Volume 4 / Part 3 — Introductory material (continued 4)

His intended wife at the end of the two days made her preparation to return to Kuaihelani; but before returning decided to make one more visit. When she was on her way up she saw a rainbow ahead of her and she also saw a thick rain cloud that was as red as blood. She then recalled the advice given her by her friend, that if she should see these things they would mean that her intended husband was there. When she arrived at the house she saw something red sleeping, so she asked the attendant: “What is that red object sleeping there?” “That is my charge who has just returned from a visit.” She then approached and uncovered him and laid down beside him. The man said: “We will not now lay together,” as his sister had forbidden it till she had lain with him. This occurring in a dream the ban was removed; in that way they came together. Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai hou. I keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao keia i ka mea i olelo ia mai e ke aikane, aia a ikeia keia mau hoailona, o ke kane ia. Hiki aku la ia i ka hale nana aku la i keia mea ula e moe ana, ninau aku i ke kahu: “Heaha kela mea ula e moe mai la?” “O ka’u hanai no akahi no a hoi mai, i ka makaikai aku nei.” Hele aku la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: “Alia kaua e moe.” (No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka uhane moe laua, a noa ae la. Pela laua i moe ai.

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Legend of Kalanimanuia. Kaao no Kalanimanuia.

O Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina, o Oahu ka Mokupuni. He ’lii o Ku no Lihue, ia wa, a he wahine okoa no kana e noho ana, a he kane okoa no hoi ka Kaunoa e noho ana. He mea mau ia Ku, ka hele e holoholo ma o a maanei; ike aku la ia ia Kaunoa e auau ana, nana aku la ia i ka wahine maikai, a makemake iho la ia e moe laua. Hele aku la ia nonoi ia Kaunoa, e moe ae mai la o Kaunoa. Moe iho la laua, a ike iho la o Ku i ke poha ana o ke koko, olelo aku la ia ia Kaunoa: “E, i noho oe a hanau ke keiki a he kane, kapa iho oe o Kalanimanuia ka inoa, a i na hoi he wahine, kapa iho oe ma kou aoao. I hanai oe a nui ke keiki, a makemake e imi ae ia’u, eia ko’u maka, he malo, he ihe; me keia mau mea e hele ae ai a loaa au.” Noho iho la o Kaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho la laua a nui ua keiki la me kana kane ponoi.

Kaunoa in due course of time gave birth to a male child to which she gave the name of Kalanimanuia. She and her husband both brought up the boy until he was big and strong. Kalanimanuia was very handsome and pleasant to look upon. After he had grown into boyhood it was his custom to invite other boys to the house and give them all the food; when the father returned home and found the food all gone he would get angry and give Kalanimanuia a scolding. As Kalanimanuia continued to do this the father kept on scolding him and at times would whip the boy. One day while he was whipping the boy the mother, Kaunoa, upon hearing the boy crying, said: “Why do you whip the boy so constantly? He is not your son, he is somebody else’s son.” Upon hearing this Kalanimanuia asked his mother: “Who is my father then?” The mother denied this and said: “You have no other father, this is your own father.” The boy, however, was not satisfied with his mother’s answer and kept on asking her. This was kept up for over ten days, when Kaunoa finally said: “Yes, here are your father’s tokens, go in search of him.” She then gave him the loin cloth and the spear. Kalanimanuia then set out in search of Ku. Upon his arrival in the presence of Ku, Ku ordered his servants to seize the boy, take him to the sea and kill him; for Ku did not recognize the lad. Kalanimanuia was therefore killed and his body thrown into the sea. The exact place where Kalanimanuia was thrown was at the Kualoa point, in Koolau, Oahu. He was killed at this place. He kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na keiki a pau loa, alakai mai la i ko lakou hale, haawi aku la ia i ka ai i kamalii, hao mai la lakou pau, hoi mai la ka makuakane huhu ia Kalanimanuia. No keia hana mau a Kalanimanuia, mau no hoi ka huhu o ka makuakane, lele aku pepehi i ke keiki, uwe keia, lele mai o Kaunoa olelo: “Pepehi wale iho no oe e na kanaka, aole nau ia keiki: na hai ia keiki.” Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku, “A owai la ko’u makuakane nana au?” Hoole aku ka makuahine: “Aole ou makuakane, o kou makuakane no keia.” Pela no ko ke keiki ninau ana a hala he anahulu okoa. Hai mai o Kaunoa: “Ae, eia ko makuakane, o imi.” Haawi aku la i ka malo me ka ihe, a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o Ku, kena ae la o Ku i na kahu ona e lawe i ke keiki a loko o ke kai pepehi a make; no ka mea, ua hoohewahewa o Ku. Nolaila, ua pepehi ia o Kalanimanuia a make, kiola ia i loko o ke kai. O kahi o Kalanimanuia i kiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau, Oahu, malaila kona wahi i pepehi ia ai a make.

Late that evening just about dusk the spirit of the boy flew up out of the water and rested on the rise above the point and called out: I ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai la:

O Ku! Thou unnatural father, Who hast ill-treated thine own offspring, Who didst not even look at his own loin cloth, Who didst not even glance at his own spear, Cold and damp is the home of the parent. Kaunoa, O Kaunoa, Kaunoa, O Kaunoa, Mine own mother From the fleeting winds Made calm at our home. E Ku e, makua kina ino, I kau kama, Aohe nana iho o kona malo hume, Aohe kilohi iho o kana ihe, Anuanu koekoe Ka hale a ka makua e. E Kaunoa e. E Kaunoa e. E kuu makuahine, Mai ka makani apaapaa Lai poko i o maua hale-e.

The spirit then entered the temple and slept there. At the crowing of the cock it rose and returned to the sea. This was kept up several nights in succession. Hoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa hele aku la no keia noho i loko o ke kai, pela ka hana mau ana a ua keiki nei i na po a pau loa.

In this temple were two old men who acted as the guards of the place, being placed there by Ku the king. When they saw the spirit come into the temple every evening, with the voice of the child calling, they said to one another: “That must be the boy the king threw into the sea.” The old men after a time became deeply attached to the spirit of the boy; so they kept it and being priests they worshipped it. This was maintained for some days until the spirit assumed a real human form and was able to ask for its clothing and for food; so they gave him all the things they had in their possession. Aia iloko o ka heiau elua elemakule kiai, na Ku ke ’lii i hoonoho; nana aku la laua i keia uhane i na ahiahi a pau, a me keia leo o ua keiki nei e kahea ana. Olelo iho la laua: “O ke keiki no paha keia a ke ’lii i kiola ai i loko o ke kai.” Nolaila, noho iho la ua mau elemakule nei me ke aloha i ka uhane o ke keiki, a malama iho la laua iaia me ka hoomana ma ko laua aoao kahuna. Pela laua i hana mau ai a maopopo loa ke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku la laua i na mea apau e waiho ana ia laua.

Mahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua keiki nei e olelo mai ai. Alaila, noonoo iho la o Ku a olelo aku i na elemakule: “Ae, he oiaio he keiki ka’u.” Ninau aku na elemakule ia Ku: “Aole au wahine i moe e aku, aole au mea i haawi?” “Ae, he wahine ka’u i moe o Kaunoa, a he mau mea ka’u i haawi, he malo, he ihe.” “Nau no kela keiki au i pepehi iho nei.” Ae aku o Ku: “Ae, na’u no.” I aku o Ku i na elemakule: “Pehea la auanei e loaa ai kuu keiki?” Olelo mai na elemakule: “I upena; e ka o waho o ka hale a puni, i ekolu puni i ka upena, a mawaho loa i upena nae.”

Ahiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o ka heiau moe, iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu puni. Kokoke e ao, ala ua keiki nei e hoi, ua paa i ka upena; noke aku ana i ka haehae a kokoke e ao, paa i ka upena nae, oia ka upena o waho loa. Ia paa ana, he kino iole ke kino, hana ia iho la a ola, aole nae i ola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine, o Ihiawaawa ka inoa.

Ihiawaawa was at this time being courted by three young men: Hala, Kumunuiaiake and Aholenuimakaukai. After Kalanimanuia had again come back to life he asked her one day: “Which sweetheart is it that you go surf-riding with all day?” “It is Hala.” “Yes, Hala is a good enough fellow, but he has pimples on his back which make him ugly.” Ihiawaawa replied: “You are the handsome fellow having short thin hair. Kumunuiaiake is another sweetheart of mine.” “Yes, he is passable, but the fault with him is, he has only two hairs; pull them out and he will have none left which will make him look very ugly indeed.” “Aholenuimakaukai is another sweetheart of mine.” “Yes, he will appear to be very nice in the morning and in the evening he does nothing but catch flies. He is not a fit husband for you; he is ugly. Your beauty would indeed be thrown away on those ugly fellows.” Ekolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o Aholenuimakaukai. Ninau aku o Kalanimanuia: “Owai kau mau kane e hele nei o ka la a po i ka heenalu?” “O Hala.” “Ae, he kanaka maikai o Hala, a ka puupuu o ka okole inoino.” Olelo mai o Ihiawaawa: “O oe no ke kanaka maikai, he huhuluwi ka lauoho.” “O Kumunuiaiake ia kane a’u.” “Ae, he kanaka maikai no, elua no nae huluhulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka.” “O Aholenuimakaukai.” “Ae, he pono kakahiaka; a ahiahi popoi nalo, aohe kane, he pupuka, makehewa kou kino ia mau kanaka inoino.”

