Volume 4 / Part 1 — PREFACE. (continued 2)

CHAPTER III. The Return of Aukelenuiaiku and the Benefits Received by Him in Facing Death. MOKUNA III. No ka Hoi ana o Aukelenuiaiku, a me ka Pomaikai i Loaa ia ia ma keia hele ana i loko o ka Make.

After all the various things had been mastered by Aukelenuiaiku he then climbed onto the back of the lizard and was lifted up out of the pit; and the lizard again disappeared down the pit. Aukelenuiaiku then took up the box that contained his god together with his club and carried them as he returned to the house. When Aukelenuiaiku reached the house his father and all the chiefs wept for joy. A pau na mea a pau loa i ka loaa ia Aukelenuiaiku, ia wa, kau ae la o Aukelenuiaiku i luna o ka moo, hapai ae la ia ia Aukelenuiaiku a kau i luna o ka lua, a hoi aku la ka moo i lalo o ka lua. A hoi aku la o Aukelenuiaiku, lalau iho la ia i ka pahu o ke ’kua ona, a me ka laau, a hii ae la, a hoi aku la i ka hale. Ia Aukelenuiaiku i hiki ai i ka hale, uwe mai la kona makuakane a me na ’lii a pau loa.

We will here see how correct were the predictions of Kapapaiakea to her husband Iku, relating to Aukelenuiaiku’s preservation by the lizard. While Aukelenuiaiku was weeping with his parents, his brothers, who were out surf riding, heard the wailing and so asked: “For whom is this wailing going on?” “It is Aukelenuiaiku.” When the brothers heard that the wailing was because of the return of Aukelenuiaiku they were so ashamed that they concluded they would build them a ship and go to some foreign land. They then rode in on the surf and proceeded direct to the forest. After they had been in the forest for over two months, Aukelenuiaiku one day went up into the forest to catch him some birds. After he had caught and cleaned several birds he started a fire and then put them on the coals to roast. After the birds were cooked he sat down to his meal, and, while he was eating, his brothers came upon him and took away all the birds, leaving him nothing. After this the oldest brother, he with the violent temper, ordered Aukelenuiaiku to go and bring them some water. While Aukelenuiaiku was on his way for water he got up and followed him. While Aukelenuiaiku was busy filling the calabash with water the angry brother arrived and replaced the rock on the mouth of the water hole, shutting in Aukelenuiaiku and left him there to die. Maanei e ike ai kakou ua pololei na olelo a Kapapaiakea i kana kane ia Iku, no ka make ole o Aukelenuiaiku i ka moo. Ia Aukelenuiaiku e uwe ana me na makua, lohe aku la na kaikuaana o Aukelenuiaiku e heenalu ana, i keia pihe e uwe ana, ninau ae la: “Nowai la keia pihe e uwe nei?” “No Aukelenuiaiku.” A lohe na kaikuaana no Aukelenuiaiku keia pihe e uwe nei, hilahila loa lakou, i ke ola hou ana o ko lakou pokii, o Aukelenuiaiku. A no ko lakou hilahila, manao iho la lakou e hana i moku a holo i ka aina e. Pae aku la lakou mai ka heenalu aku a uka, pii aku la i ke kuahiwi. Ma keia noho ana a lakou i ke kuahiwi, elua mahina i hala. Mahope o laila, pii aku la o Aukelenuiaiku. O ke kumu o Aukelenuiaiku o ka pii ana, o ke kapili manu. A loaa ka manu ia ia, pulehu iho la ia a moa; a ia ia e ai ana, hiki mai la kona mau kaikuaana, hao ae la i ka manu, a pau ia lakou, nele iho la o Aukelenuiaiku. Iloko o ia wa, kena aku la ke kaikuaana huhu ia Aukelenuiaiku, e hele i wai. Ia Aukelenuiaiku i hele ai, ku ae la ua kaikuaana huhu nei a hahai mahope o Aukelenuiaiku. Ia Aukelenuiaiku e ukuhi ana i ka wai, hiki aku la ua kaikuaana huhu la, a papani iho la i ka waha o ka punawai, a paa iho la o Aukelenuiaiku i lalo o ka lua wai, a make iho la.

A make o Aukelenuiaiku, hoi aku la ua kaikuaana la, a hiki i kahi a na kaikaina e noho ana. Ninau mai la ke kaikuaana aloha ia ia: “Auhea ko kakou pokii?” I aku la ia: “Aole au i ike ia ia, aole i launa, aole no hoi ma ka’u wahi i hele aku nei.” Mahope o ia olelo ana, ku ae la ke kaikuaana aloha o Aukelenuiaiku, a huli aku la. Ma keia huli ana, hiki aku la ia i ka hale, aole i hoi o Aukelenuiaiku. Lalau aku la ia i ka malo a lei ae la i kona ai, a uwe iho la. Ia ia e uwe ana, lohe aku la ko lakou makuakane o Iku, ninau ae la: “Owai keia e uwe nei?” “Owau no, o Ikumailani.” “E uwe ana oe i ke aha?” “E uwe ana au ia Aukelenuiaiku, ua make.” A lohe ka makuakane, uwe iho la ia.

After this weeping Ikumailani again proceeded up the forest in search of his brother. Before starting upon his mission their father said to him: “In case you should find your brother, bring him home here.” Before Ikumailani set out he said to their father: “I am going up; if you look and see a fire, remember I have found your son; but in case you don’t see a fire, then I have not found him.” After saying this, Ikumailani started out on his search. When he came up to the water hole he looked and saw that the mouth had been covered with a large rock. He then rolled away the rock and looked down into the hole, and saw Aukelenuiaiku standing there, thin and weak, having only enough strength left to be able to stand. Ikumailani then reached down for his brother and lifted him up; they then kissed each other and wept. After their weeping, Ikumailani started a fire, which was seen by their father, and he knew that Aukelenuiaiku had been found and that he was not dead. A mahope o keia uwe ana, pii aku la o Ikumailani e huli. Mamua ae o kona pii ana, olelo aku ko lakou makuakane ia ia: “I pii oe a loaa ko kaikaina, e hoihoi mai oe a hiki i ka hale nei.” Mamua ae o ka pii ana o Ikumailani, olelo aku ia i ko lakou makuakane: “E! ke pii nei au, i nana ae oe a i a ke ahi, ua loaa ko keiki, a i a ole mai, aole i loaa ia’u.” A pau kana kamailio ana, pii aku la o Ikumailani e huli. A hiki ia i ka punawai, nana iho la ia, ua paa o luna i ke pani ia i ka pohaku. Wehe ae la ia i ka pohaku, a nana iho la i lalo o ka punawai, e ku ana o Aukelenuiaiku, ua hele a wiwi, a ua koe iki kahi hanu. Lalau iho la o Ikumailani, a huki ae la i luna, honi iho la laua, a uwe iho la. A pau ko laua uwe ana, ho-a ae la o Ikumailani i ke ahi, a ike mai la ko lakou makuakane, manao iho la ia, ua loaa o Aukelenuiaiku, aole i make.

After Aukelenuiaiku was found he was brought home to their father who fell on his son and wept for joy, as did all the others, for he had been lost for about eight days. Before Aukelenuiaiku was found, the ship of the brothers was completed and preparations were made for departure, as it had been launched. When the oldest brother saw that Aukelenuiaiku was again back safe and well, and that the wailing that he had heard was because of the return of Aukelenuiaiku, he immediately gave orders that the final preparations be completed; that the food be cooked, and after that everybody was to go aboard. A loaa o Aukelenuiaiku, hoi mai la laua a hiki i ka hale kahi o ko laua makuakane e noho ana, lele mai la ko laua makuakane uwe, a me na mea a pau loa. O ka nui o na la o keia kaawale ana ewalu la. Mamua ae o ka loaa ana o Aukelenuiaiku, ua paa ka moku o na kaikuaana i ke kapili, a ua makaukau e holo, ua lana i loko o ke kai. Ma keia ola hou ana o Aukelenuiaiku, ua lohe ua kaikuaana huhu lokoino nei, ua hoi mai o Aukelenuiaiku, a nona keia makena e uwe ia mai nei. Nolaila, kena ae la ia e hoomakaukau ka holo, e kahu ke o, a e ee i luna o ka moku.

CHAPTER IV. How Aukelenuiaiku Sailed with His Brothers in Search of Land for Them to Conquer. MOKUNA IV. Ka Holo ana o Aukelenuiaiku me Kona poe Kaikuaana maluna o ka Moku e Imi i Aina ma ko Lakou Ikaika.

After all the preparations for the sailing had been completed, Aukelenuiaiku asked of Ikumailani, the brother who had shown him some love: “Where is your ship sailing for?” “In search of land.” Aukelenuiaiku again asked: “And what is the matter with this land?” Ikumailani replied: “Our oldest brother is ashamed, because of your return. That is the reason why the ship is about to sail off in search of some land. After a [new] land is conquered through our strength, that will be our place to dwell.” A makaukau ka holo o ka moku, ninau aku la o Aukelenuiaiku i kona kaikuaana oluolu ia Ikumailani: “E holo ana ko oukou moku i hea?” “I ka imi aina.” Wahi a Aukelenuiaiku: “A i aha ia no ka hoi keia aina?” I mai o Ikumailani: “Ua hilahila ke kaikuaana o kakou i ko ola hou ana mai nei, nolaila keia holo o ka moku e imi aina. A loaa ka aina ia makou, maloko o ka ikaika, alaila, o ko makou aina ia e noho ai.”

When Aukelenuiaiku heard the object of the sailing of the ship, he begged that he too be allowed to sail with them. His brother Ikumailani then said to him: “You cannot go with us, because we have no other reason of going away except on your own account. If you had died we would not be leaving Kuaihelani.” By this refusal on the part of his brother, Aukelenuiaiku said in kindly reply: “Say, don’t you know that it is a sad thing to go off to some strange land and die there. Your bones will be put away by a stranger, perhaps even by a friend, but not by a younger brother, one who has been born with you and who was from the same womb. I therefore beg of you that I too be allowed to sail with you, so that in case you my older brothers should die, then I will die with you. Then our names will come back in fame in the saying, ‘So-and-so have died with their younger brother.’ Then your names will not be spoken in disrespect.” A lohe o Aukelenuiaiku i ko lakou holo, nonoi aku la ia; “Owau kekahi e holo me oukou.” Olelo mai kona kaikuaana o Ikumailani: “Aole oe e holo me makou, no ka mea, aohe o makou kumu e ae o ka holo, o oe wale no. Ina oe e make aku nei, aole makou e haalele ia Kuaihelani nei.” Ma keia olelo hoole a kona kaikuaana, hoopuka aku o Aukelenuiaiku i kana mau olelo aloha: “E, powa wale ka hele aku a ko hai aina make. Moe ia ka iwi aoao e ke kanaka e, e ke aikane, aole hoi o ka pokii, o ka hoa i hanau pu ia mai ai, mai loko mai o ka aa hookahi. Nolaila, ke nonoi aku nei au, owau kekahi e holo me oukou, i make oukou ko’u poe kaikuaana, alaila, make pu aku wau. Alaila, kaulana ka inoa i hope nei, ‘O mea ma, make pu no me ko lakou pokii.’ Nolaila, aole e waia ka inoa mahope nei.”

