I. RELATING TO KALAEPUNI
Kalanipo and Kamaelekapu were the father and mother of Kalaepuni and Kalaehina. Kalaepuni was the elder and Kalaehina was the younger. They were born and raised in Holualoa, Kona, during the reign of Keawenuiaumi, king of Hawaii. Regarding Kalaepuni: he was a very mischievous boy and one who was without fear. At the age of six he was able to whip all his playmates and his strength developed from that time on until he reached the age of twenty years, at which time Kalaepuni became famous [195] over the whole of Hawaii for his great strength. At twenty he determined to kill all the young chiefs of Hawaii, [196] those who were of very high blood as well as those of low blood, both big and small, even the mere sucklings. In his plan to kill all the chiefs he did not intend to kill Keawenuiaumi, because, as he reasoned, Keawenuiaumi was already well on in years. But Keawenuiaumi [197] was afraid of Kalaepuni and he made his plans to escape and to get out from the presence of Kalaepuni.
Shortly after the events narrated above, Kalaepuni went out fishing with some of Keawenuiaumi’s fishermen to the fishing grounds outside of Kalahiki; they went out shark fishing. After some of the bait was thrown out the sharks began to gather under the canoe, when the baited hooks were let down and several sharks were caught and hauled into the canoe. While Keawenuiaumi’s men were hauling the sharks up, Kalaepuni jumped out amongst the sharks that were gathered under the canoe and began to fight them, [198] killing them all. After killing all the sharks, Kalaepuni began boasting, saying: “Henceforth I shall use my hands as hooks for catching sharks and shall make all sharks as dust in my hands.”
After they had been fishing for some time they returned and landed their canoe at Honaunau where a large kou tree was standing. This was a very large tree requiring three men to span its girth. Kalaepuni, however, took hold of the tree and pulled it up by the roots [199] as though it was but a blade of grass, so resistless was it. After pulling up the tree he again boasted, saying: “I am going to turn my hands into an axe for the cutting down of trees for canoes in Hilo.”
Because of these feats of great strength shown by Kalaepuni before the king, Keawenuiaumi became more and more afraid of him and he went and hid himself in a place back of the Hualalai mountain, between Maunaloa and the Kona mountain. The place after this became famous because it was here that Keawenuiaumi lived in hiding, near the Ahu-a-Umi [200] as can be seen to this day, lying back of the Kona mountain and in the eastern part of that district.
Before Keawenuiaumi went off to hide himself, he left word with one of his servants, Maunaloa by name, as follows: “I am now on my way. If Kalaepuni comes while you are here, tell him that I am dead.” [201] The servant consented to do this. Keawenuiaumi then departed on his way to the place mentioned above. After the departure of Keawenuiaumi, Kalaepuni arrived at the house and asked Maunaloa as to the whereabouts of the king. Maunaloa answered that the king was dead. Kalaepuni then took charge of the whole island of Hawaii and he reigned as king in place of Keawenuiaumi.
While Keawenuiaumi was in the mountain he one day said to his high priest, [202] Mokupane: “You must invoke the gods for the death of Kalaepuni that I may again reign as king of the whole of Hawaii.” Soon after this request of the king was made, Mokupane the priest sent two forties of men to Kahoolawe on canoes to dig a well [203] ten fathoms in depth and to place large rocks around the mouth of the well. The name of the land where they were to dig the well is known as Keanapou and it is there to this day. After the well was dug and the rocks put in place, an old man and his wife were placed in charge of it; they were fisher folks.
When the two forties of men were ready to return to Hawaii, Mokupane the priest instructed the old couple, saying: “If a very large man with locks of hair that are as long as a bunch of olona [204] should come while you two are here, that is the man for whom this well has been prepared and here he must die. When he comes give him all your fish so that after he shall have eaten the fish he will be very thirsty. When he asks of you for some water don’t give him any, but direct him to this well.” After these instructions were imparted by the priest, he and the men returned to Hawaii, where the priest began to invoke of the gods for the death of Kalaepuni.
Soon after Mokupane began on his prayers it was reported all over Hawaii that great schools of sharks were being seen daily at Kauhola off the coast of Kohala. When this was reported to Kalaepuni he at once entertained a strong desire to go to Kauhola and have some sport with the sharks, as it was his chief delight to kill them.
After Kalaepuni had arrived at Kohala and set foot at Kauhola he saw a large number of people gathered at the place looking at the sharks. When Kalaepuni saw them he jumped in and began to fight the sharks, killing a good many of them. While Kalaepuni was busily engaged in his fight with the sharks he did not notice how he was being carried away from land by a strong current into the channel of Alanuihaha. [205] After being in the sea for three nights and three days he landed at Keanapou [206] in Kahoolawe. When he reached the shore he looked about him and saw a small house, near by, to which he then went. Upon arrival at the place he looked and saw an aged couple who greeted him, which greeting he returned. The old people then asked him: “Did you come from the sea?” “Yes,” said Kalaepuni. “I have been three days and nights in the sea before I landed here.” Kalaepuni then asked the old people: “Have you any food?” The old people said: “No, there is no food in this place. The only food that you can get in this place is what is brought here in canoes. When any one comes from Honuaula [207] or Ukumehame,[207] then we get food. The only food that grows here is the kupala.” [208]
Kalaepuni then looked up and saw a shelf with some fish being put out to be dried and asked: “Who owns that fish?” “We do,” answered the old people. Kalaepuni then asked them: “May I have some fish?” The old people then gave him all the fish and Kalaepuni began to eat them until he had finished the whole lot. Kalaepuni then asked: “Is this all the fish you have?” The old people said: “We have two calabashes of pickled ones left.” Kalaepuni then took the fish from the two calabashes and devoured them all. After this Kalaepuni became very thirsty and so asked of the old people for some water. The aged couple then said: “We have no water. The only water we have here is the salt water. Fresh water can only be had after a rain storm; but salt water is our only water; it is in a well.” After this Kalaepuni went and climbed down the well to take a drink.
While Kalaepuni was drinking the water in the well, the old people began to roll down the rocks that were around the mouth of the well. After the back of Kalaepuni was covered with rocks he would move and the rocks would roll off; but the two kept on rolling the rocks until the well was almost filled up, without killing Kalaepuni. In all this Kalaepuni still kept on drinking and as the water was covered over with the rocks he could get but very little.
When Kalaepuni saw that the two were bent on killing him he called out: “I am going to kill you two.” He then began to turn and twist out of the rocks until he had freed himself. When the old people saw that they would get killed if Kalaepuni could get to the top, the old man ran away. When the old woman saw this she called out: “Are you going to run away? Is it not best to continue the fight until the enemy is killed? Do you suppose that you could save yourself by running? You will get killed if you run and you will get killed if you stay, for with this great strength none will ever escape.” With all this the old man kept on running and he never once turned back. The old woman, however, kept on rolling down the rocks till one happened to strike Kalaepuni on the head killing him.
II. RELATING TO KALAEHINA
We can see in the above story that Kalaepuni must have been a very brave and fearless man and also that he was very powerful. In this chapter we will speak of his younger brother Kalaehina.
Before the death of Kalaepuni at Keanapou, on Kahoolawe, and while he was still king of Hawaii in place of Keawenuiaumi, he ordered the people from one end of Kona to the other to go with Kalaehina and haul down canoes at Kapua, a place in South Kona next to Kau. In this expedition Kalaehina was placed in charge. There were as many canoes as there were minor districts in Kona. When they arrived at the place where the canoes were lying, there were six of them, there being six minor districts in Kona, Kalaehina then said to the people: “Ye servants of my older brother, Kalaepuni, hear me: the district that will get its canoe down to the shore first, its people shall be the favorites of Kalaepuni.”
Upon hearing this the people of the respective districts then began to haul the canoes until they came to a cliff about six yards high at a place called Nawaahookui [209] where all six canoes got stuck fast, not one being able to get down to the beach. Therefore the people left the canoes where they were and returned to Kalaepuni. When Kalaepuni saw the people he asked: “Where are the canoes?” Kalaehina replied: “We hauled them until we could not get them past a certain place by a cliff and we have left them there all stuck fast.” When Kalaepuni heard this he became very angry at his younger brother and said to him: “Did I not put you over all the men? Why did you not make them carry out my orders? You must therefore go and haul them down by yourself. The rest of the people shall not go to assist you, and if you will not be able to get the canoes down you shall be a sacrifice for the temple.”
When Kalaehina heard the command given him by his older brother he was much frightened, for he believed that he was unable to get the canoes down. He, however, began to study the matter and all that night and the next day he spent in making plans as to how to overcome this most difficult matter. After at last hitting on a plan he went up to the place where the canoes were lying, took a look at them and proceeded to Kau. When he arrived in Kau he deceived the people, saying: “Ye people of Kau, the king, Kalaepuni has given me orders to tell you to go and haul the canoes down to the beach.” When the people heard this they all started for Kapua. Upon arriving at the place, the people lifted up the canoes, carried them to a place from where they could be dragged to the beach and placed in the sea; five of them were then paddled to Keauhou, where Kalaepuni was stopping, while Kalaehina followed behind with the other canoe on his back, coming by the upper road to Kainaliu. When Kalaepuni saw this he praised his younger brother for being so strong.
When the day of celebration of Kalaepuni arrived the king displayed his brother’s strength in the presence of all the people. Kalaehina took up one of the six canoes and threw it into the sea as though it was a spear, without much effort. A few days after this Kalaehina saw the king’s chief steward chopping firewood, he picked up a stick of wood and struck it with his head, breaking the stick into small bits, thus making the hard ohia appear as nothing.
When Kalaepuni saw how strong Kalaehina, his brother, was, he said: “My younger brother, we are indeed fortunate because of our great strength. I have become king of Hawaii through my great strength, now I think it well of you to go to Maui and kill all the offspring of the chiefs of that island so that you can reign [210] in place of Kamalalawalu.” Kalaehina agreed to this request of his brother. At the close of the kapu days set apart for the sacrifices of the temple in Hawaii he set sail for Maui.
When Kalaehina arrived at Hana, Maui, the people at the time were engaged in games of strength and skill of the king of Maui, Kamalalawalu, at the hill of Kauwiki. Great crowds of people were gathered and the kapu sticks separating the king’s palace from the people were put up. When Kalaehina saw them, he took them down [211] and boldly entered into the place reserved for the king. When Kamalalawalu the king saw these doings of Kalaehina he ordered the people to jump on Kalaehina and kill him. As the people were about to place their hands on him, he swept them off their feet as though they were but ants, killing a large number of them. [212] At sight of this great strength, Kamalalawalu was so afraid that he escaped to a pool of water at Waianapanapa [213] which lies in Honokolani, Hana, and this pool of water is there to this day.
Kalaehina then became the king [214] of Maui and he reigned in the place of Kamalalawalu. This fact was reported from Hawaii to Niihau and his great strength and succession as king of Maui was the one topic of conversation.
KAAO NO KALAEPUNI A ME KALAEHINA.
MOKUNA I.
NO KALAEPUNI.
O Kalanipo ka makuakane, o Kamaelekapu ka wahine, o Kalaepuni ka mua o Kalaehina ka muli, a o Holualoa i Kona, Hawaii, ka aina; o Keawenuiaumi ke ’lii o Hawaii ia wa e noho ana. No Kalaepuni. He keiki kolohe loa ia a me ka makau ole, eono ona mau makahiki, hoomaka oia e pepehi i kona poe hoa paani; mai laila ka pii ana o kona ikaika a hiki i ka iwakalua o kona mau makahiki. Lilo ae la o Kalaepuni i mea kaulana ma Hawaii a puni, manao iho la ia e pepehi i na keiki alii a pau loa o Hawaii, mai ka mea nunui a ka mea liilii loa, a ka mea e omo ana i ka waiu. A o Keawenuiaumi hoi, aole ona manao e pepehi, no ka mea ua kokoke mai kona wa elemakule; nolaila, waiho wale kona manao ia Keawenuiaumi. Aka, ua komo ka makau o Keawenuiaumi ia Kalaepuni, a manao iho la e mahuka mai na maka aku o Kalaepuni.
Mahope o laila, holo aku la o Kalaepuni me na lawaia a Keawenuiaumi, ma waho ae o Kalahiki, he kupalupalu mano ka lakou lawaia. A makaukau na mano a pau loa malalo o na waa o lakou, huki na lawaia a Keawenuiaumi i ka mano i luna o na waa, lele iho la o Kalaepuni i waena o na mano, a pepehi iho la i na mano i laka mai ma ke kupalu ana, a lanakila o Kalaepuni maluna o na mano a pau loa. Alaila, olelo iho o Kalaepuni i kana olelo kaena penei: “Ma keia hope aku, e hoolilo ana wau i o’u mau lima i makau kihele mano! A e hoolilo au i na mano a pau, i lehu i loko o kuu poho lima.”
A pau ka lawaia ana, hoi aku la lakou a pae ka waa ma Honaunau, e ku ana he kumu kou nui i laila, o ka nui o ua kou la, ekolu kanaka e apo me na lima, alaila, puni kona kino. Lalau iho la o Kalaepuni i ke kumu kou a huhuki ae la, ua like me ka mauu opala ia ia, ka maunu a uaua ole ke huhuki ae. Alaila, waiho iho la ia i kana olelo kaena, penei: “E hoolilo ana au i o’u mau lima i ko’i kua waa no Hilo.”
A no keia mau mea a Kalaepuni i hoike ai imua o ke ’lii, o Keawenuiaumi, makau iho la o Keawenuiaumi, a mahuka aku la a noho ma ke kua o ka mauna o Hualalai, ma waena o Maunaloa a me ka mauna o Kona. Ua kaulana ia wahi i noho ia e Keawenuiaumi, o ia o Ahu-a-Umi a hiki i keia la, e waiho la ma ka mauna o Kona, ma ka Hikina o Kona.
Mamua ae o ka mahuka ana o Keawenuiaumi, waiho iho la ia i kana olelo i kekahi kauwa ana, ia Maunaloa: “Eia wau ke hele nei, i noho oe a i hiki mai o Kalaepuni, olelo aku oe, ua make au.” Ae aku la ke kauwa, hele aku la o Keawenuiaumi a noho i kahi i olelo mua ia maluna ae nei. A hele o Keawenuiaumi, hiki o Kalaepuni a ka hale, ninau ia Maunaloa, olelo mai o Maunaloa: “Ua make.” Alaila, lawe ae la o Kalaepuni ia Hawaii i loko o kona lima, a lilo iho la ko Keawenuiaumi noho ana alii ia ia.
Ia Keawenuiaumi e noho ana i ka mauna, olelo aku la ia i kana kahuna, ia Mokupane: “E anaana oe ia Kalaepuni a make, i lilo hou au i alii no Hawaii a puni.” Mahope o keia olelo a ke ’lii i ke kahuna, hoouna aku la o Mokupane i elua kanaha kanaka i Kahoolawe, maluna o na waa, e kohi i punawai, he umi anana ka hohonu, a e hoopuni o luna i na pohaku nunui loa. O ka aina i kohi ia ai ka punawai, o Keanapou i Kahoolawe, aia no ke waiho la a hiki i keia la, hoonoho ia iho la, he elemakule me kana wahine i ua punawai nei, he mau lawaia laua.
A makaukau ka hoi o na kanaha kanaka elua i Hawaii, olelo aku o Mokupane, ke kahuna i na elemakule: “E i noho olua a i hiki mai he kanaka nui, ua aki ia ka lauoho, ua like ka loihi me ka pu o ke olona, alaila, o ke kanaka ia nona keia punawai, a maanei oia e make ai. A hiki mai i o olua nei, haawi aku olua i ka ia a pau loa ia ia, nana ia e ai a make i ka wai, a i noi mai ia olua i wai, mai haawi olua i ka wai, kuhikuhi aku olua i ka wai i ka luawai nei la.” Mahope o keia olelo ana a ke kahuna, hoi aku la lakou a hiki i Hawaii, ia wa, hoomaka o Mokupane i kana pule anaana no Kalaepuni.
Mahope o keia pule ana a Mokupane, ua kui ae la ke kaulana o ke ku ana o ka mano ma Kauhola i Kohala, ma na wahi o Hawaii a puni, a lohe o Kalaepuni, kupu ae la kona manao, e hele e lealea me ka mano ma Kauhola, no ka mea, ua olelo ia, o kana puni ka hakaka me ka mano.
A hiki ia i Kohala, a hehi i luna o Kauhola, e paapu ana na kanaka i laila, e nana ana i ka mano, ia wa, lele o Kalaepuni i lalo a hakaka me ka mano, nui na mano i make ia ia, ma keia hakaka ana. No ka nanea loa o Kalaepuni i ka hakaka me ka mano, ua ike ole ia i ke ko a ke au i Alenuihaha, ekolu po, ekolu ao, i ka moana, pae i Keanapou i Kahoolawe, nana aku la ia, he wahi hale e ku ana, hele aku la ia a hiki ilaila. Nana aku la o Kalaepuni, he elemakule a he luahine e noho ana, aloha mai la laua, aloha aku la o Kalaepuni, ninau mai laua: “Ma ka moana mai nei oe?” Ae aku o Kalaepuni: “Ae, ekolu po, ekolu ao, hiki mai la au ianei.” “I aku o Kalaepuni, aohe ai a olua?” Hoole mai laua: “Aohe ai o keia wahi, aia koonei ai i ka ihu o ka waa, ina e holo mai ka waa mai Honuaula mai, a mai Ukumehame mai, alaila, ola keia wahi. He ai no koonei, o ka ai kamaaiana no, o ke kupala.”
Alawa ae la o Kalaepuni i luna, a ike i na haka ia e kaulai ana, ninau aku la: “Na wai kela ia?” “Na maua no,” wahi a na elemakule. Nonoi aku la o Kalaepuni ia laua: “Na’u kekahi ia.” Ae mai la laua, noke aku ana o Kalaepuni i ka ai i ka ia, a pau ia ia. Ninau hou o Kalaepuni: “Pau mai la no ka ia?” I aku laua nei: “Elua ipu ia maka i koe, ua liu i ka paakai.” Lalau aku la no o Kalaepuni, a noke aku la a pau ia mau ipu ia. Ia wa, makewai o Kalaepuni, nonoi aku i wai i na elemakule, hoole mai na elemakule: “Aohe o maua wai, hookahi no wai o keia wahi, o ka wai kai. A o ka wai maoli, aia a ua ka ua naulu, alaila, loaa koonei wai maoli, a o ka wai kai, oia koonei wai mau, i eli ia i loko o ka lua.” Mahope o keia kamailio ana, hele aku la Kalaepuni a iho i lalo o ka punawai i eli ia ai, e inu wai.
A inu o Kalaepuni i ka wai i lalo o ka lua, olokaa aku la na elemakule i ka pohaku nui, a paa ke kua o Kalaepuni, oni ae la no lele ka pohaku, olokaa no laua nei i ka pohaku a kokoke e piha ka lua, owala ae la no o Kalaepuni lele liilii ka pohaku. Ma keia olokaa ana i ka pohaku, aole i make o Kalaepuni, aole i paa i na pohaku, aka, aole ia i kena i ka wai no ka paa e o ka wai i na pohaku.
Ma keia hana a na elemakule ia Kalaepuni, olelo aku o Kalaepuni: “E make ana olua ia’u.” Oni ae la o Kalaepuni mai loko ae o na pohaku paakiki, a hemo ae la, ike na elemakule, e make ana laua ia Kalaepuni ke pii ae i luna, nolaila, holo aku la ka elemakule kane. Kahea aku ka wahine: “O ka holo ka kau, kai no o ka hoomanawanui ae a make ka enemi, alaila, pono, a holo aku oe pakele, e holo no, a e make no, e noho no a e make no, o ka ikaika auanei keia e pakele ai ke holo aku.” Ma keia olelo a ka wahine, aohe hoolohe mai o ke kane, o ka holo loa, aohe maliu mai i ka olelo a ka wahine, aka, hoomanawanui no ka wahine i ke kiola ana i ka pohaku, pa iho la ka lae o Kalaepuni i ka pohaku, a make iho la.
MOKUNA II.
NO KALAEHINA.
Ua maopopo ia kakou ma ka nana ana i ko Kalaepuni kaao, he kanaka koa loa ia a me ka makau ole, he kanaka ikaika loa, a ma keia kaao ana, no kona muli iho, oia o Kalaehina. Mamua ae o ka make ana o Kalaepuni ma Keanapou, i Kahoolawe, ia Kalaepuni e noho ana ma ko Keawenuiaumi noho ana alii, o Hawaii. Kena aku la o Kalaepuni i na kanaka, mai kela pea a keia pea o Kona, e hele me Kalaehina i ke kauo waa ma Kapua, aia ia wahi ma Kona Hema, e pili ana me Kau. Ma keia hele ana, ua hoonoho ia o Kalaehina i luna nui maluna o na mea a pau loa, e like me ka nui o na waa a me na okana o Kona. A hiki lakou i kahi o na waa e waiho ana, eono waa, eono okana, olelo aku o Kalaehina i kana olelo kuahaua: “E na makaainana o kuu kaikuaana, o Kalaepuni, e hoolohe mai oukou, o ka okana e hiki e ana kana waa i kai, alaila, e lilo ia mau kanaka i punahele na Kalaepuni.”
Kauo aku la ka okana mua i ka lakou waa, a hiki ma kekahi kipapali, o Nawaahookui ka inoa, eono iwilei kona kiekie, pela no ka hana a pau na waa eono, aohe waa i hiki loa i kai. Nolaila, haalele lakou i na waa, a hoi aku la a hiki i mua o Kalaepuni, ninau mai la o Kalaepuni: “Auhea na waa?” Olelo aku o Kalaehina: “Ua kauo mai nei makou a kahi i haalele aku nei, he wahi kipapali, aia i laila kahi i ili ai na waa a eono.” A lohe o Kalaepuni, huhu loa iho la ia i kona kaikaina, olelo aku la: “Aole anei au i hoonoho aku ia oe i luna maluna o na kanaka a pau, a no ke aha la oe i hooponopono ole ai e like me ka’u olelo ia oe? Nolaila, o oe hookahi ke pii e kauo mai i na waa, o na kanaka a pau e noho lakou aole make pii, a i hiki ole na waa ia oe, alaila, kau ia oe i kanaka no ka heiau.”
A lohe o Kalaehina i keia mau olelo a kona kaikuaana, makau loa iho la ia, i ka hiki ole o na waa ia ia, noonoo iho la ia mai ka po a ao, mai ke ao a po, hele aku la ia a kahi o na waa i waiho ai, nana iho la a haalele, hele aku la ia a hiki i Kau. Malaila o Kalaehina i olelo ai me ka hoopunipuni, penei kana mau olelo i ko Kau poe: “E na kanaka o Kau nei, i kauoha mai nei ke ’lii, o Kalaepuni ia’u, e olelo aku ia oukou, e hele e kauo i na waa.” A lohe na kanaka i keia olelo a Kalaehina, ia manawa, akoakoa koke mai lakou a kahi o na waa i kau ai, oia o Kapua. Hapai ae la na kanaka i na waa a kahi kupono e kauo ai, a lana i loko o ke kai. Hoe ia aku la elima waa ma ka moana, a hiki i Keauhou, kahi a Kalaepuni e noho ana, hookahi waa mahope me Kalaehina. O ia waa i koe mahope, auamo ae la o Kalaehina a hele mai la mauka a hiki i Kainaliu, auamo aku la o Kalaehina a hiki imua o Kalaepuni kona kaikuaana, mahalo iho la o Kalaepuni i kona kaikaina no ka ikaika loa i ke amo waa.
A hiki mai ka la hookahakaha o ke ’lii o Kalaepuni, ia la i hoike ai o Kalaehina i kona ikaika i mua o na mea a pau loa. Lalau iho la ia hookahi waa o na waa eono i kauo ia mai ai, a pahee aku la i loko o ke kai, me he ihe la, a me he mea ole la ia ia. Nana aku la o Kalaehina i na aipuupuu a ke ’lii, e kaka wahie ana, lalau iho la ia hookahi pauku wahie, a hahau iho la i kona poo, a okaoka liilii loa, lilo iho la ka paa o ka ohia i mea ole.
No keia ikaika o Kalaehina, olelo mai o Kalaepuni: “E kuu kaikaina, pomaikai kaua, i ko kaua ikaika nui. Lilo ae nei au i alii no Hawaii nei ma kuu ikaika, e aho e holo oe i Maui e luku i na pua alii o laila, a e noho alii ma ko Kamalalawalu wahi.” Ae aku o Kalaehina i ka olelo a kona kaikuaana, a Kalaepuni, noho iho la ia a hala na la kapu heiau o Hawaii, a hala ia, holo aku la ia i Maui.
