Volume 4 / Part 2 — Introductory material (continued 2)

Before Omaokamau landed on Maui the people as well as Piilani the king were afraid of the canoe, thinking that it was a war canoe that they saw coming to their shores; but when they heard that it was in search of a wife they were greatly relieved. Aka, mamua ae o ko Omaokamau ma pae ana aku i Maui, ua makau na kamaaina a me Piilani, e manao ana lakou he mau waa kaua keia o ka pae ana aku, aka, i ko lakou lohe ana he waa imi wahine, pau ae la ko lakou pioloke ana.

After Piilani had heard the message delivered by Omaokamau, he ordered his men to prepare food and meat for the strangers. Upon receiving these orders the people immediately set out to prepare food and meat, and after they were ready they were set before Omaokamau and his followers. Mahope o ka lohe ana o Piilani i na olelo a Omaokamau, kena ae la o Piilani i na kanaka, e hoomakaukau i mea ai na na malihini, a lohe na kanaka, hoomakaukau iho la lakou. A makaukau na mea ai, waiho aku la i mua o Omaokamau.

Omaokamau remained with Piilani for ten days, and during that time he became a great favorite with the king, which good feeling was continued to the day of his departure for Hawaii. A noho pu iho la o Omaokamau me Piilani, hookahi anahulu. Ua lilo o Omaokamau i mea nui i mua o Piilani, a hiki i kona la i hoi ai i Hawaii.

When Omaokamau was about ready to make his return, Piikea called Omaokamau, to whom she gave her love message, saying: “Omaokamau, you are about to return to the presence of the great king of Hawaii. When you meet him, give him my love. Tell him that I, his maid servant, am pleased and honored to accede to his desires, and shall from now on cherish him in my heart, and will think of him day and night, even in my sleep. Until I come to meet my lord face to face twenty days will have passed, then I shall sail.” At the close of Piikea’s remarks, Omaokamau and his followers set out on their return, and on the evening of the same day they landed at Waipio where the king was waiting for their return. A makaukau ka hoi o Omaokamau i Hawaii, kauoha mai la o Piikea i kana olelo aloha ia Omaokamau, penei: “E Omaokamau, ke hoi la oe a hiki i mua o ke alo o ke ’lii nui nona ke aupuni o Hawaii, e aloha aku oe iaia. A owau nei hoi, o kana kauwa wahine, e like me ka mea i oluolu i kona manao, pela e lilo ai i loko o’u i mea iini na ko’u naau, a e lilo ana paha ia i mea hiaa no ko’u po, ke moe iho. A hiki i ko’u wa e holo aku ai e ike i na maka o kuu haku, elua anahulu e hala ia’u ma Maui nei, alaila, holo aku wau.” A pau na olelo a Piikea, hoi aku la o Omaokamau ma, a ahiahi o ia la, pae lakou ma Waipio, malaila ke ’lii o Umi kahi i noho ai, e kakali mai ana o ka hoi aku o Omaokamau ma.

Upon the arrival of Omaokamau he immediately proceeded to the king’s house and in his presence delivered the message from Piikea and Piilani. When Umi heard that his wish was favorably received by Piikea and her father he was much pleased. At the end of the report, Umi asked of Omaokamau: “What sort of a looking woman is the young chiefess? Is she good looking?” Omaokamau replied: “Yes, she is very beautiful; we have no woman in Hawaii like Piikea. She is only a young girl, but her face is fair to look upon; she is perfect from the top of her head to the soles of her feet.” When Umi heard this he was quite happy and was desirous to see her at once. Umi then gave the people orders that preparations be immediately made for her reception within twenty days. In the meantime Umi had completed final arrangements in Waipio, and everything was ready for the reception of Piikea from Maui. And so also did Piilani, on Maui, complete his final preparations to meet Umi. A hiki o Omaokamau ma, i mua o ke ’lii o Umi, hai aku la i na mea a pau loa a Piilani, a me Piikea i olelo mai ai; a lohe o Umi, he mea oluolu loa ia i kona manao. A pau na olelo a Omaokamau, ninau mai o Umi: “Pehea ke ano o ia alii wahine? He wahine maikai no ia alii wahine?” Ae aku o Omaokamau: “Ae, he ’lii wahine maikai loa ia, aole wahine ma Hawaii nei i like me Piikea; he kaikamahine opiopio wale no; maikai kona mau helehelena ke nana aku, mai ka piko o ke poo, a hala i lalo i na wawae.” Ma keia lohe ana o Umi, nui iho la kona olioli, a me ka makemake e ike ia Piikea, a kauoha aku la ia i na kanaka a pau loa e hoomakaukau i na mea a pau loa, maloko o na anahulu elua. Maloko o keia mau anahulu elua, hoomakaukau o Umi ma Waipio, no ka hiki aku o Piikea mai Maui aku; a pela no hoi o Piilani ma Maui, hoomakaukau no ka holo aku o Piikea i Hawaii, e launa me Umi.

The love borne by the two toward each other was mutual and they lived as husband and wife in peace and happiness.

Some little time after the two had been united, tidings were brought of the death of Piilani, the father of Piikea, and king of Maui.

A pau na anahulu elua, holo mai la o Piikea i Hawaii e launa me Umi, me kona mau waa hookahi lau (ua like me eha haneri). A hiki lakou ma ke kai o Alenuihaha, ike mua ia aku la ka ula o ko ke ’lii wahine waa i uka o Waipio, alaila, manao iho la lakou o ke ’lii wahine o Maui, o Piikea. A kokoke o Piikea e pae i Waipio, ua uhi paapu ia ka lani i na ao ua, a iho mai la ke anuenue a ku mamua o ka ihu o ka waa o ke ’lii wahine o Piikea, a hala mahope o na waa. Ku iho la ke anuenue me he papale mahiole la, ke kalali.

A pae na waa o Piikea i Waipio, lalau iho la o Omaokamau ia Piikea, i luna o ka waa hapai aku la a luna o Piimaiwaa, hoonoho iho la i mua o ke ’lii o Umi. Aloha mai la o Umi ia Piikea, a pela o Piikea ia Umi. Ua oluolu laua elua ia manawa, a lilo ae la laua i kane a i wahine, a noho iho la me ka oluolu. Ma keia noho ana a laua, he kane a he wahine, a liuliu, lohe ia mai la ka make ana o Piilani, ke ’lii o Maui, ka makuakane o Piikea.

[At this point is inserted Kamakau’s version of the history of Umi from the account of the death of Hakau, to bring in the particulars of Umi’s Hawaii experiences therein recorded, up to the time of his death, omitted in the foregoing version.—Ed.] [Ma keia wahi ua hookomoia ka Kamakau hoakaka o ka moolelo o Umi, mai ka moolelo mai o ka make ana o Hakau, i hiki ai ke hoomaopopoia na mea ano nui o ka Umi mau hana ma Hawaii, a i paa hoi maloko o ia moolelo, a hiki i kona make ana, i paa ole hoi maloko o ka moolelo mamua ae nei.—Luna H.]

CHAPTER VIII. Succession of Umi. MOKUNA VIII. Ko Umi Noho Alii Ana.

O ka pau no keia i ka lukuia o Hakau ma, a ua pau na ’lii a me na kahu, a me kahu aipuupuu, a o na mea kaua a ka oihana ua pau ae i na koa o Umi-a-Liloa, a o na ’lii a me na poe kaukaualii a me ke alo alii a pau i pii i ka malukoi, a i ka lohe ana, ua pau i ka lukuia ke alii o Hakau, ua kipi o Umi i ke aupuni, a ua pau i ka lukuia o lalo o Waipio, a o na keiki alii o Kona, ua pau aku i ka mahuka i Kona, a pela ko Kau, ko Puna, a me ko Hilo, a hiki aku la i ko lakou poe makua alii, a ua kipi like ae la lakou i ke aupuni, a kuokoa ko Kona, a kuokoa ko Kau, a kuokoa ko Puna, a kuokoa ko Hilo, a kuokoa ko Kohala.

After King Hakau and his chiefs and the people of his court were slaughtered with great cruelty by the rebels, the bodies of the slain were offered as burnt offerings at the human sacrifice temple of Honuaula, in Waipio. This narrative was frequently spoken of by the wise men of former days thus: When Umi-a-Liloa sacrificed the burnt offerings on the altar of the temple, which sacrifice consisted of the dead bodies of Hakau and others, the tongue of God came down from heaven; the body was not visible, but the tongue was seen oscillating beneath the altar, whereby all the burnt offerings were quickly consumed. And there was also thunder and lightning. A pau i ka lukuia ke alii moi o Hakau, a me kona poe alii, me kona aialo, me ka hoomainoino ia e ka poe kipi aupuni a o na kupapau a pau o na heana, ua kaumaha ia ko lakou poe heana a pau i mau mohaikuni, ma ka heiau pookanaka o Honuaula ma Waipio. Ua olelo nui ia keia moolelo ma ka moolelo a ka poe akamai o ka wa kahiko penei: I ka wa o Umi-a-Liloa i kaumaha ai i na mohaikuni iluna o ka lele o ka heiau, oia hoi na heana a me na kino o ke alii o Hakau ma, ua iho mai la ke alelo o ke akua mai ka lani mai, aole i ike ia ke kino, aka, o ke alelo oia ke kapalili ana ilalo o ka lele, a miki ia aku la na mohaikuna a pau, a he uila me ka hekili pu.

A noho alii o Umi-a-Liloa ma ka noho alii o ka moi o Hakau, ma kona imi akamai a me na hana maalea a kona kahu hanai nana i kuhikuhi i ke alanui e hiki aku ai i ka noho alii, a loaa iaia ka noho alii me ka nui mai o na enemi e keakea mai ana i kona noho alii, a no kona hookae ia no ke koko hapa o kona koko alii. Ua loaa ia Umi na keiki mua o kona noho ilihune a hoopiliwale, a ua kapaia ka inoa o Nohonahele, a o ka lua, o Kapunanahuanui, he keikikane a he kaikamahine, oia na keiki a na wahine kuaaina i noho ai ma ka aina kuaaina o Waipunalei, no Hilo-Koolau.

A noho o Umi ma ka noho alii, ua lilo o Kaoleioku i alii kuaaina no Hamakua, a ua lilo na keiki hookama i mau alii ukali, a i mau pukaua no Umi; a ua kii ia o Akahiakuleana e noho pu ma ke aloalii, a ua loaa ia Akahiakuleana na keiki mahope o Umi me kana kane i ka ili. Aka, ua malama nae o Umi-a-Liloa i ke kaikamahine a ka moi alii a Hakau, o Pinea ka inoa o ke kaikamahine, ua kapa o Hakau i ka inoa o kona makuahine o Pinea; a ua malama o Umi-a-Liloa i holo pono ke koko alii, aole he koko hapa. Ua lawe ae o Umi-a-Liloa i ke kaikamahine alii a kona makuakane a Liloa, o Kapukini ka inoa, a he kaikuahine ia nona, a ua loaa mai na keiki alii me Kapukini; o Keliiokaloa, o Kapulani, a me Keawenuiaumi.

