Opening…

I. Preface

Legend of Kawelo.

CHAPTER PAGE

I. His Birth and Early Life—Change to Oahu and Fame Attained There 2 II. Kalonaikahailaau—Kawelo Equips Himself to Fight Aikanaka—Arrival at Kauai 20 III. Commencement of Battle Between Kawelo and the People of Kauai 38 IV. Kaehuikiawakea—Kaihupepenuiamono and Muno—Walaheeikio and Moomooikio 42 V. Kahakaloa—His Death by Kawelo 48 VI. Kauahoa—Kawelo Fears to Attack Him—Seeks to Win Him by a Chant—Kauahoa Replies 52 VII. Size of Kauahoa—Is Killed by Kawelo—Kawelo Vanquishes Aikanaka 56 VIII. Division of Kauai Lands—Aikanaka Becomes a Tiller of Ground 60 IX. Kaeleha and Aikanaka Rebel Against Kawelo—Their Battle and Supposed Death of Kawelo 62 X. Temple of Aikanaka—How Kawelo Came to Life Again—He Slaughters His Opponents and Becomes Again Ruler of Kauai 66

Story of Pakaa.

His High Office—Laamaomao, His Wind Gourd—In Disfavor with the King He Moves to Molokai—Has a Son Whom He Instructs Carefully—Dreams of Keawenuiaumi Setting Out in Search for Him—Prepares with His Son to Meet the King 72

Legend of Kuapakaa.

I. Prepares to Meet Keawenuiaumi in Search of Pakaa— Canoe Fleet of Six District Chiefs, Recognized, are Taunted as They Pass—Keawenuiaumi, Greeted with a Chant, Is Warned of Coming Storm and Invited to Land—On Advice of the Sailing-masters the King Sails on 78 II. Kuapakaa Chants the Winds of Hawaii—The King, Angered, Continues on—Winds of Kauai, Niihau and Kaula; Of Maui, Molokai, Halawa—Chants the Names of His Master, Uncle and Men—Pakaa Orders the Winds of Laamaomao Released 92 III. Swamping of the Canoes—They Return to Molokai and Land—The King is Given Dry Apparel, Awa and Food —Storm-bound, the Party is Provided with Food— After Four Months They Prepare to Embark 108 IV. Departure from Molokai—Names of the Six Districts of Hawaii—The King Desires Kuapakaa to Accompany Him—The Boy Consents Conditionally—Setting out they meet with Cold, Adverse Winds—The Sailing-masters Fall Overboard 118 V. At Death of Pakaa’s Enemies Calm Prevails—The Boy is Made Sailing-master—He Directs the Canoes to Hawaii—The Men Are Glad, but the King is Sad at His Failure—Kuapakaa Foretells His Neglect—Landing at Kawaihae, and Deserted, he Joins two Fishermen— Meeting a Six-manned Canoe He Wagers a Race, Single -handed, and Wins—He Hides His Fish in the King’s Canoe—They Plan Another Race to Take Place in Kau, Life to be the Forfeit 124 VI. The Canoe Race in Kau—Kuapakaa Offers to Land Four Times Before His Opponents’ First, and Wins—The King Sends for the Boy and Pleads for the Lives of His Men—Kuapakaa Reveals Himself and Pakaa—The Defeated Men Ordered Put to Death—Keawenuiaumi Orders Kuapakaa to Bring Him Pakaa—Pakaa Demands Full Restitution First—The King Agrees, and on Pakaa’s Arrival Gives Him the Whole of Hawaii 128

Legend of Palila 136 Legend of Puniakaia 154 Legend of Maniniholokuaua and Keliimalolo 164 Legend of Opelemoemoe 168 Legend of Kulepe 172 Legend of Kihapiilani 176 Legend of Hiku and Kawelu 182 Legend of Kahalaopuna 188 Legend of Uweuwelekehau 192 Legend of Kalaepuni and Kalaehina 198 Legend of Kapakohana 208 Legend of Kapunohu 214

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II. Legend of Halemano

I. Halemano, Love-sick Through a Dream-infatuation, Dies—Is Restored to Life by His Sister Laenihi— She Visits Puna in Search of Halemano’s Ideal— Meets Her and Reveals Her Errand—With Tokens She Returns Home—Halemano Instructed, Sets Out to Win Kamalalawalu—Abducts Her and Returns to Oahu— Hookupu in Kamalalawalu’s Honor 228 II. Aikanaka, King of Oahu, Hearing of Kamalalawalu’s Beauty, Sends for Her—Refusing to Comply with the Mandate, Aikanaka Sends an Army Against Halemano— With Wife and Grandmother They Flee to Molokai, Thence to Kaupo, Kohala and Hilo—Kamalalawalu Taken by Huaa—Halemano Returns to Kohala—His Wife Follows 238 III. Kamalalawalu Enticed Away—Death of Halemano—Is Brought to Life Again by Laenihi, His Supernatural Sister 242 IV. How Halemano Was Restored to Life—Halemano Seeks to Win His Wife Back—Engaging in a Kilu Contest Is Victorious—Kamalalawalu Is Supplanted by Kikekaala 244 V. Halemano Returns to Oahu, thence to Kauai— Kamalalawalu Follows Him—She Leaves and Settles on Oahu—Huaa and King of Hilo Send an Army to Secure Her—After a Slaughter of Oahu Forces She Is Taken to Hawaii 258

Legend of Keaweikekahialii 262 Legend of Hinaaimalama 266 Legend of Maikoha 270

Legend of Namakaokapaoo.

I. Namakaokapaoo Rifles Pualii’s Potato Field—He Threatens to Behead the Boy but is Killed Instead —Amau the King Sends a Force to Kill Him—He Slays Them and the King 274 II. The Subjugation of Hawaii by Namakaokapaoo 278

Legend of Iwa.

Messengers of Umi Obtain Keaau’s Famed Cowries—Keaau Seeks a Smart Thief to Recover Them—Learns of Iwa, a Boy on Oahu, and Secures His Aid—Falling in with Umi Fishing with the Shells, the Boy Dives Down and Cuts Them from the Line— Reaching the Canoe They Set Out for Hilo—Umi, at loss of the Shells, Hears of and Finds Iwa, Who Steals Them Back from Keaau—Is Engaged to Steal Umi’s Lost Axe from the Waipio Temple, Then Wins in a Thieving Contest Against Six Experts 284

Legend of Punia.

Punia at the Lobster Cave Finds the Sharks Asleep—Cunningly he Causes the Death of Ten—Kaialeale the King Shark Alone Left—Punia Traps It to Enter Its Stomach—Propping Its Jaws Open He Fires Its Inwards—The Shark Gets Weak and Punia Bald-headed—Stranded on a Sand Shore, the Shark is cut Open —Punia Meets a Number of Ghosts—He Traps Them to Their Death in the Water, Till One Only is Left 294

Legend of Pamano.

I. Pamano Becomes a Famed Chanter—King Kaiuli Adopts Him and Places His Daughter Keaka in His Care— Passing Her House He Is Invited to Enter—Koolau, His Companion, Informs the King—Decree of Death by Awa Is Passed on Pamano—While Surf-Riding Is Bid to the Awa Feast—Is Suspicious of Its Portent—His Spirit-Sisters Remove the Awa’s Intoxicant for a Time, But Eventually He is Overcome 302 II. Waipu Prepares the Axe for Pamano’s Death—He Is Buried in a Pile of Cane-Trash—His Spirit-Sisters Remove the Body and Restore It to Life—They Meet a Prophet Who Tests His Ghost Character by an Ape Leaf—Keaka and Koolau—At Kilu Attended by Pamano and Others, Keaka Recognizes Him by His Chant—He Declines Relations While Kaiuli, Waipu and Koolau are Alive—All Three are Killed and Put Into the Oven 310

Tradition of Kamapuaa.

I. Kamapuaa’s Exploits in Koolau—Escape from Olopana at Kaliuwaa—Capture at Waianae—The Deposed Priest Lonoaohi Aids in Overthrow of Olopana 314 II. Relating to Lonoaohi the Priest 322 III. Battle Between Kamapuaa and Lonokaeho—The Second Battle—Battle Between Kamapuaa and Kuilioloa 326 IV. Fourth Battle, Between Kamapuaa and Pele 332 V. Fifth Battle, Between Kamapuaa and Makalii 342 VI. Relating to Kahikiula and Kahikihonuakele 354 VII. How the Parents Failed to Recognize Kamapuaa, Which Action Almost Cost Them Their Lives 356

Legend of Kaulu.

Kaulu Seeks His Kind Brother—Encounters Ghosts and Other Obstacles—He Drinks up the Sea—Awakes Makalii for Aid— Kaaona Foiled—Shark Kalakeenuiakane—The Sea Restored—Of Haumea—Lonokaeho of Eight Foreheads Overcome—Mokolii, the Wizard, Killed 364

Story of Palila.

Palila a Noted Warrior—His Second Battle—Of Olomana and Palila’s Third and Fourth Battles 372

Story of Piimaiwaa.

Piimaiwaa a Famous Warrior—Sails for Maui—Kawalakii Image Guard of Kauiki—Piimaiwaa Climbs the Hill, Overthrows the Image and Is Victor Over Maui’s Forces—Of Imaikalani the Blind Warrior—Omaokamao and Koi Engage the Sightless Chief —Omaokamao Learns the Source of Imaikalani’s Strength and Slays Him 376

Legend of Kepakailiula.

I. Search for a Suitable Wife 384 II. Relating to Kakaalaneo 386 III. The Battle 392 IV. Relating to Kaikipaananea 398 V. Relating to Kukaea 400

Stories from the Legend of Laieikawai.

I. Relating to Aiohikupua—Haunaka 406 II. Kihanuilulumoku—Ulili and Aikeehiale 410 III. Kalahumoku—Battle Between the Dog and Lizard 414

Brief Stories of Ghosts and Cunning.

Relating to Wakaina—Kapunohu 418 Waawaaikinaaupo and Waawaaikinaauao—Lepe 422 Maiauhaalenalenaupena—Kuauamoa 426 Hanaaumoe—Halalii 428 Death of Halalii and Ghosts 432 Eleio—Kanaiahuea 434

Legend of Pupukea.

I. Pupukea and Makakuikalani—Kamalalawalu and Lonoikamakahiki Surf-Riding—Pupukea’s Promptness—Dialogue Between Makakuikalani and Pupukea 436 II. Kauhiakama—Kamalalawalu-Lonoikamakahiki War— Kumaikeau and Kumakaia—Hill of Hokuula—Numbers of Men—Pupukea-Makakuikalani Combat 440

Legend of Kekuhaupio.

Kekuhaupio, Expert Spearman—Oulu, Champion Slingthrower— Kalaiopuu-Kahekili Contest on Maui—Kekuhaupio Contends with Maui’s Men—His Stand Against Oulu 452

Story of Peapea.

Peapea, Famed Warrior—His Battle and Victory over Kahahana’s Forces—Kekuapoi of Rare Beauty—Peapea’s Display of Courage 458

Brief Sketch of Kamehameha I.

His Wars and Celebrities of His Time—Kalaiopuu’s Words to Kiwalao and Kamehameha 464 Mokuohai, First Battle 466 Kauaawa, Second Battle—Kamehameha’s Great Strength in Fighting 468 Third War, Kepaniwai 470 Fourth Battle, at Koapapaa—Fifth Battle, Ke-pu-waha-ulaula 472 Sixth Battle, Kaieiewaho—Pihana—Sixth Battle 474 Seventh Battle by Kamehameha—Administration of Kamehameha 476 Chief Kekuaokalani and His Insurgency 478 Of Hema 482

Famous Men of Early Days.

Of Kekuawahine 486 Makaioulu 488 Makoa—Kaneakaehu—Keliimalolo 490 Kamoeau—Pahia 494 Kawaaiki—Kaohele 496 Kahahawai—Uma 498 Napuelua 500 Hawae—Kahauolopua 502

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III. Mythical Tales

The Bones of Pele 506 Legend of the Oopu God 510 Myth Concerning Molokini 514 Pa’upa’u 520 The Flood in Hawaii in the Olden Time 522 A Story of Poo 528 A Story of Ulukaa 532 Story of Puulaina 532 A Legend of Maui 536 Relating to Kekaa 540 A Story of Kauiki 544 A Story of Pumaia 550 A Story of Puupehe 554 A Story Concerning the Fire 560 A Story of Makahi 564

Traditionary Stories.

Relating to the Dead in Ancient Time 570 Story of the Ohelo 576 Indigenous Canes of Hawaii 582 Story of the Bambu 588 The Coconut 590 The Banana Field of Kahuoi and other Famous Places 598 The Stone Adze 604 History of the Awa 606 Building Canoes 610 The Maile 614 History of the Wiliwili 618 The Various Ohias of Hawaii 620 The Mat 626 About the Koa Tree 630 The Kapa of Hawaii in Olden Time 636 Construction of Houses in Hawaii nei 640 Methods of House Construction 648 Story of the Lauhala 656 Some Things in the Bible Similar to Some Things Done Here in Hawaii in the Olden Time 658 The Days and the Months 662 Concerning the Ti-Leaf 668 The Kukui Tree 670 An Account of the Breadfruit 676 Cultivation of the Taro; Ancient and Modern 680 A Story of Kamehameha 688

A Story of Kawelo.

CHAPTER PAGE

I. Kawelo a Timid Youth—Learns Swimming, Fishing and Dancing—Covets the Wives of Aikanaka 694 II. Aikanaka Plans to be Avenged—Kawelo Moves to Oahu— Joins Makuakeke and Captures a Famous Fish—Obtains a New Wife and is Taught the Arts of Warfare 696 III. Kawelo is Called Back to Kauai to Aid his Parents— Aikanaka’s Forces Engage Him and Are Defeated—Kills His Brother Kauahoa 700 IV. Kawelo Loses His Wife to Aikanaka—Plot to Kill Kawelo and His Ulus—Kamalama, the Last Defender, Falls as He Calls Kawelo from Surfing—Kawelo Buries His Friend—Is Stoned to Supposed Death—His Half-sister Appointed Caretaker of the Body 706 V. Body of Kawelo Placed on the Structure for Decomposition—Kawelo Revives and is Aided by His Caretakers—They Agree to Resist the King’s Emissaries 712 VI. The King, Advised of the Refusal to Permit Inspection, Sends a Guard to Slay the Caretakers— Kawelo Assumes Defense of the Hill and Hurls Rocks upon the Guard till One Only Is Left to Tell the King of Their Destruction 716

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Preface

In this second series of the Fornander Collection of Hawaiian Folk-lore, with the exception of a few transpositions, as mentioned in the preceding volume, the order of the author has been observed in the main, by grouping together, first, the more important legends and traditions of the race, of universal acceptance throughout the whole group, followed by the briefer folk-tales of more local character.

A few of similar names occur in the collection, indicating, in some cases, different versions of the same story, a number of the more popular legends having several versions.

The closing part of this volume, to embrace the series of Lahainaluna School compositions of myth and traditional character, it is hoped will be found to possess educational value and interest.

No liberties have been taken with the original text, the plan, as outlined, being to present the various stories and papers as written, regardless of historic or other discrepancies, variance in such matters being treated in the notes thereto.

Thos. G. Thrum, Editor.

LEGEND OF KAWELO.

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Chapter I

BIRTH AND EARLY LIFE OF KAWELO.—HIS CHANGE TO OAHU AND FAME ATTAINED THERE.

Maihuna was the father and Malaiakalani was the mother of Kawelo, who was born in Hanamaulu, [1] Kauai. There were five children in the family. The first was Kawelomahamahaia; the second was Kaweloleikoo. These two were males; after these two came Kaenakuokalani, a female; next to her was Kaweloleimakua and the last child was Kamalama. Kaweloleimakua, or Kawelo is the subject of this story.

The parents of Malaiakalani [the mother] were people who were well versed in the art of foretelling the future of a child, by feeling of its limbs, and by looking over the child, they could tell whether it would grow up to be brave and strong, or whether it would some day rule as king. At the birth of the two older brothers of Kawelo, these old people examined them, but found nothing wonderful about them. This examination was followed by the two on Kawelo, upon his birth. After the examination the old people called the parents of Kawelo and said to them: “Where are you two? This child of yours is going to be a soldier; he is going to be a very powerful man and shall some day rule as king.” Because of these wonderful traits, the old people took Kawelo and attended to his bringing up themselves. It was after this that Kamalama, the younger brother of Kawelo was born.

Shortly after the birth of Kamalama, the grandparents of Kawelo moved over to Wailua, where they took up their residence, taking their grandchild Kawelo along with them. At this time, while Kawelo was being brought up, Aikanaka, the son of the king of Kauai was born, and also Kauahoa of Hanalei. All these three were born and brought up together. [2]

Kawelo as a child was a very great eater; he could not satisfy his hunger on anything less than all the food of one umu to a meal. Kawelo ate so much that his grandparents began to get tired of keeping him in food, so at last they began to search for something to entice Kawelo away from the house and in that way get him to forget to eat. One day they went up to the woods and hewed out a canoe. After it was brought down to the sea shore it was rigged up and given to Kawelo. As soon as Kawelo got the canoe he paddled it up and down the Wailua river, and after this it became an object of great interest to him every day.

When Kauahoa saw Kawelo with his canoe day after day enjoying himself, he got it into his mind to make himself something to enjoy himself with; so he made himself a kite, and after it was completed he flew it up. When Kawelo saw the kite he took a liking to it and so went home to his grandparents and requested them to make him a kite. [3] The grandparents thereupon made Kawelo a kite and after it was completed he took it out and flew it up. When Kauahoa saw Kawelo with a kite he came with his and they flew them together. While they were flying their kites, Kawelo’s kite became entangled with Kauahoa’s kite which caused Kauahoa’s to break away and it was carried by the wind till it landed at Koloa, to the west. The name of the place where the kite landed is known as Kahooleinapea to this day, because of the fall of Kauahoa’s kite there.

After Kauahoa’s kite was broken away, Kawelo looked at Kauahoa with the belief that surely Kauahoa would come and attack him; but since Kauahoa did not come Kawelo said within himself: “Kauahoa will never overcome me if we should ever meet in any future battle.” Kauahoa was a much larger boy than Kawelo, still he was afraid of him. [4]

After flying their kites, they went in swimming and riding down the rapids. In this Kawelo again showed himself to be more skilful than Kauahoa, which caused Kawelo to be more sure in his belief that Kauahoa will never overcome him in the future. Kawelo and Kauahoa were not separated from one another in the matter of their relationship; they were connected, and so was the young chief, Aikanaka. He was connected in blood to the two boys, a fact which made Aikanaka something like an older brother and lord to them. Everything Aikanaka wished was granted to him, whether in stringing wreaths, or other things, they never denied him anything.

While Kawelo and his grandparents were living at Wailua with Aikanaka and the others, Kawelo’s older brothers, together with their grandparents, left Kauai and came to live in Waikiki, Oahu. Kakuhihewa was the king of Oahu at this time. There was living with Kakuhihewa, a very strong man who was a famous wrestler. This man used to meet the older brothers of Kawelo in several wrestling bouts but they never could throw him down. The brothers of Kawelo were great surf riders, and they often went to ride the surf at Kalehuawehe. [5] After the surf ride they would go to the stream of Apuakehau and wash, and from there they would go to the shed where the wrestling bouts were held and test their skill with Kakuhihewa’s strong man; but in all their trials they never once were able to throw him.

While living separated from each other, the older brothers of Kawelo being in Oahu, their grandparents, who were with Kawelo in Wailua, after a while, began to long for a sight of the other grandchildren, so one day they sailed for Oahu, bringing Kawelo with them, and they landed at Waikiki where they were met by the older brothers of Kawelo. After deciding to make their home in Waikiki, Kawelo took up farming and also took unto himself a wife, Kanewahineikiaoha, the daughter of Kalonaikahailaau, and they lived together as husband and wife.

While Kawelo was one day working in his fields, he heard some shouting down toward the beach, so he inquired of his grandparents: “What is that shouting down yonder?” The grandparents answered: “It is your brothers; they have been out surf riding and are now wrestling with Kakuhihewa’s strong man. One of them must have been thrown, hence the shouting you hear.” When Kawelo heard this he became very anxious to go down and see it; but his grandparents would not consent. [6] On the next day, however, Kawelo went down on his own account and saw his older brothers surf riding with many others at Kalehuawehe. He asked for a board which was given him and he swam out with it to where his brothers were waiting for the surf, and they came in together. After the surf riding, they went to the stream of Apuakehau and took a fresh water bath; and from there they went to the shed where the wrestling bouts were to be held. Upon their arrival at the shed Kawelo stood up with the strong man to wrestle. At sight of this Kawelo’s older brothers said to him: “Are you strong enough to meet that man? If we whose bones are older cannot throw him, how much less are the chances of yourself, a mere youngster.” Kawelo, however, paid no heed to the remarks made by his brothers, but stood there facing the strong man. At this show of bravery the strong man said to Kawelo: “If I should call out, ‘Kahewahewa, it is raining’, [7] then we begin.” Kawelo then replied in a mocking way: “Kanepuaa, he is biting, wait awhile, wait awhile. Don’t cut the land of Kahewahewa, it is raining.” [8] While Kawelo was having his say, the strong man of Kakuhihewa was awarded the privilege of taking the first hold; and using his whole strength he attempted to throw Kawelo. Kawelo was almost thrown, but through his great strength and skill he was not. Kawelo, after mocking the man, took his hold and threw the strong man, who was thrown with Kawelo on top of him. This delighted the people so much that they all shouted.

When the older brothers of Kawelo saw how the strong man was thrown by their younger brother they were ashamed, and they returned home weeping and tried to deceive their grandparents. When they arrived at the house the grandparents asked them: “Why these tears?” They replied: “Kawelo threw stones at us. We are therefore going back to Kauai.” After the brothers of Kawelo had returned to Kauai, Kawelo and his wife and younger brother Kamalama lived on at Waikiki.

Not very long after this Kawelo began to learn dancing, but being unable to master this he dropped it and took up the art of war under the instruction of his father-in-law, Kalonaikahailaau. Kamalama also took up this art as well as Kanewahineikiaoha. After Kawelo had mastered the art of warfare, he took up fishing. Maakuakeke of Waialae was the fishing instructor of Kawelo.

Early in the morning Kawelo would get up and start out from Waikiki going by way of Kaluahole, Kaalawai, and so on to Waialae where he would chant out:

Say, Maakuakeke, Fishing companion of Kawelo, Wake up, it is daylight, the sun is shining, The sun has risen, it is up. Bring along our hooks Together with the fishing kit As well as our net. Say, Maakuakeke, The rattling paddles, The rattling top covering, The rattling bailing cup, wake up, it is daylight.

While Kawelo was chanting, Maakuakeke’s wife heard it, so she woke her husband up saying: “Wake up, I never heard your grandparents chant your name so pleasingly as has Kawelo this morning. No, not even your parents. This is the first time that I have heard such a pleasing chant.” Maakuakeke then woke up, made ready everything called out by Kawelo in the chant, went out, boarded the canoe and they set out. As they were going along, Maakuakeke called out to Kawelo in a chant as follows:

Say, Kawelo-lei-makua, stop. Say, offspring of the cliffs of Puna, The eyes of Haloa are above, My lord, my chiefly fisherman of Kauai.

“Yes, yes,” [9] replied Kawelo.

Maakuakeke then said to Kawelo: “Here is the place that we used to fish; and when the fish were caught we went shoreward, together with the wife and the child.” Kawelo replied: “This is not the fishing ground. The place for fish is at the cape of Kaena.” Kawelo also told Maakuakeke to sit securely in the canoe, lest he might be pitched over. With one stroke of the paddle by Kawelo, they passed outside of Mamala; [10] with the second stroke they were at Puuloa; [11] and on the third stroke they arrived at Waianae. When they arrived off Waianae, Kawelo picked up the kukui nuts, [12] chewed them and then blew it on the sea to calm it, so that the bottom could be seen, as they were fishing for the uhu. They fished from shallow to deep water and caught a number of fishes. On this going out into deep water, Maakuakeke knew that they would come to the place of Uhumakaikai [13] (a marvelous fish); therefore Maakuakeke said to Kawelo in chant, as follows:

O Kaweloleimakua, hearken! O offspring of the cliffs of Puna! The eyes of Haloa are above, My lord, my chiefly fisherman of Kauai.

“I am here, yes, I am here,” responded Kawelo.