A hiki o Kalaehina ma Hana i Maui, ia wa, he aha mokomoko ka ke ’lii o Maui, a Kamalalawalu ma ka puu o Kauiki, e akoakoa ana na kanaka he lehulehu, me ka puloulou kapu o ke ’lii, ae aku la o Kalaehina maluna o ia kapu, lalau iho la i ka puloulou, a lilo i mea ole i loko o kona mau lima. A ike o Kamalalawalu ke ’lii i keia mau hana a Kalaehina, kena ae la ia i ka lehulehu, e lele maluna o Kalaehina a pepehi. A makaukau ka lima o ka lehulehu e pepehi ia Kalaehina, ia wa o Kalaehina i pulumi ai me kona mau lima i na kanaka, e like me na naonao liilii loa, e kuolo ia ana, pela ka hana ana o Kalaehina ia lakou. Ma keia hana a Kalaehina, ua makau o Kamalalawalu, a mahuka aku la a noho ma ka punawai o Waianapanapa, aia ia wahi ma Honokolani ma Hana a hiki i keia la.
Lilo ae la o Kalaehina i alii no Maui, ma ko Kamalalawalu noho alii ana, kui aku la keia kaulana mai Hawaii a Niihau, i ka ikaika o Kalaehina a me kona noho alii ana no Maui ma kahi o Kamalalawalu.
LEGEND OF KAPAKOHANA.
Kapakohana was the strongest man on Kauai [215] and because of his great strength he, too, was reigning in place of Ola, [216] the great king of that island. When rumors of the great strength of Kalaehina reached him he became very anxious to meet Kalaehina. After making his preparations he set sail from Kauai and first landed on Oahu; from Oahu he set sail for Maui, landing at Honuaula, where he left his canoe and walked to Kipahulu. That night he slept at a house where he was befriended.
The people of the place asked him: “Where are you going and where are you from?” He replied: “I am from Kauai and am on a journey of sight seeing. I am going to Hana and from there I will make a complete circuit of the island of Maui. After that I shall return to Kauai.” The people then said: “What a great pity that such a good looking man [217] like you should be killed by our ill-tempered king Kalaehina. You had better return home.” Kapakohana said: “Will he then get angry with a person who goes quietly along the highway?” “Yes, he will get angry. He is the most violent tempered man and is also very powerful. He has destroyed most all the chiefs and warriors on the island and he pays homage to no one. Our king, Kamalalawalu, has escaped for fear of him.” Kapakohana then questioned them further: “What has he done to show that he is powerful?” “Here, he can pull up large trees by the roots, and he chops his firewood with his head when the stewards act slow. On the king’s labor days the people are not allowed [218] to talk for they all fear him. That’s it that you may know.” Kapakohana then replied: “He is not so very strong then, seeing that his main strength is only in the pulling up of trees. With a few blows from my fists he will run away.” The people with whom he was staying said: “You will not have any chance against him for he is very strong.” Kapakohana remarked: “I would be pleased to meet him in combat if he will say so.”
That night Kapakohana spent with his friends. On the next day he proceeded on his way and arrived at Kaiwiopele in Hana. In this journey the people with whom he had spent the night accompanied him, [219] for they were anxious to see the combat.
When Kapakohana arrived in the presence of Kalaehina, Kalaehina looked up and saw a man standing before him. He then called out in a loud voice: “I will tear you up! [220] I will tear you up!” When Kalaehina was making this threat, the people took pity on Kapakohana, for they were sure that he would be killed. Kapakohana, however, fearlessly held his ground. When he saw the people working and not a word could be heard from them, he knew that what he had heard was indeed true. Kalaehina then prepared himself to grapple with Kapakohana. When Kapakohana saw that Kalaehina was about to take hold of him he called out to the people to stop their work.
Kalaehina then grabbed hold of Kapakohana and held him. Kapakohana also reached out and held Kalaehina fast, this being Kapakohana’s favorite method [of fighting]. The two then began to wrestle; first one would be on top and then the other would be on top. This was kept up until Kapakohana was almost exhausted. While they were wrestling, Kapakohana was at the same time studying how he could overcome his opponent; at last he hit upon a plan, and that was to push his opponent to the cliff of Kaihalulu, at the sea shore, near to Kapueokahi in Hana. [221] When they were directly on the cliff, Kapakohana made one last effort and they both rolled over the cliff and fell into the sea, both going under. After a while Kapakohana came up with the dead body of Kalaehina. Kapakohana then proceeded to cut out the lower jaw of Kalaehina and showed it to the people who were gathered at the beach. When they saw the jaw [222] of Kalaehina, they knew then that he was indeed dead.
After the death of Kalaehina, Kamalalawalu again became the king of Maui and took upon himself his former powers. The people of Hana urged upon Kapakohana that he remain with them as their chief and that he rule over them in place of Kalaehina; but he refused. [223]
A few days after the death of Kalaehina, Kapakohana returned by way of Honuaula to the place where his canoe was moored, boarded it and he set out for Molokai landing at the Kalaau point, where he spent the night. Early the next day he again set out and landed at Ulukou in Waikiki; from this place he continued on his way and by night of the same day he landed at Pokai, in Waianae. On the next morning he again set out and by dusk he entered the mouth of the Wailua river, in Kauai, where he landed.
That night while he and his people were getting ready for their evening meal the robber [224] cannibal of Hanakapiai arrived; he was on his way to kill and devour the people of Wailua. When Kapakohana saw the hairless cannibal he said: “What do you want coming here? Do you not know that I am the strongest fighting man on Kauai? Why are you not afraid of coming to this place?” The robber answered: “I don’t know who you are, nor your strength. I did not come here to hear you talk. I came here on a different errand.” Kapakohana then asked him: “What is your errand?” The hairless cannibal answered: “To eat you up first and then chew your bones until they are as fine as dust.” Kapakohana then said: “I am ready for you then.” Kapakohana then grabbed hold of the robber around the body and held him fast, but this was nothing to the cannibal. They then began to wrestle until Kapakohana was held by the cannibal and was so exhausted that he began to grow faint. Kapakohana, realizing that he would get killed if they were to keep on with the fight, [225] asked of the cannibal that they become friends and to come and go to visit each other and partake of cooked taro. [226]
At this request the hairless cannibal of Hanakapiai agreed to be friends and allowed Kapakohana to get up and to cease the combat. Thinking that Kapakohana was honest in his intentions the robber cannibal became careless at nights and grew less watchful. One night while he was fast asleep, Kapakohana and two forties of his men came and surrounded the house of the cannibal with nets and ropes and prepared to catch him.
While the men were engaged in their work, the cannibal rose and sat up, for he was disturbed by the sound of the voices of the men outside of the house. He then looked out and saw the people setting their nets; he then studied a plan as to the best means of getting out. Instead of trying to get out by the doorway he climbed up to the roof and tore open the top of the house and made his escape by taking hold of a branch of the kukui tree which grew close to the house. There he sat and listened to the talk and the orders that were being given by Kapakohana, to make ready and set the house on fire so as to kill the hairless cannibal. When he heard this, he said to himself: “I am going to kill you all and eat you up, from the smallest to the largest of you.” He then jumped down from the tree and crawled up to the men and began killing and eating them. He kept this up until he came up to Kapakohana. When Kapakohana saw the cannibal he jumped at him and held him by the throat. The fight was continued from the rest of that night and all the next day until just as the sun was sinking in the sea the cannibal was at last made fast and held to the ground. Kapakohana then reached out for his war club and struck the cannibal in the temple a couple of times, depriving him of the further enjoyment of the heat of the sun, thus killing him. [227]
Kapakohana then took out the eyes [228] of the cannibal to be used as bait for shark fishing. He next stripped the bones clean [229] and used them for a place to hang up his calabashes. The rest of the body was then carried to the temple and placed on the altar as a sacrifice. Thus was the cannibal killed by Kapakohana.
KAAO NO KAPAKOHANA.
Oia ko Kauai kanaka ikaika loa, a oia ke noho ana ma ko Ola wahi, ko Kauai alii nui. A lohe oia i ko Kalaehina ikaika, makemake iho la oia e holo mai e hakaka me Kalaehina. Holo mai la ia mai Kauai mai a pae ma Oahu, mai Oahu mai a pae ma Honuaula i Maui, kau na waa i laila, hele aku la mauka a hiki i Kipahulu, ahiahi iho la, moe malaila, i kau hale kamaaina.
Ninau mai la kamaaina: “Mahea kau wahi hele? A mai hea mai nei oe.” Olelo aku keia: “Mai Kauai mai nei au, e hele ana i ka makaikai a hiki i Hana a puni o Maui nei, alaila, hoi ia Kauai.” I mai na kamaaina: “Minamina wale ko kanaka maikai, i ka make i ke ’lii huhu o makou, ia Kalaehina, e aho e hoi oe.” I aku o Kapakohana: “He huhu no ka ia i ka mea hele malie ma ke alanui.” “Ae, he huhu no, he oi kela o ke kanaka huhu a me ka ikaika, ua noke ia na ’lii a me na koa, aohe puko momona ia ia, a ua mahuka ke ’lii o makou, o Kamalalawalu a holo, no ka makau.” Ninau aku o Kapakohana: “Heaha na hoailona ikaika ona a oukou i ike ai?” “Eia, e hiki ia ia e huhuki i na laau nunui e ulu ana, a e hiki ia ia e kaka i kana wahie ma kona poo (me he koi la ka oi), ke lohi ke kaka ana o na aipuupuu. Ina he la koele, aohe pane leo, aohe walaau, nolaila kau ka weli i na kanaka a pau nona, oia la i lohe oe.” I aku o Kapakohana: “Aohe hoi ha he ikaika, he ikaika huhuki laau wale iho la no, ehia auanei au puupuu holo ia.” I mai na kamaaina: “Aole oe e pakele, he ikaika auanei kela a kana mai.” Olelo aku o Kapakohana i na kamaaina: “Ina e aa mai ia ia’u e hakaka maua, lealea loa au.”
Moe iho la lakou a ao ia po, hele aku la o Kapakohana a hiki ma Kaiwiopele i Hana, ma keia hele ana o Kapakohana, hahai pu aku la na kamaaina o kona hale i moe ai, e ike i ko laua hakaka ana.
A hiki o Kapakohana i mua o Kalaehina, nana mai la o Kalaehina a ike he kanaka e hoea aku ana i mua ona. Kahea mai la o Kalaehina, me ka leo nui: “E nahae auanei! E nahae auanei!” Ia manawa a Kalaehina i kahea ai, ke aloha nei ka lehulehu ia Kapakohana i ka make ia Kalaehina. A hiki o Kapakohana i mua o ke alo o Kalaehina a me na kanaka mahiai, nana aku la ia, aohe pane leo, aohe walaau, no ka mea, ua kau o Kalaehina i ke kanawai, no ka walaau. Ia wa, makaukau o Kalaehina e hopu ia Kapakohana, a ike o Kapakohana ia anehenehe o Kalaehina, e hopu ia ia, kahea aku la ia i na kanaka koele, ua oki ke koele.
Ia manawa, lele mai la o Kalaehina a hopu ia Kapakohana, paa iho la, e puliki aku ana o Kapakohana ia Kalaehina paa loa, no ka mea, o ia ka Kapakohana mea makaukau loa. Ia manawa hakoko laua me ka ikaika loa, maluna, malalo, malalo, maluna, a aneane e pau ke aho o Kapakohana. I loko o ko laua wa e hakoko ana, noonoo iho la o Kapakohana, hookahi mea pono ia ia, e hooke ia Kalaehina, i ka pali kahakai o Kaihalulu e kokoke la i Kapueokahi ma Hana. A kupono laua maluna pono o ka pali o Kaihalulu, lele pu aku la laua a elua i ka pali, a nalo i loko o ke kai, a mahope, ea mai la o Kapakohana, ua make o Kalaehina. Lawe pu mai la o Kapakohana i ke a auwae o Kalaehina a hoike ae la i na kanaka o uka, maopopo iho la, ua make o Kalaehina.
Mahope o ka make ana o Kalaehina, lilo ae la o Kamalalawalu i alii no Maui, e like me kona ano mamua. O na kanaka o Hana, kaohi mai la lakou ia Kapakohana e noho i alii no lakou, e like me Kalaehina, hoole aku o Kapakohana.
Alaila, hoi aku la o Kapakohana, a loaa na waa ona ma Honuaula e kau ana, ee aku la ia a holo i ka moana, a pae ma Molokai, i ka lae o Kalaau, moe a ao ae, holo a pae mai ma Waikiki i Ulukou. Ia po a kau i Pokai ma Waianae, moe a kupono ka la, holo aku la a molehulehu, komo ma Wailua i Kauai, a pae aku la i uka.
Ia lakou e makaukau ana e paina, hiki ana ka olohe aikanaka o Hanakapiai, e hele ana e ai i kanaka o Wailua. A ike o Kapakohana i ka olohe, olelo aku la ia: “Ea, heaha kau o onei o ka hele ana mai, aole oe i ike, owau ko Kauai nei kanaka ikaika i ka hakaka, a heaha kou mea i makau ole ai i ka hele maanei?” Olelo mai ka olohe: “Aole au i ike ia oe, a me kou ikaika aole hoi au i hele mai e hoolohe i kau olelo, he hana okoa ko’u mea i hiki mai ai ianei.” Ninau aku o Kapakohana: “Heaha ia hana au?” Wahi a ka olohe: “O kuu ai aku ia ia oe a pau, o kuu nau aku i ko iwi a waliwali, a okaoka, a lehu.” I aku o Kapakohana: “Ua makaukau wau ia mau mea au e olelo mai la.” Ia wa, lalau o Kapakohana i ka olohe, me ka puliki a paa loa i kona kino, aka, he mea ole ia i ka olohe. Ma keia hakoko ana, ua paa loa o Kapakohana i ka olohe, a ua pau loa kona aho, a kokoke e nawaliwali o Kapakohana, nolaila, nonoi aku o Kapakohana: “E hoaikane kaua, he mea kipa ka hale, he mea ai na kalo moa.”
Ma keia olelo a Kapakohana, ua hookuu ka olohe aikanaka o Hanakapiai ia Kapakohana, manao iho la ka olohe, he olelo oiaio keia a Kapakohana, walewale kona manao, a hemahema kona moe ana i ka po. Ia ia e moe ana, ala mai la o Kapakohana me kona mau kanaka elua kanaha, a hoopuni i ka hale me ka upena, a me na kaula he nui loa a me na kanaka e makaukau ana e hopu i ka olohe, ia lakou e makaukau ana e hoopuni i ka upena.
Ala mai la ka olohe, a noho i luna, me ka noonoo i kona moe ana, lohe aku la ia i ka nehe o na kanaka a me ka halulu, kiei aku la ia a ike, he upena ka mea e hana ia nei mawaho, lele ae la ia a luna o ka hale, wawahi ae la ma kaupoku, a hemo ae la ke poo ma waho. Lele aku la ia a kau luna o ka lala kukui, noho iho la hoolohe i ka leo a me ke kamumu, e olelo ana o Kapakohana. “E makaukau oukou a pupuhi ae ke ahi, i pau ka olohe aikanaka.” A lohe ka olohe i keia olelo, i iho la ia: “Make oukou ia’u. E ai aku ana au ia oukou a pau loa, mai ka mea nui a ka mea liilii.” Lele iho la ua olohe nei, mai luna iho a lalo, kokolo aku la keia a kokoke, lalau aku la hookahi kanaka, pau ae la i ka ai ia, lalau hou alua kanaka, pau hou no i ka ai ia. Pela no ka ai ana a ka olohe, a loaa o Kapakohana lele aku ana ka olohe ai, e lele mai ana o Kapakohana, paa i ka puu o ka olohe, pela laua i noke ai a kokoke e napoo ka la i lalo o ke kai, paa ka olohe a hina iho la i lalo o ka honua. Lalau aku la o Kapakohana i kana laau palau a hoomoe ma ka hono o ka olohe, elua hana ana peia, haalele ka olohe, i ka la i ka mea mahana, a make iho la ia.
Poalo ae la o Kapakohana i na maka o ka olohe, i mea kupalu mano, lole ae la i na iwi i mea kau paipu, a o ke kino okoa hoi, kaumaha ia aku la na ke ’kua i luna o ka heiau. Pela i pau ai ke kaua ana o Kapakohana me ka olohe.
LEGEND OF KAPUNOHU.
Kukuipahu in Kohala is the place where Kapunohu was born. Kukuipahu [230] was also the name of his brother-in-law. Kanikaa was the name of his god and Hoomaoe was the name of his fisherman. Hoomaoe was a great fisherman. On coming home one day after he had been out fishing and had caught ten fish, he was met by the god named Kanikaa. [231] Kanikaa asked of Hoomaoe: “You seem tired. You must have plenty of fish to eat. You must have caught a good many.” Hoomaoe answered: “Indeed I have some fish.” “How many?” asked Kanikaa. “Ten.” “Let me have some of them?” Hoomaoe gave him some; but Kanikaa kept on asking until Hoomaoe had given him all the ten fish. After Kanikaa had received the last fish, he knew that Hoomaoe was a very kind-hearted man. Kanikaa then said to Hoomaoe: “I came with the intention of eating you up; but because of your great kindness to me, I will therefore save you and I shall henceforth be your god.”
Sometime after this Kanikaa set out for the playground, where the game of glancing the spear [232] was being carried on, taking with him his spear called Kanikawi. While he was throwing his spear on the course, Kapunohu came along and upon seeing the spear he picked it up and ran off swiftly with it. When Kanikaa saw Kapunohu run off with his spear he gave chase [233] with the idea of killing Kapunohu if he should catch him. In running away with the spear, Kapunohu ran toward upper Kawaihae with Kanikaa hot after him. Upon coming to an underground tunnel Kapunohu entered it with Kanikaa right along behind. Kapunohu went out at the other end and soon after Kanikaa also went out. The chase was kept up for some time till at last they agreed to make friends. [234] Because of this fact this place is to this day called Kaholeiwai, meaning, that it is the place where the winds from the southwest meet in conflict with the winds from the northeast. This, their battle ground, is known as Kaholeiwai. One wind cannot overcome the other and a distinct line lies at this place, [235] which has always been famous for this fact; and both winds have continued the fight from that day to this and it will always be kept up.
When Kanikaa and Kapunohu became friends, Kapunohu kept Kanikaa’s spear, Kanikawi, and Kanikaa became the god of Kapunohu.
After this Kapunohu returned and lived with his sister, the wife of Kukuipahu, the king of Kohala. On the morning after his return, while their morning meal was being prepared, the sister told Kapunohu: “Go and take your morning meal with your brother-in-law.” This was because the women were not allowed to eat with the men. When Kapunohu arrived at the eating house he took up the wash basin and washed his hands. [236] While he was doing this Kukuipahu asked: “After your hands are washed what are you going to eat?” Kapunohu replied: “I was called to come.” Kukuipahu then asked of those within the house from one end to the other, if anybody had called Kapunohu to come. The people within the house all denied ever calling him. This was of course meant for an insult and Kapunohu felt it deeply. [237] Kapunohu then went back to his sister and told her of his treatment. Shortly after this Kapunohu went off feeling bitter toward his brother-in-law.
From this place Kapunohu went on up toward the uplands until he came to a row of wiliwili [238] trees. These trees were of large size, resembling the kukui [239] trees, but very light and not as hard as the wood of the kukui. Kapunohu then, with an idea of testing his strength, threw his spear at the first tree and the spear went through them all. It is said there were eight hundred [240] of the trees which stood in a straight row. He made a clean hole in each tree, all in one thrust.
After this display of his strength Kapunohu continued on his way up until he met two old men who were farming along the highway. The land which they were cultivating is known as Nahuluaina. Kapunohu then said to them: “Say, old men, I want you to each take a flag and run with all your might away from each other and where you stop, that shall be the boundary [241] of your lands.” The names of the old men were Pioholowai and Kukuikiikii. They each took up a flag and ran with all their might. In their effort to cover as much ground as possible, Pioholowai did not go very far before he became exhausted and so planted his flag; because of this his land was short and the name of that land is Pioholowai to this day, after his name. Kukuikiikii, on the other hand, ran and covered much more ground before he planted his flag, consequently his land was much larger, and the name of the land is Kukuikiikii to this day, after the old man who owned it. Because of the mode of the division of these two lands all the following pieces of lands are cut off short and do not run clear up to the mountains: Hualoa 1, Hualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1, Puakea 2, Puakea 3, and Kamilo. Those lands are bounded today as they were made at the time this story relates. They do not run clear to the mountains like the other lands in the district of Kohala.
Kapunohu continued on his way until he arrived at Waioopu in Halaula, where a woman by the name of Halaula was living and with whom he lived for three days. From this place he continued on his way until he came to Puaiole, in Aamakao where a woman by the name of Aamakao was living and he stayed here two days. From this last place he continued on his way until he arrived at Niulii, where the chief of that section of Kohala was living, a man by the same name, Niulii. This chief had under him all the lands included in between the heights of Awini and the Wainaia gulch; and from the Wainaia gulch to Kahua, Kukuipahu was the ruler. Kukuipahu had the larger part of Kohala, while Niulii had the smaller portion. [242] Because of this fact the two were constantly at war with each other, therefore Kapunohu journeyed and cast his lot with Niulii, so as to have a chance to meet and kill Kukuipahu who had insulted him.
Before Kapunohu arrived at the king’s place it grew quite dark. He went down the Opuowao gulch, which is next to Makapala and climbed the next rise, called Kohepalapala, next to Niulii and then down a little hollow called Kaha. When Kapunohu arrived at this place he saw the daughters of Niulii bathing. The first was named Neue and the younger one was called Keawehala. Kapunohu looked at the two girls and they looked at him. Kapunohu was a handsome man and his whole body was without blemish. So the girls, too, were beautiful to look upon.
The two girls then asked: “Where are you from?” “I came along this way.” “There is no man like you in these parts. Where are you from?” “I have come from the other end, from the ilima [243] district.” “Yes, that is the truth. But when you say you are from these parts, that is not the truth. Where are you going to?” “I am going sight seeing along the way.” “Yes, and where are you to spend the night?” “At the place where sleep will overcome me; there I will sleep.” The girls then said: “And why not sleep here with our people?” “If you wish me to, I will.” “Yes, we wish it.” They then proceeded on to the house. When they arrived at the house they found Niulii and his wife Kawaikapu sitting by the doorway. Kawaikapu was also a very beautiful woman and very pleasant to look upon.
At sight of the young man, Niulii inquired: “Who is the third person?” The daughters replied: “A stranger that belongs to us. We were bathing when he came along, and being late we brought him home for the night and he can resume his journey tomorrow.” Niulii then said: “You should take him as your husband, you two women,” so Kapunohu took the two girls as his wives and made his home with the king, Niulii. A few days after this Niulii prepared for battle, and Kapunohu was made the general of all the forces of Niulii.
The men were then sent to the front and the enemy was met with on their side of the Wainaia gulch at a place called Piauwai. Here the forces of Kukuipahu, commanded by a man named Kaluakanaka were met and the battle commenced. In this battle the forces under Kaluakanaka were beaten back by the forces of Kapunohu. The war was then carried over the Wainaia gulch and into Iole; then into Ainakea directly above Hinakahua at Kapaau, where Kukuipahu with the rest of his army was stationed. At this place the battle became very fierce and the spears went darting back and forth. It was at this place that Kapunohu threw his spear, Kanikawi (whereby the sugar-cane leaves rustled, the blades of grass grated, clouds of dust arose [244]), and by its force killed 3200 men [245] and the slaughter was very great. Kapunohu took all the feather helmets and cloaks and Kukuipahu was killed [246] together with a large number of his men; the rest of his army retreated to Lamakee in Kaauhuhu, where they were overtaken by Kapunohu and the battle was again resumed.
