Volume 4 / Part 3 — Introductory material

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Contents

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PART III

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Contents

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Legend of Kana and Niheu. Kaao No Kana a Me Niheu.

O Hakalanileo ka makuakane, o Hina ka makuahine, o Kana ka mua, o Niheu ka muli, o Uli ke kupunawahine. O Hamakualoa, i Maui ka aina hanau o Kana, o Halauoloolo ka hale. He pauku kaula o Kana o ka hanau ana, aohe kino maoli. A hanau o Kana, lawe ae la o Uli ia ia a hanai; o kahi nae o Kana i hanai ia ai, o Piihonua ma Hilo i Hawaii, e moe la ma ka hikina o Wailuku, ilaila kona hale o Halauoloolo.

Ma keia kaao ana, ua olelo ia ke kino o Kana, he kino loihi loa, a he kino nui a weliweli ke nana aku. I kona hanai ia ana, ua panee kona kino i ka loihi, a ua panee no hoi kona hale o Halauoloolo; mai ke kuahiwi a kokoke i ke kai kona kino ka loihi, a pela iho la no ke ako ana o ka hale, o Halauoloolo.

RELATING TO THE HAUPU HILL. NO KA PUU O HAUPU.

O keia puu o Haupu, he puu ia aia i Molokai; o ke ’lii o luna o ua puu la, o Kapepeekauila ka inoa, o ke kahuna o Moi. Mai Molokai aku ka hele ana a ka puu o Haupu, a hiki i Mokuola i Hilo, Hawaii, me ke ’lii, me na kanaka, me na mea ulu o luna; a ike o Hina, makuahine o Kana ma, i ka maikai o keia aina, alaila, pii aku la e makaikai i luna. A makaikai o Hina i luna o ka puu o Haupu, o kona wa ia i lawe ia ai e ka puu i Molokai, a nele iho la o Hakalanileo i ka wahine ole, imi iho la ia i wahi e loaa ai ka wahine, aole e hiki. Nolaila, hele aku la o Hakalanileo i o Niheu la, e olelo aku i ka lilo o Hina i ka puu o Haupu; a lohe o Niheu i keia olelo a ko laua makuakane, olelo aku la ia: “Aole e hiki ia’u; hookahi wale no keiki e hiki ai, o Kana. E hele oe e hiki i mua ona, mai makau oe, a mai holo, ina i huli mai kela a nana ia oe, mai nana aku.” A pau ka olelo aoao a Niheu ia Hakalanileo, hele aku la ia e halawai me Kana. Ia Hakalanileo i hiki aku ai i kahi o Kana, huli mai la o Kana a nana ia Hakalanileo; ma keia nana ana, ua holo o Hakalanileo me ka makau. Pane mai o Kana: “Heaha kau?” Olelo aku o Hakalanileo: “I hele mai nei au e hai aku ia oe, ua lilo ka makuahine o olua ia Kapepeekauila, ke ’lii o ka puu o Haupu, aia i Molokai kahi i noho ai i keia wa.”

When Kana heard this, he said to Hakalanileo: “Go and issue a call that the people come together throughout Hawaii, and instruct the men to go and hew out canoes, by which we will get to Molokai, and get back your wife.” With this, the canoe hewers all around Hawaii came together and a large double canoe of ten [fathoms] in length was hewed out and made ready, whereupon Hakalanileo went for Kana to voyage to Molokai. When Kana came to the double canoe he stretched out his hands and placed them on the canoe and the canoe sunk out of sight; Kana did not even attempt to board the canoe. Because of this, Kana said to Hakalanileo: “Go and hew out another double canoe.” Again the people of Hawaii went up and hewed out another double canoe; but the hands of Kana alone were too much for the canoe, for it too sunk out of sight, thus leaving them without a canoe to get to Molokai in. Therefore, Hakalanileo went to the presence of Niheu and reported the matter to him. When Niheu heard this, he said: “You go to Uli and ask for a canoe; she has the canoe that will take you to Molokai, and she will direct you what to do.” A lohe o Kana, olelo mai la ia ia Hakalanileo: “O hoi e kukala ia Hawaii a puni, e kalai i mau waa no kakou e holo ai i Molokai, i loaa ko wahine.” Ma keia olelo o Kana, ua akoakoa na kalai waa o Hawaii a puni, he mau waa nunui, he umi ka loa; a makaukau na waa, kii aku la o Hakalanileo ia Kana e holo i Molokai. Ia wa, kikoo na lima o Kana a luna o na waa, o ke komo iho la no ia o na waa a poho i lalo, aole i ee ke kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou na waa; kalai hou no o Hawaii a puni, a loaa elua waa, i na lima no o Kana komo, nolaila, aohe waa e holo ai i Molokai. Nolaila, hele aku la o Hakalanileo i mua o Niheu a olelo aku la no keia mau mea, a lohe o Niheu, olelo mai la: “O hele a ia Uli, olelo aku i waa; aia ia ia ka waa e hiki ai i Molokai, nana e kuhikuhi mai ia oe.”

A hiki o Hakalanileo i mua o Uli, ninau mai la Uli: “Heaha kau?” I aku o Hakalanileo: “I hele mai nei au i waa no Kana, e holo ai i Molokai, e kaua me Kapepeekauila, ke ’lii o luna o ka puu o Haupu.” I mai o Uli: “Ae, he waa, aia i Paliuli; e hele nae oe e kukala i na kanaka a pau loa, e kii e kauo mai i na waa.” Hele aku la o Hakalanileo e kukala i na kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia wa, pii lakou a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o Kana.

KAUMAIELIELI, THE DOUBLE CANOE OF KANA.

Go get the canoe!

Go get the canoe!!

At your grandmother’s

To Hoanuiikamapu,

To Hoanuiwaalau,

To Hoanuiwiliwiliwaa,

To Hoanuihoonohowaa,

For the canoe up at Kalanaku.

Heiwale has a fishing canoe,

This canoe is covered with a cloak by old women.

Go get, go get, go get the canoe,

Go get the canoe of Kaimu at Kainalu,

Of Halekou, of Halekanaka,

Of Haleohe, of Haleola,

Of the larger border of Leipe,

Of the burying place of Maiahiki,

Of the place where one runs and lies down.

The canoe that is sprinkled in the calm,

The canoe that jumps playfully in the calm,

The canoe that sleeps in the water in the calm,

The canoe of Maunakea in the calm,

The shaded canoe in the calm,

The isle-shaped canoe spread out in the calm,

The canoe of rushes pointing to the calm,

The canoe that rises and eats the cords that bind it,

The canoe of the priestess of

Which now stands down at Hana,

Standing below at Hana; ask, inquire of its name;

It is the double canoe of Kaumaielieli.

The Milo outline is the outrigger,

Halauloa, the body;

It pitched in the sea in its sailing.

Aukuuikalani, the bow,

The stern is carried up,

Kaualupe, is the space between the iakos,

Piliaama is the long stick on the outside,

Leleiamanu is the stick at the bow,

Kupakei the stick at the stern,

The outside sticks are like the rejected ones.

Peheu are the ears of the canoe,

Pukokee the oblique ends,

Makilihaohao in the heaven, the iron,

Kainakahi the bailing cup,

Kiai-i-ka-lani the leak,

Kuanuenue is the front iako,

Hauhiakaa the lashings,

Hoomaukoia occupies the center,

Uaua the lashings.

Hooipoakekolu the iako,

Luukia the lashings.

Hapa mounts up to heaven,

Uli is the woman that is famous,

Popoalaea the woman that is famous,

Mailelaulii the woman that is famous,

Haaneeiakake the proclaiming priest.

That is the way they carry things in Kona,

That is the way they lift things in Kona,

That is the way the sail is set,

The seat over which the cross stick hangs,

The sharp point of the cross sticks above.

Kauhikamakani is the cross stick above,

Kauhikalalea the cross sticks above.

Poa is the lower end of the stick,

Niula is the piece of kapa at the end of the pole,

Kailewaula the piece of kapa below the first.

Kaameaula the piece of kapa below that,

Kapuohuula is the piece of kapa below that,

Hoopio is the end of the sail in the middle,

Alualu the bow stays,

Kanaha the last of the pieces of red kapa,

Huki the piece of red kapa in the open.

The canoe sails in the ocean,

Niheu is playing with the pebbles,

Kapapaki his seat,

Kuaieloelo is his seagoing loin cloth,

Oolapaku his paddle.

Lealealai is to occupy the center,

As a substitute does he sit.

