III. RELATING TO KALAHUMOKU.—BATTLE BETWEEN THE DOG AND LIZARD
Kalahumoku [554] was a man-eating dog from Kahiki. He had two natures, that of a god and that of a human being. As a dog he had supernatural powers and was possessed of very great strength in fighting.
When the dog came into his presence Aiohikupua said: “You go up and kill the lizard, and after that go and kill all my sisters.” After Aiohikupua had issued these orders the dog then turned and addressed the chiefs and all the men as follows:
You must all keep looking to the uplands, And if you should see the fog go straight up And then lean over toward the lee side, Know that I have met Kihanuilulumoku, And you can be assured that we have become friends. But if the fog should lean toward the windward Know that we are being engaged in battle; Then you must pray to the god Lanipipili. [555] After that look again and if you should see the fog lean toward the sea, here, Know that the lizard has won out. But if, however, the fog should lean toward the mountain Know that I have defeated the lizard, And I have conquered over it. Therefore, you must continue praying for me.
THE BATTLE BETWEEN THE DOG AND LIZARD.
When Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he continued on up leaving the lizard behind him and after some time he came to the place where the guards were stationed.
Shortly after this the lizard, Kihanuilulumoku, smelt the dog and so it awoke from its sleep and followed on after Kalahumoku until they met. Kihanuilulumoku then opened wide its mouth to bite, when Kalahumoku showed its sharp teeth. The two then jumped at each other and a terrible battle was fought, biting one another. Not very long after this the lizard conquered over Kalahumoku; his ears were cut off and his tail was bitten off short.
While the two were engaged in this conflict, Aiohikupua and his men watched the fog. They saw it rise up straight, and after it had reached some distance in the sky, it leaned toward the sea, which caused Aiohikupua to think that Kalahumoku was defeated.
Sometime after this the dog arrived and when they looked at it they saw that its ears were cut off and the tail was cut off short. This ended the desire of Aiohikupua to stay in Puna and he and his men boarded their canoes and returned to Kauai, without obtaining Laieikawai. Thus was the plan of Aiohikupua to kill his sisters defeated. [556]
NA MOOLELO MAI KA KAAO NO LAIEIKAWAI.
MOKUNA I.
NO AIOHIKUPUA.—NO HAUNAKA.
He kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo ai mai Maui aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua. Kahi o na kanaka a pau e piha ana. Ilaila o Ihuanu, he kanaka ikaika no Kohala i ke kui.
A pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A hiki lakou, oili mai la o Ihuanu, a kahea mai la: “Owai mai ma kela aoao e mokomoko mai me a’u,” aohe kanaka aa mai, ua makau ia o Ihuanu e na mea a pau loa. A pau ka olelo ana a Ihuanu, huli ae la ia a olelo mai ia Aiohikupua: “E ka malihini, e pono paha ke lealea.” A lohe o Aiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku la: “E ke kamaaina! ua noi mai oe ia’u, e lealea kaua. A eia hoi ka’u ia oe. I elua ma kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e aho ia mikomiko iho ka malihini.” A lohe o Ihuanu i keia olelo a Aiohikupua, olelo mai la ia: “He oi oe o ke kanaka olelo hookano. Owau no ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei oe i ekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka wahahee, heaha la oe i kuu manao.”
I aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: “Aole au e ku aku ana e kui me oe, ke ku ole mai oukou ekolu i mua o’u. A heaha la oe a me ka lehulehu ia’u? e hiki ia’u ke hoolilo i keia aha i mea ole, i loko o kuu lima hema.” A no keia olelo a Aiohikupua, hele mai la kekahi koa ikaika a ma ke kua o Aiohikupua. Olelo mai la: “E! mai olelo aku oe ia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.” Ia wa, huli ae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala. Hele mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: “E Ihuanu, ke ike nei makou, aole e lanakila ana ko kakou aoao i keia la. Ma kuu manao paa, o ka malihini ke lanakila ana. No ka mea, ua make ko kakou kanaka, i pale wale ia mai nei no, o ka make ia. Nolaila, ke noi aku nei au e hui ka aha, e pau ka mokomoko ana, a me kou aa ana i ka malihini, a e aloha olua me ka lulu lima ana, alaila oe ola.” Ma keia olelo, ua hoaa ia ko Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu: “E ko’u poe kanaka, mai hopohopo, ma ka make ana o kela kanaka o kakou, ma ke pale ana o ka lima. Aole anei au i hana pela, mamua aku nei, a heaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou, alaila, e huna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua lanakila o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a ke kumu i koe ia oukou, aole i ao ia. No ka mea, ke ike nei au aole e lanakila mai oia maluna o’u, no ka mea, ua kani ka pola o kuu malo i ka hope.” I aku na hoa mokomoko ia Ihuanu: “Ua pau ka makou olelo ia oe, aohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka ai a ko kumu i koe ia makou, a pela no hoi ka pola o ko malo.” Alaila, nee aku la na hoa ma waho o ka aha mokomoko.
Ia Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a ma ke alo o Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia Ihuanu: “E Ihuanu, kui ia i kuu piko a pololei, i eha kauna kui.” (Ua like me umikumamaono puupuu.) A lohe o Ihuanu i keia olelo a Aiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike aku la i kekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e kui ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: “Na keia keiki opiopio oe e kui.” A lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la kona huhu a ke poo o kalakala. Huli aku la o Aiohikupua a olelo i ka aha kanaka. “Owai ke kanaka i aa mai i ko Kauai keiki nei, nolaila, ke olelo nei au. He hiki i kuu akua ke haawi mai ia’u e lanakila maluna o ko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili na kuu poe hoewaa.” A mahope o keia mau olelo a Aiohikupua, pule iho la ia i kona mau akua, penei:
Lanipipili, Lanioaka, Lanikahuliomealani, E Hekilikaakaa, E Nakolowailani, E ike i ka oukou pulapula, E nana i ka oukou Kama, E haawi mai ke poo o Ihuanu I ike keia aha apau loa, Owau ka lanakila maluna, Amama, ua noa.
A pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e kui mai ia’u? Olelo mai o Ihuanu: “Aole au e kui ia oe, nau e kui mai ia’u.” A lohe ke kumu kui a Ihuanu, hele mai la a ma ka aoao. I mai la: “E! i olelo hou mai e kui oe, kui ia, no ka mea, o ka manawa iho la no ia.” Mahope o laila, ninau hou o Aiohikupua ia Ihuanu, e waiho mai ana o Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, no ka mea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu, e poho lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula ma ke kua. Ia wa kaikai o Aiohikupua ia Ihuanu me ke koali i ka lima, a kiola aku la ma waho o ka aha. Uwa ae la ka pihe, hui ka aha. Lalau iho la o Aiohikupua i ke poo o Ihuanu a lawe ae la na na hoewaa, a hoi aku la i na waa, a holo aku la a pae ma Paauhau i Hamakua.
NO HAUNAKA.
O ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika loa ma ia hana. A ua laha ae kona kaulana a puni o Hamakua.
Ia lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka. Ninau aku la i ke kamaaina: “Heaha keia uwa o uka?” I mai la ke kamaaina: “He mokomoko na Haunaka, koonei mokomoko nui.” Pii aku la o Aiohikupua a hiki. Kahea mai la o Haunaka: “Hele mai.” A hiki o Aiohikupua i mua o Haunaka, olelo aku la o Aiohikupua. “Aole e eha ke keiki o Kauai ia oe. He lala kamahele no ka laau ku pali.” Ia Aiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i Kohala nei, a kahea ae la ia Haunaka. “E Haunaka a me ka aha. O ke kanaka no nei nana i kui mai nei o Ihuanu, i Kohala, a make loa. O kai nei puupuu, ua like me ka pololu ka oi, nolaila, aole oukou e ola.” A lohe o Haunaka, hele mai la ia a aloha ia Aiohikupua, a pau ae la ka mokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine ia Laieikawai.
MOKUNA II.
NO KIHANUILULUMOKU.—ULILI A ME AIKEEHIALE.
O Kihanuilulumoku, he ’kua ia no Kahalaomapuana ma, i Paliuli kahi i noho ai. He oi kona waha i ka nui a me ke akea, e pa ka lehelehe luna i ka lani, a o ka lehelehe lalo i ka honua. A he ikaika loa ia mamua o na mea a pau loa, a he koa, a he kiai no Paliuli kahi o Laieikawai e noho ana. I ka wa e noho ana na kaikuahine o Aiohikupua i Paliuli, oia o Kahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai o Keaau i Puna.
O ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua, elua kanaha kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka nui. A he nui hoi na kanaka koa ma keia holo ana a Aiohikupua, a me na lii. Na mea kaua a pau loa, a me ka ilio aikanaka a Aiohikupua, o Kalahumoku ka inoa.
A mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me kona kuhina i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona kuhina i Paliuli, e noho ana na kaikuahine o Aiohikupua, he mau kiai no Laieikawai.
Olelo mai la lakou: “E Aiohikupua, e hoi oe ano, he kapu o uka nei.” Hoopaa aku o Aiohikupua. I mai o Kahalaomapuana: “Ina oe e paa loa mai, make oe ano.” A lohe o Aiohikupua, a hoi mai la me ka huhu wela loa. A hiki i Keaau, kena aku la he umi kanaka, e pii e pepehi i na kaikuahine a make.
Ia Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke kupunawahine o Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka ia Kahalaomapuana, ko Laieikawai kuhina nui, a lohe ia, pule aku la ia ia Kihanuilulumoku, penei:
E Kihanuilulumoku, Ko makou akua mana, Nana ia ke kupu, Ka eu o ka aina nei la, Pepehi ia a make, A holo ke olohelohe, E ao nae oe ia Kalahumoku, I ka ilio aikanaka a Aiohikupua, Hemahema oe pau kakou, Kulia ko ikaika a pau i luna, Amama, ua noa, lele wale.
Ia po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua. Mahope o ko lakou hiki ana i Paliuli, nehe ana ka laau a me ka makani i ke alelo o Kihanuilulumoku. Ia lakou e hoomau ana i ka hele, kaa loa lakou i waena o ka waha o ua moo nei. Ia wa, maluna ke a luna, he poi ana iho na luna, pau loa lakou nei i loko, aohe ahailono i koe aku, e lohe ai o Aiohikupua.
Elua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe, nolaila, hoouna aku la ia he iwakalua poe koa loa ona, e pii e pepehi i na kaikuahine. Pii aku la, lakou a hiki, hamo mai la no ka moo pau i ka ai ia.
Kakali hou ke ’lii, a hala hou he la, hoouna hou i na koa he kanaha ka nui, a hiki no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o na koa, kupu ae la ko Aiohikupua manao e hoouna i kana mau elele mama loa, i maopopo ke kumu o ka hoi ole ana mai i kai nei.
ULILI A ME AIKEEHIALE.
O laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui, halawai mai la he kanaka, a ninau mai la: “E pii ana olua i hea?” “E pii ana maua e nana i ko makou poe, aohe hoi ae nei.” Olelo mai la kela: “Ua make aku la i ka moo aikanaka o uka nei, oia o Kihanuilulumoku.” A pau ke kamailio ana, pii aku la laua, nehe mai ana ka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho la laua i ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino manu. I nana ae ka hana, malu ana maluna. A ike laua o ke a luna, e oni ae ana laua i luna loa a pakele aku la i ka moo. A hala laua maluna o ke a luna, o ka moo, i nana iho ka hana, hele ana ka laau o lalo, me he oo palau la ka owe o ka honua, a he mea weliweli loa ia laua ke nana iho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka moo, nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike ai. Ia wa, kii o Kalahumoku, ka ilio ai kanaka a Aiohikupua.
MOKUNA III.
NO KALAHUMOKU.—KE KAUA ANA O KA ILIO ME KA MOO.
He ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he ’kua, he kanaka. He ilio mana, he ilio ikaika loa ma ka hakaka ana.
I aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe i o’u mau kaikuahine a pau i ka make. A pau ka Aiohikupua olelo, hai aku ka ilio i kona manao, i na ’lii a me na kanaka a pau loa, penei:
E nana oukou i uka, I pii ka ohu a pololei i luna, A hina ka ohu ma ka lulu, Ua halawai au me Kihanuilulumoku, Manao ae oukou ua hoaikane maua, A i hina ka ohu i ka makani, Ua hakaka maua, Alaila, pule oukou i ke ’kua ia Lanipipili. Nana ae oukou a i hina ka ohu i kai nei, Ua lanakila ka moo, Aka hoi i pii ka ohu a moe i ke kuahiwi, Ua hee ka moo ia’u, A ua lanakila au maluna, Nolaila, e hoomau oukou i ka pule no’u.
KE KAUA ANA O KA ILIO ME KA MOO.
A hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka moo mahope nei, kaa loa ka ilio i kahi o na kiai e noho ana.
A no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la, hanu aku la a loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona waha e nahu, ia wa, hoike o Kalahumoku i kona mau niho oi loa. Ia wa laua i lele ai me ka weliweli loa, e nahu ana kekahi i kekahi, aole i liuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na pepeiao a mumuku, moku ka huelo.
Ia laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu. Pii ae la ka ohu a pololei i luna, moe i kai, manao iho la no o Aiohikupua, ua pio o Kalahumoku.
Mahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua mumuku na pepeiao, ua poomoku ka huelo. Pau ae la ka manao i ka noho, nolaila, hoi mai la lakou ma na waa i Kauai, me ka loaa ole o Laieikawai. Pela iho la ka make hewa o ko Aiohikupua manao pepehi i kona mau kaikuahine.
BRIEF STORIES OF GHOSTS AND CUNNING.
RELATING TO WAKAINA.
Wakaina was noted for his great cunning and deceitfulness, and for his ability to fly. Wakaina was a ghost; he did not possess a real human body, but he could be very cunning and use words of deception in whispers. The sound of his voice was like that of a person whose tongue was twisted. It was in Waiapuka, in North Kohala, a place adjoining Niulii, where Wakaina sang and deceived the people.
Early one morning just as the sun was coming up, Wakaina flew up and began singing, using these words: “One can sing beautifully when one has a feather cloak.”
The people who heard this brought out their feather cloaks and gave them to the ghost. The ghost then sang, saying: “One can sing beautifully when one has a feather helmet.”
The people again brought out their feather helmets and gave them to the ghost. Again the ghost sang: “One can sing beautifully when one has a bambu flute.”
The people also gave their bambu flutes. The ghost then said: “One can sing beautifully when one has a pa-u (skirt).” The women gave the ghost their skirts.
This was continued until everything had been given to Wakaina, who then hopped up and down dancing with delight. When the people saw this they were amused and laughed. When Wakaina saw the people laughing he flew away saying: “I will now fly away and you people will be ashamed [557] of yourselves.”
RELATING TO KAPUNOHU.
Kapunohu was a very smart man in the giving and solving of riddles. [558] It was said that he made several trips around Hawaii competing with others and many were the victories he gained.
Because he was so taken up with this profession he traveled until he came to Kau, in Hawaii, where he met two young men whom he had beaten in former contests and from whom he had won several wagers. Therefore, against the time Kapunohu should meet them, they prepared an oven of hot stones and had baked some potatoes over the fire. After the potatoes were cooked the oven was covered. Some time after this was done, they saw Kapunohu on his way to call on them. Upon seeing Kapunohu the older brother said to his younger brother: “Here comes Kapunohu,” and they began to remove the covering from the oven and again recovered it, making believe that it was just being covered up for the first time. While they were doing this, Kapunohu entered the house. When they saw that Kapunohu had entered the house, they took up the potatoes that had been baked over the fire and began eating. While they were eating, the older brother addressed the younger brother, saying: “I believe the food in our oven is cooked.” The younger brother replied: “Yes.” The two then made preparations to uncover the oven. When Kapunohu saw them doing this, he remarked: “How can that be possible?” The two replied: “It is cooked, let us uncover the oven.” Kapunohu grew very stubborn and said: “The food is not cooked, because you had just completed covering it when I entered. How can it be cooked? You two are indeed deceitful.” Because Kapunohu was so stubborn, a wager was proposed and accepted, and the oven was uncovered. As soon as this was done, it was found that the food was indeed cooked, and Kapunohu was for the first time beaten by the two young men.
Some time after this, the two young men prepared something else. This time they procured a chicken and cooked it in an oven. They next took some eggs and used the shells for a plaiting on the outside of a [fish or] meat calabash. After the egg-shell calabash was completed, they took the cooked chicken and placed it in it, and then put the thing away to await the coming of Kapunohu. Not very long after this Kapunohu was seen coming to make another call on them. When they saw him coming they took the egg-shell calabash and made as though they were going to prepare a meal. When Kapunohu came in and saw that they were about to begin a meal, he asked them: “Here you two are ready for your meal, but where is your meat?” The two made reply: “We have chicken for meat and chicken for a calabash.” Kapunohu denied this, saying: “You two are deceiving yourselves. Who has ever said that you can have chicken for meat and at the same time have chicken for a calabash. You two are indeed deceitful.” This debate was kept up until finally wagers were made and after this was settled, the two brothers proceeded to uncover the egg-shell calabash, in which the cooked chicken was kept. After these different things had been shown to Kapunohu, he admitted that he was beaten, so the two brothers took the wagers. This was the second time that Kapunohu was beaten by the brothers.
After Kapunohu had departed, the two brothers made plans for another contest, whereby Kapunohu would be again beaten. After studying for a time the older brother said to the younger brother: “Say, if Kapunohu makes us another visit, we will then dip our fingers into the gravy of the fish-bowl, reach out for the food and eat.” The younger brother assented to this.
Some time after this Kapunohu again visited the two brothers. When they saw him coming, they took up their calabashes and uncovered them and then began their meal, dipping their fingers into the gravy, licking their fingers and taking some poi. When Kapunohu saw this he said: “Here you are eating your food, but where is your fish?” The two replied: “We are eating the food and the fish is human flesh.” Kapunohu replied: “You two are deceiving yourselves. How can you make out that you are eating human flesh?” The two, however, insisted that what they said was indeed the truth. After much discussion wagers were made, and when this was settled one of the brothers said: “The food is of course plain enough; but the fish is our fingers, for we are dipping our fingers into the gravy without fish, therefore, the fish is human flesh.” Kapunohu admitted that he was indeed beaten, saying: “You two have won.”
WAAWAAIKINAAUPO AND WAAWAAIKINAAUAO.
Waawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They were born of the same father and mother. Their occupation was the snaring of birds.
Once upon a time, just prior to their going up to the woods to snare birds, the older brother addressed the younger brother, saying: “When we get up into the woods today to snare birds and you should catch any of them having holes in their beaks, those are my birds; do not take them. You must give me those birds and the birds without holes in the beak are yours to keep for yourself.” [559] The younger brother assented to this.
Soon after this the two set out, going up into the woods. Every time the younger brother caught birds he would examine their beak and finding the holes he would turn them over to his brother. This was kept up for the whole day, and not being able to catch any birds without holes in the beak, the younger brother, Waawaaikinaaupo, had to come home without any birds, while the unkind brother had them all. Therefore these names were given these boys as a result of their practices. Waawaaikinaauao meaning Waawaaiki-the-smart-one, and Waawaaiki-naaupo meaning the foolish one.
RELATING TO LEPE.
Lepe was a very deceiving fellow who once successfully deceived the ghosts. He was very quick-witted and cunning. Lepe belonged to Waiakea, Hilo.
One day he walked down to a stream of water and while he was drinking a ghost came to the cliff above the place where he was taking his drink and looked down at Lepe. This ghost happened to be baldheaded. When Lepe looked up and saw the baldheaded ghost, he called out: “As the drum was beating, up came a baldhead; had there only been two, what a beautiful sight it would be.” The ghost replied: “If that is what you want, Lepe, you can have two.” At this up came another baldheaded ghost. Lepe then repeated what he had said, adding another ghost, until ten baldheaded ghosts stood on the cliff. With this number, Lepe addressed them saying: “Say, you must be hungry?” “Yes, we are hungry.” Lepe again said: “Then wait here while I go home and bring the remnants of my last meal.” Lepe then returned to the house, took up the calabash and excreted into it, then he urinated into the calabash and stirred up the mixture with a stick. He then took up the coconut shell dish containing some salt and went back to the place where the ghosts were waiting for him, carrying the calabash and the salt dish. When Lepe came up to the ghosts, they took the calabash and stuck their fingers into it and ate the food, and said: “Oh, my, how bad this food does smell and how awfully bitter it is!” Lepe replied: “You see I am all alone by myself, and being alone, I eat my food from the time it is fresh and sweet until it turns sour on me, before I finish it. If I had such a large company as you are with me, why the food would be finished while it is still fresh, and it would not turn sour in the calabash.” With this the ghosts continued on eating until the whole mixture in the calabash was finished. After the mixture had been consumed, Lepe called out: “Serve you right, you have all eaten the dung of Lepe.” When the ghosts heard this, they all became angry with Lepe, and said: “We are going to kill you for this.” Lepe replied: “If you should kill me you will not have anybody to play with.”
[Some time after this] Lepe again conspired against the ghosts and upon meeting them said: “You fellows cover up your eyes while I go and hide something.” The ghosts assented to this, and Lepe proceeded to the sand, and after excreting on the sand he covered it up making a small hill of sand; then he led ten arms from the hill, after which he called to the ghosts, saying: “It is hidden.” The ghosts then all came and Lepe said to them: “The game is this: here are ten different arms leading to that hill; each of you take an arm and dig with all your might towards that hill; whoever gets there first, wins.” The ghosts began digging and when they reached the hill their hands were all besmeared with the filth. This made the ghosts more angry with Lepe and they all spoke of killing him. Again Lepe told them that if they were to put him to death they would be without a playmate.
After this the ghosts conspired amongst themselves as to how to kill Lepe. After some time they decided that they would kill a pig and give a feast, as a means of tempting Lepe to come to their house, where they would kill him. As soon as this was decided on, they immediately proceeded to carry out their plans.
While they were preparing the pig for the umu, Lepe saw them in their preparations and knew that a feast was about to be given; he therefore began to evolve a plan whereby he would be able to eat some of the pork. After hitting on a plan he went to work to carry it out and so procured some charcoal and began to blacken one side of his body from top to bottom, leaving one side. When this was completed he went up to the house where the ghosts made their home. As he was drawing near the house, one of the ghosts said: “Say, that fellow looks like Lepe, only this fellow is black on one side.” Another ghost said: “That fellow is not Lepe for he is black on one side, Lepe is different.” When Lepe arrived, the ghosts asked him: “Are you the only one who has come?” Lepe replied: “No, there are ten of us black fellows. I am the tenth, and the other nine fellows have not come yet, but they are coming later on, however; they will be here directly.”
After the pig was cooked, they all sat down to eat, Lepe included. After the meal, Lepe got up and went away, and when he was at some distance from the house, he called out: “I have fooled you. Lepe has eaten of your pig. I am Lepe.” One of the ghosts then said to the others: “We have been deceived by Lepe. Here it turns out that this black man is Lepe after all.” The ghosts then began chasing Lepe with the idea of killing him because they were very angry. While they were chasing, Lepe ran to his house and began calling out in a loud voice: “Say, you people who are sleeping, you must wake up for here are some people coming who wish to kill us.” With this he reached and took hold of the end of a cord and pulled on it. To this cord several rattlers were fastened and when he gave a pull the rattlers made quite an uproar. When the ghosts heard this queer noise they all ran away calling out to themselves: “Say, we will be killed. Here, Lepe’s house is full of people all the time and we did not know it. What a narrow escape we have had. Let us get away from him.” And they kept on running.
RELATING TO MAIAUHAALENALENAUPENA.
Maiauhaalenalenaupena was a very great deceiver and often deceived the peddlers [560] and appropriated their goods without giving anything in return. The way he did this was as follows: In the winter, when the sea was very rough and the wind and rain lasted for months at a time, upon seeing the people from the uplands coming down to the beach with food, sugar-cane, bananas, gourds and other things, he would take up his fish nets and paddle and place them in his canoe, then push out the canoe, into the sea, and would then return and proceed to dry out the nets, making believe that he had just returned from fishing. This was how he came by the name of Maiauhaalenalenaupena. [561]
When the peddlers arrived they would see that he was to all appearances a fisherman and they would then give him the food and all the other things on credit, fully believing that they would get some fish in return some day in the future, but they never received anything in return, for he was not a fisherman. In this way the peddlers lost all their goods.
RELATING TO KUAUAMOA.
Kuauamoa too was a very great deceiver, in fact he was the greatest of them all. Kuauamoa belonged to Kawaihae, in Kohala, Hawaii. While he was living on the beach at Kawaihae, he came in contact with some white men such as Isaac Davis and John Young, and in this way learned how to use certain English words.
One day Kuauamoa went up into the uplands of Kawaihae and when he arrived on the plains of Alawawai, he met a couple of men from the interior of Kohala, who were carrying some rope to the beach, to be disposed of to the white men, Isaac Davis and John Young. Upon meeting the men Kuauamoa asked them: “What are you going to do with the rope?” “We are going to sell it to the white men.” Kuauamoa then asked them: “Do you know how to speak English so that you will be able to make good bargains?” “No.” “Well, I will teach you a few words of their language so that you will be able to effect a satisfactory sale. [562] When you come to the place of the white men, [563] Isaac and All Hands, [564] and they should ask you what the rope is for, you tell them, ‘Ko kame alaki, ko kahele ia paka.’ [565] If they should ask you another question, say to them, ‘Kaukau ikeke i keke mea ai!’ [566] These are the words to effect a ready sale of the rope of you two if offered; keep them fast in mind lest you forget and suffer loss.”
When the two men came to the white men, Isaac Davis asked them: “Kanaka, what do you want for the rope?” The men replied: “Ko kami alaki, ko kahele ia paka.” The white men not understanding the language used, again asked: “What are you selling the rope for?” The men replied: “Kaukau ikeke i keke mea ai.” When the white men heard this each took up a stick and chased the men with the intention of giving them a beating. Upon seeing this, the men dropped the rope and ran away for they were sore afraid, until they reached Kohala, leaving their rope behind which was appropriated by the white men.
RELATING TO HANAAUMOE.
Hanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His duties consisted in the watching all the sea coast for the coming of canoes to Oahu.
While he was on duty one day, Kahaookamoku, a chief of Kauai, was seen off shore with several canoes and men. When they arrived off Mamala, where Hanaaumoe was on the watch, he called out: “Where are your canoes sailing to?” Holoholopinaau, the prophet or seer, answered: “We are sailing to Hawaii on a trip of sightseeing.” Hanaaumoe said: “You must not go to Hawaii for that island is inhabited by ghosts.
Hawaii has ghosts, it is inhabited by Kanikaa. Maui has ghosts, it is inhabited by Kaahualii. Lanai has ghosts, it is inhabited by Pahulu. Molokai has ghosts, it is inhabited by Kahiole.
“This is the only island that is without ghosts, the island of Halalii. Come ashore, we have food ashore, we have houses, we have fresh water to bathe in and we also have women. The canoe men can have as many as two or three, while your chief, Kahaookamoku shall have five, therefore you must come ashore.” The chief Kahaookamoku gave his consent, and he and his men came ashore.
RELATING TO HALALII.
Halalii was at this time the king of Oahu, but he was a ghost and all the inhabitants of the island at that time were ghosts. Hanaaumoe was also a ghost and because of this fact no human beings lived on the island because of the fear of Halalii and his followers. Those who knew of the conditions existing on this island could never be induced to come to it for they knew that no living person could live after landing, for the reason that Halalii and those under him would kill and eat them up. As the conditions relating to this island became better known less people came to it, and because of this fact Hanaaumoe was stationed on the coast, and with his cunning words he was to entice travelers ashore and in that way procure the ghosts their favorite food.
After the Kauai people made a landing, the canoes were hauled up on the beach and the men all entered a long shed built by the ghosts, and all being tired out on account of the long sea voyage, laid down to rest, fully believing what Hanaaumoe had told them and they all waited for his return. Very late that evening when darkness was upon the land, Hanaaumoe came up to the house and called out:
Say, Halahalakau; Say, Halahalakau, Are you people asleep?
Kaneopa, a lame fellow, answered: “We are not yet asleep; we are still waiting for the food, the fish and for the women you promised us; the canoe men for their share of one, two and three, and for the five you promised our chief, Kahaookamoku.” To this Hanaaumoe replied: “They are coming on up; Ewa is a long ways off, Nuuanu is quite a steep climb, and Kulaokahua is a long dry plain, but they will be arriving soon.”
After Hanaaumoe had departed, Kaneopa began to entertain a belief that there was something wrong and that there were chances of their being killed, for he was almost sure that Hanaaumoe was deceiving them.
Just after midnight, Hanaaumoe again arrived and called out as at first, and again Kaneopa gave the same answer and the same reply was repeated by Hanaaumoe. With this last call Kaneopa made sure that they would be killed, so he thought of a way to save himself. After spending some time in study he hit upon the plan of concealing himself under the threshold, so he proceeded to dig a hole right under the door and after it was deep enough he got down into it and hid himself.