In this battle Paopele, a great warrior, came out to meet Kapunohu; his war club, Keolewa by name, had six rounds on it. It was so long that when it was stood up its point would be wet with the mist in the heaven, and when laid down it would extend over the whole length of an ahupuaa [247] from the sea to the mountain; when held up it would hide the sun and it could also hold back the east wind. It required 4000 men [248] to carry it. When this man came out on the battle field at Lamakee fear entered the breast of Kapunohu, for the body of Paopele was very large and powerful; but his god Kanikaa said: “Don’t be afraid of the loud-voiced thunder in the heaven for it has no strength; you thrust him with your spear, Kanikawi, and I will bite him.” Soon after this instruction was given by Kanikaa, he bit the back of Paopele. While Paopele was considering the nature of this thing on his back, Kapunohu threw his spear at Paopele, which hit him squarely, passed through him and killed him instantly. Lamakee from that day to this became famous, for it was here that the great warrior Paopele was killed by Kapunohu. The remnant of the army of Kukuipahu was again routed and they retreated to Kaluawilinau, at Puuepa, and from there they retreated to Upolu, then Puakea, then on to Kamilo and up to the place where the old men planted their flags. Because of this fact the ahupuaa of Kukuipahu is one of the largest in the district of Kohala to this day. The whole of Kohala thus came under the charge of Niulii and he was acknowledged the king of the whole district.
After the battle, Kapunohu and his god Kanikaa set out for Oahu, taking his spear Kanikawi along with him, for a visit to his sister, the wife of Olopana. Kapunohu went aboard of a canoe at Kohala and landed at Keanapou, in Kahoolawe, where he spent the night; from this place he again set sail and landed at Kahalepalaoa in Lanai; then from this last place he set out and landed at Kaluakoi in Molokai; then from this place he again set out and landed at Makapuu Point, in Kailua, Koolau, where his sister Konahuanui [249] was living. When she saw Kapunohu they wept together, after which she said: “We have no food ready. You must be hungry. There is food growing out there in the patches. Your brother-in-law, Olopana is out with the men, working.” Kapunohu said to the sister: “Let us go out so that you can show me the patches.” When they came to the place she pointed out eight patches of large taro and returned home.
Kapunohu then set to work and pulled up all the taro in the eight patches, tied the taro into bundles and carried the whole lot in his two arms to the house, each arm holding the taro of four patches. When Kapunohu arrived at the house with the taro his sister looked on and said: “What an idea! I should think you would pull up but one patch, but here you have pulled up all the patches.” Kapunohu replied: “This will give us plenty of food; we will not be required to get it in small quantities.” Kapunohu then picked up his spear, Kanikawi, broke off the point and started the fire. When the fire lit, he took some of the taro and cut it up and threw the pieces into the fire and in this way used the taro for firewood. Because of this action of Kapunohu, the saying, “the hard taro of Waiahole,” is known from Hawaii to Niihau.
When Olopana saw what Kapunohu had done, he began to scheme, that with the use of Kapunohu he would be able to conquer the whole of Oahu, as he and Kakuhihewa, the king of the Kona side of Oahu, were on bad terms. Through the advice of his priest, Olopana was made doubly sure that Kapunohu was a very strong and brave man and was fearless and willing to meet all comers. Therefore Olopana made Kapunohu the commander-in-chief of his forces and urged upon him to go and fight Kakuhihewa. In this battle Kakuhihewa was slain by Kapunohu and the whole of Oahu came under the rule of Olopana.
After the death of Olopana, Kapunohu left Oahu and journeyed to Kauai. Boarding his canoe he set sail and first landed at Poki, in Waimea; from this place he continued on to Wahiawa and then on to Lawai in Koloa where he settled down. There lived at this place a great warrior, by the name of Kemamo, who was noted for his great strength and skill in the use of the sling; he was without equal in its practice; his left hand was considered better than his right, and he could throw a stone for a distance of six miles and in the seventh mile its force ceased. No person in Kauai was found who could face him, not from amongst the chiefs or soldiers. Because of this man people were afraid to travel between Koloa and Nawiliwili; those on the Koolau side could not pass over to Nawiliwili and those from the Kona side were afraid to travel toward the Koloa side, for the reason that Kemamo and his wife Waialeale [250] lived between Koloa and Nawiliwili.
When Kapunohu arrived at Lawai he was entertained that night by some of the people of the place, and on the next day he prepared to continue on his journey. When he was ready to start, the people said: “You must not go by this way or you will get killed by our great warrior.” Kapunohu then asked: “Who is this warrior?” “Kemamo.” “In what is his strength?” “He is very skilful in the use of the sling. He never misses a shot, and the strength of his flying stone will go over five miles. Therefore you must not go for you will get killed.” Kapunohu said: “Then he is not strong. The sling is only a plaything for the boys of our place and it is not considered of any consequence.” These remarks made by Kapunohu were carried around until they reached Kemamo; so Kemamo made the remark: “Yes, this is the first time that my strength in the use of the sling has been denied. Well and good; if he desires to come and test as which of us is the stronger, let him come on.” When Kapunohu heard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo asked: “Are you the man that has said that I have no strength in the use of the sling?” Kapunohu replied: “Yes, I am the man. It is because these people said that you are very skilful in the use of the sling, so I said, that it is the plaything with the small boys at our place.”
When Kemamo heard this he became very angry toward Kapunohu and said: “What will the stranger bet on the proposition?” Kapunohu replied: “My life will be my stake.” “Yes,” said Kemamo, “and what else?” Kapunohu replied: “That is all a traveler takes with him. If you beat me my life shall be forfeited, and if I should beat you your life shall be forfeited.” Kemamo agreed to this and the bet was declared made. Kemamo then said: “The course over which we shall compete in throwing the stone with the sling, shall be from Koloa to Moloaa in Koolau. We must make our throws over these points and toward Moloaa; whoever throws the greatest distance beyond Moloaa wins.” Kapunohu replied: “Yes, I will agree to that, but I am going to use my spear while you use your sling.” Kemamo agreed to this. Kemamo then asked: “Who shall take the first chance? Shall it be the stranger, or shall it be the native son?” Kapunohu answered: “Let the native son take the first chance and the stranger the last.”
Kemamo then took up his sling and threw his stone, which went six miles and over, and it only fell and rolled after it had entered into the seventh mile, stopping at Anahola, where it was picked up by the best runner of Kauai, a man by the name of Kawaikuauhoe. Kapunohu then threw his spear, darting along from Koloa and over Niumalu, and as it shielded the sun from the coconut trees at this place the land was given the name of Niumalu, [251] as known to this day; then it went on and into the water in upper Wailua, giving the place the name of Kawelowai as well as the land next to it which is called Waiehu; from this place it again took an upward flight flying along till it pierced through a ridge at Anahola, which is called Kalaea, leaving a hole through it, which can be seen to this day; from this place it went on past Moloaa, then past Waiakalua, then into Kalihikai, where it grew weaker and finally stopped at Hanalei.
Kemamo was therefore beaten and the conditions of their bet were carried out. Kapunohu became thereby king of Kauai.
HE KAAO NO KAPUNOHU.
No Kukuipahu i Kohala o Kapunohu, o Kukuipahu ke kaikoeke, o Kanikaa ke ’kua, o Hoomaoe ka lawaia. He kanaka lawaia o Hoomaoe, ia ia e iho ai i ka lawaia a hoi mai me na ia he umi, halawai laua me ke ’kua, o Kanikaa ka inoa. Ninau aku o Kanikaa ia Hoomaoe: “Kani ka hoe? Ai wale i ka ia, loaa aku la ka ia.” I aku o Hoomaoe: “He ia no.” “Ehia ia?” Wahi a Kanikaa. “He umi ia.” “Na’u kekahi ia.” Haawi mai la o Hoomaoe. Pela no ke noi ana a Kanikaa a pau na ia he umi. Ma keia nonoi ana a Kanikaa ia Hoomaoe, ua maopopo ia ia he kanaka lokomaikai o Hoomaoe, nolaila, olelo aku o Kanikaa ia ia: “I kii mai nei au ia oe e ai, a no ko lokomaikai launa ole ia’u, nolaila, ola oe ia’u, a lilo no hoi au i akua nou.”
Mahope o laila, hele aku la o Kanikaa i ka pahee me kana ihe o Kanikawi. Ia ia e pahee ana, a holo ka ihe i ke kahua pahee, ia wa o Kapunohu i lalau ai i ka ihe a holo, me ka mama loa. A ike o Kanikaa ua lilo kana ihe ia Kapunohu, alualu aku la ia me ka manao e pepehi a make o Kapunohu, ma keia hahai ana ia Kapunohu, hiki laua i Kawaihae uka, a komo o Kapunohu i loko o ka lua, komo o Kanikaa i loko o ka lua, puka o Kapunohu i waho, pela ko laua hana ana a hoaikane laua. Nolaila, ma keia hana ana pela, ua kapaia ia wahi o Kaholeiwai a hiki i keia la. Eia ke ano; he wahi hakaka o ka makani maoli me ka naulu, e hiki i ka makani hikina ke pa mai a hiki i laila, aole e hiki ke lele ma ke komohana o Kaholeiwai, a pa aku, pela hoi ka naulu, aole e hiki ia ia ke nee ma ka hikina o Kaholeiwai. Nolaila, ua kaulana ia wahi mai kahiko loa mai a hiki i keia la, a ke mau nei no ko laua hakaka ana a hiki i keia la, a mau loa aku no.
Ma keia launa ana o Kanikaa me Kapunohu, ua lilo ia Kapunohu ka ihe a Kanikaa, o Kanikawi, a ua lilo no hoi o Kanikaa he ’kua no Kapunohu.
Hoi aku la o Kapunohu a noho me kona kaikuahine, ka wahine a Kukuipahu, ke ’lii o Kohala, noho iho la, a hiki i ka wa ai o ke kakahiaka, i mai la ke kaikuahine o Kapunohu, o hele mamua e ai me ko kaikoeke, no ka mea he ai kapu. A hiki o Kapunohu i mua, lalau aku la ia i ke poi wai holoi a holoi iho la i na lima. Ia Kapunohu e holoi ana i na lima, ninau aku la o Kukuipahu: “Holoi ka lima, heaha koalaala o ka ai ana?” I aku o Kapunohu: “I hea ia ae nei hoi.” Ia wa, ninau ae la o Kukuipahu ia loko o ka hale, mai kela aoao a keia aoao: “E! Kela kala, o keia kala, e kahuwai, i kahea ia aku nei anei oinei e hele mai e ai?” Hoole mai la o loko o ka hale: “Aole, hilahila wale.” Pa iho la keia olelo ia Kapunohu, hilahila loa, hoi aku la o Kapunohu a ke kaikuahine olelo, a pau ia, hele aku la o Kapunohu me ka huhu a manao ino i ke kaikoeke.
Pii aku la o Kapunohu a hiki i uka o ia aina, e ku ana ka lalani wiliwili, he laau nunui ia me he kukui la kona kino, ke nui ame ke kiekie, he laau oluolu no nae, aole paakiki loa e like me ke kukui. Ia wa, hoao o Kapunohu i kona ikaika i ka hou ihe, holoholo aku la ia me kana ihe a pahu aku la, komo aku la kana ihe i loko o na wiliwili a pau loa, ua olelo ia, elua lau wiliwili e ku ana ma ka lalani ana i pahu ai, a o ia mau wiliwili kai pukapuka ia Kapunohu, i ka pahu kookahi ana i ka ihe.
A pau keia hana a Kapunohu, pii aku la ia a loaa elua mau elemakule e mahiai ana i ke alanui, o Nahuluaina ko laua aina e mahiai ana. Olelo aku o Kapunohu ia laua: “E na elemakule, e holo olua me na lepa elua, me ko olua mama loa, a kahi a olua e kukulu ai, o ka palena ia o ko olua aina.” O na inoa o ua mau elemakule nei, o Pioholowai kekahi, a o Kukuikiikii kekahi, hopu iho la laua i na lepa, a holo aku la me ka mama loa. Ma keia holo ana o laua, pau e ko Pioholowai aho, a kukulu koke i kana lepa, nolaila pokole kona wahi, a kapaia ka mokuna o ia aina, o Pioholowai a hiki i keia la, mamuli o kona inoa. O Kukuikiikii, kela loa kona mama i mua, a nui kona aina, kukulu ia iho la kana lepa, a ua kapa ia ia wahi o Kukuikiikii a hiki i keia la, mamuli o ka inoa o ka elemakule ahai lepa. Nolaila, ua waiho mumuku na aina o Hualoa 1, Hualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1, Puakea 2, Puakea 3, Kamilo. Pela ke ano o kela mau aina a hiki i keia la, aole i hiki loa i ke kuahiwi, e like me na aina e ae o Kohala.
Hele aku la o Kapunohu a hiki i Waiaoopu ma Halaula, he wahine ia, noho iho la me ia ekolu la, malaila aku, a hiki i Puaiole ma Aamakao, he wahine ia, elua la me ia, malaila aku a hiki i Niulii, he ’lii ia no ia aoao o Kohala, mai ka pali o Awini a ka pali o Wainaia, kona wahi, a mai Wainaia, a Kahua ko Kukuipahu wahi ia, oia ko laila alii. Ua nui kahi o Kohala ia Kukuipahu, a uuku hoi kahi ia Niulii. Nolaila, he kaua iwaena o laua i na la a pau loa, a o ia ke kumu o Kapunohu i hele ai a ma ko Niulii aoao, i make o Kukuipahu ia ia, no ka ukiuki i ka hoohilahila ana ia ia.
A hiki aku la o Kapunohu i ka wa ahiahi koena liula, iho aku la ia ma Opuowao, e pili la me Makapala, a pii aku o Kohepalapala ia kahawai, e pili la me Niulii, he wahi oawa o Kaha, ka inoa. Hiki aku la o Kapunohu i laila, e auau ana na kaikamahine a Niulii i laila. O Neue ka mua, o Keawehala ka muli, nana aku la o Kapunohu ia laua, nana mai la laua ia Kapunohu, he kanaka maikai o Kapunohu ma kona kino a puni, aohe kina, a pela no hoi na wahine.
Nolaila, ninau mai la na wahine: “Mahea mai oe?” “Maanei mai nei no.” “Aole o onei kanaka elike me oe, mahea mai oe?” “Mawaho mai nei au ma na ilima mai.” “Ae, he oiaio ia, a o ko olelo maanei mai nei, aole. A e hele ana oe o hea?” “E hele ana au e makaikai maanei aku.” “Ae, hele oe a hea moe?” “A kahi no e make hiamoe ai na maka, alaila, hiamoe.” Wahi a na kaikamahine: “Aole e piapia ko maka ianei e moe ai.” “I ke aha hoi, ina ua pono ia i ko olua noonoo ana.” “Ua pono no, e hoi kakou.” A hiki lakou i ka hale, e noho ana o Niulii me kana wahine o Kawaikapu, he wahine maikai ia ma ka nana aku.
Ninau mai la o Niulii: “Owai ko oukou kolu?” I aku na kaikamahine: “He malihini na maua, e auau ana maua, ku ana keia, a no ka poeleele, hoihoi mai nei maua ia ia i ka hale nei e moe ai a ao hele aku.” I mai o Niulii: “O ka olua kane ia, o olua na wahine.” Moe iho la lakou a ao ae, hoonoho iho la o Niulii i ke kaua. Lilo ae la o Kapunohu i alihikaua no na koa a pau o Niulii. Hele mai la ke kaua a hiki i Wainaia maluna aku, o Piauwai ia wahi, loaa ko Kukuipahu alihikaua o Kaluakanaka ka inoa, i laila hoouka ke kaua, ma keia hoouka ana, hee ko Kaluakanaka aoao ia Kapunohu. Nee hope mai la ke kaua, a hala ka pali o Wainaia, a Iole, Ainakea, kupono i Hinakahua, ma Kapaau, i laila o Kukuipahu me ka poe o ke kaua. Alaila, o o na ihe, hou aku a hou mai, i laila o Kapunohu i hou ai i ka ihe ana o Kanikawi, nehe ka lau o ke ko, owe ka lau o ka manienie, ku ke ehu o ka lepo i luna, hookahi no pahu ana i ka ihe, ewalu lau kanaka i ku a make, mahope o laila ua nawaliwali ka ihe, ahulau iho la na kanaka i ka make. Lawe ae la o Kapunohu i ka ahuula a me ka mahiole, make iho la o Kukuipahu, a me na kanaka he lehulehu, o ke koena, hee aku la a hiki i Lamakee ma Kaauhuhu, loaa aku la ia Kapunohu i laila, hoouka hou.
I laila la oili mai o Paopele, he koa ikaika ia, eono puali o kana laau palau, o Keolewa ka inoa, pulu ka welau o luna i ka ua awa, pau ka loa o ke ahupuaa mai ke kuahiwi a ke kai, ke hoomoe ia ma ka loa, paa ke kukuna o ka la, lulu ka makani o ka hikina, he umi lau kanaka nana e amo, alaila hiki. Iaia e ku ana i ke kahua o Lamakee, komo mai ka makau ia Kapunohu, no ka nui o ko Paopele kino ke nana aku, nolaila, pane iho o Kanikaa ke ’kua ia o Kapunohu: “Mai makau oe i ka hekili nui i ka lani, aohe ikaika. O kau ka pahu i ka ihe ia Kanikawi, o ka’u ke nahu.” Mahope o keia olelo ana a Kanikaa, e nahu iho ana o Kanikaa ma ke kua o Paopele, lilo o Paopele i laila, e pahu iho ana o Kapunohu i ka ihe, ku o Paopele, halulu ana i lalo a make iho la. Nolaila, kaulana o Lamakee a hiki i keia la, no ka make ana o Paopele ke kanaka koa ia Kapunohu, nolaila, hee aku la ke kaua a hiki i Kaluaowilinau ma Puuepa, pela a hiki i Upolu, a Puakea, a Kamilo, koe, kahi a na elemakule i kukulu lepa ai. Nolaila, o Kukuipahu kekahi o na ahupuaa nui o Kohala, a hiki i keia la, mamuli o ka hana a kela mau elemakule. Puni ae la ka aina o Kohala ia Niulii, a oia wale no ke ’lii o Kohala puni ia wa.
A pau ke kaua ana, holo mai la o Kapunohu, me ke ’kua ona o Kanikaa, a me kana laau palau o Kanikawi, i Oahu nei i kona kaikuahine, oia ka wahine a Olopana. Kau mai la ia ma ka waa mai Kohala mai a kau i Keanapou i Kahoolawe, moe a ao, holo mai la a pae ma Kahalepalaoa, i Lanai, mai laila mai a Kaluakoi i Molokai pae, a hala ia, ma laila mai a pae ma ka lae o Makapuu, Kailua, Koolau. E noho ana ke kaikuahine i laila, o Konahuanui ka inoa, ike mai la ia Kapunohu, uwe iho la laua a pau, i aku ke kaikuahine: “Aohe ai moa, he pololi, he ai no aia i waena. A o ko kaikoeke hoi o Olopana, aia no i ka mahiai me na kanaka.” I aku o Kapunohu: “E hele kaua e kuhikuhi oe ia’u i ka mala ai.” Hele aku la laua a hiki, kuhikuhi mai la ke kaikuahine, ewalu loi kalo nui, a hoi aku la ke kaikuahine.
Noke aku la o Kapunohu i ka huhuki a pau na loi ai ewalu, ku ae la ke ahu o ka ai ma kapa, noke aku ana o Kapunohu i ka huhui a paa, hoo i ka ai i na lima, ma o a ma o, o ka aumaka iho la no ia o ke amo ana a hiki i ka hale, ua like me aha loi ai ma kela lima keia lima. A hiki o Kapunohu i ka hale me ka ai, nana mai la ke kaikuahine a olelo mai la: “Ka haha! Kupanaha oe! Kai no o ka huhuki ae nei kau hookahi loi, eia ka o ka huhuki no kau a pau loa.” I aku o Kapunohu: “Nui hoi paha ka ai, aole e kii liilii.” Lalau aku la o Kapunohu i kana ihe ia Kanikawi, a hahaki ae la i ka maka, a hoa iho la i ke ahi, a a ke ahi, lalau aku la i ke kalo a kolikoli, kiola aku la i loko o ke ahi, a mai la ke ahi, pela no kana hana mau ana, a lilo iho la ke kalo i wahie no ke ahi. Nolaila, ma keia hana ana a Kapunohu, ua kapaia “kalo paa o Waiahole,” he olelo kaulana loa ia mai Hawaii a Niihau. A ike o Olopana i keia mau hana a Kapunohu, noonoo iho la ia, oia, ke kanaka e puni ai o Oahu nei ia ia, no ka mea, e noho kue ana laua o Kakuhihewa ke ’lii o Kona nei. Maopopo iho la ia Olopana ma kona lohe i ka olelo a kana kahuna, he kanaka koa ikaika loa o Kapunohu, he kanaka makau ole, he kanaka aa i mua o ka lehulehu. Nolaila, hoolilo aku la o Olopana ia Kapunohu i alihikaua nona, e hele e kaua me Kakuhihewa, ma keia kaua ana, ua make o Kakuhihewa ia Kapunohu, a lilo o Oahu nei a puni ia Olopana.
A make o Olopana, haalele iho la o Kapunohu ia Oahu nei, holo aku la ia ma ka waa a pae ma Poki i Waimea, Kauai, hele aku la ia malaila aku, a hiki i Wahiawa, malaila aku a Lawai i Koloa noho. I laila o Kemamo kahi i noho ai, he koa ia, he kanaka ikaika i ka maa ala, aohe ona lua ma ia hana o ka lima hema kona oi loa, e hiki ia ia ke maa i ka ala hookahi, i na mile eono, a i ka hiku o ka mile, pio ka ikaika o ka ala. Aole he kanaka aa o Kauai, e hakaka me Kemamo aole alii, aole koa. Nolaila, ua makau loa ia ka hele ana mai Koloa aku a Nawiliwili, aole hiki i ko Koolau ke hele mai maanei o Nawiliwili a pela ko Kona nei, aole hiki ke hele aku ma o o Koloa. No ka mea, e noho ana o Kemamo ma waena o Koloa a me Nawiliwili, me kana wahine o Waialeale.
A hiki o Kapunohu i laila, moe iho la ia a ao ae, i kau hale kamaaina, hoeu ae la o Kapunohu e hele, olelo mai kamaaina: “Mai hele oe, o make auanei oe i ke koa o makou nei.” Ninau aku o Kapunohu: “Owai ia koa?” “O Kemamo.” “Pehea kona ikaika?” “He maa ala kona ikaika, aole e hala ka ala ke lele mai, aole hoi e nawaliwali i na mile elima, nolaila mai hele oe, o make auanei.” I aku o Kapunohu: “Aole hoi ha he ikaika, he mea paani ka maa ala, na ko makou kamalii mai lewalewa, a he mea ikaika ole no.” No keia olelo a Kapunohu, kaulana aku la ia a lohe o Kemamo, i iho o Kemamo: “Ae, akahi mea nana i hoole kuu maa, oia, ina he manao kona e hele mai e hoike i na ikaika o maua, e hele mai no.” A lohe o Kapunohu, hele aku la ia a hiki, i mai la o Kemamo: “Ea! O oe ke kanaka nana i hoole kuu ala?” I aku o Kapunohu: “Ae, owau no, no ka olelo mai a lakou nei, he ikaika oe i ka maa i ka ala. Nolaila, olelo aku au, he mea paani ia na ko makou kamalii mai lewalewa.”
A lohe o Kemamo, huhu iho la ia ia Kapunohu, a olelo mai la: “E! Heaha kau pili, e ka malihini?” I aku o Kapunohu: “O na iwi ka’u pili.” Ae mai o Kemamo: “Ae, a heaha hou ae?” I aku keia: “O ka waiwai iho la no ia a kamahele o na iwi, ina wau e eo, alaila make au, a ina hoi oe e eo, make oe ia’u.” Ae mai la o Kemamo: “Ae ua mau ia pili ana.” Olelo aku o Kemamo: “O ka pahu a kaua, e ku ai a maa, mai Koloa a Moloaa i Koolau ka pahu ia ma waena o laila ka kaua hana, a i puka ma o o Moloaa eo kekahi o kaua.” Ae aku la o Kapunohu. I aku nae o Kapunohu: “O ka’u hana i ike o ka pahee, malaila no wau, o kau hana hoi i ike o ka maa, malaila no oe.” Ae mai la o Kemamo. I aku o Kemamo: “Ia wai mua, i kamaaina paha, i ka malihini paha?” I aku o Kemamo: “I kamaaina ka mua, he hope ka ka malihini.”
