II. The Subjugation of Hawaii by Namakaokapaoo…

II. The Subjugation of Hawaii by Namakaokapaoo

After the complete possession of Oahu by Namakaokapaoo, he was desirous of visiting Hawaii for observation. He then went and got a small gourd wherein to place his garments which his father had left him. This gourd was deposited at Kualakai, where a breadfruit tree is standing to this day. This is the breadfruit impersonation of his father, Kahaiulu. [331] When the real person went home the breadfruit tree remained, being in the supernatural state.

Inside of the gourd was a garment, a girdle and a royal cloak (feather cloak). After he had obtained the gourd he journeyed on till he reached Hanauma, [332] in Maunalua. There he found a canoe which was preparing to sail for Hawaii, bearing garments for the king of Hawaii. There were two men preparing to set sail, so Namakaokapaoo asked them: “Where is your canoe sailing to?” “To Hawaii,” they answered. Namakaokapaoo again asked: “Can I not go with you two?” The men refused, saying: “You cannot go with us, because we are taking goods for the king, and if you are to go the canoe would be overloaded and the king’s goods damaged. Therefore, you cannot go with us.” But when the men were ready to sail, he slipped in unnoticed by the men, and secreted himself in the rear of the canoe.

When they were in midocean where the seas of Oahu and those of Molokai met, they encountered the kaumuku, [333] a regular breeze from the Cape of Kalaau (Ka Lae o Kalaau). After they had passed it they encountered the breeze from Kawela. This breeze was the kuehuehu. It was this breeze that bore them to a landing at Kekaa, on Maui. The men had expected to make a landing at that place, but Namakaokapaoo made a turn with the end (momoa) [334] of the canoe, which sent it out oceanward. By taking this course they arrived at Keauhou, in Kona, Hawaii, where the king Namakaokalani was stopping.

Namakaokapaoo wandered about until he met eight boys, who were playing at arrow shooting. They were big boys and quite proficient in the sport. Namakaokapaoo asked them: “Are you skilful in arrow shooting?” They replied: “Yes.” He again asked: “How can you show your cleverness?” “Oh, an arrow can go quite a distance inland then drop, and sometimes nearly the whole length of a division of land” (ahupuaa). Namakaokapaoo then said: “That is not cleverness; neither is the arrow a long distance flyer. A good flyer would flit to the boundary of this division of land, then shake itself and continue on for four divisions; then it is named by the parent’s appellation. Such is the arrow in my place.”

When the boys heard this they were very much surprised and angry with Namakaokapaoo. He then said: “Let me see one of your arrows.” One boy handed him his arrow. He looked it over and finally said: “Your arrow is a lehua, a lehua which stands in the dung-hill. It is not a flyer. It will only dip because of the weight at the head.” At these words the boys became very much infuriated and asked him to make a wager. Namakaokapaoo agreed. The boys put up five canoe houses and five net houses. Namakaokapaoo wagered his own person and life. And when the stakes were agreed upon they went to the boundary of Keauhou, where the arrow flitting sport was to be contested.

While they were on the way, they were met by Namakaokaia, son of Namakaokalani, king of Hawaii. He asked Namakaokapaoo: “Where are you from?” “I am from Oahu, and have come for a visit,” answered Namakaokapaoo. “What is your name?” “My name is Namakaokapaoo.” “Are you then the small boy who slew Amau, king of Oahu?” “Yes (the death of Amau had already been reported in Hawaii), because you and your father were in my prayer, which runs thus:

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 Namakaokalani. That is Namakaokalani, This is my little friend, Namakaokaia. Vanquished! Vanquished! Yea, vanquished is the coward, The man with spear; With spear and drum, Shall be vanquished by Namakaokapaoo.

When Namakaokaia heard these words of Namakaokapaoo, he adopted him as his bosom friend, and they lived together in the most restricted sacredness.

At that time Namakaokalani was at war with Ku, king of Puna and Kau, and the land was nearly all in the possession of Ku. Therefore Namakaokapaoo told Namakaokalani and Namakaokaia: “You two stay back; let me do the fighting.” He asked them: “When will you fight?” Namakaokalani answered: “In two days we will fight. That is the day that I would be devoid of all my possessions and all Hawaii would belong to Ku. There are with Ku two very brave and very strong men. One, who is Kahuaai, is a very powerful soldier, who has a thorny spear for a weapon, and who never misses when he throws it at a man or any other object. Kaunakiki is a soldier whose strength lies in breaking a man to pieces; [335] if he caught a man he (the man) would be all broken up before he reached the ground. Therefore Ku insists on the battle taking place; he has no fear or dread, because he relies on these men.”

After two days had passed the battle was ready to be fought at Kawaihae. Namakaokapaoo with his friend Namakaokaia then came to Kawaihae, where Ku, the king, was abiding. When they came near to where Ku was sitting, Namakaokapaoo ran up to Ku, took hold of his head and pushing it back broke his neck, and the king died. All Hawaii was thus subdued by Namakaokalani, and Namakaokapaoo reigned as king. After several ten day periods Namakaokapaoo left Hawaii and returned to Oahu, and from Oahu he visited his father Kauluakahai, in Kahikipapaialewa, where the story of Namakaokapaoo ends.

KAAO NO NAMAKAOKAPAOO.

MOKUNA I.

Uhuki Namakaokapaoo i ka Mala Uala a Pualii.—Hooweli Oia e Oki i ke Poo o ke Keiki, Make nae Oia.—Hoouna Amau, ke ’lii, i ke Koa e Pepehi Iaia.—Luku Oia ia Lakou me ka Moi.

He keiki uuku loa o Namakaokapaoo, a he keiki ikaika loa i kona wa opiopio, aohe ona lua ma keia mau mokupuni mai Hawaii a Niihau, i ka uuku a me ke koa loa. O Kauluakahai kona makuakane, no Kahikipapaialewa, he aina i Kahiki nuu. O Pokai ka makuahine. He ’lii nui kona makuakane no Kahikipapaialewa, a he aoao akua kekahi ona.

O Hoaeae ma Ewa ka aina, malaila laua i launa kino ai me ka moe ana iho a loaa o Namakaokapaoo. A hapai o Pokai ia Namakaokapaoo, hoi aku la o Kauluakahai i kona aina, noho iho la o Pokai me kona hapai, a mahope hanau. Ma keia hanau ana, he ilihune loa o Pokai a me kana keiki o Namakaokapaoo.

Ia laua e noho ana, iho maila o Pualii, he kanaka maikai no Lihue, i ka lawaia makai o Honouliuli, kipa maila ia ma ka hale o Pokai. Nana aku la o Pualii ia Pokai, a makemake aku la ia ia, olelo aku la ia: “Makemake a’u ia oe i wahine na’u.” I mai o Pokai: “Pehea oe e makemake ai ia’u ua hanau wau i ke keiki, a ua inoino ko’u kino?” I aku o Pualii: “He mea ole ia mau mea, ke makemake oe ia’u e moe kaua, ae aku la o Pokai.” A hoi aku la o Pokai me kana kane me Pualii, a ke kula o Keahumoa noho.

Noho ihola ilaila mahiai, elua ana mau mala uala loihi, e waiho nei a hiki i keia la, a ua kapaia ka inoa oia mau mala, o Namakaokapaoo, a hiki i keia la. A oo ka uala, olelo o Pualii i kana olelo hoohiki, aia a kalua ke poo o ka ulua me ka uala, a ai o Pualii, alaila, noa, ai kana wahine Pokai a me na mea e ae. Nolaila, iho aku la o Pualii i kai o Honouliuli e lawaia i ia ai pu me ka uala.

A hala o Pualii i ka lawaia, ia wa o Namakaokapaoo i hele ai me na keiki he umikumamahiku, i na mala uala a Pualii. O ke kino o Namakaokapaoo ia wa, he kino uuku loa, elua kapuai me ka hapa kona keikie, aole i paa kona mai, e lewalewa ana no. A hiki lakou i ua mala uala kena aku la ia i na keiki, e huhuki i ka pue me ka lau uala a pau loa iluna, mai waiho i kekahi e ulu ana. Aka, makau no ua keiki, nolaila kaohi malie no ma ka uala, aohe huhuki i ka pue.

Ia wa, noke aku ana o Namakaokapaoo i ka huhuki a pau kekahi mala uala, a luna o kekahi mala uala, pela no ka huhuki ana a pau na mala elua, a ku ke ahua o ka lau o ka uala, he kanaha ahua ka nui o na mala elua. Alaila, hoi aela o Namakaokapaoo, a hoa i ke ahi, a ohinu aku la e-ha-au o ka uwala iluna o kapuahi e a ana. Ia ia e ohinu ana iluna o ke ahi, hoi maila kona makuakane kolea a hiki, ninau akula i kona makuahine ia Pokai: “Ea, nau no i kena aku nei ko keiki e huhuki i ku’u uala?” Hoole mai o Pokai: “Aole.” I aku o Pualii: “Ae, o ke poo ona a me na maka ka mea e inai ai ku’u uala i keia la, nolaila, eia kona la e make ai ia’u.”

Lalau aku la o Pualii i ke koilipi, a hele aku la a hiki i waena, a loaa o Namakaokapaoo e kunu ana i na au uala ana eha, iluna o ke ahi. Ike maila na keiki a pau loa, holo aku la lakou a ku maila ma kahi loihi, no ka makau ia Pualii. Olelo aku la o Pualii ia Namakaokapaoo: “E! eia ke koilipi ma ku’u lima, he mea ooki no ko poo i keia la, a moku ko poo, alaila, kalua me ka uala, a ai iho a’u mamua, alaila, noa.” Aohe hoolohe mai o Namakaokapaoo i keia mau olelo a Pualii, alaila, olelo hou o Pualii, o ka lua ia. Makaukau o Pualii e ooki ia Namakaokapaoo i ke koilipi, ia wa i pule ai o Namakaokapoo i kana pule make no Pualii. Penei ua pule la:

Aloha wale ka maka o a’u wahi paoo, E hapupuu, e hapapaa mai nei, E ai paha, e waiho paha, E waiho paha Nakukuiaimakaokalani, O Kukuiaimakaokalani kela, O ku’u wahi aikane keia, O Namakaokaia ke’lii nui o Hawaii. E hee la, e hee ka hohewale, O kanaka no me ka ihe, O ka ihe no me ka pahu, Make no ia Namakaokapaoo.

(Maanei e olelo iki no kela mau inoa elua, oia o Namakaokalani a me Namakaokaia, he mau alii nui laua no Hawaii, he makuakane o Namakaokalani a he keiki o Namakaokaia, aka, ua komo iloko o ka pule a Namakaokapaoo.)

A pau ka pule ana a Namakaokapaoo, ia wa i ooki ai o Pualii i ke koilipi iluna pono o Namakaokapaoo, e hoohuli aku ana oi o ke koi ia Pualii, moku ke poo a olelo mai i kahi e. Pane mai ke poo o Pualii ia Namakaokapaoo: “Aloha oe e Namakaokapaoo.” Lalau aku la o Namakaokapaoo i ke poo o Pualii a kiola aku la i kai o Waipouli, he ana ma kahakai o Honouliuli, o kona loa, elima mile ka loa.

A make o Pualii, hoi aku la o Namakaokapaoo a hiki i kona makuahine ia Pokai, noho ihola laua, aohe ai o Namakaokapaoo i ka ai. Ia wa, e noho ana o Amau he ’lii no Oahu nei, ma Waikiki kahi i noho ai, hele maila kekahi kanaka no Honouliuli mai, a hiki ma Waikiki, e noho ana ke ’lii. Olelo aku la ia: “E ke alii e! He oi kahi keiki uuku ikaika loa, ua make kona makuakane, a ua kiola ia kona poo i kai loa, he wahi loihi loa, elima mile ka loihi. A lohe o Amau, aia kona ikaika a make au ia ia, aka, i ole a’u e make ia ia aohe ona ikaika. Ia ia e olelo ana ma Waikiki, ua lohe no o Namakaokapaoo i keia mau olelo nona.

Alaila, lawe aku la ia i kona makuahine e huna ma ke ana o Waipouli, a nalo ka makuahine, hoi maila ia a ko lakou hale ma Keahumoa, noho ihola. Pii aela o Namakaokapaoo a luna o kaupoko o ka hale, wehe aela i ka mauu o ke kua a me ke alo, a moe ihola ma waena iluna pono o ke kaupoko.

Hoouna maila o Amau ke ’lii mai Waikiki mai, eha poe kaua, aia ma ka poe hookahi he kanaha-kumamawalu kanaka ka nui, pela a pau na poe eha. A hiki lakou ma ke kula o Keahumoa, komo lakou a loko o ka hale, aohe kanaka, a makaukau lakou e hoi, kahea mai o Namakaokapaoo iluna o kaupoko. A lohe lakou i ka leo, aohe nae he ikeia o ke kino, ninau aku lakou: “Auhea oe e walaau nei?” I mai o Namakaokapaoo: “Eia no wau iluna nei.” Pii aela ewalu kanaka, eha ma ke kua o ka hale, eha ma ke alo o ka hale, a loaa o Namakaokapaoo. I mai o Namakaokapaoo: “Heaha mai nei ka oukou o onei?” I aku lakou: “I hele mai nei makou e kaua me Namakaokapaoo, he wahi keiki uuku elike me oe, he ikaika a me ke koa loa, nana no i pepehi i kona makuakane o Pualii.”

I aku o Namakaokapaoo: “Ua ike au, he kanaka nui no o Namakaokapaoo, a ua hele aku nei ma Koolau, a owau he inoa nona.” I mai lakou: “Aole o oe no, pela ko makou lohe, nolaila, e make ana oe ia makou, aole oe e ola.” I aku o Namakaokapaoo: “Hoi aku hoi ha kakou ilalo e hakaka ai.” A hiki lakou ilalo, e hao aku ana o Namakaokapaoo, pau loa i ka make, a koe aku hookahi kanaka, oia kai holo aku a loaa o Amau ma Waikiki, olelo aku la ia i ka make o lakou a pau loa, a koe ia i ahailono e lohe ai o Amau.

KA MAKE ANA O AMAU.

A lohe o Amau, hoomakaukau ihola ia i kona mau waa kaua he umikumamawalu, a holo aku la i lalo o Ewa e kaua me Namakaokapaoo. A hiki o Amau me kona poe kanaka ma Ewa, e noke mai ana o Namakaokapaoo i ka luku a pau loa, aohe kanaka koe, a make ihola o Amau. Puni aela o Oahu nei ia Namakaokapaoo, alaila, kii aku la ia i kona makuahine a hoonoho ihola i luna o ka aina Oahu nei.

MOKUNA II.

Ka Lilo ana o Hawaii ia Namakaokapaoo.

A puni Oahu nei ia Namakaokapaoo, makemake ihola ia e holo i Hawaii e makaikai ai. Alaila, kii aku la ia he wahi hokeo waiho kapa nona, na kona makuakane i waiho nona. O kahi i waiho ai ua wahi hokeo la, makai o Kualakai, oia kela ulu e ku nei a hiki i keia la ma Kualakai. Oia ke kino ulu o kona makuakane o Kahaiulu. Hoi ke kino maoli, koe ke kino ulu, ma ke ano akua keia kino. Aia maloko o ka hokeo ke kapa a me ka malo, a me ka aahu alii, he aahu ahuula.

A loaa ka hokeo, hele maila ia a hiki ma Hanauma, ma Maunalua, ilaila ka waa e hoomakaukau ana e holo i Hawaii, e lawe ana i kapa no ke ’lii o Hawaii. Elua kanaka e hoomakaukau ana e holo, ninau aku o Namakaokapaoo: “E holo ana ko olua waa i hea?” Olelo mai laua: “I Hawaii.” I aku o Namakaokapaoo: “Aole la hoi e pono au ke holo pu me olua?” Hoole mai na kanaka: “Aole oe e holo me maua, no ka mea, he ukana ka maua e lawe nei no ke ’lii, ina oe e kau, poino ka waiwai o ke ’lii, komo ka waa, nolaila, aole oe hele me maua.” A makaukau ka waa o ua mau kanaka nei e holo, kau aku la keia mahope o ka momoa o ka waa, a holo aku la, me ka ikeole mai o ua mau kanaka nei ia ia nei.

A waena lakou o ka moana, huli ko Oahu nei ale, huli o Molokai ale, loaa lakou i ke kaumuku, oia ko Kalae o Kalaau makani, a hala ia, loaa lakou i ka makani o Kiawela, he kuehuehu ia makani. Na ia makani lakou i lawe a pae ma Kekaa ma Maui. E manao ana ua mau kanaka nei e pae malaila, aka hoohuli aela keia ma ka momoa o ka waa, a holo hou i ka moana.

Ma keia holo ana a lakou pae ma Keauhou, i Kona, Hawaii, ilaila ke ’lii o Namakaokalani kahi i noho ai. Alaila, hele aku la o Namakaokapaoo, a loaa ewalu keiki e kea pua ana, he poe keiki nunui lakou, a he poe keiki akamai i ke kea pua. I aku o Namakaokapaoo ia lakou: “He akamai no oukou i ke kea pua?” “Ae mai lakou, ae.” Ninau hou aku keia: “Pehea ko oukou akamai?” “He lele no ka pua a waena aku nei la haule iho, a he kokoke no hoi e pau ke ahupuaa,” pela ka olelo a ua keiki. I aku o Namakaokapaoo: “Aole oia ke akamai a me ka lele o ka pua, aia he hele a ka palena o keia ahupuaa, ke ka mai a pau keia ahupuaa, pela no e lele ai a pau na ahupuaa eha, oia ka pua lele, alaila, hea i ka inoa o ka makua, pela ka pua o ko makou aina.”

