Volume 4 / Part 2 — Introductory material (continued 3)
Reading edition
A pau ka Koi olelo ana ia Umi, no kona pii ana, alaila, he mea kaumaha loa ia i ko ke ’lii manao. Ia wa, olelo aku la ke ’lii o Umi ia Piimaiwaa, e pii i luna o ka puu o Kauiki. Pii aku la o Piimaiwaa, a hiki i ka hulili, aia ma laila e noho ana na kanaka he lehulehu loa, ua makaukau i na mea kaua he nui wale, ka pololu, ka ihe, ka elau, ka laau palau, ka maa, ka pikoi, ka pohaku, ka laau, a me na mea e ae. A he pohaku huina kolu hoi kekahi, ua kapa ia he Moa. A kokoke o Piimaiwaa i laila, hailuku mai la na kanaka ia ia i ka pohaku. Ia lakou e hailuku ana i na pohaku, ia wa o Piimaiwaa i olokaa ai i kana laau palau, ia Wahie. Ma keia hana a Piimaiwaa, aole oia i pa i na pohaku e iho makawalu mai ana ia ia, aka, ua hoomau no o Piimaiwaa i ka okaa i kana laau ia Wahie. Pela no kona hele koa ana a komo pono malalo o ka hulili mawaena o ka puu o Kauiki, kahi a ka lehulehu e nou mai ana i na pohaku.
The ladder was about sixty feet long and it was at the foot of it that Piimaiwaa stood protecting himself with his club. By this stand of Piimaiwaa his enemies continued to hurl stones upon him without his being hit at all, on account of his great bravery and fearlessness. After standing there for some time he turned and ran down the hill at great speed and barely escaped from the many stones thrown at him. O ka hulili, he kanaono kapuai kona keikie, a malalo o laila o Piimaiwaa i ku ai me ka puke i kana laau palau, i ua hulili la. Ma keia ku ana o Piimaiwaa, ua hoomau mai kona mau enemi i ka hailuku i na pohaku ia ia, aka, aole ia i pa ike, no kona koa loa a me ka makau ole.
When he arrived in the presence of Umi he was asked: “What about your climb?” Piimaiwaa replied: “Well, I went up as far as the ladder and there I encountered the men of Ohiaokealakona.” By this reply of Piimaiwaa, several men substantiated the statement, for the people from below saw him enter the pass leading to the foot of the ladder, and again when he came back running with great speed. But the people below all thought, when Piimaiwaa entered the pass, that he would be killed, for the place was very narrow and hard to go through; but when they saw Piimaiwaa return running they shouted with joy, for they realized the difficulties of the way and admired his fearlessness, and also because he was the only man who ever accomplished the feat of going as far as he did, for at this place there was stationed, at this time, about eight thousand men. In the performance of this difficult feat the king and the men from Hawaii were greatly pleased. A liuliu kona ku ana ma laila, holo mai la oia mai laila mai, i lalo me ka mama loa, a pakele mahunehune mai la ia i na pohaku e iho makawalu mai ana i luna ona. A hiki oia i lalo i kahi o Umi e noho ana, ninau mai la o Umi: “Pehea kau pii ana aku nei?” Olelo mai la o Piimaiwaa: “Kahaha. Ua hele au a hiki i ka hulili, a paio pu me ka Ohiaokealakona.” Ma keia mau olelo a Piimaiwaa, ua nui ka poe i hooiaio mai. Ia Piimaiwaa i pii ai, ua ike ko lalo poe, i ka pii ana a komo malalo o ka hulili, a me kona holo ana mai me ka mama loa, mai laila mai. Aka, ua manao na mea a pau loa o lalo, ua make o Piimaiwaa, no ke komo ana i kahi haiki pilikia loa; aka, i ko lakou ike ana ia Piimaiwaa e holo mai ana, ua uwa lakou me ka olioli, no ke koa loa o Piimaiwaa, no ka mea, oia wale no ke koa i hele a komo i laila, aia hoi ma ia hulili elua mano kanaka ka nui, ua like me ewalu tausani ka nui. Ma keia hana ana a Piimaiwaa, ua oluolu loa ka manao o ke ’lii o Umi, a me na kanaka a pau loa o Hawaii.
That night when it became quite dark Piimaiwaa again climbed the hill to watch for the large man as was reported, without the least bit of fear, and with a determination to fight him to the end. When he reached the place where Omaokamau and Koi had stood he looked up and sure enough there was the large man, very tall, very large, and his club was the longest he had ever seen. When Piimaiwaa saw the man he began to study out a course of action for him to follow, and finally he decided to do this: that he would challenge the man to battle by the twirling of his war club, Wahie. This way of challenging was usually used, and the acceptance of the challenge was shown by the opponent by a return twirling of the war club. Piimaiwaa reasoned that in case the man should see him and strike at him he would be far enough away not to be touched by the club. Piimaiwaa then stepped up the ladder with firm feet, twirling his club all the while. After twirling his club on his right for some time he changed and twirled it on the left. After twirling the club on the left for some time, he looked at the man for some time studying what the man was going to do. Failing in seeing the man make any motion, he repeated the sign of the challenge, and still the man failed to make any motion. Piimaiwaa therefore concluded that the man knew nothing of the use of the war club, and that he was just holding it to strike at Piimaiwaa when he got near enough, and that the man was not taught to ward off the blow with the use of the club. When he saw this he said to himself: “If that is the case I shall kill you immediately.” I ka po ana iho, a poeleele, pii hou o Piimaiwaa e hakilo i ke kanaka nui, e olelo ia ana, me ko Piimaiwaa manao koa loa, e kaua no laua ina he kanaka. A hiki o Piimaiwaa i kahi a Omaokamau laua o Koi i ku mua ai, nana aku la ia, he kanaka nui io no e ku mai ana, kiekie no a kiekie, nui no a nui, loihi no a loihi ka laau palau. A ike o Piimaiwaa, noonoo iho la i kana mea e hana ai, a maapopo ia ia, penei: E olokaa i kana laau palau ia Wahie, i ike mai kela hookahi na hookaa like ana, wahi a Piimaiwaa, i ike mai no ia, nana ia e hahau mai i kana laau palau, ua kaawale no i waho nei, pela kona noonoo ana. Keekeehi iho la o Piimaiwaa i na kapuai wawae ona, a oniu ae la i kana laau palau ma ka akau, me ke kai o na wawae, a pau ia, kaa hema ae la me ka oniu no i ka laau palau. A pau kana mau oniu ana elua, nana aku la ia i ke ano o ua kanaka nei, a mahope hoi hou iho la ia i ka oniu ma na aoao elua, ma ka hema, a ma ka akau, aole no he oniu mai. Nolaila, olelo iho la o Piimaiwaa: “He pono paa laau wale iho no ka paha kau, aole oe i ike i ka oniu ana, he pono uhau ka paha kau, aole oe i ao ia i ka pale; ina pela make oe ia’u ano.”
Piimaiwaa then advanced without fear until he reached the end of the man’s club. From this point he advanced further until he reached the middle of the club, then on until he reached the very man. Piimaiwaa then stood and prepared his club to poke at the man. He then tapped the man, a sign to give the man warning; when he did he heard a sound as of wood. He then approached the man and saw that it was only an image, and not a real man. This ended his excitement and fear. He then took the wooden image and threw it down, and rolled it over the cliff of Kapueokahi. Piimaiwaa then called to those below: “Say, you people there down below, here is the image that we have all this time taken for a real man. There is no fighting up here; the men are all asleep; the hill is captured.” Alaila, hele aku la o Piimaiwaa me ka makau ole, a hiki i ka hua o ka laau palau a ua kii nei, mai laila aku a waenakonu a hiki loa i ke ku ana o ua kii nei. Alaila, ku iho la ia i laila, a hooponopono aku la i kana laau palau e hou i ke kii, ma keia hou ana, ua loaa ua kii nei, a koele ana ka laau palau. Pela no kana hana ana a kokoke i kahi e ku ana, ike pono iho la ia he kii keia, aohe kanaka, alaila, pau kona makau a me ka pihoihoi. Lalau iho la ia i ua kii nei, a kulai aku la a hina i lalo, olokaa aku la i ka pali, a haule i lalo o ka pali o Kapueokahi. A kahea aku la o Piimaiwaa i ka poe o lalo: “E lalo e, eia mai ke kii a kakou e kuhi nei he kanaka. Aohe kaua o luna nei, ua pau i ka hiamoe, ua hee ka puu o Kauiki.”
When Omaokamau and Koi heard the voice of Piimaiwaa calling from the top of the hill, they came and followed him up. Before they arrived on the top of the hill, however, Piimaiwaa had already begun the slaughter of the people and chiefs, and they joined therein. The king of Maui was already dead, and this fact gave Umi the control of the hill of Kauiki. This ended the battle, and Umi became possessed of the island of Maui, which he turned over to Kihapiilani and returned with Piikea his wife, and all his men, to Hawaii. A lohe o Omaokamau a me Koi, i ko Piimaiwaa leo e hea ana mai luna mai o ka puu o Kauiki, pii aku la laua a hiki i luna. Mamua ae o ko laua hiki ana i luna o ka puu o Kauiki, e luku ana o Piimaiwaa i na kanaka a me na ’lii o luna; a hiki laua, hookahi na luku pu ana i na kanaka. Ma keia kaua ana, ua make, a ua hee ka puu o luna o Kauiki ia lakou, a ua make hoi ke ’lii o Maui, oia o Kalaninuikupuapaikalaninui. Ia wa, lilo ae la ka puu o Kauiki ia Umi. A make ke ’lii nui o Maui, koe iho la o Imaikalani, he ’lii no, he koa nae i makau ia e Umi, no kona akamai loa.
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Contents
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Story of Lonoikamakahiki. Ka Moolelo o Lonoikamakahiki.
CHAPTER I. His Early Training. MOKUNA I. Kona ao ia Ana i ka wa Opiopio.
He alii nui o Lonoikamakahiki no ka mokupuni o Hawaii mahope iho o ko Keawenuiaumi make ana; he kanaonokumamaha hanauna mai a Wakea mai. O Keawenuiaumi kona makuakane, a o Kaihalawai kona makuahine; ma Napoopoo kona wahi i hanau ai, a malaila no oia i hanai ia ai a nui, e kona mau kahu, e Hauna laua me Loli, ame ka laua wahine o Kohenemonemo.
I ko Lonoikamakahiki wa opiopio, oiai ua hoomaka ae kona noonoo ana, ia manawa nana ae la o Lonoikamakahiki, e kau ana na mea lealea a kona makuakane he nui maloko o ka hale alii; a ike ae la oia e kau ana na ihe-pahee, nana loihi ae la oia, a liuliu, alaila, ninau aku la oia i kona mau kahu: “Heaha keia mau mea loloa e kau nei iluna o ka hale?” I aku la na kahu: “He ihe-pahee.” Ninau hou aku la o Lonoikamakahiki: “Heaha kana waiwai?” Alaila hai aku la na kahu: “Elua mau kanaka e manao ana e lealea pili waiwai, alaila hele laua a ma ke kahua pahee; a i ka hiki ana malaila, alaila, olelo ka pili a holo, ina he mau waiwai ka pili, a i ole, he mau aina paha; a ina aole i pili ia ma ia mau waiwai, alaila, o ka pili no i na iwi ka pili, alaila pahee, ina he umikumamalima ka ai (ka helu). A ina ua hiki e aku kekahi i ka ai eo (i ka helu pau) a emi mai paha kona hoa pahee, alaila o ke eo ae la no ia, ina paha o ka waiwai ke kumu pili, alaila o ke eo ae la no ia o ka waiwai; ina ua nui ka waiwai o ka pili ana, ekolu, eha hale e piha i ka waiwai. Aka ina o na kino o laua ka pili, alaila, o ka make no o kekahi o laua ka hope. Aole nae he pili nui ia oia mea; aia no a ku ka hoopaapaa mawaena o na aoao elua, e hoole ana kekahi a me kekahi i na akamai o laua, alaila pili kino ia; a oia la, pela iho la ka waiwai o ia mea.”