By these remarks we see how determined Aukelenuiaiku was in trying to follow his brothers, when he knew that all his troubles had come from these same men. With all this he still wished and insisted on going with them. If this is so, then we cannot blame the older brothers if they should kill him. In this request, that he be allowed to accompany them, however, we will see how he for a time managed to save his brothers from death, and how he came to have all the benefits foretold him by his lizard grandmother; and how all the advice she gave Aukelenuiaiku was faithfully kept to his salvation. Ma keia mau olelo a kakou e lohe nei, he mea e ko Aukelenuiaiku imi hala, a, hilahila ole no hoi, me kona ike pono iho no, na kona mau kaikuaana kona pilikia. O ka mea aiwa loa aku ka ia i ka hahai e hoomano ai. Nolaila, ina he oiaio na ko Aukelenuiaiku waha ponoi keia, ua ae ia kona mau poino, a ua pono no ia ke make. Aka, ma keia koi ana a Aukelenuiaiku, ua loaa i kona poe kaikuaana ka pono a me ke ola, a ua loaa hoi ka pomaikai i olelo ia e ke kupunawahine moo ia Aukelenuiaiku. A ua hooko ia hoi kana mau olelo wanana no Aukelenuiaiku, ma keia holo ana o ka moku.

After Aukelenuiaiku had spoken to his kind brother, Ikumailani, this brother said to him: “You cannot gain your point from me. You must go to our nephew and tell him of your wish. If he gives his consent, then you will be able to go.” Aukelenuiaiku then asked him: “How am I to get him to listen to me?” “You go and call him by his name in this way: ‘Say, Kaumailunaoholaniku, ask me to come up on the ship with you so that we may play together. You cannot enjoy yourself with those old men. I am the proper companion that will be suited to you, because you are young and so am I.’ ” After these instructions had been imparted by his older brother, their father who was listening said: “My boy, don’t go with them, for you will be killed. When you are not safe living with me, what chance will you have when you accompany them? If you insist on going you will surely get killed, and your mother and I will not see you again.” Aukelenuiaiku answered: “I will not remain with you two. I am going sightseeing and to visit other lands in the sea; therefore I am going.” A pau ka Aukelenuiaiku olelo ana, i mai kona kaikuaana oluolu, o Ikumailani: “Aole oe e holo ia’u, aka, e hele oe a ke keiki a kakou olelo aku, a i ae mai, alaila oe holo.” I aku o Aukelenuiaiku: “Pehea auanei au e olelo aku ai e hoolohe mai ai kela ia’u?” “E hele oe a kahea aku ma kona inoa ponoi, penei: ‘E Kaumailunaoh olaniku e! e kahea mai oe ia’u e pii aku kaua i luna o ka moku, e lealea ai kaua, e paani ai, aole oe e kohu me keia poe elemakule, owau kou hoa e kohu ai, he kamalii, he kamalii.’ ” A pau ke aoao ana a kona kaikuaana ia ia, olelo mai ko lakou makuakane ia ia: “E kuu keiki, mai hele oe, o make hou oe. No ka mea, aole oe i pakele i ko kakou wa e noho pu nei? Aiwa loa aku oe a hele, o kou make ana no ia aole maua e ike ia oe.” I aku o Aukelenuiaiku: “Aole au e noho me olua, e hele ana au e makaikai, a e nana i na aina o loko o ke kai; nolaila, e hele ana au.”

After the above conversation, Aukelenuiaiku proceeded to the ship with Ikumailani his brother. When they arrived at the ship, his brother went aboard, leaving Aukelenuiaiku below on the landing. Aukelenuiaiku then called out to his nephew, and after telling him what he wanted, he was invited by the nephew to come aboard in the following words: “My uncle, come aboard of the vessel.” Upon receiving this invitation, Aukelenuiaiku climbed aboard, while his older brothers looked on, for they dared not deny their nephew his wish. The boy was their great favorite; whatever he said was law with them, and all the uncles obeyed his every word. This boy was raised under a very strict kapu; and if he ordered that a person be killed, that person is killed; if he ordered that a person be allowed to go free, that person goes off free. Therefore this boy’s person was sacred, and whatever he said was law; nothing was denied him, and no one dared say nay to him. They all obeyed him. Mahope o keia olelo ana, iho aku la o Aukelenuiaiku, me kona kaikuaana me Ikumailani, a hiki i ka moku, pii aku la kona kaikuaana i luna o ka moku, noho iho la o Aukelenuiaiku i lalo, maluna o ka uwapo. Alaila, kahea aku la o Aukelenuiaiku i ke keiki. A pau ke kahea ana a Aukelenuiaiku, kahea mai la ke keiki: “Pii mai e kuu makuakane i luna nei o ka moku.” Ma keia kahea ana o ke keiki, pii aku la o Aukelenuiaiku i luna o ka moku, a o na kaikuaana ona, aohe a lakou olelo no Aukelenuiaiku, no ka mea, o ke keiki, oia ka lakou mea nui, ma kana mea e olelo ai, malaila na makua ona a pau loa. No ke keiki, he kapu ikaika loa kona, ina e olelo e make, make no, ina olelo e moe, moe no, ina olelo e hele, hele no. Nolaila, he kapu kona kino a me kana olelo, aole e hoole, aole hoi he leo hiki mamua ona. Oia wale no ka leo oi.

After Aukelenuiaiku had climbed aboard, he asked the boy to send someone for his club and box. When the boy heard this, he sent a couple of men after these things. After the men had returned with these things, the ship started off on its voyage from Kuaihelani. In the first four months of the voyage their food, meat and water, were exhausted and the men began to die of hunger and thirst, and the brothers were in great distress. When the brothers found that all their food was exhausted, they went down into the body of the ship and stayed there, while Aukelenuiaiku and the boy stayed above. After several days had gone by, the boy began to wonder at the disappearance of his father and uncles, so he went down into the ship to look for them. When he got to the bottom of the vessel he found his father and uncles lying weak from hunger. The boy then climbed onto the breast of his father, Kekamakahinuiaiku, the one with the violent temper, and who hated Aukelenuiaiku most of all. As the boy sat on his father’s chest, the father looked up and when he saw his son he said: “Yes, how pitiful! I have no regrets as far as we are concerned, for we have spent many days in this world; but it is you that I pity, for all the food, the meat and water are gone, and all that is left is two joints of sugar-cane.” The boy replied: “I am not distressed, for I am not in need of food, for my uncle has a certain leaf which we touch to our lips and our hunger is satisfied, and we stay without wanting any food for four months.” After talking with his father for a while, he returned to his uncle, Aukelenuiaiku, with tears in his eyes. When the uncle saw that the boy was crying, he asked him: “What are you weeping for? Why these tears that you are shedding?” The boy replied: “I am weeping for my father, Kekamakahinuiaiku, who is almost dead of hunger. When I reached him he was gasping for breath.” Aukelenuiaiku then said to the boy: “My boy, you too would have died with your father and uncles in this ocean if I had not come along with you. I am hated by your father as his most bitter enemy, but according to our birth by our parents, I will not act as they have toward me. Therefore, my boy, here is the food, the meat, and the water in this club of ours (the name of this club was Kaiwakaapu); take it and open one end of the club, and the food, the meat, the kapa and everything else will come out of their own accord.” The boy then followed the direction of his uncle, Aukelenuiaiku, and all the things necessary for their comfort were furnished them. The father and uncles and those of the ship ate and were saved. Their faintness from hunger disappeared as well as their weakness. Ia Aukelenuiaiku i luna o ka moku, olelo aku la ia i ke keiki, e kii i ka laau a laua. A lohe ke keiki, kena ae la ia i na kanaka, e kii i ka laau a laua. A hiki mai la ka laau a laua i luna o ka moku, ia manawa, holo ka moku mai ka aina aku o Kuaihelani. Ma keia holo ana, eha o lakou malama i ka moana, pau ka ai, ka ia, ka wai, pau na kanaka i ka make i ka pololi, a pilikia loa iho la na makuakane i ka pololi. A loaa na makuakane i ka pololi, noho iho la lakou i lalo o ka moku. O Aukelenuiaiku a me ke keiki i luna, a loihi na la i hala, haohao iho la ke keiki, iho aku la ia i lalo e nana ai. Aia hoi, e waiho ana kona mau makua i ka pololi a me ka nawaliwali, no ka ai ole. Pii ae la ua keiki la a luna o ka umauma o Kekamakahinuiaiku, kona makuakane ponoi, ke kaikuaana inoino huhu o Aukelenuiaiku. Nana ae la kona mau maka i ke keiki, a olelo ae la: “U, aloha! Aole o makou, ua nui na la i hala o ka noho ana i ke ao, o oe ka hoi; ua pau ka ai a me ka ia, ka wai, a koe elua puna ko wale no.” I aku ke keiki: “Aohe o’u pilikia i ka ai, no ka mea, he ai no ka kuu makuakane, he lau, hoopa wale mai no i ka lehelehe, o ka maona no ia, eha malama e noho ai me ka maona.” A pau ka laua olelo ana, hoi aku la ia me na waimaka e helelei ana a hiki i mua o Aukelenuiaiku. Ninau mai la kona makuakane: “E uwe ana oe i ke aha, a he waimaka aha nei e helelei mai nei?” I aku ke keiki: “E uwe ana au no Kekamakahinuiaiku, ua kokoke e make i ka pololi, hele aku nei au e mauliawa ana.” Olelo aku o Aukelenuiaiku: “E kuu keiki, a, mai make oe a me ou makuakane i ka moana nei, ina aole au e holo pu mai me oukou, no ka mea, he enemi au no ko makuakane, aka, ma ka hanau ana mai a na makua, aole au e hana e like me ko lakou manao ino ia’u. Nolaila, e kuu keiki, eia ka ai a me ka ia, i loko o ka laau a kaua.” O ka inoa o ua laau nei, o Kaiwakaapu. “E kii oe a hemo, na ka ai, na ka ia, na ke kapa, a me na mea a pau loa, e hele mai i waho nei.” A hana aku la ua keiki la e like me na olelo a Aukelenuiaiku, loaa iho la na mea a pau loa. Ai iho la na makuakane a pau, na ohua ee moku a me ka poe lawelawe, a ola ae la, pau aku la ka poniuniu pololi, a me ka nawaliwali ana. A ola lakou i keia make ana i ka pololi, holo hou lakou eha malama hou i ka moana, uhauha lakou i ka ai a me ka ia, ka wai, a me na pono a pau loa, i loaa ia lakou mai loko mai o ka laau mana a Aukelenuiaiku.