A lohe na keiki kahaha loa lakou, me ka huhu ia Namakaokapaoo. I aku o Namakaokapaoo: “Oia ana ka oukou pua?” Haawi maila kekahi keiki i kana pua, nana ihola o Namakaokapaoo a olelo aku la, penei: “He lehua kau pua, he lehua ku i kiona, aohe lele, he kipoho wale no ilalo ke poo no ke kaumaha o mua.” Ma keia mau olelo a Namakaokapaoo huhu loa ua poe keiki la, alaila, olelo maila lakou e pili, ae aku o Namakaokapaoo.

O ka lakou mau pili elima halau waa, elima halau upena; o ka Namakaokapaoo pili hoi, o kona kino ponoi a me kona ola. A paa na pili a lakou hele aku la lakou i ka mokuna o Keauhou, malaila e hoomaka ai ke kea ana o ka pua. Ia lakou e hele ana, halawai maila me lakou ke keiki a Namakaokalani, oia o Namakaokaia, ke ’lii o Hawaii. Ninau maila, ia Namakaokalani: “Mai hea mai oe?” I aku o Namakapaoo: “Mai Oahu mai, i hele mai i ka makaikai.” Ninau mai o Namakaokaia: “Owai kou inoa?” “O Namakaokapaoo ko’u inoa.” I aku ke ’lii: “O oe anei kela wahi keiki uuku i make ai ke ’lii o Oahu, o Amau?” “Ae.” (No ka mea, ua hiki ka lohe i Hawaii noia make ana o Amau.) “No ka mea, aia oe a me kou makuakane i loko o ka’u pule ana, penei; penei ua pule la:

Aloha wale ka maka o a’u paoo, E haapupu, e haapapaa, mai nei, E ai paha, e waiho paha, E waiho paha na Namakaokalani, O Namakaokalani kela, O ku’u wahi aikane keia, o Namakaokaia, A hee la, a hee, hee a ka hohewale, O kanaka no me ka ihe, O ka ihe no me ka pahu, Make no ia Namakaokapaoo.

A lohe o Namakaokaia i keia mau olelo a Namakaokapaoo, lawe aku la ia ia i aikane, a noho pu ihola laua, me ke kapu loa.

Ia wa, e kaua ana o Namakaokalani me Ku, ke ’lii o Puna a me Kau, a ua kokoke e pau loa ka aina i ka lilo ia Ku. Nolaila, olelo aku o Namakaokapaoo ia Namakaokalani a me Namakaokaia: “E noho maile olua, nau e hele aku e kaua.” I aku o Namakaokapaoo: “Ahea kaua oukou?” I mai o Namakaokalani: “Elua la i koe alaila kaua makou, o ko’u la ia nele au i ka aina ole, alaila, pau loa o Hawaii nei no Ku.”

Aia me Ku elua kanaka koa loa, a me ka ikaika loa. O Kahuaai, he koa ikaika loa ia, he ihe kuku kana aole e hala ke pahu mai, i ke kanaka a me na mea e ae. O Kaunakiki, he koa ia he ikaika haihai kona i ke kanaka, ina e loaa ia ia iluna no haihai liilii loa ke kanaka. Nolaila, ikaika loa ko Ku manao i ke kaua, aole ona makau a me ka hopohopo, no kona manao nui i keia mau koa elua.

A hala na la elua, makaukau ke kaua ma Kawaihae, hele mai o Namakaokapaoo me ke aikane o Namakaokaia, a hiki ma Kawaihae, e noho ana o Ku ke alii. A kokoke laua i ko Ku wahi e noho ana, holo aku la o Namakaokapaoo a loaa o Ku, lalau aku la i ke poo o Ku a wala aku la i hope, a hai aela ka ai a make ihola ke ’lii. Puni ae la o Hawaii ia Namakaokalani, a noho alii ihola o Namakaokapaoo. A hala he mau anahulu o ka noho ana, haalele o Namakaokapaoo ia Hawaii, a hoi maila i Oahu nei. A mai Oahu nei oia i hele ai e ike i kona makuakane i Kahikipapaialewa, ia Kauluakahai, malaila pau ka olelo ana no Namakaokapaoo.

LEGEND OF IWA.

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

The scene of this legend is laid in Keaau, Puna, in which part of the country there once lived a man by the name of Keaau, who owned two leho [336] shells (cowries) called Kalokuna. Whenever the possessor of these shells went out squid fishing all that was necessary to do was to take and expose them and the squids would come up and enter the canoe. This was Keaau’s regular occupation every day. The existence of these extraordinary shells was in time carried to Umi, who was then living in Kona. Whereupon he ordered his messengers to go to the home of Keaau and obtain possession of them, and at their demand [337] the shells were given up and the messengers returned with them to the king.

After the shells were secured by Umi, a deep yearning sprang up in the breast of Keaau for them. After studying for a time for means of recovering the shells, he one day prepared his canoe for sea, procured a pig, some awa and ouholowai [338] and eleuli, kapas of Olaa. The kapas he put into a calabash and then the pig, the awa and the calabash were placed into the canoe, which he then boarded and set out on a journey around Hawaii in search of some one who could steal back his shells from Umi.

All through the district of Puna he found no smart thief. [339] He next traveled through the district of Kau, without success; then through Kona, still unable to find his man. He next touched at Kohala, and on through that district and the district of Hamakua and Hilo, meeting with the same failure; he found no one smart enough. Keaau then left Hawaii for Maui and traveled around that island; still he met the same disappointment. He found men good in the art of stealing, but none smart enough to recover his shells. He next set out for Lanai and traveled around that island, but he met the same fate. He then set out for Molokai and journeyed around it till, off the point of Kalaeokalaau, he met a man of that island who was out fishing. The man upon seeing him called out, saying: “Where is your canoe sailing for?” Keaau replied: “I am in search of a person who can steal back my leho shells from Umi. I have here with me in my canoe several valuable things which I shall give as presents to the thief who could return my shells to me.” The man replied: “You have found him. You sail on until you come to Makapuu and after you have passed that place steer your canoe for a point between the bird islands and Mokapu. When you reach that point look for the cliff which resembles the roof of a house, above, and directly below the cliff you will see a grove of Kukui trees; there you will find Iwa, the thieving son of Kukui.”

(Iwa was a small boy at this time, but while he was yet in his mother’s womb he used to go out stealing. He was the greatest thief in his day.)

“When you come to land, look for a small boy who goes about along the beach without a loin cloth; that is Iwa. Take out your pig and the other articles of value and lay them before him. Don’t forget this, else all your things will be stolen from you by Iwa.”

After receiving these instructions, Keaau set out, and after he had sailed past the different points he came to the landing below the home of Iwa. Upon touching land he looked about him and saw a small boy without his loin cloth running along the beach. Keaau then called out to him: “Is your name Iwa?” The boy replied: “No, Iwa is at the house.” [340] When Keaau arrived at the house he found Kukui, the father of Iwa. Keaau then asked him: “Where is Iwa?” Kukui replied: “Did you not meet a small boy on the beach running about without his loin cloth?” “Yes, there was such a small boy.” “Go back and present him your pig.” When Keaau heard this, he returned and said to Iwa: “There, you are Iwa after all; you misdirected me.” Keaau then took the pig and presented it to Iwa saying: “Here, I present this to Iwa, the thieving son of Kukui, together with the articles of value in my canoe and the canoe itself.” Iwa then said to Keaau: “Let us return to the house.” When they arrived at the house, the pig was killed and put into the oven, and the awa was prepared. After the meal was over, Iwa turned and asked of Keaau: “What is the object of your journey that has brought you here?” Keaau replied: “I had two shells which were taken away from me by orders from the king, Umi, and he has them in his possession now. I value these shells so much that I am distracted, and that is the reason of my being present here.” “We must await until tomorrow morning,” said Iwa.

They retired for the night, and on daylight the next day they boarded the canoe and set out to sea. Iwa took the stern of the canoe with his paddle called Kapahi, while Keaau took the seat at the bow. After they were seated in the canoe, Iwa called out: “Kapahi, take Iwa out to sea,” at the same time he dipped his paddle into the sea. (This meant that one stroke of the paddle was all that was needed.) With this one stroke, they passed between Niihau and Kauai. Iwa then asked: “Have we arrived?” “This is not Hawaii, these islands are Kauai and Niihau.” Iwa then turned the stern of the canoe around and again called out to his paddle, Kapahi: “Kapahi, take Iwa out to sea.” When Iwa drew his paddle out of the sea they were passing outside of Kawaihoa. He then asked of Keaau: “Have we arrived at Hawaii?” “No,” said Keaau. Again Iwa took up his paddle and gave one stroke and they left Molokai and Lanai to their rear and they went floating between the island of Molokini and Pohakueaea, a point of land looking toward Hawaii. Iwa then asked: “Have we arrived?” “Yes,” replied Keaau, “but it is at that point of land where the cloud hangs over the mountain that we want to go; it is to the west of that point that Umi is now living.” Iwa then took up his paddle, Kapahi, and gave one stroke and they arrived outside of Kalaeakeahole, a point of land looking towards Kailua, where Umi had his residence. When they looked about them, they saw Umi just below them, in his canoe. Iwa then said to Keaau: “There is Umi in his canoe with the shells. Let us get our canoe to the rear and out of sight of Umi.” When they were some distance from Umi, Iwa said: “Say, Keaau, you must float right at this spot until I return with your shells.” Keaau therefore kept his canoe floating on the same spot while Iwa dove down and swam until he had reached the bottom of the ocean, then walked under water to the place where the canoe of Umi was floating, then swam up until he was almost up to the surface; and as the shells were being let down on the side of the canoe, Iwa grabbed them and took them down with him to a large coral, there he fastened the fish-line, then he took the shells and swam under water until he reached their canoe and got into it. The two then returned and landed at Leleiwi, in Hilo, where they made their home. Upon the recovery of his shells Keaau again took up his favorite occupation, that of squid fishing, taking along his shells, Kalokuna. The squids at sight of the shells climbed and entered the canoe until it was loaded down when they returned to shore.

(We will here leave Keaau and let us return to Umi.)

After the shells were taken by Iwa and the line fastened to a coral, Umi after a time pulled up on his line, but to his surprise it would not yield and thinking that the line was entangled to the coral he did not wish to pull very strong, thinking the line would break and he would lose the shells. Fearing he would lose them he remained in his canoe all day, and that night he slept out at sea with his men, and for some days he lived there, while his men dove down to untangle the fish-line and thus recover the much valued shells. Men noted for being able to stay under water a long time were sent for, and these men were told to go down, but the best they could do was to go down three times forty fathoms, seven hundred and twenty feet, [341] not deep enough to reach the bottom where the line was tangled. This was kept up for a week. Umi then sent out his runners to make a circuit of Hawaii to look for a man who could stay under water long enough to recover the shells. In this trip around the island of Hawaii, Iwa was found at Leleiwi, the point of land adjoining Kumukahi, between Puna and Hilo. When Iwa heard the king’s wish through his runner, Iwa said to him: “There are no shells at the end of the line. The line only is fastened to some coral in the bottom of the ocean. The shells have been recovered by Keaau.” When the runner heard this he returned to Umi taking Iwa with him and told Umi of what he had heard from Iwa. Umi then asked Iwa regarding the shells and Iwa told Umi just what the runner had told him. At the close of the report Umi asked Iwa: “Can you get these shells for me if you should go for them?” Iwa replied: “Yes,” [342] Iwa then journeyed back to the home of Keaau in Leleiwi.

It was Keaau’s custom to hide these shells on the end of the house, up next to the curve of the rafters; and the other shells, the ones that he did not care so much for, he kept them in the house hung up on a cord.

About dusk Iwa made his appearance near the house and knowing where the shells were secreted he went up and removed them from the place they were hidden and he then returned to Kona, and handed them over to Umi. When Umi saw the shells he was made very happy and he then said to Iwa: “You are a smart thief, but I am not going to praise you just yet, not until you can produce my axe, which is being kept in Waipio in the temple of Pakaalana. The name of the axe is Waipu.” Iwa then made reply: “I don’t know whether I will be able to steal it or not, but I shall try.”

(We will here speak a few words relating to the axe and how it was kept by its guards.)

This axe, Waipu, was kept by two old women. It was fastened to the middle of a piece of rope and the ends of the rope were fastened around the necks of the two old women allowing the axe to dangle between the two. [343]

There was a very strict kapu [344] placed on this axe; no person was allowed to pass near the place, and during the period of time when the kapu was in force, the pigs were not allowed to run about, the dogs were not allowed to bark, and even the roosters were kept from crowing. The kapu was extended from Waipio to Puuepa, a hill between Waimea and Kawaihae. At dusk, just before it gets real dark in the evening the crier [345] would run from Puuepa to the cliff of Puaahuku overlooking Waipio, carrying oloa kapa in his right hand, held between the palm of the hand and the wrist as a flag and would cry out: “Sleep ye, sleep ye because of the axe of Umi. Persons are kapued from walking about, the dogs are kapued from barking, the roosters are kapued from crowing, the pigs are kapued from running about. Sleep ye.” The crier was required to make five trips back and forth before daylight.

After Umi had told Iwa what he wanted, the sun was past the meridian. Iwa did not, however, wait for further directions but started out on his way to Waipio. Just before dusk he arrived at Puuepa and immediately started running and crying out like the king’s crier with a flag in his hand. He continued running until he reached the cliff of Puaahuku, looking down into Waipio. In calling out the way he did, the crier, whose duty it was to make the cry, was forced to go to sleep like the rest of the people, for to get up and go about meant death. Because of this Iwa was the only one about, all the people believed it was the usual crier and the crier himself believed that the king had appointed some one else to take his place. Furthermore the people could not recognize any difference; the build was the same, the flag looked the same, the voice sounded the same and the speed in running was the same.

Iwa continued running from the top of the cliff down to the temple of Pakaalana [346] and then he called out: “Are you two still asleep?” The old women replied: “No, we are not asleep, we are still awake.” Iwa then asked quietly: “Where is the axe? Let me feel of it.” “Here it is,” answered the old women. “You must come nearer so that I can touch it with my hand. I just want to feel of it.” When the old women drew nearer to Iwa, he reached out and pulled at the axe, getting it away from them. The old women then called out: “Here is a thief! The king’s axe is gone! We are killed! We had thought this was a good man!” When the people heard this, they all got up and gave chase. When the old women made the first outcry, Iwa had reached the top of Puaahuku with the axe in hand. When the pursuers reached there he had reached Mahiki. This chase was kept up until Iwa reached Puuepa. When those in pursuit reached this place, he was at Puako. They therefore gave up the chase as the country beyond that place was outside of the kapued area, while Iwa continued on until he arrived in Kona. He then slept until daylight the next day. When it was about time for Umi to have his morning meal, Iwa went up to him. When Umi saw Iwa he asked jokingly: “I don’t think you have been able to get my axe.” Iwa then replied: “Perhaps not, but I want you to look at this axe and see if it is not yours.” When Umi saw it, he said: “How strange! I thought you never would be able to get it; but here you have gotten it. You are smart.” After this Umi said to Iwa: “Here is my thought regarding you. I want you to try with my six best thieves. There are two houses to be filled in one night, one for you and one for them. If you will not be able to fill yours first, you will be killed; so shall it be with the others.” Iwa then replied: “Yes, no doubt the others will fill theirs first for there are six of them. Mine will not be filled because I am alone.”

There are six districts in the island of Hawaii and Umi had six expert thieves. [347] While it was still daylight the six thieves went out to see what things they could steal; and when it became dark they began to steal and to carry everything they could lay their hands on into their house. This was kept up until the first cock crow, when there was very little room left in the house. At about this same time Iwa woke up and as soon as the six men went to sleep he proceeded to steal the things stolen by them of Umi’s men, men, women, children, canoes, animals and various other things. Before he could remove all the things into his house there was no space left, so he had to leave some of them. When it was daylight the next day they found that the house belonging to the six men was almost empty, while Iwa’s house was filled with the different things. The six men were therefore declared beaten and were killed [348] in place of Iwa.

KAAO NO IWA.

Loaa na Leho Kaulana a Keaau i na Elele a Umi.—Imi Keaau i Kanaka Akamai e Kii ia Lakou.—Lohe no Iwa, he Keiki ma Oahu, Kii ia Oia.—Hui me Umi e Lawaia ana, Luu a Ooki i na Leho mai ke Aho.—Hiki i ka Waa a Hoi no Hilo.—I ka Nalowale ana o na Leho, Lohe o Umi no Iwa, a Aihue Ia i na Leho mai a Keaau.—Kena ia Oia e Umi e Kii i Kana Koi ma ka Heiau o Waipio, a Eo Ia ma ka Pili Aihue ana me na Poe Akamai Eono.

