo me ka naauao. Eia ko\nlakou mau inoa a me ka lakou mau hana:\n\nKalaimoku, he punahele, he pukaua; Hewahewa, he kahuna; Kaumiumi, he\nkilokilo; Kapoukahi, he kuhikuhipuuone; Kaaloakauila, he kakaolelo;\nKekakau, he heenalu; Kekuhaupio, he koa kaulana; Kepaalani, he hoewaa;\nWaipa, he kapilimoku; Palake, he kalaiwaa; Kapueuhi, he hula; Kamakau,\nhe olioli; Keaweaheulu, he luaapana; Hoomakaukau, he aipuupuu; Wahahee,\nhe lomilomi; Kalaimamahu, he kanawai; Kamaalo, he akua; Kanihonui, he\naikapu; Kaikioewa, he kikoola. No ka hua olelo luaapana eia ke ano: he\nnohowale, he hoopau i ka molowa. No ka huaolelo kikoola, eia ke ano, he\nhaowale i ka hai waiwai, a me na olelo lalau.\n\nUa malama oia i na makaainana mehe keiki la, a me kana mau wahine, ua\nhoonoho i mau kiaiai. A ua mahiai oia i ka ai me kona mau alii, a me na\nkanaka aialo, oia kela mala kaulana loa o Kuahewa, mauka o Kailua ma\nKona akau, Hawaii. Ua kaulana loa ia no kona nui loa a me kona loihi ke\nnana aku. Ua komo ewalu ahupuaa i loko ona, ua like me ahiku mile.\n\nO ka waiwai nui i loko o ko Kamehameha noho aupuni ana, o ka iliahi, he\nlaau aala loa ia, a he laau waiwai loa, ua ulu ia laau ma na mauna, a\nma na aina nahelehele loa. O ka hulu o na manu, o ka oo a me ka manu e\nae, oia ka ahuula o na \u2019lii a me na koa.\n\nO ka nui o ko Kamehameha mau makahiki o ka noho aupuni ana, ehiku ia, a\nmake ihola ia i ka walu o na makahiki, oia ka makahiki o ka Haku 1819.\nMa Kailua, i Kona Hawaii kahi i make ai o Kamehameha, a malaila i\nhoolilo ia ai o Liholiho i hooilina no kona aupuni.\n\n\n\n\n\n\nNO KE \u2019LII O KEKUAOKALANI; KONA KIPI ANA.\n\n\nO ke kumu o keia kipi ana o Kekuaokalani, o ka noa ana o ka ai kapu, o\nko Liholiho ae ana i ka ainoa, oia ke kumu i huhu ai o Kekuaokalani a\nmanao ai e kaua, e luku i ka poe ainoa. Eia ke ano o ka ai kapu; ai\nokoa ke kane, hale okoa, imu okoa, a pela aku; ka wahine, pela no, he\nkaawale laua ma na pono o ke kino. Ainoa, eia ke ano; he ai pu ke kane\nme kana wahine, he nohopu i ka hale hookahi, a pela aku.\n\nA make o Kamehameha, ili ke aupuni ia Liholiho. A o Kekuaokalani hoi,\naole ona makemake ia Liholiho e ainoa ke aupuni, makemake oia e aikapu,\nnolaila, aua oia ia Liholiho, aka, hoole o Kaahumanu a me na \u2019lii, aohe\nmakemake e aikapu. O ke kumu o ka ainoa ana, o ka make ana o\nKamehameha, nolaila, kumakena na mea a pau loa, a i loko oia wa, ai pu\nke kane me ka wahine, ai i na mea kapu a pau loa, a nolaila, ua laha\nmai ia noa ana a hiki i ke kaua ma Kuamoo, me Kekuaokalani.\n\nA lohe o Kekuaokalani ua ainoa o Liholiho a me na \u2019lii a pau loa, holo\naku la ia a noho ma Kawaaloa, me kana wahine o Manono. A hoomakaukau\nihola ia e kipi, a kaua me ka poe e ainoa ana, alaila, holo aku la\nkekahi mau alii mai Kailua aku a Kaawaloa, oia o Naihe a me Hoapili. I\naku laua ia Kekuaokalani: \u201cI kii mai nei maua ia oe, e hoi me ko keiki\ni Kailua e noho ai, a aia no hoi i kou manao, e ainoa paha, e aikapu\npaha, aka, aia no i kou manao.\u201d I aku o Kekuaokalani: \u201cPela iho olua, a\nlohe o Manono, apopo hai aku au ia olua.\u201d\n\nMoe ihola lakou a ao aela, hele maila o Kekuaokalani a ma ke alo o\nHoapili a me Naihe, olelo aku laua: \u201cO ka holo keia o kakou?\u201d ae aku o\nKekuaokalani, \u201cAe.\u201d Aka, aole ona ae io, he manao kaua kona. Noia mea,\nolelo aku o Naihe me Hoapili: \u201cWehe i ka piko la e na hoahanau.\u201d\n\nMahope olaila, hoi maila o Hoapili me Naihe, a hiki ma Kailua olelo\nakula ia Kalaimoku: \u201cE hoomakaukau no ke kaua, a makaukau na waa eiwa,\nhele maila mauka.\u201d A hiki o Kalaimoku ma Lekeleke, hoomaka ke kaua na\nkiu o Kekuaokalani, ma keia kaua ana, hee o Kalaimoku a make kekahi mau\nkanaka ona. A mahope, halawai me Kekuaokalani ma Kuamoo. Malaila lakou\ni kaua ai, mai ke kakahiaka a ahiahi, make o Kekuaokalani, ku kona\nwawae i ka poka a nawaliwali loa; koe kana wahine o Manono.\n\nHe wahine maikai loa o Manono, a he nani kona helehelena ke nana aku,\noia kai hea mai ia Kalaimoku a me na koa, penei: Kahea mai o Manono, \u201cE\nola maua e! Aole e ola i ka waha o ka pu.\u201d I aku o Kalaimoku: \u201cAole oe\ne ola, no ka mea, ua make ke \u2019lii,\u201d nolaila, ki ia aku la i ka pu, a\nmake ihola.\n\nA make o Kekuaokalani ma Kuamoo, me kana wahine o Manono, hoi maila o\nKalaimoku me na koa a hiki ma Kailua, ahaolelo ihola lakou a holo, e\nkii e kaua i kela kipi ma Waipio, i Hamakua, oia o Kainapau makaainana.\nA holo aku la o Kalaimoku me na koa, a pae ma Kawaihae, pii aku la\nlakou a hiki i Waimea, ma Pahupahua e kokoke ana ma Mahiki, loaa ke\nkaua. Ma keia kaua ana, ua luku ia ka poe kipi a ua hee o Kainapau a\nholo aku la ia mai Mahiki aku a uka loa o Waipio, pee. Ma keia pee ana,\nua loaa i ka poe huli, a malaila ua pepehi ia o Kainapau, a o kona\nnaau, ua uu ia a kaulai i ka la. Oia ka hope weliweli o ka poe lokoino,\nkipi a hana pono ole. He make hoomainomaino ia.\n\n\n\n\n\n\nNO HEMA.\n\n\nOia kekahi koa kaulana loa i loko o ko Kamehameha mau la, a he kanaka\nmakau ole i ko hai koa a me ka ikaika. O Hema, aole oia i ao ia i ke\nkoa a me ke kaua, aole i maa ma na hoouka kaua, aole no hoi oia he koa.\nAka, he aipuupuu o Hema na Kamehameha, o kana hana o ka lawe a me ka\nmalama i wahi ai na ke \u2019lii i na la a pau loa. I ka wa hele mao a mao,\ni ka wa kaua, oia ka mea lawe ai, i ka wa e kaua ai o Kamehameha a\npololi, alaila lawe aku o Hema i ka ai a me kahi ia.\n\nMa keia mau hana a pau loa i pili i ka aipuupuu, ua makaukau loa o\nHema, a ua kupono i ko Kamehameha makemake, aka, aole i loaa kona inoa\nalii, a me ke kaulana a me ka punahele. A i kona la i lalau ai i ke koa\na luku aku i na enemi o Kamehameha, ia la oia i lilo ai i alii, a\npunahele na Kamehameha, a pau kona lawe ana i ka oihana aipuupuu.\n\nIa Kamehameha e kaua ana me Keoua, ma Koapapaa, i Hamakua, aia kela\nwahi ma Kealakaha e pili la me Kaula, ma kela kahawai nui hohonu, o\nKekualele kona inoa, ilalo o laila i hoouka ai na koa ikaika o Keoua me\nKamehameha. No ka mea, o ka honua olalo e ku ai, hookahi anana wale no\nke akea, a maia wahi i noke ai o Kamehameha me na koa o Keoua, he\nkanaha a oi aku. Mahope o keia noke ana, ua pau loa ke aho o\nKamehameha, a ua nui mai na koa o Keoua, ia wa huli o Kamehameha i\nhope, aohe alii, aohe koa mahope ona, hookahi wale no o Hema, o ka\naipuupuu. Ia Kamehameha e olelo ana me Hema, ia wa i makaukau ai na koa\no ka enemi e lawe i ko Kamehameha ola, alaila, lele o Hema me kona\nmakau ole a pepehi i na koa o Keoua. Ma keia lele ana o Hema e pale i\nna enemi, ua lanakila o Kamehameha ia la, a ua pakele kona ola a ua hee\no Keoua. Nolaila, oia kela inoa o Koapapaa a hiki i keia la; ke ano\noia, ua lilo na koa i papaa na ka make, o ka pololu a me ka ihe, i\nalanui hele mao a maanei, ua waiho ia lakou he ahua lepo ma ia kahawai\nia la.\n\nA ike o Kamehameha i ke koa lua ole o Hema, olelo aku la ia: \u201cI keia la\noe e lilo ai i alii elike me a\u2019u, a i keia la e waiho oe i ka lawe, a\nme ke amo i ka ukana, a e lilo oe i punahele ma ko\u2019u alo a me kona\n\u2019lii, a pela na makaainana. O ka mea hoole i kau olelo, e make ia, ina\nhe \u2019lii ka mea hoole, e hemo kona aina.\u201d Nolaila, ua kiekie o Hema a\nhala ia i ka make, a ua kaulana loa no hoi iloko o ko Kamehameha mau\nla. Nolaila, ma ka noonoo ana, aole paha he kanaka e noho ana ma na\naina puniole, a me na moku o ke kai i ao ole i ke akamai o ke koa, a\nhele e kaua e like me Hema, ka mea ao ole ia.\n\n\n\n\n\n\nNO NALU.\n\n\nOia kekahi koa kaulana loa i ko Kamehameha mau la, a he koa akamai loa\nno hoi. Ua olelo ia, i loko o kona mau la kaua, he hiki no ia ia ke ku\nimua o ka lehulehu e kaua ai me ka makau ole, ina he nui, a he lehulehu\nkona mau enemi ma kekahi aoao, he hiki no ia ke pale aku. No ka mea, o\nka pololu a me ka ihe, ka elau, ka newa, ka pahoa, a me ka pikoi lua,\nhe wai auau ia no Nalu. Nolaila, ua makau loa ia o Nalu i loko o kona\nmau la e noho ana i koa, a e hele ana i ke kaua; aohe alii aimoku e aa\nia ia, a e kaua mai; aohe koa, aohe aina, a moku e aa mai ia Nalu, no\nka mea ua makau loa ia kona ikaika e na mea a pau loa. A ua makau no\nhoi o Kamehameha ia Nalu, no keia mea i ke koa a me ke akamai o Nalu.\n\n\n\n\n\n\n\n\nFAMOUS MEN OF EARLY DAYS.\n\n\nOF KEKUAWAHINE.\n\n\nKekuawahine was a master hand at deceiving and falsifying; he could\nturn an untruth into a reality; from correct to incorrect, and so\nforth. When Kamehameha was residing at Pakaka, [692] Kona, Oahu (that\nis the place where \u201cWhite man Jim\u201d lives), at the time that the islands\nfrom Hawaii to Niihau were subjugated by him, he was living with his\nwife, Kaahumanu. Kanaihalau was an uncle of Kaahumanu, whom she placed\nin power over Hamakua, Kawaihae and Waimea. These lands are on Hawaii,\nand of course, Kanaihalau became very much favored by his niece,\nKaahumanu. On this account Kekuawahine and all the chiefs were very\nenvious of him, and could not get along together at Waimea and\nKawaihae. Therefore Kekuawahine meditated on a plan of action.\n\nKanaihalau was then with his deputy, superintending the lands. There\nwere two of them, however, Kanaihalau and Malaihi, who were chiefs over\nHamakua, Waimea and Kawaihae. Malaihi was at Oahu, residing with\nKekuawahine, and while thus living together, Kekuawahine said to\nMalaihi: \u201cLet us go until we come near to the presence of Kamehameha;\nyou will then stay behind, and I will go forward and have conversation\nwith Kamehameha, while you will watch me talk.\u201d After this conference\nthey set forth, and when they were near enough, Malaihi remained\nbehind.\n\nAs Malaihi did so, Kekuawahine spoke as follows: \u201cI am now going to\nhave a talk with Kamehameha. Keep your eyes on me, and do not wander,\nbecause on this day we will seal Kanaihalau\u2019s death. If I stretch out\nmy hand, that is the signal for Kanaihalau\u2019s death. If I bow down and\nnod back toward here, then that is a sign for you to go and kill\nKanaihalau. So you remain and watch while I go and talk with\nKamehameha.\u201d\n\nKekuawahine then proceeded to the outside of Kamehameha\u2019s fence and\nstood there watching Kamehameha chatting with the chiefs. And while\nthey were talking Kekuawahine stretched his arm toward the sea, and\nafterwards looked to the rear and nodded. After performing these\nmovements, he returned to Malaihi.\n\nWhen he had come before Malaihi, he said: \u201cWell, you saw me perhaps\nstretch my hand toward the sea?\u201d Malaihi answered: \u201cYes.\u201d \u201cAnd you saw\nme nodding my head to the rear here?\u201d Malaihi answered: \u201cYes.\u201d Then\nKekuawahine said to Malaihi: \u201cYou go back to Hawaii today, and when you\narrive kill Kanaihalau.\u201d\n\nAfter these instructions Malaihi went back to Hawaii, and landed at\nKawaihae. He then went up and passed Waimea, arriving at Hamakua. He\nfound Kanaihalau residing at Eleio, in Waikoekoe. Kanaihalau was then\nmurdered, the bones were stripped of the flesh and bundled up in mats,\nhence the expression \u201cKanaihalau Paahu\u201d to this day. The death of\nKanaihalau was reported to Kaahumanu in Oahu, who thereupon began to\nwail until she came into the presence of Kamehameha, and when\nKamehameha heard of the occurrence, he commanded that Malaihi be\nkilled. Thus died those chiefs.\n\n\n\n\n\n\nOF MAKAIOULU.\n\n\nMakaioulu was one of Kamehameha\u2019s celebrated warriors in the war\nbetween Oahu and Kamehameha, at Nuuanu. Kaalamakaoikuwa was the warrior\nof Oahu, and resided at Luahenewai, Waikiki-kai. Makaioulu with a\ncompanion warrior, Naaimokuokama by name, came and met Kaalamakaoikuwa.\nInstantly Makaioulu was seized and held prisoner, while Naaimokuokama\nran away. And while he was running, Makaioulu called after him: \u201cDo you\nrun away and leave me?\u201d When Naaimokuokama heard this he stopped.\nMakaioulu then said: \u201cHurl that spear that you hold in your hand\nstraight to my navel.\u201d Naaimokuokama did so, and at the same time that\nhe did, Makaioulu dodged to one side, the spear striking\nKaalamakaoikuwa and killing him. Makaioulu escaped, and they went\nthence to Puowaina.\n\nHere were ten soldiers, who when they saw the two, pointed their ten\nspears at them at the same time. And while they were doing this,\nMakaioulu turned rearward and said to his companion: \u201cSay, if they hurl\ntheir spears to my front, you stand sideways; and if they hurl at my\nside you stand at my right. Do not wink or you will be hit.\u201d Makaioulu\nthen faced about and went forward. And when he came near to the ten men\nthey hurled spears at him. He dodged and the spears missed him. As\ntheir spears missed him, Makaioulu made a sweep with his war club which\ncaught six men, four escaping.\n\nThey went thence to Niuhelewai where Kupaka was stopping. He was a\ncelebrated warrior of Kahahana, the great chief of Oahu, before the\nreign of Kalaikupule. When the two arrived at the place, Kupaka made a\nlunge with his spear at Makaioulu without result; Makaioulu, however,\nhad a narrow escape from death, because he had his club in his left\nhand. Kupaka was, however, killed by Makaioulu.\n\nThe two continued on to Kalauao, at Ewa, where they met with a large\nnumber of warriors who surrounded Makaioulu. He considered a way for\nhis escape from the hands of these people, and at last found it. He\nsaid to them: \u201cIf you all were to fight me, it will be to your shame.\nThe best way is that one of you engage me, that is right; but if you\nmob me you will be ashamed, because I am only one.\u201d They consented and\nstood up one by one. By so doing they were all killed by Makaioulu.\n\nWhen Makaioulu left Ewa, he went toward Waianae. At the hill of\nKapolei, on its western side, he met a robber who was sitting on the\nedge of the road, with a kuia [693] stick in his hands, a war weapon of\nHawaii nei. When he came up to the man Makaioulu uttered his greetings,\nbut the other would not respond. Makaioulu turned and proceeded on his\nway. The man then hurled his kuia which Makaioulu noticed by the shadow\nwhich passed over his head. He parried the kuia with his club and then\nturned and said: \u201cHere, I am going to kill you; for I greeted you with\nlove and you did not respond, and I see that murder was on your mind.\u201d\nJust then the man started to run with all speed. Makaioulu chased after\nuntil he caught him, grabbed him by the neck, turned the face upward\nand killed him. Then Makaioulu went from that place till he came to\nMakua, [694] where he met two women who understood the art of breaking\nbones, and where he came near being killed; but because of his own\nskill and knowledge of the art himself he escaped death, and the women\nwere killed by him.\n\n\n\n\n\n\nOF MAKOA.\n\n\nMakoa was a very fast runner in the days of Kamehameha I, and was\nfar-famed, having no equal. Kamehameha was once sojourning at the sea\nbeach at Kawaihae. From there to Hilo, at Waiakea, is a very great\ndistance, interspersed with rough road, gulches and deep ravines. The\ndistance is about eighty miles, going and coming.\n\nWhen Kamehameha was about to eat his breakfast and the awa was being\nchewed it was found that there was no accompanying dish for the\ndrinking of the awa; that was the time for Makoa to run to Hilo to get\nmullet from the pond of Waiakea, on the boundary adjoining Puna. As\nsoon as he received the mullet Makoa returned to Kamehameha, arriving\nwith the fish still quivering, not dead. Then Kamehameha drank his awa\ndown followed by eating the mullet to remove the bitter taste of the\nawa. The return of Makoa was yet in the morning time, not at noon. The\ndistance to be traveled at the present time would take four days, going\nquickly and back, without baggage, but with some difficulties,\nstiffness and soreness.\n\n\n\n\n\n\nOF KANEAKAEHU.\n\n\nKaneakaehu was one of the fastest runners in the days of Kamehameha. He\ncould run from Kailua, in North Kona, to Waiakea, in Hilo, in a very\nshort time. The distance from Kailua to Hilo is about one hundred\nmiles, going and coming, as there were three divisions of land to be\ntraversed, namely, Kohala, Hamakua and Hilo, and the same on the\nreturn. Only three divisions, but they abounded in rocks, and very\nrough. The road was very crooked and the precipices very steep and\ncraggy.\n\nIt was habitual with Kamehameha that when it was time to have his meal,\nthe fish, pond-mullet, was to be sent for in Waiakea, Hilo, either in\nthe morning or in the evening; and when the meal was ready and the awa\nchewed, then Kaneakaehu started to get the fish. And when he got them,\nhe returned and placed the fish, still alive and quivering, on\nKamehameha\u2019s plate, which fish Kamehameha ate. That was the speed of\nKaneakaehu mentioned in this writing as witnessed by people of old and\nknown to the young people of today.\n\n\n\n\n\n\nOF KELIIMALOLO.\n\n\nKeliimalolo was one of the fastest runners of Maui, when Kahekili was\nking. Hana, in Maui, was the birthplace of Keliimalolo. One day he and\nhis companions left Hana, sailing for and arriving at Kapakai, in\nKohala, Hawaii. On arriving at Kapakai, Keliimalolo left without\nhelping to draw the canoes up. He went along the beach and arrived at\nKawaihae, Puako and Kaniku, successively. Thence [695] on to Kiholo,\nMahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, and\nKaawaloa. At this place he lost the road (because it was covered by the\nsea, a fording place until this day). Keliimalolo left two joints of\nsugar-cane there, and returned. [696]\n\nOn arriving at Kapakai, in Kohala, where their canoes were beached,\ntheir baggage was not yet taken to their friends\u2019 house, and the canoes\nwere not covered; his companions had not even washed the sea-salt of\nthe voyage.\n\nHis companions then inquired: \u201cWhere have you been, Keliimalolo?\u201d\nKeliimalolo replied: \u201cI went along that direction to a sandy landing\naway inland, with water near by; there was a temple (heiau) on a hill.\nFrom thence to a coconut grove at an open place, where a salt works\u2019\nimplements were piled up.\u201d\n\nWhile Keliimalolo was relating his tale, the folks declared: \u201cYou are a\nlying man. The sandy landing is Kawaihae, to which belongs the temple\non the hill of Puukohola. Mailekini was the name of the heiau. How\ncould you get there? You have just gone and returned this early\nmorning; how could you get there and return? It takes two days to go\nover, and on the fourth day arrive here again.\u201d\n\n\u201cWhen I passed the coconut grove, I continued past several alkali\nplains, and then came to the black volcanic rocks; from there to a\nsandy stretch with a pond on the upper side. When I passed this I\ncontinued on on the volcanic rocks until I came to where kou trees were\ngrowing, and a patch of dry sand; from there to a sharp-pointed cape;\nand I went till I came to where the kou and the coconut were growing.\nFurther on I came to a very large coconut grove, and when I passed this\nI came upon a bay running far inland. Then the road was lost. There I\nleft my two joints of sugar-cane, and returned and have just arrived.\u201d\n\nBy this narration the folks of Kapakai acknowledged its truth, as the\nplaces named were correct, the alkali plains being Kalahuipuaa; the\nrocky land, Kaniku; the sandy stretch and pond were Kiholo; the kou was\nMahaiula; the dry sandy patch was Kaelehuluhulu; the long cape,\nKeahole; Kailua, the kou and coconut; Kahaluu, the coconut grove, and\nKaawaloa the bay.\n\nThe course of Keliimalolo the folks acknowledged to be true, but his\nreaching these places was a wonder to them, and they doubted that he\ndid so on account of the shortness of time taken to travel it.\nTherefore they disputed, and the dispute being at intense heat, they\nmade a wager. And when the stakes were up, inquirers went to the places\nthat Keliimalolo had gone over, and when they came to Kawaihae, the\npeople of the place acknowledged that they had seen the runner going\nalong the beach in the early morning. Thus they went questioning along\nall the sea beaches until they came to Kaawaloa. There they found the\ntwo joints of sugar-cane that Keliimalolo had left. Then they found\nthat all the words of Keliimalolo were true, and that they all had lost\ntheir wagers to him.\n\nThe distance traveled in going and coming, was about ninety miles. It\nis a very bad place to this day; full of rocks; tortuous up and down;\nzigzagging in and out, up and down; a very long cape in some places, a\nhot burning sun in another place. And if people were traveling in their\nnatural speed without baggage, it would take about one week to go and\nreturn. But to Keliimalolo, it was only the time of a breakfast, not a\nwhole day, nor days. After this Keliimalolo, with his wife and his\nsisters dwelt up in Keolewa, a place in Kohala adjoining the hill of\nPuuhue.\n\nWhile Keliimalolo was residing there, he afterwards, together with his\nwife and a sister went down to Koaie to fish for hinalea. They were\nabout ready to go home in the evening, but a shower was coming windward\nwhich frightened his wife and sister. He therefore grabbed hold of his\nsister in one hand and his wife in the other, and ran with great speed\nand entered their dwelling house at Keolewa. Then the rain fell. The\ndistance from the beach at Koaie to Keolewa was five miles.\n\n\n\n\n\n\nOF KAMOEAU.\n\n\nKamoeau was an adept at guessing and at repartee; he knew the character\nof a man by his voice; a rooster by his crowing in the day or night; a\nwoman by the ringing sound of her kapa block; and the birds by their\nsinging.\n\nIf Kamoeau happened to be going on the road and heard the kapa block\nringing, if the ringing be sharp it denoted her to be an unsightly\nwoman; if the ringing be hollow, she had some personal defects; if a\nprolonged ringing, she was comely. Kamoeau never failed to characterize\nthis or that woman by hearing alone, and not by sight. If a rooster\ncrowed he could tell its color and shape according to its voice. If a\nblack rooster, the voice was hollow and of sudden termination; if\nlight-colored, the crowing was strong at the beginning and ended in\nbroken accents; if dark red, the crowing at first was sharp and then\nbecame deep-toned; and if the rooster be mottled (auha), the voice\nwould be harsh at the start and ended weakly.\n\nKamoeau could lie under water from morning until noon, and then emerge\ntherefrom. It is therefore a most extraordinary thing to think of, and\nthe power and knowledge, the accuracy of the guessing, if it were true,\nwas something supernatural, and was only transmitted by the deity to\nKamoeau.\n\n\n\n\n\n\nOF PAHIA.\n\n\nPahia was a resident of Hilo, and was a righteous and very honest man;\nwas not fraudulent and fickle; was not pompous nor recreant as other\npeople. While residing in Hilo, or journeying to Kohala, if Pahia was\nentertained by a resident, or a friend, or a pretended wife, or\nbrothers or parents, if the repast consisted of roasted pig, or a\nchicken, or turkey, or fish; or perhaps salt, or taro leaves, or\nroasted kukui, [697] or perhaps limu [698] and so forth, then Pahia\nwould return the same. If a pig was roasted for his use, Pahia would\nmake a remark thus: \u201cAia no io wahi a Pahia,\u201d which meant, a pig was\nroasted for his use. Pahia would return the compliment to his\nentertainer when the latter came to his place; and if young taro leaves\n[699] were given to Pahia to eat, Pahia would give his entertainer the\nsame thing when the latter visited him. And if roasted kukui was given\nto Pahia, he would likewise compliment with the same ingredient, and in\nthe same way in all other things.\n\n\n\n\n\n\nOF KAWAAIKI.\n\n\nKawaaiki was noted for his dexterity in cliff climbing. He could climb\nthe most abrupt precipice. Kawaaiki was a resident of Molokai, and the\ncliffs that he climbed in Molokai were those at Pelekunu. These cliffs\nare very precipitous and very high, measuring about two hundred fathoms\nfrom the base to their crest. The top of the cliffs careened outwards,\nmaking a curve inwards at the base. Just a little below the summit of\nthe cliffs, there stood a palm tree, and this was the object that\nallured Kawaaiki to climb that precipice.\n\nDuring his ascent the sea below was covered with canoes, because the\ncliffs rose abruptly from the sea. Kawaaiki\u2019s hold against the cliffs\nwas made with his chin, his toe-nails and his finger-nails. In this way\nhe ascended till he came to the trunk of the palm tree. Near by where\nthe palm tree was growing was a cave, and in it was the home of a\ndemi-god of olden days, which was Koloea by name. When Kawaaiki reached\nthe mouth of the cave, he held on to it with his chin, his body and\nlimbs hanging down. He then seized hold of the trunk of the palm tree\nand climbed up. As he landed, in the mau [700] sphere perhaps, he\nobserved that Koloea had the body of a bird with a human head. He took\nhold of the palm tree, cut it and threw it down. After cutting the palm\ntree he descended.\n\n\n\n\n\n\nOF KAOHELE.\n\n\nKaohele was most renowned for bravery and his great speed at running;\nhe was without an equal. He belonged to Molokai. During the reign of\nKahekili as king of Maui, he (Kahekili) came to make war upon Molokai.\nIn this war the king and people of Molokai were defeated, therefore\ncertain warriors pursued Kaohele, and if caught were to kill him. While\nthey were pursuing him, he showed wonderful speed, running and jumping,\nrunning and jumping. Therefore the pursuers were stationed in relays.\nAs for instance: one at Honolulu, one at Kulaokahua, and one at\nWaikiki. If the first pursuer chasing after Kaohele did not catch him,\nthen the next would continue the pursuit, and so on; hence the\nutterance: \u201cCombine the speed in order to catch Kaohele.\u201d\n\nWhile thus running before his pursuers, he came to a certain Niheu\ncliff called Kawa, which is in Molokai to this day. There was at this\nplace a bathing pool for the people. The ground below was very wide,\nand the cliffs quite lofty by casual observation. Below were crowded\nthe warriors and chiefs from Maui, armed with lances and spears, ready\nto kill Kaohele.\n\nWhen Kaohele arrived at this place he made a great leap from one bank\nto the other, and escaped, without the pursuers ever coming near to\nhim. Many of the older people saw the place where Kaohele made the\nleap, and they asserted that the distance from bank to bank was\nthirty-six feet. Therefore Kaohele was quite famous in this and that\nplace throughout these Islands from Hawaii to Niihau, on account of his\nspeed in running and his bravery.\n\n\n\n\n\n\nOF KAHAHAWAI.\n\n\nWhen Kahekili was reigning as king of Maui, and Kahahana was king of\nOahu, it was during this period that Kahahawai with a number of\nwarriors came to make war on Oahu. In this battle the people of Oahu\nwere defeated and slaughtered at Niuhelewai, [701] and the waters of\nthe stream were turned back, the stream being dammed by the corpses of\nthe men.\n\nAfter the battle of Niuhelewai, the chiefs and the men retreated and\nencamped on the mountains of Kaala. They were well supplied with war\nimplements and other things necessary for the destruction of their\nenemies. So Kahahawai contrived a means of destroying them, thus: They\nwere a little more than forty men, and Kahahawai told them to prepare\ntorches. When these were ready they went one evening to the top of a\nhill which was near to the rendezvous of the enemies where they lighted\ntheir torches.\n\nAfter the torches were lit they moved away to a cliff called Kolekole\n[702] and hid themselves there, leaving their torches burning at the\nformer place until they (the torches) died out. The enemies thought\nthat Kahahawai and his men had gone off to sleep. They therefore made a\nraid on the men of Kahahawai. But Kahahawai and his men arose and\ndestroyed all the people who were asleep on the hills and the mountains\nof Kaala. Thus the enemies were annihilated, none escaping. Those who\nraided the torch encampment were captured, there being no avenue for\nescape from death and destruction by Kahahawai and his men.\n\nTherefore, the conquest of Oahu by Kahekili was complete through the\nbravery and great ingeniousness of his warrior, Kahahawai, in devising\nmeans for the destruction of the enemy. Thus Oahu remained in\nsubjugation until the reign of Kalaikupule, Kahekili\u2019s son, when it was\nconquered by Kamehameha.\n\n\n\n\n\n\nOF UMA.\n\n\nUma was a daring and very small midget, looking at his person (about\ntwo cubits and a half in height). [703] He was very skillful in the art\nof bone-breaking, one of the principal things taught in Hawaii. During\nthe time of Kamehameha I, the king of Hawaii, there was much robbery\namongst the people, in lonely places, in ravines and in forests of tall\ntimbers.\n\nUma belonged to Kohala, and Puehuehu was his place of abode. From there\nhe went to Puuhue, a hill which stands at the southern part of Kohala,\na place thickly covered with woods and shrubbery. [704] When Uma came\nto this place (he was carrying a piece of salt meat) and on entering\nthe forest he found four men resting. [705] Two were on the edge of the\nroad, one toward the center, and one standing.\n\nUma greeted them but they did not respond, and as Uma turned to go, a\nman grasped him on the back. Uma faced about and threw the end of a\nrope [706] (about three feet long), which encircled and held fast one\nof the men. Another man with an iron spade [707] leaped forward to stab\nhim. But Uma got hold of the first man he had caught, by the hair, and\nheld him as a shield. This man was hit by the spade of the other man\nand killed. Another man leaped up to stab Uma with the iron spade but\nUma dodged and caught him on the throat; that was his last moment.\nThree were killed and one ran away, thus escaping from Uma.\n\nThence he went on the way down to Kapia, at Waimea, looking toward\nMaunakea mountains, and continued on to Manauea stream to have a drink\nof water. While he was drinking, ten men appeared from down stream.\nWhen they came up to Uma, he saluted them, but they did not respond. He\nthen arose and turned to go when one of the men sprang forward to seize\nhim, but he slipped from under the man and caught the man by the\nthroat, which made the man\u2019s tongue hang out. Another man also sprang\nforward, but he got a kick from Uma that sent him into the water. Thus\nUma dealt with the men, save two, who escaped by running away.\n\nUma went on to Mahiki, [708] a place between Waimea and Hamakua, where\nhe met an old man sitting in the road, at a resting place in the Hill\nof Moeawa (Puu o Moeawa). He saluted Uma, and Uma did the same to him.\nHe then took a smoke from his pipe, handing it to Uma after an\ninterval. And while Uma was smoking the old man pushed the back of the\npipe, but it did not go down because Uma was on the look-out, and\ntherefore did not receive the misfortune intended for him. Uma,\nhowever, had in a loop of his girdle some salt which he threw in the\neyes of the old man. And while he was rubbing his eyes which were\nburning Uma threw the pikoi at end of a three-foot cord, which\nencircled and held the man fast, and his limbs were broken in pieces.\nUma then went on his way.\n\nWhile on his way, having passed Hamakua and upper Hilo, he came to\nKaupakuea where a little further on, was a ravine full of neneleau\n[709] shrubbery. When Uma arrived at that place, he found a great big\nman sitting in the stream. Uma saluted him, but the other did not make\nany answer. In this meeting Uma came near losing his life by that man,\nbecause of the man\u2019s great size and his proficiency in the art of\nbone-breaking. It was when Uma was about to turn and go on his way that\nthe man jumped on his back and grabbed his neck, swinging Uma up.\nTherefore Uma slipped down and behind the man\u2019s leg. He got hold of the\nman\u2019s testicles and tore them from the body, and the man was killed.\nThus Uma escaped.\n\n\n\n\n\n\nOF NAPUELUA.\n\n\nNapuelua was a celebrated warrior of Kauai, when he was living at his\nbirthplace in Waiakalua, Koolau, Kauai. That was the time that\nKaumualii was reigning as king of Kauai. Napuelua was taught to be a\nwarrior and also all the acts in olden times relating to battle, such\nas spear-dodging, slinging, bone-breaking and all other things.\n\nWhen Kaumualii died, Humehume reigned over the kingdom of Kauai. At\nthat time a battle was fought between Humehume and Kahalaia. In this\nbattle Kauai was defeated, and many people were taken prisoners by the\nHawaii people. And Kahalaia made a decree over the whole of Kauai,\nthus: If a man was black-skinned from the feet to the thighs, he was\nconsidered completely black, and should be killed. Not one of them was\nto escape. Thus was the decree on any and every one found with the\nmark.\n\nWhen the fort at Waimea was subdued by the Hawaii warriors, they hunted\nthe defeated of Kauai to destroy and kill them. And when they arrived\nat Waiakalua, Napuelua was hiding in a woman\u2019s sacred house. The\nsearchers entered the house and found Napuelua, and looking on him saw\nthat he was black.\n\nThen the soldiers were mustered up in five rows with muskets, to shoot\nNapuelua. Just then Napuelua stood up watching his chance. The guns\nwere pointed and fired at him. He, however, fearlessly ran forward and\nseized the guns which were being fired at him. He got four guns, and\nafter that the soldiers\u2019 ranks were broken; and in the confusion\nNapuelua escaped, thereby deriving his name, the two guns.\n\n\n\n\n\n\nOF HAWAE.\n\n\nHawae was famous all over Hawaii for his great strength and power. That\nwas the origin of the lines, \u201cOnly one Hawae but Kona is desolated.\u201d\nHere is the meaning: An expert in the art of killing by prayer, which\nis the death prayer of the Hawaiian to this day.\n\nWhen he was residing in Kona, not one man on his land escaped death,\nand he never let one pass before his face. He was so very sacred. The\nlauhue was the only thing that grew about his place, and the chickens\nand the pigs and the dogs were his regular companions.\n\n\n\n\n\n\nOF KAHAUOLOPUA.\n\n\nKahauolopua was noted for his strength at lifting lauhala bundles for\nhis house up the Kupehau precipice, which is between Honokane and\nPololu, in Kohala, Hawaii. With one load of lauhala two large houses\nwere enclosed, one a dwelling, the other a canoe shed.\n\nOn this load that he was carrying were his wife and child. The reason\nfor this method was because the precipice, Kohewaawaa by name,\nprojected into the sea, the waves coming up and breaking against it\nthen subsiding. As Kahauolopua was going along with his load the waves\ndashed over him, then he would brace himself against them by thrusting\nhis staff against the precipice, then went on when the waves receded.\n\nWhile walking thus the load was made heavier by being wet through his\nwading in the sea, but it was nothing compared to his great strength.\nAnd the distance that he carried his load of lauhala was nearly three\nmiles in length, and very bad and precipitous, not mentioning the\ndancing waves; and for this feat he became noted throughout Kohala\nuntil this day.\n\n\n\n\n\n\n\n\nPOE KAULANA O KA WA I HALA.\n\n\nNO KEKUAWAHINE.\n\n\nHe kanaka maalea loa o Kekuawahine i ka pahele, a me ka hoopunipuni. He\nhiki ia ia ke hoolilo i ka oiaio ole i oiaio, i ka pololei i pololei\nole, a pela aku no. I ka wa e noho ana o Kamehameha ma Pakaka, Kona,\nOahu (oia kahi a Kimo haole e noho nei), i ka wa i puni ai na aina ia\nKamehameha mai Hawaii a Niihau, e noho ana ia me kana wahina o\nKaahumanu. O Kanaihalau, he makuakane ia no Kaahumanu, hoonoho aku la o\nKaahumanu ia Kanaihalau maluna o Hamakua, Kawaihae, Waimea. O keia mau\naina, aia ma Hawaii, lilo aela o Kanaihalau i punahele imua o kana\nkaikamahine o Kaahumanu. Ma keia lilo ana o Kanaihalau i punahele, ua\nhuahua loa o Kekuawahine a me na \u2019lii a pau loa, a ua pono ole ko lakou\nnoho ana ma Waimea a me Kawaihae, nolaila, noonoo ihola o Kekuawahine i\nkana mea e hana ai.\n\nO Kanaihalau, aia no oia e hooponopono ana i ka aina me kona hope. Elua\nnae laua, o Kanaihalau, o Malaihi, oia na \u2019lii maluna o Hamakua,\nWaimea, Kawaihae. O Malaihi, ma Oahu nei no ia kahi i noho ai me\nKekuawahine. Ia laua e noho pu ana, olelo aku la o Kekuawahine ia\nMalaihi: \u201cE hele kaua a kokoke aku i ke alo o Kamehameha, noho iho oe,\nowau ke hele aku e kamailio pu me Kamehameha, alaila, nana ae oe i ku\u2019u\nkamailio.\u201d Mahope o keia kamailio ana, hele aku la laua a kokoke, noho\nihola o Malaihi.\n\nMa keia noho ana a Malaihi, olelo aku o Kekuawahine, penei: \u201cEia au ke\nhele nei a kamailio me Kamehameha, e nana pono ko maka ia\u2019u, mai lalau\noe, no ka mea, o ka la keia make o Kanaihalau ia kaua. Ina i kuhi ku\u2019u\nlima o ko Kanaihalau make ia, ina i kulou ku\u2019u poo a kunou i hope nei,\nalaila o ko kii ia a pepehi ia Kanaihalau. Nolaila, e noho oe e nana, e\nhele au e kamailio me Kamehameha.\u201d Hele aku la o Kekuawahine a hiki ma\nwaho o ka pa o Kamehameha, ku aku la nana i ke kamailio a Kamehameha me\nna \u2019lii. Ia lakou e kamailio ana, kuhi aku la ko Kekuawahine lima i\nkai, a pau ia, nana maila ihope nei a kunou maila, a pau keia mau mea\nia ia i ka hana, hoi maila ia a hiki imua o Malaihi.\n\nA hiki o Kekuawahine imua o Malaihi, i aku la ia ia Malaihi: \u201cEa, ua\nike ae nei no paha oe ia\u2019u i ke kuhi o ku\u2019u lima i kai?\u201d \u201cAe\u201d aku o\nMalaihi, \u201cae.\u201d \u201cA ua ike ae nei no oe ia\u2019u i ke kunou o ku\u2019u poo i hope\nnei?\u201d \u201cAe\u201d mai o Malaihi, \u201cae.\u201d Alaila, olelo aku o Kekuawahine ia\nMalaihi: \u201cE hoi oe i Hawaii i keia la, a hiki oe, pepehi oe ia\nKanaihalau a make.\u201d\n\nMahope o keia mau olelo, hoi la o Malaihi a hiki i Hawaii, a pae ma\nKawaihae, pii aku la ia a hala o Waimea, hiki i Hamakua, loaa o\nKanaihalau e noho ana ma Eleio i Waikoekoe. Pepehi ia ihola o\nKanaihalau a make, holehole ia na iwi a wahi ia i ka ahu moena, nolaila\nkela inoa, \u201cKanaihalau Paahu,\u201d a hiki i keia la. Ma keia make ana o\nKanaihalau, ua lohe o Kaahumanu i Oahu nei, nolaila, makena oia a hiki\ni ke alo o Kamehameha, a lohe o Kamehameha kena aku la ia e kii e\npepehi ia Malaihi, pela i make ai ia mau alii.\n\n\n\n\n\n\nNO MAKAIOULU.\n\n\nOia kekahi koa kaulana o Kamehameha, i ke kaua ana Oahu nei me\nKamehameha ma Nuuanu. O Kaalamakaoikuwa ko Oahu nei koa, e noho ana ia\nma Luahenewai, ma Waikiki kai. Hele maila o Makaioulu me kona hoahele,\nhe koa no, o Naaimokuokama, a halawai laua me Kaalamakaoikuwa, ia wa,\nhopu ia maila o Makaioulu a paa, holo o Naaimokuokama. Ia Naaimokuokama\ne holo ana, kahea mai o Makaioulu: \u201cO ka holo ka kau, haalele oe ia\u2019u?\u201d\nia kahea ana, ku o Naaimokuokama. Olelo aku o Makaioulu, \u201cO ko ihe e\npaa ala i ko lima, pahu oe a pololei i ku\u2019u piko.\u201d Ia wa, pahu o\nNaaimokuokama i kana ihe. Ma keia pahu ana, e alo ae ana o Makaioulu\nloaa o Kaalamakaoikuwa i ka ihe, a ku ihola, a make loa, pakele aku la\no Makaioulu, a hele aku la laua mai laila aku, a hiki ma Puowaina.\n\nIlaila e noho ana he umi koa, ike maila lakou ia laua, hou like maila\nlakou i na ihe he umi. Ia lakou e hou ana, huli ae la o Makaioulu i\nhope, a olelo aku i kona kokoolua: \u201cE! hou lakou la i ku\u2019u alo, kunihi\noe; i hou lakou i ku\u2019u aoao, ma ka akau oe o\u2019u e ku ai, mai imo oe o ku\noe.\u201d Alaila, huli aku la o Makaioulu hele imua, a hiki ia io lakou la\nhe umi, ia lakou e hou ana, alo ae la o Makaioulu hala, a hala ka lakou\nihe, e huelepo iho ana o Makaioulu i kana laau palau, loaa eono kanaka,\npakele aku eha.\n\nMalaila aku laua o ka hele ana a hiki i Niuhelewai, e noho ana o Kupaka\nilaila, he koa kaulana no Kahahana, ke \u2019lii nui Oahu nei mamua aku o\nKalaikupule. A hiki laua ilaila, hou maila ia ia Makaioulu i kana ihe,\naole i ku, aka, pakele nae o Makaioulu mai make, no ka mea, ma ka lima\nhema kana laau. A make ihola o Kupaka ia Makaioulu.\n\nHele aku la laua a hiki ma Kalauao i Ewa, ilaila i halawai ai laua me\nka poe koa he nui loa, a puni o Makaioulu, alaila, noonoo ihola ia i\nmea nona e pakele ai i loko o ka lima o ka lehulehu, a loaa ihola. I\naku o Makaioulu ia lakou: \u201cIna oukou e kaua me a\u2019u, alaila, he mea\nhilahila ia no oukou, eia wale no ka pono, i hookahi o oukou i hookahi\na\u2019u, alaila, pono, aka, ina e alu oukou ia\u2019u, alaila, hilahila oukou,\nno ka mea, he hookahi a\u2019u.\u201d Ae lakou, ia wa ku pakahi, ma ia hana ana,\nua pau loa lakou i ka make ia Makaioulu.\n\nA haalele o Makaioulu ia Ewa, hele aku la ia ma Waianae a ka puu o\nKapolei, ma kona aoao komohana, halawai oia me kekahi kanaka poa, e\nnoho ana ma kapa alanui, he kanaka me ka laau kuia, kekahi mea make o\nHawaii nei. A hiki o Makaioulu i mua o ua kanaka ala, aloha aku la\nkeia, aole oiala aloha mai, huli aku la o Makaioulu hele. E pahu aku\nana ua kanaka ala i ke kuia, ike o Makaioulu ma ke aka, i ka malu ana\niho o ke aka maluna o ke poo. Ia wa o Makaioulu i pale ai i kana laau,\na hala ae la, alaila, huli ae la o Makaioulu a olelo aku la penei: \u201cE!\nmake oe ia\u2019u, no ka mea, ua olelo aku au ia oe ma ke aloha, aole oe i\naloha mai, eia ka he make kou manao.\u201d Ia wa, holo ua kanaka nei me kona\nmama loa, alaila, hahai o Makaioulu a loaa, hopu ihola ma ka ai, a lole\naela i ke poo iluna, a pepehi ihola a make loa. Alaila, hele aku la o\nMakaioulu malaila aku a hiki i Makua, ilaila he mau wahine akamai i ka\nlua, mai make o Makaioulu ilaila, aka, no kona ike a me ka akamai, ua\npakele ia i ka make, a ua make na wahine ia ia.\n\n\n\n\n\n\nNO MAKOA.\n\n\nHe kukini mama loa ia i loko o ko Kamehameha I mau la, ua kaulana loa\nia, aohe ona lua. Ia Kamehameha e noho ana ma kahakai o Kawaihae,\nmalaila aku a hiki i Hilo ma Waiakea, he loihi loa, he ino, he kahawai,\nhe alu poopoo. Ua like ka loihi me na mile he kanawalu, mai ka hele ana\na ka hoi ana.\n\nI ka wa e ai ai ka aina kakahiaka o Kamehameha, a mama ka awa, aohe\npupu e inu pu ai me ka awa, alaila, o ka nanawa ia o Makoa e holo ai i\nHilo i ka anae o ka loko o Waiakea, aia ma ka palena e pili la me Puna.\nA loaa ka anae, hoi maila o Makoa a hiki imua o Kamehameha, me ka\nkapalili no o ka ia; aole i make. Ia wa inu o Kamehameha i ka awa a\npupu i ka anae, no ka muemue o ka awa. O keia hoi ana mai o Makoa, eia\nno i ka manawa kakahiaka, aole i ke awakea. O ka lohi oia wahi ke hele\nia i keia wa, ua like me na la eha, ke hele mama loa me ka ukana ole, a\nhoi mai, aka pilikia no nae, mauluulu loa, me ka eha.\n\n\n\n\n\n\nKANEAKAEHU.\n\n\nOia kekahi kukini mama loa i ko Kamehameha mau la. Ua hiki ia ia ke\nholo mai Kailua, ma Kona akau a hiki i Waiakea ma Hilo, no ka manawa\npokole loa. O ka loihi mai Kona a Hilo ua like me haneli mile, mai ka\nhele ana a ka hoi ana, no ka mea, ekolu moku e hele ai, o Kohala, o\nHamakua, o Hilo, a pela no ka hoi ana mai ekolu no moku, he nui no ke\na, a me ke ino, he kekee loa ke alanui e hele ai, a he mau pali hohonu\nawaawaa loa.\n\nHe mea mau ia Kamehameha aia a hiki i kona wa e ai ai, alaila, kii i ia\ni Waiakea ma Hilo, oia ka anae loko. Ina i ke kakahiaka, ina i ke\nahiahi, a makaukau ka ai, a me ka awa i ka mama, alaila, holo o\nKaneakaehu i ka ia, a loaa ka ia, hoi maila meia kapalili ola no a luna\no ke pa, a Kamehameha ai ihola. Oia ke ano a me ko Kaneakaehu mama i\nolelo ia ma keia kakau ana, elike me ka ike o ka poe mua a me ka lohe o\nka poe hou a hiki i keia la.\n\n\n\n\n\n\nKELIIMALOLO.\n\n\nOia kehaki kukini mama loa o Maui, i ka wa o Kahekili ke \u2019lii. O Hana,\ni Maui, ka aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la\nia me kona mau hoa holo, a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i\npae ai ma Kapakai, haalele ihola o Keliimalolo i ka waa aole i hapai,\nhele aku la ia ma kahakai a hiki i Kawaihae, a Puako, a Kaniku. Malaila\naku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu,\nKeauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo\nke alanui maloko o ke kai, he wahi hulaana ia a hiki i keia la, waiho\naku la o Keliimalolo i na punako ana elua ilaila, a hoi maila.\n\nMa keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa\no lakou e kau ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina,\naole hoi i paa na waa i ka uhi, aole hoi i auau ke kai o ka holo ana\nmai.\n\nNinau mai la kona poe hoa holo: \u201cMahea aku nei oe e Keliimalolo?\u201d I aku\no Keliimalolo: \u201cMaanei aku nei au, a ke awa one i loko loa, e lana ala\nka wai, he heiau ko ka puu, malaila aku a ka ulu niu i waho e ku ana, a\ne ahu ana ka hoohaha paakai ana.\u201d\n\nIa Keliimalolo e olelo ana, i mai kamaaina: \u201cKanaka wahahee oe, o\nKawaihae ke awa one, nona ka heiau iluna o ka puu o Puukohola, o\nMailekini ka inoa. Pehea la oe e hiki ai ilaila, o kau hele ana aku la\nnoia a hoi maila no oe i kakahiaka nui, pehea oe e hiki ai ilaila a hoi\nno, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.\u201d\n\n\u201cA hala ka uluniu ia\u2019u, hele aku la au he mau alialia a hiki i ke a\nuliuli, malaila aku a ke one loa e waiho ana, he loko mauka. A hala ia,\nhele aku wau he a no ia wahi, a hiki aku i ke kou e ulu ana, a me ke\none maloo, malaila aku a ka lae oioi i waho, pela no ku\u2019u hele ana a\nhiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a\u2019u hiki au he\nulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i\nloko loa, alaila, nalowale ke alanui, alaila, waiho au ia\u2019u punako\nelua, a hoi maila au a hiki ihola.\u201d\n\nMa keia mau olelo a pau loa, he oiaio wahi a na kamaaina o Kapakai, he\nmau aina wale no ia. O ka aina aliali, o Kalahuipuaa, o ka aina a a, o\nKaniku, o ka one a me ka loko o Kiholo, o ke kou, o Mahaiula, o ke one\no Kaelehuluhulu, ka lae loa, o Keahole, o Kailua ke kou me ka niu, o\nKahaluu ka ulu niu, o Kaawaloa ke kaikuono.\n\nMa keia mau olelo a Keliimalolo ua ae na kamaaina he oiaio, a o ka hiki\nole o Keliimalolo ua haohao lakou me ka hoole, aole i hiki, no ka\npokole o ka manawa hele, nolaila, hoopaapaa lakou a hoole, a no ka\nikaika loa o ka hoopaapaa ana, pili ihola lakou, a mau na pili. Alaila,\nholo aku la ka poe ninau ma kahi a Keliimalolo i hele ai a hiki i\nKawaihae, ae maila ko laila poe, ua ike i ke kanaka mama e hele ana ma\nkahakai i ke kakahiaka nui. Pela no lakou i hele ninau ai ma na kahakai\na pau loa, a hiki i Kaawaloa, alaila, loaa na puna ko elua a\nKeliimalolo i waiho ai. Alaila, maopopo ia lakou, he oiaio na olelo a\npau loa a Keliimalolo, a ua pau loa lakou i ke eo ia Keliimalolo.\n\nO ka loihi ma keia hele ana a me ka hoi ana mai, ua hiki na mile i ke\nkanaiwa mai ka hele ana a me ka hoi ana. A he wahi ino loa no hoi a\nhiki i keia la, he a a loa, he kekee iluna ilalo, he aanapuu, iloko i\nwaho, iluna ilalo, he lae oi loa ma ke kau wahi, a he one hohonu loa ma\nkau wahi, he la enaena haoa loa ma kau wahi. A ina e hele na kanaka me\nka mama maoli nei me ka ukana ole, me kona mama loa a pau, hookahi\nhepekoma e hele ai a hoi. Aka, ia Keliimalolo, he aina kakahiaka wale\nno ia, aohe la okoa, aohe mau la. Mahope o keia mau hana, noho ihola o\nKeliimalolo me kana wahine a me kona mau kaikuahine i uka o Keolewa,\naia no ia wahi ma Kohala e pili la me ka puu o Puuhue.\n\nIa Keliimalolo e noho ana ilaila, a mahope, iho me ka wahine a me kona\nkaikuahine i kai o Koaie i ka lawaia, hooluuluu hinalea, a ahiahi napoo\nka la, alaila, hoi i uka. Aka, he ua e hele mai ana ma nae mai, a he\nmea makau ia na kana wahine a me kona kaikuahine, nolaila, lalau aku la\no Keliimalolo i ka wahine ma kekahi lima, a i ke kaikuahine ma kekahi\nlima, ia wa holo o Keliimalolo me ka mama loa a komo o ka hale noho ma\nKeolewa, alaila, nee ke kua ua. O ka loihi mai kahakai o Koaie a hiki i\nKeolewa, elima mile.\n\n\n\n\n\n\nNO KAMOEAU.\n\n\nHe kanaka akamai loa o Kamoeau i ke kilokilo, a me ka olelo ana, a he\nkanaka ike i ke ano o ka leo o ke kanaka, o ka moa kani o ka po a me ke\nao, o ka ie kuku a ka wahine, a me ka leo o na manu.\n\nIna e hele o Kamoeau ma ke alaloa, a lohe oia i ka ie kuku e kani ana,\nina e kani winiwini ka ie, he wahine inoino, ina i kani papa, he wahine\nkina ma ke kino, ina i kani kolea mai ka ie, he wahine maikai. Aole e\nnalo na ouli kela wahine keia wahine, ma ko Kamoeau hoolohe ana, me\nkona ike maka ole. Ina e kani ka moa, e hiki no ia ia ke koho i ke ano\na me ke kino o ka moa, mamuli o ka leo. Ina he moa alae, he pa ka leo a\npoha wale aku, ina he uakea, he oili ka leo ahelelei ka pau ana, ina he\nulahiwa ka moa, he winiwini ka leo a halulu aku, ina he auha ka moa, he\npalale ka leo a haule iho nawaliwali.\n\nUa hiki ia Kamoeau ke moe iloko o ka wai, mai ke kakahiaka a awakea,\nalaila, ala mai, nolaila, he mea kupanaha loa ia ma ka noonoo ana iho,\na he ano akua wale no ka mana a me ka ike, ka pololei o ke koho ana,\nina he oiaio keia alaila, mai ke \u2019kua mai no ia mea ia Kamoeau.\n\n\n\n\n\n\nNO PAHIA.\n\n\nNo Hilo o Pahia, he kanaka hoopono me ka pololei loa oia, aole kekee a\nme ka lauwili, aole hooi a hoemi ihope elike me kekahi poe e ae. Ia ia\ne noho ana i Hilo a hele ma Kohala nei, ina i hookipa ia o Pahia e ke\nkamaaina, he aikane paha, he wahine hoowahine paha, he mau hoahanau\npaha, he mau makua paha. Ina he puaa ka mea kalua, a i ole he moa paha,\nhe palahu paha, he ia paha, he paakai paha, he luau paha, he kukui\ninamona paha, he limu paha, a pela aku, alaila, pela no o Pahia e hana\nai, ina he puaa kai kalua ia nana, alaila, e olelo o Pahia penei: \u201cAia\nno io wahi a Pahia.\u201d Eia ke ano oia olelo: he puaa kai kalua ia nana, a\nhe puaa no hoi ka Pahia e kalua ai nana ke hiki i ko Pahia wahi, a ina\nhe luau kai hanai ia ia Pahia, alaila, he luau no ka Pahia e haawi mai\nai nana ke hiki i ko Pahia wahi. A ina he kukui inamona ke haawi ia\nPahia, a he kukui no hoi ka Pahia e haawi mai ai, pela ma na mea a pau\nloa.\n\n\n\n\n\n\nNO KAWAAIKI.\n\n\nUa kaulana loa ia kanaka no ka mama i ka pii pali. Ua hiki ia ia ke pii\nma ka pali nihinihi loa. No Molokai o Kawaaiki, o kana pali i pii ai o\nMolokai, o Pelekunu. Oia pali, he nihinihi loa, he pali kiekie loa, o\nkona loihi ua hiki paha elua haneli anana kona kiekie mai lalo a luna.\nA o luna o ka welau o kai pali, ua lou mai i waho me ka halehale o\nloko. Aia hoi i ka welau o ka pali malalo iki iho, he kumu loulu ke ku\nana ilaila, a oia ke kumu i pii ai o Kawaaiki i luna o ua pali la.\n\nMa keia pii ana a Kawaaiki, ua paapu o lalo o ke kai i na waa, no ka\nmea, ua pii pololei ka pali mai ke kai a luna loa. O kahi e paa ai o\nKawaaiki i ka pali, o ka auwae, o na maiuu wawae me na maiuu lima, pela\nkona pii ana a hiki i ke kumu o ka loulu. Aia ma kahi o ka loulu e ulu\nana, he ana, a e noho ana ilaila kekahi kupua o ka wa kahiko, oia o\nKoloea. I ka hiki ana o Kawaaiki i ka waha o ke ana, paa aku la kona\nauwae i ka waha o ke ana, o ke kino a me na lima lewalewa ilalo, ia wa\nlalau aela ia i ke kumu o ka loulu a pii aela iluna. A hiki ia iluna,\nnana aku la ia ia Koloea, he kino manu, he poo kanaka, he mau paha,\nlalau aku la ia i ka loulu a ooki ihola, a kiola ilalo. A pau ka loulu\ni ke oki, hoi maila ia i lalo nei.\n\n\n\n\n\n\nNO KAOHELE.\n\n\nUa kaulana loa o Kaohele i ke koa a me ka mama loa i ka holo ana, aohe\nona lua elike ai. No Molokai o Kaohele, i ka wa e noho ana o Kahekili\nhe \u2019lii no Maui, holo maila ia e kaua ia Molokai. Ma ia kaua ana, ua\npio ko Molokai alii a me na kanaka, nolaila, alualu na koa ia Kaohele a\nloaa, alaila pepehi. Ia lakou e alualu ana ia Kaohele, he mea e kona\nmama loa, o ka holo o ka lele, o ka holo o ka lele, nolaila, kukulu\nlalani ia na kukini. Penei ke ano: hookahi i Honolulu nei, hookahi i\nKulaokahua, hookahi i Waikiki i holo keia kukini e alualu ia Kaohele, a\ni loaa ole, alaila, alualu aku ana ia kukini, a pela aku no, nolaila,\nkeia olelo: \u201cE kui ka mama i loaa o Kaohele.\u201d\n\nMa keia holo ana a Kaohele imua o ka poe kukini e hahai ana, hiki aku\nla ia ma kekahi wahi pali o Niheu, Kawa kona inoa, aia no ma Molokai a\nhiki i keia la. Aia malaila he kawa auau no ka lehulehu, a he akea loa\nka honua olalo, a he kiekie no hoi ke nana aku. Ua piha olalo i na koa\no Maui a me na \u2019lii e noho ana me ka pololu a me ka ihe e makaukau ana\ne pepehi ia Kaohele.\n\nA hiki o Kaohele malaila, ua lele oia me ka mama loa maluna o kela kapa\na kau ma keia kapa, a holo aku la me ka launa ole aku o ka poe e hahai\naku ana mahope. Ua nui ka poe kahiko i ike i kahi a Kaohele i lele ai,\nua olelo mai lakou ua loaa kanakolukumamaono kapuai ke akea mai kela\nkapa keia kapa. Nolaila, ua kaulana loa o Kaohele ma kela wahi, keia\nwahi o neia mau mokupuni mai Hawaii a Niihau i ka mama a me ke koa.\n\n\n\n\n\n\nNO KAHAHAWAI.\n\n\nI ka wa e noho ana o Kahekili he \u2019lii no Maui, a o Kahahana he \u2019lii no\nOahu nei iloko oia kau i holo mai ai o Kahahawai me na koa e kaua ia\nOahu. Ma keia kaua ana ua hee a ua luku ia na kanaka Oahu, ma\nNiuhelewai, a ua hoi ka wai i uka o ka muliwai, no ka piha i na kanaka.\n\nA pau ke kaua ana ma Niuhelewai, hee aku nei na \u2019lii a me na koa a noho\niluna o ke kuahiwi o Kaala. Ua makaukau loa lakou i na mea kaua, a me\nna mea e make ai ko lakou enemi, nolaila, noonoo ihola o Kahahawai i ko\nlakou mea e make ai, penei: He kanaha a oi ae ko lakou nui. Olelo aku o\nKahahawai ia lakou, e hoomakaukau i mau kukui ihoiho. A makaukau keia\nmau mea, pii aku la lakou i ke ahiahi a luna o kekahi puu e kokoke ana\ni kahi a na enemi e noho ana, hoa aela lakou i na lamalama a lakou.\n\nMa keia a ana, holo aku la lakou a kekahi pali i kapa ia o Kolekole,\npee ihola, a o ke ahi a no peia a hiki i ka pio ana, manao ihola na\nenemi ua pau i ka hiamoe o Kahahawai ma. Kii aku la lakou e poipu\nmaluna o na kanaka. Ia lakou i lele ai peia, ala maila o Kahahawai ma a\nluku i na kanaka e moe ana maluna o na puu a me na kuahiwi o Kaala, a\npau loa ihola i ka make na enemi, aohe mea i pakele i ka make. A o ka\npoe hoi i hahai i ke kukui, ua pio lakou aole wahi e pakele ai i ka\nmake a me ka luku ia e Kahahawai ma.\n\nNolaila, ua puni Oahu nei ia Kahekili, make o kona kanaka o Kahahawai,\na me ka maalea loa i ka mea e make ai na enemi. Pela no ka lilo ana\nOahu nei a hiki ia Kalaikupule ka Kahekili keiki, ia wa lilo ia\nKamehameha.\n\n\n\n\n\n\nNO UMA.\n\n\nHe wahi kanaka aa uuku loa o Uma, ma kona kino ke nana aku, (elua\nkupika a me ka hapa kona kiekie). He akamai loa ia i ka lua, oia kekahi\nmea nui loa i ao ia ma Hawaii nei. I ka wa o Kamehameha akahi ke \u2019lii o\nHawaii, he nui loa ka powa ana o na kanaka oia wa, ma na wahi mehameha,\nma na awawa, a ma na ululaau loloa.\n\nNo Kohala o Uma, o Puehuehu kona aina i noho ai. Malaila aku kona hele\nana a hiki i Puuhue, he puu noia e ku la ma ka hema o Kohala, he wahi\npaapu i na laau a me ka nahelehele. A hiki o Uma malaila, he wahi io\npaakai kana wahi ukana e lawe ana, ia ia i hoomaka ai e komo i ka\nnahelehele, loaa aku la ia ia eha kanaka e noho ana, oioi, oia hoi he\nhoomaha. Elua kanaka ma ke kapa o ke alanui, hookahi mawaena, hookahi e\nku ana iluna.\n\nAloha aku la o Uma ia lakou, aole o lakou aloha mai, kaha aku la o Uma\nhele, lalau kekahi kanaka ia ia ma kona kua. Huli maila o Uma a hoolei\ni ka piko kaula, he iwilei ka loa (ekolu kapuai ka loa), a paa ihola\nhookahi kanaka, lele maila kekahi me ka oo hao a hou. Lalau aku la o\nUma ma ka lauoho o ke kaua mua i paa ia ia, a ku ihola i ka oo a kela\nkanaka, a make loa ihola, lele maila kekahi e hou ia Uma i ka oo hao, e\nalo ae ana o Uma hala, loaa ka puu, oia kona manawa, a make ihola\nekolu, koe hookahi, holo aku la ia, a pela i pakele ai ia Uma.\n\nMalaila aku o Uma a hiki i ka iho ana o Kapia ma Waimea e nana ala ia\nMauna Kea kuahiwi, hele aku la o Uma i ke kahawai o Manauea e inu wai.\nIa ia e inu ana, hoea maila he umi kanaka ma ke kahawai mai, a loaa\nmaila o Uma, aloha aku la keia, aole o lakou aloha mai, ia wa, ea aela\nkeia a hoi mai, lele maila kekahi kanaka e hopu, e poho lalo iho ana\nkeia, hemo, loaa ka puu ia ia nei, lewalewa ke lelo i waho. Lele hou o\nka lua, e peku aku ana o Uma haule i loko o ka wai, pela ka noke ana, a\npakele aku elua kanaka, no ka holo ana.\n\nHele aku la o Uma a hiki ma Mahiki, mawaena o Waimea a me Hamakua, loaa\nhe elemakule e noho ana i ke alanui, i ke oioina o Puuomoeawa. Aloha\nmaila ia ia Uma, aloha aku la o Uma, pupuhi ihola ua elemakule la i ka\npaka, a haawi maila ia Uma. Ia Uma e puhi ana, e pahu mai ana kela\nmahope o ka ipupaka, aole i komo, no ka mea, ua makaala loa o Uma maia\nwahi, nolaila, aole ia i pilikia i kela poino i hanaia mai ia ia. Aka,\nua makaukau o Uma i ka paakai i ka pola o kona malo, ia wa oia i kopi i\nna maka o ua kanaka ala, lilo oia ilaila e anaanai ai no ka wewela, e\nwaiho aku ana o Uma i ka pikoi paa ua kanaka ala, pau na lala i ka\nhaihai ia, alaila, hele aku la o Uma.\n\nMa keia hele ana o Uma a hala o Hamakua, a luna o Hilo, a hiki oia ma\nKaupakuea, mahope mai olaila, he awawa neneleau. Ia Uma i hiki ai\nilaila, loaa he kanaka nui e noho ana i ke kahawai, aloha aku la o Uma,\naole kela i aloha mai. Ma keia loaa ana o Uma, mai make oia i kela\nkanaka, no kona nui a me kona akamai i ka lua. Ia Uma i kaha aku ai e\nhele, lele aku la kela ma ke kua, a apo ihola i ka ai o Uma, a koali\naela iluna, nolaila, poho lalo ihola o Uma malalo, a hemo aku la mahope\no na uha, a loaa ihola na hua o ke kanaka nui, paa loa ihola ia Uma, a\nhemo aela na hua, a make loa ihola, pela i pakele ai o Uma.\n\n\n\n\n\n\nNO NAPUELUA.\n\n\nOia kekahi koa kaulana o Kauai, ia ia e noho ana ma kona aina hanau, o\nWaiakalua ma Koolau o Kauai. Oia ka wa e noho alii ana o Kaumualii no\nKauai a i loko oia kau, ua ao oia i ke koa a me na hana a pau o ka wa\nkahiko oia ka alo ihe a me ka maa, ka lua, a me na hana a pau loa.\n\nA hala o Kaumualii i ka make, noho iho o Humehume ma ka noho aupuni o\nKauai. Ia wa kaua o Humehume me Kahalaia. Ma keia kaua ana ua hee o\nKauai, a ua pio na kanaka he nui loa i ka Hawaii, a ua kau o Kahalaia i\nkana olelo paa loa maluna o ko Kauai a puni penei: \u201cIna e loaa kekahi\nkanaka o Kauai he paele mai ka wawae a ka uha, he puni pu ia kanaka, he\npono no e pepehi a make loa, aole e hookuu i kekahi o lakou, pela i\nkela mea i keia mea e loaa ai ke kanaka peia ke ano.\u201d\n\nI ka wa i lilo ai ka papu o Waimea ia Hawaii, ia wa, hele na Hawaii a\npau loa e imi i na pio o Kauai, e luku a e pepehi. A hiki ka poe huli o\nHawaii ma Waiakalua, e pee ana o Napuelua i loko o kekahi pupupu hale\nkua o ka wahine, a komo aku la ka poe huli i loko, a hopu ihola i kona\nkino, i nana iho ka hana he paele. Alaila, hoonoho ihola na papa koa\nelima papa, me na pu kaupoohiwi, e ki ia Napuelua. Ia wa ku aela o\nNapuelua iluna, a hoomakaukau ia ia iho. Alaila, kau maila na pu iluna\nona me ke ki mai ia ia, holo aku la o Napuelua me kona makau ole e apo\ni na pu e ki mai ana ia ia, a loaa aku la ia ia eha pu, alaila, hui\naela ka poe koa, a nalo aku la o Napuelua. Holo aku la ia me ka mama\nloa, a pakele akula, a nolaila mai kona inoa o Napuelua.\n\n\n\n\n\n\nNO HAWAE.\n\n\nUa kaulana loa ia ma Hawaii a puni, no kona ikaika loa a me ka mana.\nNolaila, kela hua olelo, \u201chookahi no Hawae lauhue o Kona.\u201d Eia ke ano;\nhe kanaka akamai loa i ka anaana, oia ka pule make a Hawaii nei e waiho\nnei a hiki i keia la. Ia ia i noho ai ma Kona aole he kanaka ola o kona\naina, aole he mea maalo ma kona alo, he kapu loa. A o ka lauhue, oia ka\nmea ulu ma kona wahi; o ka moa, o ka puaa, o ka ilio kona mau hoanoho.\n\n\n\n\n\n\nNO KAHAUOLOPUA.\n\n\nUa kaulana ia no kona ikaika i ke amo ana i ka lauhala no kona hale\niluna o ka pali o Kupehau mawaena o Honokane a me Pololu, ma Kohala i\nHawaii, hookahi ana haawe lauhala, ua paa elua hale nui loa, hookahi\nhale moe hookahi halau kau waa. Ia ia e haawe ana, aia iluna o kana\nhaawe ka wahine, a me ke keiki. O ke kumu o keia haawe ana, he pali\nhulaana, o Kohewaawaa ka inoa, he poi ke kai a pa i ka pali emi aku.\n\nIa Kahauolopua e haawe ana, a popoi ka nalu maluna ona, alaila, koo aku\nla ia i ka laau i ka pali, a emi aku la ka nalu hele aku la. Ma keia\nhele ana no hoi, ua kaumaha loa kana haawe lauhala no ka pulu i ka nalu\na me ke komo i loko o ke kai, aka, he mea ole ia i kona ikaika nui loa.\nA o kahi ana i amo ai i ka lauhala, ua aneane ekolu mile ka loa, aka,\nhe inoino loa a he pali, a me ka hulaana kai. Nolaila, ua kaulana ia\nkanaka a hiki i keia la ma Kohala a puni.\n\n\n\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 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\n Volume V\u2014Part III\n\n\n Honolulu, H. I.\n Bishop Museum Press\n 1919\n\n\n\n\n\n\n\n\nPART III\n\n\nMYTHICAL TALES. [710]\n\n\nTHE BONES OF PELE.\n\n\nThis is a prominent hill situated at Hana, Maui. It is named\nKa-iwi-o-Pele, [711] on account of a man named Namakaeha, who came from\nKahiki and met Mahinahina. On meeting her, Namakaeha spoke to her\nbecause she was a good-looking woman. Her husband was Kapapauoa who\nlived near Puuhele, Hana, Maui, the place referred to by the bards as\n\u201cThe surf of Puuhele that is ridden.\u201d\n\nNamakaeha said to Mahinahina: \u201cSupposing we go along together from\nhere, for you are familiar with this place where you are living.\u201d\nMahinahina answered: \u201cI would consent to your proposal, but here is the\ntrouble of our meeting; you are a man from a strange country, and I am\na woman of this place, also a resident of it; you may want to get me\nfor your wife.\u201d Namakaeha replied to Mahinahina: \u201cI do not desire such\nbetween us, because I have a wife still at Kahiki; but because of my\ngreat desire to go traveling, that is why I have come; I would have\npassed right on by the main road, only happening to see you, I came\nhere and met you.\u201d\n\nMahinahina agreed to his proposal, and so they set forth and met\nKanahaha. Mahinahina said: \u201cThere is another good-looking woman; but\nbecause she discovered Puuhele, she died. That is her spirit sitting\nthere; she, however, is the oldest woman resident of this place.\u201d They\ncontinued on until the woman spied them, when she called out: \u201cThe\nstranger and the kamaaina arrive. It is unfortunate that you do not\nfind me in the flesh; this is a spirit body which exists; my way of\nliving is not right, for I am only a spirit as you see; because I was\nmuch ashamed of Puuhele, therefore, I died.\u201d Namakaeha quickly spoke to\nMahinahina: \u201cLet us proceed.\u201d They kept on their way until they were\nseen by Lehoula, who came along to a little hillock; and while Lehoula\nwas waving to them, the spirit woman chanted as follows:\n\n\n You have arrived this day,\n Looking round for an opponent\n Where the wind swirls the leaves of the hau,\n Perhaps calling to me to be friendly,\n This is what you are searching for, ye stalwart! etc.\n\n\nWhen she had finished chanting, Namakaeha waited a little and then sang\nas follows:\n\n\n I have not come to test strength;\n I have come as a traveler;\n If it is strength you desire,\n Pass by on that side.\n It would be a pity to hear the ulili saying, \u201cyou are dead,\u201d etc.\n\n\nWhen he had finished chanting, Lehoula spoke up and asked: \u201cWhat is the\nobject of your travel to this place?\u201d He replied: \u201cI am traveling to\nsee the country, and when I saw you, I came right over here.\u201d Namakaeha\nsaid to Lehoula: \u201cSuppose we go traveling together.\u201d She consented, and\nthey went together to view the hill. But Lehoula said: \u201cOn our way, if\nPele should see us first, she wins, but if we should spy her first, we\nwin.\u201d So they went along, and Namakaeha caught sight of her first and\nhe said to Lehoula: \u201cThere is the woman\u201d, and he commenced to chant.\nThus did Namakaeha pray, a chant however customarily used for Pele:\n\n\n An exhorting cry reaching up to high heaven,\n To drop the one thing abhorred, the rain.\n The rain from the east, from yon high heaven;\n From heaven the rain falls quickly in a narrow stream, etc.\n\n\nAfter his prayer, Pele looked up from where she was digging potatoes\nand spoke to Namakaeha. She also saw Lehoula lying down and peeping, so\nPele chanted as follows:\n\n\n Notice the woman skimming along the ground,\n Facing downward; came near dying, being stripped off.\n Rid her of fear for safety,\n Of jealousy for safety. By the prophet art thou saved!\n\n\nPele asked: \u201cWhat is the purport of the journey?\u201d \u201cA journey taken to\nsee the country,\u201d said Namakaeha, \u201cand also to seek out champions\u201d (for\nopponents). Pele said: \u201cI had thought it was a journey for a good\npurpose, but it is a journey with an evil design.\u201d While they were\ntalking Lehoula disappeared, and went back to her place. These two\nfought until Pele was weakened. The body of Pele was then taken and the\nbones were stripped of flesh and taken and buried in the ground. They\nwere exhumed by dogs, placed in a pile and that was why this hill was\nso named, because the bones of Pele were stripped off there. Perhaps\nothers have a different explanation, but this is what I have obtained\nby questioning friends concerning this subject. This hill stands on the\neast side of Maui, near Hana.\n\n\nFAMOUS PLACES ON THIS HILL.\n\nRight on top of this hill is the place where Peapea\u2019s bones were burnt.\nOn the eastern side of the same hill are the holes made by the club of\nKane and Kanaloa. On the western side were the boys digging potatoes;\nnear that is the fishing Noio (small black bird). These are the famous\nplaces on this hill. Perhaps there are other famous places on this\nhill; you will supply them.\n\n\nNAMAKAEHA CONTINUING HIS JOURNEY.\n\nWhen Namakaeha continued his journey, he met Pihehe, a good-looking\nwoman: and when she saw him approaching, she said: \u201c[I feel] sorry\nbecause of the death you will receive from Wakiu; that man is always\nfull of anger.\u201d He replied: \u201cI came prepared to die if need be.\u201d So he\nwent right into the fight with Wakiu. Namakaeha was killed by Wakiu.\nWakiu, however, had used his numerous bodies, and that was how he won;\nhad he used his single body like the other, he would not have been safe\nfrom the champion of Kahiki. That is the story of this hill.\n\n\nJohn Moo.\n\n\n\n\n\n\nLEGEND OF THE OOPU GOD.\n\n\nDuring times long past the oopu god was worshiped. This was done to\nincrease the oopus. [712] If the god was not worshiped, the oopus would\nbe neither fat nor numerous. This god was called Holu. This name was\nderived on account of the keeper going to the beach to fish and\ncatching soft-shell crab (aama which had shed its shell and was\nconsequently soft); that was why it was called Holu. Before that there\nwas no name. The keepers were Kalana and Waihauakala, and from them\nwere born two children, Ahakeanui, a daughter, and Kaneikakalua, a son.\n\nWhen the parents died, the children continued in caring for Holu. The\npeople continued also to come up to worship. Here were the things\nbrought: a black pig, a white chicken, root of the black awa, dark\ncoconut, and red fish. [713] It was taken and placed on a prepared\nstone platform. Then was lighted the imu for the pig, the imu for the\nchicken and the fish, and the awa chewed, the awa to be drunk by the\ngod. A child who had never cohabited was selected; when everything was\nready, the god\u2019s [offering] was given first, and after that the\npeople\u2019s.\n\nThis place had three platforms; the first platform for the women and\ngirls, the second platform for the men and boys, and the third platform\nfor the priests. Prayers for blessings on this life were offered; after\nthat the cup of awa was taken and given to this god to drink; he\nappeared just like a man, [714] but was in reality a network, and was\nwrapped in a wicker basket with the exception of the head and the\nmouth. After that everything was free; the oopu was obtained; it was\nthen like the sand-sleeping opule; [715] when it was eaten it was\ndelicious.\n\n\nCONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES.\n\nThe people would return rejoicing that Holu had partaken of the\nsacrifice, for when that was finished [the god] would not sulk and\nrender the oopus lean. The people next began the construction of a ha;\n[716] these were small sticks similar to house battens, which were set\nclose together, but without the covering of sugar-cane leaves; tied\ndown with cords of i-e, which was the proper vine for cords. The ha was\nbuilt along one side of the stream, walled in well by rocks; and any\nkind of wood was used. But it must be wood which was known to be\ndurable. The posts and the sills were important timbers, more so than\nthe battens [which may be of any kind of wood]; the side in the water\nwas braced with wooden posts.\n\n\nCONCERNING THE COMPLETION OF THE HA.\n\nWhen the ha was completed, a pig was killed, the awa was chewed, and\nwhen everything was ready, a prayer was offered to Holu in this manner:\n\n\u201cO Holu, grant the desire of your ha-constructing devotees; give them\nthe lehua-fed oopus of Hoopulu. Harken, thou chief of Hoopulu. Return\nto partake of the drink and the food. Amen.\u201d\n\nAfter eating, the water was diverted, so that it would flow towards the\nha, by banking up the head so that the water would rise and flow over\nthe ha. The value of this was only for the time of a freshet, when the\noopus were taken by the water and stranded on the ha where it was\nprotected by the bank on either side. The owner of the ha waited until\nthe first fish was caught which fish was thrown aside, [717] for that\nwas the custom; for if it were not cast aside, that which had been\nprepared would become useless, for it would be torn by the water from\nthe head to the rear and become good for nothing.\n\n\nTHE KAPUS OBSERVED ABOUT THE HA.\n\nIt was kapu for a woman having her menses to climb or walk on the ha,\nbecause a woman in that condition was despised by Holu. It was kapu to\nbathe at the head of the ha. It was kapu for a man, woman or child who\nhad been to a house of mourning to walk on the ha. He or she should do\nthis first: purify with olena-salt water\u2014olena and water and salt mixed\ntogether\u2014by throwing the same on the eyes of the unclean. The owner of\nthe ha performed this service.\n\n\nDAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS.\n\nIt was not well to dam up water where the stream was narrow; the best\nplace was where there was a natural division of the water\u2014where some of\nit flowed on one side and some on the other side. Then in that case the\nhead of one branch was dammed up and all the water was diverted into\nthe other. After the head was dammed up, and that side was dry, then\nwas the time to look for oopus. If one had an apua [718] that was\nplaced where there was plenty of water so that when the oopus were\nbeing swept along, they would be caught in this. The apua was a basket\nbraided like the traps used in catching fish in the sea; small at the\nbottom and large at the mouth like that of a bell; and was braided in\nthe form of a funnel.\n\n\nTHE KAPUS RELATING TO THIS WORK.\n\nIt was kapu for a woman, child, or a man to sit on a knoll, or walk at\nthe head [of this place] or to cause a shadow to fall [on this place]\nor to make a noise with or in the water behind the apua. It was not\nwell to cook the nuukole (the red-tail mudfish) and pound it until\npulverized, and then throw it into the water. If that were done, a\nfreshet would come and break down the head of the dammed up division.\nAll these kapus belonged to Holu.\n\nThat was how the people of Honokohau observed this kapu until the days\nof Haumalaue, the oopu god of Makamakaole, who fought with and was\nkilled by Kaneikapalua with the aid of Holu. It was he who urged\nKaneikapalua to cast his spear and strike the gill; and thus he\n[Haumalaue] died. At the same time the earthly body of Waihauakala\nbecame a large koa tree which stands even to this day, a place for\nrecuperating from the effects of an illness. Kalana\u2019s soul, however,\nwent and lived at the source of the water, and became a large koa tree\nfor the pali of Kalana. Ahakeanui was carried by the water to the shore\nof Kunounou. After a while Holu wanted some awa, so he changed from his\nstone body and went for some; after he obtained it, he still lacked\nwater. So he stretched out his legs and with one foot on one side of\nthe precipice and the other on another side, he trod down and water\ncame forth. Those springs were named Waipu and Kaluaokapuhi. Holu was\ncarried by the water to the sea; he tore off a part of his body, and\nthat became the sea oopu, known as poopaa. At this time there are no\nmore restrictions on any of these things; the people no longer go up to\nworship. No attention whatever is paid to them.\n\n\nLemuel K. N. Papa Jr.\n\n\n\n\n\n\nMYTH CONCERNING MOLOKINI.\n\n\nMolokini is an islet, [719] although it is counted as one of the\nHawaiian Islands; it is comparable in size to Kaula, Nihoa and Lehua,\nthe smallest of this Hawaiian group, and is not fit for human\nhabitation. The subject of this story is between Kahoolawe and Makena,\nMaui, in a southeasterly direction from Lahaina. But what is wanted is\nto find out the cause of its origin. I have two important matters to\npresent concerning the origin of this islet: 1. Relating to its having\nbeen born by parents; 2. Its originating from Haupu, that mountain on\nMolokai.\n\nThe parents of Molokini were Puuhele the father and Puuokali the\nmother; they were lizards, those hills standing just beyond Kamaalaea.\n[720] After they became husband and wife, Puuokali became pregnant with\ntheir first child, and gave birth to a daughter, a lizard like\nthemselves, to whom was given the name Puuoinaina. This daughter of\ntheirs was placed on Kahoolawe; the name of Kahoolawe at that time,\nhowever, was Kohemalamalama; it was a very sacred land at that time, no\nchiefs or common people went there.\n\nThere lived here in Lahaina a chief named Hua, whose elder brother,\nNamakaahua, [721] was living at Hawaii at that time. Hua lived along\nuntil he desired to get some ua\u2019u squabs to eat; then he sent some men\nup to the mountains above Oloalu [722] to get some squabs to satisfy\nhis desire. He did not wish for birds from the beach. When the birds\nwere obtained, they were to be taken to the priest for him to ascertain\nwhere the birds came from; if he should give out the same information\nas the men had given to the chief as to the source of the birds, then\nhe would be safe; if he should give a contrary answer, he would be\nkilled. The name of this priest was Luahoomoe, and he also had\nchildren. When the men went up, they could not find any mountain birds\nat all, so they decided to get some shore birds. When they caught some,\nthey daubed the feathers red with dirt so that the chief would think\nthe birds came from the mountain. When they returned and handed the\nbirds to the chief, he was exceedingly glad because he thought the\nbirds came from the mountain. The chief told the men to take them to\nthe priest for his inspection. The priest perceived, however, that the\nbirds came from the seashore, so he told the chief that they did not\ncome from the mountain, but from the seashore. Then the chief said to\nthe priest: \u201cYou shall not live, for you have guessed wrongly. [723] I\ncan very well see that these are mountain birds.\u201d Then and there an imu\nwas prepared in which to bake the priest.\n\nBefore he was placed in the imu, however, he said to his children: \u201cYou\ntwo wait until the imu is lighted, and when the smoke ascends, [724]\nshould it break for the Oloalu mountains, that indicates the path; move\nalong; and where the smoke becomes stationary, that indicates where you\nare to reside. Also, do not think of any other woman for a wife; let\nthe daughter of Puuhele and his wife be your wife. With that wife you\nwill live well, and your bones be cared for.\u201d Then the priest was cast\ninto the oven and the opening closed up tightly. The smoke arose and\ndarkened the sky; for six days did the smoke darken the sky before the\nfire in the imu gave out. But after the priest had been in the imu for\ntwo days, he reappeared and sat by the edge of the imu unknown to any\none; the chief thinking all the time that he was dead; but it was not\nso.\n\nWhen the smoke ascended and leaned towards the Oloalu mountains, the\ntwo sons went off in that direction; the cloud pointed towards Hanaula,\nand there it stood still, so the two sons ascended to the place and\nresided there.\n\nThen the whole of Maui became dry; no rain, not even a cloud in the\nsky, and people died from lack of water. The smoke that hung over\nHanaula became a cloud, and rain fell there. The two men became\nplanters so as to furnish their wife Puuoinaina with food.\n\nHua, the chief, lived on, and because of the lack of water and food he\nsailed for Hawaii, the home of his elder brother; but because Hawaii\nalso suffered from lack of water and food he came back and lived at\nWailuku. Wailuku also did not have any water, and that caused the chief\nto be crazed, so he leaned against the edge of the precipice and died,\nand that was the origin of the saying \u201cThe bones of Hua [725] rattle in\nthe sun.\u201d\n\nThese sons lived until their food was ripe, then they cooked it and\ncarried it to their parents-in-law and their wife. These sons, however,\nwere birds; Kaakakai was the elder and Kaanahua was the younger. A\nprophet living at Kauai noticed this smoke hanging right over Hanaula,\nso he sailed towards it with eight forties of pigs to be offered as a\nsacrifice to these sons, so that life might be restored to the whole of\nthe Hawaiian Islands.\n\nWhen the prophet arrived, these two flew on to the parents-in-law; when\nthe prophet arrived there, they flew to Kahoolawe, and from there they\nreturned to Hanaula, and at that place the prophet met them [and\noffered his sacrifice]; and that was how the rain was restored. While\nthese sons lived at Hanaula, they thought a great deal of Puuoinaina,\ntheir wife, but they did not know what she was doing. Because after\nthat Puuoinaina took for her the husband of Pele, Lohiau, and forgot\nher own husbands.\n\nBut when Pele heard what Puuoinaina had done she became angry. She then\ncursed Puuoinaina. When Puuoinaina heard this cursing from Pele she\nfelt so ashamed that she ran into the sea. She left her home,\nKohemalamalama, now called Kahoolawe. Pele, residing at Kahikinui,\nthought so much of her husband, Lohiau, who was living at Kealia,\nKamaalaea, that she started out to meet him; but she found her way\nblocked by Puuhele, so she went from there and waded through the sea.\nShe saw her lizard rival, Puuoinaina, stretching from Kahoolawe to\nMakena, so she came along and cut the lizard in two, right in the\nmiddle, separating the tail from the head. The tail became Puuolai at\nMakena, and the head became Molokini. When the husbands heard that\ntheir wife was dead, they looked and beheld the head of their beloved\nstanding in the sea, so they called the name of the islet Molokini.\nThat is the story of how it was born of its parents and how it obtained\nthis new name Molokini.\n\n\nHOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI.\n\nHere is the reason why Molokini was detached from Haupu. It was during\nthe battles of Kana with the chief of Haupu; the latter had taken his\nmother, and Kana wanted her released to return to her husband; the\nhusband had felt very badly because his mate, the wife, was separated\nfrom him; he had cast about for a way of getting her back, but found\nnone. So the father thought that Kana could bring her back, because he\nhad numerous bodies, and he was born in a queer way. But when Kana went\nto get the mother, the hill started to grow upwards and nearly touched\nthe heaven. This was the reason for it: there were two turtles under\nthe mountain; so when Kana went over for his mother, the people on the\nmountain called to the turtle in this manner: \u201cO Kahakauwila, lift up\nthe hill;\u201d then the mountain would rise until Kana became a dwarf\nalongside of it. This was continued until Kana was hungry, because his\nfood had given out, so he laid down towards Uli, his grandmother, who\nwas residing on Hawaii. She nourished him until he grew large. When his\nyounger brother saw that Kana\u2019s feet were plump he said to himself,\n\u201cStrange! here you have enough to eat and I live in hunger; I shall cut\noff your feet.\u201d So he cut off Kana\u2019s feet. Kana said to his\ngrandmother: \u201cMy feet are getting cold.\u201d The grandmother replied: \u201cYes,\nyour younger brother noticed that your feet were fat; he became peeved;\nand that was why he chopped them off.\u201d\n\nThen Kana arose and commenced the fight with his enemy again; the\nmountain started to rise because of the call from the people to do so.\nBut when the mountain rose up, Kana also rose up. They went up together\nuntil the hill was lower than Kana. Kana tipped it, and when the people\n[on the hill] looked up and saw Kana\u2019s eyes glaring down at them, they\ntrembled with fear. Kana then trod the hill, and broke it into small\npieces; some flew over towards Koolau, Oahu; some were thrown right\nnear Molokai, and some flew over towards Maui. That was how Molokini\nwas originated; it was a part of Haupu wet with the sea.\n\nThis is all that was told me as to the origin of our subject.\n\n\nJos. K. Kahele Jr.\n\n\n\n\n\n\nPA\u2019UPA\u2019U.\n\n\nThis is one of the famous hills of Lahaina of olden times, when our\nancestors lived in their pagan and ignorant ways. We know that at that\ntime murders, adultery, and doubtful pleasures were frequent. Listen\ntherefore to what your friend has collected. Let it not, however, cause\nyou to wonder, and your eyes to stare.\n\n\nORIGIN OF THE NAME PA\u2019UPA\u2019U.\n\nThis name originated from one of the descendants of Papa and Kumuhonua.\nKumuhonua took to wife Kauaohilo and begat Kaenaena; Kaenaena took\nWaiukeke of Kaliuwaa and begat Lihau. It was said that he excelled in\ncomeliness any other handsome man of that time, and from him descended\nmen of this group who were good to look upon. Lihau took to wife\nKapulani and begat Ihiihi, the one whose name is\u2014Pa\u2019upa\u2019u. [726]\nBecause the parents and servants [of Ihiihi] became wearied with\nconstant going down to Kahala to get water with which to bathe the\nchild, the parents complained and said: \u201cThere is too much labor\nconnected with this work [he pa\u2019u keia hana], and too little benefit.\nTherefore they named the place [727] where their child lived Pa\u2019upa\u2019u.\n\n\nTHE FAMOUS THINGS ON THIS HILL.\n\nRight on top of this hill is a large heiau called the heiau of\nKamohomoho, one of the noted chiefs of the olden times. He was the\nfirst one to build a heiau for the worship of a god called Moo. This\nlizard [god] excelled in strength; it had a stumped tail; that is the\nway the tails of the lizards of the present time appear, because of\nMoo, the great and strong.\n\nHere is another thing: On the western side of this hill is buried the\nremains of a celebrated and wise man, David Malo. [728] Here is one of\nhis famous remarks: \u201cIf we live together and I die, do not bury me down\nhere at Lahaina; carry me to the top of Pa\u2019upa\u2019u and bury me there,\nbecause the white man is a seeker of land.\u201d What he prophesied has come\nto pass.\n\nHere is another thing: On the eastern side of the hill is a place of\nrefuge [729] where those fleeing from battle sought safety, also a hill\nwhere those who fled [from other troubles] were assured protection.\nThat was probably the place to where Kahekili the great and his\nsoldiers fled after his battles with Kamehameha, chief of Hawaii. In\nthe battle fought below Kauaula where Kamehameha was victorious, they\n[Kahekili and his forces] ran to the place of refuge for safety; when\nthe Hawaii forces commenced to climb, stones were rolled down on them;\nthus Kahekili escaped from the great spear of Kamehameha; thus the Maui\nforces escaped.\n\n\nVEGETATION ON THIS HILL.\n\nA great variety of plants and trees grow on this hill. Here are some of\nthem: the ulei, [730] the lehua, [731] the creeping akia, [732] the\nsmall-leaved koa, [733] the fragrant maile, [734] the ever-shaded fern,\nthe mule-kick pala, [735] the guava, [736] the rabbit\u2019s foot (that is\nthe present name; in the olden times it was called rat\u2019s foot [737]),\nand so forth. You will add what are omitted.\n\n\nANIMALS ON THIS HILL.\n\nThere are plenty of wild turkeys [738] on this hill, turkeys which are\nnot cared for by man, and which simply wander about. They are called\nwild. There are some cattle and horses running on this hill which\nbelong to the teachers of this seminary; there are none for the pupils,\nonly for the teachers. Why is it that the pupils of this school are not\nallowed to keep horses for themselves? Perhaps it is because they favor\n[739] the white men; they can\u2019t be Hawaiians, else they would recognize\ntheir own.\n\n\nTHE FAMOUS WIND OF THIS HILL.\n\nThe famous wind is the Kauaula. This wind blows along the eastern side\nof this hill. It is a wind made famous by the bards of the olden times;\nhere are a few lines of a song:\n\n\n Kauaula is pretending the wind of Ulupau,\n [That it is] the rain of Kaawaawa,\n [Thus causing] calm at Boston, etc.\n\n\nThere are a number of other things not enumerated. You will supply\nthose.\n\n\nS. P. Kanoa.\n\n\n\n\n\n\nTHE FLOOD IN HAWAII IN THE OLDEN TIMES.\n\n\nI sought for some one who could tell me about the Flood in the olden\ntime here in Hawaii, and I learned some bits of information concerning\nthe said Flood from an old man whose number of years approaches\nseventy-two, from the time of Kamehameha II to the present. [740] There\nare, however, two divisions which I will explain: first, concerning the\none who brought the Flood; second, concerning the sea of Kahinalii.\n\nIt is said that Pele was the one who brought the sea of Kahinalii; she\nwas begotten of Kahinalii, [741] her mother; Kanehoalani [742] was her\nfather; Kamohoalii [743] and Kahuilaokalani [744] brothers. Pele was\nborn at Hapakuela. [745] It is said that this land touches the sky to\nthe southwestward of us. She lived with her parents until she was\nmarried. She begat two children, Laka, [746] a daughter, and Menehune,\n[747] a son. Wahieloa [748] was their father and husband to Pele. But\nwhile living together with her husband he was enticed and snatched away\nfrom her by Pelekumulani; [749] and because she was deprived of her\nhusband she was displeased. She came away because of the love of\nhusband.\n\nSecondly, concerning her bringing the Flood and all else relating to\nthat journey. It is said that here in Hawaii in the earliest times\nthere was no sea; the land was exposed. There was not even fresh water,\nbut because she brought the sea it reached Hawaii. Because Pele was\ndispleased on account of her husband being enticed from her, she came\nto Hawaii; her parents gave her the sea, so that when she came she\ncould bring her canoes. She arrived at Pakuela, and from there she came\nto Kanaloa where she poured out the sea from her head, and there and\nthen Hawaii first received the sea. When the sea broke [on the land]\nher brothers composed this chant:\n\n\n The sea! O the sea!\n The sea is breaking,\n Breaking on Kanaloa.\n At the cliffs is the grave of the sea.\n Passed is the quietness of the sea:\n It is breaking double,\n It is breaking triple.\n It is a sea carried on the back of Pele.\n The sea turned around and smote the earth.\n The sea is rising, rising to Kilauea,\n Raising up the hand of Pele.\n The sea of Pele is growing larger\u2014\n The sea nestled on the breast of Pele.\n The voice of the sea is tumultuous at Papalauahi;\n The sea is rising to the height of Akanikolea;\n The sea is spreading to the ki at Wahinekapu.\n It is the sea of Pele the goddess!\n Thy compassion be on us!\n\n\nWhen the sea broke it rose from the surface of the land until it\nreached high ground. However, all the land was not covered, some places\nwere still exposed, such as the summits of Haleakala, Maunaloa and\nMaunakea; these were not totally submerged. This sea was named after\nthe mother of Pele, i.e., Kahinalii, because the sea belonged to her;\nPele simply brought it, and caused it to recede to what it is which we\nsee today, floating calmly at Hauola.\n\nFrom that time Pele and her whole family left Hapakuela for good, and\nall came here to Hawaii. Pele, however, came first and her brothers\nfollowed. When the brothers arrived at Kanaloa, Pele had arrived at\nKauai. [750] It was there the brothers chanted another song:\n\n\n Pele sailed for Kauai;\n Her canoes landed at Mookini.\n Pele and others stood before the image.\n Pele dwelt in the sea.\n Pele offered sacrifices there.\n Pele progressed with her retinue\n And at the cape of Leleiwi\n Scented the fragrance of the hala\n And the lehua-flowers of Makaulele,\n The lehua standing red at Puuloa.\n [Saw] the large house at Kilauea,\n The sleeping house at Papalauahi.\n Pele arrived from heaven\n [With] the thunder and the earthquake,\n The severe rain and the soft rain;\n Returned by Kaumeaiku,\n [By] the women of the land in the clouds.\n Answer thou, Pele! Prepare! Prepare!\n Here we are thy numerous ministers!\n Have compassion on us!\n\n\nThere were reasons for composing this song, because the brothers did\nnot know for a certainty where Pele, their sister, would make her\npermanent abode, not knowing she would make it at Kilauea. They had\ncomposed the chant before she came to live there.\n\nPele lived at Kauai, and when she left that place she came and lived at\nKalaupapa, [751] Molokai, at a place called Kauhako; from there she\ncame and lived at Puulaina; she dug there; leaving Puulaina, she went\nto live at Haleakala; she also dug there. From there she went to\nKilauea. There she caused a separation of their residences. Kamohoalii\nwas assigned one place, and Kahuilaokalani was given a different place.\nFrom that time forth Pele was never seen at Kamohoalii\u2019s place, because\nshe had another body, the rainbow; her division of land is very sacred,\nand no fire was kindled there.\n\nThis is the end of the story. There was not very much given concerning\nthe Flood. That was all that the one who told me knew.\n\n\n[Moanauli.]\n\n\n\n\n\n\nA STORY OF POO.\n\n\nA certain person lived with his brother-in-law, and after some time the\nlatter said to him: \u201cLet us go up to get battens for our house.\u201d So\nthey prepared for the journey, and one day they went up to cut battens.\nThey went to a place right above Kaanapali, called Wahikuli. They went\nup from Lahaina. Arriving there they cut the battens that whole day.\nThat night, however, was showery and it was cold, so they talked about\ngoing back because it was night. The husband insisted on sleeping up in\nthe mountains, and it was so decided. Before they went to sleep,\nhowever, they went and gathered a lot of wood which they placed all\naround the cave. That cave is still at that place today.\n\nWhen they did this, and lighted the fire, they went to sleep. While\nsleeping and nearing midnight, the brother of the wife awoke startled,\non account of the great heat; when he awoke he found that the fire had\ncommenced to burn his feet, and that was really the reason for his\nawakening; but the brother-in-law still slept. The fire, however, had\ncommenced to consume his feet; so he tried to awaken him, but without\nany success; the fire burned up to the knee, and he was still trying to\nawaken the brother-in-law; he kept this up until his stomach, his\nbreast and his shoulders were consumed. When the fire reached the neck\nhe ran away. He climbed a hill and when near the top he heard the head\ncalling: \u201cLet us not go home now; wait until I arrive, then we will go\nhome together.\u201d But he kept on running; the head meanwhile kept on\ncalling from behind. He passed one hill and while descending the second\nhill, the head commenced to roll after him. At the same time he saw\ntongues of fire shooting out from the rolling head. It called again, \u201cO\nHead! O Head! retard him so that I can catch him.\u201d They thus raced\nalong until a number of valleys had been passed; and when they reached\nthe plains above Puulaina he realized that the head was close behind\nhim, so he did not go by way of Puulaina but made a short cut for the\nsea by the trail heading for Keonepoko, on the western side of Mala. At\nthe same time, a prophet who was going to Kaanapali with some friends\nsaw this person running along, so he said to his friends: \u201cIf this\nperson running towards us is not caught by that head until he comes up\nto us, he will be saved; but if he be caught above here he would be\nfortunate if he lives.\u201d\n\nHis friends were filled with fear and urged him to continue on their\njourney. The prophet replied: \u201cLet us wait; if we go on that man would\ndie.\u201d He directed them to split the bambu into small pieces. It was\ndone at once. When the man arrived before them, the head was right at\nhis heels; he fainted away. The others lashed the head with the split\nbambu and it died; the brother was still in a dead faint. After a\nwhile, however, he came to and told them of their journey, and how this\ntrouble came to him. After that the others continued their journey,\nwhile he went home. Arriving at the house his sister asked: \u201cWhere is\nyour brother-in-law?\u201d He replied: \u201cYou question as if it were correct.\nYour husband is no good. I thought he was man; I found him a god. He\ncame near killing me.\u201d The other asked: \u201cKill you, how?\u201d So he told\nwhat happened from the time they went until they came by this trouble.\nThe sister approved of what had been done, saying: \u201cIt is well he died!\nI see that he is a god.\u201d\n\nSoon after this conversation the prophet appeared. He had gone on until\nan idea occurred to him to return, because he realized that if he did\nnot come back then all these people would be eaten by this god; for the\nhead was not dead; its spirit still lived. And when he came to where\nthese two were talking he said: \u201cI have returned because I feared you\nwould all be consumed. Your husband is coming, but it will be when\nnearing night; you will then behold your husband coming to you in the\nsame way he usually appeared. So, do not stay here; all of you go to\nyour brother\u2019s house, and we will wait there. When he arrives then all\nof you surround me so that he can not see me; do you not, however,\nacquiesce in his request to come back and live with him, because if you\ndo you will surely die.\u201d\n\nNot long after that the one they were talking about appeared and urged\nthe wife to return and live together with him, but the wife did not\nreply on account of fear. The prophet, however, chased it. That is what\nI have learned.\n\nBefore the woman was taken into the house and left there the prophet\nhad already said to her: \u201cIf you are cold, go into the house; then\nlisten attentively. When you hear the first whistle, then you will\nthink that it is not near; at the second whistle, he has drawn nigh,\nand when the whistle sounds again, he is very near; then you move\nfurther in to the corner of the house, lie down and keep still and wait\nfor his arrival. You will not fail to notice his coming; when the\noutside here is lighted up, he has appeared. When he arrives he will\nnot enter the house; his hands will be groping inside while his head\nwill remain outside watching other people; but when the inside is\nlighted up, then he has entered the house; you will then hide yourself\nwell so that he will be delayed in his search for you.\u201d\n\nAfter the prophet was through talking, the woman went and stayed in the\nhouse. All kept awake, however, and at about midnight, they heard the\nsound of a whistle, and they knew that he would soon appear; when the\nwhistle sounded again the prophet ran over to the house where the woman\nwas and said to her: \u201cShould your head of a husband ask you to give him\nyour son to rear, do not consent; and should he ask you to come outside\ndo not go outside, else you die.\u201d The real reason for his coming up,\nhowever, was to find out whether or not she was asleep; but when he\ncalled, she answered. So the prophet returned to the house from which\nhe came. Arrived there, he heard another whistle, and still another,\nand after that the head arrived at the house and called out to the\nwife, \u201cO Kaneikiawaiuli!\u201d The other answered. The head said: \u201cPlease\ncome out here.\u201d Kaneikiawaiuli replied: \u201cI will not come out.\u201d \u201cWhy\nnot?\u201d asked the head. \u201cIt is raining for Kaala is shiny.\u201d \u201cThere is no\nrain,\u201d answered the head.\n\nAgain the head spoke: \u201cThen please let me have one of our children and\nI will give it food; I have that which is greatly desired by our child,\nthe banana; it is well ripened.\u201d \u201cI will not give you one.\u201d It went on\nthus for a few minutes, when he rushed in and felt around, but the\nwoman was not found; the head finally got into the house; it was then\nthe prophet and others ran and blocked the doorway, and the woman ran\nand got outside. The door was closed. The head called from inside:\n\u201cSay, please do not close the door on me; I wish to come outside.\u201d But\nthe door was not opened, and the house was set on fire. The other kept\ncalling from the inside. It kept on in this manner until the house was\nsurrounded by fire, and the head of this god burst; after twelve\nreports [were heard] the prophet then said that [the head] was dead.\nThis is the end of what I know, but perhaps there is more to the story.\n\n\nD. Kamaha.\n\n\n\n\n\n\nA STORY OF UALAKAA.\n\n\nThis story is familiar to this and that man, and perhaps none of us\nhave failed to hear the story of this potato. There are several\nversions of this story, [752] one has a version, and another a\ndifferent one; this is one.