After they were saved from death, the ship sailed on for another four months; but the food and water were so plentiful that they wasted a lot. But other things were also furnished them by the club of Aukelenuiaiku. At the end of the second four months and they had entered into the first day of the fifth month, Aukelenuiaiku told his older brothers as well as to the other men on board the ship, saying: “Tomorrow we will see land and shall go ashore the same day. The name of the land is Holaniku. The land contains many things that are good to eat: food, awa, sugar cane, bananas, coconuts and various other things.” A pau na malama eha ma keia holo ana i ka moana, hoomaka ka la mua o ka lima o ka malama. Ia wa, hai aku o Aukelenuiaiku i kona ike i na kaikuaana, a me na kanaka a pau o luna o ka moku: “Apopo ike kakou i ka aina, a ku no ia la, o ka inoa o ua aina ala o Holaniku. He nui na me ai o ia aina, ka ai, ka awa, ke ko, ka maia, ka niu, a me na mea a pau loa.”

At the end of the first day and on the approach of the second, the day on which he had said they were going to arrive at Holaniku, very early that morning they first saw the peaks of the mountains, and by noon of that same day they reached the land. As soon as the ship touched land the men went ashore where they found food, water, meat, awa and various other things. They stayed on the land for four days and four nights, when they again boarded their ship and set sail. After sailing for four months, Aukelenuiaiku said to his brothers: “Tomorrow we will reach land.” When his brothers heard this, they said: “You are deceiving us.” But there was none of them who could deny the fact, for Aukelenuiaiku showed that he knew what he was talking about; so the sailing masters all admitted that Aukelenuiaiku was correct. But the brothers being bitter against Aukelenuiaiku, refused to believe him. A hala ka la ana i hoakaka ai, hiki mai ka lua o ka la, o ia kana la i olelo ai e ku i ka aina o Holaniku. I ke kakahiaka nui, ike mua ia mai la ke kuahiwi o ka aina, a awakea, ku lakou i ka aina. Ma keia ku ana, lele aku la na kanaka i uka, loaa ka ai, ka wai, ka ia, ka awa a me na mea e ae, o ka nui o ko lakou manawa i laila, eha po, eha ao. Kau lakou i ka moku a holo aku la. Ma keia holo ana, eha o lakou malama i ka moana, a pau ia mau malama eha, hai aku o Aukelenuiaiku ia lakou: “Apopo kakou ku i ka aina.” A lohe na kaikuaana, olelo mai lakou, “wahahee oe;” aka, aohe mea nana e hoole mai o Aukelenuiaiku ma kona mau ano ike a me ke akamai, ua ae no ka poe holo moku a pau loa, a o na kaikuaana wale no ka poe hoole, no ko lakou opu inoino ia Aukelenuiaiku.

On the approach of the next day, the day Aukelenuiaiku had predicted they would see land, the voyagers saw land, the land of Kalakeenuiakane; and it took all that day and night until the morning of the next day before they reached shore. The land was ruled by a queen, called Namakaokahai. A kokoke mai la ka la a Aukelenuiaiku i olelo ai, ike aku la lakou i ka aina o Kalakeenuiakane. Ma ia la a po, a ao, a kakahiaka ku lakou i ka aina. O ke ’lii o ua aina ala he wahine, o Namakaokahai ka inoa.

When they touched land Aukelenuiaiku said to his brothers: “Let me have charge of the ship?” The brothers said: “Why don’t you build yourself a ship, then you can have all the say.” Aukelenuiaiku replied: “If I have charge of the ship we will all be saved, but if you insist on taking charge of it yourself we will all be killed, none will be saved.” The brothers replied to Aukelenuiaiku, saying: “Where did you learn to be strong and brave, so that you could have the right to tell us to hold our peace while you take charge of everything.” Aukelenuiaiku replied: “It would be quite right if it were to be a hand to hand fight, where you could meet your enemy face to face. There would be no doubt then, for you would surely win, but if the fight is to be otherwise, you will not win. This is the reason why I said that we will all be killed.” The brothers said: “You have nothing to say in the matter, anyhow. It is going to be as we wish it, and you must keep quiet.” When the brothers said this, Aukelenuiaiku did not make any reply. I aku o Aukelenuiaiku i na kaikuaana: “Ia’u ka olelo o ka moku o kakou.” I mai na kaikuaana: “Aole no hoi e kapili i moku nou, alaila no hoi olelo.” I aku o Aukelenuiaiku: “Ina ia’u ka olelo o ka moku, ola kakou, ina ia oukou, make kakou, aole e ola.” Olelo mai na kaikuaana ia Aukelenuiaiku: “Ihea la kau ao ana i neia mea he ikaika a me ke koa, i olelo ai oe maluna o makou e noho malie, a o oe ka waha olelo.” “He oiaio ia, ina he kaua ma ka lima, a ma ke alo, alaila, na oukou ka eha a me ka make; aka, ina he kaua poipu, aole e loaa ia oukou, nolaila au i olelo ai, e make ana kakou.” I mai na kaikuaana: “Aole no au olelo no keia mau mea a pau loa, aia no i ko makou manao, e noho malie no oe.” Ma kea mau olelo a kona mau kaikuaana, noho malie iho la o Aukelenuiaiku, aohe olelo aku.

As they were nearing the land, the queen, Namakaokahai, looked and saw a ship approaching the harbor. She then sent her brothers, the four birds, to fly to the ship and inquire the object of its coming. The names of these brothers of Namakaokahai, were Kanemoe, Kaneapua, Leapua and Kahaumana. The brothers then flew in their bird form and lit on the yards and asked: “What is the object of this ship coming here?” The brothers answered: “It is a ship to make war.” When the birds heard this they returned to Namakaokahai. When they arrived they were asked: “What is that ship here for?” “It is a ship to make war.” When Namakaokahai heard this, she came and stood on the outside of the house, and girded on her war pau while she held her war kahili in her hand. A kokoke lakou i ka aina, nana mai la ke ’lii wahine, o Namakaokahai, a ike i ka moku e ku ana i ke awa, kena ae la ia i kona mau kaikunane manu eha, e lele e ninau i ka moku i ka hana i holo mai ai. O ka inoa o na kaikunane o Namakaokahai, o Kanemoe, Kaneapua, Leapua, Kahaumana. Lele aku la lakou ma na kino manu, a kau i luna o na ia o ka moku, ninau iho la lakou: “Heaha ka hana a ka moku o ka holo ana mai ianei?” I aku na kaikuaana, “He moku kaua.” A lohe ua mau manu la, hoi aku la lakou a hiki i o Namakaokahai, ninau mai la: “He moku aha kela moku?” “He moku kaua.” A lohe o Namakaokahai, puka mai la a ku i waho, me ka pau ai kaua, a me ke kahili kaua ona.

Before Namakaokahai received her brothers’ report, Aukelenuiaiku said to them: “Say, where are you all? The birds are coming back and will again inquire of the object of our coming. When they arrive, you tell them that the ship is only on a voyage of sightseeing, and not a ship to make war.” While Aukelenuiaiku was still talking the birds arrived on the ship and again asked: “What is the object of the coming of this ship?” The brothers of Aukelenuiaiku replied: “It is a ship to make war.” Aka, mamua ae o ka lohe ana o Namakaokahai i na kaikunane manu ona, olelo aku o Aukelenuiaiku i na kaikuaana ona: “E! auhea oukou, i hele hou mai na manu e ninau i ka moku nei, e hai aku oukou, he moku makaikai keia, aohe moku kaua.” Ia Aukelenuiaiku e olelo ana, hiki mai la na manu i ka moku, a ninau hou mai la: “Heaha ka hana a keia moku o ka holo ana mai i anei?” I aku na kaikuaana o Aukelenuiaiku: “He moku kaua.”

CHAPTER V. The Battle Fought by the Brothers of Aukelenuiaiku and Their Death. MOKUNA V. Ke Kaua ana o na Kaikuaana o Aukelenuiaiku me Namakaokahai: ko Lakou Make ana.

A hoi na kaikunane manu o Namakaokahai mai ka moku aku, alaila, lalau iho la o Aukelenuiaiku i ka pahu laau ana, a kiola i loko o ke kai, no ka mea, ua maopopo ia ia, e make ana na kaikuaana a me ka moku ia Namakaokahai. A haule ka laau i loko o ke kai, lele aku la o Aukelenuiaiku mahope, a au aku la i loko o ke kai. Ia Aukelenuiaiku e au ana, kahea aku ke keiki, mahope; olelo aku o Aukelenuiaiku: “Aole oe e pono ke au mai, noho no peia.”

Ia ia e olelo ana i ke keiki, ku mai la o Namakaokahai i ke kahakai, lalau iho la i kona pau ai kaua, a pau ae la mahope, lalau iho la i ke kahili a kuehu ae la i ka lewa. Ia wa, lilo ae la ka moku a me na kaikuaana o Aukelenuiaiku i lehu, nana aku la o Aukelenuiaiku, aohe ku mai o ka moku, huli aku la no ia au me kana laau o Kaiwakaapu.

In the above events we have seen how the words spoken by the lizard, in the bottom of the pit have come true. And in the coming conflict we will see how Aukelenuiaiku and his god fought their battle, and how Namakaokahai became the wife of Aukelenuiaiku. Ma keia mau pauku i kakau ia, ua hooko ia na olelo a ka moo ia Aukelenuiaiku, ia ia e noho ana i lalo o ka lua. A ma keia kakau hou ana, e ike kakou i ko Aukelenuiaiku hana ana me kona akua, a me ka lilo ana o Namakaokahai i wahine nana.

A pae aku la o Aukelenuiaiku i uka, kauo aku la ia i ka pauku laau, a waiho i ka ae one, hele aku la ia a malalo o ka ekoko, moe iho la no ka luhi i ke kai. Ia Aukelenuiaiku e moe ana, hiki mai la o Moela, he ilio kiai ia no ka aina, honi aku la ia i ka hauhauna kanaka, a hae aku la, ia ia e hae ana, oili ae la o Namakaokahai i waho, a kahea aku la i na kaikunane manu ona eha, a hiki mai la lakou. I aku la o Namakaokahai: “E imi ae oukou i keia mea a ka ilio e hae nei, he kanaka paha no luna o ka moku, ua pae ae nei paha i uka, akahi ka hae o ka ilio.” I aku na kaikunane: “Hoouna ia aku au kauwa wahine elua.” Ua maikai ia olelo i ka manao o ke ’lii wahine, a kahea aku la o Namakaokahai i na kauwa wahine elua, ia Upoho a me Haapuainanea. A hiki mai la laua i mua o ke ’lii wahine, olelo aku la ke ’lii ia laua: “E imi olua i ka mea a ka ilio e hae nei, ina i loaa ia olua, e pepehi olua a make.”