Maakuakeke then said: “Let us return, it is late.” They then returned and in a short time they arrived at Waialae. Kawelo then took up two uhus, [14] one for Kamalama and one for his wife, Kanewahineikiaoha, and he came on home to Waikiki. Upon his arrival, he entered the Apuakehau stream and had a bath. After his bath, he returned to the house and then called out to his chief steward, Puikikaulehua, for food and meat. The chief steward then brought forty calabashes of poi and forty small packages of baked pork and placed them before Kawelo, who then began his meal. But these were not sufficient, and he again called for some more. The chief steward again brought the same quantity as before, [15] which amount satisfied his hunger.

As the sun was nearing the horizon, Kawelo would then call to his wife, Kanewahineikiaoha, as follows:

Say, Kanewahineikiaoha, Bring the mat of Halahola And the pillow of Kaukekeha, And the kapa of Maakuiaikalani And let us look at the small pointed clouds [16] of the land; For the small pointed clouds, Kamalama, denote oppression, For I feel the cold anticipation of coming danger entering within me. Consumed, for Kauai is consumed by fire! Consumed, for Haupu is consumed by fire! Consumed, for Kalanipuu is consumed by fire! Consumed, for Kalalea is consumed by fire! Consumed, for Kahiki is consumed by fire! Consumed, for the eel has ceased moving, being consumed by the fire! For love has brought the fond remembrance Of Maihuna, parent of Kawelo; Possibly my parents are dead.

Kanewahineikiaoha then replied to Kawelo: “How quickly you have gone to Kauai and back again, Kawelo, and seen that your parents are dead!” Kawelo then made reply by chanting:

If your parents were dead instead, You would weep for love of them, And the water would run from your nose. But alas, it is my parents that are dead— The parents of Kawelo.

Kawelo slept that night until daylight, when he again set out for Waialae to his instructor in the art of fishing, Maakuakeke, and they again set out on a fishing cruise.

On this trip they went as far as the Kaena point, at Waianae. Upon arriving at this fishing ground, they immediately began fishing; and in a short time Kawelo got so busy pulling up the uhu that they were overtaken by a rain and wind-storm. When Maakuakeke saw the storm, he urged upon Kawelo to return, for he knew that when the rain and wind are encountered, that it was the sure sign of the coming of Uhumakaikai. Knowing this, he urged upon Kawelo to return, but Kawelo would not consent to it. Kawelo, on the other hand, knew that they were to meet the great fish, Uhumakaikai, so he insisted on looking down at the bottom of the sea and blowing chewed kukui nut over the surface of the sea. While he was busily doing this, Uhumakaikai passed by. When Kawelo saw it, he reached for his net and made ready to catch the great fish. As Uhumakaikai came nearer, he was caught in the net and immediately they were towed out to mid-ocean by this fish. When they looked behind them, they saw that the houses and the line of surf at Waianae had disappeared. At seeing this Maakuakeke called out to Kawelo:

Say, Kaweloleimakua, Let us land. Say, offspring of the cliffs of Puna, The eyes of Haloa [17] are above, My lord, my chiefly fisherman of Kauai.

Kawelo answered back: “Yes, I am here, yes.” Maakuakeke said: “Cut away our fish and let us return.” Kawelo replied: “Why should we cut away the fisherman’s opponent?”

The fish in the meantime kept on towing them away until the Kaala mountain disappeared. As the sea was coming in over the sides of the canoe, for they were traveling at a very great rate of speed, Kawelo laid down over the open canoe and in this way kept out the sea from entering it. When next Maakuakeke looked behind, he saw that Oahu had disappeared, and he began to fear death.

The great fish Uhumakaikai did not cease pulling all that day and night until the next morning when, after paddling for some time they came to the west of Niihau and in time passed Manawaikeao; they next passed off Hulaia, Kauai. When they reached there Maakuakeke said to Kawelo: “Say, there is a large land above us. What land is it?” Kawelo replied: “It is Kauai.” Maakuakeke again said to Kawelo: “If after this we should ever come and make war on Kauai and should win, let me have Kapaa as my land.” Kawelo replied: “It shall be yours.” They continued on until they were off Hanalei, when Maakuakeke again inquired: “What land is this?” Kawelo replied: “It is Hanalei.” Maakuakeke again asked: “Let me also own Hanalei.” After this they turned and made for Oahu, and Maakuakeke began to think that they were safe. On nearing the place where Uhumakaikai was caught in the net, Kawelo stood up and prayed as follows:

Of the first night, of the second night, Of the third night, of the fourth night, Of the fifth night, of the sixth night, Of the seventh night, of the eighth night, Of the ninth night, they have all gone. The numerous nights, The innumerable nights.

The curly hair was born, The straight hair was born, The one with the cut hair was born, The reproachful one was born.

Wake up and inquire. You are caught, You are killed by the double stranded fish line, The fish-line of my grandmother; By her was it braided. Let the rain return to the eyes of the lehua, Let the small pointed clouds return to Kahiki Where they shall indeed remain.

At the close of the prayer offered by Kawelo, he pulled Uhumakaikai out of the sea; it was dead by his prayer. After Kawelo had caught hold of the great fish, he pulled it along the side of the canoe and it extended from the bow to the stern.

At about this time, when the great fish was dead, a couple of messengers who had been sent to bring Kawelo arrived from Kauai and landed at Waikiki. They had been sent by the sister of Kawelo—they were Kaweloikiakoo [18] and Kooakapoko—to bring Kawelo to Kauai, because the great strength of Kawelo had become famous all over Kauai, and it was thought that with this strength a successful war could be waged against Aikanaka, who had taken unto himself all the lands owned by the parents of Kawelo at Hanamaulu. When Aikanaka took possession of the lands, he left them without land to cultivate or sea to fish in; in fact, they were left destitute. Their one food was head lice and nits.

At about the time Uhumakaikai was caught by Kawelo, Kaweloikiakoo and his companion, when they set out from Kauai, brought with them one of Kawelo’s gods, Kulanihehu by name, also four lice apiece as food for their journey. Reaching mid-channel of Kaieiewaho, between Kauai and Oahu, they took up their lice and ate them. In eating their meal, they forgot to offer them first to the god, consequently, shortly after they had finished eating, they were overtaken by a severe storm, which greatly delayed them. Early the next morning, they began to study the cause of this storm, and they found that it was because they had neglected the god when they partook of their evening meal, so they sued for forgiveness by offering the following prayer:

Of the first night, of the second night, Of the third night, of the fourth night, Of the fifth night, of the sixth night, Of the seventh night, of the eighth night, Of the ninth night, the nights are all gone.

At the close of the prayer, the storm abated and they continued on their way. Early the next day, they saw the top of the Kaala mountain, and they felt assured of their arrival in Oahu. That morning, before the heat of the sun could be felt, they landed at Waikiki. Upon their arrival, they met Kamalama and asked for Kawelo. Kamalama replied: “He has gone out fishing and has been away all of yesterday and all of last night and has not yet returned.” The messengers then said to Kamalama: “We have come for him, for his parents are about to die from starvation, their only food being head lice and nits, for Aikanaka has taken away all their lands in Hanamaulu, all the food and the fish and they are without anything. We have therefore come for Kawelo to go to Kauai.” Kamalama then sent two certain men, Kalohipikonui and Kalohipikoikipuwaawaa, to go for Kawelo. These two were very loud-voiced men; if they called from Waikiki, they could be heard at Ewa; and if they called from Ewa, they could be heard at Waianae. It was because of this that these two men were sent by Kamalama to go for Kawelo. Before they started out, Kamalama instructed them saying: “You two must remember the names of these two men from Kauai, so that in case Kawelo should ask you who they are you would be able to tell him their names. When you see Kawelo, keep at some distance away from him and then inform him of your errand; don’t on any account get near him.”

When the two men started out, their canoe was overturned, and, in righting their canoe and in bailing and paddling it, they forgot the names of the two men from Kauai. When they at last saw Kawelo, they called out: “Say, Kawelo, your uncles have arrived from Kauai.” Kawelo asked: “Who are they?” They replied: “We were told their names, but on our way we were overturned and in righting our canoe, and, in the bailing and paddling of it, we forgot their names. But you know they are your uncles, and you can think for yourself who they are, for we are going back.” At this Kawelo answered by a chant as follows:

Hikiula is however sailing off, With Hikikea, as the canoe sails on its way. The Ohiki [19] digs its own hole, The aama [20] runs on the dry land, The paiea [21] lives in the cracks, The lobster lives in a large hole, The eel plays on the waves, The opule [22] fish go in schools on a cloudy day. The teeth of the halahala [23] fish show like a cross dog. I now fondly remember of Auau, of Apehe, My companions of Ulalena; For my breast is beating, ye two, As I remember of our childhood days. O, how close we were in those days!

The two men then said: “There was nothing like aa in their names; the names sounded differently.” Kawelo then chanted again as follows:

Kila arrived in the evening; The thin pig was killed, And sacrifices were offered to Kaneikapualena The all powerful god of my grandfather. The rain and the wind ceased, Which calmed the raging sea and the rising tide. They sailed out to sea. The messengers had crabs for their food, Kaweloikiakoo and Kooakapoko, Younger brothers of my mother. Are they the ones that arrived?

The two men replied: “Yes, you have their names and also the name of your god, Kulanihehu.” Because they spoke of his god, Kawelo became very angry and wanted to kill the two men, in order that they be used as sacrifice for his god. He therefore chased after them, and they were almost caught, when they pointed their canoes and made for the shoals within the line of breakers along the Waianae coast. When Kawelo saw this, he followed right along behind the two. In doing this, Kawelo forgot about his fish and it got stranded, so he made again for deep water. While he was doing this, the two men arrived at Waikiki, where they told of their narrow escape from death. Kamalama then said: “I warned you not to get too near to him.” While they were talking, Kawelo, Maakuakeke and the great fish arrived; and Uhumakaikai was put ashore. As Kawelo landed, Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kauluaiole and Kaulupamakani, [24] came up all armed with their spears. These men were very skilful in the use of the spear. When they came up to Kawelo, they began throwing their spears at him, which Kawelo warded off, for they were as mere playthings [25] to him. When the men were throwing their spears at Kawelo, the messengers from Kauai said to Kawelo: “Say, you will surely get hit and be killed, and you will not be able to get to Kauai.” Kamalama replied: “They are but as a bath to him.”

After this Kaeleha and Kalaumeki came up and threw their spears at Kawelo. After they were through, Kawelo called out to Kamalama in a chant as follows:

Say, little Kamalama, My younger brother, my younger brother, Bring out our small spears, Our sharp pointed ones.

Kamalama then picked out Kapuaokekau and Kapuaokahooilo, two spears, and said to Kawelo:

Set your eyes at my spear, Wink and you will be pierced through.

Kamalama then poised himself with firmness and threw a spear at Kawelo. At this throw, the spear struck the breast of Kawelo glancingly, and it flew up and into the sea beyond the further line of breakers. Kamalama then took up the second spear and threw it at Kawelo, when Kawelo chanted forth:

The points of the spears of Kamalama passed very near to my navel; Perchance it is the sign of land possession.

At the close of the spear throwing, Kawelo proceeded to the Apuakehau stream and had his bath; after his bath, he returned to the house and ordered his chief steward, Puikikaulehua to bring him some food and meat. The chief steward then brought him forty calabashes of poi and forty packages of baked pork, and Kawelo began his meal. But this did not satisfy him, so another like amount was brought, which at last satisfied him.

After this meal, Kawelo turned and asked of his two uncles from Kauai: “What has brought you here to Oahu?” The uncles answered: “We have come for you. Your parents have been driven away to a different place, having neither food nor fish. Their one food is head lice and nits. As your strength has been voiced all over Kauai, your parents have sent us to come and request of you to go and make war on Aikanaka. That is the mission that has brought us here. Let us therefore sail.”

After Kawelo had heard the message from the men from Kauai, he called for his wife, Kanewahineikiaoha, to go to their father in Koolau, Kalonaikahailaau, and procure from him a certain stroke [26] of the war club. He said: “Go and ask for the stroke called Wahieloa.” Kanewahineikiaoha consented to do this. Kawelo then continued: “Also ask for the bow and arrows that are used for shooting rats, and also bring the axe used for hewing out canoes, for I need them as weapons to fight Aikanaka with.” At the conclusion of Kawelo’s instructions to his wife, she started out. After she had passed by the stream of Apuakehau and the coconut grove of Kuaakaa, Kawelo then said to Kamalama: “Follow after your sister-in-law so that you will be able to hear the unkind remarks of my father-in-law.” [27]

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Chapter II

RELATING TO KALONAIKAHAILAAU.—KAWELO EQUIPS HIMSELF TO FIGHT AIKANAKA.—ARRIVAL AT KAUAI.

Kalonaikahailaau was the father-in-law of Kawelo, his daughter Kanewahineikiaoha being the wife of Kawelo. Kalonaikahailaau was also Kawelo’s instructor in the art of using the war club as well as the other arts of warfare. Because of the fact that Kalonaikahailaau was living in Koolau, Kawelo ordered his wife to proceed to her father’s place and request that he reveal the use of a certain stroke of the war club, also the bow and arrows used for shooting rats, and the axe used in hewing canoes.

On this journey to Koolau, Kanewahineikiaoha proceeded on ahead while Kamalama followed behind her. She did not see the young man on this outing. They proceeded in this manner to Nuuanu, where they were when the sun sunk below the horizon. Kanewahineikiaoha followed the winding trail down the steep cliff first while Kamalama followed a few moments later. Before she got to the house, she entered the stream and had a bath, while Kamalama hid himself outside of the house, but at a point close enough to overhear anything said in the house. When Kanewahineikiaoha entered the sleeping house, she found that her mother was all by herself, for Kalonaikahailaau was in another house kapued to the women, preparing awa for the gods. When the mother saw her daughter she sprang on her and began to wail, which was heard by the husband, and he sent a man to enquire as to the cause of the wailing. The wife then informed the man that it was their daughter, Kanewahineikiaoha. The man then returned to Kalonaikahailaau and told him that it was their daughter. When he heard this, he concluded his prayers and returned to the main house. When he met his daughter, he asked: “What is the object of my daughter’s journey in this dark night with the ghosts?” The daughter then told the father the object of the journey, saying: “I have come for a certain stroke of the war club, the one called Wahieloa, for my husband and myself, to take with us to Kauai and to use it fighting against Aikanaka.” At hearing this, Kalonaikahailaau chanted as follows:

Our stroke of the war club will never do for your husband. Your husband is a plover, his legs are slim; Your husband is a sandpiper, he runs here and there on the beach; When struck by a big wave he would fall over easily; Your husband is like the stalk of the banana, all he can do is to stand up. [28] Your husband is like a hala tree, it has long hanging roots. [29] Our stroke of the war club is fit only for your father, Who is large from top to bottom. The south wind may blow but he will not fall over. The moae wind may blow but he will not fall over. When the aalii [30] tree does fall it must be uprooted.

Kanewahineikiaoha then said: “All of what you have just said is heard by my husband; he will miss nothing.” The father replied: “What good ears he must have; he is in Kona and we are here in Koolau [31] and yet he hears everything. How wonderful!” The daughter said: “Nothing is hidden from the all powerful god of my husband, Kalanikilo. He has heard.” The father then again asked: “What other reason is there that has brought my daughter here in the dark with the ghosts of the midnight?” The daughter replied: “I have come for the bow and a few arrows used for rat shooting for myself and husband, for we are going to Kauai to fight Aikanaka.” On hearing this Kalonaikahailaau chanted as follows:

What a mistake my daughter has made In marrying a man who shoots rats. He shoots the rats and then gets the food belonging to others, Then gives it to me his father-in-law. He shoots the rats and gets the food belonging to others, Then gives it to you the wife to eat. He shoots the rats and gets the food belonging to others, For Kamalama the favorite younger brother. He shoots the rats and gets the food belonging to others, For Kakuhihewa the owner of the land on which he lives.

The daughter again replied: “All of what you have just said is heard by my husband; he will miss nothing.” The father said: “If the one conceived by me speaks of the matter, then and only then will he hear of it.” The father then again asked his daughter, being the third time: “What is it that has brought my daughter here?” The daughter replied: “I have come for the axe used for the hewing of canoes, for myself and husband to take with us to Kauai to fight Aikanaka.”

The father then chanted the following:

What a mistake my daughter has made In marrying a husband who hews out canoes. He hews out the canoe and leaves it in the forest, Then returns and takes the pig of the innocent And bakes it. What a mistake to have a hewer of canoes as a husband.

When the father concluded with his chant, Kanewahineikiaoha said: “All of what you have just said is heard by my husband, there is nothing hid from him.” The father said: “The only way that will make him know is for some one to be standing there outside listening, who will carry it to him.” When the father of Kanewahineikiaoha said this, Kamalama heard it, and he ran off to hide himself. As soon as he was out of sight, people went out of the house to make a search, but Kamalama was not found.

At dawn the next morning, Kamalama returned home, and, when he reached the top of Nuuanu pali, he looked down and saw Kanewahineikiaoha, her father, her brothers and the rest of the people coming up the road. Kamalama then turned and returned to Waikiki. On his arrival on this side of the Apuakehau stream, he was seen by Kawelo who then repeated the chant recited by his father-in-law in Koolau as follows:

Our stroke of the war club will never do for your husband. Your husband is a plover, his legs are slim; Your husband is a sandpiper, for he runs here and there on the beach; When struck by a big wave he would fall over easily. Your husband is like the stalk of a banana, all he can do is to stand up. Your husband is like a hala tree, it has long hanging roots. Our stroke of the war club is fit only for your father, Who is large from top to bottom. The south wind may blow, but he will not fall over. The moae wind may blow, but he will not fall over. The hoolua wind may blow, but he will not fall over. When I, the aalii tree of the windy place, do fall over I will overturn with the sod.

At the end of Kawelo’s chant, Kamalama said: “Shut up. Knowing that you can hear so well, yet you sent me to that friendless place.” “I am going in to have something to eat, for I am hungry,” continued Kamalama. As soon as he got into the house, he called out to their steward, Puikikaulehua: “Bring me some food and meat.” There were brought forty large potatoes and forty packages of baked pork. Kamalama then sat down and began his meal, and he ate until he was satisfied. Just as he finished his meal, his brother’s father-in-law and wife arrived. As soon as Kawelo saw them, he repeated the chant recited by his father-in-law in Koolau. At the close of the chant Kanewahineikiaoha said to her father: “There you are: I told you that my husband was bound to hear it, because he has an all powerful god, Kalanikilo.” The father replied: “Yes, I see and I am satisfied that your husband can hear all right. The talking was carried on in Koolau and he has heard it in Kona.” Kanewahineikiaoha then said to Kawelo: “Let us have something to eat first, and after that you can exercise with the war club.” Kawelo refused, and he spoke very strongly to his wife, saying: “The pig’s intestine will be full of dirt for it is to be killed.” By this reply made by Kawelo, his father-in-law became very angry and said to Kawelo that they take up the war club first as requested by Kawelo. He then ordered his son, Mauiakekai to stand up against Kawelo. When Kawelo heard this order issued by his father-in-law that some one else was to stand up against him, he replied in a chant as follows:

Let the teacher and the pupil Face each other outside.

By this Kawelo meant that he would much prefer his father-in-law, for his temper was now roused over what had been said of him. Because of this chant of Kawelo, Kalonaikahailaau was also very angry at Kawelo, which made him stand up with his war club, Wahieekaeka by name. The three then stood up on one side, while Kawelo stood up on his side. Kalonaikahailaau then raised his club as though to strike Kawelo on the side, while Kawelo brought up his war club from the ground striking Kalonaikahailaau on his side knocking him down and making his feet tremble. Kawelo then chanted as follows:

There you have felt of it; You are made unconscious by Kuikaa, By Hookaa, by Kaakua, by Kaaalo. [32] You will surely see the avenging club of Malailua, The club that will break your jaws, For then the avenging club will cease its work. Tomorrow you shall see The rooster that is fed of the sun, Till the crop fills with dirt And the feathers fall off Like a rooster that is hung up in the smoke [33] With its feathers burnt off. The conquering cock has made but one kick. They are scattered, they are scattered.

Kanewahineikiaoha after a while came and poured some water over Kalonaikahailaau which revived him. After the effects of the blow had disappeared, he said to Kawelo: “That is the way to use your club. You have nothing more to learn.”

Some little time after this, Kawelo sent Kanewahineikiaoha, Kamalama, Kalaumeki and Kauluiki, to go to Puuloa and ask of Kakuhihewa, who was king of Oahu at the time, for the use of a canoe. Upon the arrival of the messengers at Puuloa, Kakuhihewa asked of them: “What do you want?” Kanewahineikiaoha replied: “We have come for a double canoe for us.” Kakuhihewa again asked: “Canoe for what?” “A canoe for Kawelo to go to Kauai to fight Aikanaka.” When Kakuhihewa heard this, he ordered that a double canoe be given Kawelo; for Kakuhihewa even at this time was in fear of Kawelo, who at any time might rise up and overthrow his kingdom; he therefore furnished Kawelo with the means of removing him to Kauai where he would probably stay.

Upon receiving the double canoe, the messengers returned and landed at Waikiki, where preparations for the voyage were immediately begun, completed, and a start was made on that day. As they were about to start, Kou, a second wife of Kawelo’s, urged that she too be allowed to accompany them to Kauai, but Kawelo would not allow it. They then set sail from Waikiki and made their first landing at Waianae, where they built a temple for the gods of Kawelo. After the temple was completed, Kawelo gathered his gods together, they being Kaneikapualena and Kulanihehu. Kawelo then lifted up his gods and placed them on the altar in the temple and prayed as follows:

Say, Kaneikapualena, Arise and let us journey to Kauai Where we shall grow and live, live and grow.

At the close of the prayer, the chicken feathers on the forehead of the god fluttered; so he chanted:

Thou art my all powerful god From my ancestors. Say, Kulanihehu, arise! Let us journey to Kauai. This god is afraid, [34] My god who is without power From my ancestors.

Kawelo then took up his war club, Kuikaa, and chanted as follows:

There, you are made unconscious by Kuikaa, By Hookaa, by Kaakua, by Kaaalo. You will surely see the avenging club of Malailua, The club that will break your jaws, For then the avenging club will cease its work. Tomorrow you shall see The rooster that is fed of the sun, Till the crop fills with dirt And the feathers fall off Like a rooster that is hung up in the smoke With its feathers burnt off. The conquering cock has made but one kick. They are scattered, they are scattered.

At the close of this chant by Kawelo, that evening they set out from Waianae. As they reached a point in the channel of Kaieiewaho, between Kauai and Waianae, Kawelo’s love for Kou, the wife whom he left at Waikiki, began to well up within him, so he chanted as follows:

Farewell to thee, Kou; farewell, Kou. The love of Kou is within me, My companion of the windy days And the cold of Ahulu. The coconut trees at Pai are calling me back; They appear as raging fire to my eyes, Like the volcanic rocks at Kuamanuunuu. I am tempted to get them, to string them and to wear them, The akulikuli blossoms there at Huia, For they are calling me back there.

At the close of this chant Kamalama answered: “You know that you love your wife; why didn’t you remain? I could have made the trip against Aikanaka by myself.” By these words of Kamalama, Kawelo thought that Kamalama must be angry with him, so he chanted these words: “How could I tell that it was going to hurt your feelings?”

On this trip to Kauai, Keolewa [35] was seen above the clouds by Kawelo before the others, so he chanted:

Keolewa is there directly ahead of the canoe, Keolewa is there directly ahead of the canoe.

At this the uncles from Kauai, Kaweloikiakoo and his companion remarked: “You are deceiving us, Kawelo. Your parents and we two have traveled this ocean from evening till morn and noon, and Keolewa can only be seen as a bird in the sky.” Soon after this the dawn began to break, and Keolewa was then plainly seen by them all to windward, while the hill of Kalanipuu was also seen as though wading in the sea to meet them. When Kawelo’s uncles saw these different objects, they saw that Kawelo was right after all. At this time, they were directly off of Hanamaulu, so the two uncles said to Kawelo in a chant as follows:

Say, Kaweloleimakua, Let us land, let us land. Say, offspring from the cliffs of Puna, The eyes of Haloa are looking from above, My lord, my chief.

“Yes, what is it?” The uncles then said to Kawelo: “Let us land here, see your parents, your older brothers, cook some food and then proceed on to battle.”

Kawelo then chanted a reply as follows:

Say, little Kamalama, my younger brother, Point the bow of the canoe towards Wailua, Yes, towards Wailua.