O Keaau i Puna ke kumu o keia kaao, nana na leho ai o Kalokuna ka inoa. I ka wa e holo ai i ka luu hee, wehe ae la i ka leho a hoike iho, na ka hee no e pii a komo ka waa. Pela mau ka Keaau hana i na la a pau. Kukui aku la ka lohe ia Umi a hiki i Kona. Ia wa hoouna mai la o Umi i na elele i o Keaau la, a lawe ia aku la na leho. A lilo na leho ia Umi, hoaa ia o Keaau i ke aloha i na leho. Hoomakaukau iho la ia i ka waa, ka puaa, ka awa, ke kapa ouholowai Olaa a me ka eleuli, a loko o ka hokeo. Ia wa holo ia e kaapuni ana ia Hawaii. O keia holo ana e imi ana i aihue nana e kii na leho ia Umi.

A hiki i Puna aohe aihue akamai, hiki i Kau, aole no, hiki i Kona, aole no, hiki i Kohala, Hamakua, Hilo, aole no he aihue akamai. Haalele o Keaau ia Hawaii, holo i Maui e kaapuni ai, a puni o Maui, oia ana no, he aihue no aole nae e loaa na leho. Holo i Lanai e huli ai, oia ana no, holo i Molokai, kaapuni ia a hiki i Ka-lae-o-Kalaau, i laila, loaa he kamaaina e lawaia ana, ninau mai: “E holo ana kou waa i hea?” I aku o Keaau: “E imi ana au i kanaka aihue e loaa ai a’u leho ia Umi, a oia keia waiwai o luna o ka waa, he makana i ka aihue e loaa ai o a’u leho.”

Olelo mai ke kamaaina: “Ua loaa, e holo oe a hiki i Makapuu, a hala ia mahope ou, kau pono aku ko waa i na moku manu a me Mokapu, a ku pono i laila nana aku i ka pali e halehale mai ana, he luna ia, he lalo ka pohai kukui, aia i laila o Iwa, keiki aihue a Kukui.”

(No Iwa, he wahi keiki uuku o Iwa, i loko no o ka opu, hele e aihue, a he oi o Iwa ma ke akamai ia hana.)

“A hiki oe, nana aku i kahi keiki uuku e lewalewa ana kahi mai, e holo ana i ka lae kahakai, o Iwa ia. Uhau aku oe i ka puaa, a haawi aku i na waiwai a pau loa, mai hoopoina oe, o pau ka waiwai i ka aihue ia e Iwa.”

A lohe o Keaau i na olelo a ke kamaaina, holo aku la ia a hala hope na wahi i olelo ia maluna, hiki aku la ia i kahi o Iwa. I nana aku ka hana e holoholo mai ana neia wahi keiki i ka lae kahakai e lewalewa ana kahi mai. Ninau aku la keia: “O Iwa oe?” Hoole mai la kela: “Aole, ei aku no o Iwa i ka hale,” a hiki keia i ka hale e noho ana o Kukui, ka makuakane o Iwa. Ninau aku la keia: “Auhea o Iwa?” I mai la o Kukui: “Aohe wahi keiki uuku i loaa mai la ia oe i ka lae kahakai e lewalewa ana kahi mai?” “He wahi keiki no.” “O hoi a uhau aku i ko puaa ia ia.” A lohe keia, hoi aku la a hiki, olelo aku o Keaau ia Iwa: “O Iwa no ka hoi oe la, kuhikuhi lalau oe ia’u.” Uhau aku la ia i ka puaa ma ke alo o Iwa: “A make na Iwa na ke keiki aihue a Kukui, o ka waiwai o kuu waa nau ia a pau loa a me ka waa.”

Olelo mai o Iwa: “Hoi aku kaua i ka hale.” A hiki laua, kalua ka puaa, mama ka awa, ai a pau, ninau mai o Iwa: “Heaha kau huakai o ka hele ana mai?” Wahi a Keaau. “He mau leho na’u, ua kiina mai e ko makou alii e Umi, a lilo ia ia. Aa ia au i ke aloha, oia ko’u kuleana i hiki mai nei i ou la.” “Pela iho,” wahi a Iwa, “a kakahiaka maopopo.”

Moe laua a ao, kau maluna o ka waa a holo i ka moana. O Iwa mahope o ka waa me kana hoe o Kapahi. O Keaau mamua. Kahea iho o Iwa. “Kapahi ka moana i kai e Iwa.” (O ke ano o ia hookahi mapuna hoe.) Hele ana laua nei ma ke kowa o Niihau me Kauai. Ninau aku o Iwa: “Hiki kaua?” “Aole keia o Hawaii, o Kauai keia me Niihau.” Uli hou o Iwa i ka hope o ka waa. Kahea hou i ua hoe nei ana ia Kapahi. “Kapahi ka moana i kai e Iwa.” A kai ka hoe a Iwa, hele ana laua nei ma waho o Kawaihoa. Ninau aku ia Keaau: “Hiki kaua i Hawaii?” “Aole;” pela mai o Keaau. Lalau hou o Iwa i ka hoe ana o Kapahi, hoe hou, holo laua nei a hala hope o Molokai me Lanai, hele ana laua nei ma ke kowa o Molokini me Pohakueaea, he lae ia e nana ala ia Hawaii. I aku o Iwa: “Hiki kaua?” “Ae,” pela mai o Keaau, “aia nae i kela puali la, e kau la ke ao i ke kuahiwi, aia ma ke komohana, aia i laila o Umi.” Lalau hou o Iwa i kana hoe o Kapahi a hoe, hele ana laua ma waho o Kalaeakeahole, he lae ia e nana ana ia Kailua, kahi a Umi e noho ana. I nana aku ka hana, e lana mai ana no o Umi makai o laua nei, i aku o Iwa ia Keaau: “Aia o Umi me ka waa a me na leho, e hoemi ka waa o kaua i hope a nalowale o Umi.” A kaawale laua nei mai ia Umi mai, olelo aku o Iwa: “E Keaau, maanei oe e lana ai a loaa mai ia’u.” Lana o Keaau, luu o Iwa, a hiki i ka honua o lalo, hele a hiki malalo o kahi a Umi e lana nei, pii keia mai lalo ae a kokoke ia Umi. E iho ana na leho mawaho o ka waa o Umi. E apo ae ana o Iwa, lilo ia ia nei i lalo, a ke koa hawele o Iwa i ke aho a paa. Luu aku la a loaa o Keaau e lana ana, ea ae la me na leho. Ia wa, hoi laua a pae ma Leleiwi i Hilo, noho o Keaau me Iwa ma laila. O ka Keaau hana ka holo e luu hee me ua mau leho nei, me Kalokuna. Ka ka hee hana ka pii a e komo ka waa, hoi i uka.

(Ma keia wahi e waiho ka olelo ana, a e hoi hou mahope ia Umi.)

A lilo mai na leho ia Iwa, noho o Umi me ka minamina, e manao ana he mau maoli ko na leho i lalo i ke koa. Nolaila, ku moe o Umi i ke kai me na waa, a me na kanaka, noho a ai, a ia, hookahi hana he luu i na leho. Kii ia aku la na kanaka aho loa i ka luu. I ka luu ana ekolu kaau anana e pau, aole e hiki aku i lalo i ke koa i paa ai ke kaula, pela ka hana ana a hala he hepekoma okoa. Hoouna o Umi i na kukini, e kaapuni ia Hawaii i loaa ke kanaka aho loa, e pau ai ke koa i ka luu a loaa na leho. Ia kaapuni ana, loaa o Iwa ma Leleiwi e pili la me Kumukahi, i waena o Puna a me Hilo. A lohe o Iwa i ka olelo a ka elele kukini, hai mai o Iwa, aohe leho, he aho wale no ia e paa ala i ke koa. Ua lilo mai na leho ia Keaau. Ma keia olelo a Iwa i ka elele, lawe ia aku la a mua o Umi. Ninau mai o Umi ia Iwa, no na leho. Hai aku o Iwa e like me na olelo i ka elele, a pau ia olelo mai o Umi. Loaa no ia oe ke kii, ae aku o Iwa. “Ae.” Hele aku la o Iwa a hiki i o Keaau la, ma Leleiwi.

He mea mau ia Keaau, ka huna i na leho ai, oia o Kalokuna ma. Ma ka loha o ka hale o waho, e pili ana i ka hio kala, a o na leho ai ole, i loko pono lakou o ka hale e kau ai.

A poeleele, hoopuka loa aku la o Iwa i ka hale, lalau aku la i na leho a loaa, hoi aku la i o Umi la i Kona. Haawi aku la o Iwa i na leho ia Umi, a ike o Umi, olioli ia, a olelo mai ia Iwa: “Akamai oe i ka aihue.” Alia nae au e mahalo ia oe, a loaa kuu wahi koi, aia i lalo i Waipio, i ka heiau o Pakaalana, o Waipu ka inoa. Olelo aku o Iwa: “Loaa paha ia’u, aole paha? aka, e hoao wau.”

(Maanei kakou e luaana iki iho ai no na olelo e pili ana i ke koi, a me na hana a na kiai.)

O ua wahi koi nei o Waipu, he mau luahine elua na kiai, ua hana ia he kaula, paa he poo i ka ai o kekahi luahine, a o kekahi poo hoi i kekahi luahine, ma waena ke koi e lewalewa ai.

He kapu hoi, aohe kanaka maalo, aohe puaa holo, aohe ilio aoa, aohe moa kani, mai Waipio ke kapu a Puuepa, ma waena o Waimea a me Kawaihae, alaila pau. Aia a noenoe poeleele o ke ahiahi, holo ka luna kala, mai Puuepa a ka pali o Puaahuku i Waipio, he oloa ma ka lima akau, ma waena o ka iwi kano a me ka peahi, o ia ka Lepa. Penei e kala ai: “E moe e! E moe i ke koi o Umi e! Kapu ke kanaka a o e hele, kapu ka ilio a o e aoa, kapu ka moa a o e kani, kapu ka puaa aole e holo, e moe e!” Elima hele ana a keia luna ao ka po.

A pau ka olelo ana a Umi me Iwa, aui ka la. Hele mai la o Iwa, a ahiahi poeleele, hiki i Puuepa, holo o Iwa me ke kahea ana e like me ka luna holo mau mamua aku, me ka oloa i ka lima. A hiki i Puaahuku, he pali ia e kiei ana ia Waipio. Ma keia kahea ana a Iwa, moe na kanaka a me ka luna mua, ala no make, hele no make. Nolaila, oia nei wale no ke kanaka hele. O na kanaka a pau, ke manao nei no o ka luna mua. No ka mea, aohe wahi lilo, oia okoa no, na kino, na oloa, na leo, na mama.

Holo aku la o Iwa mai luna o ka pali a ka heiau o Pakaalana, kahea aku la: “Ke moe nei no olua?” “O,” pela mai na luahine, “aole maua i moe, ke ala aku nei no.” Olelo malie aku o Iwa: “Auhea kahi koi e haha aku wau?” “Eia no,” wahi a na luahine. “E neenee mai olua a kokoke i launa aku kuu lima, o ka haha wale aku ka!” Ia nee ana mai a na luahine a kokoke loaa pono aku la ke koi i ko ianei mau lima, e huki mai ana keia lilo. Kahea na luahine: “He aihue ka keia e! Ua lilo ke koi a ke ’lii e! Make maua e! Kai no he kanaka pono keia e!” Lohe na mea a pau, ala mai la alualu. Kahea na luahine, kau o Iwa i luna o Puaahuku me ke koi. Hiki ka hahai i laila, hele ana o Iwa i Mahiki, pela no ka holo ana a hiki o Iwa i Puuepa. Hiki ka hahai i laila, hele ana o Iwa i Puako. Alaila, pau ka hahai, pau mai la ke kapu, hoi aku la o Iwa a hiki i Kona, moe a ao, a hiki i ka wa ai o Umi, noho ana o Iwa, a ike o Umi ia Iwa. Hoomaoe mai la: “Aole no paha e loaa ia oe kuu wahi koi?” I aku o Iwa: “Pela, aka, e nana mai oe, oia paha nei, aole paha?” A ike o Umi, olelo mai la: “Ka! Kupanaha, e kuhi ana au aole e loaa ia oe, eia ka e loaa ana, akamai oe.” Olelo hou mai o Umi ia Iwa: “Eia ko’u manao ia oe, e aho e hoao oe me ka’u poe aihue eono. Elua hale, aia i ka piha i ka po hookahi; hookahi ou, hookahi o lakou. Ina i piha ole kou hale, make oe, a pela hoi lakou.” “Ae,” aku o Iwa, “heaha la hoi, o ko lakou hale no ke piha, he nui lakou, a o e piha ko’u, he hookahi.”

Eono moku o Hawaii, eono aihue akamai. I ka la okoa hele lakou, a ahiahi poeleele hiki. Lawe mai la i ka waiwai a ko lakou hale waiho, pela ka lakou hana ana a hiki i ka moa mua o ke kani ana. Koe iki ka hale. Ia wa ala o Iwa, e aihue aku kela i ka waiwai a kela poe aihue, ko Umi, na kanaka, na wahine, na keiki, na waa, na holoholona, aole i pau na mea piha ko ianei hale. Ao ae la, aole i piha ka hale o ka Umi poe aihue, ia wa pau lakou i ka make, koe o Iwa.

LEGEND OF PUNIA.

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

The land in which Punia lived was Kohala, Hawaii. After the death of his father there was left Punia and his mother, Hina. Their occupation consisted in the cultivation of sweet potatoes, and in this way they were supplied with food; but they had no fish or meat.

THE LOBSTER CAVE.

One day Punia said to [his mother] Hina: “Let me go down to the lobster cave where father used to go and get us some lobsters.” Hina replied: “No, that cave of lobsters is a dangerous place; no man can escape alive from that place. When a person goes down he will never come up again, the sharks will eat him up.”

Kaialeale. This was the name given to a very large shark which lived in that neighborhood and he was king of all the sharks [349] which lived near this cave of lobsters. There were ten sharks under him; he was the eleventh.

At the second request made by Punia of his mother, he went on down until he arrived directly over the lobster cave; there he saw Kaialeale [350] and the other sharks asleep. Punia then called: “I wonder if that great shark called Kaialeale is still asleep. If he is I can dive down and come up at that point over yonder where I will get two lobsters, and my mother and I will have something to eat with our potatoes in the uplands.” While Punia was talking to Kaialeale the rest of the sharks woke up. Kaialeale then said to the other sharks: “Let us watch and see where Punia dives, then we will dive in after him.” Punia had a stone in his hand while he was talking which he threw out beyond the point where he spoke about diving to get the lobsters. When the stone struck the water the sharks made a dive for the place leaving the cave of lobsters unguarded. Punia then dove down and secured two lobsters and then addressed the sharks: “Here there, Punia has gone down and he has two lobsters, giving him something to live on. This will keep my mother and myself alive. It was the first shark, the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, the tenth, it was the eleventh shark that told me what to do, the one with the thin tail. He was the one that told me what to do.” When Kaialeale heard this from Punia, he ordered all the sharks to come together and get in a row. He then proceeded to count them, and sure enough there were ten of them, then he looked for the one with the thin tail. When he found the one he said: “So it was you that told Punia what to do. You shall die.” After this shark was killed, Punia called out: “So you have killed one of your own kind.” After this Punia returned home to his mother.

After they had eaten the two lobsters they were again without any fish, so Punia again asked his mother: “Let me go down and get us some more lobsters from that cave.” The mother replied: “Your last trip probably was the one in which you came home safe. This trip may be your last. Don’t go down.” Punia, however, rose and went down to the cave of lobsters. When he came to the place, he called out as he did at the first time. Then when Kaialeale and the other sharks woke up he threw a stone toward the other side away from the cave. When the stone struck the water the sharks went after it. Punia then dove down and again got two lobsters. After he got ashore he called out to the sharks as he did at the other time and then counted out the sharks from the first to the tenth, and then named the tenth one as the one which told him what to do. “The one with the large stomach,” said Punia. Kaialeale then proceeded to count the sharks and when he found the one with the large stomach, he was killed by the others. Punia then followed out the same line of conversation as used by him at the former time.

Punia thus continued deceiving the sharks until all were killed except Kaialeale. After this Punia hewed out two sticks each a yard long; he next procured the two necessary sticks, [351] a hard and a soft one, to make fire; then he procured some charcoal and kindling wood; then he prepared some food, salt, an opihi [352] shell and put all these things into a bag. With this [bag] Punia proceeded to the beach and when he got directly over the cave, where Kaialeale was sleeping, he called out: “If when I dive down Kaialeale should bite me and I die and my blood should come to the surface, then my mother will see it and I shall come to life again. But if when I dive, Kaialeale should open wide his mouth so that I am swallowed whole, I shall die and will never be able to come to life again.” While Punia was talking, Kaialeale was listening, and he said to himself: “I will not bite you for you might come to life again. I shall open my mouth wide enough for you to walk in. So this is the time when I shall kill you. Yes, you shall die; nothing will save you.” Punia then dove down with his bag, when Kaialeale opened his mouth and Punia walked in. As soon as Punia got into the mouth it tried to close up, but Punia took the two sticks he had hewed out and stood them up which kept the mouth open. He then rubbed the two sticks and when the fire was started he placed on the coals; he next took out his opihi shell and began to scrape the inside of the shark and after he had a ball of meat he proceeded to cook it and when cooked he sat down and with his potatoes he made his meal, while the shark was swimming here and there through the ocean. This scraping hurt the shark so much that he could not keep still; he was forced to go here and there. Punia was carried around in the shark for about ten days, when at last the shark began to grow weak and it made its way back toward land, arriving outside of Kona, at a place called Alula, directly out of Hiiakanoholae. Punia on the other hand became bald, from being in its belly; the work of the rascal.