Kiheipua is his seagoing loin cloth,

Laolapa his paddle.

Niniole is to occupy the larger space,

Kaauia his seating,

Waialea his loin cloth,

Mapunaiakea his paddle.

Kapunaikila is on the inside,

Kapunanui on the outside.

Pahelehalalei is on the inside,

Pahelekaumoku on the outside.

Niuowaihiki is on the inside,

Ninakapukapu on the outside.

Kooluamahanakea

Hoolaula the sailing master,

Kapapaku his seat.

The dead body of Koolaukani is his paddle.

Hakamaka is the bow of that canoe,

Kama is the outside paddle.

Playing at cat’s cradle with the dead.

The towering waves of the ocean,

The sleeping waves of the ocean,

The drawing current of the ocean,

The current that bears one away to the ocean,

Sailing the ocean where the battle is to be fought.

The lizard shall be on the surface,

Niheu, the warrior,

Wawakailani his war club.

Kana is the chief warrior,

Puhalakau his war club.

Opuaanalu shall be routed,

Niuli shall stand as a coconut tree,

Moopuu shall be the priest,

Kanaloa shall be the god,

Then shall the hill of Haupu be routed.

KAUMAIELIELI NA WAA O KANA.

E kii i ka waa!

E kii i ka waa!!

I ko kupuuawahine,

Ia Hoanuiikamapu,

Ia Hoanuiwaalau,

Ia Hoanuiwiliwiliwaa,

Ia Hoanuihoonohowaa,

Mauka waa i Kalanaku,

He waa ia ko Heiwale

Hoahu ka luahine i keia waa,

E kii, e kii, e kii ka waa,

E kii ka waa Kaimu a Kainalu,

A Halekou, a Halekanaka,

A Haleohe, a Haleola,

A kuauna nui o Leipe,

A ka he o Maiahiki,

A ka holo moemoe-a!

O ka waa kapipi mai i ka lai,

O ka waa ekepue i ka lai,

O ka waa ka moe wai i ka lai,

O ka waa ka maunakea i ka lai,

O ka waa olopu i ka lai,

O ka waa moku halii i ka lai,

O ka waa nanahu i kuhikuhi i ka lai,

O ka waa ala e ai ke kaa o ka aha,

O ka waa a ke kahuna wahine, a

Laa nei la e!

E ku nei la i lalo o Hana,

Ku i lalo o Hana, ui hooeu i ka inoa,

O keia mau waa o Kaumaielieli,

O ke aka Milo la ke ama.

O Halauloa ka iwikaele.

O luu i ke kai ka holo ana.

O Aukuu i ka lani ka uhi,

E amo ia ka hope i luna,

O Kaualupe ka momoa,

O Piliaama ka moo mawaho,

O Leleiamanu ka laau ihu,

O Kupakei ka laau hope,

O Pookaiwaho, ka hoowahawaha,

O Peheu ka pepeiao,

O Pukokee ka pua,

O Makilihaohao i ka lani ke meke,

O Kainakahi ke ka.

O Kiai-i-ka-lani ka liu,

O Kuanuenue ka iako mua,

O Hauhiakaa ka lanalana,

O Hoomau koi a ko waena,

O Uaua ka aha lanalana,

O Hooipo a ke kolu ka iako,

O Luukia ka aha lanalana,

O Hapa i kukau lani,

O Uli la ka wahine ua lana ia e!

O Popoalaea ka wahine ua lana ia e!

O Mailelaulii ka wahine ua lana ia e!

O Haneeiakake ke kahuna kui la.

O ke amo na o Kona la!

O kaikai ana o Kona la,

Ka hookumu ana o ka la,

Ka noho ka ie i luna ae,

Winiwini ka ie i luna ae,

O Kauhi ka makani ka ie i luna ae,

O Kauhi ka lalea ka ie i luna ae,

O Poa ka ie i ka waha,

O Niula ka welu i ka puaki,

O Kailewaula ka welu i lalo iho,

O Kaa mea ula ka welu i lalo loa iho,

O ka pu o huula ka welu i lalo iho,

O Anuenue ula ka welu i lalo iho,

O Hoopio ka upai a ka la i waena,

O Alualu ke kaula ihu,

O Kanaha ka ula pau,

O Huki kaulawaha,

Holo ka waa i ka moana,

O Niheu kalohe i ka iliili,

Ka papaki i ko noho ana,

O Kuaieloelo kona malokai,

O Oolapaku kana hoe,

O Lealea lai i waena,

O ke pani kona noho ana,

O Kihei pua ka malokai,

O Laolapa kana hoe,

O Niniole i kai ko nui,

O Kaauia kona noho ana,

Waialea kona malo,

O Mapuna ia kea kana hoe,

O ka puna i kila maloko,

O ka puna nui la mawaho,

O Pahele hala lei maloko,

O Palekaumoku mawaho,

O Niu owaihiki maloko,

Ninakapukapu mawaho,

O Koolua mahana kea,

O Hoolaula ka hookele,

Ka papaku kona noho ana,

Ka heana o Koolaukani kana hoe,

O Hakamaka i hu o kela waa,

O Kama i ka hoe mawaho,

O Kanaloa i luna o ka pola,

E hei ana i ka heana,

O kaalei o ka moana,

O ka ale moe o ka moana,

O ke au miki o ka moana,

I ke au ka o ka moana,

Aukai hooukana e!

Ihu a ka moo a kaili,

E Niheu ke koa e!

O Wawakailani ka laau,

O Kana ke koa nui,

O Puhalakau ka laau,

O Opuaanalu kai hee,

O Niuli ka nui e,

O Moopuu ke kahuna,

O Hulahula ka aha,

O Kanaloa ke ’kua,

Hee ka puu o Haupu.

After the recital of the above prayer by Uli, she gave orders to dig down into the ground. The men then began to dig without any interest thinking there was no truth in the words of Uli. While the people were digging they came, first upon the sticks at the bow and stern of the canoe, the points that first came to their view, and when the body of the double canoe and all the parts were exposed, Uli gave orders that the people may return, for they were shivering with the cold, from the rain and thunder which had continued all through the time occupied in the digging, so that they were exhausted. A pau ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo; kohi iho la na kanaka me ka hoomaauea, me ka manao ole he oiaio ka Uli olelo. Ia lakou e kohi ana ike mua ae lakou i ka manu o na waa e hoea ae ana mai ka lepo ae. A ike na kanaka i ke ano o na waa, a me na mea a pau loa, olelo aku o Uli i na kanaka e hoi, nokamea, ua pau i ka opili no ka nui loa o ka ua a me ka hekili, a ua aneane e make i ke anuanu.

A hoi na kanaka a pau loa, alaila, hapai ke ’kua i na waa, ia Kaumaielieli a lana i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e kupono ana i Wailuku a me Piihonua, kahi o Kana e noho ana.

MOE A MOI KE KAHUNA.

Ia Kana a me Niheu e makaukau ana e holo mai maluna o na waa o Kaumaielieli, e kaua me Kapepeekauila ke ’lii o luna o ka puu a Haupu, ua loaa mua ia Moi ka moe uhane mamua o ka holo ana mai o Kana ma i Molokai. O Moi, he kahuna ia na Kapepeekauila no luna o ka puu o Haupu; he kahuna ike, a he kahuna mana loa ma na mea a pau ana e olelo ai, a e moe uhane ai, a me ka wanana. Iloko o na po o Kane, loaa ia ia ka moe uhane, penei ke ano o kana mea i ike ai:

THE DREAM. A long man, a short man; A stunted youth, a male god. The eyes touched the heaven, The earth was overshadowed. Say Kamauhili, Ku is routed. Such is my dream, the priest. MOEUHANE. He kanaka loa, he kanaka poko, He ui-aa-he alaneo, A na maka pa i ka lani, Malu ka honua, Ia Kamauhili e! Hee nei Ku, I ka moe au a ke kahuna.

A, ao ae, olelo aku o Moi i ke ’lii ia Kapepeekauila: “E, he moe ka’u i ka po nei.” I mai ke ’lii: “E hai mai.” Hai aku la o Moi i ka moe i olelo ia maluna, a pau ka hai ana, wehewehe aku la i ke ano o ka moe, aole nae he manao io o ke ’lii i keia olelo a Moi. Nolaila, olelo aku o Moi i kana olelo wanana ike, i mua o ke ’lii a me na kanaka: “Ina he hoomoloka i ka moe a’u a ke kahuna, he au hulihia kona hope; ina he wahine ke hoomaloka i ka moe a’u a ke kahuna, he mai kona e moe ia, he wahine ia no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o Halehuki. He kanaka loihi ka’u i ike, a oia ka mea nana i hahaki na hui o Haupu nei, a helelei aku nei a ku i loko o ke kai, nolaila, e hele oi la honua ka make.”