\n\nThis potato was planted at Manoa, Oahu, on the northwestern slope of\nManoa. There were two potato fields, one for Kupihe and the other for\nKapanaia. Kupihe planted his potato on the side hill while Kapanaia\nplanted his on the flat. When they were cultivating, only one potato\nwas found in Kapanaia\u2019s field, so he hilled it up. But the potato grew\nlarge and became exposed from the hill in which it was planted; the\nfield of the other man, however, did not contain any potato. Afterwards\nthey went to their homes, and on the next day they went up again to\ncultivate. Kapanaia hastened to see [his potato], but when he looked\nthere was no lump in the hill; he searched but could not find the\npotato. He looked here and there, but he could not find it. So he went\nup to Kupihe\u2019s, the field on the hillside. When he looked, he saw this\npotato causing a lump in the other\u2019s potato hill, and Kupihe was\nhilling up the soil. Kapanaia stood there and asked, \u201cWhose potato is\nthis?\u201d The other answered: \u201cIt is mine, for it is growing in my\npotato-hill.\u201d After their quarrel over the potato they returned to\ntheir homes. That night the potato rolled down the hill and made a deep\nhole where it first struck; from there it bounced and became again\nattached to its parent vine. That is one version of the story. But in\nthe story which I heard, it is stated that the stem of this potato was\nbitten by a rat and the potato rolled down until it landed in\nKapanaia\u2019s field, and it was left there until new sprouts commenced to\ngrow from it. That is why new sprouts come from potatoes as we see them\nnow. That was why this potato at Makiki was called Ualakaa, because it\nrolled [down hill]. Another name which I heard [applied to it] was\nIolekaa (rolling rat). Another has it that Kaauhelemoa pecked at the\nstem of this potato and it rolled to Kapanaia\u2019s field, because\nPupuulima chased after it.\n\n\n\n\n\n\nSTORY OF PUULAINA.\n\n\nConcerning the origin of this hill, [753] some say that it was begotten\nby two mountains, Eeke [754] and Lihau. [755] Eeke was the husband and\nLihau was the wife. They were real persons, but it will be shown later\nthe reason for their being changed to mountains. After they had lived\nas man and wife, a child was born to them, a son, the subject of this\nstory which we are considering. But after some time Eeke became\nentangled, for he saw a beautiful woman, Puuwaiohina from Kauaula, and\nthey committed adultery. Because of this, Lihau thought to choke the\nchild to death, so that the two of them could go and do mischief; this\ncaused them to quarrel. Eeke took the child to his mother,\nMaunahoomaha, [756] and left him with her. After that their god,\nHinaikauluau, placed a restriction over them; they were not to live\ntogether, nor were they to have any intercourse with others; but ten\ndays after this order, Eeke again committed adultery with Puuwaiohina\nabove referred to, who was a younger sister to Lihau. Because of this\ntheir god punished them by making Eeke a mountain and Puuwaiohina a\nmountain ridge; that is the ridge prominent at Kauaula. There is, it\nseems, a hole below the highest point of this ridge. When sound issues\nfrom this hole, that is the time the kauaula [757] wind blows a fierce\ngale.\n\nAfter that, Lihau was possessed with love for their child, so she asked\nMaunahoomaha for permission to meet her son. That was agreeable to her\nmother-in-law, and when she met her child she was glad. When she\nrealized what a handsome man her favorite son had grown to be, she gave\nhim for husband to Molokini, [758] one of the noted beauties of that\ntime, because she was the wife intended for him.\n\nBut at some time, a man sailed from Hawaii to Kahikinuilaniakea; his\nname was Kanilolou. He possessed also an eel body. That is why an eel\nis named Puhikanilolou. Arriving there, he saw that it was a land not\nas fair as Hawaii (but Hawaii was not the name at that time). Therefore\nhe bragged, saying: \u201cThis can not compare in beauty with my country;\nthere are no stones for the feet to strike against.\u201d\n\nWhen Pele heard this boast, she replied: \u201cWhen you return, your country\nis no longer beautiful; it is covered with rocks from the mountain to\nthe sea.\u201d When he returned and landed first at Kauai, he found the land\ndestroyed; he sailed on to Maui, it was as bad; and so it was when he\narrived at Hawaii.\n\nHowever, arriving on Maui, this was one of Pele\u2019s cruel deeds: one of\nher younger sisters saw how handsome Puulaina was, so she asked\nMolokini to let her have him for husband. The other refused, for she\nwas greatly in love with her own husband; so she was changed into a\nlittle island, and she has remained so to this day.\n\nWhen Lihau heard of this, she grieved for her daughter-in-law, so she\nwent to consult Pele on the matter. But Pele replied gruffly: \u201cIf that\nis the case, then I say to you that you will die; also your son.\u201d Lihau\nwas there and then changed into a hill where Pele resided for some\ntime; the son also died. But the one whose was the desire, earnestly\nentreated and begged that her husband be spared. But the\nred-bleary-eyed [759] did not wish it that way. That was how the son\nbecame a hill and has remained such until this day.\n\nAfter this Pele traveled until she came to Aheleakala [760] the large\nmountain of Maui at the rising of the sun. That is a misnomer,\nHaleakala; Aheleakala is the correct name.\n\n\nCONCERNING THE ORIGIN OF THIS HILL.\n\nFormerly there was no hill there, but after Pele arrived, this hill was\nbrought forth. But it was not given a name at that time; afterwards it\nwas called Puulaina. This was the reason for so naming it: At that time\na chief was living on the other side of the hill, and because he was\ntired of seeing it standing there obstructing his view, and preventing\nhim from seeing the breadfruit grove of Lahaina, he ordered his men to\ngo and construct a ti-leaf house on its top; and the hill was called\nPuulai. And because it was sightly to those viewing it from Lahaina it\nwas called Puulaina.\n\n\nWHAT WAS DONE ON THIS HILL.\n\nSome time after the happenings above mentioned, this chief constructed\na large heiau on the farther side of this hill, on the makai side, and\npeople died there frequently. When a person died, he was buried on this\nside, and because the dirt slid down when graves were being dug, on\naccount of the great number of the dead buried there, this side was\nnamed Puuheehee. [761] There are some graves on this hill, those of the\nbrothers of Kamikioi, wife of Nuhi of Auwaiawao.\n\nWhat is suitable for us to reflect on is what we should preserve.\n\n\nD. M. K.\n\n\n\n\n\n\nA LEGEND OF MAUI.\n\n\nMaui [762] was a son of Hinalauae and Hina. Their residence was at\nMakaliua, [763] above Kahakuloa, and in a northerly direction from\nLahainaluna.\n\n\nFIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA.\n\nWhile this child was yet in the womb, and its parents realized that\nthere was a child, on one day when the sky was clear, the mountains\nwere green, and the sea no longer reverberated in its breaking, some\nmen went out on canoes to fish for uhu. [764] Arriving at the fishing\ngrounds, they saw a handsome child diving from the precipice into the\nwater. He was given chase; he ran and hid in the waterfall at\nMakamakaole; [765] the water fell from above, but back of that was dry;\nhe waited there and finally came out thinking to get back to the\nmother\u2019s womb; but he was again seen and again pursued. He ran and\nentered the house. Hina was making kapa.\n\nThe men entered and asked: \u201cWhere is the child who came into this\nhouse?\u201d \u201cThere is no child; I am alone.\u201d Her husband saw this, so he\ncame with the intention of killing these men (because it was against\nthe law to have any man enter a house where a woman was and her husband\nnot present). The husband asked: \u201cWhy are you here?\u201d \u201cWe pursued a\nchild. He ran and entered this house.\u201d \u201cThere is a child, but it is in\nthat one\u2019s womb. What shall be done?\u201d asked the husband. The men went\nto seek a pig, a white chicken, black coconut, red fish, red kapa and\nawa root, and offered them as sacrifice to the child; [766] after which\nthey went off. He was named Maui; but he was not yet born.\n\n\nSECONDLY: WHAT HE DID AFTER HE WAS BORN.\n\nWhile Maui was living with his parents, he felt sorry for his mother\nbecause of what she had to dry. The sun did not tarry long on its\njourney; it arose and set very quickly. The idea sprung up in him to go\nand snare the sun so that it would go slower. He went and at the cape\nof Hamakua he saw Moemoe [767] sleeping in the cave of Kapepeenui at\nWailohi; he saw the sun rising at Hana; he climbed Haleakala [768] and\ninspected it and found it satisfactory. He went back to his parents\u2019\nplace; he noticed that the sun still kept on in its old ways. So he\ncame along to Peeloko [769] at Waihee and threw down a lot of coconuts;\nhe secured a plenty of husk and with it he went off to snare the sun.\n\nMoemoe called out sarcastically, \u201cYou can not catch the sun for you are\na low down farmer.\u201d Maui answered, \u201cWhen I conquer my enemy and satisfy\nmy desire I shall kill you.\u201d He came to Haleakala, and when the sun\npassed directly over him he snared it with the coco-husk, and broke\nsome of its rays; he repeated this and broke all the strong rays of the\nsun. He said: \u201cI am killing you because you travel so fast.\u201d The sun\nrequested, \u201cLet me live; you watch how I travel.\u201d He looked and beheld\nthat it traveled slower, so he desisted from going after it again. That\nis why the sun goes slowly. And the name \u201cHaleakala\u201d given to it now is\nnot correct; it should be Alehela, on account of Maui\u2019s snaring the\nrays of the sun.\n\nOn his return he called at Moemoe\u2019s place. It was absent. Maui traced\nit to Kawaiopilopilo. This place is between Kekaa [770] and James\u2019\ncanefield; Moemoe [771] saw him, and it went on in an irregular manner,\nnow towards the mountain and now towards the sea. Maui became greatly\nangered, so he flew right on and caught the other above Kekaha; he\nkilled it; it turned, however, into a rock. That rock is still lying\nalong there makai of the new road. Its length is nearly seven feet.\nWhile Maui was off on this journey his mother became pregnant with and\nbore another child, an owl.\n\n\nTHIRDLY: CONCERNING HIS GETTING INTO TROUBLE AND HOW HE WAS SAVED.\n\nOn Maui\u2019s return to his birthplace at Makaliua he saw that an owl was\nbeing raised by his parents. Maui did not treat him with contempt. What\nhe did on his return this time was to go fishing. His favorite mode of\nfishing was pole fishing at night: one night he went out and while he\nwas idling away a canoe came along looking for a man to be offered in\nsacrifice by the king; Maui was taken prisoner and brought to the chief\nat Halulukoakoa. This place is at Moalii, Maui, in a westerly direction\nfrom Lahainaluna. He was to be placed on the altar the following day.\nAt this time Hina saw in a vision what was happening to Maui. So Hina\nand the owl followed along and at Pohakuawahinemauna [772] Hina stayed\nthere. This place is between Keawaawa and Kakonamoku. The owl flew on\nto where Maui was being guarded; the guards were not asleep. He saw\nthat Maui was tied up with coconut-husk cords. The owl waited until\nearly dawn, but the guard would not sleep.\n\nMaui then spoke: \u201cO thou Aina, [773] retard the night that it may be\nprolonged!\u201d The night was prolonged and everyone went to sleep. The owl\nentered and came to him; he struck at his bonds and they fell off. They\nset off; they came to where Hina was waiting. It was then daylight.\nHina hid Maui [under the stone] and she sat right outside of him. The\nsun rose. She opened her sleeping garment and spread it on her lap and\nlooked for fleas. The owl had flown to the height of Kekaa. The\nsearching party appeared and asked, \u201cHave you seen the man which was to\nbe offered by the chief for a sacrifice?\u201d \u201cNo; I have just now arisen,\nand because of the warmth of the sun I sought after the fleas in my\nkapa.\u201d\n\nNo sooner had the others gone when these started going mauka. The owl\nled, while Maui followed and Hina came last. They went on in this way\nuntil they arrived at home. That was how Maui escaped death.\n\nThis is the end of what was told me; the other trips were outlined to\nme; how he made the circuit of Hawaii and other islands, how he rubbed\nthe forehead of the mudhen, [774] and so forth.\n\n\nLemuel K. N. Papa Jr.\n\n\n\n\n\n\nRELATING TO KEKAA.\n\n\nThis is one of the famous hills on Maui; it is a noted landmark of the\nkingdom of Hawaii nei. The stories concerning it are profusely written\nin the Moolelo Hawaii.\n\nSome of the ancestors of this Hawaiian race thought that Papa begat\nthese islands, or that Wakea made them with his own hands, while still\nothers held that they originated from Kumuhonua, or they simply\nappeared; while yet the intelligent folk, the people of the civilized\nage, say that volcanic forces raised these islands from the bottom of\nthe sea; so it is with Kekaa. [775] It may be that Kekaa was obtained\nthrough one of the agencies above guessed at.\n\nHere is another thing: Kekaa was the capital [776] of Maui when\nKaalaneo [777] was reigning over West Maui. It is said that there were\nmany people there. Many houses were constructed and the people\ncultivated a great deal of potatoes, bananas, sugar-cane, and other\nthings of a like nature. From what I have been told that country from\nabove Kekaa to Hahakea and Wahikuli, that country now covered with\ncactus in a northwesterly direction from Lahainaluna, was all\ncultivated; Kekaa became a city populated by a great many; this chief\n[Kaalaneo] also planted the breadfruit and kukui trees down at Lahaina.\n\nOne time this chief and his people planted breadfruit trees. While they\nwent ahead planting, Kaululaau [778] followed after pulling them up.\nSome of these trees, southwest of the Lahaina fort, were called the\nbreadfruit trees of Kauheana. This Kaululaau was banished to Lanai,\nwhere ghosts were plentiful, with the idea that he would be killed; but\nit did not turn out that way. After some time a fire was seen burning\n[on Lanai], therefore the chiefs wondered whether or not Kaululaau was\ndead on account of this lighted fire. The important point from these\nexplanations is that Kekaa was the birthplace of Kaululaau, the famous\none who traveled all over Lanai fighting the numerous ghosts there and\nmade it a land fit to be inhabited by human beings as it is at the\npresent time.\n\nAnother noted thing which was done there was cooking whales [779]\nduring the life-time of Keokiko, a half-white. When he was living this\nwas one of his occupations, that is to cook whales; he gave a great\ndeal of his time to this work. He caught many fish, he cooked many\nwhales there during the years 1849\u20131859, if I mistake not. It was also\na place for cooking sharks\u2019 liver. At that place is a large pot for\ncooking whales, also a box for confining whales. [780] Many people went\nthere to see and examine that strange thing during those years.\n\nConcerning the frequent death of all those who went alone. This was a\nstrange phenomenon connected with this hill. From the time I commenced\nliving down at Lahaina, A.D. 1859\u20131872, it seemed there were nine\npersons who died there without any apparent cause. Keokiko was one of\nthe corpses buried there, and is there at this time; that is the white\nthing on top of that hill.\n\nConcerning the great amount of human bones at this place. On account of\nthe great number of people at this place there are numerous skeletons,\n[781] as if thousands of people died there; it is there that the\nLahainaluna students go to get skeletons for them when they are\nstudying anatomy. The bones are plentiful there; they completely cover\nthe sand.\n\nThis is also a ghostly place. Some time a number of people came from\nKaanapali (from the other side) going to Lahaina during dark. When they\ncame to Kekaa stones rolled down from the top of the hill without any\ncause. Listening to it, it seemed as if the hill was tumbling down; the\npeople going along were startled and they explained, \u201cKekaa is ghostly!\nKekaa is ghostly!\u201d Certainly this is a strange thing for this hill to\ndo.\n\nIt is said that when a person dies his spirit journeys to Kekaa; if he\nhas a friend there who had previously died, that one would drive it\naway when the spirit is nearing Kekaa. Sometimes the spirit of a person\nwould return and re-enter the body, and cause it to come to life [782]\nagain; that is what has happened to those who are living again. Many\nsouls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the\nleaping place of the soul. Only the spirits of subjects go to Kekaa;\nthe souls of farmers [783] and the souls of chiefs go to the volcano\nwhen they die. If they have friends there some of them are driven back\n[whence they re-enter the body] and live again.\n\nAt Kekaa lived Maui and Moemoe; the great desire of one was to sleep;\nhis head on the pillow, there he would lie until Welehu [784] became\nthe month. This person was Moemoe. The other desired to travel. When\nMoemoe slept, Maui was traveling, each according to his taste. While\nMoemoe was sleeping a freshet came down and covered him with debris,\nwith the exception of his nostrils; a kukui nut, however, rested on his\nnostrils and commenced to grow. It grew tall and at the same time\ntickled the nostrils of Moemoe; so he awoke and said: \u201cHere I am at my\nfavorite pastime, asleep, and yet I am awakened by this cursed kukui\ntree.\u201d So he made up his mind to give up this to which he was addicted\nand to search for his friend, Maui.\n\nA road on the northeast side of Kekaa was named after one of these men;\nit is called \u201cke alanui kikeekee a Maui\u201d\u2014the zizgag pathway of Maui.\nThe first one who trod this pathway, however, was Eleio, the fast\nrunner of Kaalaneo, the excellent king of that period.\n\nTherefore I advise all of you, friends of enlightened civilization of\nthis age, those who are being educated at this famous institution of\nlearning, not to allow your thoughts to be swayed by, nor approve of,\nthese things of an age of ignorance; let us not glance back and look\nupon the gross darkness of Kane. The old order of things with its\nwickedness has passed away; we have entered a new era and its\nexcellence.\n\n\nJanuary 24, 1872.\n\nS. Kaha.\n\n\n\n\n\n\nA STORY OF KAUIKI.\n\n\nKauiki [785] is a hill which stands on the eastern side of Maui, right\nin front of Hana, East Maui; it is seen by those who sail on vessels\nfrom here to Hawaii. Of this hill is the saying by some people of this\ntime: \u201cKauiki is beloved floating on the sea, as if it were a bird.\u201d\n\nThis is a hill famous from olden to the present time. But there are two\npoints which I wish to explain concerning this hill of Kauiki. First:\nHow it originated; secondly, the famous localities near to or connected\nwith this hill. Let us therefore examine some of the erroneous ideas of\nthe olden time.\n\n\nFIRST: HOW IT ORIGINATED.\n\nOlden people differed in this respect, four accounts of its origin\nbeing given 1. That this hill originated from the placenta of Hamoa,\n[786] some claim that it originated from the parents of Pele and her\nhost; others, from Kaihuakala [787] and Kahaule, [788] his wife; still\nothers, from Kalalawalu; and these are their accounts: Pele, Hiiaka and\nPuuhele were born of their parents; Kahinalii was their mother.\nHowever, Pele and Hiiaka were born with human bodies, while Puuhele was\na bloody foetus when she was born. The elders despised this body,\nbecause when they beheld it it was not a human body, but only a foetus\nof blood; so the two conspired and said one to the other: \u201cIt were\nbetter for us to throw away our younger sister. How can we care for it?\nOf course we would care for it if it had a human body!\u201d So they threw\naway the bloody foetus without the knowledge of the parents.\n\nFrom that time onward this bloody foetus kept on traveling; it met\nAlenuihaha, that is the channel between Maui and Hawaii, and Alenuihaha\nasked it: \u201cA journey! whither going?\u201d The bloody foetus replied: \u201cJust\ngoing to see what is ahead here; I was cast away by my elders and that\nis the cause of this journeying.\u201d\n\nAfter their conversation the foetus passed on until it landed at Nuu;\n[789] this place where it landed is at Kaupo; she walked on in the form\nof a human being. When Nuu looked he beheld a most beautiful woman. She\nkept right on until she met Puuomaiai; [790] she also was a\ngood-looking woman. Puuomaiai asked the stranger: \u201cTo where are you\njourneying?\u201d The other replied: \u201cGoing along to places ahead of here.\u201d\nPuuomaiai requested that they be friends, and they became such. She was\nreceived; they ate, and after being satisfied they went along. While\nthey were going Manawainui [791] voiced a chant, thus:\n\n\n A restlessness seizes me on account of thee, O stranger!\n It is causing numbness to my feelings.\n Is it an antagonist?\n Or is it a traveling companion?\n\n\nThe foetus turned back and asked: \u201cWhy are you calling from behind?\u201d\nManawainui replied: \u201cBecause I saw you very able in walking, that was\nwhy I called you.\u201d \u201cWhat have you to present that you should call?\u201d\n\u201cBecause I saw that you were nothing but a bloody foetus cast away by\nyour elders! and yet here you are walking! You had better be named\nPuuhele.\u201d [792] After their conversation the two came along until they\narrived at Hana. Puuomaiai said to Puuhele: \u201cI had better return; we\nhave come together; there is yet another time for meeting.\u201d Puuhele\nconsented, at the same time saying: \u201cI know not how prosperous this\njourney is; I may see you again or I may not,\u201d and Puuhele kissed her\nfriend on the nose.\n\nShe no sooner commenced on her journey again when she met Kanahaha.\nKanahaha first spied Puuhele, however, and she immediately became dead,\nher limbs extended and spread apart. When Puuhele came up, she found\nthe other dead. This place Kanahaha is a hill from which gushes forth a\nspring of water to this day. Puuhele passed right on until she met\nLehoula. Lehoula said to her: \u201cWhat a beautiful woman you are!\u201d Lehoula\nwished to follow her. Coming to Wananalua, [793] Puuhele made a vow to\nstay there, and she said to Lehoula: \u201cI have a great desire for this\nplace; I came along looking for a good place to locate in, and I have\njust located it. Therefore I will abide here until my death.\u201d Lehoula\nreturned to her usual home.\n\nPuuhele lived here. When Kaihuakala saw her he came down and met her\nand spoke reprovingly. \u201cBy what right did you come here?\u201d Puuhele\nhumbly replied: \u201cI came to see the country, and seeing this beautiful\ncountry, I vowed to stay.\u201d Then Puuhele was killed, and buried. She\nused her divine power, the hill rose high. Kaihuakala named the hill\nKauiki, and that is the name by which it is known to the present time;\nthat also is the cause for the song some people use, thus:\n\n\n At Kauiki is the mail bag of the wind,\n Being tossed about by the heavy black rain;\n Facing is the surf of Anini to the windward,\n Facing so as to head for the water of Punahoa.\n\n\nBut according to the idea of some people it was Lalawalu who brought it\nfrom Kahiki; [794] she brought it as her foster child, but because she\nwas vexed at the child for constantly nipping her breast, therefore the\nmother made up her mind to leave it. She brought it along to Koloa,\nKauai, and there she wanted to cast it away, but the child did not\nfancy staying there. She persevered in carrying the child until they\narrived at Kaena; [795] again the child did not desire to be left\nthere, so it was brought along until they landed at Kawaipapa, [796]\nHana, East Maui, and it was left with him; and there it stands until\nthis day. That was the idea of some olden people.\n\n\nSECONDLY: THE FAMOUS PLACES CONNECTED WITH THIS HILL OF KAUIKI.\n\nOn this hill are many famous places; for instance, right on top of this\nhill was the house in which Peapea [797] was consumed by fire, when he\nwas burnt out by Liionaiwaa and others; thus the saying at the present\ntime, \u201cConsumed by fire is Peapea.\u201d A little to the south of this hill\nis a famous landing place for canoes, called Kaihalulu (the roaring\nsea); concerning this place is the saying now quoted: \u201cThe roaring sea\nin the presence of Kauiki.\u201d At the same place, too, are the coconuts of\nKane; right makai of this place is a large rock in the sea which is\ncalled Mokuhano. To the east of Kauiki is Pueokahi; [798] this place\nwas so named on account of an owl belonging to the chief, Peapea. When\nthe bird saw there were plenty of people, it flew to the door of the\nchief, indicating a multitude. Afterwards it was killed, and that was\nwhy it was called Pueokahi.\n\nTo the north of Kahulili, with its foundation right under Kauiki, was\nwhat was known as the hair of Puuhele. Kaihuakala is mauka of Kauiki.\nKaihuakala is not usually seen; when Maui is calm, then that locality\nis seen. Then Papahawahawa stands forth and brags, saying, \u201cHere I have\nlived, and yet this is the first time I have beheld the calmness of\nMaui; it is indeed clear, for Kaihuakala can be seen.\u201d [One must\nbehold] Kaihuakala mountainward and Kauiki seaward in order to complete\none\u2019s journey of sightseeing. Thus the saying by composers of chants:\n\n\n Maui is calm, for Kaihuakala is seen;\n Kaihuakala mountainward, Kauiki to seaward.\n The surf breaks at Kaihalulu in the presence of Kauiki;\n Kauiki is nursing Mokuhano,\n Nursing the sand of Pueokahi,\n Nursing the cold wind from Kailiili,\n Nursing the surf of Keanini,\n Including Mokumana;\n A canoe from Hawaii\n [Enters] the harbor of Waikaakihi.\n With the water at Punahoa, the sand at Pueokahi,\n [With] Honuaulu mauka, [and] Kahulili on top,\n Consumed indeed is Peapea by fire.\n\n\nIf some people are going to Kauiki [let them see] these places which\nhave been mentioned. This is all of what has been told me by some one\nwho knows the story of Kauiki; there is much more, but this which has\nbeen learned by heart is sufficient.\n\n[Moanauli.]\n\n\n\n\n\n\nA STORY OF PUMAIA.\n\nPumaia [799] was born at Koloa, Kauai. Malaihi was the father and\nKuhihewa was the mother. They lived together until the child had grown\nup, and his body had acquired strength, when Pumaia said to his father,\n\u201cYou will please let me go to see the club of my grandmother.\u201d The\nfather gave his consent. The son went, and arriving at the house of\nKiha, his grandmother, he asked, \u201cWhere is the club?\u201d \u201cHere it is,\u201d\nsaid the grandmother. He took it. The nets of calabashes [800] were\nthereby dashed to the ground and broken to pieces. He shouldered the\nclub and commenced his journey. He caught up with Wakaina, and the\nlatter inquired, \u201cWhere are you journeying to?\u201d \u201cGoing sightseeing,\u201d\nreplied Pumaia. \u201cPlease let me go with you.\u201d Pumaia consented and they\nwent along.\n\nPuukolea stood forth and called out, \u201cWhose offspring are you?\u201d \u201cOur\nown,\u201d replied Pumaia. \u201cIf you excel in strength, you are saved; if your\nstrength is meager, I will kill you.\u201d Then they commenced to fight.\nThat man, however, had a dual body, while these had the ordinary living\nbody. Pumaia asked Wakaina, \u201cWhich of us shall be the first one to\nfight with this man?\u201d The other replied, \u201cIt is better that I do it.\u201d\nPumaia consented and Wakaina went to fight Puukolea. Before they\ncommenced fighting, however, he chanted a portion of a song, thus:\n\n\n Behold! behold! the mere lehua of Puuoni,\n Struggling with the clouds of the air,\n Now above, now below the rain clouds.\n\n\nThe other spoke up and said, \u201cWhy are you delaying? You are provoking\nme through your song!\u201d Wakaina had not completed his song before they\ncommenced to fight. From afternoon to near midnight [did they fight].\nWakaina said to Pumaia: \u201cYou simply look on and do not come to aid me;\nI am nearly dead.\u201d Pumaia jumped in and fought with the other, while\nWakaina went to seek food for them. They kept on fighting until Pumaia\nwas weakened. He thought of his club; so when Wakaina came back and\ninquired, \u201cHow are you?\u201d he answered, \u201cI am weak; go and fetch my club;\nperhaps it can do something.\u201d While they yet spoke the other man\nappeared in a different body. They fought on, and before Pumaia could\nreach for his club, he was killed by this man; Wakaina also was killed.\nTheir spirits returned to their parents and were seen by them. (The\nparents of Wakaina had gone over and were living together with Pumaia\u2019s\nparents.) While they were idling away their time a chant was voiced by\nthe wandering spirits:\n\n\n Fear is creeping over us,\n Coming for us to go;\n We can not; we are held by Waiauau.\n Come to give us life!\n Life\u2014indeed.\n\n\nWhen these ghosts finished their chant the parents came out\nimmediately, but they saw nothing. They looked here and there, but they\ncould not see them. Meanwhile the two had gone as spirits until they\nmet Pupuilima. Some people saw these two coming, but Pupuilima said:\n\u201cThose are not men; those are ghosts.\u201d \u201cHow do you know those are\nghosts?\u201d said the others. So they laid wagers. Pupuilima then said to\nthem, \u201cI will spread an ape [801] leaf on the ground; and if it breaks,\nthen they are men, but if it does not, then they are spirits.\u201d He\nspread it. Meanwhile Pumaia said to Wakaina, \u201cThere is our death being\nprepared.\u201d \u201cHow shall we be saved?\u201d Pumaia explained: \u201cWhere my feet\ntread there you tread; because I was raised from my young days until I\ndied, and until I found you; for this process is like that done to\nPamano when by the spreading of an ape leaf he was saved.\u201d So when they\nproceeded Pumaia trod on the ape leaf and it broke through; the friend\ntreaded after him. They were chased by the prophet until they were\ncaught. That is what I have obtained.\n\n\n\nWhile they were going along they were given chase. They came along\nuntil they caught up with Pueonuiokona. [802] The owl, however, did not\ncatch sight of them while they were coming. When they had passed ahead\nthe prophet who was chasing them caught up with Pueonuiokona. The owl\nasked, \u201cWhat is the cause of this heavy breathing and this perspiring?\u201d\nThis one answered, \u201cThat you should be asking \u2018what\u2019? Spirits! and\nthere they are! I am chasing them, but can not catch them; I have been\nwishing to get near them so that I can kill them, for I am possessed\nwith great anger towards them.\u201d\n\nWhen the owl heard what the prophet said, he said to him, \u201cYou are a\nprophet, and I am a prophet, still I did not see them; and now I hear\nyou saying that if you catch them they die.\u201d Where they were holding\nthis conversation, however, was on the plain of Kamaomao. While the\nothers prepared to come for the spirits, Pumaia said to his friend,\n\u201cHere comes our death; but we will wait. If the new one gets ahead of\nthe old one then we have hope for life.\u201d\n\nSo they sat and watched the two prophets. When Pueo distanced the\nother, Pumaia said to the friend, \u201cWe are now saved; it were better\nthat we go to our parents. It may be that we would be found there.\u201d The\nfriend consented. They came along Kealia, a large pond even to this\nday. These places above mentioned, the plain of Kamaomao and Kealia are\nat the eastern isthmus of Maui, connecting East and West Maui.\n\nLet us leave the ghosts and speak of the prophets. While the prophets\nwere following, and because Pueonuiokona was the faster, an idea\noccurred to one of them, and he said to himself, \u201cIf I catch up to that\nprophet I shall kill him, for he is simply going after my enemies to\nsave them.\u201d The owl went along slowly until his fellow prophet\nthundered after him and gave his hand a jerk. Pueo asked, \u201cWhat wrong\nhas a fellow committed that you should tug at the arm from behind and\nthereby nearly tripping me?\u201d The other replied with blazing eyes, \u201cWho\ntold you to go after my enemies with the intention of saving them? Why\ndon\u2019t you look for your own, and on them practice saving?\u201d The owl\nreplied: \u201cIf you excel in strength you can obtain them, but if you are\nweak you can not have them; because I, even I, am an old resident of\nthis plain. When spirits from the dead arrive I cause them to revive.\nAlso no prophet comes to this plain; this is the first time that I have\nseen a prophet on this plain, and that is yourself. Because you\ncomplained of my desire to give life to those spirits, so be it! By a\ntest of strength will [we know] whether you obtain them or I do.\u201d\n\nThey immediately commenced to fight. Where they fought was at\nKalepolepo, [803] near this isthmus. The prophet was killed and his\nentrails were disemboweled by Pueonuiokona and placed on the akolea.\n[804] That shrub used to be plentiful at that place, but it is\ndestroyed now on account of numerous animals.\n\n\nAugust 8, 1872. Kiliona.\n\n\n\n\n\n\nA STORY OF PUUPEHE.\n\nPuupehe was the child of Kapokoholua and Kapoiliili. On the island of\nKaululaau [805] lived the subject of this story, the champion of that\npast age. Let us glance briefly at the occupation of the parents. While\nthey were living together the woman realized that she would obtain a\nbeautiful fruit from her womb. The husband was a fisherman who used to\ngo fishing for them, and he passed long periods at his occupation. One\nday Kapokoholua sailed out on the ocean in a canoe to fish. When he had\ngone Puupehe commenced a conversation from inside the mother\u2019s womb.\nWhen Puupehe spoke the mother was startled from her sleep, and she\nwondered at this strange sound which she heard. She went to sleep\nagain; the live one called out, \u201cSay, my dear mother, do thou awake;\nfather is dead.\u201d The mother then realized that it was a human voice,\nbut she could see no human being. She ran quickly and stood at the door\nof the house and looked round for the owner of the voice, but she could\nsee no one; she thought, however, that it was her husband, but she was\ndisappointed. She returned and sat in the house. The child voiced a\nchant thus:\n\n\n How I desire the moisture of the dew,\n That water proudly hanging on the tree;\n When the rain falls on the precipice\n It fills up the streams.\n That is the benefit my eyes behold!\n My eyes to behold, my hands to rustle.\n\n\nWhen the child finished chanting his mother became possessed and was\ngreatly troubled. I had better explain shortly about his chanting and\nfalsely stating that his father was dead. It was not true as he\nchanted. He had gone to watch his father fishing, and he had sent for a\ngreat number of fish to come and bite the hook. He saw that his father\nhad caught a great many fish, but he needed the second [requisite], the\nawa root. He knew his parents had none; that was why he voiced the few\nlines of song above written.\n\nLet us drop what the child did for some later time and turn and talk of\nthe father. While his father was fishing he became very much interested\nbecause he caught so many. When he glanced shoreward he could not see\nland, because Puupehe had covered it completely with fog. He thought to\nhimself, \u201cWhat can this wonderful thing be? There is now no wind to\nbring the fog on to the land!\u201d He had a premonition, however,\nconcerning his wife, so he commenced to pull in his line. When it was\nnear the top his line was held by a shark. The name of this shark was\nPuaiki.\n\nLet me say a few words concerning this despicable fish. When he\nrealized that it was a shark holding on he jerked the line; the fish\ntook him to a point near the cape of Papawai here on Maui; from there\nhe again came outside of Manele. [806] He noticed that their house was\nsurrounded by a many-colored cloud. When he arrived at his old fishing\nground his line and hook were broken off. He returned and when near\nshore he saw his wife standing on the seashore beckoning to him. He\nsaid to himself, \u201cYou are unaccountable, my wife; you can see that I am\nreturning.\u201d With one scoop of his paddle in the sea the bow of the\ncanoe landed on the sand. The wife ran to him and grasped him\ntremblingly. He asked, \u201cWhat is the cause of this heavy breathing?\u201d She\nreplied, with tears, \u201cOur child has acted the ghost to me.\u201d \u201cFor what\nreason?\u201d \u201cFor this reason: soon after you were gone I went to sleep and\nslept soundly. A voice called, \u2018Say, my dear mother, do thou awaken;\nfather is dead.\u2019 I was startled out of my sleep; I thought it was you.\nNot long after that a voice chanted!\u201d\n\nThe husband said, \u201cDo you remember the chant?\u201d \u201cYes,\u201d said the wife.\n\n\n How I desire the moisture of the dew,\n The water proudly hanging on the tree;\n When the rain falls on the precipice,\n It fills up the streams.\n That is the benefit my eyes behold!\n My eyes to behold, my hands to rustle.\n\n\n\u201cThose are the queer things which our child did to me while I stayed\nhere.\u201d\n\nThe husband replied, \u201cIf those which you have stated are true we will\nbe benefited hereafter. Time will show and bring them to pass;\ntherefore let us wait for the future.\u201d\n\nThey lifted the canoe; it was heavily laden inside with fish. They\nreturned, and reaching the house they salted the fish; the wife broiled\nsome and when done the two prepared to eat; they prayed to this child\nas follows: \u201cIn the name of Puupehe, grant us eternal life. Amen. It is\nfree.\u201d\n\nThey ate until satisfied, then made preparations for sleeping. While\nthey slept that night the child went to watch what one man was doing;\nhe was teaching his pupils the art of casting the spear, and how to fly\non to a water gourd, and so forth. He was teaching them with the idea\nthat when proficient they were to fight with his parents, Kapokoholua\nand his wife.\n\nWhen the child had gone the womb of Kapoiliili contracted, and she said\nto her husband, \u201cWhere are you? Please feel my belly.\u201d The other felt\nof it: \u201cWhy, your stomach has shrunken!\u201d \u201cStrange!\u201d said the wife. The\nhusband said, \u201cDo not be troubled, he has gone to see the different\nparts of the world.\u201d They retired awhile for a short rest, when the\nchild called out: \u201cYou two, awake, light the lamp.\u201d They awakened and\nlit the lamp. \u201cYou two smoke up some tobacco for me, and chew my piece\nof awa root; it is above the door.\u201d\n\nThey were puzzled, because they did not drink awa; therefore they were\nundecided as to what to do; the child spoke with heat, \u201cWhy are you two\nso slow? [for I wish to] go on my business of sightseeing.\u201d His father\nhastened to obey, and when everything was ready [the child] commanded\nhim to pray. The father uttered the same prayer which he offered\nbefore; the other wouldn\u2019t have it so. \u201cThat prayer will not save when\ntrouble comes to you two.\u201d The father asked, \u201cWhat is the prayer which\nwill save?\u201d \u201cThus, and you must learn it by heart:\n\n\n Here is food, O Puaiki! [807]\n Curse those who deal falsely,\n Who are envious,\n Who wish us death!\n Here I am, Kapokoholua!\n Life for me until I walk with a staff:\n That is your life, O god!\n\n\nWhen they had learned it by heart the father ate by himself; for it is\nthe father who eats; the child only made a pretense of eating; that was\nwhat was done when he asked anything of his parents. When the father\nhad finished eating, the child called for the second kind of food, that\nwas the tobacco. After smoking the tobacco the child returned to the\nwomb of the mother. The womb of Kapoiliili became as large as it was\nformerly. The wife said, \u201cI think perhaps the child has returned to my\nwomb.\u201d \u201cWhy so?\u201d asked the husband. \u201cI am swelling,\u201d replied the wife.\n\u201cDo not wonder, because he is satisfied; he has returned to rest, and\nwhen his fullness is lessened he will go about his business of\nsightseeing.\u201d\n\nThe wife was no longer afraid; perhaps she was a little fearful of her\nhusband. And when it was nearly morning the child went off again as\nusual. I will leave this part until later. I wish to speak of the\n[number of] months this child was in the womb of his mother, and the\ncause of its going about while still in the womb. This child had been\nthirteen months in the womb when it acted in a ghostly manner to his\nmother, as stated heretofore. They (the parents) had wondered why the\nchild was not delivered, because the time for the delivery of the\nchild, twelve months, had passed. With their child there was no birth.\nIn this matter they were greatly in suspense [and were surprised],\nbecause it walked about while still in the womb; its face was not seen;\nit talked as if it were a shadow at a distance.\n\n\n[UNFINISHED.]\n\n\n\n\n\n\nA STORY CONCERNING THE FIRE.\n\nThis is the way the fire was obtained, according to some people. Maui\ntook to wife Hina and begat Mauimua, [808] Mauihope, [809] Mauikiikii\n[810] and Mauiokalana; [811] they were all boys. The occupation of\nthese boys was fishing. This was their practice in fishing while living\nat Kaupo, Maui: Mauiokalana wished to go fishing; he said to his elder\nbrothers: \u201cSay, this is a calm day; shouldn\u2019t we sail the sea? for this\nis a good day, the sea is calm; this is a day when the tide is not\nstrong in its opposition for it is flowing in one direction.\u201d When he\nhad finished speaking, Mauimua answered: \u201cLet us not sail, for this\nwill be a tempestuous day; this calmness which we see is only in the\nmorning; when the sun rises you will see the waves rise, the wind will\nincrease, and in a short time we will be obliged to return. Put off\nyour fishing until a calm day.\u201d Then Mauiokalana spoke again: \u201cWhy, I\nthought because you are the first-born you knew the signs of the sky,\nbut I see you do not! Your yellow teeth signify nothing.\u201d Then Mauimua,\ndispleased, answered: \u201cSay, my younger brother, you do not realize that\nI am the one acquainted with the ways of this place. This is the sign I\nknow about: when you sleep until near morning, and should hear the\nbreaking surf above the wind, then it will be calm. That is my sign,\nthat you may hear, my younger brother. But what of it? let us sail\naccording to your urging.\u201d Mauimua ordered the canoes lifted to the\nbeach. The canoes were taken to the shore, and they prepared to sail\nfor fishing. When they arrived at the reef they saw a fire burning on\nland. Then Mauiokalana said to his elder brothers: \u201cSay, there is a\nfire burning; whose fire can this be?\u201d The others replied: \u201cWhose\nindeed? Perhaps we had better return so we can cook some food for us.\u201d\n\u201cPshaw! Let us first go and get some fish, then return; so that when we\nget back with fish we can broil them, cook the food, and then [we can]\nsleep well, being satisfied.\u201d They went on; in no time they had caught\nsome fish. They then returned. As soon as they arrived at the beach\nMauimua left the canoe, and ran to where the fire was seen burning.\nKaalaehuapi [812] saw him so he and the others threw dirt on the fire\nand smothered it, and flew away. Mauimua was disappointed; he returned\nto their house. The others asked, \u201cHow about the fire?\u201d \u201cThere is no\nfire; it is put out; I thought it was man, but it was not; some mudhens\nkindled the fire. Our bananas are being stolen.\u201d Because they saw that\ntheir bananas were being stolen they did not go fishing; they hoped the\nfire would be kindled again, but it was not lighted. Then they went\nfishing again. Whenever they went out fishing the fire would burn. Thus\nwere they harassed, but they could not get anything, because\nKaalaehuapi knew that Maui and Hina had four sons. When they went\nfishing Kaalaehuapi counted them; when they were all present it would\nlight the fire.\n\nBut Maui thought of a plan and he said to his brothers, \u201cSay, tomorrow\nmorning you go fishing; I will remain. You will place our calabash in\nfront where I sit. You will cover it with kapa. Then you will go to\nsea.\u201d The others consented and they went. Kaalaehuapi saw them and\ncounted Mauimua, Mauihope, Mauikiikii, Mauiokalana. He counted all\npresent, so the mudhens lighted the fire and roasted the bananas.\nBefore the bananas were cooked, Kaalaehuapi said, \u201cSay, they\u2019re done;\nHina\u2019s son is swift.\u201d It was then Maui jumped to grab and caught\nKaalaehuapi. Then he said, \u201cI will kill you, you mudhen. You folks\nindeed have the fire and you are hiding it. I will kill you, you\nmudhen. Kaalaehuapi said, \u201cIf I die, the fire can not be obtained.\u201d The\nother mudhens called out, \u201cO Kaalaehuapi, hold on to the fire; do not\ntell.\u201d Maui commenced to twist the neck of the mudhen, planning to kill\nit dead there and then. The mudhen again spoke: \u201cGrant me life, then\nyou will obtain the fire.\u201d Maui asked, \u201cWhere is the fire?\u201d \u201cIn the\nstalk of the ape leaf.\u201d So he went to rubbing, but it would not light;\nhe asked again, \u201cWhere is the fire?\u201d The other directed: \u201cIn the stalk\nof the taro leaf.\u201d He again went to rubbing, but it would not light;\nthe stalk of the taro leaf became grooved, but no fire was produced;\nthat is why the stalk of the ape and the taro leaf has a groove,\nbecause of Maui\u2019s rubbing for fire. Again he asked, \u201cWhere is the fire\nwhich you are hiding?\u201d \u201cIn the green wood.\u201d He rubbed that, but it\nwould not ignite. Again he asked. He kept doing this until it came to\nthe dry wood; there he found the fire. When he had produced fire, he\nrubbed the head of the mudhen. That is why the mudhen has a red head as\nwe see it now. And from that time was fire obtained and has been handed\ndown to the present time.\n\nFire is used to cook food and fish. It also helps in the work of man,\nbecause in cultivating some people use fire [to burn off rubbish]\nbefore planting the leaves. The fire has various other uses; they can\nnot all be explained because the time is limited.\n\n\nR. Puiki.\n\n\n\n\n\n\nA STORY OF MAKAHI.\n\n\nHamau [813] was the father and Hooleia [814] was the mother. A son was\nborn to them; that is the subject of this story. They lived at Puako,\nHawaii. The first-born of these people was a daughter. Luukia was her\nname. Sixteen years after she was born she went to Oahu. Before she\nwent to Oahu, however, the mother was pregnant with Makahi; but she\nwent off before the child was born; after a while it was reported back\nthat she was married, the husband\u2019s name being Kamauoha. [815]\n\nAt the time that he married this woman tales of his prodigious strength\nin casting the spear were carried all round Oahu, and he became a\nfamous man on Oahu. The property of very many people was won by this\nstrong man. He had many friends, and also great wealth. After they\nlived for some time an idea occurred to Kaaiai, [816] a man of Ewa,\nOahu, who wished to test his strength. He came and stood in the\npresence of Kamauoha the warrior, and spoke animatedly, thinking that\nhe could win. [817] Kamauoha said: \u201cWhat is the main reason for coming\nhere?\u201d He replied: \u201cI came to see which of us is the stronger.\u201d The\nother asked: \u201cHow shall we test strength?\u201d \u201cBy piercing with spears,\u201d\nreplied Kaaiai. Kaaiai\u2019s property consisted of three narrow strips of\nland, six sets of scented kapa, eight dogs, fifty hogs, four houses;\nthose were what the man\u2019s property consisted of. When they tried,\nKamauoha inflicted the first pain; [818] all the man\u2019s property was\ncompletely [819] taken over by the opponent, and he returned empty\nhanded to his house.\n\nHis wife asked, \u201cAnd how was your journey?\u201d \u201cYou ask how, indeed! The\nproperties which we accumulated thinking that they would be added to\nwere taken from me, and I returned stripped; the other\u2019s strength was\nknown and yet I dared provoke him, hoping to benefit thereby.\u201d\n\nLet us leave off consideration of this brave man and this daring\nfellow, and speak of the child in the womb of the mother at Hawaii.\nWhen the child was born, a female prophet saw that this was to be a\nstrong child, and no one who dared him could escape. The name of this\nold woman was Kolea, and she lived near the home of the child\u2019s\nparents. The child was brought up until he had attained manhood, when\nthe desire seized him to go sightseeing. He said to his father, \u201cI am\ndesiring to go sightseeing.\u201d The father said: \u201cWhere do you wish to\ntravel to?\u201d He replied: \u201cAlong here, somewheres.\u201d The father said: \u201cIf\nyou wish to go sightseeing, your sister is at an island ahead here, at\nKauai.\u201d The son asked: \u201cWhat is the name of the place where they are\nliving?\u201d The father told him, \u201cAt Mana, Kauai.\u201d He waited for some\ntime. Again the father said, \u201cShould you go, and your sister does not\nrecognize you, tell her about us, and she will then know you.\u201d He\nagreed to do so. They lived together until the aspiring one went on his\njourney of sightseeing. The father first secured the club on which\ntheir calabashes were hanging, and gave it into the hands of the lad.\nHe was taught how to cast the spear, until it was seen that he was very\nproficient. He then went along, carrying the club with him. He made a\ncircuit of Hawaii. Finding a canoe about to sail for Maui he went and\nstood at the landing place. The men of the canoe saw what a handsome\nman he was. The names of the owners of the canoe were Liuliu, [820]\nMakaukau and Aumai. The men said to the lad, \u201cWhere are you journeying\nto?\u201d \u201cSailing for Maui; and I came to inquire concerning your canoe;\nwhere is it bound?\u201d \u201cWe are sailing for Maui,\u201d they replied. They\nsailed together and arrived at Maui. Their canoe landed at Kukui,\nKipahulu. He (the lad) came along and slept at Pelekane, Lahaina. When\nhe found a canoe going to Molokai, he sailed in it and was landed at\nHalawa, Molokai. He went sightseeing, and because of the heat of the\nsun he went in bathing. The name of the place where he bathed is\nHakawai. He left his club on the bank. A man arrived and took it\nsaying, \u201cI have found something at Hakawai.\u201d Then the lad said to the\nman, \u201cYou are taking my club; mine is the next [move] when I shall kill\nyou.\u201d The man had a spear. The lad followed him; when the man threw the\nspear at the boy the latter caught it first at the point; in returning\nit the man was struck in the pit of the stomach and the spear pierced\nthe back. The lad stuck the butt of the spear in the ground and impaled\nthe man on it. He kept on his journey. Arriving at Kaunakahakai his\nspear was taken by one of the champions of the place to a cave. No\nsooner had the other entered the cave than the lad also appeared and\nasked for his spear; but it was not given him. He closed the mouth of\nthe cave; when there was a small opening left, he lighted a fire. On\naccount of the heat in the cave from the fire, the local champion\nthrust out the point of the spear. The boy caught and jerked it, but\nthe tip was already burned. He went along until he found a canoe\nsailing for Lanai. He boarded this canoe and met Pololu. He did not\ntarry long at this place. He again boarded the canoe which brought him\nfrom Molokai and sailed for Oahu, landing at Ewa. He stayed there for\nsome time, then sailed for Kauai and landed at Wailua, but kept on\nuntil he arrived at Mana. He asked a woman whom he met, \u201cDo you know\nKamauoha?\u201d \u201cYes; this is his house by which we now stand.\u201d He turned in\nthere; arriving at the door of the house he noticed that inside the\nhouse was full of people. His sister called, not knowing that this was\nher brother. She asked, \u201cFrom where did you come?\u201d He replied, \u201cI came\nfrom Hawaii, seeking for my sister Luukia.\u201d The other asked who his\nparents were, and he explained all from the beginning to the end. So\nthey began to wail. They wailed from that day to night, and all through\nthe night to the next day. The husband of the sister thought that this\nwas a lover of hers. Then he told the people to prepare food; at the\nsame time he instructed them: \u201cWhen you have prepared food and the\nfinger bowl is set in the middle, I will call him to come and eat; when\nhe washes his hands in the basin, then I will say this: \u2018You are\nwashing your hands; for what purpose?\u2019 When he replies, I will turn to\nyou, and that will be your cue to deride him.\u201d The food was prepared,\nas well as the basin for washing the hands in. The lad was called, and\nhe came; and while washing his hands the brother-in-law spoke: \u201cYou are\nwashing your hands; for what purpose?\u201d The lad answered, \u201cI was called\nby those in that corner and this corner to move up to the middle.\u201d \u201cIs\nthat so? Was this one called to come and eat?\u201d asked the evil-minded\nbrother-in-law. \u201cNo,\u201d replied the others. \u201cHow I am shamed!\u201d Without\ntouching the food, he returned to where he had previously lain, without\nsaying a word to the sister.\n\n[UNFINISHED.]\n\nAugust 22, 1872. Iosia Waalani.\n\n\n\n\n\n\n\n\n\nNA KAAO ANO KUPUA.\n\n\nKA IWI O PELE.\n\n\nHe Puu nui keia; aia keia puu ma Hana, Maui nei; ka mea i kapaia ai ka\ninoa o keia puu Ka iwi o Pele, no ka hele ana mai o kekahi kanaka, o\nNamakaeha kona inoa, mai Kahiki mai keia kanaka i hele mai ai, a\nhalawai me Mahinahina, a i kona halawai ana me Mahinahina, pane aku o\nNamakaeha iaia, nokamea, he wahine maikai ia, o kana kane oia o\nKapapauoa ua kokoke no ia ma Puuhele, ma Hana o Maui nei, oia ka mea i\nolelo ia e ka poe haku mele, \u201cO ka nalu hee o Puuhele,\u201d a pela \u2019ku.\n\nNinau aku o Namakaeha ia Mahinahina: \u201cE aho eu haele kaua ma nei wahi\naku, o oe hoi ke kamaaina o neia wahi au e noho nei.\u201d Pane mai o\nMahinahina: \u201cE ae aku ana au i kau koi mai, eia ka mea hewa, o ko kaua\nhui pu ana, no ka mea he kane oe no ka aina-e, a owau nei he wahine au\nno keia wahi a he kamaaina no hoi no keia wahi, malia paha o kii mai oe\nia\u2019u i wahine nau.\u201d Pane mai o Namakaeha ia Mahinahina: \u201cAole o\u2019u\nmakemake e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei\nka\u2019u, aia no i Kahiki, a no ka nui o kuu makemake e hele i ka makaikai,\nnolaila au i hele mai nei; he hele loa ae nei no ma ke alaloa, o ka ike\nana mai nei ia oe nolaila, kipa mai nei maanei a loaa oe.\u201d\n\nAe mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no\nia a halawai me Kanahaha. Olelo mai o Mahinahina: \u201cAia kela wahine\nmaikai la, no ka ike ana ia Puuhele make ai oia. O ka uhane nae kela e\nnoho mai la, o kela nae ka wahine kahiko o keia wahi.\u201d I ko laua nei\nhele ana aku, a ike e mai la ua wahine a olelo mai: \u201cHiki mai ka\nmalihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana,\no ke kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he\nuhane wale no au e noho aku nei no ka nui o kuu hilahila ia Puuhele,\nnolaila, make iho nei au!\u201d Pane koke aku no o Namakaeha ia Mahinahina:\n\u201cIna kaua,\u201d o ko laua nei hele aku la no ia a ike e mai la o Lehoula, o\nkona hele e mai la no ia a hiki ma kahi oioina; i uo o Lehoula nae e\nani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:\n\n\n Hiki mai hiki mai e ka la\u2014e,\n O ka imi ana o ka ikaika la,\n A loaa ka lau o ka hau i ka makani,\n E-i mai ana paha ia\u2019u i hoa nona-a,\n O keia imi ia e ka ikaika, a pela aku.\n\n\nA pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka\naku i kana mele penei:\n\n\n Aole au i hele mai ma ke ano ikaika\n I hele mai au ma ka makaikai\n Ina he makemake no ka ikaika\n E hele no ma ia aoao.\n Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.\n\n\nApau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo\niho: \u201cHe huakai aha kau o ka hele ana mai nei o nei?\u201d Olelo aku keia:\n\u201cHe huakai makaikai ka\u2019u i hele mai nei, a ike mai nei nae ia oe,\nnolaila, hele loa mai nei maanei.\u201d Olelo aku o Namakaeha ia Lehoula: \u201cE\naho e hele kaua i ka makaikai,\u201d o koi ala ae mai la no ia, o ko laua\nhele aku la no ia e makaikai i ua puu nei. Ninau e mai nae o Lehoula,\n\u201cI hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua,\naka, ina na kaua ka ike mua, make ia ia kaua.\u201d O ko laua hele au la no\nia, a ike e aku la no o Namakaeha, olelo aku ia Lehoula: \u201cAia ua wahine\nnei la,\u201d o ke kau aku la no ia i ka pule. Penei ka pule ana aku o ua\nNamakaeha nei, o keia pule nae ua maa mau ia Pele:\n\n\n Kani kahoa kaluna kiei opua,\n Haule ka inaina hookahi, ka ua.\n Ka ua i ku kaua i lani nei,\n Ke ahalani kuku ka ua maaweau, a pela aku.\n\n\nApau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A\npane mai ia Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e\nkiei mai ana, ike aku ua Pele nei a kau aku i kana pule:\n\n\n He wahine auhea ke ku hanai mai nei,\n I na la ilalo ke alo, mai pepehia mai holeholehia,\n Oi ka ia i ka makau la i malu,\n I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.\n\n\nPane mai ua Pele nei: \u201cHe huakai aha ka huakai?\u201d \u201cHe huakai makaikai,\u201d\nwahi a Namakaeha, \u201came ka imi ikaika no hoi kekahi.\u201d Pane mai o Pele:\n\u201cKai no he huakai no ka pono, eia ka he huakai no ka ino.\u201d Ia manawa no\na laua nei e kamailio ana, o ka nalo aku la no ia o Lehoula, a hoi aku\nla no i kona wahi. O ko laua nei hakaka iho la no ia a nawaliwali o\nPele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia na\niwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na\nilio, hoopuupuu ia iho la ka iwi a ku ke ahua, malaila mai ka mea i\nkapa ia ai ka inoa o keia puu la no ka holehole ia ana o na iwi o Pele.\nMalia paha he wehewehe okoa ae no ka kekahi, o ka wehewehe no nae keia\ni loaa ia\u2019u ma ka ninau ana aku i na hoa no keia mea, o kahi nae i ku\nai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.\n\n\nNA WAHI PANA O KEIA PUU.\n\nAia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma\nka aoao hikina o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia\nma ka aoao komohana no, na keiki kilo paoo, kokoke no ma ia wahi, ka\nNoio aukai oia iho la ua wahi pana o keia puu. He wahi pana okoa ae no\npaha kahi, na oukou no ia e hoolawa mai.\n\n\nNO KA HELE HOU ANA O NAMAKAEHA.\n\nAia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me\nPihehe, he wahine maikai keia, a no ka ike ana mai ia ianei e hele aku\nana, kamailio e mai kela: \u201cMinamina ino oe i ko make mai ia Wakiu, he\nkeu aku kena a ke kanaka huhu.\u201d Pane mai kela: \u201cI hele mai no ka hoi\nmamuli o ka make,\u201d o koi nei hele aku la no ia a hakaka me Wakiu. Make\nua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka mea i make\nai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o\nKahiki. Oia iho la ka moolelo o keia puu.\n\n\nJohn Moo.\n\n\n\n\n\n\nMOOLELO NO KE AKUA OOPU.\n\n\nAia i ke au i kunewa aku la, ma ia wa i hoomana ia ai ke akua oopu. Ke\nkumu o keia hana ana pela, i mea e nui ai na oopu; ina aole e hoomana\nia, momona ole na oopu, a nunui ole no hoi. O ka inoa o keia akua, o\nHolu. Ua loaa mai keia inoa no ka hele ana o na mea nana e malama i\nkahakai, i ka lawaia, a loaa ka papai olu (Aama ua palupalu, aohe oolea\no ka iwi), kapa ia ka inoa o Holu. Mamua aku aohe inoa; o na mea nana e\nmalama, o Kalama, ame Waihauakala, na lauu mai na keiki elua, o\nAhakeanui, kaikamahine, ame Kaneikakalua, keikikane.\n\nAia i ka wa i make ai na makua, ua noho iho na keiki me ka malama no ia\nHolu. Ua pii mai no hoi na kanaka e hoomana. Eia na mea e lawe ai; puaa\nhiwa, moa lawa, puawa hiwa, niu hiwa, ia ula. Lawe ia maluna o kekahi\npapa pohaku i hoomakaukau ia; alaila, ho-a ka imu o ka puaa, ka imu o\nka moa, ame ka ia; mama ka awa; o ka awa e inu ai o ua akua nei, na na\nkeiki ula paa (keiki aole i kolohe), a pau na mea i ka lako, haawi mua\nna ke akua, a pau haawi na na kanaka.\n\nEkolu nuu o keia wahi, nuu mua no na wahine ame na kaikamahine, nuu\nalua no na kane ame na keiki kane, nuu akolu no na kahuna. Alaila pule\nno ka pono o ka noho ana, apau ia lawe ia ka apu awa hoa inu ia i ua\nakua nei, he kanaka maoli no i ka nanaina, he pukapuka nae, ua paa i ka\nhana ia me ka aha a puni koe ke poo me ka waha. Pau ia noa ae la, kii\nka oopu, ua hele a kohu Opule moe one ka nui, ai aku, momona.\n\n\nNO KA PAU ANA O KANAKA I KA HOI I KAI.\n\nHoi aku la na kanaka me ka olioli, no ka ai ana o Holu i ka mohai, pau\nae la, aole e huhu mai a momona ole na oopu. Hoomaka na kanaka e hana i\nka ha, he laauliilii me he aho hale la ke ano, ua hana ia a pili me he\nhauna ako hale la, me kaula e paa ai, he ie ke kaula pono. Ua hoopili\nia ma kekahi aoao o kahawai, me ka nini ia a paa i ka pohaku he pono\nlaau no; o na laau nae e ike ia ana he paa, me na pou ame na kaola he\nmau laau nui keia, aole like me ka aho, ma ka aoao mawaho he mau pou\nlaau.\n\n\nKA PAA ANA O KA HA.\n\nNo ka paa ana o ka ha kalua ka puaa, mama ka awa, a makaukau, pule aku\nia Holu. Penei ka pule ana:\n\n\u201cE Holu, e hooko mai oe i ka makemake o kau poe pulapula kukulu ha, e\nhaawi mai i ka oopu ai lehua o Hoopulu; E hoolohe mai oe e ke alii o\nHoopulu. Hoi mai e inu, e ai. Amama.\u201d\n\nAi no hoi apau, kii ka wai hoohuli mai ma kahi o ka ha e ku nei, papani\na paa olalo, pii mai ka wai maluna o ka ha. O ka waiwai o keia, no ka\nwa wai nui wale no; alaila lilo mai ka oopu, kau maluna o ka ha, me ke\nkaupale ia ma o a maanei noho aku ka mea nona ka ha, a loaa ka oopu mua\na hoolei aku i kahi e, no ka mea he mea mau ia, ina aole e hoolei ia e\nlilo ana ka mea i hanaia i wahi holo na ka wai, mai mua ai hope; pono\nole ai.\n\n\nNA KAPU O KA HA.\n\nAole pono i ka wahine kahe koko ke pii iluna o ka ha, no ka mea he\nhookae o Holu i na wahine kahe koko. Aole no e pono ke auau mamua o ke\npoo o ka ha. Aole e pono ke hele ke kanaka maluna o ka ha, a wahine, a\nkeiki paha, ina ua hele e uwe i ka mea ua make, a kanu pu paha. Eia ka\npono, e pikai kaiolena; he olena me ka wai ame ka paakai, alaila pi aku\ni ka maka o na mea i haumia, na ka mea nana ka ha e hana i keia mea.\n\n\nNO KA PANI OOPU ANA.\n\nAole e pono ke pani ma kahi haiki o kahawai, aia wale no ma kahi e mana\nai o ka wai ma kela ame keia aoao, alaila pono pani ma kahi aoao, huli\nka wai ma kahi aoao. Pani a pio huli ia ka oopu. Ina he mea apua, ma\nkahi wai nui iki aku ka pono i holo mai ka oopu a komo iloko o ka Apua\n(he mea ua nala ia me he hinai hooluuluu la, he uuku ka mole a nui ka\nwaha e like me ke ka pele, a he hoihoi e like ka ulana ana me he mea\nukukuhi aila ala ka puka omua ame hope).\n\n\nNA KAPU O KEIA HANA.\n\nAole pono e pii ae ka wahine a keiki, a kanaka paha, maluna o ka ahua,\naole nohoi e hele mamua, aole ma ke hoomalumalu maluna, aole ma ke\nhoohala mai i ka wai mahope o ka apua. Aole e pono ke pulehu ia ka\nnuukole (oopu hiu ulaula) a kui ia a wali hoolei ia iloko o ka wai. Ina\ne hoolei ia, wai kahe koke pau i ka nohaha na niho pohaku i pani ia.\nKeia mau kapu apau no Holu wale no.\n\nPela no ka malama ana o na kanaka ma Honokohau ia kapu, a hiki i ka la\na Haumalaue ke akua oopu o Makamakaole; hakaka me Kaneikapalua, a make\no Haumalaue, ma ke kokua ana o Holu, nana i kono ia Kaneikapalua e hou\ni ka ihe a ku ma ka maha, o ka make no ia. Ia manawa lilo iho la ke\nkino lepo o Waihauakala i koa nui a hiki i keia manawa he wahi hoolana\nmai ia. Hoihoi ko Kalana uhane a noho i ke kumu o ka wai, he koa nui ia\no ka pali o Kalana. Lilo hoi o Ahakeanui i ka wai a noho i kai o\nKunounou, noho ua Holu nei a ono i ka awa, haalele i ke kino pohaku ona\na kii i ka awa a loaa ka awa koe ka wai kii i ka wai, kikoo ma kela ame\nkeia aoao o ka pali na wawae a hehi, puka mai ka wai. Kapa ia ia mau\npuka wai o Waipu ame Kalua o ka Puhi. Lilo o Holu i ka wai lilo i kai,\nuhae ia i kahi kino ona, nona mai ka ka oopukaipoopaa kahi inoa. A i\nkeia manawa ua pau na kapu oia mea, aohe pii o kanaka e hoomana. Aole\nno he hoomaopopo ia.\n\n\nLemuel K. N. Papa Jr.\n\n\n\n\n\n\nHE MOOLELO NO MOLOKINI.\n\n\nO Molokini, he wahi moku uuku loa ia, oia no hoi kekahi heluna o na\nmokupuni o Hawaii nei, ua ane like kona nui me Kaula, Nihoa, Lehua, o\nlakou no hoi na mokupuni liilii loa o keia pae aina Hawaii nei, aole\nkupono ke kanaka ke noho malaila. O ka mea hoi nona keia moolelo, aia\noia mawaena o Kahoolawe a me Makena, ma Maui, aia hoi ma ka Hikina Hema\nmai Lahaina aku. Aka, o ka mea i makemake ia, e imi i kona kumu i loaa\nmai ai. He elua a\u2019u mea nui e hoakaka aku i ke kumu i loaa mai ai keia\nwahi moku: 1. No kona hanau maoli ia ana mai e kona mau makua. 2. O\nkona loaa ana mai mailoko mai o Haupu, kela puu ma Molokai.\n\nO na makua o Molokini, o Puuhele ka makuakane, o Puuokali ka makuahine,\nhe mau moo keia, aia kela mau puu e ku nei ma Kamaalaea oia wahi aku. I\nko laua noho ana, he kane a he wahine, hapai iho \u2019la o Puuokali i ka\nlaua makahiapo, a hanau mai la he kaikamahine moo i ku i ko laua ano, a\nkapa ia\u2019ku kona inoa, o Puuoinaina. Ua hoonoho ia ua kaikamahine nei ma\nKahoolawe, o ka inoa nae o Kahoolawe ia manawa, o Kohemalamalama, he\nkapu loa no hoi kela aina ia wa, aohe alii, aohe makaainana e hele\nmalaila.\n\nO kekahi alii hoi e noho ana ia wa ma Lahaina ae nei, o Hua, o kona\nhanau mua, o Namakaohua, aia oia ma Hawaii ia manawa. Aka, i ka noho\nana o Hua a ono i ka manu ua\u2019u, kena \u2019ku ia i na kanaka e pii i kona\nua\u2019u mauka o Olowalu, aohe ona makemake i ka manu o kahakai, aia a loaa\nka manu, alaila, lawe aku i ke kahuna e nana mai i kahi i loaa \u2019i o\nkeia manu, ina e hai pololei mai oia e like me ka na kanaka mea i olelo\naku ai i ke \u2019lii, alaila, pakele, ina aole pololei, o ka make no ia. O\nka inoa o ua kahuna nei, o Luahoomoe, a he mau keiki no hoi kana. I ka\npii ana o na kanaka, aole i loaa iki ka manu o uka ia lakou, manao ae\nla lakou, e kii i ka manu o kahakai, i ka loaa ana o ka manu, hamo\niho\u2019la lakou i ka hulu a ulaula i ka lepo, i manao aku ke \u2019lii, no uka\nka manu. I ka hoi ana \u2019ku o lakou a haawi i ke \u2019lii, olioli loa iho \u2019la\nia, me ka manao no uka ka manu. Olelo aku \u2019la ua \u2019lii nei i na kanaka,\ne lawe i ke kahuna e nana mai. Aka, ike iho \u2019la ke kahuna no kahakai ka\nmanu, olelo aku \u2019la i ke \u2019lii, aole no uka keia manu, no kahakai keia\nmanu. Ia wa, olelo aku ke \u2019lii i ua kahuna nei: \u201cAole oe e ola, oiai,\nua hala kau koho ana, ke ike nei no hoi au, no uka keia manu.\u201d Ia wa,\nhoomakaukau ia ka imu e kalua ai i ua kahuna nei.\n\nMamua nae o kona hookomo ia ana iloko o ka imu, olelo aku ia i kana mau\nkeiki: \u201cI noho olua a i a ka imu, a i pii auanei ka uahi a moe i uka o\nOlowalu, o ke ala no ia hele ana, a ina e pii ka uahi a paa i kahi\nhookahi, o ko olua wahi no ia e noho ai, alaila, mai manao ae i\nwahine-e ka olua, aia ka olua wahine o ke kaikamahine a Puuhele ma, o\nka wahine ia, pono ka noho ana, ola no hoi na iwi. Ia wa no hoi,\nhookomo ia \u2019ku \u2019la ua kahuna nei iloko o ka imu e a nei, papani ia \u2019ku\nla ka puka a paa, pouli aela hoi ka uahi, eono la o ka pouli ana i ka\nuahi, a pau iho la ka a ana o ua imu nei. Aka, he elua la o ka noho ana\no ua kahuna nei iloko o ka imu, a puka hou ae la oia ma kae o ka imu me\nka ike ole ia \u2019ku; ua kuhi no hoi ke \u2019lii, ua make, eia ka aole. I ka\nmoe ana hoi o ka uahi mauka o Olowalu, o ka hele aku \u2019la no ia o ua mau\nkeiki nei malaila a hina ka uahi i luna o Hanaula, malaila, pohuhu ka\nuahi i kahi hookahi, o ka pii no ia o ua mau keiki nei a laila noho.\n\nIa wa hoi, o Maui nei a puni, aohe ua, aohe no hoi he kau ao iki ma ka\nlewa, make na kanaka i ka wai ole. O ka uahi hoi e kau nei iluna o\nHanaula, ua lilo ae la i ao, a haule iho la no ka ua ma ia wahi; he\nmahiai ka hana a ua mau keiki nei, i ai na ka wahine na Puuoinaina.\n\nNoho iho la hoi ua \u2019lii nei, oia o Hua, a no ka make i ka wai, pololi\nno hoi, holo aku la ia i Hawaii i kahi o kona hanau mua, a no ka nele\nno hoi o Hawaii i ka wai ole a me ka pololi i ka ai, hoi mai la oia a\nma Wailuku. Aohe wai o Wailuku, pilikia loa iho la ka manao o ua \u2019lii\nnei, o ka pili wale ae la no ia ma kae o ka pali, a make, nolaila ka\nmea e olelo ia nei, \u201cAhu wale na iwi o Hua i ka la.\u201d\n\nI ka noho ana hoi a ua mau keiki nei a oo ka ai a laua, kalua a mo-a, o\nka lawe no ia na na makuahonowai a me ka wahine. O keia mau keiki nae,\nhe mau manu laua, Kaakakai ka mua, o Kaanahua ka muli. Noho mai la hoi\nka makaula o Kauai a ike i keia uahi i ke kau pono iluna o Hanaula,\nholo mai la oia me na lau puaa ewalu, i mea hahau imua o ua keiki nei,\ni loaa ke ola o keia mau aina a puni o Hawaii nei.\n\nI ka hiki ana mai o ka makaula, e lele aku ana laua nei iluna o na\nmakuahonowai, a hiki ka makaula ilaila, lele laua nei i Kahoolawe, a\nmai laila ae, hoi hou laua nei i Hanaula, a malaila, loaa i ka makaula,\noia ka ka loaa o ka ua a hiki mai i keia wa. I ua mau keiki nei hoi e\nnoho ana iluna o Hanaula, me ke kau nui loa o ko laua manao ia\nPuuoinaina ka laua wahine, aole hoi laua i ike aku i ka mea a ka laua\nwahine e hana nei. Nokamea, ma ia hope mai, ua kii o Puuoinaina i ke\nkane a Pele, oia hoi o Lohiau, ua pau aku la ka manao i kela mau kane.\n\nAka, i ka lohe ana o Pele i keia hana a Puuoinaina, lilo iho la ia i\nmea ino loa ia Pele. Ia wa oia i hoopuka aku ai i na olelo ino loa imua\no Puuoinaina, a lohe ia i keia mau olelo ino a Pele, o ka hilahila no\nia o ua o Puuoinaina a holo iloko o ke kai, haalele aku la i kona aina\nia Kohemalamalama, o Kahoolawe hoi ka inoa i keia wa. Noho mai la hoi o\nPele i Kahikinui, a aloha i ke kane ia Lohiau e noho ana i Kealia ma\nKamaalaea, ia hele ana mai, ua paa ke alanui ia Puuhele, malaila ka iho\nana a au iloko o ke kai, ike aku la nae oia i ka moe a kona punalua\nmoo, oia hoi o Puuoinaina, e moe ana mai Kahoolawe a hiki aku ma\nMakena, o ka hele mai la no ia o Pele a ooki iho la mawaenakonu o ua\nmoo nei, a kaawale ka hi-u, kaawale ke poo. O ka hi-u, oia o Puuolai ma\nMakena, o ke poo hoi, oia o Molokini. Aka, i ka lohe ana o na kane ua\nmake ka laua wahine, nana aku la laua o ke ku mai o ke poo o ka laua\nlei aloha iloko o ke kai, kapa aku la laua i ka inoa o ua wahi moku\nnei, o Molokini. Oia iho la kahi moolelo no kona hanau ia ana mai e\nkona mau makua, a loaa\u2019i keia inoa hou o Molokini.\n\n\nO KONA LOAA ANA MAI MAILOKO MAI O HAUPU, KELA PUU MA MOLOKAI.\n\nEia ke kumu o ke kaawale ana o Molokini mai Haupu mai. I ka wa a Kana i\nkaua \u2019i me ke alii o Haupu, no ka lilo ana o kona makuahine i ua \u2019lii\nla o Haupu, nolaila, kii aku ia e hookuu mai e hoi me kana kane, oiai,\nua uluku loa ka manao o ke kane i ke kaawale o kona koolua he wahine,\nua imi hoi i mea e hoi mai ai, aole nae he loaa. Aka, manao iho la ua\nmakuakane nei, o Kana ka mea e loaa \u2019i, ka mea kino lau, no ka mea, he\nkeiki ano e ia o ka hanau ana. I ke kii ana \u2019ku hoi i ka makuahine, e\npii ae ana ua puu nei iluna a kokoke e pili i ka lani. Eia ke kumu o ka\npii ana. He mau honu malalo o ua puu nei, i ka wa a Kana e kii aku ai i\nka makuahine, o ka wa ia a na kanaka oluna e kahea iho i ua mau honu\nnei. Penei e hea \u2019i: \u201cE Kahakauila-e! hapai ia ka puu!\u201d ia wa, o ka pii\nae la no ia o ua puu nei a haahaa iho\u2019la o Kana. Pela ka hana mau ana a\npololi o Kana i ka ai ole, e hina aku ana ua Kana nei i o Uli \u2019la ke\nkupuna wahine e noho ana ma Hawaii, o ka hanai ia o ua o Kana a nui.\nIke iho la hoi kahi pokii oia nei i ka nelunelu o na wawae o ua o Kana,\nolelo iho la ua wahi keiki nei: \u201cKahaha, o oe ka hoi ke ai a maona,\nnoho hoi au i ka pololi, e moku ana ko wawae ia\u2019u,\u201d o ke oki iho la no\nia o ua wahi keiki nei i ka wawae o Kana. I wa, olelo aku o Kana i ke\nkupunawahine, \u201cHuihui mai la ka hoi kuu wawae;\u201d olelo mai la ke\nkupunawahine: \u201cAe, noho iho la ko wahi pokii a ike iho la i ka nui o ko\nwawae, hoohalahala iho la, oia ka mea i oki iho la i ko wawae.\u201d\n\nIa wa, o ke ala mai la no ia o Kana, a hoomaka hou me kona enemi e\nkaua, a mahope iho, o ka pii ae la no ia o ua puu nei, mamuli o ke\nkahea ana a na kanaka, pii no ua puu nei pii pu no me Kana, o ka hele\nia a haule ua puu nei malalo o Kana, oi ae la keia maluna, nana ae la\nhoi kanaka a ike i na maka o Kana i ka aa iho maluna, aole o kana mai\nka makau a me ka weliweli. O ka hehi iho la no ia o Kana i ua puu nei,\nnahaha liilii, lele aku la kekahi mau apana ma Koolau, Oahu, o kekahi\nhoi, ma Molokai iho no, a ma Maui nei no hoi kekahi. Oia ka mea i\nloaa\u2019i ke kumu o Molokini, he apana no Haupu kele i ke kai.\n\nOia iho \u2019la kahi mea i hai ia mai ia\u2019u i ke kumu o ko kakou wahi\nmoolelo i loaa\u2019i.\n\n\nJos. K. Kahele Jr.\n\n\n\n\n\n\nNO PA\u2019UPA\u2019U.\n\n\nO kekahi keia o na puu kaulana o Lahaina i ka wa kahiko, ka wa a na\nkupuna o kakou e noho ana iloko o na hana uko ole o keia noho ana\nnaaupo. Ua ike ia ia wa, na hana pepehi kanaka, a me ka moekolohe, a me\nkekahi mau lealea e ae. Nolaila, e huli mai kakou a hoolohe i ka mea a\nko oukou wahi hoa nei i imi ai, a mai lilo hoi ia i mea e nalu ai ko\noukou mau puuwai, a nana ku mai na maka.\n\n\nKE KUMU I LOAA MAI AI KEIA INOA PA\u2019UPA\u2019U.\n\nKe kumu i loaa mai ai keia inoa, no kekahi keiki no ia a Papa laua me\nKumuhonua. O Kumuhonua moe ia Kauaohilo hanau mai o Kaenaena; o\nKaenaena moe ia Waiukeke o Kaliuwaa, hanau mai o Lihau. Ua oleloia he\nkanaka oi o ka ui a me ke nani i ko na kanaka ui o ia wa, a mai iaia i\nlaha ai ka nani o na kanaka ma keia mau paemoku. O keia kanaka, ua moe\nia Kapulani a hanau mai o Ihiihi, ka mea nona keia inoa Pa\u2019upa\u2019u. No ka\nluhi o na makua a me na kahu i ke kii pinepine i ka wai ilalo o Kahala\ni wai auau no ua keiki nei, ua kaniuhu na makua a olelo iho: \u201cHe nui ka\npa\u2019u ma keia hana, a he uuku ka pomaikai.\u201d Nolaila kapa laua i kahi i\nnoho ai o ka laua keiki la o Pa\u2019upa\u2019u.\n\n\nNA MEA KAULANA MA KEIA PUU.\n\nAia maluna pono o keia puu he heiau nui, i kapaia ka heiau a\nKamohomoho, kekahi alii kaulana o ka wa kahiko. A nana i kukulu mua i\nka heiau hoomanakii no kehaki akua, o Moo, kona inoa. He oi aku ka\nikaika o keia moo, kona ano he huelo muumuu, a pela e ike mau ia nei na\nhuelo o na moo o keia wa, mamuli o Moo ka nui a me ka ikaika.\n\nEia kekahi; aia ma ka aoao komohana o keia puu ke kupapau o kekahi\nkanaka kaulana a me ka naauao, oia hoi o Davida Malo. Eia kekahi wahi\nolelo kaulana ana: \u201cIna i noho kakou, a make au, mai kanu oukou ia\u2019u ma\nLahaina lalo nei, e lawe oukou ia\u2019u a kanu maluna pono o Pa\u2019upa\u2019u, no\nka mea he poe imi aina ka haole,\u201d a ua ko no kana olelo i wanana ai.\n\nEia kekahi; aia ma ka aoao kihina o keia puu he puuhonua kahi e holo ai\nka poe i auhee a lanakila, a he puu pale hoi ia no na kanaka i auhee a\npakele, a malaila paha i holo ai o Kahekili ka nui a me na koa ona i ke\nkaua ana me Kamehameha ke \u2019lii o Hawaii. I ke kaua ana malalo o\nKauaula, a lanakila o Kamehameha, holo lakou i ka Puuhonua i pakele; i\nka wa i pii aku ai ko Hawaii malalo ua olokaa ia mai ka pohaku maluna\nmai a pela i pakele ai o Kahekili mai ka ihe wela mai a Kamehameha mai,\na pela i pakele ai ko Maui nei.\n\n\nNA MEA ULU MALUNA O KEIA PUU.\n\nHe nui na mea ulu maluna o keia puu. Eia kekahi mau mea ulu e kupu ana.\nO ka ulei, lehua, akia moe lepo, ke koalaulii, ka maile wai anu hea, ka\npalai moe anu, ka pala peku hoki, ka puawa, ka wawae rabati, oia ka\ninoa i keia wa, i ka wa kahiko, he wawae iole, a pela aku. A na oukou\nka hoolawa loa ana \u2019ku.\n\n\nNA HOLOHOLONA MALUNA O KEIA PUU.\n\nHe nui na palahu maka nahelehele maluna o keia puu, na mea i hanai ole\nia e ke kanaka, e holo wale ana hoi me ka auwana, ua kapaia, he maka\nnahelehele. O ka bipi a me ka lio kekahi mea e holo ana maluna o keia\npuu, no na kumu o keia kula nui; aole hoi no na haumana, aka, no na\nkumu wale no. Heaha no la hoi ka mea i ae ole ia ai o na haumana o keia\nkula e hanai i mau lio no lakou? No ka pili haole aku la no paha; oia\nhoi e he kanaka Hawaii o ike iho iaia iho.\n\n\nKA MAKANI KAULANA O KEIA PUU.\n\nO ka makani kaulana, oia no ke Kauaula. Eia keia makani ma ka aoao\nhikina o keia puu, ua kaulana keia makani i ka poe haku mele o ka wa\nkahiko, a penei kekahi wahi lalani mele: \u201cHookohukohu Kauaula, ka\nmakani o Ulupau, ka ua i Kaawaawa, lai ai o Bosetona,\u201d a pela aku. He\nnui na mea i koe, a na oukou e hoolawa.\n\n\nS. P. Kanoa.\n\n\n\n\n\n\nNO KE KAIAKAHINALII MA HAWAII NEI.\n\n\nUa imi au i mea nana e hai mai ia\u2019u i ke ano o ke Kaiakahinalii i ka wa\nkahiko ma Hawaii nei, a ua loaa iki mai kekahi mea e pili ana no ua kai\nnei, mai kekahi wahi elemakule mai i hiki aku kona mau makahiki i ke\nkanahiku kumamalua mai a Kamehameha II mai, a hiki i keia manawa. Aka,\nelua a\u2019u mau mea e hoakaka aku ai: Akahi, na mea e pili ana i ka mea\nnana i lawe mai i ke kai; Alua, no ke Kaiakahinalii.\n\nUa olelo ia, o Pele, oia ka mea nana i lawe mai i ke Kaiakahinalii, ua\nhanau ia oia e Kahinalii kona makuahine, a o Kanehoalani kona\nmakuakane, a o Kamohoalii a me Kahuilaokalani kona mau kaikuahine. Ua\nhanau ia o Pele i Hapakuela, aia ka keia aina ke pili pu la me ke ao,\nma ke komohana hema mai a kakou aku nei, a ua noho pu oia me kona mau\nmakua, a hiki i kona wa i mare ai i ke kane, a hanau mai ka laua mau\nkeiki, o Laka ke kaikamahine, a o Menehune ke keikikane, a o Wahieloa\nko laua makuakane, ke kane a Pele. Aka, ia laua e noho pu ana me kana\nkane kaili ia \u2019ku la kana kane e Pelekumulani, a no ka lilo ana o kana\nkane, ua hoohalahala oia, a ua hele mai oia mamuli o ke aloha i ke\nkane.\n\nAlua, no kona lawe ana mai i ke Kaiakahinalii, a me na mea e pili ana\nma ia hele ana mai. Ua hai ia mai, ma Hawaii nei mamua loa, aole he\nkai, he waiho wale no, aole hoi he wai maoli, aka, ma kona lawe ana mai\ni ke kai, ua loaa ke kai ma Hawaii nei. No ka hoohalahala o Pele i ka\nlilo ana o kana kane, ua hele mai oia i Hawaii nei, a ua haawi pu mai\nkona mau makua i ke kai, aka ia ia i hele mai ai, ua hele pu mai no me\nkona mau waa, a hiki oia ma Pakuela, a malaila mai a hiki ma Kanaloa,\nua ninini aku oia i ke kai mai kona poo aku, a oia no ka hoomaka ana o\nke kai ma Hawaii nei, aka i ka wa i hai ai ke kai ua paa mai ke mele i\nkona mau kaikunane, a penei no ia:\n\n\n He kai! e he kai!\n Popoi aku la ke kai,\n Popoi aku la i Kanaloa,\n Aia i na pali ka ilina a ke kai,\n Hala ae la ka maha a ke kai,\n Hai kualua ke kai,\n Hai kuakolu ke kai,\n He kai haawe i kekua o Pele,\n Huli iho la ke kai, wahi i ka honua,\n Ke amo la ke kai, amo i Kilauea.\n He kai kalele i ka lima o Pele,\n Hoomakua mai la ke kai a Pele,\n Kai hii i ke alo o Pele\n Wawa ka leo o ke kai i Papalauahi,\n Pii ae la ke kai iluna o Akanikolea,\n Holo ke kai i na ki o Wahinekapu,\n Kai a Pele a ke Akua.\n Elieli e kau mai.\n\n\nI ka popoi ana o ke kai, ua pii ae ke kai mai ka iliwai like ae o ka\nhonua, a hala loa iluna. Aka, aole i nalowale loa ka aina i ke kai, ua\nkoe iki ae kekahi wahi, oia no o luna o Haleakala, a me Maunakea a me\nMaunaloa, aole i nalowale loa, a ua kapaia keia kai mamuli o ka inoa o\nka makuahine o Pele, oia hoi o Kahinalii. Nokamea, o Kahinalii ka mea\nnana ke kai, a he lawe wale ana mai no ka Pele, a na Pele no hoi i\nhoihoi hou iho a like me keia e ikeia nei i keia manawa ka laua molia i\nHauola.\n\nNolaila, ma ia wa mai ua haalele loa aku o Pele a me ka ohana a pau loa\nia Hapakuela a ua hele mai lakou a pau loa i Hawaii nei, mamua mai no\nnae o Pele mahope mai na kaikunane, a hiki na kaikunane i Kanaloa, ua\nhiki mai o Pele i Kauai, malaila ua mele hou mai na kaikunane i ke\nmele, penei:\n\n\n Holo mai Pele a Kauai,\n Kau na waa i Mookini\n Ku o Pele ma i ike kii\n Noho i ke kai a Pele\n Kanaenae Pele ilaila\n Kai a huakai; kai mai Pele,\n A ka lae i Leleiwi,\n Honi i ke ala o ka hala,\n He lehua o Mokaulele,\n Kuula na lehua i Puuloa,\n Halauloa o Kilauea,\n Hale moe o Papalauahi,\n Haule mai Pele mai ka lani mai,\n Ka hekili o ke olai,\n Ka ua loku o ka ua poko,\n Hoihoi o Kaumeaiku,\n O na wahine i ke ao maukele,\n O mai Pele! e liu, e liu e!\n Eia makou koolau kaula la,\n Elieli, e kau mai!\n\n\nAka, he mau kumu no keia haku ana i keia mau mele, no ka mea, aole i\nmaopopo lea i na kaikunane kahi e noho paa loa ai o Pele ko laua\nkaikuahine eia ka auanei e noho paa aku ana i Kilauea, mamua ka loaa\nana i ke mele a mahope ka noho ana\u2019ku.\n\nAka, ia Pele i noho ai ma Kauai, a haalele oia ia wahi, mailaila mai a\nnoho ma Kalaupapa i Molokai, o Kauhako ka inoa oia wahi, a mailaila mai\na noho ma Puulaina a nana i eli, haalele ia Puulaina, mailaila aku a\nnoho ma Haleakala, a nana no i eli, a malaila aku, noho i Kilauea, a\nmahele i na wahi o lakou; he okoa ko Kamohoalii wahi a he okoa ko\nKahuilaokalani, a ma ia manawa mai aole a iki ka Pele ma ko Kamohoalii\nwahi, no ka mea, he kino okoa kekahi ona, he anuenue, he kapu loa kona\nmahele aina, aole e a ia, a oia iko la ka hope o keia. Aole no i loaa\nnui mai na mea e pili ana i ke Kaiakahinalii. O na mea wale no keia i\nloaa i ka mea nana i hai mai ia\u2019u.\n\n\nMoanauli.\n\n\n\n\n\n\nHE MOOLELO NO POO.\n\n\nI ka noho ana o kahi kanaka me kona kaikoeke, a hala kekahi manawa, ua\nolelo aku ke kaikoeke ia ia: \u201cE pii kaua i ke kalai aho no ko kaua\nhale.\u201d Ia manawa, ua hoomakaukau laua i mau mea e pono ai ko laua pii\nana, a i kahi la, ua pii aku laua i ke kalai aho. O ko laua wahi nae i\npii ai, aia no ia mauka ae e kupono ana paha iuka o Kaanapali; o ka\ninoa oia wahi a laua i pii ai o Wahikuli, a mai kai aku no o Lahaina ko\nlaua pii ana. I ko laua pii ana a hiki malaila, ua hoomaka no laua nei\ni ke oki i ka aho, mai kela la a po; i kela po nae ua nui ka ua liilii,\na nui ke anu, a ua olelo aku kekahi i kekahi: \u201cE hoi kaua ua po.\u201d Ua\nolelo mai no ke kaikoeke, e moe no mauka nei, a ua moe no laua. Mamua\nnae o ko laua moe ana, ua hele laua e hana i wahie a nui, a hoopuni a\npuni ke ana, aia no ia ana ke waiho nei malaila a hiki i keia wa a\u2019u e\nolelo nei.\n\nA i ko laua hana ana a pau, a hoa i ke ahi, ua hoomaka iho laua nei e\nmoe, a i ko laua nei moe ana a kokoke i ke aumoe, ua hoomaka ke\nkaikunane o ka wahine a ke kaikoeke e puoho, no ka nui loa o ka wela i\nke ahi a i kona ala ana, aia hoi, ua hoomaka mai ke ahi e a i ko ia nei\nmau wawae, o ke kumu ia o kona ala ana, aka, o ke kaikoeke ke moe ala\nno kela. Ua hoomaka mai nae ke ahi e a i kona mau wawae, a ua hoala aku\nkeia, aole no he wahi mea a ala iki o kela mea e moe ana; ua hoomaka\nmai ke ahi e a a hiki i ke kuli, ke noke nei no nae keia i ka hoala,\npela mau ka ia nei hana ana, a pau aku ka opu i ke ahi, a hiki mai ka a\nana i ka umauma, pela no a hiki i ka poohiwi ke noho nei no keia, a\nhiki ka a ana i ka pu ai, ua hoomaka keia e holo, ua holo keia a pii i\nka pali a kokoke keia e puka iluna o ka honua, ua hoomaka mai kela poo\ne kahea: \u201cAlia hoi paha kaua e hoi, aia hoi a hiki aku au, alaila, hoi\nkaua.\u201d Holo no keia kahea mai no kela, pela no a hala hookahi pali, a\nkaa i ka lua o ka pali, ua hoomaka mai kela poo e kaapa mai. Ia manawa\nno ike aku keia i ka lapalapa o ke ahi e kaa pahuku mai ana me ke poo.\nIa manawa ua kahea mai kela poo: \u201cE poo e! E poo e! kohia iho i paa.\u201d\nPela no laua nei e holo nei a hala kehaki mau kahawai, hiki laua nei i\nke kula e hele mai ai a hiki i Puulaina, ia manawa, ike aku la ua\nkanaka nei, ua kokoke loa mai ua poo nei mahope ona, nolaila, aole oia\ni holo a hiki ma Puulaina, aka, ua iho koke kela kanaka i kai e kupono\nana i kai o Keonepoko, ma ke komohana aku o Mala. Ia manawa, ua ike mai\nkahi makaula e hele ana i Kaanapali, me kona poe hoa, i keia mea e holo\naku ana, ia wa, ua olelo aku kela makaula i kona poe hoa: \u201cIna o keia\nkanaka e holo mai nei, ina aole oia e loaa mai i kela poo a hiki i o\nkakou nei, alaila, e ola ana kela kanaka; aka, ina oia e loaa mai ana\niuka, alaila, pomaikai kona ola.\u201d\n\nIa wa ua nui ka makau o kona poe hoa, a ua olelo aku e hele kakou. Ua\nolelo mai ka makaula: \u201cE noho kakou, ina kakou e hele, alaila, e make\nana kela kanaka.\u201d Ka olelo aku la no ia o ua makaula nei: \u201cE wawahi mai\noukou ina ohe a liilii,\u201d aole i manawa ua pau i ka hana ia. Hiki ana no\nua poo nei me ke kanaka e kuike ana nae kela poo ma kona mau wawae, a\nhiki imua o lakou, ua moe a make kela kanaka imua o lakou. Ia wa, ua\nhahau aku ka lakou mau ohe maluna o kela poo a make iho la kela poo; o\nkela kanaka nae ua waiho a make aku la oia, a noho iho la lakou a\nliuliu pohala ae la kela kanaka, a hahai mai la i ke ano o ko laua hele\nana, a loaa ai keia pilikia iaia. A pau kana olelo ana ua hoomaka lakou\ne hele, a ua hoi mai no hoi keia, a i ka hoi ana a hiki i ka hale ua\nninau mai ke kaikuahine: \u201cAuhea ka hoi ko kaikoeke?\u201d I aku la keia: \u201cO\nka auhea mai anei kau he pono aohe pono o kau kane, ke kuhi nei au he\nkanaka, eia ka he akua. Mai make mai nei au la i kau kane.\u201d Ninau mai\nkela: \u201cHeaha hoi ka mea e make ai?\u201d Hahai aku la no hoi keia, mai ko\nlaua hele ana a hiki i kahi o ka loaa ana o kela pilikia, ia wa no i\nhoapono mai ai ke kaikuahine: \u201cUa pono aku la no kona make ana, eia ka\nhe kanaka akua kena.\u201d\n\nA pau ka laua kamailio ana, hiki ana no ka makaula, ua hele kela\nmakaula a ua loaa ka manao haupu nona, e hoi hou mai, nokamea, ua ike\noia, ina oia e hoi ole mai, alaila, o kela poe apau, a pau ana lakou i\nka ai ai e kela akua, no ka mea, aole i make kela poo, ua ola no kona\nkino uhane. A i kona hiki ana mai ma ka laua wahi e kamailio ai, ua\nolelo aku oia: \u201cUa hoi mai nei au, no ku\u2019u manao o pau oukou i ka aina\nia; eia aku ko kane la a hiki mai, aia nae la, a kau aku ke ano ahiahi,\nalaila, e ike aku ana no oe i ko kane e hele mai ana, o kona ano no nae\na pau, nolaila, mai noho olua ma keia hale, e hoi oukou apau i ko ianei\nhale, a ilaila kakou a pau e noho ai. A hiki i kona manawa e hiki mai\nai, alaila, e hoopuni oukou apau ia\u2019u i hiki ole ai iaia ke ike mai,\nalaila, mai noho nae oukou a puni iki ke olelo mai kela e hoi aku olua\ne noho pu me ko kane, no ka mea ina oe e hoi ana o kou manawa iho la\nnoia.\u201d\n\nAole i liuliu iho, hiki ana no ua mea nei a lakou e kamailio nei, a koi\nana no i ka wahine e hoi a e noho pu, aole nae he ekemu aku o ka wahine\nno ka piha loa i ka makau, a mahope ua alualu ia e ka makaula, oia ka\nmea i loaa mai ia\u2019u.\n\nI ka manawa i hoohui ia ai kela wahine iloko o ka hale, a noho, olelo\nmua aku la nae ka makaula i ua wahine la: \u201cIna anu oe, e noho iloko o\nka hale, alaila e hoolohe pono oe, ina i kani ka hokio mua, alaila,\nmanao ae oe aole i kokoke mai, a alua hokio ana ua ane kokoke mai, a\nkani hou ka hokio ua kokoke loa, alaila, nee aku oe a maloko o kuono o\nka hale, moe malie iho oe, a hiki mai kela, aole anei e nalo ka hiki\nmai, e malamalama ana mawaho nei, o kona hiki no ia. A i ka hiki ana\nmai, aole oia e komo ana iloko, o kona mau lima no ke haha iloko nei, a\niwaho no kona poo, e nana ana i kanaka, a ina e malamalama oloko,\nalaila o kona komo no ia iloko, a i ka wa e komo ai iloko, e pee oe a\nnalo loa, i loihi kona imi ana.\u201d\n\nA pau na olelo ana a ka makaula, hoi aku la ua wahine nei, a noho ma ka\nlakou hale. Ala aku la nae lakou a pau ka hapalua o ka po, lohe ana\nlakou i ke kani o ka hokio, a hoomanao ae la lakou o ka hiki mai koe, a\nkani hou ka hokio holo aku la ka makaula i ka hale a ka wahine e noho\nana, olelo hou aku ka makaula: \u201cIna e noi mai ko kane poo ia oe, e\nhaawi aku i ke keiki a olua e hanai, mai noho oe a ae, i olelo mai e\npuka aku oe iwaho, mai noho oe a puka o make oe;\u201d ke kumu o kona hele\nana aku no ka manao ua moe, i kahea aku ka hana, o mai la no kela, a\nhoi aku la ua makaula nei a hiki ia ma kona hale kani hou ka hokio, a\nkani hou no, a mahope iho no hiki ana ma ka hale a kahea ana i ka\nwahine: \u201cKaneikiawaiuli e!\u201d E-a mai la no kela, olelo aku la ua poo\nnei: \u201cPuka mai hoi oe iwaho nei;\u201d olelo aku la o Kaneikiawaiuli: \u201cAole\nau e puka.\u201d \u201cNo ke aha?\u201d wahi a ua poo nei. \u201cHe ua ka, ke hinuhinu mai\nnei Kaala.\u201d \u201cAohe hoi he ua,\u201d wahi a ua poo nei.\n\nOlelo hou mai no ua poo nei: \u201cHaawi mai hoi ha oe i kekahi keiki a kaua\nna\u2019u e hanai aku i ka ai, eia hoi ka puni a ke keiki a kaua la, o ka\nmaia, ua hele a kapule.\u201d \u201cAole au e haawi aku.\u201d Pela no a hala kekahi\nmau minute, hoomaka mai la oia e haha maloko, aole nae kela i loaa aku,\na komo iho la kela poo iloko o ka hale, o ka manawa no ia i holo mai ai\no ka makaula me na kanaka a puni ma ka puka, a holo mai la ka wahine a\npuka iwaho, a pani ia aku la ka puka a paa, a kahea mai la kela poo\nmaloko: \u201cE, mai pani hoi paha oukou i ka puka ia\u2019u i puka aku au\niwaho.\u201d Aole nae he hookuu ia aku o ka puka, a puhiia aku la ka hale i\nke ahi. Kahea mai la no kela maloko. Pela no a puni wale ka hale i ke\nahi, a pahu ana ke poo o ua akua nei, a pau na pahu ana he\numikumamalua, alaila, olelo aku la ka makaula: \u201cUa make.\u201d O ka pau keia\no kahi i paa ia\u2019u, aole no paha i pau ka moolelo.\n\n\nD. Kamaha.\n\n\n\n\n\n\nMOOLELO NO UALAKAA.\n\n\nUa lohe mau ia keia moolelo e kela a me keia kanaka, aole no paha he\nmea o kakou i nele i ka lohe ana i keia moolelo oia hoi ka moolelo o\nkeia uala. He nui no na moolelo o keia uala, he okoa ka kekahi\nwehewehe, a he okoa ka wehewehe ana a kekahi, oia keia.\n\nUa kanu ia keia uala ma Manoa, Oahu, aia ma ka pali komohana akau e\npili la ia Manoa. He elua nae mala uala, na Kupihe kekahi, a na\nKapanaia kekahi. O ka Kupihe mala uala, ua kanu ia maluna o ka pali, o\nka Kapanaia hoi, ua kanu ia maluna o kahi honua palahalaha, i ko laua\nwa i mahiai ai, hookahi no uala i loaa i ka Kapanaia mala, ua hoomaka\noia e puepue a hoomaka nohoi ua uala nei e nui a ahuwale aku mawaho o\nka pue i kanu ia ai, o ka mala hoi a kela kanaka, aohe uala iki iloko o\nkana mala. A mahope, hoi laua nei a hiki i ka hale, a i ka po ana iho a\nao ae, pii aku auanei ka hana o laua nei e mahiai; wikiwiki e aku la no\no Kapanaia e nana, i kiei aku ka hana, aohe ahuake mai i ka pue, oi\nhuli wale keia aohe loaa iki, halo iho la mao a maanei aohe no he loaa\niki, pii aku la keia i o Kupihe la ka mea nona ka mala uala ma ka pali,\ni nana aku auanei ka hia, e ahuake mai ana keia uala i kana pue uala, a\no Kupihe e puepue ana no. Ku ana o Kapanaia, a pane ana: \u201cNawai keia\nuala?\u201d Pane aku keia: \u201cNa\u2019u no ke ku nei i ka\u2019u pue uala.\u201d A pau ka\nlaua nei hoopapa ana no ka uala ko laua hoi aku la noia, a hiki i ka\nhale, a po iho, hoomaka ua uala nei e kaa a haule ilalo, a hohonu kahi\ni haule ai, a lele hou a paa i ka mole, oia kekahi moolelo i olelo ia.\nUa olelo ia ma keia moolelo a\u2019u i lohe ai, ua oki maoli ia no ke anakiu\no ua uala nei e ka iole, a hoomaka mai ua uala nei e kaa a paa i ka\nmala a Kapanaia, a malaila kahi i waiho ai a ulu haupuupu, oia ka mea e\nulu haupuupu nei ka uala a kakou e ike nei. Oia ka mea i kapa ia ai\nkela puu mauka o Makiki o Ualakaa, no ka kaa ana o ua ualo la. A kekahi\ninoa a\u2019u i lohe ai o Iolekaa. O kekahi hoi, na Kaauhelemoa i kiko ke\nanakiu o ua uala la, a haule i ka mala a Kapanaia, no ke alualu ia ana\nmai e Pupuulima.\n\n\n\n\n\n\nMOOLELO NO PUULAINA.\n\n\nNa kumu kahi i puka mai ai keia puu. Wahi a kekahi poe i hanau maoli ia\nmai no e kekahi mau kuahiwi, oia ke kuahiwi o Eeke ame Lihau. O Eeke ke\nkane, a o Lihau ka wahine, he mau kanaka maoli no keia, aka, mahope aku\ne ike no kakou i ke kumu o ka lilo ana i mau kuahiwi. I ko laua noho a\nkane a wahine ana, hanau mai la ka laua keiki, he keiki kane, oia ka\nmea nona ka moolelo a kakou e kamailio nei. Aka, i kekahi manawa, loaa\niho la ka hihia ia Eeke, no ka mea, ua ike aku la o Eeke i ka wahine\nmaikai o Puuwaiohina, no Kauaula ia, a ua hana laua i ka hewa. No ia\nmea, manao iho la o Lihau e umi i ke keiki, a hele pu aku no hoi i ke\nkalohe; a noia mea, hoopaapaa ae la laua. Lawe ae la o Eeke i ke keiki\nna kona makuahine e hanai, oia hoi o Maunahoomaha. Ma ia hope iho\nhookapu mai la ko lakou akua, o Hinaikauluau, aole e noho pu laua, aole\nhoi e launa aku me kekahi mea e; aka he anahulu mahope iho o keia\nolelo, haule hou iho la o Eeke i ka hewa, me Puuwaiohina, oia kela mea\nmua i hai ia ae nei, a o ko Lihau muli iho nohoi ia. No ia mea, hoopai\nmai la ua akua nei o lakou, a hoolilo ia o Eeke i mauna, a o\nPuuwaiohina hoi i kualapa, oia no kela kualapa i Kauaula e ku mai la. A\naia ka ma ka welau o ua pali la malalo iho, he puka; ina e kani ana ua\npuka nei, oia iho la ka wa e pa ai ke kauaula, aole o kana mai.\n\nMahope iho oia manawa, kupu mai ke aloha ia Lihau no ka laua kamalei;\nnonoi mai la ia ia Maunahoomaha, e ike mai i kana keiki. He mea oluolu\nia i kona makuahonowai, a ike ia i kana keiki, alaila, oluolu kona\nmanao. A ike hoi i ke kanaka maikai o kana kamalei, alaila, hoomoe aku\nla ia me Molokini, kekahi kaikamahine puukani oia kau, no ka mea, oia\nno ka wahine i upu ia nana.\n\nAka, i kekahi manawa, holo aku la kekahi kanaka mai Hawaii i\nKahikinuilaniakea, o Kanilolou ka inoa; a he kino puhi hoi kekahi ona,\na nolaila no ka e kapaia nei ka puhi la, he Puhikanilolou. A hiki aku\nla ia ilaila, aole i maikai ia wahi elike me Hawaii nei (aole nae o\nHawaii ka inoa ia manawa). Alaila, kaena iho la ia, me ka olelo ana:\n\u201cAole aku no ka e like me ko\u2019u aina ka maikai, aohe pohaku e kuia ai ka\nwawae.\u201d\n\nA lohe o Pele i keia olelo kaena alaila pane mai la ia ia: \u201cHoi aku oe,\naohe maikai o ko aina, ua paa i ke a-a mai uka a kai.\u201d I hoi mai ka\nhana, a pae mua ma Kauai, he ino wale no; holo mai hoi a hiki i Maui\nnei, he ino wale no; a pela aku a hiki i Hawaii.\n\nEia nae i ka hiki ana mai i Maui nei, eia keia hana ino a ka Pele; ike\nae la kekahi o kona mau pokii i ke kanaka maikai o Puulaina, nonoi aku\nla ia Molokini nana ke kane a laua. Hoole mai kela, no ka mea, ua\nkupouli loko ia Kanehoa i ke aloha o ke kane; nolaila, hoolilo ia aku\nla ia i wahi mokupuni a hiki i keia manawa.\n\nA lohe o Lihau i keia mea, he mea kaumaha ia i kona manao no kana\nhunona wahine, alaila, hele aku la ia, a kamailio pu me Pele no keia\nmea. Aka, olelo huhu mai o Pele: \u201cIna pela, alaila ke hai aku nei au e\nmake ana oe; make pu hoi me ko keiki.\u201d Ia manawa, lilo koke o Lihau i\npuu, a noho ka Pele malaila i kekahi manawa, a make pu iho la no hoi ke\nkeiki; aka nae, o ka mea nona ka makemake, uwalo aku la ia me ke noi\nana i ola ke kane, aka, aole pela ka manao o ua wahi makole-ulaula nei.\nA pela i lilo ai ua keiki nei i puu a hiki i keia manawa. A mahope iho,\nhele aku la o Pele a hiki ma Aheleakala, ke kuahiwi nui o Maui, i ke\nkukuna o ka la. Ua hewa ke kapaia ana i keia manawa o Haleakala; o\nAheleakala ka pololei.\n\n\nKAHI I LOAA MAI AI KEIA PUU.\n\nWahi a kekahi poe, na ka Pele no i hoohuai mai keia puu. Aole puu\nmalaila mamua, aka, i ka hiki ana mai o ka Pele, puka mai ai keia puu.\nAole nae i kapaia kona inoa ia manawa; aka, mahope mai, kapaia kona\ninoa Puulaina. Penei nae ke kumu i kapaia ai: I kela manawa e noho ana\nkekahi alii ma o aku o ua puu la, a no kona uluhua i ke ku aku o keia\npuu mamua e alai ai, a hiki ole ke ike aku i ka mala ulu o Lele,\nnolaila, kena ae la oia i kona poe kanaka e hele e kukulu i hale lai\niluna; a kapaia aku la ua puu nei, o Puulai. A no ke kupono loa i ka\nmalu ulu o Lele i ka nana aku nolaila, kapaia aku la ua puu nei o\nPuulaina.\n\n\nNO NA MEA I HANA IA MALUNA O KEIA PUU.\n\nMahope mai o keia mau mea i hai ia ae nei, kukulu iho la ua alii nei i\nka heiau nui ma kela mana aku o ua puu nei, ma ka aoao makai, a malaila\nno e make pinepine ai na kanaka; a make kanaka, alaila, ma keia mana\nmaanei e kanu ia ai, a no ka hehee aku o ka lepo i ka wa e eli aku ai\nka poe nana e kanu ka poe i pepehi ia, no ka piha loa i kanaka, nolaila\nkapaia aku o Puuheehee. A he mau ilina no hoi kekahi maluna o ua puu\nla, oia hoi na kaikunane o Kamikioi, wahine a Nuhi o Auwaiawao. O ka\nmea i kupono i ko kakou noonoo aku, oia ka kakou e malama.\n\n\nD. M. K.\n\n\n\n\n\n\nHE MOOLELO NO MAUI.\n\n\nO Maui he keiki keia na Hinalauae laua o Hina. O ko lakou nei wahi i\nnoho ai aia ma Makaliua, maluna aku o Kahakuloa, akau ponoi mai\nLahainaluna nei aku.\n\n\nAKAHI: NA HANA A UA KEIKI NEI I KONA WA ILOKO O KA OPU O HINA.\n\nI ka wa o ua keiki nei e noho ana iloko o ka opu, a, ua hoomaopopo kona\nmau makua he keiki io keia, a i kekahi manawa malie kalae ka lani,\nomaomao na kuahiwi, pau ke poi kupinai ana a ka nalu, hele aku na\nkanaka i ke kaka uhu maluna o ka waa, a ma kahi kupono i ka lawaia, ike\nnae lakou nei i keia keiki e lele kawa ana me na hiohiona maikai.\nAlualu ia maila keia, holo keia a pee ma ka auwai paki, aia ma\nMakamakaole, he wai lele mai maluna, a, he maloo aku o loko; noho keia\na puka iwaho me ka manao e hoi a komo iloko o ka opu; ike e ia nae, a,\nalualu hou ia, holo no ua keiki nei a komo iloko o ka hale, e kuku ana\no Hina.\n\nKomo ana ua mau kanaka a ninau ana: \u201cAuhea la ke keiki i komo mai nei\niloko nei?\u201d \u201cAohe keiki; o wau wale no.\u201d Ike maila kana kane, holo\nmaila oia me ka manao e pepehi ia laua (nokamea he kapu ke komo kekahi\nkanaka i ka wa e noho wale ana ka wahine aohe kana kane ponoi). Ninau\nmai ua kanaka nei: \u201cHeaha ka olua o onei?\u201d \u201cI alualu mai nei maua he\nkeiki; holo mai nei no ua keiki nei a komo iloko nei.\u201d \u201cHe keiki aku no\naia iloko o ka opu oiala. Pehea auanei e pono ai?\u201d wahi a ua kane nei.\nKo laua nei hele noia e imi i puaa, moa lawa, niu hiwa, ia ula, kapa\nula, ame ka awa. A mohai imua o ua keiki nei o ka puka aku la noia. A\nkapa ia ihola kona inoa o Maui. Aole nae i hiki i ka wa hanau.\n\n\nALUA: KANA HANA I KONA WA I PUKA MAI AI I WAHO.\n\nI ka wa o ua Maui nei e noho ana, a, i kekahi manawa, nui loa kona\naloha i kona makuahine no kana mea kaulai; aole e liuliu iho ke kau ana\na ka la, puka aela no a napoo koke aku la no, kupu ka manao e kii i ka\nla e alehe, i hele malie. Hele keia a hiki i ka lae o Hamakua, ike keia\nia Moemoe e moe ana i ka lua pao o Kapepeenui o Wailohi; ike keia i ka\npuka o ka la ma Hana, hele keia a ma Haleakala nana keia a he kupono;\nhoi keia a hiki i kahi o na makua, nana hou keia i ka la o kana hana a\nmau no. Hele keia a hiki ma Peeloko i Waihee, luku aku ana keia i ka\nniu apau i lalo, kii keia i ka pulu, hana a nui, hele keia e alehe i ka\nla.