One time Umi-a-Liloa went to Hilo. He did not mingle with the chiefs of that place, nor did they know him in person, but had simply heard that the government of Hakau was in the possession of Umi; therefore Umi and his adopted companions went to Hilo. Kulukulua was the king and Umi had gone there for a visit. Upon arrival at Hilo they stayed there and visited the royal abodes of that place. These men were particularly attractive from their fine youthful physique, therefore Umi-a-Liloa was married to the daughter of Kulukulua, king of Hilo. I kekahi manawa, ua hele aku o Umi-a-Liloa a Hilo. Aole i huipu o Umi me na alii o Hilo, aole no hoi i ike lakou i ko Umi kino, aka, ua lohe wale ia, ua lilo ka noho alii o Hakau ia Umi, a nolaila, ua hele aku la o Umi a me na keiki hookama ma Hilo. O Kulukulua ke alii o Hilo. A ua hele aku la o Umi i ka makaikai, a hiki lakou ma Hilo, a ike ia keia poe kanaka maikai a noho malaila a hele ma na hale alii olaila, a ui na kino, a nolaila, ua hoao me ke kaikamahine a Kulukulua, ke alii o Hilo.

I ka noho ana o Umi me ke kaikamahine a Kulukulua, he lei alii ko ua kaikamahine la a Kulukulua, he lei palaoa wiliwili, ua haku ia i ka aha lauoho uliuli, a ua luukia ia a paa, a ike o Umi. A he po lealea nui no na ’lii o Hilo a pau ma Kanukuokamanu ma Waiakea, he hula, he papuhene, a he kilu, a me ka loku; a ike o Umi, ua kahiko ia ua kaikamahine nei a Kulukulua i ka hulu o ka manu ma ke kino a ma ke poo, a ma ka ai he lei palaoa wiliwili. A pau na hana lealea ana a na ’lii, hoi aku la ua wahine nei a Umi ke kaikamahine a Kulukulua, nonoi mai la o Umi i ua wahine nei i ka lei palaoa, a haawi mai la ua wahine la i ka lei palaoa. Olelo aku o Umi: “O ko oukou lei alii keia?” Ae mai la ka wahine: “Ae, o ko makou nei lei alii ia, aole e laha wale i na makaainana.” “He mea nui wale keia mea i kamalii o ko makou wahi, mai kamalii a ka luahine; o ka lei alii o ko makou poe alii, he niho palaoa, he niho no ke kohola, oia ka lei alii, ua luukia ia me ka aha lauoho a paa.” A e uhai ae ana o Umi i ka lei palaoa wiliwili o ke kaikamahine a Kulukulua.

CHAPTER IX. Battle Between Umi-a-Liloa and the Chiefs of Hilo; His Victory, and the Joining of Hilo. MOKUNA IX. No ke Kaua a Umi-a-Liloa me na ’Lii o Hilo; Lanakila Ana, a Huipuia o Hilo.

I ka haihai ana o Umi-a-Liloa i ke alelo o ka palaoa wiliwili o ke kaikamahine a Kulukulua, a ike ke kaikamahine a Kulukulua ua haihaiia ka niho palaoa ona, o ka uwe ae la no ia me ka minamina nui, a holokiki aku la i ka makuakane me ka olelo aku: “Ua pau kuu lei palaoa i ka haihaiia e kuu kane.” I mai ka makuakane: “Heaha ke kumu o ka haihai ia ana o ko niho palaoa?” Olelo aku ke kaikamahine: “Ua olelo mai ua kanaka la, no ka hilahila ka. He mea nui wale no ka ia o ka lei palaoa wiliwili i ko lakou makaainana, mai kamalii a ka luahine, a o ka lei alii ka o ko lakau poe alii, o ka niho o ke kohola, me ka niho palaoa.” Olelo aku la o Kulukulua i ke kaikamahine: “E hoopaa ia kela poe kanaka i ke kaula, a i loaa ole ka lei alii niho palaoa, alaila, e pau lakou i ka lukuia, a e noa ka heiau o Kanoa ia lakou.” A nolaila, ua kena ae o Kulukulua i na koa, a ua hoopaa ia o Umi ma i ke kaula. Ekolu lakou i hoopaa ia i ke kaula, o Umi-a-Liloa, o Omaokamau, a me Koi; a o Piimaiwaa, oia ka mea nana i kii ka niho palaoa i Waipio, no ka mea, ua kau ia ke kanawai, hookahi no la, alaila, loaa ka palaoa, a i ole e loaa ka niho palaoa i ka la hookahi, e pau lakou i ka make. A nolaila, ua holo aku la o Piimaiwaa a hiki i lalo o Waipio i ka manawa pokole, a lohe na ’lii o Waipio ua hoopilikia ia o Umi ma ma Hilo, aole he manawa noho aku ana o Piimaiwaa ia la hookahi no. A haawiia ka niho palaoa ma ka lima o ke kaikamahine a Kulukulua, he mea e kona olioli i ka ike ana i ka mea hou, ua hanaia ka niho o ke kohola i lei alii niho palaoa, a ua lelele oia me ke kani o ka akaaka i ka pomaikai; aka, ia Umi-a-Liloa ka haawina kaumaha, no ka lilo ana o ka lei alii kauoha a kona makuakane alii o Liloa. Aka, ua amama ae la o Umi-a-Liloa i kona akua, ia Kukailimoku, e malama ia ka lei alii o Nanikoki e na ’lii o Hilo a hiki i ko lakou wa e lawe pio ia ai.

I ka wa i loaa mai ai o ka niho palaoa ua hookuu ia o Umi ma mai ko lakou wahi hoopaa pio ana ma ka hale makuahonowai. I ka hemo ana o Umi ma ma Hilo, ua hoi mai lakou ma Hamakua, a hiki ilalo o Waipio, a huipu me kona mau alii, a me ka poe kaakaua kahiko o kona makuakane, a holo ka olelo no ke kaua me na ’lii o Hilo. Penei ka olelo i hooholoia: e hele koke ke kaua me ke kakali ole o ka manawa.

Up through the mountains of Mauna Kea and right back of Kaumana, running towards Hilo, was a short cut over the mountains to the trail of Poliahu and the well of Poliahu at the top of Mauna Kea, the trail leading down to Hilo. It was an old road for those of Hamakua, of Kohala and of Waimea to take when going to Hilo. Therefore, preparations were made and the army ascended the Mauna Kea mountain and descended on the upper side of Hilo, and encamped right back of the stream of Waianuenue, the people of Hilo not knowing that war was coming from the upper side. The Hilo chiefs were therefore unprepared.

Aia ma ke kuahiwi a ma ka mauna o Mauna Kea, a mauka pono o Kaumana iho i kai o Hilo, he alanui pokole ma ke kuahiwi, o ke alanui o Poliahu a me ka punawai o Poliahu, iluna pono o Mauna Kea, a iho ma ka aoao ma Hilo. He alanui kahiko ia, no ko Hamakua, no ko Kohala, a me ko Waimea, ke hele ma Hilo. Nolaila, hoomakaukau iho la ka pii o ka huakai kaua ma Mauna Kea, a iho ma ka aoao maluna o Hilo, a hoomoana iho la mauka pono o ke kahawai o Waianuenue, me ka ike ole o ko Hilo poe, aia ke kaua mauka. Aka, ua makaukau ole ko Hilo poe alii; a o kekahi kanaka lawaia nui no Puueo, aia no oia i ka lawaia kolo huki heenehu i kai; ike oia i ka lepo o ka wai i ka moana; ua puiwa kona manao, a manao iho la, he kaua aia ma ka mauna, a oia ke kumu i lepo ai ka wai; o kekahi poe hoole lakou aole he kaua, he ua naulu mauka, a no laila mai ka lepo o ka wai, a kahe ka waiula i kai. Aka, aole manaoio o keia kanaka i ka lakou mau olelo, a ua manao loa no ua kanaka nei, he lepo keia no ka wawae o kanaka. O ka huki ino ae la no ia i ka hului kolo a pau i ka waa, a o ka hoi aku la no ia a pae i uka; aole i kaulai i ka upena, hopu i ka laau pololu kaua, hopu i ke kuala me kau wahi nehu, o ke kapa pea lau-i kolo hului a kau ana i ke kua, a o ka pii iho la no ia i uka. O Nau ka inoa o keia kanaka.

Nau proceeded till he reached the uppermost retreat of Kaumana, where was a stretch of pili grass. Above this was where the army was encamped. There was a flat stone in the stream on which the man sat and ate of his taro and little fishes. The warriors of Umi-a-Liloa saw that Nau, the great fisherman of Puueo, had taro for food and little fish for his meat. In this place the people of Umi-a-Liloa were in great difficulty; the road was narrow, and the men of Umi had to come down the pili trail in single file. As they came to the narrowest part each man had to lower himself, feeling for a landing with his feet, while the man’s place in hiding was favorable to him, being curved inward, and when the person from the other side made their descent this man would only have to thrust out his long spear, sending him over the cliff to his death. I ka hiki ana o Nau i uka lilo loa o Kaumana aia he pili, aia mauka o ke pili kahi i hoomoana ai o ke kaua, a he pohaku palahalaha i kahawai a noho iho la ua kanaka nei, a paina iho la i ke kuala, a wehe ae la i ua wahi nehu nei, a ai iho la. A ike mai la ka poe kaua o Umi-a-Liloa, aia o Nau ka lawaia nui o Puueo he kalo ka ai, a he nehu kana ia. Ua pilikia ka poe kaua o Umi-a-Liloa ma keia wahi, he pilikia ke alanui, a ua hoomaka pakahi mai na kanaka o Umi e iho mai ma ua alanui pili nei, a i ka manawa i iho mai ai a hiki ma kahi haiki loa, he hoolewalewa ke kikoo ana a ka wawae, aka, o kahi a ia nei e pili ana, ua maikai no kona wahi a ua kuono iloko, a i ka wa e pili mai ai kela aoao e kikoo mai e iho, ua hou aku la keia i kana pololu a lele ke kanaka i ka pali a make.

This continued for some time and many men were killed by this one man because of the narrowness of the trail, and of its nearness to Kauamoa. Forty men were thus killed. Piimaiwaa, therefore, went to the top of the cliff and on looking down he saw only one man, hugging close to the bank. Then Piimaiwaa muttered to himself: “I’ll kill you;” whereupon he leaped down the cliff and caused his [Nau’s] death. When Nau was killed there was no one to warn the chiefs of Hilo, and when night came the fighting was being carried down to Hilo. Umi’s army were provided with torches, and Umi-a-Liloa knew the king’s house in Hilo as also that of the daughter of Kulukulua; these were surrounded by Umi’s men, the chiefs of Hilo killed, the daughter of Kulukulua preserved, and the famous royal ivory necklace of Nanikoki recovered. As the cause of the war was the much desired ivory necklace, at the end of the conflict Hilo and Hamakua became united, with Umi as king. A pela aku no, a he nui loa na kanaka i pau i keia kanaka hookahi i ka make no ka haiki o ke alanui a no ka pilikia, a no ka pili i Kauamoa, a he kanaha ka poe i make. Aka, o Piimaiwaa, ua pii keia maluna o ka pali, a i nana iho ka hana, hookahi wale no kanaka e pili ana i ka pali, alaila, i iho o Piimaiwaa: “Make oe ia’u.” O ka lele iho no ko Piimaiwaa maluna iho o ka pali, a make na Piimaiwaa, lele ana i ka pali. A make o Nau, aole kanaka nana e olelo aku i na ’lii o Hilo; a i ka po ana o ka la, ua hiki ke kaua i kai o Hilo; ua makaukau ko Umi aoao kaua me na lamaku; ua ike no o Umi-a-Liloa i ka hale alii o Hilo a me ko ke kaikamahine a Kulukulua, ua hoopuniia e na koa o Umi-a-Liloa, ua lukuia na ’lii o Hilo, a ua hoolaia ke kaikamahine a Kulukulua, a loaa hou mai ka lei alii palaoa kaulana o Nanikoki. O ke kumu o ke kaua o ka minamina i ka lei palaoa. A pau iho la ke kaua, ua hui o Hilo me Hamakua a ua lilo o Umi ke alii.