Hoole mai o Kapepeekauila: “O oe no ko’u mea e make ai e na kahuna wahahee; aohe mea e pio ai ko’u puu o Haupu nei; a heaha la hoi, ina i make ole kuu puu ma keia hope aku, alaila, make oe ia’u.” I aku o Moi: “Ae, he nani ia, ua lohe ole ae la no oe i ka’u olelo, a ua paa iho la no oe i kou manao; heaha la hoi, he ala ike ko kahuna, aole e loaa i ka hookolo ia.”

The place where Moi dwelt and traversed is along the cliff ridge east of Waikolu, Molokai, and can be seen to this day; its pathway is along this steep cliff, below which are the waters of the Waikolu sea, and the place remains to the present time. O ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e waiho la ma Molokai a hiki i keia la; aia no hoi kona alanui ma ka pali nihinihi lele loa kahi i kau ai, a malalo o laila ke kai hula ana o Waikolu, a ke waiho nei no ia wahi a hiki i keia la.

A lohe ke ’lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i kana mau kukini mama loa, o Kolea, o Ulili, e lele e nana ia Kana a me Niheu. A hiki laua i ke kai o Hilo, Punahoa, e pili ana me Kaipalaoa kahi o Kana e noho ana, i aku o Kolea ia Ulili: “E, e lele kaua i luna loa, o make kaua ia Kana, alaila, kahea iho kaua.” Lele ae la laua a hala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea iho la; ia lohe ana o Kana, lalau ae la o Kana me kona mau lima i luna, me kona moe i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele ana a na wahi manu, a Kolea a me Ulili, a haule laua i Molokai, i luna o Haupu, no ka ikaika loa o ka makani o na lima o Hana. A hiki na manu i mua o Kapepeekauila hai aku la i ke kanaka lima loihi i ke kikoo ana i ka lani, a pakele laua i ka make; a lohe ke ’lii i keia olelo a na manu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi, he koa ia i ka moana.

Keauleinakahi was one of the warriors under Kapepeekauila and it could thrust through a canoe with his snout. This fish is to be seen to this day. It has a long sharp snout and can kill a man or wreck a canoe or other object. When the messengers came to Keauleinakahi, they said: “You have been ordered to pierce the double canoe, Kaumaielieli, when it comes from Hawaii and also to kill Kana and Niheu.” O Keauleinakahi, he koa ia no Kapepeekauila, ke ’lii o luna o ka puu o Haupu, e hiki ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia kela auau hou i ka waa a me na mea e ae. Ua kauoha ia ia e hou aku i na waa o Kaumaielieli, ke holo mai mai Hawai mai, a e pepehi ia Kana a me Niheu.

On the day when Kana and Niheu completed their preparations, they boarded the canoe, Kaumaielieli, taking along with them their father Hakalanileo, and set sail. Kana was wrapped up in the form of a large package, and was placed on the platform. The length of the package extended the full length of the double canoe. While they were on their way and had reached a point between Hawaii and Maui, they were met by Keauleinakahi, the warrior of Kapepeekauila, who made an attack on the double canoe, with the intention of breaking it to pieces with his sharp snout. While it was preparing for the attack, Niheu stood up with his war club, Wawaikalani by name; and as Keauleinakahi made the attack, Niheu struck it with his club, killing it. A ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua makuakane o Hakalanileo, a holo mai la o Kana, ua opeope ia a kau i luna o ka pola o na waa, e like me ka loihi o na waa o Kaumaielieli, pela no ko Kana waiho ana. Ia lakou e holo ana ma ka moana, ma waena o Hawaii a me Maui, loaa lakou ia Keauleinakahi, ke koa o Kapepeekauila, e lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e makaukau ana e lele mai e hou, ku ana o Niheu me kana laau palau, o Wawaikalani ka inoa, a hahau aku la ia Keauleinakahi, a make iho la ia.

After this encounter the voyage was resumed until they arrived at Waikolu, Molokai, near where the Haupu hill was standing, and here the canoe was moored. While they were mooring the canoe a large rock was rolled down from the hill aimed at the canoe Kaumaielieli. As Kana was lying on the platform of the canoe, one of the people called out, saying: “Say, there comes a large rock! A large rock is coming!! We will be killed! We will be killed!!” At this call Kana heard it, so he reached out his right hand and held the rock, while with the left hand he reached for a small stone from the beach and placed it under the rock, stopping it from rolling any further. By this action of Kana the rock was stopped right in the middle of the steep cliff; and it is there to this day, on the cliff of Waikolu. This saved Kana and the canoe Kaumaielieli from destruction by the rock. After this Niheu started off for the top of the Haupu hill, to the rescue of his mother, believing that he could do this with his own strength. Holo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o Haupu, hekau iho la na waa i waho. Ia lakou e lana pono ana ma waho ae o Waikolu, olokaa ia mai la kekahi pohaku nui mai luna mai o ka puu o Haupu, maluna pono o na waa o Kaumaielieli. Ia Kana e moe ana i luna o ka pola o na waa, kahea ae la kekahi o luna o na waa: “E, ka pohaku nui e kaa mai nei! Ka pohaku nui e kaa mai nei!! Make kakou! Make kakou!!” Ma keia kahea ana, ua lohe o Kana, lalau ae la kona lima akau a paa i ka pohaku, o ka lima hema, lalau aku la ma ka poina kai, i iliili kia no ka pohaku i paa; ma keia hana a Kana, ua paa loa ia pohaku i waena o ka pali a hiki i keia la, e waiho la ma ka pali o Waikolu. A ua pakele no hoi o Kana, a me na waa o Kaumaielieli i ka make i ka pohaku. Mahope olaila, kii o Niheu i ka makuahine i luna o ka puu o Haupu, mamuli o kona koa a me kona ikaika.

RELATING TO NIHEU. NO NIHEU.

Niheu was a fearless warrior and had very little respect for the strength of others. He was so brave that he oftentimes fought against a whole army, without the least hesitation. When he was ready to start he took up his war club, Wawaikalani, and placing one end of it on the cliff, the other resting on the canoe, he walked ashore upon it. After landing he proceeded to the top of the hill of Haupu, where the chief Kapepeekauila was living, in company with Hina, the mother of Niheu, who was for the time being his wife. He koa makau ole o Niheu a he koa wiwo ole i ko hai ikaika, a he hiki ia ia ke hoouka kaua me ka lehulehu, me kona kanalua ole. Lalau aku la ia i kana laau palau o Wawaikalani, a hoomoe aku la mai na waa a hiki i ka pali, hele aku la o Niheu maluna. Ma keia hele ana a Niheu hiki aku la ia i ka puu o Haupu, aia i luna o laila ke ’lii o Kapepeekauila me ka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekauila i wahine nana.

RELATING TO THE HAUPU HILL. NO KA PUU O HAUPU.

O Kahonunuimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o Haupu, ina e upai na hui, alaila, pii ua puu nei i luna a kiekie i ka lani. He pa ma waho o ka puu o Haupu, he pae humu ka inoa, oia ke ki o Koaea a me ka ulei o Nuuhiwa, aole e komo ka makani i loko o ka hale o ke ’lii, o ia o Halehuki. E hili aku ana o Niheu i ka laau palau ana, pau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko o Halehuki.

When Niheu came up to the fence he beat down the ti-leaf and ulei with his war club, causing the wind to enter Halehuki. As the wind blew into the house, Kapepeekauila asked: “What has caused the wind to enter here?” “There is a boy outside with a war club. He has beaten down the fence.” Hina then spoke up: “It must be Niheu, our brave son. He is without fear. We shall be killed.” While she was speaking, Niheu came in and taking hold of Hina started off with her. Before Niheu came into the house, Hina had told Kolea and Ulili the place wherein the strength of Niheu laid; it being in the strands of his hair, called Wilikalinoamohalaikaekaeka, and at the same time told them to take hold of the strands and pull on them which will cause Niheu to let go of her, for this would cause him to lose his strength. Ia wa ninau ke ’lii o Kapepeekauila: “Ea, heaha keia mea e komo nei ka makani i loko nei?” “He keiki me ka laau palau, nana e hili mai nei ke ki o Koaea, a me ka ulei o Nuuhiwa.” Olelo mai o Hina: “O Niheu, o ke keiki koa a maua; he keiki makau ole keia, make kakou.” I Hina e kamailio ana, hiki ana o Niheu a lalau ia Hina, a lawe aku la. Mamua ae o ka lawe ana o Niheu ia Hina, ua hai aku o Hina ia Kolea laua o Ulili i ko Niheu wahi e ikaika ai, o ia ka wili lauoho o ke poo o Niheu, o Wilikalinoamohalaikaekaeka ka inoa; e lalau a paa ka wili lauoho, alaila, haalele ia’u, pela e nawaliwali ai o Niheu.