\n\nPane kikoi mai o Moemoe: \u201cAohe e loaa ka la, he lopakuakea;\u201d pane aku o\nMaui: \u201cMake kuu enemi, a ko kuu iini, make oe ia\u2019u.\u201d Hele keia a hiki i\nHaleakala, a kau pono maluna oia nei, e alehe ae ana keia i ka pulu\nniu, haki kahi kukuna, alehe hou keia pau na kukuna ikaika o ka la. I\naku keia: \u201cMake oe i a\u2019u no ko holo wikiwiki loa.\u201d I mai ka la: \u201cE ola\nau, e nana mai oe i kuu hele aku;\u201d nana keia ua lohi ka hele ana, pau\nko ianei manao kii hou. Oia ka mea i hele lohi ai o ka la. A o\nHaleakala e kapa ia nei, aole oia ka pololei, o Alehe la; no ke alehe\nana a Maui i ke kukuna o ka la.\n\nMa ia huli hoi ana mai ana, a hiki i ko Moemoe wahi, aole kela, huli\nloa maila no a loaa i Kawaiopilopilo. Aia ia wahi mawaena o Kekaa ame\nka ulu ko a Kimo ma; ike nae ua Moemoe nei, holo i uka, i kai pela kona\nhele kekee ana. Nui loa ihola ka huhu o Maui, e lele mai ana keia\nmaluna a loaa mauka iho o Kekaa pepehi keia a make; ua lilo nae i\npohaku. Aia no ia pohaku makai iho o ke alanui hou e moe loihi ala; o\nkona loa ua aneane ehiku kapuai. Aia i keia wa a Maui e hele nei, aia\nno kona makuahine ua hapai hou, a hanau he pueo, ke keiki.\n\n\nAKOLU: KONA LOAA ANA I KA PILIKIA AME KONA OLA ANA.\n\nI ka hoi ana o Maui a hiki i kona wahi hanau ai ma Makaliua, ike keia\nhe pueo ke hanai ia ana e kona mau makua, aole no o Maui i hoowahawaha\niaia. O kana hana ia manawa ana i hoi aku ai, o ka lawaia; o kana\nlawaia makemake loa o ke kamakoi po; a i kekahi po hele keia i ka\nlawaia, a, iaia nei e nanea ana, hiki ana ka waa huli heana na ke alii\n(he kanaka e kau ai i ka lele), loaa keia lawe ia keia i heana na ke\nalii ma Halulukoakoa, aia ia wahi ma Moalii, Maui komohana, mai\nLahainaluna nei aku; a i kekahi la e kau ia ai i ka lele. Ia manawa\nloaa ia Hina ma ka hihio no na mea e pili ana no Maui, o ko Hina hele\nmaila noia me ka pueo a hiki i Pohakuawahinemauna, aia ia wahi mawaena\no Keawaawa ame Kokonamoku, noho o Hina ilaila, lele akula ka pueo a\nhiki i kahi i kiai ia ai. Aole no i pau na kiai i ka moe. Ike akula\nkeia ua paa o Maui i ka hauhoa ia i ka aha (puluniu ua hilo ia). Pela\nke kiai ana o ua pueo nei a wanaao, aole no he moe iki o keia kiai.\n\nOlelo ae o Maui: \u201cE Aina e, koia ka po i loihi.\u201d Loihi hou ka po, a pau\nloa na mea apau i ka moe. Ke kono akula noia o ua pueo nei a loaa keia,\na pai akula no ia i na mea i hoopaa ia ai, hemohemo aela; ko laua hele\nakula no ia a hiki i kahi a Hina i noho ai, o ke ao koke noia. E\nhookomo aku ana o Hina ia Maui a mawaho aku no keia. Puka maila ka la;\nwehe ae la keia i kahi kapa moe, a halii ihola iluna o na uha, haule\naku; a o ua pueo nei ua lele akula a luna o Kekaa. Hiki ana ka huli,\nninau ana: \u201cAole anei oe i ike i ka heana a ke \u2019lii?\u201d \u201cAole, o ko\u2019u ala\nana aela noia la, a o ka pumehana hoi o ka la, haule ihola i ka uku o\nkahi kapa.\u201d Ia lakou la no a hala, ko lakou nei pii akula no ia mauka;\nmamua o ka pueo, o Maui mawaena, o Hina nohoi mahope a hiki i ko lakou\nwahi. Pela i pakele ai o Maui i ka make.\n\nO ka pau keia o kahi i hai ia mai ia\u2019u, a, ua hai ano nui ia mai, kona\nhele ana e kaapuni ia Hawaii ame na moku e ae, ame kana hia ana i ka\nlae o ka alae, a pela aku.\n\n\nLemuel K. N. Papa Jr.\n\n\n\n\n\n\nKUMUMANAO NO KEKAA.\n\n\nKekahi no keia o na puu kaulana o Maui nei, a wahi pana no hoi keia no\nke aupuni Hawaii nei. Ua kakau nui ia no na moolelo ma ka Moolelo\nHawaii.\n\nElike me ka manao ana o na kupuna o keia lahui Hawaii, na Papa mai no i\nhanau keia pae aina, a i ole ia na Wakea maoli i hana, me kona lima\nponoi. Ua manao hoi kekahi mai a Kumuhonua mai i loaa ai o Hawaii nei;\no kekahi poe hoi, manao lakou ua hoea wale mai no keia pae aina, aka, o\nka manao o ka poe naauao, ka poe hoi o ke au o ka malamalama, ke olelo\nnei lakou, na ka Pele i hapai mai keia paemoku mai loko mai o ka moana\nhohonu, pela no o Kekaa, me he la elike me keia mau mea i manao wale ia\npela no paha i loaa mai ai o Kekaa.\n\nEia kekahi: O Kekaa, oia kekahi kulanakauhale \u2019lii o Maui nei, i ka wa\ne noho alii ana o Kaalaneo, i alii no Maui Komohana nei, ua olelo ia,\nhe nui loa na kanaka ma ia wahi; ua kukulu nui ia na hale, ua mahiai\nnui na kanaka i ka uala, maia, ko, a me na mea ano like e ae. Ma kuu\nlohe mai, ua paa i ke kanu ia mauka iho o Kekaa a hiki i Hahakea, a me\nWahikuli, ma kela kula panini N. W. mai Lahainaluna nei aku; ua lilo no\nhoi o Kekaa i kulanakauhale lehulehu loa o na kanaka; a na keia alii\n(Kaalaneo) no hoi i kanu na ulu makai o Lahaina, a me na laau kukui.\n\nI kekahi manawa a keia alii e kanu ulu ana, a me kekahi o kona poe\nkanaka, hele no lakou mamua, uhuki mai no o Kaululaau i na ulu, mahope,\nua kapaia kekahi o keia mau kumu ulu, S. W. mai ka papu aku o Lahaina,\no ka ulu Kauheana. Ua hoolei ia keia Kaululaau ma Lanai, kahi nui o ke\nakua, me ka manao ia e make, aole nae pela. A hala kekahi manawa, ua\nike ia aku no ke ahi e a mai ana, nolaila, kahaha na \u2019lii, kai no paha\nua make o Kaululaau, ke a maila no ke ahi. O ka mea nui i loaa mai ma\nkeia mau wehewehe ana, o Kekaa, ke one hanau o Kaululaau ka mea kaulana\nnana i nai o Lanai a puni me ka hakaka ana me na akua he lehulehu o\nLanai, a lilo ia i aina no kanaka i keia manawa.\n\nO kekahi mea kaulana i hana ia malaila, o ke puhi kohola i ka wa e ola\nana o Keokiko, he hapahaole ia. O kekahi o kana mau hana i kona wa e\nola ana, oia keia, puhi kohola; ua hooikaika nui oia ma keia hana, ua\nloaa nui na ia, ua puhi nui ia ke kohola malaila A.D. 1849\u20131859 paha,\nke ole au e kuhihewa, a he wahi puhi no hoi na ake mano. Aia malaila he\nipuhao i puhi kohola a he pahu hoopaa kohola no hoi kekahi; ua hele nui\nna kanaka malaila e nana, a e makaikai ia mea hou iloko oia mau\nmakahiki.\n\nO ka make pinepine ana o na kanaka apau e hele mehameha ana: he mea\nkupanaha no keia i ike ia ma ia puu, mai kuu hoomaka ana mai e noho\nmakai o Lahaina, A.D. 1859\u20131872, me he la, ua eiwa kanaka i make\nmalaila, me ke akaka ole o ke kumu, o Keokiko no kekahi kupapau e waiho\nla malaila, a hiki i keia wa, oia kela mea keokeo maluna o kela puu.\n\nO ka lehulehu loa o na iwi kanaka ma ia wahi; me he la, no ka nui loa o\nna kanaka ma ia wahi, nolaila, lehulehu loa na iwi kanaka me he la he\nmau tausani kanaka i make ma ia wahi, a malaila no hoi e kii mau ai ko\nLahainaluna nei poe, i mau iwi na lakou ke hiki i ka wa e ao ia ai ka\nAnetomio a ua lehulehu loa ia mea malaila, ua uhi paapu ia na one.\n\nHe wahi lapu no hoi keia. I kekahi manawa, hele maila kekahi poe mai\nKaanapali mai, ma kela aoao mai, e hele ana i Lahaina ae nei i ka wa\npoeleele, a hiki ma Kekaa, helelei maila na pohaku nui mailuna mai o ka\npuu, me ke kumu ole; i ka hoolohe ana aku, me he la, ua hiolo okoa mai\nno ka pali, puiwa aela ka lehulehu o ka poe a pau e hele ana, me ka\nolelo ana, \u201cLapu o Kekaa e! lapu o Kekaa e!\u201d He mau hana kupanaha no\nkeia a keia puu.\n\nUa olelo ia, aia a make ke kanaka, hele ka uhane i Kekaa; a ina he\nmakamaka kona malaila, ua make mua, nana no e kipaku mai i ka wa e\nkokoke aku ana e lele ka uhane i Kekaa. I kekahi manawa, ua hoi hou ka\nuhane o ke kanaka a komo hou iloko o kona kino, a ola hou aela ia, oia\nka poe e ola hou mai nei; ua nui no na uhane i hele ma keia wahi o\nKekaa. Ua kapaia ia wahi o leina a ka uhane. Ko na kanaka makaainana\nmau uhane wale no ke hele ma Kekaa; ko na lopa mau uhane a pau, o ko na\n\u2019lii hoi, ma na lua pele e hele ai ko lakou mau uhane i ko lakou wa e\nmake ai. A ina hoi he mau makamaka ko lakou malaila kipaku ia mai no\nkahi poe o lakou, a ola hou no.\n\nMa Kekaa e noho ana o Maui a me Moemoe; o ka puni a kekahi o ka hiamoe;\nkau ke poo i ka uluna o Welehu ka malama, oia hoi o Moemoe. O ka puni a\nkekahi o ka hele. I ka wa i moe ai o Moemoe, a hele no hoi o Maui elike\nme ka laua puni, i ka wa e moe ana o Moemoe, a kahe mai ka wai, paapu\nloa ua Moemoe la i ka lepo, a koe ka puka ihu, a kau ka hua kukui ma\nkona puka ihu, a kupu keia kukui a loihi iki ae, ia manawa ua maneo ka\npuka ihu o Moemoe, nolaila, ala kona hiamoe, a olelo iho oia penei: \u201cO\nka\u2019u puni hoi o ka moe, ala ana ka hoi i keia wahi laau kukui ino,\u201d\nnolaila, kupu ka manao iloko ona e hoopau i kona puni a e imi ia Maui\nkona hoa.\n\nA ua kapaia, mamuli o kekahi o keia mau kanaka kekahi alanui e pili ala\nma ka aoao akau hikina iki o Kekaa, \u201co ke alanui kikeekee a Maui.\u201d O ka\nmea nae nana i hele mua ia alanui o Eleio, ke kukini mama a Kaalaneo,\nke alii kupu eu oia wa.\n\nNolaila, ke kau leo aku nei au ia oukou a pau, e na makamaka o ke au\nmalamalama o keia manawa, ka poe hoi e ao ia nei ma ke kahua hohonu o\nka naauao, mai lilo ko oukou manao a hooiaio i keia mau mea o ke au\npouli, ke au hoi o ka naaupo; mai haliu hou aku kakou a nana i ke au\npoliakua a Kane. Ua hala ke au kahiko a me kana mau haukae; eia kakou i\nke au hou, a me kana mau pono.\n\n\nJanuary 24, 1872.\n\nS. Kaha.\n\n\n\n\n\n\nHE MOOLELO NO KAUIKI.\n\n\nO kauiki he wahi puu keia e ku nei ma ka hikina o Maui nei, ma ke alo\nponoi aku no hoi o Hana, i Maui Hikina; a ua ike nui ia e ka poe e holo\nana ma ka moku, mai ianei aku, a i Hawaii; a no keia puu ka olelo ia\nana e kekahi poe i keia wa, \u201cHe aloha no Kauiki, au i ke kai, me he\nmanu la.\u201d\n\nA he wahi puu kaulana no keia, mai ka wa kahiko mai a hiki i keia wa.\nAka nae, elua a\u2019u mea e hoakaka aku ai no keia puu o Kauiki; akahi,\nkona wahi i loaa mai ai; elua, na wahi kaulana e pili ana me keia puu.\nNolaila, e nana ae kakou i ka manao kuhihewa o ka poe kahiko.\n\n\nAKAHI, KONA WAHI I LOAA MAI AI.\n\nUa manao like ole ia e ka poe kahiko, eha wahi i loaa mai ai keia puu.\nUa loaa mai keia puu mai ka iewe mai o Hamoa, a o kekahi, mai na makua\nmai o Pele ma, a o kekahi hoi, mai a Kaihuakala mai laua me Kahaule\nkana wahine, a o kekahi, mai a Kalalawalu mai; a penei na manao o\nlakou:\n\nUa hanauia mai o Pele ame Hiiaka, ame Puuhele, e ko lakou mau makua, e\nKahinalii ka makuahine o lakou; eia nae, o Pele ame Hiiaka ua hanau\nkino kanaka maoli ia mai laua, a o Puuhele hoi, ua hanau puu koko mai\noia. No ka makemake ole mai o na kaikuaana i keia kino, no ka mea, i ka\nnana ana iho, aole he kino maoli, aka, he puu koko wale no, nolaila,\nkuko iho la laua, a olelo aku la kekahi i kekahi: \u201cE aho e kiloi kaua i\nka pokii o kaua. Auhea hoi ka hoihoi aku, i ku no ka hoi ka hoihoi aku\nke kino kanaka.\u201d A o ko laua nei kiloi aku la la no ia i ua puu koko\nnei me ka ike ole o na makua i ko laua hoolei ana mai.\n\nA ma ia manawa mai, ua hoomaka keia puu koko e hele, a halawai mai oia\nme Alenuihaha, oia kela moana mawaena o Maui nei ame Hawaii, a ua ninau\naku o Alenuihaha i ua puu koko nei: \u201cHe huakai! e hele mahea?\u201d Olelo\nmai ua puu koko nei: \u201cE hele ana ma keia wahi aku nei la, i kiloi ia\nmai au e o\u2019u mau kaikuaana, a oia keia la e hele nei la.\u201d\n\nA pau aela ka laua nei kamailio ana, o ka hoomaka mai la no ia o ua puu\nkoko nei e hele mai, a pae ana keia i Nuu, aia ma Kaupo keia wahi ana i\npae mai ai, a hele kino kanaka mai la keia, a i ka ike ana\u2019ku o Nuu, he\nkeu a ka wahine maikai. O ko ianei hele mai la no ia a halawai me\nPuuomaiai, he wahine maikai no hoi keia. Olelo aku la o Puuomaiai i ka\nmalihini: \u201cE hele ana mahea kau huakai?\u201d Olelo mai la kela: \u201cE hele aku\nana ma keia wahi aku.\u201d A noi mai la o Puuomaiai e hoaikane, a hoaikane\niho la laua nei, a hookipa ia iho la keia, ai laua a maona, a hele aku\nla laua nei. O ko laua nei hele ana, kani ana ka Manawainui mele, penei\nno ia:\n\n\n Kau ka lia ia oe e ka malihini,\n Ke hele nei a maeele kuu manawa,\n He hoa paio paha,\n He hoa makaikai paha e?\n\n\nHuli ae la ua puu koko nei i hope, a olelo aku: \u201cHeaha kau o ke kahea\nana mahope?\u201d Pane mai o Manawainui: \u201cNo kuu ike ana \u2019ku nei ia oe, i ko\nmama i ka hele, nolaila kahea aku nei au ia oe.\u201d \u201cHeaha kau makana nui\no ke kahea ana?\u201d \u201cNo kuu ike ana aku nei ia oe, he puu koko wale no i\nkiloi ia mai e kou mau kaikuaana, nolaila, hele mai nei oe, e aho e\nkapa ia kou inoa o Puuhele.\u201d A pau ka laua nei kamailio ana, o ko laua\nnei hele mai la no ia a hiki mai i Hana. Olelo aku a Puuomaiai ia\nPuuhele: \u201cE aho e hoi au, ua hele pu mai la no hoi kaua, eia aku no hoi\nua wa e hui hou ai.\u201d O ka ae mai la no ia o Puuhele, me kae i mai:\n\u201cAole i akaka ko\u2019u pono e hele nei, he ike hou paha ia oe, aole paha,\u201d\na o ka honi mai la no ia o ua Puuhele i ka ihu o ke aikane.\n\nO ko ianei hoomaka ana e hele, halawai aku la keia me Kanahaha, ike e\nmai la o Kanahaha, a o kona make koke iho la no ia, a waiho kahelahela\niho la na uha o ua wahine nei. O ko ia nei hele aku no ia, a ike ua\nmake. O keia wahi o Kanahaha, he punawainui a hiki i keia wa. Hele loa\naku aku la no o Puuhele a halawai me Lehoula. Olelo mai o Lehoula:\n\u201cNani hoi ka wahine maikai o oe,\u201d a makemake o Lehoula e hele pu meia,\na hiki ma Wananalua, hoohiki iho la o Puuhele ia wahi, a olelo aku ia\nLehoula: \u201cNani mai la kuu makemake i keia wahi; o i hele mai nei e imi\ni kahi kupono e noho ai, akahi no a loaa. Nolaila, e noho au a hiki i\nko\u2019u wa e make ai,\u201d a o ka hoi mai la no ia o Lehoula a hiki ma kona\nwahi mau.\n\nNoho iho la no hoi o ua Puuhele; a ike mai la o Kaihuakala o ka iho mai\nla no ia o Kaihuakala a halawai me ia, a pane kiko e mai no o\nKaihuakala: \u201cHeaha kou kuleana nui o ka hiki ana mai o onei nei?\u201d Olelo\naku la o Puuhele me ka nawaliwali: \u201cI hele mai nei hoi au i ka\nmakaikai, a loaa keia wahi maikai, a hoohiki iho nei e noho.\u201d\n\nIa manawa, pepehi ia iho la o ua o Puuhele a make, kanuia iho la a\nnalo. E hao ae ana keia i kona mana, o ka pii ia o ua puu nei a kiekie,\nkapaia ka inoa o ua puu nei o Kaihuakala, o Puuiki, a mahope kapaia o\nKauiki, a oia ka inoa e kapaia nei a hiki i keia wa, a oia iho la ke\nkumu o ke mele a kekahi poe; a penei no ia:\n\n\n Aia i Kauiki ka eke leta a ka makani,\n Kahi paialewa ia mai la e ka lau awa,\n Huli ka nalu o ke Anini i ka makani,\n I hoohuli no a huli i ka wai o Punahoa.\n\n\nAka, o ka manao o kekahi poe, na ka Lalawalu i lawe mai, mai Kahiki\nmai, i lawe keiki hanai ia mai, a no ka uluhua o ka Lalawalu i ke nahu\npinepine o ua keiki nei i ka waiu, nolaila, kupu ka manao iloko o ka\nmakuahine e haalele ia ia, lawe mai la a pae ma Koloa, i Kauai. Manao\nia e kiloi, aole nae he makemake o ua keiki nei e noho malaila.\nHoomanawanui mai la no oia i ka hii ana, a hiki i Kaena ma Oahu. Aole\nno he makemake o ua keiki nei, nolaila, lawe loa ia mai a pae ma\nKawaipapa ma Hana i Maui Hikina, a hoonoho ia me ia a hiki i keia wa, a\npela iho la kekahi manao o ka poe kahiko.\n\n\nALUA: NA WAHI KAULANA E PILI ANA MA KEIA PUU O KAUIKI\n\nAia ma keia puu, he nui na wahi kaulana, oia hoi, maluna pono o keia\npuu ka hale o Peapea i pau ai i ke ahi, i puhiia ai e Liionaiwaa ma, a\noia ka mea i oleloia: \u201cPau Peapea i ke ahi.\u201d Aia hoi ma ka hema iki o\nkeia puu he awa pae waa keia, o Kaihalulu ka inoa, no ia wahi keia\nolelo e olelo ia nei, Kaihalulu i ke alo o Kauiki. Aia no hoi malaila\nna niu a Kane; aia aku makai ponoi o ia wahi he pohaku nui iloko o ke\nkai, ua kapaia ka inoa o ia pohaku o Mokuhano. Aia hoi ma ka hikina\nponoi o Kauiki o ka Pueokahi, ka mea i kapaia ai ka inoa o ia wahi, he\npueo no na ke alii na Peapea; aia ike ua pueo nei i ka nui o kanaka\nlele mai no ia a kau ma ke kikihi puka o ke alii, alaila, ua nui\nkanaka; a mahope pepehiia a make, a oia ka mea i kapaia ai o ka\nPueokahi.\n\nA ma ka akau ponoi no hoi o Kahulili, a malalo pono no o Kauiki kona\nkumu, ua kapaia oia na lauoho o Puuhele. Aia mauka o Kauiki o\nKaihuakala. Aole e ike wale ia o Kaihuakala, aia a malie o Maui nei\nalaila, ike ia keia wahi. Ia wa no, ku mai la o Papahawahawa a akena\niho la me ka i iho hoi, \u201cHe noho ae nei no hoi, akahi no a ike ia ka\nmalie a Maui, o ka malie ka ia ke ike ia aku la o Kaihuakala.\u201d O\nKaihuakala kai uka, o Kauiki ka i kai, alaila pau i ka makaikai ia na\nwahi a pau. A oia ka mea i olelo ia nei e ka poe haku mele, penei:\n\n\n Malie o Maui, ua ikea o Kaihuakala,\n O Kaihuakala kai uka o Kauiki kai kai,\n I poia e ke kui, Kaihalulu i ke alo o Kauiki,\n Hii Kauiki ia Mokuhano,\n Hii ke one ka Pueokahi,\n Hii waikoloa i Kailiili,\n Hii ka nalu ia Keanini,\n Hoea ana i Mokumana,\n He waa Hawaii e,\n Waikaakihi ke awa,\n Punahoa ka wai oneone ia ka Pueokahi,\n O Honuaula mauka o Kahulili ka iluna,\n Pau Peapea la i ke ahi.\n\n\nA ina e hele ana kekahi poe ma Kauiki i keia mau wahi i hai ia \u2019ku la,\na o keia iho la na mea e pili ana i ka hai ia ana mai ia\u2019u e kekahi mea\ni ike i ka moolelo o Kauiki, he nui aku no, aka, ua lawa keia mau wahi\nmea i panaau no keia manawa.\n\n\n[Moanauli.]\n\n\n\n\n\n\nHE MOOLELO NO PUMAIA.\n\n\nUa hanauia o Pumaia ma Koloa i Kauai, o Malaihi ka makuakane, o\nKuhihewa ka makuahine. Oi noho lakou nei a nui ua keiki nei, a ikaika\nno hoi kona kino, olelo aku o Pumaia i ka makuakane: \u201cE oluolu oe e\nhele au e ike i ka laau a ku\u2019u kupunawahine,\u201d o ka ae mai la no ia o ka\nmakuakane. O ko ianei hele aku la no ia, a hiki ma ka hale o Kiha, ke\nkupunawahine, a olelo aku la: \u201cAuhea la ka laau?\u201d \u201cEia ae no,\u201d wahi a\nka luahine. O ko ianei lawe ae lo no ia. O ka paipu, ulupa ia iho la\nilalo, a okaoka liilii. O ka hiu ae la no ia i ua laau nei a kau i ka\na-i, a hoomaka e hele aku. Halawai mai la me ia o Wakaina, a pane mai o\nWakaina: \u201cHe huakai e hele ana ihea?\u201d \u201cE hele ana i ka makaikai,\u201d wahi\na Pumaia. \u201cE aho hoi ha owau kekahi me oe.\u201d O ka ae mai la no ia; o ko\nlaua hele aku la no ia.\n\nKu ana o Puukolea, a olelo ana: \u201cNawai ke kupua o olua?\u201d \u201cNa maua no,\u201d\nwahi a Pumaia. \u201cA nui ka ikaika ola olua, hapa ka ikaika make olua\nia\u2019u.\u201d O ko lakou nei hakaka iho la noia. O ke kino na\u2019e o kela kanaka\nhe kino papalua, o ko laua nei kino hoi he kanaka ola maoli no. Ua\nninau aku o Pumaia ia Wakaina: \u201cOwai ka mea mua o kaua e hakaka me\nianei?\u201d Pane mai la kela: \u201cE aho owau.\u201d Ae aku la no hoi keia; o ko\nWakaina hele aku la no ia e hakaka me Puukolea. Mamua nae o ko laua\nhoomaka ana e hakaka, hoopuka ae la oia i kekahi mau lalani mele,\npenei:\n\n\n Aia, la, aia la, o ka lehua wale o Puuoni,\n Ke a uume inai la me opua i ka lewa\n Maluna malalo ka wai opua.\n\n\nO ka pane e mai la no ia o ua kanaka nei. \u201cE hoololohi ana oe i ke aha?\nhe mele hoonaukiuki kau no\u2019u.\u201d Aole nae i pau ke mele ana o Wakaina, o\nka hakaka iho la no ia; mai ka auina la a kokoke aumoe. Kauoha aku la o\nWakaina ia Pumaia: \u201cO ka nana mai no ka kau, aole oe e kii mai ia\u2019u la,\nua kokoke au la e make.\u201d O ka lele mai la no ia o Pumaia, a hakaka me\niala; oi nei hoi, hele aku la e huli ai no laua nei. Oi nonoke aku no\nhoi laua nei i ka hakaka, a aneane nawaliwali nae o Pumaia; noonoo keia\ni ka laau a ianei; a ku ana o Wakaina, a olelo mai, \u201cPehea oe?\u201d Hai mai\nkela: \u201cUa nawaliwali au, e kii aku oe i kuu laau e lawe mai, malia paha\nhe hana ka ia laau.\u201d Ia laua nei e kamailio ana, ku ana ua kanaka nei\nme ke ano okoa. O ka hakaka iho la no ia; aole nae i lalau aku o Pumaia\ni ka laau a ia nei o ka make mai la no ia i ua kanaka nei; a make pu no\nhoi me Wakaina. O ka hoi iho la no ia o na uhane o laua nei a ku ana\nimua o na makua, a i ka ike ana mai o na makua o Wakaina a me Pumaia,\nno ka mea, ua hoi aku na makua o Wakaina a noho pu me na makua o\nPumaia. Ia lakou nei e nanea ana, kani ana ke mele a ua mau uhane\nhaukae nei, penei:\n\n\n Ko mai ana ke ano io maua nei,\n E kii mai ana ia maua e hele,\n Aole e hiki ua paa ia Waiauau,\n E kii mai ana ia maua e hoola\u2014e\n E ola no\u2014e.\n\n\nA pau ke mele ana a ua mau eepa nei, o ka oili koke mai la no ia o na\nmakua; aole nae he ike iki. Oi nana wale lakou nei ma o a maanei, aole\nno he ike iki ia.\n\nO ka uhaele uhane aku la no ia o laua nei a halawai me Pupuilima. Ia wa\nike mai na kanaka i ka hele aku o keia mau kanaka elua, ia wa olelo mai\nla o Pupuilima: \u201cAole kela he mau kanaka, he akua kela mau mea.\u201d \u201cMahea\nkahi i maopopo ai ia oe he akua?\u201d wahi a ua poe nei. O ko lakou nei\npili iho la no ia. Olelo aku la o Pupuilima ia lakou: \u201cI halii auanei\nau i ka lau ape ma ke alanui nei a i nahae, alaila, he kanaka, aka hoi,\nina nahae ole, alaila, he devil.\u201d O ko ia nei halii iho la no ia. Ia\nwa, pane iho la o Pumaia ia Wakaina, \u201cAia ko kaua make la, ke hana ia\nmai la.\u201d \u201cPehea la auanei kaua e pakele ai?\u201d Hai mai la o Pumaia: \u201cMa\nko\u2019u wawae e hehi ai, malaila mai no oe e hele ai, no ka mea, ua hanai\nia wau mai kuu wa uuku a i ko\u2019u wa i make ai, a loaa oe, no ka mea o\nkeia hana ana, ua like me ko Pamano halii ia ana e ka lau ape, a pakele\nke ola.\u201d Ia laua nei i hele aku ai, o ka hehi iho la no ia o Pumaia i\nka lau ape, a nahae, a mahope iho la no hoi ke keehi ana o ke aikane. O\nko laua nei hahai ia aku \u2019la no ia e ua makaula nei a loaa i kahi i\nloaa ai.\n\nOia iho la no kahi mea i loaa ie mai nei.\n\n\n\nIa laua nei e hele ana, ua alualu ia mai la nae laua nei. O ko laua nei\nhele maila no ia a halawai me Pueonuiokona, aole nae he ike mai o ua\nPueo nei i ka laua nei hele aku. A kaa laua nei mamua, ia manawa\nhalawai mai la ka makaula e alualu nei ia laua me Pueonuiokona. Pane\naku la ua Pueo nei: \u201cHeaha ka mea i nui ai o ka hanu a kahe hoi ka\nhou?\u201d Hai aku la keia: \u201cHeaha mai ka hoi kau, he mau uhane aia la, o\nka\u2019u ia e alualu nei aohe loaa iki; e ake ana hoi au o ka lihi launa\naku, make la hoi ia\u2019u, ua hele mai kuu ukiuki a nui ia laua.\u201d\n\nIa lohe ana o Pueo i ka olelo a ka makaula, ia manawa oia i olelo aku\nai i ua makaula nei: \u201cHe makaula oe, a he makaula wau, eia nae, aole\nwau i ike aku nei ia laua, a no kuu lohe ana mai nei i kau olelo, ke\nloaa aku ia oe make.\u201d O kahi nae a laua e kamailio nei, aia ma ke kula\no Kamaomao. Ia laua nei nae e hoomakaukau ana e kii i na uhane, olelo\naku la o Pumaia i ke aikane: \u201cEia a\u2019e ka make o kaua la, aka, i kali\nauanei kaua a i oi kela mea hou mamua o ka mea mua, alaila, manao ae ke\nola.\u201d\n\nO ko laua nei noho iho la no ia nana no laua nei i ua mau makaula nei.\nA oi no o ua o Pueo mamua, olelo aku o Pumaia i ke aikane: \u201cAkahi kaua\na pakele, e aho e uhaele kaua a kahi o na makua o kaua; malia paha, o\nloaa ae kaua ilaila.\u201d Ae mai la ke aikane. O ko laua nei hoomaka mai la\nno ia e hele ma Kealia, he loko nui no hoi a hiki i keia wa. O keia mau\nwahi nae i hai ia a\u2019e nei, no kula o Kamaomao a me Kealia, aia no ma ka\npuali hikina o Maui nei, alaila pau o Maui Hikina, pau o Maui Komohana.\n\nE waiho ae kakou no ua mau akua lapu nei, a e kamailio kakou no na\nmakaula. Aia i ua mau makaula e alualu nei, a no ka mama o\nPueonuiokona, kupu mai la ka manao iloko o kekahi o laua, me ka nune\niho iloko ona: \u201cIna e loaa ana ia\u2019u kela makaula e make ana oia ia\u2019u,\nno ka mea he kii wale i ko\u2019u mau enemi e hoola.\u201d Naue malie aku la nae\nua Pueo nei, a halulu ana ua makaula nei, a huki mai la i ka lima o\nPueo. A ninau mai la o Pueo: \u201cHeaha iho la ka hewa o ke kanaka o kau\nhuki ana i ka lima mahope, a mai hina wau?\u201d Olelo mai kela me ka inoino\no na maka: \u201cNawai oe i i aku e kii i ko\u2019u mau enemi, me ko olelo iho e\nhoola? Aole no hoi oe e huli i mau mea okoa aku nau, ilaila oe e hoola\nai.\u201d Pane mai la ua Pueo nei: \u201cAia a nui ko ikaika, lilo ia oe, aka\nhoi, hapa ko ikaika, aole e loaa ia oe; no ka mea, owau nei la, he\nkamaaina wau no keia kula. Hele mai na uhane make, na\u2019u no e hoola aku,\naole no hoi he makaula hiki ma keia kula, akahi wale no wau a ike o oe\nhookahi ka makaula hiki maanei. A no ko olelo ana mai nei ia\u2019u no kuu\nkii e hoola i kela mau mea; heaha la ka hana, aia mamuli o ka ikaika e\nlilo aku ai oe, a ia\u2019u paha laua.\u201d\n\nO ko laua nei hoomaka koke iho la no ia i ka hakaka. O ko laua wahi i\nhakaka ai, ma Kalepolepo, kokoke no ma keia puali. A make ua makaula\nnei, kua\u2019i ia ae la ka opu o ua makaula nei e Pueonuiokona, a kauhihi\nia ae la maluna o ka akolea. He laau nui keia ma kela wahi, a ua lilo\nnae i mea ole i keia manawa, no ka nui o na holoholona.\n\n\nAugust 8, 1872. Kiliona.\n\n\n\n\n\n\nHE MOOLELO NO PUUPEHE.\n\n\nO Puupehe he keiki ia na Kapokoholua ame Kapoiliilii. Aia ma ka\nmokupuni o Kaululaau ka mea nona keia moolelo, ka eueu hoi oia kau i\nhala. E huli iki ae kakou no na hana a kona mau makua. Aia i ka wa a\nlaua e noho nei, ua hoomaka mai kana wahine e loaa nei mea he hua\nmaikai no kona puhaka. O ka hana hoi a ke kane o ka hele i ka lawaia na\nlaua, a hala kekahi manawa loihi, o ka hoomau ana o kana kane i ka\nlawaia. I kekahi la, ua holo aku ua Kapokoholua nei i ka moana maluna o\nka waa i ka lawaia, a i kona kaawale ana aku ua hoomaka mai o Puupehe e\nkamailio ae iloko o ka opu o kona makuahine. Ia wa a Puupehe e kamailio\nnei, ua puiwa ae la kona makua mai kona hiamoe ana, a hoomaopopo iho la\nkeia no keia mea kupanaha ana i lohe ai. Hoi hou iho keia moe no, kani\nana kahea a ua eueu nei: \u201cE! ko\u2019u mama aloha, e ala mai oe ua make o\npapa.\u201d Ia manawa hoomaopopo loa iho la keia he leo kanaka, koe nae kona\nike ana aku i ke kino maoli. Holo wikiwiki aku la keia a ku ana ma ka\npuka o ka hale, nana aku la hoi o ka ike aku i ka mea nona keia leo;\naole nae he ike ia, ua manao nae ia o kana kane, aka ua hoka nae ia.\nHoi mai la no keia a noho iloko o ka hale. Kani ana ke oli a ua keiki\nnei, penei:\n\n\n Aloha au o kahi wai a ke kehau,\n Oia wai haaheo mai iluna o ka laau.\n A ua mai ka ua i na pali\n E hoopiha ana i na kahawai.\n O ka waiwai no ia a kuu maka o ka ike aku.\n A ike kuu maka a nehe kuu lima.\n\n\nA pau ke oli ana a ua keiki nei, ua ano e mai la ka makuahine, a ku a\npilikia maoli ia. E pono e wehewehe iki aku wau i ke ano o kana oli ana\na me ke kamailio hoopunipuni ana ua make ka makuakane; aole he oiaio o\nke ano o ke oli ana. Ua hele ia e nana i ka lawaia ana o kona\nmakuakane, a ua kii aku ia i na i\u2019a he nui loa e hele e ai i ka makau.\nNo ka ike ana ua nui na i\u2019a i loaa i kona papa, ua koe hoi ka lua, oia\nka awa. Ua ike ia aohe awa a kona mau makua, nolaila oia i puana ae ai\ni keia mau lalani mele e kau ae la maluna.\n\nE waiho iki kakou i na hana a ke keiki a mahope aku. E huli ae kakou a\nkamailio no ka makuakane. A i kona makua e lawaia nei, ua nanea loa ia\ni ka nui o na i\u2019a i loaa iaia, a i kona nana ana mai iuka aohe ike ia\naku o uka, no ka mea ua uhi iho la o Puupehe i ka ohu a nalowale ka\naina. I iho la keia iloko ona: \u201cHeaha la hoi keia mea kupanaha,\nnokamea, aole hoi he makani nana e lawe mai ka ohu a kau iluna o ka\naina.\u201d Ua halialia wale mai nae na ano o kana wahine, hoomaka iho la ia\ne huki mai i ka aho a kokoke e pau mai iluna, paa ana ke aho a ianei i\nka mano, o ka inoa o keia mano o Puaiki.\n\nE kamailio iki ae au no keia i\u2019a ino. Ia ike ana oia nei he mano ka mea\nnana e paa mai la, huki mai la ia me ka ikaika, e hao aku ana ua i\u2019a\nnei, kokoke keia mawaho ae o ka lae o Papawai ma Maui nei, malaila aku\nhiki hou no keia mawaho ae o Manele. Ike aku la keia i ka hale o laua\nua paa i ka ua koko. A hiki keia ilaila i kahi ana i lawaia ai, ua moku\naku la ke aho a ianei a me ka makau. Huli hoi mai la keia a kokoke ike\naku la keia i kana wahine e ku mai ana ma ka aekai e peahi mai ana\niaia. I iho la keia iloko ona: \u201cKupanaha oe e ka wahine, ua ike mai la\nno hoi ke hoi aku nei.\u201d Hookahi no a ianei kope ana i ke kai me ka hoe\nkau ana ka ihu o ka waa i ke one. Ia wa holo mai la kana wahine a apo\nmai la iaia, me ka haalulu. Ninau ae la keia: \u201cHeaha hoi ke kumu o ka\nnui o ka hanu?\u201d Pane iho la ia me ka uwe: \u201cUa lapu ke keiki a kaua\nia\u2019u.\u201d \u201cHeaha ke kumu?\u201d \u201cEia ke kumu, ia oe no hala aku nei, a liuliu\niki, ua keia loa wau e ka hiamoe, kani ana kahea, \u2018E! e ko\u2019u mama\naloha, e ala mai oe, ua make o papa.\u2019 Ia wa puiwa ae la wau mailoko mai\no ka hiamoe, ua kuhi wau o oe, hoi hou no wau a moe no, aole no i upu\niho, kani ana ke oli.\u201d I aku la ke kane: \u201cUa maopopo no nae paha ia oe\nke oli ana mai?\u201d \u201cAe,\u201d wahi a ka wahine.\n\n\n Aloha au o kahi wai a ke kehau,\n Oia wai haaheo mai iluna o ka laau,\n A ua mai ka ua i na pali,\n E hoopiha ana i na kahawai,\n O ka waiwai no ia a kuu maka o ka ike aku,\n A ike kuu maka a nehe kuu lima.\n\n\n\u201cOia iho na hana kupanaha a ke keiki a kaua ia\u2019u i noho iho nei.\u201d I aku\nla kana kane: \u201cIna he oiaio kena olelo au, e pomaikai ana kaua ma keia\nhope aku. Na ke au o ka manawa e hoike mai a e hooko, nolaila, e kali\nkaua ma keia hope aku.\u201d\n\nHapai aku la laua nei i ka waa, ua hele a piha u oloko o ka waa i ka\ni\u2019a. Hoi aku la laua a hiki iloko o ka hale, hana iho la i ka i\u2019a a\nmiko i ka paakai; pulehu iho ka wahine i kekahi i\u2019a a moa, hoomakaukau\niho la laua i ka ai ana, pule ae la laua ma ka inoa o ua keiki nei, a\npenei:\n\n\u201cMa ka inoa o Puupehe e ola mau loa maua. Amama, ua noa.\u201d\n\nAi laua nei a maona, hoomakaukau no na mea e pili ana no ka moe ana, a\ni ko laua moe ana iho i ka po, o ka hana a ua keiki nei o ka hele e\nmakaikai i na hana a kekahi kanaka, e ao ana ia i kana poe haumana i ka\noo ihe, a me ka lele ana iluna o ka ipu huawai, a pela uku. E ao ana a\nike hele e kaua me kona mau makua me Kapokoholua ma.\n\nI ka hele ana a ua keiki nei, ua mimino iho la ka opu o Kapoiliilii,\nolelo aku la ia i ke kane: \u201cE ianei e! e haha mai oe i kuu opu.\u201d Haha\nmai la ia: \u201cE, ua emi iho nei ka ko opu.\u201d \u201cKupanaha,\u201d wahi a ka wahine.\nI aku la kana kane: \u201cMai haohao oe ua hele aku la e makaikai ma kela\nwahi keia wahi o ka honua.\u201d Hoi iho la laua hoonanea iki, kani ana\nkahea a ua keiki nei: \u201cE laua nei e, e ala, e hoa i ke kukui.\u201d Ala ae\nlaua hoa aku la i ke kukui. \u201cE puhi mai olua i paka no\u2019u, a e mama iho\ni kuu wahi opuupuu awa, aia maluna ae o ka puka.\u201d\n\nHoaa iho la laua, no ka mea, aole he inu awa o laua, nolaila, pahaohao\nlaua no ia mea, pane mai la ua keiki nei, me ka huhu: \u201cE aha ana ka hoi\nolua e lohi nei, a hele au i ka\u2019u hana o ka makaikai.\u201d Ua hooko koke\naku la kona makuakane a makaukau na mea i hana ia, kena mai la e pule;\npule ae la ka makuakane e like me kana pule mua ana, hoole mai la ia.\n\u201cAole ia o ka pule e ola ai ke hiki mai ka pilikia ia olua.\u201d I aku la\nia: \u201cPehea ka pule e ola ai?\u201d \u201cPenei, e hoopaanaau oe.\u201d Hai mai la ia:\n\n\n Eia ka ai e Puaiki e.\n Molia i ku ia i ka hoopea wale,\n I ka awaha wale mai,\n I ka make wale mai,\n Owau nei o Kapokoholua,\n E ola ia\u2019u a kanikoo;\n O kau ola ia e ka akua.\n\n\nA pau keia hoopaanaau ana a laua nei, ai iho la no ua makuakane nei,\noia wale no, no ka mea na ka makuakane e ai; i ke aka wale no ka ua\nkeiki nei e ai mai; pela kana mau mea e makemake ai e olelo mai ai i\nkona mau makua. A pau ka ai ana a ua kanaka nei, kahea mai la no ua\nkeiki nei i ka lua o ka ai, oia ka paka. A pau ke puhi ana o ka paka,\nhoi ae la ua keiki nei iloko o ka opu o ka makuahine, nui hou ae la ka\nopu o Kapoiliilii a like me mamua. I mai la ka wahine: \u201cHoi hou mai nei\npaha ua keiki nei iloko o\u2019u.\u201d \u201cKe aha la?\u201d wahi a ke kane. \u201cKe pehu ae\nnei,\u201d wahi a ka wahine. \u201cMai hoohuoi oe, no ka mea, ua maona kela hoi\nae la kela e hooluolu a emi iho kekahi maona, hele aku kela i ka iala\nhana o ka makaikai.\u201d\n\nPau wale iho la no ka makau o kana wahine, no ke ano makau paha i ke\nkane. A i ke kokoke ana e ao ae ua po nei, ua hele ua keiki nei elike\nme ka mea i hala ae nei mamua. E waiho iki au i keia a mahope aku, e\nkamailio aku wau no na malama o keia keiki iloko o ka opu o ka\nmakuahine, a me ke kumu o ka hele ana i ka wa no iloko o ka opu.\n\nO na malama o keia keiki iloko o ka opu he umikumamakolu, i ka wa i\nlapu ai i kona makuahine, i olelo mua ia ae nei. Ua lilo no ia he mea\nhaohao ia laua, no ke kumu o ka hanau ole, no ka mea ua hala ka palena\no ka hanau ana he umikumamalua; i ka laua keiki hoi aohe hanau iki. Ma\nkeia mea, ua kanalua loa no hoi laua; a no ka hele ana, aia no iloko o\nka opu, aole nae he ike ia o ke ano a me kona helehelena, o ke kamailio\naka wale mai no ma kahi e.\n\n\n[AOLE I PAU.]\n\n\n\n\n\n\nMOOLELO NO KE AHI.\n\n\nEia ke kumu o ka loaa ana mai o ke ahi, wahi a kekahi poe, penei: O\nMaui kai noho ae ia Hina hanau mai o Mauimua, a me Mauihope, a me\nMauikiikii, a me Mauiokalana, he poe keiki kane wale no keia. O ka hana\na keia poe keiki he lawaia. Penei ka lakou lawaia ana, ia lakou nei e\nnoho ana ma Kaupo, i Maui, makemake iho la o Mauiokalana e holo i ka\nlawaia; olelo aku i kona poe kaikuaana: \u201cE, kai ka malie o keia la,\nholo paha kakou i kai, nokamea, he la maikai keia, ua hele a malino ke\nkai, a he la ikaika ole o ke au i ke pale, a he la moekahi o ke au.\u201d A\npau ka ianei olelo ana, pane mai la o Mauimua: \u201cAohe make holo o kakou,\nnokamea, he oi keia o ka la ino, o keia malie a kakou e ike aku nei, he\nmalie kakahiaka, ai aenei keia a kau ae ka la, alaila, ike aku oe e\nokaikai mai ana, a o ke ala mai no ia o ka makani, aole e emo ka hoi\nkoke mai no ia o kakou. E waiho no ka lawaia a hiki i ka la maile.\u201d\nAlaila pane hou mai la o Mauiokalana: \u201cE, ke kuhi nei au i kou hanau\nmua ike oe i na ouli o ke ao, eia ka aole, he lenalena niho wale iho no\nkou.\u201d Alaila pane hookuakaeo mai la o Mauimua: \u201cE, auhea oe e ka pokii,\naole oe i ike, owau mai ka mea i kamaaina i ke ano o keia wahi; penei\nka\u2019u ouli i ike ai, aia moe aku oe a hiki i ka wehe ana o kai o ke ao,\na i poha mai ka nalu iloko o ka makani, alaila e malie aenei; oia ka\u2019u\nouli, i lohe oe, e kuu pokii. Heaha la nei hoi; e holo paha kakou\nmamuli o kau koi.\u201d Hoolale ae la o Mauimua e hapai na waa i kai. Hapai\nia aku la no hoi na waa a hiki i ke kai, alaila makakau iho la lakou no\nka holo i ka lawaia. Ia lakou nei i hiki aku ai i kohola ike aku la\nlakou nei i ka a mai o ke ahi o uka, alaila olelo mai la o Mauiokalana\ni kona poe kaikuaana: \u201cE, ke a mai la ke ahi, nawai la hoi keia ahi?\u201d I\nmai la no hoi lakou: \u201cNawai hoi; e hoi paha kakou i moa ona ai na\nkakou.\u201d \u201cKa! e holo kakou a loaa mai ona ia, alaila lea ka hiamoe, ua\nmoana.\u201d Holo aku la lakou nei; aole i emo loaa mai la na ia. O ka hoi\niho la no ia. A ia lakou nei i hiki aku ai i kahakai, haalele iho la o\nMauimua i ka waa, a holo aku la e nana i kahi i a ai o ke ahi. Ike mai\nla o Kaalaehuapi, o ko lakou kuehu ae la no ia i ke ahipio, pau aku la\nlakou la i ka lele. Hoka iho la o Mauimua, hoi mai la a hiki i ko lakou\nhale; ninau mai la ko lakou poe: \u201cPehea mai nei ka hoi ke ahi?\u201d \u201cAohe\nahi, ua pio, ke kuhi nei au he kanaka, eia ka aole, he alae ka mea nana\nke ahi. O ka maia a kakou, ua pau i ka aihue ia.\u201d No ko lakou nei ike\nana i ka pau i ka aihue ia o ka maia, nolaila aole o lakou hele i ka\nlawaia, me ka manao e a hou mai ke ahi. Eia nae aohe a iki o ke ahi.\nNolaila, holo hou lakou i ka lawaia; aia holo lakou nei i ka lawaia,\nalaila e a auanei ke ahi. Pela lakou nei i hooluhi ia ai, aohe loaa\niki; nokamea, ua maopopo ia Kaalaehuapi eha no keiki a Maui laua me\nHina. I ka wa e holo ai i ka lawaia, helu aku o Kaalaehuapi i ka nui o\nlakou; a pau pono, alaila hoa ke ahi.\n\nAka, mamuli o ka noonoo ana a Maui ua olelo aku oia penei: \u201cE, apopo a\nkakahiaka holo oukou i ka lawaia, owau o kakou ke noho; alaila o ka\nhokeo a kakou mamua ia o ko\u2019u wahi e noho ai. E uhi oukou a paa i ke\nkapa, alaila holo aku oukou i kai;\u201d ae mai la no hoi lakou, o ka holo\niho la no ia. Ike mai la o Kaalaehuapi, helu mai la oia Mauimua,\nMauihope, Mauikiikii, Mauiokalana; ike iho la oia ua pau pono, alaila\nho-a ae la ua poe alae nei i ke ahi, pulehu ka maia. Aole hoi i moa iho\nka maia, olelo mai o Kaalaehuapi: \u201cE, ua moa, he keiki mama ka Hina.\u201d\nIa manawa lele aku la o Maui e hopu, a paa iho la o Kaalaehuapi. Olelo\naku la o Maui: \u201cMake oe ia\u2019u e kena alae; eia no ka hoi ke ahi ia oukou\ne huna nei. E make ana oe ia\u2019u e kena alae.\u201d Olelo mai la o\nKaalaehuapi: \u201cIna au e make, aole e loaa ke ahi.\u201d Alaila no hoi kahea\nmai ka nui o na alae: \u201cE, Kaalaehuapi, e paaia ke ahi; mai hai oe.\u201d\nHoomaka iho la o Maui e wili i ka puana-i o u wahi alae nei, me ka\nmanao e pepehi a make ia manawa. Olelo hou ae la ua wahi alae nei: \u201cE\nola au alaila loaa ia oe ke ahi.\u201d I mai la Maui: \u201cAihea ke ahi?\u201d \u201cAia\niloko o ka ha o ka ape.\u201d O ko ianei hoomaka iho la no ia i ka hiahia,\naole a iki; olelo hou aku la no keia: \u201cAihea ke ahi?\u201d Kuhikuhi hou mai\nla kela: \u201cAia i ka ha kalo.\u201d Noke no keia i ka hiahia aohe no he a; o\nka ha o ke kalo kai hele a poopoo, aohe a iki; o ka mea ka ia i owawa\nai ka ha o ka ape, a me ke kalo, no ka hia ana o Maui i ke ahi. Alaila\nninau hou no keia: \u201cAihea ke ahi au e huna nei?\u201d \u201cAia i ka laau maka.\u201d\nNoke no keia i ka hiahia aohe no he a. Ninau no keia. Pela ka hana ana\na Maui a hiki i ka laau maloo, loaa ke ahi. Ia loaa ana o ke ahi, e\nhiahia aku ana keia i ka lae o ua wahi alae nei; oia ka ula o ka lae o\nka alae a kakou e nana aku nei. A mai ia manawa mai ka loaa ana o ke\nahi a hiki i keia la.\n\nO ka hana a ke ahi, he mea e moa ai ka ai, ka ia, oia no hoi kekahi mea\ne kokua ana i ka hana a ke kanaka, nokamea, o ka mahiai ana a kekahi\npoe me ke ahi e puhi ai i ka mala uala, alaila kanu aku ka lau. He nui\naku no na hana a ke ahi aole e pau i ka weheweheia aku, nokamea he uuku\nka manawa.\n\n\nR. Puiki.\n\n\n\n\n\n\nHE MOOLELO NO MAKAHI.\n\n\nO hamau ka makuakane, o Hooleia ka makuahine, hanau mai ka laua keiki,\noia keia a kakou i lohe ae nei i ka mea nona keia moolelo. O ko lakou\nnei wahi i noho ai, aia ma Puako i Hawaii. O ka mua o keia hanau ana\nmai a keia mau makua, he kaikamahine, o Luukia ka inoa, hanai ia ua\nkaikamahine nei, a hiki i ka umikumamaono o kona mau makahiki, hoomaka\noia e holo i Oahu. Mamua nae o kona holo ana i Oahu ua hapai ua\nmakuahine nei ia Makahi, o ko ia nei holo ihola no ia i Oahu me ka ike\nole i ka hanau ana, a liuliu iki, lohe ia mai ana ua male i ke kane. O\nka inoa o ke kane o Kamauoha.\n\nAia i ko ia nei wa i male ai i ka wahine, ua kui ia akula ko ia nei\nikaika ma Oahu apuni, no ka ikaika i ka o-o ihe, a ua lilo ia i mea nui\nma Oahu. O ka nui o na kanaka ua pau ko lakou waiwai i ka lawe ia e\nkeia kanaka ikaika, ua nui na hoa aloha a ua nui no hoi kona waiwai.\nMahope iho o ko lakou noho ana a liuliu, kupu maila ka manao iloko o\nkekahi kanaka, oia o Kaaiai, no Ewa, Oahu, hoao maila oia i kona\nikaika, hele maila oia a ku i mua o ua kanaka koa nei o Kamauoha, a\npane maila me ke ano hooikaika, me ka manao paha e eo ana la iaia.\nOlelo mai o Kamauoha: \u201cHeaha kau kuleana nui o ka hiki ana mai o onei?\u201d\nHai aku keia: \u201cI hele mai nei au e hoao i na ikaika o kaua.\u201d Hai aku la\nkeia: \u201cHeaha ka ikaika e hoao ai?\u201d \u201cO ka o o ihe,\u201d wahi a Kaaiai. O ka\nnui o na waiwai o ua Kaaiai nei, ekolu mooaina, eono kuinakapa o-u\nholowai, ewalu ilio, he kanalima puaa, eha hale, oia ka nui o ka waiwai\no ua kanaka nei. I hoao iho ka hana, eha mua akahi ia Kamauoha, lawe ia\naku la na waiwai o ua kanaka nei, puehu ma kela aoao, hoi nele akula\nkeia a hiki i ka hale. Olelo maila ka wahine: \u201cPehea maila kau huakai?\u201d\n\u201cPehea mai ka hoi kau, o na wahi waiwai no hoi a kaua i hoiliili iho\nnei me ka manao la hoi e hoonui hou ia mai ana, eia ka o ka hao ia aku\nnei no ia a hoi nele mai nei au, ua ike ia no la ko iala ikaika,\nhoonaulu wale aku nei no keia, me ka manao la hoi e loaa mai ana ka\npomaikai.\u201d\n\nNolaila, e waiho iki iho kakou no ke kamailio ana no ke koa ikaika a me\nkeia kanaka hoaano, a e kamailio ae kakou no ke keiki iloko o ka opu o\nka makuahine i Hawaii. Aia i ka hanau ana mai o ua keiki nei, ike e\nmaila kekahi luahine akamai i ka nana, he keiki ikaika, aole e pakele\nka mea hana wale aku iaia. O ka inoa nae o keia luahine o Kolea, ua\nkokoke no kona wahi noho me ko na makua o ua keiki nei. Hanai ia ihola\nua keiki nei a nui, a kupu aela ka manao iloko o ua keiki nei e hele i\nka makaikai, a ninau aku i ka makuakane: \u201cMakemake mai nei ka hoi au, e\nhele i ka makaikai.\u201d A olelo mai ka makuakane: \u201cMahea kau makaikai e\nhele ai?\u201d Hai mai kela: \u201cMa keia wahi aku nei la.\u201d Olelo mai kela: \u201cIna\noe e makemake e hele, aia ko kaikuahine ma keia mokupuni aku nei la,\naia ma Kauai.\u201d Olelo mai ke keiki: \u201cHeaka ka inoa o kahi a laua e noho\nnei?\u201d Hai mai ko makuakane: \u201cAia ma Mana i Kauai.\u201d O koia nei noho\nihola no ia a liuliu, hai mai ka makuakane: \u201cA i hele oe ea, a i\nhoohewahewa mai ko kaikuahine ia oe, e hai aku oe ia maua, a nana ia e\nike mai ia oe.\u201d Ae aku nohoi keia. O ko lakou nei noho pu ihola no ia,\na hiki i ka wa i hele ai ua eueu nei i kana huakai makaikai, kii e aku\nla nae ka makuakane i ka laau kau paipu a lakou nei, a haawi ia ma ka\nlima o ua keiki nei, a oia ihola nae ua keiki nei i ka pahupahu ihe, a\nike maoli ia nohoi ua keiki nei i ka makaukau. O ko ia nei hele maila\nno ia, paa pu maila no nae me ua laau nei. Hele keia a puni o Hawaii, a\nike keia he waa e holo ana i Maui, o ko ia nei hele akula no ia a ku\nana i ke awa. Ike maila na kanaka o ka waa i ke keiki kanaka maikai o\nia nei; o ka inoa o na kanaka nona ka waa, o Liuliu, o Makaukau, o\nAumai, oia ka inoa o na kanaka. Olelo aku ua mau kanaka nei i ke keiki:\n\u201cE hele ana kau huakai mahea?\u201d \u201cE holo ana i Maui a i hele mai nei hoi\ne ninau i ko oukou waa, e holo ana la i hea?\u201d \u201cE holo ana i Maui,\u201d wahi\na ua poe nei. O ko lakou nei holo maila no ia, a ku ana i Maui nei, ma\nKukui, i Kipahulu, kahi i kau ai o ka waa o lakou nei. Hele maila no\nkeia a moe ma Pelekane, i Lahaina nei, a ike he waa e holo ana i\nMolokai, e e iho no keia a holo aku a pae ma Halawa, i Molokai; kaapuni\nkeia, a no ka nui o ka wela o ka la, hele keia e auau. O kahi aia nei i\nauau ai oia o Hakawai. Kapae aela keia i ka laau aia nei, hiki ana\nkekahi kanaka a lawe ana i keia laau, me ka olelo iho: \u201cA ma ka\u2019u mea\nhaule wale i Hakawai.\u201d Ia wa olelo aku ua keiki nei i ua kanaka nei:\n\u201cKe lawe ala oe i kuu laau, na\u2019u aku koe, make oe ia\u2019u.\u201d He laau no nae\nka ua kanaka nei, o ko ia nei hele aku la no ia mahope, i pahu \u2019ku hana\no ua kanaka nei paa e ka welau o ka ihe a ua kanaka nei ia ia nei, pahu\nia aku ua kanaka nei, ku ma ka opu a hula ma ke kua, hou ia ihola nae\nke kumu o kana ihe i ka lepo me ua kanaka nei. Kaapuni keia a hiki ma\nKaunakahakai, lilo ka ihe aia nei i kekahi kupu eu olaila, lawe ia\nakula a komo kela i ke ana, komo no keia i ke ana, nonoi aku keia, aohe\nhe loaa mai. Papani keia i ka puka o ke ana, a ueeku ka puka i koe,\nho-a keia i ke ahi a no ka nui loa o ka wela o ke ana i ke ahi, o nou\nmaila ua kupueu nei i ka welau o ka ihe, a o ko ia nei huki maila no\nia, ua pau nae ke poo i ke ahi. Hele maila no keia a ike keia he waa\nholo ana i Lanai, e e keia maluna o ua waa nei a halawai me Pololu,\naole keia i noho liuliu malaila, o ua waa nei no ana i holo mai ai mai\nMolokai mai, e e no keia a holo ma Oahu a pae keia ma Ewa, noho keia a\nliuliu iki malaila, holo keia i Kauai a pae i Wailua. Hele akula no\nkeia a pae ma Mana, ninau keia i kekahi wahine e hele mai ana, \u201cUa ike\nanei oe ia Kamauoha?\u201d \u201cAe, o ka hale iho no kena a kaua e ku nei.\u201d O ko\nia nei kipa akula no ia malaila, a ku ana ma ka puka o ka hale, i nana\n\u2019ku auanei ka hana o ua keiki nei, ua hele oloko a piha i na kanaka.\nKahea no ke kaikuahine oia nei me ka ike ole nae o ua kaikuahine nei o\nke kaikunane keia. Ninau maila kela, \u201cMai hea mai nei oe?\u201d Hai akula\nkeia: \u201cMai Hawaii mai nei au, e imi ana i kuu kaikuahine ia Luukia.\u201d\nNinau pono maila nae kela i ko ia nei makua, hai akula nohoi keia mai\nka mua a ka hope. O ko laua nei uwe ihola no ia ma ia la a po, ma ia po\na ao. Manao ke kane a ua wahine nei, he kane keia nana, ia manawa.\nOlelo keia i na kanaka: \u201cE hoomakaukau i ai, me ka olelo aku nae o ua\nkanaka nei: \u201cI hoomakaukau a ua nei kakou i ka ai, me ke poi wai holoi\na ku mawaena nei, kahea anei au e hele mai e ai, i holoi a ua nei ka\nlima i ke poi wai holoi, alaila, olelo a ua nei au me keia: \u201cHoloi ka\nlima, heaha ko alaala? Nana auanei e pane mai, ui auanei au ia oukou,\nna oukou ka hoi ia e olelo mai. Hoomakaukau ia ihola ka ai me ka poi\nwai holoi.\u201d Kahea ia akula nohoi ua keiki nei o ko ia la hele maila no\nhoi ia, a holoi nohoi ka lima. Pane no ua kaikoeke nei: Holoi ka lima,\nheaha ko alaala?\u201d Pane no hoi ua keiki nei: \u201cI kahea ia ae nei hoi i\nkela kihi keia kihi e kaikuwai e waenakonu, pela anei.\u201d \u201cI kahea ia aku\nnei anei e hele mai e ai.\u201d Peia ka olelo a ua kaikoeke manao ino nei.\n\u201cAole,\u201d wahi a kela poe, \u201cU, hilahila ino,\u201d o ko ia nei hoi akula no ia\nme ka ia ole, ma ko ia nei wahi i moe ai, me ka ekemu ole aku i ke\nkaikuahine.\n\n\n[AOLE I PAU.]\n\n\nAugust 22, 1872. Iosia Waalani.\n\n\n\n\n\n\n\n\nTRADITIONARY STORIES.\n\n\nRELATING TO THE DEAD IN ANCIENT TIME.\n\n\nWhen confined with long illness, and death draws near, a person before\nhis demise mutters in an indistinct and mumbling way, speaking of his\nrelatives and his gods, whether they be dead or whether they be living,\nin this manner: \u201cSo and so is coming to get me to go.\u201d And thus he\nwould rave until he died. Whereupon all his relatives mourned, and if\nhe was greatly beloved, they extracted something from his corpse, such\nas a nail, a tooth, or perhaps some hair. [821] Here is another thing:\nif something was seen issuing from the mouth or the eyes, possibly a\nwhite substance accompanied with tears, the deceased truly loved his\nrelatives; his corpse would then be kept uninterred four or five days,\nor even longer, to show their regard.\n\nIf the corpse be left unburied, it should be placed in a box [822]\nunseen by the people, and should be arranged in this manner: Lower the\nhead of the corpse until it is bowed between the legs, draw up the legs\nso that the knees would project beyond the shoulders; slip in a cord at\nthe knee-joints and fasten tightly; the corpse then would be round in\nappearance. [823] If there be anything which the deceased had, such as\nmoney, or clothes or other articles, it is buried with the corpse. Food\nis also left; fish, or tobacco, or kapa, it may be, so that the dead\nwould not go hungry for food, [824] or be cold; such is what I have\nheard.\n\nIn taking the corpse to be hidden, [825] it is done by two or three of\nhis friends; not by many people. The burial is done at night, however,\nnot in the day time. In digging the grave, it is dug round like a\nbanana hole. The usual depth of the grave is up to one\u2019s waist, that\nis, up to the loin of a man. In the olden time, this grave was called a\npahee (smooth place). Upon digging, take the dirt from the grave to\nanother place in a fine mat, or a gourd, else the tracks would be\nshown. Should it be a new house, the friends of the dead would dig from\nthe outside till they reached within, [826] without the house owner\nknowing anything about it. The people thought that if the burial place\nwas known, the bones would be taken for fish hooks, and the flesh for\nshark bait. There are some hidden graves among the precipices; others\nare on plains. There is a hidden grave at Haleakala; it is called the\ngrave of Kaawa; it is right mauka of Nuu, on Maui. This is the way the\ncorpse is treated before being thrown into that hole. When the friend\nof the dead takes the corpse, he takes also what the deceased was fond\nof when living: If he was fond of pork, banana, or perhaps sugar-cane,\netc., he takes them; and upon arriving at the grave, the friend of the\ndeceased calls to the departed ancestors [827] first buried in that\ngrave, thus: \u201cSo and so, here comes your descendant.\u201d If the corpse\nshould keep falling until it drops into the water, and a rainbow\nappears, then it is without relatives; but the corpse who has relatives\nis grasped by them when the body is thrown, and is stranded on the\nprecipice, and not dropped into the water. After the burial [they] come\nhome and mourn.\n\nAnother thing: If the corpse is being carried, and the one he loved is\nfar in the rear, no progress would be made, for the deceased would\ndemur. The one he loved should be immediately behind, then there would\nbe no demurring. This is what the friend of the dead should say: \u201cI\nthought you loved me, but you do not; if you act like this, your bones\nwill be broken.\u201d When he has finished saying that, the corpse will\nacquiesce, and it will be light work carrying it to the place of\nburial. The grave should be well lined, and the corpse laid to rest,\nthe head towards the east, the feet towards the west. [828] It is wrong\nto lay the corpse with the head towards the west, for it would appear\nas a ghost. When the body is buried, the friend should repeat these\nwords: \u201cDo not go wandering to houses, but stay quietly here; you have\nfood, fish and clothes.\u201d\n\nAnother thing: Some people when they see that a person is dead would\nstrip the flesh from the bones and make them into knives or fish-hooks;\nor else they would be hung up in the house, so that the loved ones may\ngo and see them. Some of the corpses are taken to the sea or water and\nthrown in, so that they may become shark- or lizard-gods.\n\nHere are the secret graves wherein the chiefs of Nuu were buried:\nMakaopalena, Kealaohia and Puukelea, all on the side of Haleakala on\nthe eastern side of Maui. Hanohano and Alalakeiki are others. At\nAlalakeiki a number of men from Hawaii who had brought a corpse to be\nhidden were killed. When those men from Hawaii had gone into the cave a\nman of the place, Niuaawaa by name, came along and closed up the mouth\nof the cave with stones, and those people stayed in there until they\ndied. There is no living man who knows any of these secret burial\nplaces, [829] so well hidden are they.\n\n\nCONCERNING THE SOUL AFTER A PERSON\u2019S DEATH.\n\nThe Hawaiians are not agreed in the idea as to what becomes of the soul\nafter a person dies. They say that the soul has three abiding places,\nnamely: the volcano, in the water, and on dry plains like the plains of\nKamaomao and Kekaa. [830]\n\nShould a chief die, or any of his own men, or the servants of Pele,\nthen their souls will go to the volcano, and the servants of Pele and\nother men will serve as they served in this world. [831] And the\nservant of Pele will be his caretaker, who will lord it over his\nstewards or even over his own body servants. When the soul is living\nthere, should some one wish to see it, then this is the process: go\nwith a servant of Pele, and he will call by chanting one of the chants\nof that chief.\n\nSome say that should a person die and is buried at the edge of a river,\nor a spring, or a watercourse, then his soul will enter another body\nsuch as a shark\u2019s, or an eel\u2019s, or any other living body of the sea.\nThose that are buried by a body of fresh water will enter that stream\nand become a large okuhekuhe or tailed-lizard; and if buried on dry\nland, then they will enter the body of an owl, and such like. These\nthings which are entered by the souls of men become guides [832] to\ntheir friends who are living. This is what the soul which has entered\nthese things would do: It would proceed and enter his friend, and when\nit has possessed him, the soul would eat regular food until satisfied,\nthen go back. And he would repeatedly do that. And this friend, should\nhe have any trouble on land, such as war, then the owl [833] would lead\nhim to a place of safety; and if in fresh water, the lizard and such\nlike would keep him safe; and if the trouble is in the ocean, the shark\nand such like would care for him. This is one reason why a great many\npeople are prohibited from eating many things.\n\nAnother thing: The soul also lives on a dry plain after the death of\nthe body; and such places are called ka leina a ka uhane (the\ncasting-off place of the soul). This name applies to wherever in Hawaii\nnei people lived. Following are the places where the souls live: For\nthe people of Niihau, Kapapakiikii, and a second one is at Mauloku,\nLehua; for the Kauai people, at Hanapepe; for the Oahu people at\nKaimalolo; for the Molokai people, at the boundary of Koolau and Kona,\nat the district of Wainene; for the Lanai people, at Hokunui; for the\nMaui people, there are two places, at Kekaa and the plains of Kamaomao;\nand for the Hawaii people, there are three places, at Hilo, at Waipio,\nand at Palilua. All these places are known as the casting-off places of\nsouls. [834] Should a soul get to any of these places it will be\nimpossible for it to come back again.\n\nStill another thing: Should the body die, the soul may appear as if in\nthe flesh; then there becomes no more night to the soul, only light.\nThe chiefs have a separate place to dwell in, and the warriors have a\ndifferent place. Sports are carried on there as during real life, such\nas throwing the spear, guessing the hidden no\u2019a, [835] coasting down\nhill, surfing, fencing, wrestling; there is plenty of food, food which\nneeded no cultivation, such as potatoes, taro, ape, etc.; and because\nof this people think when the body is dead the following should be\nprovided: Food, fish, tobacco, water, steel on which to strike flint\nand obtain fire, o-o, spear, axe, knife; because they think the soul\nwill need these things to work with at that place.\n\nAnother thing: Some people think that the soul has no abiding place,\nbut only wanders about, and then comes and enters a living person. Such\na soul is called \u201cwind,\u201d or \u201cunihipili\u201d\u2014the spirit of a deceased\nperson. That is what people in the olden time thought.\n\n\nS. Kamaka.\n\n\n\n\n\n\nSTORY OF THE OHELO.\n\n\nI do not know what the ohelo is used for, but I do know that it is good\nto eat. I have seen only one kind of ohelo: the creeping ohelo; the\nohelo bush plant [836] I have not seen. It is thought the ohelo\noriginated in two places: 1, in Kahiki; 2, here in Hawaii.\n\nTherefore let us now consider its being received from Kahiki. [837]\nKaohelo was a fine-formed woman; her face was good to look upon. Her\nolder sisters were Pele, Hiiaka and Malulani. [838] Their birthplace\nand where they lived for a long time was Nuumealani, [839] a place at\nthe border of Kahiki. While they were living there in harmony, and with\nlove each had for the other, there arrived from Hawaii a man named\nAukelenuiaiku. [840] Upon his arrival there he waged war and conquered\nthe land, and that was why Kaohelo and the others left their birthplace\nand came here to Hawaii.\n\nWhen they arrived here Malulani dwelt on Lanai, while Pele and the\nyounger sisters went on to Hawaii. Pele and Hiiaka lived at the volcano\nof Kilauea, but nobody knew exactly where Kaohelo settled on Hawaii.\nYet while so living she bore a son named Kiha. When Kaohelo was nearing\ndeath she said to her son, \u201cShould I die, do not bury me at any other\nplace, but take my body to the very navel of your grandmother, right on\ntop of Kilauea; then bury me there.\u201d When Kaohelo died her son took her\ndead body: that is the creeping part as well as the bush-plant part.\nThe flesh became the creeping vine and the bones became the bush-plant.\nPele retained Kaohelo\u2019s head, which became the smouldering fire in the\nvolcano; the rest of the body was thrown over [841] to Haleakala, Maui,\nand to salty Kealia, Oahu; some of it was thrown on Kauai, and some of\nit was left on Hawaii.\n\nWhen Malulani, living on Lanai, heard of the death of their youngest\nsister, she came over to get her, thinking that Pele hadn\u2019t kept her;\nwhen she arrived she did not find her whole body. It was scattered and\nlost over the ground, and it was sprouting and growing from the soil.\nShe commenced to gather and bundle it, thinking that that was all, as\nshe wanted to care for it. But some time after, as she went back to\nLanai, she saw Kaohelo\u2019s body strung and worn as leis by the people;\nand because she loved her youngest sister very much she hung herself.\n\nKaohelo is one of the gods [842] of Pele even unto this day. Malulani\nand Kaohelo died and left Pele and Hiiaka. While they were living\ntogether, and because Pele continued the fire whereby Hiiaka could not\nget enough sleep, she (Hiiaka) said to her older sister, \u201cWhy do you\nkindle the fire? I can\u2019t get enough sleep on account of my back being\nheated by the fire. It is better that we let our younger sister go, and\nlet her find a place of residence.\u201d So Pele then let Kaohelo go. She\nwent along until she arrived in Koolau, [843] Oahu; Heeia [844] was a\ngood-looking man of that time living there, but he had died. When his\nsoul saw her soul they greeted each other as strangers do, and he took\nher to his home; passing the time pleasantly for a few minutes, Heeia\nasked Kaohelo, \u201cWhere are you traveling to, and where did you come\nfrom?\u201d She replied, \u201cWhy, Hawaii is our place of residence with my\nelder sisters, but I died. And because the back of my elder sister,\nHiiaka, was heated with fire all the time, she told our eldest sister\nto send me away, and that is why I have been traveling to find a place\nwhere I might dwell.\u201d\n\nWhen Heeia heard these words of love from Kaohelo he was saddened, and\nhis whole body responded with sympathy and love for this woman. So he\nhastened to say, \u201cWhy not then be my wife and let me be your husband?\u201d\nThe idea was pleasing to the beautiful queen from the border of Kahiki,\nand they lived as man and wife.\n\nAfter they had lived for some time there was born to them a daughter,\nWaialani, a beautiful and a good woman, better even than her mother.\nAfter they had lived together for three years, she told her parents\nthat she would go and bring Malulani from Lanai. This was agreeable to\nthe parents. As she went over to Hawaii, Hiiaka said to Pele, \u201cSay,\nhere comes our niece.\u201d Pele replied, \u201cWhose niece is she? Why should I\naccord her recognition?\u201d And this matter became a source of serious\nquarrel between the two. When the niece arrived at the mouth of the\ncrater, at the place called Akanikolea, and looked down, she noticed\nher aunts quarreling. And because Pele was very angry she lighted the\nfire which filled the crater. Hiiaka feared the niece might die. So she\nwent to get her brother, Ahuimaiapakanaloa, [845] living in Nuumealani,\nthe only one who could appease Pele. When the brother arrived the fire\nsubsided. Then the niece went down, and when she noticed the banana\n[846] was ripe she reached out and ate some. Thus she journeyed until\nshe got down to the bottom, the fire meanwhile receding until it\ndisappeared in the mouth of Pele. And when Pele recognized their niece,\nshe said, \u201cI thought you would die, because I did not recognize you,\nbut I see your younger aunt was correct in telling me that you are our\nniece.\u201d\n\nThen Pele again said to the niece: \u201cThere is food above.\u201d The niece\nasked: \u201cWhat kind of food is it?\u201d The aunt replied: \u201cThere is ohelo; it\nmust be ripe now; that is what we are eating.\u201d [847] When the niece\nheard this she went up and saw the ripe ohelo; she grasped and broke\nsome. But when it was broken, blood flowed forth like a human being\u2019s.\nShe smelled it and it was stinking, so she left it and went down again.\nShe said to Pele, \u201cI thought it was a good thing you directed me to\nget, but when I broke it blood flowed out, and when I smelt it, it was\nstinking.\u201d Pele replied, \u201cWhy, that is what we have been eating, but to\nyou it has changed.\u201d\n\nWhen Hiiaka heard what they were talking about she said: \u201cSay, do not\neat that thing, because it is the body of your mother; the ohelo which\nare standing up are the bones, and the creeping ohelo is the flesh.\u201d\nWhen Waialani heard this she was sad and sorry because she had eaten of\nthe body of her dear mother, so she said to Pele: \u201cI now vow and I tell\nyou that I will never recognize you until I reach the grave.\u201d That is a\nHawaiian way of separating in anger, for one to vow not to speak to the\nother until death; the only way to rectify this is to kill a pig [848]\nand fix the matter up, then could they recognize each other during\nlife. If that is not done then they keep up this enmity until death.\nThis is customary here in Hawaii; it has been the custom from the olden\ntime to the present day.\n\nAfter that, Hiiaka and she came to Lanai; she went and got the corpse\nof Malulani, which was decomposed; they went back to her parents\u2019\nplace, where they all wailed. Then they stayed there, the women, the\nhusband and the daughter. After some days Waialani made up small\nbundles of the body of Malulani which she scattered outside of Heeia, a\nhill here and a hill there until the place held many hills which are\nstanding even unto this day. And because of the Flood, all these hills\nwere submerged, and appeared as islets, and that is why it is called\nthe sharp coral of Heeia; and it is there even to the present time as\nmost of you know who have been to the place.\n\nWhile they were living, Heeia took particular notice that Hiiaka [849]\nwas a very pretty woman; she had lived at the crater of Kilauea until\nshe became like a wonderful blossom of the mountain; Heeia made up his\nmind to make Hiiaka his own, which desire was reciprocated. They became\nhusband and wife and lived as peacefully as the still water of Hauola.\nBut poor Kaohelo was sad at heart because the Puulena [850] (the cold\nwind of Kilauea) had gone on to Hilo, gone on to find a mate for it\nwith which to ease its journey during that long travel; she had been\nleft behind by the son of the shadowy precipices [851] of Koolau.\nBecause Kaohelo loved her husband very dearly she hanged herself, and\nthus endeth the story of Kaohelo. That is the story of how Kaohelo came\nfrom Kahiki and was spread about here in Hawaii.\n\n\nHOW IT WAS FOUND INDIGENOUS IN HAWAII.\n\nThe parents were of Kauai, Maunakepa being the father and Hooleia the\nmother. They lived together until a daughter was born to them. They\ncalled her Kaoheloula. [852] The father\u2019s name, however, is a famous\nname even unto this day, and it frequently occurs in songs, such as\nthis:\n\n\n The moss peoples the barren lands of Maunakepa:\n Spattering thereon is the rain from Hanalei, etc.\n\n\nWhile living there the daughter was taken sick; the parents went about\nlooking for a kahuna to cure her illness. They found the kahuna,\nKumakaohuohu, [853] and they asked him for medicine: \u201cSay, please give\nus some medicine for our daughter, because she is very ill.\u201d The kahuna\nreplied: \u201cYou two can not get my medicine until you have given me\nsomething as a sacrifice for my sacred medicine, then would your\ndaughter be cured.\u201d So they got the daughter, and had the medicine\napplied to her, thinking that that would cure the child; but it did\nnot. What the lying kahuna did killed her.\n\nWhen the daughter died she grew right into this ohelo plant, and it was\nthrown here and there until it grew all over Hawaii. That is how the\nohelo was derived; it started from Kauai.\n\nAnother version is this: There were two women; one had sore eyes and\none was lame. Because they were continually being reviled they felt\nashamed, and they killed each other. These women when living, used to\nplay a game whereby pebbles were thrown up; two pebbles, three pebbles,\netc.; and while throwing up the pebbles, a chant would be recited,\nthus:\n\n\n Seize, seize the ohelo, food of the birds,\n The food chased about in the wilds of Puna, etc.\n\n\nAfter these women were killed the red-eyed woman became the red ohelo,\nand the lame woman became the creeping ohelo.\n\nThis is what has been told me; it may be that others have something\nmore concerning this subject of the ohelo.\n\n\nJos. K. Kahele Jr.\n\n\n\n\n\n\nINDIGENOUS CANES OF HAWAII.\n\n\nIn the olden time the sugar-canes were different; they were not like\nthe sugar-canes which we now see. Therefore, the subject of our inquiry\nconcerns the indigenous canes [854] of Hawaii. We had better consider\nthe names of these canes, the reasons for assigning these names to the\ndifferent varieties of canes, and the explanations relating to them.\nHere are the names of the old canes of Hawaii nei.\n\nThe first cane: the name of this cane is Laukona. [855] There were two\nmen, Piikea and Aulii. Piikea asked Aulii: \u201cWhat is the name of this\ncane?\u201d Aulii gave his name: \u201cThe name of this cane is Laukona; its leaf\nhas long white stripes; that is why it is called Laukona.\u201d Piikea\ndisagreed with him on that name. He said its name was Pumaia. They\nquarreled a great deal over the name of this cane, and Aulii won.\n\nThe second cane: the name of this cane is Papaa, [856] so given because\nof a certain land being called Kopapaa, and this was derived from\nhoopaapaa (quarreling). This cane is of a dark color when young, and\nwhen it is ripe the dark color changes to red; its rind is hard when\nthe cane is eaten.\n\nThe third cane: this cane is named Manulele. [857] The characteristics\nof this cane are: it is white and green striped, and has long joints.\nThe reason for calling it Manulele is because of a man with a woman.\nThey lived peaceably as husband and wife, but after some time there\ngrew up in one of them the desire to go astray, thus bringing about\ndiscord, and the husband or perhaps the wife is taken by another. The\none remaining would still be very much in love, trying in various ways\nto occupy his mind, thinking this affection would soon pass away; but\nno, it would not cease. Then after a while some one who knows how to\nintensify love is heard of and is sent for, and upon arrival this\nkahuna would ask, \u201cWhat ails you?\u201d The man would respond, \u201cThe love of\nwife, that is why I am ailing; I do not desire food; I was fond of food\nand fish when living with my wife, but at this time we are contending\ntogether, I do not care for food.\u201d The kahuna would say, \u201cThat is a\nsickness easily cured if I should treat you.\u201d Then the sick man would\nsay, \u201cSuppose then you treat me.\u201d \u201cAll right,\u201d the kahuna would say.\nThen he would get this cane, that is, the Manulele, and would explain\nas follows: \u201cThis cane is Manulele (flying bird); her love will fly to\nyou, she will cease her wanderings until you two are parted by death.\u201d\nThat is the name of this cane, Manulele.\n\nThe fourth cane: the name of this cane is Honuaula, [858] the\nexplanations pertaining to it are somewhat like the Manulele\u2019s; this\ncane is also used for love-making. When this cane is eaten, it has\ntough peeling.\n\nThe fifth cane: Akoki [859] is the name of this cane; it is a dark\ncane, and has red leaves; it is insipid when being eaten; it is not\nlike those canes mentioned above. The characteristics of this cane I do\nnot know, because they are not clear in my mind.\n\nThe sixth cane: this cane is called Opukea. [860] This cane was\ndiscovered by a famous man of olden times. He hunted for it until he\nlocated it at Laupahoehoe, and when he found it he noted it was Opukea\ncane; later he went and asked Liliha the name of this cane, and he was\ntold the same name which he had already given it. When it is eaten the\ntrash is brittle; the cane, however, is white in appearance.\n\nThe seventh cane: this cane is called the Uleohiu. [861] This cane was\ndiscovered by Kulua and Paiaalani. While Kulua was lying very sick with\nchills and with sores covering his body, Paiaalani came to him and\nasked, \u201cWhy are you lying in the house these days and not going out?\u201d\nKulua answered him, \u201cI am sick indeed!\u201d The other asked, \u201cWhat is your\nsickness?\u201d \u201cSores and chills,\u201d answered the sick person. \u201cThat disease\nis easily cured if you will get that cane called Uleohiu; boil it in\nhot water, drink some, rub some on your skin, and you will be cured.\u201d\nIt is insipid when eaten, and is also soft.\n\nThe eighth cane: the Palaniula; [862] that is, the name is Palani hao\nif I am not mistaken. I do not know the explanation of how this cane\nobtained this name. But the cane is red; it is soft when eaten,\nsomewhat like the eating of the Opukea.\n\nThe ninth cane: the Ainakea; [863] the ones who obtained this cane were\nKuula and Kane; these two had practiced sorcery on the people of\nHonuaula and left their bones bleaching in the sun. That is why this\ncane was called Ainakea, on account of the rascality of these men. This\ncane is red with long white stripes, but its trash, and in eating it,\nis like the Opukea, white; that is the kind of cane this is.\n\nThe tenth cane: this cane is called the Iliopua. [864] I do not know\nwhy it was called by that name, nor do I know anything at all about\nthis variety.\n\nThe eleventh cane: this cane is called Malolo. [865] The reason this\ncane was called by that name was because of a woman who bore a child;\nthe placenta of the child was taken and left under a pandanus tree. The\nfirst name given to this cane was Puahala, but because this woman made\nreligious observance this cane was called the Malolo. This is a tough\ncane, so it has been said by those who know, but I have never seen it.\nIt is also said that this cane is used by bird catchers as an offering\non snaring their first bird.\n\nThe twelfth cane: this is the Aweoweo [866] cane. This cane was\ndiscovered during the battle between Kamehameha and Kiwalao at\nMokuaweoweo. On account of the great number of people and the many who\nwere dying they were hungry and thirsty; so when Pohina appeared with a\nbundle of cane Kiwalao inquired, \u201cWhat is the name of that cane?\u201d\nPohina replied, \u201cThis cane is called the Ohia.\u201d Kiwalao said, \u201cYou had\nbetter call that cane the Aweoweo.\u201d That is the reason this name was\ngiven. This kind of cane is striped, somewhat like some of the canes\nmentioned above. These are the explanations concerning these canes\nwhich I have obtained.\n\n\nRELATING TO PLANTING.\n\nThe method of planting these canes is not like that we see at this\ntime; it was entirely different. Some of the oo\u2019s [867] of that time\nwere made from the wood of the pandanus tree; this oo was taken from\nKahalaoaka [868] where the screw-pines were plentiful; another [kind\nof] oo was made from Aalii; [869] this was gotten from Kahikinui [870]\nwhere the aalii was plentiful; and there were many other kinds of oo.\nWhen these oo\u2019s were obtained, they were taken home and shaped; the\ncutting instruments used at that time were adzes, as we have already\nheard the explanations of those things.\n\nWhen these canes were first taken to be planted a hole was dug, but not\nas is done today. When planting at that time the dirt was simply\nbrushed aside from the spot where you wished to plant the cane, and the\nseed was pushed in. That was the way of planting in the olden time.\nPerhaps there were other ways, but this is the way of planting which I\nhave learned. Perhaps there are many other things but it is for you to\nseek them.\n\n\nJanuary 31, 1872.\n\nD. K. Kamakea.\n\n\n\n\n\n\nSTORY OF THE BAMBU.\n\n\nThe bambu [871] is one of the useful plants of Hawaii nei, but it is\nnot like the other trees which we have heretofore noted; it differs\nmaterially. It is long, jointed, and hollow inside; its leaves are long\nand narrow like the leaves of the foreign bambu which we see here. This\ntree, however, does not grow everywhere, like other trees which\npropagate themselves; it must be planted by man. But some of you may\nask the question, \u201cWhere does the bambu come from that man may plant\nthe same?\u201d Therefore, let us consider the source of the bambu and its\nuses.\n\n\nFIRST: WHERE THE BAMBU CAME FROM.\n\nIt is said that the bambu was brought by Hina from Kahiki. The\nsharpness of the bambu at that time, strange to say, was on the\noutside. There were two plants that she brought over; the bambu and a\nrush, and these were planted by the side of the door. When Maui, the\ngrandson of Hina, saw these plants growing by the side of their door,\nhe went to pull them; but before he could loosen them, his hands were\ncut by the bambu; and when his grandmother saw that his hands were\nlacerated, she turned the sharp edge of the bambu inward. That is what\nwe see now, the sharp edge of the bambu is inside; therefore it is\nclear to us that Hina introduced the bambu here in Hawaii.\n\n\nSECONDLY: THE VALUE OF THE BAMBU.\n\nFirst: the bambu is used for fishing rods; that is one way the natives\nhere in Hawaii had of catching fish, by tying a string to the tip end\nof the bambu, with a hook attached on the end of the string; such a\nbambu is called a fishing rod.\n\nSecond: as house battens; that is another use of the bambu. In the\nolden times small sized bambus for battens (or sticks) for thatching a\nhouse; that was one of its values.\n\nThird: the Hawaiians in the olden times used the bambu as a knife.\n[872] But the time for its use as such was when it was split up; that\nis when it is sharp. Another value of the bambu is in its use as a\nprinting stick [873] for marking kapa made by the women in the olden\ntimes, and even to the present day. It is split and shaped up as the\nskilful kapa makers desire it. That is one use of the bambu.\n\nFourth: its joints. The joint sections are made into water containers\n[874] when it becomes large enough for that purpose. That is another\nvalue of the bambu.\n\nFifth: its leaves. The leaves of the bambu are used for polishing; it\nwould put a good polish on rings; also on pipes and on wooden\ncalabashes; such are the uses of the bambu.\n\nAnother subject of consideration concerns the famous bambu groves. At\nKuikuilaumania, Hawaii, is a famous bambu grove; it is near the sugar\nmill of Kaupakuea, at Hilo. The reason that grove is famous is because\nthere are found fine large sized bambus; it is there also that bambus\nare gotten which are used in circumcising the Hawaiian youths; that is\nwhy the name of the grove is also called Homaikaohe. [875]\n\nThere is a second famous bambu grove, also at Hilo, Hawaii. This noted\ngrove is called Halai [876] (calm). The reason it is so famed is\nbecause the bambus are numerous. It is there that the rods for fishing\nthe aku are gotten by the Hawaiians. These are the celebrated bambu\ngroves of Hawaii which I have heard of. There are other notable bambu\ngroves, but then it is for you to reveal them.\n\nHere on Maui, at Koolau, East Maui, Pohakea [877] is the name of a\nbambu grove: it is also known as Hinai. [878] It is a place where the\nolona is treated at the present time. Why this grove became famous I do\nnot know, but it is the only noted bambu grove that I have heard of\nhere on Maui. Oahu has no famed bambu grove. Kauai is like Oahu; it has\nno noted bambu grove. Therefore, we know where the bambu came from,\nthat is, through Hina; its place of origin and its uses; and the places\nof the notable groves hereinbefore mentioned. This is all that I have\nlearned about the bambu.\n\n\nTimothy Lililea.\n\n\n\n\n\n\nTHE COCONUT.\n\n\nThe coconut [879] is not a tree indigenous to Hawaii nei, because no\none can show and no story can verify the idea that this is an ancient\nplant from the time of the origin of these islands. And because of the\nlack of this testimony some people concluded that the coconut came from\nKahiki.\n\nThere are two conjectures as to how the coconut was introduced in\nHawaii. 1. Brought here by the sea. 2. Brought here by Apua [880] and\nhis elder brother, Aukelenuiaiku, and here is the explanation: When the\ncoconuts grew in Kahiki they were near the sea. As they bore fruit and\nthe fruit matured they dropped here and there into the sea, and the\nocean current brought some and landed them here on Hawaii. Upon being\ncast ashore and entering the sand they took root and grew and bore\nfruit. And when persons ate of the meat of the coconut they proclaimed\n[881] [distributed] it from Hawaii to Kauai, even unto this day. That\nis one story concerning the coconut.\n\nHere is the second: Being brought here by man. It is thought that Apua\nand his brother went to Kahiki and brought the coconut here to Hawaii,\nbecause they were sons of Kahiki who came to Hawaii, but it is not\nknown where they first landed on Hawaii. It is thought that they first\nlanded at Puna, because there is a place in Puna called Apua, known so\nto this day. That is why it is thought they first landed there.\n\nFrom there they came and landed at Lanai on the eastern side of the\npali of Kaholo. The name of the place now is Kaneapua; it is derived\nfrom the name Apua. When they came that time they did not bring any\nplants, because they thought all the plants of Kahiki grew here. And\nbecause they got in trouble and were famished, that is why they went\nback to Kahiki for food. When they arrived at Kahiki, the canoes could\nnot land on account of the high surf.\n\nIn sailing Apua sat on the manu [882] of the canoe and directed its\ncourse properly. On their voyage the canoe was filled with coral rock\nfor the purpose of deceiving. While they were floating outside Kaulaku\nspied the canoe. He suspected they were canoes seeking to buy food. He\nalso thought they did not, on account of the storm. Therefore, Kaulaku\nshowed them a banana. Apua saw that and he bowed his head and spoke to\nhis people, \u201cShow them a coral.\u201d They picked up a large, coarse, red\ncoral rock and showed it. It did look like a ripe banana outside, and\nApua again said, \u201cTell them that what you have is banana; it has grown\nand sprouted, leaves have shot forth, and it has borne fruit; the fruit\nhas been left in Hawaii.\u201d And when Kaulaku heard this he said to his\npeople, \u201cSay, they are saying that that is banana, and that they have\nit at Hawaii.\u201d They therefore threw out the fruit, the tree, the leaves\nand the suckers; the others got them, for they were sorely beset with\nhunger.\n\nTaro was also shown them. They did for that as in the first place; they\nindicated that it has grown and sprouted; it has leaved out and it has\nborne fruit and the fruit was still at Hawaii: the shore people\ntherefore threw the taro into the sea, and those on the canoe gathered\nthem up. They did this until everything was gathered by those on the\ncanoe, the plants and the leaves and put them in the canoes. Afterwards\nthe shore people brought a tall tree which they stood in the sand, its\ntrunk and its leaves. That plant in Hawaii nei is called Halapepe.\n[883] When Apua saw this he instructed his men to erect on a canoe a\nlarge plant with branches resembling the coconut. They told the shore\npeople that it was a coconut; that it had grown and sprouted, leaved\nand had borne fruit in Hawaii. Because they said this the halapepe was\nthrown into the sea, and they got it and put it into the canoes. The\ncanoes were loaded with eatables, trunks and leaves when they landed in\nHawaii nei.\n\nWhen they returned they landed at Puna, and all the plants were landed\nthere. The coconut was planted there at Kahaualea [884] and Kalapana;\nthat is where the first coconuts were first planted, and after that\nthey were taken and planted in other parts of Hawaii nei. Some people\nthink that is how the coconut was brought here to Hawaii, either by the\naction of the sea or introduced by Apua and Aukelenuiaiku.\n\nNext, let us consider the value of the trunk of the coconut tree, the\nfruit, the husk, the shell, the meat, the leaves and their midrib. 1.\nThe value of the trunk of the coconut tree in the olden time. The trunk\nof the coconut tree was made into a dancing drum [885] in the olden\ntime; it is said that that kind of a drum excelled in sound. To prepare\nit, it was hewn to perfection. [886] The [upper] end was covered over\nwith the skin of the kala, or the shark. It was generally very well\nprepared.\n\nAnother value: It was used for house building. It was used for the\nhouses of chiefs in the olden times, and often helped in the\nconstruction of large houses of the people and the chiefs. They were\nused for door posts, posts for the gates of pens confining animals, hat\nblocks for the women, even to this time. They are also used for a bowl\nin which to pound noni, hili, coffee, etc.\n\nThis tree is large and tall, though some are short. Its leaves are\nunlike those of other trees growing here. The leaves grow in a bunch in\none place; their narrow lanceolate segments project in parallel lines.\nThe fruit comes out of the body, sprouting out amid the hollow of the\nleaves. When the fruits first come out they can not be detected, for\nthey are [encased] in wrappers; when the wrappers are broken through,\nthen [the cluster of flowers] would be seen. When the flowers fall off,\nthen the fruit [in a cluster] would be noticed hanging down. Its meat\nis very palatable.\n\nCharacteristic of the fruit: the fruit is somewhat round, but not round\nas is the uliuliu gourd, but somewhat ovoid with the lower part\nflattened. That is its appearance. Its meat is inside; when you have\npeeled off the husk, and broken the shell, then you come to the meat.\nIt is as white as the snow on the mountain. Inside of the meat is a\npool of water. It [the coconut] has three eyes, [887] two of which are\nblind, and one through which the water comes out.\n\n2. Let us consider the value of the husk. The husk was made into twine\nin olden time. Two kinds of twine [888] were made in those days; a\ntwine plaited flat, and a twine regularly twisted. The twine plaited\nflat was used for tying parts of canoes, for pahee cords and various\nother uses. If it is sold, one can make money, say five dollars for\nforty fathoms. [889]\n\nThe twine regularly twisted. This was used for making netting for\ncalabashes, and for fishing lines. There were many kinds of network of\nstrings made in the olden times for the chiefs, and so forth; but if\nthe calabash netting were to be sold for money, one, two, three or four\ndollars could be secured for each calabash netting. How valuable!\nAnother thing: door mats for wooden houses of the white men were made\nof husks. That is the value of the husk.\n\n3. The value of the shell. Here are the uses of the shell: as\ncalabashes, fish bowls, awa cups, hula calabashes, rings, tobacco\ncontainers, spoons, bowls for pounding bait, and water cups.\n\n4. The value of the meat. Here are some of the uses of the meat: the\nmeat of the coconut is palatable; when it is scraped until a large bowl\nis filled and strained, it looks like milk; cook the potatoes and, when\ndone, clean and mash, and mix with the milk of the coconut; when it is\neaten it is exceedingly palatable; that is called the poi palau. It is\nalso mixed with raw taro and baked in the imu. It must be tightly\nbundled so as not to flow in the imu (oven). When it is eaten it tastes\nlike pork cooked under ground. This is called kulolo.\n\n5. The value of the leaf. In the olden time here in Hawaii the leaves\nof the coconut were used for making mats, skirts, hats, fans, and\nfishing baskets, cover for lanai of houses, and in thatching for\nhouses. It is said that a man once used a coconut leaf with which to\njump from a coconut tree into the sea.\n\n6. Concerning the oil. Coconut is valuable for its oil. Here is how it\nis prepared. When the coconut is young, that is the proper time for\nextracting oil from it. When desirous of making some, a man must carry\na tub and leave it by the tree, right under where the fruits are\nhanging then go for the young fruit, cut open the bud and let the water\ndrip into the tub; when that is finished, repeat the operation at the\nnext tree, and continue this until the tub is full, then pack it to the\nhouse and convert [890] it into oil. When it is lighted it burns\nbrightly like the whale oil. It is also used for dressing the hair.\n\n7. The value of the midrib of the leaf. In the olden times here in\nHawaii, the midrib of the coconut segments was separated with care and\nwas used for stringing candlenuts; for props [891] for the feathers of\nchickens, turkeys and other fowls when made into kahilis for the\nchiefs. It is also used in making brooms with which to sweep the decks\nof ships, and houses wherein people sleep. It was also used as a\ndancing instrument in the olden time. It is also used in catching aama\n(black flat crab).\n\nSuch is the whole story concerning the coconut which was sought with\nmuch weariness.\n\n\n[Kauwenaole.]\n\n\n\nThe coconut is one of the tallest trees growing down in Lahaina. This\nis how the coconut was obtained: it was brought here by a man with very\nlong bones, named Kane. He came from the border of Kahiki and brought\nit with him.\n\nThis is how Kane brought the coconut: formerly it was short, about one\nyard. When it was planted it was attended by much labor. A man could\nreach for the fruit with his hand without climbing. But here is the\nstrange thing: when a certain chief wanted coconut he ordered his\nservant to climb for some. When the servant reached for the coconut the\ntree lengthened and grew taller. He was surprised at this lengthening\nof the tree, so he climbed up. The tree grew taller until it was one\nhundred fathoms high; so he descended and went to the house of his\nmaster. The master asked him: \u201cHow about the coconuts?\u201d \u201cI did not get\nany; to be sure it is only low, but when I started to climb it grew\nvery high.\u201d The chief asked: \u201cThen you did not meet Kane, the owner of\nthe coconut?\u201d He said he had not. The chief answered: \u201cThat is the\nreason you did not get any.\u201d It was a famous saying among the children\nof that time that you can not get the coconuts of Kane. That was the\nqueer thing about this coconut tree.\n\nHere are the values of the coconut: its fruit is very palatable; it is\nmade into sweet potato pudding, taro pudding or starch pudding. That\nwas the way the old people used it. It was, however, kapu; only men\ncould eat it. Coconuts were also offered in temples so that the gods\nmight be propitiated.\n\nAnother benefit was: its shell when made into calabashes for the\nchiefs, as also awa cups. These are the principal values of this tree.\nI am not proficient on this subject. There is much difficulty attending\nthe search for its origin, and this is what I have ascertained. If any\nperson knows anything further, he had better reveal it to the public.\n\n\nSema.\n\n\n\n\n\n\nTHE BANANA FIELD OF KAHUOI AND OTHER FAMOUS PLACES.\n\n\nThis banana field is a large one; its length is the same as its width,\nsquare in shape, but if a person wishes to visit it he should do so\nwith a resident, [892] else he can not get around it, because he would\ngo astray. There is only one way by which a stranger can walk around\nthat banana field, by putting up marks. There must be four marks; then\nyou who wish to encircle the field should start from one end. When\nwalking do not cast your eyes to this side or that side; keep walking\nstraight ahead, then you can completely encompass it; that is the way\nwith this banana field; he who does not follow instructions can not\nwalk all around it.\n\nThe owner of this banana field. The owner of this banana field is the\none mentioned above, that is Kahuoi. This man came from Hawaii, and he\nleft there because he could not agree with his parents, Kauahua and\nHeana. Kauahua was the father and Heana was the mother. Why he did not\nagree with his parents was because this boy was lazy and would not do\nany cultivating. The father continually urged the child to go to work,\nbut he would not heed any instructions the father gave him; therefore\nthe father concluded to send his son away from home. When the son was\nsent away he went down to the beach and saw a canoe ready for\ndeparture. He asked the man on the canoe: \u201cWhere is the canoe going?\u201d\nKilua answered: \u201cThe canoe is going to Maui.\u201d Kahuoi said: \u201cPlease\nallow me to go with you?\u201d The man consented. They sailed until they\ncame to the observation point of land for ulua. Alau is the name of\nthis point. On their arrival there, Kahuoi asked Kilua: \u201cSay, how is\nthe canoe to be headed?\u201d Kilua answered: \u201cHead the canoe for Hamoa.\u201d\n[893] Kahuoi changed to the bailing place [894] and Kilua took up the\npaddle. [895] While they were paddling along, a large wave sprang up\nbehind them, and Kahuoi called out to Kilua: \u201cSay, Kilua, keep the\ncanoe on the crest,\u201d and they raced along until they arrived in the\nharbor above mentioned. Kahuoi then went and lived at Keakamanu; [896]\nand because he could not get enough to eat he kept wandering on until\nhe found a favorable place, right above Waiohonu; [897] while living\nthere it entered his mind to plant bananas for himself, because he had\nnoticed bananas growing about, and that is the banana field which we\nare hearing of.\n\nWhile he was planting, he heard the voice of a bird, a paio, [898] and\nit said: \u201cThat is a favorable place you have selected for planting;\nthat banana field of yours will be famous.\u201d That was perhaps the time\nwhen birds talked. After he had planted the field, and noticed that the\nbanana trees were growing well, he built himself a house. The house he\nbuilt was of banana leaves. He also planted sugar-cane, taro and\nvarious other things.\n\n\nWHEN THE BANANAS CAME INTO BEARING AND WHO FIRST ATE THEM.\n\nOne day he looked at his plantation and he noticed that the bananas\nwere ripe, that other plants grew well, that the cane had lain down and\ncome up again. [899] He walked from one end of the field to the other.\nWhile going about he noticed a man plucking his bananas, so he said to\nhim: \u201cSo Kinikuapuu is the one to eat of the banana field of Kahuoi!\u201d\nKinikuapuu answered: \u201cTrue, I am eating of your banana field; the\nrising of the sun warms Ieiea [and] Poopalu, the fishermen of Makalii.\u201d\nThis man Kinikuapuu came from Kauai. He came with these fishermen and\nlanded at Oahu, and from Oahu to Maui, landing at Kaupo. When he came\nfrom Kaupo, he arrived at this place above mentioned. While they lived\nat this place they were great friends; there was plenty to eat;\nbananas, of course.\n\n\nTHE FAMINE AT THE SEASHORE.\n\nFamine was raging below Waiohonu, near Hana, Maui. The children, the\nmen and the women were in great need. The famine had even reached as\nfar as the konohiki\u2019s [900] place of residence, and the konohiki was\nalso in distress on account of the famine. After that a widow had an\nidea to go and search for food for them. She said to the parents of her\nhusband: \u201cI am going to search for some mountain kalo for food for us;\ndo you prepare the wood. You wait for me, and if the day passes by\nwithout my return, then you may conclude that I am dead.\u201d She then\nstarted off to look for wild kalo. She followed the course of a stream.\nWhile going towards the mountain not a kalo could she find. It was\nalready picked by those who had gone before. She kept on until she came\nto the tall woods when she found some mountain kalo. Others who had\nsought for food had not gone as far as this. She gathered enough for a\nlarge pile which she bundled conveniently for carrying. Then she kept\ngoing mountainwards, following the stream. She saw cane stretching out\non the ground and then rising again, and bananas till they were\nover-ripe. She hastened to break some cane and to get some bananas,\nthinking to take home a bundle of sugar-cane. Kahuoi heard the cane\nsnapping and the noise of the banana trees as they were thrown down. So\nhe went along to see what it was, and saw this beautiful woman. When\nthe woman saw the man, she was afraid, and said to him: \u201cIf this banana\nfield and this cane are yours, I beseech for pardon before you for my\nwrong.\u201d Kahuoi answered and said: \u201cWhy should it be wrong to take of\nthe eatables? One must indeed be famished to search the source of\nfood.\u201d And because he was kindly disposed, the woman said: \u201cPerhaps you\nhave a wife?\u201d He answered: \u201cI have no wife; I came alone from my\ncountry. My parents were tired of me because I would not do any\ncultivating, therefore I was sent away, and I found this place and\nlived here, and now I have met you.\u201d\n\nThen the woman said: \u201cWill you then be a husband to me, and let me be\nyour wife? Because I lost my husband a few weeks ago.\u201d Then they lived\nas husband and wife.\n\n\nCONCERNING THE BIRTH OF THEIR CHILDREN.\n\nWhile they were living there, a child was born to them, and it was\ncalled Awahua, a son. After him was born a daughter, and she was named\nAe-a. These children were named after the father, [901] not after the\nmother. While they lived there, the children grew big. The parents went\nto their cultivating, while the children went to the stream to dig\nditches. While so digging, the sister\u2019s ditch was broken prematurely,\nand she was carried along by the water without the brother\u2019s knowledge.\nWhile the brother was digging away at his ditch he happened to glance\naround and the sister was nowhere in sight, so he started to hunt for\nher, thinking he could find her quickly. He saw her at Paliakoae, so he\nchased after her. When he arrived there she had got to Waiailio, [902]\nand thus he followed after her until she was finally carried out into\nthe ocean. At that time she threw her ivory necklace upon the beach at\na place known as Waioaoaku, and it is so named unto this day. The\nbrother was also carried right along, and when he came to this place he\nsaw the necklace of his sister there, so he threw his loin-cloth,\nPuakai, [903] and it landed by the ivory necklace of his sister. They\nwere taken by the current until the sister was landed at Honuaula,\n[904] Maui. The brother landed at Puuloa, [905] [Oahu]. The brother\nmarried Halawa, [906] while the sister married Kahimanini, who belonged\nhere on Maui.\n\n\nTHE PARENTS WONDERED.\n\nWhile the parents were at their work cultivating, the father thought of\nthe children, and said to the mother: \u201cGo and see to our children.\u201d As\nthe mother went along and called out, there was no response from them.\nShe hunted here and there in the banana field, but couldn\u2019t find them.\nThen she raised her voice in wailing at the loss of their children, and\nchanted this chant:\n\n\n Beloved is the great noisy water of the country,\n Swirling along as it strikes Kukuikee;\n Divided is the water as it descends the face of the cliff,\n Pounding and foaming is the water at Kauamanu, etc.\n\n\nKahuoi heard her lamenting for the children, so when she ceased he\nasked: \u201cWhy are you wailing in that reciting [907] fashion?\u201d \u201cWhy,\nindeed! Our children have been taken by water!\u201d Her husband answered:\n\u201cDo not mind, they have been taken by their grandparents.\u201d The ditches\nwhich the children dug were named Waiohonu, that was the name of the\nbrother\u2019s, and Kahawaikukae was the name of the sister\u2019s ditch.\n\nThere are other matters, but that is the story concerning the banana\nfield, and how the famous places were designated. In the eastern\nportion of this field of bananas stands a large stone, and it is called\nPohakuhaele. [908] This stone was called by that name because of the\nwanderings of the person referred to above. Piikea [909] brought it\nfrom Hawaii and left it there, and it is there today. In the northern\nportion of the banana field are the canes of Piimaiwaa. [910] They are\nthere to this day. The banana plants from this field were planted in\nmany other places, some of them on Hawaii, but I do not know their\nstory. Some of them on Oahu, some on Kauai, and that is the curly\nbanana of Kaualehu; [911] but the explanations concerning these fields\nand persons I know not. I have given the story of the field of bananas\nas it has been told me by older people. Another thing: it is thought\nthat this banana was brought from Kahiki by Ahuimaiaapakanaloa, [912]\none of the brothers of Pele. That is perhaps where Kahuoi got his\nbanana, and yet again it may have been his own.\n\n\nD. K. Kanakea.\n\n\n\n\n\n\nTHE STONE ADZE.\n\n\nThe adze [913] is a stone made into such an instrument. This is the\nadze of the olden time, before the days of our grandparents. It must be\nprepared skilfully, and great patience must be exercised in its making.\nTo prepare it, it must be rubbed against something else until it is\nflat and smooth. The face of the adze must be tied up as the white\nman\u2019s plane is fixed.\n\n\nCONCERNING THE HANDLE TO TIE TO.\n\nThe handle is an important part; any kind of wood would not do. Look\nfor a piece of wood with a crook at the end to which the adze would\nfit. Peel off the bark, leaving the wood. Then shape it nicely and flat\nenough to fit the stone, care being taken to try it on the stone often\nto get a good fit. When the wood fits the stone, the work is done.\n\n\nCONCERNING THE TWINE WITH WHICH TO TIE IT.\n\nThere are two kinds of twine which I will mention: the olona, [914] and\nthe fiber of the coconut twisted. Only olona which has been twisted is\nused. The length of the twines should be about two fathoms; and with\none of these twines must the adze be tied on to the handle. There is\nmuch not obtained, but what I have learned I am giving you.\n\n\nG. H. D. Kalua.\n\n\n\n\n\n\nHISTORY OF THE AWA.\n\n\nThis plant is plentiful in Hawaii nei, and perhaps in other lands also;\nit is large underneath, and it has branches which are jointed like the\nsugar-cane; it has large leaves, though there are some with small\nleaves.