When it was almost time for the crowing of the first cock, Hanaaumoe again came up to the house and called out:
Say, Halahalakau; Say, Halahalakau, Are you people asleep?
There was no reply, not a sound was heard. Hanaaumoe then said to himself:
So we have you at last. Here you have come to Oahu to do your sleeping. Why didn’t you sleep in Kauai? You have brought yourselves here and are sleeping on the island of the ghosts. You shall all be killed by Halalii; none shall escape. The flesh will be consumed, the bones will be consumed, nothing will be left.
After making these remarks, Hanaaumoe returned to the king, Halalii, and the rest of the ghosts. When Hanaaumoe arrived, Halalii asked him: “What about the people, are they asleep?” Hanaaumoe answered that they were. With this all the ghosts came to the beach house where Kahaookamoku and his followers were all sound asleep. The ghosts then entered the house while Halalii sat down on the threshold, under which Kaneopa was hiding. Kaneopa had guessed that the king would sit on this very spot which was the reason why he had decided to make his hiding place there and was the means of his escape from the ghosts, later.
As soon as the ghosts entered the house, they began killing and eating the sleeping men. After eating all that had been killed, a search was made of the house to see that none had been overlooked. Every corner was searched and the house was almost turned up side down, but as the king was sitting on the threshold that place was not searched.
At daylight the next day, the ghosts all returned to the uplands and Kaneopa crawled out of the house to the canoes, pushed one out into the sea, got into it and set out for Kauai. When Hanaaumoe saw him, he called out: “Say, Kaneopa, come ashore.” Kaneopa refused to do this.
When Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at this place, who was the friend of Kahaookamoku, and he proceeded to tell him of how they had gotten into trouble. When the king heard this he expressed much regret at the death of Kahaookamoku, his friend. After a time he turned to his chief priest, Namalokama by name, and asked him: “How are we to go about and accomplish the destruction of these ghosts?” Namalokama replied: “We surely have a way. You give your order to the people of the whole of Kauai, to hew out images, a large number of them, so many that they could not be counted, and also to hew out canoes. After these things are ready, we will set sail for Oahu and we will then be able to kill them all.”
At the command of the king, the people of Kauai to a man proceeded to carry out the orders and in time the images and canoes were completed and the start for Oahu was made.
RELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS.
When the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he did on all such occasions and invited them to come and share the hospitality of the island of Oahu. The canoes made for the shore and the people landed; by the time the people got into the shed it became quite dark.
While the Kauai people were in the shed, Namalokama, the priest, said to the king: “Let us dig up the inside of the house then place the images, some on the ground and some under.” The king assented to this and the people proceeded to dig up the inside of the house and to deposit the images as ordered. After this was done, they all returned to their canoes and waited for the coming of the ghosts. While they were waiting they heard Hanaaumoe calling at the door of the shed, saying:
Say, Halahalakau; Say, Halahalakau! Are you people asleep?
There being no reply from within, he again called out, and not receiving any response, Hanaaumoe said to himself:
So here you are. Why didn’t you sleep at Kauai? Here you have come to sleep on the island of Halalii. You shall all die, nothing will save you.
Hanaaumoe then returned to their home and reported to Halalii and the ghosts: “They are all asleep, let us go down and eat them up.” When Halalii heard this, he and all the ghosts proceeded to the shed and all entered it while Halalii as was his custom sat down on the threshold. The ghosts then took up the images and began chewing on them, but found them very hard. One of the ghosts said to the others: “What a tough fellow this is that I have picked up.” Another said: “So is mine, it is awfully hard.”
It was customary at feasts of this kind for the common ghosts to reserve the choice portions of the different people they killed and present them to their king, and this was the rule at this feast. When the king was presented with a choice portion, he too made a remark relative to the toughness of the meat, saying: “These fellows are awfully tough and hard.”
While the ghosts were busy eating the images, the people from Kauai rose and set the building on fire. They first surrounded the shed and then applied fire to it. In this way all the ghosts were killed, not one escaped.
RELATING TO ELEIO.
Eleio was universally noted for his great speed. He was the messenger of the great king of Maui, called Kakaalaneo. It was said that when Kakaalaneo was ready for his morning meal he would order Eleio to go to Hana, in East Maui, and bring him some awa. The king at this time lived in Lahaina. As soon as the order was given, Eleio would run off with great speed, all the way from Lahaina to Hana. The distance between these two places is about forty miles. It is said in the legend that Eleio could beat the wind in speed.
In one of his trips to Hana, he met Kaahualii, a ghost, who lived in the wilderness of Oopuola. When the ghost met him, he asked that he be given some of the awa, but Eleio insulted him by telling him to take the hairs of his body and use it for his awa.
When Kaahualii heard this, he gave chase, believing that he could catch Eleio; but he was unable to catch him who ran much faster.
When Eleio came to Kakaalaneo, he saw that the meal, the awa for which he was sent, was being served. On his return from Hana Eleio while running was preparing the awa at the same time, so when he entered the house, he placed the awa in the cup, strained it and placed the cup to the mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink his awa before he began on his meal.
Because of this Eleio was noted for his great speed and the people of the present generation think the story to be true.
RELATING TO KANAIAHUEA.
Kanaiahuea was noted for being a very strong man and also for being a very thoughtless fellow, and his acts were known to the people in all the islands. Kanaiahuea made his home in Kona, Hawaii, was married and lived with his wife’s parents.
One evening, he prepared a couple of large baskets of potatoes, and placed them in his canoe, which made quite a load. That same evening Kanaiahuea boarded his canoe and set out, all by himself. When the parents of his wife saw the great strength displayed by their son-in-law they were made quite happy.
After pushing away in his canoe, he said: “Paddle for Kaupo, Kanaiahuea.” With this he headed for the point of land directly opposite the house and bumped into the rocks. He then turned about and after a time he again bumped into the rocks on that side. In this way the bow as well as the stern of his canoe were smashed. At daylight the next day, when the people woke up they saw that the canoe of Kanaiahuea was floating not very far from the landing, and the people made up their mind that it could not have reached its destination. Therefore Kanaiahuea’s fame has descended to the present time for not knowing how to paddle a canoe.
MOOLELO POKOLE NO NA UHANE LAPU AME NA HANA MAALEA.
NO WAKAINA.
Ua kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana. He ’kua o Wakaina, aohe kino maoli, a he olelo nahenahe loa kana mau olelo. Me he kanaka alelo pelu la, ke kamailio ana. O Waiapuka i Kohala Akau e pili la me Niulii, kahi a Wakaina i hula ai, a i hoopunipuni ai i ko laila poe.
I ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina i luna me ka hulahula me kana mau olelo mele ma ka waha, penei: “I lea no ka hula i ka ahuula,” hookupu keia poe i ka ahuula.
“I lea no ka hula i ka mahiole,” hookupu keia poe i ka mahiole.
“I lea no ka hula i ka hulili,” hookupu keia poe i ka hulili.
“I lea no ka hula i ka pa-u,” hookupu keia poe i ka pa-u.
Pela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila, hoolelele ae la ia me ka hula. Nana ae la na mea a pau loa a akaaka iho la. Ia wa, lele loa o Wakaina a pane iho i nei huaolelo. “A lele au la, hokahoka wale iho.”
NO KAPUNOHU.
He kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni hele ia ia Hawaii a puni, a ua nui ka poe i eo ia ia.
A no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho ana elua keiki, ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo ana ia Kapunohu. Nolaila, mamua ae o ko Kapunohu hiki ana i ko laua wahi. Kahumu iho la laua i ka umu, a kau iho la i ka pulehu, a moa ka pulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho la laua i ka umu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku ke kaikuaana i ke kaikaina: “Ei ae o Kapunohu.” Alaila, ohi ae la laua i ke kauwawe o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la laua me he umu hou la. Ia wa komo ana o Kapunohu. A ike laua ua komo o Kapunohu i loko o ka hale, lalau aku la laua i ka pulehu a ai iho la. I loko o ia wa e ai ana, i aku ke kaikuaana i ke kaikaina: “Ua moa ka umu a kaua.” Ae mai ke kaikaina, “Ae.” Lalau aku la laua i ke kauwawe, ohi mai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. “Emoole ka moa o ka umu.” I mai laua ala: “Ua moa, e huai ae.” Hoole paakiki aku o Kapunohu: “Aole i moa, no ka mea, o ka’u komo ana mai nei no ia e kauwawe ana no olua, pehea e moa ai? He oi olua o na keiki wahahee.” A no keia hoole paakiki o Kapunohu, pili iho la lakou, a pau ka pili ana, huai ae la ka umu. I huai ae ka hana ua moa ka ai. Eo ae la o Kapunohu i keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau hou iho la ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he hua moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka ipukai, a pela no hoi ke poi o luna, ua hana ia a hulilau, penei ke ano. A ua hooia he io moa i loko o ka ipukai iwi hua moa. A malama iho la laua no ka hiki mai o Kapunohu. A mahope, hiki mai la o Kapunohu, a olelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu, wehe ae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. “Ai olua, heaha ka olua ia o ka ai ana?” I aku laua nei: “He moa ka ia, he moa ka ipukai e waiho ai.” Hoole mai o Kapunohu: “Wahahee olua, nawai i olelo he moa ka ia, a he moa ka ipukai, he oi olua o na keiki wahahee.” Pela ka hoopaapaa ana, a pili okoa, ia pili ana a pau. Kii laua nei i ka ipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu, ae aku la i kona eo, alua eo o Kapunohu i na keiki.
Hoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i kekahi mea. I aku ke kaikuaana i ke kaikaina: “E! I noho kaua a pii hou mai o Kapunohu, alaila, penu kaua i na lima o kaua i loko o ke kai o ka ipukai, a lalau ka ai, a ai kaua.” Ae mai ke kaikaina. “Ae.”
A hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i ka ipukai me ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o ka ipukai. I mai la o Kapunohu: “A, ai ka ai, auhea ka ia.” I aku laua nei: “O ka ai no ka ai, he io kanaka ka ia.” I mai o Kapunohu, “Wahahee olua, nawai i olelo o ka io o ke kanaka ka ia.” Pela ko lakou hoopaapaa ana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia Kapunohu: “He ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei i ke kai, aole ka ia. Nolaila he io kanaka ia.” Ae mai la o Kapunohu: “Ae, ua eo ia olua.”
WAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO.
O ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua makuakane, hookahi makuahine. O ka laua hana o ke kawili manu.
Mamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke kaikaina, penei:
“Ina kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka ihu, o ka’u manu ia, mai lawe oe. Hoihoi mai oe na’u ia, o ka manu i puka ole ka ihu, o kau ia.” Ae aku ke kaikaina.
Ia manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu, haawi no i ke kaikuaana. Pela no ko laua hana mau ana, a nele loa o Waawaaikinaaupo i ka manu, pau loa i kona kaikuaana lokoino, aloha ole. A nolaila, ua kapa ia ko laua inoa mamuli o ka laua hana ana.
NO LEPE.
He kanaka akamai o Lepe i ka hoopunipuni i ke ’kua, a he maalea loa ma ka olelo ana. No Hilo, Waiakea, o Lepe.
Iho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka wai a inu iho la.
Ku ana ke ’kua i luna o ka pali, he ’kua ohule o ke poo.
Ea ae la o Lepe i luna a kahea aku la me ka leo nui. “Kani ana ua pahu, ku ana ua ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai nui wale.” I mai ke ’kua: “Ina no o kou makemake ia e Lepe, elua no.” Ku ana alua akua ohule. E like me na olelo mua a Lepe, pela no ma keia wahi. A hiki na akua ohule i ka umi, i aku o Lepe: “Ea! pololi paha oukou.” “Ae, he pololi ko makou.” I aku o Lepe: “A pela nui iho e kali ai ia’u, e kii ae au i kuu wahi kahina ai.” Hoi aku la o Lepe a ka hale, lalau aku la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho la, a koali ae la i ka laau. Lalau aku i kahi kilu paakai, a holo aku la i kahi a ke ’kua e kali ana ia ia. A hiki o Lepe, lalau mai la ke ’kua, a miki ae la i ka ai, olelo iho la penei: “Uhuhu! pilopilo awaawa hoi neia wahi ai au e Lepe.” I aku o Lepe: “No ko’u hookahi no hoi paha, oi ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka umeke. Ina e like me oukou ka nui, pau no ka ai i ka wa huihui o ka ai. Aole e awaawa i loko o ka umeke.” Nolaila, ai iho la ke ’kua a pau ka ai, i aku o Lepe: “Akola oukou o ai i ka lepo o Lepe.” A lohe ke ’kua, huhu iho la ia Lepe: “I aku, e make ana oe ia makou.” I mai o Lepe. “Ina wau e make ia oukou, aole oukou hoa paani.”
I aku o Lepe: “E pee oukou, e huna wau.” Ae mai la ke ’kua. Nolaila, hele aku la o Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one, a hana aku la he mau awe he umi, a pau i ka hanaia. Alaila, kahea aku la ia: “Ua nalo.” Hoi mai la ke ’kua a pau loa. I aku o Lepe: “E! Eia ka olelo, o ka mea ikaika i ke kohi ana, i kana awe a hiki i ka puu one, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one, pilopilo iho la na lima. Nolaila, huhu ke ’kua ia Lepe, a olelo e pepehi a make. Hoole aku o Lepe, ina wau e make ia oukou, aole oukou hoa paani.
Nolaila, ohumu iho la ke ’kua, me ka manao e imi i mea e make ai o Lepe. A noonoo iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e hiki ai i ko lakou hale, a make ia lakou, a hana iho la lakou peia.
Ia lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o Lepe i mea nona e ai ai i ka puaa a ke ’kua, a maopopo, ia ia. Paele iho la ia i kekahi aoao ona i ka nanahu, a koe kekahi aoao ona. Hele aku la ia i ka hale o ke ’kua, a kokoke. Olelo aku la kekahi akua i kekahi akua: “E! like no hoi keia me Lepe, a o ko ia nei paele hoi o kekahi aoao, like ole.” I mai kekahi: “Aole ia o Lepe, he paele keia o kekahi aoao, aole pela o Lepe.” A hiki mai la o Lepe, ninau aku la lakou. “O oe wale mai la no.” I aku o Lepe: “Aole, he umi makou poe paele, owau mai nei ka umi, koe aku nei eiwa. Ei ae no nae mahope mai lakou, he hiki mai koe.”
A moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o Lepe a mamao mai kahi mai o ke ’kua. Kahea aku la o Lepe: “Akola! pau ka puaa a oukou ia Lepe. O Lepe no wau.” I aku kekahi akua, i kekahi akua. “Puni kakou ia Lepe. Eia ka o Lepe no keia paele i hele mai nei.” Ia wa, alualu lakou ia Lepe e pepehi no ka ukiuki. Ia lakou e alualu ana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo nui penei: “E lakou nei e moe nei, ala ae oukou, eia ka make o kakou.” Ia wa, lalau aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia ke ulili ipu liilii, a paa i ke kaula. Ia huki ana, nakeke ae la ke ulili a walaau me he leo kanaka ala, a lohe ke ’kua, holo aku la. I aku kekahi akua i kekahi akua. “E! make kakou. Eia ka ua piha kahi o Lepe i kanaka, pakele kakou. E holo kakou,” a holo aku la lakou.
NO MAIAUHAALENALENAUPENA.
O keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana he hana wahahee loa me ka lawe wale i ka hai. O kana hana penei no ia, i ka wa hooilo, e kaikoo ana ke kai, e loku ana ka ua me ka makani. Ike aku la ia i ka poe maauauwa o uka e iho mai ana me ka ai, ke ko, ka maia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka waa, a me ka upena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o ke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai keia inoa o Maiauhaalenalenaupena.
A ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka ia, na mea a pau loa, a hoaie aku la, me ka manao e loaa mai ka ia mahope. Aole nae he loaa, no ka mea, aole i ike i ka lawaia, a poho iho la ka maauauwa.
NO KUAUAMOA.
Oia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a pau loa. No Kawaihae i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i Kawaihae kai, ua maa ia i ka olelo a na haole, a Aikake me Olohana.
A pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai. Loaa ia ia elua kanaka no Kohala loko, e hele aku ana me na aumaka kaula elua. E iho ana i kai o Kawaihae, e kuai me na haole, me Aikake laua o Olohana. A hiki laua i Alawawai, halawai laua me Kuauamoa. I mai o Kuauamoa: “He kaula aha keia a olua?” “He kaula kuai me na haole.” I aku o Kuauamoa: “Ua loaa no ia olua ka olelo haole, e make pono ai ka olua kuai ana?” “Aole.” “Ae, e ao aku au ia olua i ka olelo haole, e make pono ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole, o Aikake a me Olohana, a i ninau i ke kaula. He kaula aha keia? Olelo aku olua: ‘Ko kami alaiki, ko kahele ia paka.’ A i ninau hou, olelo aku olua, ‘Kaukau i heke i keke mea ai.’ Oia na olelo e makepono ai ke kaula a olua ke kuai aku, e hoopaa nae olua a paa loa, i ole e poina, o poho olua.”
A hiki laua i mua o na haole. Ninau mai la o Aikake. “Kanaka, pehea kuai ke kaula?” I aku laua nei. “Ko kami alaiki, ko kahele ia paka.” Ninau hou ka haole. “Pehea kuai ke kaula.” I hou aku laua nei. “Kaukau i heke i keke mea ai.”
A lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau. Ia wa, haalele na kanaka i ke kaula, a holo aku la no ka makau, a hiki i Kohala, me ka haalele loa i ke kaula. A lilo aku la i ka haole.
NO HANAAUMOE.
No Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana ke kiai i na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia ia e kiai ana, holo mai la o Kahaookamoku he ’lii no Kauai mai, me kona mau waa he lehulehu loa, a me na kanaka he nui loa. A hiki lakou ma waho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku la ia: “E holo ana i hea ko oukou mau waa.” Olelo mai o Holoholopinaau, he kilo ia, a he kuhikuhi puu one. “E holo ana makou i Hawaii i ka makaikai.” I aku o Hanaaumoe: “Mai holo i Hawaii, he moku akua ia.
Akua Hawaii. Akua ia Kanikaa. Akua Maui. Akua ia Kaahualii. Akua Lanai. Akua ia Pahulu. Akua Molokai. Akua ia Kahiole.
“Eia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he ai no o uka, he hale no, he wai auau no, he mau wahine no. Elua, ekolu a oukou a na hoewaa, elima wahine a ke ’lii o oukou a Kahaookamoku. Nolaila, e pae i uka. Ae mai la ke ’lii o Kahaookamoku, a pae iho la lakou.”
NO HALALII.
He alii o Halalii no Oahu nei i loko o ia wa, he ’kua nae, a he ’kua wale no kanaka e noho ana ia wa. A he ’kua hoi o Hanaaumoe, nolaila, aohe kanaka ola ke pae mai ianei, pau i ka ai ia e Halalii ma. Nolaila, i noho ai o Hanaaumoe ma na Lae kahakai a pau o Oahu nei, e nana i kanaka ai na lakou.
Ma keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke ’kua, a waiho a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou manao no nae i na mea a Hanaaumoe i olelo aku ai.
A ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E!
Halahalakau e! Halahalakau e! Ua moe oukou?
I aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei makou i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa, palima hoi ka ke ’lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke pii mai nei no, he loihi o Ewa, he pali o Nuuanu, he kula o Kulaokahua, nolaila, he hiki koe.
A hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He hoopunipuni o Hanaaumoe. A aumoe, a huli ke kau o ka po, hiki hou mai la o Hanaaumoe, a olelo hou e like me mamua. Alaila, maopopo loa ia Kaneopa, e pau ana lakou i ka make. Nolaila, imi iho la i wahi nona e pakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a loaa kona lua ma laila, pee iho la ia.
A kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei:
Halahala kau e! Halahala kau e! Ua moe oukou?
Aohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe:
A haha! Lawe ia mai ka moe a Oahu nei, I hea la ka moe, moe aku i Kauai, Lawe ia mai ka ka moe a ka moku akua, Make a o e ola ia Halalii. Pau ka io, pau ka iwi, a o e koe.
A pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a me na akua a pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea ua moe? Ae mai la o Hanaaumoe. Ia wa, hele mai la lakou a hiki i ka hale o Kahaookamoku ma e moe ana. Ua pauhia loa lakou i ka hiamoe. Noho iho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa e pee ana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke ’lii e noho ai, a nolaila, manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e huli ana.
Ia wa, pau loa o Kahaookamoku ma i ka ai ia e ke ’kua. A huli ia o loko o ka hale, a koe ka paepae o ka puka, kahi a Kaneopa e pee ana.
A ao ae la, hoi aku la ke ’kua i ko lakou wahi, nolaila, nee aku la o Kaneopa a ka waa, panee aku la a lana i loko o ke kai, holo aku la. A ike o Hanaaumoe, kahea aku la: “E Kaneopa, e pae.” Hoole mai o Kaneopa.
A hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke ’lii o Kauai, ke aikane a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau loa, a lohe ke ’lii, minamina iho la ia no ke aikane. Nolaila, ninau aku la ia i ke kahuna, ia Namalokama: “Pehea la e make ai ke ’kua.” Olelo mai o Namalokama: “Ua make. E olelo oe i na kanaka o Kauai nei a puni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i na waa, alaila, holo i Oahu, a pela e make ai ke ’kua.”
A hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau loa. Holo mai la lakou.
NO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA.
A pae mai la ke ’lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like me kana mau hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku ke kahuna o Namalokama i ke ’lii, e kohi ka hale a puni, e waiho i kekahi kii i lalo, a i luna kekahi kii e ahu ai. Ae mai la ke ’lii.
A pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la. Ia lakou e moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei:
Halahala kau e! Ua moe oukou, ea?
Aohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no he walaau hou mai, alaila, pane iho o Hanaaumoe, penei:
Ahaha I hea la ka moe i Kauai, Lawe ia mai ka ka moe a ka moku o Halalii, Make, aohe wahi e ola ai.
Hoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua a pau loa: “Ua pau i ka hiamoe, e hele kakou e ai.” A lohe o Halalii, hele mai la lakou a pau loa. Komo aku la na akua, a o ke ’lii hoi o Halalii, noho iho la i ka paepae o ka puka. Lalau aku la kela akua keia akua i ke kii, a nau iho la. “Oolea ana.” I aku kekahi akua i kekahi akua: “E! akahi ka hoi ke oolea o ka’u wahi kanaka.” I mai kekahi: “Pela no hoi ka’u, he oolea no hoi.”
He mea mau i ke ’lii, o ke ka o na kanaka ka ke ’lii e ai, a pela ua poe kii nei. I ka lawe ana aku i mua o Halalii, olelo mai o Halalii, oolea hoi keia mau kanaka. Ia lakou e ai ana, ala mai la na mea a pau e puhi i ka hale i ke ahi. Hoopuni ae la lakou a puni, a pupuhi ae la i ke ahi. A ma ia puhi ana, pau loa iho la ke ’kua i ka make ia wa hookahi, aohe mea i koe.
NO ELEIO.
Ua kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke ’lii nui o Maui, na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka aina kakahiaka. Olelo aku la o Kakaalaneo ia Eleio e holo i awa i Hana, ma Maui hikina, mai Lahaina aku e holo ai. A hoi mai ai ke ’lii. Alaila holo aku la o Eleio me ka mama loa, mai Lahaina aku a hiki i Hana. Ma ka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina a me Hana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani ia Eleio.
Ma keia holo ana, ua loaa ia ia o Kaahualii, he ’kua ia, i loko o ka nahele o Oopuola. Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio, eia iho no ko huluhulu pili mai, o ka awa ia.
A lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka mama loa, aole nae he loaa o Eleio no kona mama loa.
A hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa holo o Eleio i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka hale, hoka iho la, a pau ka hoka ana, inu iho la o Kakaalaneo, a pau ai iho la.
Nolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a pela no hoi ma kahi i laha kona kaao ana.
KANAIAHUEA.
Ua kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i keia la. A ua laha kona moolelo ma na wahi a pau loa o keia mau mokupuni. Ma Kona i Hawaii kahi i noho ai o Kanaiahuea, he wahine kana, a he mau makuahunowai.
I ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi he mau kihene nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la. Holo aku la o Kanaiahuea maluna o ka waa, oia wale no. Ua komo i ka ukana, nolaila, akena iho la na makuahunowai i ka ikaika o ka hunona. O Kanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei kana olelo: “Hoe! Kaupo, Kanaiahuea!!”
Holo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka lae, kuia no. Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A ao ae la, i nana aku ka hana e lana mai ana no o Kanaiahuea ma waho koke iho no, aole i hiki i ke kaha, nolaila, kaulana o Kanaiahuea a hiki keia la, no ka hoe hewa.
LEGEND OF PUPUKEA.
Chapter I
Of Pupukea and Makakuikalani.—Kamalalawalu and Lonoikamakahiki Surf-Riding.—Pupukea’s Promptness.—Dialogue Between Makakuikalani and Pupukea.
Pupukea was the younger brother of Lonoikamakahiki, [567] the renowned king of Hawaii, who was of royal ancestry, consequently Pupukea was indeed a high chief of Hawaii. His body was stout, yet wiry and muscular. Notwithstanding, however, he was a very celebrated warrior. Because of his bravery and strength in battles, therefore he was famous from Hawaii to Niihau.
On account of Pupukea’s boldness, Lonoikamakahiki entrusted the whole of Hawaii into Pupukea’s hand. [568] It was his to dispossess or to reinstate the chiefs, and to do with as he pleased; and as to Lonoikamakahiki, his was only to exercise royal authority.
When Lonoikamakahiki and Pupukea sailed and arrived at Lele, which is Lahaina, on Maui, Kamalalawalu, [569] the great king of Maui, was living at Keawaiki, in Lele, with his younger brother Makakuikalani.
OF MAKAKUIKALANI.
Makakuikalani [570] was the younger brother of Kamalalawalu, the famous king of Maui, and Makakuikalani was, moreover, a chief throughout Maui. He was a very courageous soldier and a most distinguished warrior of all Maui. Owing to his dauntless spirit and his strength, Kamalalawalu assigned all of Maui to his control. It was his to disfavor and to award according to his desire; and concerning Kamalalawalu, he simply held kingly sway over Maui.
KAMALALAWALU WITH LONOIKAMAKAHIKI SURF-RIDING.
They slept until the night was passed, when Kamalalawalu said to Lonoikamakahiki: “Let us swim out for surf-riding.” Lonoikamakahiki consented. They swam out and, reaching outside of Keawaiki, they commenced to surf; and when the sun was directly overhead (which is the middle of the day) they returned to land, bathed in [fresh] water, then spread out the wet loin cloth to dry, and repaired to the house, and there remained.
During this retirement, Kamalalawalu’s stewards prepared food, meat, awa, and a water basin. [571] Wherefore, Lonoikamakahiki [572] asked Pupukea: “Where is our food and fish; and where is our awa?” Pupukea answered: “They are near by. The meat is chicken, but it is not yet cooked. And as to the awa, it has not been masticated.”
Whereat, Lonoikamakahiki, infuriated by Pupukea, sprang forward and slapped his cheek. Pupukea then took the awa and chewed it. Again Lonoikamakahiki sprang forward and struck Pupukea’s cheek. Pupukea said to Lonoikamakahiki: “What! is the striking first? Why not first speak, and when the narrow openings of the ear hear the charge, then it will be just to slap?”
PUPUKEA’S PROMPTNESS IN THE PREPARATION OF LONOIKAMAKAHIKI’S FOOD.
While Pupukea was chewing the awa in his mouth, he reached forth one of his hands and seized the chicken (one that belonged to Lonoikamakahiki from Oahu [573] here). He tore the leg apart, salted it, and placed it over a charcoal fire, as also the other leg of the chicken and the entire body. Pupukea baked the chicken with the feathers which had not been pulled off, [574] but, when turned over the feathers were consumed by the fire. With the mastication of four mouthfuls of awa, the chicken was cooked. Pupukea squeezed out the awa juice into the awa cup and placed it before Lonoikamakahiki who drank it. Having finished drinking, he ate the chicken; [575] and having completed the meal, Lonoikamakahiki was intoxicated and slept.
At these wonderful performances of Pupukea, an appreciation and strong desire entered Kamalalawalu’s mind, because of the skill and promptness of Pupukea in the preparation of the food, and because of the very short time required by the meal; therefore, Kamalalawalu entreated of the king of Hawaii as follows: “O Kalani! King of Hawaii, it is better that I have our [576] steward, for I highly value his efficiency and promptness.” Lonoikamakahiki replied: “You can not be favored, inasmuch as he is my property-holder of Hawaii. It is his to dispossess, to retain, and to favor the chiefs and the men; to withhold; to fight or not to fight. My part is simply to reign on Hawaii. He is the one that governs the land.”