O keia mau olelo a pau loa a Kalanimanuia, ua olelo ia aku la ia mau kane nei ekolu, a ua lohe; nolaila, kukala lakou, e hoike i waho na maikai o lakou me Kalanimanuia. Kahiko iho la lakou ekolu i na kahiko nani a me na mea aala, a hele mai la i waho o ke anaina e ku ai, me ka uwa o na kanaka.

On the night before the public exhibition, Kalanimanuia upon retiring with his attendant in their own house, heard a rattle within the house, so he called out: “Striking and knocking, who is that?” “I am Puakuakua, the soles of the feet of Kalanimanuia.” “I am Moi, the knees.” “I am Lohelua, the two thighs.” “I am Limuhuna, the hair.” “I am Mohoea, the eyes.” At this the beauty and fine appearance of Kalanimanuia returned to him, at which the woods, and house rejoiced, as also the ants, the roaches and creeping things, and when his attendant saw this he shouted of his beauty and jumped up and down with joy. I ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i ko laua hale, aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia: “Kaka koele. Owai keia.” “Owau nei o Puakuakua; he mau kapuai keia no Kalanimanuia. O Moi o na kuli ia. Lohelua na uha ia. Limuhuna, o ka lauoho ia. Mohoea, na maka ia.” Ia wa, hoi mai ka nani o Kalanimanuia, uwa ka nahele, uwa ka hale, uwa ka naonao, ka elelu, ka pokipoki, ala ae la kahi kahu a nana aku me ka uwa i ka maikai, me ka lele iluna i lalo.

The sign of being the most handsome fellow was a suspended cord: if the cord fell to the ground of its own accord, then it was a sign that the person was the most handsome man. When Kalanimanuia approached the suspended cord, called Ahaula, it fell down without being touched. The other three were never able to do this. At this his father recognized him and everybody was permitted to come and see him. He was then made the king of Waianae.

A ao ae la, oia ka la hookahakaha me ka poe kane a ke kaikuahine. O ka poholima o kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka nahele, ka makani, ka lepo, ke a, pio ke anuenue, hele ka ua koko, kui ka hekili pamaloo, o ke ahi. A hiki keia i ka aha, e noho ana na ’lii a me na kanaka, holo ua mau kanaka nei no ka hilahila. Aia hoi ka hoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua aha nei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o Kalanimanuia haule a pili loa i ka lepo, ua aha nei o Ahaula, i na kanaka ekolu aohe haule o ua aha nei. Ike na mea a pau loa ia ia nei, ike na makua, ike ke kaikuahine, lilo ae la keia i alii no Waianae ia wa.

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Legend of Kawaunuiaola. Kaao no Kawaunuiaola.

There once lived in Kula, Maui, a woman by the name of Kawaunuiaola and her husband Hoeu. After they had lived together as husband and wife for some time, Hoeu left her and took unto himself another wife. Because of this, Kawaunuiaola became so overcome with sorrow, being greatly attached to Hoeu her husband, that she decided to resort to strategy in order to make him come back to her. After her husband had deserted her, she lived at their home all by herself. She then placed a kapu around her home, allowing no one to come to it and keeping herself entirely within doors: she thus lived in lonely seclusion. O Kula ma Maui, ka aina o Kawaunuiaola i noho ai me kana kane me Hoeu. A hala he mau anahulu o ko laua noho pu ana, haalele o Hoeu i kana wahine a lilo i ka wahine e. Nolaila, ae ia o Kawaunuiaola i ke aloha ia Hoeu, kana kane, a imi iho la i mea e hoi mai ai o Hoeu a pili iaia. Nolaila hana maalea o Kawaunuiaola. Noho iho la i ko laua hale oia wale no, hookapu ia ia waho o ka hale, aole maalo i waho, aole kanaka hele ilaila, hoomalu iho la ia me ka noho mehameha loa.

At meal time she petitioned Hoeu her husband, as her god, in the following words: A hiki i kona wa ai, kaumaha ae la ia ia Hoeu kana kane i akua nona:

Here is the food Hoeu, Here is the fish, Here is the water, Accept them all, they are free from restrictions. Eia ka ai e Hoeu, Eia ka ia, Eia ka wai, Amama ua noa,

Then Kawaunuiaola would cunningly say: Olelo maalea iho la o Kawaunuiaola, penei:

May I eat? You may. Which food shall it be? Say, Laalaawale, Which food shall it be? Shall it be your poi? Proceed and partake of the food. E ai paha wau? O ai paha. O kuu wahi ai hea la auanei? E Laalaawale. O ko wahi ai hea auanei? O ko wahi poi paha. O ai hoi ha.

In this conversation, she asked and answered the questions herself. People passing by who heard it were made to believe that Kawaunuiaola had a new husband. She also often used the following prayer: Ma keia olelo a Kawaunuiaola, oia wale iho no, kuhi na mea a pau loa he kane ka Kawaunuiaola, i ke kamailio mehe mea ala elua ka walaau.

Here is the food, O god.

May the love that is beating within me fall.

Say, Muki! Here is the food.

The food is for Muki,

The god that flies at night.

Fall toward the upland,

Fall toward the sea,

Fall toward the froth of the ocean,

Fill it to satisfy the craving within,

Calling from the network within.

Bind it fast

The hair of the god,

Not the binding that is loose and open

But the binding that is tight and in a knot

For the great knot that is within me is love.

Paddle away! Paddle away!

Like the paddling of the fishermen in the ocean,

Like the paddling of the god along the way.

Oh, what must it be?

Along the path trodden by you two

From Kula to Hamakua.

Like the game of hide and seek is the rain of Hamakua,

The rain where one hides in the ti-leaf,

Hide thou the object of my love there.

Eia ka ai la e ke akua,

E hina mai ka lani kui aloha i loko,

E muki e! Eia ka ai.

Na muki ka ai,

Na ke akua lele po,

E hina i uka,

E hina i kai,

E hina a ka alualu moana,

E uhao no ka pololi i loko,

A hoehoene ana i loko o ka hei,

O ka hikii paa no,

Ka huluhulu o ke akua,

Aohe ka paa a okole hakahaka,

O ka paa no a okole puu.

Ina ka puu nui i loko la he aloha.

Hoeahoe, Hoeahoe-a.

Ka ka lawaia hoe la i ka moana,

Ka ka mahiai hoe la i waena.

Ka ke akua hoe la i ke ala.

Pehea la auanei ka pono?

Ma kahi no a olua e hele ai,

Mai Kula a Hamakua,

Peepee puhala ka ua o Hamakua,

Ka ua o Hunahuna-lauki,

E huna aku oe i kuu mea ilaila.

In all these conversations, Kawaunuiaola showed great cunning. When those who heard her went on their way, they told others that Kawaunuiaola must have obtained a new husband. This was carried to Hoeu her husband one day in the following way: “Say, Hoeu, your wife, Kawaunuiaola acts in a very strange way; she must have obtained a new husband, for we have heard two voices talking; one in the voice of a female and the other in the voice of a man. It must be a new husband.” When Hoeu heard this from the people, he stood up and deserted the woman he was living with, the woman who enticed him away from Kawaunuiaola and he returned to his wife, at Kula. Upon his arrival at their home he asked his wife as to the rumors he had heard, which the wife denied, saying: “I have no husband, I am all alone.” They again made up and lived on as husband and wife. She was indeed cunning. Ma keia mau hana a Kawaunuiaola, i imi ai me ka maalea, hele aku la ka poe i lohe i keia mau olelo a hiki i ke kane ia Hoeu, olelo aku la: “E Hoeu! Kupanaha ko wahine o Kawaunuiaola, he kane paha ko wahine e walaau ana, elua leo, he leo wahine, he leo kane, he kane hoao paha na ko wahine?” A lohe o Hoeu i keia olelo a kela poe, ku ae la ia a haalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a Kawaunuiaola mai. Hele aku la ia e hui me Kawaunuiaola ma Kula, a hiki ia i mua o kana wahine, ninau aku la ke kane e like me kona lohe, hoole mai ka wahine: “Aohe a’u kane, owau wale no.” Hoi ae la laua a noho pu e like me mamua, he kane a he wahine. Nani ka maalea o kana wahine.

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Legend of Aiai. Kaao no Aiai.

O Kuula ka makuakane o Hina ka makuahine, o Aiai ke keiki, o Niolopa i Nuuanu ka aina. He mau lawaia o Kuula me kana wahine o Hina, na laua ka pa ai, o Kahuoi ka inoa. O ka manu, o Kamanuwai, ke kiai o ua pa nei o Kahuoi; o kahi e waiho ai o ua pa nei o Kaumakapili; he pa ai o Kahuoi. Ke holo o Kuula i ka hi aku i waho o Mamala, na ke aku no e pii a e komo na waa, a o ka ai no hoi ia a ua manu nei o ka ia.

I kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o Kipapalaulu, ke ’lii o Honolulu i ka lawaia, ike oia i ka pii o ke aku i na waa o Kuula, lawe aihue oia i ka pa, ia Kahuoi, lilo iaia, nele o Kuula i ka pa, a pololi no hoi ka manu i ka ai ole. Ma keia lilo ana o ka pa, ia Kipapalaulu, nele iho la ka manu i ka ia ole e ai ai. Nolaila, kapaia o Kaumakapili i ka pili o na maka o ka manu o Kamanuwai, a hiki i keia la. Nolaila, kela inoa o Kaumakapili.