\n\n\nWHERE THE AWA [915] IS FOUND.\n\nIt is said that this plant was brought from Kahiki by Oilikukaheana. He\nbrought it for fishing [916] plant. When he came and landed at Kauai,\nhe saw a beautiful woman, Kamaile; she became his wife, and the plants\nwere cared for by her. Afterwards she threw them away and they grew at\nWaialeale. Some were pulled up by Moikeha and brought by him from\nKauai; and without his knowing the kinds of plants they were, he\nplanted them at Halawa, on Oahu. When Moikeha saw that the plants grew\nhe went and told the owner of them, Oilikukaheana, who said the name\nwas Paholei. Moikeha waited until the plants grew large, and because he\nhad forgotten the name, he went to Ewa. This was the time when Ewa and\nHalawa were living [917] separately; Halawa was not available to every\none, hence the saying: \u201cHalawa is not to be seen; \u2019tis a land at the\nend of Ewa,\u201d etc.\n\nHe went to Ewa, and she told him to go and get the plant. So he went\nfor some, and found that the roots had grown large. So he pulled up the\nplants, roots and leaves, and brought them to Ewa. Ewa said: \u201cLet me\nfirst eat of this plant, and should I die, do not plant it, for it\nwould be valueless; but should I not die, then we will be rich.\u201d When\nEwa ate it she became drunk and was intoxicated all day. When she awoke\nshe called the plant \u201cawa\u201d; from thence forward this plant was called\nawa, the awa of Kaumakaeha, the chief.\n\nThere are many other places mentioned as to where awa came from. It is\nsaid that birds brought it and planted it in the forests of Puna,\nHawaii. Others say that a son of Hiilei brought it. But this is what I\nhave been told by friends as to the origin of the awa.\n\n\nHOW IT IS PROPAGATED.\n\nIt is said that the awa is propagated from the joints, that is, the\nbranches; it is pressed down and weighted with a stone until the\nrootlets develop; then it is taken to where it is desired to be\nplanted. Again, when the awa roots are being dug up, that is, when it\nis pulled, the branches are chopped up and thrown back into the holes\nfrom which the roots have been taken, then covered over with soil, and\nwhen the sprouts appear, called Nihopuaa, [918] they are taken and\nplanted. The method of planting that I have seen is the same as that\nfollowed in the planting of cane.\n\n\nNAMES OF VARIOUS AWA.\n\nPapa, Makea, Mokihana: these have white branches and large leaves.\nShould the Papa be planted it would produce Papa and the root Moi;\nthese have black skin on their branches. There is also the awa root\nHiwa. These are the principal kinds that I have learned of.\n\n\nVALUE OF AWA ROOT, THE PART FROM WHICH THE BRANCHES SPROUT.\n\nAwa was a valuable article in the olden time; a great deal of it was\nbought by the people for drinking and for medicinal purposes. This is\nwhat is done if for a sick person: it is used as a medicine together\nwith a black pig for its accompaniment. Awa is chewed and placed in a\ncontainer, and when there is sufficient it is mixed and strained and\npoured into the cups; then the priest [919] prays to the guardian\nspirit, sprinkling some awa for them. Then drink of the awa, and eat of\nthe fat pig. This will cause one to see things hazily [920] at night,\nand to sleep heavily during the day. So it is with those who are\npossessed by the gods. When the god comes on a visit and sits [921] on\none, awa is quickly gotten ready for the deity; it is hastily chewed,\nprepared and drank up. And every time the god visits the same process\nis gone through until one gets inflamed; and when you see some one\nblear-eyed it reminds you of the following saying: \u201cInflamed! Inflamed!\nFirst go down to Piheka. What food will you have to eat? Awa.\u201d\n\nAgain, if you have sinned against your guardian spirit, with the root\nof the awa you could be forgiven; [922] then the anger of the guardian\nspirit would be appeased. If you have a house to move into do not\nforget the awa root. The awa drinkers desired their skin to be rough\njust as if they had been daubed over with poi and it had dried; it then\nbecomes: \u201cStained is the white, the dark (black) has won.\u201d\n\nAgain, if one has sworn not to talk to another, and later they wish to\nmake up, they must use some awa root. There are other things where awa\nroot is needed and used. Another thing, it is not proper to eat food\nbefore drinking the awa; drink the awa first, then eat the food; then\none becomes intoxicated.\n\nAwa root is one of the valuable things sold in our kingdom. You can see\nthe quarters disappearing frequently evening after evening, to secure\nthat which would cause profound sleep at night.\n\n\nTHE VALUE OF THE LEAVES.\n\nThe leaves are large and flat, somewhat like those of other plants.\nHere is the value: when one is sick, spread the leaves underneath and\nlay the patient on them, and the illness will disappear, provided it is\nsuch as can be cured by that medicine.\n\n\nPLACES FAMOUS ON ACCOUNT OF THIS PLANT.\n\nAt Kamaile, Kauai; at Halawa, Oahu; at Maui are the awa roots of Eleio,\nbut I do not know where they grow; at Puna, Hawaii, if I mistake not;\nwhereat on Molokai, I do not know. Another famous place is Hakipuu,\nOahu, at a place called Hena; there is located a stone awa container\nand a stone awa cup. A man named Kapuna went there and drank some awa;\nand when he came home he was drunk and went to sleep, and died from the\nintoxication of the awa; and where he died there appeared two ridges;\nthe ridges were joined at some place; those were the legs; there is\nalso a small hill at the place; that was the head of the man. That\nplace is known as Kapuna; this place is mauka of Hakipuu, Oahu. This\nplace is also called Hena, where the awa is noted for its intoxicating\nquality.\n\nThis is what I have gleaned from friends through inquiry.\n\n\nJohn Mana.\n\n\n\n\n\n\nBUILDING CANOES.\n\n\nThis is one of the industries of Hawaiians of ancient time, and it is\nstill carried on to this day. This is how it is done: when a man\ndesires to go up to build a canoe he must first prepare a pig, red\nfish, black fish and various other things. [923] And when these things\nare ready he comes home and courts dreams in his sleep. If they are\ngood he will go up, but if they are unfavorable he will not.\n\nIn going up the mountain a woman should not go along; that would be\nwrong. Should a woman go along, the canoe would be cracked. Arriving at\nthe place where the koa selected for hewing into a canoe stands, a fire\nis kindled in the imu [924] for the things already prepared. When the\nfire is kindled a man gets a chip of the koa and burns it in the imu;\nwhen all the things are cooked prayers are offered to the\ncanoe-building gods: to Kupulupulu, [925] Kumokuhalii, Kuolonowao,\nKupepeiaoloa, Kuhooholopali, Kupaaikee, Kanealuka, and various others;\nthen would he eat of some of these things and throw some away for the\ngods. And when all these things have been attended to, the tree is\nready to be cut.\n\nThe axe used for cutting in the olden times was a stone adze ground\nuntil sharp, tied to a handle; when cutting, dig and put away the dirt\nso that the roots would show, then hew it down. It would take one man\nalmost a week to fell a tree; if many hands at work it could be felled\nin two days. Nowadays we have iron axes, and because of their sharpness\na tree can easily be cut down. A strong man can cut down a koa tree\n[926] in half an hour. When the tree is felled some more prayers are\noffered to the gods before shaping it into a canoe. After shaping it up\n[927] and making it light it is hauled down and placed inside of a\nplace prepared for it. After three months or more, the finishing\ntouches are put on and the other parts attached.\n\nThis is the way to build them: the wood for these parts is the ahakea;\n[928] four rims and two rails. These are the names of the rims to be\nhewn from the wood: kiapuapu [929] rim, hoonolunolu [930] rim, oio\n[931] rim and unu [932] rim. These rims are hewn so as to conform to\nthe rim of the canoe. These pieces are tied on to the canoe with the\naha [933] or sennit. When the canoe is finished then perform the\nceremony known as lolo [934] with a pig. Should it be performed without\nany interruption then it is a solid canoe, but should the ceremony be\ninterrupted the canoe is not solid, or else trouble would come to the\nowner of the canoe. After this shape and tie on the outrigger\u2014the ama\nand the iako [935]\u2014the knees [936] and the covering boards.\n\nThose people who are accustomed to doing this work are called the\ncanoe-building priests. [937] This occupation is a hazardous one, often\nresulting in death. I worked at it from the time I was twelve years of\nage. It is, however, a profitable industry if one should persevere in\nfollowing it; because a canoe log four fathoms or more, even though not\ncompleted as a canoe, could sell for $40.00. If completed it would\nbring $80.00 for some, and more for others.\n\n\nKoakanu.\n\n\n\nSupplementary.\u2014When the canoe-making priests prepare to go up to the\nmountain they sharpen their stone adzes until they are keen-edged; they\nsleep in the night until they obtain a good dream, then go up. If they\ndo not have a favorable dream they should not go up. Here is another\nimportant thing: on going up and reaching the forest, if they should\nhear the the alala [938] (Hawaiian crow), the idea of building the\ncanoe [from that particular log] should be abandoned, because it is\nevident to them that the tree is rotten inside. If they do not hear any\nnoise from birds until they come to the canoe tree, those priests would\nfeel very glad.\n\nHere is one prayer upon cutting the trunk and its branches: \u201cHew\nmountainward, hew seaward; hew thither, hew hither. Pick out, O Sun, a\ncompetent canoe builder. Witness, ye heavens! witness, ye earth, the\nhewing of our canoe!\u201d\n\nThen would these men begin cutting the tree until it falls. If the\ncanoe is for fishing purposes, a different petition is offered for the\nhewing of that canoe tree. If it is intended for sale, another prayer\nis used at its felling. There are also separate divisions in the prayer\nfor cutting off the branches, the trunk, for shaping it, for hauling it\ndown to the beach, for the construction and for launching it into the\nsea. The only trouble is I do not know them.\n\n\nKauwenaole.\n\n\n\n\n\n\nTHE MAILE.\n\n\nThe maile [939] is a vine which grows here in Hawaii. I think it is one\nof the plants brought from far-off Kahiki; it grows plentifully in our\nmountains. It grows amongst forest trees, shrubs and other creeping\nvines. It runs and entwines in shady places with other fragrant plants\nof the upper regions of our mountain forests.\n\n\nWHERE IT NOW GROWS.\n\nThe maile grows in the mountains, in the valleys, on hills, by the side\nof streams up in the mountains, in unfrequented places in the\nmountains, in the tall forests, on side hills and on green hills. Some\nplaces show only scant growth; at other places it is plentiful. It does\nnot grow in dry places, on rocky lands, on plains, or at the sea beach.\nBut only far up in the mountains where the fog settles all the time in\nthe wilderness.\n\n\nVARIETIES.\n\nI know of only two varieties of maile, but they are the same in beauty\nand fragrance. Here are also some of the famous places where they grow.\n1. The maile ku honua (stands on earth). The maile ku honua grows in\nall the places I have mentioned above; it is a creeping vine. But I\nwish to tell you of what I know at my place, because when I asked my\nfriends, they had a different explanation about the maile ku honua on\nthe mountains of the different islands of our group. This maile has\nleaves somewhat round, though some are long, but not very small and\nslender like the mailelaulii, [940] but more like the orange leaves. In\nthe forests of my place, when the maile first comes up, it has one stem\nand one branch; the branch, slender and young, is from a yard to a\nfathom in length, and this is covered with green, fragrant leaves. The\nbark comes off readily when stripped by the hand of man, leaving only\nthe woody part.\n\nShould it grow along and is not touched by man, then it will have a\nstout stem, and the branches will creep all over other plants and\ntrees, like the morning glory, or plants of a like nature; and the\nbranches which come from the main branch are also easy to strip like\nthose heretofore mentioned.\n\nThis kind of maile grows plentifully in the mountains of Kanoenoe,\nabove Halelena, on top of the hills of Haupu, on Kilohana Mountain;\n[941] and it is one of the creeping vines of the wilds of Alakai,\nKauai, and is mentioned in the following song:\n\n\n Gently floating is the fragrance,\n The beauty of yon mountain,\n Of the wilds of Alakai,\n Towards the lehua in the mists.\n\n\nIt also grows plentifully on the sides of the steep ravines of Koolau,\nand the high places of Halemano, up at Kukaniloko, [942] and it was in\nthose wilds that were visited by some ladies some days ago that maile\nwas found to grow abundantly. This was during the time we were at the\nEhukai. (Waialua is often referred to as the Ehukai of Puaena. [943])\n\n2. The small-leaved maile. This maile does not grow abundantly in some\nplaces, and does not grow at all in other parts of our mountains. This\nalso is a creeping maile, somewhat different from the maile ku honua;\nthis has narrow leaves like the bambu, small and somewhat like the\nleaves of the willow, or something like the leaves of a young koa tree;\nit grows profusely at Koiahi, the mountains of Waianae, Oahu, hence the\nexpression, \u201cthe small-leaved maile of Koiahi.\u201d This maile is famous to\nthe people from Hawaii and Kauai. It also grows at the pali of Nuuanu.\nI have seen maile there resembling this small-leaved maile. Some grow\nat Kauai, though not exactly as fine-leaved as this, but because it\ndoes not grow profusely there, the natives of the place call it the\nsmall-leaved maile. This is found on the eastern side of the precipice\nof Haupu in line with the water (spring) of Kemamo and the curly\nbananas of Kanalehua.\n\n\nITS DESIRABLE QUALITIES.\n\nThe people of Hawaii nei are very fond of maile, and I think our\nancestors were also fond of it, and yet it may not be. Maile is used a\ngreat deal during feasts, for greens and for decorative purposes. The\nplace is generally decorated with the greens of the mountains; the\ninside as well as the outside is skilfully decorated; the living house\nis also decorated; greens are secured for decorations for the inside to\nmake it attractive; maile is used for leis for the people; for men,\nwomen and children; for the chiefs, the noted people, and the rich\npeople; for the farmer, the oppressed, the branded servant. The people\nof Hawaii nei were very fond of this deep green leaf of the forest\nbecause of its fragrance. And because it was so very much desired by\nthe people, therefore it was greatly used in the composition of songs,\nhulas, chants, dirges, and various other compositions.\n\nThe fragrant sisters of Aiwohikupua, [944] one of the Kauai chiefs,\nwere named after the maile. These were the names: Mailehaiwale, [945]\nMailekaluhea, [946] Mailelaulii[940] and Mailepakaha. [947] Some of the\nfamous places also of that island were named after the maile: \u201cthe\nleaping fire of Kamaile,\u201d because maile grew abundantly on those\nmountain ranges from Nualolo to the precipices of Kalalau, and even\nunto the valley of the dwarf oopus, Hanakapiai, overlooking the\nfire-hurling precipice of Makena, where Haena [948] inhales the wind.\nThis is the one plant familiar to these mountains, the maile.\n\nThere are other kinds of maile, but they are foreign mailes. I do not\nknow their names. There is one plant by Mr. Bishop\u2019s gate. Some kinds\nof maile also grow on the plains in weeds; it has fine hair. When\npreparing the fishes known as palani [949] and maikoiko, [950] this\nplant is used to do away with the strong smell, rubbing its leaves in\namong the fish. Perhaps you know about this. This plant still grows on\nthe plains.\n\nAnd if I have not properly explained about this plant of our country,\nthen let me alone be to blame, because I am not thoroughly familiar\nwith the various mailes of Hawaii nei; because this is not my home; I\nam from the cold seas [951] of the Arctic.\n\n\nEd. K. Lilikalani.\n\n\n\n\n\n\nHISTORY OF THE WILIWILI.\n\n\nThe wiliwili is one of the useful trees of Hawaii nei; but it is not\nlike other trees the stories of which were told us heretofore. It is\nnot like other trees which are growing now. This is what I have\ngathered from inquiries of friends. They state that this tree is\nindigenous to Hawaii nei, but I do not know of the place where it first\ngrew. This tree is rough in its kind. We have therefore the basis.\n\n\nTHE VALUE OF THE WILIWILI.\n\nThe wiliwili [952] is a wood which is prepared here in Hawaii for sale\nto others: some of it is made into the longitudinal outrigger stick for\ncanoes. That is not all: it is also used as firewood for cooking food\nby some people. This tree grows plentifully on hills and valleys\nsurrounding us. It is used by children for play boats, also by men; it\nis also used by some to mend looking glasses. When a glass is broken a\npiece of wiliwili wood is taken and shaped so that the broken piece of\nlooking glass is fitted in.\n\nNor is that all: it is also made into canoes, [953] provided a tree\nlarge enough to be made into a canoe can be found; but it is not\nsuitable for two or three people, for it might sink in the sea. But it\nmust not be finished into a canoe while it is green; leave it for\nfinishing till it is seasoned, then use it. The outrigger float is made\nlike the wiliwili canoe. When the time comes that the fish auau [954]\nmoves in schools, the owner of this wiliwili canoe would go out,\nfollowed by others in other kinds of canoes; and when they have caught\nthe fish, they would return, and the man in the wiliwili canoe would\ndivide the fish. That is not all: it is made by some people into tinder\nto continue the fire, and is used by others for purposes of smoking.\nThis is what I have found out through inquiring among friends. They\nhave told me what they knew, and with what I know has increased it\nsomewhat; perhaps there are many other things, but I do not know what\nthey are. This is all I have found.\n\n\nW. J. Kahopukahi.\n\n\n\n\n\n\nTHE VARIOUS OHIAS OF HAWAII.\n\n\nThe ohias I know about are the ohia kumakua, ohia puakea, ohia ulaula,\nohia lehua, ohia kuikawa, ohia ha and the ohia ahihi; therefore I will\nexplain these various kinds of ohias [955] and where they came from.\n\n\nTHE CHARACTERISTICS OF THE OHIA KUMAKUA. [956]\n\nIts trunk is like that of the koa, but its bark is like that of the\nkukui. Its trunk is soft when it is cut, and its bark is insipid to the\ntaste, though it is used as food in times of distress from hunger up in\nthe mountains. This wood is used in the construction of large and small\nhouses, though it quickly rots; it is used for fence posts, and for\nguiding rods for the ends of fishing nets. Its flowers are of two\nkinds, white flower and red. Such are the characteristics of this tree.\n\n\nTHE CHARACTERISTICS OF THE OHIA PUAKEA. [957]\n\nThis is a beautiful woman, and this ohia puakea was named after a\nbeautiful girl named Waiakea, for she lived there until she was old,\nthen she said like this: \u201cWhere art thou, Aulii?\u201d Aulii answered: \u201cHere\nam I.\u201d \u201cGo and get my ohelo fruits and bring them back; Kealia (Oahu)\nhas them. Should he ask you, \u2018What do you want here?\u2019 then say to him,\n\u2018I came to get the ohelo fruits of your daughter Waiakea, for she is\nvery fond of them.\u2019\u201d Then those fruits were given. And when Aulii\nreturned and arrived at the house of Waiakea, she asked: \u201cWhere are the\nfruits?\u201d \u201cHere they are!\u201d answered Aulii, and when Waiakea looked she\nrealized that they were not what she wanted; then the fruits were\ncalled \u201cpuakea\u201d; this tree has white flowers, and its fruit is also\nwhite when it is ripe; it is palatable when eaten. It has one round\nseed split in two parts; the birds are fond of the nectar of its\nflowers. The bird snarers used the branches on which the flowers were\nthick to put their gum on, and when a bird was caught the snarer would\ncall out, \u201cSnared, snared is my bird,\u201d etc. The bird must be secured as\nquickly as possible. Its trunk, as also its branches, is used for\nfirewood.\n\n\nABOUT THE OHIA ULA [958] (RED).\n\nThis ohia has long leaves somewhat like the leaves of the ohia puakea;\nit is a hard wood when used in the construction of houses. The cause of\nthe origin of this ohia was through Puaena and Ukoa. [959] At the time\nthey were living as husband and wife, they had a child called Laka,\nnamed after a man Kukaohialaka. [960] After a while it occurred to Laka\nto go and visit his female cousin, Waiakea; [961] and when he was ready\nto go, Ukoa said to him: \u201cYou are now going to see your cousin, and you\nwill henceforth be called Kukaohialaka.\u201d That is why this ohia is\ncalled \u201cohia ula,\u201d because this child was red, and because this child\nwas also called a red ohia (Kukaohiaula). Its value is like that stated\nfor the ohia puakea.\n\n\nTHE CHARACTERISTIC OF THE OHIA LEHUA. [962]\n\nThis ohia lehua is different; it is not like the other ohias mentioned\nabove. This ohia was named thus because of the anger of Poopapale;\nbecause Akahi\u2019s (a bird\u2019s) nest with its eggs were continually falling\ndown. Poopapale conceived the idea of breaking off the branches (of the\nohia tree) until they came to naught. But when he commenced to break\nthem, Kalehua (the lehua) cried out on account of great pain; then\nPoopapale said to Kalehua: \u201cBehold here you are a person, and yet you\nhave been constantly harassing me!\u201d Then Kalehua spoke up: \u201cLet me\nlive.\u201d Poopapale replied: \u201cOf what benefit will it be to me to let you\nlive?\u201d Kalehua answered Poopapale and said: \u201cIf you will spare me you\nwill be benefited.\u201d Poopapale asked: \u201cWhat benefit?\u201d \u201cI have food and\nwater. Should you go visiting and you get into trouble, let me furnish\nthe food and water; thus you and your friends would be revived to\ncontinue your journey.\u201d Thus came the name of this lehua, from Kalehua,\na beautiful woman. I do not know her parents; that is the story I have\ngathered. This tree is also used by children for snaring birds. The\nfull name of Poopapale was O\u2019upoopapale. [963]\n\n\nCHARACTERISTIC OF THE OHIA KUIKAWA. [964]\n\nThis is a large ohia tree; its trunk is soft, like the puhala\n(pandanus) tree when cut, and it rots very quickly, is not at all\ndurable. This wood is used for torches to light the wood cutters at\nnight. That is the use I have learned about this wood.\n\n\nCHARACTERISTIC OF THE OHIA HA. [965]\n\nThis ohia has a large trunk. It is a hard wood. Other trees may grow on\nits trunk; if a little soil gathers on this tree other trees would grow\nthereon. The wood is hard like the aalii; [966] it can resist the\nstrong wind. That is all that I have gathered about this wood.\n\n\nCHARACTERISTIC OF THE OHIA AHIHI. [967]\n\nThe ohia ahihi is like some other plants that we know of, such as the\nmaile entangled with the huehue; some people mistake it for maile, but\nit is hard to lose its identity, because its bark is white, and it is\nalso tough. The place of its possible origin I do not know, but I\nsurmise it is from some people. That is, however, the characteristic of\nthis tree.\n\n\nWHERE THE TREE CAME FROM.\n\nSome people say that these trees are indigenous to Hawaii nei. [968]\nPerhaps it is so, according to the ancient history of Hawaii nei; but\nthere are some who say that these trees came by the mouth of Ukeke; a\nbird which came from Kahiki bringing them here to Hawaii. The bird,\nhowever, belonged to Hawaii nei. Some say that these trees were\nobtained by Koea from the throat of Waia; this tree, however, was\nhidden by Waia in his throat, but because Koea was provoked on account\nof the continual breaking of the wood that he would get, he turned to\nKawau the oldest man and said: \u201cSay, what are the oldest trees that you\nknow of from your youth to your old age?\u201d Kawau answered: \u201cThere is\nstill a tree, but you can not get it, because Waia is a strong man\nthough somewhat secretive.\u201d \u201cAnd how can it be obtained?\u201d asked Koea.\n\u201cHere is how you may get it: should you go and he should ask you, then\nyou reply, \u2018I came to get me some wood;\u2019 that is how you must answer.\u201d\nKoea went until he came into the presence of Waia, and Waia asked, \u201cWhy\nare you here?\u201d Koea answered, \u201cI came to get my wood, because I began\nto cut down all the other wood, but they do not last; so I asked Kawau,\nand he directed me to you, and that is why I came to you.\u201d Waia said,\n\u201cThere is some wood if you will consent to my desire.\u201d Koea answered,\n\u201cI consent.\u201d Waia then said to him, \u201cHold my throat. After you have\nheld it for some time, should some women appear, catch hold of them and\nyou will be benefited. If I should die, do you take care of my throat.\u201d\nSo he went and held fast to the throat of Waia for quite a while. The\nwomen appeared, so he grabbed them and held them fast; he also at the\nsame time still held the throat of Waia. That was one of the methods of\nsecuring this plant: from the throat of Waia.\n\nI do not know of anything further. This is all I have learned from some\nof my friends.\n\n\nW. B. Kaupena.\n\n\n\n\n\n\nTHE MAT.\n\n\nThe following is what I have gathered through questioning friends and\nan old woman whose days are nearing the edge of the grave. You will\nhear chips of sharp stones which will cause your ideas to expand.\n\n\nNAMES OF MATS OF HAWAII NEI.\n\nHere are the names [969] of the Maui mats: pawehe, [970] lauhala, [971]\nmakalii, [972] pueo, [973] launui,[972] puukaio, [974] makanui,[972]\nhiialo, [975] ne-ki, [976] opuu, [977] kumukolu, [978] alolua, [979]\nmakoloa, [980] kumulua,[978] puahala. [981] Those are the names given\nby Mauiites to mats. The Hawaii people have names somewhat similar to\nthose of Maui, except in some cases they are different. These are the\nnames: pawehe, lauhala, makalii, pueo, launui, ne-ki, makoloa. What I\nknow about the Oahu mats, they are like those of Hawaii. Kauai\u2019s mats\nare named like those of Maui. These names, however, must be added to\nthe Maui list: aneenee, [982] palaueka and pakea. Molokai\u2019s list is\nlike Maui\u2019s. The same is true of Kahoolawe, it is like Maui\u2019s. Lanai\u2019s\nis also like Maui\u2019s. Niihau\u2019s is like Kauai\u2019s.\n\n\nPREPARING THE LAUHALA, THE BULRUSH AND THE MAKOLOA.\n\nWhen preparing for the makalii mat the ripe lauhala is not used, for\nthen the mat would be red and coarse; the leaf shoot of the lauhala\nmust be used, the very tender part. The leaves are cut near where it\njoins the trunk, and are brought home. A fire is lighted and these\nyoung leaves are held over the fire until they are evenly wilted, when\nthey are dried in the sun until fit. Then they are rolled up in bundles\naccording to the taste of the worker preparing the same.\n\n\nPREPARING FOR THE PUUKAIO MAT.\n\nAny kind of lauhala is used for this mat; ripe lauhala or young lauhala\nmay be used; any kind that can be secured so long as it is lauhala, for\nthat is what it is made of. The ne-ki is made of the bulrush. But it\nmust be the young rush, because if it is matured it would be brittle\nand become reddish in appearance. For the makoloa mat, a lot of makoloa\nrush is cut or pulled up and dried.\n\n\nBRAIDING.\n\nThe makalii mat is braided thus: rend into narrow strips [the lauhala]\naccording to the size [of the strand] wanted by the one preparing the\nmat, then the same is braided on a board. This is what I have seen as I\nremember it. The makoloa mat is braided, but not on a board. When you\nlie on it, it is smooth. I know nothing about the lauhala mat. The\nakaakai (rush) mat is braided like the lauhala. It is cold when you\nfirst lie on it; it takes some time to warm it up. The alolua mat: in\nthe braiding of this two lauhala strands are placed back to back and\nare braided in that way. Any kind of lauhala would do for this, old\nlauhala or young lauhala. The puahala mat has a foundation like the\nflower of the hala (pandanus) when cut; it has serrated edges. Any kind\nof lauhala will do. I know nothing about the makanui mat. The pakea\nmat: I am a little doubtful about this mat, but this is the explanation\noffered by some: the pakea mat is a mat made of the midrib of the\nlauhala; after the leafy parts are separated from it, this part is\ntaken and braided into a mat. Some say that it is a makoloa mat, and is\nthe whitest mat, not a spot either red or black or other color could be\nseen on it. The pueo mat is a mat which has large braids. I have not\nseen that mat. I have not seen the launui mat, either, nor the hiialo\nmat. It is said that the kumukolu has three layers at the starting\npoint, and the kumulua has two; but I do not know what is meant by\nthat. The palau is an old and worn mat, generally small, used for\nsitting by fireplaces, and used on the veranda outside or inside the\ndoorway. The palau and the aneenee are the same thing. The pawehe mat\nis a makoloa mat. I do not know how it is made; no explanation has been\ngiven.\n\n\nWHERE MATS ARE FAMOUS.\n\nIn the olden time Niihau was famous for the pawehe mat, and even to\nthese days. Puna is noted for the makalii mat (small-stranded); that\nland is also noted for the fact that it is permeated with the fragrance\nof the hinano; that is what caused Hawaii to be famous. Maui is noted\nfor the puahala mat, so let us not seriously consider Maui. What mat\nMolokai is famous for I do not know. It is only noted for ku\u2019i laau:\n\u201cCanoe-poling Molokai, long may you live!\u201d Oahu\u2019s famous mat I do not\nknow either; Oahu is famous for being the center of the seas:\n\u201cExcelling is Oahu, long may you live!\u201d Kauai\u2019s famous mat is mixed up\nwith Niihau\u2019s: \u201cBroad-chested Kauai, long may you live!\u201d\n\nThis is what has been learned from investigating and inquiring among\nfriends. But this is better than nothing, because we are satisfied; for\nwhen we look ahead the way is long.\n\n\nG. S. Kahanai.\n\n\n\n\n\n\nABOUT THE KOA TREE.\n\n\nBecause I do not know where the koa tree came from, therefore I can not\nexplain fully the cause of its being received here in Hawaii; perhaps\nit was brought from a foreign country, or maybe it is indigenous to\nHawaii. But let us investigate and examine one thing: the value of the\nwood.\n\n\nFIRST VALUE: AS FIREWOOD.\n\nThe koa [983] is a valuable wood should a person desire to seek riches\nby producing firewood, and this is the way to do it: hew down plenty of\nwood; cut it in short pieces, each one a fathom in length, and put them\nin a pile, one fathom high and one fathom wide; pile up a full measure.\nWhen there are one hundred piles made, sell them to those who desire\nfirewood, at [the rate of] eight dollars ($8.00) per pile. That is one\nvalue. Here are some of its uses: yoke for oxen, poi boards, boards for\nhouses, posts for houses, shingles, coffins, trunks, and doors. Out of\nkoa lumber good trunks and coffins and doors are made. Out of koa\nlumber also are made excellent bedsteads called koa bedsteads. These\nbedsteads cost a great deal of money.\n\n\nHERE IS ANOTHER GREAT VALUE: THE CANOE.\n\nDuring the period when Hawaii was unenlightened, the people had already\nacquired the art of constructing canoes. [984] They were able to\nconstruct canoes which reached ten fathoms, [985] more or less, in\nlength, and smaller canoes which reached from four to six fathoms in\nlength. In depth, some of these canoes reached the armpit of a person\nwhen he stood inside of one of them. However, a common man was seldom\nseen in one of these large canoes, they were mostly used by the chiefs\nin the olden times. The depth of the smaller canoes is like that we see\nnowadays.\n\nConcerning the adze: The adzes used for hewing canoes those days were\nof hard stone, [986] seldom seen nowadays. These stones are different\n[from common stones]; they were hard stones. Those were the adzes used\nfor cutting down the trees and hewing the inside; there were no regular\naxes those days.\n\n\nGOING UP TO CUT [THE TREE].\n\nWhen the canoe-building priest goes up and comes to the tree desired\nfor a canoe, he looks first at the main branch, and where the main\nbranch extends, towards that side is the tree to be felled. If the\ntree, in falling, lands on another tree, the omen is bad [it is not\nright]; if it falls clear, it is good.\n\nAfter the tree is felled, the elepaio bird, the god of the canoe\nbuilders, flies and alights on the tree. If the bird runs back and\nforth, without pecking here and there of the tree, and then flies away,\nit is a good canoe. If it peck along one side from the front to the\nback, then hew that side for the mouth of the canoe. If it peck on that\nside and this side [on both sides] it indicates a rotten canoe; better\nleave it alone. In cutting off the top there is a prayer for it, but I\nhave not obtained it.\n\n\nHEWING.\n\nIn hewing a canoe the outside is hewn first, and when the outside is\nfinished, then work on the inside. At this time, however, no particular\nway of hewing is observed; any way of dieting out [987] is allowed, so\nthat the canoe may be lightened for dragging down to the beach. The\ncanoe is nicely tapered in the front, and is large and full in the\nrear. Some projections [988] are left in the canoe; as many as four,\nfive or perhaps six, according to the wishes of the priest and the size\nof the canoe. These projections are used for parts to which are\nfastened the outrigger, the mast, and on which are placed the seats.\n\nWhen this hewing is done, then the canoe-building priest reports to the\nowner that the work is completed. If the owner wishes to go up and view\nthe canoe, then he accompanies the priest; if he does not so wish, the\ncanoe is left alone until it is seasoned, when it is hauled down to the\nshore.\n\n\nDRAGGING.\n\nDragging the canoe is another important work. It can not be done if men\nare few; there must be many, perhaps forty, sixty or eighty. According\nto the size of the canoe so will be the number of men required; a small\ncanoe requires fewer men. The day set apart for dragging the canoe is a\nday of much pomp; like the day of the funeral of a famous man, so is\nthe day for dragging the canoe, for there will go up men, women,\nchildren, and sometimes chiefs. Food, pigs, chickens, turkeys and fish\nenough to feed the multitude are taken up.\n\nWhen the people arrive at the place where the canoe was left,\npreparations are made for dragging it. A rope is tied to the crease\nprepared for it, and when that is ready then the procession is set from\nwhere the rope is tied to the canoe crease to the end of the rope far\nahead. Strong men are placed at the end of the rope, so that the rope\nwould be kept taut when being pulled, and would not slacken, tangle,\nand hurt the men when the canoe slides down a precipice.\n\nWhen the canoe is dragged until it is brought to a moderately steep\nhill where it is impossible for many to pull together on account of the\nsteepness of the hill, a rearrangement of the people is made, and fewer\nmen are required to pull it down the hill; it is then that we realize\nthe skill of the man who guides the passage of the canoe, and it is\nthen also that he shows his great ability to the people. When the\npreparations are complete, the man who will steer the canoe down the\nhill rides it: those who were selected commence pulling and the canoe\nmoves along until the canoe attains a good speed, when the men who are\npulling desist and the canoe director takes charge from then on. A\ncanoe coasting down a hill is faster than a galloping horse.\n\nIf the road be rough, the canoe can be shifted to a smooth place; if a\nlarge tree or a stone stand in the way, or the road be crooked, we\nthink the canoe would be broken, yet when it is coasting it is like\nsliding down a smooth-surfaced hill; because it is the man guiding who\nwrecks or saves the canoe. Arriving on the flat the multitude drags\nagain, and thus they go until the house is reached. But if it is a\nhalf-witted man who directs the canoe, or a man with little ability,\nthis will surely occur: trouble will follow from the outset. I saw this\nhappen continually at my birthplace.\n\nThe man who guides the canoe rides in front by the crease; he holds on\nto a short rope and a small stick made fast to the crease. As the\nrudder of a ship is used, so is this used. If the canoe swerves from\nthe path selected, this would be used as a lever to head the canoe\nproperly. If it is desired to land the canoe at any chosen place, it\ncan be done. If [the director] wishes to step back into the canoe while\nit is coasting, it can be done. If he wishes to restrain the canoe so\nthat those who are dragging it are unable to do so, it can be done.\n\n\nRULES FOR THE FINISHING WORK.\n\nIf the priest is hewing a canoe in a house, then the rule is that an\naha cord be stretched across the door of the house from side to side,\nso that some men would not enter to talk, thereby diverting the\nattention of the canoe-building priest, and the canoe be broken by\ncareless hewing, thus causing trouble. Hence the aha cord is placed\nacross the door, so that a person would come and talk from the outside,\nand be unable to enter the house. If that person has an important idea\nthe work is stopped and the conversation then held. This is a rule\nstrictly adhered to by some canoe-builders.\n\nThere are two methods of hewing the canoe for its finishing: from the\nfront and from the rear. If the commencement of the hewing of a side be\nfrom the left, do not change and work from the right, for it would be\ndefective. If the commencement of the work be from the fore part,\ncontinue in that direction until the stern is reached, then quit; do\nnot change the direction of the hewing from the stern. [989] It is the\nsame with the other side, commence hewing from the stern and when the\nbow is reached, then quit. Do not hew from the bow and the stern of the\nsame side; else there would be a hole in the middle.\n\nThere are two kinds of adze used for building canoe: koi kupa, an adze\nfor digging out the inside, and any other rough work; and koi wili,\n[990] a reversible adze, an adze used for finishing off. The koi kupa\n[991] is used for digging out the inside and hewing the rough of the\noutside [of the canoe] when it is thick; and when it is thinned then\nthe koi wili would be used to finish off. The koi wili could be used in\nhewing at wide and narrow places.\n\nWhen the canoe is finished, the wae [992] are placed in position; these\nare the parts on top of the niao [993] worked in with carved pieces\n[manu]. This is made of another wood, the aiea; [994] this is the\nproper wood from which to make the wae. In fastening, the sennit is\nused to tie these on to the canoe. When that is finished, the iako and\nthe ama [the outrigger] are placed in position; these are for the\npurpose of steadying the canoe. The proper woods out of which to make\nthese parts are the hau and the wiliwili.\n\nThree other kinds of wood were used in the olden time for building\ncanoes, the wiliwili, the kukui [candle-nut tree], and the ulu\n[breadfruit tree]. The wiliwili is yet being used. The kukui is not\nmuch seen at this time. The ulu is used for repairing a broken canoe;\ngreat skill is required to do the patching well so as to make it blend\ntogether.\n\nThe paint used to daub the canoe black is the amaumau, [995] the cane\nleaves, the nanaku (rush) from the stream; burn these in the fire;\ncollect the ashes and place in a container; mix together with the hili\nkukui. That will be the mixture to form the black paint to adhere to\nthe canoe.\n\n\n[UNFINISHED.]\n\n\n\n\n\n\nTHE KAPA OF HAWAII NEI IN OLDEN TIME.\n\n\nThe clothes which we wear at this time are from the white people and\nfrom the Chinese of China, also from Japan. These beautiful clothes are\nmade from various things which they used, because of their ability and\naccording to their ideas. But in the times of our ancestors long past,\nthe loin was the only part of the body of a person hidden; they girded\nthe malo around their waists; that does not conform, however, with the\ngentlemanly usages of the present time.\n\n\nNAMES OF PLANTS WHICH THEY OBTAINED FOR MAKING KAPA.\n\nAkia, [996] wauke, [997] palaholo, [998] mamaki. [999] These plants\ngrow in the forests on hills, in valleys, on side hills, on ridges, and\nin green meadows; also on the banks of taro patches. I think these\nplants can be found growing on the eight inhabited islands and had\ngrown there plentifully; but on some of those islands they grow more\nabundantly, and cover a large area of land, and on some they are\nscarce.\n\n\nPROCURING IT.\n\nThe method of getting wauke is the same for the various kapas which a\nperson desires; it is only during the process of beating out the kapa\nthat a person could make use of the pattern which she prefers.\n\nThe following is the way of procuring wauke: before Christianity was\nbrought here, and the goods of the foreigners were obtained, the things\nwhich a person used in supplying his needs, he used to get a bambu and\nsplit it. Then he would look for good bambu knives, sharp when used for\ncutting. Or else, he looked for a sharp pahoa stone that could be used\nfor cutting. Then he went up to where the wauke grew and cut it with\nthe stone adze which he made or with the bambu, until he had enough, at\nthe same time stripping them. Because when cutting the lower part, the\npart near the bottom, it is cut completely around through the bark to\nthe wood; the bark is easily pulled off; this is continued until\nsufficient has been secured according to one\u2019s desire. Then he stopped\ncutting. He next trimmed off the outside bark, and when that was done\nit was sorted in equal lengths and set properly in a pile. When\nsufficient was piled for a bundle which could be carried on the back it\nwas securely fastened, and one would return home. On reaching the house\nit [the wauke] was left in the water until soft; after six days, eight\ndays, ten days or perhaps twenty days, it was taken out of the water.\n\n\nTHE BEATING PROCESS.\n\nFor the process of beating the kapa these things are prepared: 1. The\nblock on which to do the beating; the proper wood from which to obtain\nthis block, kauwila, [1000] kawau, [1001] ohia, [1002] mamane; [1003]\nthose and other woods of a similar nature which are suitable for that\npurpose. There is a kapu attached to the manner of getting them. The\nmanner of acquiring these trees enumerated above is like that of\nobtaining the o-o: with prayer offerings to the gods of this industry.\nWe were told that before. This block [1004] is made broad and flat on\ntop and the two ends are made thus: the top one is lengthened and the\nunder one is shortened.\n\n2. The i-e (club). [1005] The woods from which to obtain this club are\nthe ohia, koaie, kawau and other woods suitable for that purpose.\n\n3. The water for sprinkling so that the wauke is kept wet continually.\nThe first club to use in beating is the one for hard pounding, a\ncoarse-figured club; after that is the iekike, the dividing club, a\nsmaller-figured club; then comes the printing club and the finishing\nclub. The kapa is then cut. It is next taken to soak in water; on\nreturning it is spread to dry at a place prepared for drying it, that\nis the drying ground; there it is [spread out] and pressed down with\nrocks placed here and there so that the pa-u [1006] would not wrinkle.\nThis is continued until the pa-u is dry. And this is done until there\nare five kapa; they are then sewn together. That is called a set of\nkapa.\n\n4. If paiula [1007] is wanted, then some hili is obtained\u2014that is the\nbark of the kukui. On returning from the mountain it is pounded and is\nleft to soften. When the kapa has been prepared and is cut it is dyed\nin the hili. That kapa is called \u201cpaiula,\u201d a kapa used a great deal by\nthe chiefs in the olden times.\n\n5. If the kapa be palaholo, [1008] first obtain the palaholo. This\nthing grows on the plains. On returning pound it. First gather all the\ntorn kapa until plenty is secured, that is, the somewhat old kapa,\nthose which are ragged. These are beaten with the palaholo and a kapa\nof good appearance is obtained. It is called \u201cpalaholo.\u201d\n\n6. If pala-a is the kapa desired by a person he would go up to the\nmountain to get some pala-a; [1009] and when he has obtained it return\nand do like this [as above mentioned]. The proper time in which a\nperson can make these desired changes in the kapa is when he beats out\nthe material.\n\n7. If the kapa be kapala, [1010] charcoal is pulverized to a powder.\nThen when being beaten the kapa is painted (daubed) with the black\nwater of the charcoal. This is continued until the kapa is cut, and so\non until there is enough for a set. But it is dried like those first\nkapa. Because this kapa is daubed with charcoal, it is called \u201ckapala.\u201d\n\n8. If olena [1011] be the kapa then sufficient olena is obtained. It is\nprepared until soft, that is, pounded, and its juice is what the kapa\nis wet with when being beaten. Keep on thus until a set is complete.\nThis kapa, however, is set aside for the ownership of the lizard, Kiha,\nwith the statement that the kapa is that god\u2019s.\n\n9. Relating to the mamaki. Going after this kind of a plant is like\ngoing after the wauke. The method of preparation and making is the\nsame. The kapa, however, is greatly favored by the chiefs.\n\n\nS. Kaha.\n\n\n\n\n\n\nCONSTRUCTION OF HOUSES IN HAWAII NEI.\n\n\nThe houses of Hawaii nei were made of the bark of trees, grass, leaves\nof trees and vines; such as pili, [1012] kalamalo, [1013] kukaelio,\n[1014] ti [1015] leaves and lauhala. The first thing which the house\nbuilder looks for is the place where the house shall stand. The proper\nplaces to stand on are nicely elevated spots, plains and favored\nvalleys. Poorly selected grounds are those which are soft or full of\nholes; and that which was used for papa kahuia. The papa kahuia is the\nanaana ceremony of the priests in the olden times: those who prayed\nothers to death.\n\nThe second of these great things is the searching for the various parts\nof the house, i.e., the side posts, the rafters, the ridge-pole, the\nmain posts, the plates, the battens, the sennit, and the lauhala or\npili grass. If the house should have five spaces, there are six posts\nin the back and six in the front. The best wood to use for these posts\nis the ohia; for the battens, use the opiko, [1016] bambu, olomea,\n[1017] kawau, neneleau, [1018] akala, [1019] and the haukoii. [1020]\nPrepare two kinds of battens, however; the large as well as the small\nbattens. The large battens are laid horizontally in the house, and the\nsmaller battens are laid vertically and are called ahu-i.\n\nThe main thing in the construction of a house is to use one kind of\nwood, that is, one kind of wood for posts, and one kind for battens.\nThe cords are the i-e (Freycinetia arnotti), kowali [1021] and the\nhuehue (cocculus). This i-e and the kowali are prepared by cooking them\nin the imu, then soaking them in the water until the skin peels off,\nwhen they are ready for use; and the huehue, by simply placing it in\nthe sun until half dry.\n\n\nREGARDING THE HEWING PROCESS.\n\nIn hewing the posts the lower part is left natural, not hewn; but the\nupper part is hewn. The top ends are made tapering like a billiard cue.\nThe rafters have mortises at the ends known as male and female. The\nplates are hewn flat, and the main posts are notched at the top to fit\nthe rafters. The battens are hewn only at the bottom, the larger end.\n\n\nREGARDING CONSTRUCTION.\n\nIn constructing it is well first to dig the holes, as many holes as\nthere are posts. When digging, however, throw the dirt into the house;\ndo not throw it out like the digging of a grave. Then set the corner\nposts of the back and the front. In placing the posts be sure the line\nof posts is straight from the back to the front; because if these are\nnot in line the house would be defective; the posts must be correctly\nplaced. Be careful also that one does not stand higher than the other,\nbut are all on the same level. When these posts are set then erect the\nmain posts.\n\nAfter the main posts are in position let two men climb these, one on\neach, and place the ridge-pole. First see that it is level; then draw\nit in (to make the roof small) so that the roof would have a neat\nappearance. This is done so that the house would not appear topheavy\nthus giving another expert a chance to ridicule it. But build the house\nso that it would stand out; and such a house is called by the people a\n\u201chale kukuohi.\u201d [1022] When the posts are firmly planted place on them\nthe plates for the two sides, fitting them with the tenon at the top of\neach post. After the plates are in position place and tie the rafters\non both sides; then fasten [1023] at the ridge and at the junction of\nthe rafter with the plates and the posts. When this is finished then\nplace the supplementary ridge-pole (kuaiole) [1024] on top of the\nrafters, and tie on to the ridge-pole. The end posts are now placed in\nposition, if so desired, or else they can be left till later.\n\n\nCONCERNING THE PLACING OF THE BATTENS.\n\nPlacing the battens on houses of Hawaii nei is done according to the\nmanner in which the house is to be covered; that is, if the house be\ncovered with lauhala, there are three of that kind of house: the pili,\nthe huamoa and the wai. If the house desired be pili, then the battens\nare placed four fingers apart; if it be wai, then they are two fingers\napart; and if huamoa, then they are three fingers apart. These names,\nhowever, apply to lauhala houses only, and not to other houses. These\nhouses are so designated according to the lauhala and is understood by\none thatching the house.\n\nWhen placing the battens, however, care should be used to separate\nthem; first the larger battens (aho-pueo); those are the ones to hold\nthe posts together. Then the free running battens (aho holowala); those\nare the ones tied to the vertical battens (ahu\u2019i), the small sized\nbattens which I first mentioned. The end post is the ray\u2014kukuna in\nHawaiian. These battens run between posts and between rafters,\nextending about three inches beyond the corner posts and rafters. The\ncustomary practice in placing battens is to put two smaller ones\nbetween the pueo ahos. In placing the battens on the rear side of the\nhouse, it is done all over from the bottom to the top excepting for a\ndistance of one hand [1025] from the supplementary ridge-pole. But when\ndoing the same to the front, leave one space for a door for the house,\nand cover all other parts with battens, as was done in the rear side.\nIn placing battens on the ends, the larger ones are tied to all other\nuprights except the main post (pou ha-na); that is the chief post and\nis also kapu.\n\nThis, however, is how the battens are placed on houses thatched with\nlauhala or dry ti-leaves; but on houses thatched with the pili grass\nthere is some difference. A double set of battens is placed, one inside\nand one outside. The set inside is placed as is done for a house\nthatched with lauhala, and the set outside is slightly different. The\nplacing of battens on other houses is done according to the idea of the\nhouse builder.\n\n\nCONCERNING THATCHING.\n\nThe way of thatching various houses differs, and is not the same, but\n[here is the method employed] concerning the houses thatched with\nlauhala and pili, not those thatched with dry ti-leaves, because that\nis a house difficult in construction, and you would hardly understand\nif I were to tell you. All the other houses are thatched in any way;\nthese are the difficult ones.\n\nIf the house is to be pili-thatched, that is with the space between the\nbattens equal to four fingers, then prepare a pointed stick having two\neyes, one at one end and one in the middle. This stick measures about\none and a half hands in length. If the house be huamoa or wai-thatched,\nthe pointed stick has only one eye. In commencing, first thatch on two\nbattens, then another two, and so keep agoing until sufficient have\nbeen started. In piercing string holes they must alternate, and not run\nin one line, lest the house leak. It is well to alternate the placing\nof cords, so that they would appear irregular. In preparing the\nlauhala, however, the thorny edges are stripped before thatching, or\nelse it is wet with water. When the thatching is completed except near\nthe top, two other battens are prepared and placed on either side of\nthe ridge; these battens are called the aho kopekope and we-o. When\nthese have been covered with thatching, again place two other battens,\none on each side; and in the middle, another batten called the aho\nlolo, that is the one next to the supplementary ridge; these battens\nthatched thus are called kauhuhu. [1026]\n\nThe thatching of the house made of pili is done in this same manner;\nbut the size of each bundle of pili to be placed on the batten is equal\nto what one hand can grasp, so that the thatching would be even, and\nthe house would withstand the wind. The thatching of the dry ti-leaf\nhouse is not like these houses; it is totally different. But it excels\nin appearance these two.\n\n\nCONCERNING THE TRIMMING.\n\nAfter the house is thatched, hasten to trim it, else it would be\nridiculed as a hale ohule, [1027] when it is new. The trimming for a\nhouse thatched with lauhala is the leaves of the ama\u2019uma\u2019u, [1028] and\nthis is the way to prepare it: a person goes mountainwards and brings\ndown the dry ama\u2019uma\u2019u leaves, obtaining a good supply before he\nreturns to the house; and then proceeds in this manner: break the ama\u2019u\nleaf in two in the middle, then bring the top point to join with the\nlower point (thus laying the upper half of the leaf over the lower\nhalf). Keep on in this way until the ama\u2019uma\u2019u is all joined. There are\ntwo ways of preparing the trimming; one way is to fix it on the ground\non two long sticks, then placed against the corners and the ridge. The\nsecond method is to do the trimming right on the parts to be trimmed\nuntil the work is finished.\n\nThe trimming of a pili grass house is pili grass braided on the ridge\nand the corners of the house. That of the ti-leaf house, however, is\nthe pili grass and the ama\u2019uma\u2019u, but prepared in a similar manner.\nAfter the house is trimmed quickly secure the halakea (central) of the\nhouse, that is, the upright in the middle. The proper halakea is one\nthat is red, and the wood from which to make it is ohia. After the\nhalakea is obtained, then level off the ground inside the house; that\nis, shift the dirt around until the ground is level. On this spread old\npotato vines, next on that some dry grass, that is, ma\u2019u and pili, then\nsome old coarse mats, and then the fine mats suitable to sleep on.\n\nWhen the house is trimmed erect the halakea, the upright in the middle\nsupporting the ridge. When the halakea is in place construct the door.\nThe proper woods generally used for a door frame are the ulu\n(breadfruit) and ohia. When this is completed the woman braids a mat\nfor covering for the door, because that was the door of the houses of\nHawaii nei in the olden time. Sometimes, however, a door is constructed\nlike a net, and the place to which this door is attached is over the\npassage way: when closing, lower it, and when opening, roll it up. When\nthe door frames are placed in position that is the time to cut the piko\n[1029] of the house; that is, trim those ragged lauhala leaves which\nhang over the doorway. During cutting, however, it is well to bring an\naholehole (fish) and some young sugar-cane and also cut them; at the\nsame time say: \u201cHere I am a house-builder; I am cutting the piko of the\nhouse; therefore, ward off the evil influences from the house. Amen.\u201d\n\nAfter the main things of the house have been finished it is proper to\nbake a pig and food, and celebrate with a feast for the completed\nlabors; such a feast is called ahaaina komo hale (feast of house\nentering).\n\nThis is what I have obtained concerning the construction of a house and\nwhat to do. But I have heard of rules in regard to sleeping in the\nhouse and the regulations by Hawaiians.\n\n1. Fix a fireplace. The reason for doing this is to make the house\ncomplete and warm, so that when one becomes cold he moves over to the\nfireplace to sleep.\n\n2. Always sleep in the middle [1030] of the house. The reason for this\nis the fear of death should a murderer stab with a stick from the\noutside. Then again, tie hogs outside of the house, so that if a robber\ncame, the hogs would be affrighted and grunt, thus causing the persons\ninside the house to awaken. If there is a dog, it sleeps together [with\npersons in the house]. The reason for this is so that if a robber came\ninto the house and choked the sleeper, then the dog would awaken and\nbite the evil-doer. That is how the Hawaiians became accustomed to\nsleeping together with dogs.\n\n3. Concerning eating. There are many different times when the Hawaiian\neats, midnight, evening or morning. The place where the calabashes are\nset aside is the side of the house, so that on awakening [one could]\neat if hungry. Hawaiians are not accustomed to eating together; this\none and that one eats as he is hungered; and that is being done at this\ntime.\n\n4. Concerning sleeping. In sleeping, the father, mother and children\nlie together. Sometimes the children sleep in the middle and sometimes\non the sides. All sleep under one kapa. Perhaps there are many other\nthings, but this is what I have obtained.\n\n\nJ. Hooili.\n\n\n\n\n\n\nMETHODS OF HOUSE CONSTRUCTION.\n\n\nVaried and numerous were the houses constructed in Hawaii in the olden\ntime. Concerning houses of grass: Some houses of grass in the olden\ntime were good and were large, but the majority were not large nor were\nthey good. Most of the houses of that time were low and small.\n\nIf a person desired to construct a house it was done in this manner:\nthe owner of the house prepared the foundation by leveling the ground.\nHoles were then dug for the four corner posts to the proper depth when\nthese posts were set in; small stones and dirt were tamped in until\nthey were firmly fixed. Stretch a line from one post to another, and\nindicate along it the places for digging holes for the intervening\nposts. Then dig there until all the holes are completed. In erecting\nthe posts, set them in line with the corner posts. Implant them as\nfirmly as the corner posts; those on the opposite side being erected in\nlike manner. When all the posts are in position, the plate is placed\nfrom corner to corner. The line of posts on the rear side, however, is\nthe one erected first. Fasten the plate with rope on the two sides. In\nthe middle of the ends are dug the holes for the pou-hana. The pou-hana\nare the tall posts erected at the ends, and at the top of which the\nrafters of both sides meet. Plant these posts, tamping in small stones\nand dirt to firmly secure them. Stretch a line from one pou-hana to the\nother. Then lay the ridge-pole and fasten it [to the pou-hana] with\ncord; when this is secure, then place the rafters of the rear and the\nfront sides so as to lie properly on the ridge-pole and fasten them;\nkeep on thus until all the rafters are fastened, placing their lower\nends of course on the plate so that the mortise of the rafters would\nfit the tenon of the post. That is the way to do this until it is\ncompleted. Then place the kuaiole (supplementary ridge-pole) on top,\nand fasten it to the ridge-pole at the junction of the rafters; then\nlash the lower end of the rafter and the plate to the post. Then erect\nother posts on the two gable ends also fastening those firmly.\n\n\nCONCERNING THE LASHING OF THE AHO (BATTENS).\n\nFirst separate the larger battens for aho pueo. The aho pueo is the\nbatten set on the rafter farther apart. When these battens were made\nfast, then smaller ones were placed between them; then the aho hui (the\njoining batten) is placed over these between and parallel to the\nrafters. Lash this batten to all the other battens; keep on thus until\nall the battens are fastened together.\n\n\nCONCERNING THATCHING.\n\nIn thatching, first place in position the cane leaves, if not cane\nleaves bulrushes or else lauhala, fastening them with cords. In\ncording, however, do not place intervals in line else the house would\nleak, but place them alternately to avoid leaks. After cane leaves or\nlauhala have been lashed on, then thatch with the grass. A handful when\ngrasping the grass is the measure to go by. Lash this on with the cord\nwith which the cane leaves were secured to the batten; work on in this\nway until completed.\n\n\nCONCERNING RIDGING.\n\nIn thatching the ridge, first tread down [the thatch] from one end to\nthe other, then lay on aho lolo [1031] and lash this to the kuaiole\n(supplementary ridge-pole) or to the cord with which the grass was\nfastened to the lower battens; thatch more grass on this batten on both\nsides [of the ridge]; make the head of each bundle of grass even,\nhowever. When this is finished, add another layer in the same manner as\nthe first aho lolo, but the grass on this layer is made thinner. On\nthis, place the aho owili; that is the batten on which to roll the\ngrass and thus hide the ends of the tufts of grass and the batten from\nend to end; and when this twisting process is finished, braid [the\ngrass] so as not to be pried up by the wind.\n\n\nCONCERNING THE TI-LEAF HOUSE.\n\nThis house is built for use in the mountains when [a person] goes up to\nsnare birds with lime, or to cultivate. When the person desires to\nsleep in the mountain, then is the house thatched. It is quickly\nthatched; is shady and also tight. The timber used is noni; [1032] it\nis called \u201cnoni-a;\u201d other woods are also proper; but this house has no\nposts; only arched timbers [are used] from the bottom to the top and\nfrom side to side.\n\n\nPLACING BATTENS.\n\nIn placing the battens it is well not to put them too far apart, but\nsomewhat close together, because the ti-leaves are short; also it is\nnot well to use the green ti-leaves; use them dry so as to last, and\nnot rot quickly. In thatching, bend the ti-leaves around the battens\nand then tie with cords, and keep on in this manner until the house is\ncompleted. Not alone for living when catching birds or when cultivating\nis this house constructed, but also for a regular living house. This\nhouse lasts for two or more years; this is only a small house, conical\nin shape, and it is called pupupu (temporary) house and a pepepe (low)\nhouse.\n\n\nCONCERNING HOUSE THATCHED WITH BANANA LEAVES.\n\nAny kind of timber is used in the construction of this house, and it is\nbuilt in the same manner as a house thatched with ti-leaves, using\ncurved sticks so as to bring their tops together, and at the same time\nallow plenty of room below for the place of habitation, but the way to\nlay battens on this differs a little; while those on the house thatched\nwith ti-leaves are set closer together, the battens on the house\nthatched with banana leaves are set further apart, because the banana\nleaves are long. This house also is built for mountain residence; this\nkind of a house is often constructed. Upon arrival at the mountain, the\nconstruction is very rapid; this house could be occupied for a long\ntime without trouble. This house thatched with banana leaves is famous\nfor this story: Pumaia was the man, Kamakakehau was the woman. While\nliving together [as husband and wife] they went up to the mountain to\nhew timber; Pumaia was deserted by the wife; she became Koae\u2019s, a man\nfrom another place. Pumaia was killed by Koae; the house was called\npumaia (banana tree); but because Pumaia was killed, this house was\nnamed laumaia (banana leaves). Pumaia was the chief of a district. The\nexplanation concerning this famous story is lengthy, but it is proper\nthat I should shorten [it].\n\n\nCONCERNING THE HOUSE MADE OF KOA.\n\nIn its construction this house is similar to the house thatched with\nti-leaves or banana leaves, but its thatch is the bark of the koa tree.\nThe bark of the koa is peeled and then thatched. This house is also\nconstructed for mountain residence during the process of hewing a\ncanoe, and for other purposes. Any kind of timber is used in its\nconstruction. Because it is covered with the bark of the koa, therefore\nit is called hale ilikoa. [1033]\n\n\nCONCERNING THE FERN HOUSE.\n\nThe house thatched with ama\u2019u has no real post, no battens, no ridge;\nbut in its construction, simply break the ama\u2019u midrib and all, and\nstick them in the ground on that side and this side, leaving a place in\nbetween for occupation, then bring the tops [of the leaves] together,\nand lash them with cords. In the construction of some, posts, rafters\nand battens are used, similar to the construction of a grass thatched\nhouse, and after the frame work is up, the ama\u2019u is thatched and\nfastened with cords.\n\n\nCONCERNING HOUSE THATCHED WITH CANE LEAVES.\n\nThis house is constructed in any way which the house builder desires,\nat the same time providing all the material necessary. It is covered\noutside with cane leaves bent around the battens; at the four corners\nof the house, ama\u2019u is used; also the ridge. Because this house is\ncovered with cane leaves, it is called a hale ha-ko (cane leaf house).\n\n\nCONCERNING THE HOUSE OF APE LEAVES.\n\nThis house is constructed when a person goes to the mountain to get\nolona, and he desires to stay awhile. He erects some timber [for posts]\nwith some battens which are covered with ape leaves; it is named hale\nape (ape leaf house).\n\n\nCONCERNING THE HOUSE THATCHED WITH PAINIU.\n\nThis house will last as the house thatched with ti-leaves; it lasts for\ntwo years or more. This painiu does not grow on the ground; it grows on\nthe ohia or other trees. Its thatching is like the ha-ko, the leaves\nbeing bent around the battens; and because the house is covered with\npainiu it is called a \u201cpainiu house.\u201d\n\n\nCONCERNING THE HOUSE COVERED WITH DIRT.\n\nThe posts of the house are erected and the battens are placed in\nposition; then covered with banana leaves, on top of which set lumps of\ndirt, so the dirt would not fall into [the house]. Because it is\ncovered with dirt it is called \u201che hale lepo.\u201d\n\n\nCONCERNING THE HOUSE THATCHED WITH EKAHA. [1034]\n\nThe construction of this house is similar to that of the house thatched\nwith ti-leaves; the leaves are bent over and placed on the battens;\nthis [kind of] house is often seen in cultivated places in the\nwilderness.\n\n\nCONCERNING THE HOUSE THATCHED WITH KALAMALO.\n\nIts construction is similar to that of the house thatched with grass.\nThatch cane leaves or uki grass first, and on that place kalamalo. This\nkind of a house is called \u201che hale kalamalo\u201d (a kalamalo house). This\nkalamalo is somewhat like the scented plant growing at Mr. Bishop\u2019s\nplace, which is perhaps called wailukini [1035] (a species of lucerne).\n\n\nCONCERNING THE HOUSE THATCHED WITH PANDANUS LEAVES.\n\nThe posts and the rafters of this house are erected, but the covering\nof this is pandanus leaves. Soak the lauhala in water until it is\nsupple, then scrape off the sharp thorns and thatch. This is done like\nthe ti-leaves; the pandanus leaves are bent around the battens and\nfastened with strings.\n\n\nCONCERNING THE HOUSE THATCHED WITH LOULU.\n\nThe new leaf of the loulu [1036] is used for covering the house; not\nthe leaf-bud, however, but the new leaf which has opened up. This loulu\nis like the coconut. The tools which the ancients used in hewing house\ntimber were sharp, hard rocks which had been brought to an edge.\n\nPerhaps there are other kinds of houses, but because I am out of paper,\nI herewith cease.\n\n\nJosia Waolani.\n\n\n\n\n\n\nSTORY OF THE LAUHALA.\n\n\nThe name of the lauhala [1037] was Ohiohikupua; it sprouted from the\nbottom of the ocean, and grew above the surface of the sea until it\nproudly stood like the sharp-pointed clouds which appear in the\nheavens. Some time after it had grown to quite a height, Pele set forth\non her journey here to Hawaii, thinking she would soon arrive here, but\nit proved otherwise. On her way she struck the place where this\npandanus tree grew and she was strangled by the sharp thorns of this\nlauhala, with us human beings, it seemed, helping from this side; Pele\nstruggled by using her divine powers, but she could not extricate\nherself. Soon after, her brother, Paao by name, appeared, with a gourd\nof sea-water. Said Pele, \u201cI am in trouble indeed, brother.\u201d Then he\nclimbed up and from on top poured out the sea-water; the young leaves\nwilted and Pele was freed. Because she was full of anger Pele climbed\non top and pulling out the leaf-buds, threw them hither and thither.\nSome landed here on Hawaii. That is the reason it grows here on Hawaii.\nThe place of its first growth was Kohala, Hawaii; therefore Pele was\nthe one who brought it here to Hawaii.\n\nAlso, at that time we did not have mats, but because it occurred to a\nhigh prophetess at that time, whose name was Lauhiki, to convert this\nlauhala into mats by having women braid it, it was so done. The first\nwoman who did the braiding was this same Lauhiki, and from her all\nother women learned.\n\nHere is another use of the lauhala: it was used as sail for canoes in\nthe olden times; it originated from a man named Lonoauhi. The ones who\nbraided it were this Lauhiki and her younger sister Haumea and their\nfive daughters Kamehaikaua, Meahanipaoa, Lohea, Kahuihuimalanai and\nKahoanohookaohu (that was the sail of the canoe of Kamehameha I). These\npersons were goddesses. The shape of the sail was round like the sun;\nwhile sailing on the ocean this was spread on the mast of the canoe\nwhen it would really appear like the sun.\n\nHere is another use: the drupes of its fruit were strung into wreaths\nfor people in the olden times. The women who first strung them were\nKahuihuimalanai and Kahoanohookaohu, and from them the custom has\nspread to this time.\n\nHere is another thing: when this wreath dries on the neck, then it is\npreserved until a troublesome illness appears, such as a stomachache,\nor other illness for which this medicine is properly used, then it is\nobtained and fed [to the patient]; if it be for life, he lives; if it\nbe for death, he dies.\n\nThese are the fragments concerning the lauhala which I have obtained;\nbut I tell you they were not freely acquired, but were secured through\npurchase from an old man, he having stated that if he were not paid,\nthen he would not divulge anything. Therefore I thought there was no\nother way for me to quickly obtain them; so I consented. My expenditure\nwas a real half a dollar. If this is repeated, I will continually be in\nneed, my friends.\n\n\n\n\n\n\nSOME THINGS IN THE BIBLE SIMILAR TO SOME THINGS DONE HERE IN HAWAII IN\nTHE OLDEN TIME.\n\n\nThere were guides which pointed out to me some of the things done in\nHawaii nei which were similar to those [mentioned] in the Bible. First:\nthe book known as the Moolelo Hawaii (Hawaiian History). Second: From\nsome old people who are still living. From these sources were obtained\nmaterial for comparison.\n\n\nCONCERNING THE FIRST MAN.\n\nWe know that, according to the Bible, Adam was the first man; Gen.\n1:27, and from him came all the peoples of the earth. According to the\nHawaiian version, Kahiko was the first man, and he begat Wakea, and the\nrest of the people; and they have a genealogy of their ancestors, just\nlike Adam\u2019s.\n\n\nCONCERNING THE MAN WHO ASCENDED INTO HEAVEN.\n\nIt is shown in the Bible that Elijah was the one who ascended into\nheaven by the power of God: 2 Kings 2:11; and Jesus Christ ascended\nbecause of his divine attributes. Thus is it stated in Hawaii\u2019s\nhistory: Lonomuku [1038] ascended to heaven; she was a woman and\nbecause her husband cut off her legs, therefore she was halted at the\nmoon. If her husband had not cut off her legs, she would have reached\nthe locality of the sun. Her place of ascent was at Hana, the place\ncalled Hana-ua-lani-haahaa. [1039] That was the reason for so naming\nthe place, and there is more.\n\n\nCONCERNING THE MAN IN THE BELLY OF THE FISH.\n\nJonah was the man who lived in the belly of the fish, according to the\nBible: Jonah 1:17. Kuikuipahu [1040] was Hawaii\u2019s [celebrity] who lived\nin the belly of the shark. He was a chief of Kohala. Once he went\nsurfing with a number of people; and while they were surfing,\nKuikuipahu was taken by a shark. The place where he landed was Hana, at\nKauiki hill; it was there he was discovered by some people. Eleio was\nthe chief living at that time, and Kipola and Kipalalaia were the\nprophets; when Kuikuipahu was found, he was not dead; he was still\nalive.\n\n\nCONCERNING THE CRUEL KINGS.\n\nPharaoh and Herod were some of the cruel kings mentioned in the Bible;\nExodus 1:8\u201322, Matt. 2:16, and there were also some others. Hakau\n[1041] was Hawaii\u2019s cruel king. He was a chief of Waipio. This was the\nchief who proclaimed that the breasts of all females were to be cut\noff; and if he saw a man with well tattooed hands, or with good hair,\nor a woman with good hair, he immediately gave orders to have the hand\nor the head cut off. There were other cruel practices carried on by\nthis chief. Owaia [1042] was another cruel chief. It is said that his\ntime was a very bad period, full of debasing pleasures.\n\n\nCONCERNING THE VOICE WHICH CRIED OUT FROM HEAVEN.\n\nWhen Jesus was being baptized by John, there was heard a voice crying\nout from heaven, saying, \u201cThou art my beloved son, in Thee I am well\npleased.\u201d Luke 3:22. And there were other voices like this in the\nBible. So it was here in Hawaii. There was a voice from the heaven\nenquiring, \u201cWhich of the chiefs down below lives righteously?\u201d \u201cIt is\nKahiko,\u201d [1043] was the answer.\n\n\nCONCERNING THE DROUGHT.\n\nWhen Ahab was king of the Israelites, because of the many sins he\ncommitted, Elias, the prophet, said to him, \u201cAs the Lord God of the\nIsraelites liveth, before whom I stand, there shall not be dew nor rain\nthese years, but according to my word.\u201d 1 Kings 17:1. Thus again: When\nHua [1044] was king here on Maui, Luahoomoe was the prophet at that\ntime. Because Hua wanted to bake Luahoomoe in the oven, therefore he\n[Luahoomoe] told his sons where to go and live, because he was going to\ntake away the rain (deprive the land of the rain).\n\nThus there were many other little things here in Hawaii which can be\ncompared with some things in the Bible, but my illustrations thereon\nare sufficient.\n\n\nFebruary 15, 1872.\n\nG. Puuloa.\n\n\n\n\n\n\nTHE DAYS AND THE MONTHS.\n\n\nDuring the month of Ikuwa [1045] occurs the rain called Pohakoeleele;\n[1046] on the day called Hua [1047] at noon, a person goes to plant.\nThese are the names of the stalks to be propagated: hualani, hokeo,\nlopa, likolehua and kawelo. [1048] This is the method of planting: he\ntakes three stalks, separating them one from the other with his\nfingers, and plants them. He leaves them until two months have passed;\nhe goes to inspect them, and if he finds that they have grown well he\nsays this: \u201cThe future [living] is provided for, the growth is good.\u201d\nBut if when he arrives, they are dead or drying up, he would feel\ngrieved because they did not do well. The farmers know there is a time\nwhen plants do not grow well; that is the winter season when rains are\nplentiful and the shoots will die. But if a planter waits until the\nmonth of Ikiiki, [1049] of misty rain, that is when the rain is light\nand is easily scattered by the wind, on the day of Mohalu [1050] in the\nmonth of Ikiiki, [that] is the month for him to plant in the manner\ndescribed above. These are the names of the potatoes to be planted:\nwaipalupalu, kokoakeawe, kuapai, heauau and haole. He waits until the\nmonths of Kaaona [1051] and Hinaiaeleele [1052] are past when he goes\nagain to look, and he finds that some are dead and some are growing.\nThis is what he says: \u201cMy wife and children are saved by the baldheaded\none.\u201d He waits for some time longer until the grass grows, then he\nweeds it; this [weeding] is sufficient until the time that the potato\nis ripe. After weeding, leave it for many days; when the planter comes\nagain and hills up the soil. If any potato is found while hilling up\nthe dirt, that is, the fruit in between the plants growing on the vine,\nhe breaks off the first potato. He returns, lights a fire in the imu,\ncooks the potato until done, and brings it to the house. He sits beside\nthe doorway and prays thus: \u201cYe large black cloud hanging below the eye\nof the narrow pointed clouds, give shade, protecting shade; guard this\nour garden, O Keaonui; [1053] do thou cast shade over this our garden,\nO Keaonui; shade thou from that corner to this corner; shade thou from\nthat side to this side; shade not another\u2019s garden lest you be scolded\nfor shutting out the sun and chilling the owner of that garden. O\nKeaonui, shade thou this our field; shade thou the hills, shade thou\nthe leaves of our food, so that the plants would grow and the hills be\nfilled with potatoes. O ye Keaonui, shade our garden from the head to\nthe bottom, from the upper to the lower side; hallowed is the prayer;\nit is free.\u201d\n\nThis prayer is the request of the gods to come and partake of the first\nfruit of their garden. He then waits until the first Mahoe [1054] is\npast, and during the second Mahoe on the day of Lono, [1055] he goes to\nget some potatoes for food, taking some of them to the heiau (temple).\nBecause on that night the god returns to partake of the food of his\nplanting devotee; thus the saying: \u201cLives he who has a god; dead is he\nwho has none.\u201d After these months during which the children and the\nparents have partaken of the food, these also being the last months of\nthe rainy season, the summer again approaches. Let us drop the\ndiscussion about the winter season, and take up for consideration what\nis done during the summer.\n\n\nCONCERNING THE KAU; [1056] THAT IS, THE SUNNY SEASON.\n\nThis is the method of cultivating during the summer: The farmer goes to\nselect the mahakea, [1057] that is a place where weeds grow in\nabundance; that is the best place for planting. This is how he knows:\nhe cuts the weeds and leaves them on the ground, and rain falls, the\nleaves and the dirt become wet; that is why the stalks do not die when\nplanted in the summer season, because the weeds cover the ground and\nretain the moisture in the soil. But when he cultivates, he does it\nduring the days of Laaukukahi, Laaukulua, Laaupau, Olekukahi, Olekulua,\nOlepau, Kaloakukahi, Kaloakulua and Kaloapau; [1058] those are the best\ndays during which to plant, a practice handed down by our ancestors.\n\nAfter he has cut down the weeds he waits for the rain to fall; during\nthe month of Welo, [1059] Pookole (short head) is the rain, that is the\nrain which we style a cloud-burst; then the farmer proceeds to crop off\nstalks. Here are the names of the different kinds of stalks which he\ngathers: pae, apo, kapapa, mohihi, uli and paa. [1060] He wraps these\nstalks in bundles and leaves them until the days when the Pleiades rise\nin the morning, when he proceeds to plant them. He plants them thus: he\ntakes six stalks and keeps them separated as mentioned above; after\nplanting, he waits for a number of days; then during the month of Nana,\n[1061] on the day of Kane, [1062] he goes to look at the potato field,\nand finds it is injured; that is, the stalks are all eaten by cutworms,\nsome have come off and some are dead. During the month of Kaulua,\n[1063] on the day called Lono, in the evening, he goes to crop off some\nmore stalks. These are the names of the stalks he gathers: hualani,\nponi, loepaa, awapuhi, uahiapele, pikonui and kupa. [1064] He bundles\nthese and sets them aside as described above. He waits until the month\nof Kaelo, [1065] on the day called Mauli [1066] in the evening when the\nmoon sets; that is the time to plant the stalks. He plants them in this\nway: he first distributes the stalks among the hills, eight to each\nhill; then he plants them. When this is done he waits until the stormy\nmonths are over, and long after that, in the month of Kaaona, he goes\nto throw up the earth on the hills of the potatoes; when he first\nobtains potato, whether in between hills or from the running vine, he\nreturns with wood, lights the fire in the imu and cooks the potato\nuntil it is done. He prays in this manner: \u201cKeaonui, hanging below the\neye of the narrow pointed clouds, come to partake of the food.\u201d When\nthe months of Welehu, [1067] Makalii [1068] and Hinaiaeleele are past,\nand during the month of Nana on the day called Mauli, he shows off\nbefore men and women, and placing a wreath of flowers on his head, he\nwould sally forth to dig potatoes in the presence of these men and\nwomen. Then the improvidents would call out, \u201cSay, this is my potato\nhill;\u201d [and another] \u201cAnd this is mine;\u201d they would forbid each other\nby saying, \u201cDon\u2019t you come to get mine.\u201d They would then dig and obtain\npotatoes. But they are not of large size; they are small. There is one\nway of keeping the family in food, [that is] to care for the leaves [of\nthe potato]; that is the food with which to feed the family if there be\nno tubers. One would say thus: \u201cAnyway, these are not the months when\npotatoes bear plentifully; these are months when leaves grow rank and\nthe stalks swell large. This month is the time to plant in order to\nbear.\u201d On the day called Hilo the planter obtains some stalks, the ones\ncalled kola, nika, pukeleawe, hiiaka, lapa, and huamoa. [1069] Prepare\nthem in the manner previously stated. When the day called Hoaka arrives\nthen is the time to plant; set them out in the manner explained above;\nand when Ikiiki is past the planter would be relieved, for he realizes\nthat his family is saved; the days called Olekukahi, Olekulua and\nOlekupau are the days during which to hill up potatoes; then he waits\nuntil the days called Mohalu, Hua, Akua, Hoku, Mahealani and Kulu, and\nthe last day, Akua, he visits the potato field at the time that the\nconstellation called Taurus rises; arriving at the corner of his field,\nhe prays in this manner: \u201cO Kanepuaa, [1070] root towards the mountain,\nroot towards the sea; root towards the wind, root towards the calm,\nroot in the middle of this our potato field! O Kanepuaa! do thou root\nfrom that corner to this corner, from that border to this border, from\nthat side to this side, so fruit would appear at the end of the stalk,\nalong the stalk, and the roots which creep between hills.\u201d\n\nAfter he has finished this prayer he waits until Kaloakukahi,\nKaloakulua, and Kaloapau are past, and on the day called Kane, the\nhusband and the wife prepare ko-ko (nets) for the potatoes; on the day\ncalled Lono, prepare for digging the potatoes. There are only three\npotatoes in a hill; large indeed. (An old man showed me the measure,\nand when I measured it, it was three feet in circumference; it made me\nfeel like cultivating potatoes on account of those big tubers.) The\nhusband and wife then return and cook a pig with the potatoes.\n\n\n[UNFINISHED.]\n\n\n\n\n\n\nCONCERNING THE TI-LEAF.\n\n\nThe ti-leaf is one of the plants growing in the mountains. It grows in\nvalleys, on hills, mountain ridges and side-hills. This ti-leaf plant\ngrows tall, but it is not large round like other trees. I think the\nti-leaf grows on all inhabited islands, but I am not sure. Where it\noriginated I do not know; it may have been brought from some place, or\nit may have been indigenous. Let us consider the uses of the ti-leaf.\n\n\nTHE USES OF ITS LEAF.\n\nThe leaf of the ti is something that alleviates the trouble of man, in\nthat it is used in the construction of houses to be occupied by man;\nsuch a house is called hale la-i [1071] (ti-leaf house). Just like a\nchief who built a ti-leaf house for himself at Puulaina and because of\nthe fact that la-i was used, the hill was called Puula-i, [1072] as we\nheard heretofore. It is also used by some people for wearing [apparel]\nby braiding it, and, when done, wearing it.\n\nIt is used for lau [1073] fishing; when braided long it is used to\nfrighten and drive the fish into the net. It is used for covering the\nimu to retain the steam and thus cook the food. It is used for covering\nfor fish to be roasted on coals. It is used for paiai [1074] covers. It\nwas also used as a boat by some people in the olden time. It is braided\ninto hula skirts and used by the dancers. It is used at feasts. It is\nused as a broom to clean the dirt from the mat. The midrib is used for\nbraiding into hats. The leaf is made into pula-i (lai whistle) which\ngives forth sound when blown upon.\n\nBy the use of the pula-i were the sisters of Aiwohikupua befriended by\nLaieikawai, and they lived together happily. It was the case when\nMalio, the sister of Halaaniani, went to get Laielohelohe the younger\nsister of Laieikawai. She used the pula-i when Halaaniani wished to get\nLaielohelohe for wife; they did not succeed in their desire, however.\n\nThe leaf of the ti is also used to drive away illness from a sick\nperson. If the sickness be [in the nature of] sores, then ti-leaf is\nobtained and placed on the body, so the sores would not touch the mat\nand cause pain; if ti-leaf [is used] the sores do not adhere; they are\ncooling; the skin is not heated. It is worn on the neck by some people\nto prevent illness; the ti-leaf wards off and safeguards from sickness.\n\n\nTHE STALK OF THE TI-LEAF PLANT.\n\nThe stalk is used as a spear for fire-brand [1075] to be thrown from a\nheight when dry. The plant is propagated from this part; if a la-i\nfence is desired, secure some, plant them around and after a while they\nwill grow.\n\n[Here is] a story concerning its wood: At Waipio is a stream wherein\nlived a man-eating shark; when one came to the place (there were no\nbridges then) he stood on the bank of the stream and threw in a stalk\nof ti-plant. If it disappeared quickly, go back, the shark was there,\nand was not gone; to jump in was to be eaten. But, if when thrown in,\nthe stalk did not disappear, then there was no shark; it had gone to\nanother place; then jump in and swim across quickly, because the stream\nis not wide; but if you tarried or were slow in swimming you would be\ncaught by the shark, the champion of the ocean, and he would secure a\nmorsel of food, and he would laugh for he had obtained something.\n\n\nTHE ROOT: THAT IS, THE PART UNDER THE SOIL.\n\nThe root was used a great deal by the Hawaiians for cooking in the imu\n(underground oven). After two or three days it would be cooked, then it\nwas used as food during times of plenty and during famine; but it was\nused mostly during times of famine. Again it was used for simply\neating; and then again it was made into a liquor called okolehao,\n[1076] a drink for men, women and children; that was one cause of\nfamine when time was taken up with those kinds of pleasure. This same\nroot was used for oil to keep the hair together so that it would not be\nblown by the wind. It is called ki.\n\nThis is all I have obtained by asking questions. The leaf is the most\nuseful part of this plant.\n\n\nJohn Mana.\n\n\n\n\n\n\nTHE KUKUI TREE.\n\n\nThis tree, the kukui, [1077] we are familiar with; we know its kind and\nwhat it looks like, and that is, it has a stocky, stout trunk with many\nbranches, and green leaves. This tree commonly grows on the mountains,\nin the forests and hill tops. It grows also on all of the islands; but\nthere is no place where it came from; it is indigenous to Hawaii nei.\nHere are the uses of the kukui:\n\n\nTHE USES OF THE LEAVES. [1078]\n\nThey are used for hastening the ripening of bananas, and are also used\nin the roasting of fish; those are the uses of the leaves which I know\nabout.\n\n\nCONCERNING THE NUT.\n\nThe nut is edible, after being roasted and the kernel pounded with\nsalt. [1079] It is used in the place of fish when sojourning in the\nmountain, and the day when the eye bulges out for [want of] fish. This\nis also used as medicine for rubbing on the body, if the disease be\nsores on the body or on the head. This was also used for lamp light in\nthe olden times. It is prepared by cracking the shell, leaving the\nkernel, which is strung together on the midrib of a coconut leaf\n(segment). If a feast were held at night in a house this kind of lamp\nwas the light mostly used. It is prepared by stringing four or five\nsticks, when they are bunched together and wrapped in ti-leaves so that\nthey would not burn out quickly. It is also made into oil by cooking\nit. When done the shells are cracked and the kernel taken and thrown on\na stone or wooden board and a large block of wood is placed on top.\nThis block is rolled all over [the kernels] and the juice [obtained\ntherefrom] is the oil. [1080]\n\nThis is also used to obtain the hamauleo [1081] fish of Ewa; the shell\nis broken off, leaving only the kernel; this is placed in the clothes,\nor else in the container where said fish would be placed when caught,\nor in any other thing. Proceed to where that fish is generally caught,\nchew some of this kukui kernel, and blow it on the sea; the sea would\nbe smooth and oily, and that fish could be seen. So it is done when\nfishing for squid; like catching clams. It is also used for torches at\nnight, when fishing for eels. These are the uses of the nut which I\nknow about.\n\n\nCONCERNING THE SMOKE FROM THIS NUT.\n\nThe soot from the smoke was used in tatuing on the arms. Here is the\nmethod of preparation: It is strung on sticks until each is full; one\nis lighted, and is taken and placed in a hollowed stone in such a way\nthat the smoke would fill the hollow in said stone; after a while the\nsoot would adhere to the stone, when it is dug out and placed in a\ncontainer prepared for it; it is mixed with sugar-cane juice, and then\nused for tatuing the arms. Those are the uses of the nut which I have\nobtained.\n\n\nCONCERNING THE SHELL.\n\nThat is, the part immediately outside of the kernel. This thing was\ngreatly valued by the old men and the old women in the olden times.\nWhen matches had not come into use here in Hawaii, that is, the sulphur\nmatch, the old men and women used to crack the nuts open, take out the\nkernel, leaving only the shells, gather them by the fireside and burn\nthem; it burns for a long time; it does not disappear quickly. That is\nall the use of the shell [1082] which I have obtained.\n\n\nCONCERNING THE BARK.\n\nThat is, the part enveloping the trunk. This thing was used a great\ndeal by the canoe builders. It was gathered, prepared and pounded, and\nits juice was mixed with the ashes of the bulrush or cane-tops. [1083]\nIt was also spread on the blackboard so that the writing would show. It\nwas also used for printing kapa.\n\n\nCONCERNING THE TRUNK.\n\nThis was often used for fences to confine animals and to protect\nplants; it was also used in the construction of houses, and as firewood\nfor imus.\n\n\nCONCERNING THE GUM.\n\nWhen we were young a great deal of this thing was eaten; when the\nparents went up to the mountains to look for kukui fungus [1084]\n(mushroom) they would also come across gum oozing from the tree, and\nall of it would be eaten. It was also used for daubing on the hair; it\nwas placed in a bowl or a cup, with some water added, and left to stand\nfor a while, and when taken up the water has become lumpy; it was very\ngood when applied to the hair; it made it smooth, shiny and slippery.\nThose are the uses of the kukui which I have been able to obtain.\n\n\nTHE FAMOUS KUKUI GROVES.\u2014GROVE OF KAUKAWELI. [1085]\n\nThis grove was so named during the time when Mr. Pogue was teacher [at\nLahainaluna] and because of his sternness with the pupils. The pupils\nwere possessed with fear at his sternness, and also because they were\nafraid of human skulls and other things, so they named it the Kukui\nGrove of Kaukaweli. This grove of kukui is where visitors while away\nthe time during commencement days, and it was a good thing.\n\n\nGROVE OF LANIKAULA.\n\nThis kukui grove is on Molokai; it was named in that way on account of\na prophet of Molokai named Lanikaula. When he died he was taken to and\nburied at this kukui grove, and that is why its name is Ulukukui a\nLanikaula. [1086]\n\n\nCONCERNING THE GROVE OF LILIKOI.\n\nThis kukui grove grows on this island of Maui, at Makawao. It was\nfamous because the chiefs went there in the olden times, and perhaps\neven to this day; it was noted as a place often visited by strangers.\nIt was also the place where were procured the kukui nuts for the\nchiefs, for the kernel of its nuts was fragrant and good to the taste.\nThis is all that I have learned.\n\n\nJohn Moo.\n\n\n\n\nWHERE THE KUKUI IS OBTAINED AND ITS USES.\n\nWhere it is obtained: The kukui is a large tree and is good to look\nupon; it is obtained from its fruit. When the fruit of the kukui dries\nand falls off, then some of them will grow into a distinct kukui tree;\nthat is where the kukui tree which we know now comes from. But the bark\nof this tree is used for dyeing nets, printing kapa, and blackening\ncanoes; [but in the latter case] it is mixed with the ashes of\nsugar-cane leaves; the leaves were burnt to produce the ashes.\n\nIts flower is used for medicine for certain ailments such as\nstomachache, weakness or ulcers of the mouth. Those kinds of diseases\ncan be cured by that medicine.\n\nThe use of its nut: Its nut was strung into candles; that is, when the\nkukui nut is dried a person goes for it and gathers plenty, then he\nreturns to the house, cooks them and when done cracks them; then string\nthem on a coconut stem, and when that is done it becomes the kukui\ncandle with which to look at each other, but that is a new name; the\nold name was kali kukui. [1087] Here is another thing: The nut of the\nkukui is also used in place of fish; it is cooked and when it is done\nthat is the time to eat it. It is then called inamona, because it was\nsweet to the taste when eaten. Still another thing: The nut is used in\nfishing for uhu or in spying for squid; if it were not for the kukui,\nthese kinds of fishing could not be carried on; for the oil of the\nkukui is the thing which enables one to see the dark places of the\nocean. That is one of its uses.\n\nHere is still another use of the kukui fruit: It is made into oil. It\nis first gathered, and when there is plenty it is cooked in the imu;\nwhen cooked it is cracked and the shell separated from the kernel. The\nkernel is made into oil by pounding it on a board until it is\npulverized; then a large smooth ala [1088] stone is rolled on this\npulverized kukui meat. The juice is then run into a container through a\nstrainer that would keep out the dregs. That is one use of the fruit of\nthe kukui\u2014for oil; but perhaps there are more uses of the fruit of the\nkukui, but these are what I have seen being done with my own eyes, and\nthat is why I have brought these things for your enlightenment, my\nfriends.\n\n\nTimothy Lililea.\n\n\n\n\n\n\nAN ACCOUNT OF THE BREADFRUIT.\n\n\nThere are two places where breadfruit is to be found. 1. At Kaawaloa,\nKona, Hawaii. Man was the origin of the breadfruit of that place.\nBefore his death he had said to his children: \u201cIf I die, both of you\nwatch the tree that may grow at the door of our house; its fruit shall\nbe your food; the hands and hairs are the roots of that breadfruit\ntree, the legs are its branches, the testicle is the fruit thereon.\u201d At\nthat time that was the food that saved this whole family. At the time\nthe forty thousand gods and the four hundred thousand gods saw the\nfruit of this breadfruit tree, they went and plucked it and tried to\neat it green, but it was not palatable; they then tried cooking it on\nhot coals and found it relishable. They spoke to Kane and Kanaloa\n[1089] of the sweetness of this fruit; to which they replied that the\nfruit was no other than the testes of a certain man who is now dead. At\nthis they vomited until they were exhausted; they started to vomit in\nKona and continued through the mountains till they reached Waipio. That\nis why the breadfruit trees became so plentiful, at that time, because\nthe gods vomited on their way through the mountains, hence its wide\nspread.\n\n2. At Puuloa, Oahu. Its breadfruit plant came from Kanehunamoku, [1090]\nbrought by two men of Puuloa who were out fishing and were blown off by\na heavy wind and rain storm and landed at the uninhabited land, save\ngods only. Therefore by them it was introduced at Puuloa and planted in\na large excavation where it grew and bore fruit, which they ate. Haumea\nand others afterwards knew of this breadfruit tree having been brought\naway secretly by these men, so she came to see it herself and made a\nvisit to these islands, but this variety of tree was not found. That is\nthe reason she scattered the breadfruit in all lands; hence its wide\ndistribution.\n\nThis land of Kanehunamoku is in Kahiki, a land not found by explorers\nwho are endeavoring to discover, because this is a mythical land; if\nthis land is seen by man it is then submerged in the ocean, it can\nnever be found, and so continues on. The good things of that land are\nmany; the living-water of Kane and Kanaloa is found there; those who\nhave died and their bodies turned into ashes can be brought back to\nlife by that water.