CHAPTER X. Umi Conquers Other Districts. MOKUNA X. Ko Umi Lanakila ana i na Apana e ai.

Hua-a was the king of Puna, but it was conquered by Umi and his adopted sons, Piimaiwaa, Omaokamau and Koi, the daring youths and famous generals and also noted ministers during Umi-a-Liloa’s administration of the government of Hawaii. So, after the death of Hua-a by Piimaiwaa, on the battlefield of Kuolo, in Keaau, Puna became the possession of Umi-a-Liloa. O Hua-a ke ’lii o Puna, aka, ua lilo mai no o Puna ia Umi a me kana mau keiki hookama, o Piimaiwaa, o Omaokamau a me Koi na keiki koa, a mau alihikaua kaulana a he mau kuhina kaulana no ko Umi-a-Liloa noho aupuni ana no ke aupuni o Hawaii. A make o Hua-a ia Piimaiwaa ma ke kahua kaua ma Kuolo i Keaau, ua lilo o Puna ia Umi-a-Liloa.

Imaikalani was the king of Kau. He was blind and was famous for his strength and skill in warfare, whereby several chiefs were killed by him in battle. He had a left thrust and a right thrust which were terrible, and if he threw a long spear to the right or to the left hand there was a roaring as of thunder, and flashes as of lightning, and a rumbling sound as of an earthquake; and if he twirled his spear at his back the dust arose in volumes as whirlwinds. Umi-a-Liloa was afraid of Imaikalani, who was a blind man and could not at all see with his eyes, but his hearing was acute. He had two wild duck watchers which reported to him the appearance of any one either from the front or from the rear, or from the sides, whichever way the voices of the birds indicated. In former times, when Imaikalani was not blind and Kau was not in the possession of Umi, there was war for a long time. Umi therefore went into the mountains and made secret raids on Imaikalani, and on the chiefs of Kona, so that he became famous as the mountain rover of Hawaii, and the mountains were familiar to him for the waging of wars. But when Imaikalani became blind they were constantly at war with each other. Imaikalani was never in subjection to Umi. O Imaikalani ke ’lii o Kau. He alii makapo o Imaikalani, a he alii kaulana no ka ikaika a me ke akamai i ke kaua, a ua nui na ’lii i pau i ka make ma ke kaua ia ana e Imaikalani; he hauna hema, a he hauna akau, a i ka wa e kupahu iho ai o Imaikalani i na pololu ma ka hema a ma ka akau, ua halulu me he hekili la, a lapalapa aku me he uila, a nakolo aku me he olai la; a i hahau kakua iho ma ke kua, ua wili koiula ka lepo i ka lani me he puahiohio la. Ua makau o Umi-a-Liloa ia Imaikalani. He kanaka makapo o Imaikalani, aohe he ike o kona mau maka, aka, he lohe hikiwawe ma kona pepeiao, a he mau manu koloa kona mau hoike nana e hoike mai ia ia i ke kanaka, ma ke alo paha, a ma ke kua mai paha, a ma na aoao mai paha, aia ma kahi e kani ai ka leo o ka manu. I ka wa mamua aole he makapo o Imaikalani, aole i lilo o Kau ia Umi, a ua loihi no ke kaua ana. Nolaila, ua hele o Umi ma ke kuahiwi e hoohalua ai i ke kaua me Imaikalani a me na ’lii o Kona; a ua lilo o Umi-a-Liloa i alii kaulana i ka hele ana ma na mauna o Hawaii, a ua lilo na mauna i alanui hele kaua no Umi. Aka, i ka wa i makapo ai o Imaikalani, ua kaua mau no o Imaikalani me Umi, aole no i noho pio o Imaikalani malalo aku o Umi, aka, o Piimaiwaa ua kolohe mau oia i ke kumu o kona ikaika nui, a me ke akamai i ka pahu ana i ka pololu, aole e hala kekahi pahu ana, a me ka hauna iho, naha mai ke poo a ka olemu.

Piimaiwaa sought in various ways to learn the source of Imaikalani’s great strength, and the skill with which he threw the long spear with such unerring aim, and the stroke of his war club that would rip one open from head to buttocks. Piimaiwaa discovered the source of Imaikalani’s skill and the daring bravery of this blind man to be by means of the wild ducks hovering above, for when the birds made a noise and the blind man heard it, either in front, or behind, or on the sides, then he (the blind man) would say: “There is a man behind.” The men leading him on both sides said: “Yes, there is a man.” “Where does he hold his club?” “In front.” It was plain that it was a war club. “Is he near?” “Yes.” The blind man suddenly threw his own club which cleaved the man from head to buttocks. When the man appeared the birds warned. “Where is his club?” “It is on the right-hand side.” “It is a left thrust then that will strike him.” When the man made a strike it missed, but the thrust made by the blind man took effect from the head to the waist. A ike iho la o Piimaiwaa i ke kumu o ko Imaikalani akamai a me ke koa launa ole o keia kanaka makapo, o na manu koloa e lele ana maluna a kani ko lakou leo, a lohe ua kanaka makapo nei i ke kani o ka manu, mamua paha, a mahope paha, a ma na aoao paha, alaila, olelo ae la ua kanaka makapo nei, he kanaka aia ma ke kua, alaila, olelo ae la na kanaka alakai ma na aoao: “Ae, he kanaka.” “Aia mahea ka laau?” “Aia i ke alo,” ua maopopo he laau hahau. “Ua kokoke?” “Ae.” O ka wala ae la no ia o ua makapo nei i ka laau palau, a naha mai ka puniu a ka olemu. A kani ka manu, he kanaka. “Aia mahea ka laau?” “Aia ma ka aoao akau.” “He hauna hema e pa auanei.” I hahau mai ka hana, ua hala ae la; i ka hauna a ke kanaka makapo, ua pa aku la mai ka poo a ka opu.

After Piimaiwaa had measured his (Imaikalani’s) strength and great skill, he said: “I will kill you.” First he went and destroyed the scout birds; then the attendants who led Imaikalani about on this side and on that, and after them, those who carried the weapons, there were forty in number, ever ready with spears and lances, because Imaikalani usually threw ten spears at a single throw, five from the right and five from the left hand, and on a single throw the spears would fly in a group like lightning from which no man could dodge; not even an expert dodger could stand before Imaikalani. But all these were destroyed by Piimaiwaa, and after their death the blind man missed his helpers, whereby Piimaiwaa was able to say, boastingly: “He died by Piimaiwaa.” On the death of Imaikalani Kau became a possession of Umi-a-Liloa. I ko Piimaiwaa kilohi ana a pau ke ano o kona ikaika a me kona akamai pookela, i iho la o Piimaiwaa: “Make oe ia’u.” E kii mua aku ana o Piimaiwaa i na manu kani kiu, a make lakou, o na kanaka nana e alakai ma kela aoao a ma keia aoao, a pau lakou i ka make, a o ka poe kanaka nana e lawe na mea kaua, he kanaha ia poe kanaka, i makaukau i na ihe a me na pololu, no ka mea, he umi ihe a Imaikalani e lele makawalu ana i ka pahuna hookahi, elima ihe ma ka akau, a elima ihe ma ka hema, a i ka pahu hookahi ana, ua lele makawalu aku la ka ihe me he uila la, aole e hiki i kekahi kanaka ike alo ihe, a alo pololu ke ku mai ma ke alo o Imaikalani, aka, ua pau keia poe i ka lukuia e Piimaiwaa. A pau keia poe i ka make, alaila, ua hoaa ke kanaka makapo i ke alakai ole, a ua hiki ia Piimaiwaa ke olelo iho me ke kaena ana: “A make ia Piimaiwaa.” I ka make ana o Imaikalani ua lilo o Kau ia Umi-a-Liloa.

Ehunuikaimalino was the king of Kona. He was a very strong man, and the father of Laeanuikaumanamana, but on account of old age Kona and Kohala were simply ceded to Umi-a-Liloa. When peace and quiet reigned in the government of Hawaii under Umi-a-Liloa, his name became famous from Hawaii to Kauai. No king was like unto him in the administration of his government; he took care of the old men and the old women and orphans; he had regard for the people also; there were no murders and no thievings. O Ehunuikaimalino ke alii o Kona. He kanaka ikaika o Ehunuikaimalino, ka makuakane o Laeanuikaumanamana, aka, no kona elemakule, ua lilo wale mai o Kona, a me Kohala ia Umi-a-Liloa. I ka kuapapa nui ana o ke aupuni o Hawaii ia Umi-a-Liloa ua kaulana kona inoa mai Hawaii a Kauai; aole alii e like me kona noho aupuni ana; ua malama oia i na elemakule a me na luahine, a me na keiki makua ole, a ua malama i na makaainana; aole pepehi kanaka, aole aihue.

CHAPTER XI. The Family of Umi. His Beneficent Reign. MOKUNA XI. Ko Umi Ohana. Ka Lokomaikai o Kona Noho Alii Ana.

Umi-a-Liloa was a devout king, and on account of the fame of his administration of the government the kings of the other islands desired to bring their royal daughters and their favorite daughters to be wives for Umi-a-Liloa. He had many wives, among whom were daughters of the common people, so that he became an ancestor both of the chiefs and the common people. There is not a commoner of Hawaii who would say that Umi-a-Liloa was not an ancestor of his, and a man who declines to acknowledge it does so for lack of information. Kapukini-a-Liloa was a royal consort of Umi-a-Liloa, and by whom Umi begat Keliiokaloa, a male, Kapulani, a female, and Keawenuiaumi, a male child. Piikea was a princess, being the daughter of Piilani, king of Maui, with Queen Laieloheloheikawai, and they (Piikea and Umi-a-Liloa) begat two male children, Kumalaenuiaumi and Aihakoko. He alii haipule o Umi-a-Liloa i ke akua, a i ke kaulana o ko Umi-a-Liloa noho aupuni ana, nolaila makemake iho la na ’lii moi o na mokupuni e, e lawe aku i ka lakou mau kaikamahine alii, ai ka lakou kaikamahine punahele i mau wahine na Umi-a-Liloa. He anaina wahine alii he lehulehu ka Umi-a-Liloa, ua huipuia me na kaikamahine a ka noa, a ua lilo o Umi-a-Liloa i kupuna no na ’lii, a ua lilo i kupuna no na makaainana. Aole he makaainana o Hawaii e olelo mai ana aole he kupuna no makou o Umi-a-Liloa, a ina o ke kanaka e hoole mai, no ka ike ole i na kupuna. O ka wahine alii a Umi-a-Liloa, o Kapukini-a-Liloa, a nana mai i hanau me Umi, o Keliiokaloa, he keikikane, a o Kapulani he kaikamahine, a o Keawenuiaumi, he keikikane. O Piikea he wahine alii; ke kaikamahine a ka moi alii o Maui a Piilani, me ka moi wahine me Laieloheloheikawai, a na laua mai me Umi-a-Liloa na keikikane elua, o Kumalaenuiaumi, a me Aihakoko.