Ia wa, maa o Kemamo a pau eono maila, a i ka hiku nawaliwali, pela ka nawe hele ana a hiki i Anahola waiho, ilaila loaa i ke kukini mama o Kauai, o Kawaikuauhoe kona inoa. Pahee o Kapunohu i kana ihe, holo aku la kana ihe mai Koloa aku a Niumalu, o ka malu o ka la i ka ihe a Kapunohu, kapaia ia aina o Niumalu a hiki i keia la. Mailaila aku ka holo ana, a hiki i Kawelowai mauka o Wailua, nolaila kela inoa, e pili la, o Kawelowai, a me Waiehu, no ke komo ana o ka ihe i loko o ka wai, a lele hou, mailaila aku a Kalalea i Anahola, o ia kela puka e hamama ala a hiki i keia la, malaila aku a hiki i Moloaa, malaila aku a Waiakalua a Kalihikai maalili ka ihe, a Hanalei pau ka holo o ka ihe. A eo ae la o Kemamo hooko ia ka laua pili, a lilo ae la o Kapunohu i alii no Kauai.
FORNANDER COLLECTION OF HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED FROM ORIGINAL SOURCES
BY ABRAHAM FORNANDER Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume V—Part II
Honolulu, H. I. Bishop Museum Press 1919
LEGEND OF HALEMANO.
Chapter 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.
Wahiawa [252] and Kukaniloko[252] were the father and mother of Halemano.[252] Kaukaalii was the mother of Kukaniloko, [253] and the land of Halemano, [254] which is next to Lihue in Waianae, is the place where Halemano was born. Through the married life of Wahiawa and Kukaniloko, his wife, six children were born to them, four males and two females. The names of the children were as follows: Maeaea, the first, was a male; Kaiaka, the second, was also a male; Anahulu, the third, was another male; Halemano, the youngest of the children, was another male; Pulee was a female; Laenihi was a female with supernatural powers.
Laenihi was the eldest, and Halemano, the youngest [of the family], and the hero of this story. He was nurtured in Kaau until he grew up, and became a very handsome man, perfect in form, without pimples or deformity, with straight back and open countenance. [255] While Halemano was living with his grandmother, Kaukaalii, at Kaau, in Waianae, he was subject to dreams.
Concerning Kamalalawalu: she was the daughter of Hanakaulua and Haehae of Kapoho, Puna, Hawaii. The parents of Kamalalawalu were chiefs of the land of Kapoho. She was a very beautiful woman to behold, far superior to all the women of Puna and Hilo, a virgin, brought up under very strict kapu; no person was allowed to see her and she had no companion other than her own brother, Kumukahi. These two had eight hundred dogs for their companions. [256]
At this time Huaa was the king of Puna, and Kulukulua was the king of Hilo. Both of these kings were courting Kamalalawalu, giving her large quantities of properties from Puna and Hilo, with the idea that in time one of them would win her hand and take her to wife.
In Halemano’s first dream, he dreamed that he met Kamalalawalu in Kaau. After that he met her in his dreams frequently, and this happened so often that he fell deeply in love with the object of his dreams. Because of this great love, Halemano refused to take food and meat, and he denied himself everything; his whole mind was centered on Kamalalawalu, both night and day. And because of this he became very ill and finally died.
Laenihi, who was the elder of Halemano, in the meantime was traveling from place to place in search of a wife for Halemano her brother. In her search she went until near Puna, when she was recalled upon hearing of the death of Halemano which forced her to return to Kaau in Waianae, Oahu. Because of this she failed to meet Kamalalawalu. When Laenihi arrived at Kaau, through her power to restore the dead to life, Halemano was again brought back to life.
Shortly after Halemano was restored to life, Laenihi asked him: “What was the cause of your death?” Halemano replied: “It is because of a woman. This is the manner of her appearance [in my dreams]: she is very beautiful; her eyes and body are perfect; she has long, straight, black hair; is tall, dignified, and seems to be of very high rank like a chiefess.” Laenihi again asked him: “What is the nature of her outward dress?” “Her dress seems to be scented with pele and mahuna [257] of Kauai, and her pa-u is made of some very light material dyed red. She wears a hala [258] wreath and a lehua [259] wreath on her head and around her neck.” Laenihi then said: “It is in Puna and Hilo that the lehua blossoms are found. It is in Puna that the ouholowai [260] of Laa and the pukohukohu [261] are found; therefore, your lover must be a woman of Puna; she is not of the west. If it is Kamalalawalu, the woman I heard so much of while in Puna, then she must be very beautiful indeed.” Laenihi then again asked: “How do you meet her?” Halemano replied: “When I fall asleep we meet very soon after, and you could hear us talk if you should listen; even now you could hear us if I fall asleep.” Laenihi then said: “Yes, you may go to sleep now. If you should meet your lover, ask her to give you her name and the name of the land in which she lives.”
After Halemano had received these instructions he fell asleep and again met Kamalalawalu. In this dream Halemano asked Kamalalawalu: “What is the name of the land of your birth and what is your name?” “Kapoho in Puna, Hawaii, is the land of my birth; it is where the sun rises, and not in the west. My name is Kamalalawalu.” Shortly after this Halemano awoke from his sleep, and he told Laenihi of his dream. When Laenihi heard this she said: “You must partake of some food and I will go and bring you your lover from Hawaii.” Halemano then consented and took some food.
Before Laenihi set out for Hawaii to bring Kamalalawalu, she told of the signs of her going so as to make known to those behind of her arrival and coming home, whereby they could tell whether her mission was a success or not. The signs were as follows: “If it rains, then I am at Molokai. If the lightning flashes, then I am at Maui. If it thunders, I am at Kohala. If you feel an earthquake, I am at Hamakua. If the red water flows, I am at Puna. If the signs show that I am at Puna, then you can be sure that I will be able to get your lover. You must consider these things I am telling you, else you will forget.” Soon after this Laenihi went off in the form of a fish; and the fish that is called laenihi [262] is named after her. This is the name of this fish to this day.
It was in the evening that Laenihi set out and when she was off the coast of Haleolono in Palaau, Molokai, it began to rain [in Oahu]. Those with whom she had left the instructions were surprised at the speed she was traveling. From this place she next passed off Hanakaieie at Kahikinui in Honuaula, Maui, and the lightning flashed. The people were again greatly amazed at her great speed. From Maui she next passed off Umiwai in Kohala, Hawaii, when the people heard the roar of the thunder; then when she was off the coast of Pololikamanu outside of Mahiki, Hamakua, the people felt an earthquake. Next she passed Hilo and then off the coast of Panaewa, then off Kukulu, directly outside of Puna, when the red water flowed. At sight of this the last sign the people knew that Laenihi had reached Kamalalawalu.
When Laenihi arrived at Kapoho in Puna, Hawaii, she began to devise a way by which she would be able to meet Kamalalawalu, as she was then within the confines of her kapued place. At last Laenihi hit upon a plan. She, through her power, first caused the wind from the sea to blow, called the unuloa, which caused the sea to be aroused from its calm repose and the surf off Kaimu began to roll in. It is here that the people at all times go in surf riding. Early that morning the surf began to roll in. When the people rose from their sleep and saw the surf, they all began to shout and yell. While the people were shouting, Kumukahi, the brother of Kamalalawalu heard it and he came out to see the cause, and saw that it was the surf; so he returned and told Kamalalawalu of the matter. On hearing this she rose and prepared to go out [surf riding].
A few words in relation to Kumukahi the brother of Kamalalawalu. Kumukahi was a great favorite with his sister, not a single request would be refused by his sister that she could comply with, from the greatest to the smallest.
When Kamalalawalu saw the surf rolling in at Kaimu she started out for the beach. Upon arriving at the place she stood on the sand and watched for a chance to swim out. She allowed the first roller, known as the kakala, to come in until it reached the shore; then the second, known as the pakaiea; then the third, the opuu; as soon as this roller reached the shore, she plunged in and swam out to the place where the rollers began to curve up. When she arrived at this place she took the first roller that came along and rode in on it. This she repeated three times, when the surf began to grow smaller till after a short while there was none to be seen. She then waited with the hope of again seeing the surf grow larger; but after waiting until she was almost stiff with the cold not a single surf could be seen; so she concluded to return to the shore.
At about this time, Laenihi caused the surf to rise again and it began to roll in. When Kamalalawalu saw this she again returned and took the first surf and rode in, but before she reached the shore it ceased and the surf again disappeared. Just as she reached the shallow water she saw a fish and Kumukahi at the same time called out to her: “Kamalalawalu, take up my favorite, the fish.” This fish was Laenihi herself. Kamalalawalu could not refuse the request of her brother; so she took up the fish and returned home. After arriving at the house the fish was put into a calabash of salt water and it became a plaything for Kumukahi.
That night after everybody had fallen asleep, Laenihi transformed herself from a fish into a rooster; it then flew onto the roosting place outside and began to crow. The crowing was kept up until the dawn began to break. The rooster then proceeded down to the seashore where it transformed itself into a woman. Laenihi then returned to the house where Kamalalawalu was living. When she arrived at the house Kamalalawalu asked her: “Where are you from?” “I am from near here.” “There is no woman like you near here, and even if you belonged to any place near, you would not come, because they all know that people are forbidden from coming here on pain of death.” Laenihi then said: “I come from shoreward.” “If that is so you are telling me the truth.” Laenihi then proceeded to speak of her errand: “Have you ever met a man in your dreams?” “No,” said Kamalalawalu. Laenihi again asked: “Have you no wreath that you have worn until withered?” “I have a wreath, but I am not going to give it to you, for you may cause my death [263] with it.” Laenihi replied: “All right, you give it to me and in case you should become ill, come for me and I will come and cure you. I am living at Kaimu; my name is Nawahinemakaakai.” [264] Laenihi took the wreath and then asked for the pa-u of Kamalalawalu which was also given up.
After Laenihi had received these things she returned from Hawaii to Waialua and from there on to where Halemano was living. Laenihi then showed him the wreath and the pa-u. Upon seeing these things Halemano hastily prepared himself to go to Hawaii; but Laenihi rebuked him, saying: “You will not be able to get her in that way. Here is the way to get her: You must first make some playthings for the favorite brother of Kamalalawalu, Kumukahi by name; because I have seen that whatever things he desires his sister would always do; she will deny nothing that her brother requests of her.”
Laenihi then instructed the people from Waialua to Waianae that wooden idols be hewed out and that they be painted red and black. Orders were also issued that wooden chickens be made to ride on the surf, also koieie [265] floaters, and kites to fly above; also that a red canoe be prepared and red men be had to paddle the canoe. The men should be provided with red paddles and the canoe must be rigged with red cords, [266] and that a large and a small canoe be provided. After these different things were ready they set out for Puna, Hawaii. Upon their arrival off of Makuu and Popoki, two small pieces of lands next to Puna, the kite was put up. When the people on the shore saw this flying object they all shouted with joy.
While the people were shouting Kumukahi, the brother of Kamalalawalu, heard it and he came out to see the cause of the shouting. When he saw the kite he ran to the beach and called out to the men in the canoe: “Let me have the thing that flies.” Laenihi said to Halemano: “Let the boy have the kite,” and it was then given to Kumukahi. The small canoe was then let down and as it floated through the surf the people ashore again shouted with joy. Kumukahi turned back and called out to those in the canoe, saying: “Let me have that small canoe.” Laenihi gave her consent. He then requested all the things exhibited by the people until the idols were the only things left. Laenihi then ordered that the idols be made to stand up in all the canoes. When Kumukahi saw the idols he asked that they all be given to him.
At this Laenihi and Halemano said: “Are you a favorite with your sister?” “Yes,” answered Kumukahi, “she will do anything I ask of her.” “Call for her then.” Kumukahi then called out: “Kamalalawalu, come here. I cannot get these playthings unless you come.” Upon the arrival of Kamalalawalu another request was made of Kumukahi: “Are you a favorite with your sister, and would she mind if you asked her to turn her back this way?” “Yes.” Kamalalawalu then turned her back toward the canoes. The people then looked at her and saw that she was neither humped back nor deformed in any way. After inspecting her they said to the brother: “Are you a favorite with your sister, and would she obey you if you request of her to turn her face this way?” “Yes.” Kamalalawalu then faced toward the canoes.
Soon after this Kamalalawalu went aboard one of the canoes; whereupon Halemano gave orders to the paddlers that they start on their return, and the two were thus carried off to Oahu. The people of Puna and Hilo pursued them but could not come near them, as by the power of Halemano and Laenihi they were soon left far to the rear.
In this flight to Oahu, one canoe, the one in which was Kumukahi, landed at Hauula, Koolauloa. There was at this place an image standing, Malaekahana by name; upon seeing this image, Kumukahi took such a fancy to it that he remained there. Halemano and the others, together with Kamalalawalu, continued on their way and landed at Ukoa at Waialua. As soon as the canoe in which Kamalalawalu was a passenger landed, a crier [267] was sent out to make a circuit of Waialua and Waianae with orders to the people to come and give presents [268] to Kamalalawalu.
About three days after the hookupu, Kamalalawalu for the first time missed Kumukahi, so she asked of Halemano and Laenihi: “Where is Kumukahi?” “He is at Hauula where he is enraptured by an image that is there.” Kamalalawalu then said: “Go and bring him here.” When Kumukahi arrived, Kamalalawalu said to him: “You had better return to Hawaii with the presents to our parents and to our people, else some of them will feel troubled over us.” Kumukahi in obedience to his sister returned to Hawaii.
Chapter 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.
Kamalalawalu lived with Halemano as husband and wife, and the fame of the beauty of Kamalalawalu was soon spread all over Oahu until it came to the ears of Aikanaka, the king of Oahu, who was living at Ulukou in Waikiki. Upon hearing this, Aikanaka sent messengers to go and bring Kamalalawalu to him in order that he may see her for himself. When the messengers arrived [and presented the king’s request], Kamalalawalu refused to obey. On the return of the messengers to Aikanaka without Kamalalawalu, other messengers were sent but she still refused. This was kept up until ten delegations had been sent and Kamalalawalu as often had refused to come. The premier was then sent, but he too returned without any better success. Finally Aikanaka got so angry that he declared war against Halemano and his parents.
When the army of Aikanaka arrived at Pooamoho in Halemano, Halemano saw it coming early in the morning; so he said to his wife: “Here comes the army of Aikanaka. We are going to be killed. I told you to go in obedience to the king’s command, [269] but you would not listen to me. Now death is sure to come. You two go your way [270] and I will go mine.”
Soon after this Halemano and his wife together with the grandmother left their home and traveled to the Kolekole stream; from this place they proceeded to Waialua; then to Laiewai; then to Hauula and from there on to Kualoa, Kahaluu and Moelana. At this place there was a large awa field growing; Kaaealii, the grandmother of Halemano, then broke some of the awa leaves and hid themselves under them.
In the meantime Aikanaka had issued an order over the whole of Oahu, that Halemano should be killed on sight. The people of all Koolau therefore gathered and made a search, even to the awa field at Moelana; but they could not be found, though they looked for them everywhere, for the leaves picked by Kaaealii concealed all three of them.
After the searchers had gone, they remained in hiding until dark, when they came out and proceeded to Kukui, on this side of Makapuu, where Halemano had some relatives. Here they went in and made themselves known; a pig was then killed for them and they partook of a hearty meal, after which Halemano said to the people of the place: “Will some of you take us to Molokai?” At midnight they boarded a canoe and set out, landing at Kaunakakai in Molokai. Here they remained for some time farming, and when their crops were almost ripe they set out for Lele, [271] Maui, where they sojourned for a time. While living in Lele, they saw the top of Haleakala as though floating above the clouds; Halemano became so enraptured at sight of the top of the mountain that he wished to move to Haleakala and live in Kaupo, Maui.
After that they returned to Molokai and again set out for Maui, landing at Lele, this time to make their residence in Kaupo. From Lele they journeyed to Kula, then to Ulupalakua, and from there on down to Kaupo, where they had decided to live. After tilling the soil and planting their crops they remained here until the crops were almost ripe, when they set out and sailed for Hawaii, landing in Umiwai, in Kohala.
Upon their arrival at Umiwai in Kohala, they remained here as castaways. Kapuaokeonaona, the daughter of Kukuipahu the king of Kohala, then found them, and when she saw how handsome Halemano looked and how beautiful Kamalalawalu was, she invited them to come and live with her. When they arrived at the house a pig was killed and food was prepared for them. Here they lived for about six months. At the end of this time Halemano said to Kamalalawalu: “Let us leave our grandmother here while you and I go on to your place.” His wife consented to this.
They went from Kohala to Waimea where they spent the night; from this place they continued to Hamakua and spent the night at Kaumoali; from this place they proceeded on to Uluomalama in Waiakea, Hilohanakahi, where they stayed. After living in this place for twenty days, Huaa the king of Puna, heard that Kamalalawalu was in Hilo, so he sent a messenger to Kamalalawalu and she was taken to the king of Puna. [272] When she was being taken by the messenger of Huaa, she instructed her brother Kumukahi to take good care of Halemano, which he promised to do.
Halemano and his brother-in-law, Kumukahi, then lived together, after Kamalalawalu had left them, for over eighty days, during which time Kamalalawalu never once met them, so the thought of returning to Kohala sprung up in Halemano’s mind. While on his way back [to Kohala], as he passed through the shrubbery at Keakui he saw the maile [273] as it grew on the ohia trees, so he sat down to make himself a maile wreath. As he was thus busily stripping, [274] Kamalalawalu stood behind him and took hold of one corner of Halemano’s mantle while tears welled up in her eyes. [275] Halemano then turned around and saw it was his wife, at which he wept and said: “You, my wife, of the parched plains of Kumanomano and of the waterless wastes of Lihue! How strange of you! I thought that when I came with you [to your home] that you would be true to me; but I see you are not.”
After their weeping, they again took up their journey and continued as far as Uluomalama at Waiakea, where they stayed for twenty days. Then from this place they continued on to Kukuipahu in Kohala, where they made their residence and took up farming. The place where Halemano did his farming is at Ihuanu, the height looking down on Kauhola point and the surf of Maliu. [276] This field where Halemano cultivated is famous to this day, for it is said that the covering of Ihuanu was palaholo [277] and the watchman of the field was Kekuaualo.
Chapter III
Kamalalawalu Enticed Away.—Death of Halemano.—Is Brought to Life Again by Laenihi, His Supernatural Sister.
While they were living in Kohala they could hear the surf of Kauhola, the famous surf of Maliu, for it was at this place that the kings and chiefs went for their surf riding, even in the time of Kamehameha I. When Kamalalawalu saw the surf she got up and went down to the beach. At sight of her the people were amazed at her great beauty and admired her. Shortly after this Kumoho came down to ride the surf, but before he went in he saw Kamalalawalu; so he sat down and also admired her beauty. After a while he sent his sister to go and bring Kamalalawalu to him, for he wished her to become his wife. Upon being requested to come to Kumoho, Kamalalawalu rose and came and she was then taken by Kumoho as his wife, and they lived below at Halelua.
When Kamalalawalu became the wife of a new husband, Halemano was at the time sick, and upon receiving the news that his wife had again proved unfaithful to him he grieved for love of her, so he sent Kaaealii to go to Halelua and bring Kamalalawalu back home; but she refused, and declined five appeals to return. Halemano therefore wasted away, for he refused to take any food and in a few days died.
After this death of Halemano his grandmother made an oath that: “If you should ever come to life again, Halemano, you shall never go back to Kamalalawalu, as long as I live.”
In the early part of this story we saw that it was Laenihi, the supernatural sister of Halemano that saved him, and so when he died this time she came and again brought him back to life. [While Aikanaka and his army were marching toward Lihue for the purpose of destroying Halemano], the parents of Halemano as well as the older brothers and sisters of Halemano all escaped from Oahu and went to Wailua, Kauai, to live. Laenihi also went along with the others to Kauai. Laenihi and her older sister Pulee stayed at Wailua, for they were very fond of surf riding. In their daily life in Wailua they often went in at Makaiwa to ride the surf; this place was directly on the lee side of Kewa.
One day while she was surf riding she had a premonition of some disaster. When she looked up she saw the spirit of Halemano sitting in the blue sky. Upon seeing this she wept, for she greatly loved her brother Halemano. She then turned to Pulee and said: “Halemano is dead.”
When the parents, brothers and sisters heard of the death of Halemano, they all wailed, but Laenihi stopped them saying: “You must not weep now. Let me first pray to the gods, and if the gods take compassion on us Halemano will come to life again; but in case they are unmerciful, Halemano is indeed dead; you must therefore look on calmly and patiently.”
Chapter 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.
In this chapter we shall see the power of Laenihi and the coming to life again of Halemano. When Laenihi stopped the people from weeping over the death of Halemano, she immediately began her prayer, facing the blue sky, where she saw the spirit of Halemano. Following is the prayer:
I am indeed sitting and weeping for my brother, My brother of the thick groves. Perchance it is your spirit that is in death’s shade, Sitting there in the eyes of those pointed clouds. Hidden by the blue skies is my guide. Alas, I weep for you my beloved one! Thou art my guide of the eight seas. [278] Here am I, your companion. Come back to life, Eat of the food, gird on your loin cloth, for you are restored.
In this prayer recited by Laenihi, life was restored to the body of Halemano in Kohala, Hawaii. At the close of the prayer Laenihi plunged into the sea and swam, in her fish form as it is to this day. It did not take her very long to swim to Kohala, for in a very short time she went ashore at Kauhola and from there started for the home of Halemano. When she arrived she fell on her brother and wept; she remained with him for ten days.
One day Halemano said to Kaaealii and Laenihi: “I am going to learn how to be a fisherman and how to be a farmer, so that my wife will come back to me.” Kaaealii then said to him: “Your wife will never come back to you if you take up those arts.” Halemano then spoke of some other arts and still he was advised not to take them up as means of getting his wife back; finally he chose the art of singing and chanting. At this Laenihi and Kaaealii said: “That will be the art that will restore your wife to you.” Kaaealii then chanted the name of Halemano, which is as follows:
Thou art indeed the women dwellers of the surf line, Sitting on the sunny shore of Ulalana, Looking at the good things of the upper lands, The rain and the cold wind As they fold tightly the covering of ti-leaf. The lovers dwell in the calm of Kioi, For there is no truth in dreams When it confesses what it has heard. For we two have been here and there, For it is your name, Halemano. Answer the call; yes, answer it.
Halemano then began the study of the art of singing and chanting, taking Laamaikahiki as his teacher. After he concluded his education, the usual ceremonies, such as the killing of the pig, was gone through and he was duly declared passed as an expert. Shortly after this the fame of Halemano as a singer and a chanter was carried all around Kohala.
While Halemano was chanting one day, he looked up and saw the top of Haleakala in Maui as it appeared amongst the clouds, like a pointed cloud in the evening, as the other clouds drifted above it. This made him think of the places where he and his wife, Kamalalawalu, had traveled. He was then moved to chant the following lines:
Kaupo, the land where one is pulled up, Pulled up like unto Kahikinui. I was once thought a good deal of, O my love! My companion of the shady trees. For we two once lived on the food from the long speared grass [279] of the wilderness. Alas, O my love! My love from the [land of the] Kaumuku wind, As it comes gliding over the ocean, As it covers the waves of Papawai, For it was the canoe that brought us here. Alas, O my love! My love of the home where we were friendless, Our only friend being our love for one another. It is hooked and it bites to the very inside of the bones. O my love, speak to me!
While Halemano was chanting, Kamalalawalu arrived and she looked in at Halemano. When she saw him, she once more longed to return to him, for he looked very handsome and his chanting was something fine. Halemano too was at this time courting Kikekaala, the daughter of Nunulu. He was one of the high chiefs of the district of Kohala, under Wahilani, who was the king of this portion of Kohala.
A few days after this Kikekaala issued an order which was carried from one end of Kohala to the other, inviting everybody to come to the game of kilu, [280] at Lolehale, the most famous place at the time for exhibitions of this kind. This place is situated on a hill looking to the west, close to Puuonale and Hokukekii. After everybody had come, Halemano was then sent for. Upon his arrival, Kikekaala said to him: “I will make a wager with you. If I beat you in the kilu throwing then you shall belong to me. And if you should beat me, I shall belong to you.” Halemano then said: “The wager is satisfactory.”
As soon as the wager was settled Kikekaala began by throwing the kilu at the mark; but it missed and Halemano picked it up. As he looked and saw Kamalalawalu sitting there in all her beauty and grace, his mind went back to the days when he and his wife lived in Puna; so he chanted a few lines to Kamalalawalu as follows:
A kapu is placed over the roads of Puna by the fire of Laka, [281] For I see its reflection in my eyes. It is like the breadfruit in the lowlands of Kookoolau; I am almost tempted to pick it; Being repelled by shame, I touch it not. Alas, my love! My love from the big sea of Puna Whose waves beat on the sea cliffs. You forget your lover while you went astray in Kaimu, [282] Your mouth was closed, refusing to call. My love of the home where we were friendless, That home to which we had no claim, though I made no complaint, Where I drew warmth from the sun at Maliu. Take heed to my supplications My own, my love!