When Lonoikamakahiki heard this explanation he replied: “Those things are worthless and have very little use; the great objection I have against them is that they are used by men for the purpose of making wagers, even to the extent of their bones, on the result of their skill after heated arguments. That is the reason they are worthless.” The retainers then said: “That is what the pahee spears are used for and the reason why they are being kept by your father.” A lohe o Lonoikamakahiki i keia mea, olelo ae la oia: “Aole ana waiwai; aka, he waiwai no, hookahi no hewa, o ka pili ana i na iwi ke hiki mai i ka manawa e hoopaapaa ai na mea pahee i ko laua mau ike, nolaila ka waiwai ole oia mea.” I aku la na kahu: “Oia iho la no ka waiwai oia mea (pahee) i malamaia ai e kou makuakane.”
Ia manawa, nana hou ae la oia, a iki i ka olohu (ulu maika) ninau hou ae la oia: “Heaha kela mea?” Hai aku la no na kahu: “He olohu.” Ninau aku o Lonoikamakahiki: “Heaha hoi ka waiwai oia mea?” Alaila hai aku la no na kahu e like me ka olelo ana no ka ihe pahee. I hou aku o Lonoikamakahiki: “E kiola, aole ana waiwai.”
Nana hou ae la no ua o Lonoikamakahiki, a ike i ka pua kea, ninau hou aku la no i na kahu: “Heaha hoi kela?” Hai aku la na kahu: “He pua kea.” Ninau hou aku no ua o Lonoikamakahiki: “A pehea hoi kana hana?” Hai aku la no na kahu: “He mea lealea no ia; ina elua a ekolu paha mau mea e kea pua ana, a ina i lele ka kekahi a oi loa mamua o ka kekahi mau mea alaila, o ka eo ae la no ia. A ina he pili ma ka waiwai, ua like no ka waiwai me ko ka pahee ana, ke nui no hoi ka pili ana.” I aku la o Lonoikamakahiki: “Aole ana waiwai, e pono ke haihai a kiola aku.”
Nana hou ae la no ua o Lonoikamakahiki, a ike ae la i ka laau palau, ninau ae la: “Heaha hoi kela?” I aku na kahu: “He laau palau?” Ninau hou aku la o Lonoikamakahiki: “Heaha kana hana?” Hai aku la na kahu: “He mea pepehi aku i na kanaka, ina paha he hoouka kaua mai ko kekahi aoao, a hoouka aku ko kekahi aoao, alaila o ka laau palau ka mea e luku aku ai. A ina e kaua aku me ua laau palau nei, alaila, he kanaha kanaka e make i ka laau palau hookahi, a ina no he nui aku, oia no.” I aku la ua o Lonoikamakahiki: “Aole no ana waiwai, hookahi ana waiwai, he ulu imu.”
Nana hou ae la no ua o Lonoikamakahiki nei, e kau ana ka ihe kaua, ninau ae la: “Heaha kela?” I aku na kahu: “He mea luku kanaka no, he mea luku aku i na kanaka ke kaua mai, ina i kahi e, e hou aku ai, ku aku la no ke kanaka. A ina he akamai mai kekahi aoao i ka pale ana o ka ihe, alaila, aole e ku.” I aku o Lonoikamakahiki: “Ae, he mea waiwai ia, aka, o ka mea akamai i ka alo ihe ke kanaka waiwai; nolaila, he hana waiwai ia a kuu makuakane, nolaila, ina eia no kuu piko ke waiho nei, alaila, e nikii pu i kuu piko me ka pua ihe a kuu makuakane.”
Nana hou ae la no ua o Lonoikamakahiki, a o ke kau a ke kaula maa, ninau ae la: “Heaha ka waiwai o kela mau kaula e lewalewa mai nei?” Hai aku la na kahu: “He maa.” Ninau hou aku o Lonoikamakahiki: “Heaha hoi kona waiwai?” Hai aku la na kahu: “E hookomo i ka pohaku ma ka puka o ka maa, alaila, e pelu mai ina piko elua o ua maa la, a e hoopaa ae i ka piko o na kaula o ua maa la i ka poho o ka lima e makaukau ana i ka hana; alaila, e wili ae, a kowali ae, a e like me kona manawa i manao ai e hoolele aku i ka pohaku, alaila, e haalele loa aku i kekahi piko o ka maa, alaila e lele aku ka pohaku, he kanaha a oi aku na anana e lele ai, a ina i pa aku i ka pohaku, make loa kekahi kanaka. I hanaia no nae no ke kaua.” I aku la o Lonoikamakahiki: “Alua mea waiwai a kuu makuakane; nakii pu ia aku me ka pua ihe.” Pela kona ninau ana i na mea lealea a pau a kona makuakane; ua hooleia ka waiwai o na mea apau, a elua wale no mau mea a Lonoikamakahiki i mahalo.
Sometime after this, Lonoikamakahiki again visited the house where the different implements of war and games were kept, and again looked and saw the things he had ordered to be broken and destroyed still hanging in their respective places, so he returned and asked of his retainers: “I thought you two had destroyed those things that I told you to.” His two retainers answered him saying: “We cannot destroy the things belonging to your father, for he would consider it a matter sufficient to cause our death, because the war club is one of the things highly valued by your father, for it has been used in his great battles, and it has been the means of killing many of his enemies.” Lonoikamakahiki becoming very stubborn in the matter, the retainers therefore went to Keawenuiaumi and reported to him the wish of his son. I kekahi manawa ae, hele aku la no o Lonoikamakahiki a ka hale i waiho ai na mea lealea, nana ae la, e kau ana no na mea ana i olelo ai i na kahu, e haihai a kiola; nolaila, hoi aku la oia a kona mau kahu, olelo aku la: “Kai noa, ua kiola olua i na mea a’u i olelo aku ai ia olua?” I aku la kona mau kahu: “Aole e hiki ia maua ke kiola i na mea a ko makuakane; make mai paha maua, no ka mea, o ka laau palau a ko makuakane, he laau hai kanaka ia.” A no ka paakiki loa o Lonoikamakahiki, nolaila, hele aku la na kahu, a hai aku la ia Keawenuiaumi, i keia mau hana a kana keiki.
Ia manawa, lohe ae la o Keawenuiaumi, alaila, haohao iho la oia i keia hana kupanaha a kana keiki; nolaila, hele aku la oia e ninau maopopo ia Lonoikamakahiki i ke kumu o ko ke keiki manao ana pela. Nolaila i ka hiki ana aku o Keawenuiaumi i kahi i hanai ia ai e na kahu, aia nae ua o Lonoikamakahiki i ka hooholowaa me kekahi mau kahu ona. A hoi mai la ua o Lonoikamakahiki, e noho aku ana o Keawenuiaumi, hele mai la ke keiki a noho iho la i luna o na uha o ka makuakane; alaila, i mea e maopopo ai ia Keawenuiaumi ko Lonoikamakahiki manao, nolaila, lawe ae la kona makuakane iaia i kahi i waiho ai na mea lealea. A hiki aku la laua, me na kahu pu ma ka hale i waiho ai na mea lealea, ninau aku la o Keawenuiaumi: “Heaha kou manao no neia mau mea (na mea lealea ame na mea kaua) e kau nei?” I ae la ke keiki (Lonoikamakahiki): “Aole he waiwai iki o keia mau mea, ua olelo aku wau ia laua ’la (Hauna ame Loli) e kiola keia mau mea a pau, a o ka ihe kaua ame ka maa na mea waiwai.” I aku la o Keawenuiaumi: “Aole pela ko’u manao, aia no a hiki i kou noho aimoku ana, alaila, nau no e kiola, ke ike aku la oe, he mea waiwai ole kela.”
After this incident Keawenuiaumi for some time thought over the future of the boy and wondered what would become of him after he had grown up. The father said to himself: “It looks as though the boy will some day go contrary to all the laws that have heretofore governed the apportioning of lands, and I wonder what this chief will do after he has grown up.” Ma ia hope mai, nalu wale iho la no o Keawenuiaumi i ka hope o keia keiki ke nui ae. I iho a ka makuakane: “Ane kipi wale aku no koe o keia keiki ma kona noho ai aina ana, a heaha la ka hana a keia alii ke kanaka makua aku.”
I kekahi manawa ma ia hope mai, komo ae la ua o Lonoikamakahiki i loko o ka heiau me kona mau kahu, a ike aku la i na kii e ku mai ana ma kuono o ka heiau, ninau aku la i na kahu: “Owai kela mau kanaka e ku mai la i loko o ka pa?” I aku la na makua a me na kahu: “Aole ia he kanaka, he akua ia o ko makou mau makua, na kupuna hoi ou.” A lohe o Lonoikamakahiki he akua ia mau kii, alaila puliki ikaika aku la i na makua, no ka mea, ua makau o Lonoikamakahiki, a no ka mea hoi, ua lohe mua oia i ka hoomakaukauia e na hoa paani ona, a nolaila oia i puliki paa ai i na makua, no kona manao o pau mai i ke akua, no ka mea, ua oleloia e kona mau hoa kamalii: “E lono-e! A-pa-u. A pau i ke akua lapu.” A no ko Lonoikamakahiki puliki ana aku, i aku la na makua: “Mai makau oe, aole ia he akua lapu, he akua ia nona keia wahi.” I aku o Lonoikamakahiki i na makua: “Heaha kana waiwai?” I aku la na makua: “Eia kona mea i malama ia ai; ina he kaua a pio paha, alaila, hoomanamana aku i ke akua, alaila, na ua akua la e alakai i kahi e pakele ai. A ina he waa kahuli ma ka moana, pule no i ke akua, ola no; ina he kau wi, a pule no i ke akua, alaila ea mai no ka ai. Oia ka waiwai o ke akua i malama ia ai.” I aku o Lonoikamakahiki ia Keawenuiaumi: “Akolu wale no au mea waiwai i malama ai; o keia mau mea au ka’u e malama.”
Sometime after Lonoikamakahiki had outgrown his childhood days and had almost attained manhood, he began to learn the art of dodging and throwing the spear; he also learned how to box and wrestle. These things were in time mastered by him. When he became proficient in these arts of defense and of war, the teachers who had charge of his training in these matters then held the last customary ceremonies, as a sign of foretelling how he would act in life. The signs were favorable in all the different arts with one exception, that of boxing, which, not being favorable in this one thing, he was advised to eliminate this one art from the list of those he was to participate in. In other words, he was forbidden from ever going into any boxing contest. Because of this Lonoikamakahiki relinquished his claims as a boxer. It was in the art of wrestling, however, that Lonoikamakahiki proved himself to be the most proficient. Mahope mai o ko Lonoikamakahiki mau la opiopio, ma ka hookanaka makua iki ana ae, ao ae la oia i ka alo ihe a me ka oo ihe ana, a ao ae la no hoi oia i ke kui ame ka mokomoko, a akamai ae la oia ma ia mau hana. A i ka manawa i akamai ai, alaila, hailona aku la na kumu nana i ao i kela mau hana ma ka ai lolo ana. A i ka ai lolo ana, ua ku kana mau hana a pau i ka pono ma ke akamai. A o ka hailona o ke kui ma ka lolo ana, oia ka lolo i ino. Nolaila olelo aku la ke kumu kui: “Aole oe e pono ke ao i ke kui, no ka mea, ua ku kau lolo i ka pono ole, a nolaila, e pono ke haalele.” Nolaila, haalele iho la o Lonoikamakahiki i ke ao ana i ke kui. Aka, ma ka mokomoko, oia ka oihana i oi aku ko Lonoikamakahiki ike ame ke akamai maoli.