THE BANTER BETWEEN MAKAKUIKALANI AND PUPUKEA.
Following Lonoikamakahiki’s answer to Kamalalawalu, Makakuikalani remarked regarding Pupukea, as follows: “A low shelf is reached by the rat.” [577] Pupukea answered Makakuikalani, saying: [578]
The short mature [one] is the sphere Who shall sweep the plain entirely; The resistant white sugar-cane of Kohala, That injures your mouth when eaten.
After these words, Lonoikamakahiki inquired of Kamalalawalu: “Where is your land administrator?” Kamalalawalu responded: “There he is, Makakuikalani, the tall man standing yonder.” And when Kamalalawalu had finished speaking to Lonoikamakahiki, relative to his young brother, Makakuikalani, Pupukea answered his taunting words, as follows: [579]
A spider, struck by the kona wind, overturns; A banana bunch, attacked by a wind gust, falls.
By this speech of Pupukea’s, Makakuikalani retorted with his boasting words, as follows:
A shrivelled banana of Kaea, Which ripens not in ten days.
In this dialogue of theirs, one was claiming that he was the more powerful; as also the other. Furthermore, in this banter between them, the words were planted in their minds until the period wherein Kamalalawalu fought against Lonoikamakahiki at Waimea, on Hawaii. There the words of Makakuikalani and Pupukea were carried into effect.
At this point, let us discontinue their narrative and touch upon Kauhiakama, Kamalalawalu’s son, the one that was dispatched to Hawaii to spy.
Chapter II
Of Kauhiakama.—Kamalalawalu-Lonoikamakahiki War.—Kumaikeau and Kumakaia.—Hill of Hokuula.—Numbers of Men.—Pupukea-Makakuikalani Combat.
After Lonoikamakahiki and Pupukea had departed for Hawaii, Kamalalawalu and his son, Kauhiakama, remained for some time. Said Kamalalawalu to Kauhiakama: “You sail to Hawaii and make observations of the land, of the people, and the government thereof.” Upon finishing speaking, Kauhiakama set sail with his canoes and disembarked at Kawaihae.
Prior to the landing, Kauhiakama voyaged and had touched at Puako, at Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou and Kaawaloa. At Kaawaloa, the route of travel was lost, [580] because the slanting cliff and the crags barred them in the front. Wherefore, Kauhiakama had retraced his course and arrived at Kawaihae.
In this voyaging of Kauhiakama, it had occupied but a short period; and on account of his quick traveling, he sailed and returned that self-same day without a night intervening. Tarrying two days at Kawaihae, they departed for Maui, and landed at Keawaiki, which was Lele, and which, at present, is Lahaina. There were Kamalalawalu and Makakuikalani.
After Kauhiakama had disembarked at Lele, Kamalalawalu questioned him: “How is Hawaii?” Kauhiakama gave his reply, boasting and misleading:
Beautiful [581] Kohala! The people’s height is to the nose. There are no men on the whole of Hawaii. [582] I have voyaged from Kawaihae, To Kaawaloa, in Kona. There are no men; the houses stand empty.
On account of these words of Kauhiakama, Kamalalawalu was deceived; and therefore, he made preparations to sail away and fight with Lonoikamakahiki.
Let us briefly comment on Kauhiakama. He was an exceedingly careless man regarding his proceedings, and was very ignorant. It seemed as if his stomach [583] and head belonged to others that he could not be more thoughtless. While he had been cruising from Kawaihae to Kaawaloa, the seashore borders were completely covered with standing houses. Since he had approached in the early morning, the dwellers had ascended to the uplands to till the soil, while others had gone fishing, therefore, they were not found in the houses. It was at Kohala, the place he had seen that there were many men and numerous houses, and which was the only place, he thought, that was populated.
KAMALALAWALU AND MAKAKUIKALANI’S VOYAGE TO HAWAII TO BATTLE WITH LONOIKAMAKAHIKI AND PUPUKEA.
On this journey of Kamalalawalu’s with his Maui men to Hawaii to fight, there were very many canoes. [584] (It is said that the Alenuihaha channel was so covered from Maui to Kohala and Kawaihae that the waves and the sea were invisible.)
When they landed at Kawaihae, the seashores were blockaded by the canoes from the promontory of Kanamee, Upolu, to Kohala, and thence to Kaelehuluhulu, in Kona, and whose extent approximated thirty miles. The chief of Waimea and Kawaihae at that time was Kanaloauo. He gave battle to Kamalalawalu, and Kanaloauo was defeated by him. Kamalalawalu then went forth to slay him.
At that time, two men, Kumaikeau and Kumakaia, were abiding there. They were men related to Lonoikamakahiki and Kanaloauo. Both cunningly addressed Kamalalawalu, saying: “He is conquered; [585] it is not wise to kill, but let a veil conceal his face.” At this behest, Kanaloauo was covered with the veil until completely hidden, whereupon he was released.
RELATING TO KUMAIKEAU AND KUMAKAIA.
These were unsurpassed and very crafty men [586] of that period, and both were active in devising a plan that would lead to the defeat of Kamalalawalu and the entire Maui forces. At this capture of Kanaloauo by Kamalalawalu, Kumaikeau and Kumakaia went into the presence of Kamalalawalu and lamented as follows:
O! [587] At last the eyes may close. Just now the food is desired, For the oppressor [588] is captured. The food, the fish, remained not, Nor pig, nor raiment, nor skirt, Nor land, nor house wherein to dwell. Lo! The house is discovered [589] to be fit to live in. By your coming, [590] O Kamalalawalu, Sleep we in the house with the wife; Welcome is the food and the fish. The kapas are worn with warmth. You indeed are the one to deliver us; You indeed shall secrete these bones. [591] O Kalani! We are defeated! [592] We cannot be saved by you; we are defeated!
When they had finished their lament, both said to Kamalalawalu:
O Kalani! Destroy [593] all the canoes, Sever the cord and the canoe rope, Chop the cross-piece and the out-rigger; Cut the canoe’s stern and bow till shortened; Lest when we give battle And shall defeat Lonoikamakahiki and men They will flee hither to the sea, Beholding the canoes afloat, will board them; Will flee to the ocean And land on Kahoolawe and Maui, Where the vanquished will be safe!
Because of these words of Kumaikeau and Kumakaia, the proposition was warmly welcomed by Kamalalawalu’s mind. (He thought it was the truth, but it was not so.) The men again said to Kamalalawalu: “Lonoikamakahiki is your sure prey. There is the place he may be killed by you; that hill upland of Waimea, Hokuula by name. [594] Once you stand thereon with your warriors, your duty will be simply to roll the rocks from above.”
RELATING TO THE HILL OF HOKUULA.
That hill is located in Waimea until this day, being on the south of North Kohala. It is a very famous eminence because of the battle fought by Kamalalawalu and his distinguished warrior Makakuikalani thereon. On that hill, there are no stones, nor trees, but grass and soil are thereon. Notwithstanding, however, according to the statement by Kumaikeau and Kumakaia, there were stones on the top.
In their report to Kamalalawalu, it was a refuge where he might be unmolested, and that his was the conquest. The stones, the javelins, and the men from below could not reach thereon; because, it was a very high bluff, about a half of a mile in height from the ground below to the very summit.
Kamalalawalu, upon arrival thereon, found on reconnoitering that there were neither stones nor trees, but only dirt. While they were engaged in a conversation with Kumaikeau together with Kumakaia, at that time the messengers were sent to summon [595] Lonoikamakahiki and Pupukea. At Kealakekua, in Kona, was the place where Lonoikamakahiki lived. When the messenger appeared before him, he said to Lonoikamakahiki: “Kamalalawalu and Makakuikalani have come to give battle to you both; and have contended with Kanaloauo, who is a captive of Kamalalawalu.”
When Lonoikamakahiki heard these things, he questioned the messenger: “Where is the battle to take place?” The messenger replied: “There, at Waimea, on top of that hill, Hokuula, where Kamalalawalu and all Maui are stationed.” Upon Lonoikamakahiki hearing this, instantly the overseers went forth to muster all the men of Kona. It is said that there were 32,000 men [596] of Kona at that time. From thence the messenger traveled till he arrived at Kapapala, in Kau, where Pupukea was residing. When he heard [the tidings], he gathered together Kau, and marched forth between Maunakea and Hualalai. The herald journeyed on and touched at Puna, at Hilo, and Hamakua, to gather the people together at Kohala, and hearing, they came. At this sallying forth, there were very many men, the paths being overcrowded and the dust rising on account of the tread of the soldiers.
THE NUMBERS [597] OF MEN AND ROUTES.
First route: From Kaniku. (Kona’s.) Two lau mano men. (Equivalent to 32,000 men.)
Second route: From Ohaikea, between Maunakea and Hualalai. Totaled 112,000 men. That was of Kau alone.
Third route: From Mahiki, aggregated 160,000 men. There were three districts: Puna, Hilo and Hamakua.
Fourth route: From Kaholeiwai and extending to Momoualoa; totaled 96,000 men. Of Kohala only.
While Kamalalawalu was on the hill of Hokuula, in Waimea, he beheld the dust rising above the stones of Kaniku, the stones being gradually reddened by the dirt. On account of the many men the darkness of the stones was covered by the dust. And when Kamalalawalu saw the men of Kaniku advancing, he inquired of Kauhiakama: [598] “Where have you traveled on Hawaii that you failed to observe the people?” Kauhiakama answered: “From Kawaihae to Kaawaloa, in Kona, were the places I visited, but I encountered no person.” Kamalalawalu said to Kauhiakama: “Did you not see houses standing?” “There were houses indeed, but there were no occupants. There were pigs running about, and there were chickens crowing.” Whereupon, Kumaikeau and Kumakaia remarked: “You could not find the occupants at home, for they had gone upland to till the ground because it was morning, and they had gone out fishing. If it were in the afternoon you went there, you would have met the men at home.”
Kamalalawalu, on hearing this, said to Kauhiakama: “We shall perish; we can not be saved. I thought your report was true, but it is not so. [599] By whom have you been taught that the house is a thing that stands without dwellers. Why! The house is erected, the men live therein. Woe betide us that we perish by your report. Alas! How great is the love of the wife and the children who will fail to see this corpse, or that [I] see them not.”
While Kamalalawalu was speaking, Lonoikamakahiki and all of Kona arrived. From the south of Puako to above Waimea, the men were so compact that the dirt, stones, the trees could not be detected because they were obscured by the men. Simultaneously, Pupukea appeared with the Kau, Mahiki, and Kohala contingents, and so completely blocked up Waimea as to allow no space. When Kamalalawalu met with Lonoikamakahiki, [600] they resolved that Makakuikalani and Pupukea stand first to fight. Should Pupukea be vanquished by Makakuikalani, then Hawaii was conquered; but should Makakuikalani be defeated by Pupukea, then Maui was subdued. These words of theirs were agreed to by Makakuikalani and Pupukea. [601]
THE COMBAT BETWEEN PUPUKEA AND MAKAKUIKALANI.
Immediately Makakuikalani and Pupukea went forward with their long spears. While they were standing, Pupukea’s instructor [602] called out: “O Kalani! Strike low the stick.” Pupukea replied: “Whilst in the house, the tutor’s instruction is finished.” [603] Thereafter, Pupukea struck with his long spear, falling on and knocking the teacher down. After a while, the instructor arose and said to Pupukea: “You are safe! Had I been killed, you would have perished. It is not so; I have been spared so you are saved. Wherefore, let the stick stir the dust.”
While Pupukea was conversing with the tutor, Makakuikalani delivered a blow with his long spear on the neck (which is the vital spot), and Pupukea fell down on the ground and remained inert. [604] Said one to Makakuikalani: “Your opponent is not dead. Strike once more.” Makakuikalani answered: “He is dead, for it is a blow of the powerful.” Makakuikalani implored of Kamalalawalu: “My ration of food, you give me for my breast is pierced.” [605] Makakuikalani ate until satisfied, and the taro food in the calabash was exhausted. Then he reached for the container and covered it on his head. [606]
It is proper to speak here about Makakuikalani. Concerning this container Makakuikalani had donned on his head, it was a wooden calabash, and here is his boastful remark: “I am wearing a wooden receptacle; a long spear may be his; but let the two clash together as wood.”
When Makakuikalani appeared before Pupukea, Pupukea arose. While both were standing, Pupukea grabbed his long spear and vehemently struck [607] at Makakuikalani. At the delivery of this blow, Makakuikalani sank down. Said the instructor to Pupukea: “Lay again your spear on the antagonist so as to kill.” Answered Pupukea: [608] “He is dead, for it was a blow of the stalwart. The dark spot [609] of Pupukea is confirmed.”
Upon the death of Makakuikalani by Pupukea, instantly, Hawaii slaughtered Maui, [610] whereupon, the Mauiites retreated towards the landing, but there were no canoes wherein to return to Maui. Therefore they boarded on Kepoiamalau [611] and were all swamped and captured. In that predicament, they were slaughtered until all the Maui men were killed.
In this battle, Kamalalawalu and Makakuikalani were slain by Lonoikamakahiki and Pupukea, and Hawaii was victorious in this strife.
KAAO NO PUPUKEA.
MOKUNA I.
No Pupukea-Makakuikalani.—Kamalalawalu-Lonoikamakahiki Heenalu ana.—Ko Pupukea Hikiwawe.—Olelo Kike ana a Makakuikalani me Pupukea.
He Kaikaina o Pupukea no Lonoikamakahiki, ke ’lii nui o Hawaii, a he ’lii nohoi mai na makua mai. A pela nohoi o Pupukea, he ’lii no, no Hawaii. He kino poupou ko Pupukea, he puipui nae, aka, he koa kaulana loa ia. No kona koa ame kona ikaika ma ka hoouka kaua ana, nolaila, ua kaulana loa ia mai Hawaii a Niihau.
No ke koa o Pupukea, haawi aku la o Lonoikamakahiki ia Hawaii a puni i loko o ko Pupukea lima. Iaia ka lilo, ka haawi i na ’lii, ka hana e like me kona makemake, a o Lonoikamakahiki, he noho alii wale iho no kana.
Ia Lonoikamakahiki i holo mai ai me Pupukea a hiki i Lele ma Maui, oia o Lahaina, e noho ana o Kamalalawalu, ke ’lii nui o Maui ma Keawaiki ma Lele me kona kaikaina o Makakuikalani.
NO MAKAKUIKALANI.
He kaikaina o Makakuikalani no Kamalalawalu, ke ’lii nui o Maui, a he ’lii nohoi o Makakuikalani no Maui a puni. He kanaka koa loa o Makakuikalani, a he koa kaulana loa no Maui a puni. A no kona koa ame kona ikaika, haawi aku la o Kamalalawalu ia Maui a puni i loko o kona lima. Iaia ka lilo ame ka haawi e like me kona makemake; a o ka Kamalalawalu, o ka noho alii wale no maluna o Maui.
KA HEENALU ANA O KAMALALAWALU ME LONOIKAMAKAHIKI.
Moe iho la lakou a ao ia po, olelo aku o Kamalalawalu ia Lonoikamahiki: “E au kakou i ka heenalu.” Ae mai la o Lonoikamakahiki. Au aku la lakou a ma waho o Keawaiki, heenalu iho la, a kupono ka la i ka lolo (oia ka ainaawakea), hoi aku la lakou i uka, auau ka wai a pau, kaulai ka malo pulu, hoi aku la a ka hale, noho iho la.
Ma keia noho ana, ua makaukau ka Kamalalawalu mau aipuupuu i ka ai, i ka i’a, i ka awa, ame ke po’i wai holoi. Nolaila, ninau aku o Lonoikamakahiki ia Pupukea: “Auhea ka kaua ai a me ka i’a; a auhea ko kaua awa?” I aku o Pupukea: “Ei ae no. He moa ka ia, aohe nae i moa. A o ka awa nohoi, aole i mama ia a wali.”
Nolaila, huhu o Lonoikamakahiki ia Pupukea, lele aku la papai i ka papalina o Pupukea. Lalau iho la o Pupukea i ka awa a mama iho la. Lele hou aku o Lonoikamakahiki papai i ka papalina o Pupukea. Olelo mai o Pupukea ia Lonoikamakahiki: “Ka! o ka papai ka mamua? Kai no o ka olelo mai, a lohe na puka haiki o ka pepeiao, alaila, pono hoi ke pai ana.”
KA HIKIWAWAE LOA O PUPUKEA MA KA LAWELAWE ANA I KA MEA AI A LONOIKAMAKAHIKI.
Ia Pupukea e mama ana i ka awa i kona waha, lalau aku la kekahi lima ona i ka moa. (Oia moa, na Lonoikamakahiki no, no Oahu aku nei no.) A uhae ae la i ka uha, a kopi iho la i ka paakai, a kau aku la i luna o ke ahi nanahu, pela nohoi kekahi uha o ka moa a me ke kino a pau loa. Ma keia hana ana a Pupukea i ka moa, me ka hulu no aole i hukihuki ia, aka, huli ae la no ua pau ka hulu i ke ahi. A wali na mana awa eha, moa nohoi ka moa. Hoka iho la o Pupukea i ka awa a loko o ka apu awa. Waiho aku la i mua o Lonoikamakahiki, inu iho la ia. A pau ka inu ana, ai iho la i ka moa, a pau ka ai ana, ona aku la o Lonoikamakahiki a moe iho la.
Ma keia mau hana eleu a Pupukea, ua komo ka makemake a me ka iini i ko Kamalalawalu naau. No ka eleu ame ka hikiwawe loa o Pupukea ma ka hana ana i ka mea ai, no ka wa pokole loa o ka ai ana. Nolaila, nonoi aku o Kamalalawalu i ke ’lii o Hawaii penei: “E Kalani! e ke ’lii o Hawaii, e aho na’u ka kaua aipuupuu, akahi kuu makemake i ka eleu ame ka hikiwawe.” I aku o Lonoikamakahiki: “Aole e loaa ia oe, o ko’u hooilina aina no ia o Hawaii. Iaia ka lilo, ke koe, ka haawi i na ’lii ame ke kanaka, ka aua, ke kaua ame ke kaua ole, o ka noho alii wale iho no ka’u no Hawaii, o ka mea ia nona ka aina.”
NA OLELO KIKE A MAKAKUIKALANI ME PUPUKEA.
Mahope iho o ka Lonoikamakahiki olelo ana ia Kamalalawalu, olelo mai o Makakuikalani no Pupukea, penei: “Haahaa, haka pau i ka iole.”
I aku o Pupukea ia Makakuikalani, penei:
O ka iki makua ia o ka ulu, Nana e kaa ke kahua e pau ai; He paa kokea no Kohala, E kole ai ko waha ke ai.
Mahope o keia mau olelo, ninau aku o Lonoikamakahiki ia Kamalalawalu: “Auhea hoi kou kaulana aina?” I mai o Kamalalawalu: “Ei aku no hoi; ke kanaka loihi e ku mai la, o Makakuikalani.” A pau ka olelo ana a Kamalalawalu ia Lonoikamakahiki, no kona kaikaina, no Makakuikalani. I mai o Pupukea i kana olelo kaena, penei:
Lanalana, paia e ke kona, huli pu; He pumaia, loaa i ke kikio, hina.
Ma keia olelo a Pupukea, pane mai o Makakuikalani i kana olelo kaena, penei:
He lila maia no Kaea, Aole e pala i ke anahulu.
Ma keia mau olelo kike a laua, e paha ana kekahi oia ka ikaika, a pela no hoi kekahi. Aka, maloko o keia mau olelo a laua, ua waiho ia ma ko laua naau, a hiki i ka wa i kaua ai o Kamalalawalu me Lonoikamakahiki ma Waimea, i Hawaii. Ilaila i hooko ia ai na olelo a Makakuikalani me Pupukea.
Ma keia wahi, e waiho i ka olelo no lakou, a e kamailio no Kauhiakama, ke keiki a Kamalalawalu, ka mea i hoouna ia i Hawaii e kiu ai.
MOKUNA II.
No Kauhiakama.—Kamalalawalu-Lonoikamakahiki Kaua ana.—Kumaikeau me Kumakaia.—Puu o Hokuula.—Ka nui o na Kanaka.—Ko Pupukea-Makakuikalani Kaua ana.
A hala aku o Lonoikamakahiki me Pupukea i Hawaii, noho iho la o Kamalalawalu me kana keiki o Kauhiakama, a liuliu. Olelo aku o Kamalalawalu ia Kauhiakama: “E holo oe i Hawaii e nana ai i ka aina, i ke kanaka, a me ko laila noho ana.” A pau ka olelo ana, holo aku la o Kauhiakama me kona mau waa a pae i Kawaihae.
Mamua ae o ka pae ana, hele aku la o Kauhiakama a hiki i Puako, a Kapalaoa, Kaniku, Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, nokamea, ua pani ia mai i ka hulaana, a me ke ana mamua. Nolaila, huli hoi mai la o Kauhiakama a hiki i Kawaihae.
Ma keia hele ana a Kauhiakama, ua mama loa, a no kona mama, ua hele no ia hookahi la, a hoi no ia la hookahi me ka po ole. Elua la ka noho ana ma Kawaihae, hoi mai la lakou i Maui, a pae ma Keawaiki, oia no o Lele, a i keia wa o Lahaina. Malaila no o Kamalalawalu me Makakuikalani.
Mahope o ka pae ana o Kauhiakama i Lele, ninau aku o Kamalalawalu: “Pehea o Hawaii?” I aku o Kauhiakama, i kana olelo hooio, a hoole.
Lei Kohala; eia i ka nuku na kanaka. Aohe kanaka o Hawaii a puni, Ua hele au mai Kawaihae, A hiki i Kaawaloa ma Kona, Aohe kanaka, o ke ku hale wale no.
Ma keia mau olelo a Kauhiakama, ua puni o Kamalalawalu, a nolaila, hoomakaukau iho la ia e holo e kaua me Lonoikamakahiki.
E kamailio iki no Kauhiakama. He keu o Kauhiakama a ke kanaka manao ole ma ka nana i kana mau hana, a he kanaka hupo loa. Me he mea ala no hai kona opu ame ke poo i noonoo ole iho ai.
Iaia e holo ana mai Kawaihae aku a Kaawaloa, ua paapu loa na kapa kahakai i na hale e ku ana, a no kona holo ana i ke kakahiaka nui, ua pau loa kanaka i ka pii i uka e mahiai ai, a ua holo kekahi i ka lawaia, nolaila, loaa ole i na hale. A ma Kohala, oia kahi ana i ike he nui na kanaka a he nui na hale, a oia wale no kahi kanaka i kona manao.
KA HOLO ANA O KAMALALAWALU I HAWAII ME MAKAKUIKALANI E KAUA ME LONOIKAMAKAHIKI AME PUPUKEA.
Ma keia holo ana a Kamalalawalu me na kanaka o Maui i Hawaii e kaua ai, ua nui loa na waa. Ua olelo ia, ua paa ke kai o Alenuihaha, mai Maui aku a Kohala a Kawaihae, aole ike ia ka ale ame ke kai.
A pae lakou i Kawaihae, papani ia na kahakai e na waa mai ka lae o Kanamee, ma Upolu, i Kohala, a hiki ma Kaelehuluhulu i Kona. Kona loihi, ua like ia me na mile he kanakolu. O ke ’lii o Waimea ame Kawaihae ia wa, o Kanaloauo. Kaua mai la ia ia Kamalalawalu, a hee aku la o Kanaloauo ia Kamalalawalu. Kii aku o Kamalalawalu e pepehi.
Ia wa, e noho ana malaila elua kanaka, o Kumaikeau, o Kumakaia. He mau kanaka laua ua pili ia Lonoikamakahiki ame Kanaloauo. Olelo pahele aku laua ia Kamalalawalu, penei. “Ua make. Aole make pepehi, e kakau ka papalina i ka uhi.” No keia olelo, kakau ia iho la o Kanaloauo i ka uhi, a paele, kuu ia aku la.
NO KUMAIKEAU AME KUMAKAIA.
He keu keia o na kanaka maalea loa i loko oia kau, a he keu nohoi laua o ka noonoo i mea e make ai o Kamalalawalu ame na koa o Maui a puni.
Ma keia pio ana o Kanaloauo ia Kamalalawalu, hele aku la o Kumaikeau ame Kumakaia a ke alo o Kamalalawalu, uwe aku la, penei:
Auwe! Akahi no a pili ka maka. Akahi no a ono ka ai, Ua pio ke kolohe, A oe koe ka ai, ka i’a, Ka puaa, ke kapa, ka pa-u, Ka aina, ka hale e noho ai, He mea noho ia iho no ka ka hale la! Ia oe ae nei e Kamalalawalu, Moe ia ka hale me ka wahine, Ono ka ai me ka ia, Aahu ia ke kapa me ka mahana, O oe ka ko maua mea e ola ai, Nau ka e huna keia mau iwi, E Kalani e! Ua make! Aole e ola ia oe, ua make!
A pau ka laua uwe ana, olelo aku la laua ia Kamalalawalu:
E Kalani! E wawahi na waa a pau loa, E okioki ka aha me ka lanalana, E poke ka iako me ke ama, E oki o mua me hope o ka waa a pahupu, O kaua auanei kakou, A hee o Lonoikamakahiki ma, Holo mai auanei a kai nei, O ke kau a na waa, Ee maluna, a holo i ka moana, A pae aku i Kahoolawe me Maui— Ola ke pio.
Ma keia mau olelo a Kumaikeau a me Kumakaia, he mea oluolu loa ia i ko Kamalalawalu manao. (E kuhi ana ia he oiaio, aole ka uanei.) I hou aku ua mau kanaka nei ia Kamalalawalu: “Ua make ia oe o Lonoikamakahiki. Aia kona wahi e make ai ia oe, o kela puu i uka o Waimea, o Hokuula ka inoa. I luna oe o laila me kou mau koa, hookahi au hana he olokaa i ka pohaku maluna iho.”
NO KA PUU O HOKUULA.
Aia no ia puu ma Waimea a hiki i keia la, ma ka hema o Kohala Akau. He puu kaulana loa ia, no ka hoouka kaua ana a Kamalalawalu maluna o laila, me kona koa kaulana o Makakuikalani. Maluna oia puu, aohe pohaku, aohe laau, he mauu ame ka lepo ko luna, aka, ma ka olelo a Kumaikeau ame Kumakaia he pohaku ko luna.
Ma ko laua olelo ana ia Kamalalawalu, oia kona puuhonua e ola ai, nana ka make. Aole e hiki i ka pohaku, ame ka ihe o lalo ke pii ae i luna, ame ke kanaka, nokamea, he puu kiekie loa, he hapalua mile paha kona kiekie mai ka ili o lalo a ka piko o luna loa.
A hiki o Kamalalawalu i luna o laila, i nana iho ka hana, aohe pohaku, aohe laau, he lepo wale no. Ia lakou e noho ana, me Kumaikeau laua o Kumakaia, kamailio, ia wa i hoouna ia ai na elele e kii ia Lonoikamakahiki ame Pupukea. O Lonoikamakahiki, ma Kealakekua, i Kona, kona wahi i noho ai. A hiki ka elele i mua ona, hai aku la ia ia Lonoikamakahiki: “Ua hiki mai o Kamalalawalu me Makakuikalani, e kaua ia olua; a ua kaua mai nei me Kanaloauo, a ua pio ia Kamalalawalu.”
A lohe o Lonoikamakahiki, ninau mai la ia i ka elele: “Aia i hea e kaua ai?” I aku ka elele: “Aia i Waimea, i luna o kela puu o Hokuula, aia malaila o Kamalalawalu e noho la, me Maui a puni.”
Ma keia lohe ana o Lonoikamakahiki, ia wa na luna i hele ai e houluulu i na kanaka o Kona a pau loa. Ua olelo ia, elua lau mano kanaka o Kona ia wa. Mai laila aku ka elele, a hiki i Kapapala ma Kau, i laila o Pupukea kahi i noho ai. A lohe ia, houluulu ae la ia ia Kau, a hele mai la ma waena o Maunakea ame Hualalai. Holo aku la ka elele, a hiki i Puna, me Hilo, Hamakua, hele mai la lakou ma Kohala, a lohe hele mai la lakou. Ma keia hele ana, ua nui loa na kanaka, ua piha na alanui, ku ka ea o ka lepo i ka wawae o na kanaka.
KA NUI O NA KANAKA AME NA ALANUI.
Alanui Akahi. Ma Kaniku mai. (Oia ko Kona.) Elua lau mano kanaka. (Ua like me 32,000 tausani kanaka.)
Alanui Alua. Ma Ohaikea mai, mawaena o Maunakea ame Hualalai. Ehiku lau mano kanaka ka nui. O Kau wale no ia.