When Punia heard the breakers on the shoals, he said: “If this is near the line of breakers I will be saved, but if I am to be taken to the edge of the deep sea, I will die.” When Kaialeale heard this he said: “I shall take you there then, where you will die by me. You shall die; nothing will save you.” When they reached there, Punia again said: “If this is where the surf breaks I shall be saved, but if I am to be taken to the dry sand near where the grass grows by the seashore, I will die and will not be saved.” Kaialeale upon hearing this took Punia until he reached the shrubs. When the shark attempted to return he was caught in the dry sand and there he laid.

When the people saw this great thing they came to look at it, and as they gathered around the shark, Punia heard the people talking, so he called out: “Be careful or you will kill me.” The people then took out their wooden knives [353] and cut the shark open. Punia then came out. He was without any hair, being completely bald.

This was the only place where there were any people, all the rest of the place round about Keaukaha was inhabited by ghosts.

After Punia got out of the shark he proceeded on his way and saw several ghosts with nets all busy tying on stones for sinkers to the bottom of the nets; this place was near the beach. At sight of the ghosts he placed his hands at his back and began wailing and recounting in a chant the different places where he used to go fishing with his father. In this Punia was trying to deceive the ghosts in order to save himself.

Alas, O my father of these coasts! We were the only two fishermen of this place, Myself and my father, Where we used to twist the fish up in the nets, The kala, [354] the uhu, [355] the palani, [356] The transient fish of this place. We have traveled over all these seas, All the different places, the holes, the runs. Since you are dead, father, I am the only one left.

At the sound of the wailing one of the ghosts heard it and so spoke to some of the others: “I hear a voice as though wailing. There it is recounting the places where he used to live with his father.” One of the ghosts replied: “It must be the sound of the wind or else it is the hooting of an owl.” Another one replied: “Let us listen for the voice.” While they were discussing, Punia was listening too, and when they ceased talking and began listening, he started to wail again, saying:

Alas, O my father of these coasts! We were the only two fishermen of this place, Myself and you, my father, Where we used to twist the fish up in the nets, The kala, the uhu, the palani, The transient fish of this place. We have traveled over all these seas, All the different places, the holes, the runs. Since you are dead, father, I am the only one left.

When Punia ceased wailing, one of the ghosts said to another: “Our nets will be of some use now since here comes a man who is acquainted with this place and we will not be letting down our nets in the wrong place.” They then called out [to Punia]: “Come here.” When Punia heard this call he went up to the ghosts. They then asked him: “What are you crying about?” Punia replied: “I am crying because of my father; this is the place where we used to fish. When I saw the lava rocks, I thought of him.” The ghosts then said to Punia: “Well and good, you shall show us how and where to cast the nets and we will work under you.” Punia assented to this saying: “All right, if you carry out my instructions and do as I tell you we will catch all the fish you want. This is what I want you to do: Two of you must swim out with me while the rest shall stay ashore here; and when I call to some of you to swim out to us then come. When I stick up two fingers, that will mean that I want two to come; and if I stick up one finger, then I want one to come. That is the way the fish of this place are caught, because the bottom is all open and there are several places where the nets must be let down.” The ghosts all heard the instructions of Punia. Punia after this swam out with two of the ghosts, and after some little time he called out to the two ghosts to open out the nets and said: “When I give you the order to dive, then you must dive down and don’t come up again until I pull on the nets, for I see there is a large school of them here.” When the ghosts dove down Punia dove in after them and twisted the nets tangling up the ghosts and killing them. After these two were killed Punia came up to the surface and called out to those ashore holding up two fingers. Two more came swimming and again they were killed. He next called out and held up one finger and that one was also killed. Punia continued this deceit until there were but very few of the ghosts left alive. When the ghosts saw that Punia was the only one to be seen in the sea they called out to Punia: “Where are the rest of our companions?” “They are here,” replied Punia. “They are twisting up the kala, the uhu, the nenue, [357] the palani and the transient fish of these waters.” The ghosts that were left then said one to another: “They are not killed.” Punia then held up one finger, calling for only one. One came out. Punia called for two and two swam out. Punia continued to do this until all but one of the ghosts were killed.

KAAO NO PUNIA.

Ike Punia oiai ma ka Lua Ula i ka Moe o na Mano.—Me ke Akamai Make Umi Iaia.—Koe o Kaialeale ke ’Lii Mano.—Olelo Maalea Punia i wahi e Komo ai i ka Opu.—I ka Hamama ana, Hoa Oia ia Loko me ke Ahi.—Oweli ka Mano a Ohule o Punia.—Hui Punia me na Uhane Lapu.—Alakai Ia i ko Lakou Make iloko O ka Wai, koe Hookahi.

O ka aina i noho ai o Punia, o Kohala i Hawaii, make ka makuakane, ola o Punia me ka makuahine me Hina, o ka laua hana ka mahi i uala, a loaa ka ai, aohe ia.

KA LUA ULA.

I aku o Punia ia Hina: “E iho au i ka luu ula na kaua i ka lua ula a kuu makuakane.” Olelo mai o Hina: “Aole, o na lua ula, aohe kanaka ola. Iho aku no ke kanaka e luu pau no i ka mano.”

No Kaialeale. He mano ia, oia ke ’lii o na mano e ae, e noho ana i ka lua ula. He umi mano malalo ona, oia ka umikumamakahi.

I ka lua o ka olelo ana a Punia i ka makuahine, iho keia a maluna pono o ka lua ula, e moe ana o Kaialeale a me na mano e ae. Kahea iho la keia: “Ke moe nei no paha ua mano nui nei, o Kaialeale ka inoa. Kuu luu aku no auanei ia a ma kela lae la, ea ae, loaa no na ula elua, ola no wau me kuu makuahine, hoi aku no me na uala ola no ka noho ana o uka.” Ia Punia e olelo ana, ala na mano a pau loa a me Kaialeale. I aku o Kaialeale i ka nui mano: “E nana pono kakou i kahi a Punia e luu ai, alaila, luu aku kakou.” Aia ma ko Punia lima he pohaku. Nou aku la ia ma ka lae ana i olelo mua ai i na mano, a haule ka pohaku i lalo o ke kai. Popoi aku la na mano ma ia wahi, hakahaka ka lua ula. Luu iho la o Punia a loaa elua ula, ea ae la a kau i luna, olelo aku i na mano. “A-ha-ha! luu iho nei no o Punia loaa na ula elua, ola.” “Ola no maua me kuu makuahine, na ke kahi o ka mano, na ka lua, na ke kolu, na ka ha, na ka lima, na ke ono, na ka hiku, na ka walu, na ka iwa, na ka umi, na ka umikumamakahi o ka mano au i hai mai nei. Na ka mano hiu wiwi, nana au i hai mai nei.” Lohe o Kaialeale i keia olelo a Punia, kahea i na mano a pau e moe pono. Helu keia a pau he umi. Nana ma ka hiu a loaa hookahi mano hiu wiwi. I aku o Kaialeale: “Nau ka i hai aku nei o Punia, make oe.” A make ia mano, kahea mai o Punia. “A-ha-ha! make no ia oukou hoa ia!”

Hoi o Punia ai me ka makuahine a pau keia mau ula, make hou i ka ia, olelo aku no o Punia: “E iho hou e luu ula na laua i ka lua ula.” I mai ka makuahine: “O ko iho ana paha ia i ola ai oe. Keia iho ana paha make oe. Mai iho oe.” Ku ae la o Punia a iho, a hiki i ka lua ula, kahea iho. Ala o Kaialeale a me na mano a pau: Nou keia i ka pohaku ma kekahi aoao, lilo na mano i laila. Luu iho la keia loaa elua ula. Ea ae la i luna a kahea aku i na mano, e like me na olelo mua, hai aku keia, na kekahi o ka mano, na ka lua o ka mano, pela a hiki i ka umi o ka mano, nana au i hai mai nei. Na ka mano opunui. Helu hou o Kaialeale i na mano, a loaa ka mano opunui, pepehi ia iho la make ia mano. Olelo hou aku no o Punia e like me na olelo mua i hala.

Pela no ka Punia hoopunipuni ana a pau na mano i ka make, a koe o Kaialeale hookahi. Kalai o Punia, elua ku laau, he iwilei ka loa, he aunaki me ka aulima, he nanahu me ka pulupulu, he ai, he paakai, he opihi, he pahoa, a loko o ke eke.

Iho o Punia a maluna pono o ka lua a Kaialeale e moe nei, kahea iho o Punia: “Ke moe nei no paha ua mano nui nei o Kaialeale! Ina i luu au, a i nahu o Kaialeale ia’u, a make au, puai i kuu koko i luna, ike kuu makuahine, ola hou wau. Aka, i luu au a hamama o Kaialeale a hele ku au i loko, make au, aole au e ola.”

Ia Punia e olelo ana, ke hoolohe nei o Kaialeale. I iho o Kaialeale: “Aole au e nahu ia oe, e ola oe, e hamama ana au a akea kuu waha, a hele oe i loko, eia ka ko mea e make ai oe ia’u. Make oe, aole ou wahi e ola ai.” Luu aku la o Punia me ke eke ana, hamama mai ana ka waha o Kaialeale.

Hele ku keia i loko, popoi ka waha, kukulu keia i na koo laau ana elua, akea o loko a hakahaka, hia ke ahi a a, hoa ka nanahu, wa’u keia i ka io o ka mano me ka opihi, pulehu, o ka ai, noho no keia ai, ka ka mano ahai no i ka moana. Ua nui loa ka eha o ka mano i keia mau hana a Punia i loko o ka opu. Nolaila, ahai ka mano ia ia nei a anahulu i ka moana, nawaliwali ka mano, hoi a pae i Alula, aia i Kona ia wahi e kupono la i Hiiakanoholae. O Punia hoi, ua helelei ka lauoho i ka noho i loko o ka opu, ka hana a ka eu.

A lohe o Punia i ka owe o ka nalu i ke kohola, olelo ae: “Ina he kunanalu keia, ola au, aka, ina e lawe ia au a ke poi ana o ke kai make au.”

Lohe o Kaialeale, olelo iho: “E lawe ana au ia oe a hiki i laila, aia ka kou wahi e make ai ia’u. Make oe, aole ou wahi e ola ai.” A hiki laua nei i laila, olelo hou iho o Punia: “Ina o ke poi ana keia o ka nalu, ola no wau, aka, ina e lawe ia au a ke one maloo, e pili ana me ka nahelehele, make au, aole e ola.” Lawe hou o Kaialeale a hiki i laila, i hoi mai ka hana paa i ke one maloo.

Ike mai la na kanaka i keia mea nui, hele mai la e nana, a lohe o Punia, kahea ae: “E akahele iho i ke kanaka o pepehi iho.” Hele mai la na kanaka me ka pahoa, kakaha i ka opu o ka mano. Puka ae la o Punia aohe lauoho, ua hulu ole.

No ku ’kua. O kahi kanaka iho la no ia, he ’kua wale mai no ma Keaukaha a me uka ae.

Hele mai la o Punia ma ia wahi mai, a ike mai la i keia poe akua e hikii pohaku upena kuu ana i ka lae kahakai. Pea ae la na lima o Punia i ke kua, a uwe helu mai la i kahi a laua e lawaia ai me ka makuakane. He hoopunipuni keia hana a Punia i ke ’kua, i pakele ia i ka make.

Auwe no hoi kuu makuakane o keia kaha e! Elua wale no maua lawaia o keia wahi. Owau no o ko’u makuakane, E hoowili aku ai maua i ka ia o ianei. O kala, o ka uhu, o ka palani, O ka ia ku o ua wahi nei la, Ua hele wale ia no e maua keia kai la! Pau na kuuna, na lua, na puka ia. Make ko’u makuakane, koe au.

I loko o keia hana a Punia, lohe kekahi mau akua, a olelo aku i ka nui o ke ’kua: “He leo hoi keia e uwe nei, eia la ke helu mai nei i kahi a laua e noho ai me ka makuakane.” Olelo aku kekahi akua: “He wi makani paha, a i ole ia, he keu pueo.” Olelo mai kekahi: “E hoolohe hou kakou i ka leo,” ia lakou akua e hoopaapaa ana, e hoolohe ana keia, na lakou la ka hoolai, uwe hou keia.

Auwe no hoi kuu makuakane o keia kaha e! Elua wale no maua lawaia o keia wahi, Owau no o ko’u makuakane, E hoowili aku ai maua i ka ia o ianei, O kala, o ka uhu, o ka palani, O ka ia ku o ua wahi nei la, Ua hele wale ia no e maua keia kai la, Pau na kuuna, na lua, na puka ia, Make ko’u makuakane koe au.

A hooki o Punia i ka uwe ana, i aku kekahi akua i kekahi akua: “Pono ka upena a kakou ua loaa ke kamaaina, aole e lalau ke kuu ana o ka upena.” Kahea lakou nei: “Hele mai!” A lohe o Punia, hele mai la a hiki. Ninau aku lakou nei: “E uwe ana oe i ke aha?” I mai o Punia: “E uwe ana au i ko’u makuakane i ka maua kaha e lawaia ai, i ke ano wale mai no o ka pahoehoe, a, me he mea ala, oia okoa no.” I aku ke akua ia Punia: “Heaha la hoi, o oe ko makou kamaaina nana e kuhikuhi. I mau lawaia makou malalo ou.” “Ae,” mai o Punia. “Ae, ina oukou e hoolohe i ka’u olelo loaa ka ia a kakou, penei: Elua o oukou e au me a’u, o ka nui e noho, a kahea mai au e au ae, alaila au ae. E oku mai ana auanei au elua manamana lima, elua mea e au ae. Pela e loaa ai ka ia o keia wahi, no ka mea, he naele, he nui na kuuna.” Lohe pono aku la na akua a pau i keia olelo a Punia, au aku la o Punia me na akua elua, a liuliu. Kahea aku o Punia, e wehe ka upena a kaawale na kihi: “I olelo aku au ia olua e luu, alaila, luu mai, mai ea ae i luna o lilo ka ia, eia la he naho okoa no.” A luu na akua, luu aku la o Punia e wili i ka upena a hihia iho la a make. Ea ae la o Punia i luna a hea aku i uka, oku ae la. I elua la. Au mai la elua, make no, i hookahi la. Pela no ka hana maalea ana a Punia a koe uuku ke akua. “Auhea iho la ka nui o makou!” “Eia no,” wahi a Punia, “ke wili nei i kala, i ka uhu, i ka nenue, i ka palani, i ka ia ku o ua aina nei la.” “Aole hoi ha i make,” pela ke ’kua. Oku hou o Punia i ka lima, i hookahi la. Au mai ana, elua la, au mai ana. Pela ka hana ana a pau ke akua i ka make, pakele aku hookahi.

LEGEND OF PAMANO.

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Chapter I

Pamano Becomes a Famed Chanter.—King Kaiuli Adopts Him and Places His Daughter Keaka in His Care.—Passing Her House He Is Invited to Enter.—Koolau, His Companion, Informs the King.—Decree of Death by Awa Is Passed on Pamano.—While Surf-Riding Is Bid to the Awa Feast.—Is Suspicious of Its Portent.—His Spirit-Sisters Remove the Awa’s Intoxicant for a Time, But Eventually He Is Overcome.

Kahikinui, in Maui, is the land in which Pamano was born; in the village of Kaipolohua. Lono was the father of Pamano and Kanaio was the mother. The brother of Kanaio was Waipu. Pamano had two sisters who were born before him, but they both died in their infancy and Pamano was the only one that was successfully brought up by the parents. [358] When Pamano was full grown he began to study the arts of the hula and the oli (or chanting) of meles.

The reputation of Pamano as a singer and a chanter, after a time, spread over the land of his birth and at last it reached Koolau, [359] in the uplands of Mokulau, located in the middle of Kaupo. When Pamano arrived at that place he was seen by Kaiuli, the king of Maui, and Pamano being a handsome fellow, he was adopted by the king as a son, [360] and in this way he became known as the brother of Keaka, the only daughter of Kaiuli. By being adopted Pamano was virtually made king of Maui. The first command given Pamano by Kaiuli was this: After calling for Pamano and his daughter Keaka to come to him, he said: “Where are you, my two children? I want you to listen to what I have to say. I want you, Pamano, to be good and not to touch your sister; and I want you, Keaka, to be good and not to touch your brother. If you two wish to go surf riding, each of you can go down and have your surf riding and then return straight home. Pamano must not enter the house of Keaka or you will die; and so with Keaka.”