When Kolea and Ulili saw that Hina was being taken away, they flew and held Niheu by the hair. When Niheu saw that his hair was being held, he let go of Hina, took up his war club and struck at Kolea and Ulili. While he was doing this, Hina ran back to the house, to her new husband Kapepeekauila; Niheu, therefore, walked back to the canoe, and he was questioned by Kana as follows: “How about our mother?” Niheu replied: “I had her and we were on our way here when I was attacked; my hair was pulled by the two birds, Kolea and Ulili. While I was beating them off, Hina ran back again.” Kana then said to Niheu: “You stay here on our canoe while I go after our mother.” With this Kana stood up in the canoe and peeped over the hill of Haupu. At this the hill extended on up and Kana also extended on upward too. In doing this Kana had to go up to the highest heaven, in the deep blue sky and his body was in the form of a spider’s webb, for he was in great need of food and meat. A ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka wili lauoho o Niheu; a ike o Niheu ua paa kona lauoho, haalele iho la ia ia Hina, a hopu iho la i kana laau palau, a hahau ia Kolea ma laua o Ulili; ia ia i lilo ai i laila, holo aku la o Hina a hiki i ka hale, me ke kane o Kapepeekauila. Nolaila, hoi aku la o Niheu a hiki i na waa, ninau mai o Kana: “Pehea aku la ka makuahine o kaua?” Olelo mai o Niheu: “Ua loaa no ia’u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e na wahi manu, e Kolea ma; lilo au ilaila, holo aku nei o Hina.” I aku o Kana ia Niheu: “E noho oe i luna nei o na waa, owau ke kii aku i ka makuahine a kaua.” Ia wa ku ae la o Kana i luna o na waa, o Kaumaielieli ma, a kiei iho la maluna o Haupu, oni ae la o Haupu a kiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua hiki i ka lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o Kana, no ka pololei i ka make a ka ai, a me ka ia.

When Niheu saw that the legs of Kana were thin and in the form of a spider’s webb, he felt that it was because he was starving; so he called out in a loud voice to Kana: “Lie toward Kona, to Uli our grandmother, where you will be able to get food and meat.” Niheu had to repeat this call for three days before Kana heard him. When Kana heard the call of Niheu, he bent himself over across Molokai, over the top of Haleakala, over the mountain whereby a groove was formed across Haleakala which can be seen to this day. Nolaila, nana ae la o Niheu ma na wawae o Kana, i ka punawelewele a me ka wiwi loa, a noonoo iho la ia, he make pololi. Kahea ae la o Niheu me ka leo nui ia Kana: “Moe ia i Kona i o Uli, i ke kupunawahiue o kaua, i kahi o ka ai a me ka ia.” Ekolu la ke kahea ana a Niheu, lohe o Kana. A lohe o Kana i ka leo o Niheu, moe aku la ia maluna o Molokai, a kau pono i luna o Haleakala, i luna pono o ke kuahiwi, a ma keia moe ana a Kana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.

Ia Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale. Ala ae la o Uli i ke kakahiaka nui a hele i waho, nana iho la ia o Kana, o kana moopuna. Lalau iho la ia a hoala ae la, hanai iho la i ka ai, a maona, iho mai la kona nui a hiki i na wawae i luna o na waa, kahi a Niheu e noho ana. Nana ae la o Niheu a ike, ooki ae la ia i kekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona, nolaila, holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli ia Kana: “Ua huhu ko kaikaina ia oe o Niheu, i ko ai ana a maona, nolaila, ooki kela i ko waewae. Ua make ko hoapaio, ina oe i ala, e ala oe a maluna iho o ka puu o Haupu, hoaa iho oe i ko maka, nana ia e oni ae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema, alaila, pau kona ikaika.”

A pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei maluna o Haupu, hoaa iho la i na maka, ala ae la o Haupu a oni, i luna, lalau iho la o Kana i na hui a hahai. Ma keia hai ana o na hui, ua pau ka mana o Haupu, ua keehi iho la o Kana i ka puu a helelei, a ku kekahi mau puu liilii i loko o ke kai, o ia kela mau puu loulu e ku la ma ka waha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu, ua pio ke ’lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana kane o Hakalanileo, a pela i pau ai ke kaua ana o Kana me ka puu o Haupu.

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Contents

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Story of Pikoiakaalala. Kaao No Pikoiakaalala.

CHAPTER I. MOKUNA I.

O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na kaikuahine o Pikoiakaalala, he mau mua laua ma ka hanau ana no Pikoiakaalala. Olelo hoakaka. He mau makua iole keia a me na keiki, a he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai. O Wailua i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o Iole he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai ia laua a nui, holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala, a hanau he keiki kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena, o ka lauoho nae he ano hulu iole.

I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi hookahi o Wailua e lealea, e makaikai no na mea e hana ia ana. Ia lakou e uwa ana me ka hookanikani pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala, alaila, ninau oia i ko lakou makuakaue ia Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua nei?” “He olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei: olohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe, oia kela leo au e lohe la.” I aku o Pikoiakaalala: “E iho au e nana ia mea?” “Aole oe e iho e nana,” wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala. Ninau hou ia ia Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho la a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o Pikoiakaalala. Hoole mai o Alala: “Aole oe e iho.”

Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia leo hou e uwa nei?” Hai mai o Alala: “He koieie i ka haki wai ana, penei ke ano: he wahi papa pokole i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehe ale la o ka moana ke opu ae a haki aku, ilaila e lana malie ai me ke kauaheahe. A o ka mea e lana ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku o Pikoiakaalala ia Alala. “Ae.”

Alala then proceeded to make a koieie for Pikoiakaalala, and after it was finished, the boy started down for Wailua where the people were gathered at the games. On the arrival of Pikoiakaalala with his koieie the people all looked at him in surprise. Not very long afterwards the people began throwing their koieie boards into the Wailua River; so Pikoiakaalala threw his into the river also. When the people saw how his koieie floated the steadiest, some of the boys got jealous of him and one of them reached down for Pikoiakaalala’s koieie and threw it into the rapids which carried it into the sea. As soon as his koieie was thrown into the rapids, Pikoiakaalala jumped in after it and he too was carried into the sea by the force of the current for two days and two nights when he landed on Oahu at the harbor of Kou (Honolulu), where he sat on the sand like a castaway, weak from want of food. Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i kai o Wailua, i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me kana koieie, nana mai la na mea a pau ia ia nei me ka haohao. Mahope olaila, kiola na mea a pau i ka lakou koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekahi i kiola i kana koieie, oi loa aku la ka maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau. Nolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka ikaika loa, lilo aku la ke koieie a hui me ke kai. Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a po i ka moana pae i Oahu nei. Me ke awa o Kou nei kona pae ana a noho iho la ma ka ae one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.

RELATING TO HIS SISTERS. NO NA KAIKUAHINE.

The two [sisters] were at this time living with their husbands who were men of note, being large land owners, and who had under them a man by the name of Kauakahi as their chief steward. When Kauakahi saw Pikoiakaalala lying there he came up to him and asked: “Where are you from?” “From the sea,” answered Pikoiakaalala. “Come to the house with me,” said Kauakahi. E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he kanaka malama waiwai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoiakaalala e moe ana, ninau iho la: “Mahea mai oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala. “E hoi kaua i ka hale,” pela aku o Kauakahi.

A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na kaikuahine o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e moe ana ma ka ae one; nolaila lawe mai nei au i ka hale nei e noho ai me a’u.” Ninau aku la o Iole me Opeapea ia Pikoiakaalala: “Mahea mai oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala: “O Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u makuahine.” A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala, maopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka inoa o na makua. Lele aku la laua uwe, a hai aku la i ka pili ana ia Pikoiakaalala.