At the close of the chant of Halemano, he threw the kilu and it hit the mark, whereat the gamekeeper said: “Alas, alas, we count one down!” Halemano again picked up the kilu and held it in his hand; then looked at his wife, whom he saw was not like the other women, being far superior in looks, therefore his eyes were filled with tears, and a great love for his wife came over him as he remembered their walks amidst the hala trees of Puna, and their surf riding at Kaimu; he therefore chanted the following lines:
The sea is cutting down the hala trees of Puna, [283] They stand up like people, Like a multitude in the lowlands of Hilo. The sea is rising by steps to flood Mokuola. [284] Life is once more alive within me for love of you, For anger is a helper to man. As I roamed over the highways friendless, That way and this way, what of me my love? Alas, my own dear love! My companion of the low hanging breadfruit of Kalapana, Of the cold sun that rises at Kumukahi. [285] The love of a wife is indeed above all else, For my temples are burning, And my middle is cold because of your love, And my body is under bonds to her. Come back to me, for this is a Koolau [286] sphere, My love, come back. Come back and let us warm each other with love, The only friend of a land that is friendless.
At the close of this chant by Halemano, he again threw the kilu and it hit the mark, giving him two points. Halemano then took up the kilu and held it in his hand. He then looked at his wife, and when he saw the tears in her eyes his love for her again welled up within him as he remembered how they had lived at Uluomalama in Waiakea, Hilo; so he chanted, while he wiped away the tears with his hand, as follows:
We once lived in Hilo, in our own home, Our home that was in Panaewa. For we had suffered in the home that was not ours, For I had but one friend, myself. The streams of Hilo are innumerable, The high cliffs was the home where we lived. Alas, my love of the lehua blossoms of Mokupane! The lehua blossoms were braided with the hala blossoms, For our love for one another was all we had. The rain only fell at Leleiwi, As it came creeping over the hala trees at Pomaikai, At the place where I was punished through love. Alas, O my love! My love from the leaping cliffs of Piikea; From the waters of Wailuku where the people are carried under, Which we had to go through to get to the many cliffs [287] of Hilo, Those solemn cliffs that are bare of people, Peopled by you and I alone, my love, You, my own love!
At the close of this chant, Halemano again threw the kilu at the mark and hit it, counting him three. He then again picked up the kilu and held it in his hand. Halemano then looked at Kikekaala and noted the difference between her and Kamalalawalu, who was by far more beautiful than all the other women that had gathered there to witness the contest, for the old saying was indeed true that “East Maui is prominent.” Halemano therefore could not help but admire Kamalalawalu, and so he chanted the following lines in her honor:
I am cold and chilly, Let me lie in your bosom, love. We have roamed over Kalena in the uplands of Haleauau, In the cold thickets at Wahiawa. It was during the days of the heavy fog at Kaala, For the cold was brought forth by the dew Together with the fragrance of the kupukupu of Lihue. The false cold is uncovered at Waikoloa For my love was exposed by the tears, As we met at Kalena in Haleauau. [288] O my love, come back to me! The thick groves at Kumanomano Are being trampled by the summer sun; It lingers for the sun of Kaelo and Ikiiki, And for the bunches of awa of Makalii. Love is like a chief, it is prized highly, For it is the screen by night and by day. O my love, come back, For love is like food that cannot be taken!
At the end of this chant Halemano threw the kilu and it hit the mark, counting him four. He then picked up the kilu and held it in his hand as he chanted the following lines:
My lover from the Kalihi rain, where the clothes are bundled up, Where the back is the only sheltered spot; It is being pressed by the Waahila [rain], The rain of my land where women are led away secretly. Search is made to the top of Kaala, The lower end of Pokai [289] is plainly seen. Love looks in from Honouliuli, [290] The dew comes creeping, it is like the wind of Lihue, Like a false gleaming of the sun at Kaena, For it is being destroyed by the Unulau wind from below, Causing coldness within, made so by love of thee, For I love thee, my companion of that parched plain.
Halemano here ceased chanting and threw the kilu again hitting the mark and thus counting five. He took the kilu up and held it in his hand as he chanted the following lines:
As I reported to Kahewahewa, I stood and gazed, then Tears filled my eyes causing me to weep. How beautiful are the hala, native trees of Kahuku, As they are being fanned by the Mikioi wind. I have come from Kuahea. When am I to be contented, O my love? My love, O come back! For love has again entered my heart, For it pains me in my effort to withhold it, My love, O my love, come back!
At this stage Halemano grasped the kilu more firmly as he looked at his wife. Upon seeing her tears, the love within him grew stronger as he was reminded of the calm of Waialua and of the cold dews of Kaala, where they had roamed in days gone by; so he continued with these lines:
When the sea rises at Waialua, One doubles up in sleep at Kalena in Haleauau. There her love comes swimming to me, When I can no more see Lihue, that land that looks to heaven, Believing that over yonder is the sea. O my own love! Kaala stands up majestic; It is a cold head covered with dew, For it is the cold wind that brings fragrance; It is being wafted here by the Waikoloa wind, For Pulee [291] is searching for me. Alas, O my love!
Halemano then threw the kilu and it again hit the mark, counting him six. He then took up the kilu and held it in his hand as he chanted the following lines:
It is the flowers at Halemano that I long for, Partly pecked [292] by the birds, As their fragrance is brought along, Its beauty is there at Malama. For within me I am enlightened, as I sit The secrets within me are seen through love. I am the lover, be compassionate. Alas, O my love! My lover from the cliffs of Koolau, Where the cliffs are above and below the pathway, And love is made a pathway for the tears. O my love, come back!
Halemano then threw the kilu and it again hit the mark, counting him seven. Halemano again took up the kilu and held it in his hand; then he looked at Kikekaala and from her to Kamalalawalu. He then bent forward and wiped away the tears from his face, for his mind went back to the time when they lived in the forests of Moelana in Kakele, Koolaupoko, Oahu; he therefore chanted the following lines:
Koolau is made hot by the children who cry against the cold, My native land, where the sea beats at the back Of my companion who now dwells in the calm, Enjoying the Kanikoo rain of Heeia, That rain that makes the awa leaves of Moelana glitter Like a fatherless child in its playfulness, For it is affecting my body, By its speechless messenger, love. My love, O come, come back!
Halemano continued chanting and throwing the kilu until he had the required number, fifteen, sufficient to win the contest; so Kikekaala lost to Halemano and she became his. [293] The contest was then ended and they prepared to retire, according to the wager. As they were leaving the kilu house, Kamalalawalu stepped in between Kikekaala and Halemano, [294] ready to ask to be forgiven, but Kikekaala pulled Halemano away, saying to Kamalalawalu: “You deserted him and here you are coming after him again. He shall not return to you.” As Kikekaala and Halemano departed, Kamalalawalu stood there weeping; she placed her hands at her back and as the tears flowed down her face, she chanted the following lines:
Koolau is burning with fire, Koolau is burning with the fire of the goddess; It is raging in the uplands of Hamakua, It is being cut up by the wind, Causing anger and hatred, Ill feeling and bad thoughts.
In these lines Kamalalawalu was chanting of her rival Kikekaala, for she had an unbecoming face to look at. The closing lines are in reference to her. Kamalalawalu then continued:
Alas, thou art my bosom companion, my love! My companion of the cold watery home of Hilo. I am from Hilo, from the calabash of Kulukulua, [295] From the arched sands at Waiolama, From the rain that pelts the leaves of the breadfruit of Piihonua; For we live at the breadfruit trees of Malama. Love is shown by the tears, Love is the friend of my companion, My companion of the thick forests of Panaewa, Where you and I have trod without a third party; Our only fellow traveler was my love, The only right we had for living in the uplands of Laa, For my body is sacred to thee, my love. Alas, O my companion, my love! My love of the cold, watery home of Hilo, That friendless home where you and I lived.
When Kamalalawalu ceased chanting, she turned and looked at Halemano. When she did, she saw Kikekaala biting Halemano in the side, so she chanted the following lines:
The bite of a native is a sign of treachery; The stranger laughs, for it is a sign of evil; For you are then surrounded by fine rain from the goddess. I must be your wife and you my husband, My husband of the Kanikani rain of the lehua trees of Makaulele. It is being broken in large pieces at Kumukahi Point, For love has come for the first time this day. Like the mouth of the Ohele stream, it is changeable, For the clouds are gathering in the uplands of Piihonua, O my love of the cold, watery home of Hilo!
At the close of the chant, Kamalalawalu was removed by force by the officers of Kikekaala to some other place. As she was being led away she chanted these lines:
The wind is blowing, it is the Koolauwahine. You will surely see Haili, Haili the plain of lehua entwined by the birds; They are carrying away the awa of Puna that grow on trees, The sweet sounding oo [296] of the forest, Whose sweet notes can be heard at eventide. My companion of the cold, watery home of Hilo, That cold wet home where you and I lived, O my own beloved husband! [297]
At the end of this chant by Kamalalawalu, Kikekaala said to her: “You have no husband because you are a woman who has deserted her husband. I see that you have come back to him, but he will not go back to you.”
Chapter V
Halemano Returns to Oahu, Thence to Kauai.—Kamalalawalu Follows Him.—She Leaves and Settles on Oahu.—Huaa and the King of Hilo Send an Army to Secure Her.—After a Slaughter of Oahu Forces She Is Taken to Hawaii.
After this, Halemano lived with Kikekaala as husband and wife. She held him very closely by day and by night, and followed him wherever he went, therefore he became weary and greatly vexed at her for keeping him shut up in the house continuously. Because of this Halemano one day said to Kikekaala: “Say, I hear that aku has become plentiful at the Makaiula fishing grounds in Kaelehuluhulu. You must therefore allow me to go and catch us some.” Kikekaala said: “We must go together.” Halemano said: “It will only delay me. You must stay home. I will go alone and shall return in no time.” The wife at last consented and Halemano set out.
On this trip Halemano set out from Puaawela in Kohala; but instead of going fishing, he set out for Mokulau in Maui, [298] where he landed. Kamalalawalu, on the other hand, set out soon after Halemano from Kohala, and landed at Hamoa, in Hana, Maui, and from that place continued on her way along the Koolau side of Maui. Halemano continued his journey along the west side of Maui, next landing at Lahaina.
In this journey made by the two, many people followed them from place to place, because they admired their comeliness. Kamalalawalu followed Halemano [299] because she found that she loved him and wished to be taken back. In this journey, Halemano next stopped at Hawe and Kekaa, Kaanapali, and from this place he set out for Mokuhooneki on Molokai, then landing at Waikolu, on the Kalaupapa side, where he stayed for some time. When Kamalalawalu set out from Hana she landed at Kapua in Kaanapali, then boarded a canoe and landed at Kaluaaha, West Molokai, and from that place continued on to Kaluakoi and Kaunakakai.
From Waikolu Halemano next touched at Kailua, Oahu; and from this place continued on to Kualoa at the Kaoio point; then on to Hauula; then to Malaekahana; then Laiewai; then Waialua; and then to the Kaena point at Waianae where he stayed. Kamalalawalu, on the other hand, after leaving Molokai, landed at Waikiki; then from this place she next landed at Ewa; then at Pokai; and from this place she continued on to Kauai, landing at Wailua where she stayed.
Halemano in the meantime also set out and he too landed at Wailua, where he met Kamalalawalu and had a friendly talk, but their living together was not harmonious as before. Kamalalawalu therefore returned with a sad heart. [300] She then took a canoe and set out from Kauai and landed at Kaena Point; from this place she continued on her way to Waialua. From there she journeyed to Kahuku; then to Hauula; and then to Kualoa, where she met Waiahole, a chief of that place who was a single man. He took Kamalalawalu as his wife and they resided there together.
After they had been living together in this manner for some time, a certain canoe set out from Oahu for Puna, touching at Kaimu, Kalapana. By this canoe word was carried to Kamiloholuiwaiakea that Kamalalawalu was living in Oahu. As soon as he received this information he immediately set out and informed Huaa the king of Puna of the fact; and from there word was carried to Kulukulua the king of Hilo. After the two came together to discuss the matter, they said: “Yes, we have given her our properties with the idea of getting her to be our wife, but we did not succeed. Let us therefore go and make war on those with whom she is now living.”
As soon as they decided upon doing this they began to prepare about eight thousand canoes, [301] and also got together a very large body of men who were armed with all kinds of weapons, both large and small. Because of this vast undertaking, the kings and their men spent over fifty days in the preparation for the expedition. As soon as everything was ready they set out, coming along the Koolau side (east) of Maui and touched at Kekaa in Kaanapali, where they landed and stayed over night. The next day they again set out, coming past Halawa and Waikolu and touching at Kalaupapa, Molokai, where they landed to spend the night.
On the next day Huaa, the king of Puna, said to Kulukulua: “Let us consult the priests, the astrologers and diviners as to our proper course and also as to the outcome of this expedition.” When the priests, astrologers and diviners came in the presence of the two kings, they were asked: “Let us hear what you have to say as to our future course?” The astrologer from Kalapana then spoke out: “Let us again spend this day and night in this place and tomorrow we may continue on our journey.” The two kings consented to this and another night was spent at the place. On the next day the astrologer said: “If after we set out a thick fog comes from the east, we will win the day; but if hot, warm weather is encountered all the way until we land, Oahu will be victorious. The second sign is this: if we encounter a heavy rain and the rainbow is seen and these things keep up until we reach land, we will rout Oahu.”
At the end of the astrologer’s predictions, the canoes once more set sail and landed at Makapuu, where the armies were placed in line of battle. In coming across the channel they encountered a thick fog and rain, the signs of victory predicted by the astrologer. After the armies were placed in line they advanced overland, going by way of Kaneohe. At Kaneohe proper they met the enemy and the fighting began. Early in the battle Oahu was routed and a great slaughter took place at Waiahole. After the battle Kamalalawalu was found, still alive, and she was taken by the kings of Hawaii, Huaa and Kulukulua, to Hawaii.
KAAO NO HALEMANO.
MOKUNA I.
Make o Halemano Mamuli o ka Aikahaula.—Hoola Hou ia e Kona Kaikuahine e Laenihi.—Makaikai Oia ia Puna no ka Huli ana i ko Halemano Lua.—Halawai me ia, a Hoike e Pili ana i Kana Huakai.—Me na Mea Hoomanao, Huli Hoi Oia.—Pau ka A’o ia ana o Halemano, Hele Oia e Kii ia Kamalalawalu.—Lawe Malu Iaia a Hoi i Oahu.—Hookupu no ko Kamalalawalu Hanohano.
O Wahiawa ka makuakane, o Kukaniloko ka makuahine, o Kaukaalii ka makuahine o Kukaniloko, o Halemano e pili la me Lihue ka aina, i Waianae. Ma ka noho ana o Wahiawa me kana wahine o Kukaniloko, ua hanau ka laua mau keiki eono, eha kane, elua wahine. Eia na inoa o na keiki a laua: Maeaea ka mua, he kane ia; Kaiaka kona muli iho; Anahulu kona hope iho; Halemano ka pokii loa o lakou; Pulee he wahine ia; Laenihi he wahine akua ia.
O Laenihi ka mua, a o Halemano ka hope, oia ka mea nona keia kaao. I Kaaukahi i hanai ia ai o Halemano a nui, he kanaka maikai o Halemano ma kona kino, aohe puu, aohe kee, pali ke kua, mahina ke alo.
Ia Halemano e noho ana me kona kupunawahine me Kaukaalii, ma Kaau i Waianae, ua loaa ia Halemano ka moe uhane ma ia noho ana no Kamalalawalu. Oia ke kaikamahine a Hanakaulua me Haehae, no Kapoho i Puna, Hawaii. He mau alii na makua, no ia aina, a na laua o Kamalalawalu. He wahine maikai loa ia ke nana aku, a he wahine i oi mamua o ko Puna a me ko Hilo, he puupaa, a he kapu loa, aohe kanaka ike ia ia, aohe hoa noho, he kaikunane wale no kona hoa noho, o Kumukahi ka inoa; he mau ilio elua lau, ko laua mau hoa noho.
Ia wa e noho ana o Huaa he ’lii no Puna, a o Kulukulua no Hilo, o laua a elua, e hookuli ana ia Kamalalawalu, i ka waiwai o Puna a me Hilo, me ko laua manao, na laua e wahi ke kapu o Kamalalawalu.
Ma ka moe mua a Halemano ma ka po akahi ua halawai uhane laua me Kamalalawalu ma Kaau, pela ko laua launa pinepine ana, a aloha o Halemano ia Kamalalawalu. No ke aloha o Halemano, ua waiho oia i ka ai a me ka ia, a ua pau kona manao i na mea e ae, o Kamalalawalu wale no kona manao nui i na la a pau loa; no keia manao pono ole ia ia, ua nawaliwali kona kino a make iho la.
No Laenihi, oia ko Halemano mua ponoi, ua hele oia ma na wahi a pau o keia mau mokupuni a pau, e imi i wahine na Halemano, kona kaikunane. Ua hele no hoi oia a kokoke i Puna, lohe e oia i ka make o Halemano, hoi e ia i Kaau, ma Waianae, i Oahu nei; nolaila, loaa ole o Kamalalawalu ia ia. A hiki o Laenihi i Kaau, ma Waianae ma Oahu nei, he mana ko Laenihi e hoola i na mea make, nolaila, ola hou o Halemano.
A ola o Halemano, ninau aku o Laenihi: “Heaha ke kumu o kou make ana?” I mai o Halemano: “He wahine. Eia ke ano ke hiki mai, he wahine maikai loa o na maka a me ke kino, he lauoho kalole eleele, he wahine kiekie hanohano, kohu alii, ke nana aku.” Ninau hou aku o Laenihi: “A pehea kona kahiko o waho?” “He aala ke kapa e like me ke pele o Kauai a me ka mahuna, a he pa-u nahenahe ulaula ma hope, he lei hala, me ka lehua ko ke poo, a me ko ka ai.” I aku o Laenihi: “No Puna a me Hilo ka lehua, no Puna ka ouholowai o Laa, nolaila no ka pukohukohu, no Puna ko wahine, aole no ke komohana a ka la. Ina o ka wahine i lohe wale ai i Puna, o Kamalalawalu, he wahine maikai io no,” pela aku o Laenihi ia Halemano.
Ninau aku o Laenihi ia Halemano: “Ahea hiki ko wahine?” I mai o Halemano: “Aia a moe iho wau, o ka manawa ia e hui ai maua; e hoolohe no auanei oukou i ke kamailio a maua, ke moe ae au.” “Ae,” wahi a Laenihi. “I moe olua auanei me ko wahine, e ninau aku oe i ko wahine, i kona aina a me kona inoa.”
A lohe o Halemano i na olelo a kona kaikuahine a Laenihi, mahope o laila, moe iho la laua me Kamalalawalu. Ma keia moe ana, ninau aku o Halemano ia Kamalalawalu: “Owai kou aina hanau, a owai kou inoa?” “O Kapoho i Puna, Hawaii, ko’u aina hanau, aia ma ka hikina a ka la ko’u aina, aole ma ke komohana; o ko’u inoa, o Kamalalawalu.” Mahope o laila, ala ae la o Halemano a olelo aku ia Laenihi, a lohe o Laenihi, olelo aku la ia ia Halemano: “E ai oe i ka ai, e kii au i ko wahine i Hawaii.” Ae mai o Halemano.
Mamua ae o ka holo ana o Laenihi i Hawaii, e kii ia Kamalalawalu, olelo aku ia i na ouli o kona hele ana, a hope e hooiaio aku ai i kona kii ana. Malaila ka loaa a me ka ole o Kamalalawalu. Eia na ouli a Laenihi i olelo aku ai: “I ua ka ua, aia au i Molokai; olapa ka uwila, aia au i Maui; kui ka hekili, aia au i Kohala; nei ke olai, aia au i Hamakua; kahe ka wai ula, aia au i Puna. Alaila, loaa ko wahine ia’u, nolaila e noonoo oukou i keia mau mea a’u e olelo nei, o poina auanei.” A pau ka olelo ana a Laenihi, hele mai la ia ma ke kino ia, o ia kela ia o laenihi a hiki i keia la.
Holo mai la o Laenihi i ke ahiahi, a hiki i Haleolono ma Palaau i Molokai, ua ka ua. Kahaha o hope no ka hikiwawe loa. Malaila aku a Hanakaieie, ma Kahikinui i Honuaula, ma Maui, olapa ka uwila. Kahaha hou o hope no ka emo ole loa. Mai Maui aku a Umiwai, ma Kohala i Hawaii, kui ka hekili; malaila aku a Pololikamanu, ma waho o Mahiki i Hamakua, nei ke olai. Malaila aku a hala o Hilo, a komo i loko o Panaewa, a hiki i Kukulu ma waho o Puna, kahe ka wai ula. Alaila, noonoo o hope nei, ua loaa o Kamalalawalu.
Ma keia hiki ana o Laenihi i Kapoho ma Puna i Hawaii, noonoo iho la ia i ka mea e ike ai ia Kamalalawalu, i loko o kona kapu e paa ana, a loaa iho la. Eia ke ano: Hoala mai la oia i ka makani, makai o Puna, he unuloa ka inoa o ia makani, a ala mai la ke kai mai kona lana malie ana, a hai a nalu iho la ma waho o Kaimu. Oia kahi hee nalu mau i na wa a pau loa. I ke kakahiaka nui, hai mai la ka nalu mua, ala ae la na kanaka, a nana aku la me ka uwa nui loa, ma keia uwa ana, lohe aku la o Kumukahi, ke kaikunane o Kamalalawalu, hele mai la ia e nana i ka hai o ka nalu, a ike hoi aku la olelo ia Kamalalawalu. A lohe o Kamalalawalu, ala ae la ia a hele.
Olelo hoakaka no Kumukahi; ke kaikunane o Kamalalawalu. He punahele o Kumukahi i kona kaikuahine, aohe ana olelo hookahi e hoole ia, e hiki i kona kaikuahine ke ae i na mea a pau a kona kaikunane e olelo ai, aole e hoole, mai ka mea nui a ka mea liilii.
Hele aku la o Kamalalawalu e heenalu ma Kaimu; ia ia i hiki aku ai ma ka ae one, nana aku la ia i ka nalu i ka hai mai. Ku ka nalu mua, he kakala ka nalu mua, a hai ia, he pakaiea ka nalu alua, a hala ia, he opuu ka nalu akolu, a hala na nalu ekolu, au aku la o Kamalalawalu, e heenalu. A hiki i kahi o ka nalu e hai ana, hee mai la ia, ekolu nalu i hala ma kana hee ana, pio loa iho la ka nalu, aohe nalu o ia wa; kakali iho la ia, me ka manao e ku hou mai ua nalu hou, pela kona lana ana a opili ia, manao iho la e hoi i uka.
Ia wa hoala hou o Laenihi i ka nalu, a ike o Kamalalawalu, hee hou iho la ia, a kokoke e pae i uka, lilo iho la ka nalu ana i hee ai i ia, pau ae la ka nalu. O keia ia, o Laenihi no ia, ua lilo iho la ia, i ia, ia wa. A ike o Kumukahi ke kaikunane aloha a Kamalalawalu i ka ia, kahea aku la ia, penei: “E Kamalalawalu e! kuu puni o ka ia.” Aole e hiki ia Kamalalawalu ke hoole, no ka mea, he leo no kona kaikunane. Lalau iho la i ka ia a hoi aku la i ka hale, hoo iho la i loko o ka ipu wai a lilo ae la ia i milimili na kona kaikunane.
I ka po, i ka moe ana o loko o ka hale, lilo ae la o Laenihi mai ke kino ia, a ke kino moa, ia wa lele ae la a ma ka haka moa o waho kani, pela kona kani ana, a pau na moa elima. Wehe mai la ke alaula o ke kakahiaka nui, iho aku la ia me ke kino moa a hiki i kahakai, lilo ae la i kino wahine. Pii mai la o Laenihi me ke kino wahine a hiki i ka hale o Kamalalawalu ma e noho ana. Ninau aku o Kamalalawalu: “Mahea mai oe?” “Maanei mai nei.” “Aohe o onei wahine e like me oe, a ina no hoi no anei aku nei, aole no e hele mai ianei, he kapu o anei, he make.” Wahi a Laenihi: “Makai mai nei.” “Ae, ina pela kau olelo, he oiaio, e ae aku wau.” Ninau hoohuahualau aku o Laenihi: “Aole au kane i moe i ka uhane?” “Aole,” wahi a Kamalalawalu. I hou aku o Laenihi: “Aole ou lei i lei ai a maloo?” “He lei no, aole nae e loaa aku ia oe, mamuli au make ia oe.” I mai o Laenihi: “Heaha la hoi e haawi mai oe ia’u, a i mai oe, kii ae no ia’u e hele mai e lapaau ia oe, aia ko’u wahi i Kaimu, o Nawahinemakaakai ko’u inoa.” Lilo ka lei ia Laenihi, nonoi hou o Laenihi i ka pa-u, haawi no o Kamalalawalu, alua mea i lilo ia Laenihi.