Hapai o Hina, a hanau he keiki kane o Aiai, kiola iho la laua i loko o ka muliwai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i ka uapo a Hooliliamanu makai iho. Aia ilaila he pohaku o Nahakaipuami kona inoa, e waiho nei a hiki i keia la, maluna o ia pohaku o Aiai i lana ai. Ma Kapuukolo na hale o Kipapalaulu e ku ana, me kana kaikamahine, o Kauaelemimo ka inoa. I ke awakea, hele o Kauaelemimo e auau me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o Kauaelemimo i keiki nana, a hanai iho la.

When Aiai grew into manhood he was very handsome; so Kauaelemimo took him to be her husband. After a while she conceived a child and she began to have a longing for some fish; so Aiai went out rod fishing along the coast and after catching a few took the fish home and gave them to his wife. After the lapse of some twenty or thirty days, Kauaelemimo had a longing for aku; so she told Aiai to go out aku fishing. Aiai upon hearing his wife’s request asked her to go to her father, Kipapalaulu and ask him for a pearl fish-hook. The wife consented to this and went to her father. Upon coming in her father’s presence, he asked her: “What is it you want?” “I have come for a pearl fish-hook for my husband.” “Yes, here is a pearl fish-hook.” Kauaelemimo took it and returned to her husband. When Aiai saw the fish-hook, he said: “This pearl fish-hook is worthless, the fish will not bite it; it will weary one’s body for nothing.” The wife then asked him: “Where can I get another pearl fish-hook then?” Aiai replied: “You go to your father and tell him there is a pearl fish-hook that will enrich the fishermen. It is in the fishermen’s calabash of fishing utensils.” By this the husband wished to get possession of the pearl fish-hook Kahuoi which had been stolen from his father by Kipapalaulu. A nui o Aiai, he keiki maikai loa ke nana aku, lawe ae la no o Kauaelemimo i kane nana, a moe iho la. A hapai o Kauaelemimo, ono iho la ia i ka ia, hele aku la o Aiai i ke kamakoi ma kela wahi i Halekuke, a loaa na ia hoi mai la ai ka wahine. A hala he mau anahulu, ono o Kauaelemimo i ke aku, olelo aku ia Aiai, e holo i ka hi aku; olelo mai o Aiai: “O hele i pa i ko makuakane ia Kipapalaulu.” Ae aku ka wahine, hele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu: “Heaha kau?” “I hele mai nei au i pa na kuu kane.” “Ae, he pa, eia ka pa.” Hoi aku la ka wahine a hiki, haawi aku la i ka pa ia Aiai. Olelo mai o Aiai: “Aohe loaa a keia pa; he pa ai ole, hoeha kino i keia pa.” A olelo mai ka wahine: “A auhea la auanei ka pa?” I aku o Aiai: “O hele a ko makuakane olelo aku, he pa no, aole e nele ka lawaia i ka pa, aia iloko o ka ipu holoholona a ka lawaia.” O ko Aiai manao ma keia olelo i ka wahine, i loaa ka pa o Kahuoi, a kona makuakane, i aihue ia ai e Kipapalaulu.

A hiki ke kaikamahine i mua o Kipapalaulu, nonoi aku i pa e haawi hou mai, hoole mai o Kipapalaulu: “Aohe pa i koe; o ka pau ae la no ia o na pa.” I aku o Kauaelemimo: “Ka! Olelo mai nei o Aiai, he pa no, aia ka iloko o ka ipu holoholona a ka lawaia.” “Ae, he pa io, akahi au a manao.” Kiina aku la a lawe ia mai la, i nana iho ka hana, he pa. Lawe aku la ka wahine a mua o Aiai, lalau mai la o Aiai a olelo iho la: “Ola na iwi ua hoi mai nei oe.”

I aku o Aiai i ka wahine: “E hoi hou oe i waa no’u; aole ka waa elima anana ka loa, a e walu, o ka waa he umi anana ka loa. Oia ka waa au e olelo aku ai i ko makuakane.” A hiki ka wahine imua o Kipapalaulu, nonoi aku la i waa, a hiki i ka waa umi anana ka loa. Olelo mai ka makuakane: “Nawai e hoe e hiki ai keia waa?” “Na kuu kane no.” A lohe o Aiai i ka olelo a kana wahine kii aku la ia a lawe mai la i ka waa, holo aku la ia me ka manu, o Kamanuwai, a me ka pa o Kahuoi, a waho o Mamala, wehe ka pa a lawaia, na ke aku no i pii a komo ka waa, ai iho la ka manu a ola ae la. Hoi mai la o Aiai, ua piha na waa i ke aku, a hiki i mua o ka wahine, haawi aku la i ka ia, o ua pa nei lilo aku la ia Kamanuwai ke kiai. Pela ke kaao no Aiai.

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Legend of Pupualenalena. Kaao no Pupualenalena.

Pupualenalena was a dog that once lived in Puako, Hawaii, with its own master. After a while his master was kidnapped by Kanikaa, a spirit, so the dog went and lived with another master. It was the usual thing for the new master to go out fishing, so he took the dog with him, making it sit behind him in the canoe. Every time a fish was caught the dog would eat it up, and as the dog kept on doing this for some time, the master said: “Yes, I have no objections to your eating the fish, if you can only supply me with my favorite drink, the awa, then it would be all right for you to eat the fish.” He ilio o Pupualenalena, o Puako i Hawaii ka aina. Noho iho la ua ilio nei me kona kahu ponoi, a lilo aku kona kahu ponoi ia Kanikaa, he ’kua ia, noho iho la ia me kona kahu hanai. He mea mau i ke kahu ka holo e lawaia, a o ua ilio nei mahope o ke kahu; loaa no ka ia pau no i ka ilio, pela aku no, a no ia pau o ka ia i ka ilio, olelo iho la ke kahu: “U, ua pono no hoi kau ai ana i ka ia, i na hoi e loaa ana ka’u puni ia oe o ka awa, alaila, pono no hoi kau ai ana i ka ia.”

While the master was saying this, the dog Pupualenalena understood him. In the evening the dog disappeared. This absence was because it went to steal awa down in the valley of Waipio. At this time Hakau the king was living at Waipio. He owned a large field of awa, just at the foot of the Puaahuku cliff. This was the field where Pupualenalena came and got awa. At daybreak he would reach home with his awa, when his master would take it, cut it up and prepare some and drink it. The master after this had all the awa he wanted and the dog kept him supplied for many days. The dog, however, went to the place so often that after a while very little of the field was left; so Hakau began to be suspicious and therefore set guards over the field. While the guards were watching one night, the dog came to the field and began pulling up the awa; when he had a sufficient amount for a load it took up the load and returned home. The guards then were sure that a dog was pulling the king’s awa, so they followed it. The dog being much faster than the guards it got away; but one fellow who was a good runner kept up the chase until Pupualenalena was finally tracked to Puako. When the guard saw the dog’s master he was covered with scales from the constant use of awa. The guard then approached him and asked: “Say, is this your dog?” The master replied: “Yes.” The guard then said: “You two have sinned against the king, Hakau. Your dog has been stealing the awa which belongs to the king.” The guard then took the man and his dog and brought them to Hakau in the valley of Waipio. When they arrived in the presence of Hakau, Hakau asked: “Is this your dog?” “Yes, it is mine,” answered the man. Hakau asked: “Have you been drinking my awa then?” “Yes, I have been drinking it. I thought that the awa came from some place nearer home. But I am mistaken, and that he has been getting it from Waipio, here.” Hakau replied: “Yes, I am going to kill both of you for taking my awa.” Ma keia olelo a ke kahu, ua lohe ua ilio nei o Pupualenalena. I ka wa ahiahi, nalowale ua ilio nei o Pupualenalena. O keia nalo ana, ua hele i ka aihue awa i lalo o Waipio. O Hakau ke ’lii e noho ana i Waipio ia wa, nana ua mala awa nei i ka pali o Puaahuku olalo iho. I laila ka awa a Pupualenalena i kii ai e uhuki, a kokoke e ao, halulu ana ua ilio nei me ka awa, lalau aku la ke kahu a mama iho la i ka awa, a inu iho la. Inu mau aku la ke kahu i ka awa, a nui na la i hala, kii mau no hoi ka ilio i ka awa a kokoke e pau ka mala awa a Hakau, hoohuoi o Hakau i ka pau o ka awa, a hoonoho aku la i mau kanaka kiai. Ia lakou e kiai ana, hiki ana ua ilio nei, a kokoke i ka mala awa, huhuki ana i ka awa, ia wa, maopopo ia lakou he ilio ka mea nana e huhuki nei ka awa a ke ’lii. A ahu ka awa a ua ilio nei, hoi aku la, hahai aku la lakou mahope o ua ilio nei. Ua oi aku ka mama o ka ilio i mua o ka poe nana e hahai ana, nolaila, haalele kekahi poe kanaka i ka hahai ana i ua ilio nei a hoi aku la. Hookahi kanaka i hahai loa ia Pupualenalena a hiki i kai o Puako. Nana aku la ia i ke kahu o ua ilio nei, ua hele a mahuna i ka awa, ninau aku la: “Ea, nau no keia ilio?” Ae mai la kela: “Ae.” I aku ua kanaka nei: “Ua hewa olua i ke ’lii ia Hakau, oia ka awa a ko ilio e kii nei, o ka awa a ke ’lii.” Lalau aku la ua kanaka nei i ka ilio a me ke kahu, a lawe aku la i mua o Hakau malalo o Waipio. A hiki laua nei i mua o Hakau, ninau mai o Hakau: “Nau no keia ilio?” “Ae, na’u no,” pela ke kahu. Wahi a Hakau: “A nau no e inu nei kuu awa?” “Ae, na’u no, e kuhi ana au eia ma kahi kokoke keia awa, aole ka: Eia ka i Waipio nei.” I aku o Hakau: “Ae, e make ana olua ia’u no ka pau ana o kuu awa ia olua.”