When Kamalama heard the orders of Kawelo, he pointed the bow of the canoes toward Wailua. They then continued on to Wailua and anchored just below the village. Kawelo then chanted these lines regarding Kamalama:

Say, little Kamalama, my younger brother, Sit up on your heels, Gird on your loin cloth And partake of food and meat.

When Kamalama heard these words from Kawelo, he ordered those on the canoe to eat; so they all partook of food until they were satisfied.

While they were lying off Wailua, the people on the top of the Nounou hill saw them, so the people roused up Aikanaka and told him of the coming of a large double canoe. When Aikanaka saw the canoe, he immediately sent Kaehuikiawakea, his best runner, with the orders: “You go on down and inspect that double canoe. If it is a war canoe, let them come ashore and they can meet Kuahulu and Onionikaua, my chief officers, and they can make war on them. But if the people on the canoe are on a journey to see the land, let them come ashore, where they can meet Kuahulu and Onionikaua, who have food and meat, wearing kapas, loin cloths and house to stop in.”

Kaehuikiawakea then started off running until he arrived at the beach, then he plunged in and swam to the canoe. While he was swimming toward the canoe, he was seen by Kamalama, who chanted to Kawelo as follows:

Say, Kaweloleimakua, Let us land, let us land. The offspring from the cliffs of Puna, The eyes of Haloa are looking from above, My lord, my chief.

“What is it, what is it?” asked Kawelo. Kamalama replied: “Here is a man for an offering to our god. Here he is; he is about to come aboard.” Kawelo said: “Is our cousin, Kaehuikiawakea, then to be the person whom you think we ought to take and offer as a sacrifice to our god?”

As soon as Kaehuikiawakea reached the canoe, he climbed aboard and asked: “What are these canoes for?” Kamalama replied: “They are war canoes.” Kaehuikiawakea again inquired: “When you make war, who is your champion?” Kamalama replied: “I am.” The man then asked again: “Where is Kawelo?” “He is in Oahu.” The man again asked: “What is this large bundle on the platform?” “It contains our different things,” answered Kamalama.

Kaehuikiawakea then stood up and felt of the bundle with his feet and remarked about the size of the bundle. After a while, he again asked Kamalama: “How is the fight to begin?” Kamalama replied: “Let us first be allowed to come ashore, then you can lift our canoe ashore. After that we will go and take a bath, then come back and partake of some food; after we are satisfied we will then gird on our loin cloths more tightly and the fight shall then begin.”

Kaehuikiawakea consented to this and said to Kamalama: “We will not get out of breath for such as you, since Kawelo whose strength has been rumored to us has remained behind.” Soon after this, he again said to Kamalama boastingly: “You go back to Oahu; these are not the canoes with which to fight Kauai.”

You must have a large canoe, A small canoe, a long canoe And a short canoe Before you come and make war on Kauai.

While this conversation was being carried on between the two on the canoes, the people began to gather on the shore with the two champions, Kuahulu and Onionikaua. The number of men under these two were about eight hundred, not counting the women and children.

As soon as the canoes touched the beach, the Kauai men were anxious to begin the attack, but Kaehuikiawakea stopped them saying: “Don’t fight them now. Let us carry the canoes to the dry sand and then let these people go and have a bath, and when they return, let them partake of some food; when they are satisfied they can then gird on their loin cloths, then after that we can fight them.” [36] The men and the two officers agreed to this. The people then waded in and lifted up the canoe onto their shoulders, both on the inside and outside of the canoe with Kawelo, Kamalama as well as all the rest of the people still seated in the canoe. At this time Kawelo quietly asked Kamalama: “Where are we?” Kamalama answered: “We are over the dry sand where some of the prickly grass grows.” Kawelo then said to Kamalama: “You go to my feet.” Kamalama then proceeded to the feet of Kawelo, pulled the end of the rope which held the bundle, and Kawelo was loosened. Kawelo then rose with his war club, Kuikaa. When the people who were following along either side of the canoe saw Kawelo, they called out in a loud voice: “O, you will all be killed! Here is Kawelo standing in the canoe.” When those who were carrying the canoe on their shoulders heard this call, they looked onto the canoe and when they saw Kawelo, they dropped the canoe down, crushing a good many of the people, while some of them were so afraid of Kawelo they were unable to run. Kawelo then looked towards Wailua and saw that the sands were in disorder and were hollowed out in places, leaving little gulches here and there, with the rocks exposed. And when he saw the people like the bending of the surf, he chanted:

How numerous are the high surfs today below! The ocean is bathing in foam. Is it the sea of Kahinalii? [37] For the rocks are exposed and the sand is in hollows, And the rocks are in heaps in Wailua. The sands that once were level Are cut up and are in gulches; Cut up by the rocks of Kauai, Great Kauai, isle of lehua; [38] Land of death and lacking in love, Whose people are not the friends of Kawelo.

At the close of this chant, Kawelo paused awhile and then continued:

O thou owl, O thou owl! The owl that is wet by the rain, The owl that is hooting in the rain, You are hit by Kawelo, By the soldier of the noonday, The soldiers of the waters of Wailua, Of the path that leads to Kaupea Where you and I are made weary, Onionikaua. [39] The men are all at the sand point, They are found within Kuikaa, The kapued head of Kuikaa. Grind your teeth in rage, Grind your teeth in rage.

All the people who were not afraid of Kawelo that held their ground were killed by the use of his war club Kuikaa. As one side was killed by Kawelo, the canoe leaned over on that side; Kawelo then swung his club along the other side killing all the men there. In this slaughter, the two officers who were stationed at Wailua were also slain. Kawelo then sent Kamalama and his adopted sons, Kaeleha, Kalaumeki and Kauluiki and his companions, after the fleeing enemy.

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Chapter III

COMMENCEMENT OF THE BATTLE BETWEEN KAWELO AND THE PEOPLE OF KAUAI.

As soon as Kamalama heard the orders of Kawelo, he immediately set his forces in order of battle in three divisions. Kaeleha and some of Kauluiki’s companions were placed on one side of the war canoe, Kalaumeki with the remainder of Kauluiki’s companions were placed on the other side while Kamalama himself took up the central position. In the battle that followed these preparations, none of Kawelo’s men were killed; but Kauluiki and his companions were so afraid of the warriors of Kauai that they gave up fighting and returned to their canoe. When Kawelo saw them coming, he asked them: “How is the battle?” Kauluiki and his companions answered: “We are beaten. When we left, your younger brother and adopted sons were on the point of being routed by the opposing forces. We have therefore returned to inform you of this and to get our canoe out to sea where we can wait for their return; but if they get killed, we will be ready to return to Oahu.” When Kawelo heard this from Kauluiki and his companions, he stretched out his feet against the mat and pulled the plaiting of the mat down, thus making a slit in the mat and looked through it. When he looked through, he saw the bravery of his brother Kamalama and adopted sons; they were on the point of routing the Kauai forces, and he admired the courage of his [handful of] men. After this he saw Kamalama and his men killing the men on the other side, while the few of the enemy left were running up Nounou hill. On the top of this hill, Aikanaka the king and Kauahoa the great warrior of Kauai had their camp. Kawelo was therefore very anxious lest Kamalama’s forces suffer at the hand of Kauahoa; so he called to him in a chant as follows:

A few are consumed, many are consumed, All are consumed in a short space of time. Your lehua blossoms are consumed by the birds, They are being eaten by the birds, The lehua blossoms that are partly eaten by the birds, [40] The children are sporting with your men. The people are gathering on the sand, They take up their boards to ride the surf. Kamalama is like a full-grown cock. Thou art the piercing rod; I will keep the record. After they are slain, the record will surely be great. Yes, gather up the spoils. Kamalama’s knees are bent down, The food will soon be prepared, The nose is bitten by the barking dog, The pig will attack its master. The shark will attack the kala fish, The eel will attack the bait, The plover will shake its tail, Bend the knees, make him sit, Kuahilau our opponent. Straighten out the hair, and thus double your points. There is a day when one is brave and a day when one is routed. This is a cool day, Kamalama, For the spear is darting backwards and forwards from the hand. The spear is stringing the cliffs of lehua. The down of a young chicken stands up, The feathers of the cock are ruffled. Kamalama is like a hidden reef which breaks the canoes of Wailua Loaded down with warriors. The highways are filled with the fleeing soldiers Scattered and peeping like young chicks in the brush. Forbear of the great slaughter, Beware of thine inwards, [41] Kamalama. Eat up the points of the spears Made from the rafters of Mamalahoa, The kauwila wood of Puukapele, The hapupue of Haalelea, The kee of Kalalau. They are as playthings for Kamalama. Kamalama, my younger brother, come back.

In this chant of Kawelo’s, his three soldiers, Kamalama, Kaeleha and Kalaumeki, heard it, and they returned. Upon their arrival at the place where Kawelo and the others were standing, Kawelo asked them: “How fares the war?” Kamalama replied: “Kuahulu [42] and his companion and a good many of their men are dead; what few are left are those that are climbing the hill, Nounou; and Kauahoa, our relative, is the greatest warrior that is left on the hill.” When Kawelo heard his brother’s report, he realized at once that the report given him by Kauluiki and the others was all a lie, and he was therefore satisfied that they were cowards. Therefore he chanted the following lines:

You certainly do not deserve even a small portion of pity Because of the rock that has just rolled. The loading down of my canoe was a waste, The consuming of my food and meat were without any benefit. My kapas and loin cloths were worn without any returns. I had thought that you were soldiers worthy of a great day, But I see that you are only soldiers for small affairs. You detested the great stick, Your cultivated fields will therefore be small In your occupation of Kauai, In the kalukalu of Puna. Puna shall be possessed by Kaeleha, Kona shall be possessed by Kamalama, Koolau shall be possessed by Kalaumeki; [43] All the lands are possessed by the brave ones. Kauluiki and the others shall repent of their want. How I pity your return with nothing, younger brothers, For my younger brothers are indeed without possessions.

When Kauluiki and the others heard this, they said: “How much better our conditions would have been had we stayed with Kakuhihewa; we would surely have eaten of the cooked taro, while in following Kawelo we get nothing, for the lands will be given to the brave soldiers only, and what will we get?” They then thought of returning to Oahu.

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Chapter IV

RELATING TO KAEHUIKIAWAKEA.—KAIHUPEPENUIAMOUO AND MUNO.—WALAHEEIKIO AND MOOMOOIKIO.

When Kaehuikiawakea saw that their chief warriors in Wailua were slain, he climbed up the Nounou hill and informed Aikanaka of the facts and how most of their men and the two captains were slain. As Kaehuikiawakea was climbing the hill, Kawelo saw him and so called out to Kamalama in a chant as follows:

O little Kamalama, my younger brother, My younger brother, my younger brother!

Kamalama replied: “Yes.” Kawelo then said to him: “Chase after our relative, unloose his loin cloth, scratch his side and let him go.”

When Kamalama heard this, he chased and caught up with Kaehuikiawakea, and then called out: “You are dead! You are dead!! I am going to kill you, Kaehuikiawakea!!!” When Kaehuikiawakea heard this, he was so afraid that he was almost unable to run any more. On his reaching the top of the hill, Kamalama reached out and took his loin cloth, scratched his side and allowed him to go.

When Kaehuikiawakea arrived in the presence of Aikanaka, he fell face down. Aikanaka then asked him: “Speak the word. Open your mouth and speak the word, I am listening.” Kaehuikiawakea then said: “We have all been slain. There are no men left; all are dead.” Aikanaka then asked: “Whose double canoe is it?” “When it was in the sea, we were told that it belonged to Kamalama; but when it landed, the large bundle which we saw on the canoe turned out to be Kawelo.”

KAIHUPEPENUIAMOUO AND MUNO.

These two men were warriors belonging to Aikanaka, and they were on the Nounou hill with him. While Kaehuikiawakea was speaking to Aikanaka, Kaihupepenuiamouo and Muno stood up and proceeded down the hill with their eight hundred men. Upon their arrival at the bottom of the hill, they were met by Kamalama and his men, and, in a very short time, they were all killed with the exception of Kaehuikiawakea, who returned to the top of the hill and again informed Aikanaka of the results, saying, “All the men are slain and I alone am left. That cannot be called a battle; it is like real fire. Whenever Kamalama throws his spear, it will go through about ten men before it stops.”

WALAHEEIKIO AND MOOMOOIKIO.

While Kaehuikiawakea was relating the outcome of the battle to Aikanaka, these two men stood up and after boasting of what they were going to do to Kamalama, they proceeded down the hill with their four hundred men. At the bottom of the hill, they were met by Kamalama, Kaeleha and Kalaumeki when the fighting began. These two men, Walaheeikio and Moomooikio, were very powerful men and were very skilful in the use of the spear. They could hit a grass blade, an ant, a fly and even a flea. In this battle their men in a short time were all slain, and the two were left alone. They however continued on the fight with Kamalama.

In this fight, Kaeleha’s hand was struck by a blow from a club and he withdrew, leaving Kamalama and Kalaumeki to continue the conflict. Soon after Kaeleha withdrew Kamalama also withdrew, and in fact, he narrowly escaped being slain by the two men. When Kawelo saw that Kamalama was almost spent and how Kalaumeki bravely continued with the fight, he chanted as follows:

When Kalaumeki is passed, The sea becomes calm, the waves become still, The canoes are floating in the line of surf. The hill of Kamae is become hid By the dust from the feet. He is beaten by the sea, The great soldier, Kamalama.

When Kamalama heard this chant by Kawelo, he became very angry and he returned. When Kanewahineikiaoha saw Kamalama returning, she said to Kawelo: “Say, I think your younger brother is angry with you, for there he is coming back.” When Kawelo saw this, he chanted as follows:

The rain cloud of Koolau is making its appearance. It appears from Nihoa, From the lower end of Lehua. It has rained and the valleys are wet. Wet are my lehuas with the makoa rain. The water is running, it is flooding the lowlands, The waters from the uplands are raging, For the sound from the drift logs is heard. It is caused by my favorite younger brother, The great soldier, Kamalama. Say, my younger brother Kamalama, Come back and partake of some food; Perchance it has something to do with thy weakness.

When Kamalama heard this chant from Kawelo, he turned around and retraced his steps until he met Kalaumeki and again resumed fighting. After a short while, Kamalama and companion were routed, and in this way the fighting was carried to the very presence of Kawelo. Upon the arrival of Walaheeikio in the presence of Kawelo, Kawelo chanted as follows: [44]

Why not take my sister as your wife, The ward of Malaiakalani, Take her as your wife?

Walaheeikio then refused to accept the offer made by Kawelo, saying: “It is not for you to present the warrior with a wife. We are going after you until we kill you; when you shall be offered by Aikanaka upon the altar for a sacrifice. Then the whole of Kauai shall be ours, and we will eat the cooked taro.” Kawelo then chanted as follows:

Why not break the point of your spear then And throw it at Kawelo?

Walaheeikio replied: “The point of my spear shall not be broken by you; because you stand there as big as the end of a house, this spear will not miss when I throw it at you.” Kawelo then chanted back the following:

Why don’t you throw your spear at me then? When I shall let it pass at the end of my loin cloth, Where it will glance to the great earth. Then when it is reported to Aikanaka, Under whom you are living in Kauai, Shame, like sickness, will overcome you. [45]

When the man heard this, he threw his spear at Kawelo. When Kawelo saw the spear coming, he struck it with his hand making it touch the end of his loin cloth, then it glanced to the earth, missing Kawelo. This so shamed the man that he immediately turned and started to run away. At this attempt on the part of Walaheeikio to escape, Kawelo struck him with his war club, Kuikaa, killing him instantly.

Upon the death of this warrior, Moomooikio came up and took his place. When Kawelo saw him, he chanted as follows: [46]

Say, Moomooikio, Here, take my wife and let her be your wife, Kanewahineikiaoha. Will you accept her as your wife?

[Here the narrative is the same as that of the other warrior, that of Walaheeikio, therefore that part is omitted.]

After the death of Walaheeikio and Moomooikio by Kawelo, Kaehuikiawakea ran off to the top of the Nounou hill and again informed Aikanaka of the death of the two warriors. When Aikanaka heard this, he said: “At last, the cold feeling has entered me, for the house that has sheltered me is broken.”

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V. RELATING TO KAHAKALOA.—HIS DEATH BY KAWELO

While Kaehuikiawakea was speaking with Aikanaka, the warrior Kahakaloa, stood up and chanted his boast that Kawelo will never escape him; continuing, he said: “When did Kawelo ever learn the arts of warfare? While he was here living with us before he sailed for Oahu, where he married the daughter of Kalonaikahailaau, he knew nothing about fighting. If the strokes of the war club learned by him are those of his father-in-law, then he will never escape me, because I have fought against his father-in-law and our clubs only tapped one another; he was not killed and I was not killed.” When he finished boasting, he proceeded on down the hill with two hundred men, and when they reached the bottom, the fighting began. Kamalama then slew all the men with the exception of Kahakaloa whom he did not tackle. When Kawelo saw Kahakaloa, he chanted as follows:

The great haka; [47] the small haka; the long haka; The haka for the putting up of calabashes; Perhaps on this day, it shall be done.

Kahakaloa then said to Kawelo: “My name was not given me as a place to hang up calabashes. Kahaka, chief of Kauai, is my name.” Soon after this, they both stood up, Kawelo with his war club, Kuikaa, and Kahakaloa with his war club. They both raised their war clubs together. Kahakaloa swung his war club sideways, hitting Kawelo in the middle, staggering him. Kawelo then raised his club with a swirl from the ground, cutting the small toe, the small finger and the tip of the ear off the same side. Kawelo then fell to the ground and laid there. As Kawelo was lying on the ground, Kaehuikiawakea said to Kahakaloa: “Strike him another blow, so as to kill him, for I see his eyes staring at us.” When Kahakaloa heard this, he answered by chanting the following lines:

He is dead, for it is the blow from the young; The young makes but one blow to kill, Else he will go down to Milu [48] And say that he was struck twice [49] by Kahakaloa. Thus was Kawelo the great soldier killed.

Kahakaloa then said to Kaehuikiawakea: “Let us return and partake of some food and when our hunger is satisfied, then I will come down and kill my opponent.” [50] The two then returned. Upon their arrival on the top of Nounou hill, Kahakaloa said: “I have downed Kawelo. I have returned to have something to eat, and when I have satisfied my hunger, I will then return and kill my opponent.” When Aikanaka heard this, he ordered his two chief stewards, Kapinaonuianio and Nioiwawalu, to cook [51] a chicken for Kahakaloa. When Aikanaka saw that the small toe of one of Kahakaloa’s feet was cut off, he asked: “Why is your small toe cut?” Kahakaloa replied: “Such a thing is bound to be cut off sooner or later, for it sticks out so.” Aikanaka again asked: “And your small finger, what has become of it?” “Such a thing too is bound to be cut off, for it projects out so.” “And your ear?” “That also is bound to be cut off, for it curves out so at the top.”

After the chicken was cooked, Kahakaloa proceeded to have his meal and he ate thereof until he was satisfied. After finishing the food in the calabash, he took the empty calabash and placed it over his head and started on down the hill. When he reached the bottom, Kamalama saw him and so he informed Kawelo of the fact saying: “Here comes a bald-headed man down the hill; his forehead is awfully shiny.” Kawelo then said to Kamalama: “That is not a bald-headed man, it is Kahakaloa. He went on back to have something to eat, and, after finishing the food that was in the calabash, he has taken the calabash and put it on his head. That is the reason it is so shiny.”

Upon the arrival of Kahakaloa in the presence of Kawelo, he discovered that Kawelo was sitting up. Kaehuikiawakea then said to Kahakaloa: “Kawelo has come to life again, therefore you the soldier will be killed. I cannot be killed, for I am a runner.”

When Kawelo saw Kahakaloa approaching, he stood up and prepared for the conflict. Kahakaloa was also preparing himself and stood on the defensive. Kawelo then raised his club and tapped the forehead of Kahakaloa, and forcing the calabash down over his eyes; before Kahakaloa could uncover his eyes, Kawelo again raised his club Kuikaa and struck Kahakaloa, killing him.

After the death of Kahakaloa, Kaehuikiawakea returned to the top of the hill to report to Aikanaka the death of Kahakaloa. Upon his arrival in the presence of Aikanaka, Aikanaka asked him: “Where is Kahakaloa?” “He is dead.” Aikanaka then said: “How could it be possible for a man that was maimed [52] as he was to live? I suppose he was allowed to come back so that I could see for myself that it was the king’s pig, [53] for his ear was cut off.”

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Chapter VI

RELATING TO KAUAHOA.—KAWELO FEARS TO ATTACK HIM.—SEEKS TO WIN HIM BY A CHANT.—KAUAHOA REPLIES.

Kauahoa was the most noted of Aikanaka’s warriors in size and stature, and it was this warrior that caused the cold perspiration to ooze out of the body of Kawelo and for a moment fear entered his breast, for Kauahoa was indeed good to look upon and was a grand warrior to behold.

When Aikanaka was telling of the death of Kahakaloa by Kawelo, Kauahoa heard it, and he took up his war club, called Kahehumakua, a first growth koa tree from Kahihikolo, and proceeded on down the hill. (It is said that this war club, Kahehumakua, was a very large one, for it was nothing else but a tree with its branches and leaves still on; and when carried by Kauahoa, the birds would perch and sing in it.)

When Kawelo saw Kauahoa coming down the hill and saw how large he was, casting a large shadow because of his great height, he began to have some fear of his chances. When Kauahoa arrived in the presence of Kawelo, Kawelo picked up his club and took his stand by the side of Kanewahineikiaoha, his wife, to the right of Kauahoa; his brother stood to the left of Kauahoa, and his adopted sons stood behind. As Kawelo stood up with his war club, which was ten fathoms in length, the club with one end on the ground only could reach to the middle of Kauahoa, showing that Kauahoa was about twenty fathoms in height. [54] In standing thus, Kawelo was almost overcome with fear of Kauahoa, for Kawelo was only educated in two ways of fighting with the war club; the stroke from the ground upwards and the one from above downwards. He was not taught in the side strokes. Therefore, Kawelo began to study how to overcome his opponent, but for a time he was undecided what to do, which made him very uncertain of the outcome. This studying took him some time and gradually his fears began to vanish, as he decided to fight until death ended the battle.

After the fear had disappeared, he began to take pity on his opponent; he remembered of their childhood days and of their lord and king Aikanaka, so he chanted a mele of love, hoping in this way to put the matter of their fighting or not up to Kauahoa. Following is the chant:

Swollen and enlarged is the moss of Hanalei, Swollen is the moss in the eyes of the pointed clouds. The hand is uselessly broken in a mock fight between children, For the main fight is yet to come, Like the letting down of nets in a deep sea, When the pride of Hanalei [55] is met. Thou art but a mere bud, he is a full grown cock, For the sea is ceaseless in its beating. Kauahoa, the pride of Hanalei, is here; Kamalama, the pride of Kualoa, is risen; Kawelo, the pride of Waikiki, is risen; Kaelehapuna, the pride of Ewa, is risen; Kalaumeki, the pride of Waianae, is risen. [56] Let us then cease fighting and rest in the noon of the day. Put away the fighting, my brother, And leave me, your own kindred, For these are not the days for me to make myself known. [57] My companion in childhood’s wanderings, My companion in stringing the lehua blossoms of Waikaee, Where you and I as boys did string them, A wreath for our older brother and lord. [58] Say, Kanewahineikiaoha, [59] Throw up your pikoi [60] To the top, to the very top, To the ridgepole of Hanalei. Arise thou, Hanalei.

As soon as Kanewahineikiaoha heard the order of Kawelo in his chant, to throw up the pikoi, she immediately threw it up, and Kawelo heard the noise of the ball as it entangled in the top of the club. Kawelo then looked up, and, when he saw that the pikoi was tangled, he continued chanting:

Hanalei, the cold land, the wet land, The land where the end is. For Kauahoa, the stalwart youth of Hanalei, is here.

Kauahoa replied: “This club will never spare you in the day of battle. You have slain our men so that there are none left; how can you then expect this club to spare you? As it has been your deal, you can see the result; and when it will be my deal, I will see the result.”

In this reply by Kauahoa, Kawelo was filled with a great fear, but when his mind went back to their childhood days and remembered how his kite got tangled up with Kauahoa’s kite and how Kauahoa’s kite broke away, and how Kauahoa was afraid to fight him, he made up his mind that he would again be the master this day; [61] so he again chanted to Kauahoa as follows:

Hanalei, the land of rain, The cold land, the wet land, The land where the end is. Sitting there, delaying there, For the anger of Honokoa is reviling. At the cliff of Kalehuawehe Where the lama and wiliwili [62] bloom, Where the rain sweeps on the outside of Mamalahoa. Kauahoa, the stalwart youth of Hanalei, The person of whom Kamalama is afraid, Kauahoa, For he is indeed large. He is the largest man Of Kauai, Kauahoa.