CHAPTER II. How Lonoikamakahiki Searched Into the Most Useful Things. MOKUNA II. Ko Lonoikamakahiki Imi Ana i na Hana oi o ka Waiwai.
When Lonoikamakahiki became older and more matured in thought he expressed a desire to know the things that would be of the most use to him, especially in the games, so he tried each one of them, as well as the different arts of warfare indulged in by his father, the things that were told him by his retainers as the things most desired. I ko Lonoikamakahiki wa i hoonaauao loa ae ai, makemake ae la oia e ike maopopo i na hana oi o ka waiwai, a nolaila, hoao pakahi aku la oia i na hana lealea, ame na hana kaua a kona makuakane, na hana hoi ana i olelo ai i kona mau kahu, he mau hana waiwai ole.
After Lonoikamakahiki had tried these different things he was convinced that they were of no use, as he had said. The thrust and dodging spear, the sling, and the care of the god, however, were of value. He therefore made a visit around the island of Hawaii accompanied by his parents and retainers. A i ko Lonoikamakahiki hoao ana, maopopo iho la no he waiwai ole ia mau mea, a e like hoi me kana olelo mua, o ka alo ihe ame ka oo ihe, ka maa ame ka malama i ke akua na hana waiwai. Aka, no ko Lonoikamakahiki makemake nui e ike i ka hana i oi aku o ka waiwai, nolaila, kaahele ae la ia ma ka mokupuni o Hawaii, oia ame kona mau makua ame na kahu pu.
Hauna and his younger brother Loli, the personal attendants or retainers of Lonoikamakahiki, were prophets; they were men who paid attention strictly to the laws of the gods, and it was said that they were men who possessed supernatural powers, and that they were able to perform many miracles in the name of the god of Keawenuiaumi, and also in the name of their own god. O Hauna nae ame kona kaikaina me Loli, na kahu hoi o ua o Lonoikamakahiki, he mau kaula laua, he mau kanaka haipule hoi, a ua oleloia he mau kanaka mana laua, a he hiki ia laua ke hana i na hana mana he nui ma ka inoa o ko Keawenuiaumi akua, ame ko laua akua hoi.
In this circuit of the island made by Lonoikamakahiki and his parents, upon their arrival at Hilo they made their abode at Kanokapa, a place adjoining the mouth of the Wailuku river, where lived a man by the name of Kawaamaukele, a great priest and counselor. He was a very old man, his head was wholly gray. Ma keia kaapuni ana o Lonoikamakahiki me kona mau makua, a hiki ma Hilo, a noho iho la ma Kanokapa, kahi e pili pu ana me ka nuku o ka muliwai o Wailuku. E noho ana o Kawaamaukele malaila, he kahuna kakaolelo nui, ua elemakule oia, a poohina no hoi. Aka, he mea haohao nae ia ia Lonoikamakahiki i kona ike ana aku i kela elemakule, no ka mea, o kela kanaka ke kanaka ano e i hiki mai i ke alo o Keawenuiaumi, a ua loloa hoi kona lauoho a hiki i lalo i ka puhaka, e like mau me ke ano o na kahuna nui.
When Lonoikamakahiki saw the old man he was greatly surprised, because this man was the only man that differed from the rest of the men that came in the presence of Keawenuiaumi; his hair was so long that it reached below his waist, a thing common with the high priests, however. When Lonoikamakahiki, who was sitting with his attendants, had looked at the old man for some time he asked: “Is that old man with the long hair a god?” The attendants replied: “He is not a god; he is a human being, but not of the ordinary kind; he is a counselor. He is also the high priest, higher than all the others.” Again Lonoikamakahiki asked: “What is the old man good for?” The attendants replied: “The man who is a counselor is a very great man in the court of the king; he must be a man who is skilful in language, and whatever advice he gives the king, the king will take heed. He can predict the coming of prosperity to the land and the people. That man can tell whether a common person will become rich or poor, or the chief who will become wealthy or not.” A ike aku la o Lonoikamakahiki i ua elemakule nei, oiai e noho pu ana oia me kona mau kahu. Ninau malu aku la: “He akua anei kela elemakule lauoho loloa?” I aku la na kahu: “Aole he akua, he kanaka no, he kakaolelo nae, he kahuna nui oia ma na oihana kahuna apau.” Ninau hou aku la ua o Lonoikamakahiki: “Heaha ka waiwai a ia elemakule?” I aku na kahu: “O ke kanaka ike i ke kakaolelo, he kanaka nui ia imua o ke alo alii; he kanaka akamai i ka olelo, ma kana olelo e olelo ai, malaila ke alii e hoolohe ai; nana e ike ka pomaikai o ka aina ame ke kanaka, he hiki i kela kanaka ke iki mai i ke kanaka waiwai ame ka waiwai ole, ke alii waiwai ame ka waiwai ole.”
A lohe o Lonoikamakahiki i keia olelo a ke kahu, he mea puiwa loa ia nona, no kona lohe ana i ka olelo, he hiki ke ike i ke alii waiwai, ame ka waiwai ole, a nolaila, olelo aku la oia i kona mau kahu, me ka i aku: “A, e ike mai no auanei kela elemakule la ia’u?” I aku na kahuna: “Ae, aole oe e nalo, a me kau hana mahope aku.” I hou aku la o Lonoikamakahiki i na kahu: “He kanaka kapu anei kela, aole e kamailio ia aku e kamalii? O na kanaka makua wale no anei?” I aku la na kahu: “Nau e kamailio kela elemakule, i malamaia hoi na kakaolelo ame na kahuna no oukou no na ’lii.”
A no keia mea hoouna aku la o Lonoikamakahiki i kekahi kahu ona e kii i ke kakaolelo ia Kawaamaukele. A hiki mai la i mua o Keawenuiaumi me Lonoikamakahiki, i aku la o Lonoikamakahiki: “I kiiia aku nei oe no ko’u lohe ana he elemakule akamai oe i ka ike mai i ke alii waiwai ame ka waiwai ole; nolaila, e nana mai oe ia’u, malia paha he alii ilihune wau ma keia manawa aku, a e hai mai oe i ka’u mau hana ma keia hope aku.” I mai o Kawaamaukele: “He alii waiwai no oe i kekahi manawa, aia a hike aku i kou wa kanaka makua, alaila, ilihune oe aole ou kanaka, aka, he alii koa oe.” I hou aku la o Lonoikamakahiki: “I aha ka’u hana e hana ai i waiwai ai? A ina ua ike oe i ka hana waiwai no’u, alaila, e ao no kaua.” Noho ke kahuna a liuliu me ke kali ana i kona manawa e olelo mai ai ia Lonoikamakahiki, alaila, olelo aku la: “O ka hana e kaulana ai oe a puni na moku, o ke kakaolelo, ame ka hoopapa; ina e akamai oe ma na hana hoopapa, alaila, waiwai oe.” Ma ka olelo a ke kahuna kakaolelo, hoolohe aku la no o Lonoikamakahiki.
Sometime after this the profession of hoopapa was taken up by Lonoikamakahiki and he was educated into the different things of the profession pertaining to that portion relating to language, and after he had mastered it he in later years did become famous all over the islands. This made the third thing that Lonoikamakahiki became proficient in up to the time of his death, and he caused no end of trouble for certain chiefs. Mahope iho oia manawa, ao ae la oia i ka oihana hoopapa ma ka aoao kakaolelo, a naauao oia ma ia hana, a oia ka oihana i kaulana nui ai o Lonoikamakahiki a puni na moku, o ke kolu no hoi ia o ka Lonoikamakahiki mau hana akamai a hiki i kona make ana; a nui loa ka pilikia o kekahi poe alii iaia.
After completing the study of hoopapa in Hilo he returned with his parents to Napoopoo, where they took up their residence and he immediately practiced his profession on his playmates, and in this manner he made practical use of it. In this way the profession of hoopapa became a favorite thing with him, making use of it day after day. After a time, however, Lonoikamakahiki began to ensnare his playmates by getting into argument with them in order to test his profession of wrangling. All the crowds of children in Kealakekua were taken up by Lonoikamakahiki and defeated. In thus making practical tests of his vocation Lonoikamakahiki, although making great headway, was at the same time unaware of his advance in his profession; but the person who had charge of his education was well aware of his skill in argument. Mahope mai o kona ao ana i ka oihana hoopapa ma Hilo, hoi aku la oia me kona mau makua a noho ma Napoopoo, a hoomaka aku la oia i ka hoopapa me na hoa paani ona, a lilo iho la ka hana hoopapa i mea makemake nui na Lonoikamakahiki a pau ka la, a pela aku. Aka, o Lonoikamakahiki, ua hoolawehala wale aku oia i kona mau hoa paani, i mea e hoopapa ai, he mea e hoao ai i kana oihana hoopapa. O na puulu kamalii a pau o Kealakekua, ua hoopapa mau ia e Lonoikamakahiki, aka nae, aole i ike o Lonoikamakahiki i kona akamai ma ia hana hope ana i ao ai, aka, o ka mea nana i ao aku, ua ike aku oia i ke akamai ma ka hoopapa ana.
When Lonoikamakahiki grew to the age of maturity he took unto himself his cousin Kaikilani to be his wife. During the early part of their married life they lived in peace and happiness, and nothing occurred between them to cause any dissatisfaction. During all the time that they lived as man and wife they did not have issue; but Kaikilani had three children with Kanaloakuaana, an uncle of Kaikilani’s. When Kanaloakuaana took Kaikilani to be his wife their issue was Kalanioumi and Kealiiokalani, who were girls, and Keakealani, a boy. Ma ko Lonoikamakahiki mau la hookanaka makua, lawe ae la oia i kona kaikuahine ia Kaikilani i wahine nana. Mai ia manawa mai, he pono wale no ko laua noho aua, aole i loaa ia laua ka mea ino ma ko laua noho pu ana. Iloko o ko laua manawa i noho ai, aole i loaa keiki laua a hiki i ko laua make ana. Aka, o Kaikilani ka mea i hanau na keiki ekolu me kekahi mea e ae me Kanaloakuaana, he makuakane no no ua o Kaikilani. Ia ike ana o Kanaloakuaana me Kaikilani, loaa o Kalanioumi ame Kealiiokalani, he mau kaikamahine laua, a o Keakealani, ke keikikane.
Mamua o ko Keawenuiaumi make ana, kauoha ae la oia ia Lonoikamakahiki e noho ma ka noho alii, aka, aole pela ko Lonoikamakahiki manao. O ko Lonoikamakahiki manao i olelo aku ai i kona makuakane, aole ona makemake e ku koke i ka moku, aia a makaukau oia ma na mea kaua, a ailolo hoi, alaila, ku i ka moku. A nolaila, hooili ae la o Keawenuiaumi i ka aina a puni o Hawaii no Kaikilani. A make aku la o Keawenuiaumi, ku ae la o Kaikilani i ka moku, oia ka wahine alii i ai i ka moku.