Moku-a-Hualeiakea was also a princess among the grandchildren of Ehunuikaimalino of Kona, and she had a daughter, Akahiilikapu, by Umi-a-Liloa. He also had Ohenahenalani as wife and begat Kamolanuiaumi, and with the first children by the common women made Umi-a-Liloa the father of many children. O Moku-a-Hualeiakea, he wahine alii no ia na ka poe moopuna a Ehunuikaimalino no Kona, a ua loaa ka laua kaikamahine me Umi-a-Liloa, o Akahiilikapu. Ua noho aku o Umi-a-Liloa ia Ohenahenalani, a na laua mai o Kamolanuiaumi, a o na keiki mua a na wahine kuaaina, a ua nui na keiki i loaa mai ia Umi-a-Liloa.

Waipio in Hamakua was Umi’s regular place of residence, and on account of all the divisions of land of Hawaii being united under him he desired to live in Kona, a warm country, and so the chiefs resided in Kailua. During his reign Umi-a-Liloa set the laborers in order and separated those who held positions in the government. He separated the chiefs, the priesthood, the astrologers and the skillful in the land. He separated the cultivators, and the fishermen, and the canoe hewers. He set apart the warriors, the spear-warders, and every department with proficiency, and every laborer in their respective lines of work. So with the governors, district superintendents, division overseers and section wardens; they were all set in order. O Waipio ma Hamakua ko Umi aina i noho mau ai, a no ka huipu ana o na moku a pau o Hawaii malalo ona, nolaila, ua makemake oia e noho ma Kona i ka aina pumehana, a ua noho na ’lii ma Kailua. I ko Umi-a-Liloa noho alii ana, ua hoonoho oia i ka poe paahana, a ua hookaawale i ka poe i loaa kela oihana keia oihana o ke aupuni. Hookaawale oia i ka papa alii a kaawale, i ka papa kahuna a kaawale, i ka papa kilo a kaawale, i ka poe akamai o ka aina a kaawale. A hookaawale i ka poe mahiai, a hookawale i ka poe lawaia, a me ka poe kalai waa. Hookaawale oia i ka poe koa a me ka poe pale ihe, i kela oihana keia oihana me ka makaukau, a i kela mea paahana keia mea paahana, me ka malama ma ka lakou hana. A pela na kiaaina, na ai okana, na ai ahupuaa, na ai iliaina, ua makaukau i ka hooponoponoia.

Elua no mau hana nui a Umi-a-Liloa e lawelawe pono ai me kona mau lima, o ka mahiai a me ka lawaia. Ua hana o Umi-a-Liloa i mau loi kalo nui ma Waipio, a ua hana ia ma na aina a pau i ka mahiai, a aia no ma Kona, oia no ka hana nui, a ua kaulana o Umi-a-Liloa he alii mahiai. O ka lawaia kekahi hana nui a Umi-a-Liloa, a ua kaulana kona inoa ma ka lawaia, a ua kapaia o ka “puipui a ka lawaia”. O ka hi aku ka lawaia nui a Umi-a-Liloa, a ua noho hele ia ke kaha mai Kalahuipuaa a hiki i Makaula, a o ka hi ahi kekahi a me ka hi kala, a ua kaulana kona poe hoa lawaia o Pae, o Kahuna ma, a me na ’lii a pau o kona noho aupuni ana, ma ka mahiai a me ka lawaia, a me kekahi mau oihana nui e hookaawale ai me ke kuokoa.

Eia kekahi hana kaulana a Umi-a-Liloa, o ke kaua ana me ke akua. Eia ke kumu o keia kaua ana me ke akua. He mau kupunawahine akua no kana wahine alii no Piikea, o Hapuu laua o Kalaihauola, a ua makemake o Hapuu ma na laua kekahi moopuna, a e hoihoi i Oahu e hanai ai, no ka mea, no Oahu ko Piikea makuawahine, o Laieloheloheikawai, a ua hoouna o Laieloheloheikawai i na kupunawahine akua ona i Hawaii e lawe mai i kekahi keiki a Piikea. I ko laua kii ana i Hawaii, ua aua o Umi-a-Liloa, aole e haawi i kekahi keiki a lawe i Oahu i kona makuawahine, aka, ua hoole o Umi-a-Liloa, aole e haawiia kekahi keiki a laua o Piikea i kekahi mea e, a nolaila, ua pepehi ua mau akua nei i kanaka i ka po, a i ke ao ana, ua make kekahi poe kanaka; a pela i kela po i keia po ka make ana me ke kuleana ole; a nolaila haohao iho la o Umi-a-Liloa: “Heaha hoi ke kumu o keia make i ka pepehiia o kanaka me ka ike ole ia o ka mea nana i pepehi?”

I mai la o Piikea ia Umi-a-Liloa: “Aole he kumu e ae o ka make. Ua pepehi kuu mau kupunawahine o Hapuu ma laua o Kalaihauola, a ua hoouna ia mai nei laua e kuu makuwahine i kekahi keiki a kaua, a ua aua nae oe, a oia ke kumu i pepehiia’i kanaka.” “Pehea la e pau ai ka pepehi ana o ke akua?” wahi a Umi. I mai o Piikea: “Aia no a loaa ke keiki.” Aka, ua hoomaloka o Umi-a-Liloa i ka make i ke akua, aka, ua mau no ka pepehiia e ke akua; nolaila, ua aa o Umi-a-Liloa ma ka hoouka kaua me ke akua, ma ke one o Kamakahonu. He kaua lima me ka laau me ka pohaku ka kanaka, a he kaua lima ole ka ke akua; a i ka hoouka ana o ke kaua, ua lanakila ke akua maluna o ke kaua a kanaka, a ua kapa ia kela wahi a hiki i keia la, o Kauakeakua, a o Kaiakeakua.

As Hapuu and Kalaihauola were at the house with Piikea, the latter being pregnant with child, the old women slapped on Piikea’s knees and the child was delivered in front of one of the old women. The child being a girl, it was taken away by the said deities and lived in Oahu. Thus the child Kahaiaonui-a-Piikea, or Kahaiaonui-a-Umi, became the adopted of Laieloheloheikawai. When Umi-a-Liloa returned from the battle with the gods, behold the child was taken by Hapuu and Kalaihauola. A o Hapuu me Kalaihauola, aia no laua me Piikea ma ka hale, e hapai ana no o Piikea i ke keiki, e pai aku ana ua mau luahine nei ma na kuli o Piikea, a hanau ana ke keiki ma ke alo o kekahi luahine, a i holo iho ka hana he kaikamahine, a o ka lilo no ia i ua mau akua nei, a noho ana i Oahu. A lilo ia Laieloheloheikawai, o Kahaiaonuiapiikea, a o Kahaiaonuiaumi. I ka hoi ana mai o Umi-a-Liloa, mai ke kaua ana me ke akua, aia hoi ua lilo ka ke keiki ia Hapuu laua o Kalaihauola.

It is said that there was another cause of the war; the unfaithfulness of Umi-a-Liloa relative to his children. He was asked for his offspring from the very first child, which he consented to give, but when a child was born he withheld it and would not give it, but promised that the next child would be theirs (the gods), and so on and on. This angered Piikea’s grandmothers and caused the battle between the gods and human beings. Ua olelo ia kekahi kumu; o ka hoopunipuni o Umi-a-Liloa i ke keiki; mai ke keiki mua mai ke noi ia ana, me ka haawi no o Umi-a-Liloa, a i ka manawa e hanau ae ai, aua no o Umi, aole e haawi, me ka olelo aku aia a hanau hou ke keiki alaila o ka laua keiki ia; a pela aku, a pela aku, a nolaila ua huhu na kupunawahine o Piikea, a nolaila mai ke kaua ana o ke akua me kanaka.

I ko Umi-a-Liloa noho ana i kona aupuni, a hiki i kona wa elemakule, ua lokahi ka noho ana me ke kuapapa me na ’lii o Maui, a me kona makuahonowai o Piilani ka moi o Maui; aole he ike ia o ke kaua iwaena o ko laua noho aupuni ana. Aka, i ka make ana o Piilani, ka moi o Maui, ka makuakane o Piikea, ua pono ole ka noho ana o ka hooilina aupuni o Maui, nolaila, ua hele mai o Umi e kokua ia Kiha-a-Piilani a ma ka lele kaua ana ma Hana, ua lawe pio ae na koa o Hawaii i ka papu kaua o Kauiki a hoauhee aku la ia Lono-a-Piilani.

CHAPTER XII. Death of Umi: His Body Taken and Secreted by Koi. MOKUNA XII. Ko Umi Make Ana: Ka Huna ia Ana o Kona Kino ia Koi.

A kuapapa ke aupuni o Maui hoi aku la o Umi-a-Liloa i Hawaii. A hiki i kona wa elemakule, ua kalai o Hawaii i ka pohaku i halelua no Umi, no kona kupapau; a ua kauoha oia i kana poe keiki, a me kana poe kaikamahine a me na ’lii a me na makaainana a puni o Hawaii a me Maui e kalai i pohaku loloa huinaha, he anana ka loa a oi aku, he iwilei ka laula, a he hapa iwilei ka manoanoa; he ala ka pohaku i kalai ia, aia ma ke ana o Umi-a-Liloa ma Keopu i Kailua. Ma keia auhau kaumaha mai Hawaii mai, a nolaila, ua pepehi ia ke kahu o Aihakoko e Kihapiilani, a oia ke kumu i naauauwa ai o Aihakoko i ka moana, a ma Kapaahu i Kamaole no Kula kahi i pae ai, a ua kapaia ka inoa oia wahi o Kalua-o-Aihakoko. Aohe i maikai loa ka hale lua pohaku o Umi-a-Liloa, a ua make e iho la oia ma Kailua i Hawaii.

I ka make ana o Umi-a-Liloa, a lohe o Koi, oia kekahi keiki hookama a Umi-a-Liloa, a ua kauoha mua oia i na iwi ona nana e huna loa a nalowale. O keia keiki hookama a Umi, i ka wa i kuapapanui ai ke aupuni malalo o Umi-a-Liloa, a pau ka aina i ka okioki, a o kona mau aina, mai Waimanu a hiki i Pololu, o kona mau kaikuahine no na noho hale, a ku ae la ia a ao i ka aea hele mai Hawaii a Kauai. Hoi mai la mai Kauai mai a noho ma Keoneoio i Honuaula, a moe wahine ia wahi a kamaaina, a loaa na keiki.