Alanui Akolu. Ma Mahiki. He umi lau mano kanaka ka nui. Ekolu Moku, o Puna, o Hilo, o Hamakua.
Alanui Aha. Ma Kaholeiwai a hiki i Momoualoa. Eono lau mano kanaka ka nui. O Kohala wale no ia.
Ia Kamalalawalu maluna o ka puu o Hokuula, ma Waimea, ike aku la ia i ka ea o ka lepo i ke a o Kaniku, e hele mai ana a ula ke a i ka lepo. No ka nui loa o na kanaka, ua nalowale ka uliuli o ke a i ka lepo. A ike o Kamalalawalu i na kanaka o Kaniku e hele mai ana, ninau aku la ia ia Kauhiakama: “Mahea kau wahi i hele ai o Hawaii, i ike ole ai oe i ke kanaka?” I aku o Kauhiakama: “Mai Kawaihae, a Kaawaloa i Kona, ka’u wahi i hele ai, aole nae he kanaka i loaa ia’u.” I aku o Kamalalawalu ia Kauhiakama: “Aohe au hale i ike ai e ku ana?” “He hale no, aole nae he kanaka, he puaa e holo ana, he moa e kani ana.” Ia wa, olelo mai o Kumaikeau me Kumakaia: “Aole e loaa ia oe kanaka i ka hale, ua pii i uka i ka mahiai, he wa kakahiaka, ua holo i ka lawaia. Ina he aui la kau manawa i hele ai, loaa ia oe na kanaka i ka hale.”
Ma keia lohe ana o Kamalalawalu, olelo mai la ia Kauhiakama: “Make kaua, aole e ola. E kuhi ana au i kau olelo he oiaio, aole ka! I ike no la oe ia wai, he mea ku wale ka hale aohe kanaka. Kai no o ka hale ku o ke kanaka noho. Aloha kaua i ka make mamuli o kau olelo, ehia ka mea aloha o ka wahine me na keiki, i ka ike ole mai i keia puu make, a i ka ike ole aku ia lakou.”
Ia Kamalalawalu e kamailio ana, hiki mai la o Lonoikamakahiki me Kona a pau loa. Makai o Puako a uka o Waimea ka paa i na kanaka, aole i ike ia ka lepo, ka pohaku, a me ka laau, no ka paa i na kanaka. I loko no oia wa, hiki mai la o Pupukea me ko Kau poe kanaka, ko Mahiki, ko Kohala; Pania iho no o Waimea paa, aole wahi kaawale. A hui o Kamalalawalu me Lonoikamakahiki, olelo iho la laua o Makakuikalani me Pupukea ke ku mamua e kaua. Ina i make o Pupukea ia Makakuikalani, alaila, pio o Hawaii; a ina hoi o Makakuikalani ke make ia Pupukea, alaila, pio o Maui. Ua hooholo ia keia mau olelo a laua e Makakuikalani ame Pupukea.
KE KAUA ANA O PUPUKEA ME MAKAKUIKALANI.
Ia wa ku o Makakuikalani me Pupukea me ka laua mau laau palau. Ia laua e ku ana, pane mai ke kumu a Pupukea, penei: “E Kalani! Haahaa ka laau.” I mai o Pupukea: “Io i ka hale, pau ke a’o ana a ke kumu.” Mahope o laila, hahau o Pupukea i kana laau palau, pa i ke kumu, waiho i lalo. A liuliu, ala mai la ke kumu a olelo mai ia Pupukea: “Pakele oe! E make au, make oe. Aole, ola ae nei au, ola oe. Nolaila e hue lepo ka laau.”
Ia Pupukea e olelo ana me ke kumu, hahau o Makakuikalani i kana laau palau i luna o ka ai o Pupukea (oia ka aa) a haule iho la o Pupukea i lalo o ka honua, a waiho iho la. Olelo mai kekahi ia Makakuikalani: “A oi make ko hoapaio, hahau hou ia iho.” I aku o Makakuikalani: “Ua make, he laau na’u na ka ui.” Nonoi aku o Makakuikalani ia Kamalalawalu: “O kuu wahi ai e haawi mai oe he umauma naha ko’u.” Ai iho la o Makakuikalani a maona, pau ae la ka ai o ka umeke. Lalau iho la ia i ke po’i a papale i ke poo.
E pono e olelo maanei no Makakuikalani. O keia po’i a Makakuikalani i papale ai i kona poo, he po’i ipu laau. E ia kana olelo kaena: “He po’i laau ka’u e papale nei, he laau palau auanei kana na laua ia e kike laau.”
A hiki o Makakuikalani i mua o Pupukea, ala ae la o Pupukea i luna. Ia laua e ku ana, lalau iho la o Pupukea i kana laau palau a hahau hualepo ae la ia Makakuikalani. Ma keia hahau ana, waiho o Makakuikalani i lalo. I aku ke kumu ia Pupukea: “E hoomoe hou ko laau palau i luna o ka hoapaio i make.” I aku o Pupukea: “Ua make, he laau na ka ui. Ke hele nei a kukai ka ila o Pupukea.”
A make o Makakuikalani ia Pupukea, ia wa, luku o Hawaii ia Maui. Nolaila, hee mai la o Maui a ke awa, aohe waa e hoi ai i Maui. Nolaila kau aku la lakou maluna o Kepoiamalau a pau iho la i ke piho, a make iho la. Nolaila, luku iho la lakou a pau loa na kane o Maui i ka make.
Ma keia kaua ana, ua make o Kamalalawalu ame Makakuikalani ia Lonoikamakahiki ame Pupukea, a ua lanakila o Hawaii ma keia kaua ana.
LEGEND OF KEKUHAUPIO.
Kekuhaupio, Expert Spearman.—Oulu, Champion Slingthrower.—Kalaiopuu-Kahekili Contest on Maui.—Kekuhaupio Contends With Maui’s Men.—His Stand Against Oulu.
Kekuhaupio was a very famous warrior, and was moreover a high chief of Hawaii. He excelled in courage and in skill. He could contend against the government [612] and a countless number of men. Here is Kekuhaupio’s bravery as herein narrated: The spears were as bath water [613] for Kekuhaupio, for he could dodge the spears, whether four hundred, or four thousand. Furthermore, he could escape being hit by the javelins, spear points, long spears, or stones within the same interval, for which fact, Kekuhaupio was much feared by every one of the chiefs and celebrated warriors of that period. His prowess even continued unto the days of Kalaiopuu [614] and his reign. Likewise during Kamehameha’s rule.
OF OULU.
Oulu was a famous warrior of Maui at the time of the reign of Kahekili, a great king of Maui. Oulu is very widely known even to this day on all the islands of this Hawaii, because of his great skill in throwing the sling-stone. The stone of Oulu never missed man, pig, dog, chicken, or any bird. If Oulu should cast his sling-stone, the fire would ignite, [615] and the soil would be furrowed when the ala fell. Oulu could contend with a collective body (that is, a very great number of men, and corresponds to six lau [616] men and more). He could fight against a whole army. Since Oulu was very skillful in casting the sling-stone, therefore, he was much dreaded by the whole of Maui and all the district chiefs. For that reason, Oulu was highly esteemed by Kahekili up to the time of his death.
RELATING TO THE VOYAGE OF KALAIOPUU TO MAUI TO FIGHT WITH KAHEKILI, THE KING OF MAUI.
Kalaiopuu sailed from Hawaii and arrived at Maui with his men, very many in number, and countless canoes. In this journey, Kekuhaupio had also accompanied Kalaiopuu to Maui. The place where the battle occurred was at Waikapu, in Maui. In this struggle, Kekuhaupio was not in the first engagement, because he was at Kalepolepo at that time. Only Kalaiopuu and the entire forces of Hawaii entered into the conflict. In this battle, all the Hawaii forces and the king, Kalaiopuu, were defeated.
At this defeat, Kalaiopuu and all his men retired to the plain of Kamaomao, between Wailuku and Kalepolepo. On retreating, they were breathless because the Maui army gave chase. Their feet were becoming limp and not fleet in running; they were utterly exhausted.
While they were retreating, Kekuhaupio started out from Kalepolepo and arrived at the plain of Kamaomao. On approaching the plain, Kalaiopuu met him, whereupon Kekuhaupio asked him: “What is this?” Kalaiopuu answered: “We are defeated.” Kekuhaupio said: “Stand there to rest while I combat.”
KEKUHAUPIO’S BATTLE WITH THE MAUI MEN.
At this point, we shall witness the incomparable bravery of Kekuhaupio and his not being killed by the multitude. When Kekuhaupio had finished speaking to Kalaiopuu, he planted himself between the Hawaii and the Maui forces. Whereupon the Mauiites fought against Kekuhaupio single-handed, but they were not victorious.
In this struggle, Maui’s javelins, long spears, spear points, spikes, clubs, and every kind of pain-inflicting implement were thrust at Kekuhaupio. Nevertheless, those things were merely bathing water, for he was neither struck, nor hit by the stone. In this combat of Kekuhaupio with Maui, the javelin, spear point, lance, and stones were stacked up high on his side, and the Mauiites were without weapons.
Because they were then without war implements, they hastened to the presence of Kahekili and said: “How strange is this man of Hawaii! The javelin and all weapons are as mere bathing water to him. He is not a man, but a god. [617] Kalaiopuu and all Hawaii were defeated by us, and we gave chase until reaching the plain of Kamaomao. When we looked, behold! this brave warrior was standing. That man was the one that contended against us; he wavered not, nor did he dodge. He stood there perfectly calm and confronted us with coolness; still he could not be struck by us.”
THE CONTEST BETWEEN OULU AND KEKUHAUPIO.
Here we shall notice the courage of Oulu and Kekuhaupio. When Kahekili heard all the men of Maui’s report relative to Kekuhaupio because of his superior bravery and skill, he then inquired of Oulu: “How is that?” Oulu answered: “He is your god’s.” (Here is the meaning of Oulu’s remark: His sling and missile never missed, when cast at a man, pig, bird or dog. For which fact, the sling and the stone were deified in his estimation.) Whereupon, Oulu took up his sling and missiles and went forth to meet Kekuhaupio.
Whilst they were standing, some six fathoms being the space between them, Oulu reached for his stone and placed it in the sling. On casting the first shot, the wind blew furiously, fire ignited, and the dirt where it fell was deeply furrowed. It sped with tremendous force and fell under the feet of Kekuhaupio. The reason for this escape of Kekuhaupio was his skill in evading. As he raised his foot, that was the time the place where he had been standing became a deep furrow, and the spot was permeated with heat, as if it were a fire. Oulu’s first stone having missed Kekuhaupio, Oulu reached for another, and placed it in the sling, that being the second. He then shot at Kekuhaupio. At this missile of Oulu’s, fear and dread entered Kekuhaupio. Wherefore, Kekuhaupio offered that pebble to the god, Lono. This is the manner in which he petitioned the god, Lono:
O Lono eh! O Lono eh! Yours is Oulu’s stone, Take you the unerring aim, The force of the sling stone. Turn it hither, thither; let it miss. Have compassion on the priest, On the great warrior of the east. Let me live! Let me live! The prayer is heard! Amen! ’Tis released!
Whilst Kekuhaupio was entreating his god Lono, Oulu’s stone came flying; Kekuhaupio dodged and it went astray. Two of Oulu’s stones had wandered off. Then, Oulu took another stone and placed it in the sling. Whereupon, Kekuhaupio besought Oulu, saying: “That is my stone.” [618] Oulu consented. It was his third and last stone. In this contest of theirs, Kekuhaupio was victorious over Oulu; [619] and on account of the defeat of Oulu on that occasion, Hawaii was successful that day.
KAAO NO KEKUHAUPIO.
Kekuhaupio, he oo ihe akamai.—Oulu, kanaka maa kaulana.—Ke kaua Kalaiopuu-Kahekili ma Maui.—Paio Kekuhaupio i na poe o Maui.—Kona kaua ana me Oulu.
He Koa kaulana loa o Kekuhaupio a he ’lii nui nohoi no Hawaii. Aohe ona lua ma ke koa a ma ke akamai. Ua hiki iaia ke kaua me ke aupuni okoa ame na kanaka he lehulehu loa. Eia ko Kekuhaupio koa i olelo ia maanei: He wai auau ka ihe no Kekuhaupio, e hiki iaia ke alo i na ihe, he lau a he mano. E hiki no iaia ke alo i na ihe, elau, pololu, pohaku, iloko o ka manawa hookahi. Nolaila, ua makau loa ia o Kekuhaupio e na ’lii a pau loa a me na koa kaulana oia kau. Ua mau kona koa i loko o ko Kalaiopuu mau la ame kona aupuni. Pela i ko Kamehameha noho aupuni ana.
NO OULU.
He koa kaulana loa o Oulu no Maui, i ka wa e noho ana o Kahekili he ’lii nui no Maui. Ua kaulana loa o Oulu a hiki i keia la, ma na mokupuni o Hawaii nei a puni, no kona akamai loa i ka maa ana o ka ala. Aole e hala ka ala a Oulu ke maa i ke kanaka, i ka puaa, i ka ilio, i ka moa, ame na manu a pau loa. Ina e maa o Oulu i ka ala, a ke ahi, awawa ka lepo ke haule ka ala i lalo. E hiki ia Oulu ke kaua me ka poe (oia hoi, he mau kanaka lehulehu loa, ua like me aono lau kanaka a oi aku). Ua hiki iaia ke kaua me ke aupuni okoa. No ko Oulu akamai loa i ka maa ala, nolaila, ua makau ia oia e Maui a puni, ame na ’lii aimoku a pau loa. A nolaila, punahele o Oulu ia Kahekili a hiki i ka make ana.
NO KA HOLO ANA MAI O KALAIOPUU I MAUI E KAUA ME KAHEKILI, KE ’LII NUI O MAUI.
Holo mai la o Kalaiopuu mai Hawaii mai a hiki i Maui me kona mau kanaka he nui loa, ame na waa pau ole i ka helu. Ma keia holo ana, o Kekuhaupio kekahi i holo mai me Kalaiopuu i Maui. O kahi i kaua ai, ma Waikapu i Maui. Ma keia kaua ana, aole o Kekuhaupio i loko o ke kaua mua ana, nokamea, aia no o Kekuhaupio ma Kalepolepo ia wa. O Kalaiopuu ame na kanaka o Hawaii a pau loa kai hele i ke kaua. A ma keia kaua ana, ua hee ko Hawaii poe a pau loa ame ke ’lii o Kalaiopuu.
Ma keia hee ana, holo o Kalaiopuu ame na kanaka a pau loa i ke kula o Kamaomao, mawaena o Wailuku ame Kalepolepo. Ma keia holo ana, ua pau ko lakou aho i ke alualu ia e ko Maui poe koa. Ua hele a hoouka pu na wawae, aohe mama ma ka holo ana, ua hele a moe okoa.
Ia lakou e holo ana, pii aku la o Kekuhaupio mai Kalepolepo aku, a hiki i ke kula o Kamaomao. Iaia i hiki ai ma ia kula halawai mai la o Kalaiopuu me ia. Ninau aku la o Kekuhaupio: “Heaha keia?” I mai la o Kalaiopuu: “Ua hee makou.” I aku o Kekuhaupio: “Ku iho peia e hoomaha, o wau ke hoouka aku.”
KO KEKUHAUPIO KAUA ANA ME NA KANAKA O MAUI.
Maanei e ike ai kakou i ke koa lua ole o Kekuhaupio ame kona make ole i ka lehulehu. A pau ka olelo a Kekuhaupio ia Kalaiopuu, ku iho la o Kekuhaupio mawaena o Hawaii ame ko Maui poe. A hoouka iho la ko Maui ia Kekuhaupio hookahi, aole nae lakou i lanakila.
Ma keia kaua ana, o o ka ihe a Maui ia Kekuhaupio, ka pololu, ka elau, ke kuia, ka laau palau, ame na mea eha a pau loa. Aka, he wai auau ia mau mea no Kekuhaupio, aole ia i ku aole i pa i ka pohaku. Ma keia hoouka ana a Kekuhaupio me Maui, ua ku ke ahua o ka ihe, ka elau, ka pololu ma kona aoao, a me ka pohaku, a ua nele o Maui i ka mea kaua ole.
No keia nele o lakou i ka mea kaua ole, holo aku la lakou a ke alo o Kahekili, olelo aku la: “Kupanaha keia kanaka no Hawaii, he wai auau nona ka ihe ame na mea eha a pau loa. Aohe kanaka, he ’kua. Ua hee o Kalaiopuu ia makou ame ko Hawaii a pau loa, a e alualu ana makou a hiki i ke kula o Kamaomao. I nana aku ko makou hana, ku mai ana keia kanaka koa. Oia kanaka hoi ko makou mea nana i hoouka mai nei, aole i oni ia, aole hoi i alo ia. I ku malie wale ia mai no me ka nana maikai ia mai, a o ka nele iho la no ia i ke ku ia makou.”
KE KAUA ANA O OULU ME KEKUHAUPIO.
Maanei kakou e ike ai i ko Oulu koa ame ko Kekuhaupio. A lohe o Kahekili i ka olelo a na kanaka a pau loa o Maui no Kekuhaupio i ke koa lua ole ame ke akamai, alaila, ninau ae la o Kahekili ia Oulu: “Pehea kela?” I mai o Oulu: “Na ko akua ia.” (Eia ke ano oia olelo a Oulu: O ka maa ame ka ala ana, aole e hala ke maa i ke kanaka, i ka puaa, i ka manu, i ka ilio. Nolaila, he ’kua ka maa ame ka ala i kona manao.) Ia manawa, lalau o Oulu i ka maa ame na ala a hele e halawai me Kekuhaupio.
Ia laua e ku ana, he mau anana eono ke kowa mawaena o laua a elua, lalau iho la o Oulu i ka ala a hookomo iho la i loko o ka maa.
I ka maa ana i ka ala mua, hio ka makani, a ke ahi, kahawai ka lepo i haule ai. Lele aku la ia me ka ikaika loa a haule malalo o na kapuai o Kekuhaupio. O ke kumu o keia pakele ana o Kekuhaupio o kona akamai i ka alo ana. Iaia i kai ai i kona kapuai o ka manawa ia i lilo ai kona wahi i hehi ai, i awawa. A ua puni ua wahi la i ka wela me he ahi la. A hala ka ala mua a Oulu ia Kekuhaupio, lalau hou iho la o Oulu i ka ala, a ho-o iloko o ka maa, o ka lua ia. Alaila, maa hou o Oulu ia Kekuhaupio. Ma keia ala a Oulu, komo mai ka makau ame ka weliweli ia Kekuhaupio. Nolaila, haawi o Kekuhaupio ia ala na ke ’kua na Lono. Penei ke kaumaha ana a Kekuhaupio i ke ’kua ia Lono.
E Lono e! E Lono e! Nau ka ala a Oulu, E lawe oe i ka pololei, I ka ikaika, i ka maa, E uli ma o, ma o, e hala, E nana i ke kahuna, I ke koa nui o ka hikina, E ola au! E ola au! Lele wale! Amama! Ua noa.
Ia Kekuhaupio e kaumaha ana i ke ’kua ona ia Lono, lele mai la ka ala a Oulu, alo ae la o Kekuhaupio, hala. Alua ala a Oulu i hala. Alaila, lalau hou o Oulu i ka ala a hookomo i ka maa. Ia wa, nonoi o Kekuhaupio ia Oulu “Na’u ia ala.” “Ae” mai o Oulu. O ke kolu ia o na ala a Oulu, o ka pau no ia. Ma keia kaua ana a laua, ua lanakila o Kekuhaupio maluna o Oulu, a no keia pio ana o Oulu ia la, ua lanakila o Hawaii ia la.
STORY OF PEAPEA.
Peapea, Famed Warrior.—His Battle and Victory Over Kahahana’s Forces.—Kekuapoi of Rare Beauty.—Peapea’s Display of Courage.
He [Peapea] [620] is a very widely known warrior even to this day, for his fame spread over all these islands. He was the son of Kahekilinui, [621] the king of Maui, in consequence of which, Peapea was really a high chief. Peapea could seize and crush two, three, and even a greater number of men. They were trifles [622] to him. While Kahahana, a king of the whole of Oahu here, was ruling, he ceded this island to Kahekili, the king of Maui, but afterwards rebelled and ignored that cession. Because of this renunciation by Kahahana, the report of which reached Kahekili, therefore, Kahekili sailed here with his war fleet and landed at Waikiki. He dispatched a messenger to summon Kahahana to come before him to consult [623] relative to the truth or falsity of the rumor.
The place where Kahahana was residing was at Kaneohe, in Koolaupoko. When the messenger appeared before him, he delivered Kahekili’s order. Kahahana on hearing this message questioned [624] his priests: “How are these words of the king?” The priests answered: “O king! It is not wise that you comply and restore the land to him, because you are well prepared at this time; you have nothing lacking. [625] Therefore, let there be strife and by the point of the spear and javelin will be decided your victory or your dispossession.”
When Kahahana heard these words of his priests, he was resolved to battle and to refuse the demands of Kahekili. Two days had elapsed following the return of the courier that had been sent by Kahekili to Kahahana, when the report was made that war was the only alternative; then, battle preparations were made. These arrangements were made at Waikiki-kai. When the curtains of dawn parted, the ranks commenced to march up to Nuuanu. Whilst they were ascending, the rumor reached Peapea in the upland of Manoa, where he was residing, in the woman’s house. These were the words reported to him: “Say, Peapea! There is a struggle on the lowlands. When I left, the van was just beginning to move towards Kulaokahua.” [626] Peapea inquired, “Whose is the battle?” The herald replied, “The battle is for Kahahana.”
When Peapea heard this he left his wife and ran above Ualakaa, [627] Makiki, Pauoa, and Kaheiki, which is adjacent to Maemae. There he met the van of the army of Kahekili. As to the forces of Kahahana, the main army was at Waolani; [628] while the front was descending from Maemae. When Peapea arrived between Kahekili’s and Kahahana’s warriors, he stood to defy [629] [the advance].
PEAPEA’S BATTLE AND HIS VICTORY.
As Peapea was standing between the Maui and Oahu ranks, he commenced to give battle. He pursued [630] the numerous warriors of Kahahana, and when they were caught by him, they were crushed (breaking in his hands as a brittle twig by the destroyer, was his treatment of the men). Likewise were those on the right hand and on the left. Thus he pressed upward until he encountered the poe, [631] and they were standing in a circle. (The meaning of the word “poe”: a very great number of men, ranging from two laus to a mano, equivalent to eight hundred or more.)
When Peapea approached the section of the army of Kahahana, Peapea rushed into their midst and was immediately surrounded by overwhelming numbers. Simultaneously, the javelins were cast, the long spear, the spike, the war club; the stone was hurled, the maa thrower cast his sling-shot, the club was struck; but they were as bathing water [632] for Peapea, and they were as nothing to his powerful strength. Thus he went slaughtering until reaching Luakaha, in Nuuanu. Kahahana and his chiefs were defeated and fled, the majority having been all slain by Peapea. Oahu being conquered by Kahekili, Peapea took Kekuapoi, [633] Kahahana’s wife, as his own, on account of his courage and strength, and [they] lived together.
OF KEKUAPOI.
Kekuapoi [634] was highly reputed as an excellent woman with a beautiful countenance to behold, and she was faultless. It is narrated in the story of this battle, that she was the superior of Oahu here and of the other islands. On the death of her husband, Kahahana, Kahekili had determined to take Kekuapoi as his wife, but, she became his son’s, Peapea’s. At this seizure by Peapea of Kekuapoi as his wife, Kahekili was greatly angered. Hence, he dispatched a courier to fetch Kekuapoi to him, but, she was not relinquished by Peapea. Many were the messengers Kahekili sent, but Kekuapoi never came, for she was withheld by Peapea. Wherefore, Kahekili [635] again sent the messenger to summon Peapea and his wife to appear, and should they remain, then Peapea would be punished with death. The courier having arrived in the presence of Peapea so informed him. Peapea, hearing, responded.
PEAPEA’S SECOND DISPLAY OF COURAGE.
Prior to the summoning of Peapea, his death-trap [636] by men was laid out. Two boards had been arranged. It is said the length of the boards were forty fathoms, which occupied opposite sides of the path, whereby Peapea would come to the presence of Kahekili. All the men were equipped with javelins, war clubs, spear points, stones, and all death-dealing weapons. Whilst they were stationed behind the boards, Peapea approached between them. Immediately they cast all their javelins on Peapea, but they were trifles to him. Those death-dealing implements were his bathing water. However, as he journeyed [637] towards Kahekili, there by his right hand was Kekuapoi held. He traveled in this manner into the presence of Kahekili. He had escaped death, but, he was wifeless, for Kahekili took her.
KAAO NO PEAPEA.
Peapea, he koa kaulana.—Kaua a lanakila maluna o na koa a Kahahana.—Kekuapoi, he ui loa.—Hoike Peapea i kona koa.
Oia kekahi koa kaulana loa o Maui a hiki i keia la, a ua kaulana nohoi oia ma keia mau mokupuni a pau loa. He keiki no ia na Kahekilinui, ke ’lii o Maui, a nolaila, he ’lii nui no o Peapea. E hiki no ia Peapea ke lalau a haihai i na kanaka elua, a ekolu, a hele aku i ka nui loa, he mea ole ia iaia. I ka wa e noho ana o Kahahana he alii no Oahu nei a puni, haawi aku la ia ia Oahu nei no Kahekili, ke ’lii o Maui, a mahope kipi a hoole i kela haawi ana. A ma keia hoole ana a Kahahana, hiki aku la ka lono i mua o Kahekili, nolaila, holo mai la o Kahekili me kona mau waa kaua a pae ma Waikiki. Hoouna aku la ia i ka elele e kii ia Kahahana a e hele mai i mua ona e kuka no ka oiaio ame ka oiaio ole o ka lohe.
A o kahi a Kahahana e noho ana, o Kaneohe, i Koolaupoko. A hiki ka elele i mua ona, hai aku la i na olelo a Kahekili iaia, a lohe o Kahahana i keia mau olelo, ninau ae la ia i kana mau kahuna: “Pehea la keia mau olelo a ke ’lii?” I mai na kahuna: “E ke ’lii! aole oe e pono e ae wale aku a e hoihoi aku i ka aina nona, nokamea, ua makaukau oe i keia wa aole ou hemahema. Nolaila e kaua, a maloko o ka maka o ka elau ame ka ihe e ko ai ia a e nele ai oe.”
A lohe o Kahahana i keia mau olelo a kana mau kahuna, paa iho la kona manao e kaua a e hoole i na olelo a Kahekili. Elua la i hala mahope o ka hoi ana mai o ka elele i hoouna ia ia e Kahekili i o Kahahana ala.
Lohe ia mai la he kaua ka mea i koe. Ia wa, hoonoho ia ke kaua. O keia hoonoho ana, ma Waikiki kai. I ka moku ana o ka pawa o ke ao, hoomaka ka laina kaua e pii i uka o Nuuanu. Ia lakou e pii ana, loaa aku la o Peapea i ka lohe i uka o Manoa, i ka hale wahine kahi i noho ai. Penei na olelo iaia. “E Peapea! He kaua ko kai, haalele aku nei au e hoomaka ana e pii ka maka mua i Kulaokahua.” Ninau mai o Peapea: “Nawai ke kaua?” I aku ka mea olelo: “Na Kahahana ke kaua.”
A lohe o Peapea, haalele iho la ia i ka wahine a holo mai la ma uka mai o Ualakaa, a Makiki, Pauoa, Kaheiki, e pili la me Maemae. Ilaila loaa iaia ka maka mua o na kanaka o Kahekili. A o ko Kahahana aoao hoi, i Waolani ka poe, i Maemae ka maka mua e iho mai ana. A hiki o Peapea mawaena o ko Kahekili mau koa ame ko Kahahana mau koa, ku iho la ia e pani.
KE KAUA ANA O PEAPEA AME KONA LANAKILA ANA.
Ia Peapea e ku ana mawaena o ko Maui aoao ame ko Oahu aoao, hoomaka aku la ia e kaua. Hahai aku la ia i na koa he lehulehu o Kahahana a loaa ia ia he haihai i ka lima me he lala laau palupalu la, i mua o ka mea haihai, kana hana ana i ke kanaka. Ke kanaka ua haki ia ia, pela ka akau me ka hema, o kona mau lima. Pela no kona pii ana a loaa ka poe i Waolani, e ku poai mai ana lakou. (Ke ano o ka olelo “poe”.) He poe kanaka nui loa, ua like me elua lau a hiki i ka mano, ua like me ewalu haneri a oi aku.