The husbands of the sisters of Pikoiakaalala were out in the fields working with the men, so Kauakahi was sent to bring them home and to tell them that their brother-in-law had arrived. When Kauakahi came up to them he said: “You have been sent for by your two wives to return home because your brother-in-law has arrived from Kauai, and to kill a pig and prepare some food.” The food and pig were gotten ready and as soon as they arrived at home they were cooked in the ground. O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kauakahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo aku la: “I kauoha mai nei na ’lii wahine ia olua e hoi olua i ka hale, ua puka mai ko olua kaikoeke mai Kauai mai, e kalua puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la i kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i ka pana iole.

Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana iole; nolaila, olelo hooioi o Pikoiakaalala imua o Mainele, penei: “He mea liilii wale no ia mea, aole ia he mea nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala, kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no oe?” “Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike oe i ka pana iole, alaila, o oe ka’u pana iole, a e pili ko’u waiwai mahope ou, a e pana olua o Mainele, a holo ko laua olelo ana, pili na waiwai.”

No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana hookahi ana.

No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili hoi ke ’lii wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili. Na Iole. Ina e ku na iole he umi i ka pua i ka pana hookahi ana, alaila, eo ka waiwai, ina emi i ka eiwa iole o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo ia Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: “Hawawa! A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o ka iole e pana ai, akaka la hoi ke akamai, aole ka!” Olelo mai o Mainele: “Keiki hoopunipuni oe. Mai ko’u la i pana iole a hiki i keia la, aole au i ike i kekahi kanaka e pana ana ma ka umiumi o ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole, mehameha ka nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia ai, he ano kino iole na makua a me na kaikuahine.

Here is Pikoiakaalala,

I am the offspring of Alala,

Brought forth by Koukou.

Alala [was] the father,

Koukou [was] the mother,

The bent bow of the night.

I am about to shoot at you,

At Uluku; at Ululono.

Kaulamawaho the king,

Kekakapuomaluihi [the queen],

It is you to drive them along

There they are! There they are!!

At the trunk of the aweoweo,

At the leaf of the aweoweo,

Aweoweo [that is] made red by the sun

[The rats are] lying in the pili grass, let them be driven this way

They sleep, the rats are asleep

They have returned.

Aia la o Pikoiakaalala,

O Kama a’u a Alala,

I hanau ia e Koukou,

O Alala ka makuakane

O Koukou ka makuahine,

O Kikoo o ka po,

E kikoo aku ana au ia oe,

Ia uluku, ia ululono,

O Kaulamawaho he alii,

O Kekakapuomaluihi

O Kau la hooholo ia mai

Aia la! Aia la!

Aia ka iole i ka hua o ka aweoweo,

I ke kumu o ka aweoweo

I ka lau o ka aweoweo

Aweoweo ula i ka la,

I moe i ke pili o kuahuia nei la,

Moe, moe maila ka iole,

A hoi maila i ka iki.

Pikoiakaalala then let fly his arrow, which hit ten rats, and at the point of the arrow was held a bat, making eleven; all the rats were made fast by their whiskers. Mainele, Pikoiakaalala’s opponent, then said, together with the people who were present: “It is a draw! It is a draw, because you have hit ten rats and one bat with your arrow, and Mainele has hit ten rats with his arrow. The bat should not be counted as it is not a rat.” Pikoiakaalala replied: “That bat should be counted as a rat, as I have hit it with my arrow, and according to the old saying, which is as follows: Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mainele, kona hoa pana iole, a me na kanaka a pau: “Ua pai! Ua pai, no ka mea, he umi iole o kau pana hookahi ana e Mainele, a he a Pikoiakaalala, a o ke opeapea aole heia iole.” I aku o Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:

The bat in the stormless season Is your younger brother, O rat, Make a squeak. Opeapea i ke kau malie, Kou pokii e iole E wi mai.

There you are, it is a rat,” said Pikoiakaalala to Mainele, the chiefs and all the people. So Mainele and the king, Kaulamawaho, were beaten. Therefore we can see plainly that the sisters of Pikoiakaalala, Iole and Opeapea, were rats. Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a pau loa, na ’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he mau iole na kaikuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.

As Pikoiakaalala was very hungry he disappeared from the people who had gathered at this place and returned to his sisters, where he found the pig and food cooked. Before he sat down to eat Pikoiakaalala addressed the people, saying: “I want you all to understand that I have certain rules in connection with my meals. There must be no talking, no whispering, no nodding, no pinching and no noise of any kind should be heard until I finish my meal.” He then reached for a piece of pork and a dish of potato, taking one bite of each which he swallowed; he then reached for another piece of pork, almost finishing the pig, and all the food of the oven. At this one of the men remarked: “He eats like a god.” On hearing this Pikoiakaalala stopped eating. His brothers-in-law then said: “Why don’t you go on eating?” “No, I have had enough.” “Yes, we already heard your rule,” said his brother-in-law. In this one meal partaken by Pikoiakaalala, he grew into a large and fine looking man, but his hair was [like] rat’s hair. No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka aku, hoi aku la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina ana, pane aku o Pikoiakaalala: “E hoolohe mai oukou a pau loa, he wahi kanawai ko’u no ka ai ana, penei: “Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu, a pau kuu paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala, hookahi nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka ai a pau o ka umu. Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho la keia. Pane mai na kaikoeke: “E oki ana ka hoi i ke aha ka ai ana?” “Aole, ua maona ae la no.” “Ae, ua lohe la hoi makou i kou kanawai,” pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.

When Pikoiakaalala disappeared from the queen and the people after the contest, the queen was greatly worried; so a proclamation was issued calling the chiefs and common people together, the aged, those whose eyes had become dim; those who were bent with age, excepting those whose skin had become yellow [with age], those who were sick and those who staggered and fell. This call for a universal gathering was made in order to find Pikoiakaalala. When the people were gathered Pikoiakaalala was not recognized as he stood among them as he had grown larger after partaking of that one meal; for at the time he had his contest with Mainele he was but a mere boy. He was, however, later on recognized by means of his great skill at shooting rats. A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina kanaka a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke ’lii wahine o Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai na ’lii a na makaainanana, ke kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala, ka mai iluna ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa, i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka mea, ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai hookahi ana. I ka wa i pana iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i ike ia ai o Pikoiakaalala, maloko o kana hana he pana iole.

Among the people gathered was an aged woman whose eyes were dim and had grown small till they looked like those of a rat. When Pikoiakaalala saw her, he shouted out: “See that big rat! What a large rat!! It is not afraid of the people. My arrow will hit you! My arrow will hit you!” Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a liilii na maka a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole nui e! Ka iole nui e! Makau ole i ke kanaka keia iole. Ku oe i ka’u pua! Ku oe i ka’u pua.”

CHAPTER II. MOKUNA II.

As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele spoke up: “You are a deceiving man. Where is the rat that will come into this great assembly of people? You are the greatest of liars.” I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o Mainele: “Kanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui? He keu oe o ke kanaka wahahee.”

“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make a wager.” In this new wager the king and queen again took part; the king backed up Mainele while the queen supported Pikoiakaalala. As soon as the wager was decided on, Pikoiakaalala made ready to shoot. Before his arrow left the bow, however, Mainele remarked: “If the actual rat is hit then the wager is won and Pikoiakaalala can have the stakes.” He said this because they all felt sure that no rat would be seen in the crowd of people. “He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili kaua.” Ma keia pili hou ana komo hou na ’lii, o ke ’lii kane mahope o Mainele, o ke ’lii wahine mahope o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a Mainele: “Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, ua ike na mea a pau aohe iole holo mai i kawa paapu o na kanaka.”

Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o Mainele a me na kanaka a pau aohe ia he iole, he kanaka ia. I aku o Pikoiakaalala, he iole ia, penei: “Hanau ke keiki; he kino uuku ia; a nui ae, he kino kamalii; a pau ka pii ana o ke kino, he kanaka makua; a lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’ iole. Aole ia he iole? He iole ia.” Eo o Mainele.

A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala nana ae la ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai la! Ka iole nui e kau mai la!!” I aku o Mainele: “Wahahee oe e na kanaka; na wai ia iole holo mai o laila? He oi oe o ke kanaka wahahee, aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina i pana au i kuu pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo au ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou laua, na na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala. Lele aku la ka pua a ku i ka “aho kuaiole” i ke kaupoku maluna iho, ku ka pua. Nana ae la o Mainele a hoole: “Aole ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala: “He iole ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i pili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa, hooholo na mea a pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.