\n\nIts sap: The sap was very valuable in the olden time for the snaring of\nbirds; it was considered superior for such use by those persons who\nsnared birds in all the islands. The island of Hawaii was the most\nprominent in this method of bird catching. The birds desired were the\nsoft feathered oo of the mountain, its valuable asset being the yellow\nfeathers under the wings, for the purpose of making feather wreaths;\nthe feathers were very expensive in price in the olden time. That was\nthe principal use of the breadfruit sap [or gum], and such like\npurpose.\n\nConcerning the body of the tree: It materially aids the necessities of\nman. For instance: It can be made into poi-boards as well as door\ncasings of the houses in olden time; also as fuel for oven cooking, and\nso on; it was also used for canoes in the olden time; for sleds for\nracing on high sloping lands, and the people staked articles of value\non both sides, as in horse racing at the present time. Such were the\nsleds of breadfruit wood. [1091]\n\nBreadfruit was of three kinds. 1. The rat-eaten breadfruit; the reason\nit was so called was on account of the holes made by the rats. 2. The\nwind-stricken fruit; it was so called because of its exposure to the\nwind at all times. 3. The soggy fruit; so called because the inside or\npulp was water-soaked, lumpy and tough when eaten.\n\nFurthermore, the breadfruit blossom, I have heard, somewhat resembles\nthe male organ, and is the source of all the fruit of the tree. This\nblossom drops off at all times; it does not remain on the tree very\nlong. Of the bark of the breadfruit tree: This has been made into kapa\nin the olden time. The pulp bark of the young plant, which is flexible,\nwas beaten into kapa like the wauke of Hawaii nei.\n\n\nW. S. Lokai.\n\n\n\n\n\n\nCULTIVATION OF TARO: ANCIENT AND MODERN.\n\n\nThe subject of this paper assigned us at this time is in reference to\nthe method of planting taro at the time of our forefathers, and the\nplanting of the present time, and everything pertaining to their method\nof cultivation. According to my own knowledge, as also from my\ninquiries of an experienced cultivator, there were only two methods of\ncultivating taro in the olden time: First, the cultivating of dry-land\nis distinct: Second, the cultivating of wet-land, which is different.\n\nBut we must take the first division and consider it, and I will give\nits account as far as possible, aided by what this expert has said;\nthat is, for the dry-land cultivation and implements used by the people\nof that time.\n\nIt is said that in the olden time they had no oo, no axe or other\nimplement fit to do their work with, but they went in search and found\nsharp-edged stones, called pahoa, [1092] and with these sharp-edged\nstones they went into the woods and cut material for oo\u2019s for\nthemselves. These are the woods that are fit to be made into oos: the\nmamane, the ohia, the wind-swept aalii, and other hardwood trees.\nBefore they shaped them into oos this is what they first did: They\ncalled on the \u201chewing\u201d deities, because if they did not first invoke\nthe gods before they shaped their oos, then their implements would all\nbe broken; therefore they invoked the gods of the mountain, calling on\nthem thus:\n\n\u201cKumokuhalii, Kupulupulu, Kualanawao, Kupaikee, cut the trunk, cut the\nkalaau; [1093] cut the branches, observe and see the shaping of the oo;\nthe oo is made of the aalii. [1094] I cultivate the kula land; the yam\nis the food, dry-taro is the food and all other food plants suitable\nfor planting on dry land.\u201d\n\nOn commencing the cultivation the men first burn off a large field\nselected for the purpose, then clear it nicely, throwing the stones\naside till the field is in good condition. Then the planter awaits the\nfall of the first shower of rain. At the fall of the first shower the\nspirit of the planter is gladdened, the eyes are gratified; he then\nwaits for one more shower that his field may be thoroughly soaked. When\nthe second rain comes on the evening of that day, the planter goes in\nsearch of taro-tops [1095] (huli). These are the kinds of seed chosen,\nwhich are planted in dry land: 1, elepaio, a species of taro with\nspotted leaves; 2, apuwaipiialii; 3, lehua-ku-i-ka-wao; 4, kumu; 5,\nmanini and ape. Tie the seed plants into a bundle, and on the morning\nof the next day proceed to the prepared field; dig as many holes\ntherein and plant out the taro-tops selected; when the field is planted\nthen the farmer watches the field for the growth of weeds, and at their\nappearance he takes his wooden oo and clears the growing weeds or\ngrass. This method of cultivation is called \u201coloolohio.\u201d This work must\nbe done regularly until the young leaves of the seed-plant make their\nappearance; sometimes three or four leaves are seen, then the planter\nseparates the planted taro-tops (hulis). because if they are not\nseparated and the soil pressed down firmly, it was said by the people\nof old, the bulb would become poor and slender instead of being full\nand rounded. But, if the planter regularly and daily separates the\ndecaying leaf-stalk and presses the soil around the taro plants until\nit nearly matures, whereby, they say, the taro is extra large, they are\nfull and round, not long and slim.\n\nWhen the taro is matured, the fainting spirit of hunger passes away\nfrom the planter. The wife and children, accustomed to pulling the taro\nfor food, take the matured ones and sufficient young ones (oha),\nleaving the rest of young ohas in the hole. The remaining young ones\nare called by them the aae, [1096] which means a field or patch of\nyoung taro. When the first taro is taken out then the invoking of the\ngod is indulged in, thus:\n\n\u201cThat large black cloud [1097] in the path of the rain-cloud below,\ncast a shadow. Shadow, watch! watch this our field. Say, large cloud,\ncast your shadow from that corner to this corner; cast your shadow from\nthat side to this side; do not cast your shadow on the field of others,\nyou will be censured for obscuring the sun; the owner of the field\nmight be chilled. Say, large cloud! Cast your shadow on this our field;\nshade the holes, shade the leaves of our food to give it growth, that\nthe hole be filled with taro. Say, large cloud, shade our field from\nmountainward to seaward, from the upland to the lowland.\u201d\n\nAt the conclusion of this prayer the man returns with the food to the\nhouse, cuts his wood, cooks his pig with a few of the new fresh taro;\nwhen cooked the planter again makes another supplication, a short\nprayer, [1098] as follows:\n\n\u201cO Keukulia, the food is cooked; a fresh taro, the pig is cooked; here\nis the food; here is the fish; return and partake of my food, the great\nfarmer, saved by me and my family. Amen, it is done.\u201d All then partake\nof the food of the farmer. This ends the account concerning dry-land\nfarming.\n\nNow let us take up the second division of this subject and consider it\nat this time, which is: the planting of wet-land taro. It is different\nboth in the method of its cultivation and its treatment.\n\nThis was the way they cultivated wet-land taro in the olden time. The\nfirst duty of the farmer to perform was to clear the weeds; when that\nis done, then the banks must be made solid to prevent leakage. When a\ntaro patch is dried, then the farmer digs the patch in blocks (eka) and\nturns it over, places the blocks against or along the banks, and the\nremaining dirt, or earth for the patch; because if stones only were\nplaced along the banks the water would all flow through it. Therefore,\nthe earth will help it. After the patch is all dug and in good order,\nnothing lacking, then the farmer waits a few days, allowing time to\nsoften the earth; when he knows that the time for planting is at hand,\nhe procures the bundle of taro tops and carries them to the patch. The\nplanter then begins to make large [1099] mounds of earth and five men\ncannot encircle with their hands. After this is done, the taro-tops are\nthen planted. Here are the names of those of the olden time: Apuwai,\napowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua,\nuwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, kai-kea, kai-eleele,\nkai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu,\nmaunakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea,\npiko, piko-kea, poni, elepaio, apuwaipiialii, kalehua-ku-i-ka-wao,\npalili, pala, pipika, palakea, pueo, palai\u2019e, wa\u2019e and wewehiwa.\n\nWhen the taro-tops are set out and the patch is planted uniformly, the\nfarmer then waits awhile. As the weeds spring up the planter proceeds\nwith weeding, that method of cultivation being known as \u201che au loi,\u201d\nburying the weeds under the surface. When three open leaves are seen on\nthe taro-tops the taro is on a fair way. The man then plucks as many\nleaves as he can which he makes into a neat bundle, and lighting a fire\nhe roasts that bundle of luau, [1100] and when cooked separates the\npart that may be burnt and throws it away. Uncovering the calabash he\nprays to the god thus: \u201cSay, Kane of the water of life, here is the\nluau, the first leaves of our food. Say, Kane, return and eat; save me,\nthy offspring, your cultivator, to live to an old age in the\neverlasting world; the life is from you, my god. Amen, it is done; it\nflies.\u201d When the prayer is ended then eat of the food till satisfied.\n\nThe farmer then waits for the taro to ripen; when it is matured he\nproceeds to his taro patches and stands on the bank, calling to the god\nof husbandry, praying [1101] thus: \u201cO Kukeolowalu, the taro is\nluxuriant; like the banana stem are the stalks of the taro; the leaves\nof our taro are as large as the bananas. Say, Kukeolowalu, when man is\namong our taro he is lost from sight. Say, Kukeolowalu, my god to the\nmaturing of the taro. Say, Kukeolowalu, our foodstuff must be rooted.\nSay, Kukeolowalu, I carry the taro and the oha and the kamau; the mound\nremains as a means of existence for the farmer, some taro tops for an\nempty patch. Say, Kukeolowalu, bunch our foodstuff, carry it on the\nshoulder; light the oven for our foodstuff, bake our food; when cooked,\npound it till our poi is mixed. Say, Kukeolowalu, put it in the\ncalabash, mix our food till it is soft and smooth. Say, Kukeolowalu,\nsplit the wood, light the oven, choke the pig, place it on the hot\nstones, remove its hair with the heat of stones; take its insides out,\nbake our pig in the oven. I say, Kukeolowalu, when the pig is cooked\ncut it until the platter is full; let the husband partake, the wife\npartake, the child partake of our pig and taro. I say, Kukeolowalu, ye\nsmall board, ye large board, stir up your kapu; stir up your freedom;\nlet earth proclaim it is free; the kapu is done away; it is freed.\u201d\nAfter the conclusion of the prayer this and that person are at liberty\nto go and get some taro, for it is freed, released.\n\nThis concludes the methods and treatment concerning the cultivation of\ntaro in the olden time, both of dry-land and wet-land; there are\nperhaps other ways which have escaped my mind touching this subject,\nthough this may suffice.\n\nNow let us take the second subject given for our consideration, and\nthat is: the way of cultivating taro at the present time, both of the\ndry-land and that of the wet-land methods.\n\nRegarding this subject, perhaps there is not a boy that is without\nobserving what his parents had done in both dry and wet-land\ncultivation. Therefore, let me relate what I have seen my grandparents\ndo as their regular method of working. Perhaps it is best for me to\nfirst explain the planting of taro on the uplands at the present time\nand the methods of its cultivation.\n\nThese two subject matters are quite different in their recount, while\nalike in their divisions, but to be able to explain the difference of\nthe recount and the division are similar.\n\nOur grandparents these days are enjoying a period of enlightenment and\nadvancement; also the receipt of proper implements for performing the\nwork. The dry-land planting of taro at this time is similar to what our\ngrandparents did in the past, for the first thing to do is to burn off\nthe field; that being done well, the stones are all thrown aside along\nthe borders of the field; the act of digging holes for the plants is\nthen begun; taro-tops are planted; the taro-tops that are to be set out\nat this day are the same as planted by the ancients; there are no other\nseed plants, and the way of cultivating is similar to that of the olden\ntime in the treatment and care of the taro-tops, loosening the soil and\npressing it down, that the bulb may be plump are identical with that of\nthat time. Here is where it differs, in their manner of praying. At\nthat time they prayed when the food matured: at this time, no. Perhaps\nthere is where it varies slightly, providing the people of that time\nobserved its practice.\n\nI have seen my grandparents carry their taro-tops and plant them among\nthe ohia grove. The first thing they did was to remove the akolea\n[1102] fern till it was well cleared, after which the taro tops were\nplanted and the fern leaves were then spread all over the planted\nfield, that the dampness may be retained and the whole field be kept\nmoist. Weeds will not make their appearance until the taro is almost\nmatured; at the same time adhere to the practice of the old people in\nconstantly loosening the soil, and when you see the taro at maturity it\nis extra large, exceeding in size that planted on the open plain. A\nnumber of residents of my locality moved to the ohia grove to take up\ntaro culture at that time, and the crops were large. This concludes my\nobservations of my grandparents\u2019 practice concerning their method of\ntaro cultivation.\n\nIn conclusion, concerning the planting of taro in wet-land and things\nrelating to its method. Respecting this subject, in my opinion it is\nneedless for me to reiterate my remarks concerning the present method\nof preparing the patch, also of planting, for the reason that each and\neveryone of us are familiar with our every day duties, and it is\nunnecessary for me to relate it at this time, for the old-time method\nis that being observed and practiced by us, such as the loosening of\nthe taro tops, pressing them down in the soil, and things relating\nthereto. Therefore, it is clear to us that though the recount shows a\ndifference in the methods of culture it agrees in its divisions.\n\nThis is the result of what I have gathered upon the subject assigned\nfor my investigation.\n\n\nJanuary 25, 1872. Samuel K. Kainoa.\n\n\n\n\n\n\nA STORY OF KAMEHAMEHA.\n\n\nIt was thought that the father of Kamehameha was either Kahekili,\nHaalou [1103] or Kaleiopuu, because at that time [the people] lived\npromiscuously, and no attention was paid [to the fact] of a man having\nfor his wife one woman. Therefore it was thought that out of these\nthree was Kamehameha begotten. Another thing, I was not told who his\nmother was.\n\nHe was born at Kailua, [1104] on the western side of Hawaii, and what\nhe did from his early youth until he became a man has not been spoken\nof much.\n\n\nCONCERNING HIS SAILING FOR MOLOKAI.\n\nWhen he became a man he sailed with a great many people on one hundred\ncanoes; the kind of sails used was mats braided round and flat. They\nlanded at Kaunakahakai and lived there. The reason for this coming was\nbecause the king was fond of maika, that is, rolling a stone which was\nmade round with flat sides.\n\nWhile Kamehameha lived at Kaunakahakai he had nothing with which to\namuse himself. He sent his friend Kikane to get stones from Kahekili\nwho was living on Oahu. When he sailed he went alone. Arriving in the\npresence of Kahekili, they wailed together, after which Kahekili\ninquired: \u201cWhat does the chief desire that he sent you to me?\u201d Kikane\nanswered: \u201cI came to get the stone for a plaything for your child; we\ncame together and he is now residing at Kaunakahakai, Molokai; he sent\nme to come to you.\u201d\n\nKahekili again inquired: \u201cWhat stone does he desire?\u201d He replied: \u201cThe\nstone at the flap of the malo.\u201d The meaning of this is that it was a\npeerless stone, and was carefully guarded. Do not mistake, my friends,\nthis kind of a stone; it is made in the way above stated and called\nulu. Kahekili handed over the stones saying: \u201cThis, the stone called\nHiupa, is not to be cast on the windy side, lest it be struck by the\nforce of the wind and be unsteady in its rolling, for it is a light\nstone; it is to be cast on the calm side; but this, Kaikimakua, is to\nbe cast on the windward side for it is a heavy stone. The names of\nthese stones are Hiupa and Kaikimakua.\u201d\n\nKamehameha had sent Kahekili a present of a calabash full of feathers.\nAfter the chief was through giving instructions to this man, he reached\nfor the calabash of feathers and opened it, and when he saw what was\ninside he wept loud and long, saying these words in a chant:\n\n\n Lihau, mountain in the mist;\n Kalae, clear and calm.\n Like a flying arrow which has been shot forth\n Is the shadow of the smoke carried by the wind.\n My wind, the kilioopu [1105]\n Of my four [1106] waters\n [Which] when joined by that youngster,\n The kaahaaha, turns [the smoke] to blackness.\n\n\nWhen he finished chanting, he said to Kikane: \u201cYou go back to the chief\nand tell him to return to Hawaii; then wait until he sees that the\nblack kapa has covered me, and the blackness has crept up to my lips,\nthen come to get the land.\u201d (These words, it seems, were uttered in a\ncontemptuous way, meaning that he [Kamehameha] should await Kahekili\u2019s\ndeath before attempting to conquer the country.) Kikane returned to\nKamehameha. The chief asked: \u201cDid Kahekili give you no message?\u201d \u201cThere\nis a message,\u201d replied his friend. \u201cWhat is it?\u201d He then repeated what\nwas given to him.\n\n\nTHE RETURN OF THE CHIEF TO HAWAII.\n\nWhen the chief heard these words, he surmised that it was Kahekili\u2019s\nintention to wage war against him. So he did not cast these maika discs\non account of the home-going. The canoes were prepared and when all was\nready, the men as well as the chief embarked, and sailed until they\nreached Kawaihae. This place is at Kohala, on the northwestern part of\nHawaii. The chief lived there, and commenced the construction of the\nlarge canoes called the peleleu. [1107] At the same time the king\nproclaimed his law the mamalahoa, [1108] which meant that no chief or\ncommoner should undertake anything of his own initiative; he who\ndisobeyed was killed; it was only by doing the chief\u2019s [Kamehameha\u2019s]\nwork [that he was saved]. One of the chiefs, named Keoua, did not heed\nthis; he went of his own volition and slaughtered the people of Waimea.\nKamehameha, however, did not immediately visit the penalty of the law\non him.\n\nIn the work of hewing and making the canoes, it took three years to\nbuild six forty canoes; that is equal to two hundred and forty. When he\nfinished this he went and resided at Hilo where he built another six\nforty canoes in three years, which added to those already built made\n480 canoes in six years. When this was finished, the chief returned to\nKawaihae where he again built six forty canoes in another three years,\nwhich added to the former made 720 canoes in nine years. After which he\nagain went to Hilo where he built six more forty canoes in another\nthree years, and together with what had been already built, gave him\n960 canoes constructed in twelve years; and that satisfied the chief.\n\nWhen he finished the construction of the peleleu canoes, the chief sent\ntwo messengers, Kameeiamoku and Kamanawa to go and bring Keoua. When\nthey came to Keoua\u2019s presence he asked: \u201cWhy did you two come to me?\u201d\nThey answered: \u201cThe chief sent us to come and get you.\u201d Keoua said: \u201cIf\nthe chief contemplates death for me, this is the proper time for you to\nsay it.\u201d Kamanawa and the other replied: \u201cYour nephew does not desire\nyour death; your nephew loves you; that was why we were sent.\u201d Keoua\u2019s\nadvisers said to him, \u201cO ye chief! those words which have been spoken\nare false; they are lies\u2014no truth in them; but this is our advice: let\nus go overland: if we go overland, then Kamehameha has death, and so\nhave we.\u201d\n\nBut because Kameeiamoku was persistent and cunning in his conversation\nthe chief was deceived, and he consented to sail on the canoes. When\nthey arrived at Kawaihae, they saw that the place was covered with a\nmultitude of people. The chief Keoua then realized that he would be\nkilled, so he reached for a cord and tied around his person. The men\nwhom Kamehameha sent to him said: \u201cIt is high time for you to be\ngirding up your loins; you will be killed for being cruel to others,\nfor rebelling, for disobeying the laws of the chief.\u201d Then Keoua and\nhis retinue wailed with loud voices. Kamanawa and Kameeiamoku seized\nKeoua and held his head under the water until he died, whence he was\ntaken and baked in the imu. After Keoua died, one of his attendants,\nKaoleioku, [1109] begged Kamehameha, \u201cO ye chief! grant me protection\nthat would save me.\u201d Kamehameha gave him the papa [1110] as such; he\nrejected it, saying that could not save him. Kamehameha next gave the\nwater of Ahukini (perhaps this water is still at Kawaihae at this\ntime). He persisted in his refusal, saying that could not save him. So\nKamehameha granted him the mamalahoa, saying at the same time, \u201cNo\nsubject and no chief shall take your life; you may live!\u201d The other\nchiefs objected to this [gift] and said that mamalalaau should be given\ninstead, meaning by this a law which would allow of his being killed;\nbut Kamehameha would not concede, for he had already spoken. Then one\nof Keoua\u2019s attendants, Wailama, cried as follows:\n\n\n My lord of the driving rain,\n The rain flying in the upland of Auaulele:\n The rain flies, flying with the wind,\n Flying to the headwater [the spring] to give it life.\n My lord from [the land of] the waterfall.\n\n\nAfter this Kamehameha sent some canoes to sail ahead to Oahu. These\ncanoes touched at Haneoo, Hana. Kahekili had arrived from Oahu, and it\nwas made known that it was his intention to wage war on Kamehameha.\nKamehameha was sent for. He came from Hawaii, and on arriving the\nfighting began, and was kept up until Kahekili was defeated. Kahekili\nreturned to Oahu while Kamehameha returned to Hawaii. Kamehameha,\nhowever, set up the image called Kawalakii, [1111] clothing it with\nahuula and with mahiole for a hat; a spear and a war club of Kona were\nplaced by it, and it was consecrated to Malio. Because Kahekili\u2019s\nfamous soldier, Keawepuahiki, saw that it did not move he went and\nstruck at it with a club and broke it into small pieces. Kahekili sent\nanother famous soldier, Kapakahili by name, to battle with Kamehameha,\nand they fought here on Maui until Kapakahili was defeated. Then\nKamehameha returned to Hawaii, and when he heard of Kahekili\u2019s death he\nwent after his kingdom. Then Kaiana rebelled, but was not victorious\nover Kamehameha.\n\nThat was when Kamehameha commenced the cultivation at Ualakaa; [1112]\nthe chief was three years on Oahu; then he came to Lahaina. That was\nthe time of the sounding reed, [1113] that is, a thinned stem of\ncoconut leaf placed on a flat piece of wood which fitted in the mouth;\nor it may be fibrous lauhala, and so forth. After three years here, he\nreturned to Hawaii.\n\n\n[Keakaloloa.]\n\n\n\n\n\n\n\n\nNA MOOLELO MAI NA KUPUNA MAI.\n\n\nNO NA KUPAPAU I KA WA KAHIKO.\n\n\nI ka wa kaa mai ana a kokoke e make, he oeoe mamua aku o ka make ana o\nkekahi mea o na makamaka, a me na mea e ae o mea nei, ina he poe ua\nmake a ina he poe ola, a penei ka ka mea mai e olelo ai: \u201cEia ae o mea\nke kii mai nei ia\u2019u e hele.\u201d A pela ia e olelo pinepine ai a hiki i\nkona wa e make ai. Aia hoi o kona poe makamaka a pau, uwe no lakou, a\nina he mea ia i aloha nuiia, unuhi lakou i kekahi mea o ua mea make\nnei, ina he maiao, a ina he niho, a ina he lauoho paha. Eia no hoi, ina\nua ike ia kekahi mea mai kona waha mai, a me kona maka, he mea keokeo,\na me ka waimaka, he aloha io no ua kupapau nei i kona poe makamaka, a\nloihi no ka waiho ana o kekahi iluna, eha, elima la, a nui aku no ko\nlakou aloha.\n\nIna e waiho ke kupapau maloko o ka pahu, e waiho ai me ka ike ole mai o\nka lehulehu. Penei ka hana ana: E hookulou iho i ke poo o ke kupapau a\nkomo ke poo ma ke kowa o ka uha, a pupuu mai na uha e puka ana na kuli\nmaluna o na poohiwi, a hookomo i ke kaula ma ke ami o na kuli, a nakii\na paa loa; he poepoe ke kupapau ke nana aku ia manawa. Ina he mea na ua\nkupapau nei, he kala paha, he lole paha a he mea e ae no paha, ua kanu\npu ia lakou me ia, a waiho pu ia i ai, i ia i paka paha, i kapa paha\nkekahi, i ole ka e anu, a pololi ka i ka ai, wahi a ko\u2019u lohe.\n\nI ka lawe ana e huna i ke kupapau, elua, a ekolu o kana poe makamaka\naole lehulehu. I ka po nae e lawe ai e kanu, aole i ke ao. I ka eli ana\ni ka lua, he lua poepoe no, ano like me ka lua maia. O ka hohonu kupono\no ka lua, i ka humemalo, oia hoi ka puhaka o ke kanaka, he pahee ka\ninoa o keia lua i ka wa kahiko; i ka eli ana, e lawe ka lepo o ka lua i\nkahi e iloko o ka ahu, ipu, o ike ia ka meheu. Ina he hale hou, eli mai\nno ka poe nana ke kupapau mawaho mai, a komo iloko o ka hale, me ka ike\nole mai o ka mea nona kela hale. Manao na kanaka, ina e ike ia kahi i\nwaiho ai, kii ia na iwi i mea makau; o ka io hoi i mea kupalu mano. He\nmau lua huna kekahi ma ka pali, ma kahi papu kekahi. Aia no kekahi lua\nhuna ma Haleakala, o ka lua o Kaawa ka inoa, mauka pono o Nuu ma Maui\nnei. Penei ka hana ana i ke kupapau mamua o ka hoolei ana iloko oia\nlua. I ka lawe ana o na mea nona ke kupapau, me na mea ono a kela mea i\nmake e lawe pu ai, oia hoi he puni; ina he puaa ka puni, maia, ko paha,\nme ia mea aku ia mea aku, e lawe no e like me ia, a hiki i ka lua,\nkahea aku ka mea nana kela kupapau i ke kupuna i make mua iloko o ua\nlua nei, penei e kahea ai: \u201cE mea e, eia mai kau keiki.\u201d A ina e haule\nloa ke kupapau iloko o ka wai, a pio ke anuenue, alaila aole ona\nmakamaka e pili ana ia ia, aka o ka mea makamaka, hopu mai no lakou ia\nia ke hoolei ia aku, o ka ili mai la no ia i ka pali, aole e haule\niloko o ka wai. A mahope iho o ka nalo ana, alaila, hoi mai a ka hale,\nalaila, uwe nui a kanikau. Eia no hoi, ina e amo ia ana ua kupapau nei\nmamua a o kana mea i aloha ai mahope loa, aole e hiki ana, e hoololohe\nana ke kupapau, aia no o kana mea i aloha mahope iho o ka kupapau\nalaila, aole e hoololohe. Eia ka olelo a ka mea nana ke kupapau: \u201cKaino\npaha he aloha kou ia\u2019u, aole ka, ina penei kau hana haihai ia kou mau\nwahi iwi.\u201d A pau kana olelo ana pela, a alualu mai ka ke kupapau, a o\nka mama no ia a hiki i kahi e kanu ia ai. Haliilii ia ka lua a maikai,\na waiho ia no hoi ke kupapau, o ke poo ma ka hikina, o ka wawae ma ke\nkomohana. Eia ka hewa, o ka mea waiho ia ke poo ma ke komohana, o ka\nhele mai e lapu. A pau ia, eia ka olelo a ka mea nana ke kupapau: \u201cMai\nhele i kauhale, noho maile no, he ai no he ia no, he kapa no.\u201d\n\nEia kekahi. O kekahi poe, ike lakou ua make ke kanaka, holehole ia na\niwi a pau ka io, hana no ka i pahi, i makau, a i ole ia kau malie no\niloko o ka hale i noho no ke aloha, hele aku no e nana. A o kekahi\nkupapau, ua lawe ia ma ke kai e kiola ia ai, a ma ka wai paha, i akua\nmano a me ka moo lakou.\n\nEia no hoi na lua huna i kanu ia ai na alii o Nuu; o Makaopalena,\nKealaohia, o Puukelea, aia ma ke alo o Haleakala, ma Maui Hikina lakou\napau. O Hanohano ame Alalakeiki kekahi, a ma Alalakeiki kahi i make ai\no na kanaka mai Hawaii mai i lawe mai i ke kupapau e huna ai, a pau\nkela poe kanaka no Hawaii mai i ke komo iloko o ka lua, hiki mai kekahi\nkanaka kamaaina, o Niuaawaa ka inoa, a pani i ka waha o ka lua i ka\npohaku, malaila lakou i noho ai a pau i ka make. Aole kanaka e ola ana\ni ike i kekahi o keia mau lua huna, ua nalo loa.\n\n\nNO KA UHANE MAHOPE IHO O KA MAKE ANA O KE KANAKA.\n\nAneane kulike ole ka manao o na kanaka Hawaii nei no ka uhane mahope\niho o ka make ana o ke kino. Ekolu wahi e noho ai ka uhane, wahi a\nlakou, oia hoi: o ka lua Pele, oloko o na wai, a me na aina maloo, e\nlike me ke kula o Kamaomao, a me Kekaa.\n\nIna i make ke kino o na \u2019lii, a o kona mau kanaka ponoi paha, a me na\nkahu Pele, alaila, e hoi ko lakou uhane i ka lua o Pele, a e lawelawe\nmai na kahu Pele, a me na kanaka, e like me ka noho ana ma keia ao. A o\nna kahu Pele, o lakou kona poe puuku, a he mau luna hoi maluna o na\nkanaka ai puupuu, a i ole ia, o kona poe kahu ponoi no. I ka noho ana o\nka uhane malaila, ina makemake kekahi e ike ia lakou, alaila, penei e\nike ai, e hele pu me ke kahu Pele, a na ke kahu Pele e kahea aku; me ka\nmele o kela alii e hea aku ai.\n\nOlelo mai kekahi poe, ina i make kekahi kanaka a kanu ia ma ke kae o ka\nmuliwai, a o ka punawai, a o ka auwai paha, alaila, e komo ana ka uhane\niloko o kekahi mea kino e ae, i ka mano paha, ka puhi paha, a me na mea\ne ae o ka moana; aka, o na mea ma ka lihiwai, e komo lakou iloko o ka\nmuliwai, a lilo i Okuhekuhe nui, a i mau moo huelo, a ina ma ka aina\nmaloo, alaila, e komo ana iloko o ka pueo, a me na mea ano like. O keia\nmau mea i komo ia e ka uhane o na kanaka, ua lilo lakou i mau mea e\nalakai ana i ko lakou poe e ola ana. Penei ka hana ana a keia uhane i\nkomo iloko o keia mau mea kino. Hele hou aku no ia, a komo iloko o kona\nmakamaka, a no kona noho ana iluna ona, a ai mai keia uhane i ka ai\nmaoli a maona, alaila, hoi aku, a pela mau ka hana ana. A o keia poe\nmakamaka, ina he pilikia ko lakou ma ka aina, no ke kaua ia mai,\nalaila, na ka pueo e alakai ia lakou ma kahi e pakele ai. A ina ma ka\nmuliwai, na ka moo, a me na mea ano like e malama ia lakou. A ina ma ka\nmoana ka pilikia, na ka mano e malama, a me na mea ano like. No keia\nmau mea ka hookapu ana o na kanaka i kekahi mau mea ai he nui wale.\n\nEia kekahi: Aia ma ka aina maloo kahi e noho ai ka uhane mahope iho o\nka make ana o ke kino, a ua kapaia keia mau wahi o ka leina a ka uhane.\nUa lawa keia inoa ma na wahi a pau o Hawaii nei kahi i noho ai ke\nkanaka. O kahi e noho ai ka uhane o ko Niihau poe, Kapapakiikii, o ka\nlua, Mauloku, ma Lehua, ko Kauai aia ma Hanapepe, ko Oahu o Kaimalolo,\nko Molokai aia ma ka palena o Koolau a me Kona, o Wainene ka aina nui.\nKo Lanai, Hokunui, ko Maui elua wahi e noho ai, o Kekaa a me ke kula o\nKamaomao, a ko Hawaii ekolu wahi e noho ai, o Hilo, Waipio a me ka\nPalilua. O keia mau wahi a pau, ua kapaia o ka leina a ka uhane. Ina e\nhiki ka uhane ma keia mau wahi aole hiki ke hoi hou mai.\n\nEia no kekahi: Ina make ke kino, hele no ka uhane me ke ano o ke kino,\npela no ka uhane e hele ai, aole no hoi he po, he ao wale no. Okoa ko\nna \u2019lii wahi e noho ai, okoa ko na koa. Malaila na hana a pau e like me\nka wa e ola ana, oo ihe, puhenehene, heeholua, heenalu, moku, lua, he\nnui ka ai, he ai ulu wale no; uala, kalo, ape, ia mea aku ia mea aku, a\nno keia manao o lakou, a i make ke kino, e kanu pu ia ka ai, ia, paka,\nwai, kila ahi, o-o, ihe, koi, pahi, manao lakou e hana ka uhane me keia\nmau mea ma ia wahi.\n\nEia kekahi: Manao kekahi poe, he hele wale no ka uhane, a hoi, a noho\niluna o ke kanaka e ola ana. Kapaia kela uhane he Makani, a he\nUnihipili. Oia na manao o kanaka kahiko.\n\n\nS. Kamaka.\n\n\n\n\n\n\nHE MOOLELO NO KA OHELO.\n\nO na hana a ka ohelo, aole au i ike, o ka\u2019u mea no nae i ike, he mea\nai. Hookahi no nae a\u2019u ohelo i ike, oia ka ohelo neepapa, o ka ohelo ku\ni luna, aole au i ike. He elua wahi i manao ia\u2019i kahi i loaa mai ai ka\nohelo: 1, No Kahiki mai; 2, No Hawaii nei iho no.\n\nNolaila, maanei kakou e ike iho ai o kona loaa ana mai mai Kahiki mai.\nO Kaohelo, he wahine u-i a maikai kona helehelena i ka nana\u2019ku, a o\nkona mau hanau mua, o Pele, o Hiiaka, a me Malulani. O ko lakou nei\naina hanau i noho ai hoi a kupa, o Nuumealani, aia no ia wahi\nKukuluokahiki. Ia lakou nei hoi e noho ana, me ka oluolu a me ke aloha\nkekahi i kekahi, a ma i hope iho, holo aku la kekahi kanaka o Hawaii\nnei, o Aukelenuiaiku kona inoa, a i kona hiki ana \u2019ku ilaila, o ke kaua\niho \u2019la no ia a lilo ka aina ia Aukelenuiaiku; oia ke kumu o ko Kaohelo\nma hele ana mai i Hawaii nei, a haalele aku i ke one hanau.\n\nI ko lakou nei hele ana mai, ma Lanai kahi i noho ai o Malulani, o Pele\nhoi a me na pokii iho i koe ma Hawaii. O Pele nae a me Hiiaka ma ka lua\no Pele i Kilauea ko laua wahi i noho ai, o ko Kaohelo wahi i noho ai ma\nHawaii, aole i maopopo. I ko ia nei noho ana nae, ua hanau no kana\nkeiki o Kiha ka inoa. Ia laua nei e noho ana a kokoke e make o Kaohelo,\nkauoha \u2019ku ia i kana keiki: \u201cI noho kaua a i make au, mai kanu oe ia\u2019u\nma kahi-e, e lawe oe i kuu kino a ka piko ponoi o ko kupunawahine iluna\npono o Kilauea, malaila au e waiho ai.\u201d Ia noho ana o laua nei a make\niho \u2019la o ua o Kaohelo, lawe aku la ke keiki i na kino kupapau o ka\nmakuahine, oia hoi ka ohelopapa a me ka ohelo laau; o ka ohelopapa nae\nka ia, o ka ohelo laau oia na iwi. O ke poo nae o Kaohelo ka Pele mea i\nmalama\u2019i, a oia ka Pele e a nei, a o ka nui o ke kino, kiola ia ma\nHaleakala, i Maui, a ma Kealia paakai, i Oahu, a ma Kauai kekahi, a ma\nHawaii iho no hoi. I ka noho ana hoi o Malulani ma Lanai a lohe i ka\nmake o ko lakou pokii, o ke kii no ia me ka manao, aole i malama ia e\nPele, i ka hiki ana\u2019ku, aole nae i loaa okoa kona kino, oiai, ua lele\nliilii a nalowale iloko o ka lepo, a e kupu ae ana e ulu mai ka lepo\nae; o ko ia nei ohi no ia a puolo me ka manao ua pau loa, a lawe la hoi\ne malama. Aka, i ko ia nei hoi ana a Lanai, noho keia a mahope, ike aku\nkeia i ke kino o Kaohelo, ua kui ia mai e na kanaka i lei a no ka nui\nloa mai o ke aloha i kona hanau muli, o ke kaawe no ia a make.\n\nO Kaohelo no hoi, oia kekahi akua o Pele a hiki i keia wa. Make iho \u2019la\nhoi o Malulani laua me Kaohelo, koe ihola o Pele me Hiiaka. I ka noho\nana o laua nei, a no ka ho-a mau o Pele i ke ahi, aole hoi he ana o ka\nhiamoe o Hiiaka, olelo aku ia i kona hanau mua: \u201cHeaha hoi keia ho-a au\ni ke ahi, aole ka e ana ka hiamoe i ka ka mea o ka wela o ke kua i ke\nahi, e aho e hookuu ae i ka pokii o kaua, a nana no hoi e imi aku kona\nwahi e noho ai.\u201d Ia wa o ka hookuu aku la no ia o Pele ia Kaohelo, o ko\nianei hele a ku la no ia a hiki ma Koolau i Oahu, a o Heeia hoi kekahi\nkanaka u-i oia kau e noho ana malaila, ua make nae hoi. A ike mai la\nhoi ko iala uhane i ko ianei uhane, aloha malihini iho la laua nei, a\nhookipa no hoi ma ka hale, luana ihola hoi laua nei no kekahi mau\nminute, a mahope, ninau mai o Heeia ia Kaohelo: \u201cE hele ana i hea kau\nhuakai, a mai hea mai hoi oe i hele mai ai?\u201d Olelo aku keia: \u201cKa, o\nHawaii ko makou wahi noho me ko\u2019u mau kaikuaana, ua make nae hoi au, a\nno ka wela loa o ke kua o kuu kaikuaana opio, oia o Hiiaka i ke ahi,\nolelo kela i ka hanau mua o maua e hookuke ia\u2019u, a oia kela hele a\u2019u e\nimi i wahi no\u2019u e noho ai.\u201d A lohe o Heeia i keia mau olelo a Kaohelo i\nku i ke aloha mokumokuahua a ka manao e hookaulike iho ai, he mea-e ka\nlele kupilikii o kona kino holo okoa i ke aloha i keia wahine. O kona\nolelo koke aku la noia: \u201cE aho hoi ha i wahine oe na\u2019u a i kane hoi au\nnau.\u201d Ua maikai ia manao i mua o ke queen oi kelakela o Kukuluokahiki,\na noho a kane a wahine ihola laua nei.\n\nIa noho ana hoi o laua nei a mahope mai, hanau ihola ka laua\nkaikamahine oia o Waialani, he wahine u-i a maikai keia, ua oi ae no\nhoi kona maikai mamua o kona makuahine. Noho iho la hoi lakou nei a\nhala na makahiki ekolu, olelo aku keia i na makua e kii ia Malulani ma\nLanai. Ua maikai no hoi ia mea i mua o na makua. O ko ianei hele no ia\na hiki i Hawaii, olelo mai o Hiiaka ia Pele: \u201cE, ei ae ke kaikamahine a\nkaua ke hele mai nei.\u201d Olelo aku o Pele: \u201cNawai auanei ia kaikamahine,\naole paha wau e ike aku iaia?\u201d a ua lilo loa ia mea hoopaapaa loa\nmawaena o laua. I ka hele ana \u2019ku o ke kaikamahine a ma ka waha o ka\nlua, o Akanikolea ka inoa oia wahi, i alawa iho ka hana, e hoopaapaa\nana na makuahine. A no ka nui ukiuki loa o Pele, e ho-a ae ana kela i\nke ahi, o ka hele ia a piha ka lua, manao hoi o Hiiaka o make ke\nkaikamahine, o ke kii no ia i ke kaikunane ia Ahuimaiapakanaloa e noho\nana i Nuumealani, oia wale no ka mea e oluolu ai o Pele. I ka hiki ana\nmai o ua kaikunane nei, o ka emi aku la no ia o ke ahi, a iho aku la ua\nkaikamahine nei, a ike keia i ka pala o ka maia, lalau aku la no keia\nai. Pela ka laua nei iho ana a hiki ilalo. O ka emi loa aku la no hoi\nia o ke ahi a nalowale iloko o ka waha o Pele. A ike o Pele i ka lakou\nkaikamahine, olelo aku la ia: \u201cUa manao au e make ana oe no kuu\nhoohewahewa ana ku nei, eia ka ua pololei ka ko makuahine opio i olelo\nmai nei ia\u2019u, he kaikamahine oe na makou.\u201d\n\nIa wa, olelo aku o Pele i ke kaikamahine: \u201cE i ae no ka mea ai i luna.\u201d\nNinau mai ke kaikamahine: \u201cHeaha ia mea ai?\u201d Olelo aku la ka makuahine:\n\u201cHe ohelo, ua hele akula ia a pala, o ka makou no hoi ia e ai nei.\u201d Ia\nlohe ana o ua kaikamahine nei, o ka pii aku la no ia a ike i ka pala o\nka ohelo, lalau aku la keia a hahai mai la. I ka hai ana mai, o ke kahe\nmai la no ia o ke koko e like me ko ke kanaka; honi ae la keia, aole o\nkana mai o ka pilau, o ko ia nei haalele no ia a hoi ilalo. Olelo aku\nla keia ia Pele: \u201cKai no hoi he mea maikai kau i olelo mai nei ia\u2019u, i\nhahai aku nei kuu hana o ke kahe mai no ia o ke koko, i honi ae hoi,\naole o kana mai o ka pilau.\u201d Olelo mai hoi o Pele: \u201cKa, o ka makou no\nhoi ia e ai nei, ia oe aku nei hoi ano-e.\u201d A lohe o Hiiaka no ka laua\nnei mau olelo, pane mai la hoi ia: \u201cKa, mai ai oe i kela mea, oiai, o\nke kino no ia o ko makuahine, o ka ohelo e ku la i luna oia na iwi, o\nka ohelo nenee hoi oia ka i-o.\u201d\n\nA lohe o Waialani i keia mea, he mea-e kona kaumaha a me ka luuluu no\nkona ai ana i ke kino o kona mama aloha, olelo aku la keia ia Pele: \u201cKe\nhoohiki nei au ia oe, aole au e ike ana ia oe a hiki i ka lua\nkupapa\u2019u.\u201d Oia ka hookaawale ana o ko Hawaii nei, aole e kamailio\nkekahi i kekahi a hiki i ka wa e make ai, aia wale no a kalua ia ka\npuaa, a hana ia a pau, alaila ike i ka wa e ola ana, ina aole e hana ia\nkela mau mea, aia wale no ka palena he make, a he mea keia i maa ia\nHawaii nei mai ka wa kahiko mai a hiki paha i keia wa. A mahope iho, o\nko laua nei hele mai la no ia me Hiiaka a hiki i Lanai, o ko ia nei kii\nno ia a ke kino kupapau o Malulani, ua hele a popopo, o ko laua nei hoi\nno ia a hiki i kahi o na makua, uwe iho la lakou nei a pau, noho ihola\nlakou nei na wahine, ke kane a me ke kaikamahine.\n\nA hala kekahi mau la, o ka puolo liilii no ia o ua o Waialani i ke kino\no Malulani a paa, hoolei liilii keia mawaho aku o Heeia, ku aku ana he\npuu, ku aku ana he puu a kinikini loa lakou e ku la a hiki i keia wa. A\nno ka hiki ana mai hoi o ke kai a Kahinalii, uhi paa ia iho la ua mau\npuu liilii nei a ano mokumoku i ka nana\u2019ku, a nolaila i kapaia\u2019i o ko-a\nmokumoku o Heeia a hiki mai i keia la, a ua ike ka hapa nui o kakou i\nka hele ana ma ia wahi.\n\nNoho ihola hoi lakou nei, a no ka lanakila loa o ka manao o Heeia i ka\nike aku ia Hiiaka i ka wahine oi kelakela o ka maikai, ua noho wale\nkela i ka lua o Kilauea a nohenohea pua i ka wao, o ka pii mai la no ia\no ka manao kuko ino iloko ona e launa kino me Hiiaka, a ua hooko ia no\nnae kona manao. A noho a kane a wahine ihola laua nei me he wai la e\nlana malie ana i Hauola. O Kaohelo hoi, aole o kana mai ka lauwili pono\nole o ka manao, oiai, ua hala ka puulena aia i Hilo, ua imi aku la i\nhoa kakele nona e la-i ai ma ia kahua loa, ua keku kahi ia iho nae e ke\nkeiki o na pali hauliuli o Koolau. No ka nui loa o ke aloha o Kaohelo i\nke kane, kaawe ihola ia a make, a o ka make loa ana ia o Kaohelo ma\nkeia moolelo. Oia ihola na mea a pau e pili ana no ko Kaohelo hele ana\nmai mai Kahiki mai a laha\u2019i ma Hawaii nei.\n\n\nO KONA LOAA ANA NO MA HAWAII NEI.\n\nNo Kauai na makua, o Manuakepa ka makuakane, o Hooleia ka makuahine.\nNoho ihola hoi laua nei a hanau mai la ka laua nei kaikamahine, kapa\u2019ku\nla laua i kona inoa o Kaoheloula. O ka inoa nae o ka makuakane, he inoa\nkaulana loa ia a hiki i keia wa, a ua paa no hoi i ka haku ia i ke\nmele, nona hoi keia:\n\n\n Ka limu kaha kanaka o Manuakepa,\n Kapekupeku i luna ka ua o Hanalei, a pela ku.\n\n\nNoho iho la lakou nei, a loohia ua kaikamahine nei i ka ma-i, huli hele\naku la na makua i kahuna nana e lapaau ka ma-i, loaa iho la hoi ia laua\nnei keia wahi kahuna o Kumakaohuohu, nonoi aku la laua nei i laau. \u201cE,\ne oluolu paha oe e haawi mai i laau no ke kaikamahine a maua, oiai, ke\nwaiho la ia i ka ma-i,\u201d olelo mai hoi ua wahi kahuna nei: \u201cAole e loaa\nkuu laau ia olua, aia a haawi mai olua i kekahi mea e mohai ai i kuu\nlaau kapu, alaila, ola ke kaikamahine a olua.\u201d O ke kii ia\u2019ku la no ia\nua kaikamahine nei a hoomoe ia i ua laau nei, me ka manao hoi o na\nmakua e ola \u2019na, eia ka aole, ua hana ia e kela wahi kahuna hoopunipuni\na make. I ka make ana oua kaikamahine nei, o ka ulu ae la no ia iluna o\nua laau nei, a kiola liilii ia ma kela a me keia wahi a laha ma Hawaii\nnei a puni. Oia ihola ke kumu i loaa mai ai ka ohelo, mai Kauai kahi i\nhoomaka ia ai.\n\nO kekahi hoi, he mau wahine ka keia, he wahine makole kekahi, a he\nwahine haneenee kekahi, no ka hailiili mau ia, hilahila ihola laua, a\npepehi laua ia laua iho a make. O ka hana a keia mau wahine, o ka\nhooleilei pohaku, elua pohaku, ekolu a pela \u2019ku, he mea hana ia hoi me\nke mele, aia i ka wa e kiola \u2019i i ka pohaku i luna, oia ka wa e puana\n\u2019i i ka mele penei:\n\n\n Puili puili ohelo ai a ka manu,\n Ke ai holoholo la i ka uka o Puna, a pela ku.\n\n\nA make laua nei, lilo ae la ka wahine makole i ohelo ula, o ka wahine\nhaneenee hoi, lilo iho la i ohelo papa. Oia ihola kahi mea i hahai ia\nmai ia\u2019u, malia he mana okoa \u2019ku ka kekahi e pili ana no keia mea he\nohelo.\n\n\nJos. K. Kahele Jr.\n\n\n\n\n\n\nNO NA KO KAHIKO O HAWAII NEI.\n\n\nIloko o ka wa kahiko, na ko he ano okoa, aole i like me na ko a kakou e\nike nei i keia manawa. Nolaila, ke ninau ia nei ma ka kakou kumumanao,\nno na ko kahiko o Hawaii nei.\n\nE pono ia kakou e nana pu mai i na inoa o keia mau ko; na kumu i kapa\nponoia ai na inoa o kela ko keia ko, a me ko lakou wehewehe ana. Eia na\ninoa o na ko kahiko o Hawaii nei.\n\nKo Mua: Ka inoa o keia ko, he Laukona. He mau kanaka elua, o Piikea\nkekahi a o Aulii kekahi. Ua ninau aku o Piikea ia Aulii: \u201cHeaha la ka\ninoa o keia ko?\u201d Hai mai o Aulii i kana inoa: \u201cO ka inoa o keia ko he\nko Laukona; o kona lau he lau kahakaha loloa keokeo; oia ka mea i\nkapaia ai he Laukona.\u201d Ua hoole mai o Piikea ia inoa. Ua olelo mai ia i\nkana inoa: \u201cHe ko pumaia,\u201d a ua nui ko laua hoopaapaa ana no ka inoa\noia ko, a ua ko ko Aulii manao.\n\nKo Alua: Ka inoa o keia ko, he Papaa, mamuli o ke kapaia ana o kekahi\naina o Kopapaa ka inoa; no ka hoopaapaa ka mea i kapaia ai o ia inoa. O\nkeia ko, he ano eleele i ka wa opiopio; a hiki i kona wa e oo loa ai,\nalaila lilo ae ia eleele i ulaula; he oolea nae kona apuupuu ke ai aku.\n\nKo Akolu: Ka inoa o keia ko, he Manulele; ke ano o keia ko, he onionio\nkeokeo, he loloa koi nei aina ke ai ia; ke kumu i kapaia ai kona inoa\nhe Manulele no kekahi kane me kekahi wahine. I ko laua wa e noho pu\nana, he kane a he wahine, a mahope o ko laua noho ana me ka maluhia,\nulu mai la iloko o kekahi o laua ka hana kolohe, a loaa ia laua ke\nkuee, a lilo aku la ke kane, a i ole ia, o ka wahine paha i ka mea e,\nke noho ala kekahi me ke aloha, ke au la io ia nei, me ka manao o ka\npau koke ae la o keia mea he aloha; eia ka, aole e pau ana; a mahope,\nlohe ia aku la kekahi mea akamai i ka hana aloha, kii ia aku la a hiki\nmai la, ninau mai la ua kahuna nei: \u201cHeaha kou mai?\u201d Hai aku la ua\nkanaka nei: \u201cHe aloha wahine, oia ko\u2019u mea e mai nei, aohe o\u2019u ono aku\ni ka ai; ka mea ono keia o ka ai a me ka ia i ka wa e noho a kane a\nwahine ana, aka iloko o keia wa a kaua e kuka pu nei, pau mai ka ono o\nka ai ia\u2019u.\u201d Pane mai ke kahuna: \u201cHe mai ola wale no kena la, ina na\u2019u\noe e hana.\u201d Olelo aku ua kanaka nei: \u201cE hana mai hoi ha oe ia\u2019u.\u201d \u201cAe,\u201d\nwahi a ke kahuna. Alaila kii ia aku la ua ko nei, oia hoi, he Manulele,\na wehewehe iho la ua kahuna nei penei: \u201cKe ano o keia ko he Manulele; e\nlele mai ana kona aloha a pili me oe, aliala, pau kona lalau a hiki i\nko olua wa e make ai.\u201d Oia iho la ka inoa o keia ko, he Manulele.\n\nKo Aha: Ka inoa o keia ko he Honuaula, ua ane like no ko i nei wehewehe\nana me ko ka Manulele; he ko hana aloha no keia. O ko i nei ai ana he\nuaua ka aina.\n\nKo Elima: He Akoki ka inoa o keia ko; he ko eleele keia, he ulaula kona\nlau, he hukahukai ka ai ana, aole i like me ka ai ana o kela mau ko i\nhoikeia ae la maluna; o ka wehewehe ana nae o keia ko, aole i loaa\nia\u2019u, nokamea he pohihihi waleia i ko\u2019u noonoo.\n\nKo Eono: He Opukea ka inoa o keia ko; ua loaa keia ko i kekahi kanaka\nkaulana o ka wa kahiko, ma o kona imi nui ana a loaa iaia ma\nLaupahoehoe; a i kona nana ana, ua ike oia he ko Opukea. Mahope, hele\noia e ninau ia Liliha i ka inoa o keia ko, a haiia mai no e like me\nkana ike mua. O ka ai ana o keia ko, he pakepake koi nei aina, he\nkeokeo nae koi nei ano.\n\nKo Ehiku: He Uleohiu ka inoa o keia ko; ua loaa keia ko ia Kulua laua o\nPaiaalani. Iloko o ko Kulua wa e noho ana iloko o ka mai nui, he lia\nkona ili, he puupuu kona kino, hele mai o Paiaalani a ninau mai: \u201cHeaha\nkeia au e pue nei i keia mau la aohe oili hale?\u201d Hai aku o Kulua iaia:\n\u201cHe mai hoi paha ko\u2019u.\u201d Olelo mai kela: \u201cHeaha kou mai?\u201d \u201cHe puupuu, he\nlia ka ili,\u201d wahi a ke kanaka mai. \u201cHe mai ola wale no kena la, ina e\nloaa ana ia oe kela ko he Uleohiu; hoi mai kupa i ka wai wela, a inu,\nalaila, hamo i ko ili, o ko ola ae no ia.\u201d O ka ai ana o keia ko, he\nhukahukai a he oweowe.\n\nKo Ewalu: He Palaniula, oia hoi, he Palani hao ka inoa, ke ole au e\nkuhihewa. Aole i loaa ia\u2019u ka wehewehe ana o na kumu i loaa mai ai ka\ninoa o keia ko. Aka, o kona ano, he ulaula; he pakepake koi nei ai ana,\nua ano like me ko ka Opukea ai ana.\n\nKo Eiwa: He Ainakea; o na mea nana keia ko o Kuula ma laua o Kane; no\nko laua ai hamu ana i na kanaka o Honuaula, a kuakea ae la ka iwi i ka\nla. Oia ka mea i kapaia ai ka inoa o keia ko Ainakea, mamuli o ka hana\na kela mau kanaka kolohe. O ke ano nae o keia ko, he ulaula kahakaha\nloloa keokeo, oloko nae o kona aina, ua like me ka ai ana o ka Opukea\nke keokeo, oia iho la ke ano o keia ko.\n\nKo Umi: He Iliopua ka inoa o keia ko; koi nei wehewehe ana i na kumu i\nloaa mai ai kona inoa i kapa pono ia ai, aole i maopopo loa ia\u2019u,\nnokamea, aole au i ike i ke ano oia ko.\n\nKo Umikumamakahi: He ko Malolo ka inoa o keia ko; ke kumu i kapaia ai o\nka inoa o keia ko, pela no kekahi wahine i hanau mai i kana keiki, a\nlawe ia ka iewe o ua keiki la a pili malalo o kekahi puhala. O ka inoa\nmua nae o keia ko i kapaia ai he Puhala; a no ka ailolo ana o ua wahine\nla, ua kapaia ua ko la, he Malolo. O ke ano o keia ko, he uaua; pela ka\noleloia mai e ka poe ike. Aole nae au i ike i keia ko. O kekahi mea i\noleloia mai ai, he ko ailolo ka keia na ka poe kapili manu ke loaa ka\nmanu mua.\n\nKo Umikumamalua: He ko Aweoweo keia; ua loaa keia ko ma ke kaua ana o\nKamehameha me Kiwalao ma Mokuaweoaweo. No ka nui o na kanaka, a me ka\nnui o ka make, ua pololi lakou i ka ai, a me ka make hoi i ka wai; aka,\ni ka hele ana aku o Pohina me ka pu-a ko, ninau mai o Kiwalao: \u201cHeaha\nka inoa o keia ko?\u201d Hai mai o Pohina: \u201cHe Ohia ka inoa o keia ko.\u201d\nOlelo mai o Kiwalao: \u201cE aho e kapaia ka inoa o keia ko he Aweoweo,\u201d oia\niho la ka mea i kapaia ai ka inoa o keia ko Aweoweo. O ko ia nei ano,\nhe onionio no, ua like no me na ko i haiia ae nei. Oia iho la na\nwehewehe ana o keia mau ko i loaa ia\u2019u.\n\n\nNO KE KANU ANA.\n\nO ke kanu ana o keia mau ko, aole i like me ko keia manawa a kakou e\nike nei; he okoa loa no ka kanu ana. O ka oo oia wa, he puhala kekahi;\nua kii ia keia oo i Kahalaoaka i kahi nui o ka uluhala. O kekahi oo e\nkii ia ai, he aalii; ua kii ia keia oo ma Kahikinui i kahi nui o ke\naalii; a he nui aku no na oo. I ka loaa ana o keia mau oo, hoi kalai. O\nke koi oia wa, he koi pohaku no, ua like no me na wehewehe ae nei mamua\na kakou i lohe ai.\n\nAia i ka wa e lawe mua ia ai keia mau ko e kanu, eliia ka lua, aole nae\ni like me keia wa. Oia wa e kanu ai he palepale wale ae no i kahi au e\nmakemake ai e kanu, a hou aku no ke ko, pela ke kanu i ikeia iloko oia\nwa. Malia paha he kanu okoa ae no hoi kekahi; o ke kanu ae nei no ia i\nloaa ia\u2019u; he nui aku no paha na mea i koe, na oukou no nae ia e imi\naku.\n\n\nJanuary 31, 1872.\n\nD. K. Kamakea.\n\n\n\n\n\n\nMOOLELO NO KA OHE.\n\n\nO ka ohe, oia kekahi o na laau maikai o Hawaii nei, aole nae i like\nkona ano me na laau a kakou i ike iho nei, i ko lakou mau moolelo\nmamua; aole no hoi i like me kekahi mau laau e ae; aka, o kona ano he\nloloa, a he paukuku no hoi a he hakahaka oloko, a o kona lau, he liilii\nloloa, like me ka lau o ka ohe Kahiki a kakou e ike nei; aole nae he\nulu wale mai o keia laau ma na wahi a pau; e like me na laau e ae ka\nulu wale mai; aia wale no ma ke kanu ia aku e na kanaka; aka, e ninau\niho paha auanei kekahi o oukou, me ka olelo ana: \u201cNohea la i loaa mai\nai ka ohe, aia kanaka e kanu aku ai?\u201d nolaila, i mau kumu e maopopo ai\nia kakou, kahi i loaa mai ai o ka ohe, e me kana mau hana.\n\n\nMANAO MUA: KAHI I LOAA MAI AI KA OHE.\n\nUa olelo ia, mai a Hina mai i loaa ai ka ohe, no Kahiki mai. O ka oi\nnae o ka ohe ia wa, aia ka mawaho. Elua nae keia mau laau ana i lawe\nmai ai; oia hoi ka ohe, a me ke ahuawa, a ua kanu ia keia mau laau ma\nka puka o ka hale. A no ka ike ana o Maui, ka moopuna a Hina, i ka ulu\no keia mau laau ma ka puka o ko lakou hale, kii aku la ia a uhuki ae la\ni keia mau laau; aole nae i hemo, mokumoku e kona lima i ka ohe; a ike\nkona kupunawahine i ka mokumoku o kona lima i ka ohe, hoihoi ae la ka o\nua o Hina i ka oi o ka ohe maloko, a oia ka kakou e ike nei i ka ohe i\nkeia manawa; aia ka oi maloko, nolaila, ua maopopo ia kakou, mai a Hina\ni loaa mai ai ka ohe ma Hawaii nei.\n\n\nMANAO ALUA: NA HANA A KA OHE.\n\nHana mua. He makoi lawaia ia ka ohe. Oia kekahi mea, e loaa ai ka ia i\nna kanaka o Hawaii nei, ma ka hoopaa ia ana o ke aho, ma ka welau o ka\nohe, me ka hoopaa i ka makau ma ka piko o ke kaula, a ua kapa ia o ua\nohe nei, he makoi lawaia ia.\n\nHana Alua: He aho hale. Oia kekahi hana a ka ohe, aia i ka wa kahiko,\nua kii ia na ohe liilii kupono ke hana ia i aho hale, a oia kekahi hana\na ka ohe.\n\nHana Akolu: He pahi ka ohe na ko Hawaii nei i ka wa kahiko. Aia nae ka\nwa e lilo ai ka ohe i pahi, aia i ka wa e nahaha ai, oia ka wa oi o ka\nohe. O kekahi hana, he mea kapala kapa ia na na wahine kuku kapa i ka\nwa kahiko, a hiki no i keia wa, aia i ka wawahi ia, a apanapana maikai\ne like me ka manao o ka loea kuku kapa, oia kekahi hana a ka ohe.\n\nHana Aha: Ma kona mau puna. Aia ma kona puna ua hana ia i huawai, aia\nnae, o ka ohe nunui ke kupono ke hana ia, oia kekahi hana a ka ohe.\n\nHana Elima: Ma kona lau. Aia ma kona lau he mea anai komo ia, i mea e\nmaikai ai ke komo, pela no hoi ka ipupaka, a me ka ipulaau, oia iho la\nna hana a ka ohe.\n\nEia kekahi o ka manao; no na ulu ohe kaulana. Aia ma Kuikuilaumania, i\nHawaii, kekahi ulu ohe kaulana, e kokoke ana i ka wili ko o Kaupakuea,\nma Hilo. Ka mea i kaulana ai oia ulu ohe, aia malaila na ohe maikai,\nnunui, a malaila no hoi ka ohe e kii ia ai i mea oki no ka omaka o na\nkeiki o Hawaii, nolaila, kapa hou ia kekahi inoa oia ulu ohe, o\nHomaikaohe.\n\nEia ka lua o na ulu ohe kaulana, aia no ma Hilo i Hawaii, o Halai ka\ninoa oia ulu ohe kaulana. Ka mea i kaulana ai oia ulu ohe, no ka nui o\nka ohe, a malaila e kii ia ai na ohe hiaku, a na kanaka o Hawaii; oia\niho la na ulu ohe kaulana o Hawaii a\u2019u i lohe ai; he mau ulu ohe\nkaulana hou aku no paha koe, na oukou nae hoi ia e hoike ae.\n\nKo Maui nei hoi, aia ma Koolau, i Maui Hikina, o Pohakea ka inoa oia\nulu ohe, o Hinai kekahi inoa ona, he wahi kahi olona ia nae ia e na\nkanaka i keia manawa, aka, o ka moolelo i kaulana ai oia ulu ohe, aole\ni maopopo i\u2019au, oia iho la ko Maui nei ulu ohe kaulana a\u2019u i lohe ai.\n\nMa Oahu hoi, aole ulu ohe kaulana malaila.\n\nKo Kauai hoi, ua like no me ko Oahu, aole ulu ohe kaulana malaila.\nNolaila, ua maopopo ae la ia kakou, kahi i loaa mai ai o ka ohe, oia\nhoi, mai a Hina mai, kahi i loaa ai, ame kana mau hana, ame na wahi ulu\nohe kaulana i hai ia iho nei, oia iho la kahi mea i loaa i\u2019au no ka\nmoolelo o ka ohe.\n\n\nTimothy Lililea.\n\n\n\n\n\n\nNO KA NIU.\n\nO ka niu, aole ia he laau kamaaina no Hawaii nei mai kinohi mai, no ka\nmea, aole he kanaka nana i hoike mai, aole hoi he moolelo e hoike ana i\nka oiaio he laau kahiko ia mai ka hoomaka ana mai o keia mau mokupuni.\nA no ka nele ia mau hoike, nolaila ua manao kekahi poe no Kahiki mai ka\nniu.\n\nElua manao no ke kumu i hiki mai ai ka niu i Hawaii nei. 1. I lawe ia\nmai e ke kai. 2. I laweia mai e Apua ame kona kaikuaana me\nAukelenuiaiku, a penei ka wehewehe ana.\n\nI ka wa e ulu ana ka niu i Kahiki ua hele a kokoke iloko o ke kai; i ka\nhua ana a maloo ka hua, helelei no i loko o ke kai, a na ke kai no i\nlawe i na hua i haule iho ma kela wahi keia wahi, a lawe loa ia mai\nkekahi hua i Hawaii nei. I ka pae ana ma kahakai a komo iloko o ke one\na hiki i ka wa i ulu ai a hua a ai ia ka io e kanaka, a na lakou i\nhoolaha ae ma na wahi a pau mai Hawaii a Kauai, a hiki i keia la. Oia\nmoolelo ia no ka niu.\n\nEia ka lua. O ka lawe ia ana mai e ke kanaka. Ua manao na Apua ma no i\nkii i ka niu i Kahiki a lawe mai i Hawaii nei, nokamea, he mau keiki\nlaua no Kahiki a holo mai i Hawaii nei, aole nae i hoomaopopoia ko laua\nwahi i pae ai o Hawaii nei i kinohi. Ua manao ia nae ua pae mua laua i\nPuna, no ka loaa ana o kekahi inoa ma Puna elike me ka inoa o Apua, oia\ninoa no a hiki i keia wa, oia ka mea i manao ia ai ua pae mua laua\nilaila.\n\nMailaila mai laua a pae i Lanai, ma ka aoao hikina o ka pali o Kaholo.\nO ka inoa i keia wa o Kaneapua ma ka inoa no o Apua i kapa ia ai. Ma ia\nholo ana mai nae a laua aole laua i lawe mai i na mea kanu no ka manao\nua ulu na mea apau o Kahiki ianei. A no ka nui o ko laua pilikia\npololi, nolaila, o ko laua hoi hou no ia i Kahiki i ka ai. I ko laua\nhiki ana i Kahiki, aole i pae na waa i ka aina, no ka nui o ke kai koo.\n\nI ka holo ana, o Apua, oia no mamua maluna o ka manu o ka waa nana e\nnana i ka pono o ka holo ana. I ka holo ana, ua hoopiha ia na waa i ke\nakoakoa i mea e hoopunipuni ai. Ia lakou e lana ana, ike maila o\nKaulaku i na waa, manao maila he mau waa kuai ai, nolaila manao maila\nia aole e hiki ke pae iuka no ka nui o ke kai, nolaila, hoikeike maila\no Kaulaku i ka maia, ike akula o Apua a kulou ihola ke poo ilalo, i aku\ni kanaka: \u201cE hoikeike aku i ka puna\u201d; hoike akula lakou he puna\nwanawana ulaula e like me he ili maia la o waho me ka i ana aku o Apua:\n\u201cE hai aku oukou he maia ia; ua ulu, ua kupu, ua lau, ua hua, aia no i\nHawaii na hua.\u201d A lohe aku la o Kaulaku i aku la oia i kanaka: \u201cE, ke i\nmaila lakou la he maia ua loaa no ka ia lakou aia no i Hawaii.\u201d Ia\nmanawa kiloi ia maila o ka hua, o ke kumu, o ka lau, o keiki; pau maila\nia lakou nei, e ia nae ua pau lakou nei i ka pololi ia wa.\n\nHoike hou ia mai no ke kalo; hana no lakou nei e like me ka hana mua,\nua ulu, ua kupu, ua lau, ua hua, aia no i Hawaii na hua, o ka lakou la\nhana no ke kiloi iloko o ke kai pau no ia lakou nei i ka ohi. Pela no\nka hana ana a pau na mea ia lakou nei i ka ohi ia mai; o kumu, o ka lau\nkau iluna o na waa. Mahope, lawe ia mai ana kekahi kumu laau loihi a ku\nana i ke one, o ke kumu o ka lau. O ka inoa oia laau i Hawaii nei he\nhalapepe. A ike aku la o Apua, kena ae la ia i kanaka e kukulu i kekahi\nkumu laau nui me na lala no e like me ka niu, iluna o na waa. I aku la\nlakou nei he niu ia, ua kupu, ua ulu, ua lau, ua hua aia no i Hawaii.\nNo ka lakou nei olelo ana aku pela, ke kiloi ia maila no ia a loaa aku\nla ia lakou nei, kau mai la iluna o na waa. O ka hua o ka lakou nei\nlaau o ka hoopunipuni ana, he puna; ua hana ia a me he hua niu \u2019la.\nHele a piha na waa i na mea ai, o kumu o ka lau, ku mai i Hawaii nei.\n\nI ka hoi ana mai pae no i Puna; ilaila kahi i hoolei ia ai na mea a\npau. A kanu ia ka niu ilaila ma Kahaualea nae a me Kalapana kahi i\nhooulu ia \u2019i ka niu o Hawaii nei, a mai laila ae hoolaha ia ma na wahi\napau o Hawaii nei. Oia na kumu i manao ia \u2019i pela, i hiki mai ai ka niu\ni Hawaii nei. Oia hoi ka lawe ana mai a ke kai, a me Apua laua o\nAukelenuiaiku.\n\nPau ia. E imi kakou i ka waiwai o ke kumu o ka niu, ka hua, ka pulu, ka\niwi, ka io, ka lau, a me ka niau.\n\n1. Ka waiwai o ke kino o ka Niu i ka wa kahiko. Ua hana ia ke kino o ka\nniu i pahu hula i ka wa kahiko, ua olelo ia he keu ia o ka pahu kani. I\nka hana ana, ua kalai ia no a maikai loa. O ke pani i hana ia\u2019i ma na\npoo, he ili kala, a me ka ili mano; ua hana ia no a maikai loa.\n\nEia kekahi. O ka hana ia ana i laau hale. O ia laau no ka laau hale o\nna \u2019lii i ka wa kahiko, a paa na hale nui o na kanaka a me na \u2019lii, oia\nno ka pani puka kikiki, he mea pou puka pa holoholona, he mea pahu\npapale na ka wahine, a hiki mai no i keia wa, he pahu kui noni, kui\nhili, kui kope a pela aku.\n\nO ke ano o keia laau he nunui, he loloa, he pokopoko no hoi kekahi. O\nkona mau lala aole i like me ko kekahi mau laau e ae e ulu nei. O ka\nulu ana o na lala he ulu pupupu no i kahi hookahi, o kona lau he\nmanamana; o kahi e puka ae ai o ka hua, mai loko ae no o ke kino a puka\nae ma na poaeae o na lala. O ka hua, aole i ike ia i ka wa e puka ae\nai, ua paa i ka wahi ia, aia a nahae ae ka wahi, alaila, ike ia aku na\npua. A pau na pua i ka helelei, alaila ike ia aku na hua i ka oloolo\nmai. O kona io he ono loa.\n\nKe ano o ka hua. Ke ano o ka hua he hua poepoe. Aole nae i poepoe elike\nme ke uliuliu ka poepoe, aka, he kihikihi o waho, he omuomuo aku o\nlalo. Oia kona ano. O ka io aia iloko, aia a ihi ia ka pulu, a wahi ia\nae ka iwi, alaila loaa ka io ua keokeo me he hau la no ke kuahiwi. A\nmaloko o laila he loko wai. Ekolu ona maka; elua maka ike ole, hookahi\nmaka e puka ai ka wai.\n\n2. E imi i ka waiwai o ka pulu. Ua hana ia ka pulu i kaula. Elua ano o\nke kaula i hana ia ia wa; he kaula hili palaha, he kaula hilo maoli. O\nke kaula hili palaha, ua hana ia i lanalana waa, i kaula pahee a me\nkekahi hana e ae no e pili ana no ia kaula. Ina e kuai ia, ua loaa no\nke kala, oia hoi he kanaha anana, elima kala.\n\nO ke kaula hilo maoli ia. O kona waiwai he koko, he aho lawaia. He nui\nna ano koko e hana ia ai na na \u2019lii i ka wa kahiko, a pela aku, aka,\nina e makemake ia ke koko e kuai i ke kala, ua loaa elua, ekolu, eha\nkala no ke koko aha; waiwai no! O kekahi, ua hanaia i mea hehi wawae ma\nka puka o na hale laau o na haole i keia wa. Oia ka waiwai no ka pulu.\n\n3. Ka waiwai o ka iwi. Eia ka waiwai o ka iwi. He umeke, he ipukai, apu\nawa, puniu hula, komo lima, poho paka, he puna, he poho kui palu, he\nkiaha wai.\n\n4. Ka waiwai o ka io. Eia ka waiwai o ka io. He mea ono ka io o ka niu,\nke wawahi ia i piha ke poi nui, kanana a maikai me he waiu la ke ano; a\nkalua ka uala a moa, alaila, lomi pu me ka niu a wali, i ka ai ana aku,\naole o kana mai o ka ono, a kapa ia kona inoa, he poi palau. O kekahi,\nhe hui ia me ke kalo maka, kalua i ka imu a moa me ka wahi ia a paa loa\ni ole e kahe iloko o ka imu. I ka ai ana aku ua like me ka puaa hoolua\nka ono. Ua kapa ia kona inoa he kulolo.\n\n5. Ka waiwai o ka lau. I kinohi i ka wa naaupo o Hawaii nei, ua hana ia\nka lau o ke niu i moena, i pa-u, i papale, i peahi, i eke lawaia, i mea\nlanai hale, a he mea kukulu hale. Ua olelo ia me ka lau niu i lele ai\nkekahi kanaka mai luna aku o ke kumu niu a haule iloko o ke kai.\n\n6. No ka aila. He aila kekahi waiwai o ka niu. Penei ka hana ana. I ka\nmanawa opiopio o ka niu oia ka wa kupono e hana ai i ka aila. I ka hana\nana halihali aku ke kanaka i ka pahu a kukulu ma ke kumu, malalo pono o\nkahi e kau ana o ka hua o ka niu, alaila kii aku o ka hua opiopio, ooki\nae i ka muo, alaila kulu aku ka wai a loko o ka pahu, a pau ia, lawe\nhou aku ana ma ia kumu aku ana, pela no e hana mau ai a piha ka pahu,\nalaila hoihoi i ka hale e hana ai a lilo i aila. I ka puhi ana ua like\nme ka aila o ke kohola ka aa maikai. He hamo lauoho kekahi hana.\n\n7. Ka waiwai o ka niau. Ua hana ia ka niau ma Hawaii nei i ka wa kahiko\na maikai loa, he mea manai kukui, he mea niau kahili i haku ia me ka\nhulu moa, palahu, a me ka hulu manu e ae no na \u2019lii. Ua hana ia nohoi i\nmea kahili lepo no luna o na moku, a me loko no hoi o na hale moe o\nkanaka. He mea hula puili no ka wa kahiko. Ua hana ia no hoi i mea\npahele aama.\n\nO ia ka moolelo e pili ana i na mea a pau o ka niu, i imi ia me ka\nluhi.\n\n[Kauwenaole.]\n\n\n\nO ka niu, oia no kekahi laau loihi e ku nei makai o Lahaina. O ke kumu\ni loaa mai ai ka niu, ua lawe ia mai e kekahi kanaka iwi loihi, o Kane\nka inoa. No kukulu o Kahiki mai oia, a nana no i lawe mai.\n\nPenei ke ano o ka lawe ana mai o Kane i ka niu. I ka wa mamua he pokole\nua like me ka iwilei hookahi. I ka wa i kanu ia\u2019i ua nui ka hana ana.\nUa hiki no i ke kanaka ke lalau aku me ka lima, me ka pii ole ae iluna.\nEia ka mea kupanaha, i ka wa i ono ai kekahi alii i ka niu, kena aku\noia i kona kahu e pii aku i ka niu. I ka wa i lalau ae ai ka lima, o ka\nwa no ia i pii ae ai ka niu a loihi. Haohao ihola ia i ke kumu o ka pii\nana o ka niu, hookokoke aku oia. O ka wa noia e pii hou ae ai a hiki i\nka hanele anana, a hoi ihola oia ilalo hele aku oia a hiki i ka hale o\nkona haku. Ninau mai la oia ia ianei: \u201cPehea aku nei ka hoi ka niu?\u201d\n\u201cAole i loaa he uuku wale no hoi, i pii ae ko\u2019u hana, o ka pakela loihi\naku ia.\u201d Ninau mai ke alii: \u201cAole ka paha i halawai oe me Kane, ka mea\nnana ka niu?\u201d Hoole aku oia. I maila oia, \u201cO ia no ke kumu nui o ko\nnele ana.\u201d A he mea kaulana no ia i ka waha o na keiki oia wa, ua pane\nae lakou penei: \u201cAole e loaa na niu a Kane ia oe.\u201d A pela iho la ke ano\neepa o keia laau he niu.\n\nEia na mea waiwai o keia laau o ka niu. He ono loa kona hua, ua hana\nkoele palau ia, a kulolo paha, a i ole ia he haupia. Pela ka hana ana o\nka poe kahiko, he kapu nae, na ke kane wale no e ai. Ua kau ia no\nkekahi niu maluna o ka heiau i mea e maliu mai ai ke \u2019kua.\n\nO kekahi waiwai ua hana ia kona iwi i umeke ai na na \u2019lii, a he apuawa\nkekahi. O ia iho la ka waiwai nui o keia laau. Aole no wau i makaukau\nno keia kumu manao. He nui no ka paakiki o ka imi ana i ke kumu o ka\nloaa ana mai, a o ka\u2019u wahi mea no ia i loaa. Ina ua lohe kekahi poe,\nua pono no ke hai ae imua o ke akea.\n\n\nSema.\n\n\n\n\n\n\nNO KA E-A MAIA A KAHUOI, A ME NA WAHI PANA.\n\n\nO ke ano o keia e-a maia, he e-a maia nui no, o kona loa, ua ano like\nno me ka laula, he huinaha like nae kona ano; aka, ina makemake ke\nkanaka e hele e makaikai, e hele me kekahi kamaaina. Aole no e puni\nana, no ka mea, he huhewa ka hele ana, hookahi wale no mea e puni ai ia\noe e ka malihini kela e-a maia, o ko hoailona i mau hoailona nau, o ka\nnui nae o na hoailona au e makemake ai e hoailona, i eha hoailona,\nalaila, hele oe e ka mea e makemake ana e makaikai, a ma kekahi aoao\nmai, alaila, hoomaka oe e hele mai, i kou hele ana, mai alawa kou maka\nma-o a ma-o, e pono hele no imua, alaila, e puni ana ia oe, oia iho la\nke ano o keia e-a maia, he puni ole i ka mea hookuli ke a\u2019oa\u2019o ia.\n\nKa mea nana keia e-a maia. O ka mea nana keia e-a maia, na ka mea no i\nhai ia ae nei maluna, oia hoi o Kahuoi. O kahi i hele mai ai o keia\nkanaka, mai Hawaii mai no ia, a no ka nui o ke paonioni o Kahuoi me\nkona mau makua, oia hoi o Kauahua laua me Heana. O Kauahua ka makuakane\no Heana ka makuahine; ke kumu o keia paonioni ona me kona mau makua no\nka molowa o keia keiki i ka mahiai, ua a\u2019o mau aku ka makuakane i keiki\ne hele i ka mahiai, aole nae he maliu mai o ke keiki i ka ka makua ao\naku, nolaila, kupu ka manao iloko o ka makuakane, a kipaku i kana\nkeiki, a i ka hele ana o keia keiki, hiki oia ma ka aekai ike oia i\nkekahi waa e holo ana. Ninau aku ia i ke kanaka oluna o ua waa nei: \u201cHe\nwaa e holo ana i hea?\u201d Hai mai o Kilua: \u201cHe waa e holo ana i Maui.\u201d\nOlelo aku o Kahuoi: \u201cE aho la hoi owau kekahi e holo pu me oukou?\u201d Ae\nmai no ua kanaka nei; i ko lakou hoomaka ana mai e holo, a kaalo ana ka\nwaa o laua nei ma ka lae kiu ulua, o Alau ka inoa oia wahi moku, a i ko\nlakou hiki ana malaila, ninau aku o Kahuoi ia Kilua: \u201cE, ihea ka ihu o\nka waa?\u201d Hai mai o Kilua: \u201cI Hamoa ka ihu o ka waa,\u201d nee aku la o\nKahuoi a ma Kainaliu, lilo aku la ka hoe ia Kilua. Ia lakou nei nae e\nhoe ana, ku ana keia nalu mahope o lakou; olelo aku la o Kahuoi ia\nKilua: \u201cE Kilua e, i ke poi ka waa;\u201d o ka pae mai la noia o ka waa o\nlakou nei, a kau ana i kela awa i hai ia ae nei maluna. O ko Kahuoi\nhele aku la noia a noho ma Keakamanu no ka lawa kupono ole o ka ai ia\nia, hoomaka keia e hele hiki i kona wahi i makemake ai e noho, noho\nkeia mauka pono o Waiohonu, i ko ianei noho ana malaila, kupu mai la ka\nmanao iloko ona e kanu i maia nana, no kona ike ana iho i ka maia e ulu\nana, oia iho la keia e-a mai a kakou i lohe iho nei.\n\nI ko ianei kanu ana, lohe oia i ka leo o kekahi manu, he paio ka inoa,\ne i mai ana: \u201cHe wahi maikai kena ke kanu oe, alaila, e kaulana ana\nkena e-a maia au.\u201d I ka wa olelo paha ia o ka manu. I ko ianei kanu ana\na ulu, a ike keia i ke ano ulu maikai o ka e-a maia a ia nei, o ko ia\nnei kukulu iho la noia i hale nona, he hale laumaia no ka hale ana i\nako ai, kanu keia i ke ko, ke kalo, ia mea aku ia mea aku.\n\n\nKA HUA ANA O KA MAIA KA MEA NANA I AI E MAMUA.\n\nI ko ia nei nana i ka e-a maia a ia nei, ike aku la keia i ka palaku o\nka maia a ianei ame na mea kanu no a pau, ke ko, ua moe a ua ala mai, i\nko ianei makaikai ana mao a maanei, ike aku la keia i kekahi kanaka e\nuhaki ana i ka maia a ianei, o ko ianei pane aku la no ia:\n\n\u201cO Kinikuapuu ka ka mea nana i ai ka e-a maia a Kahuoi.\u201d Pane mai o\nKinikuapuu: \u201cNa\u2019u la hoi i ai kau e-a maia, ka hikina a ka la pumehana\nai o Ieiea o Poopalu o na lawaia o Makalii.\u201d O ka ai wale no ka\nKinikuapuu i ka maia, na keia mau kanaka ka maona ana, no ka mea o keia\nmau kanaka, he mau kupua no laua, oia hoi na lawaia ae nei a Makalii. O\nkeia kanaka o Kinikuapuu, no Kauai mai no ia, ua hele mai oia me keia\nmau lawaia a pae ma Oahu, a mai Oahu mai, a pae ma Maui nei ma Kaupo\nnae kona pae ana. I kona hoomaka ana e hele mai Kaupo aku, hiki ma keia\nwahi i haiia ae nei maluna. I ka wa a laua nei e noho ana, noho aikane\niho la laua nei me ka oluolu o ka noho ana, ua nui ka ai, ka maia no\nhoi.\n\n\nNO KA WI ANA O KAI.\n\nAia makai o Waiohonu, kokoke ma Hana, ma Maui nei, ua nui loa ka wi, a\nua pilikia na keiki, na kane, a me na wahine, ua hiki loa aku keia wi a\nhiki ma kahi o ke konohiki e noho ana, a ua nui ka pilikia o ke\nkonohiki no ka nui o ka wi, a mahope mai, kupu ka manao iloko o kekahi\nwahine kane make e hele i ka imi ai na lakou. Pane aku keia wahine i na\nmakuahonowai ona, oia hoi na makua o ke kane: \u201cE hele au i ka imi aweu\nna kakou, e hoomakaukau olua i mau wahi wahie. E kali nae olua ia\u2019u a i\npo keia la ia\u2019u, alaila manao ae olua, ua make au.\u201d O ko ia nei hele\naku la noia e huli aweu na lakou nei. Pii keia ma kahawai, i ko ia nei\npii ana aole loaa iki ia ia nei kau wahi ai, ua pau no i ka poe pii\nmua. O ko ia nei pii wale aku la no ia a hiki wale i ka laau loloa,\nloaa ia ia nei ke aweu, aole i hiki loa aku ka poe imi ai i uka loa, o\nko ia nei uhuki iho la no ia a ku ka paila, hana ka haawe, pii hou aku\nla no keia, o ko ianei pii aku la noia ma kahawai, ike aku la oia i ke\nko e moe ana a ala mai, a me ka maia ua hele a kapule. O ko ia nei\nawiwi aku la no ia me ka manao e uhaki la a ku ka pu-a, alaila la hoi,\nlohe ana o Kahuoi i ka uina o ke ko a me ka halulu o ke kumu o ka maia\ni ke pahu ilalo, hoomaka mai la o Kahuoi e hele mai e hakilo, a ike oia\ni keia wahine maikai. I ka ike ana o ua wahine nei i keia kanaka, ia\nmanawa kupu mai la ka manao makau iloko o ua wahine nei, a pane aku la\ni ua kanaka nei: \u201cIna nau keia e-a maia, a me keia ko, alaila, ke mihi\naku nei au i kuu hewa imua ou.\u201d Pane mai la o Kahuoi me ka olelo mai:\n\u201cHe hewa auanei kahi oia i ka mea ai, o ka make ai paha ia la ke imi\n\u2019la i kahi e loaa ai o ka ai.\u201d A no ke ano oluolu o ua kanaka nei, pane\naku ua wahine nei: \u201cHe wahine no nae paha kau?\u201d Pane mai kela: \u201cAole\na\u2019u wahine, i hele hookahi mai au mai ko\u2019u aina mai, no ka uluhua o\nko\u2019u mau makua i kuu mahiai ole, nolaila, kipaku ia mai au a loaa ko\u2019u\nwahi e noho ai oia keia, a launa iho la me oe.\u201d Olelo aku ua wahine\nnei: \u201cE aho hoi ha i kane oe na\u2019u i wahine au nau, nokamea, o ka\u2019u kane\nua make iho nei iloko o keia mau pule aku nei i hala.\u201d Noho iho la laua\nnei he kane a he wahine.\n\n\nKA HANAU ANA O KA LAUA MAU KEIKI.\n\nIa laua nei e noho pu ana, hanau mai la na laua nei he keiki, a kapaia\nka inoa o ua keiki nei o Awahua, he keiki kane, a mahope mai no ona,\nhanau mai he kaikamahine kapaia ka inoa o ua kaikamahine nei o ka Ae-a.\nKa inoa o keia mau keiki mamuli wale no o ke kapaia ana o ka inoa o ko\nlaua makuakane, aole ma ka inoa o ka makuahine. Ia lakou nei e noho ana\nilaila nunui ae la ua mau keiki nei. Hoomaka na makua e hele i ka\nmahiai, a hoomaka no hoi na keiki e hele i ka eli auwai; i ko laua nei\neli ana i auwai, noha e ka auwai a ke kaikuahine, o ka lilo mai la noia\no ke kaikuahine, me ka ike ole mai o ke kaikunane. I ke kaikunane nae e\nnanea ana i ka eli i kana auwai, i alawa ae ka hana, aole ke\nkaikuahine, o ka hoomaka mai la no ia o ke kaikunane e huli me ka manao\ne loaa koke mai la. Ike mai la ke kaikunane i ke kaikuahine i\nPaliakoae, o ka wa noia o ke kaikunane i alualu mai ai mahope ona; hiki\nke kaikunane i Paliakoae hiki ke kaikuahine i Waiailio, a pela laua i\nhele alualu wale mai ai a hiki wale i ka lilo loa ana o ke kaikuahine i\nka moana. Ia manawa, e kiloi ae ana ke kaikuahine i ka lei palaoa a kau\nma kahakai, o ka inoa oia wahi o Waioaoaku, oia mau no a hiki wale i\nkeia wa. Hoomaka hoi ke kaikunane e lilo mai, ike e oia i ka lei palaoa\no ke kaikuahine e kau ana, o ke kiloi aku la no ia i ka malo Puakai, a\nwaiho pu me ka lei palaoa o ke kaikuahine; o ko laua nei lilo mai la no\nia a pae ke kaikuahine ma Honuaula i Maui nei; o ke kaikunane hoi, pae\nma Puuloa, a male ke kaikunane ia Halawa, o ke kaikuahine hoi, mare ia\nKahimanini ma Maui nei no.\n\n\nKA HAOHAO ANA O NA MAKUA.\n\nA ia i ka wa o na makua e nana ana i ka laua hana, oia ka mahiai, haupu\nka makuakane o olelo aku i ka wahine: \u201cE hele aku oe e nana i na keiki\na kaua.\u201d I ka hele ana o ka wahine a kahea aku, aole o laua nei pane\niki mai. Huli iho la kela mao a maanei o ka e-a maia, aole nae he loaa\niki. O ka wa no ia o ka makuahine i uwe kaukau aku ai i ka nalowale\nhonua ana o ka laua mau keiki. A haku aku la oia i kekahi mele, penei:\n\n\n Aloha ka wai alelo nui o ka aina,\n Hu-ai ka paena a ka wai i Kuikuikee\n Iho mahele lua ka wai i ke alo o ka pali,\n Ke ku-i kea ka wai i Kauamanu, a pela aku.\n\n\nA pau ko ia nei uwe ana no ka ia nei mau keiki, lohe mai la o Kahuoi a\nolelo mai: \u201cHe aha keia au e uwe helu nei?\u201d Pane aku ka wahine: \u201cHe aha\nmai ka hoi kau, o na keiki a kaua ua lilo i ka wai.\u201d Pane mai ke kane:\n\u201cMai manao oe ia mea, ua lilo aku la no i na kupuna;\u201d kapaia nae ka\ninoa o na auwai a laua nei i eli ai o Waiohonu, oia ka inoa o ka auwai\no ke kaikunane, o Kahawaikukae hoi oia ka inoa o ka auwai a ke\nkaikuahine.\n\nHe nui aku no nae; oia iho la nae ke ano o keia e-a maia ame na mea\npana. Aia ma ka aoao hikina o ua e-a maia nei, he pohaku nui, ua kapaia\nka inoa o ua pohaku nei o Pohakuhaele. O ke kuleana o ka mea i kapaia\nai o ka inoa o keia pohaku mamuli no o ke kaihele mau ia ana o ka mea a\nkakou i lohe mau iho nei, oia na Piikea i lawe mai mai Hawaii mai a\nwaiho ia malaila, a hiki i keia manawa ma ka akau ponoi o ka e-a maia,\nna ko Piimaiwaa a hiki no i keia manawa, he nui aku no nae na wahi i\nlaha ai keia e-a maia; ua laha kekahi ma Hawaii, aole nae i loaa ia\u2019u\nkona wehewehe ana. Ma Oahu kekahi, ma Kauai no hoi kekahi, oia ka e-a\nmaia piipii a Kaualehu, o na wehewehe ana nae a keia poe, aole i loaa\nia\u2019u. Ma ka\u2019u e-a maia no i ike oia no ka mea i haiia mai e ka poe\nkahiko; aole hoi oia wale no, ua manao ia ua loaa mai keia maia mai\nAhuimaiaapakanaloa mai, mai Kahiki mai oia na kaikunane o Pele, malaila\nmai paha i loaa mai ai keia maia a Kahuoi, a i ole ia nana iho no paha.\n\n\nD. K. Kanakea.\n\n\n\n\n\n\nNO KE KOI PAHOA.\n\n\nO ke koi pahoa, he pohaku keia i hana ia i koi; oia ke koi o ka manawa\nkahiko o ke au i hala aku nei o ka wa o na kupuna o kakou, me ka noiau\name ka hana malie loa ka mea e pono ai keia koi ke hana, ina he hana\nia, e anaanai me kekahi mea e ae a palahalaha, a o mua o ka maka o ua\nkoi \u2019la; e hoa iho o mua e like me ka hana ia ana o ke koikahi a ka\nhaole.\n\n\nNO KA LAAU E PAA AI UA KOI LA.\n\nO ka laau kekahi mea nui aole ma ke pono laau, e nana i laau kekee ma\nkekahi welau e kupono ana i ke koi pahoa, e maihi i ka ili apau o waho,\na koe iho ka iho o loko; alaila kalai a maikai a palahalaha pono e\nkupono ana i ka pohaku me ka hoohalike aku o ka hana ana o ua laau la\nme ke kii o ke koi. Ina e like ana alaila ua kupono ka laau me ka\npohaku.\n\n\nNO KE KAULA E PAA AI.\n\nO na kaula a\u2019u e hai aku ai, elua ano kaula i hilo ia, he olona me ka\naha, oia hoi ka puluniu. He olona wale no i hilo. O ka loa o keia mau\nkaula ma kahi o ka elua anana ka loihi ame kekahi o keia mau kaula e\nhauhoa ai a paa. O ka nui aole i loaa, aka ma kahi mea i loaa ia\u2019u ka\u2019u\ne hai aku ai.\n\n\nG. H. D. Kalua.\n\n\n\n\n\n\nMOOLELO NO KA AWA.\n\n\nHe laau nui keia ma Hawaii nei ame na aina e ae no paha, o kona ano he\nnui olalo a he mau lala maluna, he punapuna no hoi e like me ke ko, a\nhe lau nunui a he lau lii no hoi kekahi.\n\n\nKAHI I LOAA MAI AI KA AWA.\n\nUa olelo ia no Kahiki mai keia laau, na Oilikukaheana i lawe mai he mau\nlaau lawaia keia nana. I kona holo ana mai a pae ma Kauai, ike oia i ka\nwahine maikai o Kamaile, o ka hoowahine iho la no ia, a malama ia ua\nmau laau nei e Kamaile, a mahope kiola ia e Kamaile a ku ma Waialeale,\no kekahi hoi haule a loaa ia Moikeha, a lawe ia mai e Moikeha mai Kauai\nmai, me kona ike ole i ke ano oia laau, lawe ia mai a kanu ia ma\nHalawa, ma Oahu. A ike o Moikeha i ka ulu ana o ua laau nei, holo keia\nhai aku i ka mea nana ka laau, oia hoi o Oilikukaheana, hai mai ia he\npaholei ka inoa. Noho o Moikeha a ulu ua laau nei a nui, no ka pohihihi\niaia o ka inoa hele oia ia Ewa, oiai e noho kaawale ana o Ewa me\nHalawa, aole no hoi e ike wale ia o Halawa, oia ka mea i olelo ia ai:\n\u201cIke ole ia aku Halawa la; Aina i ka mole o Ewa la,\u201d a pela aku.\n\nO ko ia nei hele aku la no ia ia Ewa, o ko Ewa olelo mai la no ia e kii\ni ua laau nei. O ko ia nei kii aku la no ia ua kolo ke a-a, ko ianei\nhuhuki mai la no ia o ke kumu o ka lau, ku ana imua o Ewa, a olelo aku\no Ewa: \u201cE ai mua au i keia laau a i make au, alaila, mai kanu oe aohe\nwaiwai, aka ina aole au e make, alaila, waiwai kaua.\u201d I ka ai ana a ua\no Ewa, ona iho la ia a po ka la, ala mai la ia a kapa mai la i ka inoa\nhe awa, mailaila mai ke kapaia ana o keia lau he awa, o ka awa a\nKaumakaeha, ke \u2019lii. He nui aku no na wahi i olelo ia no kahi i loaa\nmai ai ka awa; ua olelo ia he mau manu ka mea nana i lawe mai a kanu ia\nma ka nahelehele o Puna, ma Hawaii. O kekahi, he keiki ponoi no na\nHiilei, o na wahi wehewehe no ia i loaa ia\u2019u no kahi i loaa ai ka awa,\nmai na hoa mai.\n\n\nO KONA WAHI E ULU AI.\n\nUa olelo ia o kona wahi e ulu ai oia ka aka, oia hoi ka lala, aia a\nkakiwi ia a kaomi ia me ka pohaku, a kolo ke a-a, alaila lawe e kanu i\nkau wahi e makemake ai, a o kekahi i ka wa e ka ia ai ka awa oia hoi ka\nuhuki ana, poke ae no i ka lala a hoolei iho iloko o ka lua o ka puawa\ni huhuki ia ae ai, a kanu apaa, a omaka ae, ua kapaia ua omaka he\nnihopuaa, alaila lawe e kanu. O ke kanu ana a\u2019u i ike he like me ke\nkanu ana o ke ko.\n\n\nNA INOA O NA AWA.\n\nPapa, makea, mokihana; he keokeo ko lakou mau lala, he nunui ka lau. A\nina e kanu ia ka papa, puka mai he papa ame ka puawa moi, he eleele ka\nili o waho o kona mau lala. He puawa hiwa, na puawa ano nui iho la no\nia i loaa ia\u2019u.\n\nKa waiwai o ka puawa; oia hoi kahi i ulu mai ai na lala. He nui na\nwaiwai o keia mea i ka wa kahiko, he mea kuai nui ia e na kanaka, i mea\ninu, i mea lapaau mai. Penei e hana ai ina he mea mai, o ka laau ihola\nno keia ame ka puaa hiwa, i loaa ka pu-pu o ka awa; e mama a loko o ke\nkanoa, a nui a hoka, oia ke kalana ana ae i na oka awa oloko, apau ia\nhoo-hee aku iloko o na apu, alaila, pule aku ke kahuna i na aumakua a\npi aku i kekahi awa no lakou, o ka wala aku la no ia, hoonuu mai na\npoke puaa ae, hoonoenoe keia i ka po, loaa ka mea e kunewa ai i ke ao.\nPela no hoi ka poe hoonohonoho akua, ina e hoi mai ke akua a noho iluna\nkena koke i awa i ai na ke akua; o ka mama iho la no ia o ka awa inu\naku la apau, pela aku ana no, hele ia a ukolekole, nana aku oe makole\nlauna ole, ka mea hoi i olelo ia:\n\n\u201cMakole! Makole! Akahi hele i kai o Piheka, heaha ka ai e ai ai, he\nawa.\u201d\n\nPela no hoi, ina ua hewa oe i kou akua me kahi huluhulu awa e kala ai i\nka hewa, alaila na ka huhu o ke akua, pela no hoi ina he komo hale aole\ne haule kahi huluhulu awa, hele ia a me he kanaka ala i hamo ia owaho o\nka ili i ka poi ka hele a nakakaka, ka ka poe inu awa mea makemake loa\nihola ia, i hele ia a: \u201cHapala ke ke-a, na ka ele ka ai.\u201d\n\nA o kekahi; ina ua hoohiki kekahi me kekahi aole laua e ike, aia a\nmakemake laua e ike, me ka puawa alaila ike, ame ke kahi mau mea e ae\nno, me kahi huluhulu awa no e pono ai. Eia kekahi, aole e pono e ai e\nmamua o ka wa e inu ai i ka awa, o ona ole ka oia, a pau ka awa i ka\ninu alaila ai ka ai, alaila ona.\n\nO ka puawa nohoi kekahi mea waiwai e kuai ia nei ma ko kakou aupuni\nnei. Nana aku oe o ka oiliili mau no ia o na wahi hapaha, i kela ahiahi\nkeia ahiahi, i loaa ka mea hoomoemoe o ka po.\n\n\nKA WAIWAI O KA LAU.\n\nO ka lau he palahalaha nunui, ane like no me kekahi mau laau e ae, eia\nka waiwai o ua lau nei; aia a hiki i ka wa mai, haliilii ia ka lau\nmalalo alaila moe iho maluna, he ola no i na no o ka mai kupono ia\nlaau.\n\n\nNA WAHI PANA NO KEIA LAAU.\n\nAia ma Kamaile i Kauai, ma Halawa i Oahu, ma Maui nei o na puawa a\nEleio, aole nae au i ike i kahi i ulu ai; ma Hawaii, Puna, ke ole nae\nau e kuhihewa, ko Molokai aole i maopopo ia\u2019u. Aia no ia wahi pana ma\nHakipuu, ma Oahu, o Hena ka inoa, aia no malaila he kanoa pohaku, he\napu pohaku, a i ka hele ana o kekahi kanaka, o Kapuna kona inoa, a inu\ni ka awa, a i kona hoi ana, ona ia a moe a make loa i ka ona o ka awa,\na i kona make ana malaila, kualapa ihola malaila elua kualapa ua hui ma\nkekahi wahi; oia ka na uha, a he puu uuku kahi malaila, a oia ka ke poo\no ua kanaka nei; kapa ia ia wahi o Kapuna, aia ma uka o Hakipuu i Oahu.\nKapaia ai keia wahi o Hena, kahi o ka awa ona.\n\nO kahi mea iho la no ia i loaa ia\u2019u, ame ka ninaninau ana aku i na hoa.\n\n\nJohn Mana.\n\n\n\n\n\n\nNO KA HANA ANA O KA WAA.\n\n\nO kekahi oihana keia a na kanaka Hawaii i ka wa kahiko a hiki i keia\nmanawa. Penei ke ano o ka hana ana: I ka hoomakaukau ana o ke kanaka e\npii e hana waa, hele mua oia i ka puaa, ka ia ula, ka ia ele a me\nkekahi mau mea e ae, a lako keia mau mea hoi mai hoomoemoe i ka po, a\nina he maikai, alaila, pii, aka, ina he keakea aole e pii.\n\nI ka pii ana aole e pii pu me kekahi wahine o hewa. Ina e pii pu ka\nwahine e naha ana ka waa. I ka pii ana a hiki i kahi e ku ana ke koa\nkupono no ke kalai i waa, alaila, ho-a ka imu o na mea i hoolako ia; i\nka a ana o ka imu, kii aku ke kanaka i kekahi o ka mamala o ke koa a\nho-a pu i ka imu; a moa keia mau mea, alaila, kaumaha aku i na aumakua\nkalai waa, oia o Kupulupulu, Kumokuhalii, Kuolonowao, Kupepeiaoloa,\nKuhooholopali, Kupaaikee, Kanealuka, a he lehulehu aku no na mea i koe;\nalaila, ai iho la ke kanaka i kekahi mau mea a hoolei na ke akua\nkekahi, a pau na mea i ka hana ia, hoomaka ke oki.\n\nO ke koi e oki ai i ka wa kahiko he pohaku i anai ia a oi; i hoopaa ia\nme kekahi laau; i ke oki ana eli a kaawale ka lepo a waiho ke aa,\nalaila, oki. Ua aneane e hala ka pule ina na ke kanaka hookahi e oki a\nhina; ina ha nui ka poe nana e oki, alaila, e hina no i na la elua,\naka, i keia manawa, ua loaa mai ke koi hao a ua hikiwawe loa ka hina no\nka oi loa; ua hiki i ke kanaka ikaika ke oki i ka koa i ka hapalua hora\na hina; i ka hina ana kaumaha hou i na aumakua, alaila, hoomaka ka hana\nana a lilo i waa. A pau ka hana, a ane mama, alaila, kauo i kai a loko\no kahi i hoomakaukau ia nona. A hala na malama ekolu a oi aku, alaila,\nhoomaikai loa, a kapili i na laau.\n\nPenei e kapili ai: O ka laau e kapili ai he ahakea; eha kupe elua moo,\na eia ka inoa o na maha o ka laau e kalai ai. 1, maha kiapuapu; 2, maha\nhoonolunolu; 3, maha oio; 4, maha unu, e like me ka maha o ka waa, pela\nno ka maha o ka laau i hana ia ai. O ka mea e paa ai keia mau laau he\nkaula aha; a paa i ka hana ia alaila lolo ka puaa, ina maikai ka lolo\nana alaila, he waa paa ia, aka, ina e hewa ka lolo ana, he waa paa ole,\na i ole ia he pilikia no ka mea nona ka waa, apau keia, kii ke ama e\nkalai me na iako a me ka wae, ke kuapoi.\n\nUa kapa ia keia poe i maa ma ia hana, he kahuna kalai waa. O keia\noihana, he oihana eha a he oihana make. Ua hana no au i keia oihana mai\nko\u2019u wa he umikumamalua makahiki, aka, he oihana waiwai no ina e hoomau\nkekahi i ka hana malaila; no ka mea, ina eha anana ka loa o kekahi waa\na oi; aole i paa i ke kapili, alaila, e lilo no i $40.00. Ina paa i ke\nkapili ua loaa ke $80.00 kekahi a oi aku kekahi.\n\n\nKoakanu.\n\n\n\nI ka hoomakaukau ana o na kahuna kalai waa e pii i ke kuahiwi, hookala\nmua i na koi pahoa a oi; noho a po; moe i ka po a loaa ka moe maikai,\nalaila pii; ina aole e loaa ka moe maikai aole e hiki ke pii. Eia\nkekahi mea nui. I ka pii ana o ua mau kanaka nei a ka nahelehele a lohe\nlaua i ke kani o ka alala, pau ka manao e pii e kua i ka waa, no ka\nmea, ua maopopo akula ia laua ua puha ka waa. Ina aole laua e lohe i ke\nkani a ka manu a hiki i kahi o ka waa, olioli loa ua mau kahuna nei.\n\nEia kekahi pule no ke oki ana i ke kumu ame ka welau: \u201cE kua i uka, e\nkua i kai, e kua i o, e kua ia nei, e nana e ka la, i kamana waa; e ike\ne ko luna, e ike e ko lalo nei i ke oki ana o ka kakou waa.\u201d\n\nAlaila hoomaka akula ua mau kanaka nei e oki i ka laau a hina ilalo.\nIna he waa lawaia ka waa i manaoia, he pule okoa ana no ko ke oki ana o\nia waa; ina he waa kuai aku me hai, he pule okoa no ko ke oki ana o ia\nwaa. Ua mahele pono ia ka pule no ke oki ana i ka welau, ke kumu, ke\nkalai ana, ke kauo ana, ke kapili ana, a me ka hooholo ana iloko o ke\nkai. O ka loaa ole hoi ka hewa.\n\n\nKauwenaole.\n\n\n\n\n\n\nNO KA MAILE.\n\n\nO ka maile kekahi o na laau hihi e ulu nei ma Hawaii nei. A ke manao\nnei au oia no kekahi o na lau nahele mai Kahiki loa mai, e ulu nui ana\nma ko kakou mau kuahiwi. E ulu pu ana hoi me na laau nui, a liilii, na\nlaau hihi, a kokolo, e ulu hihi ana ma na wahi uliuli, me na lau onaona\no kanahele, o ka uku waokele, ma na ulu laau o na kuahiwi o kakou nei.\n\n\nKONA WAHI E ULU NEI.\n\nUa ulu ka maile ma na kuahiwi, na kualono, na pae puu, na mauna, ma na\nkae o na kahawai o uka lilo, na wao, na waokele, na hanahanai pali, a\nme na pali hauliuli. Aka, he kakaikahi no hoi ma kau wahi, a ulu nui no\nhoi ma kekahi wahi. Aole oia i ulu ma kahi panoa, ma kahi a-a, ma na\nkula, a ma na kahakai. Aka, aia wale no mauka lilo ma kahi paa mau i ka\nohu, maloko o na ulu laau waonahele.\n\n\nKONA ANO.\n\nElua no ano o ka maile i loaa ia\u2019u, aka, hookahi no onaona, a hookahi\nno hoi ala, a me na wahi kaulana o lakou i ulu nui ai: 1. Ka maile\nkuhonua. O ka maile ku honua, ua ulu nui no ia ma na wahi apau a\u2019u i\nhai ae nei, he maile hihi no ia. Aka, he pono no nae ia\u2019u e hoike \u2019ku\nia oukou, ma ka mea i ike ia e a\u2019u ma ko\u2019u wahi. Nokamea, ke ui ae nei\nau i na hoa, a he okoa ka ia ano maile i kapaia, kuhonua, ma na kuahiwi\no kela wahi keia wahi o ko kakou pae moku nei. He maile lau ane poepoe,\na ane loloa keia, aka, aole nae i loloa wiwi makalii loa, elike me ka\nmaile laulii, ua ane like paha me ka lau o ka alani. I ka wa opiopio o\nka ulu ana ae, hookahi no kumu, hookahi no lala, ma na ulu laau o ko\u2019u\nwahi, he iwilei a oi, a hookahi anana ka loa, oia lala liilii opiopio\nmaikai, i paa pono i na lau uliuli aala, he pahee oia i ka lima o ke\nkanaka ke huki mai, a koe \u2019ku kona iho.\n\nA ina mai kona ulu ana ae mai kona wa opiopio, aole i loaa iki i ka\nlima o ke kanaka, alaila, e nui ana oia olalo; a hihi nui iluna i ka\nwekiu o na laau, elike me ke kowali, a me na mea ano like apau, a o na\nlala i kupu ae mai kona kino hihi ae, he mau lala maikai no ia e like\nme ka mea i hai mua ia ae nei.\n\nUa ulu nui keia ano maile ma na kuahiwi o Kanoenoe i ka uka o Halelena,\na me ke kumu o na pali o Haupu, mauna Kilohana, o oia pu no kekahi o na\nlaau hihi o ka nahele o Alakai, i haku ia ma ke mele, ma Kauai:\n\n\n Mapumapu mai ke ala\n Ke onaona oia kuahiwi,\n O ka nahele o Alakai\n Ia kalehua make noe.\n\n\nUa ulu nui nohoi oia ma na pali Koolau, a ma ka iu o Halemano i ka uka\no Kukaniloko, a ma ia uka iuiu waonahele i naue makaikai ai, kekahi mau\niwa o ka uka iu ano nei, i na la i hala \u2019ku la a ua ike kumaka laua i\nka ulu nui ma ia wao, ia makou ma ke Ehukai.\n\n2. Ka Maile Laulii. O keia ano maile aole oia ulu nui ma kekahi wahi, a\nnele loa no hoi ma kauwahi o ko kakou mau kuahiwi nei. He maile hihi no\nkeia, ua ano okoa oia mai ka maile kuhonua ae, he lau liilii oheohe\nkeia, he makalii he ano like paha me ka lau o ka wilou, a i ole ia me\nke koa laulii, aole no au i ike pono loa i ke ano o kona ulu ana, ma ka\nlohe, ua ulu nui oia ma Koiahi, ma na kuahiwi o Waianae ma Oahu, kapaia\n\u201cka maile laulii o Koiahi.\u201d Ua kaulana nui keia maile ma ka waha o na\nkanaka mai Hawaii a Kauai, pela nohoi ua ulu no ia ma na pali o Nuuanu,\nua ike au he maile lau liilii no malaila i ano like me keia. A ua ulu\nno ma Kauai kekahi, he makalii no, aole no i like loa me keia maile,\naka, no ka ulu nui ole malaila kapa aku na kanaka malaila, he maile\nlaulii. Aia ma ka aoao hikina o ka pali o Haupu e kupono ana i ka wai o\nKemamo, a me ka maia piipii o Kanalehua.\n\n\nKONA MAKEMAKE NUI IA.\n\nUa makemake nui ia ka maile e na kanaka o Hawaii nei, ke manao nei au\nhe mea mau no paha ia mai na kupuna mai, aole paha? Ua lawe nui ia ka\nmaile no na ahaaina nui, i mea hoouliuli a hoowehiwehi.\n\nUa kahikoia i na mea uliuli apau o ke kuahiwi, a meia pu kekahi i\nhanaia me ka noiau nui maloko a me waho, pela no hoi me na hale noho,\nua kii ia no i mea kahiko no loko i mea hoonani a hoohiehie paha, a ua\nlawe nui ia hoi i lei no na kanaka, na kane, na wahine a me na kamalii,\nna \u2019lii ka poe hanohano a me ka poe waiwai, lopa, kuapaa, makewela, ua\nmakemake nui ko Hawaii nei i keia lau lipolipo o ka nahele, no ke ala\nno. A ma ia makemake nui ia e na kanaka, nolaila, ua haku nui ia oia\nmaloko o na mele, na hula, na kanikau a me na himeni hooaeae e ae he\nnui wale.\n\nA mamuli no o ka maile i kapaia ai na inoa o na kaikuahine ala o\nAiwohikupua, kekahi keiki alii o Kauai. Eia ko lakou mau inoa:\nMailehaiwale, Mailekaluhea, Mailelaulii, a me Mailepakaha, a me kekahi\no na wahi pana kaulana olaila no, ke ahi lele o Kamaile, no ka ulu nui\nno o ka maile ma ia mau kakai pali, e pili ana me Nualolo, me na pali o\nKalalau a huli maanei o ka oopu peke o Hanakapiai, kiei i ka pali o ahi\no Makana, ia ha\u2019u ka waha o Haena i ka makani, o ka nahele hookahi keia\noia mau kuahiwi, o ka maile.\n\nA he mau maile e ae no kekahi, he mau maile haole nae, aole i loaa ia\u2019u\nka inoa, oia kela laau e ulu ana ma ka puka pa o Mr. Bishop, a ua ulu\nno kekahi ano maile ma ke kula ma ka nahelehele, he maile heu, i na e\nai ae i ka ia he palani a me ka maikoiko, o ka mea ia e pau ai ka\nhohono, e lomi ai i ka lau, ua hoomanao paha oukou i keia, aia no e ulu\nnei ma na kula.\n\nA i na aole i pono keia wehewehe ana i keia lau nahele o kakou nei,\nalaila maluna iho ia o\u2019u no ka mea, aole no au i kamaaina loa i ke ano\no na maile o Hawaii nei, no ka mea, aole keia o ko\u2019u home ponoi, no na\nkai anu o Arita au.\n\n\nEd. K. Lilikalani.\n\n\n\n\n\n\nHE MOOLELO NO KA WILIWILI.\n\n\nO ka wiliwili oia kekahi o na laau maikai o Hawaii nei; aole nae i like\nkona ano me na laau e ae a kakou i ike iho nei i ko lakou mau moolelo\nmamua iho nei. Aole no hoi i like me na laau e ae e ulu mai nei,\nnolaila, eia na mea i loaa mai ia\u2019u ma ko\u2019u ninau ana aku i na hoa. Ua\nhai mai lakou no Hawaii nei no keia laau, aka aole i loaa ia\u2019u kahi i\nulu mai ai keia laau. O ke ano o keia laau he ooi, nolaila e loaa ia\nkakou ka manao mua.\n\n\nO KA HANA A KA WILIWILI.\n\nO ka wiliwili he laau hana nui ia keia ma Hawaii nei, i mea e kuai aku\nme kekahi poe aku, a i mea ama waa no kekahi. Aole oia wale no; i mea\nwahie no kekahi i mea e moa ai ka ai a kekahi poe. O kahi ulu nui o\nkeia laau ma na kua lono a me na kahawai hauliuli e waiho mai nei. Ua\nkii ia i mea hooholo moku e na kamalii a me na kanaka; ua kii ia i mea\naniani no kahi poe, aia a na hana ke aniani alaila, kii aku hana iho la\na kupono i ke aniani alaila hookomo iho.\n\nAole oia wale no; he hana ia no i waa, ina he wiliwili nui e kupono ana\ni ka waa, aole nae e pono i na kanaka elua a ekolu, o piholo i ke kai.\nAole nae i ka manawa maka e kalai ia ai a pau; a aia a waiho aku a\nmaloo alaila lawe mai; ua like no ka hana ana o ke ama me ka waa\nwiliwili. A hiki mai ka manawa e ike ia ai ka ia, o ka inoa oia ia he\nauau, holo aku la ka mea nona keia waa wiliwili holo pu akula me ka nui\no na waa a loaa mai ka ia, alaila, hoi mai kanaka haawi ia iho la ka ia\nme kahi kanaka nona ka waa wiliwili. Aole oia wale no; he hana ia e\nkekahi poe i pulupulu i mea hoomau i ke ahi, i mea e puhi paka no\nkekahi poe. Oia iho la na mea i loaa mai ia\u2019u ma ko\u2019u hele ana aku e\nninau i na hoa. Ua hai mai no lakou e like me ka mea i loaa ia lakou a\nwili iho la me kahi mea i loaa ia\u2019u a mahuahua iki; he nui wale aku no\npaha na mea i koe, aole nae i loaa aku ia\u2019u. Pela ka nui o ka mea i\nloaa.\n\n\nW. J. Kahopukahi.\n\n\n\n\n\n\nNO NA OHIA O HAWAII NEI.\n\n\nNa ohia i loaa ia\u2019u oia hoi ka ohia kumakua, ohia puakea, ohia ulaula,\nohia lehua, ohia kuikawa, ohia ha ame ka ohia ahihi, nolaila, e\nwehewehe mua kakou i ke ano o na ohia me ko lakou wahi i loaa mai ai.\n\n\nKE ANO O KA OHIA KUMAKUA.\n\nHe ano like no me ko ke koa kino; o ko ianei ili nae he ano like me ko\nke kukui, he palupalu nae ko i nei kino ke oki ia, a he mananalo kona\nili ke ai aku, oia no hoi kekahi ai o ka wa pilikia ke pii ma ka\nnahelehele, he laau hale nae keia no na hale nui a me na hale liilii\niki iho, he popopo wale nae keia laau ke kukulu hale ia, he pou pa, he\nlaau akui no hoi kekahi no ka wa upenakuu, elua ano pua o keia laau, he\npua keokeo a he pua ulaula, oia iho la ke ano o keia laau.\n\n\nKE ANO O KA OHIA PUAKEA.\n\nHe wahine maikai keia, mamuli o ke kapa ia ana o ka inoa o keia ohia\npuakea no kekahi kaikamahine maikai, oia hoi, o Waiakea, no kona noho\npaa ana malaila, a hiki i kona wa i lauhine ai, ia wa, hoopuka mai ia i\nkana huaolelo penei: \u201cE Aulii e,\u201d kahea mai o Aulii, \u201cEia no au.\u201d \u201cE\nkii oe i kuu hua ohelo aia ia Kealia (ma Oahu) a e lawe mai oe. I ninau\nmai auanei ia ia oe, heaha mai nei kau? Alaila hai aku oe, i kii mai\nnei au i ka hua ohelo a ko kaikamahine a Waiakea, no ka nui o kona\nono.\u201d Ia manawa haawiia mai la ua mau huaohelo nei. A i ko Aulii hoi\nana mai a hiki i ka hale o Waiakea, ninau mai o Waiakea: \u201cAuhea na\nhua?\u201d \u201cEia no,\u201d wahi a Aulii a i ka nana ana iho a Waiakea, ua ike oia\nua kupono ole i kona makemake, ia manawa kapa iho ia i ka inoa o ua mau\nhua nei, o Puakea, oia iho la ka mea i kapa ia ai ka inoa o keia laau\nhe ohia puakea; a o keia laau he keokeo ka pua ame kona hua ke pala; he\nono no hoi ke ai aku, a o kona anoano, hookahi no, elua apana, he\npoepoe, o ka wai o kona pua, he ai na na manu, a ma ka lala i paapu i\nna pua, malaila e kapili ia ai i ke kepau e ka poe kapili manu, a pili\nno hoi ka manu, kahea aku ka mea kapili manu: \u201cA pili, a pili ka\u2019u\nmanu, a pela aku, he awiwi loa ke kii ana o ka manu. O kona kino, he\nwahie ame na lala.\u201d\n\n\nNO KA OHIA ULAULA.\n\nO ke ano o keia ohia, he ohia lau loloa, ua like no me ko ka ohia\npuakea, he laau paa ke hana ia i laau hale. O ke kumu nae i loaa mai ai\nkeia ohia, mai loko mai o Puaena laua me Ukoa. I ko laua wa e noho a\nkane a wahine ana, hanau mai la ka laua keiki o Laka, mamuli o ke kapa\nia ana o kekahi kanaka o Kukaohialaka. Mahope kupu mai ka manao iloko o\nLaka e hele e ike i kona kaikuahine hoahanau ia Waiakea, aia i kona wa\ni hele ai e ike, pane mai o Ukoa iaia: \u201cKe hele la oe e ike i ko\nkaikuahine, e kapa ia ana nae kou inoa o Kukaohialaka.\u201d Oia iho la ka\nmea i kapa ia ai ka inoa o keia ohia he ohia ula, no ka ula o ua keiki\nnei, a mamuli no hoi o ka inoa o keia keiki i kapa ia ai, he ohia ula\n(Kukaohiaula). Ua like no kana hana me ka mea i hai ia no ka ohia\npuakea.\n\n\nKE ANO O KA OHIA LEHUA.\n\nO ke ano o keia ohia lehua, he ano okoa no, aole i like me ko keia mau\nohia i hai ia ae nei maluna. O kahi nae i loaa mai ai ka inoa o keia\nohia, no ka ukiuki loa o Poopapale i ka haule mau o na punana hua a\nAkohe (he manu keia), nolaila, ulu mai ka manao iloko o Poopapale e kii\ne hakihaki i kona mau lala a lilo i mea ole. I kona hoomaka ana nae e\nuhai, e uwe ae ana o ua o Kalehua, no ka nui o kona eha, ia wa olelo\nmai o Poopapale ia Kalehua: \u201cHe kanaka no ka hoi oe la, hooluhi oe ia\u2019u\ne hooluhi ai.\u201d Ia wa, olelo ae o Kalehua: \u201cE ola au.\u201d Olelo aku o\nPoopapale: \u201cHeaha kau waiwai e ola ai oe ia\u2019u?\u201d Pane mai o Kalehua ia\nPoopapale: \u201cIna e ola ana au ia oe, alaila, loaa kou pomaikai.\u201d I aku o\nPoopapale: \u201cHeaha ka pomaikai.\u201d \u201cHe ai ka ia\u2019u a me ka wai, ina oe e\nhele i ka makaikai a hiki i kou wa pilikia ai, e, ia\u2019u ka ai a me ka\nwai, alaila, ola ka hoi ana a me kou mau hoa.\u201d Oia ihola ka inoa o keia\nlehua, maloko mai o Kalehua, he wahine maikai keia, aole i loaa ia\u2019u\nkona mau makua; oia kahi moolelo i loaa ia\u2019u. O kekahi hana a keia\nlaau, he mea kapili manu ia e na kamalii. O ka inoa ponoi o Poopapale,\no Oupoopapale.\n\n\nKE ANO O KA OHIA KUIKAWA.\n\nHe ohia nui keia; o kona kino nae he pakepake, elike me ko ka puhala ke\noki ia, he laau popopo wale nae, aole loihi kona mau la. O ka hana a\nkeia laau, he mea hana ia i lamalama i ka poe pii i ke kua laau i ka wa\ne poeleele ai, oia ka hana a keia laau i loaa ia\u2019u.\n\n\nKE ANO O KA OHIA HA.\n\nO ke ano o keia ohia, he nui kona kino, he ohia paa loa keia, he ku na\nlaau nui iloko o ko ianei kino, ke kau kekahi lepo maluna oia laau,\nalaila, e ulu ana no kekahi laau; he laau paakiki, ua like me ko ke\naalii ano, ke nana aku; he laau hina ole nae i ka makani. Oia ihola no\nke ano o keia laau i loaa ia\u2019u.\n\n\nKE ANO O KA OHIA AHIHI.\n\nO ka ohia ahihi, ua like no ia me kekahi laau e ae a kakou i ike ai,\noia hoi ka maile hihia me ka huehue; he hopu hewa nae kekahi poe me ke\nkuhihewa nae i keia laau he maile, aka aole no nae e nalo ko ia nei\nano, he keokeo ka ili a he uaua no hoi. O kahi nae i loaa mai ai keia\nlaau, aole i maopopo ia\u2019u, aka, ma ka noonoo ana, he laau kanaka no\npaha keia, oia iho la nae ke ano o keia laau.\n\n\nNO KAHI I LOAA MAI AI KEIA MAU LAAU.\n\nKe olelo nei kekahi poe, he laau kahiko no keia no Hawaii nei. Pela no\npaha, wahi a na moolelo kahiko o Hawaii nei, wahi hoi a kekahi poe, ua\nloaa mai keia laau mai ka waha mai o Ukeke, he manu keia mai Kahiki\nmai, a nana i lawe mai a hiki i Hawaii nei, aka, no Hawaii nei no. O\nkekahi hoi mai a Koea mai, kahi i loaa mai ai keia mau laau, mailoko\nmai o ke kania-i o Waia; keia laau nae, he laau huna ia e Waia iloko o\nkona puu, aka, no ka nui o ka ukiuki o Koea no ka hakihaki mau o kana\nlaau e kii mau ai, nolaila, ui ae la ia ia Kawau ke kanaka kahiko: \u201cEa!\nowai la na laau kahiko au i ike ai mai kou wa opio a elemakule?\u201d Hai\nmai o Kawau: \u201cHe laau no koe; aole e loaa ana ia oe, no ka mea, he\nkanaka ikaika o Waia, he huna nae.\u201d \u201cA pehea e loaa ai?\u201d wahi a Koea.\n\u201cEia ke kumu e loaa ai, ina e hele oe, a i olelo mai kela ia oe,\nalaila, pane aku oe; i hele mai nei au i mau laau na\u2019u, pela oe e olelo\naku ai.\u201d O ka hele aku la no ia o Koea a ku ana i ke alo o Waia, pane\nmai o Waia: \u201cHeaha mai nei kau?\u201d Pane aku o Koea: \u201cI kii mai nei au i\nau mau laau, no ka mea, ua hoomaka au e oki i na laau a pau, aole nae\nhe paa, nolaila, ninau mai nei au ia Kawau a kuhikuhi ia mai nei ia oe,\noia ka mea au i hele mai nei i ou la.\u201d Pane mai o Waia: \u201cHe mau laau\nno, i na e ae ana oe i ka\u2019u.\u201d Pane aku o Koea: \u201cAe no au i kau.\u201d Ia wa\nolelo mai o Waia iaia: \u201cE paa oe i kuu puu, i paa auanei oe i kuu puu a\nloihi, i puka mai auanei he mau wahine, alaila hopu no oe a paa, alaila\nloaa ia oe ka pomaikai; ina i make au, o kuu puu kau mea malama.