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Chapter VII

THE SIZE OF KAUAHOA.—IS KILLED BY KAWELO IN A CLUB ENCOUNTER.—KAWELO VANQUISHES AIKANAKA.

We will here give a description of Kauahoa, his height and width. His height was eight times five yards, or forty yards, or one hundred and twenty feet. He was also compared to the size of eight streams, and his strength was equal to that number of streams or to eight companies of forty men each, or to three hundred and twenty men.

After Kawelo had chanted to Kauahoa, he looked toward his wife Kanewahineikiaoha and chanted as follows:

Say, Kanewahineikiaoha, Your pikoi, throw it up, At Helelua, at Helelua At the ridge-pole of Hanalei. Arise thou, Hanalei, Until Kauahoa thou hast killed, When Hanalei thou shalt possess, And the mats of Niihau thou shalt wear, And the birds of Kaula thou shalt eat.

At the close of this chant, Kawelo said to his younger brother, Kamalama, and to his adopted sons Kaeleha and Kalaumeki: “Where you see the sun shine, there you must stand, so that when Kauahoa strikes his club, you will not be under it, and in that way escape death.” As soon as this instruction was given, as Kauahoa was raising his club, Kawelo jumped back out of its reach and stood behind Kauahoa, so that the club dropped in front of Kauahoa. Kauahoa then reached down to pick up the club, and, while in a stooping position, Kawelo raised his club and struck Kauahoa a blow, cutting him in two and killing him. As the body was almost severed, Kawelo’s club, Kuikaa, was reluctant [to finish] on account of the bad odor of Kauahoa’s body. Thus was Kauahoa killed, the last of Aikanaka’s great warriors.

At sundown that day, Kawelo said to Kamalama and to the rest of his men: “My wife and I are going to climb the Nounou hill. When you see a fire burning on the hill this night, Kauai is ours.” Kawelo and his wife then climbed the hill until they came to the ladder, where Kawelo chanted as follows:

Say, Aikanaka, chief of this height, Who lives on the hill of Nounou, Come and let us make friends, When we will together take possession of Kauai, [63] And sleep on the mats.

When Aikanaka heard the chant, he said: “That is Kawelo.” The rest of the people denied this, saying: “He cannot come as he must be weary from the fight of this day; therefore he must be sleeping.” Aikanaka said: “That is Kawelo’s voice that I hear chanting.” While they were disputing over this, Kawelo again chanted as follows:

Are you the only people? Are there none others there above?

When Aikanaka heard this, he replied: “There are some people yet left on the hill, their names are:

Kaehuikiawakea, Wakea 1, Wakea 2, Kamakaokahoku, Paoa 1, Paoa 2, Hilinuiwawaeahu, Ahua 1, Ahua 2, Kapinaonuianio, Koinanaulu 1, Koinanaulu 2.

“These are all the men that are left on the hill,” continued Aikanaka. “Not very many. All the men are dead.” After Aikanaka had told Kawelo of this, he then addressed his priests, fortune-tellers and astrologers: “I must go down and meet Kawelo.” [64] Said Aikanaka to the priests: “I thought this land that Kawelo is battling for belonged to him, but [I see] it is not. It is my own; I am above, he is underneath.” The priests then said to Aikanaka: “How can you go and meet Kawelo, for you are a king and he is a servant. His grandfather was nothing but a counter of cockroaches who lived in the uplands of Kulahuhu, Nahanaimoa by name.”

When Kawelo heard the remarks made by the priests, he rolled down the cliff. [65] When Kanewahineikiaoha saw Kawelo roll down the cliff, she threw out her pikoi which Kawelo caught hold of. His wife asked him: “What is the matter with you, Kawelo?” Kawelo replied: “I was ashamed for you, [66] because they said I was a born servant.” Kanewahineikiaoha then said: “How strange of you! You must first consider whether you are a born servant. Had I not seen you, you would have been killed.” Kawelo then thought for a while, and chanted as follows:

The chicken is the king, The chicken roosts on the house, And sits over your head, Aikanaka. The chicken wakes you up in the morning. The chicken is a king, it is a king.

At the end of this chant, Aikanaka said to his priests: “Kawelo says that a chicken is a king.” The priests said to Aikanaka: “You tell Kawelo that chickens are servants.” When Kawelo heard these remarks repeated by Aikanaka, he again chanted as follows:

The feathers of the chickens are plaited Into kahili, that stand in the presence of kings. Your back, Aikanaka, is brushed by the kahili. Therefore chickens are kings, Chickens are kings, Aikanaka, And not servants.

At the close of this chant, Kawelo heard no more replies from the top of the hill. [67] This was because they were afraid of Kawelo, and they had secretly left the hill and had proceeded to the uplands of Hanapepe, at Koula, where Aikanaka took up his residence.

When Kawelo and his wife arrived on the top of the hill, they saw no one, not even Aikanaka the king. Kawelo then lighted a fire [68] which was seen by Kamalama and the adopted sons, Kaeleha and Kalaumeki.

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Chapter VIII

THE DIVISION OF THE LANDS OF KAUAI.—AIKANAKA BECOMES A TILLER OF GROUND.

After the conquest of Kauai by Kawelo, he proceeded to divide the lands equally between his followers and companions in arms. [69] He did not act greedily and take all the best lands and the riches that came with the conquest. The following division of Kauai was made by Kawelo, to Kamalama, Kaeleha and Kalaumeki; Koolau to Kalaumeki; Puna to Kaeleha; Kona to Kamalama; the whole of Kauai to Kawelo.

After the conquest of Kauai, Kawelo and his wife Kanewahineikiaoha took up their residence in Hanamaulu. [70] Aikanaka on the other hand lived in the uplands of Hanapepe [71] and in great poverty. He had no lands, no honors, no food, no meat, no kapas and no home. All that Aikanaka did was to till the ground to raise food for their future use.

While Aikanaka was living there, Kaeleha started out one day from Kapaa, on the east side of Kauai and traveled westward to Hanapepe where Aikanaka was living. It was at Wahiawa that Kaeleha first met Aikanaka, at the home of Ahulua. Aikanaka had come down from Koula to Wahiawa to fish and to take a swim in the sea. When Aikanaka saw Kaeleha, he called him in and set food and meat before him and Kawelowai, his daughter. [72] After partaking of Aikanaka’s hospitality, Kaeleha was ashamed, because he had nothing to repay Aikanaka for his kindness. When Kaeleha left Aikanaka and continued on his journey, this thing dwelt on his mind for several days.

After reaching Mana and he had decorated himself with the pahapaha [73] wreath of Polihale, [74] he retraced his steps and again lingered at Wahiawa. On this return, he did not call in to see Kamalama, for the reason that he was anxious to get back and to again look upon Kawelowai. So in returning, he and Aikanaka went up to Koula in the uplands of Hanapepe, where Aikanaka made his residence. In this return to Koula, Kaeleha made a long visit and was therefore, to his idea, greatly indebted to his father-in-law, Aikanaka.

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Chapter IX

KAELEHA AND AIKANAKA REBEL AGAINST KAWELO.—THEIR BATTLE AND SUPPOSED DEATH OF KAWELO.

When Kaeleha saw how Aikanaka his father-in-law toiled by day and by night, he took pity on him and asked Aikanaka: “Are there many people who still think of you as king [75] and who would help you in case you started an uprising?” [76] Aikanaka replied: “Yes, many.” [77] When Kaeleha heard this, he said: “I will tell you how you can beat Kawelo and how to fight him that you might win. If you fight him with stones, you will beat him, for Kawelo was never taught the art of avoiding stones thrown at him.” When Aikanaka heard this, he again entertained the idea of taking up another fight against Kawelo. He then made the boasting remark: “My bones are saved by my son-in-law.”

The cause of the uprising then was because Kaeleha was ashamed on account of his father-in-law for not having anything with which to repay his great kindness. In this we can see how ungratefully Kaeleha acted toward Kawelo, and how he lacked all sense of honor and good feeling toward the one who had brought him up to his present high station and esteem, a chief of one of the districts of Kauai.

After the above conversation had taken place between Kaeleha and Aikanaka, rumors of an uprising were carried to Kawelo at Hanamaulu, on the east of Kauai. Kawelo thereupon sent a messenger to Kamalama in Kona with instructions to go and see, [78] and to find out for himself as to the truth of these rumors that had come to him. As soon as the messenger arrived in the presence of Kamalama, the message of his brother, Kawelo, was repeated to him. When Kamalama heard the instructions, he proceeded to Waimea, then on to Hanapepe and Wahiawa. When he reached Wahiawa, he saw a great number of people on the plain of Kalae gathering stones; men and women and children. While Kamalama was standing looking at the people, a man came up to him, so he asked: “What are the people doing over there on the plain?” The man replied: “They are gathering stones.” “Stones for what?” asked Kamalama. “For Kaeleha and Aikanaka to fight Kawelo.” Kamalama was thus made sure that the rumors heard by Kawelo were only too true. He then retraced his steps and went direct to his home and dispatched a messenger to Kawelo to inform him of what he had seen.

Upon the arrival of the messenger in the presence of Kawelo at Hanamaulu, he told him how Kaeleha and Aikanaka were making preparations, by gathering stones, for another conflict. When Kawelo heard this, a great anger welled up in him against his son, Kaeleha. He then immediately rose and proceeded to Wahiawa, which lies on the other side from Hanamaulu. When he arrived at Wahiawa, he saw several war canoes belonging to Kaeleha and Aikanaka, just back of the great mounds of stones. On the sides of the mounds of stones, he saw women and children with stones in their hands, and all were apparently ready for the conflict. All Kawelo had in his hands were his war club, Kuikaa, and his wife’s pikoi, two weapons to defend himself with.

THE BATTLE BETWEEN KAWELO, AND KAELEHA AND AIKANAKA.

In this battle we will see how brave and powerful Kawelo really was, because, although he was all by himself, he fought against the multitude that opposed him. In the fight, Kawelo was not able to dodge the stones that were hurled at him, for a great many of them were thrown at the same time, therefore he stood in one place while the stones were hitting him from all sides. In course of time, Kawelo was completely covered by the stones, the stones rising until his height was reached. When Kawelo saw this, he pushed the stones from off him and for a time he would be free; but this was only for a very short while, for the stones would come so fast that again he would be covered. This was continued until Kawelo began to grow weaker and weaker, so that finally he was unable to push the stones away from him. After a while the mound of stones over Kawelo grew higher and higher, when at last nothing else could be seen but a great mound of stones which was like a grave for Kawelo.

When the people saw that Kawelo was entirely covered over with stones, they believed that they had killed him, for they were sure that none could live in such a hail of stones as was cast at Kawelo. The people then ceased throwing and they came and took the stones from off of Kawelo. After a while he was found all bruised from head to feet and, to all appearances, lifeless. They then took up his body and began to beat it with clubs, after which they leaned over him and listened to see if he was alive or dead. After a while they made sure that Kawelo was indeed dead, and they proclaimed that Aikanaka was the king of Kauai.

In this battle and the subsequent beating with clubs, it turned out strange that after all Kawelo was not really killed. It seemed that he still had a little spark of life within him, and in course of time he came to life again. But this was not known; consequently, his enemies were prevented from killing him outright. Kawelo was aware that, if he showed any signs of life when they examined him, he would be killed, so he pretended to be dead.

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Chapter X

THE TEMPLE OF AIKANAKA.—HOW KAWELO CAME TO LIFE AGAIN.—HE SLAUGHTERS HIS OPPONENTS AND BECOMES AGAIN RULER OF KAUAI.

This temple of Aikanaka’s was made by him as a place to offer sacrifices in, such as human beings, pigs, bananas, fish, awa and other things. Aikanaka therefore had this temple built for his gods, at Maulili, Koloa, [79] and this place can be seen to this day. But since its completion no human sacrifice had been offered upon its altar. Kawelo was therefore carried from Wahiawa to Koloa. [80] The distance from Wahiawa to Koloa is something like the distance between Honolulu and Luakaha, about six miles. When Kawelo’s body was at last brought to the temple, it was carried and left within the enclosure that stood inside of the temple, near the altar, with the idea of leaving it there over night, before placing it on the altar the next day, for the shades of night were already falling. Kawelo was therefore left in the enclosure, covered over with banana leaves.

After remaining in a deep sleep as it were for some time, Kawelo woke up and felt that he was greatly relieved from his bruises. He also felt that his strength had returned to him, and gradually he realized that he was at last saved from a terrible death. He then planned how he was to deal out his vengeance to all his enemies and particularly his son Kaeleha and Aikanaka.

HOW KAWELO CAME TO LIFE AGAIN.

We will here see how Kawelo came to life again and how he overcame his enemies. In the night when Kawelo was lying covered up with banana leaves, at about midnight, at the time when the Milky Way turns, Kawelo felt his strength returning to him and his bruises became less painful. He therefore rose and walked back and forth, impatiently waiting for the coming of day, when he expected to see Aikanaka and Kaeleha and the others enter the temple. Where Aikanaka and his followers had gone to spend the night was at a place some distance away, but before leaving he had placed a guard over Kawelo. This guard was a close friend of Kawelo’s. When Kawelo rose, the man saw that he was come back to life again, so he asked: “Is that you?” Kawelo answered: “Yes, it is I.” Kawelo then asked the guard: “Where are Aikanaka and his followers?” The guard replied: “They have retired for the night.” Kawelo again asked: “Are they not coming back again?” The guard replied: “They are coming back here in the morning.”

To place you on the altar And to sacrifice you to the gods, That you may serve as the human offering for the temple. But it seems you have come to life.

Kawelo then said to the guard: “Let us sit up for a while before I retire. After I lay down, cover me up again with the banana leaves just as before until daylight. I want you to watch the people as they come into the temple. When you see that all have entered, come and wake me and I shall then slay them all.”

After imparting these instructions to the guard, Kawelo retired and the guard proceeded to cover him up with the banana leaves, from head to foot. On being again covered up Kawelo did not go to sleep, nor was he in any way unwatchful, in fact, he was very vigilant and was very anxious to meet his enemies, when he would mete out death to them. Kawelo became very restless and anxious for daylight to come, that he might set eyes on Aikanaka and the others.

Early that morning Kawelo waited for the coming of Aikanaka and his followers, but the people were slow in making their appearance. It was about noon before Aikanaka and his followers appeared. When the guard saw that Aikanaka, Kaeleha, the chiefs, the warriors and the people, men, women and children, had all come into the temple enclosure, he approached the side of Kawelo and whispered to him, saying:

Say, Kawelo! O say, Kawelo! You must wake up, you must wake up! Aikanaka has entered, Kaeleha has entered, The chiefs have entered, The warriors have entered, The men have entered, The women have entered, The children have entered, All have entered. Wake up, you must hasten, don’t be slow.

When Kawelo heard the call of the guard, he hastily threw off the banana leaves from his body. While Kawelo was doing this, the guard again called out to the people that had come in:

Say, Kawelo is alive again! Say, Kawelo is alive again!

When the people heard the guard calling out, they all turned and looked at Kawelo. [81] When they saw him, they all became possessed of a great fear, and preparations for a battle with Kawelo were hastily made. As Kawelo approached the people, he chanted to Aikanaka and Kaeleha as follows:

Say, Kaeleha, son of mine, [82] One, kindly brought up by me until you were full grown, What is my fault that you should rebel against me; That caused you to take up that which has a bad ending, treason? Your life is ended this day, Taken by your father, By Kaweloleimakua. Say, Aikanaka! You shall be Kawelo’s prisoner. This is the day to be brave, be you therefore brave, The day when one shall either die or live. Death I fear shall be your portion.

Kawelo then ceased chanting and began the slaughter, killing every one; none escaped. [83] Kauai therefore once more came under the rule of Kawelo, and he again assumed the reins of power. He then returned to Hanamaulu where he lived with his parents and his wife.

Here endeth the famous legend of Kawelo, except some perhaps in the minds of the people.

HE MOOLELO NO KAWELO.

MOKUNA I.

KA HANAU ANA A ME KA WA KOLIULIU O KO KAWELO NOHO ANA.—KONA HELE ANA I OAHU A ME KA LOAA ANA O KA HANOHANO MALAILA.

Omaihuna ka makuakane, o Malaiakalani ka makuahine, o Hanamaulu i Kauai ka aina hanau o Kawelo. Elima ka nui o ko Kawelo mau hanauna; o ka mua, o Kawelomahamahaia; o kona muli, o Kaweloleikoo; he mau keiki kane laua, mahope hanau o Kaenakuokalani, he wahine ia. O kona muli mai o Kaweloleimakua, a o kona muli iho o Kamalama, o ka mea nona keia moolelo o Kaweloleimakua, oia o Kawelo.

O na makua o Malaiakalani, he mau mea akamai laua i ka haha a me ka nana i ka wa uuku o ke keiki, aole e nalo ia laua ke ano a me ka hana a ke keiki ke nui ae, ke koa a me ka ikaika, ke keiki ku i ka moku. Pela ka hana a ua mau makua nei, i na kaikuaana o Kawelo, a hiki ia Kawelo, haha no laua a hai aku i kona ano a me kana hana, i na makua o Kawelo: “E, auhea olua, o keia keiki a olua, he keiki koa, he keiki ikaika, he keiki e ku ana i ka moku.” Nolaila lawe ae la laua ia Kawelo a hanai iho la. Mahope o laila, hanau o Kamalama ko Kawelo kaikaina ponoi.

Mahope o laila, hoi ae la na kupuna o Kawelo i Wailua e noho ai, me ka laua moopuna o Kawelo. I keia wa e hanai ia nei o Kawelo, hanau o Aikanaka he keiki alii, a hanau no hoi o Kauahoa no Hanalei ia, akolu lakou ia wa hookahi i hanai ia ai.

He keiki ikaika loa o Kawelo ma ka ai ana, hookahi umu hookahi ai ana, pela aku, a pela aku, a ana na kupuna o Kawelo, i ke kahumu ai na Kawelo, nolaila, imi iho la laua i mea e walea ai o Kawelo. Pii aku la laua i ke kalai waa, a hoi mai la, kapili a paa, haawi aku la ia Kawelo, hoehoe iho la o Kawelo i uka i kai o Wailua, a lilo iho la ia i mea nanea ia ia i na la a pau loa.

Ma keia hana a Kawelo, ike mai la o Kauahoa i ka Kawelo mea nanea, he waa, hana iho la ia i lupe hoolele nana, a hoolele ae la, a ike o Kawelo i keia mea, makemake iho la ia, hoi aku la olelo i na kupuna e hana i lupe nana. A hana iho la na kupuna o Kawelo i lupe nana, a paa, hoolele ae la o Kawelo i kana lupe, a ike o Kauahoa hoolele pu ae la i na lupe a laua. Ma keia lele like ana o na lupe a laua, hihia ae la ka Kawelo lupe me ka Kauahoa, a moku iho la ka Kauahoa lupe, a lilo aku la i ka makani, a haule i Koloa ma ke komohana; o kahi i haule ai, o Kahooleinapea, a hiki i keia la, no ka haule ana o ka pea a Kauahoa, kela inoa o ia wahi.

Ma keia moku ana o ka lupe a Kauahoa ia Kawelo, nana aku la o Kawelo i ko Kauahoa kii mai e pepehi ia ia, a liuliu, noonoo iho la o Kawelo, aole no e pakele o Kauahoa ia ia, ina laua e kaua mahope, no ka mea, he nui o Kauahoa, he uuku o Kawelo, aka, ua makau nae o Kauahoa ia Kawelo.

A mahope o ka hoolele lupe, hookahekahe wai iho la laua, a oi aku la no ko Kawelo i mua o Kauahoa, nolaila, noonoo iho la no o Kawelo, aole no e pakele o Kauahoa ia ia mahope aku ke kaua. O Kawelo a me Kauahoa, aole laua i kaawale aku, ua pili no ma ka hanau ana, a pela no ke ’lii o Aikanaka, ua pili no ia laua, nolaila, lilo o Aikanaka i kaikuaana haku no laua. Ma na mea a pau a Aikanaka e olelo mai ai, malaila laua e hoolohe ai, ina he kui lei, a he mea e ae paha, aole a laua hoole, he ae wale no.

Ia Kawelo ma e noho ana i Wailua me Aikanaka ma, holo mai la na kaikuaana o Kawelo me ko laua mau kupuna, mai Kauai mai a noho i Waikiki ma Oahu nei. O Kakuhihewa ke ’lii o Oahu nei e noho ana ia wa, a aia hoi me Kakuhihewa, he kanaka ikaika loa i ka mokomoko. A o ua kanaka la, oia ka hoa mokomoko o na kaikuaana o Kawelo, aole nae he hina i na kaikuaana o Kawelo. A he mea mau i na kaikuaana o Kawelo ka heenalu, i ka nalu o Kalehuawehe, a pau ka heenalu, hoi aku la a ka muliwai o Apuakehau auau, a pau, hoi aku la a ka hale mokomoko, aole nae he hina o ke kanaka o Kakuhihewa i na kaikuaana o Kawelo.

Ma keia noho kaawale ana o na kaikuaana o Kawelo i Oahu nei, hu ae la ke aloha i na kupuna o lakou e noho ana me Kawelo i Wailua, nolaila, holo mai la na kupuna me Kawelo i Oahu nei, a pae ma Waikiki, ike iho la i na kaikuaana, a noho iho la i laila. Ma keia noho ana i laila, mahiai o Kawelo, a moe iho la i laila i ka wahine, oia o Kanewahineikiaoha, kaikamahine a Kalonaikahailaau, a noho pu iho la laua he kane a he wahine.

Ia Kawelo e mahiai ana, lohe aku la ia i ka pihe uwa o kai, uwa ka pihe a haalele wale, alaila, ninau aku o Kawelo i na kupuna: “Heaha kela pihe o kai e uwa mai nei?” I mai la na kupuna: “Ou kaikuaana; hele aku la i ka heenalu, a hoi mai la mokomoko me ke kanaka ikaika o Kakuhihewa, a hina iho la kekahi, uwa ae la, a nolaila, kela pihe au e lohe la i ka uwa.” A lohe o Kawelo, olioli iho la ia e iho e ike, aka, aohe ae o na kupuna ona, nolaila, i kekahi la, iho aku la o Kawelo ma kona manao a hiki i kai, e heenalu ana na kaikuaana a me ka lehulehu i ka nalu o Kalehuawehe. Nonoi aku la o Kawelo i papa nona, a loaa mai la, au aku la ia i ka heenalu a loaa na kaikuaana, hee iho la lakou i ka nalu, a pau ka heenalu ana, hoi aku la lakou a ka muliwai o Apuakehau auau wai, a pau ka auau ana, hoi aku la lakou i ka hale mokomoko. A hiki lakou i ka hale, ku ae la o Kawelo me ke kanaka ikaika i ka mokomoko. I mai na kaikuaana: “He ikaika no oe e ku nei, a hina ka hoi maua na mea i oo ka iwi, ole loa aku oe he opiopio?” Aole o Kawelo maliu aku i keia olelo a kona mau kaikuaana, ku iho la no o Kawelo, a pela no hoi ua kanaka la. Ia wa, olelo mai ua kanaka ikaika la ia Kawelo, penei: “Ina wau e kahea penei, ‘Kahewahewa, he ua!’ alaila, kulai kaua.” Hai aku la no hoi o Kawelo i kana olelo hooulu, penei: “Kanepuaa! Ke nahu nei! Alia! Alia i oki ka aina o Kahewahewa, he ua!” Ia Kawelo e olelo ana peia, lilo iho la ka olelo mua i ke kanaka ikaika o Kakuhihewa, a i ke kulai ana, aneane no e hina o Kawelo, a no ka ikaika no o Kawelo, aole i hina. Ia manawa hoomakaukau o Kawelo i kana olelo hooulu, a i ko Kawelo kulai ana hina iho la ia ia a kau iho la o Kawelo maluna, a uwa ae la na kanaka a pau loa.