A loaa keia mau mea ia Laenihi, hoi mai la ia mai Hawaii mai a hiki i Waialua, a kahi o Halemano e noho ana, hoike aku la o Laenihi i ka lei, a me ka pa-u, ia wa, wikiwiki iho la o Halemano e holo i Hawaii, hoole mai o Laenihi: “Aole e loaa pela. Eia ka mea e loaa ai, e hana i milimili na ke kaikunane punahele o Kamalalawalu, o Kumukahi ka inoa, no ka mea, ua ike aku nei au, o kana mea e olelo ai, oia ka kona kaikuahine e hana ai, aole ia e hoole i na leo a pau a kona kaikunane e pane ai.”
Nolaila, olelo o Laenihi, e kalai kii, mai Waialua a Waianae, e paele i ka alaea a me ka nanahu, a e hana i moa laau, hooholoholo i luna o ka nalu, a i koieie i luna o ka wai, a i lupe hoolele i luna. I waa ula, i kanaka ula, i la ula, he hoe ula, he kaula ula, a he waa nui, a he waa iki. A makaukau keia mau mea a pau loa, holo aku la lakou a hiki i Puna ma Hawaii, he mau aina liilii e pili ana i Puna, o Makuu, o Popoki; i laila hoolele ka lupe, uwa o uka i keia mea lele.
Ia lakou e uwa ana, lohe aku la o Kumukahi, ke kaikunane o Kamalalawalu, hele mai la ia e nana, a ike ia, holo mai la a ka ae one e pili ana me ke kai, kahea mai la i na kanaka o luna o ka waa: “Na’u ka mea lele.” I aku o Laenihi ia Halemano: “Haawi ia aku na ke keiki.” A lilo ka lupe ia Kumukahi. Hookuu ka waa liilii i luna o ka nalu, uwa hou o uka; alaila, kii hou o Kumukahi, a nonoi aku penei: “E! kela waa, keia waa, e na mea i luna o ka pola, na’u ka waa liilii.” Ae aku o Laenihi. Pela wale no ka hana ana a hiki i ke kii, hoolale ae ana o Laenihi i na waa a pau, e kukulu kii o kela waa keia waa, ma keia ku ana o na kii a pau loa, huli hou o Kumukahi a nonoi hou i na waa, nana na kii.
Olelo aku o Halemano a me Laenihi: “He punahele no oe i ko kaikauhine?” “Ae,” pela mai o Kumukahi; “ma ka’u e olelo ai, malaila ia.” “Kahea ia hoi ha.” Kahea o Kumukahi: “E Kamalalawalu e! Hele mai, aia ka a hele mai oe, alaila, loaa kuu milimili.” A hiki o Kamalalawalu, olelo hou lakou la: “He punahele no auanei oe i ko kaikuahine, ke olelo aku oe e huli aku ke alo mahope, a o ke kua mamua nei?” “Ae.” A huli kua aku la o Kamalalawalu, nana aku lakou ma ke kua, aohe puu, aohe kee. A pau ko lakou nana ana, olelo hou lakou i ke kaikunane. “He punahele no oe i ko kaikuahine ke olelo aku e huli mai ke alo i mua nei?” “Ae,” a huli mai la ke alo o Kamalalawalu.
Ia wa, pii o Kamalalawalu i luna o na waa; a hiki ia i luna, kahea o Halemano i ka poe hoewaa e hoe, ia wa lilo laua elua i Oahu nei. Hahai mai la o Puna a me Hilo, aohe launa mai, hao mai la ka mana o na waa o Halemano a me Laenihi.
Ma keia holo ana, pae ae la kekahi waa me Kumukahi i Hauula ma Koolauloa. Ilaila kekahi kii e ku ana, o Malaekahana ka inoa, hoohihi iho la o Kumukahi i ke kii, noho iho la i laila. O Halemano, holo loa aku la lakou a pae ma Waialua i Ukoa, me Kamalalawalu. Ma keia pae ana, ua holo koke ka luna kala a puni o Waialua a me Waianae, e hele mai laua e hookupu ia Kamalalawalu.
A pau ka hookupu ana, ekolu la i hala, haohao o Kamalalawalu ia Kumukahi i ka ike ole ia aku. Ninau aku la ia ia Halemano a me Laenihi: “Auhea o Kumukahi?” “Aia i Hauula, ua noho ia puni ana o ke kii.” I aku o Kamalalawalu: “E kii aku a hoi mai.” A hoi mai la o Kumukahi, olelo aku la o Kamalalawalu: “E hoi oe me ka waiwai i Hawaii, i na makua o kaua a me na makaainana, o poino mai kekahi o lakou.” Ia wa, hoi aku la o Kumukahi i Hawaii.
MOKUNA II.
No ka Lohe ana o Aikanaka, ka Moi o Oahu, i ko Kamalalawalu Ui, Kii ia oia.—No kona Hooko ole ana i ke Kauoha, Hoouna o Aikanaka i ka Puali Koa e Kaua ia Halemano.—Me ka Wahine a me ka Kupunawahine, Hee Lakou i Molokai.—Alaila, i Kaupo, Kohala a me Hilo.—Laweia o Kamalalawalu e Huaa.—Hoi o Halemano i Kohala.—Hahai kana Wahine.
A noho iho la o Kamalalawalu me Halemano, ia wa ua kaulana aku ka maikai o Kamalalawalu a lohe o Aikanaka, ke ’lii nui o Oahu nei, e noho ana ma Ulukou i Waikiki. Hoouna aku la o Aikanaka, i na elele e kii ia Kamalalawalu e iho mai e nana aku o Aikanaka i kona wahine maikai, a hiki na elele, hoole mai o Kamalalawalu. Pela ka hoouna ana o Aikanaka i na elele a hiki i ka umi elele, aohe hiki mai, hoouna i kona kuhina nui, aohe hiki mai. Nolaila, huhu o Aikanaka a hoouna i ke kaua e pepehi ia Halemano a me na makua.
A hiki ke kaua a Aikanaka i Pooamoho ma Halemano, ike mua aku la o Halemano i ka uluwehiwehi o na kanaka i laila, e panee aku ana, i ke kakahiaka nui. Olelo aku ia i ka wahine: “Eia ke kaua a Aikanaka, make kakou. O ka’u no ia e olelo aku ana ia oe, e ka wahine, e iho oe i ka hoouna a ke ’lii, hoole oe. A laa ka make la. E hele no olua i ka olua hele, e hele no au i ka’u hele.”
Hele aku la o Halemano ma, malaila aku a ke kahawai o Kolekole, malaila aku a Waialua, a Laiewai, a Hauula, malaila aku a Kualoa, a Kahaluu, a hiki i Moelana, he mala awa i laila, haihai iho la o Kaaealii ke kupunawahine o Halemano, i ka lau awa, a pee iho la.
Eia hoi, ua kauoha o Aikanaka i na mea a pau loa a puni Oahu nei, ina e ike ia Halemano, e pepehi a make, nolaila, akoakoa ae la na kanaka o Koolau a puni, a imi iho la i loko o ka mala awa ma Moelana, aole nae he loaa, no ka mea, ua nalo lakou nei ekolu malalo o ka lau awa i haihai ia ai, e Kaaealii.
A hoi aku la na kanaka, noho iho la lakou nei a poeleele, hele aku la a hiki ma Kukui i Makapuu, o ia mai. He makamaka no Halemano i laila, kipa aku la lakou i laila, kalua ka puaa, a moa, ai a maona. I aku o Halemano i ke kamaaina: “E alo ae oe ia makou a hiki aku i Molokai.” I ke aumoe, holo aku la lakou a pae i Kaunakahakai ma Molokai, noho iho la lakou ilaila mahiai, a kokoke e oo ka ai, holo aku la lakou a pae ma Lele i Maui, noho iho la i laila. Ma keia noho ana a lakou i laila, ike ia aku la ka piko o Haleakala e lele mai ana i loko o ke ao, komo mai la ka makemake ia Halemano, e hele a noho i Haleakala ma Kaupo i Maui.
Mahope o laila, holo aku lakou mai Molokai aku a pae ma Lele i Maui. Hele aku la lakou mai laila aku a hiki i Kula, ma laila aku a Ulupalakua, a iho ma o, a Kaupo, noho i laila, mahiai iho la, a kokoke e oo ka ai, holo aku la lakou a pae ma Umiwai i Kohala, Hawaii.
A ku lakou ma Umiwai, i Kohala, noho a olulo iho la malaila. Hele mai la o Kapuaokeonaona, kaikamahine a Kukuipahu, ke ’lii o Kohala, a ike ia Halemano a me Kamalalawalu, i ka maikai a me ka nani ke nana’ku. Nolaila, olelo aku la o Kapuaokeonaona: “E hoi kakou i ka hale.” A hiki lakou i ka hale, kalua ka puaa, a me ka ai, noho iho la lakou a hala eono mahina, i aku o Halemano ia Kamalalawalu: “E noho ke kupunawahine o kaua ianei, e hele kaua i kou wahi.” Ae mai la ka wahine.
Hele aku la laua mai Kohala aku a hiki i Waimea, moe a ao, mai laila aku a Hamakua i Kaumoali moe; mai laila aku a hiki i Uluomalama, i Waiakea, Hilohanakahi noho. Elua anahulu i hala i laila o ko laua noho ana, lohe aku la o Huaa ke ’lii o Puna, ua hiki o Kamalalawalu i Hilo, hoouna mai la o Huaa i ka elele no Kamalalawalu, a loaa, lawe ia aku la. I ka wa i kii ia mai ai o Kamalalawalu, e na elele a Huaa, kauoha aku la ia i kona kaikunane ia Kumukahi, e malama ia Halemano. Ae kona kaikunane.
Ma keia noho ana a Halemano, ewalu anahulu i hala, o ka noho pu ana o laua me ke kaikoeke me Kumukahi, aohe launa mai o ka wahine, nolaila, kupu ka manao ia Halemano e hoi i Kohala nei. Ia wa, ku ae la o Halemano a hoi mai la; ia ia e hoi ana ma ke alanui a hiki i ka nahele o Keakui, ike aku la ia i ka lau o ka maile i ka luhiehu i luna o ka ohia, noho iho la ia uu maile. Ia ia e uu maile ana, ku ana o Kamalalawalu mahope ona, a paa ana i ka lepa o kona kihei, me na kuluwaimaka e haloiloi ana, huli ae la o Halemano a nana ae la, a ike o ka wahine. Uwe iho la o Halemano a olelo aku la: “E kuu wahine o ke kula welawela o Kumanomano, a me ka la panoa wai ole o Lihue. Kupanaha oe! Kai no a’u i hele mai nei mahope ou, e aloha ana la oe ia’u, aole ka!”
A pau ko laua uwe ana, hele aku laua a hiki i Uluomalama, ma Waiakea, noho iho la laua a hala elua anahulu i laila. A hala ia, hoi mai la laua a hiki i Kukuipahu ma Kohala, noho iho la i laila mahiai. O kahi a Halemano i mahiai ai, aia i Ihuanu, e nana ala i ka lae o Kauhola a me ka nalu o Maliu. Kaulana loa kela mala a Halemano a hiki i keia la, oia o Ihuanu, no ka mea, ua olelo ia, ke kapa o Ihuanu, he palaholo. A o ke kiai o ia mala o Kekuaualo.
MOKUNA III.
Puniheiia o Kamalalawalu.—Ko Halemano Make ana.—Hoola hou ia e Laenihi, kona Kaikuahine Kupua.
Ia laua i noho ai i laila, hai mai la ka nalu o Kauhola, o ia kela inoa kaulana loa, o Maliu, kahi a na ’lii e heenalu ai, a pela no i na la o Kamehameha akahi. Hele aku la o Kamalalawalu e nana, a hiki ia i laila, nana mai la na mea a pau ia ia, no ka wahine maikai, a mahalo mai la. Mahope o laila, iho mai la o Kumoho e heenalu, aole nae oia i hele e heenalu, ike e aku la ia i ka maikai o Kamalalawalu, noho iho la nana, a hoouna aku la i kona kaikuahine e kii ia Kamalalawalu i wahine nana. Ma keia kii ana, hele mai la o Kamalalawalu a lilo ae la i wahine na Kumoho, noho iho la laua i kai o Halelua, he kane a he wahine.
Ma keia lilo ana o Kamalalawalu i ke kane hou, e noho ana o Halemano me ka mai, a e noho ana hoi me ke kaumaha i ke aloha o ka wahine no ka lilo i ke kane hou. Nolaila, hoouna aku la o Halemano ia Kaaealii e kii ia Kamalalawalu i kai o Halelua. A hiki o Kaaealii, hoole mai la, pela no a hiki i ka lima o ke kii ana, aohe hoi mai, nolaila, hookii o Halemano i ka ai, a make iho la.
Ma keia make ana o Halemano, hoohiki iho la ke kupunawahine o Kaaealii: “Ae, i ola hou oe e Halemano, aole oe e hoi hou ana me Kamalalawalu, a pau ko’u ola.”
Ua maopopo maloko o keia kaao ana, o Laenihi ke kaikuahine akua o Halemano, a oia no ka mea i ola ai o Halemano i ka make mua ana, a pela no ma keia make ana. O na makua, a me na kaikuaana kaikuahine o Halemano, ua mahuka aku lakou mai Oahu aku nei a noho i Wailua ma Kauai. O Laenihi kekahi ma keia hele ana i Kauai. O Laenihi, a me kona mua o Pulee noho iho la laua i Wailua a lealea i ka heenalu, hele aku la laua i ka heenalu i Makaiwa, e kupono ana i ka lulu o Kewa.
Lele ae la ka hauli o Laenihi, i nana ae ka hana i luna, e noho ana ka uhane o Halemano i ke aouli; haule iho la kona waimaka i lalo e kahe ana, no ke aloha i kona kaikunane ia Halemano; i aku o Laenihi ia Pulee: “Ua make o Halemano.”
A lohe na makua, me na hoahanau i ka make o Halemano, lele mai la uwe; papa aku o Laenihi: “Alia oukou e uwe; e aho owau mua e kanaenae ae ai, a i aloha ia mai, ola o Halemano; aka, i lokoino lakou la, make no o Halemano, nolaila, e nana oukou, a e noonoo pono; mai pupuahulu oukou.”
MOKUNA IV.
No ko Halemano Hoola hou ia ana.—Imi o Halemano i wahi e Hoi mai ai kana Wahine.—Komo oia i ke Kilu ana Eo iaia.—Kaili ia e Kikekaala mai a Kamalalawalu.
Maanei e ike ai kakou i ka mana o Laenihi a me ke ola hou ana o Halemano. I loko o ia wa ana i hooki ai i ka uwe ana o ka lehulehu ia Halemano, alaila, kau aku la ia ma ke mele pule i mua o ke aouli kahi o ka uhane o Halemano e noho ana. Penei ua mele la:
E noho ana no wau e uwe i kuu kaikunane, Kuu kaikunane o ka wao nahelehele, Oia paha ka uhane i ka waokele e, Ke noho mai la i ka maka o ka opua. Nalowale i ke aouli la e kuu hoike, Auwe no hoi kuu makamaka! Kuu hoikeike o na kai ewalu. Eia au la, o kou hoa, e ola—e, Aina ka ai, hume ia ka malo, ua ola.
Ma keia oli ana a Laenihi, ola hou o Halemano i Kohala, Hawaii, a pau ke oli ana a Laenihi, lele mai la ia i loko o ke kai a au mai la (oia hoi ma kona kino ia, o ia kela ia o ka laenihi a hiki keia la). Ma keia au ana, he manawa ole, pae o Laenihi ma Kauhola i Kohala, pii aku la ia a hiki i ka hale o Halemano, uwe iho la a pau, noho iho la lakou a hala ke anahulu hookahi.
I mai o Halemano ia Kaaealii a me Laenihi: “E ao ana au i ka lawaia, a me ka mahiai i hoi kuu wahine.” Hoole aku o Kaaealii: “Aole e hoi ko wahine ia mau hana.” Pela no ka Halemano olelo a hiki i ka hula, ae mai o Kaaealii a me Laenihi: “O ia ka mea e hoi ai ko wahine, o ka hula.” Ia wa oli o Kaaealii i ka inoa o Halemano, penei:
O oe ka ia e na wahine noho kai o ka pueone E noho ana i ke kaha Ulalana, E nana ana i ka mea maikai o uka, O ka ua a me ka makani anu, Kipu iho la i ke oho o ka lauki, Noho nani na lehua i ka lai o Kioi e! Aole ka oiaio i loko o ka moe e! I ka i mai ua lohe au e. O kaua no ia, mai o a anei e! O kou inoa ia e Halemano la e! O mai hoi e! E o e. E o no.
Ao iho la o Halemano i ka hula ia wa, o Laamaikahiki ke kumu hula, a pau ke ao ana, lolo iho la i ka puaa, a pau na hana a ke kumu ia Halemano, mahope o laila, kaulana aku la ka lea o Halemano i ka hula, a me ke oli, a puni o Kohala.
Ia Halemano e oli ana, nana aku la ia, i ka piko o Haleakala i Maui, i ka oiliili ae i loko o ke ao, me he opua ala o ke ahiahi, ka lele mai o ke ao maluna, aloha ae la ia i kahi e hele ai me ka wahine, o Kamalalawalu. Nolaila, kau aku la ia i keia kau ma ke oli penei:
Kaupo, aina pali huki i luna, Huki ae la e like me Kahikinui; He nui no wau nau e ke aloha, Kuu hoa mai ka malu o ka laau. Ola kaua i ka ai lauoho loloa o ka nahele. Auwe! Kuu wahine e! Kuu wahine mai ka makani he Kaumuku, Ke haki nuanua mai la i ka moana, Ke uhi ae la i na ale o Papawai, Na ka waa kaua i halihali mai, Auwe kuu wahine e! Kuu wahine o ka hale makamaka ole, Hookahi makamaka o ko aloha, Lou, a nanahu i loko o ka iwi hilo e! E ke aloha, ho mai he leo.
Ia Halemano e oli ana, hiki mai la o Kamalalawalu, a nana mai la ia Halemano, ia wa, ikaika kona mano e hoi me Halemano, no ka nana aku ia Halemano, ua hele a ai ka manu i luna, a he lea i ke oli, a he kanaka maikai, no ka mea, e kaukaunu liilii ana o Halemano me Kikekaala, ke kaikamahine a Nunulu, oia kekahi alii ai okana o Kohala i loko o ia kau, malalo o Wahilani ke ’lii nui o Kohala.
Mahope o keia, hoolaha aku la o Kikekaala i kana olelo kuahaua i ko Kohala a puni, i hele mai na mea a pau loa i ke kilu, oia kela papai kilu kaulana a hiki i keia la o Kohala, o Lolehale, ka inoa, aia maluna o ka puu e nana ala i ke komohana, e pili la me Puuonale, a me Hookukekii. A akoakoa na mea a pau loa, alaila, kii ia o Halemano, e hele mai.
A hiki o Halemano, olelo aku o Kikekaala: “Ea, e Halemano; eia ka’u pili ia oe. Ina kaua i kilu a i eo oe ia’u, alaila, o kou kino ka uku, a i eo wau ia oe, o ko’u kino ka uku.” Wahi a Halemano: “Ua holo ia pili a kaua.” A pau ka olelo ana no ka pili alaila, hoolei mai la o Kikekaala i ke kilu, aole i pa i ka pahu, lalau iho la o Halemano, a paa i ka lima, nana aku la a o ka noho mai a ka wahine, o Kamalalawalu me kona nani mae ole, hu mai la ke aloha ia Halemano no ka noho ana ia Puna me ka wahine. Nolaila, kau aku la o Halemano i keia kau olioli, no Kamalalawalu, penei:
Alahula Puna i ke ahi a Laka, E halaoa mai ana i kuu maka. Ka ulu hala i kai o Kookoolau, He ane lalau ko’u ia oe; O keia mea o ka hilahila, hoi no ai. Auwe kuu wahine—a! Kuu wahine mai ke kai nui o Puna Ke kapi ae la i na pali kahakai. Kaha ke aloha hoolalau i Kaimu, Mu ka waha heahea ole mai. Kuu wahine o ka hale makamaka ole, O ia hale kuleana ole a’u i alo ai, I pukui aku ai au me ka la i Maliu—e! E maliu i kuu leo uwalo—e! Kuu wahine hoi—e—a.
A pau ke oli ana a Halemano, pehi aku la ia i ke kilu, a pa i ka pahu, alaila helu mai la ka helu ai, penei: “Auwe! Auwe! Akahi kaua i lalo la.” Lalau hou o Halemano i ke kilu a paa i ka lima, nana aku la no i ka wahine a o ka noho mai, aohe like o ka maikai me ko na wahine e ae, he oioi wale no kela o ka nani a me ke kelakela, nolaila, nana aku la a kulu haloiloi iho ka waimaka. Hu mai la ke aloha o ka wahine, i ka hele i ka hala o Puna, a me ka heenalu i Kaimu, alaila, oli aku la:
Ke kua ia mai la e ke kai ka hala o Puna, E halaoa ana me he kanaka la, Lulumi iho la i ke kai o Hilo—e, Hanuu ke kai i luna o Mokuola. Ua ola ae nei loko i ko aloha—e, He kokua ka inaina no ke kanaka; Hele kuewa au i ke alanui e, Pela, peia, pehea au e ke aloha? Auwe kuu wahine—a! Kuu hoa o ka ulu hapapa o Kalapana, O ka la hiki anuanu ma Kumukahi. Akahi ka mea aloha o ka wahine, Ke hele nei a wela kuu manawa, A huihui kuu piko i ke aloha, He aie kuu kino na ia la—e. Hoi mai kaua, he a’u koolau keia. Kuu wahine hoi e, hoi mai. Hoi mai kaua e hoopumehana, Ka makamaka o ia aina makua ole.
A pau ke oli ana a Halemano, pehi aku la i ke kilu, pa aku la ka pahu, helu mai la ka helu ai, alua. Lalau hou o Halemano i ke kilu a paa no i ka lima, nana aku i ka wahine a o ka halokoloko mai o na waimaka, hu mai la ke aloha ia Halemano, no ka noho ana me ka wahine i Uluomalama, i Waiakea, ma Hilo. Oli aku la o Halemano, me ka waimaka e nuu ana i ka lima, penei:
Noho i Hilo i o maua hale—e, He hale noho i Panaewa e; Maewaewa i ka hale kuleana ole, Hookahi no kuleana o kuu kino e. He kini, he lehu, kahawai o Hilo e, Pali kui ka hale a ke aloha i alo ai. Auwe kuu wahine o na lehua o Mokupane! O ia lehua pauku me ka hala e, Hala ka ukana a ke aloha o ka leo. Hele kunihi ka ua ma Leleiwi, Kokolo hele i na hala o Pomaikai, Akahi la a ke aloha i pepehi ai. Auwe! Kuu wahine—a! Kuu wahine mai ke kawa lele o Piikea; Mai ka wai lumalumai kanaka o Wailuku, A kaua i alo aku ai i na pali kinikini o Hilo, O ia mau pali anoano kanaka ole, Hoolaukanaka i ka wahine—e! Kuu wahine hoi e!
A pau ke oli ana a Halemano, pehi aku la ia i ke kilu pa i ka pahu, helu ekolu. Lalau hou i ke kilu a paa i ka lima, nana aku la o Halemano ia Kikekaala, he okoa kona kii a me kona kulana, he hele ma Ewa ma kahi o ke kikane, a nana aku la hoi ia Kamalalawalu, he keu ae ia mamua o na wahine a pau i loko o ia anaina kilu, “he oioi no Maui Hikina.” Nolaila, komo aku la no ka iini ia Kamalalawalu, a kau aku la no o Halemano i keia mele nona, penei:
He anu au la he koekoe, Ma ko poli au e ke aloha e. Holo i Kalena ia uka o Haleauau, Ka nahele anu i Wahiawa e. He wa olelo na ka noe i Kaala, Ke huea mai la e ke kehau, Ka noenoe aala a ke kupukupu o Lihue. He hue wahahee na ke anu i Waikoloa, Hookolo ke aloha me ka waimaka, Hoao ae la me Kalena i Haleauau, Kuu wahine e—e hoi mai kaua. Aia la o ka nahele o Kumanomano Ke hehia mai la e ka la o Kamakalii, Ke kakali la ia Kaelo me Ikiiki, Na huhui awa a Makalii e. He ’lii ke aloha, he kilohana e paa ai, He alai no ka po a me ke ao, Kuu wahine hoi—e, hoi mai, Eia ke aloha la he ai liliha.