We will now introduce our readers to Keawenuiaumi the king of Hawaii. While Keawenuiaumi was on his way with his canoe makers to the forest of Hilo one day, for the purpose of cutting down a large koa tree for a canoe, two birds flew on to the very top of the tree and called out in a loud voice: “Say, Keawenuiaumi, you cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe that will never reach the ocean.” Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona pii ana me kona mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana elua manu iluna o ka wekiu, kahea iho la me ka leo nui: “E, Keawenuiaumi, aohe waa, he puha, he waa ino, he waa puha, he waa hiki ole i ka moana.”

A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no ke kahea mau o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a manao iho la oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku ke kaulana o Mainele ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina e make na manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a me kekahi aoao o Hawaii.”

A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawenuiaumi. Ia lohe ana o Mainele i keia holo ona i Hawaii, hoomakaukau iho la ia i na waa a me na kanaka holo pu me ia.

When Kauakahi, the man who found Pikoiakaalala sleeping on the sand, heard of the contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala and told him of what he had heard, saying: “Mainele is going to Hawaii to shoot birds for Keawenuiaumi; the messengers have just arrived from Hawaii.” Pikoiakaalala answered: “If you wish me to go along you had better go up and get some ie vines and make a basket in the shape of a calabash for me to hide in, so that I may not be seen by Mainele, and you can say that it is a basket for the safe keeping of your god. This will be the means of getting me to Hawaii.” Kauakahi then followed out the instructions given by Pikoiakaalala and had the basket made, and the trip with Mainele arranged. O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae one mahope o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: “E holo ana o Mainele i Hawaii e pana ai i na manu, ua hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe e manao e holo au, e pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e ike ia e Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.” Hana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a me ka holo o Mainele.

When Mainele’s preparations were finally completed, he approached Kauakahi and said: “Let us sail to Hawaii.” Kauakahi replied: “All right, I am willing to go to Hawaii with you providing you give me your consent to do what I want.” “What is it you want?” asked Mainele. “I have a basket where my god is kept. The canoe in which this god is to be taken, as I want to take it along, must be tabued and no one must be allowed to take passage in it outside of myself.” This was satisfactory to Mainele. On the day agreed on for the voyage to start for Hawaii, Mainele, his followers and paddlers boarded their double canoe, while Kuakahi and Pikoiakaalala, who was in the basket, boarded their canoe, the basket in the after part and Kuakahi in the fore part of the canoe. I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi: “Ae, he ae no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u olelo.” “Heaha ia ia olelo?” wahi a Mainele. “He hokeo akua no’u, he kapu kona waa e kau ai, aohe kanaka e kau ma kona waa, owau wale no.” Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o Kauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope ka hokeo, mamua o Kauakahi.

A few words of explanation relating to the basket. This was made with several openings which allowed a free current of air and enabled Pikoiakaalala to sit therein. After leaving Oahu to their rear, the canoes after a quick passage, were laid to off the cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the breeze from Kahalepalaoa which came directly from behind them sent their canoes flying along at such a rate of speed that by dawn of the next morning they were able to make out the waterfall of Kawaikapu on the steep cliffs of Makaukiu, Kohala, Hawaii. At this place is a sort of a bay surrounded by high cliffs which opens directly to the sea and which was right ahead of the canoes as they were approaching land; the name of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they were said to Kauakahi: “Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead of us.” When Mainele heard this he replied to Kauakahi: “That is not a rat, that is a cliff, you are mistaken.” Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka makani i loko, aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A hala o Oahu nei mahope o lakou, hoalulu na waa o lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi, hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a owakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o Kawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala ia Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e pouliuli mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila: “Aohe iole, he pali ia; he kanaka lalau oe.”

Upon passing the cliffs they continued on their way to Hilo, at which place they arrived the next day and landed at Kaipalaoa. Everybody upon landing proceeded to the place where Keawenuiaumi was at that time residing with the exception of Kauakahi and his basket. When Mainele saw that Kauakahi was left behind he asked him: “Let us go on up?” Kauakahi replied: “I will not go on up unless the basket which my god is in goes with me.” When Mainele heard this, he requested of Keawenuiaumi that men be furnished to carry the basket along up to the house, whereupon Keawenuiaumi ordered four men to pack the basket to the house. Upon their arrival at the house, Kauakahi spoke to Mainele: “I don’t think it right for us to live in the same house with our god; it is best that you ask Keawenuiaumi that a small house be given me where I can live with the god.” Mainele therefore requested of Keawenuiaumi for a house for the god and Kauakahi. As soon as the king heard this, orders were given that a small house be built, which was finished in no time, where Kauakahi moved in with his basket. This request was really made at the wish of Pikoiakaalala, in order that he might not be seen by Mainele and the people. A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka hokeo ie ana. I aku o Mainele: “E pii kaua.” Olelo mai o Kauakahi: “Aole au e pii a hiki kuu hokeo akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou e pono ke noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe ia Keawenuiaumi i wahi hale no maua.” Olelo aku la o Mainele ia Keawenuiaumi, i hale no ke akua o laua me Kauakahi; mahope oia lohe ana, aohe i upuupu iho paa ka hale, haawale o Kauakahi me ka hokeo ie. O keia mau hana a pau loa, na Pikoiakaalala wale no, i ole oia e ike ia e Mainele a me na kanaka.

On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and the people proceeded up into the koa forest where the tree that had been already picked out was situated. On this trip the basket was carried along, and when they arrived at the tree, Kauakahi and his basket remained at a little distance from the others. The king’s canoe makers then proceeded to cut down the tree. Just as soon as this was done the birds lit on the tree and called out: “Say, Keawenuiaumi! You cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that will never reach the ocean.” I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakou malalo o ke kumu o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki na kalai waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”

As soon as the people heard the call, Mainele shot at the birds, but his arrow did not come anywhere near them on account of the height of the tree. A staging was then built up which reached about half way up the tree, but even then Mainele’s arrow did not reach the birds. Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi why the birds are not hit. Perhaps Mainele was not shooting at them, if he did he would hit them.” When Mainele heard the remarks of Kauakahi, he replied: “Why don’t you shoot at them yourself? There are the birds, here is the bow and here are the arrows, go ahead and shoot, may be you will hit them.” At this Kauakahi replied: “All right, I will ask my god to shoot the birds.” Pikoiakaalala then came out of the basket with his rat shooting arrows to the surprise of Mainele and the Oahu people that accompanied him, for they had not known that a man had been in this basket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala requested that a basin of water be brought and made to stand under the tree. As soon as this was done Pikoiakaalala came and stood over the basin; while he looked into the basin at the reflection of the birds in the water, he held his arms above his head with his bow bent and his arrow aimed at the birds; as soon as he saw that the birds were in line he let fly his arrow which flew true to the mark hitting both birds and they came tumbling down to the ground. The people upon seeing this great skill shown by Pikoiakaalala gave a mighty shout. Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na manu. Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i na manu. Hawanawana aku o Pikoiakaalala ia Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha keia ku ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na manu.” A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la hoi e pana ae; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no hoi paha, malama o ku ia oe.” I aku o Kauakahi: “Ae, e olelo ae au i kuu akua a nana e pana na manu.” Ia wa ku ana o Pikoiakaalala mai loko ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele a me na kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke kumu o ke koa nei kukulu.” I loko oia wa pana o Pikoiakaalala i na manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai, o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu a elua, pahu ana i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.

Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and also gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele was so ashamed that he immediately returned to Oahu. Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o Hawaii waiwai o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.

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Legend of Kalelealuaka and Keinohoomanawanui. Kaao No Kalelealuaka a Me Keinohoomanawanui.

The land where Kalelealuaka and Keinohoomanawanui lived was Lihue, situated below and to the east of the Kaala mountains on Oahu. The ground upon which the house stood is “Oahunui”. At this time Kakuhihewa was the king of Ewa and of the districts adjoining; while Pueonui was the king of the district of Kona, embracing that stretch of country from Moanalua to Makapuu. At this time these two kings were contending in war with each other whereby Pueonui was acquiring the Ewa lands. Kalelealuaka was a very brave and fearless man in battle and in fighting. Kalelealuaka and Keinohoomanawanui often spent their time wishing for certain things. The house in which they lived faced directly towards Ewa. Oka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e waiho ana malalo hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae, o Oahunui. O Kakuhihewa ke ’lii o Ewa a me na aina e pili ana me ia; o Pueonui ko Kona nei, oia mai Moanalua a Makapuu, e noho ana laua me ka paonioni a me ke kaua, kokoke e pau loa o Ewa ia Pueonui.