When they left to make their search, Lonoikoualii, the god of Aukelenuiaiku, said to him: “Here comes our death, they are coming in search of you, therefore you must get up.” Aukelenuiaiku then woke up and put on his war dress of ashes. As soon as this was done, Lonoikoualii began to direct him what to do in the following words: “When the two women arrive, who are very comely, although they will be in the form of a lizard and a rat, Upoho being the rat and Haapuainanea the lizard, you must greet them in the following manner: ‘My greetings to you, Upoho; and my greetings to you, Haapuainanea.’ That will shame them, because you have been able to discover their names; then you will be saved.” Ia laua e hele ana e imi, olelo iho la o Lonoikoualii, ke ’kua o Aukelenuiaiku: “E! eia ka make o kaua, ke hele mai nei e imi ia oe, e ala oe.” Ala ae la o Aukelenuiaiku, a aahu iho la i ke kapa lehu ona. Mahope o keia ala ana o Aukelenuiaiku, aoao aku o Lonoikoualii ia ia, penei: “Ina i hiki mai na wahine elua, he mau wahine maikai, o ko laua mau ano nae, he moo, he iole, o Upoho ka iole, o Haapuainanea ka moo. A hiki mai laua, e waiho aku oe i mua o laua i ke aloha o keia aina, penei: ‘E walina hoi ia oe e Upoho, e walina hoi ia oe e Haapuainanea,’ na laua ia e hilahila ia oe, i ka loaa mua o ko laua inoa, alaila, ola oe.”

A pau ka olelo ana a Lonoikoualii ia Aukelenuiaiku, hiki mai la o Upoho, a me Haapuainanea. Ia laua e hele mai ana, waiho mua aku o Aukelenuiaiku i ke aloha ia laua: “E walina ia oe e Upoho, e walina ia oe e Haapuainanea.” A lohe laua i ka leo aloha o Aukelenuiaiku, hilahila iho la laua, no ka loaa o ko laua inoa ia ia. I aku o Upoho ia Haapuainanea: “I aha la auanei ka kaua uku i ka mea nana i kahea mai i ko kaua mau inoa.” I aku kekahi: “E hookane kaua.” “Ae,” aku la kekahi, “ae;” hele aku la laua a noho ma a kaoao o Aukelenuiaiku.

CHAPTER VI. How Aukelenuiaiku Got Out of Trouble and How He was Rewarded. MOKUNA VI. Ko Aukelenuiaiku noho ana i loko o ka Popilikia a me ka Pomaikai ana.

A launa ae la lakou nei ekolu, elua wahine, hookahi kane, o Aukelenuiaiku, a pau ka lakou mau olelo hoinainau, haule iho la lakou konane. Olelo aku o Aukelenuiaiku i na wahine:

“This my turn; now it is your turn. Now we pause, the blacks cannot move, And the whites have won. The small canoes are as but dust, To the boy from Kuaihelani.” “O ke kui keia, o ka holo kela, Moe kawa, hapala ka ele, Na ke kea ka ai, Ku ka ehu o na waa liilii, I ke keiki o Kuaihelani.”

After playing for a while, the women said to Aukelenuiaiku: “We have been sent to kill you, for you were discovered by the dog of our queen, Moela; but we are going back and report that we have failed to find the person the dog was barking at, and it will be for her to send some other officers.” A pau ka nanea ana, olelo aku na wahine ia Aukelenuiaiku: “I hoouna ia mai nei maua e make oe, no ka mea, ua ike ia oe e ka ilio a ke ’lii wahine o makou, e Moela; aka, e hoi ana maua a hoole aku, aole i loaa ia maua, a nana ia e hoouna mai i luna hou.”

When they arrived in the presence of the queen, Namakaokahai, she asked them: “Where is the person for whom you were sent out to search?” The women replied: “We did not find him. We went to the top of the cliff, and on the top of the trees, and we were unable to discover anybody. We went to the uplands and shorewards, but again we failed to find anyone.” The women then continued: “Perhaps the dog was mistaken and had smelled the blood of those that were slain; and because of that he barked.” While the two were making their report the queen again released her dog, Moela. As soon as this was done the dog began to bark again and he continued to do this for some time. When the queen saw this she sent for her four bird brothers, Kanemoe, Kaneapua, Leapua and Kahaumana to come to her. When they came in the presence of the queen, she said to them: “I want you to go in search for the person that Moela is barking at. It may be a man, may be not; what is it?” As soon as she had issued her orders, the four birds flew away. When the birds were getting ready to make their flight, Lonoikoualii said to Aukelenuiaiku: “Say, Aukelenuiaiku, here comes our death. There are four birds coming to meet us. You must greet them in the same way that you greeted the two women.” A hiki laua i mua o ke ’lii wahine, o Namakaokahai, ninau mai la ia: “Auhea ka olua mea i huli aku nei?” I aku na wahine: “Aole i loaa ia maua, a luna maua o ka pali a me ka laau, aohe loaa iki, a uka maua, a kai maua, aohe loaa iki.” Wahi a laua ia Namakaokahai: “Ua kuhihewa paha ka ilio, i ka hohono o ke koko i luna o ka mea ae kai, he kanaka, nolaila, hae.” Ia laua e olelo ana, kuu hou ae la ke ’lii wahine i ka ilio ana, ia Moela. Aohe hae a koe aku, hamama ka waha, kaawale o luna me lalo. Ia Moela e hana ana, kahea aku la o Namakaokahai i na kaikunane manu ona eha e hele mai, oia o, Kanemoe, Kaneapua, Leapua, Kahaumana. A hiki lakou i mua o ke ’lii wahine, olelo aku la ia: “E imi oukou i keia mea a Moela e hae nei, he kanaka paha, aole paha, heaha la?” A pau ka olelo ana, ia wa, lele lakou. Ia lakou e makaukau ana e lele, olelo aku o Lonoikoualii ia Aukelenuiaiku: “E Aukelenuiaiku! eia keia make o kaua, ke lele mai nei; a hiki mai lakou eha, e aloha aku oe ia lakou, e like me ko aloha i na wahine.”

When the birds arrived in the presence of Aukelenuiaiku, he greeted them one by one saying: “My greetings to you, Kanemoe. My greetings to you, Kaneapua. My greetings to you, Leapua. My greetings to you, Kahaumana.” At this they all returned the greeting, saying: “Our greetings to you.” After greeting Aukelenuiaiku, they fell to conversing in low tones between themselves, wondering how it was possible that their names were known. After a while Kanemoe said: “How wonderful! How did he come to know our names? And what are we going to give him for this?” One of the others replied: “We have but one thing worthy of giving him, let our sister be given to him for a wife, and he will then be our brother-in-law.” The others all agreed to this, so the proposition was referred to Aukelenuiaiku who was of course much pleased with the idea. A hiki lakou i mua o Aukelenuiaiku, kahea mai la o Aukelenuiaiku me ka leo aloha, penei: “E walina ia oe e Kanemoe; e walina ia oe e Kaneapua; E walina ia oe e Leapua; e walina ia oe e Kahaumana.” Aloha mai la no hoi lakou ia Aukelenuiaiku: “E walina hoi oe.” Mahope o ke aloha ana mai a Aukelenuiaiku ia lakou, kamailio malu iho la lakou no ka loaa o ko lakou inoa, olelo ae la o Kanemoe: “Kupanaha! i hea la kahi i loaa ai o ko kakou inoa ia ia, a i aha la auanei ka kakou uku ia ia.” I mai la kekahi: “Hookahi no a kakou uku ia ia, o ke kaikuahine o kakou, i wahine nana, alaila, o ko kakou kaikoeke keia.” Ae mai la ko lakou nui, alaila, olelo aku la lakou i keia mau olelo ia Aukelenuiaiku, a he mea oluolu loa ia i ko Aukelenuiaiku manao.

After the thing was settled the four birds started ahead for the house, while Aukelenuiaiku followed on behind. When the birds arrived, Namakaokahai asked: “Where is the person that you went in search of?” The brothers replied: “He is coming later. We have offered you to him as his wife so that we will have him for a brother-in-law; for he is a handsome looking man, and is perfect from top to bottom; and he is just like you. We therefore made up our mind that it would be proper that you take him as your husband.” When the sister heard this she was perfectly satisfied, and she expressed her pleasure in accepting the man. We will now go back to Aukelenuiaiku and his god Lonoikoualii. When the four brothers of Namakaokahai returned to their sister, after their offer was accepted by Aukelenuiaiku, his god Lonoikoualii said to him: “These evils and death we have so far been able to overcome; the evils and death that are yet to come which are worse than these are the ones we must be careful about. When we get to the queen, your intended wife’s home, don’t enter the house at once, for it will mean your death; but you must stand outside by the door and you will see for yourself what they intend to do to you. The first person whom you will encounter will be the two women who met us first. If they take compassion on you, then you will be safe. After that the dog will be released, and if you will overcome him, the brothers will be sent out. After these things, they will try to get rid of you by poisoning the food. So you must remember. If they offer you food in the calabash, don’t eat of it, for therein is your death. What you can eat are the melons that are still on the vines, and you must expect this to be your food, meat and water.” The god of Aukelenuiaiku, Lonoikoualii, explained all these things to him in detail and warned him. After imparting these instructions, Lonoikoualii allowed Aukelenuiaiku to go on his way to the home of Namakaokahai. When Aukelenuiaiku arrived at the house, he remained standing by the doorway, where he was greeted by those within. After the greeting they invited Aukelenuiaiku to come inside; but he did not enter; he remained there. By these different things we will see how Aukelenuiaiku’s god was all-powerful, and we will also see how Aukelenuiaiku obeyed all the instructions that were given him. A pau ke kamailio ana me Aukelenuiaiku, hoi aku la lakou i ka hale, a hiki lakou, ninau mai la o Namakaokahai: “Auhea ka oukou mea i huli aku nei?” I aku na kaikunane: “Eia’e mahope, ua hookane aku nei makou nau, i loaa ona kaikoeke no makou, no ka mea, he kanaka maikai, aole kina mai luna a lalo, ua like no me oe, nolaila, ua pono no oe ke lawe o kau kane ia.” Ma keia mau olelo a kona mau kaikunane, he mea oluolu loa ia i ka manao o ke ’lii wahine, o Namakaokahai. Maanei e olelo iki kakou no ka olelo a ke ’kua o Aukelenuiaiku ia ia, a Lonoikoualii. I aku o Lonoikoualii ia Aukelenuiaiku: “Ua hala keia mau make o kaua mahope, o ka make koe mamua o kaua, o ka make ia mainoino kaua. I hele kaua a hiki i ka hale o ke ’lii wahine, mai komo oe i loko o make oe, ku no oe ma waho o ka puka, no ka mea, e hoike mai ana na mea make i mua ou. O na mea mua e kuu ia mai i mua ou, na wahine i hele mua ae ai, a i aloha mai laua ia oe, pakele oe (oia keia aloha walina); a hala ia make ou, alaila, kuu ia mai ka ilio; a hala ia make, o na kaikunane mai. A hala ia mau make ia oe, alaila, o na mea ai no kekahi mea e make ai oe. Nolaila, e hoolohe mai oe, ina i hanai ia mai oe i ka ai i loko o ka umeke, mai ai oe, aia i loko o laila ko make. Eia kau ai e ai ai oe, o ka ipu e ulu ana me ke ka a me ka lau, aia i laila ka ai, ka ia, ka wai.” O keia mau mea a pau loa ka ke akua o Aukelenuiaiku i olelo mai ai ia ia, a Lonoikoualii. A pau ka laua olelo ana, alaila, hele aku la o Aukelenuiaiku i kahi o Namakaokahai, a hiki o Aukelenuiaiku i kahi o Namakaokahai, ku iho la ia ma ka puka o ka hale, aloha mai la na mea a pau ia ia. Mahope o ke aloha ana, kahea mai la lakou ia Aukelenuiaiku, e komo maloko o ka hale, aole keia i komo i loko, ku iho la no o Aukelenuiaiku ma laila. Maanei e ike ai kakou i ke ko ana o na olelo a ke ’kua o Aukelenuiaiku, a i ka mana no hoi o Aukelenuiaiku.