\u201d O ko\nia nei hele aku la noia a paa ana i ka puu o Waia a loihi. Puka mai la\nua mau wahine nei, o ko ia nei hopu aku la noia a paa; a paa iho la no\nhoi keia i ka puu o Waia. Oia iho la kekahi kumu i loaa mai ai keia mau\nlaau mai loko mai o ka puu o Waia. Aole i loaa aku ia\u2019u na mea i koe\naku. O na mea iho la no ia i loaa ia\u2019u mai kekahi mai o na hoa.\n\n\nW. B. Kaupena.\n\n\n\n\n\n\nNO KA MOENA.\n\n\nEia malalo iho nei na wahi mea i loaa ia\u2019u ma ko\u2019u ninaninau ana aku i\nna hoa, a me kahi luahine i kokoke aku kona mau la ma ke kae o ka lua.\nA e lohe no hoi oukou i na mamala pahoa e kaawale ai ka noonoo.\n\n\nNA INOA O NA MOENA O HAWAII NEI.\n\nEia na moena a Maui nei i kapa\u2019i i na inoa: pa-wehe, lauhala, makalii,\npueo, launui, puu-ka-io, makanui, hiialo, ne-ki, opuu, kumukolu,\nalolua, makoloa, kumulua, puahala. Oia iho la na inoa a Maui nei i\nkapa\u2019i i na moena. O ko Hawaii hoi, he ano like no me ko Maui nei, eia\nnae, ma kekahi mau moena aole i like na inoa. Eia na inoa: pawehe,\nlauhala, makalii, pueo, launui, ne-ki, makoloa. O ko Oahu hoi a\u2019u i ike\nai, ua like no me ko Hawaii. O ko Kauai hoi, ua like me ko Maui nei.\nEia nae na inoa i koe i ko Maui nei: aneenee, palaueka, a me ka pakea.\nO ko Molokai hoi ua like me ko Maui nei; pela no hoi o Kahoolawe, ua\nlike me ko Maui nei; ua like no hoi ko Lanai e like me ko Maui nei. O\nko Niihau hoi, ua like no me ko Kauai.\n\n\nNO KA HANA I NA LAUHALA, NA AKAAKAI, AME KA MAKOLOA.\n\nO ka hana ana o ka moena makalii, aole e pono i ka lauhala o-o, o\nulaula ka moena a he inoino no hoi; aia wale no ka pono he lauhala muo,\na opiopio no hoi, alaila, ooki ia lalo kahi e pili ana i ke kumu,\nalaila, hoi mai. Ho-a ka imu, a olani i keia lau hala opiopio me ka moa\nmaikai, kau-lai aku i ka la, a maloo, pokaa aku e like me ka makemake o\nmea nana e hana.\n\n\nO KA MOENA PUU-KA-IO, KONA HANA ANA.\n\nHe pono lauhala no, ina no he lauhala o-o, a he lauhala opiopio, aia no\ni ka mea e loaa ana, o ka lauhala nae kona mea hana. O ka ne-ki, he\nakaakai ia. Aia a o ke akaakai opiopio ka mea e hana ia ai, no ka mea,\nina he akaakai o-o he paapaaina, a i ole ia, he ula i ka nana iho. O ka\nmakoloa hoi, hele no hoi e oki i ka makoloa nui, a i ole ia, he uhuki\nmai no.\n\n\nNO KA ULANA ANA.\n\nPenei ka ulana ana o ka moena makalii; ki-hae a liilii e like me ka\nmanao o ka mea nana ia e hana ana, alaila, ulana iluna o ka papa. O\nka\u2019u mea no nae keia i ike, a paa no hoi. No ka moena makoloa, he ulana\naku no ia, aole papa. Ina nae oe e moe, he pahee. O ka moena lauhala,\naole i loaa ia\u2019u. O ka moena akaakai, he ulana no e like me ko ka\nlauhala, o ka moe ana aku nae i keia moena, he koekoe, a liuliu iki iho\nmehana. O ka moena alolua; i ka ulana ana, elua lauhala, o ke alo o\nkekahi me ke alo o kekahi, a pela aku e ulana\u2019i. Aia no i ka lauhala e\nloaa ana, ina no he lauhala o-o a opiopio paha. O ka moena puahala, ua\nlike kona kumu me ka pua o ka hala i ka wa e oki ai, he nihoniho, aia\nno i ka lauhala e loaa ana. O ka moena makanui aole i maopopo ia\u2019u. O\nka moena pakea; ma keia moena ua kanalua ko\u2019u noonoo ana, eia ka\nwehewehe ana a kekahi. O ka pakea, he moena iwi ia, oia hoi ka iwi o ka\nlauhala i ka manawa e koe ai, a ulana aku. O ka kekahi hoi, he moena\nmakoloa, oia ka ka moena aiai loa, aole wahi kiko ulaula, eleele a pela\naku. O ka moena pueo, he moena makanui. Aole wau i ike ia moena. O ka\nmoena launui, aole wau i ike. O ka moena hiialo, aole no wau i ike. O\nka moena kumukolu, ekolu no kumu wahi a ka olelo; o ka moena kumulua,\nelua haunu, heaha la ia mea? aole wau i ike. O ka moena palau, oia hoi\nhe wahi aneenee, aia ma kapuahi, a ma waho iho o ka lanai, a maloko mai\npaha. O ka palau, a me ke anee-nee, hookahi no laua, o ka moena pawehe,\nhe moena makoloa ia; pehea la kona hana ia ana? aole i wehewehe ia mai.\n\n\nNA WAHI KAULANA O NA MOENA.\n\nUa kaulana o Niihau i ka moena pawehe i ka wa kahiko, a me keia wa no\npaha. Ua kaulana hoi o Puna i ka moena makalii, o ka aina no ia i hele\na punia i ke ala o ka hinano, o ko Hawaii mea kaulana iho la no ia. O\nko Maui nei, ua kaulana oia ma ka moena puahala. Aole no a kakou manao\nnui ana ia Maui nei. O ko Molokai moena kaulana, aole i loaa ia\u2019u. O ke\nkui laau no kona mea kaulana. \u201cMolokai kui laau \u2019la, e mau ke ea ou!\u201d\n\nO ko Oahu moena kaulana aole i maopopo, ua kaulana oia i ka onohi o na\nkai: \u201cPookela no Oahu, e mau ke ea ou!\u201d\n\nO ko Kauai moena kaulana, ua huikau ko laua me Niihau: \u201cKauai kea\nhakahaka, e mau ke ea ou!\u201d\n\nOia iho la no na mea i loaa ma ka imi ana, a me ka ninaninau ana iwaena\no na hoa. E aho nae ia ola ka houpo lewa, e nana aku ana he loa ke\nalanui.\n\n\nG. S. Kahanai.\n\n\n\n\n\n\nNO KA LAAU KOA.\n\n\nNo ka maopopo ole ia\u2019u o kahi i loaa mai ai ka laau koa, nolaila, aole\ne hiki ia\u2019u ke wehewehe pono aku i ke kumu i loaa mai ai i Hawaii nei;\nno na aina e mai paha, no Hawaii nei no paha? Aka, i hookahi a kakou\nmea e huli ai a nana iho o ka waiwai o ka laau.\n\n\nWAIWAI MUA, O KA WAHIE.\n\nHe laau waiwai ke koa ke makemake ke kanaka e imi i waiwai nona ma ka\nhana ana i ka wahie a penei e hana\u2019i: E kua a nui; poke a poepoe i\nhookahi anana ka loa o ka pauku, a kukulu paila, i hookahi anana ke\nkiekie, hookahi anana ka laula, hoopiha a piha pono. Ina e loaa na\npaila (100) a kuai aku me ka poe makemake wahie, i hookahi paila, ewalu\nkala ($8.00). Oia waiwai aku la ia. Eia kekahi mau waiwai: O ke kua lei\nbipi, o ka papa kui poi, he papa hale, he kua hale, ke pili, ka pahu\nkupapau, ka pahu lole, ke pani puka. No loko mai o na papa koa ua hana\nia he mau pahu lole maikai a me na pahu kupapau maikai, ame na pani\npuka hale. Noloko o ka laau koa i hana ia\u2019i kekahi mau moe maikai loa i\nkapaia he moe koa. A he mau moe kumukuai nui no hoi, a pela aku.\n\n\nEIA KEKAHI WAIWAI NUI; O KA WAA.\n\nI ka waa naaupo o Hawaii nei, ua loaa e no ke akamai kapili waa i na\nkanaka. Ua hiki no ke kapili i na waa nui i hiki aku ka loa i ka umi\nanana, a oi aku a emi mai. A me na waa liilii i hiki aku ka loa i ke\nono a i emi mai a ka eha. O ka hohonu o kekahi mau waa nui, ua hiki i\nka poaeae o ke kanaka ke ku ia iloko o ka waha o ka waa. Kakaikahi nae\nka ike ia o na waa nui i kanaka; i na \u2019lii wale no e ike ia\u2019i i ka wa\nkahiko. O ka hohonu o na waa liilii ua like no me ke ano e ike ia nei i\nkeia wa.\n\nNo ke koi: O ke koi e kalai ai i na waa ia manawa, he mau koi pahoa,\naole ike nui ia i keia manawa. He ano okoa no ia mau pohaku, he mau\npohaku paakiki, oia na koi e oki ai a hina ilalo, ame ke kalai ana ia\nloko, aole he koi maoli ia manawa.\n\n\nNO KA PII ANA E OKI.\n\nO ka pii ana o ke kahuna kalai waa a hiki i kahi o ka laau i makemakeia\ni waa, nana mua aku i ka lala kamahele, a ma kahi e ku ai o ka lala\nkamahele, malaila e hina ai ka laau; ina e hina a ili iluna o kekahi\nlaau okoa, aole pono, ina e hina ma kahi kaawale ua maikai ia.\n\nI ka hina ana o ka laau ilalo, lele mai ka manu elepaio, oia ke akua o\nka poe kalai waa, a kau iluna o ka laau; ina e holoholo ka manu mai mua\na hiki i hope, aole kiko mao a maanei o ka laau a lele aku, he waa\nmaikai ia; ina e kiko ma ka aoao hookahi mai mua a hiki i hope, o ka\nwaha no ia o ka waa e kalai ai. Ina e kiko mai mua a hiki i hope ma\nkela aoao keia aoao, he waa puha ia, pono ke haalele. O ke oki ana i ka\nwelau, he pule ko ia mea; aole hoi i loaa.\n\n\nNO KE KALAI ANA.\n\nI ke kalai ana o ka waa, owaho mua, a pau owaho, alaila, kalai aku\noloko. Oia kalai ana nae, aole hooponopono ia, he pono no i ke kupa aia\nka pono o ka mama i kauo i kai. O ke ano o ka waa he miomio maikai o\nmua, he nui poupou o hope. Ua hookoe ia he mau pepeiao maloko o ka waa;\no ka nui, eha, elima, eono paha, elike me ka makemake o ke kahuna, a me\nka nui paha o ka waa. O ka hana a na pepeiao, he wahi e paa\u2019i ka iako,\nke kia, ame ka papa noho ana o ke kanaka.\n\nA pau i ke kalai, alaila, hoi aku ke kahuna kalai waa a ka mea nona ka\nwaa hai aku ua pau ka waa i ke kalai ia. Ina e manao ana ka mea nona ka\nwaa e pii e nana, alaila pii pu me ke kahuna; ina aole e pii, waiho no\nka waa pela a maloo, alaila kii e kauo mai i kai.\n\n\nNO KE KAUO ANA.\n\nO ke kauo ana, he hana nui no ia. Aole e hiki ke uuku kanaka; aia no a\nnui, a kanaha paha, kanaono, kanawalu. Elike me ka nui o ka waa pela ka\nnui o kanaka, ina uuku ka waa uuku no kanaka. O ka la kauo waa he la\nhanohano loa ia, ua like me ka la hoolewa kupapau o kekahi kanaka\nhanohano, pela ka hanohano o ka la kauo waa, no ka mea, e pii ana kane,\nwahine, keiki, a me na \u2019lii no hoi i kekahi wa. O ka ai, o ka puaa, ka\nmoa, ka palahu, ka ia maoli, a ku aku i uka elike me ka lawa kupono no\nka lehulehu.\n\nA hiki aku la kanaka i kahi o ka waa i waiho ai, alaila, liuliu a\nhoomakaukau no ke kauo ana. A makaukau ke kaula i ka makuu o ka waa,\nalaila hoonoho mai ka huakai mai hope ma kahi e kokoke ana i ka makuu a\nhiki i ka pu o ke kaula imua loa. A ma ka pu o ke kaula e hoonohoia i\nmau kanaka ikaika malaila, i maloeloe pono ke kaula i ka wa e huki ai,\ni ole hoi e alu ke kaula a hihia kanaka a pau i ka eha i ka wa e holo\nai i ka pali.\n\nI ka wa e kauo ia\u2019i ka waa a hiki i ka pali ano kiekie, kupono ole i ka\nlehulehu ke huki pu i ka pali, alaila, hoonohonoho ia ka lehulehu o\nkanaka a wae ia i mau wahi kanaka hapa ka mea nana e huki aku i ka\nihona i ka pali, a ilaila kakou e ike ai i ka akamai o ke kanaka pale\nwaa, a ilaila no hoi ia e hoike ai i kona akamai nui i mua o kanaka; a\npau ka hooponopono ana, kau iho la ke kanaka nana e hookele i ka waa i\nka pali; a huki aku la ka poe i wae ia, o ka holo aku la no ia a hiki i\nkahi e ikaika\u2019i ka holo ana pau ka huki ana o kanaka, i ka hookele wale\naku no ia wahi. O ka holo ana waa i ka pali, ua hapa ka holo o ka lio.\n\nIna he alanui inoino ua hiki no ke hoihoi ma kahi maikai, ina he kumu\nlaau nui mamua, he pohaku paha, a ua kekee paha ke alanui, a manao aku\nkakou e nahaha ana ka waa aka, i ka holo ana, ua like me ka holo ana i\nka pali ili lau mania; nokamea, aia no i ke kanaka ka naha o ka waa a\nme ka ole. A hiki i ka honua huki aku la ka lehulehu, o ka hele no ia a\nhiki i ka hale. Eia nae, ina he kanaka holona ka mea nana e hookele ka\nwaa, a he kanaka ike hapa paha, eia ka mea maopopo i luna no make loa.\nUa ike mau au ia mea ma ko\u2019u aina hanau.\n\nO kahi e kau ai o ke pale waa mamua ma ka makuu; he wahi pauku kaula\npokole kana e paa\u2019i me ka pauku laau i hoopaa ia a paa i ka makuu. E\nlike me ka hana o ka hoe uli o ka moku pela ka hana ana oia mea, ina e\nlalau ka waa ma kahi e, malaila no e une ae ai a pololei. Ina ia e\nmakemake e hoolele i ke waa a ili i luna o kahi ana i makemake ai, ua\nhiki no. Ina e makemake e komo iloko o ka waa i ka wa e holo ai, ua\nhiki no. Ina e makemake e kaohi, ua hiki no, me ka hiki ole i ka\nlehulehu ke huki.\n\n\nRULA NO KE KALAI HOOMAIKAI ANA.\n\nIna e kalai ana ke kahuna i ka waa iloko o ka hale, alaila, o ka rula,\ne kau i kaula aha ma ka puka o ka hale mai kekahi aoao a hiki i kekahi\naoao, i ole e komo mai kekahi poe kanaka iloko e hookamailio ai a lilo\nka manao o ke kahuna kalai waa ilaila a kalai hewa i ka waa a naha, o\nka pilikia no ia. Nolaila, kau ia i ke kaula aha ma ka puka, i hele mai\nke kanaka a kamailio mawaho, aole e hiki ke komo loa iloko; ina he\nmanao ano nui ko ia kanaka, alaila, pau ke kalai ana, a hele aku la e\nkamailio pu. He rula paa ia na kekahi poe kalai waa.\n\nElua ano o ke kalai ana o ka waa i ka wa e hoomaikai ai, mamua mai, a\nmahope aku nei. Ina ma ka hema ka hoomaka ana e kalai kekahi aoao, aole\nma ke kalai hou mai ma ka akau o inoino. Ina ma ka ihu ka hoomaka ana e\nkalai, malaila no a hiki i hope pau; mai kalai mai mahope. Pela no ma\nkekahi aoao, mahope mai e kalai ai a hiki i mua pau aela; mai kalai mai\nmamua a mahope o ka aoao hookahi o puka i waena.\n\nElua ano koi kalai waa; he koi kupa, a me ke koi wili. O ke koi kupa no\nloko a me waho e kalai ai i ka wa manoanoa; a ano lahilahi, alaila kau\nmai ke koi wili, maikai loa. Ua hiki i ke koi wili ke kalai ia ma kahi\nakea ame kahi haiki. A maikai ka waa, alaila kau mai ka wae; oia ka\nlaau maluna o ka niao, i hana ia me ka manu. He laau okoa noia, he\naiea, oia ka laau kupono no ka hana i ka wae. O ka hoopaa ana, me ke\nkaula aha e humuhumu ai a paa i ka waa. A pau ia, alaila, kau mai ka\niako, a me ke ama, he mea ia e huli ole ai ke holo. O na laau kupono e\nhana\u2019i ia mau mea he hau, a me ka wiliwili.\n\nEkolu laau e ae i hana ia i waa i ka wa kahiko, o ka wiliwili, ke kukui\name ka ulu. O ka wiliwili nae ka mea hana ia a hiki i keia manawa. O ke\nkukui aole ike nui ia i keia wa. O ka ulu he mea kui me ka waa i naha\nme ke akamai no e paa\u2019i a lilo i mea hookahi.\n\nO ke pena e paele ai i ka waa a eleele, o ke amaumau, ka lau ko, ame ka\nnanaku o kahawai, pupuhi a pau i ke ahi, hoiliili i ka lehu a loko o ke\npoi, alaila, kawili pu me ka hili kukui, o ka wai ia nana e kaliki i\npaa ka paele i ka waa.\n\n\n[AOLE I PAU.]\n\n\n\n\n\n\nNO KE KAPA O HAWAII NEI I KA WA KAHIKO.\n\n\nNokamea, o na kapa a kakou e aahu nei i keia manawa, no na haole mai no\nia, a mai na pake mai o Kina; a mai Iapana mai no hoi; ua hanaia keia\nmau lole nani, ma i loko mai o kela a me keia mea a lakou i hana ai,\nmamuli o ko lakou ike, a me ka noonoo nui. Aka, i ke au o na kupuna o\nkakou i hala e aku la, ma ka papakole wale no kahi e nalo o ke kino o\nke kanaka, a ua hume no hoi lakou i na malo, ma ko lakou mau hope; aka\nnae, aohe kohukohu iki i ke ano keonimana o keia au e naue nei.\n\n\nINOA O NA LAAU A LAKOU E KII AI, I MEA HANA KAPA.\n\nAkia, wauke, palaholo, mamaki. Ua ku keia mau laau ma na kualono, puu,\nowawa, kipapali, ma na kualapa, na kahawai uliuli, ma na kuauna loi no\nhoi kekahi. I kuu manao ana, ua ku no paha keia mau laau, ma na\nmokupuni ewalu i noho ia e kanaka, a ua ulu nui malaila, aka, ma kekahi\no keia mau mokupuni ua lehulehu loa, a paapu loa no hoi ka aina, a ma\nkekahi ua kakaikahi no.\n\n\nNO KE KII ANA.\n\nUa like no ke ano o ke kii ana i ka wauke no kela kapa keia kapa a ke\nkanaka e makemake ai; aia wale no i ka wa e kuku ai, ka manawa e hiki\nai i ke kanaka ke ho\u2019ano okoa ae i ke kapa ana i makemake ai.\n\nPenei ke kii ana: I ka wa aole i hiki mai na pono, a me na lako a ka\nhaole, na mea e hiki ai i ke kanaka ke hoopau i kona mau pilikia, kii\naku oia i ka ohe, wawahi a nahaha; nana a na pahi ohe maikai, oi ke oki\naku, a i ole no hoi ia, hele no hoi e imi pohaku pahoa oi, kupono no ke\noki ana; alaila, pii aku oia a ma kahi i kupu ai ka wauke, ooki aku me\nke koi pohaku ana i hana ai, a i ole ia me ka ohe paha, a lawa ka\nmakemake; me ka uhole pu mai no hoi. Nokamea, ina e ooki ia olalo, o\nkahi kokoke i ke kumu, a puni me ka moku a pili i ka laau oloko,\nalaila, hohole mai; a pela e hana ai a nui, i kupono i ka makemake,\nalaila, pau ke oki ana kolikoli aku ka ili, a pau loa ka wauke i ke\nkolikoli ia, hoomoe aku; oia hoi ka hoonohonoho maikai ae a kiekie. A\nkupono paha ka nui no ka haawe hookahi, alaila nikiniki a paa, alaila\nhoi. A hiki i ka hale, waiho a pulu iloko o ka wai, a hala eono la, a i\nole ewalu la, hookahi anahulu no hoi, a elua paha, kii aku a lawe mai.\n\n\nNO KA KUKU ANA.\n\nIloko o ke kuku ana, eia na mea e hoolako ai: 1. Ke kua e kuku ai. O na\nlaau kupono no kela mea e hana ai; kauila, kawau, ohia, mamane, kela\name keia laau ano like e ae, e kupono ana no ia hana. He kapu no ke kii\nana. Ua like ke kii ana i keia mau laau i hai ia aela maluna, me ke kii\nana i na o-o, me ka pule aku no i na akua oia hana, ua lohe no kakou ia\nmea mamua. O ke ano o ke kua, ua hana ia a pakiikii o luna, o na poo a\ni elua o ke kua, ua hooloihi ia oluna, ua hoopokole ia olalo.\n\n2. O ka i-e. O na laau e hana ai ia mea, o ka ohia, koaie, kawau, a me\nkekahi mau laau e ae i kupono no ia hana.\n\n3. O ka wai, i mea kapipi i mea e mau ai ka ma-u o ka wauke. O ka i-e\nmua e kuku ai, o ka i-e pepehi, oia ka i-e maka nunui, a pau ia o ka\ni-e kike, he i-e makaliilii iho, o ka i-e hoopai aku, ka i-e hooki,\nalaila oki ke kapa. Lawe aku e komo i ka wai. Hoi mai lawe e kaulai ma\nkahi kaulai i hana ia a maikai, oia hoi ke kahua kaulai, alaila\nhoonohonoho i na pohaku, me ka hoonohonoho mau i na pohaku mao maanei o\nalualu ka pa-u. Pela e hana mau ai a maloo ka pa-u. A pela no e hana ai\na loaa na kapa elima, humu a paa. Kapaia kela he kuina kapa.\n\n4. Ina e makemake i paiula, alaila, pii i ka hili, oia ka ili o ke\nkukui; hoi mai kui a wali, waiho a pulu. Alaila, i ka wa e kuku ai i ke\nkapa a oki ke kapa alaila, hooluu i ka hili. Kapaia ka inoa oia kapa,\nhe paiula, he kapa aahu nui ia no hoi ia e na \u2019lii i ka wa kahiko.\n\n5. Ina he palaholo ke kapa, kii mua i ka palaholo. Ua ulu keia mea ma\nke kula. Hoi mai, ku\u2019i a wali, alaila houluulu mua i na kapa nahaehae a\nnui, oia na kapa ano kahiko, ua hele a awelu; alaila, ua hanaia me keia\npalaholo, alaila i kapa ano maikai ke nana aku. Kapaia keia he\npalaholo.\n\n6. I na he pala-a ke kapa a ke kanaka e makemake ai, ua kii no ia i ka\npala-a mauka o ke kuahiwi, a loaa hoi mai a hana no i keia. O ka manawa\nmau e hiki ai keia mau manao hoololi ano e o ke kanaka i na kapa, o ka\nmanawa e kuku ai.\n\n7. Ina he kapala ke kapa, ua kui ia ka lanahu a aeae. Alaila, i ka wa e\nkuku ai, kapala mai no ke kapa i ka wai eleele o ka lanahu. A pela no e\nhana ai a hiki i ke oki ana o ke kapa; pela no e hana ai a lawa ke\nkuina kapa. Aka, o ke kaulai ana, ua like no me na kapa mua, no ke\nkapala ia o keia kapa i ka lanahu, kapaia kona inoa he kapala.\n\n8. Ina he olena ke kapa, ua kii ia no ka olena a lawa. Ua hanaia a\nwali, oia hoi, ua kui ia, a o ka wai oia mea, he mea e ho-u ai i ke\nkapa i ka wa e kuku ai; pela no e hana ai a lawa ke kuina. O keia kapa\nnae, ua waiho ia i mea hoomanamana i ka moo, ia Kiha ma, me ka olelo\nana o ko lakou kapa ka ia.\n\n9. No ka mamaki. Ua like no ke kii ana i na laau o keia ano me ke kii\nana i ka wauke; a pela no ka hana ana, a pela no ke kuku ana; o keia\nkapa nae, ua makemake nui ia e na \u2019lii.\n\n\nS. Kaha.\n\n\n\n\n\n\nNO KA HANA ANA O NA HALE O HAWAII NEI.\n\n\nO na hale o ko Hawaii nei, he mau hale no ia i hana ia me na ililaau,\nnahelehele, lau laau, a me ke ie, o ia hoi, pili, kalamalo, kukaelio,\nlau la-i a me ka lauhala. O ka mea mua a ka mea kukulu hale e imi ai,\noia kahi e ku ai o ka hale. O na wahi kupono e ku ai, oia na ahua\nmaikai, na papu a me na awawa ano maikai. O na wahi kupono ole, oia na\nwahi ano halua a me na wahi makena halua; a o kahi i waiho ia i ka papa\n\u201ckahuia.\u201d O keia mea he papa kahuia oia ka papa anaana a na kahuna\nanaana o ka wa kahiko.\n\nO ka lua o na mea nui; oia ka imi ana i na pono a pau o ka hale, oia\nhoi na pou, na o-a, kaupoku, pouhana, na lohelau, aho a me ke kaula, a\nme ka lauhala a pili paha. Ina elima wa o ka hale, alaila eono pou kua,\neono pou alo; o ka laau kupono e hana mau ia ai, oia ka ohia. A o na\naho, oia ka opiko, ohe, olomea, kawau, neneleau, akala a me ka\nhau-koii. Elua nae ano o na aho e hana ai, oia ka aho nui a me ka aho\nliilii; o na aho nui, oia na aho moe o ka hale, a o na aho liilii, oia\nna aho ku, a ua kapa ia he ahu-i.\n\nO ka rula nui o ka hana ana i ka hale, oia ke ano e ole o na laau, oia\nhoi i hookahi no ano laau, a hookahi no ano aho. O na kaula, oia ke\ni-e, kowali a me ka huehue. O ka hana ana o ke i-e a me kowali, e kalua\ni ka imu a mo-a, alaila waiho iloko o ka wai a palahe ka ili, alaila\nlawe mai; a o ka huehue hoi, e kaulai i ka la a maemae.\n\n\nNO KE KALAI ANA.\n\nO ke kalai ana o na pae pou, e waiho ia olalo o ka pou, aole e kalai\nia; a o luna ae e kalai ia; e hana ia nae a oi-oi na poo, me he kui\npahupahu la. A o ko na o-a hoi, ua hana ia manalua ke poo a ua kapaia,\nhe mai kane, a he mai wahine. A o ko na lohelau hoi, e kalai palahalaha\nia, a o ko na pouhana, e auwaha ia a maluna e like me kona o-a. A o ke\nkalai ana o na aho, ma ke kumu wale no e kalai ai ma kahi nui.\n\n\nNO KE KUKULU ANA.\n\nI ke kukulu ana, e pono e eli mua i na lua, e like me ka nui o na pou.\nI ka eli ana nae, e ka i ka lepo iloko o ka hale, aole hoolei iwaho e\nlike me ko ka lua kupapau. Alaila e kukulu i na pou kihi o ke kua a me\nke alo. I ke kukulu ana nae i na pou, e pono e hookupono i na pou o ke\nkua me na pou o ke alo; no ka mea, ina e kue kekahi i kekahi alaila\nhewa ka hale; aia wale no a kupono. E nana pono nae i ole e kiekie a\nemi kekahi, e pono e kaulike wale no. A paa i ke kukuluia na pae pou\nalaila kukulu i na pouhana.\n\nI ke kukulu ana i na pouhana, e pii na kanaka elua iluna, ma na pouhana\nelua, a e kau i ke kaupoku; e nana nae a kaulike, alaila puki mai i ano\noiki oluna o kaupoku. O ke kumu o keia hana ana, i ole e poonui ka\nhale, a hoohenehene ia mai e kekahi akamai e ae. Aka, e hana no a oili\nka hale, a ua kapaia ia hale e na kanaka he hale \u201ckukuohi.\u201d I ka paa\nana o na pae pou a me na pouhana, e kau mai i na lohelau maluna o na\npae pou o ke alo a me ke kua, me kahi auwaha ia ai o na poo o na pou. A\npau ka lohelau alaila e hi-a mai i na o-a o ke alo a me ke kua; alaila,\npuki ia luna a me ka hookuina o na poo me na pae pou ma ka lohelau. O\nke ano o ka puki oia ka nakii i na laau o ka hale aole i pili i na mea\ne ae. A pau keia mau mea i ka hanaia, alaila, e kau i ke kuaiole maluna\niho o na o-a a nakii pu me ka laau kaupoku; a o na laau ku o na hakala,\noia na pou kuikawa, ua pono ke hana koke ia, a i ole e waiho no a\nmahope aku.\n\n\nNO KA HOAHO ANA.\n\nO ka hoaho ana o na hale o Hawaii nei, ua hoaho ia e like me ke ano o\nka hale i manaoia; oia hoi i na he hale lauhala ka hale, ekolu ano hale\noia: he pili, he hua moa, a he wai. Ina he pili ka hale i manaoia,\nalaila, eha manamana ke kaawale o ka aho; a i na he wai, elua manamana\nke kaawale, a ina he huamoa ka hale, ekolu manamana lima ke kaawale o\nka aho. O keia mau inoa nae, ua kapaia ma ka hale lauhala wale no; aole\nma na hale e ae, a o kahi i kapa pono ia ai o keia inoa, aia no me ka\nlauhala, aole e nalo i ka mea i maa i ke ako hale.\n\nI ka hoaho ana nae, e pono e hookaaweleia na aho; oia hoi he aho pueo.\nOia aho i nakii pu ia me na pae pou, a o kekahi he aho holowale, oia na\naho nakii pu ia me na ahu-i; oia na aho liilii a\u2019u i hai mua ae nei. O\nka pou kuikawa, oia na kukuna ma ka olelo Hawaii ponoi. A o kahi e\nkukulu ia ai o keia mau aho, aia mawaena o na pou a me na o-a, a mawaho\naku o na pou kihi o na o-a kihi, ekolu iniha paha ke kaawale mai na pou\nkihi aku a me na o-a. O ka mea mau nae ma ka hoaho ana, elua aho\nholowale mawaena o kela a me keia aho pueo. I ka hoaho ana nae i ke kua\ne hoaho no a paa loa mai lalo a luna, koe aku nae hookahi pi-a mai ke\nkuaiole mai o ka hale. I ka hoaho ana hoi i ke alo, e waiho i hookahi\nwa i puka no ka hale, a e hoaho i na wahi e ae e like me ko ke kua. O\nka hoaho ana hoi o na hakala, e nakii ia no na aho pueo i na laau ku e\nae a koe ka pouhana he laau alii ia, he kapu hoi.\n\nO ka hoaho ana iho la nae keia o ka hale lauhala a me ka hale la-i\nmaloo; a o ko ka hale pili he okoa iki no. Elua papa aho maloko a\nmawaho mai, ua like ka hoaho ana maloko me ko ka hale lauhala, a mawaho\naku he ano kaawale iki ae. A o ka hoaho ana o na hale e ae, he pono\nhoaho no e like me ka manao o ka mea kukulu hale.\n\n\nNO KE AKO ANA.\n\nO ke ako ana o kela a me keia hale, he okoa no, aole i like pu, aka, no\nke ako ana no o ka hale lauhala, hale pili, a koe aku ko ka hale lau-i\nmaloo; nokamea, he hale pohihihi no ia, a aneane maopopo ole no ia\noukou ke hai aku au. A o ke ana o na hale e ae he pono ako no, o keia\nno na hale pohihihi.\n\nIna he pili ka hale i manaoia nona hoi ka aho eha manamana ke kaawale,\ne hana i kui i elua puka ma kekahi welau a mawaena konu, o ka loihi o\nke kui, ua like me akahi pi-a me ka hapa. I na hoi he huamo\u2019a a me ka\nwai i hookahi puka o ka laau kui.\n\nI ka hoomaka ana e ako, e ako mua me elua aho a mahope aku elua a e\nlike no me ka lawa pono i ka makemake. I ka hou ana nae i kela puka kui\nkeia puka kui, e pono e o-a, aole e hoomoe lalani mamuli kulu ka hale;\na o ka pono loa ae la no ia e o-a i na puka kui kaula a kaupaewa i ka\nnana aku. O ka hana ana nae i ka lauhala, e koe i ke kokala, a pau\nalaila ako aku, a i ole e hooma-u i ka wai. I ke ako ana a paa ka hale\na koe oluna, e hana hou i elua aho hou a e kau iho ma kela a me keia\naoao o ke kaupoku, a ua kapa ia ia mau aho he aho kopekope a he we-o. A\nmawaho o keia mau aho i ako ia ai, e kau iho i elua aho hou ma kela a\nme keia aoao, a mawaena konu ka aho lolo, oia ka aho e pili ana me ke\nkuaiole, a he kauhuhu ka inoa oia mau aho.\n\nO ke ako ana hoi o ka hale pili, ua like no me keia; aka, o ka nui nae\no ka pupu pili e ako aku ai, ua like me akahi piha lima i kela apo ana\nkeia apo ana, i ole e puuhaku ka hale a helelei koke i ka makani. A o\nka hale lau-i maloo hoi, aole no i like me ko keia mau hale; aka, he\nano e loa. Ua oi aku nae ka nani mamua o laua.\n\n\nNO KA LOHA ANA.\n\nMahope iho o ka paa ana o ka hale, e wikiwiki i ka hana i ka loha, o\nolelo ia mai i ka hale ohule i ka wa hou. O ka loha o ka hale lauhala,\nhe lau ama\u2019uma\u2019u, a penei e hana ai: E pii no ke kanaka i uka, a lawe\nmai i ka lau ama\u2019uma\u2019u maloo; hana no a nui, alaila hoi mai i ka hale,\na penei e hana ai, e haha\u2019i i ka lau amau mawaena i elua apana; alaila\ne hui i ke kumu me ka welau, a pela e hana ai a pau ke ama\u2019uma\u2019u i ka\nhanaia. Elua ano hana ana o ka loha, o kekahi ilalo no e hana ai me na\nlaau loloa elua, alaila hoopili aku iluna i ka hio a me ke kaupoku o ka\nhale. O ka lua, iluna no o ka hale e hana ai a paa.\n\nO ka loha o ka hale pili, he pili no i hili ia ma ke kaupoku a me na\nhio o ka hale. O ka loha hoi o ka hale lau-i, he pili a he ama\u2019uma\u2019u\nno, a ua like no nae ka hana ana. Mahope iho o ka paa ana o ka loha, e\nimi koke i ka halakea o ka hale, oia ka laau koo mawaena konu. O ka\nhalakea kupono, oia ka halakea ula, a o ka laau e hana ai i ka halakea\nhe ohia no ia. A loaa ka halakea, alaila e ke i ke kahua o ka hale; oia\nhoi e hooponopono i ka lepo oloko a papu like, alaila halii aku ke\nkalina uala malalo, a o ka mauu maloo aku oia ke ma\u2019u me ke pili, a o\nke palau moena iho, a o ka moena maikai aku i kupono i ka moe ana.\n\nA paa ka hale i loha ia, e kukulu aku i ka halakea, oia ka laau koo\nmawaena o kaupoku. A paa ka halakea, alaila e hana i ka puka, o na laau\nkupono e hana mau ia ai i kikihi puka, oia ka ulu a me ka ohia. A pau\nkeia mau mea i ka hana ia, alaila e ulana ka wahine i paahu moena pani\nno ka puka no ka mea o ke pani no ia o ko Hawaii nei hale i ka wa\nkahiko.\n\nI kekahi manawa nae, ua hana ia i pani puka e like me ka upena, a o\nkahi e hoopaa ia ai o keia pani puka, aia no ma ka aoao maluna o ka\npuka; i na e pani e kuu iho ilalo, a ina e wehe e owili ae iluna. I ka\nwa i hana ia ai o na kikihi puka, oia ka wa e okiia ai o ka piko o ka\nhale, aia kela mau lauhala e weuweu iho ana ma ka puka komo. I ke oki\nana nae, e pono e lawe mai i aholehole a me ke ahuahu ko, a oki pu iho\nme ka olelo iho penei: \u201cEia wau o mea he kanaka kukulu hale, ke oki nei\nau i ka piko o ka hale; nolaila e lawe aku i na mea pilikia a pau mai\nka hale aku. Amama.\u201d\n\nI ka pau ana ae la o na mea nui a pau o ka hale, e pono no e kalua ka\npuaa me ka ai, a ahaaina no ka luhi; a ua kapaia ia ahaaina ana, he\nahaaina komo hale.\n\nO keia iho la na mea i loaa ia\u2019u o ke kukulu hale ana a me ka hana ana.\nAka, he mau rula nae ka\u2019u i lohe ai no ka moe ana oloko o ka hale a me\nka hooponopono ana a ko Hawaii nei:\n\n1. E hana i kapuahi. O ke kumu e hana ia ai pela i paa ka hale a\npumehana no hoi, i noho ae no ia a anuanu, hoi aku ma kae kapuahi e moe\nai.\n\n2. E moe mau mawaena konu o ka hale. O ke kumu o keia hana ana, no ka\nmakau o make i ka hou ia mai mawaho e ka powa i ka laau. A o kekahi e\nhoopaa i na puaa mawaho o ka hale, i hele mai ia o ke kanaka powa,\nalaila, puiwa ka puaa a hu ae la, alaila, ala e ae no ke kanaka oloko.\nA ina hoi he ilio e moe pu no. O ke kumu e moe pu ai, i na e hele mai\nke kanaka powa, a komo iloko a umi i ke kanaka oloko e moe ana, alaila\nala ae no ka ilio a nahu i ke kanaka kolohe. Oia no ka maa o ka Hawaii\ni ka moe pu me ka ilio.\n\n3. No ka ai ana. He nui wale na wa e ai ai o ka Hawaii, o ke aumoe a me\nke ahiahi, kakahiaka nui. A o kahi e waiho ai o na wahi paipu e waiho\nno ma ka aoao, i ala ae no ai, ke pololi. Aole i maa ko Hawaii nei i ka\nai pu, ai ae no ia, a ai ae no ia e like me kona pololi, a ke hana ia\nnei no pela i keia wa.\n\n4. No ka moe ana. I ka moe ana e moe pu no ka makuakane, ka makuahine\nme na keiki. I kekahi wa mawaena na keiki, a i kahi wa ma na aoao e moe\nai. Hookahi no kapa e moe pu ai.\n\nHe nui no paha na mea i koe, aka o ka mea keia i loaa ia\u2019u.\n\n\nJ. Hooili.\n\n\n\n\n\n\nKE ANO O KE KUKULU HALE ANA.\n\n\nHe nui no a lehulehu na hale i hana ia ma Hawaii nei i ka wa kahiko. No\nna hale pili: He maikai no kekahi hale pili i ka wa kahiko, a he nui no\nhoi, aka, o ka hapa nui, aohe mau hale nui, aohe hoi he maikai, he\nhaahaa uuku wale iho no ka hapa nui o na hale ia wa.\n\nIna makemake ke kanaka e kukulu hale, penei ka hana ana: Hoomaikai mua\nka mea nona ka hale i ke kahua, a e ke hoi a papu like, alaila, e eli\nmua i ka lua o na pou kihi eha o ka hale a hohonu, alaila, kukulu iho\nna pou kihi, me ka ho-o-o ana i ka makalua i ka pohaku liilii, alaila,\nkanu iho i ka lepo me ka hana ia a paa loa keia mau pou kihi. E kau iho\ni kaula maluna iho o keia mau pou kihi, mai kekahi pou a i kekahi pou,\na e hoailona mawaena oia kaula i kahi e eli ai na lua o na pou mawaena,\na e eli iho malaila a hamama like na lua, alaila, kukulu iho na pou me\nka hoohalike loa nae a like me na pou o ke kihi. E hoopaa i keia mau\npou apaa e like me ko na pou kihi hoopaa ana; a e like no hoi me ka\nhana ana i na pou o keia aoao pela nohoi ma kekahi aoao. A pau na pou i\nke kukulu ia, alaila, e kau iho i ka lohelau mai kela kihi keia kihi. O\nka pae pou nae ma ke kua e kukulu mua ai, alaila, e kauhilo mua i ka\nlohelau me ke kaula ma na aoao elua, a mawaena konu o na kala e eli ai\ni ka lua o na pou hana. O ka pou hana, oia ka laau loihi i kukulu ia ma\nke kala mai lalo a i luna kahi e hui ai na welau o na o-a o kela aoao\nkeia aoao. Kukulu iho ua mau pou hana nei, a e hoopaa nohoi i keia mau\nlaau me ka pohaku liilii a me ka lepo. E kau i ke kaula mai kekahi pou\nhana a i kekahi pou hana. Alaila, e kau iho i ke kauhuhu a e hoopaa\niaia me ke kaula; a paa keia mau mea, alaila, hia aku ke o-a o ke kua a\nme ke alo, a kau pono i ke kauhuhu, a e hoopaa i ke o-a ke kua me ko ke\nalo, pela e hana ai a pau na o-a i ka hoopaa ia, me ke kau iho nae i ke\nkumu o ke o-a maluna iho o ka lohelau, e komo ana ka waha o ke o-a me\nka mai o ka pou, pela e hana ai apau. Alaila, e kau iho i ke kuaiole\nmaluna iho a e hauhoa i keia kuaiole me ke kauhuhu ma kela koo keia koo\no na o-a alaila, nakinaki olalo o na o-a me ka lohelau me ka pou,\nalaila, kukulu hou i mau laau ma na hakala a elua me ka hana ana a paa.\n\n\nNO KA HOAHO ANA.\n\nE hookawale mua i mau aho mahuahua i mau ahu pueo. O ka aho pueo, oia\nka aho i hoopaa pu ia me ke o-a me ke ano kaawale iki. I ka wa e hoopaa\nia ai keia aho pueo a paa, alaila, hookomo iho i na aho liilii iho\nmawaena o na aho pueo a e kau iho i ahohui maluna pono o ke o-a mawaena\no kekahi o-a a me kekahi o-a. E hauhoa i keia ahohui me na aho apau;\npela e hana ai apau na aho.\n\n\nNO KE AKO ANA.\n\nO ke ako ana, e hahau mua i ka hako, a i ole ka hako, ke akaakai a\nlauhala paha, alaila, e ka aku me ke kaula. I ke ka ana nae, aole pono\nke ka lalani o kulu auanei, aka, e hoalo ke ka ana i ole e kulu. A paa\ni ke pai ia i ka hako, lauhala paha, alaila, papai aku ke pili. O ka\npiha pono o ka lima i ke pili ke hopu aku, oia ke ana e hana ai a oi\niki aku nohoi, me ka hana ia no hoi a paa me ke kaula i hoopaa ia ai ka\nhako, pela e hana aku ai a paa.\n\n\nNO KE KAUPOKU ANA.\n\nI ke kaupoku ana, e hehi mua mai kekahi kihi a i kekahi kihi, alaila, e\nkau iho i ka aho lolo, a e hoopaa pu ia aho me ke kuaiole, a i ole ia,\nme ke kaula i ka ia ai ke pili; a e ka i ke pili ma kela aoao keia aoao\no keia aho lolo; e kukulu like nae i na poo o ka mauu. A paa keia,\nalaila kau hou iho, a e hana e like me ko ke aho lolo mua, e\nhoolahilahi nae i ke pili o keia aho lolo, alaila, e kau iho i ka aho\nowili; oia ka aho e wili ai i ka mauu, e huna ana nae i ke poo o ka\nmauu a me ka aho mai kahi kihi a i kahi kihi, apau i ka wili ia hili\naku i ole e alaa ia mai e ka makani.\n\n\nNO KA HALE LA-I.\n\nUa hana ia keia hale no ka pii ana i uka o ke kuahiwi i ke kapilimanu a\nmahiai paha. I ka wa e makemake ai ke kanaka e moe i uka, o ka hale ia\ne hana ai, he hikiwawe ma ka hana ana a he malu a he paa nohoi. O na\nlaau e hana ia ai, he noni, ua kapaia kona inoa he noni-a, a me na laau\nkupono e ae no hoi, aka, aohe pou o keia hale, he laau hoopio wale no\nkona mai lalo a i luna, ma kela aoao keia aoao.\n\n\nNO KA HOAHO ANA.\n\nO ka hoaho aole pono ke hookawale aku, aka, e hoopili iki mai nokamea,\nhe pokopoko ka la-i, aole hoi e pono i ka la-i maka, aka, he la-i maloo\ni paa, i ole e popopo wale. O ka hana ana, ua pelupelu ia ka la-i i ka\naho me ka hoopaa ia no i ke kaula, pela e hana aku ai a hiki i ka paa\nana. Aole no hoi no ke kapili manu wale keia hale a me ka mahiai i hana\nia ai, aka, ua hana ia no i hale noho maoli no a loihi. Ua paa no keia\nhale no na makahiki elua a oi ae paha; he hale liilii wale iho no keia,\nua ane like me ke cone puoa, ua kapaia ka inoa o ua hale liilii nei he\npupupu hale a he wahi pepepe hale.\n\n\nNO KA HALE LAUMAIA.\n\nHe pono laau no ko keia hale e kukulu ai, ua like nohoi ke kukulu ana o\nkeia me ka hale la-i, he laau oio i hiki ke halawai oluna a akea pono\nolalo kahi e noho ai, aka, he okoa iki ka hoaho ana o keia; o ko ka\nla-i hoi, he haiki mai ke kau ana o ka aho, a o ko ka laumaia nei hoi\nhe hookaawele aku ke kau ana o ka aho, no ka mea, he loloa ka laumaia.\nUa hana ia nohoi keia hale no ka pii ana i uka; o kekahi keia o na hale\ne hana mau ia ai. Ke pii iuka, he hikiwawe ma ka hana ana. Ua loihi no\nka noho ia ana o keia hale me ka poino ole. Ua kaulana no hoi keia hale\nlaumaia, o kona mea i kaulana ai, o Pumaia ke kane a o Kamakakehau ka\nwahine, i ka wa o ko laua noho pu ana ua pii laua i ke kuahiwi i ke kua\nlaau; ua haalele ia o Pumaia e ka wahine, ua lilo oia ia Koae, he\nkanaka ia no kekahi wahi mai, ua pepehi ia o Pumaia e Koae a make; a he\npumaia ka inoa o ka hale; a no ka make ana o Pumaia, nolaila, kapa ia\nai ka inoa o keia hale he laumaia. A o Pumaia nohoi, he kanaka aimoku\nia no kekahi aina; he loihi aku no ka wehewehe ana o keia mea kaulana,\naka, he pono nae ia\u2019u e hoopokole.\n\n\nNO KA HALE ILIKOA.\n\nO ke ano o keia hale, ua like no ia me ka hale la-i a me ka hale\nlaumaia ke ano o ke kukulu ana, aka, o ke pili o keia hale, he ilikoa;\nua akaakaa ia ka ili o ke koa a uhi mai mawaho. Ua hana ia no keia hale\nno ka pii ana iuka i ke kalai waa a no na hana e ae no hoi; a he pono\nlaau no ko keia hale. No ka uhi ana ia i ka ilikoa, nolaila ua kapaia\nhe hale ilikoa.\n\n\nNO KA HALE AMA\u2019U.\n\nO ka hale ama\u2019u, aohe ona pou laau maoli, aohe hoi he o-a, aohe\nkaupoku, aka, o kona ano, he uhaki mai no i ka ama\u2019u me ka iwi a hou ma\nkela aoao keia aoao, me ka hookaawale nohoi ia waena i wahi e noho ai,\na e hoopio ae nohoi ia luna a e hakii iho no me ke kaula.\n\nO kekahi ua kukulu maoli ia no ka pou ke o-a a me na aho, e like me ko\nka hale pili hana ana alaila papai aku ke ama\u2019u mawaho me ka omau ia i\nke kaula.\n\n\nNO KA HALE HA-KO.\n\nO keia hale, aia no i ke ano hale a ka mea makemake hana hale e hana ai\nme ka hoomakaukau no hoi i na mea apau o ka hale. O kona uhi mawaho, he\nha-ko; ua pelupelu ia ka ha-ko i ka aho a ma na kihi eha o ka hale, he\nama\u2019u ka mea e hana ai, a pela nohoi ma kaupoku. No ka uhi ana ia o\nkeia hale i ka ha-ko, ua kapaia kana inoa, he hale ha-ko.\n\n\nNO KA HALE APE.\n\nUa kukulu ia keia hale no ka pii ana i uka i ke kahi olona, a makemake\nke kanaka e moe iuka, kukulu ae no ia i na laau, me ka hoaho ana a uhi\nmai ka lau o ka ape mawaho; ua kapa ia kona inoa, he hale ape.\n\n\nNO KA HALE PAINIU.\n\nUa like no ka paa o keia hale me ka hale la-i; ua paa no ia no na\nmakahiki elua a oi ae. O keia painiu aole ia e ulu ma ka honua, aia\nkona wahi e ulu ai maluna o ka ohia, a laau e ae no hoi. O kona hana\nana, ua like me ka ha-ko ka pelupelu ia o ka lau i ka aho; a no kona\nuhi ia ana i ke painiu ua kapaia kona inoa, he hale painiu.\n\n\nNO KA HALE LEPO.\n\nUa kukulu ia na laau o ka hale, a ua hoaho ia, alaila, e uhi iho maluna\ni ka laumaia, alaila, hoouhi mai ka eka lepo maluna iho o ka laumaia i\nole e komo ka lepo iloko. No kona uhi ia ana i ka lepo ua kapa ia oia,\nhe hale lepo.\n\n\nNO KA HALE EKAHA.\n\nO ke ano o ka hana ana i keia hale, ua like me ka hana ana i ka hale\nla-i, he pelupelu mai, alaila, hoopaa ia maloko o ka aho, ua ike nui ia\nkeia hale ma na wahi mahiai iloko o na ulu laau.\n\n\nNO KA HALE KALAMALO.\n\nUa like no kona kukulu ana me ke hale pili. O ka ha-ko maloko a i ole\nia, he uki, alaila, mawaho mai ke kalamalo. Ua kapaia keia hale, he\nhale kalamalo. Ua ano like keia kalamalo me ka mea ala ma kahi o\nBishop, he wailukini paha kona inoa.\n\n\nNO KA HALE LAUHALA.\n\nUa kukulu ia no na pou o keia hale a me na o-a aka, o ka uhi o keia\nmawaho he lauhala. Ho-u ia ka lauhala i ka wai a ma-u, alaila, koekoe\naku ke kokala, a pau ke kokala, alaila, papai aku; ua like ke pai ana\nme ko ka la-i, ho-o-o maloko o ka aho i ka lauhala, me ka hoopaa ia i\nke kaula.\n\n\nNO KA HALE LOULU.\n\nO ka mu-o o ke loulu, oia ka mea e uhi ai mawaho o ka hale; aole nae o\nka mu-o i mohala ole, aka, o ka mu-o i mohala. O ke ano o keia loulu,\nua ano like no ia me ka niu. O na mea paahana a ka poe kahiko e oki ai\ni na laau kukulu hale, he mau pahoa oioi i hanaia a oi loa.\n\nHe mau hale aku no paha koe, aka, no ka pau e o kuu pepa, ke oki nei au\nmaanei.\n\n\nJosia Waolani.\n\n\n\n\n\n\nMOOLELO NO KA LAUHALA.\n\n\nO ka inoa o ka lauhala o Ohiohikupua; mai lalo mai o ke kai kona wahi i\nkupu mai ai, kupu ae la ia a hala maluna o ke kai, a ku kilakila iho la\nia me he ao opua la i ka nana aku, a mahope iho o kona ulu ana ae a\nkiekie a he manawa loihi iki mahope iho. Hoomaka o Pele e hele i Hawaii\nnei, me kona manao e puka koke ana ia i Hawaii nei, eia ka aole; i kona\nhele ana mai ua kupono i kahi i ulu ai ua kumu hala nei, paa iho la ia\ni ka umiki ia e ke kokala o ua lauhala nei, o kakou aku ka hoi o kanaka\nma keia aoao; hooke mai la o ua o Pele i ka mana ona a aole hemo, a\nmahope iki iho hiki mai ke kaikunane, o Paao kona inoa, me ka ipukai\nkai. I aku la o Pele: \u201cPilikia au la e ke kaikunane,\u201d ia manawa pii ae\nla kela a maluna nini iho la i ke kai; mae iho ka muo alaila, hemo ae\nla o Pele. No ka nui o kona ukiuki, pii aela ia maluna huhuki i ka muo\nkiola ma kela wahi keia wahi. Kau mai la kekahi muo i Hawaii nei, oia\nke kumu i ulu ai i Hawaii nei; o kahi i ulu mua ai, ma Kohala i Hawaii;\nnolaila, o Pele ka mea nana i lawe mai i Hawaii nei.\n\nIna manawa no hoi aole o kakou moena, aka, mamuli o ka noonoo ana o\nkekahi alii kaulana oia wa, o Lauhiki kona inoa, e hoolilo i keia\nlauhala i moena mamuli o ka ulana ana o na wahine, a lilo i moena, o ka\nwahine mua no nana i ulana o Lauhiki no, no laila ike na wahine a pau.\n\nEia hoi kekahi hana a ka lauhala, o ka lilo ana i pea waa no ka wa\nkahiko, mamuli no hoi o ka noonoo ana o kekahi kanaka o Lonoauhi kona\ninoa, o ka mea no nana i ulana o Lauhiki no, a me kona kaikaina o\nHaumea a me ka laua mau kaikamahine elima, Kamehaikaua, Meahanipaoa,\nLohea, Kahuihuimalanai, Kahoanohookaohu, oia no ka pea o ka waa o\nKamehameha ekahi. O keia poe he poe akua no lakou. O ke ano o ka pea ua\nlike me ka poepoe o ka la; i ka wa e holo ai ma ka moana, uhi ia iho la\nmaluna o ke kia o ka waa, i ka nana aku ka, ua like io no me ka la.\n\nEia kekahi hana o ka lilo ana o ka hua i mea lei no na kanaka o ka wa\nkahiko. O na wahine nana i hana mua, o Kahuihuimalanai a me\nKahoanohookaohu, a mai a laua mai ka laha ana mai a hiki i keia wa.\n\nEia kekahi; aia maloo ua lei ala i ka a-i, alaila malama iho la a hiki\nmai ka mai pilikia, he nahu paha a me na mai e kupono ana ia laau,\nalaila kii ia aku la e hanai; ina no ke ola, ua ola, ina no ka make, ua\nmake.\n\nO ia iho la kahi hunahuna o ka lauhala i loaa ia\u2019u, aka, e hai wau ia\noukou, aole i loaa wale mai, aka ua loaa mai mamuli o ke kuai ia ana\naku, i kekahi wahi elemakule kahiko, me koiala olelo mai, ina aole e\nuku aku, alaila, aole e loaa mai. Nolaila, noonoo iho wau, aohe wahi e\nloaa koke mai ai ia\u2019u, nolaila, ua ae aku au; o ku\u2019u lilo he hapalua\ndala maoli. Ina pela hou aku mau maoli ka nele e na hoa.\n\n\n\n\n\n\nO KEKAHI MAU MEA O KA BAIBALA I ANO LIKE ME KEKAHI MAU MEA I HANAIA MA\nHAWAII NEI I KA WA KAHIKO.\n\n\nElua no hoike nana i hai mai ia\u2019u no kekahi mau mea o Hawaii nei i ano\nlike me ko ka Baibala. Akahi: O ka buke i kapaia Moolelo Hawaii. Elua:\nMai kekahi poe kahiko mai e ola nei; mailoko mai o keia mau hoike e\nloaa\u2019i na mea i hoohalikeia.\n\n\nNO KE KANAKA MAKA MUA.\n\nUa ike kakou ma ka Baibala, o Adamu ke kanaka makamua; Kin. 1:27, a mai\niaia mai i laha mai ai na kanaka a pau loa o ka honua. Ma ko Hawaii nei\nhoi, o Kahiko ke kanaka makamua, a nana mai o Wakea, a me na kanaka\napau; a he mookuauhau no, elike me ko Adamu.\n\n\nNO KE KANAKA I PII AKU I KA LANI.\n\nUa ike ia ma ka Baibala o Elia ka mea i pii aku i ka lani, ma ka mana o\nke Akua; 2 Nalii, 2:11, a o Iesu Kristo, ua pii no ia ma kona ano Akua.\nPela hoi, ua oleloia ma ko Hawaii nei moolelo, o Lonomuku ka mea i pii\ni ka lani; he wahine ia, a no ke oki e ana o kana kane i ka wawae,\nnolaila ua noho ma ka mahina. Ina ka aole i oki ke kane i ka wawae ina\nua hiki loa aku oia i kahi o ka la. O kona wahi i pii ai aia ma Hana,\nma kahi i kapa ia o Hana-ua-lani-haahaa, oia ka mea i kapaia\u2019i oia\nwahi, a he mea e aku no kekahi.\n\n\nNO KE KANAKA ILOKO O KA OPU O KA IA.\n\nO Iona ke kanaka i noho iloko o ka opu o ka ia, wahi a ka Baibala; Iona\n1:17, o Kuikuipahu hoi ko Hawaii nei iloko o ka opu o ka mano. He alii\nia no Kohala; i kekahi manawa, hele oia i ka heenalu me na kanaka he\nlehulehu, a ia lakou e hee nalu ana, ua lilo aku la o Kuikuipahu i ke\nmano; a o kona wahi i pae ai ma Hana no, o ka puu o Kauiki, malaila\nkahi i ike ia\u2019i e na kanaka. O Eleio ke alii ia manawa e noho ana; o\nKipola hoi ame Kipalalaia, na kaula; i ka ike ia ana o Kuikuipahu aole\ni make, e ola ana no.\n\n\nNO NA ALII HANA INO.\n\nO Parao ame Herode kekahi o na alii hana ino i hoikeia ma ka Baibala;\nPuk. 1:8\u201322; Mat. 2:16, a me kekahi mau alii e aku nohoi. O Hakau hoi\nko Hawaii nei alii hana ino. He alii ia no Waipio. O keia alii kai\nhoolaha ae e okiia ka waiu o na wahine apau loa, a ina e ike aku oia i\nke kanaka lima kakau maikai, a me ka lauoho maikai ame ka wahine lauoho\nmaikai, kauoha oia e okiia ke poo, ame ka lima. He mau mea ino e ae no\nkahi a keia alii i hana ai, Owaia hoi kekahi alii hana ino. Ua oleloia\no ka manawa iaia he manawa ino loa piha i na lealea ino.\n\n\nNO KA LEO I PAE MAI MAI KA LANI MAI.\n\nI ko Iesu manawa i bapetisoia\u2019i e Ioane, ua lohe ia he leo i pae mai\nla, mai ka lani mai, e olelo ana: \u201cO oe no ka\u2019u keiki punahele he\noluolu loa ko\u2019u ia oe;\u201d Luk. 3:22, a he mau leo e ae no kekahi e like\nme keia, ua loaa keia ma ka Baibala. Pela no hoi ma Hawaii nei, ua lohe\nia no he leo mai ka lani mai e ninau ana: \u201cOwai la ke alii o lalo i\npono ka noho ana?\u201d \u201cO Kahiko,\u201d wahi a ka haina.\n\n\nNO KA NELE ANA O KA UA.\n\nI ka manawa o Ahaba ke alii o ka Iseraela, no ka nui loa o kana hana\nino, ua olelo aku ke kaula o Elia iaia: \u201cMa ke ola ana o Iehova ke Akua\no ka Iseraela, imua ona e ku nei au, aole auanei he ua, aole hau i na\nmakahiki ekolu, ma ka\u2019u olelo wale no;\u201d 1 Nalii 17:1. Pela no hoi. I ka\nwa o Hua ke alii o Maui nei o Luahoomoe, ke kaula ia manawa, no ka\nmanao ana o Hua e kalua ia o Luahoomoe i ka imu, nolaila, olelo kela i\nkana mau keiki, i kahi e noho ai, nokamea, e lawe ana ia i ka ua.\n\nPela hoi, he nui na mea liilii e ae o Hawaii nei i like me kekahi mau\nmea o ka Baibala, aka, ua lawa ka\u2019u hoike no keia.\n\n\nFebruary 15, 1872.\n\nG. Puuloa.\n\n\n\n\n\n\nNA LA A ME NA MALAMA.\n\n\nIloko o ka malama o Ikua, o Poha-koeleele ka ua; i ka la o Hua, a i ke\nawakea hele aku oia e kanu. Eia ka inoa o na lau e kanu ai: Hualani,\nhokeo, lopa, likolehua, kawelo. Penei ke kanu ana; lawe aku oia ekolu\nlau me ka hookakahaka ana i ka lau me kona lima; a kanu aku oia, waiho\naku a hala na mahina elua, hele aku oia e nana: a ike ua ulu pono, eia\nkana olelo: \u201cUa ola ka hoi keia noho ana ae, ua maikai ka ulu ana.\u201d\nAka, ina hele aku oia ua make a ua ponalo, kaumaha loa ia no ka puka\npono ole. Ua maopopo no i ka poe mahiai he wa no ia e puka pono ole ai\nka lau, oiai ke kau hooilo ia, nui ka ua a make ka lau. Aka, noho mai\noia iloko o ka malama o Ikiiki o ka ihunahuna ka ua, oia hoi, ka ua\nliilii pulelehua i ka makani, i ka la o Mohalu i ka malama o Ikiiki\nkanu oia e like me ka mea i hai ia ae la maluna. Eia ka inoa o na uala\ne kanu ai: Waipalupalu, kokoakeawe a he kuapai, heauau, he haole. Noho\noia a hala ka malama o Kaaona a me Hinaiaeleele, hele hou aku oia e\nnana, a ike ua make kekahi a ua ola. Eia kana olelo: \u201cUa ola ka\u2019u\nwahine ame ka\u2019u mau keiki i kahi Ohulu;\u201d noho ua kanaka nei a loihi a\nala ka mauu, kuehu aku oia i ka mauu; a pau ia o ke oo no ia o ka lau.\nAlaila, waiho aku a loihi na la, alaila, kii aku ke kanaka mahiai,\nhooili i ka lepo; a loaa ka uala maka hooili ana i ka lepo, o ia hoi ka\nhua i ka wa ame ka hua i ka lala hahai mai oia i ka uala mua. Hoi aku\noia a hiki i ka hale, hoa ka imu a kalua a moa hoihoi mai a ka hale,\nnoho oia ma ka puka, penei oia e kahea ai: \u201cKela ao nui eleele i ka\nmaka o ka opua la olalo iho, e malu malu kiai, kiai ae i ko kaua waena\nnei la o Keaonui, malu oe i ko kaua waena nei la, e Keaonui, e malu oe\nmai kela kihi a i keia kihi, e malu oe mai kela iwi a keia iwi; mai\nmalu oe i ko hai waena o huhu ia oe i ke pani i ka la, koekoe ka mea\nnona ia waena. E Keaonui e! e malu oe i ko kaua waena nei; malu oe i ka\npue, malu oe i ka lau o ka kaua ai, i ulu, i piha ka pue i ka uala. E\nKeaonui e! e malu i ko kaua waena mai uka a kai, mai nae a lalo, elieli\nkapu, ua noa.\u201d\n\nO keia pule ana oia no ke kahea ana i ke akua e hoi e ai i ka hua mua o\nka laua mea kanu. Noho aku oia a hala ka Mahoe mua, a komo aku iloko o\nka Mahoe alua. I ka po o Lono, kii aku oia e ai i ka uala, me ka lawe\nana i ka uala i ka heiau; nokamea, oia ka po e hoi mai ai o ke akua, e\nai i ka ai a kahi pulapula hooulu ai: \u201cola nohoi ka mea akua, make no\nhoi ka mea akua ole,\u201d wahi a ka olelo. A hala keia mau malama o ka ai\nana o na makua ame na keiki i ka ai, a o na malama hope no hoi keia o\nka hooilo, o ka puka no ia iwaho o ke kau. Maanei kakou e waiho ai i ke\nkamailio ana no ka hooilo, e huli aku kakou e nana i na hana o ke kau.\n\n\nNO KE KAU: OIA HOI KA WA LA.\n\nPenei ka mahiai ana o ke kau. Hele aku aku ke kanaka mahiai e nana i\nkahi mahakea, oia hoi kahi nahelehele e ulu nui ana, oia kahi maikai i\nka mahi ana. Penei e maopopo ai; i kona mahi ana i ka nahelehele a hina\nilalo, a haule mai ka ua, a ma-u iho la ka lepo a me ka nahelehele, oia\nke kumu e make ole ai ka lau ke puka iwaho o ke kau, nokamea, ua uhi\niho ka nahelehele i ka ma-u o ka lepo. Aka, i ka mahiai ana o ua kanaka\nnei, iloko o na po o Laaukukahi, Laaukulua, Laaupau, ame Olekukahi,\nOlekulua, Olepau, ame Kaloakukahi, Kaloakulua, Kaloapau, oia na po\nmaikai i ka mahiai ana, a he mau po no hoi i maa mai ko lakou kupuna\nmai.\n\nI ka pau ana o ka mahiai ana, waiho aku ka mea mahiai o ka haule mai o\nka ua; iloko o ka malama o Welo o pookole ka ua, oia ka ua, he ao ku ia\nkakou; alaila, hele aku ke kanaka mahiai e ako i ka lau. Eia na inoa o\nna lau ana e ako ai: he pae, he apo, he kapapa, he mohihi, he uli, a he\npaa. Oope oia i keia mau lau a waiho aku, a hiki i na kakahiaka e puka\nmai ai na huihui, oia ka wa e kanu ai i na lau. Penei ke kanu ana: Lawe\noia eono lau e kanu ai me ka hoohakahaka e like ma ka mea i hoike ia\u2019e\nmaluna; a pau kona kanu ana, noho oia a loihi kekahi mau la, hele aku\noia i ka malama o Nana, i ka la o Kane, e nana i ka mala uala, ua nui\nka poino; oia hoi ua pau i ka peeluamoeone a me ke kahuli a ua make\nwale iho no hoi kahi. I ka malama o Kaulua, i ka la o Lono, i ke\nahiahi, hele aku oia e ako i na lau hou. Eia ka inoa o na lau e ako ai:\nhualani, poni loepaa, awapuhi, uahiapele, pikonui, kupa; oope oia a\nwaiho aku e like me ka mea i hoike ia\u2019e maluna, noho oia a hiki mai ka\nmalama o Kaelo, i ka la o Mauli i ke ahiahi i ka wa e ili ai ka mahina,\noia ka wa e kanu ai i ka lau. Penei ke kanu ana: Kiolaola mua keia i ka\nlau ma ka pue, ewalu nae lau o ka pue hookahi; kanu mai oia. A pau,\nnoho aku oia a hala na malama ino, a loihi ka noho ana, a i ka malama o\nKaaona hele oia e hooili i ka lepo i ka pue o ka uala, a loaa mua iaia\nka uala i ka wa i ka lala, hoi aku oia me ka wahie a ho-a i ka imu a\nkalua a moa. Kahea aku oia penei: \u201cKeaonui i ka maka o ka opua ilalo\niho, e hoi e ai i ka ai.\u201d A hala ka malama o Welehu, o Makalii, a o\nHinaiaeleele, a komo i ka malama o Nana i ka la o Mauli hoonana kane,\nhoonana ka wahine, kau na pualei i ke poo, hele e eli i ka uala a ike\nna kane ame na wahine. Penei ka olelo a ka mea palaualelo: \u201cE! eia ka\u2019u\npue uala,\u201d a \u201ceia no hoi kau,\u201d a papa aku kekahi i kekahi; \u201cmai kii mai\noe i ka\u2019u\u201d o ka eli no ia a loaa, ka uala. Aohe nae he nunui he makalii\nwale no; hookahi mea e ola ai o ka ohana o ka malama i ka palula, oia\nka ai e ola ai ke ole ka hua. A olelo ae kekahi penei: \u201cAole no keia o\nna malama e hua nui ai ka uala; he malama ulu palula wale no keia, he\naa noi ke kumu. Eia ka malama e kanu ai i hua.\u201d I ka la o Hilo kii aku\nka mahiai i na lau; eia ka inoa: kola, nika, pukeleawe, hiiaka, lapa,\nhuamoa; waiho aku e like me ka mea i hoike ia. Aia hiki mai ka la o\nHoaka oia ka wa e kanu ai, e kanu e like me ka mea i hoike ia maluna, a\nhala o Ikiiki pau ke kaumaha o ke kanaka mahiai, manao ae oia o ke ola\no ka ohana; a i ka la o Olekukahi, Olekulua, Olekupau, oia na la e pue\nai i ka uala; noho aku oia a hala napoo Mohalu, o Hua, o Akua, o Hoku,\no Mahealani, o Kulu, a i ka la hope o Akua hele oia ma kona mala i ka\nwa e puka mai ai na kao, oia hoi ka lalani, a ku oia ma ke kihi o ka\nmala, penei oia e kahea ai: \u201cE Kanepuaa, eku i uka, eku i kai, eku i\nnae, eku i lalo, eku iwaena o ka kaua mala uala nei la, e Kanepuaa, eku\noe mai kela kihi a i keia kihi, mai kela kaika a i keia kaika, mai kela\niwi a i keia iwi, i hua i ka mole, i hua i ke kano, i hua i ke aakolo i\nka wa.\u201d A pau kana pule ana, noho aku oia a hala Kaloakukahi,\nKaloakulua, Kaloapau, a i ka la o Kane, hoomakaukau ke kane ame ka\nwahine i mau koko no ka uala, a i ka la o Lono, hoomaka ka eli ana o ka\nuala. Ekolu no uala o ka pue, nunui nohoi ka uala. Ua hai mai kekahi\nelemakule i ke ana, a ua ana wau ekolu kapuai ke anapuni, olioli wale\nae e mahiai uala i ka nunui o ka hua: Hoi mai ke kane ame ka wahine,\nkalua ka puaa me ka uala.\n\n\n[AOLE I PAU.]\n\n\n\n\n\n\nNO KA LA-I.\n\n\nO ka la-i oia no kekahi o na laau e ulu ana ma kuahiwi. Ua ulu oia ma\nna awawa, na puu, na kualapa, na kipapali. O keia laau o ka la-i he\nloloa no, aohe nae ona nunui e like me kekahi mau laau e ae. Ua ulu no\npaha ka la-i ma na mokupuni i noho ia e kanaka, aole i maopopo loa\nia\u2019u.\n\nO kahi i loaa mai ai ka la-i aole i loaa ia\u2019u; he loaa mai paha mai\niloko mai o kahi mea, a i ole he mea ulu wale mai no. E nana kakou i na\nhana a ka la-i.\n\n\nNA HANA A KONA LAU.\n\nO ka lau la-i, he mea no ia e hoopau ai i ka pilikia o ke kanaka, oia\nhoi ma ka hana ia ana i hale i wahi e noho ai ke kanaka, a kapaia ia\nhale, \u201chale la-i.\u201d E like me ke \u2019lii i kukulu ai i hale la-i nona ma\nPuulaina, a kapaia ia puu ia manawa o Puulai, e like me ka mea a kakou\ni lohe ai mamua iho nei. He kapa no hoi ia no kekahi poe ma ka haku ia\nana a paa, alaila aahu.\n\nHe mea lau lawaia ke hili ia a loihi, nana e hoa mai ka ia iloko o ka\nupena. He mea kauwewe imu i mea e paa ai ka mahu a moa ka ai. He mea\npulehu i\u2019a nohoi. He mea pai ai. He moku nohoi ia na kekahi poe i ka wa\nkahiko. He pau hula ke haku ia a paa, na ka poe hula. He mea ahaaina\nnohoi. He pulumi moena i pau ai ka lepo. A o ka iwi owaena o ka lau, he\nmea hana papale ia. O ka lau nohoi he mea hana ia i pu-la-i i mea\nhookani ma ke puhi ana aku nohoi.\n\nMa ka pu la-i nohoi i lilo ai na kaikuahine o Aiwohikupua i poe aikane\nna Laieikawai, a noho like lakou me ka oluolu. Pela nohoi o Malio ke\nkaikuahine o Halaaniani i kii ai ia Laielohelohe me ka pu la-i, ke\nkaikaina o Laieikawai, i ka wa i makemake ai o Halaaniani e moe ia\nLaielohelohe, aole nae i loaa ia laua.\n\nO ka lau no hoi o ka la-i, he mea kuehu i ka mai, i pau ka mai i ka wa\nkahiko. Ina he puupuu ka mai, alaila, kii i ka la-i, i mea hoomoe pu, i\nole e pipili ka puupuu i ka moena a eha, ina he lau la-i, aole e\npipili, a he mau nohoi ka ma-u, aole e wela ka ili. A he mea lei ia no\ne kekahi poe ma ka a-i, i ole e loaa i ka mai, na ka la-i e pale aku i\nka mai a pakele.\n\n\nO KE KUMU O KA LA-I.\n\nHe auhau nohoi ia, he mea kao-ahi ke maloo. A o kona wahi nohoi ia e\nulu ai o ka auki, ina makemake i pa la-i, alaila, kii, a kanu a puni, a\nmahope ulu. Ka mea hoi i olelo ia no ka auki. Aia ma Waipio he muliwai,\na he mano aikanaka ko laila, penei: I ka wa e hele aku ai a hiki\nilaila, aohe uapo ia wa, ku iho ma kae o ka muliwai, a kiloi aku i ka\nauki; a i nalowale koke ka auki, alaila hoi, he mano o loko, aohe i\nhele, ina e lele pau loa, aka, i kiloi a aohe nalowale iki o ka auki,\nalaila, aohe mano, ua hele i kahi i hele ai, lele ino a au wikiwiki,\nnokamea, aole akea loa ka; ina e au lohi loaa koke mai no i ka mano ke\nahikanana o ka moana, a loaa kaiala mea ai, kani kaiala aka, ua loaa\niaiala.\n\n\nO KA MOLE, OIA HOI KAHI MALALO O KA LEPO.\n\nO ka mole, he mea hana nui ia ia e na kanaka, a kalua i ka imu. Elua, a\nekolu la, alaila moa, lawe ia aela no hoi i mea ai, i ka wa wi, a i ka\nwa wi ole, aka, i ka wa wi ka hana nui ia o keia mea. A i ole he mea ai\nwale no, alaila, hana ia i mea ona, oia hoi ka okolehao, i mea inu, na\nna kane, na wahine, na keiki; a oia kekahi mea e wi ai o ka lilo ma ia\nmau hana lealea. A o ua mole nei no, he aila hoopaa lauoho ia, i ole e\npuehu i ka makani, a ua kapa ia hoi ua mole la-i nei he ki.\n\nO ia wale iho la no kahi mea i loaa ia\u2019u me ko\u2019u ninaninau ana aku no\nhoi; ma ka lau nae kahi ka hana nui loa ia o keia laau.\n\n\nJohn Mana.\n\n\n\n\n\n\nNO KE KUKUI.\n\n\nO keia laau o ke kukui, ua ike kakou a ua hoomaopopo i kona ano, a me\nkona helehelena a pau, oia hoi, he puipui kona kino, a he nui kona mau\nlala, a he uliuli kona mau lau. O keia laau no hoi ua ulu mau ia ma na\nmauna, ma kuahiwi, ame na kualono; o keia laau nohoi, ua ulu ia ma na\nmokupuni apau, aka, o kahi nae i loaa mai ai o keia laau aohe wahi i\nloaa mai ai, he laau kahiko no ia no Hawaii nei. Eia na hana a ke\nkukui.\n\n\nNA HANA A KA LAU.\n\nHe mea hoopala maia ia i kekahi manawa; he mea lauwalu ia ia i kekahi\nmanawa, oia iho la na hana a ka lau i loaa ia\u2019u.\n\n\nNO KA HUA.\n\nHe mea ai ia ka hua, ma ka pulehu ana a moa, lomi pu me ka paakai. A he\nia ia no ka noho ana i kuahiwi, a me ka la maka pehu loa no hoi i ka\nia. O kekahi, he laau keia i hamo ai i ke kino, i na he puupuu ka mai,\name ka piele. He kukui no hoi keia no ka manawa kahiko. Mamuli o ke\nkike ia ana a pau ka iwi, koe iho ka io, kui ia alawa ke koi me ka niau\nniu nae e kui ia ai. Ina he hale ahaaina, i ka po, ua ike ia o keia\nkukui ka mea hana nui ia. Mamuli o ke kui ana a lawa na koi eha a elima\npaha, huihui ia a kahi hookahi owili iho i ka lau o ka la-i mawaho, i\nole e pau koke. o kekahi, he hana aila ia, mamuli nae o ke kalua ia ana\na moa, kike ia nohoi ka iwi apau, lawe ia a luna o kekahi papa pohaku a\ni ole he papa laau paha, lu ia iluna olaila, kau iho i laau nui maluna;\nme ia laau e olokaa ai io ia nei a o ka wai, oia no ka aila.\n\nO kekahi he mea keia e loaa ai o ka ia hamauleo o Ewa; oia hoi, ke kike\nia ana a pau ka iwi, koe iho ka io, hookomo iloko o ke eke o ka lole, a\ni ole iloko no hoi o ka ipu kahi e hookomo ia iho ai ua ia ala, a i\nkekahi mea e ae paha. Hele no a hiki i kahi o ua ia ala, naunau iho i\nua kukui ala, a puhi aku iloko o ke kai, a malino aela ke kai, a ike ia\ni hola ua ia ala. Pela no ka lawaia ana i ka hee, elike me ka lawaia\nana o ka ia hamauleo. O kekahi, he mea lamalama ia no hoi i ka po, ke\nhele nae i ka lawaia puhi. O ia iho la na hana a ka hua i loaa ia\u2019u.\n\n\nNO KA UAHI O KEIA HUA.\n\nO ka uahi he mea hana ia i mea kakau i ka lima, oia hoi ka pa\u2019u. Eia ke\nkumu i loaa ai; kui ia nohoi alawa ke koi, hoa ia no hoi a a, lawe ia a\nmalalo o kekahi pohaku i eli ia a poopoo, hookupono ia ka uahi a kupono\niloko o ua pohaku ala, a mahope manoanoa ae kela uahi i pili mau i ka\npohaku, a kii aku ohikihiki a loko o kekahi wahi mea kupono no ia mea;\nhana pu me ka wai ko, a lilo ae i mea kakau i ka lima. O ia iho la na\nhana o ka hua i loaa ia\u2019u.\n\n\nNO KA IWI.\n\nOia hoi ka mea mawaho ae o ka io. O keia mea he mea makemake nui ia\nkeia e ka poe elemakule ame ka poe luahine, aia i ka manawa kahiko. I\nka manawa aole i laha mai keia ahi, oia hoi ke kukaepele, hana nui na\nelemakule ame na luahine me ke kike ia nae a pau ka io koe iho ka iwi,\nhouluulu a ma kapuahi, hoa i ke ahi a he loihi ka a ana oia mea, aole e\npau koke, o ia iho la ka hana a ka iwi i loaa ia\u2019u.\n\n\nNO KA ILI.\n\nOia ka mea mawaho ae o ke kumu. O keia mea he mea hana nui ia keia e ka\npoe kalai waa, mamuli o ka lawe ana, a hana, a kui a o ka wai, oia no\nka mea hana pu ia me ka lehu o ke akaakai a ha-ko paha, he mea hana ia\nno hoi i ka papa eleele i kohu ke kakau aku. He mea kakau ia kekahi i\nke kapa pa-upa-u.\n\n\nNO KE KINO.\n\nHe mea hana pinepine ia eia e kanaka i mea pa holoholona ame ka pa mea\nkanu, a he mea kukulu hale ia nohoi, a he wahie hoa imu nohoi.\n\n\nNO KA PILALI.\n\nAia i ko makou manawa liilii, he mea ai nui loa ia keia, mamuli o ka\npii ana o na makua i ka imi pepeiao, no ka mea, ua kupu mai no ia mea\nno loko mai oia laau, a loaa aku la ka pilali e hu ana a o ka hamu ia\naku la ia apau. O kekahi, he mea hamo lauoho ia, me ka hookomo ia nae\niloko o ka bola a kiaha paha, ukuhi ia i wai, waiho aku a liuliu kii\naku, ua lilo ae la ka wai a uuluhaku, a he mea maikai loa ia i ka hamo\nlauoho ana, he pahee a me ka pakika. Oia iho la na hana a ke kukui i\nloaa iau.\n\n\nNO NA ULU KUKUI KAULANA.\u2014ULU KUKUI O KAUKAWELI.\n\nO ke kapa ia ana o keia inoa mamuli no ia o ka manawa e noho kumu ana o\nPokue, no ka nui o kona huhu i na haumana. Ua kau ka weli o na haumana\nia ia no kona huhu, a o kekahi no ka makau o na haumana i na poo kanaka\name kekahi mau mea e ae. A ua kapa lakou o ka ulukukui o Kaukaweli. O\nkeia wahi ulu kukui, oia kahi e luana mau ai o na malihini ke hiki aku\ni na la hoike, a he mea maikai ia.\n\n\nULU KUKUI O LANIKAULA.\n\nO keia ulu kukui aia no ia ma Molokai, o ka mea i kapa ia ai o keia ulu\nkukui mamuli oia inoa; he kaula no Molokai, oia hoi o Lanikaula, i ka\nmake ana o ua kaula nei, lawe ia no a ma ua ulu kukui aia kanu ia, a\noia ka mea i kapa ia ai kona inoa, ulu kukui o Lanikaula.\n\n\nNO KA ULU KUKUI O LILIKOI.\n\nO keia ulu kukui aia no ia ma Maui nei kahi i ulu ai, aia nae ma\nMakawao. O ka mea i kaulana ai o keia ulu kukui, no ka hele mau o na\n\u2019lii ilaila i ka manawa kahiko a hiki paha i keia manawa, he wahi\nmakaikai nui ia e na malihini. O kekahi, kahi no ia e kii ia ai o na\nhua kukui ai na na alii, nokamea, o ko laila kukui he ala ame ka ono. O\nia iho la na mea i loaa ia\u2019u.\n\n\nJohn Moo.\n\n\n\n\nKAHI I LOAA MAI AI KE KUKUI AME NA HANA.\n\nKahi i loaa mai ai: O ke kukui, he laau nui no keia a maikai no hoi ke\nnana aku, ua loaa mai keia laau mai loko mai no o kona hua, aia i ka wa\ne maloo ai o ka hua o ke kukui, a helelei mai luna aku ona, alaila, ulu\nmai ana no kekahi hua ona a lilo i kukui okoa; a oia kahi i loaa mai ai\nke kukui a kakou e ike nei, aka, aia ma ka ili o keia laau ua hana ia i\nmea hooluu upena, a i mea hooluu kapa no kekahi, a i mea paele waa\nkekahi, he awili ia nae me ka lau ko, i puhi ia i ke ahi, a loaa ka\nnanahu.\n\nPela no hoi kona pua, ua hana ia i laau no kekahi mau mai, oia hoi ke\nnahu, paaoao, a me ka e\u2019a, a ua ola no hoi ia ano mai i keia laau.\n\nNa hana a kona hua: Aia ma kona hua ua hana ia i mea ihoiho kukui, oia\nhoi, i ka wa e maloo ai ka hua o ke kukui, kii aku ke kanaka, ohi a\nnui, alaila, hoi mai a hiki i ka hale, kalua i ka imu a moa, kike aku a\npau, alaila, kui aku me ka niau a paa, a o ia iho la ka ihoiho kui i\nimihia, he inoa hou nae ia, he kali kukui no ka inoa kahiko.\n\nEia kekahi; o ka hua no o ua kukui nei, oia iho la no ka i-a, aia nae i\nka wa e pulehu ia ai a moa, a oia iho la ka wa e ai ia ai, a ua kapa ia\nkona inoa he inamona, no kona momona a ono ka ke ai aku.\n\nEia no kekahi; he mea lawaia kaka uhu, a akilo hee ia no hoi ka hua o\nke kukui, i na aole ka hua o ke kukui, aole paha e pono keia mau lawaia\nana, ke ole ka hua kukui, nana e hoomoakaka aku i na wahi pouliuli o ka\nmoana, oia iho la kekahi hana.\n\nEia hou no kekahi hana a ka hua kukui, ua hana ia no o ua hua nei i\naila kui; ma ka hoiliili ana a nui, alaila, kalua i ka imu a moa, kike\naku a nahaha, ka iwi owaho, o ka io oloko oia ka mea e hana ai i aila\nma ke ku\u2019i ana iluna o ka papa a wali, olokaa aku oe me kekahi pohaku\nnui aia nemonemo, maluna o ke kukui i ku\u2019i ia a wali; alaila, o ke kahe\naku la no ia o ka wai o ka kukui iloko o kekahi po\u2019i a\u2019u i hana ai me\nke kanana, i mea e komo ole ai ke oka iloko, o ia iho la kekahi hana i\nka hua kukui i aila, aka, he nui aku no paha na hana o ka hua o ke\nkukui, o ka\u2019u mau mea nae keia i ike maka i ka hana ia, a oia ka\u2019u mea\ni lawe mai ai i keia mau mea, a hoikeike aku iwaena o oukou e o\u2019u mau\nhoa.\n\n\nTimothy Lililea.\n\n\n\n\n\n\nMOOLELO NO KA ULU.\n\n\nElua wahi i loaa ai ka Ulu. 1. Ma Kaawaloa, Kona, Hawaii. He kanaka ke\nkumu o ko laila ulu. Ma ka make ana ona, ua olelo mua nae kela i kana\nmau keiki: \u201cIna wau e make, e nana olua i ka laau e ulu ae ana ma ka\npuka o ka hale o kakou; o ka hua ona, oia ka olua ai; o na lima a me na\nlauoho, oia ke a-a o lalo o ua ulu nei, o na wawae oia na lala, o ka\nopea, oia ka hua o luna o ua ulu nei.\u201d la wa, oia ka ai i ola ai keia\nohana a pau, a hiki i ka wa a kini o ke akua, a me ka lehu o ke akua\nike ana no ka hua o keia ulu, kii lakou e hoao e ai maka, aole ono ke\nai, hoao lakou e pulehu ike i ka ono, olelo aku lakou ia Kane ma laua o\nKanaloa i ka ono o keia hua, olelo mai laua: \u201cAole na he hua e, he opea\nna no kekahi kanaka i make.\u201d Ia wa luai lakou a pau ke aho, mai Kona ka\nluai hele ana ma kuahiwi a hiki i Waipio. Oia ke kumu i laha ai ko\nlaila ulu i keia wa, no ka luai hele ana o na akua ma ke kuahiwi a laha\nloa.\n\n2. Ma Puuloa i Oahu. Ko laila ulu no Kanehunamoku mai, na kekahi mau\nkanaka o Puuloa i hele i ka lawaia a puhia e ka ino nui, makani a me ka\nua, a pae i keia aina kanaka ole, he akua wale no; nolaila mai ka laua\nlawe ana mai i keia ulu a hiki i Puuloa, kanu a ulu i kekahi lua nui a\nhua, ai keia mau kanaka; mahope ike mai o Haumea ma i keia mea o ka ulu\ni lawe malu ia mai e keia mau kanaka, kii mai oia a ike, hele oia e\nnana i keia mau pae moku, aole i ike ia keia ano laau. Nolaila, o ka\nmea ia ona i hoolei hele ai i na aina a pau i ka ulu a laha loa. O keia\naina o Kanehunamoku aia i Kahiki, he aina i loaa ole i ka poe imi aina\ne hele mai nei e imi, no ka mea, he aina akua keia. Ina ike ia e kanaka\nemi i ka moana aole loaa, a pela wale aku. He nui na mea maikai o kela\naina, aia ilaila ka wai ola a Kane ma laua me Kanaloa. O ka poe make a\nlehu ke kino ola i kela waiola.\n\nNo Ke Kepau. He mea waiwai loa ia i ka wa kahiko no ke kapili manu ana.\nO ka oi aku ia o ka mea hana nui ia e ka poe kia manu o na aina a pau\nloa. O Hawaii nae ka oi o ka aina kapili manu mau. O ka manu e kapili\nai o ka oo hulu pala o ka uka, o kona waiwai nui o ka hulu ma ka eheu\nhe mea lei hulu, he pii ke kumu kuai i ka wa kahiko; oia ka hana oi o\nke kepau o ka ulu.\n\nNo ke kino o ka Ulu. He mea kokua ia no ka pilikia o ke kanaka, eia, he\nmau papa kui poi, he mea papa kikina puka o na hale o ka wa kahiko, a\nhe mea wahie imu ai, a pela aku no hoi, he waa holo no ka wa kahiko; he\nwaa holua mea holo iluna o kahi pali kiekie e pili waiwai ai kanaka me\nna waiwai he nui loa, ma kela aoao keia aoao, elike me na lio heihei o\nkeia wa. Pela keia mau holua, no ka ulu ia waiwai.\n\nEkolu ano hua o ka Ulu. 1. Ulu a-aiole. Ka mea i kapaia ai ia ulu no ka\npukapuka i ka ai ia e ka iole. 2. Ulu pamakani. Ke kumu i kapaia ai\npela no ka pa mau ia e ka makani i na wa a pau. 3. Ulu holina, no ke\nano loliloli a apuupuu oloko a uaua ke ai aku.\n\nEia kekahi. O ka ulu pohoule, he ano like me ka omaka o ke kanaka, pela\nko\u2019u lohe, oia ke kumu o na hua a pau o ka ulu he hua haule wale nae\nkeia i na wa apau, aole paa mau. No ka ili o ka Ulu. He mea kapa no ka\nwa kahiko. O ka ulu keiki e malulelule ana ka alualu oia ka mea kapa i\nkuku ia elike me ka wauke Hawaii nei.\n\n\nW. S. Lokai.\n\n\n\n\n\n\nKE ANO O KA MAHI KALO O KA WA KAHIKO, A ME KO KEIA WA.\n\n\nUa pili no keia moolelo i haawi ia mai ia kakou i keia manawa, no ka wa\no ke au o na kupuna o kakou i ka wa kahiko, i ke ano o ke kanu ana o ka\nlakou kalo, a me ke kanu ana o ke kalo o keia wa, ame na mea e pili ana\ni ka lakou hana ana. Ma ko\u2019u noonoo ana, a ma ko\u2019u ninaninau ana aku i\nkekahi o na elemakaiauli kahiko, ua hai mai kela, he elua wale iho no\nmahele nui o ka mahi ana o ke kalo o ka wa kahiko. Akahi: He okoa no ka\nmahi ana o ka aina maloo. Alua: He okoa no ka mahi ana o ka aina wai.\nAka, e lawe mai kakou i ka mahele mua a kukulu iho, a na\u2019u e kalai aku\nma kahi mea hiki, i kokua pu ia hoi me ka olelo a keia elemakaiauli;\noia hoi, no ka mahi ana o ka aina maloo, a me na mea paahana i hana ia\ne lakou i keia wa.\n\nI ka manawa kahiko ka, aole o-o, aole ko\u2019i, aole he mau mea paahana\nkupono no ka lakou hana. Aka, ua hele no lakou e huli, a loaa na pohaku\nlipilipi oioi, i kapaia he pahoa, a me ia pohaku lipilipi no e pii ai a\noki aku i na laau i mau o-o no lakou. Eia na laau kupono i ke kalai ana\ni mau o-o no lakou; ka mamane, ka ohia, ke aalii ku makani a me na laau\npaa e ae; a hoomaka e kalai i na o-o, eia ka lakou hana mua: kahea aku\ni na akua o ke kalai ana, no ka mea, ina aole lakou e kahea mamua o ke\nkalai ana, alaila, e pau ana na o-o i ka hakihaki. Nolaila, kahea i na\nakua o ka mauna. Penei ke kahea ana:\n\n\u201cKumokuhalii, Kupulupulu, Kualanawao, Kupaikee, kua i ke kumu, kua i ka\nelau, kua i ka lala, e ike, e nana i ke kalai ana o ka o-o, he a\u2019alii\nka o-o, mahi au i ka aina kula, he uhi ka ai, he kalo maloo ka ai, a me\nna ai kupono i ke kanu i ka aina maloo.\u201d\n\nA penei ka hoomaka ana i ka mahiai, ua puhi mua ke kanaka i ke ahi i\nkahi mahakea nui, waele a maikai, hoolei ke a-a a pau ma hai a maikai\nka mala. Alaila, kakali aku ka mahiai o ka haule mai o ke kuaua mua, a\ni ka haule ana o ke kuaua mua, olioli ka naau o ka mahiai, hoihoi na\nmaka, kakali hou no ka mahiai hookahi kuaua i koe, ma-u, kui, mahakea,\na haule hou ke kuaua, ahiahi oia la, hele ka mahiai e imi i mau huli.\nEia na huli kahiko kanu ia i kahi maloo: 1, elepaio; 2, apuwaipiialii;\n3, lehua-ku-i-ka-wao; 4, kumu; 5, manini ame ka ape. Ope a paa waiho a\nkakahiaka o kekahi la, alaila pii aku a hiki i ka mala ana i hana ai,\npahu mua i ka makalua a nui, alaila kanu aku i na huli i hai ia ae la\nmaluna. A paa ka mala i ke kanu, alaila, nana aku ka mahiai o ka ulu\nmai o ka nahelehele, a i ka ulu ana ae o ka nahelehele, hele aku la no\nua mahiai nei me kahi o-o laau e kuwehu i na mauu i ulu mai, kapaia he\noloolohio. A peia e hana mau ai a hiki i ka laupai ana o ka ai, ia\nmanawa ua puka ae ka lau o ke kalo, ekolu a eha lau. Alaila hoomaka mai\nka mahiai e mawehe i na huli i kanuia, nokamea, ina aole e mawehe ia a\nonou ole ia ka huli ilalo, wahi a ka poe kahiko, he kumu ia e wiwi ai\nka ai, a loloa wale iho no, aole puipui. Aka, ina e mawehe mau ka\nmahiai i ka huli i kela la keia la a hiki i ka ane o-o ana o ke kalo;\nwahi a lakou, he keu aku ka nunui o ke kalo, puipui pono na wahi a pau\no ke kalo, aole loloa.\n\nA i ke o-o ana o ke kalo, akahi no a ola ka maka poniuniu o ka mahiai,\nka wahine, a me na keiki, a i ke kii ana e uhuki, lawe mai no i ke\nkalo, a me na oha kupono, a koe aku no kekahi mau oha i ka makalua, oia\nmau oha i koe aku ua kapaia aku e lakou; he aae. A hemo mai la ke kalo\nmua, alaila, kahea aku la i ke akua:\n\n\u201cE kela ao nui eleele i ka maka o ka opua la olalo iho, e malu, malu\nkiai, kiai oe i ko kaua waena nei la, e Keaonui, malu oe i ko kaua\nwaena nei la, e Keaonui, malu oe mai kela kihi a keia kihi, e malu oe\nmai kela iwi a keia iwi, mai malu oe i ko hai waena o huhu ia oe i ke\npani i ka la, koekoe auanei ka mea nona ia waena. E Keaonui e! e malu\nno oe i ko kaua waena nei, malu oe i ka makalua, malu oe i ka lau o ka\nkaua ai i ulu, i piha ka makalua i ke kalo. E Keaonui, e malu i ko kaua\nwaena mai uka a kai, mai nae a lalo.\u201d\n\nA pau ka pule ana, alaila, hoi ke kanaka me ka ai a hiki i ka hale,\nka-ka ka wahie, kalua ka puaa me kekahi mau kalo hou, a moa, alaila\nkaumaha hou no ua mahiai nei, he wahi pule uuku, a penei ka pule ana:\n\n\u201cE Kukulia, ua mo\u2019a ka ai, he kalo hou, ua mo\u2019a ka puaa, eia ka ai, eia\nka ia, e hoi e ai i ka ai a\u2019u, a ka mahiai nui, e ola \u2019i a\u2019u a me ko\u2019u\nmau ohana. Amama, ua noa.\u201d\n\nAlaila, o ka hoomaka iho la no ia o na mea a pau e ai i ka ai a ka\nmahiai. O ka pau keia o na mea e pili ana i ka mahiai ana ma ka aina\nmaloo.\n\nAlaila, lawe hou ae kakou i ka mahele alua o keia moolelo a kukulu hou\nmai imua o kakou i keia manawa, oia hoi keia: he okoa no ka mahi ana o\nke kalo o ka ainawai, a me na mea e pili ana i ka lakou hana ana, a me\nke ano o ka hana ana.\n\nEia ke ano o ka mahiai ana i ke kalo ma ka aina wai i ka wa kahiko. O\nka hana mua a ka mahiai e hana ai, o ka waele mua i ka nahelehele apau\nalaila, hoonoho ka pa-e a paa loa, i ole e puka aku ka wai, a maloo ka\nloi; alaila, kulepe mai ka mahiai i na eka lepo, hoonoho kekahi eka ma\nka pae, a koe aku kekahi lepo no ka loi, no ka mea, ina o ka pohaku\nwale no ke hoonoho ia ma ka pae, e pau ana no na wai i ke kahe,\nnolaila, me ka lepo kekahi e pono ai; a i ka pau ana o ka loi i ke\nkulepe, a maikai aole wahi hemahema, alaila, kakali aku ka mahiai he\nmau la, i pulu lea iho ka loi, a ike oia i ke ano kupono ke kanu,\nalaila kii i ka pu-a huli, lawe a hiki i ka loi, alaila, hoomaka mai la\nka mahiai e hana i na puepue nunui, i hiki ole i na mea elima ke apo\nae, a pau ka puepue ana, alaila kanu aku i na huli o ka wa kahiko. Eia\nko lakou mau inoa: apuwai, apowale, aweu, awapuhi, ipuolono, ieie,\nowene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele,\nhapuupuu, hokeo, hao, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa,\nlehua, lihilihi-keokeo, lola, manaulu, manakea, moi, makohi, mahaha,\nmamauwea, mokulehua, manini, naioea, piko, piko-kea, poni, elepaio,\napuwaipiialii, lehua-ku-i-wao, palili, pala, palaii, pipika, palakea,\npueo, wa\u2019e ame ka wewehiwa.\n\nApau keia mau huli i ke kanu, a paa pono ka loi, alaila, noho aku ka\nmahiai a liuliu. Ulu mai la ka nahelehele, hele ke kanaka e mahiai; o\nka inoa oia mahiai ana, \u201che au loi,\u201d a ekolu lau o ka ai i mohala ae,\nlaupai ka ai, alaila, kii ke kanaka, ako i ka lau o ka ai a nui,\nalaila, ope a paa, ho-a ke ahi, pulehu i ua ope luau nei, a moa, wehe\noia i ka mea ino a hoolei, alaila wehe ke poi o ka umeke, a pule aku i\nke akua. Penei ka pule ana: \u201cE Kane i ka wai e ola, eia ka luau; ka lau\nmua o ka ai o kaua. E Kane e hoi e ai, e ola ia\u2019u i ko pulapula, i ka\nmahiai, a kanikoo pala lauhala kanaka i ke ao mauloa, kau ola e kuu\nakua. Amama, ua noa, lele wale hoi.\u201d\n\nA pau ka pule, alaila ai ka ai, a maona, kakali aku ka mahiai o ke oo\nmai o ke kalo, a hiki i ka wa e oo ai, alaila, hele ua mahiai nei a\nhiki i na loi kalo ana, ku iho la ma kuauna, kahea akula i ke akua\nhooulu ai. Penei ka pule ana: \u201cE Kukeolowalu, he olowalu ke kalo, he ha\npuuaia ka ha o ke kalo, laemaia ka lau o ke kalo a kaua la; e\nKukeolowalu, nalowale ke kanaka iloko o ka kaua kalo la; e Kukeolowalu,\nkuu akua i ke oo ana o ke kalo, e Kukeolowalu e uhuki ka ai a kaua la;\ne Kukeolowalu lawe au i ke kalo me na oha, me na kamaukoe aku ka puu i\nola no ka mahiai, i huli no ka amau a kaua la; e Kukeolowalu, huihui ka\nai a kaua la, auamo ka ai, hoa ka imu o ka ai a kaua la, kalua ka ai a\nmoa, a kui, a wali ka poi a kaua la; e Kukeolowalu, hahao i ka umeke\nhoowali a wali ka ai a kaua la; e Kukeolowalu e, kaka ka wahie, hoa ka\nimu uumi ka puaa, kau i ka imu, ununu ka hulu, kuai ka puaa, kalua ka\nimu o ka puaa a kaua la; ea, e Kukeolowalu a moa ka puaa okioki a piha\nke palau, e ai ke kane, e ai ka wahine, e ai ke keiki i ka puaa, i ke\nkalo a kaua la; ea, e Kukeolowalu, a papaiki, a papanui, elieli kapu,\nelieli noa, i ae no honua, ua noa, pau ke kapu, ua noa.\u201d A pau ka pule\nana, a mahope aku oia wa, e kii kela mea keia mea i ke kalo, me ka noa.\n\nA ma keia wahi, o ka pau keia o na mea e pili ana i ke kanu ana i ke\nkalo i ka wa kahiko, mai ka aina maloo, a i ka aina wai. He nui aku no\npaha na mea i koe e pili ana i keia hana, he ma-u keia.\n\nAlaila, lawe mai kakou i ka lua o na mea i haawi ia mai ia kakou e imi,\noia hoi keia: No ke ano o ka mahi ana o ke kalo o keia wa, mai ka\nainamaloo a i ka ainawai.\n\nMa keia mea, aole paha kela keiki keia keiki i nele i ka ike ole i ka\nhana ana mai, a ko lakou mau makua ma ka mahiai ana i ka ainamaloo, a i\nka aina wai. Nolaila, ke hai aku nei au i na mea a\u2019u i ike ai i ko\u2019u\nmau kupuna, a i kamaaina ai hoi i ka lakou hana ana. E pono nae e\nwehewehe e aku au i ke kanu ana o ka ai ma ka aina kula i keia wa, a me\nna mea e pili ana i ka lakou hana ana.\n\nIloko o keia mau hakina elua, ua like ole na hoohelu, a ua like na\nmahele, aka i kumu nae e akaka ai ka like ole o na hoohelu, a like hoi\nna mahele. I keia wa o na kupuna hou o kakou, he au malamalama, he au\nnaauao, a ua hiki mai na mea paahana kupono e pono ai ka hana ana. O ke\nkanu ana o ka ai o ka aina maloo o keia wa, ua like no me ka wa o na\nkupuna o ke au i hala, nokamea, o ka lakou nei mea mua nohoi e hana ai,\noia ke puhi ana i ka mahakea i ke ahi a maikai, hoolei nohoi na aa apau\nma kaika, hoomaka aku la no ia e pahu i na makalua, a kanu aku no hoi\nka huli; o na huli nae e kanu ia i keia wa, o na huli mua no a ka poe\nkahiko, aohe he mau huli e ae, a o ke ano o ka mahiai ana, ua like no\nme ko ka wa kahiko, a o ke ano o ka hana ana i na huli, mawehe ana a\nnou hou iho ilalo i puipui ka ai, ua like no me ko kela wa. A eia kahi\ni like ole ai, o na pule a lakou, ia wa he pule ko ka oo ana o ka ai, i\nkeia wa, aole. Eia nae paha kahi mea i kue iki, ina nae aole i hana ka\npoe kahiko pela.\n\nI ko\u2019u ike ana i ko\u2019u mau kupuna, ua lawe lakou i ke kanu ana i na\nhuli, a loko o ka ohia, o ka mea mua nae a lakou e hana ai, o ka waele\nmua i ka akolea a maikai, apau ka huli i ke kanu, alaila kii i na lau\nakolea a uhi ma kela mala i kanu ia ai ka ai i mea e mau ai ka wai, a\nmau ka ma-u o ka mala ai a puni; aole e ulu ka nahelehele, a kokoke i\nke oo ana o ke kalo me ka malama no nae i na rula a ka poe kahiko o ka\nmawehe mau ana i na huli, a i kou nana ana aku i ke kalo i ka wa i oo\nai, he keu ka nunui, i oi ae mamua o ke kalo o ka aina kula, a ua pau\nkekahi hapa o kanaka o ko\u2019u wahi, i ka hoi iloko o ka ohia e mahiai ai\ni keia manawa, a ua nui ka ai. O ka pau keia o na mea a\u2019u i ike ai i\nko\u2019u mau kupuna a me na mea e pili ana i ka lakou hana ana.\n\nEia ka mea hope loa. No ke kanu ana i ke kalo ma ka aina wai, a me na\nmea e pili ana i ka lakou hana ana. O ko\u2019u manao ma keia mea, he\nmakehewa ia\u2019u ke wehewehe aku i na mea e pili ana, a me ke ano o ka\nhana i ka loi i keia wa, ame ke ano o ke kanu ana, nokamea, ua kamaaina\nkakou pakahi i ka hana ana i na loi, i kela la keia la, a he mea\nmakehewa wale aku no hoi ka\u2019u wahi wehewehe ana imua o oukou i keia\nmanawa, o na rula nae o ka wa kahiko, oia no ka kakou e malama nei, ka\nmawehe ana, ka onou ana iho ilalo i ka huli a me na mea e pili ana.\nNolaila, ua maopopo ia kakou ka like ole o na hoohelu o keia mau\nhakina, a like hoi na mahele, nolaila oia ka nui ame ka lawa o ko\u2019u\nmanao no ka moolelo i haawi ia ia kakou na\u2019u e imi.\n\n\nJanuary 25, 1872. Samuel K. Kainoa.\n\n\n\n\n\n\nHE WAHI MOOLELO NO KAMEHAMEHA.\n\n\nUa manao ia, o na makuakane o Kamehameha nana i imi a loaa, o Kahekili,\no Haalou, a me Kaleiopuu, nokamea, he moe aku a moe mai ia wa, aole\nmaopopo ke kane hookahi a me ka wahine hookahi, nolaila ua manao ia,\nmai kekahi mai o keia poe ekolu i puka mai ai o Kamehameha. Pela no\nhoi, aole i hai ia mai ia\u2019u kona makuahine.\n\nUa hanau ia keia ma Kailua, ma ka aoao komohana o Hawaii. O kana mau\nhana i kona wa liilii a hiki i kona wa i nui ai, aole i hai nui ia mai.\n\n\nNO KA HOLO ANA I MOLOKAI.\n\nI ka noho ana a kanaka makua, holo aku la oia a me na kanaka he nui,\nmaluna o na waa hookahi haneri. O ke ano o ka pea, he lauhala i ulana\nia a palahalaha poepoe maikai. Ua hiki aku lakou ma Kaunakahakai, a\nmalaila lakou i noho ai. O ke kumu nae o keia holo ana, no ka lealea o\nke \u2019lii i ka maika; oia hoi, he olokaa i ka pohaku i hana ia a poepoe,\na palahalaha na aoao.\n\nI ka wa e noho ana ma Kaunakahakai, aohe ana mea e lealea\u2019i ia wa;\nhoouna \u2019ku la ia i kana aikane o Kikane ka inoa, e kii i na ulu ia\nKahekili e noho ana ma Oahu. I ka holo ana o ua kanaka hookahi nei wale\nno. A hiki keia imua o Kahekili, uwe iho la a pau; ninau mai kela:\n\u201cHeaha ka makemake o ke \u2019lii i hoouna mai nei ia oe io\u2019u nei?\u201d\n\nOlelo aku \u2019la keia: \u201cI kii mai nei au i ka ulu i mea lealea na ko\nkeiki; ua holo mai maua a aia i Kaunakahakai i Molokai aenei kahi i\nnoho ai, hoouna mai nei kela ia\u2019u e holo mai iou nei.\u201d\n\nNinau hou mai kela: \u201cI aha la ka ulu?\u201d Olelo aku hoi keia: \u201cAia ka o ka\nulu i ka pua o ka malo.\u201d O ke ano o keia, he ulu alii, he ulu i malama\nia i ka poli. Mai kuhihewa e na hoa, o ka ulu maoli nei, he pohaku e\nlike me ka mea i hoakaka iki ia mamua \u2019e nei, ua kapa \u2019ku lakou ia he\nulu. Haawi maila no hoi o Kahekili me ka olelo pu mai: \u201cO ka ulu Hiupa\nauanei, aole e hoolei ma ka aoao makani, o puhi ia a olepelepe ka lele\nana, oiai, he mama ia ulu, ma ka aoao pohu ia e kiola \u2019i. O Kaikimakua\nhoi, ma ka aoao makani e kiola\u2019i, oiai, he kaumaha ia ulu; o ka inoa ia\no keia mau ulu, o Hiupa ame Kaikimakua.\u201d\n\nO ka Kamehameha makana i haawi aku ai na Kahekili, he ipu hulu manu. A\npau ke kuhikuhi ana a ke \u2019lii i ua kanaka nei, lalau iho la ia i ka ipu\nhulu a wehe ae la, i ka ike ana iho, aole o kana mai o ka uwe; a puana\nae la ia i keia mau lalani mele, penei:\n\n\n Lihau mauna i ka noe,\n Kalae ahu i ka malie\n Me he pua lele io ia \u2019la\n Ke aka ka uahi i ka makani\n O kuu makani kilioopu\n O a\u2019u wai eha\n I hui ia me ka ia iki\n Me ke kaahaaha ka ele loli.\n\n\nA pau ke mele ana, olelo mai kela ia Kikane: \u201cE hoi oe a ke \u2019lii, olelo\naku e hoi i Hawaii, alaila nana mai ia\u2019u, a uhi kapa eleele, a kau hoi\nka puaa i ka nuku, alaila, kii mai i ka aina;\u201d me he mea la, he olelo\nhoohuakeeo keia, o ke ano oia, aia a make kii aku i ka aina. O ka huli\nhoi mai la no ia o Kikane a hiki imua o Kamehameha. Ninau aku ke \u2019lii:\n\u201cAohe huaolelo a Kahekili ia oe?\u201d \u201cHe huaolelo no,\u201d wahi a ke aikane.\n\u201cPehea?\u201d Hai aku la no hoi keia e like me ka mea i olelo ia mai iaia.\n\n\nNO KA HOI ANA O KE \u2019LII I HAWAII.\n\nA lohe ke \u2019lii i keia mau olelo, manao iho la ia e kipi ana o Kahekili\niaia. Aole nae keia i maika i ua mau pohaku nei, a o ka hoi e no keia.\nMakaukau na waa aohe mea koe, kau iho la na kanaka he nui a me ke \u2019lii\npu kekahi, a holo aku la a hiki ma Kawaihae; aia kela wahi ma Kohala,\nma ke komohana akau o Hawaii. Noho ke \u2019lii ilaila; o ka hoomaka ana ia\ne oki ka waa nunui i kapaia he peleleu. Ia wa, hai ae la ke \u2019lii i kona\nkanawai he Mamalahoa, o ke ano oia, aohe alii, aohe makaainana e hele\nma ko lakou manao iho i ka lakou hana; o ka mea hoolohe ole i keia, he\nmake kona; aia wale no ma ka ke \u2019lii hana e hana ai. O kekahi alii o\nKeoua ka inoa, aole ia i hoolohe, ua hele ia ma kona manao iho a luku\naku i na kanaka o Waimea, aole nae i hooko koke o Kamehameha i ke\nkanawai maluna ona.\n\nI ke oki ana i ka waa a me ka hana ana a maikai, ekolu makahiki pau\neono lau waa, ua like ia me elua haneri a me kanaha. Pau keia, hoi ke\n\u2019lii i Hilo, malaila ooki hou i na lau waa he eono iloko o na makahiki\nekolu, hui ia me kela mau waa mamua 480 iloko o na makahiki eono. Pau\nia, hoi hou ke \u2019lii i Kawaihae, oki hou i na lau waa he eono i na\nmakahiki ekolu, hui ia me kela mau waa, 720 iloko o na makahiki eiwa.\nPau ia, hoi hou ke \u2019lii i Hilo e oki hou i mau waa eono lau i na\nmakahiki ekolu, hui ia me kela mau waa mamua, 960, iloko o na makahiki\nhe umikumamalua; alaila ua lawa ka makemake o ke \u2019lii.\n\nPau ka hana ana i na waa peleleu, hoouna \u2019ku \u2019la ke \u2019lii elua mau\nkanaka, o Kameeiamoku ame Kamanawa, e kii ia Keoua. A hiki keia mau\nelele imua o Keoua, ninau mai kela: \u201cHeaha ka olua i hele mai nei i o\u2019u\nnei?\u201d Pane aku laua nei: \u201cI hoouna mai nei ke \u2019lii e kii mai maua ia\noe.\u201d Olelo aku o Keoua: \u201cIna he make ka ke \u2019lii ia\u2019u ano ka wa pono o\nolua e hai mai.\u201d Olelo aku o Kamanawa ma: \u201cAohe make a ko keiki, he\naloha ko keiki ia oe, nolaila, ko maua mea i hoouna ia mai nei.\u201d Pane\nmai na kahu o Keoua: \u201cE ke \u2019lii, o kela mau olelo i hai ia mai la, he\nalapahi, oia hoi, he wahahee, aohe oiaio, eia nae ka maua, mauka nei\nkakou e hele ai, ina mauka nei, alaila, he make ia Kamehameha a he make\nno hoi ia kakou.\u201d\n\nAka, mamuli o ka paakiki ame ka maalea o na olelo a Kameeiamoku, ua\npuni ke \u2019lii, a o ka ae no ia e holo maluna o na wa a. I ka holo ana o\nlakou nei a hiki ma Kawaihae, ike aku la lakou, aole o kana mai ua mea\nhe kanaka e kuku mai ana mauka. O ke \u2019lii o Keoua hoi, ua ike e ia e\nmake ana oia, lalau aku la oia i ke kaula a hikii iho la i ka ma-i a\npaa. Eia hoi ka olelo a na kanaka a Kamehameha i hoouna \u2019ku ai: \u201cKe\nhikii la ka hoi oe e hikii ai i ko ma-i, e make ana hoi paha oe he hana\naloha ole i kanaka, he kipi, he hoolohe ole i ke kanawai o ke \u2019lii.\u201d Ia\nwa, uwe ae la o Keoua me ka leo nui a me na kahu pu kekahi. O ka hopu\naku la no ia o Kamanawa a me Kameeiamoku ia Keoua, a lumai iho la iloko\no ke kai a make, lawe ia \u2019ku la a kalua ia i ka imu. A make o Keoua,\nnonoi aku la kekahi kahu ona ia Kamehameha, oia hoi o Kaoleioku: \u201cE ka\nlani-e! i kanawai no\u2019u e ola \u2019i.\u201d Haawi aku o Kamehameha i ka papa he\nkanawai ia, hoole mai kela, aole au e ola ia kanawai. Haawi hou o\nKamehameha i ka wai o Ahukini, aia no paha ia wai ma Kawaihae a hiki i\nkeia la, hoole no kela, aole au e ola ia kanawai. Haawi aku o\nKamehameha i ke kanawai he Mamalahoa me ka olelo aku: \u201cAohe makaainana,\naohe alii e kii a lawe ae i kou ola, ua lanakila oe.\u201d Hoole mai hoi na\n\u2019lii, i mamalalaau kanawai, o ke ano oia, he kanawai e make ai, aole\nnae he ae aku o Kamehameha, ua hai kela i ka olelo paa mamua. Ia wa,\nuwe iho la kekahi wahi kahu o Keoua, o Wailama ka inoa, penei:\n\n\n Kuu haku i ka ua haao\n Ke lele mauka o Auaulele\n Lele ka ua, lele pu me ka makani,\n Lele poo a na ka wai o ka ha\n Kuu haku mai ka wai haule poo.\n\n\nMahope iho, hoouna ku \u2019la o Kamehameha i kekahi mau waa e holo e mamua\ni Oahu, a pae aku la ua mau waa nei i Haneoo ma Hana. Ua holo mai hoi o\nKahekili mai Oahu mai, a lohe ia ae la he manao kaua kona ia\nKamehameha. Kii ia ku la o Kamehameha ma Hawaii, a hiki mai la, o ka\nhoomaka no ia o ke kaua a hee o Kahekili. Hoi aku la o Kahekili i Oahu,\na hoi no hoi o Kamehameha i Hawaii. Kukulu iho la nae o Kamehameha i ke\nkii o Kawalakii ka inoa, a hoaahu ia i ka ahuula a hoopapale ia i ka\nmahiole, a hookau ia iho la ka ihe, laau pololu o Kona, ua hoomalu ia\nna Malio. No ka ike aku o ke koa kaulana o Kahekili, oia o Keawepuahiki\ni ka oni ole, o kona kii no ia a hili me ka laau a haihai liilii iho\nla. Hoouna hou mai o Kahekili i kekahi koa kaulana, o Kapakahili ka\ninoa, e holo e kaua me Kamehameha, a ma Maui nei no kahi i kaua ai a\nhee o Kapakahili. O ka hoi no ia o Kamehameha a Hawaii; a lohe i ka\nmake o Kahekili, o ke kii no ia i ka aina, a kipi mai hoi o Kaiana,\naole nae i lanakila maluna o Kamehameha.\n\nO ka hoomaka ana ia o Kamehameha e mahi ia Ualakaa; ekolu makahiki o ke\n\u2019lii i Oahu hoi mai a Lahaina, he niaukani ia wa, oia hoi he niau me ka\nlaau palahalaha maikai e komo pono ana i ka waha, a he lauhala paha a\npela aku; ekolu makahiki maanei o ka huli hoi no ia i Hawaii.\n\n\n[Keakaloloa.]\n\n\n\n\n\n\n\n\nA STORY OF KAWELO.\n\n\nCHAPTER I.\n\n Kawelo a Timid Youth.\u2014Learns Swimming, Fishing and Dancing.\u2014Covets\n the Wives of Aikanaka.\n\n\nKawelo was born at Pupulimu, [1114] in Waimea, Kauai. Heulu was the\nfather, and Haiamu was the mother, of whom the child, Kawelo, was\nbegotten. During Kawelo\u2019s childhood he was a timid stripling whenever\nhis companions or others challenged him to fight. His elder brother was\nKauahoa, [1115] who was born of the same parents. Kauahoa had been\npreviously adopted by Haulili, [1116] the great one of Hanalei. The\npurpose for which his elder brother had been taken away was because he\nwas found to be very strong, and, therefore, was feared lest he should\nkill his younger brother.\n\nLet us turn aside and glance at Kawelo. While Kawelo dwelt peacefully\nwith his parents a desire entered his mind to go sea bathing, which was\nhis favorite pastime from his infancy up to the time of his death. In\nhis eighteenth year a secret longing prompted Kawelo to seek the wives\nof his half-brother, Aikanaka, the king of Kauai. Said he to Heulu, his\nfather: \u201cHow amazing is the greatness of my desire for the wives of my\nlord brother! By what means may they be obtained?\u201d Whereupon the father\nasked: \u201cDo you really wish the wives of your lord to be yours?\u201d \u201cYes,\u201d\nKawelo replied. \u201cHere is the means whereby they may be won: let me\nteach you how to fish.\u201d\n\nSo they entered upon the task of learning, and not very long after the\ninstruction was begun Kawelo became proficient. Wherefore he\nimmediately went out to fish. In a short period of fishing a great heap\nof fish was caught. He patiently waited for, but failed to secure the\nwomen; so he said to the father: \u201cI can not in the least obtain the\nwives of my elder brother.\u201d \u201cThen go farming,\u201d answered the father. He\nwent to till the soil, and the things that he planted thrived. He\nwaited, but could not secure [them]; then he meditated: \u201cIndeed! It\nappeared as though my father\u2019s instructions to me were the wise policy\nwhereby those women may be mine; but lo! they are not.\u201d\n\nThereafter, he began to learn dancing. In educating himself to dance,\nand becoming proficient therein, he immediately held a dancing exhibit\nbefore a large gathering. When he went to dance Kawelo was arrayed in a\nfeather cape. The women saw that Kawelo was very skillful in dancing,\nso they fell upon him and kissed him. At that moment he mused, \u201cAt last\nhere is the means whereby I have secured both, which is dancing.\u201d When\nhe had finished dancing, and when night had come, the women went and\nmet Kawelo; whereupon they lived as husband and wives. Let us leave the\nnarrative of Kawelo with his wives and turn to Aikanaka.\n\n\n\n\n\n\nCHAPTER II.\n\n Aikanaka Plans to Be Avenged.\u2014Kawelo Moves to Oahu.\u2014Joins Makuakeke\n and Captures a Famous Fish.\u2014Obtains a New Wife and is Taught the\n Arts of Warfare.\n\n\nWhile Aikanaka was brooding with love for his wives the thought\noccurred to him to seek the death of his younger brother [1117] Kawelo.\nSoon afterwards all the people of Kauai assembled and consulted with\ntheir great king Aikanaka. [1118] The task of spear practice was begun,\nand the men became highly dexterous in that service. They spent much\ntime in its exercise, and, very long afterwards, a longing took hold of\nKawelo to go sightseeing in circuiting Oahu; hence, he said to the\nfather: \u201cHow great is my desire to sail and tour all of Oahu!\u201d The\nfather answered: \u201cGo as your desire dictates.\u201d\n\nUpon which he set out; but while he was traveling along the road, young\nKamalama [1119] approached and inquired of Kawelo: \u201cWhither are you\nbound for?\u201d Kawelo replied, \u201cI am going to sail and tour Oahu and then\nreturn.\u201d Whereupon the former said, \u201cIt is well then that I, too, shall\naccompany you.\u201d The latter gave his consent and boarded the canoe. This\ncanoe, on which they embarked, belonged to Kaulukauloko and\nKaulukauwaho. [1120]\n\nSoon they all sailed out for and landed at Oahu. Kou, [1121] a\nbeautiful woman of Puuloa, Oahu, met him. In due time he started out to\ncall on the celebrated fisherman of Oahu here at that time, who was\nMakuakeke. Kawelo immediately asked of Makuakeke: \u201cAre the fish of this\nlocality famed for their not being entrapped by the net, caught?\u201d The\nlatter replied: \u201cOne has been captured, but the other one is still at\nlarge.\u201d \u201cWhat of it? Let us go out to entrap it; perhaps we may capture\nit.\u201d So they paddled out until they arrived off the point of Kaena.\n[1122] Just as they approached the spot, Makuakeke bent his head down\nto make observations and saw the fish swimming about. \u201cHere is that\nfish,\u201d said the fisherman. Let us leave these two awhile and speak\nrelative to the parents.\n\nAs the parents were residing on Kauai, every one in their neighborhood,\nincluding themselves, were attacked. Moreover, the parents were driven\naway, and they retired to a very distant place.\n\nWhile Kawelo and companion were busily engaged in watching the fish and\nalso in casting their net, the fish could not be caught. The name of\nthe fish was Uhumakaikai. [1123] They toiled on, but it could not be\nentrapped; for which reason they came back. As they were paddling back\nKawelo observed a large gathering of men and women and questioned the\nfisherman: \u201cWhat is that assembly for?\u201d \u201cIt is a surf-riding crowd. But\nthere is only one who is unparalleled; it is a young woman. She is\nnever wet by the surf.\u201d The first asked, \u201cWhat is the name?\u201d The latter\nreplied, \u201cKanewahineikiaoha.\u201d [1124] And when he had memorized the name\nof the young woman they paddled for and disembarked at the landing\nwhere the friend, Kamalama, then stood in waiting. Said he to his\nfriend: \u201cLet us attend the surf-riding sport of the crowd.\u201d To which\nthe latter consented.\n\nAnd when they had arrived there Kawelo inquired of his friend, \u201cYou are\nperhaps acquainted with Kanewahineikiaoha?\u201d \u201cYes,\u201d the other replied.\nAt which the one in question came surfing in with the breakers; one,\ntwo, and on the third breaking of the surf she landed, snatched up her\nboard and her dress, donned it, and was soon on her way homeward. Then\nKawelo said to his friend, \u201cYou follow her.\u201d Kamalama immediately\nfollowed and hid himself. As he lay in concealment he saw the javelins\nof her brothers hurled in great numbers at her; therefore, he returned\nand stood before his friend, who asked: \u201cHow fares it?\u201d \u201cSay! You are\nasking me; there is nothing in that performance but death. When I\njourneyed thither and hid myself, I observed the one in whom we have\nbeen interested resting. I saw her brothers thrusting their spears.\u201d\n\nWhereupon Kawelo made up his mind to go up and reconnoiter; so he said\nto his friend, \u201cIt is best that we both go up to investigate. What is\nthere to repent should fortune be against us?\u201d To which the other\nconsented. As they journeyed upward and reached the house, the woman\nhad just finished bathing; [1125] but the javelins of the brothers were\nher bath water. When they espied the young woman, Kawelo called forth\nin a chant as follows:\n\n\n There is my lehua at Luluupali\n Which is wafted by the cold wind.\n I am beseeching you, O antagonist, [1126]\n To accept me as your friend.\n\n\nAt the end of the recital of his chant an invitation was shouted back\nby the young woman; whereupon they both proceeded and entered the\nhouse. The father of the young woman said: \u201cWhat is the cause that\nbrings you two hither?\u201d He replied, giving his answer precisely, \u201cBoth\nof us have come here to investigate into your performance; that is the\ncause for which I journeyed hither.\u201d Immediately they were taught, and\nthey attained skill in that branch. They remained under instruction\nuntil the use of all weapons had been taught them, when fear dawned on\nthe instructor lest they should all be defeated by Kawelo; so he\nwithheld a certain method [1127] which he did not impart to Kawelo\u2014this\nwas warfare with stones.\n\nThey settled down, and, in due time, he (Kawelo) married\nKanewahineikiaoha, the daughter of the instructor. A thought seized\nKawelo to go again after the fish which he and Makuakeke had attempted\nto catch, so he said to the wife: \u201cI am going out fishing.\u201d Now, the\nplace they were then residing was at Waiawa, Oahu. He immediately set\nout to join his fishing companion, and both sailed out and arrived at\nthe place where they had formerly floated. They lowered the net, but\nthe fish became shy and kept away from the net. Kawelo remarked: \u201cWe\nshall not be able to catch the fish. If we can secure an uhu, then, we\ncan have a bait that will tempt [1128] it.\u201d This is a fact that has\nfound expression among the composers of chants, in this manner: \u201cThe\nfish are tamed by the tempting bait,\u201d etc.\n\nLet us leave the two and go back to the parents of Kawelo, on Kauai.\nWhilst Kawelo\u2019s parents remained in constant dread, some men journeyed\nhere to Oahu to summon Kawelo. Their food on this voyage consisted of a\nfew balls of popolo and a few fours of fleas. When they had arrived at\nthe house of Kamalama, he asked: \u201cWhat brings you two here?\u201d \u201cWe came\nto fetch Kawelo. His father has been driven away [1129] by Aikanaka.\nThat is why we came.\u201d\n\n\n\n\n\n\nCHAPTER III.\n\n Kawelo Is Called Back to Kauai to Aid His Parents.\u2014Aikanaka\u2019s\n Forces Engage Him and Are Defeated.\u2014Kills His Brother Kauahoa.\n\n\nKamalama thereupon prepared his canoe to go after Kawelo; he set out\nbut was still at a great distance when he commenced to call out: \u201cO\nKawelo! Your parents are in trouble. They have been ousted by\nAikanaka.\u201d Whence the friend returned, thinking that he would be\novertaken and defeated by Kawelo. Kawelo heard the call, but paid no\nattention to it, for he wanted to capture his prey. When the fish was\ncaught the fisherman said to him: \u201cYou are being called.\u201d Whereto\nKawelo turned around and commanded: \u201cSit firmly.\u201d No sooner had\nMakuakeke taken a firm seat than he heard the breath drawn in, Kawelo\nbeing sure to overtake Kamalama. Six strokes of the paddle by the\nsuperhuman one brought them to the landing. As to the fisherman,\nhowever, he was constantly rocked about on the canoe; and the stem of\nthe canoe pointed to this and that direction. His friend\u2019s canoe was\nthen being lifted. The stern had not yet reached the shore when\nKawelo\u2019s canoe shot in, and he said to his friend: \u201cWhy did you call\nme?\u201d \u201cYou were called; our parents are approaching death. For that\nreason I went forth to summon you.\u201d\n\nAt once Kawelo made preparations, with his wife, friend and ulus,\n[1130] ten in number. Here are their names: the two ulus that had come\ntogether from Kauai, who were Kaulukauloko and Kaulukauwaho;\nKauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili,\nHanaula and Aiwohi. They immediately set to work, but Kawelo was\nfashioned so as to resemble a roll of mat [1131] and deposited squarely\non the canoe. Then they sailed out and appeared outside of Wailua, on\nKauai.\n\nAt this moment, Aikanaka had an instinctive knowledge that a canoe was\nthen floating and called to his messenger: \u201cSay, Haweo!\u201d \u201cWhat is it?\u201d\nHaweo replied. \u201cYou run out and inquire regarding that canoe, whether\nit be a war canoe, or, if not, a sightseeing one.\u201d The latter hurried\noff and soon stood above the landing and inquired of the men on the\ncanoe: \u201cWhat is the nature of the canoe?\u201d Kamalama made reply: \u201cA canoe\nto carry on war.\u201d \u201cShall that one canoe enable you to make a sweeping\nconquest of Wailua here?\u201d At which the messenger returned and stood in\nthe presence of the king. The king said: \u201cWhat is the nature of the\ncanoe?\u201d \u201cA war canoe.\u201d Immediately some warriors were sent out;\nWalaheeikio was their chief and skilled in various wars. His (Kawelo\u2019s)\nulus saw him; and Kamalama said: \u201cThere he is, a man with warriors.\u201d\nKawelo informed [them]: \u201cThat is Walaheeikio. You disengage me.\u201d [1132]\nAt which he was taken out, and he stood on the platform [1133] of their\ncanoe. The warrior of Aikanaka called forth a challenge: \u201cWho is your\nchampion of that canoe?\u201d Kawelo then replied: \u201cMyself.\u201d The warrior\nremarked: \u201cThere is not the slightest doubt that this javelin will\nspare you. My javelin has not even missed the blade of grass and the\ngrasshopper, but lo! with yonder hut, [1134] my javelin shall never\nfail to hit the mark.\u201d Kawelo thereupon recited this chant:\n\n\n O Walaheeikio! O Walaheeikio!