When Koi heard that Umi-a-Liloa’s sickness was unto death he asked the brothers of his wife to accompany him to Hawaii. His wife said to him: “Don’t you take my brothers; you might perhaps take and kill them.” “No,” said Koi. They sailed from Kipahulu and landed at Kohala, where they heard that Umi-a-Liloa was dead. From here they again set sail and landed in Kekaha at night. In this place was a man who resembled Umi-a-Liloa, whom Koi went and killed and placed in the canoe. From Kekaha, Koi and his companions proceeded and landed on the rocks below Makaeo. It was about midnight when Koi went up and found the guards of the sepulchre asleep. Piimaiwaa was the inner guard, and here was Koi coming in with a substitute body. Piimaiwaa had heard that the corpse of Umi had already been given to Koi. The substitute corpse was placed in position and the body of Umi-a-Liloa was taken out by Koi, and carried over the rocks toward the sea to Makaeo and placed in the canoe. From this night to the next night they traveled till they arrived at the precipitous cliffs of Waimanu, where Koi entered the home of his sister, who, on seeing her brother, ran forward weeping loudly. I ka lohe ana o Koi he mai make ko Umi-a-Liloa, o ka olelo aku la no ia na kaikunane o ka wahine e holo pu i Hawaii. Olelo mai la ka wahine a Koi: “Aole oe e lawe i ko’u mau kaikunane; lawe paha auanei oe a pepehi aku e oe ko’u mau kaikunane.” “Aole,” wahi o Koi. I ko lakou holo ana mai Kipahulu aku, a pae i Kohala, a lohe ilaila, ua make o Umi-a-Liloa. Malaila aku lakou nei a pae i Kekaha, a poeleele. Aia ma Kekaha kekahi kanaka ua kulike na ano me ko Umi-a-Liloa, a o ke kii no ia o Koi e pepehi a hooili i ka waa. Mai Kekaha aku o Koi ma a pae ka waa i ke aa makai mai o Makaeo, aia i ke aumoe; o ka pii aku la no ia o Koi a ua moe kiai o ka lua; aka, o Piimaiwaa aia no ia ia ke kiai oloko; aia hoi o Koi e komo aku ana me keia kanaka pakui. Ua lohe no o Piimaiwaa ua lilo kahiko ke kupapau ia Koi. A hoomoe ia aku la keia kanaka, a lilo mai la ke kupapau o Umi-a-Liloa ia Koi, a o ka lilo aku la no ia ia Koi ma ke aa, a hiki i kai o Makaeo, a kau ma ka waa, a mai keia po a kela po kau ana ina pali hulaana o Waimanu a komo ana o Koi i ka hale o ke kaikuahine, a ike mai la ke kaikuahine i ke kaikunane lele mai la me ka uwe nui.

A lele aku la ke kaikunane a papani i ka waha o ke kaikuahine: “Hamau, mai uwe oe; auhea ke kane a kaua?” “Aia no imua.” “E kii ae au,” a kii aku la o Koi, a ala mai la, a ike mai la i ke kaikoeke, akahi no a halawai, a lele mai la e uwe; a papani aku la i ka waha, “o ala mai auanei na keiki a kaua.” O ka puka aku la no ia a halawai me ke kaikuahine, i aku la o Koi: “Auhea olua, ua hele mai nei au e halawai pu me olua, ua lawe mai nei au i ka haku o kaua e nalo ia kakou. Elua olua hookahi au nalowale na iwi o ka haku o kakou, o ka lua huna aia nei, i laila e huna ai.” O ka lawe no ia o Koi a me ke kaikoeke i ka lua huna a ua kaikoeke nei, no ka mea, oia ke keiki o na pali hulaana; a o ke kaula, a o ka aulima, aunaki me ka pulupulu, a me na makaukau a pau, a o ko laua lawe no ia i ke kino kupapau o Umi-a-Liloa, a hiki i ka laua wahi i huna ai i ka pali lele koae. He nui na mea i oleloia, aka, aole he hoike maopopo. Ua olelo ia ua make pu ke kaikoeke o Koi, a ua hookuuia i ka pali a make loa, eia ke kumu, o hai ia e ke kaikoeke.

When Koi returned alone his sister said to him: “You must have done something awful to the parent of our children.” “Hush: the bones of our lord should be our secret to conceal, and then live and eat the produce of the land.” It is said that Koi brought the bones of Umi-a-Liloa to Maui, and that they have been searched for without success. Koi packed some valuables from the precipitous cliffs that very night, without the knowledge of any one at the house, and set sail for Maui. I ka hoi ana mai o Koi wale no ka i hoi mai, olelo aku la ke kaikuahine ia Koi: “Ua hana lokoino aku nei paha oe i ka makua o na keiki a kaua.” “Hamau, o na iwi o ko kaua haku ka kaua mea huna a nalo a e noho e ai i ka waiwai o ka aina.” Ua oleloia, ua lawe no o Koi i na iwi o Umi-a-Liloa i Maui. Ua oleloia ua huliia na iwi o Umi-a-Liloa, aole loaa iki. Ua hoouka no o Koi i ka waiwai o na pali hulaana ia po no, me ka ike ole ia mai e kauhale, a hoi no i Maui ia po.

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Contents

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Kihapiilani. Kihapiilani.

CHAPTER I. The Piilani Family: Chant of Maui Chiefs. MOKUNA I. Na Ohana o Piilani: Mele no ko Maui Alii.

Maanei e hoomaopopo ai kakou i ko Piikea mau hoahanau; o ka mua o Piilani, he kane ia, o kona muli o Piikea (nona keia olelo ana); o Kihapiilani kona muli iho, he kane, o Kalaniapiilani kona muli iho he kane no, ua make mua nae ia. A o Piilani, ka hooilina aina o Maui, a o kona mau pokii malalo mai ona, oia o Piikea a me Kihapiilani; pela no ka Piilani kauoha ia lakou, aka, aole i malama o Piilani ia olelo a ko lakou makuakane.

When Piilani came to the throne of all Maui he made his residence at Kauiki in Hana, and there he took his brother to live with him. While living together Piilani did not care for his brother according to the instructions of their father before his death. It was customary with Piilani while eating, or sitting in company, to care more for the others than his brother Kihapiilani. Every time his brother was around he would show a marked degree of hatred towards him, and he evinced his displeasure in many ways. Ia Piilani e noho ana i ka aina o Maui a puni, noho pu iho la ia me kona kaikaina me Kihapiilani ma Kauiki, ma Hana. Ma keia noho ana, aole malama o Piilani i kona pokii, e like me ke kauoha a ko lakou makuakane, mamua ae o ka wa make. He mea mau ia Piilani, i ka wa ai a me ka wa noho, o ka poe e kana mea oluolu loa, a o kona pokii o Kihapiilani, he mea pono ole i kona manao, a he mea oluolu ole ia ia.

One day while Piilani was eating with his companions, all strangers, enjoying the good things placed before them, Kihapiilani, although present at the table, was not served with any of the good things; but, in front of him was placed a small calabash containing some small fish. This dish belonged to Piilani. Seeing that this was all there was to be had within reach, he reached into the dish and took out two small fish and ate them. While doing this he was seen by Piilani. Piilani then reached for the dish and held it up in his hand, then asked of Kihapiilani: “Who ate of the fish in this dish?” Kihapiilani replied: “I did, because there was nothing else for me to eat.” Piilani then threw the dish with the fish in it, brine and all, at the forehead of his brother, breaking the dish into pieces and spattering the fish and brine into the eyes of Kihapiilani which blinded him for a while. I kekahi la, e ai ana o Piilani me kona mau hoa ai, he poe e wale no, aia i mua o lakou ka ai a me ka ia; a o Kihapiilani hoi kona pokii, aole ana ia e ai ana; aka, aia i mua o kona alo, he ipu ohua, na Piilani; lalau aku la ia elua ohua a ai iho la. Ma keia ai ana a Kihapiilani, ike mai la o Piilani; lalau mai la ia i ka ipukai ohua a paa i ka lima, ninau mai la o Piilani: “Nawai la i ai iho nei i ka ipukai ohua?” I aku o Kihapiilani: “Na’u no, no ka mea aole a’u ia.” Ia wa kiola o Piilani i ka ipukai ohua, me ke kai o loko a pa i ka lae o Kihapiilani, naha ae la ka ipukai ohua, a paumaele ka maka i ke kai o ka ohua, a wewela loa iho la.

No keia hana ino aloha ole a kona kaikuaana ia ia, hele aku la ia me ka mahuka, a noho ma Kalaniwai ma Makawao. I ko Kihapiilani noho ana ma laila, moe iho la ia ma laila i ka wahine, aole nae lakou i ike o Kihapiilani keia, he ’lii, aka, i ko lakou manao, he kanaka kuaaina loa. Nolaila, olelo na makuahunowai o Kihapiilani, i ka palaualelo, i ka moe wale iho no i ka hale, aole hana. A lohe o Kihapiilani i ka olelo a kona mau makuahunowai, ala ae la ia a iho i ka ako lau uala, ma Kaluaama ma Haiku. A hiki o Kihapiilani i kai, ike mai la kekahi elemakule o Kukuiokaaulani ka inoa, olelo aku la ia i kekahi elemakule e aku: “E! he ’lii paha keia e iho mai nei, he kahuna paha?” I aku o Kukuiokaaulani: “He ’lii. Ina hookahi anuenue, alaila, he kahuna; aka, ina elua, he ’lii.” Ma keia noonoo o laua, ua holo ia laua, he ’lii, a ua lohe ia no hoi ka nalowale ana o Kihapiilani.

After this Kihapiilani continued on his way until he came to Kaluaama, where a large patch of sweet potatoes was growing. Kihapiilani then proceeded to pick a quantity of stalks, taking and breaking them from the vines, leaving the hills bare. While he was thus busily picking stalks the owner of the patch arrived, and upon seeing what Kihapiilani was doing he came up to him and began beating him with a stick, but Kihapiilani paid no attention to his beating but kept on picking stalks. After he had picked a quantity sufficient for his purpose he tied them into a large pack, placed the pack on to his back and started for the uplands of Kalaniwai. Noho iho la laua a hiki mai la o Kihapiilani, aloha aku la laua: “Aloha ke ’lii.” Hamau aku la o Kihapiilani: “Hamau ko olua mau waha; he nani ia, ua ike iho la olua ia’u, e huna olua ia’u, mai hoike olua.” A pau ka halawai ana me na elemakule, iho aku la keia a hiki i Kaluaama, malaila ka lau uala e ulu ana, ako iho la o Kihapiilani. Ma keia ako ana a Kihapiilani, lalau iho la ia i ka lau o ka pue uala, a pua ae la a paa, apahu ae la, me ke koe ole o kekahi lau uala, no ka pue.