While Aukelenuiaiku was standing by the doorway of Namakaokahai’s house, the two women, Upoho and Haapuainanea, were sent for to come to their queen, and when they arrived, Namakaokahai ordered them saying; “Use your power and slay him.” At this command, the two women turned and looked at Aukelenuiaiku. When they saw that it was the young man they had befriended when they were sent out to look for the person the dog was barking at, they were so ashamed that they ran off. Upoho, the one with the form of a rat ran into a hole; Haapuainanea, the lizard woman ran up a tree, and Aukelenuiaiku was saved. After these two, Moela, the watch-dog of the land was sent for, but when it came near to Aukelenuiaiku, he opened his mouth wide showing his teeth and then jumped at Aukelenuiaiku with the intention of tearing him to pieces, but when he touched Aukelenuiaiku he was killed, reduced to ashes. When the queen saw that her favorite dog was killed, she regretted his death so much that she bowed her head in grief and wept. After the death of her dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and Kahaumana, and commanded them: “Use your power and kill this fellow. Take him and eat him up.” When Aukelenuiaiku heard this he entered the house. Upon seeing Aukelenuiaiku, the four brothers of Namakaokahai changed their forms; Kanemoe changed into a rock and he laid at the doorway: Kaneapua changed into a log of wood and laid there: Leapua changed into a coral rock: Kahaumana changed into a hard blue rock. These four brothers did this because they were ashamed of Aukelenuiaiku and they wished to hide themselves. After this Aukelenuiaiku came to where the calabash vine was growing with several green calabashes on the vine; he then took one up and opened it and sat down to have his meal, finding food, meat and water in the green calabash. While Aukelenuiaiku was eating, the brothers of Namakaokahai said to themselves: “How wonderfully all-seeing is that man. He is eating our food. Who has told him where to find it? Food has been placed before him but he would not touch it.” After Aukelenuiaiku had satisfied his hunger and had seen all the things placed before him, the brothers of Namakaokahai stood up in their human forms. Ia Aukelenuiaiku e ku ana ma ka puka o ka hale o Namakaokahai, kuu ia mai la na wahine elua, oia o Upoho, Haapuainanea. Kena aku la o Namakaokahai: “E Upoho a me Haapuainanea, ka olua make hoi.” Ia wa, huli ua mau wahine nei nana ia Aukelenuiaiku, a ike, o ke keiki i loaa mua ai ia laua, hilahila iho la laua, a holo aku la. Holo o Upoho he wahine iole, a noho i ka poopoo, holo o Haapuainanea, he wahine moo, a pili i ka laau, hala keia make o Aukelenuiaiku. Mahope o laua, kuu ia mai o Moela, he ilio kiai no ka aina. I ke kokoke ana ia Aukelenuiaiku, hamama ka waha, keke na niho, wehe ke a luna a me ke a lalo, lele mai nanahu ia Aukelenuiaiku. Aole i moku o Aukelenuiaiku, pili e ka ilio i ke kapa lehu o Aukelenuiaiku, a make iho la, lilo iho la ka ilio i lehu. A ike ke ’lii wahine ua make kana ilio, minamina iho la ia me ke aloha, a kulou iho la i lalo e uwe ana i ke aloha. A make kana ilio, kena ae la ia i kona mau kaikunane eha, ia Kanemoe, Kaneapua, Leapua, Kahaumana, i aku o Namakaokahai: “Ka oukou make hoi paha, e lalau iho oukou ia ia nei a lawe aku i mua e ai ai.” A lohe o Aukelenuiaiku i keia olelo, komo aku la ia i loko o ka hale. A ike mai la na kaikunane eha o Namakaokahai, moe a leho iho la lakou. O Kanemoe, kuapohaku ae la ia, a moe iho la ma ka puka o ka hale; o Kaneapua, lilo ae la ia i pauku laau, a waiho iho la; o Leapua, lilo ae la ia i puna; Kahaumana, lilo ae la i ala. O keia mau mea a pau loa, ua hilahila ia Aukelenuiaiku, nolaila, ua pee lakou a pau. A hala keia mau mea mahope ia Aukelenuiaiku, hiki aku la ia i kahi e ulu ana o ka ipu me ke kulana, a me ka lau, lalau aku la ia i ka umeke a wehe ae la, noho iho la ai, pela ka ia, ka wai. Ia Aukelenuiaiku e ai ana, olelo iho la na kaikunane o Namakaokahai: “Kupanaha keia kanaka o ka mana! ke ai mai nei i ka kakou ai, owai la kona mea i ike ai? No ka mea, ua waiho ia aku nei na mea ai, imua ona, aohe ona ai.”

After Aukelenuiaiku had successfully passed through all these trials, he made up his mind to act cunningly. The first thing he did was to make believe that Namakaokahai and her brothers were his gods and therefore prayed to them in a loud voice as follows: A pau keia mau mea i ka ike ia e Aukelenuiaiku, alaila, ku mai la na kaikunane o Namakaokahai i luna, me ko lakou mau kino kanaka. Mahope o ko lakou hoao ana ia Aukelenuiaiku, noonoo iho la o Aukelenuiaiku me ka maalea. Kaumaha aku la ia ma ke ano o ke akua, e hoolilo ana ia Namakaokahai a me na kaikunane i akua nona, penei: Kahea ae la o Aukelenuiaiku me ka leo nui:

“Ye gods of the night, ye gods of the day;

Namakaokahai, Kanemoe,

Kaneapua, Leapua,

Kahaumana, Upoho,

Haapuainanea, Moela,

Give me life, ye trampers of the mountain,

Ye climbers of the mountain;

Give life to your offspring,

Preserve me a man from the lowlands.

Here is the food,

“E na aumakua o ka po, na aumakua o ke ao;

Namakaokahai, Kanemoe,

Kaneapua, Leapua,

Kahaumana, Upoho,

Haapuainanea, Moela,

E ola ia’u e ka pii kuahiwi,

E ka ae kuahiwi,

E ola i ka oukou pulapula,

E ola ia’u i kanaka o kai,

Eia mai ka ai la,

Amama, ua noa.”

When Aukelenuiaiku was offering prayers to the several gods, calling them by their respective names in a loud voice, they all laughed and were surprised at hearing all this; they said to themselves: “He knows all our names, and it does seem that we are his gods.” Being much surprised at the action of Aukelenuiaiku, they asked him: “Are the gods that you have just mentioned your gods?” “Yes, they are my gods handed down from my ancestors to my parents, and from them to me.” When they heard these words, they asked him that he offer them the same prayers again. Aukelenuiaiku then replied: “If it was a story it would be all right to repeat it, but being a prayer to the gods it would not do to repeat it, because, so far it is only from my side that offerings have been made: Ia Aukelenuiaiku e kaumaha ana i ko lakou mau inoa, he mea akaaka loa ia na lakou, a he mea haohao no hoi i ko lakou lohe ana. Wahi a lakou: “Ua pau loa ko kakou mau inoa i ka loaa ia ia, o kakou iho la no ka paha kona mau akua.” No keia haohao o lakou i keia mau hana maalea a Aukelenuiaiku, ninau aku la lakou: “O kou mau akua iho la no ia?” “Ae, o ko’u mau akua no ia mai ko’u man kupuna mai, a ko’u mau makua, a loaa mai au.” A lohe lakou i keia mau olelo a Aukelenuiaiku, kena mai la: “E hana hou mai ana oe?” I aku o Aukelenuiaiku: “He kaao auanei o hoi hou aku, hookahi no kaumaha ana o ke ’kua o ka pono, no ka mea, o ka’u wale no ia e pau nei i ke ’kua:

“Men have been killed and placed on the altar. Pigs have been killed and placed on the altar. Dogs and chickens have been killed and placed on the altar. Bananas and awa have been placed on the altar, Coconuts and red fish have been placed on the altar. “Make ke kanaka, kau i luna o ka lele, Make ka puaa, kau i luna o ka lele, Make ka ilio, ka moa, kau i luna o ka lele, Ka maia, ka awa, kau i luna o ka lele, Ka niu, ka ia ula, kau i luna o ka lele.

O keia mau mea a pau loa, he kau wale no i luna o ka lele na ke ’kua, aole au i ike i ka pomaikai a ke ’kua ia’u, ina paha he hanai i kekahi kanaka, ina ua ola na iwi.”

By these cunning words Aukelenuiaiku received certain benefits, and in time was saved from certain death prepared by Namakaokahai. When the brothers of Namakaokahai heard these words spoken by Aukelenuiaiku, they replied: “Today you will receive your proper dues from the gods in payment for all the good you have faithfully done them, and you shall be paid in full.” Ma keia mau olelo maalea a Aukelenuiaiku, ua loaa mai ia ia ka pomaikai a me ka pono, a ua pakele oia i ka make a Namakaokahai. I ka lohe ana o ua poe kaikunane nei o Namakaokahai i keia mau olelo maalea a Aukelenuiaiku, olelo mai la lakou: “I keia la e ike ai oe i ka pono a ke ’kua, a e uku ia ai kau malama ana, a e hoi ai kou mau lilo a pau loa.”

CHAPTER VII. How Aukelenuiaiku Became the Husband of Namakaokahai. MOKUNA VII. Ka lilo ana o Aukelenuiaiku i Kane na Namakaokahai.