After Kaikilani had assumed the care of the government, Lonoikamakahiki made a circuit of the island of Hawaii making public competitions in all the different arts of warfare mastered by him, in which he was always victorious. Word of these accomplishments of Lonoikamakahiki was in time carried to the hearing of Kanaloakuaana. When Lonoikamakahiki arrived home after making this circuit, he competed in boxing against Kanaloakuaana, for he, too, was skilful in all the arts of warfare. Kanaloakuaana did not demand this competition for any other purpose than to test for himself how proficient Lonoikamakahiki was, therefore they tried at boxing and Kanaloakuaana found that he was skilful. Kanaloakuaana then took up spear throwing as the next thing. At this Lonoikamakahiki said: “I have not studied the art of spear throwing; but what I have mastered is the art of dodging the spear.” Kanaloakuaana therefore took him at his word and did the throwing while Lonoikamakahiki did the dodging. In this trial Kanaloakuaana was satisfied that Lonoikamakahiki was indeed master of this art. The dodging of two spears at once was next taken up and again he proved himself to be proficient. Ma ia hope mai o ko Kaikilani ai moku ana, kaapuni ae la o Lonoikamakahiki ia Hawaii a puni, e hoiki ana i kona ike ma na mea ana i ao ai o ka oihana kaua, a lanakila ae ia oia ma ia mau hana. Aka, kui aku la keia mau hana a Lonoikamakahiki a lohe o Kanaloakuaana; a i ka hoi ana aku o Lonoikamakahiki mai kana huakai kaapuni aku, hoomaka ae la oia i ka mokomoko me Kanaloakuaana, no ka mea, he akamai oia i na oihana kaua a pau. Aka, i mea e ike ai o Kanaloakuaana i ke akamai o Lonoikamakahiki, nolaila, hoao hou laua i ka mokomoko. Alaila, hoao aku la no o Kanaloakuaana ma ka oo ihe; i aku o Lonoikamakahiki: “Aole wau i ao i ka oo ihe, aka, o ka alo ihe ka’u mea i ao.” A hoao laua i ka alo ihe, ia Kanaloakuaana nae ka ihe, o ka alo ka Lonoikamakahiki; ia hoao ana a laua, ua ike o Kanaloakuaana ua akamai. Alaila hoao hou aku la o Lonoikamakahiki no na ihe elua i ka manawa hookahi, a ua akamai no oia i ka alo ana no ia mau ihe.
When Kanaloakuaana saw that Lonoikamakahiki was very skilful in dodging this number of spears they tried the dodging of four spears thrown at once; but these were as nothing to Lonoikamakahiki. This trial was continued until they reached ten spears. When this number of spears was reached Kanaloakuaana was certain that Lonoikamakahiki was master of more than ten spears, so he concluded to make further trials, the dodging of any number of spears at once. A ike aku la o Kanaloakuaana ua akamai o Lonoikamakahiki, alaila, hoao ae la no laua no na ihe eha e hou i ka manawa hookahi, aka, he mea ole ia ia Lonoikamakahiki; a pela no ka laua hoao ana a hiki i na ihe he umi. Ike maopopo aku la o Kanaloakuaana, ua makaukau o Lonoikamakahiki ma keia mau maka ihe, alaila manao ae la o Kanaloakuaana e hoao hou ia Lonoikamakahiki i ka alo ana o ke olowalu ihe.
In order to make this further trial Kanaloakuaana took Lonoikamakahiki to Kailua, to the sandy beach at Kaiakekua. When they came to the place, Kanaloakuaana said to Lonoikamakahiki: “I want to be positive of your great skill, hence I have brought you here for that test and to satisfy myself that you are indeed a master. We have tested you from one to ten spears, and I am sure you are skilful in the dodging of that number. There is, however, one more trial—the dodging of any number of spears. If you are proficient in this, then you are indeed expert.” A i mea e maopopo ai ia Kanaloakuaana ke akamai o Lonoikamakahiki ma ka oo ihe, lawe ae la oia ia Lonoikamakahiki ma Kailua, ma ke one o Kaiakekua. A hiki aku la malaila, ia manawa, olelo aku la o Kanaloakuaana ia Lonoikamakahiki: “Ua makemake au e ike i ko akamai loa, nolaila wau i lawe mai nei maanei e ike i kou akamai, no ka mea, ua hoao kaua i ka oo ihe ma ka ihe hookahi a hiki i ka umi, ua ike au i kou akamai ma ia mau ihe, aka, hookahi mea i koe ia oe, o ka alo ana iloko o ke olowalu ihe, ina e akamai oe ma ia mau mea, alaila akamai io oe.”
After Kanaloakuaana had spoken the above words, the people who were to throw the spears arose in front and on both sides of Lonoikamakahiki, leaving his back free. There were about thirty spearmen to throw at the same time. After the men were ready and the spears thrown it was seen that Lonoikamakahiki was not hit by a single one of them. Kanaloakuaana continued the test from thirty spears until the number had reached two times forty spears; still Lonoikamakahiki was not hit. The only time that Lonoikamakahiki was pricked was by himself with his own spear. The trials in the different arts were carried out in the most severe way until all the different arts were gone through. A pau ka Kanaloakuaana olelo ana no keia mea, alaila ku mai la ka poe oo ihe ma ke alo mai a ma na aoao, koe kona kua, ua like paha me kanakolu ihe e hou i ka manawa hookahi. Aka ia hoao ana, aole i ku iki o Lonoikamakahiki ia mau ihe. Pela no ka Kanaloakuaana hoao ana mai ke kanakolu ihe a hiki i ka elua kaau, aole o Lonoikamakahiki i ku iki; hookahi no eha ana o Lonoikamakahiki, i eha no i kana ihe ponoi. Pela no ka Kanaloakuaana hoao ana a pau na mea a Lonoikamakahiki i ao ai.
CHAPTER III. When Lonoikamakahiki First Took Charge of the Government. MOKUNA III. Ko Ili Mua ana o ka Aina ia Lonoikamakahiki.
After Kanaloakuaana had put Lonoikamakahiki through all the different trials of skill in the various arts of warfare, Kanaloakuaana said to Kaikilani: “The care of the government must be given over to Lonoikamakahiki.” This was because Kanaloakuaana was satisfied that Lonoikamakahiki was well able to take charge of all things pertaining to the government. Because of this, Kanaloakuaana told Lonoikamakahiki to fill the vacancy left by Keawenuiaumi, so Lonoikamakahiki assumed control of the government. It was Lonoikamakahiki together with his wife, however, that took charge of all the lands of Hawaii, and the two were the head of the government. Mahope iho o ko Kanaloakuaana hoao ana ia Lonoikamakahiki, nolaila olelo aku la o Kanaloakuaana ia Kaikilani: “E hoihoi ka aina ia Lonoikamakahiki.” No ka mea ua maopopo ia Kanaloakuaana ke akamai ma na mea e pili ana i ke Aupuni. Nolaila, olelo aku la o Kanaloakuaana ia Lonoikamakahiki e pani ma ka hakahaka o Keawenuiaumi; a noho iho ia o Lonoikamakahiki ma ka noho alii o kona makuakane. Noho iho la o Lonoikamakahiki me kana wahine ma na aina apau o Hawaii, he mau poo no ke aupuni.
After Lonoikamakahiki had ruled for some time no dissatisfaction over his administration of the affairs of the government was shown; no wars in the nature of rebellions arose, and this peaceful reign lasted for some considerable time; neither was any family trouble seen. But Kaikilani, on the other hand, was the one who fell into sin, for she took Heakekoa, the son of Kalaulipali and Uli, as her paramour without the knowledge of Lonoikamakahiki. A liuliu ko Lonoikamakahiki noho alii ana, aole he kaua a kipi hoi ma ia hope mai, aole no hoi i kulanalana kona noho ana me kana wahine. Aka, o Kaikilani, oia o laua mea i hana i ka hewa, no ka mea, ua lawe ae oia ia Heakekoa ke keiki a Kalaulipali me Uli i kane moe kolohe nana, me ka ike ole o Lonoikamakahiki.
A i ka manawa i manao ai o Lonoikamakahiki e holo makaikai ia Maui a hiki i Kauai; nolaila, lawe ae la oia i kana wahine ia Kaikilani, e hele pu ma ia huakai hele a ke alii. A i ka manawa i makaukau ai o ka huakai a ke alii, lawe ae la oia i kona mau hoewaa, ame kona kahu me Loli. O ka manao nui o Lonoikamahiki ma ia huakai, i mea e hoike aku ai i kana mau hana hoopapa ma kahi ana e hele ai. A no ia mea, lawe ae la oia i kana hokeo, o Kuwalawala ka inoa o ua hokeo la. Aia nae maloko o ua hokeo la na mea hoopapa a pau, na ukana o kela ano keia ano. A lawe ae la no hoi i kana kahili o Eleeleualani, he kahili nui ia.
A makaukau ka huakai a ke alii, alaila, holo aku la lakou a Maui, aole i liuliu ma Maui, alaila holo aku la ma Molokai, a ma Koolau ka lakou holo ana, a noho ma Kalaupapa. Ia kau ana o lakou nei malaila, aole i manao o Lonoikamakahiki e liuliu ka noho ana malaila, aka no ka loohia ana o lakou e ka makani ino, nolaila, liuliu ai lakou malaila, he mau malama paha eha. Ia manawa no a laua i noho ai ma Kalaupapa, he konane ka laua hana nui ia mau malama.
At the time when Lonoikamakahiki and his party left on their journey of sightseeing, Heakekoa missed his lover Kaikilani so much that he was unable to remain in Hawaii; therefore he followed Lonoikamakahiki and his party. In following them up Heakekoa first called at Maui, and, failing to find them, he continued on to Molokai and landed at Kalae, where he was informed that the royal couple were staying at Kalaupapa. Heakekoa remained at Kalae for several days with the hope of securing someone who would carry the news of his arrival to Kaikilani, but he was unable to secure a proper person. I kela manawa hoi a ua o Lonoikamakahiki ma i haalele aku ai a holo mai ai i ka makaikai, ia manawa he mea nui loa ia no ko Heakekoa aloha no Kaikilani, a hiki ole ke hoomanawanui; nolaila, huli mai la o ua o Heakekoa mahope o Lonoikamakahiki ma. Ma ia huli ana mai a hiki i Maui, aole i halawai, a malaila mai a kau ma Kalae i Molokai; ia wa lohe oia, aia no na alii i Kalupapa kahi i noho ai. Noho iho la o Heakekoa ma Kalae no kekahi mau la, me ke ake e loaa ka mea nana e lawe aku ka lohe ia Kaikilani, aka, aole he kanaka kupono.
I kekahi la, hiki mai la kekahi mau kanaka no Kalaupapa mai; a i ka wa i hoi ai kela poe ma Kalaupapa, nolaila ninau aku la ua o Heakekoa i na kanaka me ka i aku: “E hoi ana anei oukou i Kalaupapa?” Ae, mai la na kanaka. Ninau hou aku la no ua o Heakekoa: “Aole anei na ’lii o Hawaii ilaila?” Alaila hai maopopo aku la ua mau kanaka nei: “Aia no ke noho la.” I aku la o Heakekoa: “I hoi auanei oukou a luna o ka pali la, hea wale iho auanei oukou penei la: ‘E Kaikilani alii wahine o Puna e, e aa mai ana oe ke ku a ka lauli pali o Uli o Hea?’ A ina i lohe ole mai, alaila kahea hou aku oukou:
‘Say, Kaikilani, Chiefess of Puna, Your lover sends you his love Of the shady cliff that stands, of Uli of Heakekoa.’ ‘E Kaikilani alii wahine o Puna-e, E aa mai ana ko ipo ia oe, O ke ku a ka lauli pali o Uli o Heakekoa.’
Will you thus make the call for me?” Pela auanei oukou e hea aku ai?”