When Kihapiilani arrived at the place where the old men were living they asked him: “What is your name?” Kihapiilani replied: “My name is Kihapiilani.” When the old men heard this it confirmed their guess of the morning. The old men then asked him again: “What is the object of the chief’s journey to these parts?” Kihapiilani replied: “I am seeking for someone to kill my brother Piilani. That is the object of my search.” Kihapiilani then related the incident of the insult which caused Kihapiilani to seek revenge. When the old men heard this they said: “Your older brother is as good as dead; he shall not live. Go to that house whose door is opened toward Waikapu; there you will find our sister, Pao by name. Upon your arrival at the place she will direct you what to do next, then you will gain your object and your older brother will be at your mercy.” Kihapiilani agreed to follow out the advice of the old men and said: “I will go along home and plant my potato stalks: after that has been done, then I will carry out your instructions.” Ia ia e ako ana, hiki mai la ka mea nana ka mala uala, a ike iho la ia, kumakena, hahau mai la ia ia Kihapiilani i ka laau, aole nae ona eueu ae. Hana iho la o Kihapiilani i kana lau uala a haawe, hoi aku la i uka o Kalaniwai. A hiki o Kihapiilani i kahi o na wahi elemakule, ninau mai la na elemakule: “Owai kou inoa?” “O Kihapiilani ko’u inoa.” A lohe na elemakule, hoomaopopo iho la laua, ua like loa me ka laua mea i kukakuka ai mamua ae. Ninau hou laua: “Heaha ka huakai nui a ke ’lii o ka hele ana mai?” Wahi a Kihapiilani: “He makaia no kuu kaikuaana no Piilani, o ia ka’u e imi nei.” Hai aku la ke ’lii o Kihapiilani i ka hana a kona kaikuaana. A lohe na elemakule, i aku la laua ia Kihapiilani: “Ua make ko kaikuaana, aole e ola; aia ka mea e make ai, o keia hale e hamama mai la ka puka i Waikapu. Aia i laila ke kaikuahine o maua, o Pao ka inoa; a hiki oe i laila, nana oe e hai mai i ka mea pono e hana ai, alaila, o ka make ka hoi ia.” Ma keia mau olelo a na elemakule, ua holo ia i ko ke ’lii manao. I aku la ia i na elemakule: “E hoi au e kanu i kuu lau uala a pau i ke kanu, alaila, hooko au i keia mau olelo a pau loa.” Maanei kakou e ike ai i ka haku ana o ka inoa o Piikea, a me kona mau kaikunane.

We will here set forth the chant composed in honor of Piikea and her brothers. Eia ua mele la i haku ia no keia mau alii.

A chief of the heavens, a cloud

A chief of the rocky cliffs of Kahuku,

It was the brow of Lono that was anointed with the milk of the coconut,

The black pig of Lono.

O Lono, here is your royal offspring,

Your leaf, your shoot, your offshoot, your bud,

Your sacred chief, Kihapiilani;

Your chiefly offspring who stands in the light.

Protect thou the sacred bud of Keaka,

The thrifty sprout of Keakamahana

That grew and flowered,

The drooping flower of Hemahema, and Kaikilani,

To whom belonged the drooping leaves of Kanaloa,

Blackness dwells in the pupil,

With striped marks on the forehead,

The sacred fish with the bitter gall.

By them was the sacred law broken,

Broken by the product of the great chiefs.

Here is a great district chief standing here;

Kauhi is great; it is the foundation of the isles.

Keaka is great for she has produced eight.

As rolling waves from the shoals of Kahiki.

Keawe the great commander has arrived,

The only offspring of the cloud in the heaven

This is Keaka’s chiefly one, by Keawe.

That attraction was Piilani,

For Keawe dwelt at Piilani’s,

The gathering place of great chiefs.

A chief, several chiefs were seen;

They are the chiefs who go idly by,

Walking about until the close of the day.

The heaven above is panting [for breath],

The rain for the month is far removed,

Far driven away is the rain.

The earth is suffering as one in travail.

The mountain trembles, the flood gushes with violence;

It is indeed stormy for the lands are overturned and floating,

The breast of the isle is floating

On the dividing current of Kuala.

Of Kanaiki of the isle,

For the sound of crackling is heard,

It is the chiefs on the place of prayer,

They are the people of the sacred house

One belonging to Hina, taken by Haloa.

Excellent Kalani, he is being delayed.

Boasting of his being a great favorite

When the word came to him

To take charge of his kingdom,

For the chief was of the month of Ikiiki, of Kaaona;

Of Hanaia, of Hinaiaeleele.

Thence came Piikea the wife of Umi,

She was the first-born of Laielohelohe,

Given birth through Piilani.

Kihapiilani was born, a male,

Given birth through Piilani,

Kihapiilani, Kalanilonaakea.

Kihapiilani shall see bitterness.

Of Kalamaku, of Kauhiholua,

Of Kauhiholua, of Lupeikalani.

The fish-line of three strands which excels in length.

The chief is like a hidden strand

Which was caught at Miloa by Hanauane.

Kaihikapu with the thick skin,

Mano, of the sharp skin, the rough skin,

Like the roughness of the pumpkin leaf

Like the roughness of the rough-skinned fish,

The seed of Mano, belonging to Mano

Is the loin product of Mano.

The eyes are like two kindly chiefs

Who are haughty in their lofty position.

The light showers of the summer

Calmness is seen at Hauoa of Keawe,

Gathering on the heated road.

The calm and clearness have reached you two.

Drooping is the diminutive of Puna,

Puna of the angry eyes,

The guardian of Kahinanalo

The isle of Ohikihokolio,

Previously secured for my chief;

The long-lived chief, watch over him.

Kukaipaoa ka lani, he ’lii,

He ’lii ao lani, he ao-e;

He ia mau lani Kumakomako,

He lani no Kahuku, pali pohaku,

He mau lani pohaku no Lonokaeho.

No Lono ka lae poni ia i ka wai niu,

I haua i ka puaa hiwa a Kane,

I ka puaa hiwa a Lono.

E Lono e! eia ko maka lani,

Ko lau, ko muo, ko ao, ko liko;

Ko alii kapu o Kihapiilani.

Ko maka e ku ana i ka malama,

Malama ia ka lau kapu o Keaka,

Ka lau oheohe o Keakamahana,

I kupu a kapalulu ka pua,

Ka pua oloolo o Hemahema, o Kaikilani;

Nana ia lau oloolo no Kanaloa,

No ka ilio hulu pano i ka maka,

I noho ka eleele i loko o ka onohi;

He kakau kiko onio i ka lae,

Ke kiko o ke ki-kakapu,

O ka ia kapu hilia au awahia.

A wahia i lani Keaka wahine,

I kupu a mala o Keakealani kane,

Ia laua hai ka haka o ke kapu.

Hakahaka i ka momona o na ’lii nui,

He ’lii ku moku aimoku nui hoi nei,

He nui hoi o Kauhi, he hono ko na moku,

He nui hoi Keaka, he awalu i waho,

He kai papa nene ko na aina,

He ulu papa kai holo papa no Kahiki,

Hiki o Keawe, ke kupu kia aumoku,

Ka hua hookahi a ka ao i ka lani,

Na Kalani, Kalanikauleleiwi.

No Keaka keia lani, na Keawe,

Na kela eke hului o Piilani.

I noho o Keawe i o Piilani la,

Ahu kooka o na ’lii nui,

He ’lii, he mau alii ka ike ana aku,

He mau lani haele wale iho no;

Hele hehi i ka lihi o ka la.

I ka malama hanau o Ikiiki,

Ua Ikiiki ka lani i luna,

Ua ui-a ia ka malama,

Ka pili o hoehu ka ua,

Ke iloli nei ka honua,

Naku ka mauna waikahe ino,

Ino ua kahuli lewa na aina,

Ua lawe ka houpo o ka moku,

Ke au o mahele o Kuala,

O Kanaiki o ka moku,

O ka uuina i wawau e,

O na ’lii o ka nuu pule,

O kanaka o ka hale hiwa,

O loko o mana ka moo,

O ka Hina kii o Haloa,

O Kalani oi-oia i apa,

Ke paha ala i kona makemake ia,

A hiki mai ka olelo hoi ana,

Ko aupuni la, nana ia,

No Ikiiki, no Kaaona ke ’lii,

No Hanaia, no Hinaiaeleele,

Nolaila o Piikea, wahine a Umi,

Ka Laielohelohe hiapo ia,

A Piilani no i hanau mai.

Hanau o Lonopii, he kane,

Hanau o Kihapiilani, he kane,

A Piilani no i hanau ai,

O Kihapiilani, Kalanilonaakea,

Ili kea, malo kea,

Malailena a Kihapiilani,

O ua ha ia o Laielohelohe,

Ia lakou ke kae o ke kapu,

Ia Kalamaku a Kauhiholua,

Na Kauhiholua, na Lupeikalani,

Na Nalu e hilo i ke aho a Makalii,

Ke aho kaakolu ia i kela ka loa,

Ka maawe lau huna ia o ke ’lii,

I heia i Miloa e Hanauane,

Hanau mai o Kuhihewa.

He muli o Kaihikapu a Kuhihewa,

O Kaihikapu ili manoa,

Ili pepee, pepee i ke kapu,

Ka ili pee ku-e o ke ’lii o Mano,

No Mano ili oi, ili kalakala,

Ke kalakala o ka lau ea pu,

Ke kalakala o ka ia ili ee,

Ka ili e, o Mano, lae pohaku,

Ka ulu a Mano, a Mano no,

He mau puha ia na Mano,

Na laua o Nohoamakalii,

Noho o Mano, moe ia Pulanaieie,

Kalanipiilani kana keiki,

He niu kaukahi na Manookalanipo.

He mau lani olu iho no ka maka,

I luna wale nei-e lili nei la.

Lili ka ua i ka Makalii,

Puehu i ke kula o Kailo,

Lulana i Hauoa Keawe,

Kakaulua i ke ala wela,

Hiki loa i o olua ka lai ua malie,

Ua luhea ka iki o Puna,

O Puna maka inaina,

Ke kahu hoi o Kahinanalo,

Moku o Ohikihokolio,

Ho a e ia no kuu lani,

No ka ohiki; kau ka oli e,

Ke ’lii loa la malama ia.

[A word is here necessary in reference to the composition of this mele. The history of the kings of Maui is mentioned in this chant and the composition of it was made solely for the Maui kings.] [Olelo hoakaka: maloko o keia mele i haku ia, ua komo no ka moolelo o ko Maui mau alii, a ua pili no hoi ka haku ana i na ’lii o Maui.]

We will now continue with the story of Kihapiilani. At the close of the conversation between the old men and Kihapiilani, he continued on his way to the uplands of Kalaniwai, where he began planting his potato stalks. For some time Kihapiilani devoted his whole time to the cultivation of his fields, until his season of want was finally passed, for he felt bitterly the shame and insult shown him by his wife’s parents when he was called a lazy fellow. When the potatoes were at last matured he turned them over to his wife and her parents. Ma keia kakau ana, e olelo hou ia ka olelo maanei no Kihapiilani. A pau ka olelo a na elemakule ia Kihapiilani, hoi aku la ia a hiki mauka o Kalaniwai, kanu iho la i kana mala uala. Pela o Kihapiilani i hoomanawanui iho ai i ka mahiai, a hala ke kau o ka pilikia, no ka mea, he hilahila kona i na makuahunowai i ke amuamu ia ia i ka palaualelo. A oo ka uala, haawi aku la ia i ka wahine, a me na makuahunowai.

CHAPTER II. Relating to Kihapiilani. MOKUNA II. No Kihapiilani.

We will now see how Kihapiilani made the search for the one to avenge the insult given him by his unkind brother, Piilani. Maanei e maopopo ai ko Kihapiilani imi ana i makaia nona, e paio ai me kona kaikuaana lokoino, me Piilani.