The brothers of Namakaokahai then said to Aukelenuiaiku: “Where are you? Listen to these instructions. In case your wife should call you to come to her, don’t do it, for it will mean your death. If she should ask that you come to the door, don’t go, for that too will mean death to you. If she should ask you to come onto the lounge made of mats, don’t go up, for that too means your death. You must, therefore, go and sit by the doorway, and when she finds that you will not respond to her call, she will come to you at the door. If she should ask you to sleep with her, don’t give your consent, for you will get killed; but you sit on her breast and give a sigh, and when she asks of you why you sighed, tell her that you are hungry for something to eat; and if she should order you to come and get something to eat, obey her, for your wife is a goddess and not a human being.” These admonitions were satisfactory to Aukelenuiaiku. In all these things we know that Aukelenuiaiku after all received some good in return for the offerings he pretended to have made to the gods, for in the end he won Namakaokahai and she became his wife. Alaila, olelo mai la na kaikunane o Namakaokahai ia Aukelenuiaiku: “E! auhea oe, e hoolohe mai oe i keia mau olelo. I kahea mai ko wahine ia oe e hele aku oe ma laila, mai hele oe, o make oe; i kahea mai e hele aku oe a ma ka puka, mai hele no oe, o make oe; i kahea mai e pii aku oe i luna o ka huamoena, mai pii oe, o make no oe. Nolaila, e hele no oe a ma ka puka noho, nana auanei ia e kahea mai ia oe, a o ko hiki ole aku, alaila, hele mai a loaa oe ma ka puka. Ina i olelo mai ko wahine ia oe, e moe olua, mai ae aku oe, o make oe, aka, e pii ae nae oe a luna o ka umauma, noho iho oe, alaila, kani iho ko uhu, a i ninau kela ia oe no keia kani uhu au, hai aku oe, he ono i ka ai. A ina kela i olelo mai ia oe, e hoi mai ianei e ai ai, alaila, pono, no ka mea, o ko wahine he ’kua, aohe kanaka.” Ma keia mau olelo a na kaikunane o Namakaokahai, he mea oluolu loa ia ia Aukelenuiaiku. Ma keia mau mea a pau, ua hooko ia ka olelo a Aukelenuiaiku i kaumaha ai i na akua a ua kokua ia mai oia. Noho iho la Aukelenuiaiku me Namakaokahai, he kane a he wahine.

In course of time it was known to them that Namakaokahai was to become a mother. While she was with child, one day Aukelenuiaiku and his wife went in bathing, and while they were bathing Aukelenuiaiku went over to where his box was left, as was his custom, to see his god. As he was approaching the place he heard his god Lonoikoualii calling to him: “Say, Aukelenuiaiku, we are going to be killed. Here comes Halulu, the man-eating bird from heaven.” When Aukelenuiaiku heard the call he turned and looked up to heaven. A ma keia noho ana o laua, ua loaa ka laua keiki, aole nae i hanau, e hapai ana no, alaila, hele aku la o Aukelenuiaiku i ka auau me kana wahine. Ia laua e auau ana, he mea mau ia Aukelenuiaiku, ka hele e nana i ka pahu o ke ’kua ona, o Lonoikoualii, e waiho ana ma ka ae one. A kokoke o Aukelenuiaiku i kahi o ka pahu e waiho ana, lohe aku la ia i ka leo o kona akua, o Lonoikoualii e kahea mai ana: “E, Aukelenuiaiku e! make kaua, eia o Halulu ka manu ai kanaka mai ka lani mai.” A lohe o Aukelenuiaiku, huli ae la ia a nana i ka lani.

CHAPTER VIII. How Aukelenuiaiku was Carried off to the Cliff by Halulu. MOKUNA VIII. Ka Lilo ana o Aukelenuiaiku ia Halulu i ka Pali.

Aukelenuiaiku saw that the light of the sun was hidden by the wings of the bird Halulu. After looking at the bird for some time he reached down and picked up his box which contained his god Lonoikoualii. While in the act of picking up the box, and his hands had just come in contact with it, his head was caught in the mouth of the bird Halulu and he was carried up to the cliff. In the side of this cliff was a cave which was the home of the bird. Aukelenuiaiku was carried up and left there. In the cave at this time were four men who had been carried there by the bird to serve as food. When Aukelenuiaiku was left at the cave they greeted him and took pity on him, for they knew that he would be killed by the bird Halulu. While the men were talking by themselves, Aukelenuiaiku asked them: “What are you talking about?” “We are expressing our regrets—for you are such a handsome fellow—for you will be killed and eaten up by the bird.” Aukelenuiaiku then asked the men: “How does the bird come to get its victims?” “The right wing comes in first and reaches out for two men, and after they are devoured the left wing will come in and take up two more men, then the beak will come down and devour them.” “Which two men will the bird come for first?” Two of the men replied: “We will be the first.” “Is the cave very deep?” “Yes, it is quite deep.” Aukelenuiaiku then instructed the men, saying: “You two go in as far as you can and remain there, so that when the wing reaches in for you two, I will cut it off here at the mouth of the cave, while these two will start the fire.” Ua paapu ka malamalama o ka la i na eheu o Halulu. A pau ka Aukelenuiaiku nana ana i luna, lalau aku la ia i ka pahu o kona akua, o Lonoikoualii. Ia ia e lalau ana a paa aku ka lima i ka pahu, ia wa loaa ke poo o Aukelenuiaiku ia Halulu, a komo i kona waha, a lawe ia aku la i luna o ka pali. Aia hoi ma ka pali he ana, kahi o ua manu nei o Halulu e noho ai, lawe ia aku la o Aukelenuiaiku, alaila hoonoho. Aia maloko o ke ana eha kanaka e noho ana, he mea ai no na ua manu la. Ia Aukelenuiaiku i hiki ai i laila, aloha mai la lakou, a minamina loa mai la ia Aukelenuiaiku, no ka make i ka manu ia Halulu. Ia lakou e kamailio ana, ninau aku o Aukelenuiaiku: “Heaha ka oukou e kamailio nei?” “E minamina ana makou ia oe, i ko kanaka maikai, i ka pau i ka ai ia e ka manu.” Ninau aku o Aukelenuiaiku i ua poe kanaka aia: “Pehea e kii mai ai ua manu la?” “O ka eheu akau mua e kii mai ai, pau elua kanaka i ka ai ia, a hala ia, iho mai ka eheu hema, a loaa elua kanaka, iho mai ka nuku mahope.” Ninau hou aku o Aukelenuiaiku: “Owai na kanaka o oukou e kii e ia mai ana?” “O maua,” pela ka olelo a ia mau kanaka. “He hohonu no anei ke ana i loko lilo?” “Ae, he hohonu no.” I aku o Aukelenuiaiku: “E nee loa olua a loko lilo noho mai, na ka eheu ia e kikoo aku, alaila ooki au ma ka puka nei, o ka laua nei o ka hoa i ke ahi.”

While they were talking about killing the bird, in came the right wing of the bird and it began stretching further and further into the cave until it reached the two men, then it grabbed them. When the wing was about to be drawn to the body with the two men, they called out to Aukelenuiaiku: “Here we are on the wing of the bird.” When Aukelenuiaiku heard this he opened his box, took out the axe and began cutting the wing of the bird until it was severed. As soon as the right wing was cut the left wing reached into the cave, when Aukelenuiaiku cut that wing off also, and the men took it up and threw it into the fire. After the two wings had been cut off, the beak reached into the cave and that too was cut off, clean from the body. Ia lakou e kamailio ana no na mea e pili ana i ka make o ua manu nei, komo ana ka eheu akau o ua manu nei, kokolo aku la a loaa ua mau kanaka nei i loko lilo o ke ana, umii mai la ka eheu a paa ua mau kanaka nei. A makaukau ka eheu e lawe mai ia laua, kahea mai laua ia Aukelenuiaiku: “Eia maua i luna o ka eheu kahi i kau ai.” A lohe o Aukelenuiaiku, wehe ae la ia i ka pahu, lalau iho la i ke koi, a ooki iho la i ka eheu o ua manu nei, a moku iho la. A moku ka eheu akau, iho mai la ka eheu hema, ooki iho la no o Aukelenuiaiku, moku, kiola no keia mau kanaka i loko o ke ahi; mahope o ka moku ana o na eheu, iho mai la ka nuku, ooki aku ana o Aukelenuiaiku, kaawale ke poo me ke kino.

After the bird Halulu was killed, he pulled a few feathers out of the bird’s head and threw them to the ground away from the cliff. These feathers that were pulled by Aukelenuiaiku flew until they fell in the very presence of Namakaokahai, where they were seen by her and recognized as the head feathers of the bird Halulu. A make ua manu nei o Halulu, huhuki ae la ia i na hulu ma ke poo o ua manu la, a kiola mai la i lalo. O keia hulu i huhuki ia ai e Aukelenuiaiku, lele mai la ia a ma ke alo o Namakaokahai, ike iho la ia, o na hulu i ke poo o ka manu, o Halulu.

We will now take up the relationship between the bird and Namakaokahai, for they were connected. The bird Halulu was a cousin to Namakaokahai, the queen of the land of Kalakeenuiakane. When Namakaokahai saw that her cousin Halulu was dead she called for her brothers, Kanemoe, Leapua, Kahaumana and Kaneapua. When they came to her she said to them: “Here are Hinawaikoli, the feathers from the forehead of Halulu, who is dead. He has been killed.” When the brothers heard this, they said to Namakaokahai: “It is quite right that the bird should be killed, because he is an evil thing, he eats men.” Maanei, e kamailio uuku kakou no ka manu a me Namakaokahai, i ko laua pili ana ma ke kumu. He kaikunane o Halulu manu, no Namakaokahai, ke ’lii wahine o ka aina o Kalakeenuiakane. A ike o Namakaokahai ua make o Halulu, kona kaikunane, kahea aku la ia i kona mau kaikunane, ia Kanemoe, Leapua, Kahaumana, Kaneapua. I aku o Namakaokahai ia lakou: “Eia o Hinawaikolii, na hulu i ka lae o Halulu, ua make, ua pepehi ia.” A lohe na kaikunane, olelo aku la ia Namakaokahai: “Ua pono no ia ke make, no ka mea, he hana ino kana, he ai i ke kanaka.”

Ma keia make ana o ua manu nei ia Aukelenuiaiku, okioki iho la lakou i ka io, a koala aku la i luna o ke ahi, a ai iho la lakou. Mahope o laila, imi iho la lakou i alanui e hoi ai i lalo nei, aka, e noho ana ia wa, ko Halulu lua, he manu no, o Kiwaha ka inoa. Haawi mai la ia ia Aukelenuiaiku i alanui. Oia ke anuenue poomuku, ekolu ano, he lenalena, he ula, he omaomao. A malaila lakou i hoi ai a hiki i lalo.

Ma keia mau hana o pau a Aukelenuiaiku, ua mahalo na kanaka eha ia ia, no kona malama ana ia lakou i loko o ka make, a me ke alanui kahi o lakou i hoi ai i lalo, a ua aloha lakou ia ia.

THE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN. KA HOI ANA O AUKELENUIAIKU I LALO, ME NA KANAKA.