\n When you thrust your javelin\n It is warded [1135] off with the end of the loin-cloth\u2014\n Won\u2019t the degradation be a pain to you!\n\n\n\u201cThis javelin would not, perhaps, miss you.\u201d The warrior planted\nhimself erect but on thrusting, his spear was warded off with the end\nof the loin-cloth. Kawelo was at the same moment thrusting, his\njavelin\u2014the name of Kawelo\u2019s javelin was Koihelaumeki\u2014and the warrior\nwas laid low. With that one thrust the weapon made a clean cut from his\nhead and lodged in his detested spot. Kawelo\u2019s ulus were vigorously\nconducting the war, the informant being the one to escape. Said\nAikanaka, \u201cHow fared your [1136] battle?\u201d \u201cLo, you question! We have\nall met with disastrous defeat, and I am the only [1137] one spared.\nMaybe I have escaped by a hair\u2019s breath from falling into their power;\nand furthermore, I admit that our leader, who was sent thither,\nreceived no brutal treatment; he was told to thrust his javelin, but it\nwas warded off with the end of the loin-cloth. Then the other sent his\njavelin home, and he was pierced from the head clear down.\u201d\n\nSoon another leader, who was Maumauikio, and his men were sent for. On\nthe arrival of Maumauikio and his warriors, Aikanaka inquired: \u201cHow is\nit; can you overcome Kawelo today?\u201d The other replied: \u201cHe shall be\ndefeated by me, because that warrior of ours was not skillful enough. I\nam the one who has a wide experience in this art.\u201d Upon this, he went\ndown with the soldiers and soon appeared at the landing. Then the\nwarrior called forth in a chant as follows:\n\n\n I bewail the broad expanse of Kapaa, [1138]\n That is being traversed by the naulu [1139] wind,\n Which is challenging the wai-pa oa [wind];\n That is perhaps considering me a bunch of bananas.\n\n\nAnd when the warrior had finished, Kawelo then responded with his\nchant:\n\n\n Turn around! Observe Kawaikini-a-Kane\n That is exceedingly permeated with the chill of Waialeale. [1140]\n Yes, that is the gift of Maunahina!\n At Maunahina descended the ends of the koolau [1141] wind.\n To return is the safety, O combatant.\n Woe betide you!\n\n\nWhereto the warrior replied: \u201cI came not to delay; this javelin,\nperhaps, shall not spare you. Walaheeikio possessed no knowledge; it is\nwell that he was vanquished. But I\u2014my javelin shall never miss you.\u201d At\nthis Kawelo recited his chant, as follows:\n\n\n O Maumauikio! O Maumauikio!\n When you thrust your javelin\n It is warded off with the end of the loin-cloth\u2014\n Won\u2019t it be a shame that will pain you greatly!\n\n\nAs the warrior thrust his javelin it was held fast by Kamalama.\nKamalama then made a thrust and the fighter was killed. The soldiers\nfled, but were annihilated by the ulus of Kawelo, and the individual\nthat had been spared before was left; his back was, however, injured\nfrom having been scratched. Kawelo started to slay all the soldiers. In\nthe meanwhile a desire came into Aikanaka who commanded the messenger,\nsaying: \u201cIt is perhaps well that you summon Kauahoa [1142] to come\nhither and combat with his younger brother. We have no hope left; we\nhave been made powerless\u2014utterly hopeless and despairing.\u201d\n\nSoon the messenger stood on the bank of the stream of Hanalei and\ncalled out. When he looked ahead, behold! Kauahoa was lying in deep\nslumber\u2014the water returned to the upland; the gobies decayed in the\nlowland! [1143] Then he called: \u201cSay, Kauahoa! Your older brother is in\ntrouble. They have been placed in a dangerous position by your younger\nbrother, Kawelo.\u201d At that moment he awoke and said: \u201cReturn and I will\nfollow.\u201d He immediately bestirred himself and as his weapon,\nKahihikolo, which was sacred to Kumakaohuohu, his superior younger\nbrother, stood near at hand, the sacredness was ignored; he uprooted\nit, trunk and leaves, and went down and stood at the landing. His\nyounger brother saw and recited his chant, as follows:\n\n\n Awake, [1144] O Kauahoa,\n The champion of Hanalei!\n Strikingly strange is his slumber during the noonday.\n Postpone the battle, O companion-in-birth; [1145]\n Spare me who is your kinsman.\n\n\nKauahoa replied: \u201cPerhaps my weapon will not be fully satisfied with\nyou. Let us string flowers; my garland is completed, whereas yours is\nnot. Let us urinate. I urinate for a length of time; you, a short time.\nWhy, then, will this weapon spare you?\u201d [1146] Kauahoa struck but [the\nblow] fell harmlessly on the back of Kawelo, who urged his ulus\nforward: \u201cO Kaulukauloko, Kaulukauwaho, etc., strike vehemently; and\nhold the weapon down fast.\u201d When Kauahoa tried to withdraw [the weapon]\nit moved not. Kawelo ran his spear, Kuikaa, from head to foot, and\nKauahoa was killed.\n\n\n\n\n\n\nCHAPTER IV.\n\n Kawelo Loses His Wife to Aikanaka.\u2014Plot to Kill Kawelo and His\n Ulus.\u2014Kamalama, the Last Defender, Falls as He Calls Kawelo From\n Surfing.\u2014Kawelo Buries His Friend.\u2014Is Stoned to Supposed Death.\u2014His\n Half-Sister Appointed Caretaker of the Body.\n\n\nKawelo dwelt peacefully with no one to contend with in war, but, after\nliving together with his wife she was taken [1147] by the ruling chief,\nAikanaka. At this, Kawelo was left without a wife. Because Kawelo\ngrieved very much for his wife, a thought came to him to seek a way\nwhereby his older brother might be thwarted.\n\nHe dwelt alone, but meditated within himself: \u201cWhat shall I do to him?\nEither death, perhaps, or life?\u201d And when he had spent some time in\nmusing, all at once he noticed the crowd assembled on the lowland for\nsurf-riding, which always drew a gathering from morning to evening, and\ngreat was the desire of Kawelo; consequently he forgot his wife and\nengaged in his favorite pastime of surf-riding. Let us now depart from\nthe narrative of Kawelo and speak about the beloved friend of the\nmarvelous one and his ulu followers.\n\nWhilst they were engaged with comparative comfort in their special\ncalling, spear practice, thereafter an idea occurred to the king,\nAikanaka, to destroy [1148] them all; and he said to the wife of his\nyounger brother whom he had brought: \u201cSay, you woman whom I have taken\nby my own hands!\u201d \u201cWhat is it?\u201d the wife answered. \u201cHow is it; is it\npossible for me to defeat Kawelo and his ulu adherents?\u201d She replied:\n\u201cIf you want to kill my husband and his ulus, here is the only way to\ninsure death: Should you wish the death of the ulus first, then\nproclaim that all the people gather together to perform the Friday\n[1149] tasks; and no man shall stay away during that time you have so\ndecreed, and he who defaults will suffer death. Thereby the ulus will\nbe killed, [1150] and afterwards my husband. Furthermore, however, I\nhave instructed my husband: all things were taught him, except one, and\nthat is fighting with stones, which art I [1151] did not teach him. But\nif he should come out unscathed from that death-dealing method, what a\ngreat pity would it then be that our bones should be allowed to bleach\nin the sun.\u201d The other remarked: \u201cDoes he know what he has in store?\u201d\nSoon after this, Aikanaka summoned all the men to assemble; no man\nshould stay back, and if any was absent from the king\u2019s call, death\nwould be the penalty. Let us leave the proclamation of the king and\nturn aside to the ulus of Kawelo. What are they doing now?\n\nWhile the ulus were making preparation to attend and ascertain the\nobject of the king\u2019s proclamation, young Kamalama [1152] first\ncautioned the most of the ulus: \u201cShould we ascend, and should the labor\nday approach, do not one of you go off; we must remain in one place\ntogether; maybe this is a summons [1153] wherein our death is planned.\u201d\n\nThe ulus readily assented. They therefore went up and approached the\nplace that had been set apart for the work. To their surprise, they\nnoticed the majority of the men held diggers in their hands. But\nKamalama had brought his javelin, Hawae, along. Said he to the ulus:\n\u201cIn the event of our remaining here, and the king commands us to ascend\nto perform the labor, then go up in a body. Here it is: Doom appears to\nlurk before me\u2014we are going to be killed, and no survivor will remain.\u201d\nKaulukauloko remarked: \u201cDecidedly so; if we are defeated by them, that\nis all to it; but wait until the trial takes place.\u201d\n\nHowever, before an attack was commenced against them, eight piles of\nstones had been prepared by the men and the king on a hill, the name of\nwhich was Hulili. Immediately the ulus were surrounded, and they were\ntrapped in the center. He (Kamalama) heard the king command that the\ndiggers be thrust; that the stones be thrown. Kamalama said to the\nulus: \u201cThere is no hope left! Seek your strength in order to escape.\u201d\nThe ulus began to press forward. They all fought on furiously from\nearly morning until the sun had passed the zenith; two ulus still\nsurvived, and nine were killed. The names of the remaining ulus were\nKauluikapapaakea and the friend of Kawelo, Kamalama. Nevertheless, the\ngreater part of the men had been killed by Kamalama; and had the men\nbeen less in number they would all have been slain by Kamalama. They\nmoved towards the sea, with a hope of securing aid should his friend\n[1154] notice [them]. The greater force pushed the battle on until\nKauluikapapaakea had been killed, leaving Kamalama alone.\n\nKamalama was much worn by the struggle, for he had, singlehanded,\nassisted the ulus until they were all killed. As to his javelin, it was\nbroken short, and only the handle was left. At this moment Kawelo\nbeheld this great horde of men, and Kawelo was still in the lowland\nsurf-riding, as it was his favorite sport. Fear crept into him, and\nwhen Kamalama saw his friend, since he was powerless to resist and his\nstrength well spent and his javelin all splintered, he straightway\nraised their chant, as follows:\n\n\n There is my lehua [1155] at Makanoni!\n That is being surrounded with the chill [1156] of the koolau [wind]\n Within me is heavily bearing your love:\n Perhaps you may see, or perhaps not, eh!\n O farewell to you!\n\n\nWhen he had finished chanting, Kawelo then looked carefully, and seeing\nthe sand particles rising up, he concluded that his friend was\nill-fated; wherefore he commenced to conjure up a surf for himself.\n[1157] This is the manner in which he called:\n\n\n Arise! Arise, the great surf from Kahiki!\n Come, break, deep blue sea, the long heavy surf!\n\n\nHe caught a hurried view of a very high-sounding surf coming dancing\nin, and he was immediately brought to shore. Just as he reached the\nsand the head of Kamalama received a blow from the digger of\nOhiakuikalaka. The friend came forward and, raising him up, observed\nthe blood trickling from the head of his bosom companion. He kissed the\nnose, [1158] and took him for burial. However, he looked back and saw\nthe men closing in behind him who had come to secure his death. He\nburied and covered up his friend; then turned around and beheld the\nmany men on the hill, and observed the bodies of his ulus lying\nscattered about, and secretly commented on the haste of them in\nwandering away to broader destruction. Whereupon Kawelo recited these\nlines of chant:\n\n\n It has risen above Nihoa,\n From the foundation of Lehua, [1159]\n The rain falls, the stream is fed;\n My lehua [1160] is softened by the makoa rain.\n\n\nSoon he was pursuing the men who, whenever captured by him, were\ncrushed. He kept on, but there was no place of meeting; [1161] the men\nfled hastily towards, and occupied the top of the hill and very calmly\nbegan to pelt stones at him.\n\nWhile he was making ascent he saw his wife standing together with her\nhusband; and because of the men that ran about on the hill he addressed\nthese lines of chant:\n\n\n The children are growing mischievous; [1162]\n The surf-riding boards are ever increasing.\n The surfs break! Kamalama!\n\n\nPersistently he climbed up; they were pelting stones at him. He was\nstruck, but he still pressed upward. When he was covered over with\nstones he shook and they all fell [off]. Still he ascended. Reaching\nthe summit, there were only two piles of stones left, when he was held\ndown by the many stones on top of him, and he lay back quite dead.\n[1163] Kawelo was then picked up, conveyed to and placed on a structure\n[1164] already prepared. Then the king asked for one to act as guard\nuntil the bones were loosened, whence they would be stripped. [1165] At\nthis moment the half-sister of Kawelo heard [it] and said to the king:\n\u201cIt is well that I be caretaker,\u201d to which the king assented, and they\nall returned feeling assured there was no mischiefmaker left to cause\ntrouble again, that the tyrant had been killed, and the comparative\nease of living had come and slumber was undisturbed during the night.\n\n\n\n\n\n\nCHAPTER V.\n\n Body of Kawelo Placed on the Structure for Decomposition.\u2014Kawelo\n Revives and Is Aided by His Caretakers.\u2014They Agree to Resist the\n King\u2019s Emissaries.\n\n\nWhen Kawelo had been placed on the frame [1166] of the structure, those\nwho were to keep watch over the corpse of Kawelo retired and rested a\nfew days, because they were much exhausted from the previous encounter.\nBut before Kawelo had been placed on the platform of the structure, he\nwas wrapped up. The manner of its preparation was like the rolling up\nof a tobacco bundle, though not exactly, for he was laid out at full\nlength and placed on top. [1167] The rope with which it was fastened\nwas wauke rope. The king, Aikanaka, had previously instructed the\nguards, who were the sister and the brother-in-law of Kawelo, saying:\n\u201cWhilst he remains on the platform of the structure, this is my behest\nto you two: Take good care of the corpse of the deceased until two\nten-day [1168] periods have gone by, when I will know that the body of\nthe chief has become decayed. I shall dispatch a messenger hither to\nmake inquiries concerning the body of Kawelo, and you will inform him.\u201d\n\u201cIt is agreed,\u201d the guards said. The king then withdrew with his men\nand the companion of Kawelo during his early childhood.\n\n\nCONCERNING THE REMAINING OF THE GUARDS TO KEEP WATCH OVER THE CORPSE.\n\nWhilst they were residing and keeping vigil over the deceased, when\nfour days had elapsed since the placing of Kawelo on high, and who had\nbegun to decompose, [1169] as the skin of the man was seen to burst\nopen, they started to light a fire, because they were short of fish.\nThey had, however, plenty of vegetable food. As to the fire they had\nkindled, it was obtained from one of the woods, since fire was not then\ncommonly known. Their fire having been lighted and the kukui-nut [1170]\nhaving been cooked, they sat down to eat; after which they laid down to\nsleep. They heard the thump of the bundle, and though they thought that\nits occupant was dead, yet it was still living. The wife said to the\nhusband: \u201cGo over and examine your brother-in-law; perhaps the rope has\ngiven way.\u201d The husband replied, \u201cMaybe it is a ghost; I am afraid.\u201d\nThe wife spoke: \u201cYou just simply go and peep, and then come back.\u201d \u201cAll\nright,\u201d the husband answered.\n\nWhereupon the husband ventured, trembling on account of fear, and\npeeped in. But to his amazement, the corpse was shaking about in the\ncovering, and the husband exclaimed to his wife: \u201cSay, he is a ghost,\nfor he is here shaking!\u201d The wife ran over and, noticing it tremble,\nsaid to the husband: \u201cDisengage him, you who have strong hands, and\nexamine his injuries.\u201d The husband unfastened it, but the wife had\nwithdrawn, and he saw the body of Kawelo trembling. If the\nbrother-in-law had perhaps then killed him, Kawelo would then have been\nforever done with! Not so! Pity possessed him, and [he] called to his\nwife: \u201cSay, you! Come hither and let us give him treatment. He is\nalive.\u201d The other responded and both massaged [1171] him.\n\nBut when they observed the skin was of different colors, being black\nand red. Perhaps the reason for the blackness was because of the\ncontinuous bruisings by the stones. Nevertheless, Kawelo was lifted and\nconveyed to the place they had started the fire, massaged and also\nwarmed up near the fire; and they were up until midnight. Then the body\nof Kawelo gradually came out of that state of syncope, and he saw the\nothers. He was assisted and sat up, though he was very feeble; he\nsaluted and the others did likewise. After they had spent a sleepless\nnight, and somewhere between daybreak and the approach of daylight,\nthey noticed that the body of Kawelo was slowly recovering. It was not\nlike that before in excessive darkness of color. He had resumed his\nusual appearance.\n\nKawelo said: \u201cYou two are perhaps the only ones up here to guard me. Is\nthere no one else?\u201d The woman replied: \u201cYes, we are alone. I never\nthought of watching over you, but it became necessary since I saw that\nyou were of my blood, because the older brother of my father [1172] is\nyour father. Therefore, my pity for you welled up, and I besought the\nking that I keep watch until you decomposed, when you were to be sent\nfor and your bones stripped.\u201d Kawelo spoke on: \u201cWas there no other\ninstruction of the king to you?\u201d The former answered: \u201cThere was\ninstruction indeed. This is his behest; that we should watch over you\nuntil two ten-day periods elapsed, when he would send a man hither who\nwas to be informed by us of your state, and he was to return and report\nto the king, who would then come up and strip all your bones.\u201d\n\nKawelo said: \u201cHow many anahulus are yet left, [1173] when some one of\nthem shall come to inquire?\u201d \u201cThere are only four days more, [1174]\nwhen they will come up.\u201d Then he instructed his brother-in-law to draw\nup the ladder, because it was the place where the body had been placed.\nIt was on a hill, all the points of which were unscalable [1175] by\nmen, because it was steep on all sides, and only by way of this ladder\ncould those who desired to inspect this hill reach it. Immediately the\nladder was drawn up and placed on the top; Kawelo said: \u201cListen! If in\nthe course of staying, one from below should be sent hither, and should\ncall out to let down the ladder, do not consent. Instead, say to him\nthat only with strength can the top be reached.\u201d \u201cIt is agreed,\u201d the\nbrother-in-law replied.\n\nThey lived on and four days passed by. On the fifth day Kawelo,\nhowever, being asleep, the brother-in-law espied the man who had come\nup and began to weep. When the wife heard the wailing of the husband,\nshe said: \u201cWhat are these tears for?\u201d The other answered: \u201cWhy question\nyou regarding these tears; they are for death. Ill-fate will soon\ncome.\u201d Not very long afterwards, the one that had been sent to inquire\nafter the corpse of the deceased called out: \u201cLower the ladder that I\nmay ascend to examine the body of the dead one.\u201d The other replied with\nfear: \u201cThe ladder will not be lowered for you. Only with the greatest\nstrength can the top be inspected.\u201d The man replied: \u201cWhence, indeed,\nis that power of resistance of yours? I supposed you were stationed to\ncare for the corpse, but lo! you two are placed to resist. What of it,\nanyhow? I am going back and report this action of yours to the king; I\nwill explain that the corpse of Kawelo cannot be obtained, except only\nwith force shall it be secured.\u201d\n\n\n\n\n\n\nCHAPTER VI.\n\n The King, Advised of the Refusal to Permit Inspection, Sends a\n Guard to Slay the Caretakers.\u2014Kawelo Assumes Defence of the Hill\n and Hurls Rocks Upon the Guards Till One Only Is Left to Tell the\n King of Their Destruction.\n\n\nAs the man returned and reached the house of the king, who exclaimed:\n\u201cSay, how quick is the mission thither!\u201d The other said: \u201cWas it a\nsuccessful ascent? Indeed, as I set out thither and arrived at the foot\nof the hill, I called out for the ladder to be lowered, but the others\ndid not let it down. Instead, he asserted that it would not be lowered,\nand that only with force can we reach thereon. That is what he told\nme.\u201d The king spoke up: \u201cGo and muster the men together to capture and\nbeat them until dead, then drag them hither.\u201d \u201cAll right,\u201d said the\nman. He then ran out merrily and approached before the men, who said:\n\u201cWherefore came you here?\u201d \u201cThe king has commanded me that we go and\nslay those who kept watch over the corpse of Kawelo, and who have\nrebelled.\u201d They immediately prepared and were well equipped.\n\nPrevious, however, to the readiness of the men to make the ascent, the\nwife, Kanewahineikiaoha, remarked to Aikanaka: \u201cWe will never escape;\nwe shall all be defeated by Kawelo. I told you frequently that if my\nhusband should survive from this death, then we would perish.\u201d The\nhusband said: \u201cWill he that is dead come to life? maybe his flesh has\nbecome soft; perhaps it has reduced to nothingness.\u201d [1176] \u201cIt may be\nso,\u201d the wife answered; \u201cit is not clear.\u201d In due time the man urged\nthat they go up and kill those two persons. However, the friend, [1177]\nwho was the bosom companion of his early childhood, preceded the band.\n\nAs they were about to ascend, the brother-in-law espied this large\ncompany coming up, and he bent down and commenced to weep. And when\nKawelo saw it he asked: \u201cWherefore is this weeping?\u201d The other\nanswered: \u201cIt is a death wailing. The company is on its way to capture\nme.\u201d \u201cYou retire then to the rear, and let me move forward.\u201d The\nbrother-in-law retired to the rear; Kawelo gradually moved towards, and\nhad just gained the edge of the hill, when the company stood directly\nbelow it, and his friend called out: \u201cLower the ladder that we may be\nable to ascend.\u201d The former whispered to the brother-in-law, \u201cSay, let\nthe ladder down!\u201d It was nothing; so the ladder was dropped to the\nground. Immediately his friend with his warriors began to climb up. He\nlooked, and, catching sight of the friend, his tears rolled down; he\nrecited that chant which they had once before composed:\n\n\n I love the blossom of the lehua\n Which is being wilted by the sun\n And which espies Huliamahi.\n The flesh is just trembling.\n Farewell to you!\n Farewell to our companionship!\n Farewell to the surf of Wailua!\n We two were fondled together by the same parent.\n\n\nAnd when he had ended his chant, the friend then looked carefully and\nfully caught sight of Kawelo turning slightly toward him. He shrank\nback, thinking perhaps that he would escape. The soldiers said: \u201cWhy\nthe drawing back, for what?\u201d \u201cWhy not ascend and capture and drag\nyonder quiet fellow hither?\u201d Their leader answered: \u201cWe shall not\nescape; we will all be vanquished. That is Kawelo sleeping over there.\nWhat a great pity it would be that my intestines be allowed to trail\ndown from the tree; while you are simply slain, and your entrails are\nnot taken out.\u201d [1178] The men said: \u201cWho is indeed the Kawelo that\nshould survive from an everlasting death? Maybe you mistook the man for\nKawelo.\u201d \u201cNo, that is Kawelo, indeed.\u201d\n\nAt this moment, the brother-in-law of Kawelo advanced and said\ntriumphantly: \u201cThere is only one way you will be spared by me\n[1179]\u2014that you return. But if you persist on coming up here, you will\nall be killed and no informant shall escape to the king.\u201d [1180] The\nmen were very much irritated. As they were coming up, he took hold of a\nboulder and began to roll it. As the boulder rolled down ten were swept\naway. Then the man ran and crouched behind Kawelo. Kawelo stood forth\nwith unequalled strength and started to sweep them down, when they all\nfled away. Kawelo began to slay them except one who hied to the\npresence of the king. \u201cWhat brings you hither?\u201d the king demanded. \u201cYou\nare justified in asking. We are all vanquished by Kawelo, and I only am\nleft. Perhaps I was allowed to escape to inform you. The majority are\nall destroyed.\u201d\n\n\n[INCOMPLETE.] D. Kamakea.\n\n\n\n\n\n\n\n\nHE MOOLELO NO KAWELO.\n\n\nMOKUNA I.\n\n Kawelo, he Keiki Makau Wale.\u2014A\u2019o i ka au, Lawaia, a me ka Hula\n ana.\u2014Makahehi i na Wahine a Aikanaka.\n\n\nUa Hanau ia o Kawelo ma Pupulimu i Waimea, Kauai. O Heulu ka makuakane,\na o Haiamu ka makuahine, na laua mai keia keiki o Kawelo. Aia i ko\nKawelo wa kamalii, he keiki makau wale ke hakaka mai kekahi mau keiki,\na mea e ae paha. O ko ia nei mua o Kauahoa no ia, na ka makua hookahi.\nUa lawe mua ia o Kauahoa na Haulili, ka mea nui o Hanalei. O ka hana a\nkona kaikuaana i lawe ia ai, no ka ike ia no ka nui o kona ikaika, a\nmanao ia no hoi o make kona pokii iaia.\n\nE huli ae kakou a nana aku ia Kawelo. Aia ia Kawelo e hoonanea ana me\nkona mau makua, kupu mai la ka manao iloko o ua Kawelo nei e hele i ka\nauau kai, a o kana puni no hoi ia mai kona wa uuku mai a hiki wale i\nkona make ana. I ka umikumamawalu o kona mau makahiki, kupu mai la ka\nmanao iloko o ua o Kawelo nei e kii i na wahine a kona kaikuaana\nhanauna, o Aikanaka, ke alii o Kauai. Pane aku i ka makuakane ia Heulu:\n\u201cNani mai la ka hoi ka nui o ko\u2019u makemake i na wahine a ko\u2019u kaikuaana\nhaku. Pehea la auanei e loaa ai?\u201d Ia manawa, ninau mai ka makuakane:\n\u201cHe makemake nae kou e lilo na wahine a ko haku ia oe?\u201d \u201cAe,\u201d wahi a ua\no Kawelo nei. \u201cEia ka mea e lilo ai, e a\u2019o aku ia oe i ka lawaia.\u201d\n\nO ko laua nei a\u2019o iho la no ia, aole no hoi i emo ia a\u2019o ana iho, o ka\nmakaukau no ia o ua Kawelo nei. O ko ianei hele aku la no ia i ka\nlawaia. Aole no i emo ia lawaia ana, ku ka paila o ua mea he i\u2019a. Oi\nkali wale aku keia, aohe no he loaa iki o ua mau wahine nei iaia, ninau\naku keia i ka makuakane: \u201cAohe loaa iki o na wahine a kuu kaikuaana\nhaku ia\u2019u.\u201d \u201cO hele i ka mahiai,\u201d wahi a ka makuakane, hele keia i ka\nmahiai, a hewahewa ua mea he ai aia nei o ke kanu ana. Oi kali aku\nkeia, aohe no he loaa iki, komo ka manao iloko oia nei: \u201cKa! kainoa no\npaha he hana pono ka kuu makuakane e a\u2019o nei ia\u2019u i mea e loaa ai la\nhoi kela mau wahine ia\u2019u; eia ka aole.\u201d\n\nA mahope iho, hoomaka keia e a\u2019o i ka hula. I ko ianei a\u2019o ana i ka\nhula a makaukau, hoomaka keia e hula iwaena o ke anaina. I ko ianei\nhele ana e hula, ua kakua ia ua o Kawelo nei i ke kapa ahuula. Ike mai\nla ua mau wahine nei i ka lea maoli o Kawelo i ka hula, o ko laua lele\nmai la no ia e honi. Ia manawa, komo mai la ka manao iloko o ianei:\n\u201cEia ka ka mea o olua e loaa ai ia\u2019u, o ka hula.\u201d A pau ka hula ana a\nainei; aia ma ka po ana iho, o ka hele mai la no ia o ua mau wahine nei\na hui pu me Kawelo. O ko lakou nei noho iho la no ia, noho a kane a\nwahine. E waiho kakou no ke kamailio ana no Kawelo me na wahine ana, a\ne huli ae kakou no Aikanaka.\n\n\n\n\n\n\nMOKUNA II.\n\n Imi o Aikanaka i Wahi e Lanakila ai.\u2014Holo o Kawelo i Oahu.\u2014Hui me\n Makuakeke a hei ka i\u2019a Kaulana.\u2014Loaa he Wahine hou a a\u2019o ia ma na\n mea kaua.\n\n\nAia ia Aikanaka e noho ana me ke aloha i na wahine ana, kupu mai la ka\nmanao iloko ona e kii e pepehi i ka pokii ona, oia o Kawelo. Mahope\niho, hui na kanaka a pau o Kauai a kuka pu me ke alii nui o lakou, oia\no Aikanaka. Hoomaka ia e a\u2019o i na ihe, a ua nui loa ke akamai o na\nkanaka ma ia hana. Loihi ko lakou a\u2019o ana ia mea, a liuliu loa, kupu\nmai la ka manao iloko o Kawelo e hele e makaikai ia Oahu a puni, a pane\naku i ka makuakane: \u201cLealea mai la ka hoi au i ka holo e makaikai ia\nOahu a puni!\u201d Pane mai ka makuakane: \u201cO hele, e like me kou makemake.\u201d\n\nO ko ianei hele mai la no ia. Iaia, nei nae e hele ana ma ke alanui, ku\nana o Kamalamaikipokii, a ninau ana ia Kawelo: \u201cE hele ana kau huakai\nmahea?\u201d Olelo mai o Kawelo, \u201cE holo ana au e makaikai ia Oahu, a hoi\nmai.\u201d O ko ianei olelo aku la no ia, \u201cE aho la hoi owau kekahi e hele\npu me oe.\u201d Ae mai kela a kau maluna o ka waa, o keia waa a laua i kau\nai no Kaulukauloko ame Kaulukauwaho.\n\nO ko lakou holo mai la no ia a hiki ma Oahu. Halawai mai la meia nei o\nKou, no Puuloa, Oahu, he wahine maikai. A liuliu iki, hoomaka keia e\nhele e halawai me ka lawaia nui o Oahu nei ia wa, oia o Makuakeke. Ia\nwa, olelo aku o Kawelo ia Makuakeke: \u201cUa make anei na i\u2019a kaulana onei\nno ka hei ole i ka upena?\u201d Olelo mai kela: \u201cUa make hookahi, a koe\nhookahi i\u2019a e noho nei la.\u201d \u201cHeaha la hoi! e kii kaua e lawaia iaia,\nmalia o make mai ia kaua.\u201d O ko laua nei hoe aku la no ia, a hiki ma ka\nlae o Kaena. I ko laua nei hiki ana aku, kulou iho la o Makuakeke ilalo\ne nana ai, a ike i ua i\u2019a nei e holo ana. \u201cEia no ua i\u2019a nei la,\u201d wahi\na ka lawaia. E waiho iki iho kakou no laua nei, a e kamailio ae kakou\nno na makua.\n\nAia i na makua e noho ana ma Kauai, luku ia aku la ka poe a pau e pili\naku ana i ua mau makua nei, a me ua mau makua nei no hoi kekahi. Kipaku\nia aku la nae ua mau makua nei a noho kaawale aku la ma kahi kaawale\nloa.\n\nIa Kawelo ma nae e nanea ana i ka nana i ua i\u2019a nei, me ka hookuu pu no\nhoi i ka laua upena, aole no hoi he wahi mea a make iki o ua i\u2019a nei. O\nka inoa nae o ua i\u2019a nei o Uhumakaikai. Oi hana aku laua nei, aohe no\nhe wahi mea a komo iki. O ko laua nei hoi mai la no ia. Ia laua nei no\ne hoe ana, ike aku la keia i ka paapu mai o na kane, na wahine, ninau\naku la i ka lawaia: \u201cHe piha aha kela?\u201d \u201cHe piha heenalu. Hookahi nae\nmea oi la, he kaikamahine. Aole e auau kona kai.\u201d Olelo aku keia: \u201cOwai\nka inoa?\u201d Hai mai kela, \u201cO Kanewahineikiaoha.\u201d A paanaau iaia nei ka\ninoa o ua kaikamahine nei, o ko laua nei hoe mai la no ia a pae i ke\nawa, ku ana no o Kamalama, ke aikane a ianei. O ka hoi aku la no ia o\nka lawaia a ianei, koe iho la laua nei. Pane aku keia i ke aikane: \u201cE\nhele kaua i ka nana heenalu a na kanaka.\u201d O koi ala ae mai la no ia.\n\nA hiki laua nei malaila, ninau aku o Kawelo i ke aikane: \u201cUa ike nae\npaha oe ia Kanewahineikiaoha?\u201d \u201cAe,\u201d wahi aiala. O ko iaia hee mai la\nno ia i ka nalu; a kahi nalu, alua, i ke kolu o ka nalu, o ka hii mai\nla no ia i ka papa, hopu no i ka lole, komo, a o ka pea mai la no ia\nhoi. Ia wa, olelo iho la o Kawelo i ke aikane: \u201cE hahai oe mahope\noiala,\u201d o ka hahai aku la no ia o Kamalama, a pee keia. Iaia nei nae e\npee ana, ike aku la keia i ka lele makawalu mai o ka laau a na\nkaikunane, o ko ia nei huli hoi mai la no ia, a ku ana ma ke alo o ke\naikane, pane mai kela: \u201cPehea mai la?\u201d \u201cKa! Pehea mai ka kau he hana\nauanei kela he hana make. Ia\u2019u i pii aku nei, a pee no hoi au, nana aku\nau, e moe ana ua mea nei a kaua i makakiu iho nei, ike aku au i na\nkaikunane e hou ana i na laau.\u201d\n\nO ke kupu ae la no ia o ka manao iloko o Kawelo, e pii e hoa\u2019o e nana,\na pane aku i ke aikane: \u201cE aho e pii kaua e nana. Heaha la auanei ka\nhewa ke make kaua.\u201d O ko iaia ae mai la no hoi ia. Ia laua nei e pii\nana a hiki ma ka hale, ua pau ae ka auau ana a ua wahine nei. O ka wai\nauau iho la no nae ia o ka ihe a na kaikunane. Ia laua nei i ike aku ai\ni ua kaikamahine nei o ke kau aku la no ia o ua Kawelo nei i ke mele,\npenei:\n\n\n Aia la o a\u2019u lehua i Luluupali,\n Ke paialewa ia ala e ka makani moae.\n E nana aku ana ia oe e ke hoapaio\n I hoa-aloha au nou e!\n\n\nA pau ka ia nei kau ana aku i kana mele, o ka pa mai la no ia o ke\nkahea a ua kaikamahine nei. O ko laua nei hele aku la no ia a komo ana\niloko o ka hale. Pane mai la ka makua o ke kaikamahine: \u201cHeaha ke\nkuleana o ka hiki ana mai nei o olua ia nei?\u201d Hai aku keia, me ka hai\npololei aku no: \u201cI pii mai nei maua no ka ike ana i kau hana\u2014oia ke\nkumu o kuu pii ana mai nei.\u201d Ia manawa, o ka hoomaka koke ia iho la no\nia o ke a\u2019o ia o laua nei a makaukau ma ia mea. Oi a\u2019o aku no hoi laua\nnei a pau na mea i ke a\u2019o ia ia laua nei, manao ka makua o make lakou\nia Kawelo, huna oia i kekahi aole i haawi ia Kawelo o pau lakou i ka\nmake iaia, oia hoi ke kaua pohaku.\n\nOi noho aku lakou nei a liuliu wale, o ko ianei mare ae la no ia me\nKanewahineikiaoha ke kaikamahine a ua kanaka nei. Kupu mai ka manao\niloko o Kawelo e kii hou no i ua i\u2019a nei a laua i lawaia mua ai me\nMakuakeke, a olelo aku i ka wahine: \u201cE hele ana au i ka lawaia.\u201d O kahi\nnae a lakou e noho nei, aia no ma Waiawa, Oahu. O ko ianei hele aku la\nno ia e halawai me ka lawaia a ianei, a o ko laua nei holo aku la no\nia, a hiki no ma kahi a laua nei i lana mua ai. O ko laua nei kuu iho\nla no ia i ka upena, ahiu aku la ua i\u2019a nei aohe kokoke mai i ka upena.\nPane aku o Kawelo: \u201cAole e loaa ana ka i\u2019a ia kaua. Ina e loaa kekahi\nuhu okoa ia kaua, alaila, loaa ka pakali nana e hoowalewale.\u201d Oia\nkekahi mea i olelo ia e ka poe haku-mele, penei: \u201cI laka no ka i\u2019a i ka\npakali,\u201d a pela aku.\n\nE waiho kakou no laua nei, a e kii ae kakou no na makua o Kawelo i\nKauai. Aia i na makua o Kawelo e noho ana me ka pilikia, holo mai la\nkekahi mau kanaka e kii mai ia Kawelo i Oahu nei. O ka laua i\u2019a o ka\nholo ana mai, he mau wahi pikao popolo, a me na kauna uku. A hiki ma ka\nhale o Kamalama ma, ninau aku o Kamalama, \u201cHeaha mai nei ka olua?\u201d \u201cI\nholo mai nei maua e kii ia Kawelo. O ka makuakane ona, ua kipaku ia e\nAikanaka. Oia ko maua hiki ana mai nei.\u201d\n\n\n\n\n\n\nMOKUNA III.\n\n Kii ia o Kawelo e hoi i Kauai e Kokua i na Makua.\u2014Ku Paio na Koa o\n Aikanaka Iaia a Hee.\u2014Pepehi i Kona Kaikuaana ia Kauahoa.\n\n\nO ko Kamalama liuliu iho la no ia i kona waa e kii ia Kawelo; o ka holo\naku la no ia aole i lihi launa aku, pa e no kahea a ua Kamalama nei: \u201cE\nKawelo e! Ua pilikia ou mau makua. Ua kipaku ia e Aikanaka.\u201d A huli hoi\nmai la no ua aikane nei a ianei, me ka manao o loaa koke mai no a make\nia Kawelo. A lohe o Kawelo i keia leo kahea, aohe nae he manao mai, e\nake no o ka make o ka enemi. A hei ua i\u2019a nei, olelo iho ua lawaia nei:\n\u201cKe kahea ia mai la oe.\u201d O ka huli ae la no ia o Kawelo, a olelo aku:\n\u201cNoho pono iho.\u201d I lawa no a noho pono o Makuakeke, he lohe ana kana i\nke umi o ka hanu, me kona manao no e loaa mai o Kamalama iaia. Eono no\nmapuna hoe a ua kamaeu nei, lihi launa i ke awa. O ua lawaia nei nae,\nke holea mau ia aia iluna o ka waa; aia hoi ke hookui ia ala ke poo o\nka waa i o ia nei. Hapai no hoi ko ke aikane waa. Aole i kaa aku ka\nhope i uka, kamumu ana ko Kawelo waa, a olelo aku la oia i ke aikane:\n\u201cHeaha kau o ke kahea ana ae nei?\u201d \u201cI kahea ia aku nei hoi paha oe, o\nna makua o kaua ua kokoke e make. Nolaila au i kii aku nei ia oe.\u201d\n\nO ka liuliu iho la no ia o ua Kawelo nei me ka wahine, me ke aikane, me\nna ulu a ia nei, he umi. Eia na inoa: o na ulu elua i holo pu mai ai\nmai Kauai mai, oia o Kaulukauloko ame Kaulukauwaho, Kauluikapapaakea,\nKauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula, ame Aiwohi.\nO ko lakou nei liuliu iho la no ia, hana ia iho la nae o Kawelo a kohu\nope moena, a kau ia iho la iluna pono o ka waa. O ko lakou nei holo aku\nla no ia a kaalo ana mawaho o Wailua, i Kauai.\n\nIa wa ike e mai la no o Aikanaka ke \u2019lii nui he waa keia e lana aku\nnei, a o ke kahea aku la no ia i kahi elele ana: \u201cE Haweo e!\u201d \u201cE-o,\u201d\nwahi a Haweo. \u201cE holo oe e nana i kela waa, he waa kaua paha, a i ole\nia, he waa makaikai paha?\u201d O ko ianei holo mai la no ia a ku ana ma uka\no ke awa, a ninau ana i na kanaka o luna o ka waa: \u201cHe waa aha ka waa?\u201d\nPane mai o Kamalama: \u201cHe waa kaua.\u201d \u201cO kena waa hookahi wale no la e\npau iho no o Wailua nei ia oukou?\u201d O ka hoi aku la no ia o ua elele nei\na ku ana i mua o ke alo o ke alii. Pane mai ke alii: \u201cHe waa aha ka\nwaa?\u201d \u201cHe waa kaua.\u201d\n\nO ka hookuu ia mai la no ia o kekahi poe kaua, o Walaheeikio ko lakou\nmea nui, ua akamai i kela kaua keia kaua. Ike aku la na ulu a ianei, o\nka pane iho la no ia o Kamalama, \u201cAia la he kanaka me na koa.\u201d Hai ae o\nKawelo: \u201cO Walaheeikio kena. E wehe ae oukou ia\u2019u.\u201d O ka wehe ia ae la\nno ia a ku ana i waena o kuaiako o ka waa o lakou nei. A olelo aenei ua\nkoa nei a Aikanaka: \u201cOwai ke kanaka koa o luna o kena waa.\u201d Pane ae la\nno o ua Kawelo nei: \u201cOwau no.\u201d Olelo aku ua koa nei: \u201cAohe paha he mea\ne kanalua iho ai o keia ihe ia oe. Aohe ka hoi he hala o ka\u2019u ihe i ka\npua o ka mauu, i ka uhini, aiwa aku ka hoi o kena papai hale la, o ka\nmea auanei ia e hala ai o ka\u2019u ihe.\u201d E kau mai ana o Kawelo i keia\nmele:\n\n\n Walaheeikio e! Walaheeikio e!\n Pahu ana oe i kau ihe;\n A pekua ae i ka pola o ka malo\u2014\n He mea mai nui nou ka hilahila ea!\n\n\n\u201cAole paha e hala keia ihe ia oe.\u201d Oia ku no ko ua koa nei a pololei, i\npahu aku ka hana, pekua ia oia i ka pola o ka malo. E pahu mai ana o\nKawelo i kana ihe\u2014o ka inoa o ka Kawelo ihe oia o Koihelaumeki\u2014e hamo\nia iho ana ua koa nei. Hookahi no ia pahu ana, mai ka piko o ke poo a\nmakau ka laau a ia nei i kahi ino ona. E luku aku ana na ulu o ua\nKawelo nei a koe aku la no kahi ahailono. Pane mai o Aikanaka: \u201cPehea\nmai la ke kaua a oukou?\u201d \u201cPehea mai ka hoi kau. O makou, ua pau loa, a\nowau wale no koe. He ola mahunehune mai nei paha ko\u2019u i ko lakou la\nlima; hoi iho no paha ka\u2019u, o ko makou alii koa i iho aku nei, aole i\nhanaino ia mai, i olelo ia mai no e pahu aku ka ihe, e pekua ae ana i\nka pola o ka malo. Hana ia iho i ka iala ihe a mokupu mai ke poo a hala\nilalo.\u201d\n\nO ka hoouna hou ia ae la no ia o kekahi mea hou me kona mau koa, oia o\nMaumauikio. I ka hiki ana mai o Maumauikio me kona mau koa, olelo aku o\nAikanaka: \u201cPehea? E make no anei o Kawelo ia oe i keia la?\u201d Olelo aku\nkeia: \u201cE make ana no ia\u2019u, nokamea, o kela koa no o makou, aole no i\nmakaukau. Owau ka mea i makaukau ma keia hana.\u201d O ko ia nei iho aku la\nno ia me na koa, a ku ana keia ma ke awa. O ke kau aku la no ia o ua\nkoa nei i ke mele, penei:\n\n\n O ka laula Kapaa ka\u2019u minamina,\n Ke paialewa ia ala e ka makani naulu,\n E hoohaehae ana i ka wai paoa,\n E i mai ana paha ia\u2019u he pumaia\u2014e!\n\n\nA pau ke mele ana a ua koa nei, o ke kau aku la no ia o Kawelo i kana\nmele:\n\n\n Huli, haliu Kawaikini-a-Kane\n Hakai lua nei i ke anu o Waialeale\n O ke kupu no ia o Maunahina\u2014e!\n A Maunahina huki na pea a ke koolau\n O ka hoi ka pakele e ke hoapaio\n Aloha oe\u2014e!\n\n\nO ka pane aku la no ia o ua koa nei: \u201cAole paha au i hele mai nei e\nhoolohi; aole paha e hala keia ihe ia oe. Aole no he ike o Walaheeikio,\nua hiki no kona make ana, aka, owau, aole e hala kuu ihe ia oe.\u201d Kau\nmai no o Kawelo i kana mele, penei:\n\n\n Maumauikio\u2014e! Maumauikio\u2014e!\n Pahu ana oe i kau ihe\n A pekua ae i ka pola o ka malo,\n He mea mai nui nou ka hilahila, ea!\n\n\nE pahu iho ana ua koa nei i kana ihe, paa ia mai e Kamalama ka ihe a ua\nkoa nei. E pahu ia mai ana e Kamalama a make ua koa nei. Auhee aku la\nna koa; e alualu aku ana na ulu a Kawelo a koe no ua wahi kanaka nei i\nhookoe ia ai mamua, poholehole nae ke kua i ka ualu ia aku. Oi noke o\nKawelo i na koa a pau i ka make. Ia wa kupu mai ka manao iloko o\nAikanaka; a kauoha iho i ka elele: \u201cE aho paha e kii oe ia Kauahoa e\nhele mai e kaua me ka pokii ona. Aohe o kakou wahi i koe, ua pau kakou\ni ka make.\u201d\n\nPupuu a hoolei loa ku ana ua wahi elele nei i ke kahawai o Hanalei a\nkahea ana. I nana aku auanei ka hia e moe ana no ua Kauahoa nei, hoi ka\nwai i uka, pilau ka oopu o kai! Kahea iho la keia: \u201cE Kauahoa\u2014e! Ua\npilikia ko kaikuaana haku. Ua pau i ka make i ko pokii ia Kawelo.\u201d Ia\nwa puoho ae la keia a olelo aku: \u201cO hoi a mahope aku au.\u201d O ko ianei\nala ae la no ia, o ke ku no ua laau nei a ia nei, oia o Kahihikolo, he\nlaau kapu keia na Kumakaohuohu, o ka pokii haku hoi; he ole ia kapu, o\nka uhuki mai la no ia, o ka kumu, o ka lau, a o iho mai la no ia o\nKauahoa a ku ana i ke awa. Ike mai la ke kaikaina hoahanau a kau mai\nana kela i kana mele, penei:\n\n\n E ala e Kauahoa!\n Ke kamaeu o Hanalei,\n Huhua kana moe i ke awakea,\n Kapae ke kaua e ka hoahanau\u2014\n waiho ia\u2019u i kou hanauna.\n\n\nOlelo aku o Kauahoa: \u201cAole paha e na iho kuu laau ia oe. Kui lei no\nkaua: lawa no ko\u2019u lei, lawa ole no kou. Mimi no kaua: loihi no ko\u2019u\nmimi, loihi ole kou. Aole paha e waiho iho keia laau ia oe.\u201d E uhau iho\nana o ua Kauahoa nei, pa nolu iho la i ke kua o Kawelo, e kauoha ae ana\nkela i na ulu a ia nei: \u201cE Kaulukauloko, Kaulukauwaho, a pela aku, nai\nkai a oukou, kohia ka lala o ka laau.\u201d I hoeu ae ka hana o ua Kauahoa\nnei aohe eu ae. E hamo iho ana o Kawelo i ka ihe a ia nei, oia o\nKuikaa, mai ke poo a hiki i ka wawae, a make o Kauahoa.\n\n\n\n\n\n\nMOKUNA IV.\n\n Lawe ia ka Kawelo Wahine e Aikanaka.\u2014Kuko e Make o Kawelo me na\n Ulu.\u2014Make o Kamalama, ka mea Paio Hope, oiai Oia e Kahea ana ia\n Kawelo mai ka Hee-nalu.\u2014Kanu o Kawelo i Kana Aikane.\u2014Hailuku ia me\n ka Pohaku a Kuhihewa ia ua Make.\u2014Hoonoho ia ke Kaikuahine Hanauna e\n kiai i ke Kino.\n\n\nAia ia Kawelo e hoonanea ana me ka loaa ole o ka mea nana e hoonioni i\nke kaua, aka, mahope nae o ko laua noho pu ana me kana wahine, o ke kii\nia mai la no ia o ka wahine a ianei e ka haku alii, oia hoi o Aikanaka.\nHoaa iho la ua Kawelo nei i ka wahine ole. A no ka nui minamina loa o\nua Kawelo nei i ka wahine ana, kupu mai la ka manao iloko ona i mea e\nmake ai ke kaikuaana haku ona.\n\nNoho wale iho no keia me ka mine ana iho iloko ona: \u201cHeaha la ka\u2019u e\nhana aku ai iaia.\u201d \u201cO ka make paha, o ke ola paha.\u201d A liuliu wale kona\nnune ana, ia manawa, ike aku la keia i ka piha mau o kai i ka heenalu,\no ka piha mau iho la no ia mai ke kakahiaka a po, a nui loa ka makemake\niloko o Kawelo. O ko ianei manao ole ae la no ia he wahine, lilo aku la\nkeia i ka puni a ianei o ka heenalu. E waiho ae kakou no ke kamailio\nana no Kawelo, a e kamailio ae kakou no ke aikane aloha a ua kupueu nei\na me na ulu a ianei.\n\nAia ia lakou e noho ana me ka hoonanea i ka lakou hana, oia hoi ka oo\nihe, a mahope oia wa a lakou e hana nei, kupu mai la ka manao iloko o\nke \u2019lii, o Aikanaka e pepehi ia lakou nei a pau i ka make; a pane aku i\nka wahine a ke kaikaina i lawe ia mai ai eia: \u201cE! e ka wahine i lawe ia\ne a\u2019u mamuli o kuu mau lima.\u201d \u201cHeaha?\u201d wahi a ka wahine. \u201cPehea, e make\nana no anei ia\u2019u o Kawelo a me na ulu ana?\u201d Hai mai ka wahine: \u201cIna he\nmakemake kou e make kuu kane a me na ulu ana, eia wale no ke kumu e\nmake ai, ina he makemake, e make mua na ulu, alaila, e kuahaua oe i na\nkanaka a pau e poalima, aohe he kanaka noho aku iloko oia wa au e olelo\nai; noho no make. Ilaila ka hoi e make ai na ulu, a mahope aku kuu\nkane. Eia nae la, ua a\u2019o au i kuu kane: ua pau na mea a pau i ke a\u2019o\nia, a koe hookahi mea i koe, aia ke kaua pohaku, aole i a\u2019o ia e a\u2019u.\nIna nae e ola mai kela mai loko mai o ia make, alaila, ehia mea aloha o\nko kaua mau iwi i ke kaulai ia ae i ka la.\u201d Olelo aku no keia: \u201cUa ike\nia aku la auanei kaua?\u201d Ia manawa mahope mai o ke kuahaua aku la no ia\no ua Aikanaka nei i na kanaka, aohe kanaka noho, noho no make i ke\nkauoha a ke \u2019lii. E waiho ae kakou no ke kauoha a ke \u2019lii a e huli ae\nkakou no na ulu a Kawelo, e aha ana la ua poe ulu nei.\n\nAia i ka wa a ua poe ulu nei e hoomakaukau ana e pii i ka makaikai i ke\nkuahaua a ke \u2019lii, olelo mua aku o Kamalamaikipokii i ka nui ulu o\nlakou: \u201cI pii auanei kakou a i hiki i ka poalima, mai lalau kekahi o\nkakou, e noho pu no kakou ma kahi hookahi, malia he kuahaua hana make\nkeia no kakou.\u201d\n\nAe mai la no hoi na ulu, ko lakou nei pii aku la no ia a hiki i kahi i\nhoomakaukau ia no ka hana. I nana aku auanei ka hana o lakou nei, me na\noo wale no ka nui o na kanaka e paa ana i ka lima. Ua paa mai la no nae\nua Kamalama nei i kana wahi ihe, oia hoi o Hawae. Olelo aku la keia i\nna ulu: \u201cI noho auanei kakou a i kahea ia mai e ke \u2019lii e pii i ka hana\nea; alaila, e pii like kakou. Eia la ke kau wale mai nei no ia\u2019u ke ano\nkaumaha, e make ana kakou, aohe ahailono o kakou e koe ana.\u201d Olelo mai\no Kaulukauloko: \u201cE nalo no hoi e make ana ia lakou, oia iho la no hoi;\naia no la hoi i na hana ana.\u201d\n\nMamua nae o ka hoomaka ia ana e pepehi ia lakou nei, ua hoomakaukau mua\nia e na kanaka ame ke \u2019lii he mau puu pohaku nui ewalu maluna o ka puu,\no ka inoa o ua puu nei, oia o Hulili. Ia manawa, o ke kaapuni ia ae la\nno ia o ua poe ulu nei, a paa lakou nei i waenakonu. Lohe aku la keia i\nka o ia mai a ke \u2019lii e hou i na oo, e hailuku i na pohaku. Pane aku o\nKamalama i na ulu: \u201cAohe pono i koe! Imi ia ka ikaika i pakele.\u201d E hao\naku ana ua poe ulu nei. Oi nononoke aku no hoi lakou nei mai kakahiaka\nnui a hiki i ka aui ana o ka la, koe mai la elua ulu i koe a ua make\neiwa. O ka inoa o ka ulu i koe o Kauluikapapaakea ame ke aikane a\nKawelo, o Kamalama. Ua pau no nae ka hapanui o na kanaka i ka make ia\nKamalama; ina no nae he wahi hapa kanaka ae, pau no la i ka make ia\nKamalama. Nee aku la laua i kai me ka manao e pakele laua ke ike mai ke\naikane a ianei. Noke mai la no ka nui o na kanaka, a make o\nKauluikapapaakea, koe hookahi ua Kamalama nei.\n\nUa luhi loa ua Kamalama nei i ke kaua, nokamea, nana wale no i kokua i\nna ulu a pau lakou i ka make. O ka ihe nae a ia nei ua poomuku, a koe o\nkahi wale no e paa ana i ka lima. Ia manawa, ike mai la o Kawelo i keia\npuulu kanaka nui, aia no nae o Kawelo i kai i ka heenalu, nokamea, o\nkana puni ia, haupu mai la ia. A ike aku la o Kamalama, i ke aikane,\nnokamea, aohe hiki iaia ke hana aku aohe ona ikaika i koe, ua pau ka\nihe ana i ka hakihaki, o ko ianei kau aku la no ia i ke mele a laua,\npenei:\n\n\n Aia la o a\u2019u lehua i Makanoni!\n Ke punia mai la e ke anu o ke koolau.\n Ke hakoi lua nei loko i ko aloha:\n E ike ana paha oe aole paha\u2014e!\n E aloha oe\u2014e!\n\n\nA pau ka ia nei mele ana, o ka nana pono mai la no ia o ua Kawelo nei a\nike i ka puehu liilii o ke one, manao keia ua make ke aikane, o ko\nianei kahea aku la no ia i nalu no ia nei. Penei ke kahea ana:\n\n\n Ku mai! Ku mai! Ka nalu nui mai Kahiki,\n Mai popoi kai uli, kaikoo loa.\n\n\nO ka nalu kui lua ka ianei ike ana aku i ka haa mai, o ko ianei pae mai\nla no ia. Kau no hoi keia i ke one, ku no hoi ke poo o Kamalama i ka oo\na Ohiakuikalaka. Pae mai la no hoi ke aikane a ike i ke kahe o ke koko\nma ke poo o ke aikane, honi iho la keia i ka ihu a lawe ia aku la e\nkanu. Nana ae la nae keia mahope, a ike aku la ia i na kanaka e hahai\nmai ana mahope oia nei, i kii mai no nae e make keia. Kanu keia a nalo\nke aikane a ianei, huli mai la a ike i ka nui o na kanaka maluna o ka\npuu: a nana iho la keia i ka waiho mokaki o na kino o na ulu a ia nei,\nme ka olelo pu iho i ka wikiwiki o ua poe nei i ka hele e a laa ka\nmake. Ia wa i kau iho ai ua Kawelo nei i keia mau lalani mele:\n\n\n Ea mai ana ma Nihoa,\n Ma ka mole mai o Lehua,\n Ua iho la e ka ua pulu kahawai\n Pulu a\u2019u lehua i ka makoa.\n\n\nO ko ianei alualu aku la no ia i na kanaka, loaa aku la no iaia nei,\nhaki ae ana. Oi noke aku no hoi keia, aohe no he wahi a launa aku.\nPuhee aku la nae na kanaka a noho mai iluna o ka puu, me ka nounou\nmalie mai i ka pohaku iaia nei.\n\nIa manawa a ia nei i pii aku ai, ike aku la keia i ka wahine a ia nei,\ne ku pu ana no me ke kane; a o ka naholo mai a na kanaka iluna o ka\npuu, kau aku la keia i keia mau lalani mele:\n\n\n Kolohe iho la ua poe kamalii nei,\n Ke lehulehu mai la ka papa hee i ka nalu,\n Kakala\u2014e! Kamalama!\n\n\nO ko ianei pii aku la no ia, e nee mai ana lakou \u2019la i ka hailuku iaia\nnei i ka pohaku. Pa mai la no keia, pii no nae. A paa keia i ka pohaku,\nue ae la no keia, pau i ka helelei. Pii no hoi keia. Oi pii aku keia,\nua koe nae elua puu pohaku i koe, paa keia i ka nui o ka pohaku maluna\nona, waiho a make aku la keia. Kii ia mai la ua Kawelo nei a lawe ia\naku la a waiho ana i luna o kahi i hoomakaukau ia. Olelo iho la ke alii\ni mea nana e malama a hiki i ka wa e helelei ai na iwi, alaila holehole\nia a pau. Ia manawa lohe ke kaikuahine hanauna o ua Kawelo a olelo mai\ni ke \u2019lii: \u201cE aho na\u2019u e malama.\u201d O ka ae mai la no ia o ke \u2019lii, a pau\naku la i ka hoi me ka akena nui ana iho aohe kupueu nana e pepehi hou,\nua make aku la no ka ino, a ua oluolu ka noho ana, lealea ka hiamoe o\nka po.\n\n\n\n\n\n\nMOKUNA V.\n\n Kau ia ko Kawelo Kino Iluna o ka Haka a Hiki i ka Ino Ana.\u2014Ola hou\n o Kawelo a Kokua ia e na Kiai.\u2014Ae Laua e kue i na Kanaka a ke \u2019Lii.\n\n\nAia ia Kawelo i kau ia ai iluna o kaupoku o ka hale, hoi aku la ua mau\nmea nei nana e malama ke kino kupapau o ua Kawelo nei a hooluolu iho\nla, nokamea, ua nui ka luhi no ke kaua mua ana iho, a hala kekahi mau\nla. Mamua ae nae o ke kau ia ana o Kawelo i kaupoku o ka hale, ua hana\nopeope ia ua Kawelo nei. O ke ano o ka hana ia ana, ua like me ke kukaa\nia ana o ke ope paka, aole nae e like loa me ia, ua hoomoe loihi ia no\nkeia a kau ia iluna. O ke kaula nae o ke kau ia ana, he kaula wauke. Ua\nkauoha mua mai nae ke \u2019lii, o Aikanaka, i ua mau kiai nei, oia hoi ke\nkaikuahine o ua Kawelo nei a me ke kaikoeke: \u201cI ko ianei wa e kau ia ai\niluna o kaupoku o ka hale, eia ka\u2019u kauoha ia olua: e malama malie olua\ni ke kino kupapau o ka mea make, a hala na anahulu elua, alaila, manao\nae au, ua palahe ke kino o ke \u2019lii. Hoouna mai au i kekahi kanaka e\nninau i ke kino o Kawelo, a na olua ia e hai ae.\u201d \u201cAe,\u201d wahi a ua mau\nkiai nei. Huli hoi aku la ua \u2019lii nei me na kanaka a me ke aikane a me\nke aikane a Kawelo i ka wa pokeo wale, oia hoi ka wa liilii.\n\n\nNO KA NOHO ANA O NA KIAI E NANA I KE KINO KUPAPAU.\n\nAia ia laua nei e noho ana e nana ana no laua nei i ke kino o ka mea\nmake. A hala na la eha o ke kau ana o ua Kawelo nei iluna, molehulehu\niho la, e ike ia ana no nae ka ili o kanaka ke puka ae, hoomaka iho la\nlaua nei e ho-a i wahi ahi, nokamea aohe a laua i\u2019a. O ka ai ka laua\nmea nui. O ka laua nei ahi no hoi i ho-a ai noloko mai no o kekahi o na\nlaau, nokamea, aole i laha loa ke ahi ia manawa. A a ke ahi a laua nei\na mo-a ka akimona, hoomakaukau iho la laua nei e kamau ai, alaila la,\nhooluolu aku e moe. Lohe no laua nei ke pahu ana mai o ua opeope nei,\nme ko laua nei manao la ua make, e ola mai ana no. Pane aku ka wahine i\nke kane: \u201cE hele aku oe e nana i ko kaikoeke, malia paha ua moku mai la\nke kaula.\u201d Olelo aku ke kane: \u201cMalia paha ua lapu, he makau wau.\u201d I mai\nka wahine: \u201cO ko hele wale aku no hoi e kiei la a hoi mai.\u201d \u201cAe,\u201d wahi\na ke kane.\n\nO ka hele aku la no ia o ke kane me ka haalulu no ka makau a kiei. I\nkona nana aku ana nae ka hana e haalulu mai ana ke kino kupapau iloko o\nka opeope a pane aku i ka wahine: \u201cE! lapu oia nei, eia la ke haalulu\nnei.\u201d Holo mai ka wahine a ike i ka haalulu, olelo iho i ke kane: \u201cE\nwehe ae oe ka lima ikaika, a e nana iho i kona kino.\u201d Wehe ae la ua\nkane nei, hoi aku la nae ua wahine nei, a ike keia i ke kino o Kawelo e\nhaalulu ana. E pepehi ia iho no paha e ua kaikoeke nei, ina la ua make\nloa o Kawelo! Aole! Komo no ke aloha iloko ona, a kahea aku i ka\nwahine. \u201cE iala, hele mai kaua e lomi iaia nei. Ua ola oia nei.\u201d Hele\nmai la kela a lomi pu iho la.\n\nI ko laua nei nana iho nae, ua ano okoa ka ili: he eleele, a he ulaula.\nO ka kumu paha o ka eleele, no ka pa mau i ka pohaku. Kaikai ia aku la\nnae ua Kawelo nei a hiki ma kahi o ke ahi a laua nei i ho-a ai,\nlomilomi laua me ka hoopumehana pu ana i ke ahi. A hiki wale i ke aumoe\nko laua nei ala ana. A pohala ae la ke kino o ua Kawelo nei mai loko\nmai oia make a ike ae la keia ia laua nei. Hoala ia ae la keia a noho\niluna me ke ano nawaliwali no nae; aloha mai la kela, aloha aku la no\nhoi laua. A liuliu wale, a aneane i ke kau wahi o ke ao, a hiki wale i\nke ao ana, me ko laua nei moe ole, ike aku la laua nei i ke ano maikai\no ke kino o Kawelo; aole pela mamua ka eleele ino, ua hoi keia a ke\nkino mau.\n\nOlelo aku o ua Kawelo: \u201cO olua wale no nae paha kai luna nei e kiai ai\nia\u2019u. Aohe he mea e?\u201d Hai mai ka wahine: \u201cAe, o maua wale no. He manao\nole no ko\u2019u e kiai ia oe, aole hoi e hihi o kuu ike ana he mea ponoi oe\nno\u2019u, nokamea o ke kaikuaana o ko\u2019u makuakane, oia kou makuakane.\nNolaila i kupu mai ai ko\u2019u aloha nou, a olelo aku au i ke \u2019lii na\u2019u e\nmalama a hiki i ko wa e helelei ai, alaila kii ia mai oe a holehole ia\nko mau iwi.\u201d Olelo mai o Kawelo: \u201cAohe kauoha hou ae a ke \u2019lii ia oe?\u201d\nHai aku keia: \u201cHe kauoha no. Eia kana kauoha: e kiai maua ia oe a hala\nna anahulu elua, nana no e hoouna mai i kanaka na maua e hai aku i ko\nino, a nana e hoi aku e olelo i ke \u2019lii a na ke \u2019lii e pii e holehole\nia oe, a pau ko mau iwi.\u201d\n\nOlelo aku o Kawelo: \u201cEhia anahulu i koe, alaila pii mai kekahi o lakou\ne nana?\u201d \u201cEha no la i koe, alaila pii mai.\u201d Olelo iho keia i ke\nkaikoeke e huki mai ke alahaka iluna, nokamea, o kahi ia i waiho ia ai\nke kino o Kawelo. He puu no ia, a ma na wahi e ae o ka puu aole e hiki\nke pii mai ke kanaka, nokamea, he pali wale no, a ma kahi wale no o ka\nalahaka e hiki ai ka poe makemake e pii e ike i keia puu. O ka huki ia\nmai la no ia o ua alahaka nei a kau iluna. Olelo aku o Kawelo: \u201cI noho\nauanei a hoouna ia mai kekahi o lalo ea, a i olelo mai auanei e hookuu\naku i ke alahaka, mai ae aku oe e hookuu, olelo aku oe aia a me ka\nikaika hiki iluna nei.\u201d \u201cAe,\u201d wahi a ke kaikoeke.\n\nKo lakou nei noho iho la no ia a hala na la eha. I ka lima o ka la ua\nhiamoe aku la nae ua Kawelo nei, ike aku la ke kaikoekoe i ke kanaka o\nka pii ana mai, o ko ianei uwe iho la no ia. A lohe ka wahine i ka uwe\na ke kane, olelo mai la ka wahine: \u201cHe waimaka aha keia?\u201d Pane aku\nkeia: \u201cHe waimaka aha mai ka hoi kau, he waimaka make. Ei aku ka make\nla a hiki mai.\u201d Aole i liuliu iho, kahea ana ua kanaka nei i hoouna ia\nmai ai e pii e nana i ke kino kupapau o ka mea make: \u201cHookuu ia mai ke\nala i pii aku au e nana i ke kino o ka mea make.\u201d Olelo aku keia me ka\nmakau: \u201cAole e hookuu ia aku ke alahaka nou. Aia a nui ka ikaika,\nalaila, ike ia luna nei.\u201d Olelo mai ua kanaka nei: \u201cNohea mai nei hoi\nkena ikaika ou! Kai no hoi i hoonoho ia oe e nana i ke kino kupapau,\neia ka! i hoonoho ia olua e kipi. Heaha la auanei; e hoi ana au a hai\naku i ke \u2019lii no keia hana au. E hoi au a olelo aku, aole e loaa aku ke\nkino kupapau o Kawelo, aia a me ke ikaika, alaila loaa.\u201d\n\n\n\n\n\n\nMOKUNA VI.\n\n No ka Hoole ia ana o ike ia ke Kupapau, Hoouna ke \u2019Lii i Kekahi mau\n Kanaka e Pepehi i na Kiai.\u2014Ku Paio o Kawelo a Hailuku i na Kanaka\n me ka Pohaku a Koe Kahi Ahailono i ke \u2019Lii.\n\n\nAia i ua kanaka nei e hoi ana, a hiki i ka hale o ke \u2019lii a \u201cmama\u201d ana\nno ke \u2019lii: \u201cE! mama no ka huakai o ka pii ana aku nei.\u201d Olelo aku\nkeia: \u201cHe pii pono auanei. Kai no hoi paha ia\u2019u i pii aku nei a hiki\nmalalo o ka puu a kahea aku no hoi au e hookuu mai i ke alahaka, aohe\nnae o laua \u2019la hookuu mai. Hai mai nae kela i kana huaolelo: aole e\nhookuu aku, aia a me ka ikaika, alaila hiki iluna. Oia kana i olelo mai\nnei la.\u201d Olelo aku ke \u2019lii: \u201cO hoi a kuahaua aku i na kanaka e kii e\npepehi ia laua, a make, alaila, kauo hele mai.\u201d \u201cAe,\u201d wahi a kahi\nkanaka. Holo aku la ua wahi kanaka nei me ka olioli a hiki ana i na\nkanaka, pane mai na kanaka: \u201cHeaha mai nei kau?\u201d \u201cI kauoha mai nei ke\n\u2019lii ia\u2019u e kii kakou e pepehi i na mea nana i malama ke kino kupapau o\nKawelo, a ua kipi mai nei.\u201d Liuliu iho la ua poe kanaka nei a makaukau.\n\nMamua nae o ka makaukau ana o na kanaka e pii, olelo aku ka wahine, o\nKanewahineikiaoha, ia Aikanaka: \u201cAole kakou e pakele; e pau ana kakou i\nka make ia Kawelo. Ua hai mua au ia oe, ina e ola mai kuu kane mai loko\nmai o keia make, alaila, e make ana kakou.\u201d Olelo aku ke kane: \u201cE ola\nhoi ka mea i make: palahe aku la paha kona io; ua lilo aku la paha i\nmea ole.\u201d \u201cPela paha,\u201d wahi a ka wahine. \u201cAole i akaka.\u201d A liuliu wale,\no ka hoeu aku la no ia o na kanaka e pii lakou e pepehi i ua mau mea\nelua nei. O ke aikane no nae mamua o ka huakai, oia hoi ke aikane o ka\nwa liilii.\n\nIa lakou nae e hoomaka ana e pii, ike mai la ua kaikoeke nei i keia\nhuakai nui e pii aku ana, a kulou iho la oia ilalo a hoomaka e uwe. A\nike mai o Kawelo, ninau mai la oia: \u201cHe uwe aha hoi keia?\u201d Hai aku\nkeia: \u201cHe uwe make. Ei ae ka huakai la ke kii mai nei ia\u2019u.\u201d \u201cHoi ae\nhoi ha oe mahope e nee aku au mamua.\u201d Hoi ae la ua kaikoeke nei mahope,\nneenee aku la o Kawelo a hiki imua o ka pali, ku ana ka huakai malalo\npono o ka puu. A kahea no ke aikane a ia nei: \u201cHookuu ia mai ke alahaka\ni hiki aku makou.\u201d Ui ae la keia i ke kaikoeke, \u201cE! hookuu ia ae hoi ke\nalahaka.\u201d He mea ole ia, ku ana ke alahaka ilalo. O ka hoomaka mai la\nno ia o ke aikane a ia nei e pii me kona mau koa. Nana aku la keia a\nike i ke aikane, kulu ko ianei waimaka, a hoomaka oia e kau aku i ke\nmele a laua i haku mua ai:\n\n\n O ka pua o ka lehua ka\u2019u aloha\n Ke hoomae ia mai la e ka la\n Ike mai la ia Huliamahi\n Ke lia wale \u2019la no ka io\n E aloha oe!\n Aloha ko kaua holoholo pu ana,\n Aloha ka nalu hee o Wailua,\n Elua kaua i ka ai hookahi a ka makua.\n\n\nA pau ka ia nei mele ana, nana pono mai la ua aikane nei a ike pono ia\nKawelo e huli papu aku ana. Kuemi hope aku la keia, me ka manao paha e\npakele. Pane mai na koa: \u201cE kuemi hope ana ka hoi i ke aha? Kai no hoi\no ka pii aku a make aku kena wahi kanaka hoonana a kauo ia mai.\u201d Olelo\naku ko lakou mea nui: \u201cAole kakou e pakele. E pau ana kakou i ka make.\nO Kawelo kela e moe mai la. Ehia auanei mea aloha, o kuu naau a kauhihi\nia ae i ka laau; o oukou, he pepehi wale ia iho no, aohe hue ia o ko\noukou naau.\u201d Olelo mai na kanaka: \u201cOwai hoi ia Kawelo ola ae iloko o ka\nmake nui, malia paha ua kuhihewa aku la oe i ua wahi kanaka ala o\nKawelo.\u201d \u201cAole, o Kawelo no kela.\u201d\n\nIa manawa ku aku ua wahi kaikoeke nei o Kawelo a olelo haanui aku:\n\u201cHookahi wale no o oukou pakele ia\u2019u, he hoi aku no oukou. Aka, paakiki\nmai oukou e pii mai iluna nei, pau oukou ia\u2019u i ka make aohe ahailono e\nhiki i ke \u2019lii.\u201d Nui loa iho la ka ukiuki o na kanaka. Ia lakou nei e\npii mai ana hopu iho la keia hookahi pohaku nui, a hoomaka e olokaa. I\nke kaa ana aku o ua pohaku nei, pau aku la he umi. Holo aku la ua wahi\nkanaka nei a pili mahope o Kawelo. Ku mai la o Kawelo me ka ikaika lua\nole, a hoomaka e pulumi ia lakou, a pau iho la lakou i ka holo. E nee\naku ana o Kawelo i ka pepehi a koe hookahi, a ku ana i ke alo o\nAikanaka. \u201cHeaha mai nei kau?\u201d wahi a ke \u2019lii. \u201cHeaha mai ka hoi kau. O\nmakou ua pau i ka make ia Kawelo, a owau wale no koe. I hookuu ia mai\nnei paha wau i mea e hai aku ia oe. O ka nui ua pau.\u201d\n\n\n[AOLE I PAU.] D. Kamakea.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Hanamaulu, an important part of the Lihue section.\n\n[2] These three were related, and destined to affect each other\nseriously in after years.\n\n[3] Early indication of a dominating character.\n\n[4] An incident that affected their course toward each other later.\n\n[5] Kalehuawehe, near the present Seaside Hotel location, Waikiki.\n\n[6] The usual course with Hawaiian sport contests, awakening interest\nby curiosity.\n\n[7] He ua, an expression which in this case is more likely to imply,\n\u201cReady, go!\u201d\n\n[8] A boastful taunt in reply.\n\n[9] \u201cIo-e,\u201d Yes, in response.\n\n[10] Mamala, the channel entrance of Honolulu harbor.\n\n[11] Puuloa, Pearl Harbor.\n\n[12] The oily nature of these nuts used in this way made them very\neffective.\n\n[13] This is the name of Puniakaia\u2019s pet uhu that came to his rescue,\nbut it is also that of Kauai\u2019s evil shark, or fish-god, that swamps\ncanoes.\n\n[14] Uhu, the parrot-fish.\n\n[15] A generous appetite requiring eighty calabashes of poi and a like\namount of pork to a meal.\n\n[16] Seeking auguries of future events.\n\n[17] Son of Wakea of ancient fame.\n\n[18] The name of one of Kawelo\u2019s brothers, but later shown as an uncle.\n\n[19] Ohiki, the sand crab (Ocypode sp.).\n\n[20] Aama, the rock crab (Grapsus sp.).\n\n[21] Paiea, the soft shell crab.\n\n[22] Opule (Anampsis evermanni); more probably opelu (Decapterus\npinnulatus).\n\n[23] Halahala, a reddish fish of the Uhu family, probably one of the\nScaridae family.\n\n[24] These varied yet similar names must be significant, indicating\nsmall, large, outward, inward, without food, wind-break, etc.\n\n[25] As wai auau (bath water) to him; something he could revel in;\nenjoy.\n\n[26] Like the wardings for thrusts in sword practice so were the points\nin the use of the war club. Kawelo had been taught its use in all\ndefense strokes but one; this he now required.\n\n[27] A premonition of an unfriendly reception of his message.\n\n[28] Not a complimentary picture presented as his estimate of his\nson-in-law, Kawelo.\n\n[29] The pandanus tree (hala), banyan like, has aerial roots, nature\u2019s\nsupport for its heavy crown of leaves and fruit.\n\n[30] Aalii (Dodonaea viscosa), a rather common tree in high elevations,\nof hard grained dark wood.\n\n[31] Across the island, but more than its width in distance.\n\n[32] Names of the four strokes of the war club.\n\n[33] Treatment for a game cock to insure its success in a contest.\n\n[34] This chant takes a taunting form for the failure to respond to his\npetition as the other god had done.\n\n[35] Keolewa, the morning star.\n\n[36] Very considerate antagonists.\n\n[37] Perhaps it is the flood.\n\n[38] Isle of lelua trees, figurative of numerous soldiers.\n\n[39] Onionikaua, one of Aikanaka\u2019s generals; lit., Let us contest.\n\n[40] Wounded soldiers.\n\n[41] This chant of Kawelo\u2019s, highly figurative throughout, is a mixture\nof hopes and fears through the false reports that had been received of\nthe conflict then raging.\n\n[42] Kuahulu, another of Aikanaka\u2019s generals.\n\n[43] Proposed division of Kauai between Kawelo\u2019s three generals, if\nsuccess crowns their effort.\n\n[44] In ridicule.\n\n[45] Daring.\n\n[46] More sarcasm.\n\n[47] These several hakas are plays on the name Kahakaloa; lit., the\nlong shelf.\n\n[48] Shades of Milu, the under world.\n\n[49] Thus modifying his glory, or fame.\n\n[50] Boastingly confident.\n\n[51] Puhola, to cook in ti leaves in a calabash with hot stones.\n\n[52] Alina, injured or maimed.\n\n[53] Cutting off of a pig\u2019s ear marked it a royal reserve.\n\n[54] If Kawelo had to have a giant opponent, he may as well have one\nworthy of the name.\n\n[55] Referring to Kauahoa in flattering vein to win him over from\nantagonism.\n\n[56] Of these five named celebrities, champions of their respective\ndistricts, Kawelo\u2019s claim hails from recognition of his success at\nWaikiki over Kakuhihewa\u2019s strong man.\n\n[57] Perhaps realizing the tensity of the situation he is willing to\nwait for a later opportunity to announce his power.\n\n[58] Recalling youthful cooperative acts for the pleasure of another.\n\n[59] Wife of Kawelo, whose aid he invokes.\n\n[60] Pikoi, an entangling weapon of oval shaped ball of hard wood, or\nstone, fastened to a small rope or cord.\n\n[61] Kawelo\u2019s courage revives at recall of first incident of their\ndifferences.\n\n[62] Lama (Maba sandwicensis), a sacred wood of the temple; and\nWiliwili (Erythrina monosperma), a very light wood, the tree flowering\nin spring before developing new season\u2019s leaves.\n\n[63] For joint-ruling; a magnanimous concession in a victor.\n\n[64] Aikanaka disposed to admit his wrongful possession is encouraged\nby his priests, etc., to claim superiority and belittle his opponent.\n\n[65] From the sudden humiliating shock.\n\n[66] Ashamed on his wife\u2019s account.\n\n[67] Kawelo silences his enemies and they flee, leaving him conqueror.\n\n[68] The prearranged signal of victory.\n\n[69] According to custom \u201cto the victors belong the spoils,\u201d the new\nruler divides the conquered lands among his brave warriors.\n\n[70] Adjacent to Wailua, the principal township of old-time Kauai.\n\n[71] Hanapepe, on nearly the opposite side of the island, not far from\nWaimea.\n\n[72] In accordance with ancient custom the hospitality of a house to\ndistinguished guests included rights of companionship with its fair\nsex.\n\n[73] Pahapaha, a variety of seaweed.\n\n[74] Polihale, at northern end of Mana, where a famous ancient temple\nof same name stands in ruins, a terraced structure unlike any other met\nwith.\n\n[75] \u201cOnce king, always king.\u201d It was a recognized custom among the\npeople that rank was not lost in an alii, though he lost all his\npossessions.\n\n[76] A rebellion.\n\n[77] This statement of having a large following is hardly in keeping\nwith his extreme poverty conditions previously stated.\n\n[78] To go and ascertain, rather than \u201ccome and see.\u201d\n\n[79] With Aikanaka\u2019s residence at Hanapepe he seems to have made Koloa\nhis place for temple service and sacrifice.\n\n[80] Special virtue or power was doubtless supposed to prevail in\ndedicating a new temple with the sacrifice of a distinguished foe, else\nthere were several established heiaus at Wahiawa, where the battle\noccurred that would have been more convenient.\n\n[81] Kawelo probably expected a fear and consternation of guilt to\npossess his enemies at his resurrection.\n\n[82] He first deals with his adopted son, the arch traitor and cause of\nthe conflict.\n\n[83] Aikanaka at last meets his deserts, and Kawelo becomes the\nundisputed ruler of the island of his forefathers.\n\n[84] Keawenuiaumi, one of the sons of King Umi, by Kapukini, his wife.\n\n[85] Kanoa was the name of the bowl or receptacle for the preparation\nof awa at the chewing and straining process, ready for distribution by\nthe cups.\n\n[86] Laamaomao, the Hawaiian \u00c6olus, or god of the winds.\n\n[87] Ku-a-Pakaa, Ku the son of Pakaa becomes the leading character in\nthe story and life of his father, as in the case of Aiai-a-Kuula, and\nother Hawaiian stories.\n\n[88] Kaula is the small islet to the southwest of Kauai, the most\ndistant of the group proper.\n\n[89] The names of these successors to Pakaa may be significant of their\nscheming characters, Hookele meaning a steerer; a director of a\nvessel\u2019s course; one, Hookeleihilo being toward Hilo and the other\nHookeleipuna being toward Puna, as if, possibly, to wean the king from\nhis natural leanings toward Kona, his birthplace, as it was that of\nPakaa also.\n\n[90] The Ku days of the month were from the third to the sixth day,\ninclusive, of the moon, though the days in which the Ku kapu prevailed\nwere the first three of the moon.\n\n[91] Uhu, parrot-fish (Calotomus sandwichensis).\n\n[92] This transfer of Lapakahoe, the favorite steering paddle of Pakaa,\nto his son may be taken as assignment of authority.\n\n[93] Uhu, the parrot-fish (Calotomus sandwichensis).\n\n[94] Kaili, the god of his father Umi, a feather covered image of\nsupposed great power which became in time the war god of Kamehameha.\n\n[95] An evident recognized signal indicating desired communication.\n\n[96] Iwikuamoo, literally lizard backbone; a near attendant, one\nexecuting the orders of a high chief. Kuamoo, ancient name of the\nmountain paths, which usually followed the ridges, hence the lizard\nback term.\n\n[97] Kakele was an ointment composed of coconut oil, or pounded\nkukui-nuts and fragrant herbs, with which to anoint the body.\n\n[98] Kuapakaa seems to have been advised of the peculiarities of each\nof these appointed, rather than hereditary, chiefs, and treats them and\ntheir districts with sarcasm in his several chants of greeting as they\npass him in successive order.\n\n[99] This chief of Puna, \u201cSun of the East,\u201d is given the proverbial\nterm for the district where the sun rises\u2014Hawaii\u2019s eastern section.\n\n[100] This name first appears as king of Hilo at the time Umi came to\npower and is said to have been the first king and district conquered by\nUmi, in retaliation for ill treatment while on a visit incognito. This\nchief could not have been that conquered king.\n\n[101] Pakaa had taken his brother\u2019s name for his paddle of authority,\none meaning of which is, \u201cpaddle alacrity.\u201d\n\n[102] The first chant may be likened to a greeting, while the second is\nclearly that of a warning.\n\n[103] Oopu, the fresh water fish, goby (Eleotris fusca).\n\n[104] Lauloa, one of the varieties of taro.\n\n[105] A gentle hint of the only probable way they would get back to\nHawaii.\n\n[106] A rather characteristic reply to denote superiority of intellect.\n\n[107] Kahikiokamoku, an epithet probably of Pakaa\u2019s for his efficient\nstewardship.\n\n[108] The brother Lapakahoe detects traces suggestive of Pakaa that\nleads him to assume authority over the sailing masters, in hopes of\nfurther light on the object of their search.\n\n[109] Here begin the local winds, by name, peculiar to the various\ndistricts of the different islands.\n\n[110] Paha oli, chanting.\n\n[111] No month by this name now appears in the various calendars of the\ndifferent islands.\n\n[112] Iwa, the man-o\u2019-war bird (Fregata Aquila).\n\n[113] Moi, a fine fish (Polydactylus sexfilis).\n\n[114] Ina and wana, sea-eggs.\n\n[115] Manini, surgeon-fish (Teuthis sandwichensis).\n\n[116] Kahala, amber-fish (Seriola sp.).\n\n[117] This successive order of months points it to the Hawaii calendar\nrather than to Molokai\u2019s.\n\n[118] A literal rendering of the names of this double crew is as\nfollows: Look forward, Look backward, Rumor ahead, Rumor behind, Tumble\nout, Tumble in, Stand, Bail, Back cliff, Front cliff, The mist, The\nhaze, Haughtiness, Windy day, Coral hill, Of the sea, Long koa, Short\nkoa, Diligence, Satisfaction, Haste, Readiness, Stumbled, Hooked, Steer\nto Hilo, Steer to Puna.\n\n[119] Pakaa\u2019s successors, the canoe steerers.\n\n[120] A rather remarkable presumption.\n\n[121] This move of Pakaa\u2019s was to gain time by keeping the others out.\n\n[122] Laa appears to have been the ancient name of the locality in Puna\nnow known as Olaa, changed likely through the reference to it on\naccount of its famed kapas and fragrant herbs, as \u201co (of) Laa,\u201d as\nshown in various traditions. In this same way Hawaii was first made\nknown to the world as \u201cOwyhee.\u201d\n\n[123] Wailau, a variety of kapa now unknown.\n\n[124] Hinalea, a choice fish of the Coris family.\n\n[125] This was the way of preserving food for use in times of war or on\nlong ocean voyages.\n\n[126] These months would range from mid November to March, according to\nAlexander.\n\n[127] Olana, or Nana, translated as April, would be the March\u2013April of\nthe Hawaii calendar, but July of Molokai\u2019s.\n\n[128] Not identified as the morning star by this name.\n\n[129] Braid or cluster the leaves of the ki plant to fringe the seines\nfor certain kinds of fish.\n\n[130] Usually the king commands; his wish is law; but here is a decided\ndeparture from custom.\n\n[131] The Oahu-Kauai channel.\n\n[132] Palm leaves have been recognized as peace offerings by hostile\ntribes, but in this case they become equally effective with the\nelements.\n\n[133] Wager our shares. A share of fish, a kaao, was forty.\n\n[134] \u201cPut not your trust in princes,\u201d or kings, is now Pakaa\u2019s policy.\n\n[135] Practically the control of the king\u2019s interests, relieving him of\nits cares and responsibilities.\n\n[136] Cord for braiding calabash or other nets for carrying burdens,\nfrom which it takes the name koko. Cord for fish nets is aha, and for\nfish lines aho. Some doubt prevails as to the kaula koko referred to,\nwhether literally a \u201cblood rope\u201d or cord, or a piece of cord as used in\nmaking a calabash net, also called koko.\n\n[137] Halialia, the rising of a fond recollection of a person is in\nthis case a premonition.\n\n[138] It is not clear why opposing warriors should expect to be called,\nas if in consultation, on reaching the battle field, and take it as a\nmatter of shame or disgrace if they are not.\n\n[139] This seems rather ambiguous.\n\n[140] An unusual time and place for circumcision. Customarily it was a\nceremony attended with a strict ritual temple service.\n\n[141] Oloa kapa, name of small white kapas formerly put over the gods\nduring prayers; also a gift to a child at time of birth. (Andrews\u2019\ndict.)\n\n[142] These northern cliffs of Kauai, in olden time were famed as the\nscene of Hawaiian pyrotechnics on festive occasions, which consisted of\nfirebrands of auhau or other very light wood being thrown from their\nheights to descend slowly ablaze to the sea at their base; the\nlightness of the wood and upward current of wind rendering a slowness\nof descent at times as to entirely consume the firebrand in mid air.\nThis was particularly a sport of Kauai folk, and has occasional\npractice in recent years.\n\n[143] The bards evidently liked to picture their alii as of such high\nand sacred rank that the sun should not smite them, nor the rain or\nwind touch them.\n\n[144] Kahehuna is that portion of Honolulu about the head of Emma\nstreet, where the present Royal School is located.\n\n[145] Nothing small, evidently, about a Hawaiian giant, any more than\nthere was in the famous clubs of their heroes.\n\n[146] Hau (Paritium tiliaceum).\n\n[147] Koholalele is the name of one of the principal landings on the\nHamakua coast of Hawaii.\n\n[148] Mamane (Sophora chrysophylla), a hard and most durable wood.\n\n[149] Koaie (Acacia koaia), a species of koa, much harder, and a choice\nwood for spears, paddles, etc. As a furniture wood it is susceptible of\nhigh polish and takes high rank.\n\n[150] Lehua, one of the varieties of ohia (Metrosideros polymorpha)\nwhose tassel blossoms in their season afford nectar for the birds and\nlei decorations for man and beast.\n\n[151] Puniakaia, coveting fish, or given to fishing proclivities.\n\n[152] Perhaps, Panuhunuhu (Callyodon ahula).\n\n[153] Uhu (Parrot-fish) makaikai, sight-seeing; indicating a roving,\nsight-seeing uhu.\n\n[154] Kaalaea, name also of a portion of the Koolau district.\n\n[155] It is quite customary for children to address their parents or\nother relatives by name, rather than relationship.\n\n[156] This probably has reference to hookupu, though that custom of\ngiving gifts had a broader application.\n\n[157] Rather summary punishment for a relative\u2019s insult.\n\n[158] Evidently \u201cyours to command.\u201d\n\n[159] Described as \u201che hanapilo;\u201d an uncomplimentary term, signifying\nputrid or bad-smelling.\n\n[160] Oio, Bone-fish (Albula vulpes).\n\n[161] Keaumiki and Keauka, favoring gods of the wind and tide.\n\n[162] Kou, ancient name for the harbor of Honolulu.\n\n[163] Sleeping Opele.\n\n[164] Pokai (pronounced ko-ka-ee), a place in Waianae.\n\n[165] Anahulu, a ten day period, as we speak of a dozen for twelve.\n\n[166] Another deserting father\u2019s token of identity.\n\n[167] This line is ambiguous.\n\n[168] Olelo pahapaha, the term for this chant is used here in more than\nthe usual sense of boastful speech, for under such a color is the\ncunning plea for food.\n\n[169] While the parents are not mentioned, a rare omission in Hawaiian\nstory, this family of boys and girls belonged to Piilani and\nLaieloheikawai, already given in the story of Umi, Vol. IV, p. 242.\n\n[170] Salted nehu (small fish) is to be understood as pickled, not the\nusually dried article.\n\n[171] Makaia, rendered here as insulted, may also be given as having a\ngrudge, in this case for an injury, which calls for vengeance.\n\n[172] Ahupuaa, a division of land sometimes embodying several ili or\nsmaller tracts.\n\n[173] Kou (Cordia subcordata), a tree, now rare, furnishing a furniture\nwood of high grade from which calabashes and other food utensils were\nmade.\n\n[174] Hiialo conveys the impression of carrying one in a fondling\nmanner, as a child in the arms of its mother. Hee, to lift up; alo, the\nfront, or breast, hence, to carry in the arms and on the bosom.\n(Andrews\u2019 Dictionary.)\n\n[175] Milu, god of Hades who dwelt beneath the sea; an ancient chief\nnoted for his wickedness while on earth. Hawaiian mythology has placed\nhim lord of the lower regions to whose dominions departed spirits go.\nThe realm of Milu is generally assigned to the west. (Andrews\u2019\nDictionary.)\n\n[176] Liula koili o Kona; literally, setting twilight of Kona, may be\ntaken as a complimentary phrase to his lost love of Kona.\n\n[177] To produce the corpse-like odor.\n\n[178] The Hawaiian swing, as throughout Polynesia, was a single rope,\nor vine cord, on which was affixed the crosspiece for a seat, not the\nloop swing of modern introduction.\n\n[179] The term by which this restoration to life was known by Hawaiians\nwas kupaku, and several legends are cited as evidence of their belief\ntherein, notably Eleio, Lohiau, Maluae, Mokulehua, Halemano and others.\n\n[180] Name of the Manoa rain.\n\n[181] Olelo epa; false, deceitful speech.\n\n[182] The valley back of Honolulu, adjoining Nuuanu.\n\n[183] The small valley in Nuuanu back of the Country Club grounds.\n\n[184] Upper Ewa, above Pearl City.\n\n[185] Between Ewa and Waianae; one of the resting places of Lohiau and\nHiiaka on their journey from Kauai to meet Pele.\n\n[186] Lehua, or ohia lehua (Metrosideros polymorpha).\n\n[187] A more literal rendering of this appeal would be: \u201cMy husband,\nlie with me and if I have been deflowered my death will be a just\npenalty, but unless I am found defiled, don\u2019t you kill me.\u201d\n\n[188] This brief version of one of Oahu\u2019s popular legends omits much\nattending Kahalaopuna\u2019s recovery and subsequent events wherein judgment\nwas meted out to her slanderers.\n\n[189] Another Hina story, and the popularity of the name finds its\ntransmission from mother to daughter, an uncommon practice.\n\n[190] The union of brother and sister for the maintenance of rank was a\nrecognized custom, being above the law, for it is not shown as\npracticed among the common people.\n\n[191] These were all accepted as proofs of recognition by the gods of\nthe high kapu rank of birth, an alii pio being the highest but one of\nthe ten grades or ranks of chiefs.\n\n[192] A royal progress in olden time was known by its predominating red\ninsignia.\n\n[193] Moa, trunk-fish (Ostracion camurum).\n\n[194] The recurrence of the names Olopana and Luukia, and the flood\nincident, prominent in the history of Moikeha (Vol. IV, page 156 of\nthese Memoirs), again illustrates the free use by the bards of popular\ncharacters and plots for repetition in their stories.\n\n[195] Strength, especially if combined with skill, ever called forth\nHawaiian admiration.\n\n[196] Gaining fame fed Kalaepuni\u2019s ambitions for ruling power so that\nhe sought to remove all likely opponents.\n\n[197] This successor of Umi seems to have lost all his father\u2019s power\nand strength of character.\n\n[198] This act, showing courage and skill, has its counterpart in\nvarious traditions. In this case it materially aided his game of bluff.\n\n[199] A story indicative of his great strength, aimed to advance his\nfame and interests, and intimidate the king.\n\n[200] This memorial pile of king Umi, on the plateau of central Hawaii\nat an elevation of some 5000 feet, is remarkable in several features.\nIt not only is the sole structure of the kind, of hewn stone, but\nisolated from habitations, the purpose or object of which is not fully\nknown.\n\n[201] A falsehood that Kalaepuni quickly took advantage of, as his\nsuccessor.\n\n[202] Evidently a period of quiet meditation induced sober second\nthought that called for priestly aid to strengthen the throne.\n\n[203] Well digging was unusual among Hawaiians. Probably the only\ninstance known up to the dawn of civilization in these islands, was the\nattempt by Kamehameha to sink a well near the south point of Hawaii.\n\n[204] Olona, a shrub (Touchardia latifolia) that was cultivated for its\nhighly prized fiber for twine and fish-nets.\n\n[205] The channel between Maui and Hawaii.\n\n[206] Fate seems to be coming the priest\u2019s way, that should land the\nobject of his prayers at the place designed for his demise.\n\n[207] Productive valleys near Lahaina, Maui.\n\n[208] Kupala, a vegetable root eaten only in times of great scarcity of\nfood.\n\n[209] The name indicates the incident, \u201ccanoes stuck fast.\u201d\n\n[210] Kalaehina, recognized as possessing great strength, is designated\nan aspirant for the kingship of Maui.\n\n[211] A defiant act, desecrating any premises indicated as kapu, or\nsacred.\n\n[212] Intimidating his opponents by feats of strength.\n\n[213] Waianapanapa, dazzling water.\n\n[214] Kalaehina becomes king of Maui, as his brother became king of\nHawaii, through the hiding in fear of the rightful rulers.\n\n[215] Kauai was noted for her celebrities, and the fame of her\ntraditional strong men, her swift runners, her skilled astrologers and\nprophets, etc., form the theme of many chants and stories.\n\n[216] King Ola was a ruler of Kauai remembered for his beneficent deeds\nfor the good of his people, in roads, ditches, etc., and is said to\nhave built the temple of Hauola in the Waiawa valley to commemorate his\nrecognition as of royal lineage, for, like Umi of Hawaii, he had to\nprove his claim.\n\n[217] It is noticeable in these writings how the sympathies are drawn\non for beauty of face and form.\n\n[218] Kalaehina, in self conceit, evidently rules by might, without\nthought of winning his subjects by a considerate course.\n\n[219] The visitor naturally has the sympathy and well wishes of the\nresidents, whose cause against an overbearing king he voluntarily\nespoused.\n\n[220] \u201cBrag is a good dog,\u201d but the bluff to frighten his opponent\nfailed.\n\n[221] Kapakohana\u2019s success in this close-matched struggle was in being\nable to drown his man without himself losing his grip under water. He\nperhaps had a diver\u2019s experience, otherwise he took equal chances in\ngoing over the cliff together.\n\n[222] This seems an unusual accepted certificate of death; but\nresembles Palila\u2019s act of taking the jawbones of his three warrior\nantagonists as his trophies.\n\n[223] Such modesty was deserving of some public recognition by\nKamalalawalu, the restored king.\n\n[224] An olohe was a robber skilled in the lua, able to break one\u2019s\nbones in wrestling. They were said to be hairless, and to oil their\nbodies to lessen the chances of an opponent\u2019s grip upon them. This one\nhad the added faculty of cannibalism to his profession.\n\n[225] A case of \u201cdiscretion\u201d being \u201cthe better part of valor.\u201d\n\n[226] To \u201cbreak bread\u201d with one was said to be a seal of friendship\nwith some people; it may have been the impression intended in this\ncase.\n\n[227] Fancy the physical endurance for a fight of eighteen or more\nhours continuous, and to be dispatched with a war club in the end!\n\n[228] Eyes were sacrificial offerings rather than shark bait, usually,\nand the departure seems strange in this case, seeing the body was\ncarried to the temple for such purpose.\n\n[229] To turn one\u2019s bones into fish-hooks or other purposes was the\nmost dreaded insult.\n\n[230] Readers will have noticed in many cases, as in this story, the\nname of a person and a place to be the same. Kukuipahu figures in story\nas a king of Kohala and proves so in this case.\n\n[231] Kanikaa, Kapunohu\u2019s god in human form.\n\n[232] Game of pahee, glancing a javelin kind of spear over a level\ncourse or track.\n\n[233] The human passions predominate over his claimed god-like powers.\n\n[234] Making the best of a bad defeat. This seems to be the usual\ncourse with not a few legendary contestants.\n\n[235] Weaving nature\u2019s phenomena into local tradition.\n\n[236] A natural act, especially considering the prevailing custom of\nall dipping their fingers in the same poi bowl.\n\n[237] Proverbial Hawaiian hospitality seems to have its limitations and\nobservance of etiquette.\n\n[238] Wiliwili (Erythrina monosperma), a tree of very light, soft wood.\n\n[239] Kukui (Aleurites moluccana), the candle-nut tree, hence its name.\n\n[240] Nothing small about the feats of Hawaiian heroes.\n\n[241] This method of defining a land section, ili aina, has its\ncounterpart in the story of Umi.\n\n[242] Residents of Kohala speak of the divisions of their district as\ninside, the eastern, and outside, the western portion.\n\n[243] Ilima district, probably so called from its drier section\nfavoring the growth of this popular plant of the Sida genus, with its\norange-yellow blossoms.\n\n[244] This is one way of illustrating the force of air current from a\nspear\u2019s flight.\n\n[245] Rather a large number of scalps for one warrior\u2019s belt.\n\n[246] A severe penalty for the breakfast table insult; see application\nof note 8.\n\n[247] Ahupuaa, a division or tract of land within a district which\nmight embrace several ili.\n\n[248] It is difficult to understand the writer\u2019s viewpoint to reconcile\nthe statement of his hero\u2019s ability to handle a club which required\n4000 men to carry it.\n\n[249] Name of the highest mountain peak of the Koolau range.\n\n[250] Kauai\u2019s loftiest mountain.\n\n[251] Niumalu, shaded coconuts would be one definition.\n\n[252] These persons\u2019 names are those of well-known localities in the\nWaialua district of Oahu, eastward of the Leilehua plain, at the base\nof the Waianae range.\n\n[253] Kukaniloko was the name of the place set apart from the time of\nKapawa as sacred, having special powers or virtues as the birthplace of\nthe highest kapu chiefs.\n\n[254] Halemano is famed through tradition as the headquarters of a\ncannibal chief of ancient time who, with a robber band, waylaid\ntravelers to feast thereon, and ruled in terror for a season till he\nwas sought and killed in a struggle by one in revenge for his wanton\ndeed upon a relative.\n\n[255] Expressions signifying the Hawaiian ideal of physical perfection.\n\n[256] A very liberal supply of favorites, as the dog was to a Hawaiian.\n\n[257] Pele and mahuna were choice scented kapas of Kauai.\n\n[258] Pandanus blossoms, a creamy white.\n\n[259] The blossoms of the lehua are feathery, and make a showy, bright\nred garland; a white species also exists. The lehua is Hawaii\u2019s floral\nemblem, as the ilima is that of Oahu.\n\n[260] The ouholowai was one of the famed scented kapas of Puna, and\nvarious legends identify it with Laa, now Olaa, as the special product\nof that locality. Its two sides were dyed differently.\n\n[261] Pukohukohu was a noni dyed red kapa.\n\n[262] Laenihi, a species of Iniistius.\n\n[263] Dreading the sorcerer priest\u2019s supposed power on possessing the\nmauna of a party.\n\n[264] Nawahinemakaikai; literally, sight seeing women.\n\n[265] Koieie, a plaything for floating in the rapids.\n\n[266] Red, to indicate a chief\u2019s distinction.\n\n[267] A crier, kukala, one who proclaimed the orders of the chief; the\nancient method of promulgating royal decrees.\n\n[268] The recognized custom of hookupu.\n\n[269] In accordance with the belief that the king\u2019s demands were to be\ncomplied with in all cases.\n\n[270] Addressing his wife and grandmother, implying they must care for\nthemselves individually.\n\n[271] Lele, ancient name of Lahaina, Maui.\n\n[272] No refusal to the royal command in this case, as at Oahu.\n\n[273] Maile (Alyxia olivaeformis), a fragrant vine with glossy leaves,\nin great favor throughout the islands.\n\n[274] Uu maile, the bruising of the vine to rid it of woodiness and\nrender it pliant for entwining into strands for wreaths, etc.\n\n[275] Returning to her first love.\n\n[276] The favorite surfing place of the whole district.\n\n[277] Palaholo, an unrecognized plant, probably a running fern.\n\n[278] A favorite poetic expression referring to the various channels\nbetween the islands of the group.\n\n[279] Lauoho, not known as a vegetable, or article of food.\n\n[280] The game of kilu was an evening entertainment in which the\nplayers, men and women equally divided, on two sides, throw an oblong\ncut gourd toward a goal for a certain number or prize, striking which\ngave the winner the right to choose any one of the opposite in the\nassembly as his (or her) companion, or other prior defined wager.\n\n[281] Laka, god of the hula, generally, but here assigned to the\nvolcano.\n\n[282] Referring to her desertion of him in favor of Hua-a, the king of\nPuna.\n\n[283] A section of submerged coast of Puna has a number of its trees\ngrowing in the water.\n\n[284] Mokuola, Coconut Island, fronting the town of Hilo.\n\n[285] Kumukahi, place of sunrise; literally, first foundation.\n\n[286] Implying we are in a strange land, etc.; cold and friendless.\n\n[287] Character of the northern portion of Hilo district.\n\n[288] Recalling incidents of their first home life.\n\n[289] A shore section of Waianae.\n\n[290] That section of Ewa bordering on the western lock of Pearl\nHarbor.\n\n[291] Pulee, his eldest sister.\n\n[292] Nahu a kipepa ia, eaten sideways or on the edges.\n\n[293] A game of \u201cheads I win, tails you lose.\u201d\n\n[294] With all Halemano\u2019s pleadings for the return of his lost love he\nwas unable to secure it when offered.\n\n[295] Or from the table of the king.\n\n[296] Oo (Moho nobilis), the much-prized bird for its feathers for\ncloak work and kahilis of the ancient high chiefs.\n\n[297] Kamalalawalu\u2019s reminiscences indicate a warmth of affection hard\nto reconcile with her desertion of Halemano, now recalled with self\ncondemnation as she realizes he is won against his will by a rival\nclaimant.\n\n[298] Making the most of his freedom by putting a safe distance between\nhim and his captor.\n\n[299] If this was a concerted step it seems strange they should miss\neach other in all their journeyings until reaching Kauai.\n\n[300] The experiences each had undergone had unfitted them for the\nmutual love they once enjoyed, which was now only a memory.\n\n[301] A formidable fleet to prepare in less than two months.\n\n[302] Known also as Keawe-kekahi-alii-o-ka-moku;\nKea-we-a-certain-chief-of-the-island.\n\n[303] Keliiokaloa, the son of Umi who succeeded him as ruler of Hawaii.\n\n[304] Known also as Kalapana, a son of Kanipahu.\n\n[305] Konane, the game resembling checkers.\n\n[306] Taking rivals one at a time till but one of eight hundred\nremained, without arousing suspicions, must have called for cunning\nstrategy.\n\n[307] Realizing the selfish, short-sighted policy in the wholesale\nslaughter of chiefs he had committed.\n\n[308] Hina-moon-eater.\n\n[309] Kahiki-honua-kele, foreign submerged foundation.\n\n[310] Kaiuli, blue sea.\n\n[311] Kaikea, white sea.\n\n[312] Paoo, a small fish (species of Salarias).\n\n[313] Hina-luai-koa, coral vomiting Hina.\n\n[314] Ulua, a fish of the Carangus species.\n\n[315] Kipapa-lau-ulu. Literally, \u201cpaving with breadfruit leaves.\u201d\n\n[316] Iwikuamoo, lit., lizard backbone.\n\n[317] The wauke plant (Broussonetia papyrifera) was cultivated for the\ngood qualities of its bark for producing the finest kapas.\n\n[318] Kahala, the amber fish, a species of the Seriola.\n\n[319] Mahimahi, dolphin (Coryphaena hippurus).\n\n[320] Aholehole (Kuhlia malo).\n\n[321] Kaneaukai, a popular god of fisher-folk.\n\n[322] A mystic, moving, foreign cloud-land. To the Hawaiian mind, to go\nbeyond the horizon was to sail into the clouds, lani; lewa, moving;\nkahiki, foreign.\n\n[323] Lihue, the uplands of the Waianae side of Wahiawa, Oahu; a name\nrarely applied thereto of late years.\n\n[324] Keahumoa was the plain before reaching the Kipapa gulch.\n\n[325] Eyes of the paoo (a small fish of the Salarias species).\n\n[326] The expression of head of a fish, or a pig, or a dog, etc., as\ncommonly used, implied possession of the whole.\n\n[327] Ulua, Cavalla (Carangus latus).\n\n[328] Referring to his name.\n\n[329] This party is referred to later as Namakaokalani, father of\nNamakaokaia.\n\n[330] This outclasses any long-distance throwing of present day\nathletes.\n\n[331] Given at the outset as Kauluakahai, the breadfruit of Kahai.\n\n[332] Hanauma Bay, on the eastern side of Coco Head, was a favorite\nroyal fishing resort.\n\n[333] All localities had a special name for the various winds peculiar\nto each.\n\n[334] The momoa of a canoe is the under part of the rear covered\nsection.\n\n[335] Experts in the lua, or wrestling, by a sudden strangle hold on\ntheir opponent were said to be able to break their bones in mid-air,\nere throwing them to the ground.\n\n[336] The cowrie shells of greatest value to Hawaiians in squid fishing\nwere those of dark reddish hue, containing the attractive fire, as they\ncalled it, necessary for baiting the octopus.\n\n[337] Old time Hawaiians had nothing they could hold as their own;\neverything they possessed was liable to seizure by one or another of\nrank above them.\n\n[338] The frequent mention in tradition of these kapas of Olaa indicate\nthem as treasurable products of high value. The Ouholowai kapa was made\nfrom the bark of the mamaki (Pipturus albidus), dyed differently on its\ntwo sides. The eleuli is described as a perfumed kapa, rarely met with.\n\n[339] Even in ancient Hawaii the principle of setting a thief to catch\na thief was understood and observed.\n\n[340] Lying evidently came easy to this noted thief.\n\n[341] This is considerably over twice the record depth by expert divers\nof the present day.\n\n[342] The alleged \u201chonor among thieves\u201d was not a governing principle\nin this boy\u2019s character.\n\n[343] An ingenious way of guarding a sacred article, one safeguarding\nthe other and both insuring protection.\n\n[344] The reason of this strict kapu upon the axe of Umi is not shown,\nand is difficult to understand in connection with its limitations,\nwhether as a weapon or a utensil.\n\n[345] The crier of old time was called kuhaua; another term was kukala,\nwhich, by the former custom of auctions being announced by aid of a red\nflag and hand bell, became identified therewith.\n\n[346] Pakaalana was one of the temples made famous in island history as\na place of refuge for windward Hawaii. It was built before the time of\nUmi\u2019s grandfather Kiha, and was destroyed by Kaeokulani, king of Kauai,\nin 1791.\n\n[347] When it was a recognized right of the king to take whatever he\ndesired of his subjects\u2019 possessions, there would seem to be little\nneed for expert thieves in his service, yet even Kamehameha, with all\nhis good qualities, is said to have had one Kaikioewa as superintendent\nof this particular work, at the formation of his government.\n\n[348] Rough treatment for napping after a successful raid.\n\n[349] Many are the shark stories among Hawaiians. All the islands\nclaimed one or more as the king of their waters, and the more\nnotoriously ferocious it was, the higher it was esteemed as a god.\n\n[350] Kaialeale, restless sea; sea in great commotion.\n\n[351] The two sticks required to produce fire by friction were the\naunaki that is rubbed into, of soft wood, and aulima, the one held in\nthe hand. The process, or act of producing fire, was called hia.\n\n[352] Opihi, a limpet (Neritina granosa).\n\n[353] Pahoa, rendered here as wooden knives, was a dagger instrument;\nsome were of stone.\n\n[354] Kala, surgeon-fish (Acanthurus unicornis).\n\n[355] Uhu, wrasse-fish (Callyodon lineatus).\n\n[356] Palani, surgeon-fish, a species of Hepatus.\n\n[357] Nenue, rudder-fish, a species of Kyphosus.\n\n[358] For a change from the usual Hawaiian story, Pamano is not reared\nby foster parents.\n\n[359] A village in the district of Kaupo, adjoining Kahikinui; not the\nwindward district of same name.\n\n[360] A not uncommon Hawaiian practice.\n\n[361] Hopapa, usually hoopapa, in its use here is more in the way of\ncontention than arguing.\n\n[362] These chants are all in hidden figurative language.\n\n[363] Koolau\u2019s reporting of the transgression of the king\u2019s adopted son\nwas not so much one of guardian duty as revenge; jealous vengeance.\n\n[364] Fearing he will fare ill at the hands of Pamano should he obtain\npower, leads Waipu to fear a death penalty.\n\n[365] Pamano is angry at his spirit sisters for their unfavoring chant.\n\n[366] Premonition of death dealing.\n\n[367] It is not clear who is referred to as Pokii, younger brother.\n\n[368] A fragrant flowering shrub.\n\n[369] The power of the spirit sisters to overcome the cutting power of\nthe axe does not seem to have been merciful in result.\n\n[370] An act of reconciliation.\n\n[371] Restoration to life is a favorite theme in many legends.\n\n[372] The ape leaf test for a human or spirit form is also used\nelsewhere, probably for its susceptibility to indicate injury.\n\n[373] Not original. The occasion, method, and discovery, has its\ncounterpart in the story of Hiiaka and Lohiau.\n\n[374] The Kumulipo creation myth states that a god, half hog, was born\nin the fifth era. This may have been the foundation for the story of\nthis fabulous creature, Kamapuaa, whose exploits led him to nearly all\nparts of the group, thereby becoming interwoven in many legends and\nlocal traditions of the islands. Fornander traces the tradition of this\ncelebrity to the migratory period of the race, at about the eleventh\ncentury. Among those who arrived from \u201cKahiki\u201d were the brothers\nKahikiula and Olopana, who settled at Koolau, Oahu, where Olopana took\nHina, the daughter of Aumu, to wife. Kamapuaa was the son of Hina by\nKahikiula, and shows windward Oahu to have been his birthplace. At the\nend of a long life of marvelous exploits he is said to have departed\nfor Kahiki.