During this time, in the reign of Hakau, there was a large shell used as a trumpet, called Kuana, that was owned by the spirits which lived above Waipio. This shell was blown every night and the sound from it made Hakau angry. So he said to the master of Pupualenalena: “I will, however, save you and your dog if you will get me the shell owned by the spirits.” While Hakau was speaking, Pupualenalena heard and understood the king’s wish. That night the shell was again blown by the spirits. At midnight the king of the spirits retired leaving the guards to keep watch; but later on they also fell asleep. Pupualenalena then stole in and jumped over the sleeping guards. Seeing the shell hanging over the king, it jumped over him, took the shell, stuck his head in through the loop of the string by which it was hung up and ran off with it. While in its flight and just as he was out of the house one side of the shell struck a rock and a piece of the shell was broken off. Upon hearing the crack of the shell the spirits woke up and gave chase, but they were unable to catch the dog. When the dog arrived in the presence of Hakau with the shell, he was so happy that he thereupon placed the master and his dog on a piece of land near by, and they became great favorites with Hakau. Aia iloko o ia wa e noho alii ana o Hakau, he pu na ke ’kua, o Kuana ka inoa o ia pu, iluna aku o Waipio, e kani mau ana ua pu nei i na po a pau loa, nolaila, uluhua o Hakau. Nolaila, olelo aku o Hakau i ke kahu o Pupualenalena: “Aia ke ola o olua me ko ilio a loaa ka pu a ke ’kua.” Ia Hakau e olelo nei, ke lohe nei o Pupualenalena. A ahiahi, kani ka pu a ke ’kua; a aumoe, moe ke ’lii o ke ’kua, ala na kiai, a mahope pauhia i ka hiamoe. Komo ana o Pupualenalena iloko, ae aku la maluna o na kiai, nana aku la e kau ana ua pu nei maluna o ke ’lii wahi, ae aku la no keia maluna o ke ’lii a loaa ka pu, komo aku la ke poo o ua ilio nei maloko o ke kaula kakai o ka pu, e paa ai, a holo mai la. Ma keia holo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka pohaku, niho mole, ala ke ’kua a alualu ia ia nei, aole i loaa mai. Hiki keia i mua o Hakau me ka pu, olioli o Hakau i ka loaa ana o ka pu, nolaila, hoonoho o Hakau i ke kahu a me ka ilio i ka aina, a lilo ae la i punahele na Hakau.

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Legend of Kaulanapokii. Kaao no Kaulanapokii.

O Holualoa i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o Lanihau ka makuahine, he mau alii laua no Kona ia wa. O Mumu ka mua, o Wawa, o Ahewahewa, o Lulukaina, o Kalino, alima kane. O Mailelaulii, o Mailekaluhea, o Mailepakaha, o Mailehaiwale, o Kaulanapokii, alima wahine. Noho iho la lakou a pau i ke nui, olelo aku o Mailelaulii i kona mau kaikaina: “E hele kakou e makaikai maanei aku nei.” Hele mai la lakou a hiki i Huehue e nana ala ia Kohala, nana mai la, a makemake mai la i ke aiai o ke one o Kiholo a me Kapalaoa, a hiki lakou i laila, malaila mai a hiki i Kalahuipuaa, e noho ana o Puako.

Puako was a very handsome man whose form was perfect. When he saw Mailelaulii he took her to be his wife and that night they were covered with the same kapa. Very early the next morning the girls looked and saw Puako carrying sea water and filling pools for salt making. Upon seeing this the sisters got disgusted and said to Mailelaulii: “Say, if that is going to be your husband we will all be made weary carrying sea water for salt making and our skins will look like the windward bark of a noni tree.” Mailelaulii then said to Puako: “My sisters are urging me to continue on our way sight seeing.” Puako consented to this, so the girls departed on their way to Kohala. When they arrived at Kokoiki, in Kohala, they met Hikapoloa, the chief of Puuepa and Hukiaa; as he was a single man he took Mailelaulii to be his wife: so the sisters took up their residence in Kohala. He kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia Mailelaulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la lakou ia Puako, e hele ana i kuapa i ka halihali kai loko o na poho paakai, a hoowahawaha iho la ia Puako. Olelo aku na kaikaina, ia Mailelaulii: “Ea, ina o kau kane kela, luhi kakou i ka hoohaha paakai, i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.” Olelo aku la o Mailelaulii ia Puako: “E hele ana makou e makaikai, ke koi nei lakou nei ia’u e hele makou.” Ae mai la o Puako, nolaila, hele lakou nei ma Kohala nei. A hiki lakou i Kohala a noho ma Kokoiki, e noho ana o Hikapoloa he ’lii no Puuepa a me Hukiaa, aohe wahine ana, nolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine, a noho iho la lakou ia Kohala.

Shortly after this some of the Kohala people sailed for Kekaha and from there continued on to Holualoa, Kona, for the purpose of trade, where they met Mumu and his brothers. Mumu and his brothers were fishermen and caught aku and all other kinds of fish. They had in their possession some very rare pearl fish-hooks, which supplied them with all the aku they wanted. The Kohala traders got their fish from Mumu and his brothers. A liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala loa i Kona a Holualoa, kahi o Mumu ma. O ka Mumu ma hana me na kaikaina o ka lawaia, o ke aku ka ia a me na ia e ae, a na lakou ua pa ai nei i ke aku. No laila ka ia a ka poe kalepa o Kohala i holo aku ai.

On returning to Kohala the traders upon arriving at Puuepa took some of the fish to Hikapoloa, his wife and sisters. When the fish was given to them the sisters asked: “Where did you get your fish from?” “From Holualoa.” “From whom at Holualoa?” “From Mumu and his brothers.” The sisters then said to Hikapoloa: “They are our brothers. There are five of them and all fishermen.” Hikapoloa then asked: “Do you think I will be able to get a pearl fish-hook if I should go for one?” “Yes, they will not refuse you one if you tell them that you are their brother-in-law and if you tell them that Mailelaulii is your wife.” Hoi mai la lakou a Puuepa, lawe mai la i kekahi mau ia na Hikapoloa a me na wahine. Ninau aku la lakou: “Nohea ka oukou ia?” “No Holualoa.” “Na wai la o Holualoa?” “Na Mumu ma.” I aku lakou ia Hikapoloa: “O ko makou mau kaikunane ia, elima ko lakou nui, he poe lawaia wale no.” Olelo mai o Hikapoloa: “Pehea, loaa no ia’u ka pa ke kii?” “Ae, aole e aua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o Mailelaulii kau wahine.”

Soon after this Hikapoloa set sail for Kona and landed at Holualoa. Upon his arrival his brothers-in-law were out fishing so he awaited for their return. Upon being told that he was their brother-in-law, they asked him: “What is the object of your visit?” “I have come for a pearl fish-hook for aku fishing. That is the only thing that has brought me here, nothing else.” “Yes, you shall have a pearl fish-hook. Here it is, with the rod and line.” When Hikapoloa came home his canoes were loaded down with dry aku as well as with fresh aku. Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a hoi mai la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na kaikoeke, e like me ka olelo a na kaikuahine. Ninau mai la na kaikoeke: “Heaha kau huakai?” “He pa hi aku, o ia ko’u mea i hiki mai nei, aohe mea e ae.” “Ae, he pa, eia no me ka makoi a me ke aho.” Hooili mai la lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.

Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale aku la i na waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o ke aku, lalau iho la o Hikapoloa, i ka pa a paa ae la i ka lima, e manao ana ia e lele mai ke aku mai ke kai mai a komo i ka waa. Pela ka hana ana a po ka la, pau na hoewaa i ka opili, aohe loaa o ke aku; nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae aku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia lakou e make na kaikoeke.

Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko Kona waa ke holo mai: “E! I hiki mai o’u kaikoeke mai Kona mai, mai hanai oe i ka ai, olelo aku oe aia i uka ka ai ia Hikapoloa.” Hoomakaukau iho la o Hikapoloa, i ka wahie a me ka umu, a hoonoho iho la i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina e komo ke poo maloko o ka hale, alaila ooki i ke koi.