A waiho o Halemano i ke oli ana, kilu aku la a pa i ka pahu, helu iho la, aha. Lalau hou i ke kilu a paa i ka lima, oli hou o Halemano.
Kuu wahine mai ka ua popo kapa o Kalihi Ke ahai la ma ke kua ka malu; Ke nounou mai la e ka Waahila, Ka ua kaili wahine o kuu aina. Huli ae la Kaala kau i luna, Waiho wale kai o Pokai, Nana wale ke aloha i Honouliuli, Kokolo kehau he makani no Lihue, He lino wahahee na ka la i Kaena, Ua hao—a mai la e ka unulau o lalo, Anuanu loko huihui i ke aloha, Aloha ka wahine ka hoa noho o ia kula panoa.
A waiho o Halemano i ke oli ana, nou aku la ia i ke kilu a pa i ka pahu, helu iho la alima. Lalau hou no i ke kilu a paa i ka lima oli hou no.
A kukui au a Kahewahewa, Ku au nana i laila, Haloiloi kuu waimaka e uwe, Nani na hala ka oiwi o Kahuku, I ka lawe a ka makani he mikioi. Mai Kuahea au i hele mai ai, Ahea hoi au e ke hoa pono iho? Kuu hoa hoi e! Hoi mai. Hoi ana ke aloha i kuu kino, Maeele ia e kaohi nei, Kuu wahine hoi e, e hoi e.
Lalau hou o Halemano i ke kilu, a paa i ka lima, nana aku i ka wahine, a o ka lumilumi mai i ka waimaka, hu ae la ke aloha o Halemano, i ka noho ana i ka lai o Waialua a me ke kehau anu o Kaala, me ka wahine, a oli ae la, penei:
A nui mai ke kai o Waialua, Moe pupuu Kalena i Haleauau, Au mai ana kona aloha i o’u nei, I kuu ike ole ia Lihue kela aina nana i ka lani, Kuhi ae la no ia waena he kai e. Auwe kuu wahine e! Kiekie ke ku a Kaala i luna, He poo anu ia na ke kehau, He hau ka makani halihali ala; Ke linoa mai la e ka Waikoloa, Ke huli nei o Pulee ia’u la. Auwe kuu wahine e!
Kiola o Halemano i ke kilu, a pa i ka pahu, helu aono. Lalau hou o Halemano i ke kilu a paa i ka lima, oli hou:
Na pua i Halemano ka’u aloha, Ua nahu a kikepa ia e ka manu, Hele mai ke ala me ke onaona, Noho mai la ka maikai ka nani o Malama e! Malamalama loko o’u e noho nei, Akaaka loko i ka ike a ke aloha, O aloha au, o maliu mai oe, Auwe kuu wahine e! Kuu wahine mai na pali Koolau, Pali kui mauka, makai o ke ala, Ala hele ke aloha na ka waimaka. Kuu wahine hoi e, hoi mai!
Pehi aku la o Halemano i ke kilu a pa i ka pahu, helu mai la ka helu ai, o ka hiku ia. Lalau hou no o Halemano i ke kilu a paa i ka lima. Nana aku o Halemano ia Kikekaala a pau ia, huli ae la ia a nana ia Kamalalawalu, kulou iho la a kaka ae la ka lima, i ka waimaka, a ano wale mai la no ka noho ana me ka wahine i ka nahele o Moelana, ma Kekele i Koolaupoko, Oahu. Nolaila, oli aku la ia:
Wela Koolau i na keiki uwe anu, Kuu aina kaikua e noho ai, A kuu hoa e noho la i ka lai, I walea i ka ua Kanikoo o Heeia, I ka ua poai lau awa o Moelana Me he keiki makua ole la ka hone, Ka hoolaau i kuu kino e, Ka elele waha ole a ka manao. Kuu wahine hoi e, hoi mai.
Pela no ka hana ana a Halemano, a hiki i na ai eo, he umikumamalima, eo ae la o Kikekaala ia Halemano, makaukau ka hoi o Halemano ma i ka hale e moe ai, no ka hooko i ka laua pili. Ia wa, lele o Kamalalawalu e aumeume ia Halemano, aka, ua lele mai o Kikekaala me ka huhu inoino loa, me ka olelo mai ia Kamalalawalu: “He kane haalele hoi nau, eia ka e kii mai oe. Aole e hoi me oe.” No keia lilo o Halemano ia Kikekaala, uwe iho la o Kamalalawalu, a pea ae la na lima i ke kua, a kau mai la i keia mele, me ka waimaka e haloiloi ana, mai na maka aku:
Wela Koolau i ke ahi e, Wela Koolau i ke ahi a ka wahine; Ke noa la i ka uka o Hamakua, I ka pokepoke a ka makani, A wela ka ukiuki me ka huhu, O ka inaina o ke ino nau na kui.
Ma keia lalani mele a Kamalalawalu, ua hoopili aku ia no kana punalua, oia o Kikekaala, no ka mea, he helehelena inoino no kona ke nana aku, a ua pili ia ia kela mau lalani hope o keia mele:
Auwe kuu hoapili o ke kane e! Kuu hoa o ka hale wai anu o Hilo. No Hilo hoi au no ka ipu a Kulukulua, No ke one holu i Waiolama, No ka ua hehi lau ulu o Piihonua, I noho kaua i na ulu o Malama e. Malama ke aloha i ka waimaka, He makamaka ke aloha no kuu hoa e, Kuu hoa o ka nahele uluwehiwehi o Panaewa, A kaua i hele koolua ai aohe kolu; Hookahi kinikini o kuu kino, Ke kuleana i noho ai i ka uka o Laa—e. Ua laa kuu kino i ke aloha, Auwe kuu hoa, he kane—e, Kuu kane o ka hale wai anu o Hilo, O ia hale makamaka ole i noho ai.
A waiho o Kamalalawalu i ke oli ana, huli ae la ia a nana aku i ke kane ia Halemano, i nana aku ka hana, e nanahu mai ana o Kikekaala i ka aoao o Halemano, kau hou aku la o Kamalalawalu i keia oli:
Hoolawehala ka nanahu a ke kupa, Akaaka ka malihini he mea hewa ia, Puni hoi i ka ua awa a ka wahine, I wahine au i kane oe, Kuu kane o ka ua kanikani lehua o Makaulele Ke haki manua mai la i ka lae o Kumukahi; Akahi la a ke aloha i hiki ai. Ke olewa nei ka nuku wai o Ohele, Ke kaoo ae la ia uka o Piihonua, Kuu kane hoi o ka hale wai anu o Hilo e!
A pau keia oli ana a Kamalalawalu, lawe aku la na ilamuku o Kikekaala a ma kahi e hoonoho, alaila, oli hou o Kamalalawalu, penei:
A pa ka makani he Koolauwahine, E ike aku auanei oe ia Haili, Haili kula lehua i wilia e ka manu; Ke lawe la ke awa kau laau o Puna, Ka oo kani leo lea i ka nahele, E ano wale mai ana no i ke ahiahi. Kuu hoa o ka hale wai anu o Hilo, O ia hale koekoe a kaua i alo ai, Auwe kuu kane aloha e!
A pau ke oli ana a Kamalalawalu, olelo aku o Kikekaala: “Aole au kane, no ka mea, he wahine haalele kane oe, a eia ka e kii hou mai ana; aole e hoi aku ke kane me oe.”
MOKUNA V
Hoi o Halemano i Oahu, Alaila, i Kauai.—Hahai o Kamalalawalu Iaia.—Noho a Hookahuahale Oia ma Oahu.—Hoouna o Huaa a me ke Alii o Hilo i Kekahi Puali e Kii Iaia.—Mahope o ka Luku ia ana o ko Oahu mau Kanaka, Hoihoi ia Oia i Hawaii.
Mahope o laila, noho iho la o Halemano me kana wahine hou me Kikekaala; aole wa kaawale, i ke ao a me ka po, i na la a pau loa; nolaila, uluhua a ikiiki loa o Halemano i ka paa mau i loko o ka hale. No ia mea, olelo aku o Halemano ia Kikekaala: “E auhea oe, ke lohe mai nei au ua aku o Mahaiula, i Kaelehuluhulu, nolaila, e ae mai oe ia’u e holo au e hi aku na kaua.” I mai o Kikekaala: “O kaua pu no ke holo.” I aku o Halemano: “E lohi auanei, e noho oe, owau no ke holo ae a hoi koke mai.” Ma keia ae ana o ka wahine, holo aku la o Halemano.
Ma keia holo ana a Halemano, holo mai la ia mai Puaawela ma Kohala, a hiki i Mokulau ma Maui, pae. O Kamalalawalu hoi, holo mai la ia mai Kohala mai a pae ma Hamoa ma Hana i Maui, hele ae la ia ma Koolau o Maui, a pela no hoi o Halemano, hele ma ke komohana o Maui a hiki i Lahaina.
Ma keia haele ana o laua, ua hahai na kanaka, ia laua, no ka makemake i ka wahine a me ke kane, i ka maikai a me ka nani launa ole. O ke kumu o ko Kamalalawalu hahai ia Halemano, o ke aloha no. Ma keia hele ana, hiki aku la o Halemano i Hawe a me Kekaa i Kaanapali, a malaila holo aku la a pae ma Mokuhooniki i Molokai, holo aku la a pae ma Waikolu i Kalaupapa mahope mai, noho iho la i laila. O Kamalalawalu hoi, holo mai la ia mai Hana mai a pae ma Kapua i Kaanapali, ee mai la ma ka waa a pae i Kaluaaha ma Molokai komohana, hele aku la a hiki i Kaluakoi a me Kaunakahakai.
Holo mai la o Halemano, a pae ma Kailua i Oahu, malaila aku a hiki i Kualoa i ka lae o Kaoio. Malaila aku a Hauula, Malaekahana, Laiewai, Waialua, ka lae o Kaena i Waianae, noho i laila. Holo mai la o Kamalalawalu mai Molokai mai pae ma Waikiki, malaila aku a Ewa, a Pokai, holo i Kauai, a pae i Wailua, noho iho la i laila, o Halemano hoi, holo aku la ia a pae i Wailua, launa kamailio, aole nae he pono o ka noho ana, e like me mamua. Nolaila hoi mai la o Kamalalawalu me ke kaumaha. Holo mai la o Kamalalawalu mai Kauai mai, ma ka waa a pae ma ka lae o Kaena, malaila aku ka hele ana a hiki i Waialua, malaila aku a Kahuku, a Hauula, a Kualoa. Loaa o Waiahole, he ’lii no laila e noho ana, aohe ana wahine; lawe ae la ia ia Kamalalawalu i wahine nana, a noho iho la laua ma laila.
Ma keia noho ana a laua, he kane a he wahine, holo aku la kekahi waa mai Oahu nei aku a hiki i Puna, ma Kaimu, i Kalapana, pae i laila. Na ia waa i olelo, lohe o Kamiloholuiwaiakea ua noho o Kamalalawalu i Oahu nei, hele aku la ia olelo ia Huaa ke ’lii o Puna, a pela aku no a lohe o Kulukulua ke ’lii o Hilo. Ma ko laua lohe ana i keia olelo no Kamalalawalu, olelo iho la laua penei: “Ae, ua lilo ka kaua waiwai ia ia no kona kino, aka, aole i loaa ia kaua kona kino, nolaila, e holo kaua e kaua i kona wahi i noho ai.”
Hoomakaukau iho la laua he mau mano waa, a me na kanaka he nui loa, na mea kaua o kela ano, keia ano, mai ka mea nui a me ka mea liilii. No keia mau mea a pau loa, ua lilo nui na ’lii a me na kanaka i ka hana a me ka imi, a hala elima anahulu. A makaukau lakou, holo mai la ma Koolau o Maui. Malaila mai a pae ma Kekaa i Kaanapali, moe iho la a ao ae, holo mai la a hala o Halawa, a Waikolu, a Kalaupapa i Molokai, pae. Moe a ao ae.
I aku o Huaa ke ’lii o Puna ia Kulukulua: “E, o na kahuna a me ke kilo, ke kuhikuhi puuone, ke hai mai i ka pono o keia hele ana aku.” A hiki lakou i mua o na ’lii, olelo mai na ’lii: “O ka oukou ike ke olelo mai.” Olelo aku ke kilo o Kalapana: “E moe hou kakou i anei, i keia la a me ka po, apopo kakou holo.” Ae mai na ’lii; moe lakou a ao ae, hai aku ke kilo, i kana olelo ike, penei: “I holo kakou i ka moana, a i uhi ka noe ma ka hikina, na kakou ka make, a ina i pamaloo a pae kakou i uka, na Oahu ka make. Eia ka lua; i halii ka ua koko i ka moana a hiki i ka aina, hee o Oahu ia kakou.”
A pau ka olelo ana a ke kilo, holo aku la lakou, a pae ma Makapuu, hoonoho ke kaua. Ma keia holo ana i ka moana, ua uhi ia e ka noe, a me ka ua koko, e like me ka olelo a ke kahuna, a makaukau lakou, hele mai la lakou mauka a hiki i Kaneohe. Hoomaka ke kaua, ma ia kaua ana, ua hee honua o Oahu nei, a ua luku ia o Waiahole, a o Kamalalawalu hoi kai loaa aku e ola ana, a hoi ae la ia me na ’lii o Hawaii, o ia o Huaa a me Kulukulua, a hoi aku la lakou i Hawaii.
LEGEND OF KEAWEIKEKAHIALII.
Keaweikekahialii [302] was born in Kailua, Kona Hawaii, during the reign of Keliiokaloa [303] who was one time king of the whole of Hawaii. Keliiokaloa was a great king and had something like eight hundred chiefs under him. Amongst these chiefs was one, Kalapanakuioiomoa, [304] the progenitor of the kings of Hawaii. Keaweikekahialii had an attendant by the name of Mao, who was a man of great learning. His chief ambition was the study of how his charge was to get control of the government, and in some way become the king of Hawaii.
One day Keliiokaloa sent all the chiefs, together with all the people, to the uplands to work on the king’s farm lands, as it was the king’s labor day. After everybody had gone, Keliiokaloa and Keaweikekahialii remained at home playing konane. [305] Keaweikekahialii had lost three games to Keliiokaloa and the fourth game was also about to be lost, when Mao came in. Mao had secreted on his person a long stone club, about two feet in length and covered over with a network of cords. As he stood before them watching the game he asked: “Whose are the white pebbles?” Keaweikekahialii answered: “The white pebbles are Keliiokaloa’s and the black ones are mine.” At this time there were but very few black pebbles left on the board, in other words Keaweikekahialii was about to again lose to Keliiokaloa.
Mao then said to Keaweikekahialii: “You will win.” “How am I to win?” “The white ones are besmeared, the black ones will win.” Keaweikekahialii answered: “Take the losing blacks then and make your move.” Mao answered: “If I make the move Keliiokaloa will lose.” Keaweikekahialii then urged Mao three times; at last Mao asked: “If I make the move will you assist me?” “Yes,” said Keaweikekahialii. Mao then took up the stone club and struck Keliiokaloa on the back of the neck, killing him instantly. Keaweikekahialii then said to Mao: “How strange of you! Here you have gone and killed the king. I thought yours was to be a move on the konane board, but it was not.” Mao then said: “Don’t you want to rule over the whole of Hawaii? You shall become the ruler of this land this day.”
They then took up Keliiokaloa and buried him, after which they returned to the house, when Mao said to Keaweikekahialii: “Send a man to the uplands and inform the chiefs that the king, Keliiokaloa, desires one of the chiefs to come on down accompanied by one servant.” Before Keaweikekahialii sent off the messenger, he ordered that his own followers be requested to come to the house. After the arrival of his men he gave them orders to kill the first chief and his servant as soon as they arrived. Upon the arrival of one of the chiefs and his servant they were both set on and killed. This was carried on until all the chiefs of Hawaii [306] were killed, except Kalapanakuioiomoa.
When Kalapanakuioiomoa saw that all the chiefs were killed he escaped through the forest and came to and sojourned at Waipio, where he took a wife of that place. In course of time his wife conceived a child; but taking a canoe he set out, landing at Kaluaihakoko, Maui. From this place he again sailed and landed at Maunalei, Lanai, where he settled down and made his residence. After Kalapanakuioiomoa had been in Lanai for some time, he took unto himself a wife there and lived as a commoner, tilling the land and going to the uplands for water. He lived without disclosing his rank or his identity to any one.
Shortly after this a search was made around Hawaii for him. The reason of the search was in order to get some one to again marry with the high chiefess of the land that the high rank blood chiefs of Hawaii be again increased. [307] This search was carried on in Maui, but no trace of him could be discovered. After the search on Maui, it was renewed on Lanai, where Kalapanakuioiomoa was at last found.
When the searchers found him they said: “O chief, the king Keaweikekahialii wishes you to return to Hawaii and perpetuate the blue blood of the chiefs.” Kalapanakuioiomoa answered: “I will not return with you because I have made oath that I will live and die here; therefore you must go back to Hawaii and go to Waipio, where you will find a chiefess of high blood, my daughter.” The messengers then returned to Hawaii and to Waipio, where the daughter of Kalapanakuioiomoa was living and took her to the king. Thus did Kalapanakuioiomoa become the ancestor of the kings of Hawaii, for by him was the blue blood perpetuated to this day.
KAAO NO KEAWEIKEKAHIALII.
O Kailua i Kona, Hawaii, ka aina hanau o Keaweikekahialii, i ka wa e noho ana o Keliiokaloa he ’lii no Hawaii a puni. He ’lii nui o Keliiokaloa no Hawaii, aia malalo ona elua lau alii (ua like me ewalu haneri). No loko o keia mau lau alii elua o Kalapanakuioiomoa, ke kupuna o na ’lii o Hawaii nei. He kahu ko Keaweikekahialii, o Mao kona inoa, he kanaka akamai loa ia i ka imi ana i mea e lilo ai ke aupuni i kana alii, he kanaka noonoo loa.
I kekahi la, hoouna aku la o Keliiokaloa i na ’lii a pau loa e pii e koele me na kanaka a pau loa; a pau lakou i ka pii, noho iho la o Keliiokaloa me Keaweikekahialii. Ma keia noho ana, hookahi a laua hana o ke konane. Ekolu eo ana o Keaweikekahialii ia Keliiokaloa, a hookahi i koe o ka ha, alaila, eo o Keaweikekahialii. Ia laua e konane ana, hiki ana o Mao. Ma keia hiki ana o Mao, he pohaku eho loihi kana e huna ana, ua paa i ka aha, he elua kapuai kona loa, a hiki i mua o Keliiokaloa, ninau aku la ia: “Na wai ka iliili keokeo?” I mai o Keaweikekahialii: “Na Keliiokaloa ka iliili keokeo, o ka’u ka iliili eleele.” Ia wa, kokoke e pau loa na iliili eleele, alaila, make o Keaweikekahialii ia Keliiokaloa.
Olelo aku o Mao: “Ua make ia oe e Keaweikekahialii.” “Pehea ka make ana ia’u?” “Penei: Hapala ke kea, na ka ele ka ai.” I mai o Keaweikekahialii: “Kau pohaku make hahau ia.” I aku o Mao: “Hahau no au make o Keliiokaloa.” Ekolu kena ana a Keaweikekahialii. I aku o Mao: “Ina au e uhau, kokua oe ia’u?” Ae mai la o Keaweikekahialii: “Ae.” Unuhi ae la o Mao i ka eho pohaku ana, a hoomoe iho la i luna o ka hono o Keliiokaloa, a make loa iho la. Olelo mai o Keaweikekahialii: “Kupanaha oe, eia ka he pepehi kau i ke alii a make, kai no paha he konane maoli kau, aole ka.” I mai o Mao: “Aole ka ou makemake e puni o Hawaii ia kaua? Eia ka la o ko aina.”
Lawe aku la laua kanu ia Keliiokaloa, a nalo, hoi mai la a hiki i ka hale, olelo aku o Mao ia Keaweikekahialii: “E hoouna aku oe i ke kanaka i uka, e olelo aku penei, i olelo mai nei ke ’lii o Keliiokaloa. E iho aku, i hookahi alii o ke kanaka.” Mamua ae o keia hoouna ana a Keaweikekahialii i ke kanaka, ua hoomakaukau oia i na kanaka a piha ka hale, a ua olelo hoi ia lakou ina i hiki ke ’lii hookahi me ke kanaka, e pepehi a make loa. A hiki mai la ke ’lii me ke kanaka hookahi, pepehi ia iho la a make loa, pela no ka hana ana a pau loa na ’lii o Hawaii, aohe alii i koe, hookahi wale no alii i koe o Kalapanakuioiomoa.
A ike o Kalapanakuioiomoa e make ana na ’lii a pau loa, mahuka mai la ia ma ka nahele a hiki i Waipio noho, moe iho la i ka wahine kuaaina, nolaila, a hapai ka wahine, holo mai la ia a pae ma Kaluaihakoko, i Maui, pae, mai laila aku a pae ma Maunalei i Lanai, alaila, noho o Kalapanakuioiomoa. Ma keia noho ana a Kalapanakuioiomoa i Lanai, moe iho la i ka wahine i laila, noho a makaainana iho la, mahiai, pii i ka wai; pela no kona noho ana me ka ike ole o na mea a pau he ’lii ia.
A mahope, imi ia iho la ia ma Hawaii a puni; o ke kumu o keia imi ana, i loaa ka mea e laha ai na ’lii o Hawaii, a hiki i Maui, imi ia iho la, aole he loaa. A pau o Maui i ka huli ia, aole i loaa o Kalapanakuioiomoa; nolaila, hiki ka huli i Lanai, i laila loaa o Kalapanakuioiomoa.
I aku ka poe huli: “E ke ’lii, i kauoha mai o Keaweikekahialii ia oe e hoi i Hawaii, i kumu hoolaha no na ’lii.” I aku o Kalapanakuioiomoa: “Aole au e hoi aku me oe, no ka mea, ua hoohiki au i anei a make; nolaila, e hoi a hiki i Hawaii, kii aku, aia ke ’lii i Waipio kahi i noho ai, he kaikamahine na’u aia i laila kahi i noho ai.” Hoi aku la na elele i Hawaii, a hiki i Waipio, lawe ae la i ke kaikamahine a Kalapanakuioiomoa, a lilo ae la i kupuna no na ’lii o Hawaii, a malaila mai ka laha ana o na ’lii a hiki i keia la.
LEGEND OF HINAAIMALAMA.
The legend of Hinaaimalama [308] is well known throughout Hawaii, for it was Hinaaimalama who turned the moon into food and the stars into fish. This is the way the legend is told to the people even at this time of writing. We must, however, look into the story and see if it is true or not. In this legend, it is said, that it was at the land of Kahikihonuakele, [309] down in the bottom of the deep ocean, where it lies to this day, that the heroine of this legend came from, a land all in darkness, having neither sun, moon nor stars, and it was here that the parents and brothers and sisters of Hinaaimalama lived.
The parents and ancestors of Hinaaimalama were gods and they sometimes changed into the form of fishes. So in this way the gods and fishes have entered into this legend of Hinaaimalama. But the ancestors and parents of Hinaaimalama were great chiefs and chiefesses, and Hinaaimalama was very pleasant to look upon. She had no equal in all the land of her birth.
Kaiuli [310] was the husband and Kaikea [311] was the wife, both were gods taking sometimes the fish form of the paoo. [312] From these two Hinaluaikoa, [313] a girl was born. After her came Kukeapua, a boy. From these two, who lived as husband and wife, the brother taking the sister to wife, several boys and girls were born.