A ike na kaikuaana o Kawelo, i ka hina ana o ke kanaka ikaika i ko laua kaikaina, hilahila iho la laua, a hoi aku la i ka hale me na olelo hoopunipuni i na kupuna, me ka uwe, a me ka waimaka. Ninau mai la na kupuna: “He waimaka aha keia?” I aku la laua: “I pehi ia mai nei maua e Kawelo i ka pohaku, nolaila, e hoi ana maua i Kauai.” A hoi na kaikuaana o Kawelo i Kauai, noho iho la o Kawelo me kana wahine, a me kona pokii me Kamalama. Mahope o laila, ao o Kawelo i ka hula, a o ka loaa ole o ia, haalele o Kawelo ia mea, a ao iho la i ke kaua me kona makuahunowai me Kalonaikahailaau; ao iho la no hoi o Kamalama, a me Kanewahineikiaoha. A pau ke ao ana i ke kaua, ao iho la o Kawelo i ka lawaia. O Maakuakeke he kumu lawaia a Kawelo, no Waialae.

I ke kakahiaka nui, ala ae la o Kawelo a hele aku la mai Waikiki aku, a Kaluahole, Kaalawai, hiki i Waialae, paha aku la o Kawelo penei:

E Maakuakeke, Hoa lawaia o Kawelo nei la, E ala, ua ao, ua malamalama, Ua hiki ka la aia i luna; Lawe mai na kihele makau, Me ka ipu holoholona pu mai, Me ka upena mai a kaua; E Maakuakeke, Ka hoe nakeke, Ke kuapoi nakeke, Ke ka nakeke, e ala ua ao.

Ma keia paha a Kawelo, lohe ka wahine a Maakuakeke, hoala aku la i kana kane: “E, e ala, aole au i lohe i ka lealea o ko inoa i kou mau kupuna, aole hoi i na makua, a ia Kawelo akahi no au a lohe i ka lea o kou inoa.”

Ala ae la o Maakuakeke, hoomakaukau i na mea a pau a Kawelo i kahea mai ai, hele aku la a kau i luna o ka waa, a holo aku la laua. Ia laua e holo ana, kahea mai o Maakuakeke ia Kawelo, penei:

E Kawelo-lei-makua, e pae, E kama hana a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu lawaia alii o Kauai.

“Io—e, io—e,” mai la o Kawelo.

Olelo mai o Maakuakeke ia Kawelo: “Eia no ko makou wahi e lawaia ai, loaa no ka ia hoi aku i uka, o ka wahine, o ke keiki.” I aku o Kawelo: “Aole keia o ka ia; aia kahi o ka ia, o ka lae o Kaena.” I hou aku o Kawelo ia Maakuakeke: “E noho a paa i luna o ka waa, o kulana.” Hookahi no mapuna hoe a Kawelo, hele ana laua ma waho o Mamala, i ka lua o ka mapuna hoe, komo i Puuloa, i ke kolu, komo i Waianae.

Ia laua i hiki ai i Waianae, lalau aku la o Kawelo i ke kukui, mama iho la a pupuhi i ke kai, i malino, ike ia o lalo, no ka mea, he lawaia kaka-uhu ka laua lawaia. Lawaia aku la laua mai ka papau a ka hohonu, ua nui no na ia i loaa ia laua. Ma keia holo ana a laua i ka hohonu, noonoo iho la o Maakuakeke, e hiki ana laua i kahi o Uhumakaikai (he ia kupua ia), nolaila, olelo aku o Maakuakeke ia Kawelo ma ka paha penei:

E Kawelo-lei-makua, e pae, E kama huna a kala o Puna, Na maka o Haloa i luna, Kuu haku, kuu lawaia alii o Kauai.

“I oe—a, i oe—a,” pela mai o Kawelo.

I aku o Maakuakeke: “E hoi kaua, ua po.” Hoi mai la laua a hiki i Waialae, hopu iho la no o Kawelo i na uhu elua, hookahi a Kamalama, hookahi a ka wahine a Kanewahineikiaoha, hoi mai la ia a hiki i Waikiki.

Hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau ana, hoi mai la ia i ka hale, kahea aku la i kanaka aipuupuu, ia Puikikaulelehua i ai, i ia, Lawe mai la ka aipuupuu, he kanaha umeke poi, he kanaha laulau puaa, ai iho la o Kawelo a pau, aole i maona, kahea hou aku la, e lawe hou mai, lawe hou mai la no e like me mamua, ai iho la o Kawelo, a maona iho la.

A kokoke ka la e napoo i lalo o ka ilikai, kahea aku la ia i ka wahine, ia Kanewahineikiaoha:

E Kanewahineikiaoha e, Lawe ia mai ka moena o Halahola, A me ka uluna o Kaukekeha, A me ke kapa o Maakuiaikalani, E nana ae i ka opua o ka aina; He opua hao wale nei la e Kamalama, Ua holo ka hahana i kuu piko la e! Pau e! pau Kauai i ke ahi e! Pau e! pau Haupu i ke ahi e! Pau e! pau o Kalanipuu i ke ahi e! Pau e! pau o Kalalea i ke ahi e! Pau e! pau Kahiki i ke ahi e! Pau e! pau Kaonina a ka puhi i ke ahi e! Ke kau mai nei ka haili aloha, O Maihuna makua o Kawelo nei la! Ua make paha o’u makua e!

I mai o Kanewahineikiaoha ia Kawelo: “Emoole oe e Kawelo i holo aku nei i Kauai a hoi mai nei, a ike i ka make ou mau makua.” Ia wa paha hou o Kawelo, penei:

Ina paha he make no kou makua, Kulu kou waimaka i ke aloha, Kahe la hoi kou upe i lalo, O ka make o ko ’u makua, Makua o Kawelo nei la.

Moe iho la o Kawelo ia po a ao, hele hou aku la ia i Waialae i kana kumu lawaia ia Maakuakeke, a holo hou laua i ka lawaia.

Ma keia holo ana, hiki laua i ka lae o Kaena, ma Waianae.

(E like me na olelo paha mua, pela no ma keia wahi, nolaila, e haalele ka olelo ana, no ka mea i paa mua, a e hele aku ma kahi i olelo ole ia.)

Ma keia holo ana a laua i ka lawaia, ua nanea loa o Kawelo, i ka huki i ka uhu. Ia Kawelo e lawaia ana, hiki mai la ka ua me ka makani, a me ka ino pu. A ike o Maakuakeke i keia mau mea, koi aku la ia ia Kawelo e hoi, no ka mea, ua maa loa o Maakuakeke, ina e ua, a e makani, alaila, hiki ua ia nei o Uhumakaikai. Nolaila, kona koi ia Kawelo e hoi, aole nae he ae mai o Kawelo. Ua ike no o Kawelo, e halawai ana laua me kela ia, me Uhumakaikai. Nolaila, hoomau no ia i ke kulou ana me ke puhi i ke kukui. Ia ia e hana ana pela, kaalo ana o Uhumakaikai. A ike o Kawelo, hoomakaukau i ka upena, a hei ae la o Uhumakaikai, ia wa laua nei i huki ia ai e ka ia i ka moana loa, i nana aku ka hana ia uka o Waianae ua nalowale kauhale a me ke poi nalu ana. Nolaila, kahea aku o Maakuakeke ia Kawelo penei:

E Kaweloleimakua, E pae e. E kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku kuu lawaia alii o Kauai.

Kahea mai o Kawelo: “I oe—a, i oe—a.”

I aku o Maakuakeke: “E oki aku ka ia a kaua, e hoi kaua.” Olelo mai o Kawelo: “E oki hoi ka hoa paio o ka lawaia i ke aha?” Ia manawa, ahai ka ia ia laua a nalowale ke kuahiwi o Kaala, a no ke komo o ke kai i loko o ka waha o ka waa, i ka ikaika o ka holo a ka ia, moe iho la o Kawelo i ka waha o ka waa, a paa iho la ke kai. Ia wa, alawa ae la o Maakuakeke, i uka, ua nalowale ka aina, o Oahu nei, nolaila, makau iho la i ka make.

Ma keia ahai ana a Uhumakaikai ia po a ao ae, hoea mai laua ma ka mole mai o Niihau, o Manawaikeao ia wahi, malaila mai laua a waho o Hulaia i Kauai. A hiki laua ma laila, i aku o Maakuakeke ia Kawelo: “E, ka aina nui mauka o kaua; owai keia aina?” I aku o Kawelo: “O Kauai.” I aku o Maakuakeke ia Kawelo: “E, i noho kaua a i holo kaua e kaua ia Kauai, a i hee, o Kapaa ko’u aina.” I mai o Kawelo: “Nou ia.” Holo mai la no laua a mawaho o Hanalei, ninau no o Maakuakeke ia Kawelo: “Owai keia?” I aku o Kawelo: “O Hanalei ia.” Nonoi mai o Maakuakeke: “No’u ia aina, o Hanalei.”

Mahope o laila, huli mai la laua a hoi i Oahu nei, manao iho la o Maakuakeke i ko laua ola, ua hoi i ka aina. A kokoke laua i kahi o Uhumakaikai i hei ai i ka upena, ala ae la o Kawelo a ku iluna, ku iho la i kana pule, penei:

O kahi ka po, o lua ka po, O kolu ka po, o ha ka po, O lima ka po, o ono ka po, O hiku ka po, o walu ka po, O iwa ka po, lele wale. Ka po kinikini, Ka po lehulehu.

Hanau oho pipii, Hanau oho kalole, Hanau oho maewaewa, Hanau o Maewaewa.

E ala e ui, hei aku la oe, Make aku la oe i ke aho kaalua, I ke aho a kuu kupunawahine, I hilo ai la e, a la e— E hoi ka ua a ka maka o ka lehua la e, Hoi ka opua a Kahiki noho, Noho mai ea.

A pau ka pule a Kawelo, unuhi ae ia ia Uhumakaikai mai ke kai ae, ua make i ka pule a Kawelo. A paa ua ia nei o Uhumakaikai, hoopili mai la o Kawelo ma ka aoao o ka waa, mai mua a hope i ua ia nei.

I ka wa i make ai o Uhumakaikai, hiki mai la na elele kii o Kawelo mai Kauai mai, na kona kaikuahine i hoouna mai. O Kaweloikiakoo a me Kooakapoko, na elele nana i kii mai, no ke kaulana aku o ka ikaika o Kawelo i Kauai. O ke kumu o keia kii ana mai ia Kawelo, o ke pai ana o Aikanaka i na makua o Kawelo mai Hanamaulu ae. Ma keia pai ana a Aikanaka i na makua, lawe ia ae la ka ai a me ka ia, a me na pono a pau loa, a noho wale iho la lakou aohe ai, hookahi ai o ka uku a me ka lia o ke poo.

I ka paa ana o Uhumakaikai ia Kawelo, holo mai la o Kaweloikiakoo me kekahi akua o Kawelo, o Kulanihehu ka inoa, holo mai la laua maluna o ko laua waa, o ka laua ai, he mau uku, eha a kekahi, eha a kekahi. Hiki laua i waenakonu o Kaieiewaho, i ka moana ma waena o Kauai a me Oahu, lalau iho la laua i na uku, a ai iho la, ma keia ai ana o laua, aole laua i kaumaha ke ’kua, poina loa ia laua. Mahope o ka laua ai ana puni iho la laua i ka ino, nolaila, lohi iho la laua, a ao ka po; noonoo iho la laua i ke kumu o keia ino, o ka poina o ke ’kua ia laua i ka wa a laua e ai ana i ka uku. Nolaila, hoomanao ae la laua i ke ’kua ma keia pule ana, penei:

O akahi ka po, o alua ka po, O akolu ka po, o aha ka po, O alima ka po, o aono ka po, O ahiku ka po, o awalu ka po, O aiwa ka po, lele wale ka po.

A pau keia pule ana, malie iho la ke kai, a holo mai la laua, a ao ae la ike mai la laua i ke kuahiwi o Kaala, manao laua i ka hiki i Oahu nei; ia kakahiaka a aui ka la, komo laua i Waikiki. A hiki laua i Waikiki, e noho ana o Kamalama; ninau aku la laua ia Kawelo: “Auhea o Kawelo?” I mai o Kamalama: “Ua holo i ka lawaia, mai nehinei a po, mai neia po a ao, aole i hoi mai.” Olelo aku la na elele ia Kamalama: “I kii mai nei maua ia ia aia na makua la he make wale iho no koe, he uku, he lia o ke poo, ka ai e noho la; no ka mea, ua lawe ae la o Aikanaka, i ka aina o Hanamaulu, i ka ai a me ka ia, nolaila, kii mai nei maua ia Kawelo e holo i Kauai.”

Kena ae la o Kamalama i kekahi mau kanaka, ia Kalohipikonui, a me Kalohipikoikipuwaawaa, e kii ia Kawelo. He mau kanaka leo nui keia a elua, ina laua e kahea i Waikiki, ua lohe o Ewa, a ina i Ewa e hea ai, ua lohe o Waianae, a oia ke kumu o Kamalama i hoouna ai ia laua, e kii ia Kawelo.

Mamua o ko laua kii ana ia Kawelo, olelo aku o Kamalama: “E hoopaa olua i ka inoa o neia mau kanaka mai Kauai mai, i ninau mai o Kawelo ua loaa ia olua, a ike olua ia Kawelo i kahi e, hai aku olua, mai oi aku olua a kokoke.”

Ia laua i holo ai, kahuli iho la laua, a lilo iho la laua i ke ka, i ka hoe, pela laua i apa ai, a poina iho la ka inoa o ua mau kanaka ala o Kauai mai. A ike laua ia Kawelo, kahea aku la laua: “E Kawelo e, ua pae mai ou mau makuakane mai Kauai mai.” Ninau mai o Kawelo: “Owai ea?” I aku laua: “Ua loaa no ia maua ka inoa, holo mai nei a kahi i kahuli ai, ke ka, i ka hoe, ilaila no a poina, nalowale ka inoa; ua lohe aku la no oe he makua, nau no e noonoo iho, eia maua ke hoi nei.” Nolaila, hoopuka mai o Kawelo i kana olelo paha, penei:

Holo ana nae hoi o Hikiula, O Hikikea i kepakepa o ka waa, Ohiki eli i kona lua, Aama holo i ka maloo, Paiea noho i ka mawae, Ka ula noho i ka naele, Ka puhi lapa i ke ale, Opule kai i ka lauli, Keke ka niho o ka halahala, Aloha mai nei Auau o Apehe, Na hoa noho o Ulalena e, Ku ana hoi kuu houpo e laua la, I ka wa kamalii—e. He mea e ka pili—e.

I aku ua mau wahi kanaka nei: “Aohe inoa aa, he inoa okoa iho no.” Paha hou mai ana o Kawelo, penei:

Ku Kila i ke ahiahi, Moe ka puaa aaua, Kaumaha i ke ’kua ia Kaneikapualena, Akua mana o kuu kupunakane, Make ka ua me ka makani, Make ke kaikoo me ke kai pii, Holo aku la i ka moana, He uku ke o o na elele, O Kaweloikiakoo, o Koapoko, Muli o Malaia kuu makuahine, O laua nae paha kai uka—e.

Ae aku la ua mau wahi kanaka nei: “Ae, o ka inoa ia ou mau makua, a me ko akua pu no hoi, o Kulanihehu.” No ka olelo ana aku a laua i ke ’kua, huhu loa o Kawelo, a manao iho la e pepehi ia laua a make, i loaa ke kanaka a ke ’kua ona. Nolaila, alualu mai la o Kawelo ia laua mahope, a kokoke e loaa laua ia Kawelo, ia wa, hookomo laua i ko laua waa maloko mai o ke kuaau o Waianae, a ike o Kawelo, hahai mai la mahope o laua. Ma keia hahai ana a Kawelo ia laua, ili iho la o Uhumakaikai i kuaau, no keia ili ana o kana ia, hoihoi hou oia i kona waa ma waho o ka hohonu. Lilo o Kawelo ilaila, hiki ua mau kanaka nei i Waikiki, hai aku la laua i ka pakele mai make ia Kawelo. I mai o Kamalama: “Ua olelo aku wau ia olua, mai hookokoke aku olua.” Ia lakou e kamailio ana, pae mai la o Kawelo, o Maakuakeke, o Uhumakaikai, a lele ae la i kapa.

Ku ana o Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kauluaiole, Kaulupamakani, o keia poe a pau loa, me ka lakou mau ihe, he poe lakou i ao ia i ka oo ihe. Ia wa, oo like lakou i na ihe ia Kawelo, o Kawelo hoi, he wai auau ia nona. Ma keia oo ihe ana, olelo mai na elele o Kauai ia Kawelo: “E! o ka hou e mai no ka oukou i ka ihe a ku mai, make e iho, aole e hiki i Kauai.” I aku o Kamalama: “O ka wai auau ia.”

Ia wa, ku mai la o Kaeleha laua o Kalaumeki, a hou i ka laua mau ihe ia Kawelo, a pau ka laua o ana, kahea aku la o Kawelo ia Kamalama ma ka paha penei:

E Kamalama iki, Kuu pokii e, kuu pokii, Lawe ia mai na wahi ihe Kuku ooi a kaua.

Lalau iho la o Kamalama ia Kapuaokekau a me Kapuaokahooilo, he mau ihe laua. I aku o Kamalama ia Kawelo:

E haka ko maka i kuu ihe, Imo ko maka la ku oe.

Elieli iho la kulana o Kamalama, a hou aku la i ka ihe ia Kawelo.

I ka hou ana o ka ihe ia Kawelo, pa aku la i ka umauma, lele ae la i luna a haule aku la i kuaau ma waho loa, hopu hou o Kamalama i ka lua o ka ihe, a hou ia Kawelo, alaila, paha mai o Kawelo, penei:

Welelau lua ana ka ihe a Kamalama i kuu piko, He aina aku paha ka hope e.

A pau ka oo ihe ana, hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau ana, hoi mai la a ka hale, kena aku la i ka aipuupuu ana ia Puikikaulelehua, e lawe mai i ai, i ia. Lawe mai la ia he kanaha umeke poi, he kanaha laulau puaa, ai iho la o Kawelo, a maona ole, kii hou no e like me mamua, ai iho la o Kawelo a maona iho la.

A pau ka ai ana, ninau aku o Kawelo i na makuakane mai Kauai mai: “Heaha ka olua huakai o ka hiki ana mai i Oahu nei?” I mai na makuakane: “I kii mai nei maua ia oe, aia ou mau makua la, ua kipaku ia a noho i kahi e, aohe ai, aohe ia, hookahi ai o ka uku a me ka lia o ke poo. No ke kukui o ko ikaika i Kauai, nolaila, kauoha mai nei ou makua ia oe e holo oe e kaua me Aikanaka, oia maua i kii mai la ia oe, e holo kakou.”

A lohe o Kawelo i keia olelo a na elele o Kauai mai, kahea aku la ia i kana wahine, ia Kanewahineikiaoha, e kii i kekahi hauna laau a ko laua makuakane i Koolau, a Kalonaikahailaau. “O ka hauna laau o Wahieloa kau e nonoi aku.” Ae mai la o Kanewahineikiaoha. I aku no o Kawelo: “Me kekahi kikoo pana iole mai, a me ke koi kua waa mai, i mea kaua na kaua ia Aikanaka.” A pau ka olelo a Kawelo i ka wahine, pii aku la o Kanewahineikiaoha, a hala ka muliwai o Apuakehau, a me na niu o Kuaakaa, i aku o Kawelo ia Kamalama: “E ukali aku oe mahope o ka wahine a kaua, i lohe ia na olelo ino a ko kaua makuahunowai.”

MOKUNA II.

HOOMAKAUKAU O KAWELO IAIA IHO NO KE KAUA ANA IA AIKANAKA.—KA HOEA ANA I WAILUA, KAUAI.

Oia ko Kawelo makuahunowai, o kana kaikamahine, o Kanewahineikiaoha, a o ka Kawelo kumu no ia nana i ao i ke kaka laau, a me na ano kaua e ae. A no ka noho i Koolau, kena aku ai o Kawelo e kii i ka hauna laau, i ka pana iole, i ke koi kua waa. Ma keia hele ana i Koolau, mamua o Kanewahineikiaoha, mahope o Kamalama, aohe ike mai o ka wahine i ke kane opio, ma keia hele ana. Pela no laua i pii ai a hiki i Nuuanu, alaila, napoo ka la, iho mua aku la o Kanewahineikiaoha, a lalo auau iho la, o Kamalama hoi pee iho la ia ma waho.

Ma keia hiki ana i ka hale, ua hele o Kalonaikahailaau mamua, e kapu awa ai no ke ’kua, he hale kapu ia i na wahine, aole e komo ia. Eia nae, o ka makuahine wale no ke noho ana, lele mai la ia uwe, ma keia uwe ana, lohe aku la ke kane, hoouna mai la ia i ke kanaka e ninau i ka uwe, hai aku la ka wahine, o ke kaikamahine o Kanewahineikiaoha. Hoi aku la ke kanaka a hiki, hai aku la ia Kalonaikahailaau, a lohe ia, hoonoa ae la i ka pule a noa. Hoi mai la a hiki i ka hale, ninau aku la ia i ke kaikamahine: “Heaha ka huakai a kuu kaikamahine o ka hiki ana mai o ka poeleele, o ke ’kua lapu o ke aumoe nei la e?” Hai aku ke kaikamahine: “He huakai, i kii mai nei au i kekahi hauna laau, oia o Wahieloa, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.” Alaila, oli mai o Kalonaikahailaau, penei:

E o e ku ka hauna laau a kaua, i ko kane, He kolea ko kane, he wawae liilii, He ulili ko kane, he holoholo kahakai, Paia e ke kainui, e hina wale ana no, He nui pumaia ko kane, ku ikaika, He puhala ko kane, he aakiolea, Ku no ka laau a kaua i ko makuakane, He nui no mai luna a lalo, E pa ke Kona, aole e hina, E pa ka Moae, aole e hina, He hina nou no ke aalii ku makani, akapu.

I aku o Kanewahineikiaoha: “O na olelo au la ua loheia aku la no e kuu kane, aole e nalowale ia ia.” I mai ka makuakane: “He keu ka ia o ka pepeiao lohe, aia ia i Kona, eia kaua i Koolau nei, ua lohe aku la no ka ia, kupanaha!” I mai ke kaikamahine: “Aole e nalo i ke ’kua mana o kuu kane, o Kalanikilo, ua lohe ia.” Ninau hou mai ka makuakane: “Heaha ka huakai nui a kuu kaikamahine o ka hiki ana mai, o ke ahiahi poeleele, o ke ’kua lapu o ke aumoe nei la?” I aku ke kaikamahine: “I kii mai nei au i kekahi mau kikoo pana iole a kaua, na maua me kuu kane, e holo maua i Kauai e kaua me Aikanaka.” Alaila, oli mai la o Kalonaikahailaau, penei:

Makehewa ka mai o kuu kaikamahine, I ke kane pana iole, Pana i ka iole a ku ka hai-ai, Haawi mai na’u na ka makuahunowai; Pana i ka iole a ku ka hai-ai, Nau na ka wahine e ai; Pana i ka iole a ku ka hai-ai, Na Kamalama, na ke kaikaina punahele; Pana i ka iole a ku ka hai-ai, Na Kakuhihewa kahi i noho ai.

I aku ke kaikamahine: “O neia mau olelo au, ua lohe aku la no kuu kane i keia mau olelo au, aole e nalowale.” I mai ka makuakane: “Aia no a olelo oe ka’u mea i hanau ai, alaila, lohe ia.” Ninau hou mai ka makuakane, o ke kolu, ia: “Heaha ka huakai a kuu kaikamahine o ka hiki ana mai?” I aku ke kaikamahine: “I kii mai nei au i ke koi kua waa a kaua, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.” Ia wa oli mai ka makuakane, penei:

Makehewa no hoi ka mai o kuu kaikamahine, I ke kane kua waa la; Kua aku la i ka waa a waiho i ka nahele, Hoi ae la a ka puaa a ka holona, Pau i kalua, Loloa hewa ka huluhulu o ka mai i ke kane kua waa.

Ma keia olelo a ka makuakane pane hou aku o Kanewahineikiaoha: “O neia mau olelo au, ua lohe ia aku la no e ia, aole e nalo.” I mai ka makuakane: “Aia kona lohe, a he kanaka o waho, e ku mai nei, alaila, nana e lawe aku a olelo.” Ma keia olelo, ua lohe o Kamalama, a holo aku la ma kahi e, e pee ai, huli ia ae la o waho o ka hale, aole nae i loaa o Kamalama.

A wehe ae la kaiao, hoi mai la o Kamalama a hiki i Nuuanu, nana aku la, e pii mai ana o Kanewahineikiaoha, me ka makuakane, a me na kaikoeke, a me na mea a pau loa.