When Aukelenuiaiku and the men reached the bottom [of the cliff], Kiwaha again took up the rainbow and placed it on the cliff. After this Aukelenuiaiku asked the men: “What do you want?” They each answered: “I want a piece of sugar-cane.” “I want a potato.” “I want a banana.” “I want a taro.” Aukelenuiaiku then said to them: “The sugar-cane is kapued for my son. If any one eats it he will die. So are the potatoes, the bananas and the taro. So I will advise each of you not to touch these things as we go on our way, else you will all die.” After giving them this advice they all started out. On the way, however, the men did not adhere to the advice given them by Aukelenuiaiku, for he who wanted the sugar-cane took a piece and ate it, so he died; the other three men also took up the things they craved for and they also died. Thus did the four men die, for not keeping the advice given them by Aukelenuiaiku. A hiki o Aukelenuiaiku i lalo me na kanaka, lawe ae la o Kiwaha i ke alanui anuenue i ka pali, mahope o laila, ninau aku o Aukelenuiaiku i na kanaka: “Heaha ka oukou mau mea ono?” I mai lakou: “He ko ka’u, he uwala ka’u, he maia ka’u, he kalo ka’u.” Olelo aku o Aukelenuiaiku ia lakou: “He kapu ke ko na kuu keiki, ina e ai, o kona manawa ia e make ai, pela ka uala, ka maia, ke kalo, nolaila, mai noho oukou a lalau i keia mau mea a pau loa ke hele kakou ma ke alanui, o make oukou.” A pau ke ao ana o Aukelenuiaiku ia lakou, alaila, hele aku la lakou. Ma keia hele ana aole lakou i malama i na olelo a Aukelenuiaiku. O ke kanaka puni ko, lalau aku la ia i ka puna o ke ko, a make iho la ia; pela lakou a pau loa eha, ua make lakou, mamuli o ka lakou mau mea i ono ai, a papale i na olelo ao a Aukelenuiaiku.

After the death of the four men, Aukelenuiaiku continued on by himself until he reached the house. When the wife and the brothers-in-law saw Aukelenuiaiku, they all wept for joy and he was welcomed home. After this, Aukelenuiaiku and his wife lived on happily, each determined to love each other more and more. The wife had no other thoughts but of the comfort of her husband. They continued living this way for some time. Because of this great love for her husband, Namakaokahai gave over the kingdom to her husband, as well as everything else at her command; and she even gave him the command and the use of her supernatural bodies. A pau lakou i ka lilo i ka make, koe iho la o Aukelenuiaiku, hoi aku la ia a hiki i ka hale, ike mai la ka wahine me na kaikoeke, uwe mai la, a halawai ae la lakou me ka oluolu aloha. Mahope o keia halawai ana, noho pu iho la laua, he kane a he wahine, ma keia noho ana ua uhi ia ko laua mau manao i ke aloha a me ke manao, a hala ka wa loihi o keia noho ana. Ua uhi ia ka manao o ke ’lii wahine no kana kane, a ua pau kona manao maluna o Aukelenuiaiku. Nolaila, haawi mai la o Namakaokahai, kana wahine i ka ea o ka aina, a me na mea a pau loa i loko o ko Aukelenuiaiku lima, a me kona mau kino ano akua kekahi.

One day when Aukelenuiaiku entered the eating house, to have something to eat, while so doing, Namakaokahai secretly opened the box containing the god of Aukelenuiaiku. Looking in she saw the axe and the knife. She then took up the axe and ran her fingers over the edge, cutting her fingers so they bled. Namakaokahai then said: “How strange! here my husband has some very good things which he is hiding from me!” After looking over these things she closed the box and put it away. When Aukelenuiaiku finished his meal he returned and sat down. Namakaokahai then asked him, pretending not to have seen what was in the box, saying: “Say, what useful things did you bring with you when you came?” Aukelenuiaiku then picked up the box and opening it, he took out the axe and knife and gave them over to his wife, saying: “These two things which I have brought with me from the land of Kuaihelani are very good and useful. These two things together with my god are the three things of the greatest value.” The wife then asked him: “What are these things good for?” “The axe will cut a log of wood in two. The knife is also useful, for it can cut any tough thing you have.” When Namakaokahai heard this she said to her husband: “Say, your valuable things together with mine we will leave with our child.” I kekahi la, komo aku la o Aukelenuiaiku i loko o ka hale e ai ai, ia ia e ai ana’ wehe malu ae la o Namakaokahai i ka pahu o ke ’kua o Aukelenuiaiku, a nana iho la i loko, e waiho ana ke koi a me ka pahi i loko, lalau iho la ia ma ka oi o ke koi a hamo iho la, moku ae la ka lima, a kahe ke koko, nolaila, pane iho la o Namakaokahai: “Kupanaha! he mea maikai no ka hoi ka kuu kane e huna nei;” a pau kona nana ana, huna iho la ia. A pau ka ai ana o Aukelenuiaiku, hoi mai la ia a noho. Hoomaoe aku la o Namakaokahai iaia: “Ea! heaha kau mau mea maikai o ka hele ana mai?” Lalau iho la o Aukelenuiaiku i ka pahu a wehe ae la, lalau iho la i ke koi a me ka pahi, a haawi aku la ia Namakaokahai, me ka olelo aku: “O keia mau mea elua, na mea maikai a’u i lawe mai ai mai ka aina o Kuaihelani mai, a oia mau mea elua a me kuu akua, akolu mea maikai loa.” Ninau mai kana wahine: “Heaha ka waiwai a me ka hana a keia mau mea?” “He oki i ka laau a moku, a pela ka pahi, he mea okioki no na mea uaua a pau loa.” A lohe o Namakaokahai i keia mau olelo a Aukelenuiaiku, olelo aku la ia i kana kane: “E! o kau mea maikai, o ka’u mea maikai, hooili na ka kaua keiki.”

Further on in our story we will see the supernatural powers of Namakaokahai, and how it was impossible to kill her, although she was cut up with the axe; by which acts we will know that she was not human. After talking about the axe and knife, Namakaokahai said to her husband: “You proceed and cut me into pieces with the axe.” Aukelenuiaiku said: “How strange of you to ask me to do such a thing as to cut you up, my own wife! How can I do such a thing, for it will mean your death? Rather let me cut up some other person with this axe, or my opponent in some fight, not you, my own flesh.” The wife replied: “You might give this axe to someone else and thus deprive our child of such a useful thing. Therefore I want you to try it on me.” And because Namakaokahai insisted on it, the husband finally gave in, whereat she was much pleased. When this consent was given Namakaokahai stretched out her legs and Aukelenuiaiku severed them with the axe. Ma keia wahi aku, e ike kakou i ka mana o Namakaokahai, a me kona make ole i nei mea oi o ke koi, a e maopopo no auanei ia kakou he ano aku no kona. A pau ko laua kamailio ana no ke koi a me ka pahi, olelo aku o Namakaokahai i kana kane ia Aukelenuiaiku: “E oki mai oe ia’u i ke koi.” I aku o Aukelenuiaiku: “Kupanaha oe! o oe no ka’u wahine ponoi, a pehea la wau e ooki aku ai ia oe, a make iho; e aho, i ke kanaka e au e ooki ai i ke koi a moku, a i ole ia he hoa hakaka, aole o oe o ko’u io ponoi.” I mai ka wahine: “Kahaha! e haawi hoi paha auanei oe i ke koi ia hai, lilo hoi ka mea maikai a ka kaua keiki, nolaila, e hoao mai no oe ia’u.” A no ko Namakaokahai paakiki loa, ae aku kana kane; ma keia ae ana o kana kane, ua lilo ia i mea oluolu loa ia Namakaokahai. Mahope o keia ae ana o Aukelenuiaiku e ooki aku ia Namakaokahai i ke koi, hoolei loa aku la na wawae o Namakaokahai a pololei, ooki iho la o Aukelenuiaiku i ke koi.

CHAPTER IX. How Aukelenuiaiku and Namakaokahai Showed Their Useful Things. MOKUNA IX. Ka hoike ana o na Waiwai a Aukelenuiaiku me ka Namakaokahai.

In the preceding chapter of this story we were told of the axe and the knife, the two useful things belonging to Aukelenuiaiku. In this chapter we will speak of the cutting up of Namakaokahai by Aukelenuiaiku by the use of the axe. When Aukelenuiaiku began to cut up Namakaokahai with the axe, the feet were the first things that were cut off, and as this was done, Namakaokahai expressed great joy, for it was fun to her. Namakaokahai then said to Aukelenuiaiku: “Yes, you have a very useful thing indeed; cut off another portion.” When Aukelenuiaiku heard this he proceeded and cut off the calves of the legs, and this cutting was kept on until the head was also cut off from the body. In this cutting, the several portions of the body of Namakaokahai were completely severed and separated from each other, but the mouth never ceased speaking. Ua olelo ia ma ka mokuna mua iho o keia moolelo, o ke koi, a me ka pahi, ka Aukelenuiaiku mau waiwai, a ma keia kakau ana, e olelo ia ana ke oki ana o Aukelenuiaiku i kana wahine i ke koi. Ia Aukelenuiaiku i ooki ai ia Namakaokahai i ke koi, moku ae la kona mau wawae a kaawale loa, a ma keia moku ana o kona mau wawae, he mea lealea iho la ia i ko Namakaokahai manao. I aku o Namakaokahai ia Aukelenuiaiku: “U! akahi ka ka mea maikai nui wale au, e oki hou mai ana oe”; a lohe o Aukelenuiaiku, ooki aku la ia i ke koi, a moku na oloolo wawae, pela no ka Aukelenuiaiku ooki ana a hiki i ke poo. Mahope o keia okioki ana, ua kaawale loa kela wahi keia wahi o ke kino o Namakaokahai, aka, aole nae he pau o ka olelo ma kona waha.

A pau loa ke kino o Namakaokahai i ka moku i ke koi a Aukelenuiaiku, ninau ae la ke poo o Namakaokahai ia Aukelenuiaiku: “Ea! pau ae la kau mea maikai e ke kane?” “Ae, ua pau loa ae la, no ka mea, a moku keia mea he kanaka, he make kona hope.” Mahope o keia olelo a Aukelenuiaiku, pane mai o Namakaokahai: “Ae, pau ae la kau mea maikai, o ka’u mea maikai koe.” Ma keia olelo a Namakaokahai, hoi ae la kona kino a hui ma kahi mua, pela na wahi a pau loa i kaawale, a ola ae la ia e like me mamua.

Kahea aku la ia i kona mau kaikunane eha, oia o Kaneapua, Kanemoe, Leapua, Kahaumana. A hiki mai la na kaikunane i mua o ko lakou kaikuahine, o Namakaokahai, i aku la ia: “E aha la wau, e pali paha wau?” Ae aku la na kaikunane, “ae, e pali oe.” Ia wa, ku ana ua pali, lele koae, laumania, nanao, nihinihi; hamo ae la o Aukelenuiaiku me ka makau a me ka hopohopo. Alaila, oili ae la o Namakaokahai a ku ana maluna o ka welau o ka pali, a nana iho i ke kane me ka ninau iho: “E aha ana oe?” I aku ke kane: “E mahalo iho ana au, o kau mea maikai, o ka’u mea maikai, na ka kaua keiki ia.” Ma keia olelo a Aukelenuiaiku, he kanaaho wale ae no, he makau kona e noho ana.