It was Pamano’s custom to go down surf riding at Mokulau every day. Keaka on the other hand had moved to Mokulau and she was at this time living there with her guardian, a man by the name of Koolau, a close friend of Pamano’s. In these daily trips down to enjoy the surf something happened one day which led to difficulties. This day, after Pamano and Koolau had finished bathing, they started on their return, and while on their way, in passing by the house of Keaka, she called out to them: “Come and get some fish for you two.” Upon hearing the call the two stood and looked at her. Keaka continued calling and beckoning them to come to her. The two therefore approached the wall surrounding the house and called out to Keaka: “Give us our fish.” She replied: “The fish have no legs. You two who have legs must come and get the fish yourselves.” The two then entered the yard. Keaka, however, went into the house and held up the fish, at the same time calling for one of them to come in and get them. The two stood there hesitating, not knowing what to do. She called again, whereupon Pamano reached and seized the fish, but Keaka jumped and held Pamano and then closed the door and fastened it. Koolau stood on the outside at the end of the house.

Long before this Keaka had a longing desire to make advances on Pamano, for she was in love with him and, too, she thought that he would make her a good husband; besides, he was such a handsome fellow. At last her chance came and all her hopes were realized. At first they argued, [361] but did not lie together, for Pamano said to Keaka: “I have vowed with Koolau that before I take a wife he must first have her; and this promise also holds good with him; before he takes a wife, I must first be favored; therefore we must call him in to fulfill the vow.” “No; [said she] why should we leave the matter to him, for who is he? Didn’t I bring up the shameless little thing? I will not call him in.”

While the two were talking, Koolau awaited for the opening of the door and for the call for him to enter, for it was raining at the time. After waiting for some time, he chanted the following lines:

How beautiful art thou Hilo, bedecked with lehua, Standing there on the sands of Waiolama! How beautiful is the body of that tree, that tree! For he has indeed forgotten me, Thus finding a fault for war, for strife, For you two are quarreling.

To this chant Pamano replied: “Yes, that is just what I am saying, but she will not consent.”

Koolau then again chanted, after hearing the reply of Pamano:

The wind that doubly sweeps by, the moae, Which leaps from the jumping off cliff of Kaumaea, For the love of women is indeed pleasant, For the rope which Kukii hung is broken by the storm That has passed over Naunau. Had it been Naue thou wouldst have obeyed. [362]

Pamano then made answer the second time: “That is just what I am saying, but she will not give her consent.” At this reply Koolau faced about and returned to their house and slept. At the first cock crow, Pamano returned and went to sleep with Koolau.

At daylight that morning Pamano awoke and turned his face downward still lying and looked down at Koolau. Koolau from his place looked at Pamano and saw that the sides of Pamano were blackened, just below the arm pits, bitten by Keaka. When Koolau saw this he chanted these words:

As the wind gently sweeps over Waiakea, Hilo, So sweeps the naenae. My hala grove is becalmed, My hala grove that hides behind the wall in the lowlands of Waiuli. Why are your sides blackened, as though bitten? For you are attempting to conceal it from me.

Pamano then made reply: “You know, it was Keaka. After you came away we passed the evening together.” At the reply Koolau arose and went up to inform Kaiuli thereof. While he was on his way up, however, Kaiuli looked at him but was unable to recognize him; so he turned to his companions and asked: “Who is that coming up here?” Some one replied: “It is Koolau.” “No, that is some one else,” said another. This was kept up until Koolau was almost up to them, when their doubts were entirely removed, for they could plainly see that it was he. As he stood in their presence, Kaiuli asked him: “What has brought you up here so early?” “Yes, I came early because I have something to say. The chief and chiefess who live in the lowlands have sinned. [363] Pamano has gone and slept with Keaka. That is the reason why I came up, that you should hear.” Kaiuli then asked of Waipu: “How about your nephew? Shall he live or die?” Waipu replied: “He shall die.” “What fault have you to cause his death?” asked Kaiuli. “There is a fault. When he becomes king of Maui, and the bundles of kapued kapas and loin cloth are brought out, I will get the covering for my kapa and the binding will be my loin cloth. [364] Therefore he shall die.” Kaiuli then asked him: “By what means shall he be killed?” “By the use of the awa,” replied Waipu, “for he is very fond of awa.” The preparations of the awa were then commenced. The calabashes were filled, the water gourds were filled, the fish calabashes were filled, and when all the awa was prepared Kaiuli asked of Waipu: “Who will go and bring Pamano?” “I will,” said Waipu.

RELATING TO PAMANO.

We will here speak of Pamano and what he did after Koolau came up to inform Kaiuli of what he had done.

After Koolau left for the uplands, Pamano rose, took up his surf board and started down to the beach to enjoy the surf. He continued surfing until the sun passed the meridian, and while he was about to take his last surf and return ashore, Waipu arrived on the beach and called out: “Say, Pamano, come home and drink your favorite drink, the awa, while it is yet warm; and eat of the food prepared before it gets cold.” Pamano was startled by the call, but when he looked about he saw that it was his uncle. At sight of him he had a premonition of coming disaster and death; he was, however, at this time riding on the outside edge of a surf and his skin was entirely dry, and so he chanted these words:

The awa leaf wind of Hana As it sweeps unconquered by the line of hala trees, By the sea of Nanualele For my heart throbs with strong emotions.

Waipu replied: “Come home and drink your favorite drink, the awa, or else it will get cold.”

Pamano ceased riding the body of the surf and skimmed along in the foam and he again chanted, saying:

My uncle from the surf-riding time of Poloa, From the twilight of Papio, turn, Turn to me, for here I am; forget your day of anger, Your day of passion; let us be friends.

Waipu replied: “Your journey is perhaps not of death. I have come for you to go and drink your favorite awa.” Pamano then came ashore, bathed himself in fresh water, again girded on his wet loin cloth and started on up. When the two arrived on the heights of Mahinui, a high knoll, overlooking Mokulau, Pamano stood and looked toward the sea, and when he saw the white sands shining there at Huleia, he chanted the following words:

As I stand on the heights of Mahinui, And my eyes gaze seaward, Like a white cloth that is spread out, Is the sand there below at Huleia. I have taken it up as a song A gift of words for her.

The two after this continued on up, when the spirit sisters of Pamano, Nakinowailua and Hokiolele were heard chanting as follows:

The sun always comes up from the back of Mahiki, At the shores of Kualakaina. You are being led to the ahupuaa, For you have stolen, although you pretend to be innocent; No is fastened to your lips, that is for you.

At this Pamano turned and said: “Yes, here I am going up and if I return alive, I will kill both of you.” [365]

From this place the two continued on up until they arrived at the house. Pamano then looked at the house and saw that it looked as though deserted, no one being around; it appeared different from what it used to be, so he chanted as follows:

The coconut pole is erected, though scarred and cut up, For there is a gathering here, the voices are heard; It is the gathering of death; the hands are fastened at the back. [366] My younger brother, O my younger brother! [367]

He was then called: “Come in and take your favorite drink, the awa.” He entered the house and saw that there was not a single dry spot in the house; all was drenched with water. He entered, however, sat down, then took up the containers and drank the awa, while his sisters took away its intoxicating power. When he became thirsty, he took up the water gourds, but they contained awa. He became hungry and opened the calabashes for food and fish, but they contained awa. The sisters kept on taking the intoxicating portions of the awa until they were unable to take any more; and they became wearied, and so Pamano at last became intoxicated and in time was completely overcome. Pamano then rolled himself up in a cloak and laid down, and from the inside of the cloak he looked out watching to see what was to be done to him.

When Waipu saw that Pamano was under the influence of the awa he reached for the stone axe and began to bind on the handle with cords.

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Chapter II

Waipu Prepares the Axe for Pamano’s Death.—He Is Buried in a Pile of Cane-Trash.—His Spirit-Sisters Remove the Body and Restore It to Life.—They Meet a Prophet Who Tests His Ghost Character by an Ape Leaf.—Keaka and Koolau.—At Kilu Attended by Pamano and Others, Keaka Recognizes Him by His Chant.—He Declines Relations While Kaiuli, Waipu and Koolau are Alive.—All Three Are Killed and Put Into the Oven.

This axe that Waipu was binding together was for the purpose of cutting Pamano and killing him. While Waipu was binding the handle to the axe, Pamano chanted these words:

The uplands of Kanehoa are scented with kupukupu. [368] Bind on, the hands of the waikoloa wind are binding, The waikoloa wind is the cold wind of Lihue, Withering the branches in the uplands of Waiopua, My flower I said I would string into garlands. If you have it, You would have worn it.

Waipu then stood up and began to chop Pamano with the axe, but try as he would he was unable to cut him, for his spirit-sisters Nakinowailua and Hokiolele had dulled the edge of the axe. [369] Pamano then chanted:

The pilipili is made red by the sun, Made red by love. Give me a kiss ere I go.

This chant of Pamano’s was a request to Koolau and Waipu to kiss him before he died, [370] for his sisters were going to take his life with them, for fear that their brother’s body would get disfigured, for they knew that the axe of Waipu would in time do its work and Pamano would be cut into pieces.

After Pamano was dead he was carried off to be buried in a pile of sugar-cane trash, and that night the place was guarded by watchmen. In the meantime the spirit sisters of Pamano, Nakinowailua and Hokiolele consulted together to go and get the body of their brother and remove it from the place in which it was buried. That night they proceeded to carry out their intention, but in coming to the place they found that it was being guarded, and that the guards were all awake. When they saw this, Nakinowailua showed herself in a form plainly seen by the people, whereat the watchers, in fear, all deserted the place and ran to the house. The two sisters then took up the body and departed from the place. After they had arrived at a secluded spot they worked upon the dead body of Pamano and in time brought it to life again; [371] completely restoring him to his former self. Shortly after this Pamano proceeded on a tour of sightseeing. In their travels in other lands, Pamano and his sisters, met a prophet who said that Pamano possessed the body of a ghost. And because of a violent dispute between the prophet and some of the people he procured an ape leaf and spread it out on the roadway and said to the people: “If after I spread the ape leaf on the road and he should step on it and does not tear it then the body is that of a ghost; but if it tears, then he has a human body.” In all this Pamano was aware of the test. After spreading out the ape leaf the prophet said to the people: “Now watch him.” Pamano upon coming to the ape leaf [372] stepped on it and rubbed it with his feet tearing the leaf. When the people saw that the ape leaf was torn, they turned to the prophet and told him that he was trying to deceive them. After this the prophet followed Pamano. When the sisters of Pamano saw that the prophet was following their brother, they allowed an evil spirit to enter the prophet and he became a mad man.

RELATING TO KEAKA AND KOOLAU.

Some time after this the two were to have a kilu night; so people from all parts began to come to the royal dancing hall to witness the kilu games of the chiefs.

Upon the approach of the night when the kilu was to take place, Pamano and several others came to the dancing hall. Pamano on getting into the hall went and sat within the cloak of a man who had on a very large cloak or wrapper, and there he hid himself. [373]

When the time for the commencement of the game approached Keaka came out and chanted the very meles composed and sung by Pamano. Then followed a recess. Pamano after awhile chanted from within his hiding place, the chants recited by him to Koolau while he and Keaka were in the house. While Pamano was chanting, Keaka began to make a search for the chanter, weeping at the same time, for she was aware that none knew these chants save Pamano and herself. After a time she found him. Pamano then said to her: “I will never be your husband as long as Kaiuli, Waipu and Koolau are alive. After they are dead I will live with you.” When Keaka heard this she ordered some men to start an oven; and after it was heated, the three, Kaiuli, Waipu and Koolau were all killed and put into the oven. After this Pamano took Keaka to be his wife.

KAAO NO PAMANO.

MOKUNA I.

Lilo Pamano i Mea Mele Kaulana.—Lawe Hanai ke Alii Kaiuli Iaia a Haawi i Kana Kaikamahine ia Keaka.—Kaalo ma Kona Hale, Kahea ia Oia e komo.—Hai o Koolau, Kona Hoa, i ke ’Lii.—Kau ka Olelo Make ma ka Awa Maluna o Pamano.—Oiai e Heenalu Ana; Kono Ia i ka Inu Awa.—Hoohuoi i Kona Ano.—Ia Wa Lawe Kona mau Kaikuahine-uhane i ka Ona o ka Awa, Hoomalule ia nae Oia Mahope Mai.

O Kahikinui ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka makuakane o Pamano, o Kanaio ka makuahine, o Waipu ke kaikunane o Kanaio. Hanau na mua o Pamano, he mau wahine a make. O Pamano aku, oia kai ola, a nui o Pamano, ao i ka hula a me ke oli.

Kui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e waiho la i waena konu o Kaupo. A hiki o Pamano i laila, ike mai la o Kaiuli, ke ’lii o Maui i ka maikai o Pamano, lawe ae la i keiki hookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli kaikamahine ponoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano. “Auhea olua e a’u keiki, e hoolohe mai olua. E noho malie oe e Pamano, pela oe e Keaka. Ina i makemake olua e heenalu, e iho pololei no a hiki i ka nalu auau a hoi mai, mai komo oe e Pamano i ko Keaka hale, o make oe, pela o Keaka.”

He mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A aia hoi i laila ko Keaka wahi i noho ai me kona kiai, o Koolau, he aikane ia na Pamano. I keia iho ana a laua i ka heenalu, loaa ka moo hihia, pau ka auau ana, kaha o Pamano ma pii me Koolau. Kahea mai o Keaka: “Kiina mai ka ia a olua.”

Na iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi. Hele laua nei a mawaho o ka pa, kahea aku: “Ho mai ka maua ia.” I mai kela: “Aohe wawae o ka ia. O olua no o na mea wawae ke kii mai,” komo laua nei a maloko o ka pa. Lekei aku o Keaka me ka ia a noho i loko o ka hale, hoolewalewa mai i ka ia, me ke kahea mai e komo aku. Hookunana laua nei me ka manao e hoi. Kahea hou kela. Lalau o Pamano loaa ka ia. Lele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku o Koolau mawaho ma ke kala o ka hale.

Mamua ae, ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a me ka ui, a i keia hana ana pau loa kona mau iini i ka hooko ia. Ia wa kupapa laua me na kino, aole nae he moe. I aku o Pamano ia Keaka: “Ua hoohiki maua me Koolau, Ina i loaa mua ka wahine ia’u, nana e moe mamua. A pela hoi ia. Nolaila e moe e olua a noa ae, alaila, launa aku kaua.” “Ka-ha-ha! Oia wahi keiki mai lewalewa no ka a’u i malama aku nei la, o kau no ia e hoomoe mai ai ia’u, aole paha o ko’u moe aku.” I keia wa a laua ala e kamailio nei, ke kali aku nei o Koolau o ka wehe ia mai o ka puka, alaila, komo aku. No ka mea, he ua liilii ia wa. Ia wa kau aku la o Koolau:

Nani ka oiwi o Hilo i ka lehua Ke ku la i ke one i Waiolama Nani ke kino o ia laau e! he laau, Hoolaau mai ana ka ia ia’u, I loaa ka hala, kaua, paio, A paio olua e!

I mai o Pamano: “Ae, o ka’u ia e olelo ae nei, aohe ae mai.”

Kau hou mai o Koolau mahope o ka Pamano olelo ana:

Ka makani pipio lua i ka moae, Lele aku i ke kawa lele o Kaumaea, Maea ka lalo o ka wahine, A ua moku ka lelewa o Kukii i ka ino, Ke hala aku la maluna o Naunau, O Naue la hoi o maliu mai oe!

Pane mai o Pamano, o ka lua: “O ka’u ia e olelo nei aohe ae ia mai.”

Ia wa huli aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka moa mua, hoi aku la o Pamano a me Koolau moe. A ao, papio iho la o Pamano i lalo ke alo a huli papu aku la. Nana mai la o Koolau i ka uli o ka aoao o Pamano, i ke nahu ia e Keaka. (I ka poaeae la ma lalo iho.) Oli mai la.

A pa malanai Hilo Waiakea, I pa ia e ka naenae, Lulu au hala, Kuu hala pee pa kai o Waiuli, Nawai ka uli ke nahu o kou ili, Oe e huna nei ia’u la.

I aku o Pamano: “Ua ike no oe, na Keaka. Ia oe i hala mai ai, moe aku maua.”

Ia wa, pii o Koolau e hai ia Kaiuli. Ia ia nae e pii aku ana i ke alanui, nana mai o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe: “Owai la keia e pii mai nei?” “O Koolau, aole ia, he mea e,” pela lakou e olelo nei. A kokoke loa o Koolau i mua o lakou, pau ko lakou haohao, ike pono mai la. Ninau mai o Kaiuli: “He kakahiaka hoi kou o ka pii ana mai.” “Ae, he manao ko’u i pii mai la, o na ’lii o kai ua hewa, ua lalau o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou.”

Pane ae o Kaiuli ia Waipu: “Pehea ko keiki, e ola e make?” I aku o Waipu: “E make.” “Heaha ka hala e make ai?” Pela aku o Kaiuli. “He hala, lilo ae ia i alii no Maui nei, lawe ia mai ka opeope kapa kapu, ka malo. O ka wahi o waho, o ko’u wahi kapa ia, o ka hikii, o ko’u wahi malo ia, nolaila, ua make.” Ninau mai o Kaiuli: “Heaha ka mea e make ai?” “He awa,” (pela aku o Waipu) “no ka mea o kana puni ia.” Mama ka awa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau aku o Kaiuli ia Waipu: “Nawai e kii o Pamano?” “Nau,” Pela o Waipu.