Hoi e aku la o Kamalama a hiki i Waikiki, a ku aku la ma kapa o ka muliwai o Apuakehau. Alaila, paha mai la o Kawelo i na olelo a kona makuahunowai i olelo ai ma Koolau, i kana wahine, o Kanewahineikiaoha. Penei ka paha a Kawelo:

E o e ku ka hauna laau a kaua i ko kane, He kolea ko kane, he wawae liilii, He ulili ko kane, he holoholo kahakai, I paia e ke kai nui hina wale no, He nui pu maia ko kane, he ku ikaika, He puhala ko kane, he aakiolea, Ku no ka laau a kaua i ko makuakane, He nui no mai luna a lalo, E pa ke Kona, aole e hina, E pa ka Moae, aole e hina, E pa ka Hoolua, aole e hina, He hina no’u no ke aalii ku makani, Ala pu me ka lepo o lalo.

A pau ka paha ana a Kawelo, olelo, aku o Kamalama ia Kawelo: “Kulikuli! He kanaka lohe no ka hoi oe, kena hoi oe ia’u e hele i kela wahi makamaka ole. E hoi ana au e ai he pololi ko’u.” Kena aku la ia i ka laua aipuupuu ia Puikikaulehua, i ai, i ia, lawe mai la ia hookahi kanaha kualapaa, hookahi kanaha laulau puaa, ai iho la o Kamalama a maona, hiki mai la ko laua makuahunowai me ka wahine. Ike mai la o Kawelo ia lakou, paha mai la o Kawelo e like me na paha a ka makuahunowai i Koolau, e like me na paha i olelo mua ia ma keia moolelo. Mahope o ka paha ana a Kawelo, olelo aku o Kanewahineikiaoha i ka makuakane, ia Kalonaikahailaau: “Aia hoi paha la, e olelo aku ana au ia oe, aole e nele ka lohe o kuu kane, no ka mea, he ’kua ike kona o Kalanikilo.” I aku ka makuakane: “Ae, akahi no au a ike i ke kane lohe o kau, ma Koolau e olelo ai, he lohe ana ko Kona nei.”

Olelo aku o Kanewahineikiaoha ia Kawelo, e ai lakou a maona, alaila kaka laau. Hoole mai o Kawelo, me ka olelo paa a Kawelo i ka wahine penei: “E lepo nui auanei he puaa kalua.”

Ma keia olelo a Kawelo, ukiuki iho la ka makuahunowai, alaila, olelo aku la ia Kawelo, e kaka laau e mamua, e like me ka Kawelo olelo. Kena aku la o Kalonaikahailaau, i kana keiki, ia Mauiakekai, e ku ae me Kawelo e kaka laau ai. A lohe o Kawelo i keia kena a kona makuahunowai ia hai, paha aku la oia penei:

O ke kumu o ka haumana, Hele ae i waho e-a.

Eia ko Kawelo manao ma keia olelo ana, he manao no kona, oia no o ka makuahunowai, no ka mea, ua ukiuki loa ia i kana mau olelo inoino ia ia. A no keia paha a Kawelo, ua piha loa o Kalonaikahailaau i ka huhu ia Kawelo, nolaila, ku ae la ia me kana laau palau, o Wahieekaeka, ka inoa. Ku lakou la ekolu, ku o Kawelo hookahi. E kakii mai ana o Kalonaikahailaau i kana laau, e hue lepo ae ana o Kawelo i kana laau, pa no ma ka aoao o Kalonaikahailaau waiho i lalo, a kapalili aku la ka manea o ka wawae, alaila, paha o Kawelo penei:

Ke lawelawe la nae hoi, A make aku la oe ia Kuikaa, Ia Hookaa, ia Kaakua, ia Kaaalo, E ike auanei oe i ka nao hoopai a Malailua. Ka laau e wali ai ko papa auwae, E oki ai o ka nao hoopai, E ike auanei oe apopo, I ka moa i hanai ia i ka la e! A puupuu ka lepo, A akaakaa ka hulu, Me he moa kau uwahi la, A eina ka hulu, Hookahi no peku ana a ka moa-mahi, Puko ana—puko ana!

Hele mai la o Kanewahineikiaoha a nini i ka wai, ia Kalonaikahailaau, a pohala ae la, alaila, olelo aku la ia Kawelo, penei: “O ka hahau ana iho la no ia o ka laau, aohe wahi i koe ia oe.”

Mahope o keia, kena aku la o Kawelo ia Kamalama, Kalaumeki, Kauluiki ma, e holo i Puuloa e noi i waa ia Kakuhihewa, ke ’lii o Oahu nei ia wa. A hiki lakou i Puuloa, ninau mai o Kakuhihewa: “Heaha ka oukou?” I aku o Kanewahineikiaoha: “I kii mai nei makou i mau waa no makou.” Ninau hou mai o Kakuhihewa: “I waa aha?” “I waa no Kawelo e holo ai i Kauai, e kaua me Aikanaka.” A lohe o Kakuhihewa, haawi mai la ia i mau waa no Kawelo e holo ai, no ka mea, e noho ana no o Kakuhihewa me ka makau ia Kawelo, o kipi ia ia, nolaila, haawi i waa no Kawelo e holo ai, i noho i Kauai.

A loaa na waa, he mau kaulua, hoi mai la lakou a pae ma Waikiki, hoomakaukau ka holo, a holo no ia la, ia wa, hoolaau mai o Kou kekahi wahine a Kawelo e holo pu i Kauai, hoole aku o Kawelo. Holo aku la lakou mai Waikiki aku a Waianae, pae lakou ma laila, kukulu iho la lakou i ka heiau no na akua o Kawelo, a paa ka heiau, houluulu ae la o Kawelo i na akua ona. Eia na akua, o Kaneikapualena, a me Kulanihehu. Kaikai ae la o Kawelo i na akua ona, a luna o ka heiau, paha aku la, penei:

E Kaneikapualena. E ku e hele kaua i Kauai, A ulu a noho, a noho a ulu.

Ma keia paha ana a Kawelo, kolili ana ka hulu moa i luna o ka lae o ke ’kua ona; paha hou aku la ia:

O kuu akua mana no hoi, Mai o’u kupuna mai, E Kulanihehu, e ku, E hele kaua i Kauai—a, Makau iho la keia akua, O ua akua mana ole nei o’u—a, Mai o’u kupuna mai—a.

Alaila, hopu iho la o Kawelo i ka laau ana ia Kuikaa, a paha aku la, penei:

A make aku la oe ia Kuikaa, Ia Hookaa, ia Kaakua, ia Kaaalo, E ike auanei oe i ka nao hoopai a Malailua. I ka laau e wali ai ko auwae, E oki ai o na ka hoola, E ike auanei oe apopo, I ka moa i hanai ia i ka la, A puupuu i ka lepo, A akaakaa ka hulu; Me he moa kau i ka uwahi, A eina ka hulu, Hookahi no pekuna au a ka moa i mahi la, Puko—a, puko—a.

A pau keia paha ana a Kawelo, ia ahiahi, holo lakou mai Waianae aku a waena o ke kai o Kaieiewaho, mawaena o Waianae a me Kauai, hu mai la ke aloha o Kawelo ia Kou, ka wahine ana i waiho ai ma Waikiki; nolaila, paha mai la o Kawelo, penei:

Aloha Kou e, Aloha Kou, Ke aloha mai nei Kou ia’u, Ka hoa hele i ka makani, I ka apaapaa anu o Ahulu nei, E ualo mai ana ia’u na niu o Pai, E enaena mai ana i kuu maka, Ke aa o Kuamanuunuu Ii au e kii, e kui, e lei—e, Na akulikuli papa o Huia nei la, E ualo mai ana ia’u—e.

Ma keia paha a Kawelo, pane aku o Kamalama: “Ua ike no ka oe he aloha wahine kou, e noho ia aku nei no e oe, owau no la ke holo e kaua me Aikanaka.”

Ma keia olelo a Kamalama, manao iho la o Kawelo, he olelo huhu kela a Kamalama, nolaila, paha aku la ia penei: “Ko’u ike la hoi auanei he mea hewa ia nou?”

Ma keia holo ana a lakou i Kauai, ike mua ia mai la o Keolewa i ka lele mai, iloko o ke ao, alaila, paha aku la o Kawelo:

Eia o Keolewa i ka ihu o ka waa e, Eia o Keolewa i ka ihu o ka waa e.

Ia wa, pane mai na makuakane mai Kauai mai, o ia o Kaweloikiakoo ma: “Wahahee oe e Kawelo. O ka makou moana no keia e holo ai me ou makua, mai ke ahiahi a ao a awakea, ike ia aku o Keolewa i ka lele mai me he manu la i luna.” Ma keia holo ana a lakou, wehe mai la kai ao o ke kakahiaka nui, ike aku la lakou ia Keolewa e lele mai ana i luna, a o ka puu hoi o Kalanipuu e au mai ana i ke kai. Alaila, apono aku laua i ka olelo a Kawelo; ma keia holo ana, kupono lakou i waho o Hanamaulu, olelo aku ua mau makuakane nei ia Kawelo:

E Kaweloleimakua, E pae—e, e pae—e, E kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu alii. E Kaweloleimakua, Kuu haku, kuu alii.

“I o—e, i o—e.” I mai ia Kawelo: “E pae kakou i anei, ike i na makua, na kaikuaana, kahu i o a hele i ke kaua.”

Alaila paha mai o Kawelo i kana olelo paha, penei:

E Kamalama iki kuu pokii, I Wailua ka ihu o na waa e I Wailua, e.

A lohe o Kamalama i keia olelo a Kawelo, hoihoi ae la ia i ka ihu o na waa i Wailua, holo aku la lakou a hiki i Wailua, lana pono iho la lakou makai o ke kulanakauhale. Alaila, paha aku la o Kawelo i kona kaikaina, ia Kamalama, penei:

E Kamalama iki kuu pokii, E kei ka noho, E hume ka malo, E ai ka ai me ka ia.

A lohe o Kamalama i keia olelo a Kawelo, kena ae la ia ia luna o na waa, e ai; ai iho la lakou a maona. Ia lakou e lana ana ma kai o Wailua, ike mai la na kanaka o luna o ka puu o Nounou i keia mau waa nui e lana nei, hoala aku la lakou ia Aikanaka. A ike o Aikanaka, hoouna mai la ia Kaehuikiawakea kana kukini mama loa, olelo mai la o Aikanaka ia ia: “E iho oe e nana i keia mau waa, ina he waa kaua, e pae mai no i uka, eia iho no Kuahulu a me Onionikaua i lalo, na pukaua, kaua iho no. Ina hoi he mau waa makaikai e pae mai no, eia iho no o Kuahulu a me Onionikaua, aia ia laua ka ai, ka ia, ke kapa, ka malo, ka hale.” Alaila, holo aku la o Kaehuikiawakea, a hiki i kahakai, au aku la ia. Ia ia e au aku ana, ike mai la o Kamalama, alaila, paha mai la ia Kawelo penei:

E Kaweloleimakua, E pae—e, e pae—e, Kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu alii.

“I o—e, i o—e,” mai la o Kawelo.

Pane mai o Kamalama: “I ke kanaka a ke ’kua o kaua, eia la, ke au mai nei.” I mai o Kawelo: “O kau kanaka no ia o ka manao ana aku, o ko kaua pokii, o Kaehuikiawakea.”

A hiki o Kaehuikiawakea i na waa, pii aku la a hiki i luna, ninau aku la: “He mau waa aha keia?” I mai o Kamalama: “He mau waa kaua.” Olelo hou mai o Kaehuikiawakea: “A kaua, owai ka pukaua?” Olelo mai o Kamalama: “Owau no.” Ninau hou ua wahi kanaka nei: “Auhea o Kawelo?” “Aia no i Oahu.” Ninau hou kela: “A heaha hoi keia opeope nui i luna o ka pola o na waa?” “O ko makou mau wahi ukana no,” pela aku o Kamalama.

Alaila, ku ae la o Kaehuikiawakea, a keekeehi iho la i luna o ka opeope, me ka olelo iho i ka opeope nui. Ninau aku la ia ia Kamalama: “Pehea kakou e kaua ai?” I mai o Kamalama: “E pae makou a uka, alaila, hapai oukou i na waa o makou a kau i uka, alaila, hele makou e auau, a hoi mai, alaila, ai a maona, puali na malo a paa, alaila, ia wa kakou e kaua ai.” Ae aku la o Kaehuikiawakea, me ka olelo aku ia Kamalama, “Aole e pau ke aho ia oukou, no ka mea, ua noho aku la no o Kawelo, ka mea i kaulana mai i ka ikaika.” Mahope o keia mau olelo ana, hoopuka aku oia i kana olelo hoonaukiuki ia Kamalama, penei: “E hoi hou oukou i Oahu, aole keia o na waa e kii mai ai e kaua ia Kauai nei.”

Aia he waa nui, He waa iki, he waa loa, He waa poko, Alaila, kii mai e kaua ia Kauai nei.

Ia laua e kamailio ana i luna o na waa paa mai la o uka i na kanaka, me na pukaua elua, oia o Kuahulu a me Onionikaua. O na koa malalo o laua, elua lau kanaka ka nui, aole i helu ia na wahine me na keiki.

A pae lakou i ke one, anehe mai na kanaka e kaua, i aku o Kaehuikiawakea: “Alia e kaua, e hapai kakou i na waa a kau i ke one maloo, hele lakou nei e auau a hoi mai, ai a maona, puali na malo a paa, alaila, kaua kakou.” Ae mai la na kanaka, a me na pukaua. Hapai ae la lakou i na waa me ke amo i luna o na hokua, maloko a mawaho o na waa; o Kawelo, a me Kamalama, na mea a pau loa, eia no i luna o na waa kahi i noho ai.

Alaila, ninau malu aku la o Kawelo ia Kamalama: “Eia kakou i hea?” Pane malu mai o Kamalama: “Eia kakou i ke one maloo, me ka mauu kuku.” I hou mai o Kawelo ia Kamalama: “E hoi ae oe ma kuu mau wawae.” Hoi ae la o Kamalama a ma na wawae, huki ae la i ka piko o ke kaula i paa ai i ka opeope ia, a hemo ae la o Kawelo. Ia wa ala mai la o Kawelo me kana laau palau o Kuikaa. A ike na kanaka a pau e hahai ana ma waho o na waa ia Kawelo, kahea ae la lakou me ka leo nui: “E, make oukou! Eia o Kawelo ke ku nei i luna o na waa!” A lohe na kanaka, nana ae la a ike ia Kawelo, kiola iho la i na waa i lalo, a pepe iho la kekahi poe he nui wale, a o kekahi poe hoi, no ka makau nui loa ia Kawelo, aole e hiki ke holo. Nana aku la o Kawelo ia Wailua, ua inoino ke one, ua malualua, ua kahawai, ua aa, alaila, paha aku la o Kawelo i kona ike ana aku i na kanaka, me he haki la a ka nalu, penei:

He mea e nei la kaikoo nui o kai, Ke auau nei ka moana, He kai paha no Kahinalii, Ua ku ke a, ka halelo, Ke ahua pohaku i Wailua nei la, O ua one maikai nei, Ua malualua, ua kahawai, I ka pohaku o Kauai, O Kauai nui moku lehua, Aina make kau aloha ole, Pili makamaka ole ia Kawelo nei la.

A pau keia paha ana, paha hou aku la no o Kawelo:

Pueo—e, Pueo—e, Pueo opili i ka ua, Pueo kanikani i ka ua, Pa na’u na Kawelo, Na ke koa i ke awakea, He kaha pue wai no Wailua, Ke alo hiki i Kaupea, Kuhi au ka luhi kaua, O Onionikaua. Pau na kanaka i ka lae one, He loaa i loko o Kuikaa, Ke poo kapu o Hihimanu, Nau na kui—e; Nau na kui—e.

O ka poe a pau i makau ole ia Kawelo, pau loa lakou i ka make i ka laau palau a Kawelo, ia Kuikaa. A make kekahi aoao ia Kawelo, hio ae la na waa, ia hio ana, e hahau hou iho ana o Kawelo i kana laau palau i kekahi aoao, pau loa i ka make. Ma keia make ana, ua make na pukaua elua e noho ana i Wailua. Ia wa, hoouna o Kawelo ia Kamalama, ke kaikaina, na keiki, o Kaeleha, Kalaumeki, o Kauluiki ma.

MOKUNA III.

HOOMAKA KE KAUA A KAWELO ME KO KAUAI POE.

A lohe o Kamalama i keia olelo a Kawelo, hoonoho iho ia ekolu mahele kaua. O Kaeleha, a me kekahi mau koa Ulu ma kekahi aoao o ka waa kaua; o Kalaumeki a me kekahi mau koa Ulu ma kekahi aoao; o Kamalama i waena o ke kuamoo kaua. I ko lakou kaua ana, aole o lakou mea i make, eia nae, ua komo ka makau i loko o Kauluiki ma, i na koa o Kauai. Nolaila, haalele iho la lakou i ke kaua ana, hoi aku la a na waa o lakou.

Ninau mai o Kawelo: “Pehea ke kaua?” Olelo aku ua poe Ulu nei: “Aohe pono i koe, haalele aku nei makou, aneane e hee mai ko kaikaina a me au keiki i kela aoao. Nolaila, hoi mai nei makou e hai aku ia oe, o na waa no o kakou a lana aku i kai, alaila, nana aku o ka hoi mai o ko kaikaina, me au keiki, aka, i make mai, hoi no kakou i Oahu.”

A lohe o Kawelo i keia mau olelo a ka poe Ulu, koo aku la kona mau wawae i ka moena a paa, paa ae la hoi na lima, hakahaka o loko o ka maka moena, nana mai la o Kawelo ma laila. Ike aku la ia i ke koa o kona kaikaina, o Kamalama, a me na keiki, aneane e auhee kela aoao, mahalo aku la ia i ke koa o lakou. A mahope, ike aku la ia e luku ana o Kamalama ma i kela aoao, a o ke koena i koe, e holo aku ana i luna o ka puu o Nounou.

Aia hoi i luna o ka puu o Nounou, o Aikanaka ke ’lii, a me Kauahoa, ke koa ikaika o Kauai. Nolaila, manao iho la o Kawelo, o make o Kamalama ia Kauahoa, nolaila, paha aku la ia, penei:

Pau iki, pau nui, Pau loa, pau poko, Pau a’u lehua i ka manu, Ke aina mai la e ka manu. Na pua lehua i aina e ka manu a koe koena, Kalohe ua kamalii la, ko lelehu, Lehulehu mai la ke one, Hopu i ka papa hee i ka nalu, Kakala e Kamalama, O oe la ke koi, owau ka helu ai, Pau ka pili, ele ka ai i ka maha, O—e ohi ka pili, I lalo kuli o Kamalama, Pau ana ka ai i ke poho, Mo ka ihu i ka iliohae, Hae ka puaa i kona kahu, Hae ka mano i ke kala, Hae ka puhi i ka maunu, Eueu kolea i ka pupua, Pelua kuli, hana a noho, Ia Kuahilau ka luahi a kaua, Kaa i ke oho, helu papalua, He la koa, he la hee, He la malu nei e Kamalama, Ke lolelua nei ka ihe i ka lima, Ke kui nei ka ihe i ka pali lehua, Moa keiki, kuku ka heuheu Okala ka hulu o ke kea i halala, He pukoa wawahi waa o Kamalama no Wailua nei, Hoouka ia i na koa, Hee kuamoo me ka huna lewa, Auhee liilii, ioio moa i ka nahele I ka li a ke auhee nui, E ao ka loko e Kamalama, Aia mai ka maha laau O ka oa o Mamalahoa. O kauwila o Puukapele, O ka hapupue o Haalelea, O kee la o Kalalau, I wai auau no Kamalama, E Kamalama e kuu pokii, e hoi.

Ma keia paha a Kawelo, hoi mai la o Kamalama a me Kaeleha ma laua o Kalaumeki, a hiki lakou i kahi o Kawelo ma, ninau mai la o Kawelo: “Pehea ke kaua?” I aku o Kamalama: “Ua pau o Kuahulu ma i ka make, a o na kanaka i koe, oia no kela e pii la i ka puu o Nounou, a o ka hoahanau no o kaua ke koa nui o luna i koe, o Kauahoa.”

A lohe o Kawelo i keia olelo a kona kaikaina, maopopo iho la ia ia he hoopunipuni o Kauluiki ma, manao iho la ia he poe koa hohe wale, nolaila, paha aku la o Kawelo, penei:

Aole hoi no oukou kahi aloha, No ka pohaku i kaa aku nei; Komo hewa ko’u waa, Pau hewa ka’u ia me ka’u ai, Pau hewa ko’u kapa me ko’u malo. Kai no he koa no ka la nui, Aole he koa no ka la iki; Wahawaha i ka laau nui, He iki hoi ke kihapai, O ka noho ana ka ia Kauai, Noho i kalukalu o Puna, Lilo Puna ia Kaeleha, Lilo Kona ia Kamalama, Lilo Koolau ia Kalaumeki, Pau ka aina i na koa, Mihi i ka hune e Kauluiki ma. Aloha i ka hoi wale e na pokii e, Nele e na pokii i ka aina ole la.

A lohe o Kauluiki ma, pane aku la lakou: “Ka! E aho no ka hoi ka noho ana me Kakuhihewa, he ai i kalo moa, he ole loa ka hoi ka holo ana mai nei me Kawelo. Ua pau ka aina i na koa, o ke aha la ka kakou?” Nolaila, manao iho la lakou e hoi i Oahu nei.

MOKUNA IV.

E PILI ANA NO KAEHUIKIAWAKEA.—NO KAIHUPEPENUIAMOUO A ME MUNO.—NO WALAHEEIKIO A ME MOOMOOIKIO.

Ike iho la o Kaehuikiawakea, ua make na pukaua o lalo o Wailua, pii aku la ia i luna o ka puu o Nounou, e hai aku ia Aikanaka i ka make o na pukaua a me na kanaka o lalo. Ma keia pii ana o Kaehuikiawakea i luna o ka puu o Nounou, ike aku la o Kawelo, a paha aku la ia ia Kamalama:

E Kamalama iki kuu pokii, Kuu pokii e, kuu pokii.

O mai la o Kamalama: “O.” I aku o Kawelo: “E alualu aku oe i kahi pokii o kaua, a wehe mai oe i kahi malo, a wawau aku oe ma ka aoao, a hookuu aku.” A lohe o Kamalama, alualu aku la ia, a loaa o Kaehuikiawakea, alaila, kahea aku la: “A make! A make!! A make oe e Kaehuikiawakea!!!” Ma keia mau leo puiwa a Kamalama, ua makau loa o Kaehuikiawakea, a kokoke loa e pau kona mama. A hiki o Kaehuikiawakea i luna o ka puu o Nounou, lalau aku la o Kamalama, kaili ae la i ka malo, a wawau mai la i ka aoao, a hookuu aku la. A hiki o Kaehuikiawakea i mua o Aikanaka, huli iho la i lalo kona alo. Ninau mai la o Aikanaka, penei: “A hua a pane! A pane ka waha, he hoolono ko onei.”

I mai o Kaehuikiawakea: “Ua pau loa kakou, aohe kanaka i koe, ua pau loa i ka make.” Ninau aku o Aikanaka: “Owai na waa?” “O Kamalama ka hai mua ana mai i kai, i ka pae ana mai i uka, o Kawelo ka keia ope nui e waiho nei.”

KAIHUPEPENUIAMOUO A ME MUNO.

He mau koa keia no Aikanaka, i luna o ka puu o Nounou kahi i noho ai. Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku ae la o Kaihupepenuiamouo a me Muno, a iho aku la me ko laua mau lau kanaka elua. A hiki lakou i lalo, kaua iho la me Kamalama, a pau loa iho la lakou i ka make ia Kamalama ma. A koe aku la o Kaehuikiawakea, hoi aku la ia a luna o ka puu o Nounou, olelo aku la ia ia Aikanaka: “Ua pau loa na kanaka i ka make, a owau wale no koe. Aohe no kela he kaua o lalo, he ahi maoli no. Ina e hou mai o Kamalama i ka ihe ana, he umi kanaka e ku i ka pahu hookahi ana, alaila maalili ka ihe.”

WALAHEEIKIO A ME MOOMOOIKIO.

Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia mau koa elua a liki i ke kaua me Kamalama. Iho aku la laua me ko laua mau kanaka, hookahi lau.