By Kukeapua, the husband, Hinaluaikoa the wife gave birth to: Hinaakeahi, a female; Hinaaimalama, a female; Hinapalehoano, a female; Hinaluaimoa, a female; Iheihe, a male, who sometimes turned into a rooster; Moahalehaku, a female; Kiimaluhaku, a female; Kanikaea, a female, who sometimes turned into a hen; Kipapalauulu, a male; Luaehu, a male, who sometimes turned into the fish, known as ulua. [314] The heroine of this legend was Hinaaimalama, who was the favorite child of the father’s and was his idol. She was the most beautiful of all the girls, and because of this fact, he made her queen and placed her under the strictest kapu; and her companion was her brother Kipapalauulu, [315] the one next to the youngest, therefore their father placed Kipapalauulu as the guard of Hinaaimalama. Kipapalauulu had to go wherever Hinaaimalama went, whether at bathing or at any other place, which duty the brother faithfully kept.
Having thus been placed as guard, Kipapalauulu had to give up everything else and he went on with his duty, and for a long time he faithfully followed out the order of his father; but there came a time when he became negligent and finally one day Hinaaimalama went out bathing by herself. While Hinaaimalama was bathing their father saw that Kipapalauulu was not with her, so he became very angry and called for Kipapalauulu. When Kipapalauulu came before his father, he asked him: “Say, why did you fail to keep my order?” Kipapalauulu replied: “I have been faithful to my charge and this is the only time that I did not accompany her when she went out bathing. I did not accompany her while bathing because there were always a lot of servants who attended to her, so I concluded this time not to go out with her.” The father then said: “Because you have failed in this I am going to send you away from my presence. For had you kept my order and had been faithful, you would not have done what you did this day.”
When Kipapalauulu heard that he must get away from his father’s presence, he turned to his sister, Hinaaimalama and said: “I am going, so here is your food and here is your fish.” The food was the moon and the fish were the stars. The sister then took these things and put them into a calabash, called Kipapalauulu, after her brother.
After the sister had imparted certain instructions to her brother, he proceeded to where his grandparents were living and told them of his going away because his father had banished him from his presence. After speaking about these things for a while, he asked his grandparents the way of getting out of the place to the surface of the earth, from the bottom of the sea. After his grandparents had heard what he wanted, his grandfather broke open the ocean and a crack was made from the floor of the ocean to the surface above, allowing the bright rays of the sun to reach the bottom. By this means Kipapalauulu climbed up until he arrived on the surface. Reaching the surface of the deep ocean, he looked about him and saw land, heaven, clouds, light, and a vast beyond. He then swam for the land and after a time landed at Kawaluna, a land at the outskirts of the great ocean. Konikonia was the king of Kawaluna, and he was without a wife. He was a king of very handsome appearance.
When Kipapalauulu came ashore on this island, he crawled under some canoes and slept there. He was a very comely fellow, young, of commanding appearance and ruddy complexion. While he was sleeping the king’s immediate attendant, called iwikuamoo, [316] came up to the place and saw a man with ruddy complexion sleeping under one of the canoes, and seeing that he was good, and handsome, he returned and told Konikonia. When the king’s personal attendant came in the presence of the king he told him how he had found a boy. The king then told the man to go and bring the boy to him. Upon the arrival of Kipapalauulu at the king’s house, the king took him to be his friend and from that time they lived on together.
In this living together, Kipapalauulu felt under deep obligation to the king for the kind treatment he was receiving, so he decided that he would send for his sister, Hinaaimalama, and give her to the king to be his wife. When the sister of Kipapalauulu arrived in the presence of Konikonia he immediately fell in love with her and he took her to be his wife, and they all lived in happiness together. In course of time Konikonia and Hinaaimalama had sons and daughters. Following are the names of the children. The sons: Kaneaukai, Kanehulikoa, Kanemilohai, Kaneapua, Maikoha. The daughters: Kaihukoa, Ihuanu, Ihukoko, Kaihukuuna, Kaihuopalaai.
By this and the following story we will know that some of the beings who inhabited this world were gods and some were fishes and this fact remains to this day. In this legend we will be made to understand their characters and their doings.
KAAO NO HINAAIMALAMA.
Ua olelo nui ia keia kaao ma Hawaii a puni, o Hinaaimalama ka mea nana i hoolilo ka mahina i ai a me ka hoku i ia, pela kona kaao a hiki i keia kakau ana. Nolaila, e pono e nana nui ia keia kaao ana, i maopopo ka oiaio a me ka oiaio ole. Ma keia kaao ana, ua olelo ia, o Kahikihonuakele ka aina, aia i lalo o ka moana hohonu ia aina, e waiho nei a hiki i keia la; he aina pouli, aohe la, aohe mahina, aohe hoku. A ma ia aina i noho ai na makua a me na hoahanau o Hinaaimalama.
He ’kua na kupuna a me na makua o Hinaaimalama, a he mau kino ia kekahi, a nolaila ua komo ke ’kua a me ka ia i loko o keia kaao ana o Hinaaimalama. Aka, he ’lii nui na kupuna a me na makua o Hinaaimalama, a he wahine maikai loa ia ke nana aku, aohe lua e loaa ma kona aina hanau. O Kaiuli ke kane, o Kaikea ka wahine. He mau akua laua, he paoo nae ko laua mau kino ia. Hanau o Hinaluaikoa na laua, he kaikamahine ia, mahope ona, hanau o Kukeapua he kane ia. Ia laua mai, moe pio laua, he kaikunane, he kaikuahine, na laua mai na keiki kane a me na kaikamahine.
O Kukeapua ke kane, o Hinaluaikoa ka wahine, hanau o Hinaakeahi, he wahine; Hinaaimalama, he wahine; Hinapalehoana, he wahine; Hinaluaimoa, he wahine; Iheihe, he kane, he moa ia; Moahalehaku, he wahine; Kiimaluhaku, he wahine; Kanikaea, he wahine, he moa ia; Kipapalauulu, he kane; Luaehu, he kane, he ia, he ulua.
O ka mea nona keia kaao, o Hinaaimalama ia, he punahele ia i ko lakou makuakane, he milimili, a he oi kona ui a me kona nani i ko na kaikamahine a pau o kona hanauna. A nolaila, ua hoolilo ko lakou makuakane i alii, a i mea kapu loa, a o kona hoanoho pu, o kona pokii kane, o Kipapalauulu. Nolaila, hoonoho aku ko lakou makuakane ia Kipapalauulu, i kiai; ma kahi a Hinaaimalama e noho ai, a e hele ai, e auau ai, e hana lepo ai, malaila o Kipapalauulu e kiai ai me ka malama loa.
Ma keia kauoha, ua hoolohe o Kipapalauulu a malama loa, aka, mahope poina loa ia. Nolaila hele hookahi aku la o Hinaaimalama i ka auau, a ma keia auau ana, ike mai la ko lakou makuakane, aole o Kipapalauulu i hele pu, nolaila, huhu loa iho la ia. Alaila, kahea aku la ia ia Kipapalauulu: “Ea, heaha kou mea i malama ole ai i kuu kauoha?” I aku o Kipapalauulu: “Ua hoolohe au a hiki i keia auau hookahi ana, aole au i hele pu, no kuu ike no, i na auau ana a pau loa, aole au e launa aku ana i ke ’lii, no ka mea, i ka wa e auau ai, he nui loa ka mea nana e holoi a e kawele ka ili o ke ’lii, nolaila, manao iho la au, aohe a’u hana e hele aku ai.” Alaila, pane mai la ko lakou makuakane: “No kou malama ole i ka’u kauoha, nolaila e ku oe a hele mai kuu alo aku; no ka mea, o ka hoolohe, aole e haalele i kekahi leo e like me oe.”
A lohe o Kipapalauulu i kona hookuke ia, alaila, i aku ia i kona kaikuahine alii haku, ia Hinaaimalama: “E, ke hele nei au; eia ko ai a me ko ia la, he mahina ka ai, he hoku ka ia, hoo iho la ke kaikuahine i loko o kahi ipu, o Kipapalauulu kona inoa, mamuli o ka inoa o kona kaikunane.
A pau ke kauoha a me ka olelo i kona kaikuahine, hele aku la ia, a na kupuna o lakou, hai aku la i kona hele, a me ka hookuke ana a ko lakou makuakane ia ia. Mahope o laila, nonoi aku la ia i alanui e hele ai, a e hiki ai ke pii mai i luna nei, mai lalo mai o ke kai. A pau kana olelo ana i na kupuna, ia wa, wahi ae la kona kupunakane i ka moana hohonu, a naha ae la mai ka papa ku o lalo, a ka lewa moana o luna loa. A komo iho la ka malamalama o ka la i lalo, alaila, pii mai la o Kipapalauulu a hiki i luna nei. A kau oia ma ka ili o ka moana hohonu, nana ae la ia, he aina, he lani, he ao, he malamalama, he akea, alaila, au mai la ia, a pae ma Kawaluna, he aina i ka lewa o ka moana loa. O Konikonia ke ’lii nui o Kawaluna, aohe ana wahine, he ’lii kanaka maikai loa ia.
A pae o Kipapalauulu i laila, kokolo hele mai la ia a moe ma lalo o na waa, ma keia moe ana, he maikai loa kona kino, he opiopio, he nani, a he memele maikai kona ili. Ia ia e moe ana, hele mai la ka iwikuamoo o ke ’lii, o Konikonia, a nana iho la i keia mea ula e moe ana, a ike iho la i ka maikai a me ka nani, hoi aku la a olelo ia Konikonia. A hiki aku la ka iwikuamoo i mua o Konikonia, hai aku la i na mea a pau ana i ike ai no ke keiki, alaila, kena ae la ke ’lii e kii a lawe mai. A hiki mai la o Kipapalauulu i ka hale o ke ’lii, lawe ae la oia ia ia i aikane nana, a noho iho la laua.
Ma keia noho ana, ua hilahila o Kipapalauulu no kona malama pono ia e ke ’lii e Konikonia. Nolaila, haawi aku la ia ia Hinaaimalama, i kona kaikuahine i wahine nana, a lilo ae la o Konikonia i kaikoeke nona, a noho iho la lakou. Ma keia noho ana, hanau ka Konikonia laua o Hinaaimalama. Eia ka inoa o na keiki a laua, na keiki kane, a me na kaikamahine. Na Kane: Kaneaukai, Kanehulikoa, Kanemilohai, Kaneapua, Maikoha. Na Wahine: Kaihukoa, Ihuanu, Ihukoko, Kaihukuuna, Kaihuopalaai.
Maanei e maopopo ai ia kakou, he mau akua kekahi, a he mau ia kekahi, pela no a hiki i keia la a kakou e noho nei. Nolaila, ma loko o keia hoomaka ana e maopopo ai ko lakou ano a me ka hana ana.
LEGEND OF MAIKOHA.
This was a very brave and fearless young man, and it was this man that broke the kapu poles, the sacred places of worship, the kapu insignia and all the different sacred things. Because of these doings of Maikoha, the father, Konikonia, became very angry. He was not sure which one had done this unholy thing, so he pondered deeply on how he was to find out the guilty person. After spending several days in study he decided on a certain course as follows: he procured two long poles and tied one of them on the back of the necks of all his ten children and the other he tied under the chin. He thought within himself that the one who would not cry would be the guilty one, a sure proof he thought, and he must be sent away. In applying this test, Maikoha was the one who did not cry out, all the other children cried more or less. This satisfied the father that Maikoha was the guilty one and so he was sent away, to go wherever he pleased.
Maikoha then started out and landed at Kaupo, Maui, where he made his home. Here he changed into the wauke [317] plant, which is known by this name to this day, and it was at Kaupo that this plant first grew. Because Maikoha’s body was very hairy the wauke plant is therefore the same, as we see.
After Maikoha had departed from home, his sisters came in search of him and they traveled as far as Kaupo, where they found he had already changed into the wauke plant. After they had located him they began to make a search for his navel, looking from the top of the plant to the bottom, but they were unable to find it; so a search was made of the roots, and there they found it, for Maikoha had secreted it there. Shortly after this the sisters left Maikoha in Kaupo, Maui, and they continued on their journey until they arrived in Oahu.
Upon their arrival on Oahu, Kaihuopalaai saw a goodly man by the name of Kapapaapuhi who was living at Honouliuli, Ewa; she fell in love with him and they were united, so Kaihuopalaai has remained in Ewa to this day. She was changed into that fish pond in which mullet are kept and fattened, and this fish pond is used for that purpose to this day.
When Kaihuopalaai decided to live in Ewa, her sisters proceeded on to Waianae, where Kaihukoa decided to make her home and she was married to Kaena, a man who was living at this place, a very handsome man and a chief of Waianae. So she remained in Waianae and she is there to this day. She changed into that fishing ground directly out from the Kaena Point, and the fishes that came with her were the ulua, the kahala [318] and the mahimahi. [319]
When Kaihukoa decided to stay in Waianae, the remaining sisters continued on to Waialua, where Kawailoa met Ihukoko. Kawailoa was a single man and as he fell in love with Ihukoko the two were united and they became husband and wife. Ihukoko remained here, and the fish that accompanied her from their home was the aholehole. [320]
When Ihukoko decided to remain in Waialua, the sister that was left, Kahukuuna, continued on her way until she came to Laie where she met Laniloa, a goodly man, and they lived together as husband and wife. The fish that came with her was the mullet and it too remained there to this day.
After the sisters were all married and had been living with their husbands on Oahu for some time, Kaneaukai [321] their oldest brother came in search of them. This man’s body was in the shape of a log of wood, and after he had floated on the surface of the ocean for several days, it drifted to the seashore at Kealia in Mokuleia, Kawaihapai, Waialua, where it was carried in and out by the tide. After being in this form for some time it changed into a human being and journeyed to Kapaeloa, where two old men were living.
When he approached the home of the two old men, he saw them watching an umu (oven), and after it was covered up they set out to the beach to do some fishing. After fishing for some time without success Kaneaukai called out to them: “Say, you old men, which god do you worship and keep?” The old men replied: “We are worshiping a god, but we do not know his name.” Kaneaukai then said: “You will now hear and know his name. When you let down your net again, call out, ‘Here is the food and fish, Kaneaukai,’ that is the name of the god.” The old men assented to this, saying: “Yes, this is the first time that we have learned his name.” Because of this fact, Kaneaukai is the fish god worshiped by many to this day, for Kaneaukai became their fish god, and from them others, if they so desired.
KAAO NO MAIKOHA.
He keiki koa loa ia, a he keiki makau ole, a nana i haihai na pahu kapu, na anuu, a me na puloulou, na mea kapu, a pau loa. No keia mau hana a Maikoha, huhu loa o Konikonia ko lakou makuakane. Alaila, noonoo iho la o Konikonia i kana mea e hana aku ai i kana mau keiki, a maopopo ia ia, alaila, hana iho la ia penei.
Elua kua laau loloa, hoomoe iho la ia ma ka ai o kana mau keiki he umi, hookahi kua maluna, hookahi kua malalo. O ka hoailona ma keia hana ana, ina e uwe ole kekahi keiki ma keia hana ana, alaila, nana no i kolohe, a oia ke hookuke ia. I ka hana ana pela, o Maikoha ke keiki i uwe ole, a o na keiki e ae, ua uwe lakou a pau loa, nolaila, maopopo iho la ia Konikonia, oia ke keiki nana i kalohe. Nolaila, hookuke aku la ia ia Maikoha e hele i kona wahi e hele ai.
Hele aku la o Maikoha a noho ma Kaupo i Maui, a malaila oia i lilo ai i wauke kapa a hiki i keia la, a oia wauke no ko Kaupo e ulu nei. No ka mea, o ko Maikoha kino, he ano huluhulu heuheu, e like no me ko ka wauke ano a kakou e ike nei.
Ma keia hele ana mai o Maikoha, hele mai kona mau kaikuahine e imi ia ia, a hiki lakou i Kaupo, e ku ana i laila o Maikoha ua lilo i wauke. Nana lakou i ke kino o ka wauke mai luna a lalo, aohe loaa o ka piko, aka, ua huna o Maikoha malalo o ka lepo i kona piko. Nolaila, huli iho la na kaikuahine a loaa. A haalele lakou ia Maikoha i Kaupo ma Maui, hele mai la lakou a hiki ma Oahu.
Ike aku la o Kaihuopalaai i ka maikai o Kapapaapuhi, he kane e noho ana ma Honouliuli, ma Ewa. Moe iho la laua, a noho iho la o Kaihuopalaai i laila a hiki i keia la. Oia kela loko kai e hoopuni ia nei i ka anae, nona na ia he nui loa, a hiki i keia kakau ana.
A noho o Kaihuopalaai i laila, hele aku la kona mau hoahanau a hiki ma Waianae, moe o Kaihukoa me Kaena, he kane ia e noho ana i laila. He kanaka maikai loa o Kaena, a he ’lii no hoi no Waianae. Nolaila, noho o Kaihukoa malaila a hiki i keia la, oia kela koa ma waho o ka lae o Kaena. A o na ia i hele pu mai me ia, oia ka ulua, ke kahala, ka mahimahi.
A noho ia i Waianae, hele aku kona mau hoahanau a hiki ma Waialua, loaa o Kawailoa ia Ihukoko, he kane ia, a noho iho la me ia. O ka ia i hele pu mai me Ihukoko, o ke aholehole.
A noho ia i laila, hele aku la o Kaihukuuna, a hiki i Laie, loaa o Laniloa, he kane ia, a noho iho la laua. O ka ia i hele mai me Kaihukuuna, he anae, a hiki i keia la.
A pau lakou i ka moe kane ma Oahu nei, alaila, hele mai ko lakou kaikunane mua loa, o Kaneaukai ka inoa. O kona kino he pauku laau, a pae ma ke kahakai o Kealia, ma Mokuleia, i Kawaihapai ma Waialua. Malaila kahi i lana ai, me ke kaa i uka, i kai. A mahope, hele a kino kanaka aku la o Kaneaukai, a hiki ma Kapaeloa e noho ana elua elemakule.
Ia ia i hiki aku ai i kahi o na elemakule, e kahumu ana laua; a kalua ka umu, hele aku la laua e lawaia. Ia laua e lawaia ana, aohe loaa o ka ia, nolaila, hea aku o Kaneaukai: “E na elemakule, owai ka olua akua e kaumaha nei?” I mai na elemakule: “O ke ’kua ka maua e kaumaha nei aohe loaa o ka inoa.” I aku o Kaneaukai: “Ua loaa, a i kaumaha olua, penei e olelo ai, ‘eia ka ai a me ka ia e Kaneaukai,’ oia ka inoa o ke ’kua.” Ae aku na elemakule: “Ae, akahi no a loaa ia maua ka inoa o ke ’kua.” Nolaila, hoomana ia a hiki i keia la. A ua lilo o Kaneaukai i akua lawaia no laua, a me na mea e ae, ke manao laua pela.
LEGEND OF NAMAKAOKAPAOO.
Chapter 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.
Namakaokapaoo was a very brave little boy, and very strong for his young years. He had no compeer in these Islands from Hawaii to Niihau, according to his size for bravery. His father was Kauluakahai of Kahikipapaialewa, [322] a land in great Kahiki. Pokai was his mother. His father was a great chief and had a godly relationship. Hoaeae, in Ewa, was the place where they met as man and wife and begat Namakaokapaoo. When Pokai was enceinte of Namakaokapaoo, Kauluakahai went back to his own land, leaving Pokai in that condition until childbirth.
When the child was born Pokai and her child Namakaokapaoo were quite destitute, and while they were in that condition of life a good man named Pualii came from Lihue [323] to fish at Honouliuli. He turned in at the home of Pokai. He looked at her and had a yearning for her. He said: “I desire you to be my wife.” Pokai returned: “How could you have a desire for me, seeing that I have already given birth to a child, and my body is defiled?” Pualii answered: “There’s nothing in those things if you desire our union.” Pokai then assented and went with her husband Pualii, and resided at the plans of Keahumoa. [324] (Kula-o-Keahumoa.)
They lived there tilling the soil. Pualii had two large potato patches which remain to this day; they are called Namakaokapaoo. [325] When the potatoes were ripe Pualii made a vow that when the head [326] of an ulua [327] fish and the potatoes were roasted, and Pualii had first eaten thereof, then the potatoes would be free, and that his wife and others could eat thereof. Therefore Pualii went down to Honouliuli to catch the fish to be eaten together with the potato.
When Pualii was gone Namakaokapaoo, with seventeen other youngsters, went to Pualii’s potato patches. Namakaokapaoo was only a very small child then, standing two and a half feet high, had not eaten adult food. He had not worn a girdle (malo), and was yet in a state of nudity.
When they arrived at the potato patches he told the boys to dig up the potatoes and pull up all the vines, and allow nothing to stand in the patches. But the boys were afraid and only dug up the potatoes without pulling up the vines. Namakaokapaoo then started to pull up everything from both patches until the vines were piled up high in stacks. There were forty such stacks from the two fields. He thereafter started a fire and roasted thereon four clusters of potatoes.
While he was cooking his potatoes his stepfather came home and asked his mother Pokai: “Did you send your child to pull up my potatoes?” Pokai said: “No.” Pualii then said: “Well, this day his head and eyes [328] will be meat for my potato meal. This day he shall die at my hands.” He seized an axe and went out to the field where he found Namakaokapaoo roasting his four clusters of potatoes in the fire. All the other boys ran off and stood at a distance for fear of Pualii.
Pualii then said to Namakaokapaoo: “Say, I have in my hand an axe with which to cut off your head this day, and when your head is off it will be roasted with potatoes so that I may eat first and then it (the potato) will be free.” Namakaokapaoo paid no attention to these words of Pualii, who repeated them after an interval. And while Pualii was about to cut Namakaokapaoo with the axe, the latter just then delivered his death prayer against Pualii. The prayer follows:
O how I long for the eyes of my little fishes (paoo’s), For which I am undecided, wavering, Whether to eat, or whether to leave, To leave for Kukuiaimakaokalani. [329] That is Kukuiaimakaokalani, This is my little friend Namakaokaia, the great chief of Hawaii. Vanquished, yes, vanquished is the coward; The man with the spear, The spear and the drum, Shall be vanquished by Namakaokapaoo.
(Let us here make a few remarks relating to Namakaokalani and Namakaokaia. They were great chiefs of Hawaii. The former was the father, the latter the son, but they were mentioned in the prayer of Namakaokapaoo.)
At the time that Namakaokapaoo ended his prayer, Pualii struck at Namakaokapaoo with the axe, but the sharp edge of the axe turned on himself cutting off and throwing his head some distance, from whence it said: “Farewell to thee, Namakaokapaoo.”
Namakaokapaoo picked up Pualii’s head and threw it towards Waipouli, a cave situated on the beach at Honouliuli (a distance of about five miles). [330] After Pualii’s death Namakaokapaoo went back to his mother. He did not eat any food.
At that time Amau, a king of Oahu, was residing at Waikiki. A certain man of Honouliuli came to Waikiki, to where the king was stopping, and said to him: “Your majesty, there is a very strong little boy, who killed his stepfather and threw his (father’s) head a very long distance, about five miles.”
When Amau heard this he said: “He is indeed strong if he kills me; but if he does not kill me he is not strong.” While he was talking at Waikiki, Namakaokapaoo heard all of this talk about himself. He then took and hid his mother in the cave at Waipouli, after which he came back to their house at Keahumoa. He went up on the roof of the house and parted the front and rear thatchings on the ridge and slept there.
Amau the king sent four companies of men, each company consisting of forty-eight men. When they arrived at Keahumoa they entered the house and found no person in it. And when they were preparing to leave Namakaokapaoo called to them from the ridge. When they heard the voice without seeing anybody, they asked: “Where are you talking from?” Namakaokapaoo answered: “I am up here.” Eight men climbed up on the roof, four from the rear and four from the front, and found Namakaokapaoo. He asked them: “What do you want here?” And they said: “We have come to fight Namakaokapaoo, a small boy just like you, who is very strong and brave, and who killed his father Pualii.” He answered and said: “I know; Namakaokapaoo is quite a big man. He has gone to Koolau. I am his namesake.” And they said to him: “No, no, you are the one, so we heard; therefore we will kill you; you shall not live.”
Namakaokapaoo then said: “Let us go down and fight it out then.” As soon as they were on the ground Namakaokapaoo made a clean sweep, killing them all excepting one man, who ran and met Amau at Waikiki, and reported their total annihilation with the exception of himself.
THE DEATH OF AMAU.
When Amau heard this he prepared eighteen war canoes, and set sail for Ewa to fight Namakaokapaoo. When Amau and his men arrived at Ewa, they were suddenly exterminated by Namakaokapaoo, not a single man escaping. And thus Amau died. Oahu being completely conquered, Namakaokapaoo went and brought his mother and placed her as ruler over the land of Oahu.