A lohe ae la lakou i keia olelo a Heakekoa, alaila, hoi aku la ua mau kanaka nei. Ia hoi ana a hiki iluna o ka pali o Kalaupapa, ma Kaomilani, alaila kahea aku la ua mau kanaka nei e like me ke kauoha a Heakekoa. Ma ia kahea mua ana, ia manawa, lohe aku la no o Kaikilani i keia leo kahea ma ka pali, alaila manao ae la oia, ua hiki mai kana ipo. Ia manawa nae a ua o Kaikilani i lohe aku ai, e konane ana laua, aka, i mea e nalo ai ke ano o keia leo e pae nei i luna o ka pali ia Lonoikamakahiki, nolaila, hoonalonalo ae la ua o Kaikilani me ka walaau ano e ma ke konane ana, ma ka hoopuka ana i keia mau huaolelo: “O ke kui keia, o ka holo kela, mau kawa, ninole ka luna, hapala ka ele, na ke kea ka ai.”
After making the calls and believing that they had not been heard by Kaikilani, the men repeated the call, saying: A no ka manao o na kanaka nana i kahea aku aole i lohe o Kaikilani, nolaila, kahea hou aku la ua poe kanaka nei:
“Say, Kaikilani, chiefess of Puna, Your lover sends you his love Of the shady cliff that stands, of Uli of Heakekoa. “E Kaikilani alii wahine o Puna-e. E aa mai ana ko ipo ia oe, O ke ku a ka lauli pali o Uli o Heakekoa.”
For once Lonoikamakahiki knew that Heakekoa was the lover of Kaikilani, and from the calls he also knew that the fellow had landed at some place on Molokai. Ia manawa, lohe ae la o Lonoikamakahiki, he kane o Heakekoa na Kaikilani, me ka manao no ua pae mai ma kekahi wahi o Molokai.
After Lonoikamakahiki had made out the calls, he then asked of his cousin, his wife: “Say! Your lover Heakekoa sends you his love, I hear.” Kaikilani did not make answer to the question put by her husband, however, but continued in her deception, by saying: “This here is won; that is on the run, steady progress, the top is falling, the blacks are indistinct; the whites have won.” At this, Lonoikamakahiki took up the konane board and struck his wife on the head, inflicting painful wounds, but not severe enough, however, to kill her. Mahope iho o ka lohe ana o Lonoikamakahiki i keia leo, alaila, ninau aku oia i ka wahine kaikuahine ona: “E, aloha mai la nae hoi ko ipo ia oe o Heakekoa.” Aole nae he ekemu aku o Kaikilani, aka, ua lohe no i ka ninau mai a ke kane, hoolalau wale iho la no ua o Kaikilani: “O ke kui keia, a o ka holo kela, mau kawa, ninole ka luna, hapala ka ele, na ke kea ka ai.” Ia manawa, lalau aku la ua o Lonoikamakahiki i ka papa konane, a hahau aku la i ke poo o ka wahine, a eha aku la o Kaikilani, aka, ua koe no nae ke ola.
Because of this, the anger of Lonoikamakahiki was aroused and his mind was greatly troubled; he then made an oath that he would never again live with Kaikilani. This oath, however, he maintained within himself, not voicing it to any one. He then put her aside and refused to have anything to do with her. Because of this Kaikilani returned to Hawaii without meeting Heakekoa again, Kaikilani promising herself to have nothing more to do with Heakekoa, knowing full well that if she did she would in all likelihood be killed by Lonoikamakahiki, her husband; therefore she made up her mind to renounce Heakekoa forever. Nolaila, huhu nui loa iho la o Lonoikamakahiki, a pono ole kona manao, me ka manao e hoohiki, aole e launa hou me Kaikilani; aka, iloko wale iho no ia ona, aole i hoopuka ma ke akea, alaila, hoomaau ae la oia i kana wahine, a hookaawale aku la. A no keia mea, hoi aku la o Kaikilani i Hawaii, aole i launa hou me Heakekoa, no ka mea, i iho la o Kaikilani, aole e launa hou me Heakekoa; a no ka mea hoi, ina e launa hou me Heakekoa, alaila o ka make ka hope a ke kane (Lonoikamakahiki) ke hana mai mahope, nolaila haalele loa o Kaikilani ia Heakekoa.
A no keia hana ana a Lonoikamakahiki i ka wahine, nolaila, ua kui aku ka lono a lohe o Kanaloakuaana, nolaila, manao ae la na ’lii o Hawaii e kipi aku ia Lonoikamakahiki. A i ka hoi ana aku o Kaikilani mai Molokai aku, a hiki ma Hawaii; ia hiki ana aku, ua hoonoho ae la o Kanaloakuaana i na ’lii a puni na awa pae waa o Hawaii, mamuli o ke kauoha a Kanaloakuaana ame na ’lii apau, no ka mea, ua menemene ae la na ’lii i ka lohe ana mai make o Kaikilani.
On this return Kaikilani proceeded to Napoopoo and there found that all the chiefs of Hawaii had taken everything for themselves and were in open revolt against Lonoikamakahiki. Upon seeing this, Kaikilani’s love for Lonoikamakahiki returned and she took pity on him, and was not in sympathy with the wish of Kanaloakuaana and the other chiefs. Because of this Kaikilani began to entertain a desire to go back and make a search for Lonoikamakahiki to inform him of the open revolt of the chiefs of Hawaii. On this return of Kaikilani, Lonoikamakahiki had in the meantime continued on his journey and was on Oahu. Hoi loa aku la o Kaikilani a Napoopoo, ua hao ae la na ’lii apau o Hawaii e kipi ia Lonoikamakahiki. A no ia mea, he nui loa ko Kaikilani manao aloha no Lonoikamakahiki, no ka mea, aole he like o kona manao me ko Kanaloakuaana ma ame na ’lii e ae. A nolaila manao ae la ua o Kaikilani, e imi hou ia Lonoikamakahiki i hai aku ai oia i ka olelo kipi a na ’lii o Hawaii. Ma ia imi ana a Kaikilani, ua hala aku o Lonoikamakahiki i Oahu.
CHAPTER IV. The Sailing of Lonoikamakahiki to Oahu.—Arrival of Ohaikawiliula.—Lonoikamakahiki’s Contest with Kakuhihewa. MOKUNA IV. Ka Holo Ana o Lonoikamakahiki i Oahu.—Ko Ohaikawiliula Hiki Ana Mai.—Ko Lonoikamakahiki Hoopapa Ana me Kakuhihewa.
After Kaikilani’s return to Hawaii from Molokai, and the inclement weather had ceased, making the ocean fit for traveling, then Lonoikamakahiki set sail from Kalaupapa for Oahu, landing at Kailua in Koolaupoko. Upon the arrival of Lonoikamakahiki he found that Kakuhihewa was living at Kailua, residing at his palace. Mahope iho o ko Kaikilani hoi ana i Hawaii mai Molokai aku, alaila, ma ka pau ana o na la ino, kupono no ka holo moana, alaila holo aku la o Lonoikamakahiki mai Kalaupapa aku, a pae ma Kailua i Koolaupoko ma Oahu.
When Lonoikamakahiki was approaching Kailua, Lanahuimihaku and his companion recognized the canoe of Keawenuiaumi, so they said to Kakuhihewa: “It is the king of Hawaii, Lonoikamakahiki.” As Kakuhihewa and the others had heard that Lonoikamakahiki was a man well versed in the arts of hoopapa, they therefore made preparations and awaited for the arrival of Lonoikamakahiki with everything ready for a contest. Upon the arrival of Lonoikamakahiki, and the double canoe was hauled ashore, the king and the baggage were taken up and carried to the palace of Kakuhihewa. Ia hiki ana aku o Lonoikamakahiki, aia no o Kakuhihewa malaila kahi i noho ai, maloko o kona hale alii. I ka wa e holo aku ana o Lonoikamakahiki, ike mua aku la no o Lanahuimihaku ma i na waa o Keawenuiaumi, alaila, olelo aku la ia Kakuhihewa: “O ke alii o Hawaii, o Lonoikamakahiki.” A no ko Kakukihewa ma lohe ana, he kanaka akamai o Lonoikamakahiki i ka hoopapa, nolaila, hoomakaukau mua o Kakuhihewa ma no ka hoopapa. A hiki aku la o Lonoikamakahiki, a kau na waa i uka, kiiia mai la na ukana ame ke alii pu, hoihoi ia aku la a ka hale alii o Kakuhihewa.
I kekahi la ae, hiki mai la o Ohaikawiliula, kekahi alii wahine mai Kauai mai, a no ka nui akamai o Lonoikamakahiki ame kona naauao loa nolaila, lawe ae la ua o Lonoikamakahiki ia Ohaikawiliula i wahine moe nana ia po, i kumu e loaa hou ai iaia kekahi mau kumu hoopapa. A lilo mai la o Ohaikawiliula ma kona poli no ka po hookahi, me kona manao mua ole e hana i ka hewa me ke alii wahine o Kauai, aka, i mea e loaa ai kona kumu hoopapa hou me ke alii o Oahu, nolaila lawe ae la oia e moe ma ia ano ia Ohaikawiliula. I ka manawa i lawe ae ai o Lonoikamakahiki i ke alii wahine ma ia po, a mahope iho o ko laua manawa hooluolu no ka ike ana ia laua iho, alaila, ninau aku la o Lonoikamakahiki: “Ia oe i holo mai nei mai Kauai mai, aole anei he wahi mele hou o Kauai i loaa ia oe?” I aku la o Ohaikawiliula: “He wahi mele no, he wahi inoa no nae no’u.” Ninau hou aku la no o Lonoikamakahiki: “He mele hou anei?” I hou aku la o Ohaikawiliula: “Ae, he mele hou loa, aole i laha i ke kuaaina, i ke alo alii wale iho no, a holo wale mai nei wau.” Ninau hou aku o Lonoikamakahiki: “Owai ua wahi mele la?” Hai aku la o Ohaikawiliula: “O Kealialia liu o Mana.” Mahope iho o keia mau kamailio ana a laua, alaila ao iho la o Lonoikamakahiki i ua mele nei, a ao no hoi ka po, o ka paa naau no hoi ia o ua wahi mele nei.
At daylight the next day Ohaikawiliula made preparation to set sail for Hawaii, where she was going to meet her future husband, Manuahi. While this preparation was going on, and the double canoe was being hauled into the sea (the chiefess had not boarded it, however), Lanahuimihaku and his companion said to Kakuhihewa: “You had better run out and ask the chiefess of Kauai for a new chant. It is possible that she knows a late chant from Kauai, then we will study it, else it will be first acquired by the king of Hawaii, Lonoikamakahiki. Ohaikawiliula will surely give her permission that it be used in honor of your name, for Lonoikamakahiki is a chief without any chant dedicated to his name.” Because of these words, spoken by Lanahuimihaku and his companion, Kakuhihewa and his servants went up to where the double canoe was moored and Kakuhihewa reached out and held the chiefess, Ohaikawiliula by the arm, then asked her: “Before setting sail from Kauai, did you not hear of a new chant belonging to Kauai?” Ohaikawiliula replied: “I have a chant.” Kakuhihewa again asked: “Is it a very late one, not heard in the country districts?” Ohaikawiliula replied: “It has not been heard in the country districts; it was used only at the royal court up to the time of my departure. It is one used in honor of my name.” Kakuhihewa again asked: “What is the title of the chant?” “It is ‘The Mirage of Mana,’ ” replied Ohaikawiliula. A ma ke ao ana ae, hoomakaukau ae la o Ohaikawiliula e holo i Hawaii no ke kii ia Manuahi i kane nana. Ia manawa, i na waa e hoomaka aku ana e holo, aole nae i kau aku ke alii wahine, i aku la o Lanahuimihaku ma ia Kakuhihewa: “E hele aku oe e noi aku i ke alii wahine o Kauai i mele, malia he wahi mele hou kekahi o Kauai mai i loaa iaia, alaila, ao ae kakou, no ka mea, e lilo e aku auanei i ke alii o Hawaii (Lonoikamakahiki), a malia o ae mai ua o Ohaikawiliula, alaila, nou ka inoa; aia la he alii inoa ole.” A no keia olelo ana a Lanahuimihaku ma pela, nolaila, hele aku la o Kakuhihewa me kona mau kanaka, a hiki i kahi e lana la na waa, a paa aku la o Kakuhihewa ma na lima o ke alii wahine (Ohaikawiliula) me ka ninau aku: “Holo mai nei oe mai Kauai mai, aole he wahi mele hou o Kauai i loaa ia oe?” Hai aku la o Ohaikawiliula: “He mele no.” I aku o Kakuhihewa: “He mele hou loa aole i laha i ke kuaaina?” I hou aku o Ohaikawiliula: “Aole i laha i ke kuaaina, i ke alo alii wale iho no a hele wale mai la wau, he wahi inoa no no’u.” Ninau hou aku la o Kakuhihewa: “Owai ua wahi mele la?” “O Kealialia liu o Mana.”