A hiki o Peapea i kahi o ka poe kaua o Kahahana, komo aku la o Peapea i loko o na kanaka, o kona manawa ia i puni ai i ka lehulehu. Ia wa, o ka ihe, ka pololu, ke kuia, ka laau palau, nou ka pohaku, maa ka mea maa, hahau ka laau, aka he wai auau ia no Peapea, a he mea ole ia i kona ikaika nui. Pela no kona hele luku ana a hiki i Luakaha, a Nuuanu. Hee o Kahahana ame kona mau alii a holo aku la, o ka nui ua pau i ka make ia Peapea. A puni ae la o Oahu nei ia Kahekili, lawe ae la o Peapea ia Kekuapoi, wahine a Kahahana i wahine nana, mamuli o kona koa ame ka ikaika, a noho iho la.
NO KEKUAPOI.
Ua kaulana loa o Kekuapoi i ka wahine maikai loa a me ka nani o ka helehelena ke nana aku, aole hoi ona kina. A ua olelo ia ma ka moolelo o keia kaua ana, oia ka oi o Oahu nei ame ko na mokupuni e aku. A iloko o ka make ana o kana kane, o Kahahana, ua paa mua ko Kahekili manao e lawe ia Kekuapoi i wahine nana, aka, ua lilo i kana keiki ia Peapea. Ma keia lawe ana o Peapea ia Kekuapoi i wahine nana, ua huhu loa o Kahekili. Nolaila, hoouna aku o Kahekili i ka elele, e lawe mai ia Kekuapoi nana. Aole nae he loaa mai ia Peapea. A nui na elele a Kahekili i hoouna ai, aohe hiki mai o Kekuapoi, paa no ia Peapea. Alaila, hoouna hou o Kahekili i ka elele, e kii ia Peapea ame ka wahine e hele mai, a ina e noho, alaila, o ka make ko Peapea hope. A hiki ka elele i mua o Peapea, olelo aku la. A lohe o Peapea hele mai la.
KE KOA ALUA ANA O PEAPEA.
Mamua ae o ke kii ia ana o Peapea, ua hoonoho ia ka make o Peapea i na kanaka. Ua hoonoho ia elua papa, (ua olelo ia, he kanaha anana ka loa o ke ku ana o na papa elua,) ma kela aoao keia aoao o ke alanui, kahi a Peapea e hele aku ai a mua o Kahekili. Ua makaukau na kanaka a pau loa, i ka ihe, ka pololu, i ka elau, ka pohaku, ame na mea make a pau loa. Ia lakou e ku lalani ana ma na papa, hiki aku la o Peapea i waena o lakou. Ia wa lakou i o ai i na ihe a pau loa i luna o Peapea, aka, he mea ole ia ia Peapea, ua lilo ia mau mea make i wai auau nona. Aka, iaia e hele ana i mua o Kahekili, aia ma kona lima akau o Kekuapoi kahi i paa ia ai. Pela no kona hele ana a hiki i mua o Kahekili. Pau ae la kona make. Eia nae, ua nele ia i ka wahine ole, ua lilo ia Kahekili.
BRIEF SKETCH OF KAMEHAMEHA I.
HIS WARS AND CELEBRITIES OF HIS TIME.
Kamehameha was a most famous king for bravery and for his great strength; he was the foremost of the great chiefs of Hawaii, from the earliest days, therefore his record [638] must be briefly looked over from the time of his lowliness until he was prosperous. Keoua (First), the father of Kamehameha, was the younger brother of Kalaiopuu. [639] Another name of Keoua was Kalaninuikupuapaikalaninui. The place where Kamehameha was raised from his childhood up, was at Halawa, in Kohala. Here he became a planter. He planted the trees which are still growing to this day, which are the noni, and other kinds. He also built the temple (heiau) of Hapuu, in Halawa. Thus were spent his days when he was poor and destitute of land. Of Kamehameha’s person, he had a large body, which looked to be solidly built, and was very broad on the shoulders. He was full formed without defects, and there was an abundance of muscles on his neck.
The great king of Hawaii at that time was Kalaiopuu, and Kiwalao was born to him. Before his death at Waioahukini, in Kau, Kalaiopuu left the kingdom to his own son, Kiwalao.
OF KALAIOPUU’S WORDS TO KIWALAO AND KAMEHAMEHA.
Before the death of Kalaiopuu he gave an injunction to the boys, Kiwalao and Kamehameha, [640] and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom of Hawaii nei, comprising the three divisions of land, Kau, Kona and Kohala, shall be the chief Kiwalao. He is the heir to the lands. As regarding you, Kamehameha, there is no land or property for you; but your land and your endowment shall be the god Kaili. If, during life, your lord [641] should molest you, take possession of the kingdom; but if the molestation be on your part, you will be deprived of the god.” These words of Kalaiopuu were fulfilled in the days of their youth, and his injunction was realized.
After the death of Kalaiopuu, Kamehameha came away with his inheritance, the god Kaili. He took care and preserved it, building for it stone enclosures at Kona and Kohala. The meaning of stone enclosures is temples (heiau).
Kamehameha built temples at Hikiau in Kaawaloa; at Keeku, in Kahaluu; at Keikipuipui, in Kailua, all in Kona; and at Mailekini, in Kawaihae; Puukohola, in Kawaihae; Hapuu, in Halawa; Kupalaha, in Makapala; and Mookini, in Puuepa, all in Kohala. In these temples (heiau’s) Kamehameha was wont to worship his god, Kaili, thus maintaining his endowment given to him by his uncle, Kalaiopuu.
OF MOKUOHAI. [642]—FIRST BATTLE.
This was the battle that made Kamehameha king of Kona, Kohala and Hamakua. There remained the three divisions, Kau, Puna and Hilo, in Hawaii. The cause of this war was the desire of the chiefs of Hilo to possess Kona, which has a calm and pleasant climate.
When Kalaiopuu died at Waioahukini in Kau, the chiefs of Hilo and Kau [643] brought his dead body to Kona, in canoes. That was not, however, the real object of their coming, but they came to Kona, the land that they had been longing for, to divide it up, and also to make war. On the way from Kau to Kona, they and the corpse of Kalaiopuu were caught in the rains on the ocean; therefore, they turned in and landed at Honaunau, in South Kona, without reaching Kailua, in North Kona, where they had intended to land. When they landed at Honaunau, Keeaumoku [644] came to pay his respects to the remains of Kalaiopuu. On this occasion Keeaumoku well knew by the looks of the chiefs and the men that there was war brewing.
Soon after their landing at Honaunau with the corpse of Kalaiopuu, the chiefs and Kiwalao started to divide up Hawaii among themselves, and when Keeaumoku became cognizant of their warlike designs, he came to Kamehameha, who was at Halawa, in Kohala, to go and fight. When Keeaumoku left Kona, he arrived at Kekaha, where he met Kamehameha, who had already been brought by Kekuhaupio [645] from Kohala. At this meeting they consulted among themselves their plan of war, and their own proper proceedings; and their plans being settled upon they set sail, arriving at Kaawaloa and Keei.
When Kamehameha arrived there Kiwalao came to greet him with lying, deceitful words, thus: “Listen; we are going to lose our lives. Here is our uncle (Keawemauhili) insisting on war. It seems we two are the only ones to die. Oh! Pity us.” After the meeting between Kiwalao and Kamehameha, the former returned to Honaunau, [646] dividing up the lands with the chiefs, thereby depriving Keoua of a share in the lands. This so enraged Keoua that he went with his followers to Keomo and cut down the coconut trees, killing a man. [647] That man was Kamehameha’s. This was the commencement of the battle which continued for three days. In this battle there were four chiefs in defense of Kamehameha; they were Keeaumoku, Keaweaheulu, Kameeiamoku and Kekuhaupio. [648]
In the days of this battle Keeaumoku was the chief on Kamehameha’s side who contended with Kiwalao’s warriors. In the fray he got entangled with a long spear which threw him down. Kiwalao’s men then stabbed him on the back, with wooden daggers. When Keeaumoku fell a man pierced him with a long spear, whereby he became very weak and near unto death, while the man said with a taunting brag: “My spear has struck a yellow-backed crab.”
Then Kiwalao called to the warrior who was piercing Keeaumoku with the long spear: “Save the ivory necklace,” by which Keeaumoku understood that his own death was sealed. And while he was thus lying prostrate on the ground, Kamanawa was leading the fighting against Kiwalao’s warriors. Mahoe also stood up with his sling, sending a stone which struck Kiwalao, knocking him down. When Keeaumoku saw Kiwalao fall, he crawled over with a great effort, and when he found him he throttled him with the leiomanu, [649] which he held in his hand; and thus Kiwalao died.
On the death of Kiwalao, Kamehameha continued the fighting, and became victorious over the opposing chiefs. Keoua fled by sea to Kau, and reigned there. Keawemauhili fled over the mountains and became ruler over Hilo and Puna, while Kamehameha became ruler over Kona, Kohala and Hamakua. Therefore there were three different rulers on Hawaii at that time.
OF KAUAAWA.—SECOND BATTLE.
This was Kamehameha’s second battle against his enemies, who were Keoua and Keawemauhili. This battle took place on the mountains in Kau, [650] which are called Kauaawa, [651] on account of the rains in the mountains. In this battle, Kamehameha’s supporters, who were also his chief advisors in the work necessary for the battle, were Keeaumoku, Keaweaheulu, Kameeiamoku and Kamanawa. In this battle Keoua and Keawemauhili were not defeated by Kamehameha, so he retired to Laupahoehoe. After spending some time there, he again embarked in a canoe to fight for the conquest of Hilo and Puna.
When he arrived at Keaau, in Puna, he made a landing at Papai, where fishermen gathered for their daily vocation.
OF KAMEHAMEHA’S GREAT STRENGTH IN FIGHTING.
On landing at this place, where a number of fishermen dwelt, he chased after them intending to kill them, and while thus pursuing the fishermen, he fell in a crevice in the rocks where his foot caught and held him fast. Therefore he tried with all his might to extricate himself.
When he fell in the crevice, he was struck on the forehead with a paddle by the fishermen, and on account of this fact the title of that famous law, the “mamalahoa,” [652] was derived, which prevailed until the days of Kamehameha III, the interpretation of which being that old men and old women might lie down in the road without being ruthlessly killed, [653] or robbed of their belongings.
By a tremendous effort Kamehameha extricated his foot and chased after the men. There was a large clump of ohia trees in his way which could not be encircled by less than three men. This obstructed Kamehameha from chasing after the men, but he reached around one side of the clump of ohias till he caught one of the men, whose body he bent over towards the clump of ohias, and thus killed him. When the other men saw this they were fearfully alarmed and ran away.
On another occasion, Kamehameha displayed his great strength when he and his own personal attendant, Hema, alone went into a fight with Keoua at Koapapaa, in Kekualele, and at Kealakaha, in Hamakua. There was a deep ravine, and very narrow at the bottom. Kamehameha and Hema went down till they reached this limited space, when they met Keoua’s warriors. Forty of them with their spears and javelins jumped on Kamehameha, but they were as nothing to him. He stretched out his hands, caught the warriors, and broke them in two, one after another, all of the time moving onward. Thus Kamehameha slaughtered the soldiers until there remained only ten, when he became exhausted. He then told his servant, “Say, help me out.” Hema [654] immediately jumped into the fray, killing the remaining ten; and on that day he became a chief of Kamehameha, being released from his position of attendant.
OF THE THIRD WAR, KEPANIWAI.
This is the third of Kamehameha’s battles during his reign, and was fought out at Maui, in the Valley of Iao, at Wailuku. [655] It was one of the most renowned of Kamehameha’s battles, on account of the great number of canoes, of the people, and of the damming of the waters of Iao. This trip of the canoes from Hawaii was called the Great Fleet, which was the first trip of Kamehameha’s large peleleu (canoes) to Maui. It is said that the canoes which came in this single trip were so numerous that they covered the whole landing place from Keoneoio to Olowalu without a space intervening.
In the battle at Iao, Kalaikupule [656] was defeated by Kamehameha, the former fleeing in a canoe and going to Oahu. In this battle the slaughter of the people of Maui was so great that the stream and valley of Iao was dammed that the water receded upward and did not flow downward as it does now. On account of the great number of people slain and the great number of deaths of people rolling down the precipice, that battle was known under three famous appellations. They are: Kepaniwai, [657] Kauwaupali, [658] and Iao. In this war Maui became a possession of Kamehameha to this day of writing, and no one has ever denounced the powerful arm of Kamehameha to this day.
THE FOURTH BATTLE, AT KOAPAPAA.
This battle was a secret invasion by Keoua. When Kamehameha had gone to Maui and then to Molokai, at Kaunakahakai, a messenger arrived from Hawaii, apprising him of Keoua’s cruelty to his (Kamehameha’s) subjects, by robbing them of their property, by the wantonly killing of men, women and children, the cutting of taro from the fields with overbearing arrogance, and all other malicious acts. Women who were with child were trampled under foot, pierced with small bambus and with sticks and stones.
When Kamehameha heard of these acts of Keoua, his love for the people of his three possessions, Kona, Kohala and Hamakua, was manifested, as they were cruelly slaughtered by Keoua. Kamehameha then abandoned his idea of going to Oahu.
He went back to Hawaii and fought Keoua in Hamakua, where Keoua was defeated [659] and escaped to Kau, and afterwards died at Kawaihae, in Kohala. That battle was called Koapapaa. [660] Here is the explanation of the name: the warriors of Keoua were reduced by death, and were as nothing before Kamehameha and his warriors, and were left on the ground as a lot of logs piled up in an umu (underground oven), and very much scorched by the heat of the fire.
The death of Keoua by which Kau became a possession of Kamehameha, happened in this way: When the temple (heiau) at Puukohola, [661] in Kawaihae was built, Keoua was sent for in Kau, [662] with deceitful words thus: “O Keoua, your cousin, Kamehameha, has requested that you come and make friends, and live together in harmony, and to cast aside all strife.” On these cunning and deceitful words, Keoua came with his double canoes and landed at Kawaihae. [663] Before his arrival the umu had been prepared and was red hot. Keoua was then roasted. [664] And thus Keoua was killed by Kamehameha, who came into possession of Kau, making four divisions of land in Hawaii, in his possession, namely, Kau, Kona, Kohala and Hamakua.
THE FIFTH BATTLE, CALLED KE-PU-WAHA-ULAULA. [665]
This was Kamehameha’s fifth battle which he fought against the rebel chiefs [666] Kahekili and Kaeo. The latter came from Kauai to Oahu and met Kahekili, both going to Hawaii, and at Kohala fought Kamehameha. They were defeated. In this vanquishment, the people of Kauai, and of Oahu and of Maui were slaughtered by Kamehameha and his warriors, so that the corpses of the people floated on the sea outside of Kohala, and looked red; hence the appellation Kepuwahaulaula. The head and the skin of the corpses were as red as the gun.
THE SIXTH BATTLE, CALLED KAIEIEWAHO. [667]
When Kamehameha heard that Kahekili had died in Oahu, and that the government of Oahu was under the control of Kalaikupule, his son, he set sail and arrived at Oahu, where he fought Kalaikupule at the famous pali of Nuuanu. Kalaikupule was defeated by Kamehameha. In this battle the people of Oahu were massacred at the cliffs of Nuuanu. The people stepped upon each other, and the people that day were in heaps at the bottom of the cliffs of Nuuanu. And by this battle the whole group of islands, including Maui, Molokai, Lanai, Kahoolawe and Kauai, [668] was conquered by Kamehameha.
PIHANA.
Pihana was a very celebrated warrior chief of Oahu, in the days of Kalaikupule, the great chief of Oahu. He (Pihana) was noted for his bravery and skill; the use of the spear, the lance, the javelin, were as a bath to him; his joys and pleasures; he could fight other people and many of them with the help of but a few soldiers.
THE SIXTH BATTLE. [669]
This was the battle between Kamehameha and Kalaikupule at Nuuanu. Kalaimoku was Kamehameha’s chief warrior, from Hawaii, and Pihana was Kalaikupule’s chief warrior.
When Kamehameha with his many soldiers came over from Hawaii in his canoes, the first of the canoe fleet in charge of Kalaimoku, Kamehameha’s chief warrior, landed at Kapua. [670] Just as Kalaimoku was about to disembark, Pihana, with his nine soldiers, came and stood at the landing place of Kapua. The fight then commenced. The men from Hawaii under Kalaimoku, at that time, were eight times forty in number. [671] All of them threw their spears and lances at Pihana and his nine soldiers, but none were hit nor were any killed. After they had fought for some time, they moved to Waikiki where the fighting was renewed. Here the Hawaii men tried to mob Pihana, but were unsuccessful. The fighting kept moving thence to Kulaokahua, then to Puowaina, [672] behind which a man of the Oahu warriors was secretly shot by a foreigner’s gun. From that place they moved on to Pauoa, and passing this place came to Kaheiki, a place adjacent to Maemae. [673] Here the Hawaii forces came to a stand.
Kalaikupule and his warriors were encamped above at Waolani [674], and it was only his chief warrior, Pihana, that was battling with Kalaimoku. Kalaimoku and the Hawaii soldiers were distinguished by being surrounded by a fine-meshed net, which was the outside enclosure for the men; if a man was on the outside, then he was an Oahuan; if within the net enclosure, he was a Hawaii man. On account of this action, Pihana and his nine men stood up and fought Kalaimoku, in which engagement Pihana and his men were not defeated.
Therefore Kalaimoku asked Pihana to cease his resisting and to cede Oahu to Kamehameha. Pihana replied: “I will not give you the land until I have bathed [675] myself in Hawaii’s medicine (weapons). In three days I shall leave the land in your hands.” Then Pihana stood alone before the soldiers from Hawaii. They cast their spears and lances and javelins, and threw stones at him, but Pihana simply dodged them.
Thus he stood until tired when he laid down, face downward, and then on his back. He then stooped and exhibited his posterior in vulgar defiance, and in all that time the men from Hawaii were casting their spears and javelins at him without hitting him. The men from Hawaii, looking at him found no one among many equal to him in agility and daring.
After two days had passed Pihana joined his forces, which was the time of the great battle. He tore the surrounding net and stood at the opening. No spear nor lance was hurled, the dread of Pihana being so great. On the third day Pihana again came forward to fight with the warriors from Hawaii. He went up to Kalaimoku and ceded the land to him. Therefore Kalaikupule was vanquished.
SEVENTH BATTLE BY KAMEHAMEHA.
After Kamehameha had fought Kalaikupule on Oahu, Namakaeha, a chief who was residing at Hilo, raised a rebellion there, and made preparations to war upon Kamehameha. At that time Kamehameha was on Oahu, and he immediately returned to Hawaii [676], to fight Namakaeha. In the battle which ensued Namakaeha was slain by Kamehameha at Kaipalaoa, in Hilo. This was the last battle by Kamehameha when he assumed the administration of his whole kingdom from Hawaii to Niihau, in which he reigned peacefully to the day of his death. On the consolidation of these Islands from Hawaii to Niihau under one great ruler, Kamehameha, with all the chiefs under him, he established his policy and wisdom over all his kingdom with uprightness.
THE ADMINISTRATION OF KAMEHAMEHA.
Kamehameha was a very wise king, and was honest, kind, charitable and humane. This is how he arranged the work of his kingdom: Kamehameha was the great ruler over all. There were four chief executives under him: these were Keeaumoku, Keaweaheulu, Kameeiamoku and Kamanawa. [677] There were also advisors and counselors in the affairs of the kingdom. There were four of them: Kai, Kapalaoa, Kaaloa and Kauakahiakaola. With these people Kamehameha carried out all of his works, and through them important laws were made, which carried great influence upon the people, such as the Mamalahoa [678] and the Maumae, [679] “that the old and the infirm might lie down in the road and not be molested.”
Here are also the names of certain men whom Kamehameha brought together to be with him; men who were skillful in all things, and who were considerate and intelligent. Here are their names and their offices:
Kalaimoku, a favorite, a chief warrior; Hewahewa, a priest; Kaumiumi, a fortune-teller; Kapoukahi, a statesman; Kaaloakauila, an advocate; Kekakau, a surf rider; Kekuhaupio, a celebrated warrior; Kepaalani, a canoeist; Waipa, a shipwright; Palake, a canoe builder; Kapueuhi, a dancer; Kamakau, a chanter; Keaweaheulu, a lua-apana (jester); Hoomakaukau, a steward; Wahahee, a masseur; Kalaimamahu, the law-giver or judge; Kamaalo, god impersonator; Kanihonui, observer of the kapu restrictions; Kaikioewa, an extortioner (thief). The word lua-apana means doing nothing, spending time in laziness. The word kikoola means robbing others of their property, and perjuring.
He took care of the people as though they were children, and his wives he placed as guardians. He, with his chiefs and the men of his court, cultivated the land and the result of which was that most noted field of Kuahewa, in upper Kailua, North Kona, Hawaii. It was most noted for its great size and length. It comprised eight divisions of land, about seven miles.
The most valuable commodity during Kamehameha’s reign was the iliahi, [680] a very fragrant wood and very valuable, which flourished in the mountains, and in places thickly covered with vegetation. The feathers of the birds, of the oo and other birds, were made into feather cloaks for the chiefs and the warriors.
The extent of Kamehameha’s reign was seven [681] years, and he died at the commencement of the eighth, in the year of the Lord, 1819. [682] He died at Kailua, in Kona, Hawaii, and it was there that Liholiho [683] was set apart as heir to his (Kamehameha’s) kingdom.
OF THE CHIEF KEKUAOKALANI, AND HIS INSURGENCY.
The cause for this insurgency of Kekuaokalani [684] was on account of the raising of the restrictions, and Liholiho allowing the same to be done; this angered Kekuaokalani, who threatened to make war and destroy the reformers. Here is the meaning of Aikapu: [685] The husband ate by himself, had a separate house, a separate oven, and so forth; so did the wife. They were separated in their social life. Ainoa [686] means: The husband and his wife eat together, dwelt in the same house, and so forth.
When Kamehameha died the kingdom fell to Liholiho. Kekuaokalani did not want Liholiho to remove the restrictions of the kingdom; he was in favor of aikapu, therefore he opposed Liholiho, but Kaahumanu [687] and the chiefs refused to continue the restrictions. The cause of this reformation was the death of Kamehameha. All the people went into mourning, and it was during that time that the husband and wife ate together, eating all foods that were restricted, and thus ainoa spread down to the battle at Kuamoo with Kekuaokalani.
When Kekuaokalani heard that Liholiho and all the chiefs had acceded to the ainoa, he went and resided at Kaawaloa with his wife, Manono. He then prepared to rebel and to fight against the ainoa people. Then two chiefs, Naihe and Hoapili, set sail from Kailua to Kaawaloa. They said to Kekuaokalani: “We have come to bring you back to your nephew and reside at Kailua, and it shall be as you desire whether the restrictions be continued or raised. But that shall be as you desire.” Kekuaokalani then said: “You two tarry here until Manono hears about it. Tomorrow I will tell you.”
They rested there, and in the morning Kekuaokalani came to the presence of Hoapili and Naihe. They then asked, “Are we going?” Kekuaokalani said “Yes,” but his assent was not real. He was bent on war. Wherefore Naihe and Hoapili said: “The navel is cut then, companion.”
After this Naihe and Hoapili returned and arrived at Kailua, and told Kalaimoku to prepare for war. Nine war canoes were made ready. Kalaimoku marched overland, and when he came to Lekeleke, the battle commenced with Kekuaokalani’s scouts. In this battle Kalaimoku was defeated and a number of his men were killed. They again met at Kuamoo, where they fought from morning till evening when Kekuaokalani was killed. He was hit in the leg by a bullet, the effects of which rendering him very weak. His wife Manono remained safe.
Manono was a very beautiful woman and her face very fair to look upon. She called to Kalaimoku and the men thus: “O spare us two! There is no safety before the mouth of a gun.” Kalaimoku then said: “You shall not live, because the chief has been killed.” Therefore she was shot and died soon after.
After the death of Kekuaokalani and his wife Manono at Kuamoo, Kalaimoku returned with the warriors to Kailua. They held a consultation and decided to make war upon that other insurgent, Kainapau, a commoner, residing at Waipio, in Hamakua. Kalaimoku and his men then set sail and arrived at Kawaihae. From here they marched up to Waimea, arriving at a place called Pahupahua, near Mahiki, where the fighting occurred. In the melee the rebels were annihilated and Kainapau overthrown. He fled to the uttermost backwoods of Waipio, hiding there, and while so doing, was found by the searchers. Kainapau was killed on the spot, and his intestines strung out to dry in the sun. That is the dreadful end of the evil-minded, the rebellious and the wrong-doer, a horrible death.
OF HEMA.
Hema was one of the most famous warriors in the days of Kamehameha, and a man who was not afraid of the bravery and strength of others. Hema was not trained to be a warrior, or in the art of war. He was not accustomed to the waging of wars, and was never a warrior. He was a steward of Kamehameha, and his duties were to take and keep in charge rations for the king every day. While going abroad in war times he was the bearer of food, and when a battle was in progress and Kamehameha became hungry, then Hema would bring him provisions.
In all these works pertaining to a steward Hema was an expert, and was satisfactory to Kamehameha, but he had not received a chiefly term, nor fame, nor was he a favorite, but on the day that he chose to be a warrior and destroyed the enemies of Kamehameha, that day he became a chief and a favorite of Kamehameha, and abandoned his stewardship.
When Kamehameha was fighting against Keoua at Koapapaa, in Hamakua, at a place called Kealakaha, near to Kaula, and in a deep valley called Kekualele, there a fight occurred between the strongest warriors of Keoua against Kamehameha. At that particular place the standing room was only a fathom in width, and it was there Kamehameha fought against forty [688] or more of Keoua’s warriors.
After considerable fighting Kamehameha was very much out of breath, and the men of Keoua were being reinforced. Just then Kamehameha expectantly turned to the rear; but there were no chiefs, nor warriors behind him, only Hema the steward.
While Kamehameha was talking to Hema, the enemies were preparing to take Kamehameha’s life, but Hema fearlessly leapt forward and slew the warriors of Keoua. By this work of Hema in leaping forward to repulse the enemies, Kamehameha was victorious that day, and his life was saved, and Keoua defeated. Hence the name Koapapaa until this day, which means that the warriors became a storehouse of death and the lance and the spear the pathway, here and there. The warriors were left there in that valley, a pile of earth.
When Kamehameha witnessed the matchless bravery of Hema, he said: “Today you become a chief as I am, and today you refrain from carrying and shouldering baggage, and you shall be a courtier in my presence, and in the presence of the chiefs and the people also. He who disobeys your word shall die. If the delinquent be a chief he shall lose his lands.” [689] Therefore Hema was exalted until his death, and was very famous in the days of Kamehameha.
On reflection, therefore, perhaps there never was a man on the continents, or on the Isles of the Sea, who had never studied the requirements of a warrior, and who did go to war as Hema was, the unlearned.
OF NALU.
Nalu was a very celebrated warrior during Kamehameha’s reign, and was an accomplished soldier. It is said that in his fighting days he could stand and fight fearlessly against an overwhelming number of his enemies and beat them, because he gloried [690] in the use of the lance, the spear, the javelin, the cudgel, the stone ax and the encircling pikoi rope. Nalu was therefore greatly feared in his warrior days and fighting in battles. No land division chief would dare and fight him; no warrior, no land, or island [691] would dare and fight Nalu, his great strength being the source of fear among all. Kamehameha was also apprehensive of Nalu on account of the latter’s accomplishments in bravery and skill.
MOOLELO POKOLE NO KAMEHAMEHA I.
KANA MAU KAUA, A POE KAULANA OIA WA.
He ’lii kaulana loa o Kamehameha I no ke koa a me ka ikaika loa, a oia ka oi o na ’lii nui o Hawaii nei mai kahiko loa mai, nolaila, he pono e nana pokole i kona moolelo o ka noho ilihune ana, a me ka noho waiwai ana. O Keoua mua ka makuakane o Kamehameha, o Kalaiopuu kaikaina no o Keoua (o kekahi inoa o Keoua, o Kalaninuikupuapaikalaninui). O kahi i hanai ia ai o Kamehameha, o Halawa, i Kohala, mai kona wa uuku a nui, alaila, mahiai o Kamehameha. Nana na laau e ulu la ma Halawa a hiki i keia la, oia ka noni, a me na mea e ae, a me kela heiau o Hapuu, makai o Halawa. Pela kona noho ana i kona wa ilihume, aina ole.
O ke kino o Kamehameha, he kino nui, paa ke nana aku, he kihikihi o luna kipoohiwi, he lawa ke kino, aohe hakahaka, he nui kona aa o luna o ka a-i.
O ke ’lii nui o Hawaii ia wa e noho ana o Kalaiopuu, a ua hanau nana o Kiwalao. A make o Kalaiopuu ma Waioahukini ma Kau, hooili ihola ia i ke aupuni maluna o kana keiki ponoi, o Kiwalao.
NO KA OLELO A KALAIOPUU IA KIWALAO A ME KAMEHAMEHA.