Kaua iho la lakou, me Kamalama, Kaeleha, Kalaumeki, he mau kanaka ikaika loa laua ma ke kaua ana. He pololei ka laua ihe ke o, aole e hala, he kuku ka ihe, he ku ka puamauu, ka naonao, ka nalo, ka ukulele. Ma keia kaua ana, ua pau loa na kanaka i ka make, a koe no ua mau wahi koa nei, a hoomau no laua i ke kaua me Kamalama. Ma keia kaua ana, ua pa ka lima o Kaeleha i ka laau, a emi hope mai la, a hoomau aku la o Kamalama me Kalaumeki i ke kaua, a mahope emi mai la o Kamalama, a aneane no e make, i na wahi koa.

A ike o Kawelo i ka nawaliwali o Kamalama, a i ke koa o Kalaumeki alaila, paha mai la o Kawelo, penei:

Ia hookaa o Kalaumeki i hope, Pohu ke kai, malino ke au, Hoolana ka waa i ke po’i, Nalo koli’a ka puu o Kamae, I ke ehu o na wawae, Ku aku la i ke kai, O ua koa nui nei, o Kamalama.

A lohe o Kamalama i keia paha a Kawelo, huhu iho la o Kamalama, a hoi aku la. Ike mai la o Kanewahineikiaoha i ka hoi ana o Kamalama, olelo aku la ia ia Kawelo: “E, ua huhu paha ko kaikaina ia oe, ei’ aku la ke hoi mai la.” A ike o Kawelo, paha aku la ia penei:

Ea mai ana ke ao ua o Koolau, Ea mai ana ma Nihoa, Ma ka mole mai o Lehua, Ua iho la pulu ke kahawai, Pulu a’u lehua i ka makoa, Kahe ka wai ke hanini nei i kai, He mea e nei wai nui o uka. Ke o nei ka leo o ka pihaa, Na kuu kaikaina punahele Na ke koa nui, o Kamalama, E Kamalama kuu pokii e, Hoi mai, kamau lia. Nolaila paha ka ikaika ole.

A lohe o Kamalama i keia paha a Kawelo, huli aku la ia e kaua hou, a loaa aku la o Kalaumeki, kaua iho la lakou, a hee o Kamalama ma, a no keia hee ana, ua hiki ke kaua i ke alo o Kawelo. A hiki o Walaheeikio i mua o Kawelo, paha aku la o Kawelo, penei:

Aia hoi ha kau wahine o kuu kaikuahine, O ka hanai a Malaiakalani, O kau wahine ia, e—a?

Hoole mai la o Walaheeikio ia Kawelo: “Aole paha nau e haawi mai ka wahine a ke koa; o oe no ka makou a make ae, hai no o Aikanaka ia oe i luna o ka lele, puni no o Kauai nei ia makou, ai no i kalo moa.” Alaila, paha hou aku la o Kawelo, penei:

E o la hoi e uhai ka maka o ko ihe, Alaila, pahu mai ia Kawelo.

I aku o Walaheeikio: “Aole paha e uhai ka maka o ka’u ihe ia oe, no ka mea, o oe no e ku mai nei, o ka hakala hale, ua like, aole e hala keia ihe ia oe ke pahu aku.” Alaila, paha hou o Kawelo, penei:

E o la hoi e hou mai ua ihe au, A kai ae i ka pola o ka malo, A ku aku i ka lepo nui, Hoi aku a lohe o Aikanaka, Kahi i noho ai ia Kauai nei, He mai nui nou ka hilahila.

A lohe ua wahi kanaka nei, hou mai la ia i kana ihe, a ike o Kawelo, hoaka ae la ia i ka ihe i ka pola o ka malo, a ku aku la ka ihe i ka lepo, aole ia Kawelo, hilahila iho la, a holo aku la. Ma keia holo ana o Walaheeikio, mai ke alo aku o Kawelo, hahau aku la o Kawelo i kana laau ia Kuikaa, a make iho la o Walaheeikio.

Make kela koa, koe o Moomooikio, alaila, paha aku o Kawelo, penei:

E Moomooikio—e, Eia kau wahine o kuu wahine, O Kanewahineikiaoha, O kau wahine ia, e—a?

[Maanei ua like na olelo ana me ko kela koa, me ko Walaheeikio, nolaila, e waiho i ke kakau ana maanei.]

A make iho la o Walaheeikio a me Moomooikio ia Kawelo holo aku la o Kaehuikiawakea a hiki i luna o ka puu o Nounou, olelo aku la ia Aikanaka, i ka make o keia mau koa elua. I mai la o Aikanaka: “Akahi a komo ke anu ia’u, ua naha aku la ka hale e malu ai.”

MOKUNA V.

NO KAHAKALOA.—KONA MAKE ANA MA O KAWELO ALA.

Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia koa o Kahakaloa a paha, e olelo ana, aole e pakele o Kawelo ia ia. Wahi a Kahakaloa: “I nahea ka Kawelo ao ana i ke koa, a kakou i noho iho nei a holo aku nei i Oahu, a moe aku la i ke kaikamahine a Kalonaikahailaau; ina o kana hauna laau a na ka makuahunowai ona, aole ia e pakele ia’u. No ka mea, ua kaua no maua me ka makuahunowai ona, ua koele na laau a maua, aohe make, aohe make.” A pau ka olelo ana a Kahakaloa, iho mai la ia me kanaha kanaka elima, a hiki ia i lalo, kaua iho la lakou.

Luku mai la o Kamalama i na kanaka a pau loa, a koe o Kahakaloa, ike aku la o Kawelo ia Kahakaloa, paha aku la ia penei:

O ka-haka-nui, o ka-haka-iki, o ka-haka-loa, O ka-haka-kau aipu, Keia la paha e—a?

I mai o Kahakaloa ia Kawelo: “Aole paha i olelo ia mai ko’u inoa o Ka-haka-kau-aipu; o Kahaka alii o Kauai nei ko’u inoa.” Ia wa, ku like laua, ku o Kawelo me kana laau o Kuikaa. Ku no hoi o Kahakaloa me kana laau palau, a hoala i na laau palau a laua, kakii mai la o Kahakaloa i kana laau palau, a loaa iho la ka a-a o Kawelo, newa aku la ia. Ia wa, e hue lepo ae ana o Kawelo i kana laau, o Kuikaa, moku kahi manamana iki o ka wawae, ma ia aoao no, moku ka ili manamana iki o ka lima, ma ia aoao hookahi no, moku ka welelau o ka pepeiao.

Mahope o laila, haule iho la o Kawelo i lalo, a waiho iho la. A waiho o Kawelo i lalo, olelo aku o Kaehuikiawakea ia Kahakaloa, e hahau hou iho oe i laau hou, i make loa o Kawelo, eia no la ke aa mai nei na maka. A lohe o Kahakaloa i keia mau olelo, pane mai la ia:

Ua make he laau na ka ui. Hookahi no laau a ka ui make, O iho auanei a hiki i lalo i o Milu, I aku i hahau alua ia e Kahakaloa. Make ai ke koa nui o Kawelo.

I aku o Kahakaloa ia Kaehuikiawakea: “E hoi kaua e ai a maona, alaila, iho mai au e hoomake i kuu luahi;” alaila, hoi aku la laua. A hiki laua i luna o ka puu o Nounou, olelo aku la o Kahakaloa: “Ua make o Kawelo ia’u. I hoi mai nei au e ai a maona, iho hou aku e hoomake i kuu luahi.” A lohe o Aikanaka, hoolale ae la ia i kana mau aipuupuu elua, ia Kapinaonuianio, a me Nioiwawalu, elua laua, puholo i ka moa a Kahakaloa. A ike aku la o Aikanaka, ua moku ka manea uuku o ko Kahakaloa wawae, ninau aku la ia: “I aha ia kou manea i moku ai?” I aku la o Kahakaloa: “Ae, moku no ia wahi, he kihikihi aia i waho.” Ninau hou o Aikanaka: “Ko manamana lima iki hoi, i ahaia?” “Ae, moku no ia wahi, he wahi peleleu aia i waho.” “Ko pepeiao?” “Ae, moku no he manamana aia i luna loa.”

A moa ka moa, ai iho la o Kahakaloa a maona, pau ae la ka ai o ka umeke, papale iho la o Kahakaloa i ka umeke i ke poo, a iho aku la. A hiki i lalo, ike mai la o Kamalama, alaila, olelo aku la ia ia Kawelo: “He kanaka ohule, e iho mai nei, hinuhinu launa ole ka lae.” I aku o Kawelo ia Kamalama: “Aole paha ia he ohule, o Kahakaloa, hoi aku la ai a maona, pau ka ai o ka umeke, kau iho la i ka ipu i ke poo, nolaila ka hinuhinu.”

A hiki o Kahakaloa i mua o Kawelo, nana aku la ia ia Kawelo e noho mai ana i luna, olelo mai la o Kaehuikiawakea, ia Kahakaloa: “Ola hou o Kawelo, nolaila, o oe ke make o ke koa, aole au e make ke kukini.” Ku o Kawelo i luna, ku o Kahakaloa i luna, alaila, kiko’u mai la o Kawelo i ka laau, a pa ma ka lae o Kahakaloa, nalowale iho la na maka o Kahakaloa i ka umeke ana e papale ana i ke poo, alaila, hahau hou o Kawelo i kana laau palau, ia Kuikaa, a make loa iho la o Kahakaloa. A make o Kahakaloa, hoi aku la o Kaehuikiawakea i ka puu o Nounou, e hai ia Aikanaka i ka make o Kahakaloa. A hiki i luna, ninau mai la o Aikanaka: “Auhea o Kahakaloa?” “Ua make.” Olelo mai o Aikanaka: “Na wai no la ke ola o ka mea i kau ke alina. I waiho ia mai nei paha a ike au; o ka ke ’lii puaa ka hoi ua moku ka pepeiao.”

MOKUNA VI.

HOPOHOPO O KAWELO NO KA PAIO ANA IAIA.—IMI I WAHI E LILO MAI AI OIA MA KE MELE.—PANE O KAUAHOA.

O Kauahoa, oia ke koa kaulana o Aikanaka i ka nui a me ke kiekie, a oia hoi ke koa a Kawelo, i li ai ka io i ke anuanu a me ka huihui o ka makau, a ua apo ia mai o Kawelo e na kukuna weliweli o ko Kauahoa kulana ui, a me ke koa. A nolaila, ua kau ka weli.

Ia Aikanaka e kamailio ana no Kahakaloa i ka make ia Kawelo, lohe aku la o Kauahoa. Iho aku la ia me kana laau palau o Kahehumakua ka inoa, he koa makua ole no Kahihikolo. (Ua olelo ia i loko o keia moolelo he laau nui loa o Kahehumakua, o ke kumu no o ka lau, o na lala, i na e lawe o Kauahoa, kau no ka manu i luna a kani no.) A ike o Kawelo ia Kauahoa e iho mai ana mai ka puu mai o Nounou, nui launa ole, malu ka la ia Kauahoa, no ke kiekie a me ka nui launa ole. A hiki o Kauahoa i mua o Kawelo, ala mai la o Kawelo a hopu aku la i kana laau o Kuikaa, a me ka wahine, o Kanewahineikiaoha, ma ka akau, a o ke kaikaina ma ka hema, o na keiki mahope.

Ma keia ku ana a Kawelo me kana laau o Kuikaa, nona ka loa he umi anana, ua like kona loihi mai ka manea wawae ae o Kauahoa a ka piko i waena, koe ae o luna, me he mea la, he iwakalua anana ke kiekie o Kauahoa. Ma keia ku ana, ua hoopuni ia o Kawelo e ka weliweli o ka makau ia Kauahoa. No ka mea, elua wale no ano laau i loaa ia Kawelo, malalo ae, a maluna iho, aole i loaa ia Kawelo ka laau hikau pea. Nolaila, noonoo iho la o Kawelo i ke kaua e make ai o Kauahoa ia ia, aole nae he loaa, a hopo iho la ia. Ma keia ku ana a Kawelo, ua loihi loa ke ku ana e noonoo, a loaa iho la kona noonoo, e kaua no a make mamuli o ke kaua.

Hu ae la ke aloha o Kawelo ia Kauahoa, i ko laua wa e noho liilii ana me ko laua kaikuaana haku me Aikanaka. Nolaila, paha aku la ia me ka hoalohaloha aku no nae i ua hoahanau nei, aia hoi i kona manao ke kaua a me ka ole; penei ka paha ana:

Pehu kaha ka limu o Hanalei, Pehu ka limu i ka maka o ka opua, Hai hewa ka lima i ke kaua kamalii, E’i aku ke kaua i ka hope, Me he ku la na ke kai hohonu, Me ka hiwahiwa a Kauakahi, He opuu oe, he kakala kela, Na ka ole ka hue a ke kai e, Ea Kauahoa ka ui o Hanalei, Ala o Kamalama ka ui o Kualoa, Ala o Kawelo ka ui o Waikiki, Ala o Kaelehapuna ka ui o Ewa, Ala o Kalaumeki ka ui o Waianae, Huhue aku kaua moe i ke awakea, Kapae ke kaua e ka hoahanau E waiho ia’u i kou hoahanau Aole hoi na la o kuu hoike, Kuu hoa hele o ka wa kamalii, Hoa kui lehua o Waikaee, A kaua e kui kane ai, I lei no ke kaikuaana haku o kaua, E Kanewahineikiaoha, Ko pikoi hoolei ia i luna. I helua, i hele lua, I kaupoku o Hanalei. E ala e Hanalei.

A lohe o Kanewahineikiaoha i keia paha o Kawelo, o kona manawa ia i hoolei ai i ka pikoi i luna, a lohe ae la o Kawelo i ka nakeke ana o luna, nana ae la ia e lele ana ka pikoi, alaila, paha hou ae la o Kawelo, penei:

Hanalei aina anuanu, aina koekoe, Aina a ka pea i noho ai, Ea Kauahoa ka ui o Hanalei.

Olelo mai la o Kauahoa: “Aole e kapae nei laau ia oe, i ka la o ke kaua; ua noke ia mai nei ka hoi makou e oe a pau loa i ka make, a pehea e kapae ai keia laau ia oe? Nau no hoi paha, he mai no hoi kau e nana iho; a na’u aku no hoi, he mai no hoi ka’u e nana iho.”

Ma keia olelo a Kauahoa, ua hoopuni ia o Kawelo i ka makau a me ka weliweli no Kauahoa, aka, hoomanao no nae o Kawelo i ko laua wa kamalii, i ko laua wa e hoolele lupe ana me Kauahoa. Moku ae la ka Kauahoa lupe ia Kawelo, aole nae he huhu aku o Kauahoa ia Kawelo; nolaila, manao no ia e make ana no ia ia. Nolaila, paha hou aku la o Kawelo ia Kauahoa, penei:

O Hanalei aina ua, Aina anuanu, aina koekoe, Aina a ka pea i noho ai, Noho ana e liu ana e, Maewa ana ka ukiukiu o Honokoa, I ka pali o Kalehuawehe; Pua ka lama me ka wiliwili, O ka ua lele ma waho o Mamalahoa, O Kauahoa o ka meeui o Hanalei, O ke kanaka a Kamalama i hopo ai o Kauahoa, He mea e ka nui—e—a! Eia ka hoi ua kanaka nui O Kauai, o Kauahoa.

MOKUNA VII.

KA NUI O KAUAHOA.—PEPEHI IA E KAWELO ME KA NEWA.—HEE O AIKANAKA IA KAWELO.

Maanei e maopopo ai ia kakou ka nui o Kauahoa, kona kiekie a me kona laula. Ewalu kahaku. Ewalu ka mana kahawai, ewalu ka poe kaua. Eia ke ano o keia mau helu. Ewalu kahaku, ua like ia me na anana he iwakalua, oia na kapuai he hanele me iwakalua.

Pela na mana kahawai ewalu. Ua like ka nui o Kauahoa me kekahi kahawai nui, ewalu ona mau manamana ma o a maanei, pela hoi na poe kaua ewalu. Ua like ko Kauahoa ikaika a me kona nui, me ka nui o na kanaka i loko o na poe ewalu. Ina he kanaha ka nui o na kanaka o ia poe, pela a pau na poe ewalu, o ia ko Kauahoa mea e like pu ai. Ua like ia me na kanaka ekolu hanele me iwakalua ke hoonui ia. Ia Kawelo e paha ana imua o Kauahoa, nana ae la ia i kana wahine o Kanewahineikiaoha, a paha ae la, penei:

E Kanewahineikiaoha e; Ko pikoi hoolei ia i luna, I helelua, i helelua, I kaupoku o Hanalei la. E ala e Hanalei e, A make o Kauahoa ia oe, Ai ae ia Hanalei, Aahu ae i ka pawehe o Niihau, Ai la oe i ka manu o Kaula.

A pau ka paha ana a Kawelo, olelo aku la ia i ke kaikaina ia Kamalama, me na keiki hookama o Kaeleha laua o Kalaumeki: “E, ina oukou i ike i kahi e poha ai ka la, ma laila no oukou e ku ai, i hahau iho no o Kauahoa i ka laau ana, aole oukou e loaa, puka no oukou ma laila, a pakele no.”

Mahope o keia olelo a Kawelo ia lakou, ia wa i hoomoe ai o Kauahoa i ka laau ana, lele aku la o Kawelo ma waho o ka hua o ka laau a Kauahoa, a ku iho la, mahope mai o Kauahoa. Ia wa, kulou iho la o Kauahoa i lalo, a hoala mai la i ka laau ana. Ia Kauahoa i hoala ai i ka laau ana, ia wa o Kawelo i hahau ai i kana laau palau Kuikaa ia Kauahoa, a nahae iho la o Kauahoa mai luna a lalo, a kokoke e lele loa, makau e iho la ka laau a Kawelo, i ka maea o ka honowa o Kauahoa. A make iho la o Kauahoa, o ka pau no ia o na koa o Aikanaka i ka make.

A po ua la nei, olelo aku o Kawelo ia Kamalama ma: “Ke pii nei maua i luna o ka puu o Nounou; ina oukou i nana ae a a ke ahi i keia po i luna o ka puu, ua puni o Kauai nei ia kakou.” Pii aku la o Kawelo me kana wahine i luna o ka puu o Nounou. A hiki laua i ka hulili, alaila, paha aku la o Kawelo, penei:

E Aikanaka, alii o luna nei, E noho ana i ka puu o Nounou; E hele mai oe e ike kaua, A ai no kaua ia Kauai, A e moe i ka moena.

A lohe o Aikanaka i keia paha a Kawelo, olelo aku la ia: “O Kawelo keia.” Hoole kekahi poe: “Aole ia e hiki mai, ua luhi i ke kaua i ke ao, nolaila, ua hiamoe aku la kona po.” I aku o Aikanaka: “O Kawelo no keia leo e paha mai nei.” Ia lakou e hoopaapaa ana, paha hou mai la o Kawelo, penei:

O oukou wale no e—a. Aohe mea e ae o luna e?

A lohe o Aikanaka, hai aku la ia: “He mau kanaka no ko ka puu nei i koe. Eia na inoa o ia poe:

O Kaehuikiawakea, o Wakea 1, o Wakea 2, O Kamakaokahoku, o Paoa 1, o Paoa 2, O Hilinuiwawaeahu, o Ahua 1, o Ahua 2, O Kapinaonuianio, o Koinanaulu 1, o Koinanaulu 2.

Olelo hou mai o Aikanaka: “O na kanaka iho la no ia o ka puu i koe, aohe mahuahua, ua pau loa na kanaka i ka make.” A pau ka hai ana aku a Aikanaka ia Kawelo, olelo aku la ia i kana mau kahuna, a me na kilo, ke kuhikuhipuuone: “E iho au e ike me Kawelo.” Wahi a Aikanaka i na kahuna: “Kai no paha no Kawelo nei aina e kaua mai nei, aole ka! No’u no. Owau no maluna, oia no malalo.” I mai na kahuna ia Aikanaka: “Pehea oe e hele aku ai e ike, he ’lii oe, he kauwa ia, he helu elelu kona kupuna, no ka uka ae nei o Kulahuhu la, o Nahanaimoa ka inoa.”

A lohe o Kawelo i keia olelo a na kahuna, kaa aku la ia i ka pali, a ike o Kanewahineikiaoha i ke kaa ana o Kawelo i ka pali, hoolei aku la ia i kana pikoi, a paa mai la o Kawelo. I aku o Kanewahineikiaoha: “Heaha iho nei keia ou e Kawelo?” I mai o Kawelo: “I hilahila au ia oe, i kuu olelo ia mai nei i ke kauwa.” I aku o Kanewahineikiaoha: “Kupanaha oe! Kai no e noonoo mua oe a maopopo he kauwa io; e ole au e ike aku nei ia oe, ina ua make oe.” Alaila, noonoo iho la o Kawelo a paha aku la, penei:

He ’lii ka moa, Kau ana ka moa i luna o ka hale, A hiia ko poo e Aikanaka O ka moa kou mea e ala ai, He ’lii ka moa e, he ’lii.

Ma keia paha ana a Kawelo, olelo aku o Aikanaka, i na kahuna: “Ke olelo mai nei o Kawelo, he ’lii ka moa.”

I mai na kahuna ia Aikanaka: “E olelo aku oe ia Kawelo he kauwa ka moa.” A lohe o Kawelo i keia olelo a Aikanaka, paha aku la ia penei:

Haku ia nae hoi ka hulu o ka moa, I kahili i mua o na ’lii, Kahili ia nae hoi ko kua e Aikanaka; Nolaila, he ’lii ka moa. He lii ka moa e Aikanaka, Aohe kauwa e.

Mahope o keia paha ana a Kawelo, aohe walaau hou mai o luna o ka puu o Nounou, no ka mea, ua makau lakou ia Kawelo, a ua hele malu mai ka puu aku o Nounou, a uka o Hanapepe ma Koula, a malaila o Aikanaka i noho ai.

A hiki o Kawelo i luna pono o ka puu o Nounou, me kana wahine me Kanewahineikiaoha, aohe io no he kanaka, aole hoi ke ’lii o Aikanaka. Ia wa pupuhi laua i ke ahi, a ike mai la o Kamalama, me na keiki, oia o Kaeleha me Kalaumeki.

MOKUNA VIII.

KA MAHELE ANA O NA AINA O KAUAI.—LILO O AIKANAKA I MEA MAHIAI.

A lilo o Kauai ia Kawelo a puni, alaila, mahele maikai aku la ia i ka aina i kona mau kokua a hoalawehana ma ke kaua ana; aole oia i alunu a makee i ka aina a me ka waiwai. Penei ka mahele ana o Kawelo ia Kauai, no Kamalama, Kaeleha a me Kalaumeki: O Koolau no Kalaumeki; o Puna no Kaeleha; o Kona no Kamalama; o Kauai a puni no Kawelo.

Ma keia puni ana o Kauai ia Kawelo, noho iho la ia ma Hanamaulu, me kana wahine o Kanewahineikiaoha. O Aikanaka hoi, noho iho la ia ma Hanapepe me ka ilihune, aohe aina, aohe hanohano, aohe ai, aohe ia, aohe kapa, aohe hale. Hookahi a Aikanaka hana, o ka mahiai i ai na lakou.

Ia Aikanaka e noho ana i laila, hele aku la o Kaeleha mai Kapaa aku, ma ka aoao hikina o Kauai, a hiki ma ke komohana o Kauai ma Hanapepe, kahi o Aikanaka e noho ana. Ma kahi a Kaeleha i hiki mua ai, ma Wahiawa, i kahi o Ahulua e noho ana, i laila laua i hui ai me Aikanaka; ua hele mai ia mai Koula mai a laila, i ka lawaia a me ka auau kai. Ike mai la o Aikanaka ia Kaeleha, hookipa mai la ia i kahi ai a me kahi ia, a me kana kaikamahine o Kawelowai. Ma keia mau mea a Aikanaka i haawi mai ai ia Kaeleha, ua kuia kona manao, no ka hilahila i kana uku ole e uku ai ia Aikanaka.

Nolaila, hele makaikai aku la o Kaeleha a hiki i Mana, a lei i ka pahapaha o Polihale, hoi mai la a hiki i Wahiawa. Ma keia hoi ana o Kaeleha, aole i kipa i ko Kamalama wahi, no ka mea, ua komo kona makemake i ke kaikamahine a Aikanaka, oia o Kawelowai. Hoi aku la o Kaeleha me Aikanaka i uka o Koula, ma uka o Hanapepe. Ma keia noho ana, ua loihi ko lakou manawa i noho ai. Nolaila, ua hilahila o Kaeleha i kona makuahunowai ia Aikanaka.

MOKUNA IX.