Alaila, ao aku la ua o Kakuhihewa i ua mele nei, ma ka haawi pakahi ana i na lalani mele i na kanaka, a pau ua mele nei, holo aku la o Ohaikawiliula i Hawaii, a hoi aku la no hoi o Kakuhihewa i ka hale me na kanaka, a hookuikui ae la i na hua i haawi pakahi ia i na kanaka, a lilo ae la i mele e like me ko lakou aoia ana e ka mea nana i ao mai ia lakou.
When Kakuhihewa was being taught the chant by Ohaikawiliula, it was very considerate of her not to have informed him that she had already taught the same to Lonoikamakahiki. She did not even say a word about the matter; probably she had forgotten all about it. If she had told Kakuhihewa of teaching Lonoikamakahiki the chant it would not have been taken for a subject in the game of hoopapa that followed. Aka, i ka manawa i ao ai o Kakuhihewa me Ohaikawiliula i ua mele nei, he mea nani loa nae i ke alii wahine ka hai ole aku ia Kakuhihewa, ua ao ia o Lonoikamakahiki i ua mele nei, aole no hoi i puka iki aku kekahi hua olelo mai kona waha aku; aka, no ka poina loa ana paha, ina paha ua hai oia ua aoia ia Lonoikamakahiki ua mele la, ina ua lilo ole i kumu hoopapa.
After Kakuhihewa had committed the chant to memory he and his favorites went out surf riding. Lonoikamakahiki also accompanied the king of Oahu in this outing. When it became time for Kakuhihewa to cease surfing he returned to the house with his companions. Just as soon as they reached the house Lanahuimihaku and his companion said to Kakuhihewa: “Say, Kakuhihewa, when the king of Hawaii finishes riding the surf and should send for his loin cloth and kapa, then you refuse the taking of those things, and tell him that he shall not have the loin cloth and kapa unless he is able to recite the chant that we have just learned this morning.” Kakuhihewa then saw that the proposition spoken by Lanahuimihaku and his companion was a good one, so he carried out the advice given him by the two men. Mahope iho o ko Kakuhihewa ao ana i ke mele, hele ae la oia me kana mau punahele i ka heenalu, a o Lonoikamakahiki hoi kekahi ma ia hee nalu ana. A pau ka Kakuhihewa ma heenalu ana, hoi aku la lakou a ka hale. Ia manawa, olelo aku la o Lanahuimihaku ma ia Kakuhihewa: “E Kakuhihewa! I noho auanei kakou a i pau ka auau ana a ke alii o Hawaii, a i kii mai auanei i ka malo a me ke kapa; alaila, aua aku auanei oe, me ko olelo aku auanei, aole e loaa ka malo a me ke kapa, ke loaa ole kela mele a kakou i ao iho nei i keia kakahiaka.” Alaila ike ae la ke alii Kakuhihewa, ua pono ka olelo a Lanahuimihaku ma, alaila, hooko ae la o Kakuhihewa mamuli o ka Lanahuimihaku ma olelo.
Lanahuimihaku and his companion were great favorites in the court of Lonoikamakahiki prior to their coming to Oahu, and they were recognized as the most important men in the presence of the king. They were well treated and accorded the highest position over all the people when Lonoikamakahiki took charge of the affairs of the government. But there came a time when the king ceased thinking so very much of them; that they were no longer his favorites. Because of this neglect they left Lonoikamakahiki and came and lived with Kakuhihewa. It was these two men that caused great trouble for Kakuhihewa and his people. A o Lanahuimihaku ma, he mau kanaka punahele ia ma ko Lonoikamakahiki alo, a o laua no na kanaka nui o ko Lonoikamakahiki alo alii, a ua oi ae laua mamua o na kanaka a pau ma ko Lonoikamakahiki ku ana i ka moku; a no ka pau ana o ko Lanahuimihaku ma punahele, nolaila, haalele laua ia Lonoikamakahiki, a holo mai a noho me Kakuhihewa; a o keia mau kanaka, na kanaka i pilikia loa ai o Kakuhihewa ma.
When Lonoikamakahiki returned from having his bath and stood outside of Kakuhihewa’s palace, he said to his attendant, Loli: “You go in and bring out my loin cloth and my cloak.” Because of this order of the king Loli proceeded to get these things, they being in Lonoikamakahiki’s calabash, Kawalawala, which was in the palace, in the end of the house set apart for the use of the king. A i ka manawa i hoi mai ai o Lonoikamakahiki mai ka auau mai, hoi aku la a mawaho o ka hale alii o Kakuhihewa, i aku la i ke kahu ia Loli: “E kii aku oe i kuu wahi malo ame kuu wahi kihei.” A no keia olelo a ke alii, nolaila, kii aku la o Loli i ka malo o Lonoikamakahiki i loko o kona hokeo (Kuwalawala) maloko o ko Kakuhihewa hale, kahi i waiho ai, ma ke kala hoi i hookaawaleia nona.
When Loli came into the house he took the calabash where the things were kept and proceeded to open it. When Kakuhihewa saw Loli uncovering the calabash he said to one of his own retainers: “You go and tell the servant of Lonoikamakahiki not to take the loin cloth until he can chant the mele in honor of the king’s name.” Because of this order from Kakuhihewa the retainer went to meet Loli and said to him: “What are you doing, uncovering the calabash of your ward?” Loli replied: “I am uncovering it for the loin cloth and kapa of the king.” Kakuhihewa’s retainer then said: “You must go back without it. You cannot have the loin cloth until the chant in honor of the king’s name is recited.” Loli then returned and Lonoikamakahiki asked of him: “Where is the loin cloth?” Loli replied: “The loin cloth cannot be had. Kakuhihewa has kept me from taking it. It is only when the chant in honor of Kakuhihewa is recited that the loin cloth can be given up.” Lonoikamakahiki then said: “You go back and get my loin cloth and bring it here, and if they should ask you about the chant, then ask them the title of the king’s chant.” I ka manawa o Loli i komo aku ai i loko o ka hale, a wehe ae la i ka hokeo, kahi i waihoia aku ai na mea o ke alii. A ike aku la o Kakuhihewa ia Loli e wehe ana i ka hokeo, alaila, olelo aku la i kona kahu ponoi, me ka i aku: “E hele oe a olelo aku i ke kahu o Lonoikamakahiki, aole e lawe i ka malo a loaa ka inoa o ke alii.” A no ko Kakuhihewa olelo ana pela, alaila, hele aku la ua kahu nei o Kakuhihewa a halawai me Loli, i aku la ma ka ninau: “Heaha ia au e wehe nei i ka hokeo o ua hanai au?” I mai la o Loli: “E wehe ae ana wau i ka malo a me ke kapa o ke alii.” Olelo aku la ua wahi kahu nei o Kakuhihewa: “E hoi wale oe, aole e loaa ka malo ia oe, a loaa ka inoa o ke alii (Kakuhihewa).” Hoi aku la o Loli, ninau mai la o Lonoikamakahiki: “Auhea ka hoi ka malo?” Olelo aku la o Loli: “Aole e loaa mai ka malo, ua aua ia mai nei e Kakuhihewa, aia a loaa ka inoa o Kakuhihewa, alaila loaa mai ka malo.” I aku o Lonoikamakahiki: “E kii oe i kuu malo, a lawe mai, a ina i ninau mai ia oe, alaila ninau aku oe i kona inoa.”
Loli then returned into the house and again uncovered the calabash. The retainer of Kakuhihewa again asked: “What are you doing with the calabash?” Loli replied: “I have come for the king’s loin cloth and kapa.” Kakuhihewa then spoke up: “You are very stubborn. Have you not heard that you have been ordered that only when the chant in my honor can be recited can you get the loin cloth and kapa?” Loli then made reply: “That is just what I have told my king, but he ordered me to return here and ask for the title of your chant.” Kakuhihewa then said: “The title of the chant in honor of my name is ‘The Mirage of Mana.’ ” Hoi aku la o Loli a wehe hou no i ka hokeo; ninau hou mai ke kahu o Kakuhihewa: “Heaha kau hana i ka hokeo?” I aku o Loli: “I kii mai nei no wau i ka malo a me ke kapa o ke alii.” I aku la o Kakuhihewa: “He hoopaa anei oe; aole anei oe e lohe, ua oleloia aku nei oe, aia a loaa kuu inoa, alaila, loaa aku ka malo a me ke kapa.” Olelo aku la o Loli: “O ka’u ia i olelo aku nei i ke alii a’u, i mai nei kela, e hoi mai wau a ninau aku i kou inoa.” I aku o Kakuhihewa: “O kuu inoa o Kealialia liu o Mana.”
Loli was again forced to return without the loin cloth. Upon coming to Lonoikamakahiki he was asked: “What is the title of the chant in honor of the name of the king of Oahu?” The retainer Loli then told him: “He said it was ‘The Mirage of Mana.’ ” Lonoikamakahiki then said: “You go back and bring my loin cloth. If they should again ask you, you tell them that I have said, ‘The Mirage of Mana’ is the chant in honor of the name of Lonoikamakahiki. You repeat this to them.” Hoi wale aku la o Loli me ka nele i ka malo. Ninau mai la o Lonoikamakahiki: “Owai ka inoa o ke alii o Oahu?” Alaila, hai aku la kahi kahu, o Loli: “I mai nei, o Kealialia liu o Mana.” I aku o Lonoikamakahiki: “O hoi a lawe mai i kuu malo, i olelo hou mai, alaila olelo aku oe, ua olelo aku wau: ‘O Kealialia liu o Mana’ inoa nei no o Lonoikamakahiki la? Pela oe e olelo aku ai.”