NO PAMANO.

Maanei e kamailio iki kakou no Pamano, no kana hana mahope o ko Koolau pii ana e hai ia Kaiuli ma.

A hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka heenalu i kai o Mokulau. I laila ia i heenalu ai a kaha ka la makai, kokoke e hoi i uka. Ku ana o Waipu mauka, pae ana ka leo: “E Pamano e! e hoi e inu i ko puni o ka awa oi wela. E ai i ka pupu o ka awa o maalili.” Lele ae la ka hauli o Pamano, i nana ae ka hana o kahi makuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana nae keia i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i ka la. Ia ia e hee ana i ka nalu, oli mai la:

Ka makani lau awa o Hana, Ku a lanakila ka pae hala, I ke kai o Nanualele la, Kuu oili ke lele wale nei.

Pane aku o Waipu: “Hoi mai e inu i ko puni o ka awa, koekoe mai auanei.”

Pau ka holo ana a Pamano i ka lala, hoi i ka hua. Oli hou mai la o Pamano:

Kuu makuakane mai ka la hee nalu o Poloa, Mai ke koena ahiahi o Papio huli e! E huli mai! eia au la haalele ia ko la huhu, Me ko la inaina, e ike kaua!

I mai o Waipu: “Aole paha ka’u he huakai make, i kii mai nei paha au ia oe, e hoi e inu i ko puni o ka awa.” Pae o Pamano, auau i ka wai, hume ae la no i ka malo wai, kaha aku la no pii. A hiki laua i luna o Mahinui, he oioina ia, e huli la nana ia Mokulau. Ku o Pamano a nana i kai, i ke aiai mai o ke one o Huleia, oli aku la ia:

A luna au o Mahinui, Nana kuu maka i kai, Me he kapa kea la i hola ia la, Ke one i kai o Huleia, I lawe hoi au i hula, I makana olelo hoi na iala.

Kaha aku la laua nei pii, oli ana na kaikuahine unihipili, o Nakinowailua, o Hokiolele:

Kupono mau ka la i ke kua o Mahiki, Aia ma ke kaha o Kualakaina, I alakai ’na oe i ke ahupuaa, Ua hue oe au e hoole nei, Paa ka ole i ko waha nau ia.

Huli ae o Pamano a olelo aku: “U! no’u paha ka pii a ola mai au, make olua ia’u.” Kaha aku la laua nei pii a hiki i ka hale, nana aku o Pamano i ke ano o ka hale a me kanaka. Aole e like me ke ano mua, nolaila, oli aku la ia:

Kukulu ka pahu niu a ke alina ka maewaewa. He pihe aha ko luna nei e wa nei la? He pihe make, hikii mai na lima paa i ke kua, Kuu pokii e! Kuu pokii!

“Komo mai, e inu i ko puni o ka awa.” Komo aku la keia, aole wahi maloo o ka hale, ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu i ka awa, lawe na kaikuahine i ka ona, ono i ka wai. I inu aku ka hana i ka huawai, he awa, ono ka ia, i ka ai, i wehe aku ka hana i ka umeke a me ka ipukai, he awa. Oi lawe na kaikuahine i ka ona o ka awa, a ana laua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la o Pamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka ahu.

A ike o Waipu ua ona o Pamano i ka awa, lalau aku la ia i ke koi a hoa. (Ke ano o ia, he hikii i ka koi me ka laau i hana au kekee ia me ke kaula i hilo ia e like me ke aho.)

MOKUNA II.

Hoomakaukau Waipu I ke Koi no ko Pamano Make.—Kanu ia Oia iloko o ka Puu Aina-ko.—Lawe a Hoola Hou na Kaikuahine-uhane i ke Kino.—Hui Lakou me ke Makaula a Hoa’o ia i ke Ano o Kona Uhane ma ka Lau Ape.—Keaka ame Koolau.—I ke Kilu me Pamano ame na Poe e Ae, Ike o Keaka Iaia ma kona Mele.—Hoole i ka Pili Ana oiai e Ola Ana o Kaiuli, Waipu ame Koolau.—Pau Lakou Ekolu i ke Kiola Ia Iloko o ka Imu.

O keia koi a Waipu e hoa nei, he koi ooki no Pamano. Ia Waipu e hoa ana i ke koi, kau mai o Pamano i ke oli:

Aala kupukupu ka uka o Kanehoa la! Hoa! Hoa na lima o ka makani Waikoloa, He Waikoloa ka makani anu, o Lihue, Weli no loha ka uka o Waiopua la, Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala.

Ia wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli ia ka oi o ke koi e ka mana o na kaikuahine unihipili. Oia o Nakinowailua, o Hokiolele. Oli hou a Pamano:

Ka pilipili ula i ka la, I ula i ke aloha, Homai ka ihu a hele ae au.

O keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e honi. No ka mea, ua manao na kaikuahine e lawe i ke ola o Pamano, o ino ke kino ke loihi ke ola ana, o weluwelu i ke koi a Waipu.

A make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e na kanaka i ka po ana iho. O na kaikuahine o Pamano, oia o Nakinowailua, o Hokiolele. Olelo aku kekahi i kekahi e kii i ke kino o Pamano, ae mai kekahi. Ia po kii laua e lawe mai i ke kino o Pamano, a no ke ala mai o na kiai, aole i moe. Ia wa kuu o Nakinowailua, i ke ku aua ikaika loa, makau na kiai holo i ka hale.

Lalau laua nei i ke kino a lawe aku, hana laua nei a ola hou o Pamano, hoi no a like me mamua, ia wa hele o Pamano i ka makaikai. Hele o Pamano me na kaikuahine a hiki i ke kau wahi aku. (Loaa he Kaula kilokilo. Olelo ua kaula nei, he kino akua ko Pamano.) A no ka nui o ka poe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau ape a hoomoe i ke alanui. Olelo ke Kaula. “I hoomoe au i ka lau ape i ke alanui, a i nahae ole, he akua. Aka, i nahae he kanaka.” Ma keia mau hana a ke Kaula ua ike o Pamano. I aku ke Kaula i na kanaka: “E nana oukou.” Hele aku la o Pamano a hiki i ka lau ape, papale ae la na wawae, a nahae iho la ka lau ape. A ike na kanaka ua nahae ka lau ape, hoole la i ke Kaula me ka olelo aku, he hoopunipuni. Ia wa hahai ke Kaula ia Pamano, a ike na kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka uhane ino maluna o ke Kaula, lilo i pupule.

NO KEAKA A ME KOOLAU.

Aia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana i ke kilu ana a na ’lii. A kokoke mai ka po e kilu ai, hiki aku la o Pamano me na kanaka i kahi kilu. No Pamano, komo aku la o Pamano i loko o kekahi kanaka me ka aahu kapa nui. A ma laila ia i huna ai ia ia iho. I ka wa kilu, oli mai la o Keaka i na oli a Pamano, a pau ia, hoomaha ka aha.

Oli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e noho ana me Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano, huli o Keaka me ka uwe ia Pamano. No ka mea, aohe mea i ike ia mele, o laua wale no. Pela no ka imi ana a loaa o Pamano.

I aku o Pamano ia Keaka: “Aole au e launa me oe ke ola o Kaiuli, o Koolau, o Waipu, aia a pau lakou i ka make, alaila, launa kaua.” Ia lohe ana o Keaka, hoouna ia na kanaka e hoa i umu, a-a, alaila kalua ia lakou a pau, o Kaiuli, o Koolau, o Waipu, a make lakou. Hui o Pamano me ka wahine me Keaka.

TRADITION OF KAMAPUAA.

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Chapter I

Kamapuaa’s Exploits in Koolau.—Escape from Olopana at Kaliuwaa.—Capture at Waianae.—The Deposed Priest Lonoaohi Aids in Overthrow of Olopana.

Kamapuaa had two forms, that of a human being and that of a hog. [374] His home was at Kaliuwaa, [375] in Kaluanui, Koolauloa. Olopana [376] was the king of Oahu at this time. It was Kamapuaa’s custom to go and steal the chickens from Olopana’s lands at Kapaka, at Punaluu, and at Kahana. In one night all the chickens in these different places would be taken. On one of these expeditions, just before daylight while on his way home he met Kawauhelemoa, [377] a supernatural being who had the form of a chicken, who enticed him on until he was discovered by the guards of Olopana. When Olopana heard that it was Kamapuaa that was robbing the hen roosts he sent word to all the people from Kahana to Kaluanui to go after Kamapuaa and bring him on their backs to his presence. The people who were sent on this mission numbered about eight hundred. When they came to Kamapuaa, they took him and bound him with ropes, then placed him on a pole [378] and carried him to Punaluu. When his grandmother, Kamaunuaniho, saw this, she called out in a chant composed in honor of Kamapuaa, [379] as follows:

Be on the watch, be on the watch When you give birth, O Hina, The eyes of the hog, They glance to the heaven, And glance to the mountain. The son of Hina is a hog with eight [380] eyes. By Hina art thou, By Kahikiula, [381] By Kahikilei.[381] Thou art Lonoiki, Thou art Lononui. [382] My eyes, [383] my love, O Lono. Follow until thou liest on the altar of Olopana, [384] The altar of our king. This is your name, make answer.

At the close of the chant Kamapuaa grunted [like a hog] although he was still on the back of the men. When the company arrived at Kahana, the tusks of Kamapuaa went down on either side and the whole company of men were killed, with the exception of Makalii, [385] who was spared to carry the tidings to Olopana. This fellow ran to the presence of Olopana and told him how all the men had been destroyed excepting himself. Olopana then ordered the men from Kahana to the point of Kaoio, numbering about twelve hundred, to get ready to go and make war on Kamapuaa. When these men came to Kamapuaa he was again bound and placed on sticks and carried [to Olopana]. When Kamaunuaniho saw this she again chanted the name of Kamapuaa, saying:

Thou art Hiwahiwa, [386] And that is Hamohamo, [387] The eye of the god That glances to heaven, Of Haki, One, Of Ane, the sun, The season of fruits, the heavenly season, When the heavens are covered with black clouds, Thou art the man That was born in the uplands of Kaliuwaa, Having eight feet, Having forty toes. The leaf of the Hiwa, [388] The ki, [389] the white ki; The white weakling, The white that is plump. [390] Kakalanuhea, Kakalauela, The red, the blue, The black, the white face. The kukui, [391] Kamaumau, Kahalauhaloa, The matured shoot, the hard rock, The large foreigner [392] with the bright eyes, Thou Kama of hog excrement; The cloud-shaped hog in the heaven. The hog bodies of Kama in the bush. Thou art Haunuu, Haulani, Kaalokuloku, The shark, the large fish. Make a move, it is your name, respond.

At this chant the hog gave a grunt up there on the packing sticks, whereupon the ropes became loosened. He then started and ate up all the men, with the exception of Makalii. Makalii then ran until he met Olopana and told him what the hog had done. When Olopana heard this he ordered all the people from Kaluanui to Kahuku to go and bring Kamapuaa to his presence. When the people came to Kamapuaa, they took him and bound him with ropes, put him on the packing sticks and proceeded on their way to Punaluu.

When the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as follows:

Thou art Kanaiahuea, The god with the piercing eyes, [393] The eyes that look to heaven, Watching over the island here, For the appearance of the rain from heaven, The place of hearing, way up above. Thou art Hiiaka at Puuokapolei. [394] Thou art the god of Haia, [395] Thou art Haia, your name, respond.

At this Kamapuaa again arose and began eating the men, all with the exception of Makalii, who ran to Olopana and told him all the things that had transpired. Upon hearing this Olopana again ordered all the men from Kahuku to Keahuopuaa, to go for Kamapuaa. When the men came up to Kamapuaa, they did the same as the others had done, tied him up and carried him this time as far as Kapaka, when Kamaunuaniho again chanted forth:

The heaven belongs to Mumu, To Muahaaha, The maggot that crawls. To Niniole, The great seed. The tidings came by day, By the powers of the hog, By its tusks were they chewed, Made soft and fine By Haapekupeku. The hog that roots up the land, Standing on the island of Kauai, On Oahu, making him appear as two. That is your name, make answer.

At the close of this chanting by Kamaunuaniho, Kamapuaa again destroyed all the men, with the exception of Makalii, who again ran to Olopana and reported to him all the things which Kamapuaa had done to them. At this, Olopana ordered all the men of the whole island of Oahu, the chiefs under him, the warriors, the common people, no one to remain behind, all were ordered to be armed for the battle, with their long spears, short spears, darts, clubs, shark’s teeth and wooden daggers; all to be dressed in their feather cloaks and feather helmets and go and make war on Kamapuaa.

While Olopana was making his preparations, word was carried ahead to Kamapuaa at Kaluanui. Upon hearing this Kamapuaa also made his preparations, and before the arrival of Olopana he was ready.

RELATING TO KALIUWAA.

Kaliuwaa is a very high cliff to look at. It is a cliff impossible to climb up, or to come down; there is no way up or down this cliff and it is very high, being about two-thirds of a mile in height from its base to the highest point; but it was against this cliff that Kamapuaa leaned to provide a way of escape for his parents, as also his older brothers, his grandmother and their servants with all their things.

After everybody had reached the top of the cliff of Kaliuwaa, there was left behind Kamaunuaniho, the grandmother, for she disliked to climb up the back of her grandson, Kamapuaa; therefore he turned his back to the cliff and the grandmother climbed up along the teats of Kamapuaa until she reached the top of Kaliuwaa. In this way Kamaunuaniho got to the top of the cliff and was saved from the wrath of Olopana.

RELATING TO OLOPANA.

When Olopana and his men arrived at Kaluanui, Kamapuaa was not to be found. Olopana then came searching for him along the cliffs of Koolau until he arrived at Kailua; and from this place to Maunalua, Wailupe, Waikiki, Ewa, and Waianae, where Olopana stayed, for Kamapuaa was living at this place. After getting to the top of the cliff, Kamapuaa had come to Wahiawa and at this place he started farming.

Olopana and his men settled at Waianae. In this stay of Olopana [396] he could not proceed to the capture of Kamapuaa, because he had no advisory priest with him to direct him, to insure a victory over Kamapuaa, for Lonoaohi, who had been his priest since he became king of Oahu, was fastened with ropes and imprisoned until his death for some transgression before him, therefore he had been removed from his position as high priest.

RELATING TO MALAE.

Malae was [the name of] the high priest who was summoned by Olopana; he belonged to Kauai. When he arrived at Waianae and met Olopana in his capacity as priest he said to Olopana: “My lord and king, your opponent Kamapuaa has the character of a god; you will never be able to overcome him; and you will not live if you fight him in a regular battle. There is but one way for you to deal with your opponent whereby you will overcome him, and it is this: Get a pig, a piece of awa, a chicken, a fish, a man and a banana all having the word or letters lau, [397] l-a-u; then take these things and lay them before Kamapuaa. These things if offered him as a sacrifice will remove his strength and he will become as one very weak.”

Olopana then followed out the instructions of Malae and prepared all the different things ordered by the priest. After the things were ready Olopana and his men proceeded to the place where Kamapuaa was living. When Olopana found Kamapuaa the things were laid at the feet of Kamapuaa as directed by the priest. Upon doing this it was seen that the strength of Kamapuaa left him and he became weak and feeble. The men then took hold of Kamapuaa and dragged him to Pahoa, a place in Waianae, and it is known by this name to this day. When they arrived at this place Olopana became very tired from the excitement and hard work and returned to his house, leaving his men to bring Kamapuaa along.

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II. Relating to Lonoaohi the Priest

Lonoaohi was bound and fastened to a post in the center of a certain house. Before this Olopana had expressed his intention to sacrifice him with Kamapuaa on the altar of the temple.

Being gifted with all the power to tell the future and so on, the high priest Lonoaohi was able to know the intention of the men who had Kamapuaa in charge, which was this: When the men and Kamapuaa arrived at Pahoa [and Olopana had departed for home], the men sought instruments with which to cut the pig [Kamapuaa] open, and let the insides be taken out so as to make the carrying much easier. Lonoaohi knew that if Kamapuaa was killed he would be killed also. He therefore directed his sons, Kapuaaolomea and Kapuaahiwa, [398] to go to the assistance of Kamapuaa, saying: “You two go to the men and tell them that the king has sent word by you not to cut the hog open. Let it be as it is till reaching the altar, or the king’s victim will be spoiled. There will be all the rest of this day and night until tomorrow; by that time the sacrifice of the king will surely get spoiled. Furthermore, the king has said, that the hog must not be dragged, for his skin will get cut and injured. It must be carried on the sticks and when the men get tired put the hog on the ground that the men may rest. Tell them that this is the wish of the king. This will be the only way of saving your master. If he lives we will all live; but if he dies we will all die.”

When the two came up to the men at Pahoa, [399] they found them sharpening their wooden daggers and getting ready to cut Kamapuaa open. The sons of Lonoaohi then spoke to the men using the words told them by their father. When the men heard this they gave up their daggers. It was because of this fact that this place was called Pahoa and it is so known to this day. The men therefore carefully carried Kamapuaa and placed him in the temple.