Not very long after this a prolonged drought visited Kona and food became very scarce. After a while there was no food to be had in the district; Kohala was the only place that had food, so Kalino said to his older brothers: “Let us sail to Kohala and get us some food.” The brothers consented to this; so they made ready and while on their way they fished for aku. When they arrived at Kukuipahu, in Kohala, their canoe was loaded down deep with aku. As they came ashore they were all faint with hunger from want of food; so they went to the house of the watchman expecting to obtain some food. When they arrived at the house the watchman said: “Your brother-in-law has left word that you go right on up as he has the food for you.” The younger brothers then said to Mumu: “You go on up and when you get there bring us some food. After we have some food we will also go up. Don’t be long.” Mumu then took up an aku and started on his way to Puuiki, a hill looking down on Kukuipahu and from which point the houses of Hikapoloa could be seen. As he reached the top of the hill, the watchman called out to Hikapoloa: “Say, I see a man, he comes running with a fish in his hand.” Hikapoloa looked and saw it was Mumu, so he said: “It is the brother of Mailelaulii.” When Mumu arrived outside of the enclosure surrounding the house, he asked of the watchman: “Where are the chiefesses?” The watchman said: “That is afterwards; enter the house and have some food first, then you may see your relations.” On thus being invited, Mumu entered the enclosure and went up to the house. The inner guard then called out: “Come in.” At this Mumu entered, head first, when down came the axe and the head was cut off from the body. The head rolled off to some distance and then asked: A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo aku o Kalino i na kaikuaana: “E holo kakou i Kohala i ai na kakou.” Ae na kaikuaana, holo mai la lakou me ka hi aku a komo na waa hiki i Kukuipahu ma Kohala. A pae lakou i Kukuipahu, ua pololi, ua hele a maka poniuniu i ka make a ka ai, hoona aku la lakou nei a ka hale o ke kiai, olelo mai ke kiai: “E! I olelo mai ke kaikoeke o oukou e pii oukou ke pae mai, aia no ka ai iaia.” I aku na kaikaina ia Mumu: “E pii oe, a hiki, lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.” Hopu iho la o Mumu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e nana ana ia kai o Kukuipahu, a e nana ana i na hale o Hikapoloa. Hai aku ke kiai ia Hikapoloa. “E, he kanaka hoi keia eia la, ke holo mai nei he ia ko ka lima.” Nana aku la o Hikapoloa a ike, olelo aku la: “O Mumu, o ke kaikunane o Mailelaulii ma.” A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai: “Auhea na ’lii wahine?” I aku ke kiai: “Mahope ia, e komo e ai a maona, alaila i ka makamaka.” Ma keia olelo a ke kiai, komo aku la o Mumu i loko o ka pa o ka hale, a hiki i ka hale, kahea mai ke kiai o loko: “Komo mai.” Komo aku la o Mumu, o ke poo kai komo, ooki iho la keia kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai ke poo o Mumu:

Inquire and ask For the fault why the man was killed; What is the fault that a man should be killed? E ui aku, e ninau, I ka hala i make ai ke kanaka; Heaha ka hala o kanaka i make ai?

Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was given to me and the pearl fish-hook that the aku is fond of was kept back. That is the fault.” The head of Mumu again inquired of Hikapoloa: I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku. Oia ka hala.” Pane hou mai ke poo o Mumu ia Hikapoloa:

Is that all the fault, why a man should be killed? O ka hala wale iho la no ia, e make ai kanaka?

Ua makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu, a moa, olelo o Hikapoloa: “O ka mea ikaika i ka ai ana, e lilo ke ahupuaa nui iaia. A pau ka ai ana, kiola ia aku la na iwi i ka puainako. Kakali mai la na kaikaina o ka hoi aku, a liuliu, pii o Ahewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino i ke aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: “E, he kanaka wiwi ae hoi keia e pii mai nei.” I aku o Hikapoloa: “O Kalino keia kanaka, ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau keia o na kane. O ka muli loa keia o Mumu ma.” A hiki o Kalino, me ke aku i ka lima, ninau aku la i na kiai: “Auhea na ’lii wahine?” “Mahope ia, e komo e ai a maona, alaila hele aku e ike.” Komo aku la o Kalino, ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:

Inquire and ask For the fault why the man was killed; What is the fault that a man should be killed? E ui aku, e ninau I ka hala i make ai ke kanaka; Heaha ka hala o kanaka i make ai?

Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was given to me and the pearl fish-hook that the aku is fond of was kept back. That is the fault why he should be killed.” The head of Kalino then answered: I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku, oia ka hala i make ai.” Olelo mai ke poo o Kalino:

Is that all the fault why a man should be killed? O ka hala wale iho la no ia e make ai kanaka?

Kalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i waho o ke opu ahuawa.

There were five brothers, requiring five umus and five different kinds of firewood: Elima lakou nei, elima umu, elima wahie, eia na wahie.

O Mumu, ke kanaka, he opiko kona wahie;

O Wawa, ke kanaka, he aaka kona wahie,

O Ahewahewa, ke kanaka, he mamane kona wahie.

O Lulukaina, ke kanaka, he pua kona wahie.

O Kalino, ke kanaka, he alani kona wahie.

Ua make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana na kaikuahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua paa lakou ma kekahi hale e aku, me ka hele ole i waho o ka hale, no ka mea, he kapu ka inoa, aole e holoholo i waho, a i loko o ka hale. O Kaulanapokii, ko lakou muli loa, ua ike ia i na uhane o na kaikunane i ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo i loko o ka hale.

When Mailelaulii saw Kaulanapokii weeping, she inquired saying: “Why are you walking back and forth? We are composing a chant, but you are walking back and forth.” Kaulanapokii replied: “Our brothers have all been killed by your husband, for I see all five of them standing without heads.” The sisters then all began weeping for their brothers, but Kaulanapokii stopped them saying: “Don’t weep.” Kaulanapokii then told her sister Mailelaulii: “Sit down and force the child to come forth at this time, so that your husband upon hearing the child will come in here, when he shall be killed.” Through the supernatural powers of Kaulanapokii, the child came forth although the time for its delivery was not yet come. This was caused through the anger of Kaulanapokii. As the child came forth, Kaulanapokii took it by the feet and held the child up, at the same time calling to Hikapoloa: “Come and get your child.” Hikapoloa then came into the house. As he entered, Kaulanapokii called out to her sisters: E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he ike; o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a haha paaoao. Ninau mai o Mailelaulii: “Heaha kou mea e holoholo nei, he haku inoa hoi ka kakou, he holoholo kau?” I aku o Kaulanapokii: “O na kaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou, a elima aohe poo.” “Uwe iho la lakou i na kaikunane i ka make ana.” Papa aku o Kaulanapokii: “Mai uwe oukou.” I aku o Kaulanapokii ia Mailelaulii: “E hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe aku ko kane hele mai, o kona wa ia e make ai.” Ma ka mana o Kaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o Kaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o Kaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia Hikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i loko o ka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.

Let the ie and the rivers of water

Block up the back, block up the front.

Ye fog that creeps there in the uplands,

Ye fog that creeps there in the lowlands,

Ye ugly seas, ye raving seas,

Ye seas that rise and stand.

Ye rains arise, ye winds arise,

Arise! Arise!!

E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,

E ke ie! E ka mana wai,

E kahihi kua, e kahihi alo.

E ka ohu kolo mai i uka,

E ka ohu kolo mai i kai,

E kai pupuka, e kai hehena,

E kai pili aiku,

E ala e ka ua, e ka makani,

E ala! E ala.

Whereupon the house was completely covered over with the maile vines and the ie vines. The rain beat down in torrents, the wind blew in a gale and the fog and mist covered the land. This prevented Hikapoloa from getting out, as the ie and maile had entangled the whole house. Upon seeing this the priest, Kehoni by name, who had entered with Hikapoloa, called out: Ia wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu me ka pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai la ke ie, ke maile. Kahea mai ke kahuna o Kehoni, ka inoa:

Say, Kaulanapokii, The all-powerful woman from the eastern sun, The breadfruit that cannot be reached with a pole, Allow me a pathway. E Kaulanapokii e! Ka wahine mana o ka la komo Ka ulu loaa ole i ka lou ia No’u kekahi ola.

Kaulanapokii consented to this, and the maile and ie vines separated, permitting Kehoni to walk out and thus saving himself. Hikapoloa died and the house was set on fire. Kaulanapokii then proceeded to the place where her brothers had been killed and called in a chant: Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i waho, a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o Kaulanapokii a hiki i kahi o na kaikunane i make ai, kahea aku ma ke mele:

Say, thou smoke of the opiko send your fragrance from the uplands, Perchance you have seen my brother Mumu? Ka uwahi opiko o uka e aala mai nei e! Ua ike paha oe i kuu kaikunane o Mumu.

“Yes, I have seen him, his bones are lying there on the pile of sugar-cane trash.” Kaulanapokii then proceeded to the rubbish pile and collected the bones together. She then called each brother in turn collecting their bones together until it was the turn of her fifth brother, Kalino, when she called: “Ae, ua ike, aia i ka puainako na iwi.” Hele aku la keia ohi, houluulu a kahi hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:

Say, thou smoke of the alani, send your fragrance from the uplands, Are you not the wood with which my brother was cooked? Ka uwahi alani o uka e aala mai nei e! O ka wahie paha oe o kuu kaikunane i moa ai.

“Yes, I am the wood. He was cooked. He has been consumed and the bones are there in the ahuawa heap where they now lie.” Kaulanapokii proceeded to the place indicated and collected them. After all the bones had been collected, Kaulanapokii said to her sisters: “Let us work on our brothers and when they come to life again we will return to Kona.” The sisters then first took up Mumu and after he came back to life the others were taken up. After all the brothers had been restored to life, they all returned to Kona, where they all made oath, that they would never be covered over with the same kapa with any man or woman from Kohala. This oath was even taken up and kept by their children after them. Thus did they forsake the proud land of Kohala and its favorite wind, the aeloa. “Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu ahuawa, kahi i waiho ai.” Kii aku la keia houluulu. A akoakoa na kaikunane, olelo aku keia i na kaikuaana: “E hana kakou i na kaikunane o kakou a ola, hoi kakou i Kona.” Hana iho la lakou a ola o Mumu ma, alaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko Kohala kane, aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa ka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a me ka makani aloha he aeloa.