At the close of their conversation, and this was the last thing said on the subject, Loli then went back into the house, the palace of Kakuhihewa, Kamoa by name. Again Loli took up the calabash and began to uncover it for the loin cloth and kapa of his king. At this Kakuhihewa again asked: “Say, Loli, why are you again uncovering the calabash belonging to your ward?” Loli made reply: “It is for the king’s loin cloth.” Kakuhihewa said: “Have you not heard that you cannot get the loin cloth until the chant in my honor is recited?” Loli replied: “I have told him that, but he replied by asking, ‘What is the title of the chant of Kakuhihewa?’ I replied: ‘The Mirage of Mana.’ He made reply: ‘Is it “The Mirage of Mana,” the chant in honor of the name of Lonoikamakahiki?’ This is the reply made by my king, and that is all.” Because of this reply made by Loli, Kakuhihewa asked of Lanahuimihaku and his companion: “Is this chant really in honor of the name of the king of Hawaii?” Lanahuimihaku and his companion replied: “It is a lie; he has no chant in honor of his name like this one. He is a chief without a chant. You must not be afraid; make a wager with him.” A pau ka laua kamailio ana no keia mau mea, a o ka laua olelo hope loa no hoi ia ma keia mau mea, alaila, hoi aku la o Loli a ka hale alii o Kakuhihewa, o Kamoa ka inoa o ua hale alii la. Lalau hou aku la no ua o Loli i ka hokeo, e wehe ana i ka malo a me ke kapa. Ia manawa, ninau hou mai o Kakuhihewa: “E Loli! Heaha ia au e wehe hou nei i ka hokeo a ko hanai?” I aku o Loli: “O ka malo no o ke alii.” I aku o Kakuhihewa: “Aole anei oe e lohe, aole e loaa aku ka malo, a loaa kuu inoa?” I aku o Loli: “Ua olelo aku nei wau pela, aka, olelo mai nei kela, me ka ninau mai: ‘Owai ka inoa o Kakuhihewa?’ Hai aku nei wau: ‘O Kealialia liu o Mana.’ I mai nei kela: ‘O Kealialia liu o Mana inoa nei no o Lonoikamakahiki la;’ a pela mai ua alii la ia’u, a oia la.” A no keia olelo ana aku a Loli pela, alaila, ninau ae la o Kakuhihewa ia Lanahuimihaku ma: “No ke alii io anei o Hawaii keia inoa?” I aku o Lanahuimihaku ma: “He wahahee, aole ona inoa e like me keia, he alii inoa ole; mai makau oe pili ia aku.”
CHAPTER V. The Wager Made by Kakuhihewa Against Lonoikamakahiki. MOKUNA V. Ka Pili Ana o Kakuhihewa me Lonoikamakahiki.
Mahope iho o ko Kakuhihewa lohe ana ia Loli no ko Lonoikamakahiki hai ana mai, nona ka inoa, ke mele hoi a laua e hoopapa nei, alaila, olelo pu ae la na ’lii a elua, no na kumu pili a laua; a maopopo ae la, haawi mai la o Kakuhihewa i ka aina, mai ka lae o Leahi a ka lae o Kaena mau ia Eleeleualani, ke kahili nui o Lonoikamakahiki. I aku la o Lonoikamakahiki: “Aole e mau kuu kahili ia wahi.” A no ko Lonoikamakahiki hoole ana aku i ka pili ia Kakuhihewa, alaila, haawi hou mai la ua o Kakuhihewa, i ka aina mai ka lae o Kaena a ka lae o Kaoio ma Kualoa.
Because of this last offer made by Kakuhihewa, which really meant the passing away from him of almost all the lands of Oahu, Lonoikamakahiki replied: “I will not allow my feather kahili to be wagered for the amount of land you offer.” Kakuhihewa then replied: “Since you have not agreed to my offer, make your offer then.” Lonoikamakahiki said: “I will wager my feather kahili as against the inside of this house.” Kakuhihewa then made answer: “That is agreed; here it is. You are satisfied with the inside of the house as against your kahili, while I was offering you almost all my possessions, which I had the chance of losing to you.” A no keia pili ana mai a Kakuhihewa, aneane e pau loa o Oahu nei, alaila, olelo aku o Lonoikamakahiki: “Aole e mau kuu kahili ia pili.” I aku o Kakuhihewa: “Ole ae la ka’u pili, ia oe mai hoi ia wahi.” I aku o Lonoikamakahiki: “O kuu kahili a mau ia loko o ka hale, alaila, ae wau.” I aku o Kakuhihewa: “Ua mau; o loko wale ae la no ka hoi o ka hale ka pili o kou kahili la, mai lilo hewa ka aina ia oe.”
After the wagers had been agreed on, the loin cloth and kapa of Lonoikamakahiki were given up at last. Kakuhihewa then said: “You recite the chant first, for you have claimed that the chant was one in honor of your name. After you have finished, then we will recite ours.” Lonoikamakahiki replied: “You people had better make the first recital, since I have claimed that you have appropriated the chant belonging to others and are claiming it your own. In this way we will ascertain positively whether the chant is yours. After you have finished, then I will make my recital.” A pau ka laua pili ana, akahi no a haawaiia aku ka malo a me ke kapa o Lonoikamakahiki. I aku o Kakuhihewa: “Ia oe mua; e hana mai oe i kou inoa, a pau hoi kau hana ana, alaila, ia makou aku.” I aku o Lonoikamakahiki: “Ia oukou paha mua, i ka poe lawe wale i ka inoa o kekahi; no oukou iho la ka hoi ia inoa; a o ke akaka ia o ko oukou inoa. A pau hoi ka oukou, alaila, ia’u aku.”
Because of this argument advanced by Lonoikamakahiki, Kakuhihewa agreed that they make the first recital of the chant taught them by Ohaikawiliula. Following is the chant that caused the dispute: A no ka Lonoikamakahiki olelo ana aku ia Kakuhihewa pela, alaila, lilo mua ae la ia Kakuhihewa ka hana mua o ke mele a lakou i ao ai me Ohaikawiliula. A eia malalo iho ua wahi mele la a laua e hoopapa nei:
It is as though following behind.
The water is following,
The water of Kamakahou is following;
The water that is not water,
The mirage of Mana.
Like the sea is the water,
Like the water is the sea,
Like the sea is the water of Kamakahou.
The sugar-cane trash from my eating was cast away.
After I had gone beyond
I failed to recognize.
What was seen behind, again appears in front.
[As] the plentiful dew of the morning.
Gone to bury the dead
[On] the barren sands of Nonohili.
The coconut grove bends low seaward of Pokii,
In reverence to [the god] Makalii.
O Kealialia liu o Mana.
Ke uhai la no.
Ke uhai la ka wai,
Ke uhai la ka wai a Kamakahou;
Wai alialia,
Wai o Mana.
Me he kai la ka wai,
Me he wai la ke kai,
Me he kai la ka wai a Kamakahou.
O ka aina-ko a’u i ai a kiola haalele.
Hoi aku a mua
Hoohewahewa mai.
Hoi ana i ke kua, i ke alo.
O ka iliau loha i ka la
Puolo hau kakahiaka.
Hele ke alia o Aliaomao,
Hele kanu kupapau,
O ke kaha i Nonohili.
Halala na niu i kai o Pokii,
Hoakua wale la o Makalii.
“There, that is the chant in honor of our name. Now it is your turn.” Lonoikamakahiki replied: “The chant is not yours, it is mine.” Kakuhihewa said: “We will know it is your chant, without any doubt, after you have recited it.” Lonoikamakahiki then began the recital of the chant, first taking the chant in his own name as taught him by Hauna, and at the end he added on the chant taught him by the chiefess from Kauai. Following is the chant in full: “Aia la, holo ko makou inoa, a ia oe hoi.” I aku o Lonoikamakahiki: “Aole no oukou ka inoa, no’u ka inoa.” I aku la o Kakuhihewa: “O ke akaka ia o kou inoa ke hana mai oe.” Alaila, hana aku la o Lonoikamakahiki i kona inoa ponoi a Hauna i ao mai ai ia ia, a hoohuipu aku la me ke mele a ka wahine o Kauai i ao mai ai ia laua, e like me malalo iho:
Kahikahonua to Elekaukama,
Halalakauluonae,
Nanamakaikaeleua,
Mahehaluakama,
Cling perseveringly to the breast
Of Kukulu of Halaaniani.
The base of the sky, Kama,
The base of Kuami
Paepaeilani
Kekupuaiawaawa
In the time of Hakiawihi Kama
Hakekoai, O Lono.
Opuukahonua, Kamakalewa,
Peu and Kiha,
The base of Kama,
Haena and Koenamimi.
Who art thou?
It is Kakaeke,
Hanakaeke,
Nanakaeke,
Paakaeke,
Maakake.
That is the bag that will bring fame,
Two—
There are two Honokeana Keana;
There are two caves of Opihi;
There are three Kahana;
Two Mailepai;
Two Honokawai;
Kawailua;
Kekaa making the third.
There are four Mahinahina
Honokahua,
Honolua,
Honokohau,
Honopou;
The fifth is Kahakuloa,
Kahakuloa makes the sixth,
Makalina makes the eighth,
Waihee makes the ninth,
Of the divisions in Wailuku.
The tenth.
One is Koolau,
One is Wailuku,
One is Kahookuli in going.
Two—
Two stand up.
Two—
Two sit down.
Two—
Two are inclining against Keaahala.
Two—
Two Nuailua.
Three—
Three Makaiwa.
Three—
Three foundations.
Four—
Four Waipio.
Four—
There are four in the uplands of Halehaku.
Five—
There are five Pauwela.
Five—
Five Huleia.
Five—
There are five people
Chasing each other on the lonely coast of Paie.
The one in the lead is the seventh.
There are seven Pulehu,
There are seven Mana,
The Ohia of Paukauwila is the seventh.
There are ten—
There are ten of Lele.
There are ten—
There are ten of Molokai.
There are ten—
There are ten of Lanai.
There are ten—
The foundation, the joining together of the isles.
They join and hug like lovers.
Scrape away, scrape away.
There is Hilo
Thatching,
Ridging;
There is your lover
Passing by.
The mouth is closed,
The hand beckons,
The eyes also beckon,
Else he will be ashamed
And weep at
The quiet cliffs.
Water is on Oahu,
It shows there above.
Kaunuohua is low
Like a crawling hill at Nihoa.
That cliff,
This cliff,
That fence of wood.
The great one there below,
He sits;
He sits, he stands,
He points, he sticks out his tongue,
Kukahaulani.
He has the eyes of a bird,
Head of a bird,
Beak of a bird,
Tongue of a bird,
Neck of a bird,
Breast of a bird,
Wing of a bird,
Body of a bird,
Leg of a bird,
Thigh of a bird,
Tail of a bird,
Knee of a bird,
Feet of a bird,
Claws of a bird,
Feathers of a bird,
Neck of a bird,
Crop of a bird,
Liver of a bird,
Intestine of a bird.
Since you are a small bird,
Out you must go
In the upland wilderness,
For such is the way you dwell in Kona.
And catch the spawn of the Ii
And carry the spawn of Keaau.
O thou Hanalei!
Hanalei, the source of the rains,
Made low from carrying such a burden,
Who has stood on the hill top
Whose shadow has reached the bottom.
They are greatly wearied by the roughness [of the sea].
Lift up the canoe,
Let the people get aboard
With the probing sticks,
With the binding ropes,
With the floaters.
Get aboard, paddle away, get on.
The canoe master is aboard;
It is Lelepahu of Hawaii;
It is the large Hawaii of Kane;
It is Hilo of Kane of Kapu;
It is Hilo with the high cliffs;
It is Ku, the Lehua-eater;
The bosom companion of Kalalea and others who dwell there.
Who dwell there.
The house stands in Kona,
The front faces Koolau,
The wall faces Tahiti.
The posts were from Halawa
In Kauhuhu of Pele, of Peue.
Molokai is the back,
Lanai the front.
What is Molokini?
Wailuku is the locality of flying clouds.
What is broad Kula?
It is open upland.
Kaluanui of Kaluanui,
It stands by the twin hills,
Which were thatched for me at Auwahi.
The potatoes of Puukamaele,
Of Kipapai, of Honokaupu,
I am going home to partake of some food.
Until satisfied.
It is a fish sacred to my god.
Let the canoe enter
At Kaluakoi,
The barren coast of Puumomi,
At the entrance of Wailau,
Of Umipiilani.