That night Lonoaohi slept at the post to which he was tied, his sons with him, while the guards kept watch around the house; and Kamapuaa slept in the temple, with his guards. Late that night when the Milky Way could be plainly seen, Lonoaohi was awakened by his god. Lonoaohi then on bended knees invoked his divine help and at the close of his prayer the ropes which held him fell from his body and he rose and walked out of the house, where he found the guards all asleep. When he arrived at the place where Kamapuaa was held bound, he found that his guards had also fallen asleep and no one was watching. Lonoaohi then placed his hand along the nostrils of Kamapuaa and found that he was still breathing; he was not dead. Lonoaohi then said: “Saved. I thought that you were dead, but I see that you are not. These bones will now be cared for.” After a while he again said to Kamapuaa: “Say, I want the wai lands of Oahu.” Kamapuaa answered: “Hu.” The meaning of the request was this: that Lonoaohi was to get the lands containing the word or letters w-a-i, such as, Waianae, Waialua and so on. Lonoaohi was aware, through his great powers, that Olopana was to be killed in the contest that was yet to come, and that Kamapuaa would come in possession of Oahu. This was the reason he made this request. After this meeting between Lonoaohi and Kamapuaa, the priest returned to his place and sat down and for the rest of the night confined himself to praying to his god, for at daylight the next morning he was to be placed on the altar with Kamapuaa.

When the crowing of the cocks became general, that early morning, Olopana and the priest Malae came to begin the ceremonies generally performed before human sacrifices were to be offered; this was, to prepare for the offering of the two prisoners. While the two were approaching the steps leading to the altar, Kamapuaa was unwound and placed on the anuu. [400] Behold he was above Olopana and the priest. At this particular time, as the two were facing each other, both naked, reciting the prayer, and while in the midst of it, Kamapuaa opened his eyes wide, when he was seen by Malae and Olopana, standing above them. At sight of him they became possessed of a great fear, so much so that they could not run. Kamapuaa then, while on the platform, prayed, invoking his several supernatural bodies and all his gods to come to his aid. At the close of the prayer the outside of the temple was filled with the gods and hogs. Kamapuaa then called out to the priest, Lonoaohi, saying:

Say, Lonoaohi, Place the rocks on the side of the umu, Place them here and there.

At this call Lonoaohi came out of the house where he was held, and stood up a flag; a sign that those who came under its protection would be saved from death. Shortly after this the slaughter began and everybody was killed by Kamapuaa, excepting Makalii, who ran and got in between the legs of Kamaunuaniho. This was how Olopana was killed by Kamapuaa, and how Oahu came into his possession.

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Chapter III

Relating to the Battle Between Kamapuaa and Lonokaeho.—The Second Battle.—Battle Between Kamapuaa and Kuilioloa.

Kahiki [401] was the land in which Lonokaeho lived, and he was king of one side of the island while Kowea was the king on the other. These two kings were at war with each other all the time and battles were fought every day. Kowea was the father-in-law of Kamapuaa, for Kamapuaa, upon his arrival in Kahiki, took the daughters of Kowea to be his wives. One day Kamapuaa said to Kowea: “I am going to meet Lonokaeho in battle and I want you to watch the fire when it is lit. If the smoke rises and leans toward the sea, [402] I have killed Lonokaeho; but if the smoke should lean toward the upland, then I have been killed by him.” That night Kamapuaa slept till daylight the next morning, when he arose and proceeded to the place where Lonokaeho was living. He arrived before Lonokaeho was up, so he called out:

Ye Kahiki, sleep on! Ye Kahiki, sleep on! Ye Kahiki, sleep on! Ye Kahiki, awake, [403] Ye Kahiki, awake, Gird on the loin cloth, Partake of the food, Let the hand seize the club, Strike the head [404] shedding many tears, Give the land, The isle shall be possessed by Kowea, [405] The whole of Kahiki, yes, the whole.

When Lonokaeho heard the call of Kamapuaa, he made reply: “Is the giving away of my land any of your rights? Where are you from? Why don’t you come and meet me face to face and then let us fight? If I am killed then my land shall be taken away from me.” Kamapuaa consented to this, saying: “Yes.” Kamapuaa then approached nearer to Lonokaeho and when he was up to him, Lonokaeho showed Kamapuaa his method of attack.

THE FOREHEADS OF LONOKAEHO.

Lonokaeho had eight foreheads which were very sharp and could come down like so many axes. These foreheads were up in the heaven called Kuanuenue and Leleianaha. Lonokaeho had entertained the idea that at sight of his foreheads Kamapuaa would be frightened away, but instead of showing fear Kamapuaa called out to his gods by their names, as follows:

The small god is mine, The large god is mine, The long god is mine, The short god is mine, The god that smacks the lips is mine, The god that whispers is mine, Kookoona is ahead, The awa drinker of Kanaloa is ahead, Here is Opuaanuenue, [406] Whose sound reaches heaven, It is carried here and there, Along the lehua grove. Dig it up, fence it up. O that sky, O this sky, The sky up above, The sky in the heaven. The folding of it is his, The wide leaf is sacred, Roll it up, Dry it out. The small night, The large night, The long night, The short night, The night with the sun that has passed. The small cloud is here, The large cloud is here, The long cloud is here, The short cloud is here. The cloud stands close to heaven. The assembly of gods, [407] Make offerings to the god, Of Kahaka, of Keluea, Of Kulia who is at war, Lonomakaihe, Kanaiahuea, Kepolohaina. The god with the piercing eyes, Ohumuhumu, Hawanawana, Kanikawi, Kanikawa [408] The gods with the body, Of the head, Hoeu, Hoomalana, [409] The piece of the head, the head scalped. [410] Of the ear, The ear wax, [affects] the hearing, Lonoikiaweawealoha. [411] Of the grinders, The yellow grinders, The unclean grinders. Of the buttocks. Of palala, [412] Pipikauanana. Of the knee. Out of joint, misstep. The back, the feet, For fleetness. There were the forty thousand gods, The abode of the gods, The creaking, The cracking, Kumahumahukole, [413] Of kole the laughter.

When Kamapuaa ceased calling for his gods, he and Lonokaeho began a hand to hand fight. Lonokaeho then let his eight foreheads [414] fall on Kamapuaa, thinking they would chop him to death. When Kamapuaa saw the foreheads coming down to strike him, he called out to his gods, Kuliaikekaua and others, to turn the foreheads of Lonokaeho [from him] and let them strike on the lava rocks, which call was obeyed and the foreheads came down on the lava rocks where they kept striking until they were made dull; furthermore, after a time the foreheads were unable to get up again to resume their former place, because they were held down by the power of Kuliaikekaua and the others. At this time Kamapuaa requested of his supernatural bodies to grow over the foreheads of Lonokaeho, and at once the puaakukui, puaauhaloa and puaamaumau, [415] began to grow all over the eight foreheads, thus removing all the power and strength from Lonokaeho. After this the two fought with their human forms, until Kamapuaa requested of his hog forms to eat up Lonokaeho and all his men. In this way was Lonokaeho killed by Kamapuaa.

THE THIRD BATTLE, BETWEEN KAMAPUAA AND KUILIOLOA.

After the conquest of Kahiki by Kamapuaa, he left his father-in-law, Kowea, in charge of the country, while he went on his way to meet Kuilioloa.

Kuilioloa was a dog [416] which had a human body and had also supernatural powers. He was a great soldier and a famous warrior. He was the strongest man in his country and no one was found who would face him.

Before Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it was by these women that Kamapuaa was informed of their husband being a dog, and how they feared Kuilioloa. Because of their fear they requested of Kamapuaa to kill their husband and in that way free them from him; and for this service the two were willing to become the wives of Kamapuaa should he succeed in killing Kuilioloa.

After this conversation between them, Kuilioloa came home, and upon seeing Kamapuaa his countenance became changed, his hair stood up, his upper jaw went up and his lower jaw came down and his teeth were exposed. When Kamapuaa saw the features of Kuilioloa, he chanted the following mele:

Bristling up, yes, Bristling up. He seems mad, yes, He seems mad. The toes are scratching, The tail is twisting, The eyes are threatening, The teeth are exposed, Ready to bite. I am bitten, I am bitten. That is from you the dog, Death is from me the hog.

After this Kamapuaa called for his supernatural hog bodies, the weeds, [417] kukui, the amaumau, the uhaloa, to hold open the mouth of Kuilioloa, that it could not bite. The hogs then entered the mouth of Kuilioloa and ate his inwards until he was killed.

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IV. The Fourth Battle, Between Kamapuaa and Pele

Kamapuaa sailed for Hawaii and in due course of time landed in Puna; then he proceeded to Kilauea, where Pele [418] and her sisters and brothers were living. When Kamapuaa arrived at Kilauea he went and stood on a point of land called Akanikolea, looking down into the pit, a place kapued by Pele for her own use. It was on this point that Kamapuaa made his stand and looked down into the pit, where he saw the Hiiakas. They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele, the sisters of Pele, sitting there below on the floor of the pit of Kilauea stringing leis. When Kamapuaa saw them, he chanted these words:

On the heights of Puuonioni The company of women sat, On the heights of Wahinekapu On the peak of Kilauea. Where sat Papalauahi, For Pele throws her flames in Puna. For the lowlands at Malama are covered with sands, Keeping watch over them. Aloha.

When Kamapuaa was thus chanting Pele heard it all, but she pretended otherwise. She then rolled herself in a cloak made of mats and laid down by the edge of the fire. She knew all the time that it was Kamapuaa that was chanting up there on Akanikolea. Kamapuaa after a pause chanted again:

It is from Puna that I have come And I have seen the women gathering [419] noni, Scratching noni, Pounding noni, Marking with noni, [420] Kapunaiki the long man, It was a long way for him to travel, He was lame, He was stiff. Arise. My greetings to you.

Pele then made answer from the bottom of Halemaumau: “I would get up if you were a man; but being a hog I will not get up.” The reason why Pele made this reply was because Kamapuaa had teased her as the woman who was pounding noni. The real meaning being that Pele had red eyes. This was the real meaning of the chant of Kamapuaa.

After this chant Kamapuaa asked of his gods: “Say, didn’t she recognize me, for she said that I was a hog?” The gods replied: “Chant again.” Kamapuaa then chanted:

By Makalii [421] the leaves of Puna were made bitter, The waters went by above Kapapala. The heavy rains fell at Hilo, In Hilo and Puna the rains fell. O Pele, let us make our abode there, And string the lehua at Hopoe. [422] You shall string them, I shall wear them. Arise. My greetings to you.

The sisters of Pele, Hiiaka and the others, said to her: “Wake up, why keep on lying down, and look at that handsome man standing there on the heights of Akanikolea. Take a look at him, for you can tell on sight whether it is a big man, a small man, a long man, a short man, a good man or a sinful man.” Pele made reply: “That hog that you are mistaking for a man is not a man; that is Kamapuaa the hog grandson of Kamaunuaniho, the son of Kahikiula and Hina.” The sisters again said: “That handsome man standing there on Akanikolea, that you say is a hog? You are an adept in lying. We have seen hogs in the lowlands of Puna, having the body of a hog, feet of a hog, head of a hog, eyes of a hog, ears of a hog, snout of a hog and everything else that belongs to a hog; but nothing like that fellow with a human form standing there.” Pele replied: “That is a hog; that is not a human being which you see standing there on Akanikolea.”

Kamapuaa said to his gods: “Say, I believe I am recognized by those people.” The gods replied, trying to deceive him: “No, they have not recognized you.” Kamapuaa then again chanted:

You do not know that I am Kama. Perchance it is Kama of the mountains that you know, On the top of the mountain, In the forest, In the kindling wood, At the trunk of the tree. Perchance that is the Kama you know. [423]

Pele then replied: “I know you, for you have just come from Kahiki. You have fought Lonokaeho and have killed him, and Kowea became your father-in-law. You have lived with his daughter; you two have a child. When my fire reached out and pinched your eyes you left and came here. That is the reason you have come; to put my fire out and to fight me.” Pele then chanted:

Thou art indeed Kama The man of the high cliffs, Of the low lying cliffs, Of the steep cliffs, Of the cliffs of the rolling stones, Where the kalokalo [424] birds roam, Making it cold in the uplands of Kaliuwaa, For Hiwa is thine And thou art Kama The hog-son of Hina and her husband, The hog-grandson of Kamaunuaniho. Of your pen, Lelepa, Of your belly, a passenger belly, [425] Of the cord on your nose, Haleaha. [426] Thou art Kamapuaa, The buttocks that drop without effort, The nose that is pierced by a cord, The private that joins the belly, The tail that wags behind. Answer, Kama, to your name.

When Pele ended her chanting, Kamapuaa began to chant back a reply. It was by these chants back and forth that the two were led on to do battle.

Sore eyed, sore eyed number one, [427] Who go to the lowlands at Piheka. What food does she eat? That which has been left by the ghosts, The ghosts, the ghosts. Ghosts, are the chiefs of Kona, At Paieie, at Mokuhia, Who goes as far as Panaewa. It is warm, it is warm, It is the warmth that wakes one from sleep. You must wake up, why sleep so long? For the sun is at Ouli. The lowlands are black, are black, With the small fine rain of Hopoe. Strike her, let the woman fly To the lowlands of Makuakeke. Some of the gods are displeased, Some of the gods are deceiving. The swine-eating god has its nose corded. Pele is the goddess that eats swine. Pele grunts and groans. Say, Pele, keep on chiding! Say, Pele, keep on chiding!

THE BATTLE BEGINS.

With this chant of Kamapuaa Pele became furious and she ordered her sisters and brothers to start the fire. Pele next ordered her brothers that one of them climb above Kamapuaa, the one called Hiiakaluna and the other, Hiiakalalo, [428] to get under Kamapuaa. When the two were getting near Kamapuaa, in obedience to the command of Pele, Kamapuaa asked of his gods: “Who are these, coming?” “They are the brothers of Pele, Hiiakaluna and Hiiakalalo. If they ever come together we will be killed.” Upon hearing this reply from the gods, Kamapuaa sent his love making god, Lonoikiaweawealoha, to go and make love with the brothers of Pele. [429] When this god met the brothers of Pele he cunningly made love to them and they immediately forgot the orders of Pele. The two proceeded to the lowlands of Puna, in Malamanui, and lived there. When the brothers decided to do this Pele was aware of their action, so she ordered Lonomakua to start the fire. When Kamapuaa saw the fire burning, he chanted these words:

The fire by Lonomakua [430] Of the woman, Pele. It is burning in the uplands of Puna, By the white snow of Maunakea, The smoke darkens the heaven, Caused by the loud voiced woman [431] at Pohakea. [432] It meets there in the heaven, It is a goddess of many forms, Of changeable forms. The eyes are of Lono, Like unto me the body. Hawaii is coming for me, The prophet with many tears. The forehead of stones is falling, The sound of the round stones is heard. [433] The axe with the red binding is striking, [434] The cry of the birds is heard, The voice of many tears [435] of Hilo. Kilauea is consumed by fire, The sand takes on heat, It ignites and flies upward, By the devastation of the goddess. Puna is darkened by the bitter rain, [436] Stifling is the smoke from the pit, The strong offensive smoke of Pele. My greetings, woman of the pit.

Pele made reply: “Yes, that would have been all right, had you come in peace, then I would have treated you peaceably; but since you have come otherwise, it is only by strength that you can get Pele.” Pele then ordered Lonomakua to keep up with the fire; she also ordered the Hiiakas, the Kahoaliis, her uncles and all the gods to keep the fire going. Molten rocks then flew up to heaven; the heaven was as though in flames; the sun looked red and the sky was cloudless. The heat from the fire reached the breast of Kamapuaa and his whole body was encompassed by the fire of Pele; but Kamapuaa was surrounded by his gods, Kuliaikekaua and others, so he was protected and was not consumed by the fire of Pele. The sun was, however, darkened by the smoke of the woman, and Kilauea was entirely lost from view through the great heat; and this heat extended to the other islands of the group.

Therefore Pele thought that Kamapuaa must be dead, so she caused the fire to be put out, and the fire in Kilauea ceased burning; nothing remained but a few burning spots in the bottom of Halemaumau.

When at last Pele looked, there stood Kamapuaa on Akanikolea, still alive. Again Pele ordered that the fire be rekindled. As soon as Kamapuaa saw the fire was again burning, he called out for his sister, Keliiomakahanaloa, who came up in the form of a small cloud from the south, and when it was directly over the pit of Kilauea, a heavy rain fell which filled the pit until it overflowed, putting out the fire of Pele; and the only things that were saved were the fire making sticks. The hog forms of Kama [437] then descended into the pit of Kilauea until the whole place was overrun with hogs. Kamapuaa then changed himself into the form of a hog, opened wide its mouth, showing its tusks, and swallowed Halemaumau, taking in Pele, her sisters and brothers, and they were kept within his stomach until Pele and the others were almost dead. But when Lonoikiawewaealoha, the fickle god, the love making and unstable god, saw this he put compassion in the heart of Kamapuaa and his gods and Pele and the others were saved, otherwise Pele would have been killed. Shortly after this, Kamapuaa left Halemaumau, whereupon Pele ordered Lonomakua to again start the fire. Lonomakua then took up the two pieces of wood and began rubbing them together [438] and in time the fire was started and the kindling wood was put on, and after a while the pit of Kilauea was again filled. The fire came up until it reached Kamapuaa, who was standing on Akanikolea. He then called for his different supernatural bodies, such as the trees, olomea, hala, the uhaloa and amaumau, and these different things began to grow, shutting off the fire. This battle was maintained for some time, no one gaining a single advantage. After the battle had been maintained for some days Pele and Kamapuaa lived as husband and wife. During this union the two made a compact, dividing Hawaii into two parts; Pele taking three districts, Puna, Kau and Kona, the districts having the most lava rocks; while Kohala, Hamakua and Hilo went to Kamapuaa; these districts being the ones free of rocks. This ended the war between the two.