Mamua ae o ka make ana o Kalaiopuu, waiho aku ia i kana olelo kauoha i na keiki, ia Kiwalao a me Kamehameha, a me na ’lii a pau loa: “E na keiki, e hoolohe mai olua, o ka hooilina o ke aupuni o Hawaii nei, oia na moku ekolu, o Kau, o Kona, o Kohala, o Kiwalao ke ’lii, oia ka hooilina o na aina. O oe hoi e Kamehameha, aole ou aina, aole ou hooilina waiwai, aka, o kou aina a me kou hooilina, o ke ’kua o Kaili. Ina oe i noho a lalau ko haku ia oe, lawe ia ae ke aupuni, a ina hoi nau ka lalau i ko haku, e nele oe i ke ’kua ole.” Ma keia mau olelo a Kalaiopuu, ua hooko ia i na la o kana mau keiki, a ua ko no elike me kana mau olelo kauoha, aole i hala.
Mahope o ka make ana o Kalaiopuu, hoi maila o Kamehameha me kona hooilina o ke ’kua o Kaili, a malama ihola, a hana i mau papohaku no kona akua no Kaili, ma Kona, ma Kohala. O ke ano o ka huaolelo papohaku, he heiau. Kukulu ihola o Kamehameha i na heiau:
O Hikiau, ma Kaawaloa, o Keeku, ma Kahaluu, a me Keikipuipui, ma Kailua, i Kona. O Mailekini, ma Kawaihae, o Puukohola, ma Kawaihae, o Hapuu, ma Halawa, o Kupalaha, ma Makapala, a me Mookini, ma Puuepa, i Kohala.
Ma keia mau heiau o Kamehameha i hoomana ai i kona akua o Kaili, a pela no hoi oia i malama ai i kona hooilina, mai ko laua makuakane mai o Kalaiopuu.
NO MOKUOHAI.—KAUA MUA.
Oia ke kaua i ku ai o Kamehameha i ka moku o Kona, o Kohala, o Hamakua, koe ekolu moku o Hawaii, o Kau, o Puna, o Hilo. O ke kumu o keia kaua ana o ka makemake o ua ’lii o Hilo ia Kona i ka pohu, a me ka maikai, nolaila ke kaua.
A make o Kalaiopuu ma Waioahukini ma Kau, lawe maila na ’lii o Hilo a me Kau i ke kino kupapau o Kalaiopuu, maluna o na waa i Kona nei. Aka, aole ia o ko lakou manao maoli, aka, i hiki lakou i Kona, ka aina a lakou i makemake nui ai, alaila okioki, a kaua no hoi. Ma keia holo ana mai Kau mai a Kona, ua loaa lakou i ka ua ma ka moana me ke kino kupapau o Kalaiopuu, nolaila, pae lakou i Honaunau, ma Kona hema, aole i hiki i Kailua ma Kona akau nei, kahi a lakou i manao ai e pae. A pae lakou ma Honaunau, hele maila o Keeaumoku e ike i ke kupapau o Kalaiopuu. Ma keia ike ana o Keeaumoku, ua maopopo ia ia he kaua ke ano o na ’lii a me na kanaka.
Ma keia pae ana o na ’lii me ke kino kupapau o Kalaiopuu ma Honaunau, ia wa, okioki ihola na ’lii a me Kiwalao i ka aina o Hawaii, no lakou a pau. A ma ko Keeaumoku ike ana i ko lakou ano kaua, kii maila ia ia Kamehameha ma Halawa i Kohala, e hele e kaua. Ia Keeaumoku i holo ai mai Kona aku a Kekaha, halawai maila o Kamehameha meia, no ka mea, ua kii mua aku o Kekuhaupio ia Kamehameha ma Kohala. Ma keia halawai ana o lakou, kuka ihola lakou i ke ano o ke kaua, a me ka hana e pono ai, a akaka ihola, holo aku la lakou a hiki ma Kaawaloa, a ma Keei.
A hiki o Kamehameha malaila, hele maila o Kiwalao e aloha ia Kamehameha me na olelo pahele hoopunipuni, penei: “Auhea oe, e make ana kaua, eia no ka makuakane o kaua ke pue mai nei e kaua (oia o Keawemauhili), elua wale no paha auanei kaua e make, aloha wale kaua.” A pau ka ike ana o Kiwalao me Kamehameha hoi akula o Kiwalao a Honaunau, okioki i na aina me na ’lii, a nele o Keoua i ka aina ole, huhu ihola ia. Hele aku la o Keoua me kona mau kanaka a hiki ma Keomo, kua ihola i ka niu, pepehi i ke kanaka, make ihola ko Kamehameha kanaka. Alaila, hoomaka ke kaua, ekolu la i kaua ai. Ma keia kaua ana, eha alii mahope o Kamehameha, Keeaumoku, Keaweheulu, Kameeiamoku, Kekuhaupio.
Iloko o na la i kaua ai, o Keeaumoku ke ’lii ma ko Kamehameha aoao i kaua aku, me ko Kiwalao poe kaua. Ma keia hoouka ana o Keeaumoku, ua hihia oia i ka pololu, a hina ihola ilalo, o o ihola na koa o Kiwalao i ka pahoa ia Keeaumoku ma kona kua. I keia hina ana, hou ihola kekahi koa ia Keeaumoku i ka pololu, a ua nawaliwali oia, aneane e make, me ka hua olelo kaena penei: “Ku aku la kau laau i ka aama kua lenalena.”
Alaila, pane mai o Kiwalao i ke koa nana e hou nei o Keeaumoku i ka pololu: “E malama i ka niho palaoa.” Alaila, maopopo ia Keeaumoku e make ana ia i loko o ka Kiwalao olelo ana. Ia Keeaumoku e waiho ana ilalo, alaila, hoouka aku la o Kamanawa me ko Kiwalao poe koa, a ku aela hoi o Mahoe me kana maa, a pa aku la o Kiwalao i ka pohaku, hina ilalo. A ike o Keeaumoku ua hina o Kiwalao ilalo, hooikaika aela ia, a loaa o Kiwalao, uumi ihola ia me ka leiomanu ma kona lima, a make ihola o Kiwalao.
A make o Kiwalao, hoouka ihola o Kamehameha me na ’lii, a lanakila aela o Kamehameha mahuka aku la o Keoua ma ke kai a hiki i Kau noho alii. A o Keawemauhili, mahuka aku la ia ma ka mauna a noho alii maluna o Hilo a me Puna. A o Kamehameha hoi, noho alii ihola ia maluna o Kona, o Kohala, o Hamakua. A nolaila, akolu alii noho aupuni o Hawaii ia wa.
NO KAUAAWA.—KAUA ALUA.
O ka lua keia o ko Kamehameha kaua ana i kona mau enemi, oia o Keoua a me Keawemauhili. O keia kaua ana, ma ka mauna o Kau, nolaila kela inoa, o Kauaawa, no ka ua ma ka mauna. O na kokua o Kamehameha ma keia kaua ana, a o kona mau kuhina noia ma ka noonoo ana i na mea e pono ai ka hana ana, o Keeaumoku, o Keaweheulu, o Kameeiamoku, o Kamanawa.
Ma keia kaua ana, aole i hee o Keoua me Keawemauhili ia Kamehameha, nolaila, hoi aela ia a noho ma Laupahoehoe. Mahope o keia noho ana o Kamehameha i Laupahoehoe, hele aku la ia maluna o ka waa, e kaua hou ai i Hilo a me Puna.
A hiki o Kamehameha ma Keaau i Puna, o Papai kahi o na lawaia e noho ana, oia ke awa a Kamehameha i pae ai.
KA IKAIKA O KAMEHAMEHA MA KA HAKAKA ANA.
Ma keia pae ana o Kamehameha, he mau lawaia e noho ana ma laila, alualu aku la o Kamehameha e pepehi i na lawaia. Ma keia alualu ana, ua haule o Kamehameha i loko o ka mawae a paa loa kona wawae, nolaila, oni aela ia me kona ikaika loa.
Ia ia nae i haule ai i loko o ka mawae, oia ka wa i hahau ai na lawaia i ka lae o Kamehameha i ka hoe, a pa ihola ia i ka hoe. A no loko o keia pa ana o ka lae o Kamehameha i ka hoe, kela kanawai kaulana loa i kauia a hiki i na la o Kamehameha III oia ka Mamalahoa. Eia ke ano: “E hele ka elemakule a me ka luahine a moe i ke ala,” aole e pepehi wale ia, aole hao wale ia ko lakou waiwai.
A no ka ikaika loa o ko Kamehameha oni ana, hemo aela kona wawae, alaila, alualu aku la ia i ke kanaka. Aia hoi, he opu ohia nui e ku ana mamua o ko Kamehameha alo, ekolu kanaka nana e apo puni ae, oia ka mea nana i keakea i ko Kamehameha hahai ana, aka, apo aku la o Kamehameha me kona mau lima ma na aoao o ke opu ohia, a loaa aku la ke kanaka ia ia, hoopio maila ia i ke kino o ke kanaka i ke opu ohia, a make ihola. A ike kekahi mau kanaka makau ihola, a holo aku la.
O kekahi hoike ana o Kamehameha i kona ikaika. Ia ia i hele ai me kona kahu ponoi me Hema, i loko o ke kaua a Keoua ma Koapapaa i Kekualele, ma Kealakaha, ma Hamakua, he kahawai hohonu manao loa ia, a he haiki loa o lalo o ka honua, o ke kahawai, iho aku la o Kamehameha me Hema, a hiki ia wahi haiki, halawai maila na koa o Keoua me Kamehameha. Ia wa, lele mai na koa o Keoua he kanaha, iluna o Kamehameha, me ka pololu, ka elau, ka ihe, aka he mea ole ia mau mea ia Kamehameha. Lalau aku o Kamehameha me kona mau lima, hakihaki i na koa, hele aku ana imua, pela o Kamehameha i noke ai i na koa, a koe he umi koa, pau ke aho o Kamehameha. Olelo ia i kona kahu ia Hema: “E, e kokua ae oe ia’u,” ia wa, lele o Hema, pau na koa he umi i koe i ka make, nolaila, lilo o Hema ia la, he ’lii no Kamehameha, pau kona kahu ana.
KAUA AKOLU.—KEPANIWAI.
O keia ke kolu o na kaua a Kamehameha i kona aupuni; ma Maui keia kaua ana, ma ke kahawai o Iao, ma Wailuku. O keia kekahi o na kaua kaulana loa a Kamehameha no ka nui o na waa, no ka nui o na kanaka, no ka paa ana o ka wai o Iao. Ma keia holo ana mai a na waa mai Hawaii mai, ua kapaia o ka waa nui, oia ko Kamehameha peleleu mua o ka holo ana i ke kaua ma Maui. Ua olelo ia ka nui o na waa ia holo hookahi ana mai, ua pani ia ke awa mai Keoneoio a Olowalu e na waa, aole wahi kaawale.
Ma ke kaua ana ma Iao, ua hee o Kalaikupule ia Kamehameha, a mahuka aku la ma ka waa a noho i Oahu. A ma keia kaua ana, ua luku ia na kanaka o Maui, a ua paa ka hohonu o ka wai o Iao a me ke kahawai, a ua hoi ka wai i uka, aole kahe i kai elike me keia wa. No ka nui loa o na kanaka, ke kumu paa o ka wai, a no ka nui loa o ka poe make mailuna mai o ka pali. Nolaila, ua kapa ia ia kaua ana ma na inoa kaulana ekolu, o Kepaniwai, o Kauwaupali, o Iao. Ma keia kaua ana i lilo ai o Maui ia Kamehameha, a hiki i keia kakau ana, aole nohoi he mea nana i hoole i na lima kakauha o Kamehameha a hiki loa i keia kau.
KAUA AHA A KAMEHAMEHA, KOAPAPAA.
O keia kaua ana, he kaua poa na Keoua, a hala o Kamehameha i Maui, a Molokai, a Kaunakahakai hiki maila ka elele mai Hawaii mai, e hai mai ana i ko Keoua paia i ko Kamehameha mau makaainana, hao wale i ka waiwai, pepehi wale i ke kane me ka wahine, ke keiki, kokohi ku i ke kalo i waena, a me na hana ino a pau loa. Na wahine hapai keiki, hehihehi ia me ka wawae, pahu ia me ke ulili liilii, a me ka laau, ka pohaku.
A lohe o Kamehameha i keia mau hana a Keoua, hu mai kona aloha i na makaainana o kona mau moku ekolu, o Kona, o Kohala, o Hamakua, i ka luku wale ia e Keoua me ka hoomainoino, a me ka pono ole, alaila, pau ko Kamehameha manao ana e holo i Oahu. Hoi aku la o Kamehameha a hiki i Hawaii, kaua laua me Keoua ma Hamakua, a hee aku la o Keoua ia Kamehameha, a noho ma Kau, a mahope make ma Kawaihae i Kohala. A ua kapaia ia kaua ana o Koapapaa; eia ke ano oia inoa: O na koa o Keoua ua lilo i make, a i mea ole imua o Kamehameha, a me kona mau koa, a ua waiho lakou ilalo ma ka honua me he mau pauku laau la, elike me na mea kalua i loko o ka umu e ahu ana, me ka papaa loa i ka wela o ke ahi.
O ko Keoua make ana a lilo ai o Kau ia Kamehameha, penei no ia: A paa ka heiau o Puukohola i Kawaihae, kii ia akula o Keoua ma Kau, mamuli o na olelo maalea, penei: “E Keoua, i olelo mai nei ko kaikaina ia oe o Kamehameha, e holo oe, e ike olua, a e noho pu, a e noho me ka oluolu, e pau ke kue ana.” Ma keia mau olelo pahele maalea, holo maila o Keoua me kona mau kaulua a pae ma Kawaihae. Ma keia pae ana ua makaukau ka umu, ua enaena, a kalua ia ihola o Keoua. A pela i make ai o Keoua ia Kamehameha, a lilo aela o Kau ia ia, loaa aha moku o Hawaii ia Kamehameha, o Kau, o Kona, o Kohala, o Hamakua.
KAUA ALIMA, OIA O KE-PU-WAHAULAULA.
O ka lima keia o ko Kamehameha kaua ana me na ’lii kipi, oia o Kahekili a me Kaeo. Hala maila o Kaeo mai Kauai mai a Oahu, loaa o Kahekili. Holo aku la laua a Hawaii ma Kohala, kaua me Kamehameha, a hee laua, ma keia hee ana, ua luku ia ko Kauai, a me ko Oahu, ko Maui, a ua pau i ka make ia Kamehameha a me kona mau koa.
A ma keia make ana, ua lana ke kino kupapau o na kanaka ma waho o ke kai o Kohala, a ua ulaula ke nana aku. A nolaila kela inoa, o Ke-pu-wahaulaula. Ua like ke poo, ka ili o na kanaka me ke pu ka ulaula.
KAUA AONO, O KAIEIEWAHO KA INOA.
A lohe o Kamehameha ua make o Kahekili ma Oahu, a ua lilo ka noho alii o Oahu ia Kalaikupule, kana keiki, alaila, holo maila o Kamehameha a hiki ma Oahu, kaua ihola me Kalaikupule ma ka pali kaulana o Nuuanu, a hee aela o Kalaikupule ia Kamehameha. Ma keia kaua ana, ua luku ia na kanaka Oahu nei ma ka pali o Nuuanu, ua hehi kekahi maluna o kekahi, a ua lilo ke kanaka ma ia la i ahu no lalo o ka pali o Nuuanu.
A ma keia kaua ana, ua puni na mokupuni a pau loa ia Kamehameha, Maui, Molokai, Lanai, Kahoolawe, Kauai.
NO PIHANA.
Oia kekahi alii koa kaulana loa Oahu nei, i na la o Kalaikupule ko Oahu nei alii nui. Ua kaulana loa ia no ke koa a me ke akamai, o ka ihe, ka pololu, ka elau, he wai auau ia nona. Ua hiki ia ia ke hoouka me ka poe, a me ka lehulehu, me na koa uuku loa.
KE KAUA AONO.
Oia ke kaua ana o Kamehameha me Kalaikupule ma Nuuanu. O Kalaimoku ko Kamehameha pukaua nui, mai Hawaii mai, a o Pihana ko Kalaikupule pukaua nui.
I ka holo ana mai a Kamehameha mai Hawaii mai me kona mau waa, a me na koa he lehulehu loa, a pae ma Kapua, ka makamua o na waa, oia o Kalaimoku ka pukaua nui o Kamehameha. Ia Kalaimoku i hoomaka mai ai e lele mai na waa mai a ka aina, ia wa i hele aku ai o Pihana me kona mau koa eiwa a ku ma ke awa o Kapua. Hoomaka ko lakou hoouka kaua ana, o na kanaka a pau loa o Hawaii me Kalaimoku ia wa, ewalu kanaka ka nui o lakou. Oia poe a pau loa kai hou mai i ka ihe a me ka pololu ia Pihana, a me kona mau koa eiwa, aole nae lakou i ku, aole hoi i make kekahi o lakou. Pela lakou i kaua ai a pau ia, nee mai la lakou a Waikiki, kaua hou. Ilaila i alu ai na koa o Hawaii ia Pihana, aole i ku. Malaila ka hele kaua ana a hiki i Kulaokahua, malaila a Puowaina ma kona kua iho, ku kekahi koa Oahu nei i ka pu a ka haole, i ki malu ia. Malaila ae ko lakou pii ana a hiki i Pauoa, a hala ia, pii mao o Kaheiki e pili la me Maemae, alaila, ku ka poe o Hawaii.
O Kalaikupule a me ka poe kaua, mauka lakou o Waolani kahi i hoomoana ai, a o kona pukaua o Pihana, oia ka mea nana e hoouka ana me Kalaimoku. O Kalaimoku a me ka poe koa o Hawaii, he poe okoa ia, ua paa o waho i ka upena nae, oia ka pa o waho o na kanaka, ina mawaho ke kanaka, alaila, he Oahu ia, ina maloko o ka upena he Hawaii ia. Ma keia hana ana ku mai o Pihana me kona mau koa eiwa, a hoouka me Kalaimoku, ma ia hoouka ana, aole i hee o Pihana me kona mau koa.
Nolaila, nonoi aku o Kalaimoku ia Pihana, e hooki i kona kaua ana mai a e haawi mai ia Oahu nei no Kamehameha. Olelo mai o Pihana: “Alia au e haawi aku ia oe i ka aina, aia a pau kuu auau ana i ka laau a Hawaii, ekolu la i koe, alaila, waiho aku au i ka aina i kou lima.” Alaila, ku mai o Pihana hookahi imua o na koa o Hawaii, hou na kanaka i ka ihe a me ka pololu, a me ka elau, nou ka pohoku, alaila, he alo wale no ka Pihana hana. Pela kona ku ana a maloeloe, moe ilalo, a pau ia, huli iluna ke alo, a pau ia, hoopohopoho ka lemu iluna, hou no o Hawaii i ka ihe a me ka pololu, aka, aohe ku o Pihana.
Ma ka nana ana a na koa o Hawaii, aole e loaa kona lua, i ke akamai a me ke koa luaole i loko o ka lehulehu. A hala elua la, nee aku la o Pihana a hiki i ka poe, oia ke kaua nui loa, hahae aku la o Pihana i ka upena o waho, a ku aku la ma ka waha, aole nae he ihe hou mai a me ka pololu, no ka makau ia Pihana. I ke kolu o ka la, ku hou o Pihana e kaua me na koa o Hawaii, a hele aku la o Pihana a loaa o Kalaimoku haawi aku la i ka aina ia Kalaimoku, nolaila, pio ai o Kalaikupule.
KAUA AHIKU A KAMEHAMEHA.
Mahope o ko Kamehameha kaua ana ma Oahu me Kalaikupule, kipi o Namakaeha ma Hilo, he ’lii no e noho ana malaila, a hoomakaukau ihola oia e kaua me Kamehameha. Ia wa, e noho ana o Kamehameha ma Oahu, alaila, hoi aku la ia i Hawaii no ke kaua me Namakaeha. Ma keia kaua ana, ua make o Namakaeha ia Kamehameha ma Kaipalaoa ma Hilo. O keia kaua, ka hope loa o ko Kamehameha hooponopono ana i kona aupuni holo okoa, mai Hawaii a Niihau, a mahope o laila, noho ihola ia me ka maluhia a hiki i kona la make. Ma keia kuikahi ana o keia pae aina mai Hawaii a Niihau, hookahi alii nui o Kamehameha, a malalo na ’lii aimoku a pau loa. A ua kukulu oia i kona noonoo a me kona naauao maluna o kona mau aina a pau me ka pololei.
KO KAMEHAMEHA HOOPONOPONO ANA I KONA AUPUNI.
He ’lii naauao loa o Kamehameha, he ’lii hana pololei, he ’lii oluolu, he ’lii lokomaikai, he ’lii malama kanaka. Penei kona hoonohonoho ana i kana mau hana i loko o kona aupuni. Hookahi alii nui maluna, o Kamehameha. Eha kuhina malalo ona, o Keeaumoku, o Keaweaheulu, o Kameeiamoku, o Kamanawa. Eia hoi kona poe imi manao, a hoa kukakuka i na mea pono ai ke aupuni, eha lakou, o Kai, o Kapalaoa, o Kaaloa, o Kauakahiakaola. Mai loko mai o keia poe, ka mea e holo ai ka Kamehameha mau hana a pau loa, a mai loko mai o lakou na kanawai ano nui, a kau ka makau o ka lehulehu, oia ka mamalahoa, ka maumae: “E hele ka elemakule a me ka luahine a moe i ke ala.”
Eia hoi na kanaka akamai i laweia mai e Kamehameha e noho pu meia, he poe akamai i kela mea keia mea, a he poe noonoo me ka naauao. Eia ko lakou mau inoa a me ka lakou mau hana:
Kalaimoku, he punahele, he pukaua; Hewahewa, he kahuna; Kaumiumi, he kilokilo; Kapoukahi, he kuhikuhipuuone; Kaaloakauila, he kakaolelo; Kekakau, he heenalu; Kekuhaupio, he koa kaulana; Kepaalani, he hoewaa; Waipa, he kapilimoku; Palake, he kalaiwaa; Kapueuhi, he hula; Kamakau, he olioli; Keaweaheulu, he luaapana; Hoomakaukau, he aipuupuu; Wahahee, he lomilomi; Kalaimamahu, he kanawai; Kamaalo, he akua; Kanihonui, he aikapu; Kaikioewa, he kikoola. No ka hua olelo luaapana eia ke ano: he nohowale, he hoopau i ka molowa. No ka huaolelo kikoola, eia ke ano, he haowale i ka hai waiwai, a me na olelo lalau.
Ua malama oia i na makaainana mehe keiki la, a me kana mau wahine, ua hoonoho i mau kiaiai. A ua mahiai oia i ka ai me kona mau alii, a me na kanaka aialo, oia kela mala kaulana loa o Kuahewa, mauka o Kailua ma Kona akau, Hawaii. Ua kaulana loa ia no kona nui loa a me kona loihi ke nana aku. Ua komo ewalu ahupuaa i loko ona, ua like me ahiku mile.
O ka waiwai nui i loko o ko Kamehameha noho aupuni ana, o ka iliahi, he laau aala loa ia, a he laau waiwai loa, ua ulu ia laau ma na mauna, a ma na aina nahelehele loa. O ka hulu o na manu, o ka oo a me ka manu e ae, oia ka ahuula o na ’lii a me na koa.
O ka nui o ko Kamehameha mau makahiki o ka noho aupuni ana, ehiku ia, a make ihola ia i ka walu o na makahiki, oia ka makahiki o ka Haku 1819. Ma Kailua, i Kona Hawaii kahi i make ai o Kamehameha, a malaila i hoolilo ia ai o Liholiho i hooilina no kona aupuni.
NO KE ’LII O KEKUAOKALANI; KONA KIPI ANA.
O ke kumu o keia kipi ana o Kekuaokalani, o ka noa ana o ka ai kapu, o ko Liholiho ae ana i ka ainoa, oia ke kumu i huhu ai o Kekuaokalani a manao ai e kaua, e luku i ka poe ainoa. Eia ke ano o ka ai kapu; ai okoa ke kane, hale okoa, imu okoa, a pela aku; ka wahine, pela no, he kaawale laua ma na pono o ke kino. Ainoa, eia ke ano; he ai pu ke kane me kana wahine, he nohopu i ka hale hookahi, a pela aku.
A make o Kamehameha, ili ke aupuni ia Liholiho. A o Kekuaokalani hoi, aole ona makemake ia Liholiho e ainoa ke aupuni, makemake oia e aikapu, nolaila, aua oia ia Liholiho, aka, hoole o Kaahumanu a me na ’lii, aohe makemake e aikapu. O ke kumu o ka ainoa ana, o ka make ana o Kamehameha, nolaila, kumakena na mea a pau loa, a i loko oia wa, ai pu ke kane me ka wahine, ai i na mea kapu a pau loa, a nolaila, ua laha mai ia noa ana a hiki i ke kaua ma Kuamoo, me Kekuaokalani.
A lohe o Kekuaokalani ua ainoa o Liholiho a me na ’lii a pau loa, holo aku la ia a noho ma Kawaaloa, me kana wahine o Manono. A hoomakaukau ihola ia e kipi, a kaua me ka poe e ainoa ana, alaila, holo aku la kekahi mau alii mai Kailua aku a Kaawaloa, oia o Naihe a me Hoapili. I aku laua ia Kekuaokalani: “I kii mai nei maua ia oe, e hoi me ko keiki i Kailua e noho ai, a aia no hoi i kou manao, e ainoa paha, e aikapu paha, aka, aia no i kou manao.” I aku o Kekuaokalani: “Pela iho olua, a lohe o Manono, apopo hai aku au ia olua.”
Moe ihola lakou a ao aela, hele maila o Kekuaokalani a ma ke alo o Hoapili a me Naihe, olelo aku laua: “O ka holo keia o kakou?” ae aku o Kekuaokalani, “Ae.” Aka, aole ona ae io, he manao kaua kona. Noia mea, olelo aku o Naihe me Hoapili: “Wehe i ka piko la e na hoahanau.”
Mahope olaila, hoi maila o Hoapili me Naihe, a hiki ma Kailua olelo akula ia Kalaimoku: “E hoomakaukau no ke kaua, a makaukau na waa eiwa, hele maila mauka.” A hiki o Kalaimoku ma Lekeleke, hoomaka ke kaua na kiu o Kekuaokalani, ma keia kaua ana, hee o Kalaimoku a make kekahi mau kanaka ona. A mahope, halawai me Kekuaokalani ma Kuamoo. Malaila lakou i kaua ai, mai ke kakahiaka a ahiahi, make o Kekuaokalani, ku kona wawae i ka poka a nawaliwali loa; koe kana wahine o Manono.
He wahine maikai loa o Manono, a he nani kona helehelena ke nana aku, oia kai hea mai ia Kalaimoku a me na koa, penei: Kahea mai o Manono, “E ola maua e! Aole e ola i ka waha o ka pu.” I aku o Kalaimoku: “Aole oe e ola, no ka mea, ua make ke ’lii,” nolaila, ki ia aku la i ka pu, a make ihola.
A make o Kekuaokalani ma Kuamoo, me kana wahine o Manono, hoi maila o Kalaimoku me na koa a hiki ma Kailua, ahaolelo ihola lakou a holo, e kii e kaua i kela kipi ma Waipio, i Hamakua, oia o Kainapau makaainana. A holo aku la o Kalaimoku me na koa, a pae ma Kawaihae, pii aku la lakou a hiki i Waimea, ma Pahupahua e kokoke ana ma Mahiki, loaa ke kaua. Ma keia kaua ana, ua luku ia ka poe kipi a ua hee o Kainapau a holo aku la ia mai Mahiki aku a uka loa o Waipio, pee. Ma keia pee ana, ua loaa i ka poe huli, a malaila ua pepehi ia o Kainapau, a o kona naau, ua uu ia a kaulai i ka la. Oia ka hope weliweli o ka poe lokoino, kipi a hana pono ole. He make hoomainomaino ia.
NO HEMA.
Oia kekahi koa kaulana loa i loko o ko Kamehameha mau la, a he kanaka makau ole i ko hai koa a me ka ikaika. O Hema, aole oia i ao ia i ke koa a me ke kaua, aole i maa ma na hoouka kaua, aole no hoi oia he koa. Aka, he aipuupuu o Hema na Kamehameha, o kana hana o ka lawe a me ka malama i wahi ai na ke ’lii i na la a pau loa. I ka wa hele mao a mao, i ka wa kaua, oia ka mea lawe ai, i ka wa e kaua ai o Kamehameha a pololi, alaila lawe aku o Hema i ka ai a me kahi ia.
Ma keia mau hana a pau loa i pili i ka aipuupuu, ua makaukau loa o Hema, a ua kupono i ko Kamehameha makemake, aka, aole i loaa kona inoa alii, a me ke kaulana a me ka punahele. A i kona la i lalau ai i ke koa a luku aku i na enemi o Kamehameha, ia la oia i lilo ai i alii, a punahele na Kamehameha, a pau kona lawe ana i ka oihana aipuupuu.