He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua hana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka i kai o Ewa, o ko laua manawa e kuko ai, o ka wa pau o ka paina ana o ke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau ke poo i ka uluna, huli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka ma kona kala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka ia Keinohoomanawanui: “O ke kuko a kaua.” I mai o Keinohoomanawanui: “O ka’u kuko, o ka moe o kaua a kani ka moa kuakahi, iho a ke kula, huhuki auhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o ka ala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia, kalua, a kani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona, hoi aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo iluna, nana ae i kaupoku o ka hale, liilii ka maka o ka iole, oia ka’u kuko la i lohe oe.”

I aku o Kalelealuaka: “Aole kau he kuko; o ka’u no ke kuko.” “Pehea kau kuko?” wahi a Keinohoomanawanui. “O na ilio nahu maka o Kakuhihewa na kaua e ai; ka puaa kea o ka niho, na kaua e kalua; ke awa nui o na loko na kaua e ai, na puawa ona na kaua e inu. Na Kakuhihewa no e mama a wali, e hoka a loko o ke kanoa, e hoohee a loko o na apu; nana no e hooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana no e lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka’u kuko la i lohe oe.” “Kahaha, make kaua; kai no paha ma na mea e ae kaua e kuko ai, eia ka o ke ’lii kau kuko; ina pela kou manao mamake kaua,” pela aku o Keinohoomanawanui. Pela ko laua hana mau ana a hala ke anahulu o na po a me na po helelei, oia he mau po keu. O anahulu a me helelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke ano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.

No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke kiu e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e olelo ana o Keinohoomanawanui i kana a pau ia, olelo o Kalelealuaka i kana a pau, hoomaha iho la laua. Kukulu iho la ke kanaka kiu i ka pahoa ma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku la ke ’lii: “He kukui aha kela au i pii aku nei?” Hai mai la ke kiu i na olelo a pau loa ana i lohe ai, a lohe ke ’lii i keia mau olelo. Aia me ke ’lii he kahuna; ui ae la ke ’lii: “Pehea kela kanaka o Kalelealuaka, he pono anei kana olelo, aole anei?” I aku ke kahuna: “He pono kana olelo; o ke kanaka ia puni ko aina; o na mea a pau ana i olelo mai ai, e hooko oe, o oe ponoi no ke hana e like me ka olelo a ua kanaka ala.” O keia mau olelo a pau loa, ua hooko o Kakuhihewa ke ’lii; eia nae, olelo aku ke kahuna i ke ’lii: “I mau hale elua, i hookahi hale ai, i hookahi hale moe, hookahi la paa, alaila, kii ia o Kalelealuaka a lawe mai.”

O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka a hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o ka hale, ua kukuluia. I aku o Keinohoomanawanui ia Kalelealuaka: “Make kaua! Eia la he pahoa ma ka puka o ka hale o kaua! Ua loaa. Aloha ino kaua i ka make; o ka’u no ia e olelo aku ana ia oe e waiho ke ’lii, aohe make olelo.”

While they were discussing the dagger found at their door, they looked down toward Ewa and saw a company of people coming up toward them from the king’s house all armed with stone axes from front to rear of the procession. At the sight of the people Keinohoomanawanui remarked: “There perhaps is our death coming?” Kalelealuaka replied: “You coward.” The company they saw coming was on their way to cut timber for the erection of the two houses as advised by the priest. These houses were completed in one day. Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale, nana aku la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke ’lii a kokoke i ko laua nei wahi, me na koi lipi mai mua a hope o ka huakai. “Aia hoi paha ka make o kaua la,” pela aku o Keinohoomanawanui ia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau hale, e like me na olelo a ke kahuna i ke ’lii, hookahi la ua paa na hale elua.

HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE TAKEN TO KING KAKUHIHEWA AT EWA. NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O EWA IMUA O KE ’LII O KAKUHIHEWA.

On the following day Keinohoomanawanui again saw a large company of people coming up from Ewa, all armed with spears and other instruments of war; some had war helmets and feather capes while some had a litter for carrying people. Upon seeing the people Keinohoomanawanui turned to Kalelealuaka and said: “Our death is now close upon us.” Kalelealuaka replied: “Keep your eye on them.” Kalelealuaka all this time was lying down with his war club, showing no fear and acting as though willing to fight. When the people arrived outside of the house, six of them surrounded the house all armed with death weapons. Soon after this Kalelealuaka got up, stepped outside with his war club in hand, raised it and struck it on the house cutting it in two and scattering the grass and timbers in all directions. The officer in command of the soldiers spoke up saying: “We did not come here to inflict death, but we have been sent to bring you to Ewa by the orders of Kakuhihewa, the king. Here is the litter, get in.” Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e pii mai ana mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me ka elau, me na mahiole, me ka ahuula, me ka manele auamo. Hai aku o Keinohoomanawanui ia Kalelealuaka, eia ka make o kaua ke kiina mai nei. Wahi a Kalelealuaka: “Nana ia aku.” O Kalelealuaka, ke moi nei no me kana laau palau, me ka maka’u ole me ka aa no e hakaka. A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni o ka hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me kana laau palau a uhau iho la i ka hale, kaawale ae la elua mahele me ka lele liilii i o i anei. Olelo mai ka luna o na kanaka: “Aole ka makou huakai he kaua a he make; i kii mai nei makou ia oe e iho i kai o Ewa, ma ke kauoha a ke ’lii a Kakuhihewa. Eia hoi ka manele la kau mai iluna.”

Before their arrival at Ewa, Kakuhihewa had in the meantime prepared with his own hands everything as advised by the priest, as already set forth in this story. The reason why Kakuhihewa had followed the instructions was because he wanted to gain possession of all of Pueonui’s lands, and also because the priest had advised him so. Kalelealuaka and Keinohoomanawanui were from this time on taken as the king’s sons-in-law. All Kalelealuaka did after this was to retire with the daughter of Kakuhihewa in one of the houses prepared for them. A hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke ’lii i na mea a pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka hoomaka ana o keia kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no ke ake e lilo nui ko Pueonui aina ia ia, a no ka olelo kekahi a ke kahuna. Lilo ae la o Kalelealuaka i hunona na ke ’lii a me Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka hale me ka wahine, ke kaikamahine a Kakuhihewa.

I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na ’lii, o Kakuhihewa a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa, oia kekahi i hele i ke kaua, ua lanakila ko lakou aoao ma ke kaua ana me Pueonui. O Kakuhihewa a me na koa kai hele i ke kaua i ke ao, ua nui ka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui ma keia mau kaua ana, a ua manao ke ’lii o Kakuhihewa nana keia make.

Kalelealuaka in the meantime retired during the daytime, but at the first crow of the cock at early dawn, he would get up and go out and slay the officers in the army of Pueonui. He would run from Ewa to Kapukaki, the heights looking down at Halawa, where he would meet the officers of the opposing army and fight them single handed, striking on the right and then on the left. After slaying the enemy by the use of his war club he would carry off their war helmets and feather capes. This was carried on by him for several nights without the knowledge of anyone. One night as he was returning a farmer at Halawa saw him. Kalelealuaka had slain several of Pueonui’s men, and secured some feather capes and war helmets and was on his way home; but he was traveling at such speed that the farmer was unable to make out who he was. On the night following the farmer thought he would lie in wait for this man; sure enough he saw Kalelealuaka going along at a very great rate of speed, so taking up his spear whose point was fixed like a hook, he threw it and hit the man in the arm just above the wrist; the spear point entered and was made fast. Kalelealuaka seizing the spear tried to pull it out, but was unable on account of the peculiar point, so he broke it, leaving the point still in the arm. No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao, hele e pepehi i na ’lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a loaa na ’lii koa a me ke kaua i Kapukaki e nana ala ia Halawa. Lawe kela i ka mahiole a me ka ahuula o na ’lii a me na koa, hookahi laau palau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa ia poe kaua; pela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o Kalelealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me ka mahiole, e huli hoi ana ia, a no kona mama loa aole maopopo kona mau helehelena. Nolaila, hoomakakiu ua kanaka mahiai nei i kekahi po hou mai, a ike ia ia Kalelealuaka e hele ae ana me ka mama loa, ia wa, pahu kela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope mai, paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a uhaki ae la, paa no ka upe i loko o ka lima.