It is the mirage of Mana;
It is as though following behind;
The water is following;
The water of Kamakahou is following;
The water that is not water,
The mirage of Mana.
Like the sea is the water,
Like the water is the sea.
The sugar-cane trash from my eating
Was cast away, left behind, forgotten.
After I had gone beyond
I failed to recognize.
What was seen behind, again appears in front.
The Iliau has wilted in the sun
[As] the plentiful dew of the morning.
What was seen behind, again appears in front
Of Laauhaele.
Passed are the emblems of the god of the year,
Gone to bury the dead
[On] the barren sands of Nonohili.
The coconut grove bends low seaward of Pokii,
In reverence to [the god] Makalii.
O Kahikahonua ia Elekaukama,
O Halalakauluonae,
O Nanamakaikaeleua,
O Mahehaluakama,
O Laloia, Laloae Kama,
O Hoopilikulo ko i ka manawa:
O kukulu o Halaaniani,
O Hanee aku o hanee mai,
O Hanee i ke au Kama.
O ka papa o ka lewa Kama,
O ka papa o Kuami,
O Paepaeilani
O Kekupuaiawaawa.
O ke au o Hakiawihi Kama,
O Hakekoai e Lono;
O Opuukahonua, Kamakalewa,
O Noiaku Kamahuola
O Peu o Kiha:
Ka papa o Kama,
O Haena Koenamimi,
Opiopio i ka ulu a Lonokaeho.
Owai o-e-?
O Kakaeke,
O Hanakaeke,
O Nanakaeke,
O Paakaeke,
O Maakaeke,
O ka eke ia ku i ka ieie;
O ka eke ia, Kaeke-a-
Elu-a—
Elua Honokeana Keana,
Elua ana Opihi,
Ekolu Kahana,
Elua Mailepai,
Elua Honokawai,
O Kawailua,
I kolu ia Kekaa.
Eha la Mahinahina,
O ka luna i Alaeloa.
Eha la Aina hono,
O Honokahua,
O Honolua;
O Honokohau,
O Honopou,
Aha la aina hono,
Alima la ia Kahakuloa:
O Kahakuloa la aona,
O Makalina la awalu,
O Waihee la aiwa,
Aiwa i Honokea,
O na Mahele i Wailuku.
Ka umi—
Kahi Koolau-e,
Kahi Wailuku-e,
Kahi Paie,
Kahi Kahookuli ke haele:
Elua—
Elua ku mai,
Elua—
Elua noho ae,
Elua—
Elua Pili wale i Keaahala,
Elua—
Elua Nuailua,
Ekolu—
Ekolu Makaiwa,
Ekolu—
Ekolu Papa,
Eha—
Eha Waipio,
Eha—
Eha ka uka i Halehaku
Elima—
Elima Pauwela,
Elima—
Elima Huleia.
Elima—
Elima na kanaka,
Alualu o ke kaha wale i Paie,
He oi ahiku,
Ehiku Pulehu,
Ehiku Mana,
Ehiku ka ohia i Paukauwila:
He umi—
He umi o Lele;
He umi—
He umi o Molokai:
He umi—
He umi o Lanai:
He umi—
He umi o Kanaloa Kahoolewa,
Ka hono ka hookui o na moku,
O kana Puiki ae ka ipo aloha,
Kope ae kope ae:
Aia Hilo-la—
Ke ako mai la—
Kaupaku mai la,
Aia ko ipo-la
Ke hele ae la
Kalaau ka waha-e,
Peahi ka lima-e
E kunou na maka,
O hilahila iala,
Ai wale i na
Kilou pali-e
Wai Oahu-e.
Ahu mai la i luna
Haahaa o Kaunuohua,
He puu kolo i Nihoa:
Kela pali-e,
Keia pali-e,
Palaau-e
Ka hiwa i lalo-e.
A noho—
A noho e Ku,
Kuhi ua palu-e
Kukahaulani
Makaku manu-e,
He poo manu-e;
A he nuku manu-e,
He alelo manu-e,
Ai manu-e,
Umauma manu-e,
Eheu manu-e,
A he kino manu-e,
Uha manu-e,
He ka manu-e,
Puapua manu-e,
He kuli manu-e,
Wawae manu-e,
Maiuu manu-e,
He hulu manu-e,
Kaniai manu-e,
A he puu manu-e,
He ake manu-e,
Naau manu-e.
Ka ua manu iki,
Hele oe i waho
I ka uka nahele,
I noho i Kona nei:
I ke kaee pua o ke ii,
Ka hapai pua o Keaau:
O Hanale-i—
O Hanalei kumu a ka ua,
I amo a haahaa:
I ku i luna o ka puu,
I hala ilalo ka malu,
Ikiiki na hoa, manaka ino-e.
E hapai ka waa
E ee aku kanaka,
Me na houhou,
Me na nakinaki,
Me na lanalana,
Ee aku, hoe ako, kau aku,
Ua kau ke aia waa,
O lelepahu, o Hawaii.
O Hawaii nui a Kane,
O Hilo a Kane a Kapu,
O Hilo a ka pali,
O Ku ai lehua:
Hoa aloha wale o Kalalea ma e noho mai la,
E noho mai la
I ku i Kona ka hale,
I Koolau ke alo,
I Tahiti ka paia,
I Halawa ka pou,
I Kauhuhu a Pele, a Peu-e.
He kua o Molokai
O Lanai ke alo;
He aha Molokini?
Kahua aolelo Wailuku-e,
He Aha Kula-loa?
Kaupaku Lanakila.
Kaluanui o Kaluanui,
Ke ku la i na puu mahoe;
Na hale loulu a Kane,
I ako no’u i Auwahi.
Ka uala o Puukamaele,
O Kipapai o Honokaupu.
O ka Oopu o Waikolu,
E hoi ana wau e ai,
He kala kuu ia e ai ai
A maona.
He ia pa ia na kuu akua;
Hookomokomo ka waa
O Kaluakoi,
O ke kaha wale i Puumomi,
Hoomo Wailau
O Umipiilani.
O Kealialia liu o Mana.
Ke uhai la no.
Ke uhai la ka wai,
Ke uhai la ka wai a Kamakahou;
Wai alialia,
Wai o Mana.
Me he kai ka wai,
Me he wai ke kai,
O ka aina-ko a’u i ai.
Kiola haalele poina,
Hoi aku a mua
Hoohewahewa mai.
Hoi ana i ke kua, i ke alo.
O ka Iliau loha i ka la
Puolo hau kakahiaka.
Hoi ana i ke kua i ke alo:
O Laauhaele,
Hele ke alia o Aliaomao,
Hele ae kanu kupapau,
O ke kaha i Nonohili.
Halala na niu i kai o Pokii,
Hoakua wale la o Makalii.
One can here follow on with the portion of the chant that remains. It is also a chant in honor of the name of Lonoikamakahiki, which is the one that Lanahuimihaku heard, and it is often added to the chant taught them by Ohaikawiliula. Ma keia wahi, e hookomo iho i ke mele i koe, he wahi inoa no no Lonoikamakahiki, a oia ke mele i lohe ai o Lanahuimihaku, a oia ke mele i kamau ia mai maluna o ke mele a laua i ao ia ai e Ohaikawiliula.
When Lonoikamakahiki was repeating the chant which Ohaikawiliula had taught Kakuhihewa, Kakuhihewa saw that Lonoikamakahiki knew it, so he said to Lanahuimihaku and his companion: “Say, I see that Lonoikamakahiki knows of this chant?” Lanahuimihaku and his companion replied, saying to Kakuhihewa: “Yes, we see that he does. We lived with him while in Hawaii, but he had no chant of this kind. It is possible, however, that a canoe has gone to Hawaii without touching here and the chant was carried to Hawaii in that way.” I kela manawa a Lonoikamakahiki e heluhelu ana i kela mele a Ohaikawiliula i ao ai ia Kakuhihewa ma, a ike aku la ua loaa kela mele ia Lonoikamakahiki, i aku la o Kakuhihewa ia Lanahuimihaku ma: “E! Ua loaa hoi ha kela mele ia Lonoikamakahiki?” I aku o Lanahuimihaku ia Kakuhihewa: “Oia paha, no ka mea, noho wale mai nei no makou i Hawaii aole ona inoa penei. Malia paha ua holo ae kekahi waa ma ka moana ae, a Hawaii, ao mai nei i keia mele.”
After Kakuhihewa was beaten by Lonoikamakahiki, Kakuhihewa ordered all the people to get out of the house and thus leave the house to Lonoikamakahiki, the king of Hawaii, who had won. When this order was given Lonoikamakahiki was standing just outside of the door with a war club in his hands. As soon as the order was given to vacate the house the men immediately proceeded to go out; but as soon as the first party started out they were killed by Lonoikamakahiki. When the people saw this they retreated back into the house for they were afraid of being put to death by Lonoikamakahiki. When Kakuhihewa saw the people coming back into the house he asked: “Why are you people coming back? Don’t you know that we have to get out and leave the house to Lonoikamakahiki?” The people replied: “Don’t you know that you made a foolish bet? Such and such persons have been killed by Lonoikamakahiki. Here you have made a wager whereby we are to be killed.” I ka manawa i eo ai o Kakuhihewa ma ia Lonoikamakahiki, alaila, kena ae la o Kakuhihewa i na kanaka a pau o loko o ka hale, e puka i waho a koe iho ka hale no ke alii o Hawaii no Lonoikamakahiki. Ia manawa, e ku ana o Lonoikamakahiki ma ka puka o ka hale ma ka aoao mawaho, me ka laau palau. Ia Kakuhihewa i kena ai i na kanaka e hele, ia manawa, puka aku la na kanaka i waho; aia nae ua make mai la ka poe mua ia Lonoikamakahiki. A no keia mea, kuemi hou na kanaka i loko o ka hale, no ka mea, ua makau aku la i ka make mai ia Lonoikamakahiki. A no ia hoi hope ana mai o na kanaka mai waho mai o ka hale, ninau aku o Kakuhihewa, me ka i aku: “Heaha ka hoi ka mea i hoi hou mai ai na kanaka i loko nei? Kai noa he hele aku ko kakou, a waiho iho ka hale nona?” I aku la na kanaka: “Heaha mai ka kau, o kau pili ino ana iho nei; o mea a me mea, ua make aku la ia Lonoikamakahiki. Eia ka i pili aku nei oe e make makou.”
When Kakuhihewa heard this from the people, he said to Lanahuimihaku and his companion: “Say, is this true?” Lanahuimihaku and his companion then replied: “Yes, it is true, because when you offered to wager your lands until there remained but a very small portion of Oahu he refused and would not wager his feather kahili for all the land you offered; but he accepted instead the inside of this house. He took this offer because of yourself the king, and your people, in order to kill us. We are beaten. You had better cry out to the king for mercy, and that we be saved.” Kakuhihewa then called out: “Say, King of Hawaii, have mercy! You have won.” A lohe o Kakuhihewa i keia leo, alaila, olelo aku la oia ia Lanahuimihaku ma: “Ea! He oiaio kela olelo?” I aku o ua o Lanahuimihaku ma: “Ae, he oiaio, no ka mea, pili aku nei kakou i ka aina, a he puni wale ae no koe o Oahu nei, aole kela i ae mai e pili i ko iala kahili, nolaila pili mai nei kela ia loko o ka hale nei; i pili mai kela nou no ke alii a me na kanaka, o ka pau no i ka make. Eo aku la kakou. Kahea ia aku ua alii la, e ola kakou.” Alaila, kahea aku la o Kakuhihewa: “E ke alii o Hawaii e! E ola. Ua eo ia oe.”