Ia Kamehameha e kaua ana me Keoua, ma Koapapaa, i Hamakua, aia kela wahi ma Kealakaha e pili la me Kaula, ma kela kahawai nui hohonu, o Kekualele kona inoa, ilalo o laila i hoouka ai na koa ikaika o Keoua me Kamehameha. No ka mea, o ka honua olalo e ku ai, hookahi anana wale no ke akea, a maia wahi i noke ai o Kamehameha me na koa o Keoua, he kanaha a oi aku. Mahope o keia noke ana, ua pau loa ke aho o Kamehameha, a ua nui mai na koa o Keoua, ia wa huli o Kamehameha i hope, aohe alii, aohe koa mahope ona, hookahi wale no o Hema, o ka aipuupuu. Ia Kamehameha e olelo ana me Hema, ia wa i makaukau ai na koa o ka enemi e lawe i ko Kamehameha ola, alaila, lele o Hema me kona makau ole a pepehi i na koa o Keoua. Ma keia lele ana o Hema e pale i na enemi, ua lanakila o Kamehameha ia la, a ua pakele kona ola a ua hee o Keoua. Nolaila, oia kela inoa o Koapapaa a hiki i keia la; ke ano oia, ua lilo na koa i papaa na ka make, o ka pololu a me ka ihe, i alanui hele mao a maanei, ua waiho ia lakou he ahua lepo ma ia kahawai ia la.
A ike o Kamehameha i ke koa lua ole o Hema, olelo aku la ia: “I keia la oe e lilo ai i alii elike me a’u, a i keia la e waiho oe i ka lawe, a me ke amo i ka ukana, a e lilo oe i punahele ma ko’u alo a me kona ’lii, a pela na makaainana. O ka mea hoole i kau olelo, e make ia, ina he ’lii ka mea hoole, e hemo kona aina.” Nolaila, ua kiekie o Hema a hala ia i ka make, a ua kaulana loa no hoi iloko o ko Kamehameha mau la. Nolaila, ma ka noonoo ana, aole paha he kanaka e noho ana ma na aina puniole, a me na moku o ke kai i ao ole i ke akamai o ke koa, a hele e kaua e like me Hema, ka mea ao ole ia.
NO NALU.
Oia kekahi koa kaulana loa i ko Kamehameha mau la, a he koa akamai loa no hoi. Ua olelo ia, i loko o kona mau la kaua, he hiki no ia ia ke ku imua o ka lehulehu e kaua ai me ka makau ole, ina he nui, a he lehulehu kona mau enemi ma kekahi aoao, he hiki no ia ke pale aku. No ka mea, o ka pololu a me ka ihe, ka elau, ka newa, ka pahoa, a me ka pikoi lua, he wai auau ia no Nalu. Nolaila, ua makau loa ia o Nalu i loko o kona mau la e noho ana i koa, a e hele ana i ke kaua; aohe alii aimoku e aa ia ia, a e kaua mai; aohe koa, aohe aina, a moku e aa mai ia Nalu, no ka mea ua makau loa ia kona ikaika e na mea a pau loa. A ua makau no hoi o Kamehameha ia Nalu, no keia mea i ke koa a me ke akamai o Nalu.
FAMOUS MEN OF EARLY DAYS.
OF KEKUAWAHINE.
Kekuawahine was a master hand at deceiving and falsifying; he could turn an untruth into a reality; from correct to incorrect, and so forth. When Kamehameha was residing at Pakaka, [692] Kona, Oahu (that is the place where “White man Jim” lives), at the time that the islands from Hawaii to Niihau were subjugated by him, he was living with his wife, Kaahumanu. Kanaihalau was an uncle of Kaahumanu, whom she placed in power over Hamakua, Kawaihae and Waimea. These lands are on Hawaii, and of course, Kanaihalau became very much favored by his niece, Kaahumanu. On this account Kekuawahine and all the chiefs were very envious of him, and could not get along together at Waimea and Kawaihae. Therefore Kekuawahine meditated on a plan of action.
Kanaihalau was then with his deputy, superintending the lands. There were two of them, however, Kanaihalau and Malaihi, who were chiefs over Hamakua, Waimea and Kawaihae. Malaihi was at Oahu, residing with Kekuawahine, and while thus living together, Kekuawahine said to Malaihi: “Let us go until we come near to the presence of Kamehameha; you will then stay behind, and I will go forward and have conversation with Kamehameha, while you will watch me talk.” After this conference they set forth, and when they were near enough, Malaihi remained behind.
As Malaihi did so, Kekuawahine spoke as follows: “I am now going to have a talk with Kamehameha. Keep your eyes on me, and do not wander, because on this day we will seal Kanaihalau’s death. If I stretch out my hand, that is the signal for Kanaihalau’s death. If I bow down and nod back toward here, then that is a sign for you to go and kill Kanaihalau. So you remain and watch while I go and talk with Kamehameha.”
Kekuawahine then proceeded to the outside of Kamehameha’s fence and stood there watching Kamehameha chatting with the chiefs. And while they were talking Kekuawahine stretched his arm toward the sea, and afterwards looked to the rear and nodded. After performing these movements, he returned to Malaihi.
When he had come before Malaihi, he said: “Well, you saw me perhaps stretch my hand toward the sea?” Malaihi answered: “Yes.” “And you saw me nodding my head to the rear here?” Malaihi answered: “Yes.” Then Kekuawahine said to Malaihi: “You go back to Hawaii today, and when you arrive kill Kanaihalau.”
After these instructions Malaihi went back to Hawaii, and landed at Kawaihae. He then went up and passed Waimea, arriving at Hamakua. He found Kanaihalau residing at Eleio, in Waikoekoe. Kanaihalau was then murdered, the bones were stripped of the flesh and bundled up in mats, hence the expression “Kanaihalau Paahu” to this day. The death of Kanaihalau was reported to Kaahumanu in Oahu, who thereupon began to wail until she came into the presence of Kamehameha, and when Kamehameha heard of the occurrence, he commanded that Malaihi be killed. Thus died those chiefs.
OF MAKAIOULU.
Makaioulu was one of Kamehameha’s celebrated warriors in the war between Oahu and Kamehameha, at Nuuanu. Kaalamakaoikuwa was the warrior of Oahu, and resided at Luahenewai, Waikiki-kai. Makaioulu with a companion warrior, Naaimokuokama by name, came and met Kaalamakaoikuwa. Instantly Makaioulu was seized and held prisoner, while Naaimokuokama ran away. And while he was running, Makaioulu called after him: “Do you run away and leave me?” When Naaimokuokama heard this he stopped. Makaioulu then said: “Hurl that spear that you hold in your hand straight to my navel.” Naaimokuokama did so, and at the same time that he did, Makaioulu dodged to one side, the spear striking Kaalamakaoikuwa and killing him. Makaioulu escaped, and they went thence to Puowaina.
Here were ten soldiers, who when they saw the two, pointed their ten spears at them at the same time. And while they were doing this, Makaioulu turned rearward and said to his companion: “Say, if they hurl their spears to my front, you stand sideways; and if they hurl at my side you stand at my right. Do not wink or you will be hit.” Makaioulu then faced about and went forward. And when he came near to the ten men they hurled spears at him. He dodged and the spears missed him. As their spears missed him, Makaioulu made a sweep with his war club which caught six men, four escaping.
They went thence to Niuhelewai where Kupaka was stopping. He was a celebrated warrior of Kahahana, the great chief of Oahu, before the reign of Kalaikupule. When the two arrived at the place, Kupaka made a lunge with his spear at Makaioulu without result; Makaioulu, however, had a narrow escape from death, because he had his club in his left hand. Kupaka was, however, killed by Makaioulu.
The two continued on to Kalauao, at Ewa, where they met with a large number of warriors who surrounded Makaioulu. He considered a way for his escape from the hands of these people, and at last found it. He said to them: “If you all were to fight me, it will be to your shame. The best way is that one of you engage me, that is right; but if you mob me you will be ashamed, because I am only one.” They consented and stood up one by one. By so doing they were all killed by Makaioulu.
When Makaioulu left Ewa, he went toward Waianae. At the hill of Kapolei, on its western side, he met a robber who was sitting on the edge of the road, with a kuia [693] stick in his hands, a war weapon of Hawaii nei. When he came up to the man Makaioulu uttered his greetings, but the other would not respond. Makaioulu turned and proceeded on his way. The man then hurled his kuia which Makaioulu noticed by the shadow which passed over his head. He parried the kuia with his club and then turned and said: “Here, I am going to kill you; for I greeted you with love and you did not respond, and I see that murder was on your mind.” Just then the man started to run with all speed. Makaioulu chased after until he caught him, grabbed him by the neck, turned the face upward and killed him. Then Makaioulu went from that place till he came to Makua, [694] where he met two women who understood the art of breaking bones, and where he came near being killed; but because of his own skill and knowledge of the art himself he escaped death, and the women were killed by him.
OF MAKOA.
Makoa was a very fast runner in the days of Kamehameha I, and was far-famed, having no equal. Kamehameha was once sojourning at the sea beach at Kawaihae. From there to Hilo, at Waiakea, is a very great distance, interspersed with rough road, gulches and deep ravines. The distance is about eighty miles, going and coming.
When Kamehameha was about to eat his breakfast and the awa was being chewed it was found that there was no accompanying dish for the drinking of the awa; that was the time for Makoa to run to Hilo to get mullet from the pond of Waiakea, on the boundary adjoining Puna. As soon as he received the mullet Makoa returned to Kamehameha, arriving with the fish still quivering, not dead. Then Kamehameha drank his awa down followed by eating the mullet to remove the bitter taste of the awa. The return of Makoa was yet in the morning time, not at noon. The distance to be traveled at the present time would take four days, going quickly and back, without baggage, but with some difficulties, stiffness and soreness.
OF KANEAKAEHU.
Kaneakaehu was one of the fastest runners in the days of Kamehameha. He could run from Kailua, in North Kona, to Waiakea, in Hilo, in a very short time. The distance from Kailua to Hilo is about one hundred miles, going and coming, as there were three divisions of land to be traversed, namely, Kohala, Hamakua and Hilo, and the same on the return. Only three divisions, but they abounded in rocks, and very rough. The road was very crooked and the precipices very steep and craggy.
It was habitual with Kamehameha that when it was time to have his meal, the fish, pond-mullet, was to be sent for in Waiakea, Hilo, either in the morning or in the evening; and when the meal was ready and the awa chewed, then Kaneakaehu started to get the fish. And when he got them, he returned and placed the fish, still alive and quivering, on Kamehameha’s plate, which fish Kamehameha ate. That was the speed of Kaneakaehu mentioned in this writing as witnessed by people of old and known to the young people of today.
OF KELIIMALOLO.
Keliimalolo was one of the fastest runners of Maui, when Kahekili was king. Hana, in Maui, was the birthplace of Keliimalolo. One day he and his companions left Hana, sailing for and arriving at Kapakai, in Kohala, Hawaii. On arriving at Kapakai, Keliimalolo left without helping to draw the canoes up. He went along the beach and arrived at Kawaihae, Puako and Kaniku, successively. Thence [695] on to Kiholo, Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, and Kaawaloa. At this place he lost the road (because it was covered by the sea, a fording place until this day). Keliimalolo left two joints of sugar-cane there, and returned. [696]
On arriving at Kapakai, in Kohala, where their canoes were beached, their baggage was not yet taken to their friends’ house, and the canoes were not covered; his companions had not even washed the sea-salt of the voyage.
His companions then inquired: “Where have you been, Keliimalolo?” Keliimalolo replied: “I went along that direction to a sandy landing away inland, with water near by; there was a temple (heiau) on a hill. From thence to a coconut grove at an open place, where a salt works’ implements were piled up.”
While Keliimalolo was relating his tale, the folks declared: “You are a lying man. The sandy landing is Kawaihae, to which belongs the temple on the hill of Puukohola. Mailekini was the name of the heiau. How could you get there? You have just gone and returned this early morning; how could you get there and return? It takes two days to go over, and on the fourth day arrive here again.”
“When I passed the coconut grove, I continued past several alkali plains, and then came to the black volcanic rocks; from there to a sandy stretch with a pond on the upper side. When I passed this I continued on on the volcanic rocks until I came to where kou trees were growing, and a patch of dry sand; from there to a sharp-pointed cape; and I went till I came to where the kou and the coconut were growing. Further on I came to a very large coconut grove, and when I passed this I came upon a bay running far inland. Then the road was lost. There I left my two joints of sugar-cane, and returned and have just arrived.”
By this narration the folks of Kapakai acknowledged its truth, as the places named were correct, the alkali plains being Kalahuipuaa; the rocky land, Kaniku; the sandy stretch and pond were Kiholo; the kou was Mahaiula; the dry sandy patch was Kaelehuluhulu; the long cape, Keahole; Kailua, the kou and coconut; Kahaluu, the coconut grove, and Kaawaloa the bay.
The course of Keliimalolo the folks acknowledged to be true, but his reaching these places was a wonder to them, and they doubted that he did so on account of the shortness of time taken to travel it. Therefore they disputed, and the dispute being at intense heat, they made a wager. And when the stakes were up, inquirers went to the places that Keliimalolo had gone over, and when they came to Kawaihae, the people of the place acknowledged that they had seen the runner going along the beach in the early morning. Thus they went questioning along all the sea beaches until they came to Kaawaloa. There they found the two joints of sugar-cane that Keliimalolo had left. Then they found that all the words of Keliimalolo were true, and that they all had lost their wagers to him.
The distance traveled in going and coming, was about ninety miles. It is a very bad place to this day; full of rocks; tortuous up and down; zigzagging in and out, up and down; a very long cape in some places, a hot burning sun in another place. And if people were traveling in their natural speed without baggage, it would take about one week to go and return. But to Keliimalolo, it was only the time of a breakfast, not a whole day, nor days. After this Keliimalolo, with his wife and his sisters dwelt up in Keolewa, a place in Kohala adjoining the hill of Puuhue.
While Keliimalolo was residing there, he afterwards, together with his wife and a sister went down to Koaie to fish for hinalea. They were about ready to go home in the evening, but a shower was coming windward which frightened his wife and sister. He therefore grabbed hold of his sister in one hand and his wife in the other, and ran with great speed and entered their dwelling house at Keolewa. Then the rain fell. The distance from the beach at Koaie to Keolewa was five miles.
OF KAMOEAU.
Kamoeau was an adept at guessing and at repartee; he knew the character of a man by his voice; a rooster by his crowing in the day or night; a woman by the ringing sound of her kapa block; and the birds by their singing.
If Kamoeau happened to be going on the road and heard the kapa block ringing, if the ringing be sharp it denoted her to be an unsightly woman; if the ringing be hollow, she had some personal defects; if a prolonged ringing, she was comely. Kamoeau never failed to characterize this or that woman by hearing alone, and not by sight. If a rooster crowed he could tell its color and shape according to its voice. If a black rooster, the voice was hollow and of sudden termination; if light-colored, the crowing was strong at the beginning and ended in broken accents; if dark red, the crowing at first was sharp and then became deep-toned; and if the rooster be mottled (auha), the voice would be harsh at the start and ended weakly.
Kamoeau could lie under water from morning until noon, and then emerge therefrom. It is therefore a most extraordinary thing to think of, and the power and knowledge, the accuracy of the guessing, if it were true, was something supernatural, and was only transmitted by the deity to Kamoeau.
OF PAHIA.
Pahia was a resident of Hilo, and was a righteous and very honest man; was not fraudulent and fickle; was not pompous nor recreant as other people. While residing in Hilo, or journeying to Kohala, if Pahia was entertained by a resident, or a friend, or a pretended wife, or brothers or parents, if the repast consisted of roasted pig, or a chicken, or turkey, or fish; or perhaps salt, or taro leaves, or roasted kukui, [697] or perhaps limu [698] and so forth, then Pahia would return the same. If a pig was roasted for his use, Pahia would make a remark thus: “Aia no io wahi a Pahia,” which meant, a pig was roasted for his use. Pahia would return the compliment to his entertainer when the latter came to his place; and if young taro leaves [699] were given to Pahia to eat, Pahia would give his entertainer the same thing when the latter visited him. And if roasted kukui was given to Pahia, he would likewise compliment with the same ingredient, and in the same way in all other things.
OF KAWAAIKI.
Kawaaiki was noted for his dexterity in cliff climbing. He could climb the most abrupt precipice. Kawaaiki was a resident of Molokai, and the cliffs that he climbed in Molokai were those at Pelekunu. These cliffs are very precipitous and very high, measuring about two hundred fathoms from the base to their crest. The top of the cliffs careened outwards, making a curve inwards at the base. Just a little below the summit of the cliffs, there stood a palm tree, and this was the object that allured Kawaaiki to climb that precipice.
During his ascent the sea below was covered with canoes, because the cliffs rose abruptly from the sea. Kawaaiki’s hold against the cliffs was made with his chin, his toe-nails and his finger-nails. In this way he ascended till he came to the trunk of the palm tree. Near by where the palm tree was growing was a cave, and in it was the home of a demi-god of olden days, which was Koloea by name. When Kawaaiki reached the mouth of the cave, he held on to it with his chin, his body and limbs hanging down. He then seized hold of the trunk of the palm tree and climbed up. As he landed, in the mau [700] sphere perhaps, he observed that Koloea had the body of a bird with a human head. He took hold of the palm tree, cut it and threw it down. After cutting the palm tree he descended.
OF KAOHELE.
Kaohele was most renowned for bravery and his great speed at running; he was without an equal. He belonged to Molokai. During the reign of Kahekili as king of Maui, he (Kahekili) came to make war upon Molokai. In this war the king and people of Molokai were defeated, therefore certain warriors pursued Kaohele, and if caught were to kill him. While they were pursuing him, he showed wonderful speed, running and jumping, running and jumping. Therefore the pursuers were stationed in relays. As for instance: one at Honolulu, one at Kulaokahua, and one at Waikiki. If the first pursuer chasing after Kaohele did not catch him, then the next would continue the pursuit, and so on; hence the utterance: “Combine the speed in order to catch Kaohele.”
While thus running before his pursuers, he came to a certain Niheu cliff called Kawa, which is in Molokai to this day. There was at this place a bathing pool for the people. The ground below was very wide, and the cliffs quite lofty by casual observation. Below were crowded the warriors and chiefs from Maui, armed with lances and spears, ready to kill Kaohele.
When Kaohele arrived at this place he made a great leap from one bank to the other, and escaped, without the pursuers ever coming near to him. Many of the older people saw the place where Kaohele made the leap, and they asserted that the distance from bank to bank was thirty-six feet. Therefore Kaohele was quite famous in this and that place throughout these Islands from Hawaii to Niihau, on account of his speed in running and his bravery.
OF KAHAHAWAI.
When Kahekili was reigning as king of Maui, and Kahahana was king of Oahu, it was during this period that Kahahawai with a number of warriors came to make war on Oahu. In this battle the people of Oahu were defeated and slaughtered at Niuhelewai, [701] and the waters of the stream were turned back, the stream being dammed by the corpses of the men.
After the battle of Niuhelewai, the chiefs and the men retreated and encamped on the mountains of Kaala. They were well supplied with war implements and other things necessary for the destruction of their enemies. So Kahahawai contrived a means of destroying them, thus: They were a little more than forty men, and Kahahawai told them to prepare torches. When these were ready they went one evening to the top of a hill which was near to the rendezvous of the enemies where they lighted their torches.
After the torches were lit they moved away to a cliff called Kolekole [702] and hid themselves there, leaving their torches burning at the former place until they (the torches) died out. The enemies thought that Kahahawai and his men had gone off to sleep. They therefore made a raid on the men of Kahahawai. But Kahahawai and his men arose and destroyed all the people who were asleep on the hills and the mountains of Kaala. Thus the enemies were annihilated, none escaping. Those who raided the torch encampment were captured, there being no avenue for escape from death and destruction by Kahahawai and his men.
Therefore, the conquest of Oahu by Kahekili was complete through the bravery and great ingeniousness of his warrior, Kahahawai, in devising means for the destruction of the enemy. Thus Oahu remained in subjugation until the reign of Kalaikupule, Kahekili’s son, when it was conquered by Kamehameha.
OF UMA.
Uma was a daring and very small midget, looking at his person (about two cubits and a half in height). [703] He was very skillful in the art of bone-breaking, one of the principal things taught in Hawaii. During the time of Kamehameha I, the king of Hawaii, there was much robbery amongst the people, in lonely places, in ravines and in forests of tall timbers.
Uma belonged to Kohala, and Puehuehu was his place of abode. From there he went to Puuhue, a hill which stands at the southern part of Kohala, a place thickly covered with woods and shrubbery. [704] When Uma came to this place (he was carrying a piece of salt meat) and on entering the forest he found four men resting. [705] Two were on the edge of the road, one toward the center, and one standing.
Uma greeted them but they did not respond, and as Uma turned to go, a man grasped him on the back. Uma faced about and threw the end of a rope [706] (about three feet long), which encircled and held fast one of the men. Another man with an iron spade [707] leaped forward to stab him. But Uma got hold of the first man he had caught, by the hair, and held him as a shield. This man was hit by the spade of the other man and killed. Another man leaped up to stab Uma with the iron spade but Uma dodged and caught him on the throat; that was his last moment. Three were killed and one ran away, thus escaping from Uma.
Thence he went on the way down to Kapia, at Waimea, looking toward Maunakea mountains, and continued on to Manauea stream to have a drink of water. While he was drinking, ten men appeared from down stream. When they came up to Uma, he saluted them, but they did not respond. He then arose and turned to go when one of the men sprang forward to seize him, but he slipped from under the man and caught the man by the throat, which made the man’s tongue hang out. Another man also sprang forward, but he got a kick from Uma that sent him into the water. Thus Uma dealt with the men, save two, who escaped by running away.
Uma went on to Mahiki, [708] a place between Waimea and Hamakua, where he met an old man sitting in the road, at a resting place in the Hill of Moeawa (Puu o Moeawa). He saluted Uma, and Uma did the same to him. He then took a smoke from his pipe, handing it to Uma after an interval. And while Uma was smoking the old man pushed the back of the pipe, but it did not go down because Uma was on the look-out, and therefore did not receive the misfortune intended for him. Uma, however, had in a loop of his girdle some salt which he threw in the eyes of the old man. And while he was rubbing his eyes which were burning Uma threw the pikoi at end of a three-foot cord, which encircled and held the man fast, and his limbs were broken in pieces. Uma then went on his way.
While on his way, having passed Hamakua and upper Hilo, he came to Kaupakuea where a little further on, was a ravine full of neneleau [709] shrubbery. When Uma arrived at that place, he found a great big man sitting in the stream. Uma saluted him, but the other did not make any answer. In this meeting Uma came near losing his life by that man, because of the man’s great size and his proficiency in the art of bone-breaking. It was when Uma was about to turn and go on his way that the man jumped on his back and grabbed his neck, swinging Uma up. Therefore Uma slipped down and behind the man’s leg. He got hold of the man’s testicles and tore them from the body, and the man was killed. Thus Uma escaped.
OF NAPUELUA.
Napuelua was a celebrated warrior of Kauai, when he was living at his birthplace in Waiakalua, Koolau, Kauai. That was the time that Kaumualii was reigning as king of Kauai. Napuelua was taught to be a warrior and also all the acts in olden times relating to battle, such as spear-dodging, slinging, bone-breaking and all other things.
When Kaumualii died, Humehume reigned over the kingdom of Kauai. At that time a battle was fought between Humehume and Kahalaia. In this battle Kauai was defeated, and many people were taken prisoners by the Hawaii people. And Kahalaia made a decree over the whole of Kauai, thus: If a man was black-skinned from the feet to the thighs, he was considered completely black, and should be killed. Not one of them was to escape. Thus was the decree on any and every one found with the mark.
When the fort at Waimea was subdued by the Hawaii warriors, they hunted the defeated of Kauai to destroy and kill them. And when they arrived at Waiakalua, Napuelua was hiding in a woman’s sacred house. The searchers entered the house and found Napuelua, and looking on him saw that he was black.
Then the soldiers were mustered up in five rows with muskets, to shoot Napuelua. Just then Napuelua stood up watching his chance. The guns were pointed and fired at him. He, however, fearlessly ran forward and seized the guns which were being fired at him. He got four guns, and after that the soldiers’ ranks were broken; and in the confusion Napuelua escaped, thereby deriving his name, the two guns.
OF HAWAE.
Hawae was famous all over Hawaii for his great strength and power. That was the origin of the lines, “Only one Hawae but Kona is desolated.” Here is the meaning: An expert in the art of killing by prayer, which is the death prayer of the Hawaiian to this day.
When he was residing in Kona, not one man on his land escaped death, and he never let one pass before his face. He was so very sacred. The lauhue was the only thing that grew about his place, and the chickens and the pigs and the dogs were his regular companions.
OF KAHAUOLOPUA.
Kahauolopua was noted for his strength at lifting lauhala bundles for his house up the Kupehau precipice, which is between Honokane and Pololu, in Kohala, Hawaii. With one load of lauhala two large houses were enclosed, one a dwelling, the other a canoe shed.
On this load that he was carrying were his wife and child. The reason for this method was because the precipice, Kohewaawaa by name, projected into the sea, the waves coming up and breaking against it then subsiding. As Kahauolopua was going along with his load the waves dashed over him, then he would brace himself against them by thrusting his staff against the precipice, then went on when the waves receded.
While walking thus the load was made heavier by being wet through his wading in the sea, but it was nothing compared to his great strength. And the distance that he carried his load of lauhala was nearly three miles in length, and very bad and precipitous, not mentioning the dancing waves; and for this feat he became noted throughout Kohala until this day.
POE KAULANA O KA WA I HALA.
NO KEKUAWAHINE.
He kanaka maalea loa o Kekuawahine i ka pahele, a me ka hoopunipuni. He hiki ia ia ke hoolilo i ka oiaio ole i oiaio, i ka pololei i pololei ole, a pela aku no. I ka wa e noho ana o Kamehameha ma Pakaka, Kona, Oahu (oia kahi a Kimo haole e noho nei), i ka wa i puni ai na aina ia Kamehameha mai Hawaii a Niihau, e noho ana ia me kana wahina o Kaahumanu. O Kanaihalau, he makuakane ia no Kaahumanu, hoonoho aku la o Kaahumanu ia Kanaihalau maluna o Hamakua, Kawaihae, Waimea. O keia mau aina, aia ma Hawaii, lilo aela o Kanaihalau i punahele imua o kana kaikamahine o Kaahumanu. Ma keia lilo ana o Kanaihalau i punahele, ua huahua loa o Kekuawahine a me na ’lii a pau loa, a ua pono ole ko lakou noho ana ma Waimea a me Kawaihae, nolaila, noonoo ihola o Kekuawahine i kana mea e hana ai.
O Kanaihalau, aia no oia e hooponopono ana i ka aina me kona hope. Elua nae laua, o Kanaihalau, o Malaihi, oia na ’lii maluna o Hamakua, Waimea, Kawaihae. O Malaihi, ma Oahu nei no ia kahi i noho ai me Kekuawahine. Ia laua e noho pu ana, olelo aku la o Kekuawahine ia Malaihi: “E hele kaua a kokoke aku i ke alo o Kamehameha, noho iho oe, owau ke hele aku e kamailio pu me Kamehameha, alaila, nana ae oe i ku’u kamailio.” Mahope o keia kamailio ana, hele aku la laua a kokoke, noho ihola o Malaihi.
Ma keia noho ana a Malaihi, olelo aku o Kekuawahine, penei: “Eia au ke hele nei a kamailio me Kamehameha, e nana pono ko maka ia’u, mai lalau oe, no ka mea, o ka la keia make o Kanaihalau ia kaua. Ina i kuhi ku’u lima o ko Kanaihalau make ia, ina i kulou ku’u poo a kunou i hope nei, alaila o ko kii ia a pepehi ia Kanaihalau. Nolaila, e noho oe e nana, e hele au e kamailio me Kamehameha.” Hele aku la o Kekuawahine a hiki ma waho o ka pa o Kamehameha, ku aku la nana i ke kamailio a Kamehameha me na ’lii. Ia lakou e kamailio ana, kuhi aku la ko Kekuawahine lima i kai, a pau ia, nana maila ihope nei a kunou maila, a pau keia mau mea ia ia i ka hana, hoi maila ia a hiki imua o Malaihi.
A hiki o Kekuawahine imua o Malaihi, i aku la ia ia Malaihi: “Ea, ua ike ae nei no paha oe ia’u i ke kuhi o ku’u lima i kai?” “Ae” aku o Malaihi, “ae.” “A ua ike ae nei no oe ia’u i ke kunou o ku’u poo i hope nei?” “Ae” mai o Malaihi, “ae.” Alaila, olelo aku o Kekuawahine ia Malaihi: “E hoi oe i Hawaii i keia la, a hiki oe, pepehi oe ia Kanaihalau a make.”