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Legend of Pupuhuluena. Kaao no Pupuhuluena.

O Kalae i na pali hulaana ka aina, ma Kohala, Hawaii, kahi noho o Pupuhuluena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke kalo, ka uala, ka uhi, na mea ai a pau loa. Ua hoi ka ai, a i ke ’kua kahi i huna ia ai, ma Kalae i Kau. Noho iho la o Pupuhuluena, a makemake i ka lawaia, holo aku la ia mawaho ae o Makaukiu e lawa ia ai, iaia e lawaia ana, mumulu mai la na ia a pau loa malalo o kona waa, ka uhu, ka nenue, ka ulua, ke kahala, ke opakapaka, ka hee, ka manini, ka opelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na ia a pau no ka makemake, a hala na pali, aole no laila ka ia, a hiki i Kohala waho, aole no laila ka ia. A hiki keia i Kawaihae, aohe no laila ka ai, a Puako keia hiki i Maniniowali, alaila noho ka manini, hele hou keia a hiki i ke kaha a Kaelehuluhulu, noho ke aku, ke opakapaka. Holo hou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele ana a hiki i Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.

Nana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha nui ka upena e kuu ana. O ka inoa o keia mau lawaia, o Ieiea, o Poopalu, he mau lawaia na Makalii. Holo aku la o Pupuhuluena a kokoke, lalau iho la ia i ke kukui, mama ae la a pupuhi iho la i ke kai, malino maikai iho la o lalo. Nana aku la keia a ike ua komo ka ia i ka upena a Ieiea a me Poopalu, kahea aku la: “E! Ua komo ka ia i ka upena a olua.” “Wahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia komo ae.” O ke kumu o ka ike ole o Ieiea a me Poopalu, he hua mohihi ka laua e mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole ia o lalo, he papau wale no ia wahi a laua e lawaia ana, aohe hohonu.

Hoomau aku la o Pupuhuluena i ke kahea: “E huki ka upena, ua komo ka ia.” Huki ae la o Ieiea a me Poopalu i ka upena, ua piha i ka ai. No keia hana a Pupuhuluena, o ka mama i ka hua kukui a pupuhi i ke kai, nonoi mai la o Ieiea a me Poopalu i hua kukui, haawi aku la keia, a haalele iho la laua i ka laua hua o ka mohihi. Nolaila, malama laua i ka kua kukui a kanu ihola, o ia ka laha o ke kukui ia Kona a me Kau.

Haawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia a ho-o i ka hokeo. Ninau mai o Poopalu: “I mea aha ia au, e waiho nei i ka hokeo?” I aku o Pupuhuluena: “I mea kanu.” Olelo mai o Poopalu: “Aole e ulu, ua moa, no ka mea, aia no i ke akua ka ai, a me na mea a pau, aia a moa loaa mai ia maua ka ai. Ina he makemake oe i mea kanu nau, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i hinai ie.” Ae aku o Pupuhuluena. A loaa ke kii me ka hinai ie, olelo mai o Poopalu ia Pupuhuluena: “O ke kii mahope ou i luna o ka waa, a owau iloko o ka hinai, e holo kaua i ka aina o ke ’kua.”

When they arrived at Kalae where the gods were living, they were seen and began calling: “Let the canoe come ashore at the safe landing place.” This place where the gods were directing them to land was the refuse heap, which place by their power was made to be calm, while the usual landing place was made to be very rough. Poopalu, however, instructed Pupuhuluena from within the basket to say: “That is a refuse heap; here is the landing place where the surf is breaking, for I am a native son of this place.” When the gods heard Pupuhuluena, they remarked amongst themselves: “He is a native son of the soil and not a stranger.” The regular landing place then became calm while the rough sea went back to the place opposite the refuse heap. As Pupuhuluena went ashore, the gods came down to help him lift the canoe. At this Pupuhuluena said: “The stern of my canoe is kapued. I will lift that part myself while you can lift the forward part.” After the canoe was carried ashore, the gods brought all the different kinds of tubers and showed them to Pupuhuluena, saying: A hiki laua i Kalae, kahi o ke ’kua e noho ana, ike mai la ke ’kua i ka waa o Pupuhuluena, kahea mai la: “E pae ka waa ma ke awa kai make.” Eia: O ke kiona o ua poe akua nei, ua hoolilo ia iho la i awa maikai loa me ke poi nalu ole, o ke awa hoi e pae ai ka waa, ua kaikoo ae la. Olelo ae o Poopalu iloko o ka hinai ia Pupuhuluena: “E i aku oe, he kiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki kupa au no o nei.” A lohe ke ’kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i kekahi akua: “He kamaaina hoi ha, aohe malihini.” Nolaila, kai make lana malie iho la ke awa e pae ai ka waa, a hoi aku la ke kaikoo ma ke kiona o ua poe akua nei. Pae aku la keia i uka, hele mai la ke ’kua e hapai i ka waa, olelo aku o Pupuhuluena: “He kapu o hope o kuu waa, owau no malaila, mamua oukou e hapai ai.” A kau ka waa i uka, lawe mai la ke ’kua i na hua a pau loa, a hoike mai la ia Pupuhuluena, kahea mai ke ’kua:

Pupuhuluena, Kapala, Kapakio, What kind of food is this? Pupuhuluena, Kapala, Kapakio, Heaha nei ai ia oe la?

Olelo ae o Poopalu i loko o ka hinai: “E olelo aku oe, he hoi, he ai make,” pela ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:

It is a Hoi, a poisonous food. One day to dig it, One day to stand it in water, One day to render it sweet, One day to warm it in the sun. But with all that, the children will die from eating it. It has sprouted, it is growing over yonder. He hoi he ai make, Hookahi la e kohi ai, Hookahi la e ku ai i ka wai, Hookahi la manalo, Hookahi la i ka aheahea Ai aku ka make na keiki, Ua ulu, ua kupu, aia i o.

The gods then brought out another tuber and asked: “What is this food called, Pupuhuluena?” Hoike hou ke ’kua, he uhi ia ai: “Heaha nei ai ia oe e Pupuhuluena?”

Go for it and bake it.

When cooked, your wife is then sustained.

He uhi he ai ola,

Kii aku no kalua

A moa, ola ka wahine.

The gods then showed all the different tubers to Pupuhuluena, after which they invited him to join them in their games, which invitation was accepted. While playing in a certain game, Pupuhuluena took some of the gods and stood them up on their heads. This action so shamed them that they gave Pupuhuluena each of the different tubers. Pupuhuluena then returned to Kohala and planted the yam, and yam can be found at the bottom of the cliffs to the east of Kohala to this day; also the kalo, potatoes, gourds, and all the different tubers. It was Pupuhuluena who first introduced them into Kohala. Pela no ke ’kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau ia. Olelo ke ’kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o keia paani ana, lalau aku la keia i ke ’kua a hoohuli ke poo i lalo, o na wawae ka i luna. Nolaila, hilahila ke ’kua haawi i na hua a pau ia Pupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka uhi, o ia ka ulu i na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka ipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia mau mea ma Kohala.

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Legend of Kaipalaoa, the Hoopapa Youngster. Kaao no Kaipalaoa, ke Keiki Hoopapa.

O Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka makuahine. He kaikaina hoi ko Wailea, o Kalenaihaleauau, ka wahine a Kukuipahu, ke ’lii o Kohala. Hanau o Kaipalaoa a nui, hele kona makuakane a Kauai, make ia Kalanialiiloa, he ’lii kapu no Kauai, he ’lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he wahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i ka hoopapa, ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia Kalanialiiloa. O Pueonuiokona ke ’lii o Kauai.

No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa. He akamai o Wailea kona makuahine ia mea, ao iho la laua a pau ko Wailea ike. Olelo aku la o Wailea ia Kaipalaoa: “O hele a ko makuahine i Kohala, aia i ke ’lii ia Kukuipahu, o Kalenaihaleauau ka inoa, nana e ao ia oe a pau loa.”

A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa, o ko luna o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka make o ke ola; o ka hewa o ka pono; lolo iho la a pau, ku keia a hele imi i ka makuakane. Lalau aku la keia i ka hokeo, aia i loko o laila na mea hoopapa a pau loa. Hele aku la keia a kahakai, e kau ana he waa, holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo keia a pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i Molokai moe a ao.

Haalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa ilaila, hele mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai, luu wai a mau, hele aku la a hiki ma Pokai ma Waianae, moe iho la a ao ae. Ua pae mai na waa o Pueonuiokona mai Kauai mai, e makaukau ana e hoi; hele aku la keia a ke awa, i aku i kanaka: “Owau kahi e holo me oukou i Kauai.” I mai la kanaka: “Hele oe pela e na keiki mai lewalewa; aole paha o kou kau mai ma ka waa o ke ’lii.” Lohe aku la ke ’lii i keia leo, kahea mai la: “E ke keiki, hele mai maanei.” A hiki keia i mua o ke ’lii, ninau mai la ke ’lii: “Heaha kau mea e olelo ana i kanaka?” “E nonoi aku ana au, owau kekahi e kau ma ka waa a holo i Kauai, a i mai nei lakou la no ke ’lii ka waa.” I mai o Pueonuiokona: “O ka waa ia; he ukana kau?” “Aole, he wahi hokeo kapa wale no no’u.” “Ae, o kii a hele mai holo kakou.” Hoi aku la keia a ka hale, moe iho la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he waa e kau ana, holo aku la keia i Kauai.

That night the boy retired very early and at the crowing of the first cock he got up. Taking his calabash he proceeded to the landing and took one of the canoes that were lying there and set out for Kauai. The king, accompanied by his men, got to the landing and waited for the boy until noon, but as he did not appear the canoes were ordered to sail. When Kauai was seen, those with the king saw something floating ahead of them, and when they drew nearer to the object they saw it was a canoe with the boy in it. The king then called out to the boy: “I see that you came ahead of us and we wasted our time waiting for you.” “Yes, I thought that the king’s canoes were already overloaded with bulky things and with big men and large packages, so I made up my mind to come ahead in the dark with the idea, however, of being overtaken by you here in mid-ocean.” A rope was then thrown to the boy which he made fast to his canoe and he was towed on until they landed in Hanalei, Kauai. Ke kali nei ke ’lii o kupono ka la, aohe hele aku o ua keiki nei; nolaila, holo lakou a ike ia Kauai; nana aku la lakou i keia mea e lana ana i mua o lakou, a kokoke lakou, nana aku la he wahi waa, o ua keiki nei ko luna. Kahea aku la ke ’lii: “Ua holo e mai nei no ka hoi oe, kakali makehewa ana makou ia oe.” “Ae, noonoo iho la au, he waa ukana nui ko ke ’lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope palale, nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa mai ia oukou i ka moana nei.” Kiola ia mai la ke kaula no kahi waa o ia nei, hekau ia aku la mahope, a hiki lakou nei i Kauai a pae ma Hanalei.

Soon after this the boy left Hanalei and proceeded on his way, going by way of Koolau until he arrived at Waiakalua where he rested. From this place he continued on to Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided, where was his bone fence, almost completed, built from human bones. When he arrived at the place he looked and saw the bones of Halepaki his father; they were still fresh, the bones not yet being bleached. At sight of this the boy bowed in sorrow and wept. After his weeping he approached the flagstaff and pushed it down and put up the oililepa, one of the fish brought along by him. He then next took the kapu stick and pushed it down and put up in its place the other fish, the kikakapu. By this action of the boy, it was meant as a challenge to the people that he was come to meet them in a wrangling contest. When Kalanialiiloa and his instructors saw the action of the boy, they knew at once that he was challenging them to a contest of wits, so a messenger was dispatched to meet the boy showing the challenge was accepted.

Ilaila, elua waa o ke ’lii i komo i ka ia, nonoi aku la ke keiki: “E ke ’lii, na’u kekahi ia.” I mai la ke ’lii: “E lawe oe i kekahi waa ia nou.” Lalau iho la keia elua ia, he oililepa he kikakapu, alua ia. Olelo mai la ke ’lii: “O kau ia iho la no ia?” “Ae, o ka’u mau ia iho la no ia, he ia hikiwawe o ka moa.” Haalele iho la keia ia Hanalei, hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a Anahola a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai. Ilaila ka pa iwi a Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi kanaka. Nana aku la keia e ku ana na iwi o Halepaki, ka makuakane, e koko ana no, aole i maloo; uwe iho la keia me ke kulu o na waimaka. Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu ae la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la keia i ke kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike mai la o Kalanialiiloa a me na kumu hoopapa i nei mau hana a ke keiki, maopopo ia lakou he keiki hoopapa keia; hoouna mai la i elele e olelo i ke keiki.

COMMENCEMENT OF THE CONTEST OF WITS. HOOMAKA KA HOOPAPA ANA.

When the messenger arrived in the presence of the boy, he said to the boy: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the king invites you to come on down.” At this answer the man did not know what next to say to the boy; so he returned to the chief and reported what the boy had said. Upon hearing this the chief said: “Go down again and if he asks you to go down, say yes to it. When you proceed to go down, he will then come up here.” The man again returned to the boy and called out: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the chief invites you to come on down.” The man then proceeded on down and the boy went on up to the chief’s place. A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: “Keiki hoopapa, i olelo mai nei ke ’lii ia oe e pii oe i uka.” I aku ke keiki: “Kanaka makua hoopapa, i olelo mai nei ke ’lii ia oe e iho oe i kai.” Aohe hiki i ke kanaka makua ke olelo hou aku i ke keiki. Hoi aku la ia a hiki i ke ’lii, hai aku la i na olelo a ke keiki; i mai la ke ’lii: “O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i kai, alaila, pii mai kela i uka nei.” Hoi hou aku la ua kanaka nei a hiki, kahea aku la: “Keiki hoopapa i i mai nei ke ’lii ia oe e pii oe i uka.” Pane aku ke keiki: “Kanaka makua hoopapa, i i mai nei ke ’lii ia oe e iho oe i kai.” Iho aku la ua kanaka nei i kai, pii ua keiki nei i kahi o ke ’lii.

When the boy arrived outside of the house, the chief’s instructors in the profession of wrangling called out: “You have to remain outside, for there you will sleep then get up and eat, where the wind and rain will beat down on you. You shall remain there and die there. For die you must, young man, for you cannot come in here.” The boy saw at once that no time would be wasted by the Kauai people nor would they allow him time to prepare himself although he knew that that was a part of the profession; but they did not, however, find him unprepared, the boy immediately replied: “You must then remain in there, you full-grown men until you die. Eat up what food you have, obey the calls of nature, and eat, you must die within for you cannot come out.” At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the outside where he can sleep and get up and can go where he pleases; whereas we are huddled up in here, and after we have eaten up our food and fish and have drunk up our water we will not be able to get any more as we cannot go out. We will, therefore, remain in here until we die. It is, therefore, best that we befriend the boy and allow him to enter.” The instructors, however, refused to allow this. In this both sides came out even. The men had intended to best the boy in their battle of witty remarks when the boy would have been killed. A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: “Mawaho iho no o ka hale e noho ai, a moe iho no, ala no ai, nee ka ua ka makani, malaila no oe a make iho, make e ke keiki, aohe loko o komo mai. Pane aku ke keiki: “I loko iho no e na kanaka makua a make, ai i kahi ai a pau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko a make iho, aohe waho o puka mai.” I mai o Kalanialiiloa: “Pono wale ke keiki. Aia kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he haiki, pau ka ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a make iho; e aho e hookipa i ke keiki, e komo iloko nei.” Hoole aku na kumu hoopapa: “Aole.” Ma keia mau olelo kike a lakou ua like loa. O ka manao o na kanaka makua, o ka paa o ke keiki ma ka olelo ana, alaila make.

Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o ka lepo, hookele iho la i ka wai a ukele o loko, a pono ole ke noho iho. Kahea mai la na kanaka makua i ke keiki: “E, make e ke keiki, ua ohi ae nei makou a pau ka haliilii, aohe haliilii i koe.” Komo aku la ke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale, malalo loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: “E, maanei e noho ai i kou haliilii.” Hoole mai na kanaka makua. “Keiki wahahee oe, aohe haliilii i koe, ua pau ia makou.” I aku ke keiki: “Kukulu ia ka hale a ku, hoaho ia ka aho, o ka aho halii nae ka mua o lalo e hoaho ai, aole ia he halii la?” “I ke aha hoi. He halii ia, aia malalo loa, maluna iho na aho e ae,” pela mai ke ’lii. Wahi a na kanaka makua: “O ka mea paha ia i loaa iaia, koe hoi keia.”

Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena pawehe o Niihau; hue ia mai la na aahu kapa pele o Kauai, a waiho ana. “Make e ke keiki; ua ohi ae nei makou i na mea a pau a nele oe, aohe au.” Lalau aku la ke keiki i ka hokeo a wehe ae la i ke poi, lawe mai la i ka mauu, he kuolohia, a haliilii, i ka moena, he ahu hinano aala no Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele a po i ke ala o ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka makua: “O ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.”

In this both sides were again even. The men then said: “He may have all these things, but he will not have anything to show in our next move, when he will surely be killed.” The men then ordered that they prepare wood for the umu, start the fire and strangle the pig; and when the pig was cooked to drink awa. Both sides then started to carry this out and to see which side would drink awa first.

Olelo na kanaka makua: “E kaka ka wahie, e hoa ka umu, e umi ka puaa, a moa, inu ka awa”, hana lakou la i ka lakou la. Lalau aku la keia iloko o ka hokeo, he pauku wahie, ua wawahi ia a liilii, pu-a ia a paa i ke kaula; huki ae la keia i ke kaula helelei, lalau aku la keia he laulau iliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia he puaa kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a uumi iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: “U, akahi ka i ka puaa uwe loihi.” Kau aku la i ka umu, a pau ae la ka ili o waho i ka paholehole, koe iho la ke kino aiai o ke kukui; kua-i iho la ia loko, lalau iho la keia ma ka opu (ua waiho ia he naau ame ka io o ka puaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku la i na pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.