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V. The Fifth Battle, Between Kamapuaa and Makalii

After the battle between Pele and Kamapuaa had been fought he sailed from Hawaii for Maui; then to Molokai and from there to Oahu. After a short stay in Oahu he continued his journey to Kauai and landed at Kipu. On his way inland he met Limaloa who was proceeding to the home of Kaneiki, a chief and ruler of one of the districts of Kauai, he having in charge several of the ahupuaas of that island. The reason of Limaloa’s visit to the home of Kaneiki was to court his two daughters. In this journey Kamapuaa had changed himself back to his human form, handsome and pleasant to look upon. Therefore Limaloa adopted him in reciprocal friendship. While on their way Limaloa said to Kamapuaa: “With your efforts I shall win the two girls as my wives, for I have given them all my possessions, but still I have not been able to win them.”

On this journey the two reached Kemano, a spring of good drinking water, and there found a woman sitting over the spring covering it up. Kamapuaa asked for a chance to get a drink, but the woman refused, saying there was no water. At this Kamapuaa took up the woman and threw her over the cliff [439] and the two then quenched their thirst. From this place they continued on until they arrived at Kilohana. Just below this place was a valley overgrown with kukui trees and in this valley two girls were gathering kukui nuts; these were the Limaloa girls. Kamapuaa said to his companion: “Say, Limaloa, are not those girls your sweethearts?” “Yes,” answered Limaloa. Kamapuaa then chanted this mele:

Kipu is quite a little cliff, that is being traveled, The distance to Makuaiki has not been spanned, And I have not yet trodden its length, Nor have I walked its width. It is a double cliff, high and lofty, To Mauea that is at the top. The voice of man is at the top, The voice of Kaiwikui is at the bottom. Where it is pleading to the cliff of Mahukona, For such is Kona. Kona the small, Kona the large. For such is man when in love, He is overcome with love, he is ill at ease, Ill at ease, as the women by the cliff, Kukuiahinahina together with Kukuiahalua. The red bosom and the white bosom, The daughters of Kaneiki, What are the two doing here? Whiling away time in the uplands, Making love. Our greetings to you two.

The two girls replied: “How can there be any love when we have not lived together?” The two, however, invited Kamapuaa and Limaloa to come and sit with them. Shortly after this the two girls sent a man to tell Kaneiki of their wish to make this man [Kamapuaa] their husband.

When Kaneiki heard the wish of his daughters, he said to the man: “You go back and tell the young chiefesses that their brother has made an oath that they shall marry no other husband except Kamapuaa. If, however, this man is Kamapuaa himself then they can marry him.” Continuing, Kaneiki said to the man: “You go back to where they are and bring them all here that they may partake of food.” After the man had gone on his way, Kaneiki prepared food and meat for the strangers. When Kamapuaa and Limaloa arrived, they were invited to sit down and partake of some food. Limaloa ate as any other human being, but Kamapuaa ate like a hog. After these events they lived together for several days.

Kaneiki at this time was at war with Makalii [440] and on setting out to battle one day, he was defeated. Kaneiki went forth the second time to war but he was again beaten by the forces of Makalii. At these repeated defeats of their father, the two girls of Kamapuaa wept at the prospect of their coming death by Makalii. Kamapuaa, however, did nothing but sleep in the house; he never went about anywhere, nor did any work; all he did was sleep.

RELATING TO MAKALII.

This Makalii was none other than the Makalii who escaped from Oahu and ran to Kauai, during the battle between Olopana and Kamapuaa, that took place at Waianae, as already spoken of. Upon the arrival of Makalii on Kauai, he became the king of that island and all the people of Kauai served under him.

When Kamapuaa awoke from his sleep, the girls said to him: “How strangely you behave! Here you do nothing but sleep while our father and ourselves were almost slain today, and you would not have known of it.” Kamapuaa replied: “Let me go out and fight this Makalii, while you people remain at home. You must not follow me.” Kaneiki answered: “Yes, you can go.” Kamapuaa then asked of Kaneiki: “Have you seen a large stick of wood anywhere, or heard of the whereabouts of one?” Kaneiki replied: “There is a large stick, it is in the uplands of Kahikikolo.” Several men were then sent to cut and bring the log home. As soon as it was brought home, Kamapuaa took it up and went off to do battle with Makalii, while Kaneiki and Limaloa followed behind. When Kamapuaa arrived on the heights of Kahoaea, he met Ahuli, one of Makalii’s warriors. Upon meeting this man, Kamapuaa challenged him to strike. Ahuli then lifted his war club and aimed a blow at Kamapuaa, but Kamapuaa warded off the blow with the point of his log, Kahikikolo, sending the club of Ahuli flying from his hands. When Ahuli saw that he was without his club, he turned and started to run off; but Kamapuaa struck at him with his club and killed him.

After the death of Ahuli, Kanakea stood up, also a great warrior. He came on up and struck at Kamapuaa with his war club; but before the club struck Kamapuaa, Kamapuaa warded it off with the butt end of the log, sending the club of his opponent flying from his hands. At this Kanakea ran to hide under the aalii. [441] Kamapuaa then took up his club and struck at Kanakea, killing him on the spot.

After his death, Omaumaukioe and Owalawalaheekio came up. Both of these men were skillful in the art of throwing the spear. Kamapuaa challenged them saying: “Throw your spears at me.” The two then threw their spears at Kamapuaa, who dodged, both spears missing their mark. The two then started to run off and before Kamapuaa could get at them they were out of sight.

After these two, Makalii came. When Kamapuaa saw him coming, he said to Kaneiki and Limaloa: “This fellow Makalii will simply run away.” Kaneiki and Limaloa replied: “Makalii is a brave soldier and will not run away.” Kamapuaa repeated: “He will run away. Just by my chant alone he will run.” Kamapuaa then chanted:

How beautiful is the face of the cliff! Looking as though hewed into ridges, The cliff of Kualele Flies, [442] perchance it will fly.

Makalii then chanted back, stating that he was a warrior of Kauai and that he did not know Kamapuaa, saying:

I am Makaliikuakawaiea, [443] The possessor of this land. I have the uplands, I have the lowlands. I have the lands within, I have the lands below. As I strut as a warrior, The small men follow When I journey, the great soldier Of Kauai. What is your name? Does it compare with mine?

Kamapuaa chanted back his reply to Makalii:

The turtle jumps to the sea below, And holds onto the face of the rock, In the sea it listens. The native son of Kaena, Perchance he will run. My greetings to you.

Makalii replied to Kamapuaa: “How handsomely you do chant my name! If I kill Kaneiki this day, I will save you.” At these words Kamapuaa was made very angry, so he chanted of the several opponents met by him in battle, at the same time giving their names.

Thou at Naipuni in the calm Of Owela the isle. The land was willed to the parents, To the father, To the mother, To the older brother, To the grandmother, To the priest Lonoaohi. He went all alone in the going, Who followed after Kapomailele, He traveled along the border of Kahiki. The battle at Ahuku was won, The battle at Ahumoe was routed. The battle in which Olopana was defeated, The battle in which Pohuehue was routed. The battle in which Mahiki was defeated, The battle in which Popoki was routed. The battle in which Ohiki was defeated, The battle in which Aleale was routed. The battle in which Pipipi was defeated, The battle in which Aoa was routed. The battle in which Lepokolea was defeated, The battle in which Palahalaha was routed. The battle in which Akiaki was defeated, The battle in which Loloa was routed. The battle in which Paoolakei was defeated, The battle in which Paookauwila was routed. The battle in which Alamihi was defeated, The battle in which Aama was routed. The battle in which Kuapaa was defeated, The battle in which Naka was routed. The battle in which Opihi was defeated, The battle in which Heepali was routed. The battle in which Lipoa was defeated, The battle in which Limukohu was routed. The battle in which Ina was defeated, The battle in which Haukeuke was routed. The battle in which Olali was defeated, The battle in which Oopukai was routed. The battle in which Hinalea was defeated, The battle in which Weke was routed. The battle in which Opule was defeated, The battle in which Uhu was routed. The battle in which Mano was defeated, The battle in which Malolo was routed. The battle in which Piopio was defeated, The battle in which Lelepo was routed. The battle in which Auau was defeated, The battle in which Kauleinaha was routed. The battle in which Honunui was defeated, The battle in which Honuiki was routed. The battle in which Kumunuiaiake was defeated, The battle in which Niuloaihiki was routed. The battle in which Moanonuikalehua was defeated, The battle in which Kaeohoku was routed. The battle in which Kaeholalo was defeated, The battle in which Nalukua was routed. The battle in which Nalualo was defeated, The battle in which Alei was routed. The battle in which Alemoe was defeated, The battle in which Keaumiki was routed. The battle in which Keauka was defeated, The battle in which Ahuikukanaloa was routed. The battle in which Laumaiakewili was defeated, The battle in which Laumaiakenahae was routed. The battle in which Kupalii was defeated, The battle in which Kanaunaumamaawa was routed. The battle in which Mokumokupoo was defeated, The battle in which Namakaokahai was routed. The battle in which Kuilioloa was defeated, The battle in which Koea was routed. The battle in which Lonokaeho was defeated, Kahikiku became mine. I married the daughter of Kowea, Kekaihaakuloulani, Within Puokooko. Koo of Wainanauli. There was the sleeping house. My father-in-law constrained me To stay and enjoy the result of our labor. You cannot restrain the hog For I am going to put out The fire from the time unknown (darkness); You cannot quench the fire, It is the fire of the goddess, Pele the great creator of isles. [444] Traveling to Kauanahunahu is quite a distance. By the fire, the hair of the hog was consumed. The fetor of which reaches the group, Smoke and heat covered the land, Vanquished were the Oahu chiefs by me. Olopana was hit by the rays of the small sun; Olopana was killed by the great sun. He was food for the pebbles, He was food for the moi (fish), He was food for the nananuu, [445] The sacred images in front were partakers; Possession of Oahu was mine. The younger brother died from self-destruction; He was placed on the shelf of Keluea. The land was taken away By Iouli, by Iomea, By the family of Paikaua, Of Pueonuiokona, Of Kahonunuimaeaea, Of Kahonuikipooiki, Of Kapaemahu from Wakea. The parents were sent away, they fled to Kauai, A province belonging to Kama, A leap [446] from Oahu. Such art thou, Makaliinuikuakawaiea, Be careful, my lehua flower, Makalii. [447] I am ascending, going up. I am picking it, picking it. I am passing them round, dividing them, Take of my white lehua, O Makalii. I am descending, going down. I am selecting [the choice ones], selecting. I am plucking them [from the stem], plucking them. I am biting them [with the teeth], biting them. I am braiding [them], braiding them. I am stringing [them], stringing [them]. I am completing it, completing it. I have finished it, finished it. I am wearing it, wearing it. I am off with it, off with it. I have snatched it, snatched it. The sea is despoiling the sands of Akelekele. The sea of Hanalei has become tempestuous, tempestuous, The sea of Haena is shallow, The sea of Kalalau breaks over, The sea of Milolii is very quiet. The spray of the sea flies up, Revealing the side of the blue rock, The wave which places the stone. Then will my wind-form appear, Kukeaoiki, Kukeaonui, Kukeaoloa, Kukeaopoko, Kukeaonuimihamihaikalani. [448] The heaven is raging, the heaven is furious, The heaven is furious because of thee, Makaliinuikuakawaiea. Your land is routed in the morning, Makaliinuikuakawaiea, The whole of Kauai has become mine, the whole.

When Makalii heard this chant by Kamapuaa, he repented within him, because of his coming fate. He was made certain now that this person was none other than Kamapuaa; so he humbly questioned Kamapuaa in a chant, saying:

Are you then, Haunuu, Haulani, the great shark, Kaalokuloku, a question? Is this your name? Make answer.

Kamapuaa then replied: “Yes, it is I, Kama.”

Makalii said to Kamapuaa: “Defeated, there is no way of escape; no place in the uplands, no place in the lowlands, no place toward the east, no place underneath, not even a bunch of grass for me to hide in. I am your captive, Kama.” Kama made answer: “You will not be killed if you are able to chant one of the meles in my honor.” The reason why Kama requested a mele was because he was angry at Makalii on account of the haughty expression used: “How handsomely you chant my name! If I kill Kaneiki this day, I will save you.”

Makalii replied: “It is when a person is still in his mother’s womb that he should know how to chant a mele.” Kamapuaa said with some heat: “Can’t you think of one?”

Because of this persistency, Lonoikiaweawealoha (one of Kamapuaa’s deities) took compassion on Makalii and taught him one of the chants in honor of Kamapuaa. After learning the mele, Makalii chanted it to Kamapuaa, and at the conclusion Makalii asked: “What of me?” Kamapuaa replied: “You shall not be saved because of this one mele; you must chant another one.” Makalii again chanted, giving all the meles of Kamapuaa, at the conclusion of which Makalii was spared by Kamapuaa. By this release of Makalii he requested of Kamapuaa that he be given a piece of land for himself and his people. Kamapuaa then said to him: “You must go to Kahiki and live with Koea.” Makalii replied, saying: “No, I will never live there, for I will have to cross so many seas.” “Go to Hawaii then and live with Pele.” “I will not be able to live with her.” “Go to Oahu and live with Kekeleiaiku and Kamaunuaniho.” “I will never be able to live there.” “Go up to the mountains then and live where the ti, the pala, the mau, and hapuu are plentiful.” Makalii then replied: “Yes.” He then proceeded to the mountains and there he made his home and lived with all his people.

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VI. Relating to Kahikiula and Kahikihonuakele

After Makalii had departed from the presence of Kamapuaa, up came Kahikiula, [449] the father of Kamapuaa, a great warrior. When Kamapuaa saw his father his love for him began to well up within him and so he said to Kaneiki: “There is your man.” Kaneiki replied: “He is a powerful man and a great warrior.” Kamapuaa said: “If he is such a great warrior he would have retained possession of his own land, Oahu, and some one else would not have acquired it.”

Kahikiula then faced Kaneiki and without so much as a warning Kaneiki fell on Kahikiula with his war club and struck him to the ground. As he fell Kaneiki jumped on him to make sure of his death, but Kamapuaa spoke up: “Let me finish him, you go on forward.” Kamapuaa then said to Kahikiula: [450] “Say, you are almost dead.” “Yes, I am almost dead; the young man struck me but once and I am laid low.” Kamapuaa again said: “You look as though you were my father and that I was your son.” Kahikiula replied: “I have no other child, [451] but one, that is Kahikihonuakele.” [452] Kamapuaa said to him: “Crawl from here until you meet Makalii and the others in the mountains and there make your home.”

After the departure of Kahikiula, up came Kahikihonuakele, the oldest brother of Kamapuaa. At sight of the new arrival, Kamapuaa said to Limaloa: “There is your man.” Limaloa replied: “I shall be killed for he is a young man.” Kamapuaa replied: “It is because I know he is not strong is the reason why I ask that you take him.” Limaloa then stood up facing Kahikihonuakele and struck him with his club, felling him to the ground. Limaloa then jumped on his opponent to make sure that he was dead, but Kamapuaa spoke up: “Go on forward, I will finish him.” After Limaloa had departed, Kamapuaa took hold of Kahikihonuakele and worked over him [453] until he was restored to consciousness, when Kamapuaa said to him: “You are helpless; one stroke of the young man’s club laid you low. You look as though you were my older brother, and I your younger brother.” Kahikihonuakele replied: “I have no other younger brother. My two younger brothers [454] are dead. One was killed by Pele and the other hung himself.” Kamapuaa said to Kahikihonuakele: “Crawl from here until you find Makalii and the others.”

After this Kaneiki and Limaloa returned, when Kamapuaa said to them: “There is one great conflict yet to be had; it will be against a woman, so we must therefore run away and save ourselves.” The woman spoken of by Kamapuaa was Hina, their own mother. [455] Kaneiki and Limaloa then started to run off. The reason why Kamapuaa ordered these two to run was because he took pity on his mother, Hina.

Because Kamapuaa made use of the stick of wood called Kahikikolo as his war club, he was named “Kaneiki’s-son-in-law-with-the-great-club.”

Some time after this Kamapuaa left his wives and his father-in-law, Kaneiki, and set out to Kalalau to pay his parents a visit, for at this time Kahikiula and Hina were the recognized rulers of the whole island of Kauai. Fish had been caught at Kalalau; Wailinuu was their head fisherman. When Kamapuaa was nearing his parents’ place of abode, he tarried at a woman’s home. While living there, news of plentiful fish reached him.

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