While Namakaokahai was standing there on the cliff, she called out to her four brothers and said: “What shall I change myself into now? Shall it be into an ocean?” The brothers replied: “Yes, change yourself into a vast ocean.” At that very moment the whole cliff dissolved and turned into a great ocean, with its surface covered with mighty waves, so completely that nothing else could be seen. Aukelenuiaiku was at this time being engulfed by the water and he was sore afraid, but at the appearance of Namakaokahai and questioned by her, “What are you doing?” he replied: “I am admiring your great powers.” Ia Namakaokahai e ku ana i luna o ka pali, kahea iho la i na kaikunane ona eha: “E aha la wau, e kai paha?” Ae aku na kaikunane, “ae, e kai oe.” Lilo ae la ka aina i kai, he nalu ma na wahi a pau loa, aohe wahi kaawale i koe, a o Aukelenuiaiku, i loko o ka manawa e poi nei ka nalu, oili ae la o Namakaokahai, a ninau mai la i ke kane: “E Aukelenuiaiku, e aha ana oe?” I aku ke kane: “E mahalo ae ana au i keia mea maikai au.”

After the ocean, Namakaokahai changed herself into a terrible fire and the land was enveloped in flame, covering the whole surface as far as the eye could see. Aukelenuiaiku was entirely surrounded by the fire, in the midst of which he saw his wife and heard her asking him, saying: “What are you doing, Aukelenuiaiku?” He replied: “I am still admiring your great powers and the fire.” A mahope o ke kai, kuu iho la o Namakaokahai i ke kino ahi ona, pau ae la ka aina i ke ahi a puni, aohe wahi i koe. A o ke kane hoi o Aukelenuiaiku, aia i loko o ka lapalapa o ke ahi kahi i noho ai. Alaila, ninau iho ka wahine: “E aha ana oe e Aukelenuiaiku?” “E mahalo ae ana au i keia mea maikai au o ke ahi.”

O keia mau mea ekolu, o ka pali, o ke kai, o ke ahi he mau kino lakou no Namakaokahai, ma kona ano akua, koe nae ke kino lele ona, ua haawi aku ia i kana kane. A o ke kino lele o Namakaokahai, ua aua ia i kana kane, aole i haawi aku, no kona manao, o lele auanei, nele ia i ke kane ole, nolaila, aua ia. Aka, o na kaikunane ona, ua manao lakou e hoike malu i ko lakou kaikoeke ia kino.

CHAPTER X. How the Brothers-in-law of Aukelenuiaiku Secretly Taught Him to Fly. MOKUNA X. No ka Haawi Malu ana o na Kaikoeke o Aukelenuiaiku, Iaia i ke Kino Lele.

We will here see how the four brothers-in-law of Aukelenuiaiku gave him the power to fly, in payment for the offerings made by him to the gods. Some time after this his brothers-in-law said to him: “Today you will realize the blessings of the deity.” After a while he was asked: “Say, has your wife given you the power to change yourself into different forms?” Aukelenuiaiku replied: “Yes.” “What different forms did she give you?” “The power to change into a cliff, into an ocean, and into fire.” The brothers-in-law replied: “Then she has not given you all her powers. She has kept to herself the power to fly.” “Yes, my wife has reserved that; she did not give it to me.” The brothers-in-law continued, saying: “It is because your wife thought you might fly off and never come back again. That is the reason why she has kept this power from you.” After this the brothers-in-law said to Aukelenuiaiku: “Let us teach you how to get this flying power of your wife, so that you may be able to possess it. But you must not tell your wife of this.” Maanei, e hoolohe kakou i na olelo ninau a na kaikoeke o Aukelenuiaiku eha, a e nana kakou i ko lakou aloha i ko lakou kaikoeke, a e hoomanao iho i na olelo mua i hala, penei: “I keia la e ike ai oe i ka pono o ke ’kua.” Ninau mai la na kaikoeke o Aukelenuiaiku: “Ea! ua haawi mai anei ko wahine ia oe i na kino ona a pau loa?” “Ae,” pela o Aukelenuiaiku. “Na kino hea ka mea a ko wahine i haawi mai ai ia oe?” “O ke kino pali, o ke kino kai, o ke kino ahi.” I aku na kaikoeke: “Aole i pau loa mai la na kino o ko wahine, koe aku la ke kino lele ia oe.” “Ae, ua aua kuu wahine ia mea, aole i haawi mai ia’u.” I aku na kaikoeke: “No ka manao o ko wahine, o lele loa oe a nalowale, aole e hoi hou mai, nolaila, aua kela.” Mahope o keia mau olelo i aku na kaikoeke: “E ao kakou ia oe, i ke kino lele o ko wahine, i ike oe, eia nae, mai olelo oe i ko wahine.”

That night, after Namakaokahai had retired to their sleeping house, Aukelenuiaiku and his brothers-in-law went into another house and there he was given his lessons in the art of flying. They first taught him how to jump and how to fly to certain places; then they asked him to jump to the top of a shelf. After he was successful in this he was requested to jump to the top roof batten of the house. Aukelenuiaiku then jumped and held it for a while, then fell to the floor. In this falling, Namakaokahai heard it, and she got up and came to her brothers’ house, and asked them: “What are you doing?” “We are learning how to box.” “What is that?” “It is played this way. Kanemoe stands up like this on this side, and Kaneapua stands up on that side; then they strike at each other, and the one who gets hit real hard falls to the floor. That was the noise you heard.” When Namakaokahai heard this she said: “I see that my husband has some good thing hidden that he has not shown me. How mysterious you are!” After this Namakaokahai returned to her own house. After she disappeared, Aukelenuiaiku again made another attempt to reach the top batten, but again he was unsuccessful and he fell to the floor. Namakaokahai again heard this and she came to her brothers’ house and asked them: “I believe you are teaching my husband how to fly.” “No, we are wrestling.” “How is that done?” “One stands up on this side, and one on the other side; they then take ahold of one another and each tries to throw the other down. The one who is thrown down made the noise you heard.” Because of this satisfactory reply Namakaokahai again retired to their house. After she was gone, Aukelenuiaiku again made another attempt and this time he was successful. He next came out and flew to the top of the house, and in this he was again successful. From the roof Aukelenuiaiku flew up into the sky, and he went so high that his brothers-in-law were unable to see him. After a while Aukelenuiaiku returned to the ground and his brothers-in-law said to him: “Yes, you know how to fly now.” I ka po, moe iho la o Namakaokahai i ko laua wahi, o Aukelenuiaiku hoi a me na kaikoeke he hale e aku, a ma ia hale, ma laila lakou i ao ai ia Aukelenuiaiku i ka lele. I aku lakou ia Aukelenuiaiku: “E lele oe a luna o ka ipu kau;” lele ae la o Aukelenuiaiku a kau ana i luna o ka ipu. “E lele hou oe a kau i luna o ka lohelau o ka hale.” Lele ae la no o Aukelenuiaiku a kau ana i luna o laila, a mai laila iho, haule hou ana i lalo. Ma keia haule ana o Aukelenuiaiku, ua lohe o Namakaokahai, ala mai la a kahi a na kaikunane e ao ana ia Aukelenuiaiku, ninau mai la: “E aha ana oukou?” “E kui ana makou.” “Pehea ia mea?” “Penei: O Kanemoe ma o mai e ku ai kui mai, a o Kaneapua maanei aku e kui ai, a hina iho nei o Kaneapua, oia ka halulu au i lohe aku la.” A lohe o Namakaokahai, i mai la ia: “U! Eia no ka hoi he mea maikai aku no koe a kuu kane, o ka huna mai nei ka ia ia’u, aohe hai mai; hoehaa no hoi oe e ke kane la.” Mahope o laila, hoi aku la o Namakaokahai i ko laua hale e moe ai. A hoi keia, lele hou ae la o Aukelenuiaiku i luna o ka lohelau aohe kau, haule iho la i lalo, pahu ana, lohe hou o Namakaokahai i ka halulu, hele mai la ia a hiki, olelo mai la i na kaikunane: “E o’u poe kaikunane, e ao ana paha oukou i kuu kane i ka lele i luna?” “Aole, e hakoko ana makou.” “Pehea ia mea?” “Penei: Ma o mai kekahi maanei aku kekahi apo na lima, alaila kulai, a o ka mea e hina ana, oia ka halulu au e lohe la.” Ma keia mau olelo hoi aku la no o Namakaokahai moe i ko laua hale. Lele hou ae la o Aukelenuiaiku, maloko ae o ka hale, a hoea maluna o kaupoku, a puka i waho o ka hale. Ma keia puka ana, lele no o Aukelenuiaiku a nalowale i ka lewa kiekie loa, aole hiki i na kaikoeke ke ike ae. Mahope o keia lele ana, hoi iho la o Aukelenuiaiku, a hiki i lalo, i aku na kaikoeke, “ua ike oe i ka lele.” A loaa ke kino lele ia Aukelenuiaiku, aohe mea i koe me kana wahine me Namakaokahai, ua pau loa i ke kane.

Ia laua e noho pu ana, he kane a he wahine, ua aaki ke aloha me ka hoopaa i ko laua mau kino, a ua akaka loa ka hapai keiki o kana wahine akua, o Namakaokahai. Eia nae, aole i hanau, e hapai ana no i loko o ka opu, ua kapa o Namakaokahai i ka inoa ke hanau ae, o Kauilanuimakehaikalani, oia kela uwila a kakou e ike nei i loko o ka wa ua. A o ka Aukelenuiaiku inoa hoi i kapa iho ai no ua keiki nei, o ka inoa o ke ’kua ona, o Lonoikoualii.

Because Namakaokahai loved her husband so much, she would not allow him to go out of her sight. They were together constantly, at all seasons and times, in dry and wet weather, in times of famine and of plenty, in the daytime and at night, in fact they were together all the time. Namakaokahai also gave all her possessions to Aukelenuiaiku; from the things that were above to the things below; from the things in the uplands to the things in the lowlands; great things and small things; the things that were within to the things that were without. All were given to her husband. A no ka nui loa o ko Namakaokahai aloha i ke kane, ia Aukelenuiaiku, nolaila, pili paa loa laua, i ke kau a me ka hooili, i ka la a me ka ua, i ka wa wi a me ka wa maona, i ka po a me ke ao, i na la a pau loa. Nolaila, ua hooili aku o Namakaokahai i kona waiwai a pau loa, mai luna a lalo, mai uka a kai, mai ka mea uuku a ka mea nui, mai loko a waho, maluna o kana kane.