Both umus were covered at the same time and they all proceeded to prepare the awa. The men took up real awa, while the boy took a couple of small pieces of awa already prepared and of the kind that grows on trees. After the pigs were cooked the others proceeded to cut up a real pig, while the boy took out his piece of pork from within the kukui wood and began his meal, first drinking his awa. When the boy finished his meal his head bowed down being overcome by the effects of the awa. Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau mana no koi nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa, okioki ka lakou la he puaa maoli, pololei iho la no keia a ka io o ka puaa i hoopili ia me ke kukui, lawe ae la ai. A pau ka ai ana, ooki mai la ka ona o ka awa i ke keiki, noho iho la me ke kulou.

The men next invited the boy to join them in reciting and composing chants. The men began reciting their verses with certain of their number sitting in the rear of the reciters going through certain motions. When it came to the boy’s turn, he placed a wooden image behind him and began his recital. At this the men said: “It is indeed strange that you should have a wooden image to make the motions for you, while we had those who could talk and recite with those who chanted.” The boy replied: “You are all wrong. All great and noted chanters while reciting verses are always accompanied by those who make the motions in silence; the only voice to be heard is from the one doing the reciting. I believe I have the true process, while in your case you were all reciters.” Olelo mai la na kanaka makua: “E ke keiki, e lealea kakou.” “Eia ka lealea la he hula, mamua ka hula, mahope ka hoopapa.” Hula na kanaka makua, he kanaka ko mua, he kanaka ko hope. Hula ke keiki mamua, he kii mahope e hoopaa ai. I aku na kanaka makua: “Kupanaha, o kau hoopaa ka ke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana like ana.” I aku ke keiki: “Wahahee; i kaulana nei mea o ka hoopaa i ka paa o hope o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o ka hula. O ka’u ka hoopaa, he poe hula wale no oukou a pau loa.”

Ae aku o Kalanialiiloa: “He oiaio ia; o kau io ka hoopaa, he paa ka waha, hookahi waha walaau o ko ka hula.” I mai na kanaka makua: “O ka mea paha ia i loaa iaia, aole paha i loaa na mea e ae.” Pane mai ke kanaka makua:

The fisherman’s canoe is turned over,

The fisherman’s outrigger is turned over,

The fisherman’s bailing cup is turned over,

The fisherman’s pearl hook is turned over.

Kanaka lawaia ua kahuli ka waa,

Kanaka lawaia ua kahuli ke ama,

Kanaka lawaia ua kahuli ka iako,

Kanaka lawaia ua kahuli ke ka,

Kanaka lawaia ua kahuli ka pa.

“These are all the uses to which the word turn can be used, we wish you to understand, young man from Hawaii, and if you can find any more uses to the word, you shall live; but if you fail you shall surely die.” “Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia oe, ola oe; aka, i loaa ole ia oe make oe.”

We will then twist your nose,

Making the sun to appear as though at Kumakena.

And when the water runs out

Our god in the profession of wrangling will suck it up,

The god Kaneulupo.

Wiliia ka pou o ko ihu la,

Kaa ka la i Kumakena,

Oo ia ko maka i ke kumu kahili,

Poha mai ka wale,

Omo aku ko makou akua hoopapa,

O Kaneulupo.

The boy then said: “After you full-grown men have found those uses, why can’t a boy find more uses to the word also? It is best that I find other uses to the word that I may live. I shall therefore try to find other objects that can be turned over, and if I shall fail you shall live, but in case I find other uses I will kill you all.” Pane aku ke keiki: “A loaa ka hoi kau ka ke kanaka makua, e o hoi e loaa ka’u ka ke keiki; e loaa hoi paha ka’u ka ke keiki i nani ai. I ola ai hoi au alua, imi hoi paha au a i loaa ole, kau mea kahuli, ola oukou, aka hoi, i loaa make oukou ia’u.”

I will twist your noses,

I will poke your eyes with the top end of the kahili,

And when the water runs out

My god in the profession of wrangling will suck it up,

The god Kanepaiki.

Wili ka pou o ka ihu,

Kaa ka la i Kumakena,

Oo ia ka maka i ka welelau o ke kahili,

A poha mai ka wale,

Omo aku ko’u wahi akua hoopapa,

O Kanepaiki.

The men called back: Pane hou na kanaka makua i ke keiki:

We have asked, the answer is yet to come. It is for you to answer, It is for us to listen. A hua, a pane, He pane ko ona, He hoolohe ko onei.

The boy replied: Pane ke keiki:

Say, ye gods, eat up the eyes Of the men who are in this contest with me, eat up the eyes. The bald-headed man appears like a man with his forehead turned around, The blind-eyed man with his eyeballs turned, The lame man with his ankle turned. E ke akua, aina ka maka O na kanaka makua hoopapa nei la e, aina ka maka. Kanaka ohule ua kahuli ka lae, Kanaka makapaa ua kahuli ka onohi, Kanaka oopa ua kahuli ka iwi.

The chief replied: “Yes they are indeed turned. When the sun strikes the forehead of a bald-headed man it will appear shiny like a pile of kauwila wood: while the blind-eyed man will see nothing but darkness; and the lame man with his ankle turned will limp as he walks. Yes, they are objects that indeed turn.” Pane mai ke ’lii: “Kahuli paha, pa ka la i ka lae o ka ohule, lilelile ana, mehe puu kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi eleele ke nana mai, ka oopa lole ka iwi ke hele mai, kahuli paha.”

The men again came back with another word, chanting the following lines: Pane hou na kanaka makua:

The thing of value in a canoe shed is the canoe, The thing of value in the canoe shed is the iako, The thing of value in a canoe shed is the outrigger. We will then twist your nose, Making the sun to appear as though it is at Kumakena. We will poke your eyes with the handle of the kahili, And when the water runs out Our small god in the profession of hoopapa will suck it up, The god Kaneulupo. Ka waiwai nui a ka halau la o ka waa, Ka waiwai nui a ka halau la o ka iako, Ka waiwai nui a ka halau la o ke ama. (E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi aku, nolaila, e waiho ia olelo paku-a.)

The boy then answered: Pane aku ke keiki ma na olelo kike:

Ye calabash, Oh, ye calabash. The thing of value in a calabash is the canoe, The thing of value in a calabash is the iako, The thing of value in a calabash is the outrigger. E ka ipu la, e ka ipu, O ka waiwai nui a ka ipu la o ka waa, O ka waiwai nui la a ka ipu o ka iako, O ka waiwai nui la a ka ipu o ke ama.

Olelo mai na kanaka makua: “Keiki wahahee; pau no ka waa iloko o ka ipu, e laa me ka iako, ke ama?” I aku ke keiki: “Kuku ia ke kapa a kiwaawaa, hahao iloko o ka ipu, aole ia la he waa? He waa ia. Kuku ia ke kapa a iako, hahao ia iloko o ka ipu, aole ia la he iako? He iako. Lawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole ia la he ama? He ama ia.”

In this both sides were again even and a draw was declared. Pili ae la laua, mau mau ae la.

The men: “The small yellow-backed crab having ten legs is an animal that crawls. The crab is a wise old fellow, for he places all of his bones on the outside, keeping his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. A crab has ten legs; indeed it has.” Kanaka makua: “Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia e hele nei la, o hala wale, he akamai nui no ka aama, i ka lawe i ka iwi a mawaho, lole i kona io a maloko, pii i uka e kaulai ai la e; kuu ia, he umi wawae, o ka aama e.”

The boy: “The small yellow-backed lobster has for its younger brother the red rock lobster. The lobster is also a wise fellow, for he too places his bones on the outside keeping all his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. It has fourteen legs; let it come.” Keiki: “Ka ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele nei la, halawale; he akamai nui no ka ula, he lawe i kona iwi a mawaho, he lole i kona io a maloko, pii i uka e kaulai ai la; kuu ia he ula, he umikumamaha wawae, kuu ia hoi la.”

The men: “Let us begin from Kohala and compose a few lines.” Kanaka makua: “Ma Kohala kakou.”

How beautiful are the rows of hills, The rows of hills in the plain of Waimea, Where one rubs his freezing eyebrows, Where one sleeps doubled up in the cold of Puupa. Puupa is bitterly cold for the want of a companion, Where the hands are made warm on the way to Wailoa, The hands are indeed made warm at Wailoa. Nani ku a ka pae puu, Ka nonoho a ka pae puu o Waimea, I lomi ia ka puu maka enaena i ke anu, Moe hoolapuu i ke anu o Puupa. Anu Puupa i ka hoa ole, Hoopumahana i ke ala i Wailoa na lima A i Wailoa na lima e.

“Say, young man, you will surely die this time for we have taken all the cold places where the hands are likely to get cold. Yes, die you must.” “Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe lima i koe; make.”

The boy: How beautiful are the rows of hills, The rows of hills in the plain of Kahua, Where one rubs his freezing eyebrows, Where one sleeps doubled up in the cold of Puuhue. Puuhue is bitterly cold for the want of a companion, Where the hands are made warm on the way to Makiloa, The hands are indeed made warm at Makiloa. Keiki: Nani ku a ka pae puu. Ka nonoho a ka pae puu o Kahua e, I lomi ia ka puu maka enaena i ke anu Moe hoolapuu i ke anu o Puuhue, Anu Puuhue i ka hoa ole, Hoopumahana i ke ala, i Makiloa na lima, e, A i Makiloa na lima,