Pueonui was defeated and Kakuhihewa took possession of all his lands. Kakuhihewa all this time thought Keinohoomanawanui was the cause of these victories over Pueonui and the slaughter of the men. In the meantime the farmer refused to give Keinohoomanawanui the credit of these victories and declared that the final defeat and death of Pueonui was the work of a different man altogether, who went out to fight only in the early morning. He described this unknown man as a very fast runner of whom he knew no equal; the man always carried a war club, and on his return would come with war helmets and feather capes. “I have wounded him in the arm and I think the spear point is still in his arm. It will be the means by which the man could be recognized.” O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua manao hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me keia make o na kanaka. No ke kanaka mahiai. Hoole oia ia Keinohoomanawanui: “Aole nana keia make o Pueonui, he kanaka e wale no ke kanaka nana e luku nei, aia a kokoke e ao hele keia kanaka. He kanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka hoi ana mai me ka mahiole a me ka ahuula, ua pahu ia e a’u i ka ihe, a paa ka upe o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.”

When Kakuhihewa heard this, he issued a call for everybody to come together, no man, woman or child to remain at home, excepting those who when they fell down were unable to get up again, and those who were so sick that they could not walk. After everybody had come together, the farmer proceeded to look for his man by looking at their arms; but he was unable to locate him. He then asked Kakuhihewa: “Is there no one left?” “None,” said the king, “except my son-in-law who is asleep at home, and has done nothing requiring him.” “Send for him and let me see [his arm],” said the farmer. When Kalelealuaka came up to the farmer and held up his arm the point of the spear was found. The farmer then remarked: “Surely, this is the man that slew all of Pueonui’s men, and this is the very man whom I saw coming in the early morning while I was on my way to work and at whom I threw the spear, the point of which is still in his arm. I also saw him returning with war helmets and feather capes, and I am certain his house must be filled with those articles; let someone be sent to fetch them.” When the man that was sent returned, he brought with him several war helmets and feather capes which made a huge pile, proving that it was Kalelealuaka that caused the overthrow and final defeat of Pueonui. So Kalelealuaka was made chief ruler, while Kakuhihewa served under him. A lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo kuahaua: “Aohe kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a hina iho, oia ke noho aku, o ka mea mai hiki ole ke hele.” A akoakoa na mea a pau loa i kahi hookahi, hele ua kanaka nei e nana i ka lima, aohe loaa iki. Ninau aku la ia Kakuhihewa: “Aohe kanaka i koe?” “Aole,” pela aku ke ’lii. “Aka, o kuu hunona wale no koe e moe la i ka hale, aohe ana hana e loaa.” “E kii aku, e lawe mai e nana aku au,” pela aku ke kanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima, i nana iho ka hana e paa ana ka upe o ka ihe i ka lima. “He oiaio, o keia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke kanaka keia a’u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a’u e hele aku ai e mahiai, a na’u no keia ihe i pahu i ka lima o ia nei. A he nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a mehe mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi.” Ia laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa, maopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o Pueonui. Alaila, lilo ae la o Kalelealuaka i alii maluna o Kakuhihewa a noho aku la ia malalo.

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Legend of Pumaia. Kaao No Pumaia.

O Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O kana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a hookahi puaa punahele loa ia Pumaia, he puaa anana, he puaa lilo ole ia hai, he puaa hanai a make pu me Pumaia.

Kualii who was king at this time, was building the temple called Kapua, which was situated to the east of Leahi Hill overlooking Mamala. At the completion of the temple, Kualii ordered that a hog be brought from Pumaia. Upon the arrival of the messengers, Pumaia asked them: “What is the object of your call?” “We have been sent by Kualii to you for a hog for the temple. You give us one.” “Yes, you can have one,” said Pumaia. “There is the pig pen.” This request was kept up until all the ten hog pens were exhausted and there remained but the one hog he thought so much of. After a time Kualii sent his men for another hog. Upon their arrival in the presence of Pumaia, they were asked: “What has brought you here?” “We have been sent by Kualii to come for the hog that is left.” “You shall not have it. He is only seeking trouble. I thought he was really in need of swine, but no.” The men then grabbed the hog and fought with Pumaia for its possession, many against one. In this fight sometimes Pumaia would get possession of the pig and again the others would get it. This was kept up for some time when at last a regular fight was had. Pumaia then struck out one blow on the right and one on the left with his fists, killing all the men except one, who ran to the king, Kualii, and reported to him, saying: “We have all been killed by Pumaia and I alone am left to bring the tidings to you.” Kualii then ordered his soldiers and officers to arm themselves with their spears and other implements of war and to dress in their war helmets and feather capes and when ready to go and make war on Pumaia. No Kualii, oia ke ’lii nana ka heiau o Kapua e waiho la ma ke komohana o Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele i o Pumaia ala i puaa, a hiki na elele, ninau aku o Pumaia: “Heaha ka oukou huakai?” “He puaa, i olelo mai nei o Kualii i puaa no ka heiau ia oe, e haawi mai oe.” “Ae he puaa,” pela mai o Pumaia; “aia ka pa puaa.” Pela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe kana puaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a hiki lakou imua o Pumaia, ninau mai la o Pumaia: “Heaha ka oukou o ka hele ana mai nei?” “I kii mai oukou i ko puaa i koe e lawe, pela mai nei o Kualii.” “Aole e loaa ia oukou, he imihala ia; kai no paha he make puaa kona, aole ka.” Ia wa, lalau lakou la i ka puaa, a lawe me ke aumeume me Pumaia, hookahi keia he nui lakou la. Ia ianei ia lakou la, pela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia ma ka akau, a hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi kanaka. Oia kai holo aku a mua o Kualii olelo aku: “Ua pau loa makou i ka make ia Pumaia, a owau, hookuu ia mai i ahailono i lohe oe.” Ia wa, kena o Kualii i na koa, a me na ’lii koa, me koa, me ko lakou mau makaukau a pau loa, na mahiole, na ahuula, na ihe, na pololu, na mea make a pau loa. A makaukau lakou e hele mai e kau me Pumaia.

After this fight Pumaia left Pukoula and moved on to Kewalo where he was met by the soldiers and a regular battle was fought in which Pumaia slew all of Kualii’s warriors and officers. One of the men, however, managed to escape and carried the result to Kualii. When Kualii heard that his warriors and officers had all been killed, he called all his chiefs and warriors to come together, with his god, Kanemuka. Pumaia in the meantime had moved on to Pawaa, where he was met by Kualii and his men, and another battle was fought in which Pumaia again slew all the chiefs and warriors, with the exception of Kualii and his god. When Kualii saw that his men and chiefs were all slain he prayed to his god to capture Pumaia, and so through the power of this god Pumaia was caught and bound. Kualii was so incensed at Pumaia that he was immediately killed and was dragged to Kapua where his dead body was thrown into the pit with the men he had killed. In the course of the ill treatment given his body, the jaws were crushed and cut up into fragments. Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i hoouka ai me Pumaia, malaila i luku ia ai na koa, a me na ’lii o Kualii a pau loa i ka make ia Pumaia. Hookahi i pakele a lohe o Kualii. Ia lohe ana o Kualii, ku ia, me kona mau alii a pau loa, hele mai me na koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa, i laila, loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na ’lii i ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i ke ’kua ona ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu ia ma ka mana o ke akua. No ka nui loa o ka huhu o Kualii ia Pumaia, pepehi ia iho la ia a make, alako ia a hiki i Kapua, kiola ia ilalo o ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia hoomainoino ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.

Pumaia’s wife and young daughter in the meantime were at home where they were awaiting for his return, from early in the afternoon until midnight. At this long absence of Pumaia the mother remarked to the daughter: “Your father perhaps is dead. In all his travels before this he generally returned home before dark.” While the two were talking they heard a shaking noise outside the house and an indistinct call to open the door. The mother then rose and opened the door, and lo it was the spirit of Pumaia. Relating to the spirit of Pumaia: It is told in this legend that the spirit is always much stronger than the living body and that several people have been killed by spirits; the following narrative will show this. No ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i ka hale, e kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke aumoe kupono i ke kau. No keia hoi ole mai o ke kane, olelo aku la ka makuahine i kahi kaikamahine: “Ua make paha ko makuakane, aole pela ia e hele nei, i ke ao no hoi.” Ia laua e kamailio ana, halulu ana ma waho o ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii aku la ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia. Ua olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o ke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia ai.