Mahope o keia mau olelo, hoi la o Malaihi a hiki i Hawaii, a pae ma Kawaihae, pii aku la ia a hala o Waimea, hiki i Hamakua, loaa o Kanaihalau e noho ana ma Eleio i Waikoekoe. Pepehi ia ihola o Kanaihalau a make, holehole ia na iwi a wahi ia i ka ahu moena, nolaila kela inoa, “Kanaihalau Paahu,” a hiki i keia la. Ma keia make ana o Kanaihalau, ua lohe o Kaahumanu i Oahu nei, nolaila, makena oia a hiki i ke alo o Kamehameha, a lohe o Kamehameha kena aku la ia e kii e pepehi ia Malaihi, pela i make ai ia mau alii.
NO MAKAIOULU.
Oia kekahi koa kaulana o Kamehameha, i ke kaua ana Oahu nei me Kamehameha ma Nuuanu. O Kaalamakaoikuwa ko Oahu nei koa, e noho ana ia ma Luahenewai, ma Waikiki kai. Hele maila o Makaioulu me kona hoahele, he koa no, o Naaimokuokama, a halawai laua me Kaalamakaoikuwa, ia wa, hopu ia maila o Makaioulu a paa, holo o Naaimokuokama. Ia Naaimokuokama e holo ana, kahea mai o Makaioulu: “O ka holo ka kau, haalele oe ia’u?” ia kahea ana, ku o Naaimokuokama. Olelo aku o Makaioulu, “O ko ihe e paa ala i ko lima, pahu oe a pololei i ku’u piko.” Ia wa, pahu o Naaimokuokama i kana ihe. Ma keia pahu ana, e alo ae ana o Makaioulu loaa o Kaalamakaoikuwa i ka ihe, a ku ihola, a make loa, pakele aku la o Makaioulu, a hele aku la laua mai laila aku, a hiki ma Puowaina.
Ilaila e noho ana he umi koa, ike maila lakou ia laua, hou like maila lakou i na ihe he umi. Ia lakou e hou ana, huli ae la o Makaioulu i hope, a olelo aku i kona kokoolua: “E! hou lakou la i ku’u alo, kunihi oe; i hou lakou i ku’u aoao, ma ka akau oe o’u e ku ai, mai imo oe o ku oe.” Alaila, huli aku la o Makaioulu hele imua, a hiki ia io lakou la he umi, ia lakou e hou ana, alo ae la o Makaioulu hala, a hala ka lakou ihe, e huelepo iho ana o Makaioulu i kana laau palau, loaa eono kanaka, pakele aku eha.
Malaila aku laua o ka hele ana a hiki i Niuhelewai, e noho ana o Kupaka ilaila, he koa kaulana no Kahahana, ke ’lii nui Oahu nei mamua aku o Kalaikupule. A hiki laua ilaila, hou maila ia ia Makaioulu i kana ihe, aole i ku, aka, pakele nae o Makaioulu mai make, no ka mea, ma ka lima hema kana laau. A make ihola o Kupaka ia Makaioulu.
Hele aku la laua a hiki ma Kalauao i Ewa, ilaila i halawai ai laua me ka poe koa he nui loa, a puni o Makaioulu, alaila, noonoo ihola ia i mea nona e pakele ai i loko o ka lima o ka lehulehu, a loaa ihola. I aku o Makaioulu ia lakou: “Ina oukou e kaua me a’u, alaila, he mea hilahila ia no oukou, eia wale no ka pono, i hookahi o oukou i hookahi a’u, alaila, pono, aka, ina e alu oukou ia’u, alaila, hilahila oukou, no ka mea, he hookahi a’u.” Ae lakou, ia wa ku pakahi, ma ia hana ana, ua pau loa lakou i ka make ia Makaioulu.
A haalele o Makaioulu ia Ewa, hele aku la ia ma Waianae a ka puu o Kapolei, ma kona aoao komohana, halawai oia me kekahi kanaka poa, e noho ana ma kapa alanui, he kanaka me ka laau kuia, kekahi mea make o Hawaii nei. A hiki o Makaioulu i mua o ua kanaka ala, aloha aku la keia, aole oiala aloha mai, huli aku la o Makaioulu hele. E pahu aku ana ua kanaka ala i ke kuia, ike o Makaioulu ma ke aka, i ka malu ana iho o ke aka maluna o ke poo. Ia wa o Makaioulu i pale ai i kana laau, a hala ae la, alaila, huli ae la o Makaioulu a olelo aku la penei: “E! make oe ia’u, no ka mea, ua olelo aku au ia oe ma ke aloha, aole oe i aloha mai, eia ka he make kou manao.” Ia wa, holo ua kanaka nei me kona mama loa, alaila, hahai o Makaioulu a loaa, hopu ihola ma ka ai, a lole aela i ke poo iluna, a pepehi ihola a make loa. Alaila, hele aku la o Makaioulu malaila aku a hiki i Makua, ilaila he mau wahine akamai i ka lua, mai make o Makaioulu ilaila, aka, no kona ike a me ka akamai, ua pakele ia i ka make, a ua make na wahine ia ia.
NO MAKOA.
He kukini mama loa ia i loko o ko Kamehameha I mau la, ua kaulana loa ia, aohe ona lua. Ia Kamehameha e noho ana ma kahakai o Kawaihae, malaila aku a hiki i Hilo ma Waiakea, he loihi loa, he ino, he kahawai, he alu poopoo. Ua like ka loihi me na mile he kanawalu, mai ka hele ana a ka hoi ana.
I ka wa e ai ai ka aina kakahiaka o Kamehameha, a mama ka awa, aohe pupu e inu pu ai me ka awa, alaila, o ka nanawa ia o Makoa e holo ai i Hilo i ka anae o ka loko o Waiakea, aia ma ka palena e pili la me Puna. A loaa ka anae, hoi maila o Makoa a hiki imua o Kamehameha, me ka kapalili no o ka ia; aole i make. Ia wa inu o Kamehameha i ka awa a pupu i ka anae, no ka muemue o ka awa. O keia hoi ana mai o Makoa, eia no i ka manawa kakahiaka, aole i ke awakea. O ka lohi oia wahi ke hele ia i keia wa, ua like me na la eha, ke hele mama loa me ka ukana ole, a hoi mai, aka pilikia no nae, mauluulu loa, me ka eha.
KANEAKAEHU.
Oia kekahi kukini mama loa i ko Kamehameha mau la. Ua hiki ia ia ke holo mai Kailua, ma Kona akau a hiki i Waiakea ma Hilo, no ka manawa pokole loa. O ka loihi mai Kona a Hilo ua like me haneli mile, mai ka hele ana a ka hoi ana, no ka mea, ekolu moku e hele ai, o Kohala, o Hamakua, o Hilo, a pela no ka hoi ana mai ekolu no moku, he nui no ke a, a me ke ino, he kekee loa ke alanui e hele ai, a he mau pali hohonu awaawaa loa.
He mea mau ia Kamehameha aia a hiki i kona wa e ai ai, alaila, kii i ia i Waiakea ma Hilo, oia ka anae loko. Ina i ke kakahiaka, ina i ke ahiahi, a makaukau ka ai, a me ka awa i ka mama, alaila, holo o Kaneakaehu i ka ia, a loaa ka ia, hoi maila meia kapalili ola no a luna o ke pa, a Kamehameha ai ihola. Oia ke ano a me ko Kaneakaehu mama i olelo ia ma keia kakau ana, elike me ka ike o ka poe mua a me ka lohe o ka poe hou a hiki i keia la.
KELIIMALOLO.
Oia kehaki kukini mama loa o Maui, i ka wa o Kahekili ke ’lii. O Hana, i Maui, ka aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la ia me kona mau hoa holo, a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i pae ai ma Kapakai, haalele ihola o Keliimalolo i ka waa aole i hapai, hele aku la ia ma kahakai a hiki i Kawaihae, a Puako, a Kaniku. Malaila aku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo ke alanui maloko o ke kai, he wahi hulaana ia a hiki i keia la, waiho aku la o Keliimalolo i na punako ana elua ilaila, a hoi maila.
Ma keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa o lakou e kau ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina, aole hoi i paa na waa i ka uhi, aole hoi i auau ke kai o ka holo ana mai.
Ninau mai la kona poe hoa holo: “Mahea aku nei oe e Keliimalolo?” I aku o Keliimalolo: “Maanei aku nei au, a ke awa one i loko loa, e lana ala ka wai, he heiau ko ka puu, malaila aku a ka ulu niu i waho e ku ana, a e ahu ana ka hoohaha paakai ana.”
Ia Keliimalolo e olelo ana, i mai kamaaina: “Kanaka wahahee oe, o Kawaihae ke awa one, nona ka heiau iluna o ka puu o Puukohola, o Mailekini ka inoa. Pehea la oe e hiki ai ilaila, o kau hele ana aku la noia a hoi maila no oe i kakahiaka nui, pehea oe e hiki ai ilaila a hoi no, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.”
“A hala ka uluniu ia’u, hele aku la au he mau alialia a hiki i ke a uliuli, malaila aku a ke one loa e waiho ana, he loko mauka. A hala ia, hele aku wau he a no ia wahi, a hiki aku i ke kou e ulu ana, a me ke one maloo, malaila aku a ka lae oioi i waho, pela no ku’u hele ana a hiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a’u hiki au he ulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i loko loa, alaila, nalowale ke alanui, alaila, waiho au ia’u punako elua, a hoi maila au a hiki ihola.”
Ma keia mau olelo a pau loa, he oiaio wahi a na kamaaina o Kapakai, he mau aina wale no ia. O ka aina aliali, o Kalahuipuaa, o ka aina a a, o Kaniku, o ka one a me ka loko o Kiholo, o ke kou, o Mahaiula, o ke one o Kaelehuluhulu, ka lae loa, o Keahole, o Kailua ke kou me ka niu, o Kahaluu ka ulu niu, o Kaawaloa ke kaikuono.
Ma keia mau olelo a Keliimalolo ua ae na kamaaina he oiaio, a o ka hiki ole o Keliimalolo ua haohao lakou me ka hoole, aole i hiki, no ka pokole o ka manawa hele, nolaila, hoopaapaa lakou a hoole, a no ka ikaika loa o ka hoopaapaa ana, pili ihola lakou, a mau na pili. Alaila, holo aku la ka poe ninau ma kahi a Keliimalolo i hele ai a hiki i Kawaihae, ae maila ko laila poe, ua ike i ke kanaka mama e hele ana ma kahakai i ke kakahiaka nui. Pela no lakou i hele ninau ai ma na kahakai a pau loa, a hiki i Kaawaloa, alaila, loaa na puna ko elua a Keliimalolo i waiho ai. Alaila, maopopo ia lakou, he oiaio na olelo a pau loa a Keliimalolo, a ua pau loa lakou i ke eo ia Keliimalolo.
O ka loihi ma keia hele ana a me ka hoi ana mai, ua hiki na mile i ke kanaiwa mai ka hele ana a me ka hoi ana. A he wahi ino loa no hoi a hiki i keia la, he a a loa, he kekee iluna ilalo, he aanapuu, iloko i waho, iluna ilalo, he lae oi loa ma ke kau wahi, a he one hohonu loa ma kau wahi, he la enaena haoa loa ma kau wahi. A ina e hele na kanaka me ka mama maoli nei me ka ukana ole, me kona mama loa a pau, hookahi hepekoma e hele ai a hoi. Aka, ia Keliimalolo, he aina kakahiaka wale no ia, aohe la okoa, aohe mau la. Mahope o keia mau hana, noho ihola o Keliimalolo me kana wahine a me kona mau kaikuahine i uka o Keolewa, aia no ia wahi ma Kohala e pili la me ka puu o Puuhue.
Ia Keliimalolo e noho ana ilaila, a mahope, iho me ka wahine a me kona kaikuahine i kai o Koaie i ka lawaia, hooluuluu hinalea, a ahiahi napoo ka la, alaila, hoi i uka. Aka, he ua e hele mai ana ma nae mai, a he mea makau ia na kana wahine a me kona kaikuahine, nolaila, lalau aku la o Keliimalolo i ka wahine ma kekahi lima, a i ke kaikuahine ma kekahi lima, ia wa holo o Keliimalolo me ka mama loa a komo o ka hale noho ma Keolewa, alaila, nee ke kua ua. O ka loihi mai kahakai o Koaie a hiki i Keolewa, elima mile.
NO KAMOEAU.
He kanaka akamai loa o Kamoeau i ke kilokilo, a me ka olelo ana, a he kanaka ike i ke ano o ka leo o ke kanaka, o ka moa kani o ka po a me ke ao, o ka ie kuku a ka wahine, a me ka leo o na manu.
Ina e hele o Kamoeau ma ke alaloa, a lohe oia i ka ie kuku e kani ana, ina e kani winiwini ka ie, he wahine inoino, ina i kani papa, he wahine kina ma ke kino, ina i kani kolea mai ka ie, he wahine maikai. Aole e nalo na ouli kela wahine keia wahine, ma ko Kamoeau hoolohe ana, me kona ike maka ole. Ina e kani ka moa, e hiki no ia ia ke koho i ke ano a me ke kino o ka moa, mamuli o ka leo. Ina he moa alae, he pa ka leo a poha wale aku, ina he uakea, he oili ka leo ahelelei ka pau ana, ina he ulahiwa ka moa, he winiwini ka leo a halulu aku, ina he auha ka moa, he palale ka leo a haule iho nawaliwali.
Ua hiki ia Kamoeau ke moe iloko o ka wai, mai ke kakahiaka a awakea, alaila, ala mai, nolaila, he mea kupanaha loa ia ma ka noonoo ana iho, a he ano akua wale no ka mana a me ka ike, ka pololei o ke koho ana, ina he oiaio keia alaila, mai ke ’kua mai no ia mea ia Kamoeau.
NO PAHIA.
No Hilo o Pahia, he kanaka hoopono me ka pololei loa oia, aole kekee a me ka lauwili, aole hooi a hoemi ihope elike me kekahi poe e ae. Ia ia e noho ana i Hilo a hele ma Kohala nei, ina i hookipa ia o Pahia e ke kamaaina, he aikane paha, he wahine hoowahine paha, he mau hoahanau paha, he mau makua paha. Ina he puaa ka mea kalua, a i ole he moa paha, he palahu paha, he ia paha, he paakai paha, he luau paha, he kukui inamona paha, he limu paha, a pela aku, alaila, pela no o Pahia e hana ai, ina he puaa kai kalua ia nana, alaila, e olelo o Pahia penei: “Aia no io wahi a Pahia.” Eia ke ano oia olelo: he puaa kai kalua ia nana, a he puaa no hoi ka Pahia e kalua ai nana ke hiki i ko Pahia wahi, a ina he luau kai hanai ia ia Pahia, alaila, he luau no ka Pahia e haawi mai ai nana ke hiki i ko Pahia wahi. A ina he kukui inamona ke haawi ia Pahia, a he kukui no hoi ka Pahia e haawi mai ai, pela ma na mea a pau loa.
NO KAWAAIKI.
Ua kaulana loa ia kanaka no ka mama i ka pii pali. Ua hiki ia ia ke pii ma ka pali nihinihi loa. No Molokai o Kawaaiki, o kana pali i pii ai o Molokai, o Pelekunu. Oia pali, he nihinihi loa, he pali kiekie loa, o kona loihi ua hiki paha elua haneli anana kona kiekie mai lalo a luna. A o luna o ka welau o kai pali, ua lou mai i waho me ka halehale o loko. Aia hoi i ka welau o ka pali malalo iki iho, he kumu loulu ke ku ana ilaila, a oia ke kumu i pii ai o Kawaaiki i luna o ua pali la.
Ma keia pii ana a Kawaaiki, ua paapu o lalo o ke kai i na waa, no ka mea, ua pii pololei ka pali mai ke kai a luna loa. O kahi e paa ai o Kawaaiki i ka pali, o ka auwae, o na maiuu wawae me na maiuu lima, pela kona pii ana a hiki i ke kumu o ka loulu. Aia ma kahi o ka loulu e ulu ana, he ana, a e noho ana ilaila kekahi kupua o ka wa kahiko, oia o Koloea. I ka hiki ana o Kawaaiki i ka waha o ke ana, paa aku la kona auwae i ka waha o ke ana, o ke kino a me na lima lewalewa ilalo, ia wa lalau aela ia i ke kumu o ka loulu a pii aela iluna. A hiki ia iluna, nana aku la ia ia Koloea, he kino manu, he poo kanaka, he mau paha, lalau aku la ia i ka loulu a ooki ihola, a kiola ilalo. A pau ka loulu i ke oki, hoi maila ia i lalo nei.
NO KAOHELE.
Ua kaulana loa o Kaohele i ke koa a me ka mama loa i ka holo ana, aohe ona lua elike ai. No Molokai o Kaohele, i ka wa e noho ana o Kahekili he ’lii no Maui, holo maila ia e kaua ia Molokai. Ma ia kaua ana, ua pio ko Molokai alii a me na kanaka, nolaila, alualu na koa ia Kaohele a loaa, alaila pepehi. Ia lakou e alualu ana ia Kaohele, he mea e kona mama loa, o ka holo o ka lele, o ka holo o ka lele, nolaila, kukulu lalani ia na kukini. Penei ke ano: hookahi i Honolulu nei, hookahi i Kulaokahua, hookahi i Waikiki i holo keia kukini e alualu ia Kaohele, a i loaa ole, alaila, alualu aku ana ia kukini, a pela aku no, nolaila, keia olelo: “E kui ka mama i loaa o Kaohele.”
Ma keia holo ana a Kaohele imua o ka poe kukini e hahai ana, hiki aku la ia ma kekahi wahi pali o Niheu, Kawa kona inoa, aia no ma Molokai a hiki i keia la. Aia malaila he kawa auau no ka lehulehu, a he akea loa ka honua olalo, a he kiekie no hoi ke nana aku. Ua piha olalo i na koa o Maui a me na ’lii e noho ana me ka pololu a me ka ihe e makaukau ana e pepehi ia Kaohele.
A hiki o Kaohele malaila, ua lele oia me ka mama loa maluna o kela kapa a kau ma keia kapa, a holo aku la me ka launa ole aku o ka poe e hahai aku ana mahope. Ua nui ka poe kahiko i ike i kahi a Kaohele i lele ai, ua olelo mai lakou ua loaa kanakolukumamaono kapuai ke akea mai kela kapa keia kapa. Nolaila, ua kaulana loa o Kaohele ma kela wahi, keia wahi o neia mau mokupuni mai Hawaii a Niihau i ka mama a me ke koa.
NO KAHAHAWAI.
I ka wa e noho ana o Kahekili he ’lii no Maui, a o Kahahana he ’lii no Oahu nei iloko oia kau i holo mai ai o Kahahawai me na koa e kaua ia Oahu. Ma keia kaua ana ua hee a ua luku ia na kanaka Oahu, ma Niuhelewai, a ua hoi ka wai i uka o ka muliwai, no ka piha i na kanaka.
A pau ke kaua ana ma Niuhelewai, hee aku nei na ’lii a me na koa a noho iluna o ke kuahiwi o Kaala. Ua makaukau loa lakou i na mea kaua, a me na mea e make ai ko lakou enemi, nolaila, noonoo ihola o Kahahawai i ko lakou mea e make ai, penei: He kanaha a oi ae ko lakou nui. Olelo aku o Kahahawai ia lakou, e hoomakaukau i mau kukui ihoiho. A makaukau keia mau mea, pii aku la lakou i ke ahiahi a luna o kekahi puu e kokoke ana i kahi a na enemi e noho ana, hoa aela lakou i na lamalama a lakou.
Ma keia a ana, holo aku la lakou a kekahi pali i kapa ia o Kolekole, pee ihola, a o ke ahi a no peia a hiki i ka pio ana, manao ihola na enemi ua pau i ka hiamoe o Kahahawai ma. Kii aku la lakou e poipu maluna o na kanaka. Ia lakou i lele ai peia, ala maila o Kahahawai ma a luku i na kanaka e moe ana maluna o na puu a me na kuahiwi o Kaala, a pau loa ihola i ka make na enemi, aohe mea i pakele i ka make. A o ka poe hoi i hahai i ke kukui, ua pio lakou aole wahi e pakele ai i ka make a me ka luku ia e Kahahawai ma.
Nolaila, ua puni Oahu nei ia Kahekili, make o kona kanaka o Kahahawai, a me ka maalea loa i ka mea e make ai na enemi. Pela no ka lilo ana Oahu nei a hiki ia Kalaikupule ka Kahekili keiki, ia wa lilo ia Kamehameha.
NO UMA.
He wahi kanaka aa uuku loa o Uma, ma kona kino ke nana aku, (elua kupika a me ka hapa kona kiekie). He akamai loa ia i ka lua, oia kekahi mea nui loa i ao ia ma Hawaii nei. I ka wa o Kamehameha akahi ke ’lii o Hawaii, he nui loa ka powa ana o na kanaka oia wa, ma na wahi mehameha, ma na awawa, a ma na ululaau loloa.
No Kohala o Uma, o Puehuehu kona aina i noho ai. Malaila aku kona hele ana a hiki i Puuhue, he puu noia e ku la ma ka hema o Kohala, he wahi paapu i na laau a me ka nahelehele. A hiki o Uma malaila, he wahi io paakai kana wahi ukana e lawe ana, ia ia i hoomaka ai e komo i ka nahelehele, loaa aku la ia ia eha kanaka e noho ana, oioi, oia hoi he hoomaha. Elua kanaka ma ke kapa o ke alanui, hookahi mawaena, hookahi e ku ana iluna.
Aloha aku la o Uma ia lakou, aole o lakou aloha mai, kaha aku la o Uma hele, lalau kekahi kanaka ia ia ma kona kua. Huli maila o Uma a hoolei i ka piko kaula, he iwilei ka loa (ekolu kapuai ka loa), a paa ihola hookahi kanaka, lele maila kekahi me ka oo hao a hou. Lalau aku la o Uma ma ka lauoho o ke kaua mua i paa ia ia, a ku ihola i ka oo a kela kanaka, a make loa ihola, lele maila kekahi e hou ia Uma i ka oo hao, e alo ae ana o Uma hala, loaa ka puu, oia kona manawa, a make ihola ekolu, koe hookahi, holo aku la ia, a pela i pakele ai ia Uma.
Malaila aku o Uma a hiki i ka iho ana o Kapia ma Waimea e nana ala ia Mauna Kea kuahiwi, hele aku la o Uma i ke kahawai o Manauea e inu wai. Ia ia e inu ana, hoea maila he umi kanaka ma ke kahawai mai, a loaa maila o Uma, aloha aku la keia, aole o lakou aloha mai, ia wa, ea aela keia a hoi mai, lele maila kekahi kanaka e hopu, e poho lalo iho ana keia, hemo, loaa ka puu ia ia nei, lewalewa ke lelo i waho. Lele hou o ka lua, e peku aku ana o Uma haule i loko o ka wai, pela ka noke ana, a pakele aku elua kanaka, no ka holo ana.
Hele aku la o Uma a hiki ma Mahiki, mawaena o Waimea a me Hamakua, loaa he elemakule e noho ana i ke alanui, i ke oioina o Puuomoeawa. Aloha maila ia ia Uma, aloha aku la o Uma, pupuhi ihola ua elemakule la i ka paka, a haawi maila ia Uma. Ia Uma e puhi ana, e pahu mai ana kela mahope o ka ipupaka, aole i komo, no ka mea, ua makaala loa o Uma maia wahi, nolaila, aole ia i pilikia i kela poino i hanaia mai ia ia. Aka, ua makaukau o Uma i ka paakai i ka pola o kona malo, ia wa oia i kopi i na maka o ua kanaka ala, lilo oia ilaila e anaanai ai no ka wewela, e waiho aku ana o Uma i ka pikoi paa ua kanaka ala, pau na lala i ka haihai ia, alaila, hele aku la o Uma.
Ma keia hele ana o Uma a hala o Hamakua, a luna o Hilo, a hiki oia ma Kaupakuea, mahope mai olaila, he awawa neneleau. Ia Uma i hiki ai ilaila, loaa he kanaka nui e noho ana i ke kahawai, aloha aku la o Uma, aole kela i aloha mai. Ma keia loaa ana o Uma, mai make oia i kela kanaka, no kona nui a me kona akamai i ka lua. Ia Uma i kaha aku ai e hele, lele aku la kela ma ke kua, a apo ihola i ka ai o Uma, a koali aela iluna, nolaila, poho lalo ihola o Uma malalo, a hemo aku la mahope o na uha, a loaa ihola na hua o ke kanaka nui, paa loa ihola ia Uma, a hemo aela na hua, a make loa ihola, pela i pakele ai o Uma.
NO NAPUELUA.
Oia kekahi koa kaulana o Kauai, ia ia e noho ana ma kona aina hanau, o Waiakalua ma Koolau o Kauai. Oia ka wa e noho alii ana o Kaumualii no Kauai a i loko oia kau, ua ao oia i ke koa a me na hana a pau o ka wa kahiko oia ka alo ihe a me ka maa, ka lua, a me na hana a pau loa.
A hala o Kaumualii i ka make, noho iho o Humehume ma ka noho aupuni o Kauai. Ia wa kaua o Humehume me Kahalaia. Ma keia kaua ana ua hee o Kauai, a ua pio na kanaka he nui loa i ka Hawaii, a ua kau o Kahalaia i kana olelo paa loa maluna o ko Kauai a puni penei: “Ina e loaa kekahi kanaka o Kauai he paele mai ka wawae a ka uha, he puni pu ia kanaka, he pono no e pepehi a make loa, aole e hookuu i kekahi o lakou, pela i kela mea i keia mea e loaa ai ke kanaka peia ke ano.”
I ka wa i lilo ai ka papu o Waimea ia Hawaii, ia wa, hele na Hawaii a pau loa e imi i na pio o Kauai, e luku a e pepehi. A hiki ka poe huli o Hawaii ma Waiakalua, e pee ana o Napuelua i loko o kekahi pupupu hale kua o ka wahine, a komo aku la ka poe huli i loko, a hopu ihola i kona kino, i nana iho ka hana he paele. Alaila, hoonoho ihola na papa koa elima papa, me na pu kaupoohiwi, e ki ia Napuelua. Ia wa ku aela o Napuelua iluna, a hoomakaukau ia ia iho. Alaila, kau maila na pu iluna ona me ke ki mai ia ia, holo aku la o Napuelua me kona makau ole e apo i na pu e ki mai ana ia ia, a loaa aku la ia ia eha pu, alaila, hui aela ka poe koa, a nalo aku la o Napuelua. Holo aku la ia me ka mama loa, a pakele akula, a nolaila mai kona inoa o Napuelua.
NO HAWAE.
Ua kaulana loa ia ma Hawaii a puni, no kona ikaika loa a me ka mana. Nolaila, kela hua olelo, “hookahi no Hawae lauhue o Kona.” Eia ke ano; he kanaka akamai loa i ka anaana, oia ka pule make a Hawaii nei e waiho nei a hiki i keia la. Ia ia i noho ai ma Kona aole he kanaka ola o kona aina, aole he mea maalo ma kona alo, he kapu loa. A o ka lauhue, oia ka mea ulu ma kona wahi; o ka moa, o ka puaa, o ka ilio kona mau hoanoho.
NO KAHAUOLOPUA.
Ua kaulana ia no kona ikaika i ke amo ana i ka lauhala no kona hale iluna o ka pali o Kupehau mawaena o Honokane a me Pololu, ma Kohala i Hawaii, hookahi ana haawe lauhala, ua paa elua hale nui loa, hookahi hale moe hookahi halau kau waa. Ia ia e haawe ana, aia iluna o kana haawe ka wahine, a me ke keiki. O ke kumu o keia haawe ana, he pali hulaana, o Kohewaawaa ka inoa, he poi ke kai a pa i ka pali emi aku.
Ia Kahauolopua e haawe ana, a popoi ka nalu maluna ona, alaila, koo aku la ia i ka laau i ka pali, a emi aku la ka nalu hele aku la. Ma keia hele ana no hoi, ua kaumaha loa kana haawe lauhala no ka pulu i ka nalu a me ke komo i loko o ke kai, aka, he mea ole ia i kona ikaika nui loa. A o kahi ana i amo ai i ka lauhala, ua aneane ekolu mile ka loa, aka, he inoino loa a he pali, a me ka hulaana kai. Nolaila, ua kaulana ia kanaka a hiki i keia la ma Kohala a puni.
FORNANDER COLLECTION OF HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED FROM ORIGINAL SOURCES
BY ABRAHAM FORNANDER Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS REVISED AND ILLUSTRATED WITH NOTES BY THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume V—Part III
Honolulu, H. I. Bishop Museum Press 1919