KE KIPI ANA O KAELEHA, A ME AIKANAKA IA KAWELO.—KO LAKOU KAUA ANA A ME KA MANAOIA ANA UA MAKE O KAWELO.

Ike aku la o Kaeleha i ka hooikaika o kona makuahunowai, o Aikanaka, i ka po a me ke ao, hu ae la kona aloha. Ninau aku la o Kaeleha ia Aikanaka: “He nui no ka poe mahope ou, e kokua ana ia oe?” I mai la o Aikanaka: “He nui no.” A lohe o Kaeleha, olelo aku la ia ia Aikanaka: “Eia ko Kawelo kaua e make ai ia oe. Ke kaua, o ke kaua pohaku, no ka mea, aole i ao ia o Kawelo i ka alo.” A lohe o Aikanaka i keia olelo a Kaeleha, lana hou kona manao e kaua hou me Kawelo. Alaila, olelo iho o Aikanaka i kana olelo kaena, penei: “Ola na iwi i ka hunona.”

O ke kumu o keia kipi ana, o ka hilahila o Kaeleha i kona makuahunowai i kana waiwai ole e uku aku ai. Maanei e ike kakou i ke aloha ole o Kaeleha ia Kawelo, a me kona hilahila ole, aloha ole i kona mea nana i malama kupono a lilo ai i alii aimoku no Kauai.

Ma keia mau olelo a Kaeleha me Aikanaka, ua kui aku la ia olelo a lohe o Kawelo ma Hanamaulu, ma ka hikina o Kauai. Hoouna aku la o Kawelo i ka elele, e hele a loaa o Kamalama ma Kona, e hele mai e nana, e hoolohe, i ka oiaio a me ka ole o keia lohe. A hiki ka elele i mua o Kamalama, hai aku la i na olelo a kona kaikuaana, a Kawelo; a lohe o Kamalama, hele mai la ia a hiki i Waimea, a Hanapepe, Wahiawa. Nana aku la o Kamalama i ke kula o Kalae, ua lehulehu loa na kanaka e hoiliili pohaku ana; o na kane, o na wahine, o na keiki.

Ia Kamalama e nana ana, halawai mai la kekahi kanaka me ia, a ninau aku la ia: “Heaha ka hana a kela lehulehu o ke kula e paapu mai la?” I mai la ke kanaka: “He hoiliili pohaku.” “He pohaku aha?” wahi a Kamalama. “He pohaku kaua na Kaeleha laua o Aikanaka, me Kawelo.” Alaila, maopopo iho la ia Kamalama, he oiaio na olelo a ka elele i hai mai ai ia ia, alaila, emi hope aku la kana hoi ana, a hiki i ka hale, hoouna aku la ia i elele, e hai aku ia Kawelo.

A hiki aku la ka elele i mua o Kawelo ma Hanamaulu, hai aku la ia ia Kawelo, i ka hoomakaukau o Kaeleha a me Aikanaka i ka pohaku, no ke kaua hou. A lohe o Kawelo i keia mau olelo, komo mai la ka huhu wela loa ia Kawelo ia wa, no kana keiki no Kaeleha. Ia wa, hele mai la o Kawelo mai Hanamaulu mai a hiki i Wahiawa, ma kela aoao mai. Ike mai la ia i na waa kaua o Kaeleha ma, ma ke kua aku o na eho pohaku. Aia ma na aoao o ka eho pohaku, na wahine me na pohaku i ka lima, a pela na keiki ma kekahi aoao o ka eho pohaku, me na pohaku i ka lima. Ua makaukau lakou a pau loa no ke kaua ana. O na mea kaua ma ko Kawelo lima, o ka laau palau no ana o Kuikaa, a me ka pikoi a kana wahine, a Kanewahineikiaoha. Nolaila, alua wale no ana mea kaua.

KE KAUA ANA O KAWELO, ME KAELEHA A ME AIKANAKA MA.

Ma keia kaua ana e ike ai kakou i ke koa a me ka ikaika lua ole o Kawelo, no ka mea, hookahi ia, a he nui mai kona mau enemi.

I ke kaua ana, aole e hiki ia Kawelo ke alo ae, no ka nui loa o na pohaku e lele mai ana i luna ona. Nolaila, ku malie iho la o Kawelo i waena o na pohaku e hailuku ia ana. Ma keia hailuku ana, ua paa o Kawelo i na pohaku, ma kela aoao a ma keia aoao, a ua like hoi ke kiekie o na pohaku me kona kiekie. Nolaila, lu ae la o Kawelo i na pohaku, a hiolo iho la, ma o a maanei o kona kino. Iloko o ia wa a Kawelo e lu nei i na pohaku, lele hou mai la na pohaku a luna, pela no ka hana ana a nawaliwali o Kawelo. Ia wa, ua paa o Kawelo i na pohaku, mai lalo a luna loa ae o kono poo, a lilo iho la o Kawelo i eho pohaku, a lilo no hoi ka pohaku i lua kupapau nona ia wa. A ike na kanaka a pau loa, ua paa o Kawelo malalo o na pohaku, manao iho la lakou, ua make o Kawelo, no ka nui o na kanaka e hailuku ana i na pohaku me ka ikaika loa. Nolaila, hooki iho la lakou i ka hailuku ana i na pohaku. Kii aku la na kanaka, a wehe ae la i na pohaku, a loaa iho la ke kino o Kawelo, ua palupalu loa, a ua poholehole ka ili a puni. Hapai ae la lakou, a hahau iho la i kona kino, a hookokoke iho la ma kona opu e hoolono ana, i ka make loa, a i ka make ole. A maopopo iho la ia lakou, ua make io no o Kawelo. Nolaila, hooholo iho la lakou, o Aikanaka ke ’lii o Kauai a puni.

Ma keia hailukuia ana o Kawelo, he mea kupanaha loa ia ma ka noonoo ana iho, i ko Kawelo make ole i loko o keia kaua ana. Ua uuku loa kona wahi ola i koe, aole nui loa, a he wahi hanu uuku no hoi i koe i loko ona, aole nae he ike ia, nolaila, ua pakele oia i ka pepehi maoli ia e kona mau enemi. He wahi maalea no ia o Kawelo, ma ka wa i huli ia ai kona hanu e na enemi.

MOKUNA X.

KA UNU A AIKANAKA.—OLA HOU O KAWELO.—LUKU OIA I KONA MAU HOA-PAONIONI, A LILO HOU OIA I ALII NO KAUAI.

O ka unu, he lele ia e kau ai ke kanaka, a me ka puaa, ka maia, ka ia, ka awa, a me na mea a pau loa. Ua hana o Aikanaka he unu nana ma Maulili, aia ia wahi ma Koloa a hiki i keia la. Aole nae i hai ia i ke kanaka. A manao iho la o Aikanaka e lawe ia Kawelo i laila e hai ai, no ka mea, he unu hou kela, aole i kau ia i ke kanaka mamua. Nolaila, auamo ia aku la o Kawelo mai Wahiawa a hiki i Koloa. Ua loihi no kela mau aina, aneane mai Honolulu aku a Luakaha, ua like me eono mile.

A hiki o Kawelo i laila, hookomo ia aku la maloko o ka pa o ka unu, me ka manao o Aikanaka, e waiho mai ia la a po, a ao, ia la e kau ia ai o Kawelo i luna o ka lele, no ka mea, ua po ia la. Nolaila, hoomoe ia iho la o Kawelo, uhi ia iho la a paa i ka lau maia. Ma keia moe ana o Kawelo, ua loaa ia ia ka oluolu a me ka maha no kona mau eha. A ua ikaika hou kona kino e like me mamua; nolaila, noonoo iho la ia me kona manao, ua hala kona wa make a me ka poino. Eia wale no kona manao ia wa, o ka pepehi aku i kona mau enemi a pau loa i ka make, oia no kana keiki, o Kaeleha, o Aikanaka.

KE OLA HOU ANA O KAWELO.

Maanei e ike ai kakou i ke ola hou ana o Kawelo, a me kona lanakila ana maluna o kona mau enemi. I ka po o Kawelo i hoomoe ia ai me ka lau maia, a like a like o ka po, oia ka huli ana o ka ia, a o ke kau no ia, loaa mai la ia Kawelo ka ikaika a me ka oluolu, a pau ae la kona eha nui ana. Nolaila, ala ae la oia a holoholo i o a i anei, e kakali ana o ke ao ae, a e manao ana no hoi i ke komo mai o Aikanaka a me Kaeleha, a me na mea a pau loa.

O ko Aikanaka ma wahi i moe ai, he loihi loa aku ia. Aia hoi, ua hoonoho o Aikanaka he kiai no Kawelo, a o ua kanaka ala, ua pili makamaka ia Kawelo. I ko Kawelo ala ana aku, ike mai la ia ia Kawelo, ua ola hou. Ninau mai la ia: “O oe no ia?” Ae mai la o Kawelo: “Ae, owau no.” Ninau aku la o Kawelo i ke kiai: “Auhea o Aikanaka ma?” I mai la ke kiai: “Ua hoi i kahi e moe ai.” Alaila, ninau hou aku la o Kawelo: “Aole nae paha e hoi hou mai.” I mai la kela: “E hoi hou mai ana no i anei, i ke kakahiaka.”

E kau ia oe i ka lele, A e mohai ia oe na ke ’kua, A i kanaka oe no ka unu; Eia ka e ola mai ana oe.

I aku la o Kawelo i ke kiai: “E ala iki kaua a liuliu, hoi au e moe. A i moe au, e uhi oe ia’u i ka lau maia a paa e like me mamua, a hiki i ke ao ana. E nana oe i ko lakou komo ana i loko nei, a ike oe ua pau loa i ke komo, alaila, kii ae oe ia’u e hoala ae, a e luku aku au ia lakou a pau loa i ka make.”

A pau ka olelo ana a Kawelo i ke kiai, hoi aku la ia moe, uhi aku la ke kiai ia ia i ka lau maia a paa, mai na wawae o Kawelo a ke poo. Ma keia moe hou ana o Kawelo, aole oia i hiamoe maoli, aole hoi i palaka, aka, ua makaala loa ia, me ka iini o kona naau e ala a ike i kona mau enemi, alaila, hoopai aku i ka make ia lakou. Ua uluhua loa o Kawelo i ke ao ole ae o ka po, a i ke kali ana ia Aikanaka ma. A ao ae la, a hiki i ke kakahiaka nui, aole i hiki mai, mai laila a hiki i ke awakea ana, hiki mai la o Aikanaka ma. A ike ke kiai ua komo o Aikanaka, o Kaeleha, na ’lii a pau loa, na koa, na kanaka he nui loa, na kane, na wahine, na keiki, aohe mea koe i waho, ua pau loa i loko o ka pa o ka unu, nolaila, hele malu aku la ke kiai a ma ka aoao o Kawelo, hawanawana iho la penei:

E Kawelo e, e Kawelo e, E ala oe, e ala oe, Ua komo ae la o Aikanaka, Ua komo o Kaeleha, Ua komo na ’lii, Ua komo na koa, Ua komo na kane, Ua komo na wahine, Ua komo na keiki, Ua pau loa i loko nei; E ala, e wiki oe, mai lohi.

A lohe o Kawelo i ka olelo a ke kiai, wikiwiki ae la ia i ke kiola i ka lau maia, ma o a maanei ona. Ia Kawelo e ala ana a kiola, kahea mai la ke kanaka kiai ia loko a pau loa:

E! Ola hou o Kawelo! E! Ola hou o Kawelo!

A lohe lakou i keia leo o ke kiai, huli mai la lakou e nana ia Kawelo, a ike lakou, kau mai la ka makau a me ka weliweli maluna o lakou. Ia wa i hoomaka hou ai lakou e kaua me Kawelo. A kokoke mai la o Kawelo, paha mai la ia no Kaeleha a me Aikanaka; penei ua paha la:

E Kaeleha keiki a’u nei la, I hanai maikai ia e a’u a nui; O ke aha ka’u hala i kipi ai oe, I lalau ai oe i ka mea hope ole he kipi? Pau ke ola la i keia la, Make i ka makua la, Ia Kaweloleimakua. E Aikanaka e, Luahi au a Kawelo nei la; Eia ka la o ke koa, koa ia; Ka la make, ka la ola; Make paha auanei, ea?

A waiho o Kawelo i ka paha ana, luku aku la ia ia lakou a pau loa i ka make, aohe mea i koe. Alaila, puni hou o Kauai ia Kawelo, a noho alii iho la ia e like me mamua, a hoi aku la ia i Hanamaulu e noho ai me kona mau makua, a me kana wahine.

Maanei pau ka moolelo kaulana o Kawelo, a koe paha kekahi ma na keena opu o ka lehulehu.

STORY OF PAKAA.

Pakaa’s High Office.—Laamaomao, His Wind Gourd.—Pakaa, in Disfavor with the King, Departs and Settles on Molokai.—Has a Son Whom He Instructs Carefully.—Dreams of Keawenuiaumi Setting Out in Search of Him.—Prepares with His Son to Meet the King.

Pakaa was the servant of Keawenuiaumi, [84] the king of Hawaii, and was a very great favorite with his master. It was his duty to have the supervision of the lands and household servants of the king. It was also his duty to have in his keeping all of the king’s personal effects; the kapas, the food, the meat and fish, the malos, the feather kahilis, awa bowls, [85] awa cups, awa, the calabash containing ointment and all the different things belonging to the comfort of Keawenuiaumi.

Because of the great care exercised by Pakaa in the supervision of the things belonging to the king, he was raised to the highest office in the king’s household and he became a greater favorite than all the chiefs and men under the king. In time the king gave Pakaa several pieces of land in the six different districts of Hawaii for his own use.

To Pakaa was also given the management and sailing of the king’s double canoe; it was his to command and to declare whether or not it was too rough to go out; in fact Pakaa had the entire command of the king’s canoe, whatever he said the king would obey. Lapakahoe was the name given to Pakaa’s paddle, which was the only one used by him while guiding the king’s canoe. Laamaomao [86] was the name of the calabash of wind belonging to Pakaa; it was a real calabash [gourd] entirely covered over with wicker work, plaited like a basket, and it was named in honor of the mother of Pakaa. In this calabash were kept the bones of his mother, Laamaomao. This calabash was given the name of “the wind calabash of Laamaomao” because during the life time of Laamaomao, the winds obeyed her every call and command.

RELATING TO HOOKELEIHILO AND HOOKELEIPUNA.

These two were new men taken up by Keawenuiaumi, whereby Pakaa was disrated by the king and in time all the powers and privileges that were formerly Pakaa’s were taken out of his hands and given over to these two men, Hookeleihilo and Hookeleipuna, except the personal effects of the king; these the king left with Pakaa. Because of this want of faith in him, Pakaa left the presence of the king and wandered off heavy hearted and in great grief over the actions of the king, for he did not want to be ordered about by anyone. In this departure of Pakaa he took with him the kapas, malos and all the personal effects of Keawenuiaumi and placed them within his calabash, Laamaomao. He also took with him his paddle, called Lapakahoe, so named in honor of his younger brother, Lapakahoe.

When Pakaa was about to leave, he said to his younger brother, who was a chief in possession over certain lands in the district of Hilo: “Our master somehow is displeased with me and has taken back everything I once owned, leaving me only a few pieces of land, which I suppose he will take away by and by. Since I am going away I want you to live on your lands; but be faithful to our master. I am going away now, but am not certain where I shall locate.”

With these words, he boarded his canoe and set out, going by way of Lele, Maui; then on until he came to Molokai; on the Kona side of that island, overlooking Lanai, where Pakaa made his home, and took unto himself a wife, a chiefess, belonging to the land. In time his wife bore him a boy and he gave the child the name of Kuapakaa. [87] The meaning of the name is this: “the cracked skin,” given because the skin of Keawenuiaumi was cracked by the constant use of the awa, so much so that the flesh was exposed in places.

After Kuapakaa had grown up to the age when he could talk and think, Pakaa said to him: “I want to teach you the meles relating to your master and also the general knowledge of all things; for it is possible that in time he will miss me and will come to make a search; if he does I want you to be in a position of readiness to meet him.” The course of instruction did not take many days, for Kuapakaa was a bright boy and everything was mastered in a way that gave him a thorough knowledge of the different subjects.

A short time after this a canoe came in from Hilo and word was brought that Keawenuiaumi was beginning to feel keenly the loss of Pakaa. Pakaa during the recital of this piece of news did not tell the Hilo man that he was Pakaa himself.

After the information had been imparted to Pakaa he dreamed a dream in which his spirit met the spirit of Keawenuiaumi. In this meeting the spirit of Keawenuiaumi said to his spirit: “I am coming in search of you.” The spirit of Pakaa answered: “I am living on Kaula.” [88] Keawenuiaumi also dreamed the same dream and on receiving the reply from Pakaa, jumped out of his bed and immediately requested of the six district chiefs of Hawaii to get their canoes ready and to summon their attendants; for he wished them to accompany him in his search for Pakaa, for he had at last realized the utter lack of knowledge, in most cases of Hookeleihilo and Hookeleipuna, [89] the men that took the place of Pakaa.

Pakaa awoke from his sleep and said to his son: “Let us go to the uplands and do our farm work.” The boy consented and the two started up. Their fields were six in number and the food planted was sweet potatoes. Each field was shaped after each of the six districts of Hawaii.

When the preparations were finally completed and Keawenuiaumi was ready to make the start, Pakaa again dreamed a dream wherein his spirit again met the spirit of Keawenuiaumi, which said to him: “In the days of Ku, [90] I will set out on my search for you.” Pakaa awoke with a start and said to his son: “Let us go to the uplands for palm leaves.” With this the two proceeded to the uplands and cut down a large number of palm leaves and much time was spent by them in bringing the leaves to the beach and a whole house was filled with them. The leaves were to be used in the rainy days of Ku.

In the Ku days, Pakaa and his son boarded their canoe and set out to sea to await the coming of Keawenuiaumi. Pakaa sat in the front seat of their canoe, while the boy took the hind seat. The two took up uhu [91] fishing as the kind to be engaged in, Pakaa thinking this the best kind of fishing in order to prevent him from being discovered, for one has to keep on looking down when fishing for uhu. On this trip they took the wind calabash, Laamaomao. As soon as they arrived out at sea the canoes in the advance of the expedition were seen to be approaching.

HE KAAO NO PAKAA.

Ko Pakaa Oihana Kiekie.—Laamaomao, Kana Ipu-makani.—No Kona Punahele Ole i ke Alii, Holo o Pakaa a Noho ma Molokai.—Loaa Kana Keiki a A’o Maikai Oia ia ia.—Ike Oia ia Keawenuiaumi ma ka Moe e Holo mai ana e Huli Iaia.—Hoomakaukau oia me Kana Keiki e Hui me ke Alii.

He Kauwa o Pakaa na Keawenuiaumi, ke ’lii nui o Hawaii, he kanaka punahele loa o Pakaa i kona haku, ia ia ka hooponopono o na aina a me na ai alo o Keawenuiaumi. Ia ia no hoi ka malama o na mea a pau a ke ’lii, ke kapa, ka ai, ka ia, ka malo, ke kahili, ke kanoa, ka apu awa, ka awa, ka ipu kakele, a me na mea a pau loa o Keawenuiaumi.

No ka malama pono o Pakaa i na mea a pau loa, nolaila, ua kiekie kona punahele ia Keawenuiaumi, maluna o na ’lii a me na kanaka a pau loa. Ua haawi aku o Keawenuiaumi i mau aina hou no Pakaa, i loko o na moku eono o Hawaii.

A ia Pakaa no hoi ka hookele o ko Keawenuiaumi waa, ia ia ka holo a me ka ole, ka malie a me ka ino, o ka Pakaa e olelo ai, oia ka ke ’lii e hooko ai. O Lapakahoe, oia ka hoe a Pakaa, a e hookele ai i ka waa o ke ’lii, ke hiki i ka wa holo. Laamaomao, he ipu makani ia na Pakaa, he ipu maoli no o loko, a he ie o waho, ua ulana hinai ia; o ko Pakaa makuahine no ia, a ua hoo ia na iwi o Laamaomao i loko o ka ipu e Pakaa, a ua kapa ia ka ipu ma ka inoa o Laamaomao, no ka mea, i ka wa ola o Laamaomao, he hoolohe ka makani ia ia, nolaila kela olelo, “ka ipumakani a Laamaomao.”

NO HOOKELEIHILO A ME HOOKELEIPUNA.

Oia na kauwa a Keawenuiaumi i lawe hou ai, a hoowahawaha iho la ia Pakaa; lawe ae la i na mea a pau loa mai ka lima ae o Pakaa, a haawi aku la ia Hookeleihilo a me Hookeleipuna, koe nae na pono kino o ke ’lii ia Pakaa.

Nolaila, hele naauauwa o Pakaa me ka hoohuakaeo, aole ona makemake e lohe i ko hai leo maluna ona. Ma keia hele ana o Pakaa, lawe mai la ia i ke kapa, ka malo, na mea a pau o Keawenuiaumi, a hahao i loko o kana ipu o Laamaomao a lawe pu ae la i kana hoe, o Lapakahoe. Ua kapa ia kana hoe i kona kaikaina ia Lapakahoe.

Olelo aku o Pakaa i kona kaikaina ia Lapakahoe: “E noho alii ana no kekahi mau aina o Hilo, ua hoowahawaha ka haku o kaua ia’u, ua lawe aku i na pono a pau loa, a koe no he mau aina, mahope paha pau loa, nolaila, a i pau kou noho aina ana, noho a kanaka aku no malalo o ka haku o kaua. Nolaila, ke hele nei au, aole i akaka ko’u wahi e noho ai.”

Kau aku la o Pakaa ma ka waa a holo mai la, a hala o Maui a me Lele, a hiki i Molokai, ma ka huli ma Kona, e nana ala ia Lanai, noho iho la o Pakaa ilaila, a moe i ke ’lii wahine o ia aina, a hapai ke keiki, a hanau, kapa iho la o Pakaa i ka inoa, o Kuapakaa. Eia ke ano o ia inoa, o ke akaakaa mahuna, o ka ili o Keawenuiaumi i ka awa, a waiho wale mai ka io me he pakaa la.

A loaa ia Kuapakaa ka olelo, olelo aku o Pakaa: “E ao kaua ia oe i ke mele o ko haku, a me na mea a pau loa, malama o noho a aloha imi mai, e noho aku ana oe me ka makaukau.” Aole i loihi na la o laua i ao ai, ua pau loa i ka loaa ia Kuapakaa, a ua lilo ia i mea wale waha ia ia i na la a pau loa.

Mahope o laila, pae mai la kekahi waa mai Hilo mai, a olelo mai la i ke aloha o Keawenuiaumi ia Pakaa, aole nae ia i olelo i kona inoa i ua waa ala.

A mahope o keia lohe ana, moe iho la o Pakaa i ka moe uhane, a ma ka uhane, ua loaa ko Keawenuiaumi uhane ia Pakaa. I mai la o Keawenuiaumi: “Eia au a huli aku ia oe.” I aku o Pakaa: “Aia au i Kaula kahi i noho ai.” Hikilele o Keawenuiaumi, a olelo i na ’lii eono o Hawaii, e makaukau na waa a me na kanaka, alaila, imi ia Pakaa, no ka hemahema o Hookeleihilo ma na hana a pau loa.

Ala ae la no hoi o Pakaa, a olelo i ke keiki, e pii e mahiai; ae mai la ke keiki. Ma keia pii ana a laua, eono mala, he uwala ka ai, ua hoohalike ia me na moku eono o Hawaii.

A makaukau o Keawenuiaumi e holo mai, loaa hou ia Pakaa ma ka moeuhane ko Keawenuiaumi uhane, I mai o Keawenuiaumi: “Aia a na la o Ku, holo aku au e imi ia oe.” Hikilele ae la o Pakaa, a olelo aku la i ke keiki: “E pii kaua i uka i lau hawane” (oia ka loulu). Ua nui loa ko laua amo ana i ka lau hawane, i mea malumalu ua, ke hiki i na ku, ua piha kekahi hale o laua.

A hiki i na ku, holo aku la laua i ka moana e kali ai i na waa o Keawenuiaumi. Mamua o Pakaa o ko laua waa, mahope ke keiki, he lawaia uhu ka Pakaa lawaia, manao ia, o kona wahi ia e nalo ai, no ka mea, he lawaia kulou i lalo ka uhu. A ua lawe pu no hoi laua ia Laamaomao i kai, ma keia holo ana, a hiki laua, puka ana na waa.

LEGEND OF KUAPAKAA.

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