After Kihapiilani had spoken to his wife relative to the field of potatoes, he said to her: “My wife, I am going away and shall leave you. I have labored patiently in the cultivation and care of these fields until they are ripened. You will eat the fruit of our labor.” The wife replied: “Are you going away for good, then, and are you not coming back again?” The husband replied: “Yes, I am not coming back for a summer and a winter. If you have husband-regard, remain husbandless until my return.” When the wife heard this she held Kihapiilani back and refused to allow him to go. Because of this stubbornness on his wife’s part he told her everything concerning himself in order to overcome her opposition, so he said: “My wife, I am now going to reveal certain things to you which you must not repeat, and I also urge upon you not to reveal my name. I am Kihapiilani; I am going in search of some one who will kill my brother Lonoapii (Piilani).” When the wife heard this she then knew that her husband was Kihapiilani, the great chief; and she also knew that it was beyond her to withhold him from going, so she consented for him to go on his way. Mahope o ka Kihapiilani olelo i ka wahine no ka mala uala, olelo aku la ia i kana wahine, penei: “E kuu wahine, e hele ana wau, haalele au ia oe, he nani ia, ua mahi iho la au i ka ai a oo, nau no e ai ka luhi o kaua.” I mai ka wahine: “O kou hele no keia hele loa, aole oe e hoi mai ana?” Ae aku la ke kane: “Ae, aole au e hoi mai, a kau, a hooilo; ina he manao kane kou, e noho kane ole oe a hoi mai au.” Ma keia mau olelo a Kihapiilani, aua loa iho la kana wahine, me ka ae ole e hele. No ka ikaika loa o ka aua o ka wahine, nolaila, hai aku la o Kihapiilani i mea e pau ai kona aua ana. Olelo aku la ia: “E kuu wahine, ke hai aku nei au ia oe, mai olelo iki oe ia’u, a mai hai no hoi oe i kuu inoa; o Kihapiilani au, e hele ana au e imi i hoamakaia no kuu kaikuaana no Lonoapii” (oia o Piilani). Ma keia mau olelo a Kihapiilani, maopopo i ka wahine he ’lii keia kane ana, he ’lii nui; alaila, pau kona manao ana i ka noho, ae aku la ia e hele o Kihapiilani.

As soon as he was allowed to go, Kihapiilani started for Waikapu where the prophetess by the name of Pao was living. While Kihapiilani was yet on the road, on his way to meet her, she predicted to those around her, saying: “There is a chief on the way here in search for some one to help him in his revenge.” Ma keia hookuu ana o ka wahine ia Kihapiilani e hele, hele aku la ia a hiki ma Waikapu, malaila kela wahine kaula, o Pao kona inoa. Ia Kihapiilani ma ke alanui, e hele aku ana e halawai me Pao, wanana mua oia i kana olelo ike, i mua o kona poe, penei: “He ’lii keia e hele mai nei i ke alanui, e imi i hoa makaia nona.”

When Kihapiilani arrived in the presence of Pao, a rainbow appeared at the same time. Pao then said: “My lord is swift of foot.” She then greeted Kihapiilani. Kihapiilani returned the greeting. After the greetings had been exchanged, Pao invited Kihapiilani to come in, and then she asked him: “What brings my lord here on this hot day?” The chief replied: “I have come in search of someone who will cause the death of my brother Piilani, for he has treated me shamefully.” Pao then replied: “There in the lowlands of Kalepolepo lives the one who will assist you in killing your enemy. You go down till you reach Kalepolepo and look for a man whose face is covered over with filth. He is the one.” At the close of the directions of Pao, Kihapiilani proceeded on his way to Kalepolepo, where in time he found the man described to him and he went up to meet him. As he was approaching the man, the man saw him and said: “What is the object of the chief’s journey that has brought him here?” The chief, Kihapiilani, then said: “I have come to your presence by the direction of the prophetess Pao, for she told me that you have the means of fulfilling my desire, that is, something that will aid me in killing my brother Piilani, the one who has shamelessly abused me.” A hiki o Kihapiilani i mua o Pao, ku iho la ke anuenue ia wa hookahi. Pane mai la o Pao: “Mama kuu haku.” Aloha aku la o Pao, aloha mai la o Kihapiilani, a pau ke aloha, hookipa aku la o Pao ia Kihapiilani. Mahope o ka hookipa ana, ninau mai la o Pao: “Heaha ka huakai a kuu haku o ka hiki ana mai o ka la?” I aku ke ’lii: “I hele mai nei au e imi i mea e make ai kuu kaikuaana o Piilani, ua hana ino ia’u.” Alaila, olelo aku o Pao: “Aia ka mea e make ai ko hoapaio i kai o Kalepolepo. E iho oe a hiki i Kalepolepo, nana aku oe i ke kanaka paapu o na maka i ka haueka, oia no.” A pau ka olelo ana a Pao, iho aku la o Kihapiilani a hiki i kai o Kalepolepo, e noho ana ua kanaka ala i laila. Hele aku la o Kihapiilani a ku ana i ke alo. Ninau mai la ua kanaka ala: “Heaha ka huakai a ke ’lii o ka hiki ana mai?” I aku ke ’lii o Kihapiilani: “Ua hele mai nei au i mua ou ma ke kuhikuhi a ke kaula wahine a Pao, aia ia oe ka mea e pono ai ka’u mea e hana aku ai. Oia hoi, o ka mea e ku ai ka makaia i kuu kaikuaana ia Piilani, ka mea nana i hana mai ia’u i ka pono ole.”

When the man of learning heard the words of Kihapiilani, he ordered his canoe men to prepare the canoe for a trip to Hawaii. When the preparation was complete, Kihapiilani boarded the canoe and they set sail for Hawaii, to meet his sister Piikea and his brother-in-law Umi. That same evening they landed at Waipio. As soon as they landed, Kihapiilani proceeded to the house where Piikea was living and entered it. When his sister saw him, she sprang on him and wept. At the end of their weeping Piikea asked: “How are you getting along with your brother?” Kihapiilani answered his sister, saying: “We do not get along at all; my brother ill-treats me; he gets angry, abuses me, and has no love for me. That is why I have come to you, to tell you of these things.” When Piikea heard this, she cried in a loud voice, recounting their life in their early days while living with their parents and of their childhood wanderings here and there, carefree and happy. While Piikea was wailing, Umi, who was in another house, heard it and he wondered why his wife was crying; but after a while he was told that it was because his brother-in-law, Kihapiilani had arrived. Soon after this Piikea came out of her house, still crying in a loud voice, and began disrobing and acting the part of one bereft of her mind. In doing this, Piikea was but acting her part; she had her senses about her all right enough, but she did this to impress on her husband Umi that a very great wrong had been committed, to rouse him to action. A lohe ua kanaka akamai la i na olelo a Kihapiilani, kena ae la ia i na hoewaa, e hoomakaukau i na waa, a holo i Hawaii. A makaukau na waa, ee aku la o Kihapiilani, a holo aku la i Hawaii, i kona kaikuahine o Piikea a me kona kaikoeke o Umi; a ahiahi, pae aku la lakou ma Waipio. Ma keia pae ana, hele aku la o Kihapiilani a ma ka hale o Piikea e noho ana, kipa aku la ia, a ike mai la kona kaikuahine, lele mai la uwe, a pau ko laua uwe ana, ninau mai la o Piikea: “Pehea ko olua noho ana me kou kaikuaana?” I aku o Kihapiilani i kona kaikuahine: “Aole pono o ko maua noho ana, he hana ino kuu kaikuaana ia’u, he huhu, he aloha ole; nolaila ko’u hele mai i ou nei, e hai aku ia oe, i ko maua noho ana.” A lohe o Piikea i keia mau olelo, uwe helu aku la ia ma ko laua noho pu ana me na makua, kahi i hele ai ma o a maanei. Ma keia uwe ana a Piikea, lohe aku la o Umi, haohao iho la ia i ka ike ole ia o ke kumu o ka uwe ana, a mahope, lohe o kona kaikoeke o Kihapiilani. O Piikea hoi, puka ae la ia a waho o ka hale, uwe ae la me ka leo nui loa, haalele i ke kapa, kuu i kahi hilahila, a ua like o Piikea ia wa me he pupule la, ka ulala. Ma keia uwe ana o Piikea, he manao a me ka noonoo kona, i mea e ikaika ai ka manao i loko o kana kane o Umi.

At the end of the wailing, Umi came up to her and asked her: “What is it that has made you cry out so loud and why have you disrobed yourself?” Piikea answered: “Because of the great love I bear my brother; this is the first time that we have met after such a long separation; and also because I am grieved at the ill-treatment given him by his brother Piilani. Because of this treatment I became so worked up that I wanted to show my great grief. We must therefore go and make war on Piilani.” When Umi heard this, he said: “I don’t think it proper for us to go and make war on Piilani, because he is your own brother; he is not connected to you from a distance, a mere relative.” Piikea said: “If you will not give your consent to my request, to go and make war on Piilani, then it would be far better for me to die than to live.” At this, Umi decided that he must obey his wife’s demand and so he gave his consent. Umi then summoned his war counselors, Omaokamau, Piimaiwaa and Koi, and gave them orders to prepare the fleet of war canoes for a trip to Maui to make war on Piilani. A pau ka Piikea uwe ana, ninau mai la o Umi: “Heaha kou mea i uwe ai me ka leo nui, a me kou kuu ana i kou wahi hilahila?” I aku o Piikea: “No ka nui o ko’u aloha i ko’u kaikunane; akahi no maua a halawai kino, a no ko’u lohe ana mai nei i ka hana ino o kona kaikuaana, o Piilani, ia ia; nolaila, nui ko’u aloha, a o ia ke kumu o ko’u kuu ana i ko’u mai nona. Nolaila, e pono e kii kaua e kaua ia ia.” A lohe o Umi, olelo aku la ia ia Piikea: “Aole paha e pono kaua ke kii e kaua ia Piilani, no ka mea, o kou kaikunane ponoi no ia, aole he pili aoao, a hanauna hoi.” I aku o Piikea ia Umi: “Ina aole oe e ae mai i ka’u e koi aku nei ia oe, e kii kaua e kaua ia Piilani, alaila, ua oi ka pono o kuu make mamua o kuu ola ana.” Ma keia olelo a Piikea, manao iho la o Umi, he mea pono ole ia ia ke hoole i ka olelo a kana wahine, nolaila, o ka ae ka pono loa. Ia wa, olelo aku la o Umi i kona mau hoakuka kaua, oia o Omaokamau, Piimaiwaa, Koi, e hoomakaukau i na waa, no ka holo i Maui e kaua ai me Piilani.

Aohe makau o keia mau kanaka ekolu, ua aa lakou e holo i Maui e kaua ai, aka, o ke ’lii o Umi, ua hopohopo ia no Imaikalani, no ka mea, he kanaka akamai loa ia i ke koa, ka oo ihe, a he kanaka ikaika loa, oia ko oi ma Maui, i loko o ia kau, a o ke kela ia mai Hawaii a Niihau.