\n\n[375] Kaliuwaa (the canoe leak) falls, at the head of a ravine of\nprecipitous cliffs near Punaluu, Koolauloa, Oahu, is indelibly\ninterwoven in tradition with this demigod.\n\n[376] This is not the Olopana connected with the history of Moikeha.\nNor is it clear that Kamapuaa\u2019s uncle came from the Society Islands\nwith which Moikeha and his relative are clearly identified.\n\n[377] Kawau-hele-moa, chicken house dampness.\n\n[378] The usual method of carrying burdens, especially in long\ndistances, was to sling it on a pole to be borne between two or more\nstalwarts, the ends of the pole on the shoulders of each, forward and\nrear. Kamapuaa in his hog form, according to practice, would have had\nhis feet tied together and the pole passed between his legs and carried\nsuspended.\n\n[379] Evidently a name song before his birth addressed to Hina, the\nmother.\n\n[380] This eight-eyed monster is further credited with eight feet. The\nepithet makawalu (eight-eyed) is frequently applied in Hawaiian\nmythology to gods and chiefs, but is used also to indicate numerous, as\non occasions of a person attacked by spearsmen letting their weapons\nfly thick and fast. Makawalu in the sense used here is all-seeing,\nwise.\n\n[381] Father of Kamapuaa. By its connection here it may be inferred\nthat Kahikilei was the father of Kahikiula.\n\n[382] Connecting him with the major god Lono, as (Lonoiki) small, and\n(Lononui) great Lono.\n\n[383] Kuu maka, my eye, is used here in the sense of onohi, apple of\nthe eye.\n\n[384] This is advisory to look to Kamaunuaniho for aid until he is\nplaced on the altar; prophetic of his treatment.\n\n[385] \u201cAnd I only am left alone to tell the tale\u201d is familiar in\nHawaiian story as it was in the tribulations of Job. Makalii was the\nsole survivor in all his engagements.\n\n[386] Hiwahiwa, a term of endearment; one greatly beloved.\n\n[387] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the\neye of the god himself; to penetrate.\n\n[388] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a\nterm given to an unblemished black pig for sacrifice.\n\n[389] Ki (Cordyline terminalis), a plant of varied use in all\nhouseholds.\n\n[390] These three lines might be rendered as \u201cThe Ki of Kikea, the\nyoung sprout of the white stem.\u201d Either rendering is figurative.\n\n[391] Kukui, candle-nut tree (Aleurites moluccana).\n\n[392] The expressions here are difficult to understand and must have a\ndifferent meaning from what they purport.\n\n[393] Maka oioi is likely intended for ooi, a sharp, piercing eye.\n\n[394] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on\nher return from Kauai with Lohiau. Kamapuaa resembles her attitude on\nthat occasion.\n\n[395] The god of Haia and being Haia himself is difficult of\ninterpretation.\n\n[396] Olopana began to feel out of his depth without an advisory priest\nto interpret to him the will of the gods. His lack of success since\nimprisoning Lonoaohi, the one who had held that position, caused him to\nhalt on locating his wily opponent, for authoritative counsel on the\ncoming conflict.\n\n[397] It is difficult to arrive at a clear meaning of the word lau to\nthese several offerings to propitiate the demigod Kamapuaa. The\nadjective lau following the noun gives it a qualifying character\nreadily understood in some things but not in all, as for instance:\nreferring to the pig the term kumu lau, a sow, would apply, and the\nfish, ia, might be the lauhau. Had the adjective preceded the noun the\nword would then indicate quantity, 400, which would be natural in\nconnection with idolatrous offerings, though even in such a case it is\nuntenable that Olopana should augment his opponent\u2019s forces with men to\nthis extent, if at all.\n\n[398] The names of these two sons of the priest signify, the striped\nhog Kapuaaolomea, and the sacred black pig, Kapuaahiwa.\n\n[399] Pahoa is at the head of the Waianae valley wherein is situated\nthe sugar mill of the Waianae Co., the shore section of which is Pokai,\npronounced Po-ka-i.\n\n[400] Anuu. This was the second or middle floor of the kapa covered\nstructure of three platforms of a heiau, whereon the priest usually\nstood while conducting temple services. The higher space, termed mamao,\nwas reserved for the king and high priest only.\n\n[401] This may or may not refer to Tahiti.\n\n[402] Smoke was the almost universal telltale, by its direction, of the\nresult of conflicts in Hawaiian tradition.\n\n[403] In this chant Kamapuaa arouses his opponent to prepare for the\nconflict, confident of his own ultimate victory.\n\n[404] Strike at the head, the ruler, whose overthrow will cause many\ntears to flow through the loss of land.\n\n[405] Kowea and Koea, referred to later, is probably the same chief.\n\n[406] Opuaanuenue, literally \u201ca rainbow cloud,\u201d probably refers to\nLonokaeho the chief, his opponent.\n\n[407] The pukui or assembly of lesser deities make offerings to the\nsupreme god.\n\n[408] These are gods affecting one\u2019s physical and mental powers in the\nsense of Keaumiki and Keauka being referred to at times as gods of the\ntides, ebb and flow. Ohumuhumu, conspiracy; Hawanawana, whispering;\nKanikawi, sharp sound; Kanikawa, loud sound.\n\n[409] Hoeu, to excite or encourage. Hoomalana, to throw away.\n\n[410] Poo i lolea, a head that is scalped, is something unusual in\nHawaiian story, an unknown custom.\n\n[411] Lonoikiaweawealoha is shown later to be Kamapuaa\u2019s love-making\ngod, hence the controlling spirit over his physical powers enumerated.\n\n[412] Palala, indicating gifts, a feast, tax, etc.\n\n[413] Kumahumahukole, an epithet of sarcasm applied to his opponent;\ncreaking and crackling, referring to his boastings.\n\n[414] Kamapuaa here meets a foe with eight foreheads.\n\n[415] Even weeds with name showing Kamapuaa relationship are called to\nhis aid, as having supernatural power.\n\n[416] A case of dog-man against hog-man power. While Kamapuaa is the\nlone representative of the swine tribe in the list of Hawaiian demigods\nthere are several legends which seek to immortalize the dog with\nsupernatural powers.\n\n[417] Mostly grass, shrubs and weeds with which to clog the dog\u2019s\nmouth.\n\n[418] Pele, goddess of the volcano, and her Hiiaka sisters, of which\nthere were eight, and five brothers, who presided over the destiny of\nKilauea.\n\n[419] While digging would be a correct rendition for kohi, it does not\napply to a fruit that is gathered from the branches of the tree, not\ndug from the ground.\n\n[420] Noni (Morinda citrifolia), an insipid fruit that was used only in\ntimes of great scarcity of food; cultivated as a dye-plant, and\npossessing also certain medicinal properties.\n\n[421] Makalii, in this case the winter season, causing rank growth of\nall plants.\n\n[422] Hopoe was said to be a woman that was turned into stone by Pele\nin a fit of jealous anger.\n\n[423] This mele of Kamapuaa\u2019s seeks to imply that Pele knew him only in\nspirit.\n\n[424] This likely has reference to some bird traits or habits, there\nbeing no known birds of this name whose home at high elevations, like\nthe koae, or bos\u2019n bird, is in a region of cold temperature.\n\n[425] Referring to the Kaliuwaa episode where his forces climbed up his\nbody and escaped.\n\n[426] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the\nmain road.\n\n[427] Sore or inflamed eyes to which Pele is likened from her fires.\nThe chant throughout is a series of irritating slurs.\n\n[428] This is the first instance where the Hiiaka family name of Pele\u2019s\neight sisters is given to any of the brothers, and is a grave error.\n\n[429] A case of love soothing the way.\n\n[430] Lonomakua as Pele\u2019s agent.\n\n[431] Pele.\n\n[432] Pohakea, a section of Kilauea.\n\n[433] Thunder is frequently referred to as rolling stones in the\nheavens.\n\n[434] This, then, would be the accompanying lightning.\n\n[435] Referring to the Hilo rains.\n\n[436] Volcanic eruption.\n\n[437] Abbreviation of Kamapuaa, a not infrequent habit of the race with\ntheir names, not restricted to their stories.\n\n[438] Hia was the term used for rubbing the two sticks aulima and\naunaki together, producing a powder which became ignited by friction.\n\n[439] Summary treatment for a discourteous act.\n\n[440] The same Makalii that had escaped alone on several occasions to\ntell Olopana of his defeat.\n\n[441] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of\nhard-grained, dark wood.\n\n[442] This is a play on the latter part of Kualele, a practice common\nto chants and meles; a poetic license.\n\n[443] First use of this name in full, probably through his higher rank\nand claiming possession of Kauai. As an epithet it embodies nothing\ncomplimentary.\n\n[444] Aimoku is rendered creator of the isles rather than devourer, as\nconnected with volcanic origin.\n\n[445] Nananuu, the place of offering in the temple, as was experienced\nat the heiau of Kawaewae, where the tables were turned on Olopana.\n\n[446] Mahiki in the sense used here is thought to mean a leap, to\nindicate the proximity of the two islands, rather than Kauai being\npried from Oahu.\n\n[447] Kamapuaa here warns Makalii that he is an easy mark.\n\n[448] Names indicative of various cloud formations, the latter \u201ca large\ncloud standing close to the heavens.\u201d\n\n[449] The early part of this story locates this person with Olopana in\nKoolau, Oahu.\n\n[450] Kahikiula, father of Kamapuaa, a reason for shielding him from\ncertain death at the hand of his antagonist, as also to test him for\nrecognition.\n\n[451] This denial was probably based on the supposed death of Kamapuaa\nin the encounter with Pele.\n\n[452] This is the first mention of the demigod having a brother.\nKahikihonuakele, lit., muddy foundation foreign land.\n\n[453] Reviving his brother by the lomilomi process, a rubbing, pressing\nmethod to relieve pain and bruises.\n\n[454] Further insight in Kamapuaa\u2019s family history. The failure of\nfather and brother and subsequently the mother to recognize him shows\nhe had assumed a form which they were unfamiliar with.\n\n[455] \u201cTheir own mother,\u201d a customary complimentary term, rendered more\napplicable in this case owing to the bond of relationship existing\nbetween the men.\n\n[456] This throws light perhaps on a tendency in ancient times of\nfalsely claiming or asserting kinship for the sake of personal gain.\n\n[457] These two had been assigned to the uplands with Makalii, but are\nprepared to \u201ceat humble pie\u201d and own Kamapuaa.\n\n[458] A complimentary, figurative name to sooth Kamapuaa\u2019s anger; a\nplay on Iliahi, the fragrant sandalwood.\n\n[459] A condition that arises from the excessive use of awa, sacred to\nthe gods.\n\n[460] Ka ua kilinoe hau might be better defined as \u201cthe fine dewy\nrain,\u201d or probably \u201cthe cold misty rain.\u201d\n\n[461] Prostrating at one\u2019s feet is indicative of contrition for past\nwrongs, but the sitting on Hina and then trampling on them all shows\nKamapuaa was not to be placated.\n\n[462] An act of abandon; abject submission, appealing for forgiveness.\n\n[463] Resuming his hog form he revenges his insults at the fisherman\u2019s\nhands.\n\n[464] This is the name of the god of dancers, represented by a branch\nof the ohia lehua, a species of ohia bearing beautiful blossoms. Laka,\na god or goddess, was the presiding deity of the hula.\n\n[465] Kaulu, born as a piece of cord, resembles the birth of Palila, of\nMahinai, daughter of Hina and Kana.\n\n[466] Kane and Kanaloa, two of the principal deities.\n\n[467] The mythical hidden land of Kane.\n\n[468] The hoa paio obstacles were kupuas, demigods, and ghosts. The\nKeaumiki and Keauka mentioned were gods of the tides, ebb and flow.\n\n[469] The loulu palms were of two varieties, known as loulu lelo, or\nhawane from its nuts, and loulu hiwa.\n\n[470] Makalii, a veteran in the heavens, credited in this case with\nmore discerning power than Kane and Kanaloa.\n\n[471] Ikuwa was a name of the month which differed on the different\nislands of the group in the olden time. Hawaii\u2019s calendar placed it in\nOctober, Molokai had it in January, Oahu in August, and April on Kauai.\n\n[472] The fore or index finger.\n\n[473] A famous shark deity. The name lakee signifies circling or\ncoiling as a serpent, and in its application to a shark may emphasize\nits size for flexibility.\n\n[474] Names of his right and left hands.\n\n[475] Moanalua, between Kalihi and Halawa, Oahu.\n\n[476] Niuhelewai, near Kapalama, below King street, Honolulu.\n\n[477] Haumea was a resident deity of Kalihi valley and vicinity, as\ntestified by the traditions of the locality.\n\n[478] The net of Makalii is from the story of Kila, son of Moikeha.\n\n[479] This celebrity was one of Kamapuaa\u2019s antagonists, as also\nKualii\u2019s.\n\n[480] The named right and left hands again show their power.\n\n[481] Vanquished, similar to the Kamapuaa story.\n\n[482] Kualoa was a sacred land of high chiefs in ancient time; all\ncanoes in passing recognized it by lowering their sails.\n\n[483] Mokolii is the name of the small islet off Kualoa.\n\n[484] Mai ka po mai indicates from very ancient time; at the beginning\nof things.\n\n[485] The care and guardianship of children frequently fell to the\ngrandmothers. Hawaiians rarely brought up their own offspring. At birth\nthey were generally claimed by, or assigned to some relative, who\nbecame the makua hanai (rearing parent).\n\n[486] Na-maka-o-ka-lani, the eyes of heaven.\n\n[487] Ka-lua-o-palena, the second boundary.\n\n[488] Huli-a-mahi, a not inappropriate name for a weapon; literally\n\u201csearch and dig,\u201d though in a figurative sense; used in battle, it\nmeans \u201cto overflow;\u201d revolution.\n\n[489] Judging by the name Komoikeanu, enter the cold, the rise must\nhave been at quite an elevation.\n\n[490] Olomana at seventy-two feet measured quite a giant.\n\n[491] Flying through the air by aid of club or spear, is frequently\nused in Hawaiian story, a magical and convenient way of covering long\ndistances.\n\n[492] This is wide of tradition. Umi is the chief intended, not his\nson, both as to his connection with Piikea and battle in behalf of\nKihapiilani.\n\n[493] Sharks\u2019 teeth were for war weapons, of which there were several\nkinds or shapes and lengths.\n\n[494] This and the two following stories are versions of brief extracts\nfrom Umi, given in Vol. I, p. 178, et seq.\n\n[495] This was the famed giant image watchman of Kauiki fortress; name\nalso of the god decorated by Kamehameha upon his victory over Kahekili\nof Maui.\n\n[496] Kauiki hill at Hana, Maui.\n\n[497] Umi is the party intended, as shown in Vol. I, page 248.\n\n[498] The history of Umi and of Kihapiilani differs from this story.\n\n[499] This celebrity begins with peculiar birth, whose parents, Ku and\nHina, figure prominently in Hawaiian story.\n\n[500] These two names indicate opposite characters or dispositions,\nquiet and restless, or stay-at-home and wandering, reared by foster\nparents as per custom.\n\n[501] Paliuli, the Hawaiian paradise.\n\n[502] Circuiting districts, or even islands, for a wife without blemish\nforms the plot of many popular traditions, hence the well-known\nproverb, \u201cAohe puu, aohe kee, pali ke kua, mahina ke alo,\u201d indicative\nof perfect form and open countenance.\n\n[503] These names of the parents of Makolea, the discovered beauty of\nall Hawaii, are those of two lands and villages on the Kona coast of\nthat island.\n\n[504] Kakaalaneo, evidently a favorite subject of tradition. See the\nlonger version in Vol. I, pp. 482\u2013508.\n\n[505] The pledging of a daughter was customary, but induced by various\ncauses, fear, fame, political influence or personal benefit.\n\n[506] Hawaiian chiefs fought for love of their chosen one as did the\nknights of old.\n\n[507] The expression used here is to indicate the excellence and\nsuperiority of his ward.\n\n[508] The girl makes her own choice, despite her parents\u2019 plans.\n\n[509] Weeping at the separation of home ties may be unusual when the\nobject is to secure the most beautiful woman in the realm, but it is to\nbe borne in mind they were leaving paradise.\n\n[510] This pairing off of the guardian and foster parents is the\napparent next step, as they were relieved of the care of their wards.\n\n[511] When troubles come even the uncivilized seeks parental aid.\n\n[512] Good looks gain him royal favor and offer of his daughter.\n\n[513] Name indicating a beautiful fragrant flower.\n\n[514] He was not to be thwarted in his plans to find his first love.\n\n[515] Alaalapuloa, a low shrub.\n\n[516] This appears to have been a favorite and successful stroke in\nattacks with the war club, a number of noted warriors having been slain\nin the same way.\n\n[517] Kepakailiula was doubtless trained in all the arts of war, his\nsuccessful spear-catching and bone-breaking by the lua method indicate\nthis.\n\n[518] This sympathy is for the innocent sufferers, the principal\noffenders having been disposed of, the introduction of the Kohala\nfiance was to change the mind of Kepakailiula from slaughter to\npeaceful consideration.\n\n[519] It is said to have been a custom for the wife, daughter, or even\ngranddaughter of the alii, or near female relative to step between\ncontending forces to stay the conflict. Natural feminine sympathy and\ninfluence is thus shown to rule the savage breast.\n\n[520] As conqueror he puts it under the rule of the king of Kohala.\n\n[521] This move through fear of the growing power and fame of Kukuipahu\nmay be likened to the treaties of nations today.\n\n[522] The Kaunolu, Lanai, stay was on the up trip, next touching at\nKahoolawe on the way.\n\n[523] Realizes his star is in the ascendant, and accepts the situation.\n\n[524] The king of Oahu takes a very subordinate place, as a penalty for\nhis abject fear.\n\n[525] The two tides, ebb and flow, are here likened to messengers of\nthe king of Kauai, the current evidently running that way.\n\n[526] This request reveals the status of Kakuhihewa under his\nabdication. He was still recognized with authority that would naturally\nbe supposed belonged now to Kiinoho and Kiihele.\n\n[527] Honuhonu was a wrestling game on all fours, not now understood.\n\n[528] It is remarkable the fame accorded Kauai for its champions of\nstrength, athletes, diviners, etc.\n\n[529] This custom prevailed also in other than court circles. Famed as\na warrior, husbandman, fisherman, this Beau Brummel was recognized as a\ndesirable son-in-law.\n\n[530] Implying a long spell of unconsciousness, which in the original\ngave indications of near death.\n\n[531] Repeating an earlier contest between Aukele and his brethren.\n\n[532] Exempting practically only those who are stone blind.\n\n[533] Illustrating the abject power of ruler over subjects in ancient\ntimes.\n\n[534] This story robs itself of the likelihood of any basis. To have\nbeen so offensive as to be an outcast from all the people would have\nbeen none the less so to the king in laying plans for his riddle\ncontests, or other orders.\n\n[535] This was the champion athlete of Kauai, known to some as\nAiwohikupua, a high chief, who was on his way to Puna to win the\naffections of Laieikawai, at Paliuli.\n\n[536] Kanaka wahahee, rendered literally would be \u201cdeceitful\u201d man, but\n\u201cconceited\u201d is the truer term in its use here, i.e., representing\nhimself other than his true self.\n\n[537] A summary act for, possibly, an intended friendly caution.\n\n[538] This is very Hawaiian-like, and at its repetition with his next\nantagonist the advice is followed.\n\n[539] Kani-ka-pihe, ringing the voice of sorrow. Used also as an\nexultant term.\n\n[540] This expression, made use of in several stories, would seem to\nindicate it as an accepted premonition of sure victory.\n\n[541] Leaving the boaster, sarcastically, to his own conceit.\n\n[542] Belittling each other in taunting fashion.\n\n[543] Petitioning his gods for the double purpose of strengthening his\nown side and intimidating his opponent.\n\n[544] His teacher discerns signs of fear, or waning confidence, and\nbids him to seize his opportunity.\n\n[545] In accordance with his prayer.\n\n[546] Aiohikupua\u2019s skill has quicker recognition than at Kohala, seeing\nhis fame had preceded him.\n\n[547] Kihanuilulumoku, the dragon-god defender of Paliuli and protector\nof Laieikawai.\n\n[548] Quite a fleet for the enforcement of a lover\u2019s suit.\n\n[549] Kahalaomapuana was the youngest of the Aiohikupua sisters who had\nbeen appointed guards of Laieikawai, of which she was the chief\nsuperintendent, hence the authoritative one to deal with all intruders.\n\n[550] Chagrined at being thus thwarted in his plans he seeks to be\navenged upon his sisters.\n\n[551] This moo, or lizard-god, must have been of dragon character to\nhave swallowed warriors by the score. The question naturally arises\nwhere the idea of mammoth lizard of Hawaiian tradition originates,\nseeing the only varieties of lizard known to the islands are of the\nskink and gecko species, neither of which exceed six inches to the tip\nof the tail.\n\n[552] These messengers had the supernatural power of changing to the\nform of birds. Ulili is the Wandering Tattler; the other is not\nidentified.\n\n[553] Oo, the Hawaiian gardening implement of spade character.\n\n[554] Kalahumoku, Aiohikupua\u2019s supernatural dog-man defender.\n\n[555] Lanipipili, one of the gods appealed to in the Kohala contest.\n\n[556] Make hewa, rendered \u201cdefeated,\u201d has in its use here the sense of\nuselessness of the attempt.\n\n[557] Hokahoka, rendered here as ashamed, carries with it the sense of\nchagrin and meanness at having been fooled.\n\n[558] Riddle and guessing contests of olden time were pastimes of much\npopularity and competition, and occasion of much betting on the outcome\nat the meeting of champions.\n\n[559] A case of \u201cheads I win, tails you lose.\u201d\n\n[560] Maauauwa, while peddler, in a sense as here given, is more a\nbarterer of his own products.\n\n[561] Mai-a-uhaa-lenalena-upena, literally, \u201cCome, barter, the net is\nspread to-day.\u201d\n\n[562] Kuai make pono, literally, is to effect cheap or bargain sales,\nwhereas the object in mind was for a ready, satisfactory sale.\n\n[563] Isaac Davis, the companion of John Young, was known as Aikake,\ntheir nearest pronunciation of Isaac.\n\n[564] John Young was universally known among Hawaiians as Olohana, the\nnearest they could get to \u201cAll Hands,\u201d a nickname they applied to him\nfrom his boatswain\u2019s call of \u201call hands,\u201d for duties required of them,\nas on shipboard.\n\n[565] \u201cCuss\u201d phrases, the last meaning \u201cGo to hell, you bugger.\u201d\n\n[566] Not near enough to the pretended English for recognition.\n\n[567] This is the famous Lono of Hawaiian tradition, originator of the\nMakahiki or New Year\u2019s sports and processional tax-gathering\nfestivities.\n\n[568] The King\u2019s deputy, to act for him in all governmental\nadministration; not as a premier (Kuhina-nui) to confirm royal acts, or\nedicts, a position originating with Kamehameha I. He is given in the\nlegend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as\nPupuakea.\n\n[569] Referred to frequently as Kama, \u201cMaui a Kama,\u201d an apt phrase;\ncontemporary also with Kakuhihewa of Oahu.\n\n[570] It is coincident that two younger brothers of ruling kings should\nbe alike famous as warriors, and qualified to administer their\ngovernments, contemporaneously.\n\n[571] The natural preparations by regular servants of a royal\nhousehold.\n\n[572] Lono was evidently supposed to have provided himself with\ncustomary qualified attendants to administer to his needs. His anger at\nPupukea, according to another version, was for not having the awa ready\nand food cooked as ordered, a duty in which he had had no experience;\nhence the unpreparedness.\n\n[573] The narrator is relating an incident on Lono\u2019s return trip from\nOahu.\n\n[574] This illustrates Pupukea\u2019s inexperience as a cook. Nevertheless,\nhis prompt actions in serving the king won him the admiration of Kama.\n\n[575] The chicken accompaniment to awa was as a relish, counteracting\nthe bitterness of the drink.\n\n[576] Our, instead of your, is the complimentary Hawaiian form\nindicating mutual or joint interest.\n\n[577] A proverb implying insignificance.\n\n[578] This mele of return sarcasm likens stubby, mature Pupukea to the\nspherical breadfruit (ulu), first used in the game of maika (now stone)\nrolling, whence its name, that was capable of covering or clearing the\nlength of the course, a prepared way on gently sloping land. Hence a\ndangerous opponent. Also, as the prickly leaved sugar-cane of Kohala\nthat would hurt the mouth if eaten, so would Pupukea prove to be.\n\n[579] More sarcastic banter between the deputies, which seems more\nlikely than between the principals, as given in preceding volume, page\n334.\n\n[580] Lost his bearing; the Kona coast line was unfamiliar; the cliff\ncaves of Kaawaloa disconcerted him, therefore he retraced his course\nnorthward to Kawaihae.\n\n[581] Lei, wreathed or bedecked; synonymous with nani, beautiful\nKohala; hence unprepared for warfare, and designating the men as but\ndwarfs (i-ka nuku), was further evidence of weakness in a contest.\n\n[582] Judgment on the whole is given from a wrong impression of the two\nmisjudged districts hastily crossed, as shown in the narrative.\n\n[583] Opu ame ke poo; head and stomach; no hai, belonged to others. The\nseat of thought with Hawaiians was the stomach; and to be so misled\nindicated that some one else possessed his mind.\n\n[584] This large canoe fleet resembles that of Umi in his invasion of\nMaui, and allowing for exaggeration in both cases, it indicates the\nlargeness of war fleets in those days.\n\n[585] Ua make, in the sense used here is more likely stunned, or\ninjured, or feigning death rather than dead, as shown in the context.\nThe word make has many definitions, and the anxiety of his relatives to\nhave him covered instead of killed shows hope of possible rescue or\nrelease.\n\n[586] Keu, exceeding; over and above; to excel, maalea loa, very\ncunning, sly, crafty, artful; gives the character of these relatives as\nhaving espoused the cause of Maui\u2019s king to thwart his designs.\n\n[587] Auwe, commonly an expression of grief or sadness, is here used as\nan exclamation of surprise, as at a sudden discovery; akahi no, etc.,\nas though relieved from anxiety, the eyelids close, and the appetite\nreturns.\n\n[588] Ua pio, extinguished is the kolohe; mischief or trouble maker,\nunder whose oppression destitution prevailed.\n\n[589] The house is discovered, no ka, expression of surprise, as a fit\ndwelling place.\n\n[590] Ia oe ae nei; flattering Kamalalawalu that the beneficent change\nis through his presence, hence the comforts of life and assurance of\ncare for the future, as set forth.\n\n[591] Secretion of one\u2019s bones at death was the subject of greatest\nsolicitude with Hawaiians, especially the aliis, lest an enemy secure\nthem and disgrace his memory by using them for spear-points or\nfish-hooks.\n\n[592] This sudden reversal of conditions is as though the speakers had\na vision of a disastrous conflict, unless certain precautions were\ntaken.\n\n[593] Here, under pretext of preventing a means of escape of Lono\u2019s\narmy, pictured as fleeing wildly, they plot for Kamalalawalu\u2019s utter\ndefeat.\n\n[594] Another trap for unsuspecting Kama, whose overconfidence rendered\nhim an \u201ceasy mark\u201d by designing men, directing him to a place the\nconditions of which were just the opposite to what was represented.\n\n[595] Hawaiian custom in warfare was a prearranged affair, not a\nsurprise attack; even the place of battle was usually mutually agreed\nupon. The summoning of Lono, was the declaration of war, probably his\nfirst rude awakening of the Maui king having broken the peace pact\nentered into on Oahu in his recent tour; otherwise he would not have\nbeen so far distant at the landing of Maui\u2019s forces.\n\n[596] Elua (two) lau (four hundred) mano (4,000), if this is to be\ntaken literally is, twice four hundred four thousands, equal to\n3,200,000, which is not at all likely, but may be two wings or bodies\nof 400 each, the mano having reference to that number in multitude. The\nwriter mentions 32,000, but as shown above, the figures don\u2019t agree.\n\n[597] The aggregate of these four divisions makes an army of 400,000.\nNo wonder the marching of such a body of men should raise dust clouds,\nand that the sight of them should make Kama\u2019s heart sink with fear for\nthe result to him of the conflict.\n\n[598] In his surprise he turns to Kauhiakama to account for this wide\nvariance from his report.\n\n[599] Realizing the situation he has been led into by incorrect reports\nthrough misjudgment, he lays the responsibility of defeat, which he\nforesees, upon his brother.\n\n[600] The kings meet in conference for mutual arrangement of the\nbattle.\n\n[601] The two generals, as champions of the contending armies, in\nassuming to settle the war question between themselves, had the compact\nbeen kept, would avoid slaughter through the wide difference in their\nnumbers.\n\n[602] In other stories, as here, the instructor accompanies his pupil\nin contests, as director or prompter in the engagement.\n\n[603] Pupukea resents his tutor\u2019s dictation in a forceful manner.\n\n[604] A waiho iho la; he simply lay there, apparently lifeless. Some\ndid not think him dead (a oi make; a oi, for aole or aohe), but\nboastful Makakuikalani considered him done for.\n\n[605] Umauma naha ko\u2019u; means extreme hunger is mine, therefore he\ncalls for his portion of food.\n\n[606] An act of self-laudation; his remarks imply it also as protective\nin case of attack, as if he had a premonition of such a possibility,\nthough he considered his opponent dead.\n\n[607] The possible happens, and the wooden calabash on the head as a\nhelmet proves his death-trap, for, according to another version,\nPupukea\u2019s blow drove the bowl down over his opponent\u2019s eyes, after\nwhich he was easy prey.\n\n[608] Again Pupukea resents his tutor\u2019s instruction in the boastful\nreply.\n\n[609] Ila, a dark skin spot, may in this case refer to Pupukea\u2019s brown\nspear whose repeated (kukai) success is giving him (ke hele nei) fame.\n\n[610] The contest between the generals then was but preliminary to the\nbattle which was entered upon savagely, so that the Maui forces fled to\nthe shore for a means of escape. But the dismantling of their canoes\nforced them to board them \u201cas is,\u201d only to be sunk and drowned or\nkilled.\n\n[611] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying\nthe dismantled canoes under cover of coconut leaves, or mats; \u201cbroken\nreeds.\u201d\n\n[612] Aupuni okoa, which in modern usage signifies entire kingdom or\ngovernment, more likely refers to the division or district, ruled over\nby king or chief; the contest and many men, implies added forces from\nother sections, i.e., he was able to cope with the army of a district\neven though increased by numerous allies.\n\n[613] Wai auau, bath or bathing water. This phrase in a spear\ncontest\u2014or other practice fraught with danger, as often met with in\nHawaiian story\u2014implies that it was his or their delight; in the crux of\nwhich he was not only cool and unexcited, but, thoroughly enjoyed it.\n\n[614] Known also as Kalaniopuu, and Kaleiopuu, the king of Hawaii at\nthe time of Cook\u2019s discovery of the islands.\n\n[615] Ignition through swiftness, as a meteor.\n\n[616] Lau, four hundred; six lau a oi aku, is 2,000 and over.\n\n[617] To no other than divine power could such a charm against injury\nbe attributed.\n\n[618] Na\u2019u ia ala. Kekuhaupio claiming the stone is a victorious taunt,\nwhile the reply of Oulu meant it for him decidedly.\n\n[619] Another case of single opposing champion\u2019s contest deciding the\nfate of contending armies.\n\n[620] Known also as Peapea Makawalu, the latter appellation,\neight-eyed, implied that he was all-seeing; wise.\n\n[621] Kahekilinui, the great Kahekili, this is to distinguish between\nthe two kings of Maui of that name, one, of about the close of the 14th\ncentury, the other, son of Kakae, the more famous son of Kekaulike,\ncontemporary with Kaleiopuu and Kamehameha.\n\n[622] Mea ole, mere trifles; they were as nothing.\n\n[623] Kuka, consult; a conference of state.\n\n[624] Ninau, questioned, or sought the advice of his priests.\n\n[625] The priests advising non-compliance to the mandate based it on\nthe ground that they thought Oahu able to maintain her rights. Aole ou\nhemahema, you are not destitute; you lack nothing.\n\n[626] Kulaokahua, the level section between Waikiki and Punchbowl.\n\n[627] Ualakaa, Roundtop, at entrance to Manoa valley. His course\ncarried him by the mountain path at the head of the valleys from this\npoint to Nuuanu, about Wyllie street.\n\n[628] Waolani, the upper part and small valley above the Country Club,\nNuuanu.\n\n[629] Pani, in this case a hindrance to the army\u2019s advance; to stay the\nproceedings, there he stood, defiant.\n\n[630] Hahai aku la; he gave chase. On catching Kahahana\u2019s men he\ncrushed them (haihai\u2014i ka lima) in his hands.\n\n[631] Poe, the company or large body of men; the main body of the army.\n\n[632] Here again is the wai auau, or enjoyment of Peapea as if bathing.\n\n[633] On the principle \u201cto the victor belongs the spoils,\u201d Peapea\nclaims the famously beautiful wife of Kahahana for himself.\n\n[634] All traditions referring to Kekuapoi agree in loud praise of her\nrare beauty in face and form. Aohe ona lua. She had no second, i.e.,\nthere was none to compare with her.\n\n[635] Kahekili is determined not to be robbed of his legitimate spoils\nof war, according to the usage of those times.\n\n[636] Death trap, consisting of boards to shield his assailants each\nside of his pathway, behind which they stood to cast their weapons at\nhim. A sort of \u201crun-a-muck\u201d procedure.\n\n[637] Passing safely through their midst, and holding Kekuapoi by the\nright hand, they come into the king\u2019s presence.\n\n[638] This somewhat historic series unfortunately presents several\nincidents in the life of Kamehameha not borne out by facts in the case,\nnotably the account of his early arrival at and conquest of Oahu, and\nthe length of his reign. Pihana and possibly other celebrities are also\ntinged with like inaccuracies. The collection, as gathered, is\ntherefore presented as illustrative of Hawaiian narrative literature\npure and simple, irrespective of wide variance from known facts,\nwithout attempt to alter or amend such to agree with the historical\nrecord.\n\n[639] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at\nthe time of Cook\u2019s discovery of the islands, in 1778.\n\n[640] Kiwalao and Kamehameha were first cousins.\n\n[641] \u201cYour lord\u201d refers to Kiwalao.\n\n[642] Kamehameha\u2019s first battle for the throne.\n\n[643] This refers to Keoua of Kau and Keawemauhili of Hilo, who\naccompanied Kiwalao with the remains of Kalaiopuu to Kona for burial.\n\n[644] Keeaumoku was one of the four principal chiefs of Kona at that\ntime.\n\n[645] Kekuhaupio belonged to Keei, Kona, and was reputed to be the\ngreatest warrior of his time.\n\n[646] At this place, Honaunau, is the most famous \u201ccity of refuge,\u201d\nwhich is still in a good state of preservation, its temple and\nenclosure having been put in repair some ten years ago.\n\n[647] This first victim of an authorized skirmish was placed in\nsacrifice upon the altar at Honaunau by Kiwalao, thereby assuming the\nresponsibility of the war.\n\n[648] These four named, as also Kamanawa, mentioned later, were the\nmost powerful chiefs of Kona, all of whom espoused Kamehameha\u2019s cause.\n\n[649] Leiomano, not leiomanu, was a small shark-toothed weapon, termed\nby some a dagger, though its use seems to have been with more of a saw\npurpose than a thrust.\n\n[650] Kamehameha\u2019s second battle, pitted against the forces of Keoua of\nKau and Keawemauhili of Hilo, resulting indecisively, was in the\nwindward section of Hawaii, not in the southern district of Kau, for on\nhis defeat Kamehameha fell back upon Laupahoehoe.\n\n[651] Kaua awa is virtually \u201cbitter war,\u201d and may or may not have been\ncaused by excessive rains, suggested by a division of the word into the\nphrase ka ua awa, though in fact this would be misty rain.\n\n[652] Kamehameha\u2019s famous mamalahoa law was given by him after recovery\nfrom his serious situation and the capture of his assailants, when he\nuttered this decree to protect them and their people against the\npenalty, of the then law, of stoning to death.\n\n[653] This refers to the famous saying, \u201cThe old men and women and\nchildren shall lie in safety on the highway,\u201d which antedates the\nmamalahoa decree several generations.\n\n[654] The incident here referred to is given in the sketch of Hema, a\nfew pages further along.\n\n[655] There had been raids on Maui by Kamehameha\u2019s forces on two or\nthree occasions previous to this battle of Iao valley.\n\n[656] Kalaikupule, known also as Kalanikupule, a son of Kahekili.\n\n[657] Kepaniwai, the water dam.\n\n[658] Kauwaupali, the precipice climbers.\n\n[659] Alexander\u2019s Brief History says of this war with Keoua that \u201ctwo\nbloody but indecisive battles were fought near Paauhau, Keoua falling\nback to Hilo, while Kamehameha recruited his losses at Waipio.\u201d On\nKeoua\u2019s return to Kau from this engagement, by way of Kilauea, a large\nportion of his army was destroyed by a volcanic eruption of cinders and\nsand. This took place in November, 1790.\n\n[660] Koapapaa, parched warriors.\n\n[661] This famous heiau, which takes the name of its location, was\nfinished in 1791.\n\n[662] The two emissaries sent on this mission were Keaweheulu and\nKamanawa.\n\n[663] The native historian Kamakau says Keoua was killed by Keeaumoku\nwith a spear as he was leaping ashore to greet Kamehameha.\n\n[664] Keoua and others were said to have been offered up as sacrifices\nat the Puukohola heiau, in celebration of Kamehameha\u2019s victory.\n\n[665] This was a sea fight from a fleet of canoes and one or two small\nvessels off the Hamakua coast in which Kamehameha\u2019s men, aided by some\nforeigners, with firearms and a mounted gun, won the day over the\ncombined Maui and Kauai invaders. The flame from the mouth of the\ncannon in this action gave the name of \u201cthe red-mouthed gun\u201d to the\nbattle.\n\n[666] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had\njoined forces for the invasion of Hawaii to overcome Kamehameha\u2019s\nrising power. Not being under the sway of Hawaii\u2019s king they could not\nbe termed \u201crebels.\u201d\n\n[667] This is an error. Kaieiewaho is the name of the channel between\nthe islands of Oahu and Kauai. The battle that was fought on Oahu that\nended at the pali, is known as the Battle of Nuuanu. This occurred in\n1795.\n\n[668] Kauai was not a conquered island and did not come under the sway\nof Kamehameha by this Oahu victory, for the following year he was twice\nthwarted in his intended invasion of Kauai, first by the refusal of\nCaptain Broughton in the Providence to assist him with arms and\nammunition; and again, two months later, in attempting to cross the\nchannel a storm arose which wrecked many canoes and drove the rest back\nto Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810.\n\n[669] This account precedes the Battle of Nuuanu.\n\n[670] Kapua, at Diamond Head point, Waikiki.\n\n[671] Ten warriors to oppose an army of three hundred and twenty men,\nshows this to be very much of a partisan story.\n\n[672] Puowaina, Punchbowl hill.\n\n[673] Maemae, above Judd hill, Nuuanu valley.\n\n[674] Waolani is that section of Nuuanu valley on the north side, above\nthe Country Club.\n\n[675] \u201cA pau kuu auau ana i ka laau a Hawaii\u201d is the figurative\nexpression again of \u201cbathing\u201d enjoyment in exercising with weapons.\n\n[676] Four months after the Kauai failure Kamehameha was called to\nHawaii by the Namakaeha rebellion, which he quickly subdued, capturing\nthe rebel chief whom he sacrificed on the altar of the heiau at\nPiihonua, Hilo.\n\n[677] These were the four principal chiefs of Kona that espoused\nKamehameha\u2019s cause at the outset. See note 11.\n\n[678] Mamalahoa, known as Kamehameha\u2019s beneficent law. See note 15.\n\n[679] Maumae was also the name of a heiau that stood on the right hand,\nor southern, side of Palolo hill at entrance of the valley.\n\n[680] Iliahi, sandalwood (Santolum freycinetianum).\n\n[681] This is a grave error. Kamehameha\u2019s reign, from his victory over\nKiwalao in the battle of Mokuohai, in 1782, till his death in 1819, was\nthirty-seven years.\n\n[682] Kamehameha I died May 8th, 1819.\n\n[683] Liholiho came to the throne on the death of his father as\nKamehameha II, at the age of twenty-two years.\n\n[684] The Kekuaokalani rebellion was in defense of the ancient kapu\nsystem which the new king had thrown down with the abolition of\nidolatry.\n\n[685] Aikapu was not only the eating apart by husband and wife, but it\nincluded restrictions upon women on many articles of food which the men\nwere free to indulge in.\n\n[686] Ainoa was to eat free from all restraint; a release from kapu.\n\n[687] Kaahumanu, the favorite queen of Kamehameha I, and appointed\npremier of the kingdom shortly before his death.\n\n[688] Narrow quarters this for an encounter of forty or more men\nagainst two.\n\n[689] In this as in other incidents the decree of a death penalty seems\nto have been applicable only to the common people, for in many cases,\nas here, it states that if a chief be the culprit he shall lose his\nlands as the penalty, thus making one law for the rich and another for\nthe poor.\n\n[690] Gloried is given here as a definition for the phrase he wai auau\nia, literally, \u201cit was bath water,\u201d i.e., something he fully enjoyed,\nor delighted in.\n\n[691] \u201cNo land, or island,\u201d refers to a collective body of men of a\nland division, or of an island.\n\n[692] Pakaka was that portion of Honolulu below Queen street now known\nas Allen & Robinson\u2019s, formerly James Robinson\u2019s, the \u201cWhite man Jim\u201d\nreferred to.\n\n[693] A kuia stick was a war weapon, said to be a cross between a long\ndagger and a short spear.\n\n[694] Makua is one of the most western valleys of Waianae, a section\nwhich was the traditional home of the olohe, or professional robbers,\nwhose skill as bone-breakers was the secret of their success.\n\n[695] Thence, for maila aku; maila an abbreviation of mai laila, from\nthence.\n\n[696] Hoi maila, returned.\n\n[697] Inamona, kernels of roasted kukui nuts, a table delicacy.\n\n[698] Limu, a variety of seaweed (Algae).\n\n[699] Young taro leaves called luau when cooked, hence the name given\nto Hawaiian feasts, which would not be complete without a supply of\nthat commodity.\n\n[700] Mau, name of a region on the sides of the mountain next below the\nwaoakua (dwelling place of the gods); also called waokanaka, place\nwhere men may live.\n\n[701] Niuhelewai is the name of the locality of the Palama cane field\nbetween the Fire and Pumping stations.\n\n[702] Kolekole is the name of a pass in the Waianae range of mountains.\n\n[703] A little short of four feet, English measure.\n\n[704] Not so like a forest section in these days.\n\n[705] Bands of professional robbers infested the lonely places of\ntravel throughout the islands in the olden time, some of them as\nlawless bands on their own account, others again in the interest of a\nchief who would thus enrich himself by impoverishing his neighbors.\n\n[706] This was likely a pikoi, an elongated ovoid weapon of stone, or\nhard wood, at the end of a cord, to entangle an opponent on being\nthrown.\n\n[707] Iron spades, oo hao, were unknown in the robber days of Hawaii.\nThis iron implement is an introduction of civilization to take the\nplace of their wooden spade of kauila, uhiuhi, koaie and such like\nhard, close-grained woods.\n\n[708] Mahiki, the traditional mud lane of the Waipio-Waimea road.\n\n[709] Neneleau, sumach (Rhus semialata).\n\n[710] This series of Lahainaluna School papers is presented as written,\nwithout liberty taken therewith of alteration for facts, or for\ncompletion of several unfinished. They afford interest and some value\nas the natural product of Hawaiian pupils, as compositions on the\nvarious subjects assigned them. It was through just such a method that\nthe material for the original history of these islands was secured, and\nby the same school, some twenty-five years earlier.\n\n[711] Bones of Pele. This is the name of a hill near the shore, to the\nsouth of Kauiki.\n\n[712] Oopus, gobies (Eleotris fusca).\n\n[713] Offerings for the god.\n\n[714] An image in human form.\n\n[715] Opule (Anapses evermanni).\n\n[716] Ha, a water course or trough.\n\n[717] Fish thrown aside was afterward taken and offered up as a\nsacrifice, being the \u201cfirst fruit\u201d of the ha or trough.\n\n[718] Apua, a wicker fishing basket, somewhat bell-shaped.\n\n[719] This islet lies in the channel between Maui and Kahoolawe, its\nsurface but a few feet above the water.\n\n[720] Better known now as Maalaea, the western landing for central\nMaui.\n\n[721] Na-maka-a-hua, so divided, becomes \u201cthe eyes of Hua.\u201d\n\n[722] Known generally as Olowalu, adjacent to Lahaina on the south.\n\n[723] This is a familiar plot in several Hawaiian legends, the origin\nof which may be traced to the story of Paao.\n\n[724] This portion of the story is largely an adaption from the legend\nof Hamanalau, while the next section, relating to Haupu, belongs to\nthat of Kana, in preceding volume, p. 448, but with a new ending.\n\n[725] An ancient proverb referring to an early king whose wickedness\nwon him the detestation of his people, who therefore let his body lie\nwhere he fell that his bones bleached in the sun and rattled in the\nwind.\n\n[726] Pa\u2019upa\u2019u, intensive of pa\u2019u, to cease; to break off, or make an\nend of.\n\n[727] Names of places or persons were often given from some connecting\nincident.\n\n[728] Hawaii\u2019s earliest antiquarian writer.\n\n[729] Various localities seem to claim title to a place of refuge for\nsafety, but none with the fame or distinctive features of Hawaii\u2019s two,\nat Waipio and at Honaunau.\n\n[730] Ulei (Osteomeles anthyllidifolia), a fine-grained hard wood,\nfurnishing choice arrows or small spears.\n\n[731] Lehua (Metrosideros polymorpha), a variety of the ohias, a good\nserviceable wood.\n\n[732] Akia (Wikstroemia foetida), a low shrub.\n\n[733] Koa\u2014small-leafed\u2014(Acacia Koa), a forest tree furnishing an\nexcellent cabinet wood.\n\n[734] Maile (Alyxia olivaeformis), a fragrant twining shrub, much used\nfor leis and decorations.\n\n[735] Pala fern (Marattia Douglasii). The peku hoki (mule kick) variety\nhas not become so known.\n\n[736] Guava (Psidium guayava), of wild growth on all the islands.\n\n[737] Rat\u2019s foot (Lycopodium cernuum), a desirable evergreen for house\ndecoration.\n\n[738] Turkeys were introduced from Chile in 1815 by Captain John Meek.\n\n[739] No ka pili haole, an expression implying a leaning towards, or\npreference to, the foreigner.\n\n[740] The writer is astray in his chronology, as the time of Kamehameha\nII, when this essay was written, was just about fifty years. The figure\ngiven was most likely his informant\u2019s age.\n\n[741] Kahinalii, in ancient tradition, is identical with Nuu, in the\ntime of the Deluge, though the sex is here changed.\n\n[742] Kanehoalani, also, was the Luanuu of that time, \u201cfrom whom the\nHawaiians and Tahitians are said to have sprung.\u201d Polynesian Race, vol.\nI, p. 60.\n\n[743] This name figures prominently in Hawaiian mythology, not only as\na brother of goddess Pele, acting with, or apart from her as a volcano\ndeity, but also as a shark deity of dreaded power.\n\n[744] Literally, the wheel of the heavens.\n\n[745] Hapakuela, a place not now known by this name.\n\n[746] Here again the sex differs from the records. Laka is given in the\nKumu-uli genealogy as son of the first man. The name is conjured with\namong the deities as god and goddess of the hula.\n\n[747] Menehune, here given as a son of Wahieloa, is also said to be a\nson of Lua-nuu, traditions of whose descendants in various parts of the\nPacific are vague and conflicting.\n\n[748] The Ulu genealogy shows Wahioloa as the father of Laka, but the\nwife and mother is given as Koolaukahili.\n\n[749] Pelekumulani is a new name among celebrities of that time.\n\n[750] Tradition credits Pele\u2019s first landing on these islands as at\nPuukapele \u201cHill of Pele,\u201d on Kauai.\n\n[751] Oahu should resent this slight to her traditions, as Pele is said\nto have made two attempts to locate on this island before testing\nMolokai.\n\n[752] One version of the story of Ualakaa, whence its name, \u201crolling\npotato\u201d, credits its fame to the time of Kamehameha, when during his\nresidence on Oahu he had the whole slope of this spur of the Manoa\nrange planted with potatoes which, on being dug from the ground, when\ngrown, rolled down to the bottom of the hill and were there gathered.\n\n[753] Laina hill (Puulaina) is to the northwest of Lahainaluna, and is\nof 647 feet elevation.\n\n[754] Eeke, or Eke, is a summit crater of the West Maui mountain range;\nis some 4,500 feet high, back of Waihee.\n\n[755] Lihau is the mountain top back of Olowalu.\n\n[756] Maunahoomaha, literally, rest mountain.\n\n[757] The name of strong trade winds when they break over the mountains\nat Lahaina; ofttimes destructive.\n\n[758] The islet in the Maui-Kahoolawe channel.\n\n[759] Makole-ulaula, an epithet applied to Pele.\n\n[760] The ancient name of Maui\u2019s famous crater, which means \u201crays of\nthe sun,\u201d and it was these which the demigod Maui snared and broke off\nto retard the sun in its daily course so that his mother might be able\nto dry her kapas.\n\n[761] Hee-hee, to melt away, to slough off, to disappear.\n\n[762] No demigod of Hawaii figures so prominently in Polynesian\nmythology as does Maui, nor the hero of so many exploits throughout\nthese islands. This will account for the various localities claiming to\nbe his birthplace.\n\n[763] Waianae, as also other places dispute this claim.\n\n[764] Uhu, parrot-fish (Calotomus sandwichensis).\n\n[765] Makamakaole, friendless; without relatives.\n\n[766] This act indicates they recognized the godly character of the\nchild.\n\n[767] Moemoe means to lie down to sleep. This is a name given to the\nsun\u2019s rays which he finds at the cave.\n\n[768] Haleakala, house of the sun, was formerly Alehakala. See note 8,\npreceding story.\n\n[769] Peeloko, hide within.\n\n[770] A point on the shore north of Lahaina.\n\n[771] Still referring to the rays of the sun at its setting.\n\n[772] Literally, stone of the mountain woman.\n\n[773] Aina, personification of the moon, appealed to.\n\n[774] This has reference to his learning how fire was produced.\n\n[775] In whatever way these islands originated so was Kekaa\u2019s origin.\n\n[776] This must then have been earlier than the recognition of Lele, as\nthe earlier name of Lahaina, for Lele is the name given at the\nintroduction of the breadfruit.\n\n[777] Given in tradition also as Kakaalaneo.\n\n[778] Kaululaau, son of Kaalaneo.\n\n[779] Trying out oil, as was done in Maui\u2019s whaling days.\n\n[780] A place, likely, to which the dead whales were brought as a\nprotection against the voracious sharks of those waters.\n\n[781] This was the vicinity of several bloody battles, that doubtless\nleft their toll.\n\n[782] This is one of the supposed provinces of the aumakua or ancestral\ndeity.\n\n[783] Nowhere else is the idea presented of the souls of the lopa\u2014the\nlow farming class\u2014being admitted to the same realm as those of the\nchiefs. On the contrary, lacking aumakuas to aid them, their spirits\nwere doomed to a wandering, friendless sphere.\n\n[784] Welehu, the month of November of Hawaii\u2019s calendar. It differed\non the other islands.\n\n[785] The famous fortress and successful safeguard of Hana from several\nstubborn Hawaii invasions.\n\n[786] A division in Hana district to the south of Kauiki takes this\nsame name, Hamoa.\n\n[787] Kaihuakala, lit., the nose of the sun, is the mountain peak,\n2,458 feet elevation, in the Aleamai division of Hana.\n\n[788] Kahaule or Kahaula, is the clump of hills just back of Hana\nvillage.\n\n[789] Nuu is the landing of a division of same name in the Kaupo\ndistrict.\n\n[790] Name of a division of Kaupo eastward of Nuu.\n\n[791] Name of a large tract of land in the adjoining district westward\nof Nuu.\n\n[792] A hill in the vicinity of Waikapu, West Maui, takes this name\n\u201cPuuhele.\u201d\n\n[793] Name of a large division of the Hana district.\n\n[794] Kahiki, foreign; from abroad.\n\n[795] Kaena, the northwestern point of Oahu.\n\n[796] No place of that name now known in Hana.\n\n[797] Peapea, a celebrity in the time of Kahekili.\n\n[798] Pueokahi is the name of the harbor of Hana.\n\n[799] This has no connection with other stories of Pumaia and Wakaina.\n\n[800] The club was evidently used to suspend calabashes from. In the\nabsence of shelving in a Hawaiian house, all food, etc., to be kept out\nof harm\u2019s way was suspended by cord or net.\n\n[801] Ape, largest species of the genus Gunnera petaloidea.\n\n[802] An owl deity.\n\n[803] A shipping point of central Maui in early days.\n\n[804] Akolea, a species of fern (Polypodium keraudreni ana).\n\n[805] This identifies it with Lanai, for Kaululaau was the son of\nKakaalaneo, the king of Maui, who banished him for his wild pranks.\n\n[806] The harbor on the northern shore of Lanai, off the eastern point\nof which is a detached rock known by the name of \u201cPuupehe\u201d, the legend\nof which does not connect with this story.\n\n[807] This is the same name given the shark which took his line and is\nto be considered his guardian aumakua.\n\n[808] Mauimua, first-born, or elder Maui.\n\n[809] Mauihope, last, or after Maui.\n\n[810] Mauikiikii, \u201cSwollen, or hair-dressed Maui\u201d; the word kiikii\nhaving these two meanings. In olden time to paint the hair over the\nforehead white received this definition.\n\n[811] Mauiokalana, \u201cMaui of the float\u201d; buoyant Maui. This, the\nyoungest of the brothers, is the famed Maui of Polynesian tradition.\n\n[812] This name divided tells its story, Ka-alae-hua-pi, \u201cthe stingy\nalae\u201d, from its reluctance to impart the knowledge of the source of\nfire.\n\n[813] Hamau, \u201csilence\u201d. Name also of a species of the ohia.\n\n[814] Hooleia, one definition of this is \u201cdenial\u201d; refused\nacknowledgment of.\n\n[815] Ka-mau-oha, the enduring branch, or stock.\n\n[816] Kaaiai, the brightness.\n\n[817] One of the national traits often put to the test in olden times.\nSport, or other contests without betting, was almost unknown.\n\n[818] Eha mua akahi, i.e., got in the first blow by winning all his\nopponent\u2019s property.\n\n[819] Puehu, rendered here completely, conveys the further idea of the\nwhirlwind character of Kaaiai\u2019s loss.\n\n[820] These names of the canoe owners have reference to the occasion,\nviz.; Liuliu, shortly; Makaukau, ready; Aumai, swim hither.\n\n[821] This was termed his maunu (bait), a necessity for the priest in\nseeking the acceptance or recognition of a deceased person by his\nancestral spirit (aumakua). Also in sorcery, to the anaana or\npraying-to-death priest, one\u2019s maunu was looked upon as most\nefficacious.\n\n[822] Box, or coffin, brings this to modern times. In former days an\nold canoe or section thereof served the purpose, as found in some\nancient burial caves.\n\n[823] Not all bodies were prepared for burial in this manner. Some were\nlaid full length in a basket formed of a plaited coconut leaf.\n\n[824] The provisioning of a corpse with supposed needed supplies bears\nout the idea of their belief that the soul at death goes out and\nwanders on, seeking friends and living much as in the present life.\n\n[825] Secret burial was the rule for the preservation of one\u2019s bones,\nhence the care that even the traces of dirt removed should not reveal a\nplace of interment.\n\n[826] Under-house burials were probably chosen as a security, though\ninstances are known where affection was the prime motive.\n\n[827] Claiming the services of their aumakuas for companionship and\ndirection in the spirit-world lest he wander aimlessly alone.\n\n[828] This bears out note 3. The position of the body at burial\npointing to the west was said by Fornander to indicate a general belief\nas to its being the direction of the original home of their gods and\nancestors, whither their spirits would depart.\n\n[829] Tradition points to the general respect of the trust imposed on\nthe caretaker of such places; to betray their trust, it was believed,\nwould be followed by dire consequences.\n\n[830] Both of these places are on the western shore of Maui, Kekaa\nbeing not far distant from Lahaina, and Kamaomao on the peninsula.\n\n[831] Another point in the belief of life after death being much the\nsame as in this world.\n\n[832] Guides in the form of aumakuas (ancestral gods) and unihipilis\n(familiar spirits).\n\n[833] The owl was one of the most popular objects possessing aumakua\nattributes.\n\n[834] These various Soul\u2019s Leap localities make provision as the point\nof departure for the soul at death in its leap to find its aumakuas for\nguidance and companionship, or failing such, to descend to the realm of\nMilu.\n\n[835] No\u2019a, the game of hiding a stone under a cloth or piece of kapa.\n\n[836] The ohelo (Vaccinium reticulatum) grows at high elevations, and\nis familiar to volcano visitors; it produces a fleshy berry, which in\nancient time was held by Hawaiians to be sacred to the fire-goddess\nPele as a propitiatory offering. Queen Kapiolani, in her memorable\nvisit to the volcano of Kilauea in 1824 to defy Pele and break down the\nsuperstition and dread of her race, among other things ate of these\nohelo berries, hitherto held sacred.\n\n[837] Kahiki, abroad; foreign.\n\n[838] This introduces a new sister in the Pele family.\n\n[839] A familiar mythical cloud land supposed to exist to the west,\nsome three days sail from this group.\n\n[840] This is a familiar traditionary character from one of the\nearliest of Hawaiian legends. See Fornander Collection, Vol. I, pp. 32\net seq.\n\n[841] This distribution was to localities on the different islands once\nunder volcanic fire.\n\n[842] Kaohelo, the ohelo, was not a deity of Pele so much as a supposed\nspecially efficacious propitiatory sacred offering to her, hence,\nkapued from any other use.\n\n[843] Koolau, the windward side and district of the island of Oahu.\n\n[844] Heeia, a large division of Koolau, adjoining Kaneohe.\n\n[845] Ahui-maia-pakana-loa signifies the \u201clong pendent stem of a bunch\nof bananas.\u201d\n\n[846] Women were restricted from eating certain kinds of bananas under\npriestly rule.\n\n[847] Ohelo berries thrown into the volcano were supposed to be the\nacceptable offering, originating perhaps from the fact that their cool\nnature made it welcome to Pele\u2019s parched throat.\n\n[848] As a propitiatory offering.\n\n[849] Hiiaka, the favorite sister of Pele, is also the favorite heroine\nof Hawaiian story, with possibly one exception, Hina.\n\n[850] The name of this cold wind is figurative of love chilled through,\nor by, desertion.\n\n[851] The precipitous Koolau mountain range is poetically referred to\nas the blue palis, or shady precipices.\n\n[852] Ka-ohelo-ula, lit., the red ohelo.\n\n[853] Ku-maka-ohuohu, large, heavy-eyed Ku; a name applying more as one\nof the characteristic titles of the god Ku, than that of kahuna\n(priest).\n\n[854] Canes of Hawaii: Sugar-cane (Saccharum officinarum) was found\nindigenous in these islands by Cook on his arrival.\n\n[855] Laukona is one of the several ribbon-canes. The name means Kona\nleaf, and may have reference to a strong, unyielding nature of the leaf\nrather than its white stripes.\n\n[856] Papaa is a purple cane.\n\n[857] Another of the striped or ribbon canes, as shown in the account.\nIt is held to be efficacious in love affairs. The name manu (bird) lele\n(fly or leap), hence its application.\n\n[858] Honua-ula, signifying red foundation or basis. It is one of the\ndark canes.\n\n[859] No cane now grown here known by this name.\n\n[860] Opukea, the name indicates this as a white cane.\n\n[861] This may be known to the kahuna profession; the name is new to\nsugar men.\n\n[862] Better known simply as Palani; one of the soft purple canes.\n\n[863] Ainakea, probably the best known and choicest of the Hawaiian\ncanes and belongs to the variegated class.\n\n[864] Iliopua, lit., cloud skin is in the cloud land of doubt. It is\nnot recognized.\n\n[865] This variety of cane is also unknown, either as malolo or\npuahala.\n\n[866] Aweoweo, name for the locality of its discovery, at height\naltitude on Hawaii, not among the listed Hawaiian canes, either as\nAweoweo or Ohia. There are several other varieties belonging to the\nlist of the indigenous canes of these islands, viz.: uala, oliana, lahi\nand akilolo, some of which were known as Puaole (flowerless) canes,\ni.e., they did not tassel as did other mature canes in the fall season.\n\n[867] The oo, or digger, of Hawaii (the only agricultural implement the\npeople had) of necessity was made from the hardest woods. While the\ncharacter of the pandanus wood shows a pithy core, there are some\nvarieties in which this is small, but in all cases the outer portion\u2014as\nwith palms in general\u2014furnished a hard fibrous-grained wood, yet\nreadier reduced to size and shape for use than other available woods\nfrom this fact. With the coming of whaleships Hawaiians adopted the\nwhale-men\u2019s spade, hence the oo\u2019s of today are of that type but\nheavier.\n\n[868] Kahaloaka.\n\n[869] Aalii (Dodonaca viscosa), a tree of some 20\u201325 feet, valued for\nits hard wood.\n\n[870] Kahikinui, a district of Maui on southwestern slope of Haleakala.\n\n[871] Bambu (Bambusa vulgaris), native name, ohe; supposed to have been\nintroduced from China. Tradition credits it to Kahiki, the indefinite\nforeign land.\n\n[872] Used as a knife by selection of sharp-edged split portions.\n\n[873] For this purpose the inner side of the bambu was cut on split\nstrips seldom over half inch in width in zigzag, plain and ornate\ndiamond, lozenge, or other pattern, principally in straight and angular\nlines some four to six inches in length\u2014at one end only. These printing\nsticks were about a foot long.\n\n[874] It is of record that shipments of oil in bambus have been made\nfrom Tahiti in lieu of casks.\n\n[875] Homaikaohe, lit., bring hither the bambu, i.e., that cutting\ninstrument for use in the ceremony.\n\n[876] The twin hills back of Hilo town take this same name.\n\n[877] Poha, burst; kea, in the eastern section of Maui, among other\ndefinitions is that of light rain or mist, and together may be taken to\nrefer to the influence of this famous grove in bursting the rain\nclouds.\n\n[878] Hinai, basket; so named, likely, from this grove having furnished\na quality suitable for such purpose. Unless for lobster baskets it has\nno such general use here.\n\n[879] Coconut Notes: Coconut (Cocos nucifera).\n\n[880] Occasional reference is made to Apua as a brother of\nAukelenuiaiku, though no such name appears in the Iku family, unless it\nbe accepted as an abbreviation of Kapukapuaiku of which it forms a\npart, and if so has suffered a further reduction from Kapua, a more\nnatural division. These references are at fault, however, since Aukele\nwas the youngest son of the family.\n\n[881] Hoolaha ia, proclaimed it, i.e., gave publicity throughout the\nland of its edible quality.\n\n[882] Manu; this part of the canoe is now known as the curved-up end,\nand could not afford sitting space for a voyage.\n\n[883] Halapepe (Dracaena aurea), a medium sized tree furnishing a soft\nwhitish wood. Is said to have been used on this account for the carving\nof idols, but its perishable nature hardly warrants such a statement.\n\n[884] Kahaualea adjoins Kalapana, in Puna, and is famed for its ancient\nheiau of Wahaula, which, with the temple of Mookini at Puuepa, Kohala,\nmarks the advent of the high priest Paao, and the introduction of the\nidolatrous ritual and practices of the South Pacific into these\nislands.\n\n[885] An introduction credited to Laamaikahiki from Tahiti.\n\n[886] These drums were hollowed sections of a coconut tree or log, over\nthe top end of which was drawn the shark, or kala skin, for sound by\ntapping with the fingers, not beaten with sticks. These were of various\nsizes for use in sitting, kneeling, or standing position, the drums\nstanding upright, with perforations around the lower half which served\nthe double purpose of emitting sound, and means of stretching the\nfish-skin drumhead.\n\n[887] These three \u201ceyes\u201d of a coconut give it the semblance of a monkey\nface. It is the lower eye that can be pierced to extract its fluid.\n\n[888] As twine or cord this is the material furnishing the durable,\nspringy coir cordage of commerce.\n\n[889] In this and the following paragraphs the writer shows a leaning\nto high market values.\n\n[890] This described process of oil making from coconut water is\ningenious, and would relegate the copra trade into the discard of\nantiquity.\n\n[891] Props, arms or branches, to, or on which the feathers for the\nformation of the cylindrical form of the kahilis were fastened.\n\n[892] Resident familiar with the conditions of the premises.\n\n[893] Hamoa, a section of Hana a little to the southward of Kauiki.\n\n[894] The bailing place was forward of the central part of the canoe.\n\n[895] The steerman\u2019s position at the after seat of the canoe.\n\n[896] Keakamanu, lit., bird laughter, or more properly bird shadow.\n\n[897] The land of Waiohonu, with Pohakuloa as its landing, was a\ndivision south of Hamoa.\n\n[898] Paio, or Elepaio bird, while an attendant on canoe builders to\ndirect them in the selection of koa trees free of defect, this is the\nfirst instance in which it does prophetic service over a banana field.\n\n[899] Indicative of long growth, luxuriant cane.\n\n[900] Konohiki, the head man appointed to superintend the people of an\nahupuaa, or division of a district for its highest rental-tax returns.\n\n[901] It was considered customary for boys to be named after the\nfather\u2019s side of his house and girls after the mother\u2019s.\n\n[902] A point on the shore line of the Lualailua division of Kahikinui.\n\n[903] Puakai, lit., sea-flower.\n\n[904] Honuaula is the name of the southwest district of Maui, one cove\nof which is noted as visited by La P\u00e9rouse on his fateful voyage in\n1786.\n\n[905] Puuloa, Pearl Harbor.\n\n[906] Name of a division of land in the Pearl Harbor section.\n\n[907] He uwe helu was the recitation, in wailing, of the virtues and\nreminiscences of the one mourned for.\n\n[908] Pohaku, stone; haele, to go or come; hence, wandering stone.\n\n[909] Piikea was the Princess of Hana who was sought and won by proxy\nas wife of Umi, of Hawaii, subsequently enlisting his aid in defense of\nher injured brother\u2019s cause, they invaded the district and captured the\nsupposed impregnable fortress of Kauiki.\n\n[910] Piimaiwaa was one of Umi\u2019s famous warriors; the one who captured\nKauiki.\n\n[911] This name, signifying battle of hundreds of thousands, may have\nbeen given to commemorate the above event.\n\n[912] Ahui-maia-apa-Kanaloa, so divided, becomes the \u201cmischievous\nKanaloa\u2019s bunch of bananas\u201d; Kanaloa, one of the principal deities of\nHawaiian mythology, though not noted for beneficent gifts. Another\ndivision, such as Ahui-maia-a-pakanaloa, makes it the \u201cbanana bunch of\nPakanaloa.\u201d\n\n[913] This was the important hewing and carving instrument of early\nHawaiians, made from the finest and hardest of clingstone, and of\nvarious sizes for the work designed, whether for quarrying rock,\nfelling trees and shaping them for canoes, for house construction,\nsurf-boards, carving of idols, etc., for it was axe, adze, chisel,\ngouge and plane to the patient workman.\n\n[914] Olona, Hawaiian hemp (Touchardia latifolia), a fiber highly\nprized for tenacity and durability.\u2014Hillebrand\u2019s Hawaiian Flora.\n\n[915] Awa (Piper methysticum), the intoxicating plant throughout\nPolynesia.\n\n[916] Tradition shows it to be a favorite with sharks at the hands of\nkahunas.\n\n[917] This living separately may refer to a time prior to Halawa\u2019s\nbecoming a part of the district of Ewa.\n\n[918] Nihopuaa, lit., hog\u2019s tusk, probably from a resemblance in the\nsprouts.\n\n[919] This relates one of the ceremonies of a sorcerer-priest.\n\n[920] Drunk with awa.\n\n[921] This is the Akua noho of the sorcerer.\n\n[922] Awa was supposed to be the favorite of the gods, hence an\nacceptable offering on all occasions.\n\n[923] As offerings to propitiate the forest deities.\n\n[924] Imu or umu, the underground oven of heated stones.\n\n[925] It will be noticed that all but one of those named deities are\ncharacteristics of Ku, of the Hawaiian trinity.\n\n[926] This is the generally preferred forest tree for canoes.\n\n[927] Trimming off all branches and roughly shaping the log into canoe\nform.\n\n[928] Ahakea, a Bobea of several varieties.\n\n[929] Kiapuapu, the forward curving portion of the canoe\u2019s rim,\ngenerally known as the manu.\n\n[930] Hoonolunolu, the straight part of the rim.\n\n[931] Oio, a between section of the rim, of fine or straight grain.\n\n[932] Unu, the after curving portion of the rim, known also as the\nafter manu.\n\n[933] Aha, cord or sennit.\n\n[934] Lolo, the name of the hog-sacrifice ceremony at the finishing of\na canoe; its consecration, when the deity is invoked to witness its\nsatisfactory completion.\n\n[935] Ama and iako, the longitudinal and arched sticks forming the\noutrigger.\n\n[936] The two knees of a canoe, termed wae, are affixed across the\ncanoe near the iako, to stiffen and strengthen the sides of the craft.\n\n[937] Every occupation had its special priests and deities.\n\n[938] The elepaio (Chasiempis sandwichensis) is the generally credited\nagent for detecting defective koa trees, not the alala.\n\n[939] Maile (Alyxia olivaeformis), Hawaii\u2019s fragrant evergreen.\n\n[940] Mailelaulii, small-leaved maile.\n\n[941] These places named are of Kauai.\n\n[942] Localities on Oahu.\n\n[943] Puaena is the eastern point of Waialua harbor; Ehukai, sea-spray.\nThe saying \u201cSea-spray of Puaena\u201d is from its misty appearance from the\nsurf-spray of that windward locality.\n\n[944] The defeated suitor for the hand of Laieikawai, famed princess of\nPaliuli.\n\n[945] Mailehaiwale, easily broken or brittle maile.\n\n[946] Mailekaluhea, maile of luxuriant growth.\n\n[947] Mailepakaha, greedy maile.\n\n[948] As note 3, these places and persons are of Kauai.\n\n[949] Palani, Surgeon-fish (Teuthis matoides).\n\n[950] Maikoiko, Surgeon-fish (Teuthis lineolatus).\n\n[951] The writer here makes reference to his absence for a time in cold\nregions as a reason or excuse for any shortcomings of his paper.\n\n[952] Wiliwili (Erythrina monosperma), a medium sized tree of\nexceedingly light wood; admirable for surf-boards.\n\n[953] These canoes would of necessity be for the use of a single\nperson, and while handy to handle were not of a durable kind, hence\nthey were limited. Single canoes were termed kaukahi, also kookahi.\n\n[954] A\u2019ua\u2019u, mullet of a certain age or size; a new species classed as\nChaenomugil.\n\n[955] The several varieties of trees referred to by Hawaiians as ohias\nbelong to two classes, according to the botanist, viz., Metrosideros\nand Eugenia.\n\n[956] Ohia kumakua, \u201cparent standing ohia\u201d seems inappropriate for this\ndescribed tree.\n\n[957] Ohia puakea, white flowering ohia, its fruit also white.\n\n[958] Like the above except that it is red, commonly termed \u201cohia ai\u201d,\neating apple (Eugenia malaccensis).\n\n[959] Puaena, the eastern point of Waialua harbor; and Ukoa, the famous\nfish-pond of that village.\n\n[960] Kukaohialaka seems to have been a name conjured around ohias;\nliterally it signifies \u201cstand the tame ohia\u201d. In the legend of Kaulu,\nFornander Coll., vol. I., p. 522, his wife was Hina-ulu-ohia, \u201cohia\npropagating Hina\u201d.\n\n[961] Waiakea, lit., broad or expansive water; a well-known section of\nHilo.\n\n[962] Ohia lehua, or simply lehua (Metrosideros polymorpha), is the\nmost prevalent forest tree of the islands; is hard and durable; from it\nmany of the old-time idols were made.\n\n[963] O\u2019upoopapale, lit., my head hat.\n\n[964] This kuikawa ohia is not recognized.\n\n[965] Ohia ha (Eugenia Sandwicensis) is the tallest of its species,\nattaining at times some 60 feet. A very hard wood when seasoned.\n\n[966] Aalii (Dodonaea viscosa) valued as a close hard-grained, dark\nwood.\n\n[967] Known also as lehua ahihi, a variety of the Metrosideros\npolymorpha.\n\n[968] Hawaii-nei, here in, or of Hawaii.\n\n[969] The various named mats here given show eighteen varieties, some\nof which refer to the material of which they are made, others their\nfine or coarse mesh or plait, others again plain or colored pattern.\n\n[970] Contrary to the general claim that the pawehe mat was a product\nof Niihau only, it is here listed among those of Maui and Hawaii. It is\na sedge mat of fine quality, worked mostly in colored patterns, though\nsome are found plain.\n\n[971] This designates a pandanus mat, simply, and may refer to the\ncommon coarse mesh mat, seeing that most of them are made from this\nsame material.\n\n[972] This name, makalii, meaning small eye, indicates a fine-mesh mat,\nas makanui (large eye) indicates a large mesh, designated as\ntwo-fingers\u2019 width. Launui also belongs to this class, as it is\ndescribed as of three-fingers\u2019 width of mesh.\n\n[973] Pueo is a coarse, thick mat of large size.\n\n[974] Puukaio is described as a mat of many layers.\n\n[975] Hiialo, end of mat; so called because the end of the mat is\nbrought towards one\u2019s front when the weaving is done.\n\n[976] Ne-ki is made of young bulrushes.\n\n[977] Opuu takes this name from the pattern, so called for its rounding\nedges resembling flower buds.\n\n[978] Kumulua, of two layers, and kumukolu, of three layers.\n\n[979] Alolua, as indicated by the name, is smooth on both sides.\n\n[980] Makoloa takes its name from the sedge of which it is made, its\nlength and fine weave; those of Niihau being the finest of mat\nmanufacture, some being plain and some in colored pattern.\n\n[981] The puahala, or hinano mat is the famed product of Puna; from the\nflower of the pandanus.\n\n[982] Aneenee, sometimes called apeu, and the palaueka, or palau, are\nsmall, portable mats, plain and patterned, for sitting on. The pakea is\na round coarse mat for the same purpose.\n\n[983] Koa (Acacia koa), a fine furniture wood, termed by some of late,\nHawaiian mahogany. Besides the two kinds known as straight-grained and\ncurly koa, there is a variety of harder grain named koaie, as also\nkoalaunui.\n\n[984] While koa forests of all the islands furnished canoes, there were\ncertain sections more favorable than others, both as to size and\nquality of the tree and convenience of getting the partly-hewn canoe to\nthe shore. Hilo and Kona districts of Hawaii and Hana of Maui were\nsuch.\n\n[985] An account is given of one Lulana, of Kipahulu, Maui, canoe-maker\nin chief to Keawenuiaumi, finding two koa trees in the Hilo forest from\nwhich he made two canoes, each twenty fathoms long and one and one-half\nfathoms deep; the largest ever seen. (Au Okoa, Dec. 29, 1870.)\n\n[986] The kind known as ala, clingstone, the principal quarry of which\nwas high up on the slope of Mauna Kea.\n\n[987] Other canoe-making countries use fire to facilitate this\nhollowing of the canoe, though no mention is made of a like method\nbeing observed here.\n\n[988] These, termed pepeiao (ears), are for the placement of seats.\n\n[989] Hew with, not against the grain in all cases.\n\n[990] Koi wili, a reversible adze, sometimes termed owili; to twist or\nturn over.\n\n[991] Koi kupa was the gouge-like adze for internal work.\n\n[992] Wae is the affixed brace to stiffen and support the sides of the\ncanoe.\n\n[993] Niao is the grooved edge of the inside or body of the canoe on\nwhich the rim is made to fit.\n\n[994] Aiea (Nothocestrum breviflorum), a yellowish wood of light but\ntough grain.\n\n[995] Hawaiians produced an excellent lampblack from several plants, as\nshown, which, mixed with the gum (pilali, not hili) of the kukui,\nfurnished a durable black paint.\n\n[996] Akia (Wikstroemia foetida), a small shrub 2\u20134 feet high.\n\n[997] Wauke or waoke (Broussonetia papyrifera), the well-known paper\nmulberry.\n\n[998] Palaholo, not recognized by this name.\n\n[999] Mamaki (Pipturus albidus), furnishing the coarse, heavy kapas.\n\n[1000] Kauwila (Alphitonia ponderosa), a hard, close-grained, heavy\nwood.\n\n[1001] Kawau (Byronia Sandwicensis) the preferred kapa-log for its\nsounding qualities.\n\n[1002] Ohia (Metrosideros polymorpha), one of the commonest of Hawaiian\nforest trees.\n\n[1003] Mamane (Sophora chrysophylla), another hard, durable wood.\n\n[1004] The face of a kapa log or block is slightly convex, not\nperfectly flat. The under part is shorter and hollowed, and emits a\nresonant sound in use, the ends being placed on stones. It is said that\nownership of kapa blocks, kua kuku, were proved by their tone.\n\n[1005] The clubs, or kapa beaters, were of round and of four-sided\nforms, the former with or without longitudinal grooves, the latter\ngrooved or carved in various patterns. These were of the heaviest\nwoods.\n\n[1006] Pa-u or skirt. The same applied to kapa spreads.\n\n[1007] Paiula is said to be a kapa into which particles of red kapa are\nbeaten with the new.\n\n[1008] This furnishes an insight into the method of utilizing worn and\nwaste material.\n\n[1009] Pala-a, one of the commonest of Hawaiian ferns (Davallia\ntenuifolia), the leaves furnishing a red dye.\n\n[1010] The kapala takes its name from daubing, to produce a black kapa,\na funeral garb.\n\n[1011] Olena (Curcuma longa), furnishing a yellow dye.\n\n[1012] Pili grass (Heteropogon contortus).\n\n[1013] Kalamalo, a tufted grass (Eragrostis variabilis).\n\n[1014] Kukaelio, not identified under this name.\n\n[1015] Ti (Cordyline terminalis), whose leaves are of varied household\nuse, and its roots, when cooked, eaten for its sweet qualities, or\nfurnishing substance for the distillation of okolehao (rum).\n\n[1016] Opiko, or Kopiko of which there are two kinds, kea and ula, of\nthe genus Straussia.\n\n[1017] Olomea (Perrottetia Sandwicensis).\n\n[1018] Neneleau, a sumach (Rhus semialata).\n\n[1019] Akala (Rubus Hawaiiensis).\n\n[1020] Not identified under this name. Probably the hauhele (Hibiscus\nArnottianus).\n\n[1021] Kowali or koali vine (Ipomea tuberculata).\n\n[1022] Hale kukuohi, a house set apart by itself, occupied by persons\nof high rank.\n\n[1023] Fasten, puki, the word used here, refers to tying the different\nwoods of the house together only and not to any other thing.\n\n[1024] Kuaiole, lit., rat back.\n\n[1025] Pi-a, a measure of one hand span distance, or space.\n\n[1026] Kauhuhu, cover for the ridge-pole.\n\n[1027] Hale ohule, bald-headed house.\n\n[1028] Ama\u2019uma\u2019u, the Sadleria tree-fern of Hawaii.\n\n[1029] The trimming of the doorway was the final act indicating a\nfinished house and was attended with religious ceremonies and\nofferings. The accompanying feast may be termed the house warming.\n\n[1030] The word pilikia (cling to the post), so applicable for all\nsorts of trouble, is said to have had its origin from the necessity of\nsleeping with heads to the post (kia) as a safe-guard against night\nprowler\u2019s thrusts through the thatching.\n\n[1031] Aho lolo, batten to hold down the thatch.\n\n[1032] Noni, not in general use for house timber, though the variety\nMorinada trimera grows some 20 feet high. The smaller tree was\ncultivated for its dyes, the root and wood yielding a yellow, and the\nbark a red color.\n\n[1033] Hale ili koa, koa-bark house.\n\n[1034] Ekaha fern (Acrostichum micradenium).\n\n[1035] Wailukini, lit., Russian water. From Hawaiian acquaintance with\nthe Russian trade of the northwest in early days, musk was indelibly\nassociated with them in name, the dry product being hua lukini, and the\nliquid perfume wailukini.\n\n[1036] Loulu, Hawaiian palm, of which there are two kinds, loulu lelo\n(Prichardia Gaudichaudii), and loulu hiwa (Prichardia martii).\n\n[1037] Lauhala, lit., hala leaf, though in general use the name is\nerroneously applied to any part of the pandanus tree. The body of the\ntree is puhala, by which name it is also known.\n\n[1038] Lonomuku, known as Hina-hanaiakamalama, the woman who leaped to\nthe moon from Hana. Her husband seized and tore off a leg in arresting\nher flight, hence muku, cut off, shortened.\n\n[1039] Hana-ua-lani-haahaa, lit., Hana of low heaven, from the\nsupposition of the low clouds being reached from its hills from which\nthe above attempt was said to have been made.\n\n[1040] Several parts of the islands lay claim to this tradition.\nKoolau, of Oahu, among others, held him in high esteem as a cultivator\nfaithful in his offering to the gods, wherefore he was saved from death\non being devoured by a shark, and cast ashore on Kauai.\n\n[1041] The one king of Hawaii of this name was the half-brother of Umi,\nwho overcame and slew Hakau in Waipio, and sacrificed him on the altar\nof the Pakaalana heiau.\n\n[1042] The tradition of Owaia is to the effect that he was named as one\nof the most cruel kings of earth in answer to an inquiring voice from\nheaven.\n\n[1043] Kahiko-luamea, father of Wakea.\n\n[1044] Hua figures prominently in Hawaii and Maui traditions, the one\nhere referred to being: in a dispute with his priest and prophet\nLuahoomoe, on East Maui, about some uwau (\u00c6strelata phacopygia\nsandwichensis) birds, he became so angry that he vowed death to the\npriest. Aware of his coming fate Luahoomoe directed his sons to safety\nwhile he perished in flames. Immediately the rains ceased, streams and\nsprings dried up so that famine and desolation spread, from the\ncontinuous drought. Hua died miserably from which comes the saying:\n\u201cRattling are the bones of Hua in the sun.\u201d\n\n[1045] Ikuwa, September\u2013October, the lunar month.\n\n[1046] Poha koeleele, bursting, pattering.\n\n[1047] Hua, the thirteenth day of the lunar month.\n\n[1048] Varieties of sweet potato.\n\n[1049] Ikiiki, April\u2013May, the time of light summer showers.\n\n[1050] Mohalu, the twelfth day of the month.\n\n[1051] Kaaona, May\u2013June.\n\n[1052] Hinaiaeleele, June\u2013July.\n\n[1053] Keaonui, large cloud, supposed to personify a deity.\n\n[1054] The first Mahoe is August of the Hawaii calendar.\n\n[1055] Lono; this is the twenty-eighth.\n\n[1056] Kau, the sunny season, is from Ikiiki (May) to Ikuwa (October)\nof Hawaii\u2019s calendar. The various islands appear to have differed\nwidely from each other, both in months and seasons. The Kau was also\nknown as the Makalii season with some. Instead of Mahoe-mua and\nMahoe-hope representing days of the month, as one Hawaii calendar\nshows, according to David Malo, Kauai adopts them for first and second\ndivisions of the year.\n\n[1057] Mahakea, a wild, uncultivated field.\n\n[1058] The days named are from the eighteenth to the twenty-sixth of\nthe month, inclusive.\n\n[1059] Welo, March\u2013April.\n\n[1060] Six named varieties of sweet potatoes.\n\n[1061] Nana, February\u2013March.\n\n[1062] The day of Kane falls on the twenty-seventh of the month.\n\n[1063] Kaulua, January\u2013February.\n\n[1064] Seven more varieties of potatoes.\n\n[1065] Kaelo, December\u2013January.\n\n[1066] Mauli, the twenty-ninth day of the month.\n\n[1067] Welehu, October\u2013November.\n\n[1068] Makalii, November\u2013December.\n\n[1069] More varieties of sweet potatoes.\n\n[1070] Kanepuaa, a god of agriculture.\n\n[1071] La-i is an abbreviation of two words, la for lau, leaf; and i\nfor ti or ki, the plant; hence, ti or ki-leaf.\n\n[1072] Puula-i, ti-leaf hill.\n\n[1073] Lau fishing is with large joined nets to the top of which are\naffixed bunches of ti-leaf to frighten and confine the fish.\n\n[1074] Paiai, kalo pounded stiff; hard poi.\n\n[1075] The pithy nature of the wood, never of large size, rendered it\nlight when dry. These stalks were called auki.\n\n[1076] Okolehao, so named from the introduced iron-pot method of its\ndistillation by the beach-comers of early day.\n\n[1077] Kukui (Aleurites Moluccana), so called for its recognized\nlight-furnishing properties, as shown in this paper.\n\n[1078] To ripen bananas, the dry leaves of the kukui were wrapped\naround the fruit, which is said to effect in three days what would\notherwise have required a week\u2019s time to become mellow. Its use in fish\nroasting was, like the ki-leaf, simply to protect it; not for the\nimparting of any flavor.\n\n[1079] This furnishes the relish known as inamona.\n\n[1080] Kukui oil, from experience, is known to be a heavy bodied, slow\ndrying oil, very durable in painting, and said to possess excellent\nproperties for varnish making. Effort has been made of late to start\nkukui oil making as an industry but so far without success, owing to\nthe uncertainty and high cost of labor.\n\n[1081] Hamauleo, lit., silent voice.\n\n[1082] The writer omits to mention its use ornamentally. The nuts,\npolished, are strung on a cord, or tape, and worn as a necklace. Young\nnuts furnish a mottled or plain brown lei, while the old nuts rival\nblack ebony. It has use also in the manufacture of substitute jet\njewelry.\n\n[1083] This furnished the black paint of Hawaii.\n\n[1084] The kukui fungus, pepeiao or ears, for a number of years was\ngathered, dried and exported to China, as a much-desired edible\nproduct.\n\n[1085] Kaukaweli, possessed by fear.\n\n[1086] Ulukukui a Lanikaula, kukui grove of Lanikaula, a famous prophet\nin the time of Kamalalawalu, who endeavored to dissuade the king from\nhis fool-hardy invasion of Lono\u2019s domain, Hawaii.\n\n[1087] Kali kukui, string of kukui kernel.\n\n[1088] Ala, the fine-grained clingstone, ordinary lava rock being too\nabsorbent.\n\n[1089] Kane and Kanaloa, two of the four principal gods of Hawaiian\nmythology.\n\n[1090] Kanehunamoku, a mythical land supposed to have been hidden by\nKane; its name implies Kane the land hider.\n\n[1091] The wood of the breadfruit was easily worked, being soft in\ngrain, yet durable in quality. Canoes are made of it in Tahiti, and it\nhas qualities for certain cabinet work.\n\n[1092] Pahoa is the name of the instrument rather than the stone. The\nsame name is given to a weapon of wood, as also stone, which is\ndescribed as a short sword.\n\n[1093] Kalaau, the tree.\n\n[1094] Aalii (Dodonaca viscosa), a common hardwood tree, though not of\nlarge size.\n\n[1095] Hulis are the taro-tops cut off with a thin slice or shoulder of\nthe tuber for its propagation as seed.\n\n[1096] Aae and oha are synonymous terms for young taro shoots.\n\n[1097] Keaouli, or ao nui eleele, the large black cloud, supposed to\nembody a watchful deity to whom the farmer appealed for protection and\nsuccess.\n\n[1098] Saying grace at one\u2019s meal.\n\n[1099] These mounds varied in size sufficient for from say six or eight\nto maybe as many dozen taros each.\n\n[1100] The young taro leaves, cooked, furnish excellent greens,\nresembling spinach. It is known as luau when cooked, not before.\n\n[1101] This account shows the religious character of Hawaiians.\n\n[1102] Akolea (Polypodium Keraudreniana).\n\n[1103] This starts out with a grave blunder, Haalou being the mother of\nNamahana, the wife of Keeaumoku, father of Kaahumanu.\n\n[1104] Another error, Kamehameha\u2019s birthplace being at Kohala.\n\n[1105] Kilioopu, name of a wind at Waihee, Maui.\n\n[1106] Four waters; the poetic reference to the four adjoining sections\nof West Maui, viz., Wailuku, Waikapu, Waiehu and Waihee.\n\n[1107] The peleleu was a special style of canoe, of large size, but\nshort and deep, as a war fleet for the invasion of Kauai.\n\n[1108] The mamalahoa edict of protection was proclaimed much earlier in\nhis career, in Puna, Hawaii. Some authorities give it as mamalahoe,\nfrom the incident of its origin, the splintered paddle.\n\n[1109] This person was Kamehameha\u2019s first-born son, but being at this\ntime an adherent of the Keoua party he was liable to the death\npenalties of the vanquished, hence his call for adequate protection.\n\n[1110] Papa, a certain class or code of Kamehameha laws.\n\n[1111] Here the essayist confuses the events and time of Umi with that\nof Kamehameha, centuries apart.\n\n[1112] Ualakaa, or Roundtop, at entrance of Manoa valley.\n\n[1113] Ka niau kani, a mouth-sounding contrivance with a coconut leaf\nwhich came into vogue at this time and became thereafter a national\nchronological era, as here noted, according to ancient custom, which\nreckoned by events, not years.\n\n[1114] This brief version of Kawelo differs in many respects from that\nshown as No. 1 in this second volume series. At the outset, the\nparents, birthplace on Kauai, and family vary materially. This gives\nhim but one brother; the other, three brothers and a sister. The main\npoints, however, retain a similarity.\n\n[1115] The other story shows Kauahoa, as also Aikanaka, of same age\nwith Kawelo and brought up together as companions, but unrelated.\n\n[1116] Adoption of children in infancy by relatives, or near friends,\nwas common practice, but oftener at birth than at the development of\ncharacter traits as here presented.\n\n[1117] Kawelo as a younger brother of Aikanaka here, and a half-brother\nin the preceding chapter; the terms would also apply to them as\ncousins.\n\n[1118] This is the same name of Kamapuaa\u2019s antagonist at Koolau that\nfled to Kauai and was king there when he again met and vanquished him.\n\n[1119] Kamalama, lit., the moon, in the other version is spoken of as\nhis brother.\n\n[1120] These are two of those later referred to as Kawelo\u2019s ulus; their\nnames literally signify The-breadfruit-placed-within, and\nThe-breadfruit-placed-without.\n\n[1121] Kou, the ancient name of Honolulu harbor, is taken as the\nattractive name of Puuloa, presented as a beautiful woman; a common\npractice in Hawaiian story.\n\n[1122] Kaena, the northwest point of Oahu.\n\n[1123] Uhumakaikai, literally, the wandering or sightseeing uhu\n(Parrot-fish).\n\n[1124] She who became the wife, and led to Kawelo\u2019s instruction in\nwarfare.\n\n[1125] The javelin exercise with her brothers was as enjoyable as a\nbath, wai auau, and is referred to as bath-water.\n\n[1126] Hoapaio, rendered here as antagonist, is of mental rather than\nphysical contention.\n\n[1127] Tradition abounds with instances of this reserve of one feature\nof skill in warfare instruction; the master holding one power in\nreserve lest his pupil should gain the mastery over him.\n\n[1128] This has reference to the practice of taming uhus for use as\ndecoys in catching their kind.\n\n[1129] Wreaking vengeance for Kawelo\u2019s winning away of Aikanaka\u2019s\nwives, as instructed by the father.\n\n[1130] The application of the term ulus to this company of ten, but\nfour of whom are so entitled, likely arises from the expectation that\nas a body fighting together they would prove the ulu (bowls) that would\nsweep down their opponents. The other version has a larger number, but\nthey are not referred to as ulus.\n\n[1131] A familiar way of old-time stowaways, or the secreting of\nimportant persons on eventful occasions, in canoe voyaging.\n\n[1132] Kawelo, aware of the opportune time to impress the foe, wishes\nto be released.\n\n[1133] Waena, middle; kuaiako, the back or shoulders of the curved\nsticks connecting with the outrigger if a single canoe, or which joins\nanother if a double canoe, as is likely in this case; hence, the\nplatform between them, the natural place of command.\n\n[1134] The expression papai hale, a shelter hut, shows an old-time\nconstruction on some double canoes as a shield from sun or rain. It is\nin its shade that Kawelo stands, which draws the boast of the expert\nspearsman who could spear even a blade of grass, as Kakaalaneo also\nranked.\n\n[1135] Pekua, warded off as with a kick; to be done so with the flap of\none\u2019s malo may be understood as the acme of disdain.\n\n[1136] Aikanaka does not accept the battle as his, clearly inquiring of\nit as yours\u2014a oukou\u2014though it was at his direction and on his behalf.\n\n[1137] \u201cI only am left,\u201d follows down the centuries. This was\nAikanaka\u2019s experience with Kamapuaa.\n\n[1138] Kapaa, a section of eastern Kauai, between Kealia and Waipouli.\n\n[1139] Naulu, name of the sea-breeze at Waimea. The waipaoa is also a\nwind of that locality.\n\n[1140] Waialeale, the summit of Kauai\u2019s central mountain.\n\n[1141] The koolau is the northerly wind of Kauai.\n\n[1142] Aikanaka seeks to benefit by the estrangement existing between\nthe two brothers.\n\n[1143] A side remark indicating that Kauahoa was oblivious to all about\nhim.\n\n[1144] A call to a realization of his situation.\n\n[1145] An attempt to win over his brother whom he designates as\nhoahanau, companion-in-birth.\n\n[1146] Taunting in riddles. Hawaiians were much given to such.\n\n[1147] Aikanaka serves Kawelo with his same medicine, who in turn seeks\nvengeance.\n\n[1148] The spear practice is convincing to the king that he is in\ndanger unless he can accomplish the death of them all: e pepehi ia\nlakou apau i ka make.\n\n[1149] The poalima (Friday) was the right of king or chiefs to the\nfifth day of the week, of his people for any work or service he might\nwish performed. These were known originally as konohiki days. To\ndisregard the law by non-attendance of any tenant on poalima days met\nwith severe penalties. E kuahaua was to proclaim, to herald abroad.\n\n[1150] This assumes that the ulus will ignore the proclamation.\n\n[1151] The other version of Kawelo makes his father-in-law as his\nwarrior-tutor in all except one club-stroke, which he reserved in\nself-defense.\n\n[1152] Kamalamaikipokii, of the original, signifies \u201cthe little\nyoungest Kamalama.\u201d\n\n[1153] Premonition of threatened danger puts them on their guard for\nconcerted action.\n\n[1154] The reference here is to Kawelo.\n\n[1155] Lehua, brave soldier, Kamalama.\n\n[1156] Chill of the koolau, the north wind, is the overpowering army\nwhich surrounds him.\n\n[1157] For surf aid to speed him shoreward.\n\n[1158] The Hawaiian mode of kissing was to touch or rub noses together.\n\n[1159] Nihoa and Lehua, westernmost islets of the Hawaiian group.\n\n[1160] My lehua (soldier) is softened (overcome) by the makoa rain,\noverwhelming soldiers.\n\n[1161] No place of meeting, i.e., his opponents made no stand; they\nwere on the run.\n\n[1162] Rather widely figurative situation.\n\n[1163] Dead to all appearances.\n\n[1164] The platform of a heiau in preparation for a temple sacrifice.\n\n[1165] The loosening of flesh from the bones was sometimes hastened by\nfire.\n\n[1166] The term kaupoku (commonly kaupaku) o ka hale, ridge-pole of the\nhouse, would require suspension of the body therefrom, which would be\nquite unusual and not in keeping with the context, calling for\nplacement from which Kawelo arises at the opportune moment.\n\n[1167] Placed on top, i.e., on a platform or shelf of the structure\n(hale) already prepared, which conforms to the temple (heiau) provision\nfor the placement of sacrifices.\n\n[1168] Two anahulus, ten-day periods, a term only referring to number\nof days, never to other counting.\n\n[1169] The term molehulehu (appearance) puka ae (bursting) conveys the\nidea of decomposition having set in, quite natural at the end of four\ndays, yet not borne out by subsequent events.\n\n[1170] Cooked kukui-nut called akimona, is usually the pounded kernels,\nthough sometimes eaten without such preparation.\n\n[1171] Lomi, or lomilomi, a massage treatment for bruised or tired body\nin which Hawaiians are acknowledged experts.\n\n[1172] The caretaker of the body of Kawelo, stated as his sister, is\nhere shown to be his cousin.\n\n[1173] Kawelo\u2019s inquiry must have had reference to the number of days\nof the two anahulus remaining.\n\n[1174] This is coincident that indications of Kawelo\u2019s decomposition\nshould be noted on the fourth day, and that he should revive when but\nfour days remained of the period of royal decree.\n\n[1175] Locating heiaus on hill tops was not uncommon, several of which\nwere inaccessible save through great effort.\n\n[1176] The \u201cwish father to the thought\u201d, that Kawelo was so weakened by\nhis stone-bruises and three weeks\u2019 fast that he would be an easy prey.\n\n[1177] Not shown who this may be unless Huliamahi, not heretofore\nmentioned.\n\n[1178] This evidently has reference to a customary treatment of\ndefeated warriors, in disemboweling the leader and treating the others\nwith ignominy.\n\n[1179] A fair warning as to the result if they insist in their ascent.\n\n[1180] Kawelo\u2019s return to life and standing defiant was expected to\nstrike dismay into the ranks which would make them easy victims. Here\nagain is a resemblance to Kamapuaa, in the incident at the heiau of\nKawa\u2019ewa\u2019e, Koolau, in coming to life at the temple and killing Olopana\nand his warriors.","title":"Fornander collection of Hawaiian antiquities and folk-lore, Volume 2 (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":377503}