When the preparations were about completed, Umi questioned his great and famous priest, Kaoleioku, saying: “How about this voyage to Maui to fight Piilani?” Kaoleioku said: “Chief, you may go and make war on Maui, for there is no king to oppose you; it is going to be a war of the common people; you will surely win, and, furthermore, your skin will not be bruised.” Ia wa, ui ae o Umi i kana kahuna akamai, kaulana, oia o Kaoleioku: “Pehea keia holo i Maui e kaua me Piilani?” I aku o Kaoleioku: “E ke ’lii e, e holo no oe e kaua ia Maui, aole alii nana oe e kaua mai; he kaua na ka makaainana, pio no ia oe, aole e eha ka ili.”

When Umi heard the words of his priest, he was much relieved. He then ordered his chiefs who had charge of the different districts, to get the fleet of war canoes in readiness and to get the men under them ready and to all come together in one place. After several tens of days passed they finally reported that the canoes and men were ready to start out. It was said that the men were so numerous that they could not be counted. A lohe o Umi i keia mau olelo a kona kahuna mana, a Kaoleioku, oluolu iho la ia. Kena ae la o Umi i na alii aimoku o Hawaii, e makaukau na waa, a me na kanaka a pau loa, a akoakoa ma kahi hookahi, he mau anahulu i hala, ua makaukau na waa a me na kanaka. Ua olelo ia, aole e pau i ka helu no ka nui loa.

CHAPTER III. How Umi Made War on Piilani the King of Maui. MOKUNA III. Ka Holo Ana o Umi e Kaua ia Piilani, ke ’Lii o Maui.

A makaukau na waa, holo mai la lakou mai Waipio mai a pae ma Kapueokahi i Maui. Ma keia holo ana o na waa, ua komo ka maka mua o na waa ma Kapueokahi ma Hana, Maui, a o ka maka hope o na waa, ma ke awa o Waipio i Hawaii.

I ka hiki ana o na waa ma Kapueokahi i Maui, ike mai la na kamaaina i ka lehulehu o na waa, makau iho la lakou. A mahope lohe lakou o Umi, a me kana wahine o Piikea, e holo aku ana e kaua me Piilani, aka, ua make e o Piilani. He keiki nae kana o Kalaninuikupuapaikalaninui, ia ia o Maui ia wa.

A lohe na kamaaina a pau o Hana, holo aku la lakou i luna o ka puu o Kauiki e noho ai. I aku o Umi ia Piikea kana wahine, aole make kaua, no ka mea, ua make o Piilani. O ke kumu o ko Umi hoole i ke kaua me Maui, no ke aloha i ke keiki mai loko ae o Piilani. Ma ko Umi manao, ua pono no ke noho ke keiki ma ke aupuni, a o na makua no o Piikea, me Kihapiilani. Aka, hoole loa o Piikea, o kona manao e kaua a make no ke keiki, no ka mea, ua noonoo ia ina e ola, o ke kipi no ia. Ia manawa kena o Umi i kona mau koa kaulana, oia o Omaokamau, Piimaiwaa, Koi, e hele e kaua ma ka puu kaua o Kauiki.

THE KAUIKI HILL. NO KA PUU O KAUIKI.

This hill is famous, for it is a natural fort and people on it are generally safe from assault, being protected on all sides by steep and inaccessible cliffs. To the top of this hill a ladder was built on one side, a sort of small bridge made so as to entrap those trying to take the hill, that if those from below were to climb up in attack stones would be rolled down on them, thereby injuring them. Furthermore, a large wooden image was hewed out and made to stand at night, and served the purpose of a guard. The image was called Kawalakii, and this great statue kept the warriors below from climbing the hill at night. He puu kaulana loa ia, no kona lilo ana i Puuhonua kaua e pakele ai na mea a pau loa. Aia maluna o ia puu, he hulili, he wahi ala haka i hanaia i mea e make ai ke kaua, ina e pii aku ko lalo nei, hookuu ia mai maluna i ka pohaku, nolaila, pilikia. A he kii nui kekahi, me he kanaka ala ke ku mai i ka po, me na ano kaua a pau loa; o ka inoa o ua kii la, o Kawalakii. O ia kii ka mea nana e keakea na kanaka koa o lalo nei ke pii aku i ka po.

CHAPTER IV. Umi’s Generals. Relating to Omaokamau. MOKUNA IV. Na Pukaua o Umi. No Omaokamau.

Omaokamau was the first of Umi’s men who attempted to climb the Kauiki hill. When he came up to the place where the ladder could be seen he saw that a three-cornered rock was fastened at its top. When let go the rock would roll directly down, which would kill the person attempting to go up the ladder. Therefore Omaokamau became afraid and gave up the idea of climbing the ladder, so he thought deeply of a plan to accomplish this, but without success. After thinking for some time he decided that a night attempt to ascend the hill would be the best. When it became quite dark Omaokamau rose and went up to the point where he could distinctly see the ladder; when he arrived at the place he looked and saw a very large man, very tall, about eight feet, holding a long, large war club in his hand. The war club was longer and larger than the war club carried by himself. He also saw that the man had a loin cloth girded around his waist and drawn very tight. The distance between Omaokamau and the man was about 240 feet. When Omaokamau saw the man and the size of his war club fear and doubt entered his breast; he believed that if he was hit by that war club he would be knocked to pieces, so he was afraid to venture any further and decided to return. O omaokamau ke koa o Umi i hoomaka e pii i luna o ka puu o Kauiki, a hiki ia ma ka hulili, nana aku la ia maluna o ke poo o ke ala, he pohaku e kau mai ana, ua hana ia ekolu huina. Ina e hookuu ia mai kela pohaku mai luna mai, alaila, e loaa pono ke kanaka e pii aku ana ma ka hulili; nolaila, ua makau o Omaokamau, aole ia i pii i luna; ua nui kona noonoo ana i ke kumu e hiki ai, aole nae he loaa. A mahope noonoo iho la ia, o ka po ka manawa e pii ai i luna o ka puu o Kauiki. A poeleele pii aku la o Omaokamau i luna o ka puu. A hiki ia ma ka hulili, i nana aku kona hana, e ku mai ana keia kanaka nui, ewalu kapuai kona kiekie, he laau palau ma kona lima. O kona nui a me kona loihi, ua oi aku ia mamua o ka Omaokamau laau palau. Ua hume i ka malo a ku ka puali. O ke kowa ma waena o Omaokamau a me ua kanaka ala, elua haneri me kanaha kapuai ka loa.

When Omaokamau reached the bottom of the hill Umi asked him: “How did you get along with your ascent of the hill?” Omaokamau answered: “Don’t think, O chief, that it will be possible for us to capture that hill. I have seen that man up on the hill; he is of incomparable size. There is no man in Hawaii like him; he is the largest of the largest, the tallest of the tallest, and his war club is the largest I have ever seen; if it should hit any one that person would be smashed to pieces.” Ma keia ike ana o Omaokamau, komo mai ka makau a me ka hopohopo i loko ona no ka nui a me ka loihi o ka laau palau; e manao ia, ina e hahau ia ia, alaila, e kau liilii ia i ka laau palau; nolaila, makau o Omaokamau a hoi i lalo. A hiki o Omaokamau i lalo, ninau mai la ke ’lii o Umi: “Pehea kau pii ana aku nei i luna?” I aku o Omaokamau: “Pehea mai kau e ke ’lii. Ua ike aku nei au i kela kanaka, nui launa ole, aole kanaka ma Hawaii e like me kela kanaka; nui no a nui, loa no a loa, o kana laau palau loihi launa ole, ina e hahau mai he paki liilii loa ko ke kanaka i ka make.”

We will here speak of this mistaken idea of Omaokamau. The large man he saw was the wooden image, Kawalakii. The attempt of the king of Maui to frighten away the Hawaii warriors from a night attack was quite successful, for it proved a good watchman at night for the Kauiki hill, to guard against enemies if ascending at night. This hill of Kauiki was quite safe as long as the deception prevailed; but when it was at last discovered the hill was easily captured. Maanei, e kuka kamailio iki kakou no keia kuhihewa o Omaokamau. He kii ka mea ana i kuhihewa ai, o Kawalakii. Ua akamai loa ka hana ana a ke ’lii o Maui i keia mea, a ua lilo ua kii la i ka po i kiai no ka puu o Kauiki, e malu ai i na enemi o lalo ke pii aku i ka po. A ua maluhia ka puu o Kauiki, i kona mau po e kiai ana me ka ike ole ia he kii; aka, i ka wa i ike ia ai, ua pio.

RELATING TO KOI. NO KOI.

When Umi heard the report of Omaokamau relating to the large man, he sent Koi to see if he could manage to get to the top of Kauiki hill. He made his climb in the day time, but after several attempts he returned and waited for the night. A lohe o Umi i ka Omaokamau mau olelo akena, hoouna ae la ia ia Koi, e pii i luna o ka puu o Kauiki, a pii aku la o Koi i ka puu, hoaa wale aku la no a hoi mai la i ke ao.

At the approach of night Koi again made another attempt, but when he got as far as the place where Omaokamau saw the large man he went no further, for he, too, looked and saw the large man standing guard, just as Omaokamau had described to them; so he, too, became afraid and returned. Like Omaokamau, he thought that the man was real, never thinking that it was only an image. Koi therefore returned and when he arrived in the presence of Umi he was asked: “How did you make out when you climbed the hill?” “Say, O chief, don’t think that that man is an ordinary man; he is the tallest man I have ever seen, in size; I have not seen any one since I have been old enough to see a man that will equal him; this is the greatest, and he is terrible to behold; so I decided to come back.” A po iho, pii hou o Koi, a hiki i kahi a Omaokamau i hoi mai ai, i nana aku kona hana, e ku mai ana keia kanaka nui, ua like me ka Omaokamau mea i olelo mua mai ai, ia lakou; nolaila makau iho la ia. Ua like ko Koi manao me ko Omaokamau manao e kuhi ana no he kanaka maoli, aohe manao he kii. Nolaila, hoi mai la o Koi a hiki i lalo i o Umi la, ninau mai la ke ’lii o Umi: “Pehea kau pii ana aku nei e Koi i luna o ka puu o Kauiki?” “E ke ’lii e, o ka manao kau he kanaka kela a kanaka; he oi kela o ka loihi, o ka nui, aole a’u kanaka i ike ai mai ko’u la i ike ai i ke kanaka a hiki i keia la; ua like me nei ke kino a me ka nui, he keu keia, he weliweli ke nana aku, a nolaila au i hoi mai la.”

RELATING TO PIIMAIWAA. NO PIIMAIWAA.

Piimaiwaa was the most famous of the soldiers of the whole of Hawaii and even of Maui, for his braveness and strength, and it was said that he never failed to go up to meet his enemy. Because of this he was the favorite of the adopted sons of Umi. We will here see that he was indeed the bravest of the brave and fearless of the enemy, so that we too without doubt will say that such is the fact. He koa kaulana o Piimaiwaa, ma Hawaii a puni, a ma Maui no hoi, no kona koa loa, a me kona makau ole, no kona aa e paio me na enemi e ku ana i mua ona; nolaila, ua punahele ia i kona makuakane alii hanai o Umi. Ma keia kakau ana e ike ai kakou i kona koa lua ole, a me kona makau ole i na enemi, alaila, e pono kakou e olelo he oiaio kona mau olelo hoike.